Yajur Veda on Patience

m Bright is part of thee, worthy of offering another [2], Like day and night of various hue, like the sky art thou; All magic thou dost further, O powerful one; Propitious here, O Pusan, be thy bounty. n They grew in might with their own power; They mounted the vault, they made a broad seat; When Visnu helped the strong one who causeth gladness, Like birds they sat on the dear strew. o Bear ye variegated praise to the strong singer, The host of the Maruts, which hath strength; Who with might endure might [3], For the jocund ones, O Agni, the earth shakes. p The All-gods. q O All-gods. r May sky and earth this day Place among the gods this sacrifice, Successful, touching the sky. s Bring forward the parents born of old with now songs, In the seat of holy order, Come to us, O sky and earth, with the host divine; Great is your protection. t Awaken Agni with the praise, Kindling the immortal; May he place our oblations among the gods. u Bearing the oblation, immortal, The eager messenger, well-inclined, Agni uniteth with our prayer. v Health be they. w For each prize.

'Thou dost endure the battle; for cattle thee! Quicken cattle', he says; verily offspring and cattle he connects. 'Thou art wealthy; for the plants thee! Quicken the plants', he says; verily in the plants he makes cattle find support. 'Thou art the victorious, with ready stone; for Indra thee! Quicken Indra', he says, for victory. 'Thou art the overlord; for breath thee! Quicken breath' [4], he says; verily upon offspring he bestows breath. 'Thou art the Trivrt, thou art the Pravrt', he says, for pairing. 'Thou art the mounter, thou art the descender', he says, for propagating. 'Thou art the wealthy, thou art the brilliant, thou art the gainer of good', he says, for support. a By Agni, the god, I win battles, with the Gayatri metre, the Trivrt Stoma, the Rathantara Saman, the Vasat call, the thunderbolt, I trample under foot my foes born before me, I depress them, I repel them, in this home, in this world of earth; him who hateth us and him whom we hate I step over him with the stride of Visnu. b By Indra, the god, I win battles, with the Tristubh metre, the Pañcadaça Stoma the Brhat Saman, the Vasat call, the thunderbolt [1], (I trample under foot my foes) born along (with me), &c. c By the All-gods I win battles, with the Jagati metre, the Saptadaça Stoma, the Vamadevya Saman, the Vasat call, the thunderbolt, (I trample under foot my foes) born after (me), &c. d In unison with Indra, may we Withstand our foes, Smiting the enemy irresistibly. e With the brilliance that is thine, O Agni, may I become brilliant; with the radiance that is thine, O Agni, may I become radiant; with the splendour that is thine, O Agni, may I become resplendent. a The gods, destroying the sacrifice, stealing the sacrifice, That are seated on earth, May Agni protect me from them; May we go to those that do good deeds.

The Fifth Layer of Bricks (continued) a Thou art the ray; for dwelling thee! Quicken the dwelling. Thou art advance; for thee! Quicken right. Thou art following; for sky thee! Quicken the sky. Thou art for atmosphere thee! Quicken the atmosphere. Thou art propping; for earth thee! Quicken earth. Thou art a prop; for rain thee! Quicken rain. Thou art blowing forward; for day thee! Quicken day. b Thou art blowing after; for night thee! Quicken night. Thou art eager [1]; for the Vasus thee! Quicken the Vasus. Thou art intelligence; for the-Rudras thee! Quicken the Rudras. Thou art the brilliant; for the Adityas thee! Quicken the Adityas. Thou art force; for the Pitrs thee! Quicken the Pitrs. Thou art the thread; for offspring thee! Quicken offspring. Thou dost endure the battle; for cattle thee! Quicken cattle. c Thou art wealthy; for plants thee! Quicken plants. Thou art the victorious with ready stone; for Indra thee! Quicken Indra. Thou art the overlord; for expiration [2] Quicken expiration. Thou art the restrainer; for inspiration thee! Quicken inspiration. Thou art the glider; for the eye thee! Quicken the eye. Thou art the bestower of strength; for the ear thee! Quicken the ear. Thou art threefold. d Thou art Pravrt, thou art Samvrt, thou art Vivrt. Thou art the mounter, thou art the descender, thou art the fore mounter, thou art the after mounter. e Thou art the wealthy, thou art the brilliant, thou art the gainer of good. a Thou art the queen, the eastern quarter; the Vasus, the deities, are thine overlords, Agni stayeth missiles from thee; may the threefold Stoma support thee on earth, may the Ajya hymn establish thee in firmness, the Rathantara Saman be thy support. b Thou art the ruling, the southern quarter; the Rudras, the deities, are thine overlords, Indra stayeth missiles from thee; may the fifteenfold Stoma support thee on earth, may the Praüga hymn establish thee, in firmness, the Brhat Saman be thy support.

The Special Animal Sacrifices He who desires prosperity should offer a white (beast) to Vayu; Vayu is the swiftest deity; verily he has recourse to him with his own share; verily he makes him attain prosperity; he prospers. 'He is an overswift deity,' they say, 'he has power to burn him up.' This (beast) he should offer to Vayu of the team; the team is his support; verily, being supported he attains prosperity to avoid being burnt; he prospers [1]. He who desires a village should offer to Vayu of the team; Vayu leads these creatures tied by the nose; verily he has recourse to Vayu of the team with his own share; verily he assigns him creatures led by the nose; he becomes possessed of a village. It is offered to (Vayu) of the team; verily he makes creatures abide steadfast with him. He who desires offspring should offer to Vayu of the team; Vayu is expiration, the team is inspiration; expiration and inspiration depart from the offspring of him [2] who being fit for offspring yet obtains not offspring. Verily he has recourse to Vayu of the team with his own share; verily he for him begets offspring by means of expiration and inspiration; he obtains offspring. He who has long been ill should offer to Vayu of the team; Vayu is expiration, the team is inspiration, expiration and inspiration depart from him whose illness is long. Verily he has recourse to Vayu of the team with his own share [3], he bestows on him expiration and inspiration; even if his life be gone, he yet lives. Prajapati was here alone; he desired, 'May I create offspring and cattle'; he took out from his body the omentum, and placed it in the fire. The hornless goat then came to life; he offered it to its own deity; then did he create offspring and cattle. He who desires offspring [4] and cattle should offer to Prajapati a hornless goat. Verily he has recourse to Prajapati with his own share; verily he begets for him offspring and cattle.

The last he repeats is connected with the Brhat (Saman); yonder world is connected with the Brhat; verily he conquers yonder world. 'Forward [2] your viands', he repeats, a verse which has not any indication (of its deity) and (therefore) is addressed to Prajapati. Prajapati is the sacrifice; verily he grasps the sacrifice as Prajapati. 'Forward your viands', he repeats; viands are food; verily he wins food. 'Forward your viands', he repeats; therefore seed is deposited in front. 'O Agni, come hither for the feast', he repeats; therefore offspring are born at the back. 'Forward your viands', he repeats [3]; 'viands' are the months, 'heavenwards' are the half-months, 'rich in the oblation' are the gods, 'full of butter' is the cow, 'he goes to the gods' (that is) the sacrifice, 'desirous of favour ' is the sacrificer. 'Thou art this, thou art this', (with these words) he wins the dear abode of the sacrifice. If he desire for a man, 'May he live all his days', he should repeat for him 'Forward your viands', and then continuously the next half-verse of 'Agni, come hither to the feast' [4]. Verily by expiration does he make steadfast his inspiration, and he lives all his days. He, who knows the elbow of the Samidhenis, puts his enemy in his elbow. He joins the half-verses; this is the elbow of the Samidhenis; he who knows thus puts his foe in his elbow. The Samidhenis were brought out by Rsi after Rsi; if they were not connected together, they would go away from the sacrificer's offspring and cattle. He unites the half-verses; verily he connects them together, and being so connected and secured they yield him all his desires. Without a Saman there is no sacrifice. 'O Agni, come hither for the feast', he says; this is the character of the Rathantara. 'Thee with the kindling-sticks, O Angiras', he says; this is the character of the Vamadevya. 'The great and powerful one, O Agni', he says. This is the character of the Brhat.

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.

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

'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.

b Make thy comrades to swell with wealth and skill; with good fortune may I accomplish thy pressing, O god Soma. c Desired are riches exceedingly for food, for prosperity. Be right to the proclaimers of right. Honour to the sky, honour to the earth! d Agni, lord of vows, thou art the vow-lord of vows; this body of mine be in thee that body of thine be in me. Together, O lord of vows, be the vows of us two that e Thy dread form, O Agni, with that protect us; hail to that form of thine! f That form of thine, O Agni, which rests in iron, which rests in silver, which rests in gold, the highest, that dwells in the cleft, g (By it) I have driven away harsh speech, (by it) I have driven away angry speech. a Thou I art the abode of riches for me; thou art the resort of the afflicted for me; protect me when in want; protect me when afflicted. b May Agni, named Nabhas, know (thee). c Agni Angiras, thou who art in this earth, come with the name of Ayus. Whatsoever unapproached, holy name is thine, [1] therewith I take thee up. d Agni Angiras, thou who art in the second (the third) earth, come with the name of Ayus. Whatever inviolate, holy name is thine, therewith I take thee up. e Thou art a lioness; thou art a buffalo. f Extend wide; let the lord of the sacrifice extend wide for thee. g Thou art firm. h Be pure for the gods; be bright for the gods. i May the cry of Indra guard thee in front with the Vasus; may the swift of mind guard thee on the right with the Pitrs; may the wise one guard thee behind with the Rudras; may Viçvakarman guard thee on the left with the Adityas. k Thou art a lioness, overcoming rivals; hail! Thou art a lioness, bestowing fair offspring; hail! Thou art a lioness, [2] bestowing increase of wealth; hail! Thou art a lioness, winning (the favour of) the Adityas hail! Thou art a lioness; bring the gods to the pious sacrificer; hail! l To beings thee!

m After him as he hasteneth in triumphant speed Bloweth the wind as after the wing of the bird, Of the impetuous eagle, (after him) Dadhikravan, As in his might he crosseth the winding ways. n May there come to me the instigation of strength; May there come sky and earth with all healing; Come to me father [3] and mother; May Soma come to me for immortality. o O ye steeds, prize winning, about to run for the prize, about to win the prize, do ye touch Brhaspati's portion. p O ye steeds, prize winning, that have run for the prize, that have won the prize, do ye be pure in Brhaspati's portion. q True hath been the compact That ye did make with Indra. r Ye have made Indra win the prize, O trees; now be ye loosed. a Thou art the caul of the kingly class, thou art the womb of the kingly class. b O wife, come hither to the heaven; let us two mount! Yes, let us two mount the heaven; I will mount the heaven for us both. c Strength, instigation, the later born, inspiration, heaven, the head, the Vyaçniya, the offspring of the last, the last, the offspring of being, being, the overlord. d May life accord with the sacrifice, may expiration accord with the sacrifice, may inspiration accord with the sacrifice [1], may cross-breathing accord with the may eye accord with the sacrifice, may ear accord with the sacrifice, may mind accord with the sacrifice, may the body accord with the sacrifice, may the sacrifice accord with the sacrifice. e We have come to the heaven, to the gods; we have become immortal; we have become the offspring of Prajapati. f May I be united with offspring, offspring with me; may I be united with increase of wealth, increase of wealth with me. g For food thee! For proper food thee! For strength thee! For the conquering of strength thee! h Thou art ambrosia, thou art prospering, thou art begetting.

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

i may Dhatr give us wealth, Life in days to come and unfailing; May we obtain the favour Of the god whose gifts are true. k May Dhatr give wealth to the giver, Desiring offspring, generous in his home; Let all the immortal gods roll themselves up for him, The All-gods and Aditi in unison. l For us to-day may Anumati Among the gods favour our sacrifice, And be she and Agni, bearer of the oblation, A joy to the giver. m Accord thy favour, O Anumati [3], And grant us wealth; For inspiration, for insight impel us, Lengthen our days for us. n May she favouring, favour (us) With wealth, undecaying, rich in offspring; In her disfavour may we not fall; May the goddess easy to invoke grant us protection. o Anumati men reverence in the quarter Wherein is that which shineth; May she in whose lap is the broad atmosphere, The goddess, easy to invoke, grant us protection [4]. p Raka, easy to invoke, I invoke with fair praise; May the fortunate one hear us and be aware of us With needle that breaks not may she sew her task; May she give a hero, whose wergild is a hundred, worthy of song. q The fair thoughts of thine, O Raka, Whereby thou art wont to give wealth to the giver, With them to-day come to us in kindliness, Granting, O fortunate one, a thousandfold prosperity. r O Sinivali, s The fairhanded. t I invoke at the sacrifice Kuhn the fortunate, Who accomplisheth her work, the easy to invoke; May she give us the fame of our fathers; To thee, O goddess, let us offer with oblation. u Kuhn, lady of the gods and of immortality, Worthy of invocation, may she be aware of the oblation To the giver may she assign much good fortune, To the wise may she grant increase of wealth.

With the Anustubh metre I grasp thee in the manner of Angiras. a 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 proclaiming the stream. b Swiftly run hither, O steed, Along the most extended space; In the sky is thy highest birth, In the atmosphere thy navel, on the earth thy birthplace. c Yoke ye two the ass, In this course, O ye of mighty wealth, Which beareth Agni, serving us. d In each need more strong, In each contest, we invoke, As friends, Indra to aid us. e Hastening [1] come hither, trampling the enemy, Come with wondrous skill from the leadership of Rudra; Fare along the broad atmosphere, With happy pastures, bestowing security. f With Pusan as fellow, from the abode of the earth do thou approach Agni of the dust in the manner of Angiras. g We approach Agni of the dust in the manner of Angiras. h We will bear Agni of the dust in the manner of Angiras. i We bear Agni of the dust in the manner of Angiras. k Agni gazed along the forefront of the dawns, Along the days first, the all-knower, And in many ways along the rays of the sun [2], He hath extended along sky and earth. I The steed coming from the way Driveth every foe; He is fain to gaze with his eye On Agni in his great abode. m Coming to earth, O steed, Do thou seek Agni with thy radiance; Turning from earth I tell us Whence we shall dig him up. n Thy back is the sky, thy abode earth, Thy breath the atmosphere, thy birthplace the ocean; Discerning with thine eye, Do thou overcome [3] the enemy. o Arise for great prosperity From this abode, giving wealth, O steed; May we enjoy the loving favour of earth, That are about to dig fire in her lap. p The strong steed hath stepped forward, giving wealth; He hath made the place of earth well wrought; Thence let us dig Agni of fair aspect, Mounting the heaven on the top of the vault.

g Feeding on wood, sipping clarified butter, The ancient desirable Hotr, Son of strength, the wondrous. h From a far region Come hither to these lower ones [2] Favour those in the region where I am. i From a far distance Do thou of ruddy steeds come hither; Of the dust, dear to many, O Agni, do thou overcome obstructions. k Do thou sit down in the lap of this mother, O Agni, knowing all the ways; Consume her not with light nor with heat, Within her shine with pure radiance. l O Agni, with glow Within thine own seat of the pan, Heating with her blaze, Be thou, O all-knower, auspicious. m Becoming auspicious to me, O Agni, Do thou sit down auspicious; Having made all the quarters auspicious Sit here on thine own birthplace. a Whatever logs we place In thee, O Agni, Be that ghee for thee; Accept it, O youngest one. b What the insect eateth, What the ant climbeth over, All that be ghee for thee; Accept it, O youngest one. c Mighty by night, unfailingly bearing (food) For him as fodder to a stalled horse, May we, O Agni, thy neighbours, be not harmed, Rejoicing in increase of wealth, in food. d Kindled on earth's navel [1], Agni We invoke for great increase of wealth, Delighting in drink, recipient of great praise, worthy of offering, The victor, Agni, sustainer in battles. e The hosts that attack, That pierce, the trooping, The thieves and the robbers, Them, O Agni, do I place in thy mouth. f With thy tusks the burglars, With thy teeth the robbers, With thy jaws the thieves, O blessed one, Do thou chew, well chewed. g The burglars among men, The thieves and robbers in the forest, The [2] mischief-workers in the thickets, Them I place within thy jaws. h The man who is hostile to us, And him who hateth us, Him who revileth us, and him who seeketh to hurt, Every one of them do thou crush to atoms. i Sharpened is my holy power, Sharpened the strength and might, Sharpened the conquering lordly power of him Whose domestic priest I am.

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

m Abode and collector of riches, Every form she discerneth with might [4], Like the god Savitr of true laws, Like Indra, she standeth at the meeting of the ways. n Make firm the straps, Fasten the buckets; We shall drain the well full of water, That never is exhausted, never faileth. o The well with buckets fastened, With strong straps, that yieldeth abundantly, Full of water, unexhausted, I drain. p The sages yoke the ploughs; They stretch apart the yokes, Wise with goodwill among the gods. q Yoke the ploughs, stretch apart the yokes, Here sow in the womb made ready the seed [5] Through our song be there audience with profit for us; May the ripe (grain) be brought low by the sickle. r The plough, of keen share, Propitious, with well-polished handle, Plougheth up a cow, a sheep, And a fat blooming maid, A chariot support with a platform. s With prosperity may our ploughs cleave the ground, With prosperity may the ploughers go round the yokes; Prosperity (may) Parjanya (give) with honey and milk, And do ye, O Çuna and Sira, accord prosperity to us. t Wishes, O milker of wishes, do thou milk To Mitra and Varuna; To Indra, to Agni, to Pusan, To the plants, and to offspring. u The furrow anointed with ghee, with honey, Approved by the All-gods, the Maruts, Full of strength, swelling with milk, Do thou, O furrow, turn towards us with milk. a The plants born Three generations before the gods, Of the brown ones I celebrate The seven and a hundred abodes. b A hundred, O mother, are your abodes, A thousand too your shoots, Therefore do ye, with a hundred powers, Make him whole for me. c With flowers, with shoots, Fruit-bearing and without fruit, Like steeds victorious The plants are strong to help. d 'Plants', O ye mothers, I hail you, O goddesses; Go bearing away defilement, Defilement [1] destroying. e In the Açvattha is your seat, In the Parna is your dwelling made; Cows shall in truth be your share If ye shall gain this man.

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

If she were held by the ears, she would belong to Vrtrahan, and the sacrificer would oppress another, or another would oppress him. 'May Mitra bind thee by the foot', he says. Mitra is the auspicious one of the gods; verily with his help he binds her by the foot. 'May Pusan guard the ways', he says. Pusan is this (earth); verily he makes her lady of this (earth), for the gaining thereof. 'For Indra the guardian!' he says; verily he makes Indra her guardian [6]. 'May thy mother approve, thy father', he says; verily he buys with her approved. 'Go, O goddess, to the god', he says; for she is a goddess, and Soma is a god. 'To Indra Soma', he says; for the Soma is borne to Indra. If he were not to say that text, the cow with which the Soma is bought would go away. 'May Rudra guide thee hither', he says. Rudra is the harsh [7] one of the gods; verily he places him below her, for guiding hither. He does as it were a harsh thing when he recites that (text) of Rudra's. 'In the path of Mitra', he says, for soothing. He buys indeed by speech when he buys by the cow with which the Soma is bought. Hail! Return with Soma as thy comrade, with wealth', he says, verily having purchased by means of speech, he restores speech to himself. The speech of him who knows thus is not likely to fail. He follows six steps. Speech does not speak beyond the sixth day. He wins speech in the size in which she is found in the path of the year. He offers in the seventh footprint. The Çakvari has seven feet, the Çakvari is cattle; verily he wins cattle. There are seven domesticated animals, and seven wild; there are seven metres to win both sets of animals. 'Thou art a Vasvi, thou art a Rudra', he says; verily thus by her form he expounds her greatness [1]. 'May Brhaspati make thee rejoice in happiness', he says. Brhaspati is the holy power of the gods; verily by means of the holy power be wins cattle for him. 'May Rudra with the Vasus be favourable to thee', he says, for the sake of protection.

Pain afflicts the breaths of the people if rain does not fall, the cups are breaths; verily he frees the breaths of the people from pain, and rain soon falls. (The cup) for Indra and Vayu is connected with the Gayatri, the opening day is connected with the Gayatri, and therefore on the opening day (the cup) for Indra and Vayu is drawn; verily he draws it in its own abode. The Çukra is connected with the Tristubh, the second day is connected with the Tristubh, and therefore on the second day the Çukra is drawn; verily he draws it in its own abode. The Agrayana is connected with the Jagati, the third day is connected with the Jagati, and therefore on the third day the Agrayana is drawn; verily he draws it in its own abode. In that it completes the metres, it completes the sacrifice [1]; in that the Agrayana is drawn on the next day, where they have seen the sacrifice, thence does he again employ it. The second three nights begin with the Jagati, the Agrayana is connected with the Jagati; in that the Agrayana is drawn on the fourth day, he draws it in its own abode; verily also they revolve round their own metre. (The cup) for Indra and Vayu is connected with the Rathantara (Saman), the fifth day is connected with the Rathantara, and therefore on the fifth day [2] (the cup) for Indra and Vayu is drawn; verily he draws it in its own abode. The Çukra is connected with the Brhati, the sixth day is connected with the Brhati, and therefore on the sixth day the Çukra is drawn; verily he draws it in its own abode. In that it completes the metres, it completes for the second time the sacrifice; in that the Çukra is drawn on the next day, where they have seen the sacrifice, thence does he again employ it. The third three nights begin with the Tristubh, the Çukra is connected with the Tristubh [3]; in that the Çukra is drawn on its seventh day, he draws it in its own abode, and they revolve round their own metre.

(They offer the cakes) on eight potsherds at the early pressing, on eleven potsherds at the midday pressing, and on twelve potsherds at the third pressing; verily they obtain and win the metres. They offer an oblation to the All- gods at the third pressing. The third pressing belongs to the All-gods; verily they leave not the third pressing. The theologians consider, 'Should (a day) be left out, or should it not be left out?' They say, 'It should be left out.' They say, 'It should be left out at the new moon and at the full moon, for these two guide the sacrifice.' 'These two must not be left out,' they say, 'for these two determine the dependent sacrifice.' '(The day) should be left out on the first Vyastaka,' they say, 'for this is what rends the month.' They should not leave out a day which is appointed [1]. If they should leave out one which is appointed, they should leave it out on the seventh day after making up the months with six-day periods, whatever be the recur rent position which it occupies in the course of the six-day period. They should then offer to Agni, with the Vasus, a cake on eight potsherds, to Indra curds, to Indra with the Maruts a cake on eleven potsherds, to the All-gods a cake on twelve potsherds. The early pressing belongs to Agni with the Vasus; in that they offer to Agni with the Vasus a cake on eight potsherds, they make the god share in it [2], and they approach the pressing with eight. In that the curds belong to Indra, they do not shut out Indra from a share. The midday pressing belongs to Indra with the Maruts. In that they offer to Indra with the Maruts a cake on eleven potsherds, they make the god share in it, and they approach the pressing with eleven [3]. The third pressing belongs to the All-gods with the Rbhus. In that they offer to the All-gods a cake on twelve pot sherds, they make the gods share in it, and they approach the pressing with twelve.

As men being freed from bonds cry aloud, so the sacrificers freed from the bonds of the gods cry aloud, placing food and strength in themselves. The lute has a hundred strings. Man is of a hundred (years) of age, and of a hundredfold strength; verily they find support in age and strength. They run a race, to win what has not yet been won. They beat drums; the voice of the drum is the highest (form of) speech; verily they win the highest (form of) speech. They beat the earth-drum; verily they win that speech which has entered this (earth); verily also they conquer the earth. All (forms of) speech they utter, to gain all (forms of speech). Two strive on a dry hide, to gain strength. One reviles, another extols. He who reviles purifies them, he who extols places food in them after they are purified. They win by the first months what is done by the Rsis and by the gods; in that the Bhutechad Samans are used, both are gained. Those who perform the year rite lose their virility. There are a pair united within the sacrificial ground; verily they lose not virility. vii. 5. 10. They pierce the hide; verily they remove the sin of the (sacrificers). 'Do not miss, do not pierce through', he says; verily they now remove their sin. Slave girls dance round the Marjaliya fire with water-pots on their heads, beating the ground with their feet, and singing 'This is honey.' Honey indeed is the chiefest food of the gods; verily they win the chiefest food. They beat the ground with their feet; verily they endow the (sacrificers) with might. The Horse Sacrifice (continued) vii. 5. 11. To earth hail! To the atmosphere hail! To the sky hail! To that which will stream together hail! To that which is streaming together hail! To that which hath streamed together hail! To that which will cloud hail! To that which cloudeth hail! To that which hath been clouded hail! To cloud hail! To mist hail! To storm hail! To freezing hail! To springing hail! To that which will lighten hail!