Yajur Veda on Leadership

Illness seized him; 'Illness has seized the king', that (saying) is the origin of the 'king's evil'; in that he became worse, that is (the origin) of the 'bad illness'; because he got it from his wives, that is (the origin) of the 'wife's disease' (Jayenya); him who knows thus the origin of these illnesses, these illnesses do not visit. He approached them respectfully; they said, 'Let us choose a boon; do thou associate equally with us.' For him [2] they offered this oblation to the Adityas; they freed him from his evil case. For him who is seized by the bad illness he should offer this oblation to the Adityas; verily he has recourse to the Adityas with their own share; verily they free him from his evil case. He should offer at the new moon; verily with its waxing he makes him wax. The Puronuvakya is, 'He is born ever new'; verily thereby he bestows life upon him. The Yajya is, 'The shoot which the Adityas make to wax'; verily thereby he makes him wax. Prajapati assigned food to the gods; he said, 'Whatever shall be left over these worlds, be that mine.' That was left over these worlds, Indra, the king, Indra, the overlord, Indra, the sovereign; thence he milked these worlds threefold; that is the cause of its having three elements. For him of whom he desires, 'May he be an eater of food', let him offer this (offering) of three elements, to Indra, the king, a cake [1] on eleven potsherds, to Indra, the overlord, to Indra, the sovereign. Indra, the king, is this (world of earth), Indra, the overlord, is this (atmosphere), Indra, the sovereign, is yonder (world of heaven); verily he has recourse to these worlds with their own share; verily they bestow food on him; he becomes an eater of food. Even as one milks a cow ready to give milk by reason of its calf, so he milks these worlds, made ready, for desire, for food; he places (the cake) on potsherds face upwards, for variety.

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

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

To Indra, the good protector, he offers a cake on eleven potsherds and to Indra, who frees from distress, (with the words), May the king, the slayer of Vrtra, Be our king and slay the foe. There is (an offering) to Mitra and Brhaspati; in the milk of a white (cow) with a white calf which has curdled itself, and in butter which has churned itself, in a dish of Açvattha wood [2] with four corners (made) of a branch which has fallen of itself, he should scatter husked and unhusked rice grains; the husked ones in the milk are Brhaspati's, the unhusked in the butter are Mitra's; the Vedi must be self- made, the strew self-cut, the kindling-stick self-made; the sacrificial fee is the white (cow) with a white calf. a To Agni, lord of the house, he offers a cake of black rice on eight potsherds; to Soma, lord of the forest, an oblation of millet; to Savitr, of true instigation, a cake of swift-growing rice on twelve potsherds; to Rudra, lord of cattle, an oblation of Gavidhuka; to Brhaspati, lord of speech, an oblation of wild rice; to Indra, the noblest, a cake of large rice on eleven potsherds; to Mitra, the true, an oblation of Amba grain, and to Varuna, lord of right, an oblation made of barley. b May Savity of instigations instigate thee, Agni of lords of the house, Soma of lords of the forest, Rudra of cattle [1], Brhaspati of speech, Indra of nobles, Mitra of truth, Varuna of lords of right. c O ye gods that instigate the gods, do ye instigate him, descendant of N. N., to freedom from foes, to great lordship, to great overlordship, to great rule over the d This is your king, O Bharatas; Soma is the king of us Brahmans. e This kingdom hath verily been conferred, Varuna hath diffused his own body; We have become obedient to pure Mitra; We have magnified the name of the great holy order.

To Indra, the king, are (to be offered) three white-backed; to Indra, the overlord, three with white humps; to Indra, the self-ruler, three with white buttocks; three four-year-old (cows) are for the Sadhyas; three draught cows are for the All-gods; the black-spotted hornless ones are for Agni and Indra. To Aditi are (to be offered) three ruddy-spotted; to Indrani three black-spotted; to Kuhu three red-spotted; three calves to Raka; three heifers to Sinivali; the red- spotted hornless ones are for Agni and Visnu. Three reddish-brown ones are for Soma; to Soma, the king, are (to be offered) three dappled ones; the cloud-formed are for Parjanya; three goats with dewlaps are (to be offered) to Indrani; three ewes are for Aditi; those of auspicious mark and hornless are for sky and earth. There are three black-spotted for Varuna; to Varuna, the king, are (to be offered) three red-spotted; to Varuna, destroyer of foes, three ruddy-spotted; three of varied colours are for the All-gods; three dappled for all the deities; the white-spotted hornless ones are for Indra and Surya. To Soma, self-ruler, there are (to be offered) two oxen which drag the cart; to Indra and Agni, the givers of force, two camels; to Indra and Agni, givers of might, two sheep that drag the plough; two heifers are for earth; to the quarters are (to be offered) two mares; two heifers are for earth; two females are for the Viraj two heifers are for earth; two oxen that drag the carriage are (to be offered) to Vayu; two black, barren cows are for Varuna; two bulls with high horns, destructive, are for the sky. In the morning eleven beasts of the ox kind are offered; the goat with spots, the blue jay, the Vidigaya, these are for Tvastr. For Surya there are nine white barren cows to be offered; those for Agni, Indra and Agni, and the Açvins are offered at the great stake.

' In that thrice he gave and thrice he accepted, that is the reason of the threefold character of the threefold. In that Visnu aided him and he gave (it) to Visnu, therefore the offering belongs to Indra and Visnu. Whatever there is here he gave to him, the Rces, the Samans, the Yajuses. A thousand he gave to him; therefore there are a thousand gifts. The gods were afraid of the warrior on his birth. While still within (the womb) they fettered him with a bond. The warrior thus is born fettered; if he were born not fettered he would continually slay his foes. If one desire of a warrior, 'May he be born not fettered, may he continually slay his foes', one should offer for him the offering for Indra and Brhaspati, for the warrior is connected with Indra, Brhaspati is the holy power (Brahman); verily by the holy power (Brahman) he frees him from the bond that fetters him. The sacrificial present is a golden bond; verily manifestly he frees him from the bond that fetters him. a He is born ever new; The banner of the days goeth before the dawns. He appointeth their portion to the gods as he advanceth The moon extendeth length of days. b The drop which the Adityas make to swell, The imperishable which the imperishable drink, With that may king Varuna, Brhaspati, The guardians of the world make us to swell. c In the eastern quarter thou art king, O Indra In the northern, O slayer of Vrtra, thou art slayer of foes Where the streams [1] go, thou hast conquered; On the south be the bull whom we invoke. d Indra shall conquer, he shall not be conquered; Over-lord among kings shall he rule; In all conflicts shall he be a protector, That he may be reverenced and honoured. e His greatness surpasseth Sky or earth or heaven; Indra sole lord, hailed by all, in his home Boisterous and brave, waxeth great for the conflict. f We call on thee, O hero, in praise, Like kine unmilked, Lord [2] of this moving world, seeing the heavenly light, Lord, O Indra, of what standeth.

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

f In that in strength I seize These plants in my hand, The soul of the disease perisheth, As before one that taketh alive. g When the plants come together Like princes at the assembly, Sage is the physician called, Slayer of Raksases, overpowerer of diseases. h Remover is your mother by name, And ye are helpers; Ye are winged streams [2]; Remove whatever is unwell. i Let one of you aid another, Let one be of assistance to another; All the plants in unison Do ye further this speech of mine. k The strength of the plants hath arisen Like cows from the pasturage, Of them that are fain to win gain, To the self of thee, O man. I Beyond all obstacles, Like the thief the pen, they have strode, The plants have shaken away Every defilement in the body. m Those [3] that have mounted thy self, That have entered every limb, May they repel thy disease, Like a dread intercessor. n O disease, do thou fly forth With the eagle, the blue jay (kikidivi) With the rush of the wind, With the whirlwind do thou disappear. o Rich in steeds, rich in Soma, Full of strength, full of power, I have found all the plants For his safety. p The fruitful, the fruitless, The flowering, the flowerless, Impelled by Brhaspati, May they free us from tribulation. q The [4] plants whose king is Soma, And which have entered the earth, Of them thou art the highest, Impel us to long life. r Falling from the sky The plants said, 'He, whom we reach while in life, Shall not come to ill.' s Those that hear now And those that are gone far away, Coming all together here Give ye him healing. t May the digger of you come to no ill, Nor he for whom I dig you; May all our bipeds and quadrupeds Be free from disease. u The plants hold converse With Soma, the king, 'The man for whom the Brahman prepares (us), We, O king, bring to safety.' a May I be harm us not who is father of earth Or who, of true law, created the sky, And he who created the great bright waters; To what god shall we offer with oblation?

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

t Aryaman goeth, the mighty bull, The giver of wealth, much invoked, deserving; With a thousand eyes, opening the cow-pens, with the thunderbolt in his arm, May the god bestow upon us wealth. u Thy many paths, O Aryaman, on which the gods go, O king, which come from the sky [4], With these, O god, grant us great protection; Be auspicious to our bipeds, to our quadrupeds. v From the depth to the top, sung by the Angirases, He moved asunder the firm places of the mountains; He burst their cunningly-made obstructions; These things did Indra in the joy of the Soma. w From the depth with the top he meted with measures, With the thunderbolt he crushed the hollows of the streams; Lightly he freed them with paths of long wanderings; These things did Indra in the joy of the Soma [5]. x Who was born knowing his connexion, The god declareth all births, From the middle of holy power he bore out holy power, From low on high he arose at his will. y Born in greatness, he established apart the great ones, The sky as a seat and the atmosphere of earth; From the depth be hath won to the top with his race, Whose deity is Brhaspati, the sovereign. z Him who with might riseth from the depth to the top, Brhaspati the gods desire to win; He broke Vala, he rendeth the forts, Thundering he won the heaven and the waters.

The Raksases, following along by the path, seek to injure the sacrifice; the Prastotr follows along with the Saman, the slayer of Raksases, is the Saman; (verily it serves) for the smiting away of the Raksases. Thrice he performs the finale; these worlds are three; verily from these worlds [1] he smites away the Raksases. Each one performs the finale; for each one is infested by the Raksases, for the smiting away of the Raksases. 'King Varuna hath made a broad (path)', he says, for support. 'A hundred remedies are thine, O king, a thousand', he says; verily he makes medicine for him. 'The noose of Varuna is overcome', he says verily he overcomes the noose of Varuna. He makes offering over the strew, for the support of the oblations; verily also he offers in what has fire. He offers the fore-offerings omitting that to the strew [2]; the strew is offspring; verily he frees offspring from Varuna's noose. He offers the two portions of butter; verily he does not obstruct the two eyes of the sacrifice. He sacrifices to Varuna; verily he frees him from Varuna's noose. He sacrifices to Agni and Varuna; verily straightway he frees him from Varuna's noose. He offers two after-offerings, omitting that to the strew; the strew is offspring; verily he frees offspring from Varuna's noose. He offers four fore-offerings and two after- offerings; they make up six, the seasons are six [3]; verily he finds support in the seasons. 'O bath, O flood', he says; verily he propitiates by this utterance Varuna. In the sea is thy heart, within the waters', he says, for Varuna is in the sea. 'Let the plants and the waters enter thee" he says; verily he unites him with the waters and the plants. 'Ye divine waters, this is thy foetus', he says; that is according to the text.

The Exposition of the Soma Sacrifice (continued) If he should offer hospitality after unyoking both (the oxen), he would break up the sacrifice. If (he should offer) before he has unyoked both, it would be as when hospitality is offered to one who has not yet arrived. One ox is unyoked, one ox is not unyoked; then he offers hospitality, for the continuance of the sacrifice. The wife (of the sacrificer) holds on (to the cart); for the wife is mistress of the household gear; verily he offers what is approved by the wife. The share of the wife in the sacrifice makes a pair; so the wife also [1] grasps the sacrifice that it may not be interrupted. With whatever retinue the king comes, to all of them hospitality is offered; the metres are the retinue of King Soma. 'Thou art the hospitality of Agni. For Visnu thee!' he says; thus he offers (hospitality) to the Gayatri. 'Thou art the hospitality of Soma. 'For Visnu thee!' he says; thus he offers (hospitality) to the Tristubh. 'Thou art the hospitality of the stranger. For Visnu thee!' he says; thus he offers (hospitality) to the Jagati [2]. 'For Agni thee, giver of wealth, for Visnu thee!' he says; thus he offers (hospitality) to the Anustubh. 'For the eagle, bringer of the Soma, thee, for Visnu thee!' he says; thus he offers (hospitality) to the Gayatri. He offers five times. The Pankti has five syllables, the sacrifice is fivefold; verily he wins the sacrifice. The theologians say, 'For what reason is the Gayatri offered to on either side of the offering of hospitality?' Because the Gayatri brought the Soma down [3]; therefore is it offered to on both sides of hospitality, before and after. Hospitality is the head of the sacrifice, the sacrificial cake is offered on nine potsherds, therefore the head has nine apertures. The sacrificial cake is offered on nine potsherds.

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

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

a Him with the Maruts, the mighty bull, The bountiful, the divine ruler, Indra, All-powerful, the dread, giver of strength, For present aid let us invoke. b Thou art taken with a support; to Indra with the Maruts thee! This is thy birthplace; to Indra with the Maruts thee! a O Indra with the Maruts drink here the Soma, As thou didst drink the pressed drink with Çaryata Under thy guidance, in thy protection, O hero, The singers skilled in sacrifice are fain to serve. b Thou art taken with a support; to Indra with the Maruts thee! This is thy birthplace; to Indra with the Maruts thee! a Indra with the Maruts, the bull, for gladness, Drink the Soma, for joy, to thy content; Pour within thy belly the wave of sweetness; Thou art from of old the king of the pressed drinks. b Thou art taken with a support; to Indra with the Maruts thee, This is thy birthplace; to Indra with the Maruts thee! a Great is Indra who through his might Is like Parjanya with the rain; He waxeth with the praises of Vatsa. b Thou art taken with a foundation; to Mahendra thee! This is thy birthplace; to Mahendra thee! a Great is Indra, manfully controlling men, Unfailing in strength, of double force; Towards us for strength doth he wax; Broad and wide hath he been adorned by the offerers. b Thou art taken with a foundation; to Mahendra thee! This is thy birthplace; to Mahendra thee! a Never art thou barren, O Indra, Never dost thou fail thy worshipper; Now more and more is thy divine gift increased, O bountiful one. b Thou art taken with a support; to the Adityas thee! c At no time art thou heedless, But dost guard the two generations; The pressing is thy strength, O fourth Aditya The ambrosia is ready in the sky. d The sacrificer seeketh the favour of the gods; Be ye kindly, O Adityas; May thy lovingkindness come hither, That it may the more free us from affliction.

a May Dhatr the giver, may Savitr, rejoice in this, Prajapati, the lord of treasures, and Agni, for our sake; May Tvastr, Visnu, accord generously Wealth with offspring to the sacrificer. b O Indra, unite us in heart, with cattle, O bountiful one, with generous ones, with prosperity; With the holy power that is made by the gods, With loving kindness of the gods to whom sacrifice is made. c With glory, with milk, with ourselves, Are we united, with auspicious hearts; May Tvastr make fortune for us [1]; May he set right whatever is amiss in our bodies. d In that to-day, O Agni, we choose thee As Hotr as our sacrifice proceeded, Prosperously hast thou sacrificed, Prosperously hast thou laboured; Come wise and foreseeing one to the sacrifice. e With Hail! to you, O gods, have we made this seat, Ye who have come hither rejoicing in this as the pressing; When ye have eaten and drunken, Ye all, give to us, wealthy ones, wealth. f The gods whom eager thou didst bring hither, O god, Them [2], O Agni, do thou incite in their own abode; Bearing and bringing oblations, The rich draught, do ye mount the sky. g O sacrifice, go to the sacrifice; go to the lord of the sacrifice; go to thine own birthplace; hail! h This is thy sacrifice, O lord of the sacrifice, with its utterance of hymns and producing noble heroes; hail! i Ye gods that find the way, finding the way, go on the way. k O lord of mind, place this sacrifice, O god, for us among the gods, hail! or speech, hail! or the wind, hail! a King Varuna hath made a broad path For the sun to travel; He hath made him set his feet in the pathless way; He driveth away whatever woundeth the heart. b A hundred remedies are thine, O king, a thousand; Broad and deep be thy loving kindness. Overcome the enmity, the hostility; Remove from us whatever sin hath been committed. c The noose of Varuna is overcome.

He should offer an oblation to Aryaman who desires, 'May I go prosperously among men'; Aryaman is yonder sun; verily he has recourse to Aryaman with his own share; verily be makes him go whither he is fain to go. Indra was the lowest in rank of the gods, he had recourse to Prajapati; for him he offered this (offering) of the after-shoots of rice to Indra on eleven potsherds [2]; verily he led him to the top of the gods; he made as the Yajya and the Anuvakya (verses) containing the words 'depth' and 'top'; verily from the depths he led him to the top; for the prince who is low in rank he should offer to Indra on eleven potsherds this (offering) of the after-shoots of rice; verily he has recourse to Indra with his own share; verily he leads him to the top of his fellows; the Yajya, and the Anuvakya contain the words 'depth' and 'top'; verily from the depth he leads him to the top [3]; it is of the after-shoots of rice, for it is the deity of him who is low in rank; (verily it serves) for prosperity. For the Brahman who is low in rank he should offer to Brhaspati this oblation of the after-shoots of rice; verily he has recourse to Brhaspati with his own share; verily he leads him to the top of his equals; the Yajya and the Anuvakya contain the words 'depth' and 'top'; verily he leads from the depth to the top; it is of the after-shoots of rice, for it is the deity of him who is low in rank; (verily it serves) for prosperity. Prajapati had thirty-three daughters; he gave them to Soma, the king; of them he associated with Rohini; they returned in anger; then he followed and asked for them back; them he would not return; he said, 'Swear on oath that thou wilt equally associate (with them): then will I return them to you.' He took the oath, and he returned them. He associated with Rohini alone [1].

By Agni the sacrificer discerns the world of the gods, by Soma the world of the Pitrs; in the north part he offers to Agni, in the south to Soma, for these worlds are thus, as it were, to illumine these worlds. Agni and Soma are the kings of the gods [1]. They are sacrificed to between the gods, to separate the gods. Therefore men are separated by the king. The theologians say, 'What is it that the sacrificer does in the sacrifice to support both those animals which have incisors on one side only and those which have incisors on both?' When he has repeated a Rc, he makes an offering of the portion of the oblation with the jusana formula; by that means he supports those with incisors on one side only. When he has repeated a Rc, he makes an offering of the sacrificial food (havis) with a Rc; by that means he supports those with incisors on both sides. The Puronuvakya contains the word 'head'; verily he makes him head of his peers [2]. He offers with averse containing the word 'team' (niyut); verily he appropriates (ni-yu) the cattle of his enemy. Keçin Satyakami said to Keçin Darbhya, 'The seven-footed Çakvari I shall use for thee at the sacrifice to-morrow, by whose strength one defeats the enemies that have arisen and those that shall be, by the first half of whose strength the ox feeds, by the second half the cow.' The Puronuvakya is marked in front; verily he defeats the enemies that have arisen; the Yajya is marked behind [3]; verily he defeats the enemies that shall be. The Puronuvakya is marked in front; verily he places light in this world; the Yajya is marked behind; verily he places light in yonder world. Full of light become these worlds to him who knows thus. The Puronuvakya, is marked in front; therefore the ox feeds with the first half. The Yajya is marked behind; therefore the cow feeds with the second half. Him who knows thus these two enjoy.

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

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

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

They grasped him about, and illness seized him. 'Illness has seized the king'; that (saying) is the origin of the 'king's evil '. In that he became worse, that is (the origin) of the 'bad illness'; because he got it from his wives, that is (the origin) of the 'wife's disease' (Jayenya), him who knows thus the origin of these illnesses, these illnesses do not visit. He ran up to these two in reverence; they said, 'Let us choose a boon; let us be the appointers of portions for the gods [5]; from us let the gods be sacrificed to.' Therefore of the series of nights it is on the new and the full moon night that the gods are sacrificed to; for they are the appointers of portions for the gods. Men appoint portions to him who knows thus. Creatures slew hunger, man at once, the gods at the half-month, the Pitrs in a month, trees in a year. Therefore day by day men desire food, at the half-month the gods are sacrificed to, every month offering is made to the Pitrs, in a year trees produce fruit. He who knows thus slays the enemy, hunger. The Part of the Hotr at the New and Full Moon Sacrifices The gods could not rest on the Rc or the Yajus. On the Saman only could they rest. He makes the noise 'Him'; verily he makes the Saman. He makes the noise 'Him'; where the gods rested, there he sets them in motion. He makes the noise 'Him'; this is the yoking of speech. He makes the noise 'Him'; thus the sacrificers produce offspring. He repeats the first (verse) thrice, the last thrice; verily he ties the end of the sacrifice [1] so that it may not slip. He repeats (it) continuously, for the continuity of the breaths and of food, and for the smiting away of the Raksases. The first he repeats is connected with the Rathantara (Saman), this world is connected with the Rathantara; verily he conquers this world. He divides it thrice; these worlds are three; verily he conquers these worlds.

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, being of various deities, they are said to have Vayu as their deity. Verily did Vayu make him sweet for him; therefore what becomes putrid they hang out in a windy place, for Vayu is its purifier, its sweetener. They could not find its distribution; Aditi said, 'Let me choose a boon; then shall ye distribute through me, verily with me as deity may your Soma (draughts) be set down' [2]. 'Thou art taken with a support', he says, and thereby have they Aditi for their deity, for those vessels that are made of wood are born from her womb, those that are made of clay are clearly hers; therefore he says thus. Speech aforetime spoke without discrimination; the gods said to Indra, 'Do thou discriminate this speech for us'; he replied, 'Let me choose a boon; let this (cup) be drawn for me and for Vayu together.' Therefore the cup is drawn together for Indra and Vayu. Indra approaching it in the midst discriminated it; therefore is speech spoken distinctly. Therefore is it drawn once, in the middle, for Indra, and twice for Vayu, for he chose two boons. The gods said to Mitra, 'Let us slay Soma, the king'; he replied, 'Not I; for I am the friend of all'; they answered, 'Still we will slay him'; he replied, 'Let me choose a boon; let them mix the Soma for me with milk.' Therefore they mix with milk (the Soma) for Mitra and Varuna. From him cattle departed (saying), 'He that was a friend hath done a cruel deed'; a cruel deed as it were [1] does he do who sacrifices with Soma; from him cattle depart. In that he mixes with milk (the Soma) for Mitra and Varuna, he unites Mitra with cattle, and the sacrificer with cattle. Aforetime indeed was Mitra thus aware,' When I have done this cruel deed, cattle will depart from me'; therefore he chose thus. The gods said to Varuna, 'With thee as helper we will slay Soma, the king'; he replied, 'Let me choose a boon, for me [2] and Mitra together let this (cup) be drawn.

, in this folk, this kingdom, for great lordship, for great overlordship, for great rule over the people. h This is your king, O Bharatas; Soma is the king of us Brahmans. i Thou art the bolt of Indra [2] slaying foes; with thee may he slay his foe. k Ye are overcomers of foes. l Protect me in front, protect me at the side, protect me from behind; from the protect me; from all deadly things protect me. m Gold hued in the glowing of the dawns, Bronze pillared at the rising of the sun, O Varuna, O Mitra, mount your chariot seat, And thence behold ye Aditi and Diti. a Do I thou mount the kindling (quarter); let the Gayatri of metres help thee; the Trivrt Stoma, the Rathantara Saman, the deity Agni, the treasure the Brahman b Do thou mount the dread (quarter); let the Tristubh of metres help thee, the Pañcadaça Stoma, the Brhat Saman, the deity Indra, the treasure the ruling class. c Do thou mount the shining (quarter); let the Jagati of metres help thee, the Saptadaça Stoma, the Vairapa Saman, the deity the Maruts, the treasure the peasant d Do thou mount the northern (quarter); let the Anustubh of metres help thee [1], the Ekavinça Stoma, the Vairaja Saman, the deity Mitra and Varuna, the treasure e Do thou mount the zenith; let the Pañkti of metres help thee, the Trinava, and Trayastrinça Stomas, the Çakvara and Raivata Samans, the deity Brhaspati, the treasure radiance. f Such like, other like, thus like, similar, the measured, commensurate, harmonious, g Of pure radiance, of varied radiance, of true radiance, the radiant, true, protector of holy order [2], beyond distress. h To Agni hail! To Soma hail! To Savitr hail! To Sarasvati hail! To Pusan hail! To Brhaspati hail! To Indra hail! To sound hail! To verse hail! To Ança hail! To Bhaga hail! To the lord of the field hail! i To earth hail! To atmosphere hail! To sky hail! To the sun hail! To the moon hail! To the Naksatras hail! To the waters hail! To plants hail! To trees hail! To moving creatures hail!

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

The Preparation of the Ground for the Fire Headed by Visnu the gods won finally these worlds by the metres; in that he strides the strides of Visnu, the sacrificer becoming Visnu wins finally these worlds. 'Thou art the step of Visnu, overcoming hostility', he says; the earth is connected with the Gayatri, the atmosphere with the Tristubh, the sky with the Jagati, the quarters with the Anustubh; verily he wins in order these worlds with the metres. Prajapati created Agni; he being created went away from him [1]; he followed him with this (verse), 'He hath cried'; with it he won the home dear to Agni; in that he repeats this (verse), he wins thereby the home dear to Agni. Now he who steps the strides of Visnu is apt as he goes away to be burnt up; he turns with four (verses); the. metres are four, Agni's dear body is the metres; verily he turns round on his dear body [2]; he turns round from left to right; verily he turns round on his own strength; therefore the right side of the body is the stronger; verily also does he turn with the turning of the sun. Varuna seized Çunahçepa Ajigarti, he saw this verse addressed to Varuna, by it he freed himself from the noose of Varuna; Varuna seizes him who takes the fire-pan; 'From us the highest knot, O Varuna', he says; verily thereby he frees himself from Varuna's noose [3]. 'I have drawn thee', he says, for he draws him. 'Be thou firm and motionless', he says, for support. 'Let all the folk desire thee', he says; verily with the folk he unites him. 'In him establish the kingdom', he says; verily in him he makes the kingdom to abide. If he desire of a man, 'May he be a ruler', he should think of him with his mind; verily he becomes a ruler [4]. 'In greatness he hath risen erect in the van of the dawns', he says; verily he makes him the first of his peers. 'Emerging from the darkness', he says; verily he smites away darkness from him. 'He hath come with the light', he says; verily he bestows light upon him.

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.

o Matali with the Kavyas, Yama with the Angirases, Brhaspati rejoicing with the Rkvans, Those whom the gods magnified and those who magnified the gods; Some in the Svaha call, some in the Svadha rejoice [5]. p Sit on this strew, O Yama, In accordance with the Angirases, the fathers Let the verses made by the poets bring thee hither Rejoice, O king, in this offering. Come with the Angirases who deserve the sacrifice Yama, rejoice here with the Vairupas; I summon Virasvant who is thy father, Sitting down on the strew at this sacrifice. r The Angirases, our fathers, the Navagvas, Atharvans, Bhrgus, who love the Soma; May w e be in the favour of those ones worthy of sacrifice, May we have their kindly good will. Sacred-Texts Index Hinduism Index Yajur Veda Index Previous Next

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.

Two oceans are there extended, unperishing; They revolve in turns like the waves in the bosom of the sea; Seeing they pass over one of them, Seeing not [1] they pass over the other with a bridge. Two garments continuous one weareth; With locks, knowing all the worlds; He goeth in secret clad in the dark; He putteth on his bright robe abandoning that of the worn-out one. Whatever the gods did at the sacrifice the Asuras did. The gods saw this great sacrifice, they extended it, they performed the Agnihotra as the vow; therefore one should perform the vow twice, for twice they offer the Agnihotra. They performed the full moon rite, as the animal sacrifice to Agni and Soma [2]. They performed the new moon rite, as the animal sacrifice to Agni. They performed the sacrifice to the All-gods as the morning pressing. They performed the Varunapraghasas, as the midday pressing. They performed the Sakamedhas, the sacrifice to the fathers, and the offering to Tryambaka, as the third pressing. The Asuras sought to follow their sacrifice, but could not get on its tracks. They said, 'These gods have become inviolable (adhvartavyah). That is why the sacrifice (adhvara) is inviolable. Then the gods prospered, the Asuras were defeated. He who knowing thus offers the Soma, prospers himself, the enemy is defeated. a Surrounding Agni, surrounding Indra, surrounding the All-gods, surrounding me with splendour, be purified for us, with healing for cattle, healing for men, healing for the horses, healing, O king, for the plants; may we possess the abundance of wealth that is thine who art unbroken and of heroic power, O lord of wealth; of that give me, of that may I share, of that that is thine I procure this.

k What time ye came to the wedding of Surya, Choosing a seat together on the three-wheeled (chariot), I praise you, Açvins, gods, invoke seeking aid, May ye relieve us from sin. l Of the Maruts I reckon; may they aid us; May they all help this every prayer (of ours); The swift, easily controlled (ones) I call to help, May they relieve us from evil. m The sharp weapon, strong and mighty, The divine host [4] keen in the battles, I praise the gods, the Maruts; I invoke seeking aid, May they relieve us from evil. n Of the gods I reckon; may they aid us; May they all help this every prayer; The swift, easily controlled (ones) I call to help, That they may relieve us from evil. o That which now consumeth me From deed of men or gods, I praise the All-gods; I invoke seeking aid, May they free us from evil. p Us to-day Anumati. q O Anumati, thou [5]. r Vaiçvanara for aid to us. s Present in sky. t Those that expanded with unmeasured might, Those that became the supports of wealth, I praise sky and earth; I invoke seeking aid, May ye relieve us from tribulation. u O ye broad firmaments, make room for us; O rulers of the field, aid us; I praise sky and earth; I invoke seeking aid, May ye relieve us from tribulation. v Whatever sin we commit against thee, As men are wont in ignorance, O most young [6], Make us blameless before Aditi, Remove our evil deeds on all sides, O Agni. w Even as ye did set free, O bright ones, O ye that are worthy of offering, the buffalo cow bound by the foot, So do thou remove from us tribulation; Be our life prolonged further, O Agni. THE EXPLANATION OF THE PILING OF THE FIRE ALTAR

He who desires cattle should offer a cake on eight potsherds to Agni, the giver, and a cake on eleven potsherds to Indra, the bestower; verily Agni produces cattle for him, Indra makes them grow up. These are curds, honey, ghee, waters, and parched grain; that is the form of cattle; verily by their form he wins cattle; there are five takings, for cattle are fivefold; I it is of many forms, for cattle are of many forms [8], (verily it serves) for completion; it is offered to Prajapati; cattle are connected with Prajapati; verily Prajapati produces cattle for him; honey is the body of man; in that he offers honey on the fire, verily thus the sacrificer places his body in the fire; the Yajya and the Anuvakya are in the Pañkti metre, man is fivefold, cattle are fivefold; verily ransoming his body from death he wins cattle. The gods desiring glory performed a sacrificial session bounded by success; to Soma the king among them glory came, he went to the hill, Agni followed him; Agni and Soma, those two, united; Indra, being parted from the sacrifice followed after them; to them be said, 'Make me to sacrifice.' For him they offered this sacrifice, to Agni on eight potsherds, to Indra on eleven potsherds, to Soma an oblation; verily thereby they conferred upon him brilliance [1], power, and splendour. For him who is parted from the sacrifice he should offer this sacrifice, to Agni on eight potsherds, to Indra on eleven potsherds, to Soma an oblation; in that it is (offered) to Agni, thereby he bestows brilliance upon him; in that it is (offered) to Indra, thereby (he bestows) power upon him; in that it is (offered) to Soma, thereby (he bestows) splendour; part of the offerings to Agni and Soma he should unite with that to Indra; verily he unites him with brilliance and splendour [2].

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

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

g Protect my expiration; protect my inspiration; protect my cross breathing; make eye to shine widely; make my ear to hear. h Make thick the waters; quicken the plants; protect bipeds; help quadrupeds; from sky make rain to start. a (Thou art) the calf of eighteen months in strength, the Tristubh metre; the two- year-old in strength, the Viraj metre; the two-and-a-half year-old in strength, the Gayatri metre; the three-year-old in strength, the Usnih metre; the four-year-old in strength, the Anustubh metre; the draught ox in strength, the Brhati metre; the bull in strength, the Satobrhati metre; the bullock in strength, the Kakubh metre; the milch cow in strength, the Jagati metre; the beast of burden in strength, the Pankti metre; the goat in strength, the spacious metre; the ram in strength, the slow metre; the tiger in strength, the unassailable metre; the lion in strength, the covering metre; the support in strength, the overlord metre; the lordly power in strength, the delight-giving metre; the all-creating in strength, the supreme lord metro; the head in strength, the Prajapati metre. a O Indra and Agni, do ye two make firm The brick that quaketh not; And let it with its back repel The sky and earth and atmosphere. b Let Viçvakarman place thee in the ridge of the atmosphere, encompassing, expanding, resplendent, possessing the sun, thee that dost illumine the sky, the earth, the broad atmosphere, support the atmosphere, make firm the atmosphere, harm not the atmosphere; for every expiration, inspiration, cross-breathing, out- breathing, support, movement; let Vayu protect thee with great prosperity, with a covering [1] most healing; with that deity do thou sit firm in the manner of c Thou art the queen, the eastern quarter; thou art the ruling, the southern quarter; thou art the sovereign, the western quarter; thou art the self-ruling, the northern quarter; thou art the lady paramount, the great quarter.

c Thou art the sovereign, the western quarter [1]; the Adityas, the deities, are thine overlords, Soma stayeth missiles from thee; may the seventeenfold Stoma support thee on earth, the Marutvatiya hymn establish thee in firmness, the Vairupa Saman be thy support. d Thou art the self-ruling, the northern quarter; the All-gods are thine overlords, Varuna stayeth missiles from thee; may the twenty-onefold Stoma support thee on earth, the Niskevalya Uktha establish thee, in firmness, the Vairaja Samana be thy support. e Thou art the lady paramount, the great quarter; the Maruts, the deities, are thine overlords [2], Brhaspati stayeth missiles from thee; may the twenty-sevenfold and the-thirty- threefold Stomas secure thee on earth, the Vaiçvadeva and the Agnimaruta hymns establish thee in firmness, the Çakvara and Raivata Samans be thy support. f For the atmosphere may the Rsis firstborn among the gods extend thee with the measure, the breadth, of the sky, and be that is disposer and overlord; let all of them in unison establish thee and the sacrificer on the ridge of the vault, on the world of heaven. a This in the front, with tawny hair, with the sun's rays; the leaders of his host and bands are Rathagrtsa and Rathaujas, and Puñjikasthala and Krtasthala his Apsarases, his missile wizards, his weapon the Raksases. b This on the right, all worker; the leaders of his host and bands are Rathasvana and Rathecitra, and Menaka and Sahajanya his Apsarases, his missile biting beasts, his weapon the death of men. c This behind, all extending; the leaders of his host and bands are Ratheprota and Asamaratha, and Pramlocanti [1] and Anumlocanti his Apsarases, his missile the serpents, his weapon tigers. d This on the left, collecting riches; the leaders of his host and bands are Senajit and Susena, and Viçvaci and Ghrtaci his Apsarases, his missile the waters, his weapon the wind.

The altars are the breaths; if the Adhvaryu were to go past the altars to the west, he would mingle the breaths, he would be liable to die. The Hotr is the navel of the sacrifice; the expiration is above the navel, the inspiration is below; if the Adhvaryu were to go past the Hotr to the west, he would place the expiration in the inspiration, he would be liable to die. The Adhvaryu should not accompany the song; the Adhvaryu's strength is his voice; if the Adhvaryu were to accompany the song, he would confer his voice on the Udgatr [5], and his voice would fail. The theologians say, 'The Adhvaryu should not go beyond the Sadas to the west before the Soma offering is completed. Then how is he to go to offer the sacrifices in the southern fire? Because that is the end of the fires. But how are the gods to know whether it is the end or not?' He goes round the Agnidh's altar to the north and offers the sacrifices in the southern fire; verily he does not mingle the breaths. Some of the altars are besprinkled, some not; those which he besprinkles he delights; those which he does not besprinkle he delights by indicating them. The Vaisarjana offerings are made for the world of heaven. He offers in the Garhapatya with two verses; the sacrificer has two feet; (verily it serves) for support. He offers in the Agnidh's fire; verily he approaches the atmosphere; he offers in the Ahavaniya; verily he makes him go to the world of heaven. The Raksases sought to harm the gods as they were going to the world of heaven; they smote away the Raksases through Soma, the king, and making themselves active went to the world of heaven, to prevent the Raksases seizing them. The Soma is ready at hand; so he offers [1] the Vaisarjanas, to smite away the Raksases.

To the hideless hail! To that which hath blood hail! To the bloodless hail! To that which hath flesh hail! To the fleshless hail! To sinews hail! To that which hath no sinews hail! To that which hath bones hail To the boneless hail! To that which hath marrow hail! To the marrowless hail! To that which hath limbs hail! To the limbless hail! To the trunk hail! To the trunkless hail! vii. 5. 13. Who yoketh thee? Let him yoke thee. Let Visnu yoke thee, for the prosperity of this sacrifice, for my pre-eminence, for N.N.'s pleasure; for life thee, for expiration thee, for inspiration thee, for cross-breathing thee, for dawning thee, for wealth thee, for prosperity thee, for sound thee, for nourishing thee, for calling from afar thee, for falling thee (I yoke). vii. 5. 14. To Agni, of the Gayatri (metre), the Trivrt (Stoma), the Rathantara (Saman), the spring (season), (offering is made) on eight potsherds. To Indra, of the Tristubh (metre), the Pañcadaça, (Stoma), the Brhat (Saman), the summer (season), (offering is made) on eleven potsherds. To the All-gods of the Jagati (metre), the Saptadaça (Stoma), the Vairupa (Saman), the rainy (season), (offering is made) on twelve potsherds. To Mitra and Varuna, of the Anustubh (metre), the Ekavinça (Stoma), the Vairaja (Saman), the autumn (season), curds. To Brhaspati, of the Pankti (metre), the Trinava (Stoma), the Çakvara (Saman), the winter (season), an oblation (is made). To Savitr, of the Atichandas (metre), the Trayastrinça (Stoma), the Raivata (Saman), the cool (season), (offering is made) on twelve potsherds. To Aditi, as Visnu's consort, an oblation (is made). To Agni Vaiçvanara (offering is made) on twelve potsherds. To Anumati an oblation (is made). To Ka (offering is made) on one potsherd. vii. 5. 15. Now for the fire which is produced on the fire-altar and for Soma, the king, the beast for Agni and Soma is the guest-offering.

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

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

He, who knowing thus offers the five-night rite, becomes a speaker of speech, and men call him 'lord of speech'. The four-night rite is incomplete; the six-night rite is redundant, the correct sacrifice is the five-night rite. He who knowing thus sacrifices with the five-night rite sacrifices with the correct sacrifice. The (sacrifices) last five nights; the year consists of five seasons [3]; verily he stands firm in the year with its five seasons. Again the Pankti has five elements, the sacrifice is fivefold; verily he wins the sacrifice. There is an Agnistoma characterized by the Trivrt (Stoma); verily he wins brilliance. There is a Pañcadaça (Stoma); verily he wins power. There is a Saptadaça (Stoma), for the obtainment of food; verily also he gains offspring by reason of it. There is an Agnistoma with the Pañcadaça (Stoma), for the gaining of Prajapati; (it has) the characteristics of the Mahavrata, for the gaining of food. There is a Viçvajit Atiratra, with all the Prstha (Stotras), for the winning of all. The Horse Sacrifice (continued) vii. i. 11. a On the instigation of god Savitr, I take thee with the arms of the Açvins, with the hands of Pusan. b This bond of order they grasped At their assemblies in ages gone by, the sages; Therewith the gods mastered the pressed (juice), In the Saman of order declaring the stream. c Thou art surrounding; thou art the world; thou art the restrainer; thou art the supporter; do thou go, with the cry of 'Hail!' to Agni Vaiçvanara, the extending. d Thou art the restrainer, the ruler on earth; thou art the restrainer who dost thou art the supporter who dost support. c For ploughing thee! For comfort thee! For wealth thee! For increase thee! f For earth thee! For the atmosphere thee! For sky thee! g For being thee! For not being thee! For the waters thee! For the plants thee! For creatures thee! vii. 1. 12.

I take thee dear to Prajapati. Of thee the earth is the greatness, the plants and trees the form, the fire the splendour; to his greatness, to Prajapati, thee (I offer). Hail! vii. 5. 18. In the priesthood may a Brahmana be born of spiritual glory. In this kingdom may a prince be born, an archer, a hero, and a great car fighter; a milk cow; a draught ox; a swift racer; a prolific woman; a victorious warrior; a youth fit for the assembly. To this sacrificer be a hero born. May Parjanya rain for us whensoever we desire. May our plants ripen with fruit. May union and peace be ours. vii. 5. 19. a The steed hath come to the earth; the strong steed hath made Agni his yoke- fellow. The steed hath come to the atmosphere; the strong steed hath made Vayu his yoke follow. The steed hath come to the sky; the strong steed hath made Surya his yoke-fellow. b Agni is thy yoke-fellow, O steed; I grasp thee; bear me prosperously. Vayu is thy yoke-fellow, O steed; I grasp thee; bear me prosperously [1]. The Aditya is thy yoke-fellow, O steed; I grasp thee; bear me prosperously. Thou art the supporter of expiration; support my expiration. Thou art the supporter of cross-breathing; support my cross-breathing. Thou art the supporter of inspiration; support my inspiration. Thou art the eye; place the eye in me. Thou art the ear; place the ear in me. Thou art life; place life in me. vii. 5. 20. May the seed be living, Parjanya rain, the corn be ripened, the plants rich in leaves, this (earth) easy to walk on, the fire easy of approach, the atmosphere easy to see through, the wind purifying, the sky easy of access, he that burns yonder kindly, the day and night as of old, the half months of fifteen days, the months of thirty days, the seasons in due order, and the year auspicious. vii. 5. 21.

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.

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].

The Rathantara is the past [2], the Brhat the future; verily he cuts him off from the past and the future. The Rathantara is the measured, the Brhat the unmeasured; verily he cuts him off from the measured and the unmeasured. Viçvamitra and Jamadagni had a quarrel with Vasistha. Jamadagni saw this Vihavya (hymn), and by means of it he appropriated the power and strength of Vasistha. In that the Vihavya is recited, the sacrificer appropriates the power and strength of his enemy. 'He who performs more rites of sacrifice', they say, 'appropriates the gods.' If the Soma (sacrifice) on the other side is an Agnistoma, he should perform an Ukthya; if it is an Ukthya, he should perform an Atiratra; verily by means of rites of sacrifice he appropriates his deities; he becomes better. a Ye are the Nigrabhyas, heard by the gods. Delight my life, delight my expiration, delight my inspiration, delight my cross-breathing, delight my eye, delight my ear, delight my mind, delight my speech, delight my trunk, delight my limbs, delight my offspring, delight my cattle, delight my house, delight my troops, delight me with all my troops, delight me [1]; may my troops not go thirsty. b The plants are the subjects of Soma; the subjects indeed are able to give up the king; Soma is connected with Indra. 'I have made you grow in my mind, O ye well born; O ye born of right, may we enjoy your favour; may the divine plants in accord with Indra grant us the Soma for the pressing', he says verily having begged him from the plants, his subjects, and his deity he presses him. c When the Soma is pressed [2] the first drop which falls has potency to destroy the power, strength, offspring, and cattle of the sacrificer; he should pronounce over it the formula, 'Thou hast fallen to me with offspring, with abundance of wealth; destroy not my power and strength'; verily he invokes this blessing to prevent the destruction of his power, strength, offering, and cattle.

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.

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

b With the bellowing, unwinking, conquering, Fighter, hard to overthrow, and daring Indra, With Indra do ye conquer, do ye withstand The foe, O heroes, with the strong one who holdeth the arrow in his hands. c He is mighty with those who have arrows in their hands and quivers, Indra who joineth hosts with his band, Conquering in combat, drinker of Soma, with many a band, With bow uplifted, and shooter with well-drawn arrows. d O Brhaspati, fly round with thy chariot [1], Slaying the foe, driving away the enemy; Defeating hosts, destroyer, victor in battle, Be thou protector of our chariots. e The cleaver of the cowstalls, finder of the cows, with the thunderbolt on his arm, Victorious, crushing in might a host, Be heroes, O my fellows, like him; O comrades, follow in Indra's footsteps. f Conspicuous by might, strong, heroic, Enduring, mighty, steadfast, dread, Surpassing heroes and warriors born of strength, Do thou, winning kine, mount, O Indra, thy victorious car. g In might penetrating the cowstalls, Impetuous [2], the hero, Indra, with wrath a hundredfold, Hard to resist, enduring in battle, unovercomable, May he aid our armies in the battles. h Indra (be) their leader, and let Brhaspati, The sacrificial fee, the sacrifice and Soma go before; Let the Maruts precede the hosts divine, That overthrow and conquer. i Of Indra, the strong, of Varuna, the king, Of the Adityas, of the Maruts the mighty host-- The voice hath ascended of the gods Great-hearted that shake the worlds as they conquer. k Ours (be) Indra, when the standards meet; Ours be the arrows that conquer [3]; Ours be the heroes who are victors, And us do ye aid, O gods, at our invocations. l Exalt our weapons, O bounteous one, Exalt the might of my warriors; Exalt the strength of the steed, O slayer of Vrtra, Let the sound of the conquering chariots arise. m Go ye forward, O heroes; conquer; Be your arms strong; May Indra accord you protection That ye may be unassailable.

If it is an Agnistoma, he makes a libation; if an Ukthya, he rubs (butter) on the enclosing-sticks; if it is an Atiratra, he goes forward uttering a text, to distinguish the sacrifices. 'On the instigation of god Savitr (with these words) he takes up the pressing-stone, for instigation, 'with the arms of the Açvins', he says; for the Açvins were the Adhvaryus of the gods; 'with the hands of Pusan', he says, for support. The Soma is cattle, the Upançu pressing-(stone) is cross breathing; in that he measures round the Upançu pressing-(stone), he confers cross-breathing upon cattle. 'To Indra thee! To Indra thee!' (with these words) he measures, for the Soma is taken for Indra. Five times he measures with the text [1]; the Pankti has five syllables, the sacrifice is fivefold, verily he wins the sacrifice. Five times (he measures) in silence; these make up ten; the Viraj has ten syllables, the Viraj is food; verily he wins food by the Viraj. 'Ye are savoury, conquerors of Vrtra', he says; this is the Soma-drinking of the waters; he who knows thus reaches not destruction in the waters. 'With thy light which is in the sky', he says; verily from these worlds he gathers him [2]. Soma, the king, reflected on the quarters, he entered the quarters; 'forward, behind, upward, downward', he says, verily from the quarters he gathers him; verily also he wins the quarters for him. 'O mother, come forth', he says; women are likely to desire him who knows thus. 'Thy unerring, watchful name, O Soma', he says [3]; this is Soma's Soma-drinking; he who knows thus reaches not destruction from Soma. When they press Soma they kill him; he keeps back shoots; verily he protects him. The shoots are the vital airs, Soma is cattle; he later lets go the shoots; verily he bestows vital airs upon cattle; two by two he lets them go; therefore the vital airs are in pairs. The Upançu Cup is breath; in that the cups are drawn beginning with the Upançu, they follow on breath.

m Giving life, O Agni, rejoicing in the oblation Be thou faced with ghee, and with birthplace of ghee Having drunk the ghee, the sweet, the delightful product of the cow, As a father his son [4], do thou protect him. n To thee, the eager one, O knower of all, O active one, Agni, I offer this fair praise. o From the sky was Agni first born, From us secondly he who knoweth all, In the waters thirdly the manly; The pious man singeth of him, the undying, as he kindleth him. p Pure, O purifying one, to be lauded, O Agni, mightily thou shinest, To whom offering is made with ghee. q Shining like gold, he hath become widely resplendent, For glory shining with immortal life; Agni became immortal in his strength [5], What time prolific Dyaus begat him. r What time his glory urged the lord to strength, Then (did) Dyaus (let) the pure seed be sprinkled openly; Agni begot the host, the blameless, the youthful, The worshipping, and gave it impulse. s He (flourishes) with keener mind, aided by thee. O giver! give (us wealth) in good offspring; O Agni, may we enjoy wealth richest in heroes; (Wealth) that is excellent, uttering praises to thee.,' t O Agni, bring us strong wealth, By the force of thy glory, That is above [6] all men And openly prevaileth in contests for booty. u O Agni, mighty one, bring to us That wealth which prevaileth in contests; For thou art true, wondrous, The giver of booty of kine. v To Agni let us make service with hymns, Who feedeth on bull and cow, The disposer, backed with Soma. w For thou art, O son, a singer, seated at the feast; Agni made at birth a path and food; Do thou, O giver of strength, bestow strength upon us; Be victorious like a king; thou rulest within without a foe. x O Agni, thou purifiest life [7]; Do thou give food and strength to us; Far away drive ill-fortune. y O Agni, good worker, purify for us Glory in good heroes; Giving increase and wealth to me.

' 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.

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!

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

o He that alone by his might is king Of the breathing, the winking world, Who is lord of these bipeds and quadrupeds; To what god shall we offer with oblation? p He who is giver of breath, giver of strength, Upon whose bidding all, even the gods, wait, Whose shadow is immortality and death; To what god shall we offer with oblation? He whose are these snowy mountains through his might, Whose they call the ocean with the Rasa [4], Whose two arms are these quarters; To what god shall we offer with oblation? r To whom the armies stablished Through his aid gazed with minds disturbed, Over whom on the rising of the sun it goeth; To what god shall we offer with oblation? s He by whom the dread earth and the sky were made firm, By whom the heaven was established, by whom the vault, Who is the measure of the region in the atmosphere; To what god shall we offer with oblation? t When the waters, the great ones, went Bearing all [5] strength, begetting Agni, Then one breath of the gods arose; To what god shall we offer with oblation? u He who in his might beheld the waters Bearing strength, begetting Agni, Who was the god alone over the gods; To what god shall we offer with oblation? a Purpose, Agni, impulse, hail! Mind, intellect, Agni, impulse, hail! Thought, knowledge, Agni, impulse, hail! Discrimination of speech, Agni, impulse, hail! To Manu, lord of creatures, hail! To Agni Vaiçvanara hail! b Let every man choose the companionship Of the god who leadeth; Every man prayeth for wealth; Let him choose glory that he may prosper; hail! e Be not broken, nor come to harm; Be firm and enduring; O mother, daringly show thy heroism [1]; With Agni wilt thou do this deed. d Be firm, O goddess earth, for prosperity; Thou art the wile of the Asura, made with power; Let this oblation be pleasing to the gods; Do thou emerge uninjured at this our sacrifice. e O Mitra, heat this pan; may it not break. f This I place around thee, to prevent breaking.

m Becoming auspicious to me, O Agni, Do thou sit down auspicious; Having made all the quarters auspicious, Sit here on thine own birthplace. n The gander seated in purity, the bright one seated in the atmosphere, The Hotr seated at the altar, the guest seated in the house, Seated among men, seated in the highest, seated in holy order, seated in the Born of the waters, born of the cows, born of holy order, born of the mountain, the great holy order. a From the sky was Agni first born, From us secondly he who knoweth all, In the waters thirdly the manly, The pious man singeth of him, the undying, as he kindleth him. b We know thy three places threefold, O Agni, We know thy seat that is established in many places; We know thy highest name in secret; We know the spring whence thou hast come. c The manly souled kindleth thee in the ocean, in the waters, In the breast of the sky, O Agni, he who gazeth on men; Thee standing in the third region [1], In the birthplace of holy order, the steers inspirited. d 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. e Eager, purifying, the envoy, the wise one, Agni, the immortal, hath been established among men; He beareth and darteth forward his ruddy smoke; The sky he attaineth with his pure radiance. f The banner of the whole world, the germ [2], Filled on birth the firmaments; Even the firm mountain he cleft passing over, When the five peoples sacrificed to Agni. g Receptacle of prosperity, supporter of riches, Granter of thoughts, guardian of the Soma, Son of the bright one, of strength, the king Is resplendent within the waters, kindled before the dawns. h He who first maketh for thee to-day, O thou of wondrous radiance, A cake rich in ghee, O god Agni; Do thou bear him ever on to the better, To glory allotted by the gods, O youngest one [3].

l That by which thou bearest a thousand, Thou, O Agni, all wealth, With that highest (path) for the gods to travel, Do thou bear this sacrifice for us. m Awake, O Agni; be roused for him; With this one do thou create sacrifice and donation; Making thee, his father, young again He hath stretched over thee this covering. n This is thy due place of birth, Whence born thou didst shine, Mount it, O Agni, knowing it, And make our wealth increase. a May radiance be mine, O Agni, in rival invocations, May we, kindling thee, make ourselves to prosper; To me let the four quarters bow; With thee as overseer may we conquer the fighters. b Let all the gods be at my invocation, The Maruts with Indra, Visnu, Agni; May the broad atmosphere be my guardian; May the wind blow for me unto this desire. c May the gods bestow wealth upon me through sacrifice; May blessing be mine, and mine divine invocation; The divine sacrificers of old shall win for us [1]; Unharmed may we be in ourselves, rich in heroes. d For me let them sacrifice whatever sacrifices are mine Fulfilled be the intent of my mind; No sin whatever may I commit; May the All-gods befriend me. e O ye six spaces divine, for us make broad room; O ye All-gods, here show your prowess; May we not lose offspring nor ourselves; May we not fall victims to our foe, O king Soma. f Agni, driving away wrath in front [2], As guardian unfailing, do thou guard us on all sides; Let thy foes turn away again And be their plotting at home ruined through thy foresight. g The creator of creators, lord of the world, The god Savitr overcoming enmity, This sacrifice may the two Açvins and Brhaspati, The gods (guard) and protect the sacrificer from misfortune. h May the bull, wide extending, afford us protection rich in food, He much invoked in this invocation; O thou of the bay steeds, be gracious unto our progeny; Harm us not [3], abandon not us.

'Through thee I interpose sky and earth [1], I interpose the broad atmosphere', he says; verily with these worlds the sacrificer obstructs his foes. The gods reflected, 'Indra hath now become what we are'; they said, 'O bounteous one, give us a share'; 'In unison with the gods, the lower and the higher', he replied; to both (the sets of) gods, the lower and the higher [2], he gave a share. 'In unison with the gods, the lower and the higher', he says; to both (the sets of) gods, the lower and the higher, he gives a share. 'O bounteous one, do thou rejoice in the Antaryama', he says; verily he does not cut off the sacrificer from the sacrifice. 'Thou art taken with a support', he says, for the support of inspiration. If both (cups) were drawn without a filter, inspiration would follow expiration, he would be likely to die. The Antaryama is drawn with a filter [3], to separate expiration and inspiration. The Upançu and the Antaryama (cups) are expiration and inspiration, the Upançu pressing-(stone) is cross-breathing. If he desire of a man, 'May he be likely to die', he should set them down for him without being in contact; verily he severs his expiration and inspiration from cross- breathing; swiftly he dies. If he desire of a man, 'May he live all his days', he should set them down for him in contact; verily he connects his expiration and inspiration with cross-breathing; he lives all his days. The cup for Indra and Vayu is speech; in that the cups are drawn beginning with that to Indra and Vayu, verily they follow speech. The gods said to Vayu, 'Let us slay Soma, the king'; he replied, 'Let me choose a boon; let your cups be drawn with mine first.' Therefore the cups are drawn with those for Indra and Vayu first. They slew him; he became putrid; the gods could not endure him, they said to Vayu, 'Make him sweet for us' [1]; he replied, 'Let me choose a boon; let your vessels, be said to have me as their deity.