Yajur Veda on Justice

Just at the time of the midday pressing he should offer on eleven potsherds to Agni and Visnu; Sarasvati should have a portion of the butter and to Brhaspati an oblation (be offered); in that (the offering) is on eleven potsherds, and the Tristubh has eleven syllables, and the midday pressing is connected with the Tristubh, he obtains thereby the midday pressing. Just at the time of the third pressing he should offer to Agni and Visnu on twelve potsherds; Sarasvati should have a share of the butter, and to Brhaspati the oblation (be offered); in that (the offering) is on twelve potsherds, and the Jagati has twelve syllables, and the third pressing is connected with the Jagati, he obtains thereby the third pressing. Verily he sets gods against gods [6], the sacrifice against the sacrifice, speech against speech, the Brahman against the Brahman; verily by means of the potsherds he makes up the metres, by means of the cakes the pressings. At the time of the (offering of the) cow, he should offer on one potsherd to Mitra and Varuna, this (offering) corresponds to his foe's cow which is to be slaughtered; his (offering) is on one potsherd, for he cannot obtain the animal (offering) by means of (many) potsherds. Yonder sun did not shine, the gods sought an atonement for him, for him they offered this oblation to Soma and Rudra: verily thereby they bestowed brightness upon him. If he desires to become resplendent, he should offer for him this oblation to Soma and Rudra; verily he has recourse to Soma and Rudra with their own portion; verily they bestow upon him splendour; he becomes resplendent. He should offer on the full moon day of the month Tisya; Tisya is Rudra [1], the full moon is Soma; verily straightway he wins splendour. He makes him sacrifice on an enclosed (altar), to acquire splendour.

Prajapati sacrificed; where the oblation found support, thence sprung the Vikankata; there he created offspring; the oblation of him whose Dhruva, is made of Vikankata, wood finds rest; verily he is propagated. That is the form of the offering-spoons; on him whose spoons are so formed all forms of cattle attend, nothing unshapely is born in him. a Thou art taken with a support; for Prajapati thee, for him full of light, thee full of light I take; for Daksa who increases cleverness, (thee) that are acceptable to the gods, thee for those whose tongue is Agni, who are righteous, whose highest is Indra, whose king is Varuna, whose friend is Vata, whose breath is Parjanya, for sky thee, for atmosphere thee, for earth thee! b Smite away, O Indra, the mind of him who hateth us, Who desireth to oppress us, Smite him away who practiseth evil against us. c For expiration thee, for inspiration thee, for cross-breathing thee for being thee, for not being thee; for the waters thee, for the plants for all beings thee; whence offspring arose unhurt, for that thee, for Prajapati, of bounteous gifts, full of light, (thee) full of light I offer. To that deity whom the Adhvaryu and the sacrificer overlook do they fall victims; he should draw the cup of curd for Prajapati, all the gods are Prajapati; verily they make reparation to the gods. This is the foremost of cups; verily he for whom it is drawn attains a foremost place. This cup is the form of all the deities; on him for whom it is drawn all forms of cattle attend. 'Thou are taken with a support [1]; for Prajapati thee, for him full of light, (thee) full of light I take', he says; verily he makes him a light of his equals. 'For those whose tongue is Agni, who are righteous', he says; so many are the deities; verily for all of them he draws it. 'Smite away, O Indra, the mind of him who hateth us', he says, for the smiting away of foes.

'Sky and earth are invoked', he says; verily he invokes sky and earth. 'Born of yore, the righteous', he says, for they were born of yore and are righteous. 'Divine, with gods for children', he says, for they are divine and have gods for children. 'Invoked is this sacrificer', he says; verily he invokes the sacrificer. 'Invoked in the highest sacrifice, invoked in the greater offering, invoked in the divine abode' [5], he says. The highest sacrifice is offspring, the greater offering is cattle, the divine abode is the world of heaven. (With the words), 'Thou art this; thou art this', he invokes the dear abode of the sacrifice. 'All that is dear to it is invoked', he says; verily not vainly does he invoke. Food is cattle, he takes it himself; verily by himself he fills his desires of cattle, for no one else can grant him his desire of cattle. 'Thee offered to the lord of speech I eat', he says; verily he delights speech with a share. 'Thee offered to the lord of the Sadas I eat', he says, for completion.' (The food) is divided. in four; what is divided in four is the offering, what is divided in four is cattle; if the Hotr were to eat it, the Hotr would [1] experience misfortune; if he were to offer it in the fire, he would give the cattle to Rudra, and the sacrificer would be without cattle. 'Thee offered to the lord of speech I eat', he says; verily secretly does he offer it. 'Thee offered to the lord of the Sadas', he says, for completion. They eat; they eat at a suitable moment; he gives a sacrificial gift; at a suitable moment be gives a gift. They cleave the sacrifice [2], if they eat in the middle. They purify it with water; all the gods are the waters; verily they connect the sacrifice with the gods. The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods gathered round it (saying), 'May it be right for us.' They said, 'Well offered will this be for us, if we propitiate him.' That is why Agni is called the 'well offerer' (svistakrt).

By the fire the gods went to the world of heaven; they became yonder Krttikas; he for whom these are put down goes to the world of heaven, attains brilliance, and becomes a resplendent thing. He puts down the circular bricks; the circular bricks are these worlds; the citadels of the gods are these worlds; verily he enters the citadels of the gods; he is not ruined who has piled up the fire. He puts down the all-light (bricks); verily by them he makes these worlds full of light; verily also they support the breaths of the sacrificer; they are the deities of heaven; verily grasping them he goes to the world of heaven. He puts down the rain-winning (bricks); verily he wins the rain. If he were to put (them) down in one place, it would rain for one season; he puts down after carrying them round in order; therefore it rains all the seasons. 'Thou art the bringer of the east wind', he says; that is the form of rain; verily by its form he wins rain. With the Samyanis the gods went (sám ayus) to these worlds; that is why the Samyanis have their name; in that he puts down the Samyanis, just as one goes in the waters with a ship, so [1] the sacrificer with them goes to these worlds. The Samyanis are the ship of the fire; in that he puts down the Samyanis, verily he puts down a boat for the fire; moreover, when these have been put down, if the waters strive to drag away his fire, verily it remains unmoved. He puts down the Aditya bricks; it is the Adityas who repel from prosperity him who being fit for prosperity does not obtain prosperity; verily the Adityas [2] make him attain prosperity. It is yonder Aditya who takes away the brilliance of him who having piled up a fire does not display splendour; in that he puts down the Aditya bricks, yonder sun confers radiance upon him; just as yonder sun is radiant, so he is radiant among men. He puts down ghee bricks; the ghee is the home dear to Agni; verily he unites him with his dear home [3], and also with brilliance.

The Piling of the Fire Altar (Continued) a O Agni and Visnu, may these songs gladden you in unison; come ye with radiance and strength. b May for me strength, instigation, influence, inclination, thought, inspiration, speech, fame, renown, reputation, light, heaven, expiration, inspiration [1], cross- breathing, breath, mind, learning, voice, mind, eye, ear, skill, might, force, strength, life, old age, breath, body, protection, guard, limbs, bones, joints, bodies (prosper through the sacrifice). May for me pre-eminence, overlordship, spirit, anger, violence, impetuosity, victorious power, greatness, breadth, extent, greatness, length, growth, growing, truth, faith, world [1], wealth, power, radiance, play, delight, what is born, what is to be born, good words, good deeds, finding, what there is to find, what has been, what will be, easy road, good way, prosperity, prospering, agreement, agreeing, thought, good thought (prosper through the sacrifice). May for me prosperity, comfort, desire, wish, longing, kindliness, good, better, superior, fame, good luck, riches, restrainer, supporter, peace, firmness, all [1], greatness, discovery, knowledge, begetting, procreation, plough, harrow, holy order, immortality, freeness from disease, freedom from illness, life, longevity, freedom from foes, fearlessness, ease of going, lying, fair dawning, and fair day (prosper through the sacrifice). May for me strength, righteousness, milk, sap, ghee, honey, eating and drinking in company, ploughing, rain, conquest, victory, wealth, riches, prosperity, prospering, plenteousness [1], lordship, much, more, fun, fuller, imperishableness, bad crops, food, freedom from hunger, rice, barley, beans, sesame, kidney beans, vetches, wheat, lentils, Millet, Panicum miliaceum, Panicum frumentaceum, and wild rice (prosper through the sacrifice).

i Thine anger, O Varuna, would we avert with reverence, With sacrifices, with oblations Ruling, O wise Asura, O king, Do thou unloose the sins we have committed. k Unloose from us, O Varuna, the highest, The lowest, the midmost knot; Then may we, O Aditya [3], in thy rule, Be guiltless before Aditi. I Of Dadhikravan have I sung, The swift strong horse; May he make our mouths fragrant; May he lengthen our days. m Dadhikra with his glory hath overspread the five peoples, As the sun with his light the waters; May the strong steed, winning a hundred, a thousand, Fill with boney these words of ours. n Agni, the head. o Thou art. p O Maruts, what time seeking your favour We call on you from the sky, Do ye come unto us [4]. q The protections which ye have for the earnest worshipper, Threefold do ye grant them to the generous giver, To us, O Maruts, do ye accord them; O strong ones, give us wealth rich in heroes: r Let Aditi save us, Let Aditi give us protection, Let Aditi guard us from tribulation. s The mighty mother of the righteous, The spouse of holy order, let us invoke to aid us, The powerful, the unageing, the wide Aditi, who giveth good protection and good guidance. t Earth strong to save, sky unrivalled, Aditi who giveth good protection and good guidance, The divine ship with good oars, the blameless, Which leaketh not, let us mount for prosperity. u Happily have I mounted this ship With a hundred oars and a hundred spars, Without leak, able to convey across.

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

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

Three boons should he give, the breaths are three; (verily they serve) to guard the breaths; two only should be given, for the breaths are two; one only should be given, for the breath is one. The fire is an animal here [2]; animals do not find pleasure in want of grass; a brick of Durva grass he puts down, to support animals; with two (verses), for support. 'Arising from every stem', he says, for it finds support with every stem; 'do thou, O Durva, extend us with a thousand, a hundred', he says; Prajapati is connected with a thousand; (verily it serves) to obtain Prajapati. The fact that it has three lines on it is a mark of the gods; the gods put it down with the mark uppermost, the Asuras with the mark undermost [3]; if he desire of a man, 'May he become richer', he should put it down for him mark uppermost; verily he becomes richer; if he desire of a man, 'May he become worse off', he should put his down mark undermost; verily he makes him depressed in accordance with its birthplace among the Asuras, and he becomes worse off. (The brick) has three lines on it; that with three lines is these worlds; verily he excludes its foe from these worlds. When the Angirases went to the world of heaven, the sacrificial cake becoming a tortoise crawled after them [4]; in that he puts down a tortoise, just as one who knows a place leads straight (to it), so the tortoise leads him straight to the world of heaven. The tortoise is the intelligence of animals; in that he puts down the tortoise, animals resort there, seeing their own intelligence; in that the heads of the dead animals are deposited, a burial-ground is made; in that he puts down the living tortoise, he is no maker of a burial-ground, the tortoise is suitable for a dwelling [5].

'Let free the rain from heaven; with waters fill the ocean', he says; verily these and yonder waters he unites; then with these he approaches yonder (waters). 'Thou art born of waters, first-born; thou art the might of the ocean', he says; that is according to the text. 'Flood the earth', (with these words) he offers in a Boerhavia procumbens; this of plants is that which wins rain, and thereby he causes rain to fall. 'The gods whose portion is in the sky', (with these words) he shakes the black antelope skin; verily to him these worlds become dear and desired. 'All' the metres are to be recited in this sacrifice', they say; the Kakubh is the strength of the Tristubh, the Usnih of the Jagati; in that he repeats the Usnih and the Kakubh, thereby he wins all the metres. The Usnih is the Gayatri; the four syllables over are fourfooted cattle; just as cake is over cake, so it is with the syllables which are over the verse; if he were to close with a Jagati [1], he would end the sacrifice; he closes with a Tristubh, the Tristubh is power and strength; verily he establishes the sacrifice on power and strength, he does not end it. 'O Agni, three are thy strengths, three thy abodes', with this (verse) containing the word 'three' he closes, for similarity of form: that which has three constituents is the whole of the sacrifice; for every desire it is employed, for the sacrifice is employed for all desires. He who is practising witchcraft should sacrifice with that of three constituents; that which has three constituents is the whole of the sacrifice [2]; verily with the whole of the sacrifice he bewitches him, and lays him low. With the same (offering) should he sacrifice who is practised against, that which has three constituents is the whole of the sacrifice; verily he sacrifices with the whole of the sacrifice, and he who practises witchcraft does not lay him low.

a May one for me, three, five, seven, nine, eleven, thirteen, fifteen, seventeen, nineteen, twenty-one, twenty-three, twenty-five, twenty-seven, twenty-nine, thirty- one, thirty-three [1]; b four, eight, twelve, sixteen, twenty, twenty-four, twenty-eight, thirty-two, thirty- six, forty, forty-four, forty-eight; c strength, instigation, the later born, inspiration, heaven, the head, the Vyaçniya, the offspring of the last, the last, the offspring of being, being, the overlord (prosper with the sacrifice). a May strength aid us through the seven quarters, The four distances, Strength aid us here with the All-gods For the gaining of wealth. b May all the Maruts to-day be present, all, to aid us, Be the fires all enkindled present; May the All-gods come to us with aid; All wealth, and strength, be ours. c O gods, come in your cars of gold For the instigation of strength, Agni, Indra, Brhaspati And the Maruts to drink the Soma. d For each prize, aid us, O ye steeds, For the rewards [1], O ye wise, immortal, righteous ones; Drink of this mead, rejoice in it; Delighted go by paths on which the gods go. e Strength is in front, in the midst of us; Strength shall assort the gods in due season The instigation of strength is propitious; In all the quarters may I become a lord of strength. f Milk may I place on earth, milk on the plants, Milk in the sky, in the atmosphere milk, Be the quarters rich in milk for me. g I unite myself with milk, with ghee, I united myself. with waters [2] and plants; Strength may I win, O Agni. h Night and the dawn, one-minded, but of various form United suckle one child; The radiant one shineth between sky and earth; The gods, granters of wealth, support Agni. i Thou art the ocean, full of mist, granting moisture, blow over me with healing, wonder-working; hail! Thou art of the Maruts, the horde of the Maruts, blow over with healing, with wonder-working; hail!

l That mortal, O Agni, whom thou hast helped in the battles, Whom thou hast strengthened in the contest for booty, He winneth I abiding strength. a Thou, O Agni, art Rudra, the Asura of the mighty sky, Thou art the host of the Maruts, thou art lord of food; Thou farest with ruddy winds, blessing the household; Thou, as Pasan dost, protectest thy worshippers with thyself. b Rudra, king of the sacrifice, True offerer, priest of both worlds, Agni before the dreadful thunder,' Of golden colour, win ye for help. c Agni hath set him down as priest, good sacrificer, On the lap of his mother, in the fragrant place, The youthful, the wise, pre-eminent among men [1], righteous, Supporter of the folk in whose midst he is kindled. d Good hath he made our sacrifice this day; The hidden tongue of the sacrifice have we found He hath come, fragrant, clothed in life; He hath made our sacrifice this day to prosper. e Agni hath cried like Dyaus thundering, Licking the earth, devouring the plants; Straightway on birth he shone aflame; He blazeth with his light within the firmaments. In thee, O many-faced sacrificer [2], Morning and evening, the sacrificers place their treasures, In whom, purifying, good things are placed, even as the heaven and earth (support) all beings. q To thee, best of Angirases, All folk with fair dwellings severally, O Agni, have turned to gain their wish. h May we win by thy help, O Agni, our wish, Wealth with fair offspring, O wealthy one: May we win booty, seeking for booty; May we win, O deathless, undying glory. i O Agni, of the Bharatas, youngest, Bear to us excellent, glorious wealth, [3] O bright one, wealth which many desire. k White robed is he, thundering, standing in the firmament. Youngest, with loud-sounding immortal ones, Who, purifying, most manifold, Agni, marcheth devouring many broad (forests). l May he give thee life on every side, Agni here, the desirable. Let thy breath come back to thee; I drive away the disease from thee.

e Or Vayu thee, or Manu thee, The seven and twenty Gandharvas; They first yoked the steed; They placed swiftness in it. f Child of the waters, swift one, the towering onrushing wave most fain to win the prize, with it may he win the prize. g Thou art the stepping of Visnu, thou art the step of Visnu, thou art the stride of h May the two Ankas, the two Nyankas, which are on either side of the chariot, Speeding on with the rushing wind, The far-darting, powerful one, the winged one, The fires which are furtherers, further us. a On the instigation of the god Savitr, through Brhaspati, winner of the prize, may I win the prize. b On the instigation of the god Savitr, through Brhaspati, winner of the prize, may I mount the highest vault. c To Indra utter your voices, make Indra win the prize, Indra hath won the prize. d O whip, strong, having strength for the prizes, Do thou in the contests strengthen the steeds. e The swift art thou, the runner, the strong. f O steeds, hasten for the prize; conquer on the instigation of the Maruts: measure ye the leagues; establish the ways [1]; attain the goal. g For each prize aid us, O ye steeds, For the rewards, O ye wise, immortal, righteous ones; Drink of this mead, rejoice in it; Delighted go by paths on which the gods go. h May the swift coursers, who hear the call, All hearken to our cry. i Strong limbed, winning a thousand, Eager to gain in the gaining of praise, The steeds, which have won in the contests great prizes, May they be propitious to us when we call. k Among the gods, strong limbed, good praisers, Destroying the serpent, the wolf, the Raksases, For ever may they remove from us evil [2]. 1 This steed speedeth his swift course, Bound at the neck, the shoulder, and the mouth; Displaying his strength Dadhikra Springeth along the bends of the ways.

With the same (offering) should he sacrifice who is practised against; verily he sets gods against gods, the sacrifice against the sacrifice, speech against speech, the Brahman against the Brahman; between the gods and the sacrifice he creeps along; from no quarter is be injured; he who practises against him does not lay him low. He to whom the sacrifice does not resort should offer on eleven potsherds to Agni and Visnu [2]; all the gods are Agni, the sacrifice is Visnu; verily he has recourse to Agni and Visnu with their own share; verily they give him the sacrifice; the sacrifice resorts to him. He who desires sight should offer an oblation in ghee to Agni and Visnu by the eye of Agni men see, (by the eye) of the sacrifice the gods (see) verily he has recourse to Agni and Visnu with their own share; verily they [3] bestow sight upon him; he becomes possessed of sight. The butter is the seed of the cow, the rice grain of the ox; verily from the pair he produces for him sight. The oblation is (made) in ghee, ghee is brilliance, sight is brilliance; verily by brilliance he wins for him brilliance and sight. His foe in sacrificing gains the power and strength of him who sacrifices not; when his foe is sacrificing he should offer against him a sort of sacrifice; he does not then gain his power [4] and strength. He should offer before speech is uttered; all the speech of his foe he thus gains unuttered, and his speech as uttered other speeches follow after; they bestow upon the sacrificer power and strength. Just at the time of the morning pressing he should offer on eight potsherds to Agni and Visnu; Sarasvati should have a share of the butter, and to Brhaspati an oblation (be offered); in that it is (offered) on eight potsherds, and the Gayatri has eight syllables, and the morning pressing is connected with the Gayatri, he obtains thereby the morning pressing [5].

The Special Sacrifices (continued) He who desires prosperity should offer to the Adityas, giving prosperity; it is the Adityas who repel from prosperity him who being fit for prosperity does not obtain prosperity; verily he has recourse to the Adityas, giving prosperity, with their own share; verily they make him attain prosperity; he becomes prosperous. He who has been expelled or is being expelled should offer an oblation to the Adityas, the sustainers; the Adityas are the expellers, the Adityas are the procurers; verily he has recourse to the Adityas, the sustainers [1] with their own share; verily they support him in the people; he is unexpellable. 'O Aditi, do thou confirm', (with these words) be who is being expelled should take the foot (dust) of him (who is expelling him); Aditi is this (earth); verily she confirms the kingdom for him; 'Be the blessing fulfilled', he says; verily he makes the blessing come true; 'Mind here', he says; verily he makes the people of one mind with him; 'Come hither, O ye Maruts [2] rich in dew, with this lord of the people against yon king', he says; the people are connected with the Maruts, the lord of the people is the highest; verily he unites him with the people and the realm. From the house of a village judge further on he should take rice; he should separate out the white and the black; of the white he should offer an oblation to the Adityas; the people have the Adityas for their deity; verily he attains the people [3]; 'The people he has attained, the realm he has not attained', they say; of the dark ones he should offer an oblation to Varuna; the realm is connected with Varuna; verily he attains both the people and the realm. Should he not attain (them), he should offer (saying), 'To the Adityas this portion I offer to attain the people N. N. for N. N.'; verily the Adityas desiring the portion make him attain the people [4].

He should grasp the cup or fill up the beaker, and then begin the litany; a support to the Soma he verily (eva) gives, to the Stoma, to the hymns; the sacrificer finds support, the Adhvaryu finds support. They gather together the sacrifice when (they gather the dust of) the foot-print of the Soma cow; the oblation-holders are the mouth of the sacrifice; when they move forward the oblation-holders, then he should oil the axle with it; verily he extends the sacrifice in the mouth of the sacrifice. They lead Agni forward, they take the wife forward, and they make the carts follow after. Now the altar of him (Agni) is deserted; he broods on it, and is liable to become terrible (rudrá) [1], and lay to rest the offspring and cattle of the sacrificer. When they are leading northward the sacrificial animal over which the Apris have been said, he should take (from the altar the fire) for cooking it; verily he makes him share in it. The Ahavaniya is the sacrificer; if they take (the fire) for cooking the victim from the Ahavaniya, they tear the sacrificer asunder; the fire should therefore be thus, or he should make it by friction, so that the sacrificer's body may remain together. If a portion of the victim be lost, he should cut off an equivalent portion of the butter; that is then the atonement. If men disturb his victim and he wish of them, 'May they come to ruin', he should make an offering in the Agnidh's altar with the Rc containing the word 'paying of homage' (and beginning), 'What then?' Verily he appropriates their paying of homage and speedily do they go to ruin. a The offspring, being born of Prajapati And those that have been born, To him declare them; Lot the wise one reflect thereon. b This victim, O lord of cattle, for thee to-day, I bind, O Agni, in the midst of righteous action; Approve it, and let us sacrifice with a good offering May this offering be welcome to the gods.

' 'O reciter of hymns', he says in response at the morning pressing; the syllables herein are three, [2], the Gayatri has three Padas, the morning pressing is connected with the Gayatri; verily at the morning pressing he produces the metres in the response; now the Gayatri is brilliance, the morning pressing is brilliance; verily at the morning pressing he bestows brilliance upon himself. 'The hymn hath been uttered', he says in response at the midday pressing; the syllables herein are four, the Tristubh has four Padas, the midday pressing is connected with the Tristubh; verily at the midday pressing he produces the metres in the response; now the Tristubh is power, the midday pressing is power [3]; verily at the midday pressing he bestows power upon himself. 'The hymn hath been uttered to Indra', he says in response at the third pressing; the syllables herein are seven, the Çakvari has seven Padas, cattle are connected with the Çakvari, the third pressing is connected with the Jagati; verily at the third pressing he produces the metres in the response; now the Jagati is cattle, the third pressing is cattle; verily at the third pressing he bestows cattle upon himself that the Hotr addresses the Adhvaryu, he puts fear in him; if be were not to smite it off [4], they would have fear in his house before the year (was over). 'Recite, let us two rejoice',' he responds, and thereby he smites it off. Just as one looks for the exact interval, so the Adhvaryu looks for the response. If he were to respond in advance, that would be as when one goes to meets the exact interval. If the (response) were to be omitted after the half-verse, that would be as when one is left behind those that are running. The Udgithas are similar for the priests, the Udgitha for the Udgatrs, [5], the Rces and the Pranavas for the singers of hymns, the response for the Adhvaryus. He, who knowing thus responds, becomes an eater of food, a strong one is born among his offspring.

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.

The earless is the triumph of the gods; in that he puts down the earless, he triumphs with the triumph of the gods; to the north he puts it down; therefore to the north of the fire is action carried on; (the verse) has the word 'wind', for kindling. He puts down the metre bricks; the metres are cattle; verily he wins cattle; the good thing of the gods, cattle, are the metres; verily he wins the good thing, cattle. Yajñasena Caitriyayana taught this layer; by this he won cattle; in that he puts it down, he wins cattle. He puts down the Gayatris on the east; the Gayatri is brilliance; verily at the beginning he places brilliance [1]; they contain the word 'head'; verily he makes him the head of his equals. He puts down the Tristubhs; the Tristubh is power; verily he places power in the middle He puts down the Jagatis; cattle are connected with the Jagati; verily he wins cattle. He puts down the Anustubhs; the Anustubh is breath; (verily it serves) to let the breaths out. Brhatis, Usnihs, Panktis, Aksarapanktis, these various metres he puts down; cattle are various, the metres are cattle [2]; verily he wins various cattle; variety is seen in his house for whom these are put down, and who knows them thus. He puts down an Atichandas; all the metres are the Atichandas; verily he piles it with all the metres. The Atichandas is the highest of the metres; in that he puts down an Atichandas, be makes him the highest of his equals. He puts down two-footed (bricks); the sacrificer has two feet; (verily they serve) for support. For all the gods is the fire piled up; if he were not to put (them) down in unison, the gods would divert his fire; in that he puts (them) down in unison, verily he piles them in unison with himself; he is not deprived of his fire; moreover, just as man is held together by his sinews, so is the fire held together by these (bricks).

' He obtained the kingship over them by the Rajana (Saman), and that is why the Rajana has the name. In that there is the Rajana, the sacrificers obtain the kingship over offspring. It has the Pañcavinça (Stoma), to win Prajapati [3]. They sing five (verses) standing; verily they win the world of the gods; five sitting; verily they win the world of men. These come to ten; the Viraj is of ten syllables, the Viraj is food; verily they win food by the Viraj. In five places they sing sitting down; there are five quarters; verily they rest on the quarters. They come up each before one verse has been sung; verily they bear food from the quarters. The Udgatr sings these (verses); verily having borne food from the quarters [4] they place glory in themselves. Therefore one breath protects all the limbs. Therefore, just as a bird about to fly upwards raises its head aloft, so the sacrificers are highest among people. The Udgatr mounts a throne; verily they attain rule. The Hotr (mounts) a swing; verily they mount the back of the firmament. The Adhvaryu (mounts) two mats; verily they reach the surface of the ruddy one. So many indeed are the worlds, and in them in order they find support. Then the sacrificers make thus a bridge to mount, for the gaining of the world of heaven. By means of the Arkya (Saman) Prajapati created offspring in thousands. From them by means of the Ilamda (Saman) he took away the food they had gathered. In that there is the Arkya, the sacrificers create offspring; in that there is the Ilamda, they take away from the offspring which has been created the food they have gathered. Therefore, in whatever year the Sattra is performed, the offspring are hungry in that year, for they take their food and strength; in whatever year the Sattra is imperfect, the offspring are not hungry in that year [1]; for they take not their food and strength. They raise a loud noise.

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!

When a son is born he should offer on twelve potsherds to Vaiçvanara; in that there is (an offering) on eight potsherds, he purifies him with the Gayatri, with splendour; in that there is (an offering) on nine potsherds, he bestows brilliance upon him with the Trivrt (Stoma); in that there is (an offering) on ten potsherds, he bestows proper food upon him with the Viraj; in that there is (an offering) on eleven potsherds, he bestows power upon him with the Tristubh; in that there is (an offering) on twelve potsherds, he bestows cattle upon him with the Jagati; he upon whose birth he offers this sacrifice becomes pure [3], brilliant, an eater of food, powerful, possessed of cattle. He is cut off from the world of heaven who, being a sacrificer at new and full moon, the sacrifice either at the new or the full moon omits, for the new and full moon offerings are made for the world of heaven; if he has omitted the sacrifice either at the new or the full moon, he should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; verily he delights the year; verily also he brings up the year for him for the winning of the world of heaven [4]; verily also grasping the deities he goes to the world of heaven. He who removes the fire is the slayer of the hero among the gods; formerly righteous Brahmans did not eat his food; he should offer to Agni on eight potsherds, to Vaiçvanara on twelve potsherds, when he is about to remove the fire; in that there is (an offering) on eight potsherds, the Gayatri has eight syllables, Agni is connected with the Gayatri; to Agni in his full extent he shows hospitality; verily also that is as when one makes preparation for a man about to go to (another) people [5]. (The offering) to Vaiçvanara is on twelve potsherds; the year has twelve months; the birthplace of Agni is the year; verily he makes him go to his own birth place; his food becomes fit to eat.

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'?

Verily one wins the gods with the first, power with the second; verily one conquers the world of the gods [3] with the first; the world of men with the second; he performs several forms of sacrifice. This offering is called 'the friendly'; for him there is in this world prosperity on whom the moon rises in the west after he hag sacrificed on that day. He who desires heaven should sacrifice with the Daksayana sacrifice. On the full moon he should offer the Samnayya; on the new moon he should sacrifice with clotted curds for Mitra and Varuna. On the full moon (the Soma) is pressed for the gods; during this half-month it is pressed forth for them, and a cow for Mitra and Varuna is to be slaughtered for them at the new moon. In that [4] he sacrifices on the day before, he makes the sacrificial enclosure. In that he drives away the calves, he metes out the seat and the oblation holder. In that he sacrifices, he produces with the gods the pressing day. He drinks for the half-month Soma in carouse with the gods. In that he sacrifices at the new moon with clotted curds for Mitra and Varuna, the cow which is slaughtered for the gods becomes his also. He mounts upon the gods in truth who mounts upon their sacrifice [5]. Just as a great man who has attained (fortune) desires (and does), so he does. If he misses the mark he becomes worse; if he does not, he remains the same. One who desires distinction should sacrifice with it, for this sacrifice has a razor edge, and swiftly he becomes holy or perishes. His vow is: he shall not speak untruth; be shall not eat meat; he shall not approach for all a woman; they shall not clean his raiment with cleansing stuff; for all these things the gods do not do. The new and the full moon (sacrifices) are the chariot of the gods. He, who having offered the new and the full moon (sacrifices) Sacrifices with Soma, rests in the chosen resting-place of the gods which is conspicuous for its chariot (tracks).

He repeats a verse with the word 'imperishable'; verily by it he causes his enemy to perish [5]. 'The flaming locked, him we adore', he says; that is purifying; verily with it he makes pure the sacrificer. 'Thou art lit, O Agni, worshipped', he says; verily he places around a barrier that may not be climbed. If he were to add anything further, it would be just as when (a libation) falls outside the barriers. There are three Agnis, the oblation bearer of the gods, the bearer of the offering of the Pitrs, the guardian of the Asuras. They repeat, 'Me will he choose, me' [6]. 'Choose ye the bearer of the oblation', he says; 'let him choose him who is of the gods. He chooses one of a Rsi's family; verily he departs not from the connexion, (and so it serves) for continuity. He chooses, beginning at the further end, in order of descent; therefore the Pitrs drink after men in order of descent, beginning at the further end. 'O Agni, thou art great', he says, for Agni is great. 'O Brahman', he says, for he is a Brahman. 'O Bharata',' he says, for he bears the sacrifice to the gods. 'Kindled by the gods', he says, for the gods kindled him. 'Kindled by Manu', he says, for Manu kindled him after the gods. 'Praised by the Rsis', he says, for the Rsis praised him. 'Rejoiced in by sages', he says [1], for learned people are sages. 'Celebrated by the poets', he says, for learned people are the poets. 'Quickened by the holy power (Brahman)', he says, for he is quickened by the holy power (Brahman). 'With ghee offering', he says, for ghee is his dearest offering. 'Leader of the sacrifices', he says, for he is the leader of the sacrifices. 'Charioteer of the rites', he says, for he is the chariot of the gods. 'The Hotr unsurpassed', he says, for no one surpasses him [2]. 'Surpassing, bearing the oblation', he says, for he surpasses all. 'The mouth dish, the ladle of the gods', he says, for he is the ladle of the gods.

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.

'That is mine', he said, 'What is to belong to my offspring? [1].' 'Him, who reviles him, he shall fine with a hundred; him, who strikes him, he shall fine with a thousand; he, who draws blood from him, shall not behold the world of the Pitrs for as many years as are the grains of dust which the blood in its fall seizes upon', (they replied). Therefore one should not revile a Brahman, nor strike him, nor draw blood from him; for so great is his sin. 'That health and wealth we choose', he says; verily he utters the call Svaga, over the sacrifice. 'That [2] health and wealth we choose', he says; verily he gives Çamyu Barhaspatya his portion. 'Success to the sacrifice, success to the sacrificer', he says; verily he invokes this blessing. He sacrifices to Soma; verily he places seed; he sacrifices to Tvastr; seed is placed and Tvastr moulds forms; he sacrifices to the wives of the gods, to make a pair; he sacrifices to Agni, lord of the house, for support. There is sameness in the sacrifice [3] in that the fore-sacrifices are offered with butter, and the sacrifices to the wives (are offered) with butter. Having repeated the Rc, of the sacrifices to the wives he offers with a Rc, to prevent sameness, and to make a pairing. The sacrifice has a fivefold prelude and a fivefold end; there are offered five fore-sacrifices; there are four sacrifices to the wives, the fifth is the Samistayajus by they make up five as a prelude, and five as an end. a. Yoke like a charioteer, Agni,The steeds that best invite the gods Set down as ancient Hotr. b And, O god, for us do thou the gods, Most wise one, call hither; Make all our wishes true; c Since thou, O most young, O son of strength, who art sacrificed to, Art righteous and worthy of sacrifice. d This Agni is lord of a thousandfold,. A hundredfold, strength; The sage, the head of wealth. e Bring him hither with common call Lower to our sacrifice, O Angiras.

By thee, O Soma Pavamana, our ancient fathers Wisely ordained the offerings; Conquering, untroubled, do thou open the barriers; Be generous to us in heroes and horses [1]. d Thou, O Soma, in accord with the fathers, Hast stretched over sky and earth; To thee, O drop, let us make sacrifice with offering; Let us be lords of wealth. e O fathers, made ready by Agni, come hither; With good leadership sit ye on each seat; Eat ye the offerings set out on the strew; And give us wealth with many heroes. f O fathers that sit on the sacrificial strew, come hither with your aid; We have made these offerings for you; accept them, And then come to us with your most healing aid, Give us [2] health, wealth, and safety! g I have found the kindly fathers, The scion and the step of Visnu; They that sit on the sacrificial strew and enjoy the drink That is pressed for them with the Svadha call are most eager to come h Invoked are the fathers who love the Soma To their dear homes on the sacrificial strew; May they come hither; may they hear us here May they speak for us; and may they aid us. i Let them arise, the lower and the higher And the middle fathers who love the Soma; They who lived their lives [3] in goodness and without sin; May these fathers help us when we call. k Be this homage to-day to the fathers, Who went before and who went after; Who are seated in the earthly region Or who are now in abodes with fair dwellings. l As our fathers before, Of old, O Agni, furthering right, Sought the pure, the devotion, singing hymns Cleaving the earth they disclosed the red ones. m When, O Agni [4], bearer of oblations, Thou sacrificest to the righteous fathers, Thou shalt bear the oblations To the gods and to the fathers. n Thou, O Agni, praised, all-knower, Didst carry the offerings making them fragrant; Thou didst give them to the fathers who ate them at the Svadha call; Eat thou, O god, the offerings set before thee.

c Ye are missiles by name; your houses are in the east; your arrows are Agni; the water, &c. Ye are smearers by name [3]; your houses are in the south, your arrows are the fathers; the ocean, &c. Ye are the bearers of the bolt by name; your houses are in the west, your arrows are sleep; the cleft, &c. Ye are the stable by name; your houses are in the north; your arrows are the waters; the sea, &c. Ye are overlords by name; your houses are above; your arrows are the rain; the helper, &c. Ye are the raw-flesh eaters by name, of the earth; your houses are bore [4]; your arrows are food; winking is the name of the wind; to you homage; be ye gentle to us; him whom we hate and who hateth us I put in your jaws. d Some gods eat the offerings, others do not; verily the piler of the fire delights both sets. He offers these libations with curds mixed with honey; verily he delights them with their proper portion. Or rather they say, 'The gods who eat not the oblations are the bricks' [5]. He offers going round in order; verily he delights them completely. e Suck this mighty breast of the waters, Filled in the midst of the flood, O Agni; Rejoice in the spring of sweetness, O ocean, Enter thy seat of the sea. f If one having yoked the fire does not set it free, then just as a horse yoked and not set free in hunger is overcome, so his fire is overcome, and with it being overcome the sacrificer is overcome; he having piled the fire becomes aheat [6]; 'Suck this mighty breast of the waters', (with these words) he offers a ladle full of butter; this is the freeing of the fire; verily setting it free he gives it food. Therefore they say, both he who knows and he who knows not. 'A horse well loaded carries well'; the horse is Agni; verily he delights him, he delighted delights him; he becomes richer.

In that there is an oblation to Brhaspati, and Brhaspati is the holy power of the gods, verily he supports by it holy power. In that there is (an offering) to Visnu on three potsherds, and Visnu is the sacrifice, verily he supports by it the sacrifice. In that he sacrifices with the Abhijit in the third year, (it serves) for conquest. In that he keeps the fire in the pan for a year, he [2] saves this world by it; in that he piles the fire in the second year, he saves the atmosphere by it; in that he sacrifices in the third year, he saves yonder world by it. This (fire) Para Atnara, Kaksivant Auçija, Vitahavya Çrayasa, and Trasadasyu Paurukutsya piled, being desirous of offspring; then indeed did they win thousands each of children; he is extended with offspring, with cattle, that measure he attains which they attained, who knowing thus piles the fire. a Prajapati piled the fire; it kept being razor-edged; the gods in terror did not approach it; they, clothing themselves in the metres, approached it, and that is why the metres have their name. The metres are holy power; the black antelope skin is the form of holy power; he puts on a pair of black antelope skin shoes; verily clothing himself with the metres he approaches the fire, to prevent injury to himself. b The fire is put down as a treasure of the gods [1]. Now a treasure unguarded others find, or he cannot recollect where it is; he steps on the fire-pan; verily he makes himself its overlord, for guardianship. Or rather they say, 'It should not be stepped on'; the pan is connected with Nirrti; if he were to step on it, he would hand himself over to Nirrti; therefore it should not be stepped on. He puts down the human head, for guardianship; and moreover this is just as if one should say, 'Guard that for me' [2]. c Atharvan is Prajapati; Dadhyañc Atharvana is the fire, his bones are the bricks; as to that the seer says, 'Indra with the bones of Dadhyañc'.

He should give four cows; verily with them the sacrificer in yonder world milks the fire. a 'To thought I offer with mind, with ghee', he says; the oblation to Viçvakarman is called the undeceivable; the foe cannot deceive him who has piled; verily also he wins the gods. b 'O Agni, to-day', (with these words) he offers with a Pankti verse, and by the Pankti and the libation he grasps the beginning of the sacrifice. C 'Seven are thy kindling-sticks, O Agni; seven thy tongues', he says; verily he wins the Hotr's offices. Agni went away from the gods, desiring a portion [1]; to him they assigned this as a portion; that is the Agnihotra, of Agni; then is he born indeed he is completely piled. Verily to him on birth he gives food; he delighted delights he becomes richer. d The theologians say, 'Since it is as the Garhapatya that (the fire) is piled, then is its Ahavaniya?' 'Yonder sun', he should reply, for in it they offer to all the gods He who knowing thus piles the fire straightway makes pleased the gods. e O Agni, the glorious, lead him to glory; Bring hither the fame that is Indra's; May he be head, overlord, resplendent, Most famed of his equals. With look auspicious first they underwent Fervour and consecration, the seers who found the heavenly light; Thence was born the kingly power, might and force; May the gods in unison accord that to us. Disposer, ordainer, and highest [3] onlooker, Prajapati, supreme lord, the ruler; The Stomas, the metres, the Nivids, mine they call; To him may we secure the kingdom. Turn towards me, come to me; May he be your ruler, your overlord; On his discernment do ye depend; Upon him henceforth do ye all serve. He puts down these supporters of the realm; this is the realm supporting piling of the fire; verily with it he bestows on him the kingly power, he becomes the kingly power, the kingly power does not fall away from him. a Just as a son born dies, so dies he whose fire in the pan is extinguished.

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).

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

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

When the Yatis were being eaten, their heads fell away; they became Kharjuras; their sap rose upwards, they became Kariras; the Kariras are connected with Soma; the offering connected with Soma makes rain to move from the sky; in that there are Kariras (in the sacrifice) [2], by means of an offering which is connected with Soma he wins the rain from the sky. With honey he unites (them); honey is the sap of the waters and the plants; verily it rains from the waters and the plants; verily also he brings down rain from the waters and the plants. 'Gladdening, obedient', (with these words) he unites (them); verily he approaches them by their names; just as one may say, 'Come hither, N. N.', so by their names [3] he makes them move forward. Thou art the fetter of the strong horse; for rain I yoke thee', he says the horse is strong, Parjanya is strong; becoming black as it were he rains; verily he unites him with his hue, to win the 'O gods having wealth, O gods granting protection, O gods drinking together', (with these words) he ties on; verily by means of the gods he daily seeks rain. If it should rain, so much only should be offered; if it should not rain, on the next day he should offer an oblation. Mitra and Varuna are day and night, by day and night Parjanya rains, for by night or by day he rains; verily he has recourse to Mitra and Varuna with their own share; verily they [1] make Parjanya rain for him by day and night. To Agni, hiding his abode, he should offer a cake on eight potsherds, to the Maruts on seven potsherds, to Surya on one potsherd; Agni thence causes the rain to arise, the Maruts lead it out when produced; when yonder Sun Moves low with his rays, then he rains; becoming a hider of his abode, as it were, he rains; these deities are the lords of rain; them he has recourse to with their own share; they [2] make Parjanya rain for him; even if he is not minded to rain yet he rains.

Thou art the helper, the worshipper, blow over me with healing, with wonder-working; hail! a Agni I yoke with glory, with ghee, The bird divine mighty in strength; Therewith may we fly to the expanse of the ruddy one, Mounting the heaven above the highest vault. b These are wings unaging of thee, the winged, Wherewith thou dost smite away the Raksases, O Agni; With these may we fly to the world of good men, Where are the seers, the first-born, those of yore. c Thou art piling, born of the ocean, the drop, The skilled one, the eagle, the righteous, The golden-winged busy bird, mighty, That hath sat down firmly in its place [1]. d Homage be to thee; harm me not, Thou dost stand resting on the head of all; Within the ocean is thy heart, thy life; Sky and earth are placed on the worlds. e Give of the water, cleave the holder of the water; from the sky, from Parjanya, from the atmosphere, from the earth, thence do ye help us with rain; thou art the head of the sky, the navel of earth, the strength of waters and plants, protection of all life, extending; homage to the way! f With that devotion wherewith the seers performed the session of sacrifice [2], Kindling Agni, bearing aloft the heaven, I set on this vault that Agni Whom men call him for whom the spread is strewed. g Him with our wives let us pursue, O gods, With our sons, our brothers, or by gold, Seizing the vault in the world of good action, Above the third firmament, in the light of the sky. h To the middle of speech hath the busy one arisen, Agni here, lord of the good, the wise; Established on the back of the earth, the radiant one, He casteth beneath his feet [3] the combatants. i Let Agni here, the most manly, strength-bestowing, Of a thousand shapes, shine unwearying, Radiant in the midst of the ocean; Do ye approach the abodes divine. k Move ye forward, go ye long together; Make ye the paths gods travelled, O Agni; In this highest abode O All-gods, sit ye with the sacrificer.

This middle layer is as it were unsupported; it is as it were the atmosphere; he puts down a pair on the other layers, but four in the middle one, for support. The seasonal (bricks) are the internal cement of the layers; in that he puts down the seasonal (bricks), (it is) to keep apart the layers. He puts down next an Avaka plant; this is the birthplace of Agni; verily he piles up the fire with its birthplace [1]. Viçvamitra says, 'He shall eat food with holy power, for whom these shall be put down, and he who shall know them thus'. It is the year which repels from support him who having piled up the fire does not find support; there are five layers preceding, and then he piles up the sixth; the year has six seasons; verily in the seasons the year finds support. These are the bricks [2], called the over-ladies; he for whom they are put down becomes the overlord of his equals; he should think of him whom he hates as he puts (them down); verily he cuts him off for those deities; swiftly he goes to ruin. The Angirases, going to the world of heaven, made over to the seers the accomplishment of the sacrifice; it became gold; in that he anoints with fragments of gold, (it is) for the completion of the sacrifice; verily also he makes healing for it [3]; moreover he unites it with its form, and with golden light he goes to the world of heaven. He anoints with that which contains the word 'of a thousand'; Prajapati is of a thousand; (verily it serves) to win Prajapati. 'May these bricks, O Agni, be for me milch cows', he says; verily he makes them milch cows; they, milking desires, wait upon him yonder in yonder world. The fire is Rudra; he is born then when he is completely piled up; just as a calf on birth desires the teat, so he here seeks his portion; if he were not to offer a libation to him, he would suck the Adhvaryu and the sacrificer. He offers the Çatarudriya (oblation); verily he appeases him with his own portion; neither Adhvaryu nor sacrificer goes to ruin.

The fire is piled up for the world of heaven; the set of eleven stakes is a thunderbolt; if he were to set up eleven stakes in the fire, he would shut it off from the world of heaven with the thunderbolt; if he were not to set it up, he would sever the animals from the chips; one stake he sets up; verily he does not shut it off from the world of heaven, nor sever the animals from the chips. He who piling the fire steps down on it is deprived of power and strength; he should, with a verse addressed to Indra [1], put down a brick opposite his step; verily he is not deprived of power and strength. The fire is Rudra, his are three missiles, one that comes straight on, one that strikes transversely, and one that follows up. To them he is cut off who piles the fire; having piled the fire he should give (a bow) with three arrows to a Brahman, unasked; verily to them he pays homage, and also he ransoms himself from them. The bow of thine, O Rudra, in the east [2], may the wind blow after it for thee, to thee, O Rudra, with the year I pay homage. The bow of thine, O Rudra, on the south, may the wind blow after it for thee, to thee, O Rudra, with the full year I pay homage. The bow of thine, O Rudra, on the west, may the wind blow after it for thee, to thee, O Rudra, with the Ida year I pay homage. The bow of thine, O Rudra, on the north, may the wind blow after it for thee [3], to thee, O Rudra, with the Idu year I pay homage. The bow of thine, O Rudra, above, may the wind blow after it for thee, to thee, O Rudra, with the year I pay homage. Agni is Rudra; just as a tiger stands in anger, so he also (stands); when piled with these he reverences him; verily with homage he soothes him. The fires [4] of the dust That have entered within the earth, Of them thou art the highest; Do thou instigate us to life.

Those flames of yours in the sun, O gods, Those flames in cattle, in horses, O Indra and Agni, with all of these Grant us brilliance, O Brhaspati. Grant us brilliance [3] in our Brahmans, Place brilliance in our princes, Brilliance in Viçyas and Çudras; With thy flame grant me brilliance. The glory and power of him who has piled the fire go apart twofold, or to the fire which he has piled or to the man who has sacrificed. In that he offers these libations, he places in himself power and fame. e He who having piled the fire steps on it is liable to go to ruin. 'To thee I come praising with holy power'; with this verse addressed to Varuna [4] should he offer; that is the soothing of the fire and the protection of himself. f He who piles the fire is made into an offering; just as an offering spills, so he spills who having piled the fire approaches a woman; with clotted curds for Mitra and Varuna he should sacrifice; verily he approaches unity with Mitra and Varuna, to avoid his spilling. g He who knows the fire to rest on the seasons, for him the seasons go in order; he finds support. The fire resting on the seasons is the year [5]; the head is the spring, the right side summer, the tail the rains, the left side autumn, the middle winter, the layers the first half-months, the mortar the second half-months, the bricks the days and nights; this is the fire resting on the seasons; he who knows thus, for him the seasons go in order; he finds support. h Prajapati, desirous of supremacy, put down the fire; then did he attain supremacy; he who knowing thus piles the fire attains thus supremacy. a What has flowed from purpose, or heart, Or what is gathered from mind or sight, Follow to the world of good deed, Where are the seers, the first-born, the ancient ones. b This I place around thee, O abode, the treasure Whom the all-knower hath brought here; After you the lord of the sacrifice will follow; Know ye him in the highest firmament.

While (the fire) was flaming upwards to strike, just then of itself it stayed; whether so much was before [1], or so much was over the fire, be sprang up alive and came into union with Agni and Soma. He grew on all sides an arrow(shot), he enveloped these worlds. Because he enveloped these worlds, therefore is Vrtra, Vrtra. Indra feared him, and Tvastr too; Tvastr dipped his bolt for him; the bolt was fervour; he could not restrain it. Visnu [2] was another god; he said, 'Visnu, come hither; we will grasp that by which he is this world. Visnu deposited himself in three places, a third on the earth, a third in the atmosphere, a third in the sky, for he was afraid of his growth. By means of the third on earth Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; there is this [3] strength in me; I will give it to you.' He gave it to him, he accepted it, and (saying), 'Thou didst further me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power (indriya) in us.' By means of the third in the atmosphere Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; there is this [4] strength in me; I will give it to you.' He gave it to him; he accepted it, and (saying), 'Twice hast thou furthered me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power in us.' By means of the third in the sky Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; I will give to thee that by which I [5] am this world! He said, 'Yes.' (He replied), 'Let us make a compact; let me enter thee.' 'If thou dost enter me, in what way wilt thou enjoy me?' 'I will kindle thee; I will enter thee for thine enjoyment', he answered. Vrtra entered him. Vrtra is the belly; hunger is man's enemy; he who [6] knows this slays the enemy hunger. He gave it to him; he accepted it, and (saying), 'Thrice hast thou furthered me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power in us.

a Earth, covering all, Hath placed thee in her lap; Be gentle and rest kindly on him Grant him protection, extending wide. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! a Great is Indra of the Sodaçin, With the bolt in his arm, may he grant protection; May the bountiful give us prosperity, May he smite him who hateth us. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! a In unison and in fellowship with the Maruts, Indra, Drink the Soma, O slayer of Vrtra, O hero, O wise one; Slay our foes, drive away the enemies, And thus make for us on all sides security. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! The Daksina Offerings a His rays bear up the god Who knoweth all, The sun for all to see. b The radiant countenance of the gods hath risen, The eye of Mitra, Varuna, Agni; He hath filled the sky and earth and atmosphere; The sun is the self of all that moveth and standeth. c O Agni, lead us by a fair path to wealth, O god, knowing all the ways; Drive from us the sin that maketh us wander; We will accord to thee most abundant honour. d Go to the sky, fly to heaven. c With my form [1] I approach your form; with my age your age. f May Tutha, all knowing, allot to you in the highest firmament. g This gift of thine, Agni, cometh, impelled by the Soma. h Lead it by the path of Mitra. i Go ye on by the path of holy order, of brilliant gifts, Leading prosperity by the path of the sacrifice. k May I win a Brahman to-day, a seer and sprung from seers, of (famous) father and grandfather, fit for the sacrificial gift. l Gaze on the heaven, gaze on the atmosphere. m Join those in the seat. n Given by us, go to the gods, full of sweetness; enter the giver; without leaving us fare by the path leading to the gods; sit in the world of the righteous. o Be this complete for us.

Accomplishing (the rite) with Rc, Saman, and Yajus, Let us rejoice in fullness of wealth, in sustenance. a This is thy body, O pure one. This is thy splendour. With it be united. Win brightness. b Thou art the strong, grasped by mind, acceptable to Visnu. c In the impulse of thee, of true impulse, may I win a support for my speech. Hail! d Thou art pure, thou art nectar, thou art the sacrifice for all the gods. e I have mounted the eye of the sun. The pupil of the eye of Agni, When thou goest with thy steeds, Blazing with the wise. f Thou art thought, thou art mind, thou art meditation, thou art the gift (to the [1], thou art of the sacrifice, thou art of kingly power, thou art Aditi, double- g Be thou successful for us in going, successful in returning. h May Mitra bind thee by the foot. i May Pusan guard the ways, k For Indra, the overseer! l May thy mother approve thee, thy father, thy brother sprung of the same womb, thy friend in the herd. m Go, goddess, to the god, to Soma for Indra's sake. n May Rudra guide thee hither in the path of Mitra. o Hail! Return with Soma as thy comrade, with wealth. a Thou art a Vasvi, thou art a Rudra, thou art Aditi, thou art an Aditya, thou art thou art Candra. b May Brhaspati make thee rejoice in happiness. May Rudra with the Vasus be favourable to thee. c I pour thee on the head of the earth, on the place of sacrifice, on the abode of the offering, rich in ghee; hail! d The Raksas is enclosed, the evil spirits are enclosed. Thus I cut the neck of the e Thus I cut the neck of him who hates us and whom we hate [1]. f With us be wealth, with thee be wealth, thine be wealth. g Gaze, O goddess, together with the goddess Urvaçi. h Let me attend on thee, with Tvastr's aid; rich in seed, bearing seed, may I find a hero in thy presence. i May I not be separated from abundance of wealth. a Let thy shoot be joined with shoot, joint with joint, let thy scent further desire, let savour which falls not cause rejoicing.

o In unison with thee, aided by thee, Under thy leadership, let us gain strength; Fulfil both our desires, O truthful one; Perform it forthwith, O fearless one. p With this fuel, O Agni, will we serve thee; Accept the song of praise recited for thee; Burn those that revile, the Raksases; guard us, From the foe, the reviler, O rich in friends, from blame. I touch the steed that slayeth the Raksases; I go for shelter to the friend most spreading; May Agni, enkindled with our offerings, sharpening (his dart) Guard us by day, [6] from harm and by night. r With great radiance Agni shineth; All things doth he reveal by his might; He overcometh godless and malign enchantments He sharpeneth his horns to pierce the Raksas. s Let the roarings of Agni rise to the heaven, Sharp weapons to slay the Raksas; In the carouse his radiance bursteth forth The godless assailers cannot restrain him.

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

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.

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

z I sacrifice to thee, I cast forward my prayer to thee, That thou mayst be invoked at our invocation; Thou art like a well in the desert, Thou, O Agni, to the man eager to worship, O ancient king [4]. aa With his lustre. bb With light. cc Agni, with thy front, Burn the sorceresses, Shining in the broad dwellings. dd Thee of fair face, of fair look, the rapid one, The wiser, let us ignorant people follow; Let him sacrifice who knoweth all the ways, Let him proclaim the oblation among the immortals. ee To the freer from trouble. ff Which hath entered me. gg Away for us, O Indra. hh O Indra, might. ii Powers, O Çatakratu. kk To thee hath been given.

As the Rbhus bend the felly (of the chariot) [I] f To him, the heavenly, Now with constant voice, O Virupa, To the strong one urge the hymn of praise. g What Pani shall we lay low among the kine With the missile of this Agni Who seeth from afar? h May not the clans of the gods forsake us, Like the dawns entering the waters, As cows a poor man. i Let not the assault Of any ill-minded foe smite us, As a wave a ship. k Homage to thee, O Agni, for might, The people sing, O god; With strength [2] trouble thou the foe. l Wilt thou not, O Agni, Bring us wealth for our quest for cattle? O room maker, make room for us. m Cast us not aside in this great contest, Like a bearer his burden; Gather wealth and conquer it. n May this terror, this misfortune, O Agni, fasten on another than us; Increase our impetuous strength. o The reverent or generous man In whose offering he hath delighted, Agni aideth indeed with furtherance. p From a far [3] region Come hither to these lower ones, Favour those in the region where I am. q Since we have known of old Of thy help, O Agni, as a father's, Now we seek thy favour. r Thou, who art like a mighty man who slayeth with the dart Or a sharp-horned bull, O Agni, hast rent the forts. s O friends, together (offer) fit Food and praise to Agni, Highest over the folk, The son of strength, the mighty. t Thou gatherest, O strong one, All that belongeth, O Agni, to the niggard; Thou art kindled in the place of offering; Do thou bear us good things. u O Prajapati. v He knoweth. w O Soma and Pusan. x These gods. a Eagerly we hail thee, Eagerly would we kindle thee; Eager bring the eager, The fathers, to eat the offering. b Thou, O Soma, art pre-eminent in wisdom; Thou movest along the straightest path; Through thy guidance, O drop, our fathers wisely divided The treasure among the gods.

i Of thee, O god Soma, who hast the Adityas for thy troop, who knowest the heart, who belongest to the third pressing, who hast the Jagati for 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. k Swell up, lot thy strength be gathered From all sides, O Soma; Be strong in the gathering of might. l Impel my limbs, O thou with tawny steeds, Do not distress my troops; Propitious do thou honour for me the seven sages; Do not go below my navel [3]. m We have drunk the Soma, we have become immortal, We have seen the light, we have found the gods; What can the enmity, what the treachery, Of mortal man do to us, O immortal? n Whatever fault has been mine, Agni hath put that right, all-knower, he who belongeth to all men; Agni hath given back the eye, Indra and Brhaspati have given it back; Do ye two, O Açvins, Replace my eye within its sockets. o Of thee, O god Soma, over whom the Yajus is spoken, the Stoma sung [4], the Uktha recited, who hast tawny steeds, who art drunk by Indra, who hast sweetness, and who art invited, I invited eat. p Ye are to be filled; fill me With offspring and wealth. q That is thine, O father, and those that are after thee. That is thine, O grandfather, O great-grandfather, and those that are after thee. r Rejoice therein, O fathers, according to your shares. s Homage to your taste, O fathers; homage to your birth, O fathers; homage to your life, O fathers; homage to your [5] custom, O fathers; homage to your anger, O fathers; homage to your terrors, O fathers; O fathers, homage to you. t Ye that are in that world, may they follow you; ye that are in this world, may they u Ye that are in that world, of them be ye the most fortunate; ye that are in this world, of these may I be the most fortunate. v O Prajapati, none other than thou Comprehendeth all these creatures [6].

r In the all-knower cause to rest The dear guest on birth, In a pleasant place, the lord of the house. s By Agni is Agni kindled, The wise, the young, the lord of the house, The bearer of the oblation, with ladle in his mouth. t Thou, O Agni, by Agni, The sage by the sage, the good by the good, The comrade by the comrade, art kindled. u Him they make bright, the wise, Victorious in the contests, Strong in his abodes. v By the sacrifice the gods sacrificed the sacrifice; These were the first ordinances; These mighty powers frequent the vault Where are the ancient Sadhya gods. THE PILING OF THE FIRE ALTAR

m Return with wealth, O Agni, fatten with the stream, All-gaining on every side. n May the Adityas, the Rudras, the Vasus, kindle thee again; The Brahmans again with offerings, O bringer of wealth; With ghee do thou increase our bodies; May the wishes of the sacrificer become true. o Hearken to this our call, that is offered, O youngest one, Of the most generous one, O thou that hast power; One hateth, one praiseth. As praiser I praise thy body, O Agni. p Be thou a bounteous patron, Giver of riches, lord of riches; Repel from us the foes. a Go hence depart, creep away, hence, Ye that are here of old and ye that are new, Yama hath given this resting-place of earth, The Pitrs have made this world for him. b Thou art the ash of Agni, thou art the dust of Agni. c Thou art accord, fulfilling love; in me be the fulfilling of thy love. d Be united your dear bodies, Be united your dear hearts, Be your breath united [1], United my body. e This is that Agni in whom as a belly Indra placed the pressed Soma eagerly; Thou art praised, O all-knower, for winning Booty a thousandfold, like a swift steed. f O Agni, thou comest to the wave of the sky, To the gods thou speakest, those of the altar; The waters above in the realm of the sun, And those below wait (on thee). g O Agni, thy radiance in the sky, the earth, The plants [2], or the waters, O holy one, That whereby thou didst outspread the broad atmosphere, Glittering is thy gleam, moving and men espying. h May the Agnis of the dust In unison with those of the floods Accept the oblation offered, The rich healthful viands. i As food, O Agni, accord to the sacrificer The gain of a cow, wondrous enduring; Be to us a son, a scion, full of life; This, O Agni, be thy lovingkindness towards us. k This is thy due place of birth, Whence born thou didst shine, Mount it, O Agni, knowing it [3], And make our wealth increase. l Thou art a piler; in the manner of Angiras be firm with that deity.

k With eyes on every side, with a face on every side, With hands on every side, with feet on every side, The one god producing sky and earth Welds them together with arms, with wings. l What was the basis? Which and what his support? When producing earth [4] Viçvakarman, all-seeing, Disclosed the sky with his might. m What was the wood, and what the tree, Whence they formed sky and earth? O ye wise ones, inquire with your minds On what he stood as he supported the worlds. n Thy highest, lowest, Midmost abodes here, O Viçvakarman, In the offering do thou teach thy comrades, O faithful one; Do thou thyself sacrifice to thyself, rejoicing. o The lord of speech, Viçvakarman, Let us invoke this day to aid us [5], thought yoked for strength, May he delight in our nearest offerings, He with all healing, to aid (us), the doer of good deeds. p O Viçvakarman, waxing great with the oblation, Do thou thyself sacrifice to thyself rejoicing; May the others around, our foes, be confused; May our patrons here be rich. q O Viçvakarman, with the oblation as strengthening, Thou didst make Indra, the protector, free from scathe, To him the clans of old bowed in homage, That he might be dread, to be severally invoked. r To the ocean, the moving, The lord of streams, homage! To the lord of all the streams Do ye offer, to Viçvakarman, Through all the days the immortal offering. a O Agni, to whom ghee is offered, Do thou lead him forward; Unite him with increase of wealth, With offspring and with wealth. b O Indra, bring him to the fore, That he may be lord over his fellows; Unite him with splendour, That he may assign their shares to the gods. c Him, O Agni, do thou exalt In whose house we make the offering; To him may the gods lend aid, And he the lord of holy power. d May the All-gods thee [1], O Agni, bear up with their thoughts; Be thou to us most propitious, With kindly face, abounding in light.