Yajur Veda on Protection

To him who knows thus the sacrifice a Giving life, O Agni, rejoicing in the oblation, Be thou faced with ghee and with thy birthplace of ghee; Having drunk the ghee, the sweet, the delightful product of the cow, As a father his son, do thou protect him. The sacrificer falls a victim to the two fires in that having made (the offering) ready in them he goes elsewhere to the final bath; 'Giving life, O Agni, rejoicing in the oblation', (with these words) should he offer when about to go to the final bath; verily by the offering he appeases the two (fires); the sacrificer does not go to destruction. b That loan which I have not yet paid back [1], The tribute that I still owe to Yama, Here do I make requital for it; Here, O Agni, may I be freed from that debt. c O Viçvalopa, I offer thee in the mouth of the burner of all; One is an eater of the uneaten, one an eater of the unoffered, one an eater of that which is gathered; May they make for us medicine, An abode, delightful strength.' d May he that fatteneth protect us From in front with the cloud Many be our houses, That houses fail us not. e Do thou [2], O lord of cloud, Bestow on us strength with kindliness; Return to us what is lost, Return wealth to us. f O god that dost fatten, thou art a lord of a thousandfold prosperity; do thou give us increase of wealth unfailing, rich in heroes, prosperity abiding through the year. Yama is Agni, Yama is this (earth); the sacrificer becomes under a debt to Yama in that he strews the altar with plants; if he were to go away with out burning (them), they would drag him about bound by the neck [3] in yonder world. In that he burns, (saying) 'The loan which I have not yet paid', being here, having made requital of the loan to Yama, he goes freed from the debt to the world of heaven. If he does manifold things as it were, he should offer in the forest (fire) groats with his hand; the forest (fire) is Agni Vaiçvanara; verily he appeases him.

He buys (it) with a she-goat; verily he buys it full of fervour; he buys (it) with gold; verily he buys it bright [1]; he buys (it) with a milch cow; verily he buys it with milk for the mixing: he buys (it) with a bull; verily he buys it with Indra; he buys (it) with a draught ox, the draught ox is the bearer; verily by the bearer he buys the bearer of the sacrifice; he buys with two as a pair, to win a pair; he buys with a garment, the garment is connected with all the gods; verily he buys it for all the gods. These,, make up ten. The Viraj has ten syllables, the Viraj is food; verily by the Viraj he wins proper food [2]. 'Thou art the bodily form of penance, Prajapati's kind', he says, verily the Adhvaryu makes atonement to the cattle, that he may not be cut off. He attains prosperity, be obtains cattle who knows thus. 'The bright with the bright for thee I buy', he says that is according to the text. The gods retook by force the gold where with they purchased the Soma, saying, 'Who shall barter brilliance?' The gold by which [3] he buys the Soma he should retake by force; verily he bestows brilliance upon himself. 'Ours be light, darkness be on the Soma seller', he says; verily he places light in the sacrificer, and bestows darkness on the Soma-seller. If he were to strike (the Soma-seller) without inter twining (the flock of wool), then the serpents would bite during that year. 'Thus do I intertwine the necks of the biting serpents', he says; the serpents do not bite that year, he pierces the Soma-seller with darkness. 'O Svana [4], Bhraja', he says; they indeed in yonder world guarded the Soma; from them they grasped the Soma; if he were not to indicate to them those that serve as the price of Soma, he would not have purchased the Soma, and they would not guard the Sonia for him in yonder world. In that he indicates to them those that serve as the price of Soma, he really purchases the Soma, and they guard the Soma for him in yonder world.

'Thou, O Soma, brought about by ourselves', he says, for he is the one who brings about by himself; 'from hostility brought about by others', he says, for the Raksases are brought about by others; 'thou art the giver of wide protection', he says; in effect he says, 'give us wide (protection).' 'May the active one gladly partake of the ghee', he says; verily he makes the sacrificer active and causes him to go to the world of heaven, to prevent the Raksases seizing him. They take up the Soma [2], the pressing-stones, the cups for Vayu, the wooden trough; they lead forth the wife (of the sacrificer), they make the carts move along with them; verily whatever is his he goes with it to the world of heaven. He offers in the Agnidh's fire with a verse containing the word 'lead', for leading to the world of heaven. He places on the Agnidh's altar the pressing-stones, the cups for Vayu, and the wooden trough, for they take it away from them; if he were to put it with them, it would become spoiled. He makes it go forward with a verse addressed to Soma; verily by means of its own [3] divinity he makes it go forward. 'Thou art the seat of Aditi; do thou sit on the seat of Aditi', he says; that is according to the text. Hitherto the sacrificer has guarded the Soma. 'This, O god Savitr, is the Soma of you (gods)', he says; verily instigated by Savitr, he hands it over to the gods. 'Thou, O Soma, god to the gods, hast thou gone', he says, for it being a god [4] goes to the gods. 'I here, man to men', he says, for he being a man goes to men. If he were not to say that formula, the sacrificer would be without offspring or cattle. 'With offspring, with increase of wealth', he says; verily he abides in this world with offspring and with cattle. 'Homage to the gods', he says, for homage is the due of the gods; 'svadhá' to the Pitrs', be says, for the svadhá call is the due of the Pitrs [5]. 'Here (may) I (be free) from Varuna's noose', he says; verily he is freed from Varuna's noose.

h This, god Savitr, is the Soma of you (gods); guard it; let it escape you not. i So, O Soma, god to the gods, hast thou gone, and I here man to man, with offspring, with increase of wealth. k Honour to the gods I Homage to the Pitrs! 1 Here (may) I (be free) from Varuna's noose; may I gaze on the heaven, on the light that is for all men, M Agni, lord of vows, thou art the vow-lord of vows. n May my body that bath been in thee be here in me; may thy body that hath been in me be there in thee. o Be aright the vows, O vow-lord, of both of us votaries. a I have passed by some, I have not approached others. b I have found thee nearer than the farther, farther than the near. c So I welcome thee, that art of Visnu, for the sacrifice to the gods. d Let the god Savitr anoint thee with honey. e O plant, guard it. f O axe, harm it not. g With thy top graze not the sky, with thy middle harm not the atmosphere, with earth be united. h O tree, grow with a hundred shoots; may we grow with a thousand shoots. i Thou, whom this sharp axe hath brought forward for great good fortune, uncut, with wealth of heroes, (give us) riches. a To I earth thee! To atmosphere thee! To sky thee! b Pure be the world where the Pitrs sit. c Thou art barley (yava); bar (yavaya) from us foes, bar evil spirits. d Thou art the seat of the Pitrs. e Thou art easy of approach, first among leaders; the tree will mount thee, be aware f Let the god Savitr anoint thee with honey. g For the plants with good berries thee! h Support the sky, fill the atmosphere, with thy base make firm the earth. i To these dwellings of thine are we fain to go, Where are the many-horned active kine; There is resplendent the highest step Of the wide-stepping Visnu, the mighty! k Behold the deeds of Visnu Wherein he displayed his laws, Indra's true friend. l That highest step of Visnu The singers ever gaze upon Like an eye stretched in the sky.

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.

a Many through thy dam, powerful through thy sire, thou art a horse, thou art a thou art a runner, thou art a male, thou art a strong horse, thou art a racer, thou art powerful, thou art a stallion, thou art heroic hearted; 'goer' is thy name; do thou the course of the Adityas. b To Agni hail! Hail to Indra and Agni! Hail to Prajapati! Hail to the All-gods! all the deities! c Here is support, hail! Here is keeping apart, hail! Here is joy, hail! Here is d Thou art becoming; to being thee, to what is becoming thee, to what shall be all beings thee! e O gods that guard the quarters, do ye guard for the gods for sacrifice this horse besprinkled. vii. 1. 13. To the going hail! To the advancing hail! To the running hail! To him after be hath run hail! To the crying of 'shoo' hail! To him over whom is cried 'shoo' hail! To him who hath moved hail! To him who hath moved forward hail! To him springing forward hail! To him jumping away hail! To him who advanceth hail! To him who advanceth forward hail! To all hail! vii. 1. 14. To Agni hail! To Soma hail! To Vayu hail! To the joy of the waters hail! To Savitr hail! To Sarasvati hail! To Indra hail! To Brhaspati hail! To Mitra hail! To Varuna hail! To all hail! vii. 1. 15. To earth hail! To atmosphere hail! To sky hail! To the sun hail! To the moon hail! To the Naksatras hail! To the eastern quarter hail! To the southern quarter hail! To the western quarter hail! To the northern quarter hail! To the zenith hail! To the quarters hail! To the intermediate quarters hail! To the half-years hail! To the autumns hail! To the days and nights hail! To the half-months hail! To the months hail! To the seasons hail! To the year hail! To all hail! vii. 1. 16. To Agni hail! To Soma hail! To Savitr hail! To Sarasvati hail! To Pusan hail! To Brhaspati hail! To the joy of the waters hail! To Vayu hail! To Mitra hail! To Varuna hail! To all hail! vii. 1. 17. To earth hail! To atmosphere hail! To sky hail! To Agni hail! To Soma hail!

k I bestrew those which slay the Raksas, which slay the spell, and which are of l I pour the libation over those which slay the Raksas, which slay the spell, and which are of Visnu. m I lay down the two Which slay the Raksas, which slay the spell, and which are n I surround the two which slay the Raksas, which slay the spell, and which are of o I bestrew the two which slay the Raksas, which slay the spell, and which are of Visnu. p The two which slay the Raksas, which slay the spell, and which are of Visnu. q Thou art great, with a great pressing stone; call forth to Indra with a great a Thou I art the expanding, the carrier. b Thou art the bearer which carrieth the offering. c Thou art the savoury, the wise. d Thou art Tutha, the all-knower. e Thou art Uçij, the wise. f Thou art Anghari, Bamhhari. g Thou art the seeker of aid, the worshipper. h Thou art the bright, the Marjaliya. i Thou art the king, Kyçanu. k Thou art the purifying, around which men must sit. 1 Thou art the impetuous, the cloudy. m Thou art the untouched, the preparer of the offering. n Thou art be whose home is right, whose light is the heaven. o Thou art be whose light is the Brahman, whose home is the heaven. p Thou art the goat with one foot. q Thou art the dragon of the deep. r With thy dread countenance guard me, Agni; content me; hurt me not. a Thou, O Soma, art the giver of wide protection from hostility, brought about by ourselves or by others; hail! b May the active one gladly partake of the ghee. c May Agni here make room for us; May he go before us cleaving the foe; Joyously may he conquer our foes; May he win booty in the contest for booty. d Step widely, O Visnu; Give us broad space for dwelling in; Drink the ghee, thou whose birthplace is in the ghee; Lengthen (the years) of the lord of the sacrifice. e Soma goeth, who knoweth the way; He approacheth the place of the gods, To sit on the birthplace of Order. f Thou art the seat of Aditi. g Do thou sit on the seat of Aditi.

I Be ye united, that follow holy orders, Ye that wave and are fullest of sweetness, Delightful for the gaining of wealth. m With Soma I curdle thee, curds for Indra. n O Visnu, guard the offering. a For the rite you two, for the gods may I be strong. b Thee for accomplishment! c The Raksas is burnt up, the evil spirits are burnt up. d Thou art the yoke. e Injure him who injures us, injure him whom we injure. f Thou art of gods the most firmly jointed, the most richly filled, the most agreeable, the best of carriers, the best caller of the gods. g Thou art the oblation-holder that wavers not. h Be firm, waver not. i I gaze on thee with the eye of Mitra. k Be not afraid, be not troubled, let me harm thee [1] not. l (Be thou) wide open to the wind. m On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan, I offer thee dear to Agni, to Agni and Soma. n This of the gods, this of us too. o For prosperity thee, not for misfortune. p May I behold the light, the radiance for all men. q May they that have doors stand firm in heaven and earth. r Fare along the wide atmosphere. s I place thee in the lap of Aditi. t O Agni, guard the offering. a Let the god Savitr purify you, with a filter that has no flaw, with the rays of the bright sun. b Ye divine waters, that go in front and first purify, forward lead this sacrifice, place in front the lord of the sacrifice. c You Indra chose for the contest with Vrtra, ye chose Indra for the contest with Vrtra. d Ye are sprinkled. e I sprinkle you agreeable to Agni, to Agni and Soma. f Be ye pure for the divine rite, for the sacrifice to the gods. g The Raksas is shaken off, the evil spirits are shaken off. h Thou art the skin of Aditi, may the earth' recognize thee [1]. i Thou art the plank' of wood, may the skin of Aditi recognize thee. k Thou art the body of Agni, loostener of speech. l I grasp thee for the joy of the gods. m Thou art the stone of wood.

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

a The Rudras that are over the earth In thousands by thousands, Their bows we unstring At a thousand leagues. b The Bhavas in this great ocean, The atmosphere- -c The Çarvas of black necks, and white throats, Who wander below on the earth-- d The Rudras who abide in the sky, Of black necks and white throats--e Those who of black necks and ruddy, Grass green, are in the trees--f The overlords of creatures, Without top-knot, with braided hair--g Those that assault men in their food And in their cups as they drink--h Those that guard the paths, Bearing food, warriors--i Those that resort to fords [1], With spears and quivers--k The Rudras that so many and yet more Occupy the quarters, their bows we unstring At a thousand leagues. l m n Homage to the Rudras on the earth, in the atmosphere, in the sky, whose arrows are food, wind, and rain, to them ten eastwards, ten to the south, ten to the west, ten to the north, ten upwards; to them homage, be they merciful to us, him whom we hate and him who hateth us, I place him within your

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.

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.

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

He offers to the kindling-sticks as many, to the sacrificial strew as one, and that makes a pair. That is the pairing of the fore-sacrifices. He who knows thus [4] is propagated with offspring, with cattle, with pairings. These deities were not sacrificed to by the gods; then the Asuras were fain to harm the sacrifice. The gods divided the Gayatri, five syllables in front and three behind. Then the sacrifice was protected, and the sacrificer. In that the fore- and after-sacrifices are offered, protection is afforded to the sacrifice and to the sacrificer, for the overcoming of the enemy. Therefore a covering is larger in front and smaller behind. The gods thought that the sacrifice must be completed (in the fore- sacrifice) before the Raksases [5] with the cry of 'Hail!' They completed it with the cry of 'Hail!' in the fore-sacrifices. They split the sacrifice who complete it with the cry of 'Hail!' in the fore-sacrifices. Having offered the fore sacrifices he sprinkles the oblations, for the continuity of the sacrifice; then verily he makes the oblation, and then he proceeds in order. The fore-sacrifices are the father, the after-sacrifices the son; in that having offered the fore-sacrifices he sprinkles the oblations, the father makes common property with the son [6]. Therefore they say, who know it or who know not, 'How is it the son's only, how is the father's common?' That which spills when the fore-sacrifices are offered is not really spilt. The Gayatri conceives through it, and produces offspring and cattle for the sacrificer. The two portions of the oblation are the eyes of the sacrifice. In that he offers the two portions of the oblation, he inserts the two eyes of the sacrifice. He offers in the front place; therefore the eyes are in front. He offers evenly; therefore the eyes are even.

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

The sacrificial fee is a renovated chariot, a newly-sewn garment, a draught ox let loose again, for the prosperity of the reestablishing. 'Seven are thy kindling-sticks, O Agni, seven thy tongues'; (with these words) he offers the Agnihotra. Wherever there is anything of his nature, thence [4] does he win him. Now he who removes the fire is the slayer of the hero among the gods, Varuna is the exactor of the recompense; he should make an offering on eleven potsherds to Agni and Varuna; him whom he slays and him who exacts the recompense he delights with their own portion; the sacrificer is not a (Thou I art) earth in depth, sky in breadth, atmosphere in greatness; In thy lap, O goddess Aditi, Agni I place, food-eater for the eating of food. b The spotted bull hath come And reached again the mother And the father, faring to the heaven. c Thirty places be ruleth; Speech resorteth to the bird Bear it with the days. d With her inspiration from his expiration, She wandereth between the worlds; The bull discerneth the heaven. e If thee [1] in anger I have scattered, In rage or through misfortune, That of thee, O Agni, be in good order, Again thee we relight. f Whatever of thee scattered in rage Was spread over the earth, That the Adityas, the All-gods And the Vasus gathered together. g Mind, light, rejoice in the oblation. May be unite this scattered sacrifice; May Brhaspati extend it; May the All-gods rejoice herein. h Seven are thy kindling-sticks, O Agni, seven thy tongues; Seven seers [2], seven dear abodes, Seven priesthoods sevenfold sacrifice to thee; Seven birthplaces with ghee do thou fill. i Return with strength, return, O Agni, with food and life; Again guard us on all sides. k Return with wealth, O Agni, Fatten with the stream, All gaining on every side.

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

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.

With the offering to Agni he strews, with that to Soma he impregnates seed, the seed impregnated Tvastr develops into forms; there are (offerings) to Sarasvant and Sarasvati; that is the divine pair; verily in the midst he bestows upon him a divine [1] pair, for growth, for propagation. There is an oblation to Sinivali; Sinivali is speech, speech is growth; verily he approaches speech and growth. The last is to Indra, and thereby there is a pair. Seven are these offerings, the tame animals are seven, the wild seven; the metres are seven, for the winning of both. Then he offers these oblations; these gods are the lords of growth; verily they bestow growth upon him, he grows with offspring and cattle; moreover in that he offers these oblations, (they serve) for support. a Thou I art connected with the Maruts, thou art the force of the Maruts, cleave the stream of the waters. b Stay, O Maruts, the speeding falcon, Swift as mind, the strong, the glorious; That whereby the dread host goeth set loose, Do ye, O Açvins, put around; hail! c East wind, raining, quicken; Ravat! Hail! Storming, raining, dread; Ravat! Hail! Thundering, raining, formidable; Ravat! Hail! Thundering without lightning, lightning, raining, resplendent; Ravat! Hail! Raining over night, satisfying; Ravat! [1] Hail! Famed as having rained I much; Ravat! Hail! Raining while the sun shines, radiant; Ravat! Hail! Thundering, lightning, raining, waxing great; Ravat! d Gladdening, obedient, purifying, agile, Full of light, full of darkness, flooding, with fair foam, Supporting friends, supporting the warrior caste, With fair realms, do ye help me. e Thou art the fetter of the strong steed; for rain I yoke thee. a O gods granting protection, O Mitra and Varuna, Aryaman; O gods who drink together, O son of the waters, with swift onset, Give of the water, cleave the holder of the waters; from the sky, from Parjanya, from the atmosphere, from the earth, thence do ye help us with rain.

These (offerings) also should he make [5] who desires brilliance; the minor deities are the metres, brilliance is as it were the metres; verily by the metres he bestows brilliance upon him. They are made in milk; verily he bestows brilliance upon him. He puts Dhatr in the middle; verily he places him in the middle of brilliance. Anumati is the Gayatri, Raka the Tristubh, Sinivali the Jagati, Kuhu the Anustubh, Dhatr the Vasat call. Raka is the first fortnight, Kuhu the second, Sinivali the new moon (night), Anumati the full moon (night), Dhatr the moon. The Vasus are eight [6], the Gayatri has eight syllables; the Rudras are eleven, the Tristubh has eleven syllables; the Adityas are twelve, the Jagati has twelve syllables, the Anustubh is Prajapati, the Vasat call Dhatr. Thus indeed the minor deities are all the metres and all the gods and the Vasat call. If he were to offer them all at once, they would be likely to burn him up; he should offer first two, and a third for Dhatr, and then offer likewise the last two; thus they do not burn him up, and for whatever desire they are offered that he obtains by them. iii. 4. 10. a O Vastospati, accept us; Be of kind entrance for us and free from ill; That which we seek from thee, do thou accord us, And health be thou for our bipeds, health for our quadrupeds. b O Vastospati, may we be comrades of thee In a friendship, effectual, joyful, and proceeding well; Aid our wishes in peace, in action; Do ye guard us ever with blessings. In that evening and morning he offers the Agnihotra the sacrificer thus piles up the oblation bricks [1]; the bricks of him who has established a sacred fire are the days and nights; in that he offers evening and morning, verily he obtains the days and nights, and making them into bricks piles them up.

'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.

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.

Those who knowing thus perform the twenty-four night (rite) strike off the misfortune, the evil, and win prosperity, for the conclave of the gods is in the case of man [1] prosperity. The Atiratra is light, for the lighting up of the world of heaven. There is a Prsthva Sadaha. The year consists of six seasons, and, entering it, the months, the half-months and the seasons reached the conclave of the gods. Those who knowing thus perform the twenty-four night rite, entering the year, reach a better station. There are three Trayastrinças before, and three Trayastrinças behind; verily with Trayastrinças on either hand they strike off the evil of misfortune and in the middle reach the conclave of the gods [2], for the conclave of the gods is the Prsthas. There is uniformity in that there are three Trayastrinças in succession, and a break in the uniformity in that there is in the middle one which is not defined. The Prsthas go onwards, the Chandomas go onwards; with both forms they go to the world of heaven. There can be no Sattra where there is no Chandoma; in that there are Chandomas, there is the Sattra. The gods they win by the Prsthas, the cattle by the Chandomas. The Prsthas are force and strength, the Chandomas cattle [3]; verily in force and strength and in cattle they find support. There are three Trayastrinças before, and three Trayastrinças behind; in the middle there are the Prsthas. The Trayastrinças are the breast, the Prsthas the breath; verily thus the sacrificers don a protection for the breath, to avoid injury. They proceed with the Brhat and the Rathantara. The Rathantara is this (world), the Brhat yonder (world); verily they proceed with them; verily also in them they find support. These indeed are the quick paths of the sacrifice; verily by them do they [4] proceed to the world of heaven. They mount the world of heaven turning away (from earth) who perform the Prsthas in succession.

The sacrificial cake is offered on five potsherds; the seasons are five; verily he wins it from the seasons and establishes it. He who removes the fire casts away the sacrifice and cattle. The sacrificial cake is offered on five potsherds; the sacrifice is fivefold, cattle are fivefold; verily he wins the sacrifice and cattle. Now he who removes the fire is the slayer of the hero among the gods; Brahmans desirous of holiness did not aforetime eat his food; the Yajyas and Anuvakyas are in the Pankti metre; the sacrifice is fivefold, man is fivefold; verily making recompense to the gods for the hero he re-establishes the fire [1]. They are of a hundred syllables; man lives a hundred years and has a hundred powers; verily he rests on life and power. In that Agni when established does not prosper, (it is that he is) desiring a greater portion; in that it is all Agni's, that is his prosperity. Speech is uttered together in the house of him who removes the fire; the sacrificer is liable to perish on account of the uttering together of speech. There are discriminations, to sever speech and preserve the sacrificer [2]. He makes a discrimination; verily he makes the holy power (Brahman). He speaks the Yajus, muttering; it is as if one who has found a rich treasure hides it. To Agni Svistakrt he speaks aloud; it is as if one who has found a rich treasure is fain to go openly. Uttering the discrimination he makes the Vasat cry with the foresacrifice; verily he leaves not his abode. The sacrificial cake is the sacrificer, the oblations are cattle; in that he offers these libations on either side of the cake [3], he thus surrounds the sacrificer on either side with cattle. 'After performing the Yajus and collecting the apparatus', they say: 'the apparatus should not be collected, the Yajus should not be performed,' they say: the apparatus should be collected and the Yajus performed, for the prosperity of the sacrifice.

He who desires a village should offer on twelve potsherds to Vaiçvanara, and to the Maruts on seven potsherds. (the offering) to Vaiçvanara he places on the Ahavaniya, that to the Maruts on the Garhapatya, for the avoidance of confusion. (The offering) to Vaiçvanara is on twelve potsherds; the year has twelve months; verily by the year he removes his rivals for him; there is one to the Maruts [6]; the Maruts are the subject class among the gods; verily by the subjects among the gods he wins for him the subjects among men; (the offering) is on seven potsherds; the Maruts are in seven troops; verily in troops he wins his rivals for him; he deposits (the offering) when (the verses) are being repeated; verily he makes the people follow him. He who is about to engage in a conflict should offer an oblation to Aditi; Aditi is this (earth); verily in time gone by they were used to rest upon it. He who has come to the place should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year, the place of the gods is the year; from that place the gods drove the Asuras in defeat; in that he offers to Vaiçvanara on twelve potsherds, he strives for the abode of the gods; he wins this conflict. Those two wipe (their sin) off upon him [1] who eats the food of two enemies; he who has eaten the food of two enemies should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; verily he eats what the year has made sweet; those two do not wipe (their sin) off upon him. For the year these two make compact who make compact; him of them who first acts with treachery Varuna seizes; he who of two who have made compact first shows treachery should offer on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; verily having obtained the year thereafter he acts with treachery against one who has lost Varuna's protection [2]; Varuna does not seize him.

If he is going to accept another, he should offer in supplement an offering to Surya, on one potsherd; verily he makes yonder sun to rise. He goes to the waters as the final bath, Varuna is in the waters; verily straightway he appeases Varuna. After his return he should offer an oblation to Apam Napat; the horse has its birthplace in the waters; verily he makes him go to his own birthplace; appeased he attends on him. a That body of yours, to be striven for, 'O Indra and Varuna, with that do ye free this one from tribulation; that strong, protecting, brilliant body of yours, with that do ye free him from tribulation. b That disease of yours, O Indra and Varuna, that is in the fire, that of yours I appease hereby; that disease of yours, O Indra and Varuna, that is in the two-footed cattle, the four-footed, the cattle-yard, the houses, the waters, the plants, the trees, that of yours I appease hereby. Indra departs with his [1] power, Varuna seizes him with Varuna's noose, who is seized by evil; for him who is seized by evil, he should offer this (offering of) clotted milk to Indra and Varuna; verily Indra bestows power upon him, Varuna frees him from Varuna's noose. (The offering) is of clotted milk, for milk departs from him; verily he is seized with evil; in that it is of clotted milk, thereby he bestows milk upon him. In the clotted milk [2] he puts down the cake; verily he makes him possessed of a body, and also possessed of an abode. He separates it into four pieces; verily he finds supports in the quarters; he unites (the fires) again; verily he procures healing for him from the quarters; having united (them) he cuts off (portions); that is as when one cuts up what has been pierced. (That disease of yours, O Indra and Varuna, that is in the fire, that of yours I appease hereby', he says; verily he protects him from error in sacrifice.

The Special Sacrifices (continued) The gods, men, and the Pitrs were on one side, the Asuras, Raksases, and Piçacas on the other. Of the gods the little blood they drew the Raksases smothered by the nights and dawn dawned on them smothered and dead. The gods understood, 'Him who of us dies, it is the Raksases who kill.' They invited the Raksases; they said, 'Let us choose a boon; what [1] we win from the Asuras, let that be shared between us.' Then indeed did the gods conquer the Asuras, and having conquered the Asuras, they drove away the Raksases. The Raksases (saying), 'Ye have done falsely', surrounded the gods on all sides. The gods found a protector in Agni; they offered to Agni, the forward, a cake on eight potsherds, to Agni, the overcomer, to Agni with the face. In that they offered to Agni, the forward, the Raksases in front [2] they repelled thereby; in that (they offered) to Agni, the overcomer, the Raksases that were around they repelled thereby; in that (they offered) to Agni with the face, the Raksases behind were repelled thereby. That the gods prospered, the Raksases were defeated. He who has foes should in conflict sacrifice with this offering; he should offer to Agni, the forward, a cake on eight potsherds, to Agni, the overcomer [3], to Agni with the face. In that he offers to Agni, the forward, he repels thereby the foe who is superior to him; in that (he offers) to Agni, the overcomer, he repels thereby (the foe) who is equal to him; in that (he offers) to Agni with the face, he repels thereby the foe which is inferior to him. He repels the foe who is superior, he surpasses him who is like, the inferior does not equal him who knowing thus sacrifices with this offering. The gods and the Asuras were in conflict; the gods said, 'Let us hold on to the strongest of us'; they said to Indra, 'Thou art the strongest of us; let us hold on to thee.

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.

h O Brhaspati, instigator, awake him; The sharp do thou more thoroughly sharpen; Increase him to great prosperity [3] Let the All-gods rejoice in him. i What time, O Brhaspati, thou didst free From life yonder, from Yama's enmity, The Açvins removed death from him, O Agni, the physicians of the gods with their powers. k We from the darkness, Gazing on the higher light, Surya a god among the gods, Have come to the highest light. a Uplifted are his kindling-sticks, Uplifted and pure are the rays of Agni, Most brilliant (are they) of the son of fair countenance. b The son of self, the Asura, all-knower, God, god among gods, Anointeth the ways with mead and ghee. c With mead thou attainest the sacrifice, Delighting, as Naraçansa, O Agni, The kindly god Savitr, with every boon. d Hither he cometh, with might, with ghee, The priest implored with adoration; To Agni the ladles (move) when the rites proceed. e Worship let him pay to the greatness of him, of Agni; He [1] indeed is pre-eminent among the delightful, The wealthy, the wisest, best bestower of wealth. f The divine doors--all--preserve The rules of him, of Agni, Of wide expanse, lording it with dominion. g May day and night Like heavenly maidens in his birthplace Protect this our sacrifice and offering. h O ye divine Hotrs, sing ye To our uplifted sacrifice, to Agni's tongue, Make for us good offering. i May the three goddesses sit on this strew, Ida, Sarasvati [2], Bharati, the great, being sung. k That seminal fluid of ours, wondrous, Abundant, may Tvastr release As increase of wealth with good heroes, as offspring to us. l O tree, let free, Bestowing with thyself among the gods; Let Agni as queller make ready the oblation. m O Agni, utter 'Hail!' O all-knower, over the oblation for Indra; May all the gods rejoice in this offering. n The golden germ first arose; Born he was the only lord of creation; He supporteth the earth and the sky [3] To what god shall we offer with oblation?

b The image of the year Which men revere in thee, O night, Making his offspring rich in heroes, May he obtain all life. He puts down this Prajapati (brick) [1]; the sole eighth day is this (earth); in that food is made on the sole eighth day, he wins it thereby; this is the wish cow of Prajapati; verily by it the sacrificer in yonder world milks the fire. c With the light wherewith the gods went upward, Wherewith the Adityas, the Vasus, the Rudras, Wherewith the Angirases attained greatness, With that let the sacrificer go in prosperity. The fire is piled for the world of heaven [2]; (with the words) With the light wherewith the gods went upwards', he lights the fire in the pan; verily he puts down the bricks connected with the trees, to win the world of heaven. d (Homage) to the hundred-weaponed, him of a hundred powers, Him of a hundred aids, the overcomer of hostility, To Indra who shall lead us over all obstacles Through autumns without fail. e The four paths going to the gods Which stretch between sky and earth, To him, O gods, do ye all accord us Who brought to them unfailing power and untirelessness [3]. f Summer, winter, and spring for us, Autumn, the rains be favourable for us; May we enjoy the favour and protection Of these seasons through a hundred autumns. g To the Idu year, the complete year, the year Pay ye honour great; In their lovingkindness that are worthy of sacrifice May we long be unfailing, unsmitten. h Better than good have the gods brought together; With thee as aid may we win thee; Do thou, wonder-working, O drop [4], enter us, Be propitious and kindly to our children, our descendants. i He puts down these unfailing (bricks), they are the gods unconquered; verily he enters them; he is not conquered. k The theologians say, 'Since the months, the half-months, the seasons, the years cook the plants, then why is the offering of first-fruits made to other deities?

'Be pure for the gods; be bright for the gods', (with these words) he moistens it and scatters (sand) on it, for purity. 'May the cry of Indra guard thee in front with the Vasus', be says; verily be sprinkles it from the quarters. 'Since the high altar has gone to the gods, here must we conquer' (thought) the Asuras, and with bolts ready they advanced on the gods. Them the cry of Indra with the Vasus repelled in front [4]; the swift of mind with the Pitrs on the right, the wise one with the Rudras behind, and Viçvakarman with the Adityas on the left. In that he sprinkles the high altar, verily thus does the sacrificer repel his foes from the quarters. Indra gave the Yatis to the Salavrkas; them they ate on the right of the high altar. Whatever is left of the sprinkling waters he should pour on the right of the high altar; whatever cruel is there that he appeases thereby. He should think of whomever he hates; verily he brings affliction upon him. The high altar said, 'Through me ye shall obtain all your desires.' The gods desired, 'Let us overcome the Asuras our foes.' They sacrificed (with the words),'Thou art a lioness, overcoming rivals; hail!' They over came the Asuras, their foes. Having overcome the Asuras, their foes, they felt desire, 'May we obtain offspring.' They sacrificed (with the words), 'Thou art a lioness, bestowing fair offspring, hail!' They obtained offspring. They having obtained offspring [1] felt desire, 'May we obtain cattle.' They sacrificed (with the words), 'Thou art a lioness, bestowing increase of wealth; hail!' They obtained cattle. Having obtained cattle, they felt desire, 'May we obtain support.' They sacrificed (with the words), 'Thou art a lioness, winning (the favour of) the Adityas; hail!' They found support here. Having found support here, they felt desire, 'May we approach the deities for blessings.' They sacrificed (with the words), 'Thou art a lioness; bring the gods to the pious [2] sacrificer; hail!

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.

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

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.

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

h We have appeased, O lady, Rudra, The god Tryambaka; That he may make us prosperous, That he may increase our wealth, That he may make us rich in cattle, That he may embolden us. i To Tryambaka we make offering, The fragrant, increaser of prosperity; Like a cucumber from its stem, From death may I be loosened, not from immortality. k This is thy portion, O Rudra; rejoice in it; with it for food, do thou go away beyond the Mujavants. l With unstrung bow, thy club in thy hand, clad in skins. a (He I offers) to Indra and Agni on twelve potsherds, an oblation to the All-gods, a cake on twelve potsherds to Indra Çunasira, milk to Vayu, to Sarya on one potsherd; the sacrificial fee is a plough for twelve oxen. b To Agni he offers on eight potsherds, to Rudra an oblation of Gavidhuka, to Indra curds, to Varuna an oblation made of barley; the sacrificial fee is a cow for draught purposes. c The gods that sit in the east, led by Agni; that sit in the south, led by Yama; that sit in the west, led by Savitr; that sit in the north, led by Varuna; that sit above, led by Brhaspati; that slay the Raksases; may they protect us, may they help us; to them homage; to them hail! [1] d The Raksases are collected, the Raksases are burnt up; here do I burn up the Raksases. e To Agni, slayer of Raksases, hail! To Yama, Savitr, Varuna, Brhaspati, the worshipful, the slayer of Raksases, hail! f The sacrificial fee is a chariot with three horses. g On the instigation of the god Savity, with the arms of the Açvins, with the hands of Pusan, I offer (for) the death of the Raksases; the Raksases are slain; we have killed the Raksases. h The sacrificial fee is what he wears. He offers a cake on twelve potsherds to Dhatr, to Anumati an oblation, to Raka an oblation, to Sinivali an oblation, to Kuhu an oblation; the sacrificial fee is a pair of cattle.

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

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

' They said, 'Let us choose a boon; let us obtain offspring from after the menses; let us enjoy intercourse at will up to birth.' Therefore women obtain offspring from after the menses, and enjoy intercourse at will up to birth, for that was what they chose as a boon. They took a third of his guilt, it became (a woman) with stained garments; therefore one should not converse with (a woman) with stained garments [5], one should not sit with her, nor eat her food, for she keeps emitting the colour of guilt. Or rather they say, 'Woman's food is unguent, and there fore one should not accept (from her) unguent, but anything else (can be accepted) at will.' The son born of intercourse with (a woman) with stained garments is accursed; (the son born) of intercourse in the forest is a thief; (the son born) of intercourse with a (woman) who turns away is shamefaced and retiring; (the son born) of intercourse with a woman bathing is fated to drown; (the son born) of one who [6] anoints herself has a skin disease; (the son born) of one who combs her hair is bald and feeble; (the son born) of one who anoints (her eyes) is blind; (the son born) of one who cleans her teeth has dirty teeth; (the son born) of one who cuts her nails has bad nails; (the son born) of one who spins is a eunuch; (the son born) of one who weaves ropes is unrestrained; (the son born) of one who drinks from a leaf is drunken; (the son born) of one who drinks from a mutilated (vessel) is mutilated. For three nights he should keep a vow and should drink from his hand or from a perfect vessel, to guard his offspring. Tvastr, his son being slain, offered Soma excluding Indra. Indra desired an invitation to the rite, but he did not invite him; (saying) 'Thou hast slain my son.' He made a disturbance of the sacrifice, and forcibly drank the Soma. The remains of it Tvastr cast upon the Ahavaniya (fire), (saying), 'Hail! wax great, Indra's foe.

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

The former offerings are cattle, Agni is Rudra here; if he were to pour over the former offerings, he would give Rudra cattle, and the sacrificer would be without cattle. He offers leaving the former oblations aside, to protect the cattle. The Part of the Hotr in the New and Full Moon Sacrifice Manu desired what of earth was sacrificial. He found the poured out ghee. He said, 'Who is able to produce this also at the sacrifice?' Mitra and Varuna said, 'We are able to produce the cow.' Then they set the cow in motion. Wherever she stepped, there ghee was pressed out; therefore she is called ghee-footed; that is her origin. 'The Rathantara is invoked with the earth', he says [1]. The Rathantara is this (earth); verily he invokes her with food. 'The Vamadevya is invoked with the atmosphere', he says. The Vamadevya, is cattle; verily he invokes cattle with the atmosphere. 'The Brhat is invoked with the sky', he says. The Brhat is connected with food; verily he invokes food with the sky. ' The seven Hotras are invoked', he says; verily he invokes the Hotras. 'The cow is invoked with the bull', he says [2]; verily he invokes a pair. 'The friend food is invoked', he says; verily he invokes the Soma drink. 'It is invoked; ho!' he says; verily he invokes the self, for the self is the best of those invoked. He invokes food, food is cattle; verily he invokes cattle. He invokes four, for cattle are four-footed. 'Offspring of Manu', he says, for Manu first saw her [3]. 'Ghee-footed', he says. Because ghee was pressed out of her foot, therefore be says thus. 'Of Mitra and Varuna', he says, for Mitra and Varuna set her in motion. 'The Brahman, god made, is invoked', he says; verily he invokes the Brahman. 'The divine Adhvaryus are invoked, the human are invoked', he says; verily he invokes the gods and men. 'Who shall help this sacrifice and make the lord of the sacrifice prosper', he says [4]; verily he invokes a blessing for the sacrifice and the sacrificer.

To him who approveth himself homage. To the strength of the Hotras hail! Vat! To him who approveth himself homage. To the milk of the Hotras hail! Vat! To him who approveth himself homage. To Prajapati, to Manu, hail! Vat! To him who approveth himself homage. Right, guardian of right, heaven-bearing, hail! Vat! To him who approveth himself homage. b Let the Hotras delight in the sweet ghee. c To the lord of the sacrifice the Rsis said, 'By thy sin [1] creatures are famishing and troubled'; He did not secure the two drops of honey; May Viçvakarman unite us with them. d Dread are the Rsis; homage be to them, In the union with their eye and mind; To Brhaspati great, real, and glorious reverence; Homage to Viçvakarman; may he guard us. e Deeming that the Soma-drinkers are his own, Knowing the breath like a valiant man in battle,-- He hath committed a great sin and is bound by them-- Him set free, O Viçvakarman [2], for safety. f Those who eating deserved not riches, Whom the fires of the hearths did trouble, That is their offering to expiate the ill sacrifice A good sacrifice for us may Viçvakarman make it. g Homage to the Pitrs, who have watched around us, Making the sacrifice, loving the sacrifice, the benignant deities; We have not brought you the offering without desires; Trouble us not for this sin. h All those who are in the Sadas must have presents; he who did not [3] give them a present would fall a victim to them; in that he offers the libations to Viçvakarman, he thus delights those who are in the Sadas. i Ye gods, have regard to this wonder, The good thing which the husband and wife win with the milk admixture; A male child is born, be findeth riches, And all the house prospereth unhurt. k May the husband and wife who give the milk admixture win good; May wealth unharmed attend them dwelling in harmony; May he, who poureth that which hath been milked together with the pot By the sacrifice leave misfortune on his way.

The Preparation of the Ground for the Fire a Thou art the step of Visnu, overcoming hostility, mount the Gayatri metre, step along the earth, excluded is he whom we hate. Thou art the step of Visnu, overcoming imprecations, mount the Tristubh metre, step along the atmosphere, excluded is he whom we hate. Thou art the step of Visnu, overcomer of the enemy, mount the Jagati metre, step along the sky, excluded is he whom we hate. Thou art the stop of Visnu [1], overcomer of the foe, mount the Anustubh metre, step along the quarters, excluded is he whom we hate. b 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. c O Agni, returner, to us With life, with radiance, with gain, with wisdom, with offspring, with wealth. d O Agni [2], O Angiras, a hundred be thy returns, A thousand thy movements; With the increase of their increase Do thou bring back for us what is lost, Bring back to us wealth. e Return with strength, Return, O Agni, with food and life; Again guard us on all sides. f Return with wealth, O Agni, fatten with the stream, All-gaining on every side. g Unloose from us, O Varuna, the highest, The lowest, the midmost knot [3]; Then may we, O Aditya, in thy rule, Be guiltless before Aditi. h I have drawn thee, thou hast become within, Be thou firm and motionless, Lot all the folk desire thee; In him establish the kingship. i In greatness hath he arisen erect in the van of the dawns; Emerging from the darkness, he hath come with the light; Agni, with radiant brilliance, fair limbed, On birth hath filled every seat. k Do thou sit down in the lap of this mother [4], O Agni, knowing all the ways; Consume her not with light nor with heat, Within her shine with pure radiance. 1 O Agni, with glow Within thine own seat of the pan, Heating with her blaze, Be thou, O all-knower, auspicious.

e This above, bringing riches; the leaders of his host and bands Tarksya and Aristamemi, and Urvaçi and Parvacitti his Apsarases, his missile the lightning, his weapon the thunder. f To them homage; be they gracious to us; him whom [2] we hate and who hateth us I place in your jaws. g I place thee in the seat of the living, in the shadow of the helper; homage to the ocean, homage to the splendour of the ocean. h May the supreme lord place thee on the ridge of the vault, encompassing, expanding, mighty, powerful, overcoming; support the sky, make firm the sky, harm not the sky; for every expiration, inspiration, cross-breathing, out-breathing, support, movement; let Surya protect thee with great prosperity, with a covering most healing; with that deity do thou sit firm in the manner of Angiras. i Like a horse neighing eager for the pasture, When he hath wandered from the great enclosure, Then the wind bloweth after his splendour, And then thy path becometh black. a Agni is the head of the sky, the height, Lord of the earth here, He quickeneth the seed of the waters. b Thee, O Agni, from the lotus Atharvan pressed out From the head of every priest. c This Agni is lord of a thousandfold, A hundredfold, strength; The sage, the head of wealth. d Leader of the sacrifice and the region art thou, Where with steeds auspicious thou dost resort; Thou placest in the sky thy head winning light, Thou makest, O Agni, thy tongue to bear the oblation. e Agni hath been awakened by the kindling-stick of men To meet the dawn that cometh on like a cow [1]; Like young ones rising up to a branch, The rays rise towards the vault. f We have uttered to the sage, the worshipful, Our voice of praise, to the strong bull; Gavisthira with his homage hath raised to Agni this laud, Wide extending like brilliance in the sky. g He hath been born as guardian of men, wakeful, Agni, skilful, for fresh prosperity; Ghee-faced, with mighty sky-reaching (blaze) He shineth gloriously, pure for the Bharatas.

e The sky, penetrated by ambrosia, the unconquered (thou art); the Adityas are thy guardians, the sun is deposited in this (brick), to it I resort, and may it be my protection and a Let Brhaspati place thee on the ridge of earth, full of light, for every expiration, inspiration; support all the light, Agni is thine overlord. b Let Viçvakarman place thee on the ridge of the atmosphere, full of light, for every expiration, inspiration; support all the light, Vayu is thine overlord. c Let Prajapati place thee on the ridge of the sky, full of light, for every expiration, inspiration; support all the light, the supreme lord is thine overlord. d Thou art the bringer of the east wind; thou art the winner of rain; thou art the winner of lightning [1]; thou art the winner of thunder; thou art the winner of rain. e Thou art the path of Agni; thou art the gods' path of Agni. f Thou art the path of Vayu; thou art the gods' path of Vayu. g Thou art the path of the atmosphere; thou art the gods' path of the atmosphere. h Thou art the atmosphere; to the atmosphere thee! i To the ocean thee, to water thee, to the watery thee, to impulse thee, to the wise thee, to the radiant thee, to the light of the sky thee, to the Adityas thee! k To the Rc thee, to radiance thee, to the shining thee, to the blaze thee, to the light l Thee, giving glory, in glory; thee, giving brilliance, in brilliance; thee, giving milk, in milk; thee, giving radiance, in radiance; thee giving wealth, in wealth I place; with this seer, the holy power, this deity, sit firm in the manner of Angiras. a Thou art the furtherer; thou art the maker of wide room; thou art the eastern; thou art the zenith; thou art the sitter in the atmosphere, sit on the atmosphere. b Thou art the sitter on the waters; thou art the sitter on the hawk thou art the sitter on the vulture; thou art the sitter on the eagle; thou art the sitter on the vault.

q Giver of expiration art thou [4], of inspiration, of cross-breathing, Giver of eyesight, giver of splendour, giver of wide room; May thy bolts afflict another than us; Be thou purifying and auspicious to us. r May Agni with his piercing blaze Cast down every foe; May Agni win for us wealth. s 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. a He who sat down, offering all these beings, As Hotr, the seer, our father, He seeking wealth with prayer, Hath entered into the boon of the first of coverers. b Since Viçvakarman is mighty in mind, Disposer, ordainer, and highest seer, Their offerings rejoice in food, Where say they is one beyond the seven Rsis. c He who is our father, our begetter, the ordainer, Who begot us from being unto being [1], Who alone assigneth their names to the gods, Him other beings approach for knowledge. d Wealth they won by offering to him The seers of old like singers in abundance, They who fashioned these beings illumined and unillumined In the expanse of space. e Ye shall not find him who produced this world; Another thing shall be betwixt you; Enveloped in mist and with stammering The singers of hymns move enjoying life. f Beyond the sky, beyond this [2] earth, Beyond the gods, what is secret from the Asuras, What germ first did the waters bear, When all the gods came together? g This germ the waters first bore, When all the gods came together; On the navel of the unborn is set the one On which doth rest all this world. h Viçvakarman, the god, was born; Then second the Gandharva; Third the father, begetter of plants [31 In many a place did he deposit the germ of the waters. i Father of the eye, the sage with his mind, Produced these two worlds rich in ghee, When the fore ends were made firm, Then did sky and earth extend.

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

p O lord of the forest, be strong of limb, Our comrade, efficacious, of great strength; Thou art tied with cowhide, be thou strong; Let him that mounteth thee conquer what is to be conquered. q From sky, from earth [5] is might collected, From trees is strength gathered; The might of the waters surrounded with the kine, Indra's thunderbolt, the chariot, do thou adore with oblation. r The thunderbolt of Indra, the face of the Maruts, The embryo of Mitra, the navel of Varuna, Do thou, accepting this our sacrifice, O chariot divine, take to thyself the oblations. s Roar to earth and sky; Let the scattered world be ware of thee in many places; Do thou, O drum, in unison with Indra and the gods [6], Drive away the foe further than far. t Roar thou! Grant us force and might. Thunder, overthrowing obstacles; Snort away, O drum, misfortune hence; Indra's fist art thou; show thy strength. u Drive to us those, and these make to come to us; The drum speaketh aloud for a signal (of battle) Our heroes winged with steeds meet together; Be our chariotmen victorious, O Indra. a When first thou didst cry on birth, Arising from the ocean or the dust, The wings of the eagle, the limbs of the gazelle, That is thy famed birth, O steed. b The steed given by Yama hath Trita yoked, It Indra first mounted, The bridle of it the Gandharva grasped; O Vasus, from the sun ye fashioned the steed. c Thou art Yama, O steed, thou art Aditya; Thou art Trita by secret ordinance; Thou art entirely separated from Soma [1]; Three, they say, are thy bonds in the sky. d Three, they say, are thy bonds in the sky, Three in the waters, three within the ocean And like Varuna to me thou appearest, O steed, Where, say they, is thy highest birthplace. e These, O swift one, are thy cleansings, These the placings down of thy hooves in victory; Here I have seen thy fair ropes, Which the guards of holy order guard.

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

The Exposition of the Soma Sacrifce He makes a hall with beams pointing east. The gods and men divided the quarters, the gods (obtained) the eastern, the Pitrs the southern, men the western, the Rudras the northern. In that he makes a hall with beams pointing east, the sacrificer approaches the world of the gods. He covers it over, for the world of the gods is hidden from the world of men. 'It is not easy', they say, 'to go from this world; for who knows if he is in yonder world or not.' He makes at the corners apertures [1], for the winning of both worlds. He shaves his hair and beard, he trims his nails. The hair and the beard are dead and impure skin, and by thus destroying the dead and impure skin he becomes fit for the sacrifice and approaches the sacrifice. The Angirases going to the world of heaven placed in the waters consecration and penance. He bathes in the waters; verily visibly he secures consecration and penance. He bathes at a ford, for at a ford did they place (consecration and penance); he bathes at a ford [2]; verily he becomes a ford for his fellows. He sips water; verily he becomes pure within. He consecrates him with a garment; the linen garment has Soma for its deity. He who consecrates himself approaches Soma as his deity. He says, 'Thou art the body of Soma; guard my body.' He approaches his own deity; verily also he invokes this blessing. (Of the garment) the place where the border is belongs to Agni, the wind-guard to Vayu, the fringe to the Pitrs, the foreedge to the plants [3], the warp to the Adityas, the woof to the All-gods, the meshes to the Naksatras. The garment is thus connected with all the gods; in that he consecrates him with the garment, verily with all the gods he consecrates him. Man has breath without; his eating is his breath, he eats; verily he consecrates himself with breath. He becomes satiated. As great as is his breath, with it he approaches the sacrifice.

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

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

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

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

He drew this libation for Mahendra, having slain Vrtra and being above the other deities; in that (the cup) for Mahendra is drawn, so the sacrificer draws this libation, being above other people. He draws with the Çukra vessel; (the cup) for Mahendra has the sacrificer as its deity, the Çukra is brilliance; in that he draws (the cup) for Mahendra in the Çukra-vessel, verily he bestows brilliance on the sacrificer. Aditi, desirous of offspring, cooked a Brahman's mess for the Sadhya gods; to her the gave the remains, she ate it, she became pregnant; of her the four Adityas were born. A second (mess) she cooked; she reflected, 'They have been born for me from the remains; if I eat first, then stronger ones will be born from me'; she ate first, she became pregnant, from her was born an egg which miscarried. She cooked a third (mess) for the Adityas [1], (saying) 'Let this labour be for enjoyment to me'; they said, 'Let us choose a boon; let him who shall be born hence be one of us; let him who shall be prosperous among his offspring be for our enjoyment'; then was born the Aditya Vivasvant, men are his offspring here, among them he alone is successful who sacrifices, he serves for enjoyment of the gods. The gods kept Rudra away from the sacrifice [2], he followed the Adityas; they took refuge in (the cups) for two deities, them they did not give up; therefore men do not give up even one worthy of death who has come for help. Therefore (the cup) for the Adityas is drawn from those for two deities, in that they were born from the remnant, therefore it is drawn from the remnant. He draws with three verses; mother, father, son, verily that is this pairing; the amnion, embryo, the chorion, verily that is this [3] pairing. The Aditya (cup) is cattle; curds are strength; he mixes with curds in the middle; verily he places strength in the middle of cattle; (with curds) to be coagulated with boiled milk, for purity. Therefore the raw milks the cooked.

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

To the chariot he made obeisance, to the horses he made obeisance; as the chariot with the horses (made harmony, so &c.) To Prajapati he made obeisance, to creatures he made obeisance; as Prajapati with creatures made harmony, so for me may favourable harmonies be made. vii. 5. 24. a Thine ancient paths, O Savitr, That are extended dustless through the atmosphere, With these to-day, with thy paths easy to travel, Guard us, and, O God, speak for us. b Reverence to Agni, dweller on earth, maker of room; grant room to this thy sacrificer. Reverence to Vayu, dweller in the atmosphere, maker of room; grant room to this thy sacrificer. Reverence to Surya, dweller in the sky, maker of room; grant room to this thy sacrificer. vii. 5. 25. He who knows the head of the sacrificial horse becomes possessed of a head and fit for sacrifice. The head of the sacrificial horse is the dawn, the eye the sun, the breath the wind, the ear the moon, the feet the quarters, the ribs the intermediate quarters, the winking the day and night, the joints the half-months, the joinings the months, the limbs the seasons, the trunk the year, the hair the rays (of the gun), the form the Naksatras, the bones the stars, the flesh the mist, the hair the plants, the tail hairs the trees, the mouth Agni, the open (mouth) Vaiçvanara [1], the belly the sea, the anus the atmosphere, the testicles the sky and the earth, the membrum virile, the pressing-stone, the seed the Soma. When it chews, there is lightning; when it moves about, there is thundering; when it makes water, there is rain; its speech is speech. The Mahiman (cup) indeed is born before the birth of the horse as the day. The Mahiman (cup) is born after it as the night. These two Mahiman (cups) surround on either side the horse. As Haya (steed) it carried the gods, as Arvan (courser) the Asuras, as Vajin (racer) the Gandharvas, as Açva (horse) men. The birthplace of the horse, indeed, is the sea, its kindred is the sea.

So with the offering of Soma I make for you, O 1ndra and Agni, a new hymn of praise; c O Indra and Agni, ninety forts Of which the Dasas were lords ye overtbrew Together in one deed. d This pure new-born hymn of praise this day, O Indra and Agni, slayers of Vrtra, accept with joy [1]. For on you both I call that are ready to listen, You that are ever readiest to give strength to the eager. e We thee, O lord of the path, As a chariot to win the prize, Have yoked for our prayer, O Pusan. f Lord of each way with eloquence; Driven by love he went to Arka; May he give us the comfort of gold, May Pusan further our every prayer. g By the lord of the field As by a friend may we win What nourishes our kine and horses; May he be [2] favourable to such as we are. h O lord of the field, the honey-bearing wave, As a cow milk, so for us milk; May the lords of right graciously accord us That which drops honey and is well purified like ghee. i O Agni, lead us by a fair path to wealth, O god, knowing all the ways; Keep away from us the sin that makes us wander; We will accord to thee most abundant honour. k We have come to the path of the gods To accomplish that which we have power to do; Let wise Agni sacrifice [3], let him be Hotr Let him arrange the offerings him the seasons. l What carrieth best is for Agni; Sing aloud, O thou of brilliant radiance. From thee wealth, like a cow, From thee strength riseth forth. m O Agni, once more lead us With thy favour over every trouble. Be a broad, thick, wide fortress for us, Health and wealth for our children and descendants. Thou, O Agni, art the guardian of law, Among the gods and mortals; Thou art to be invoked at the sacrifices. o If laws of you wise ones, O gods, In our ignorance we transgress, May Agni make good all that, He that knoweth the seasons wherein he may satisfy the gods.

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

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