Yajur Veda on The Soul

Having offered to Agni and Soma, he offers to Savitr; verily on the instigation of Savitr he sees. Having offered to Savitr, he offers to Aditi; Aditi indeed is this (earth); verily taking his stand on it he sees. Having offered to Aditi, he repeats the verse to the Maruts. The Maruts are the subjects of the gods. As the subjects of the gods are in harmony, so he brings the human subjects into harmony.' In that he repeats the verse to the Maruts, it is to bring subjects into harmony. The theologians say, 'The opening oblation should be performed with a fore-offering, but without an after-offering; the concluding oblation should be performed with all after-offering [3], but without a fore-offering.' These are the fore-offerings, and these the after-offerings, and this is the course of the sacrifice. This is not to be followed. The fore-offerings are the self; the after-offerings the offspring. If he were to omit the fore-offerings, he would omit the self; if he were to omits the after-offerings, he would omit offspring. In so far as the whole of the sacrifice is not performed, in so far does the sacrifice come to ruin, and the sacrificer comes to ruin along with the sacrifice [4]. Verily the opening oblation should be performed with both fore- and after-offerings, and the concluding oblation should be performed both with fore- and after offerings. He does not omit the self, nor offspring; the sacrifice does not come to ruin, nor the sacrificer. He offers the concluding oblation in the scrapings of the opening oblation; this is the course of the sacrifice. Now if he were to make the Yajya verses of the opening libation the Yajya verses of the concluding libation, he would mount to the other world away from this, and would be liable to die. The Puronuvakya verses of the opening libation should be made the Yajya verses of the concluding libation; verily he finds support in this world. Kadru and Suparni had a dispute (for the stake of) each other's form.

He throws down (the remnants) on the high altar; the high altar is cattle, (the grains) for the yoker of bays are cattle verily they make cattle find support in cattle. Offspring and cattle are born through the cups, goats and sheep through the Upançu and Antaryama, men through the Çukra and Manthin, whole-hooved animals through the season-cups, kine through the Aditya cup. The Aditya cup is drawn with the largest number of Rcs; therefore kine axe the most numerous of cattle; in that he thrice draws apart with his hand the Upançu (cup), therefore the female goat gives birth to two or three, but sheep are more numerous. The Agrayana is the father, the tub is the son; if the Agrayana is exhausted, he should draw from the tub; that is as when a father [1] in destitution has recourse to his son. If the tub is exhausted, he should draw from the Agrayana; that is as when a son in destitution has recourse to his father. The Agrayana is the self of the sacrifice; if the cup or the tub should be exhausted, he should draw from the Agrayana; verily from the self he develops the sacrifice. The Agrayana is drawn (with a verse) in which there is no discriminating mark; he draws with a pot, he offers with (the vessel) for Vayu; therefore [2] (a man) is a slayer of a Brahman (through slaying) an embryo which has not been discriminated. They go to the final bath; they deposit the pots, but lift up (the vessels) for Vayu; therefore they deposit a daughter on birth, a son they lift up. In that be utters the Puroruc, it is as when one brings (something) to a superior; in that he draws the cup, it is as when having brought (something) to a superior one proclaims (it); in that he puts it down, it is as when having deposited something with a superior one goes away.

He gives to the Agnidh; verily he delights the seasons headed by Agni; he gives to the Brahman priest, for instigation; he gives to the Hotr; the Hotr is the self of the sacrifice; verily he unites the self of the sacrifice with the gifts. He offers the Samistayajuses, for the completion of the sacrifice. Whatever is harsh or injured in the sacrifice, what he passes over, what he does not pass over, what he does redundantly, what he does not do, all that he propitiates with them. He offers nine; nine are the breaths in man, the sacrifice is commensurate with man; all the sacrifice he delights thus. He offers six with Rcs; the seasons are six; verily he delights the seasons; he offers three with Yajuses [1]; these worlds are three; verily he delights these worlds. 'O sacrifice, go to the sacrifice; go to the lord of the sacrifice', he says; verily he makes it go to the lord of the sacrifice. 'Go to thine own birthplace', he says; verily be makes it go to his own birthplace. 'This is thy sacrifice, O lord of the sacrifice, with its, utterance of hymns and producing noble heroes', he says; verily he confers strength upon the sacrificer. Vasistha Satyahavya asked Devabhaga, 'When thou didst cause to sacrifice the Srñjayas, with many sacrificers, didst thou cause the sacrifice to rest upon the sacrifice [2] or on the lord of the sacrifice? He replied, 'On the lord of the sacrifice.' 'But in truth Srñjayas have been defeated', he said, 'the sacrifice should have been made to rest on the sacrifice, to prevent the defeat of the sacrificer.' 'Ye gods, that find the way, finding the way, go on the way', he says; verily he makes the sacrifice to rest upon the sacrifice, to prevent the defeat of the sacrificer. He offers the Avabhrthayajuses; whatever sin he has committed in the year before, verily that thereby he propitiates. He goes to the waters for the final bath; Varuna is in the waters; verily straightway he propitiates Varuna.

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.

In that he piles the fire with the bricks, he piles up the fire with itself; he has his own self in yonder world who knows thus. d (The fire) to be piled is the body of Agni, Vaiçvanara is the self; in that he offers to Vaiçvanara after the piling, he prepares its [3] body and mounts it; the sacrificer thus prepares his body, in that he piles the fire; in that he offers to Vaiçvanara after the piling, verily having pre pared his body he mounts it with the self; therefore they do not cut off from it; verily living he goes to the gods. e He puts on dust with a verse addressed to Vaiçvanara; Agni Vaiçvanara is this (earth), the dust is its piling; verily he piles Agni Vaiçvanara; Vaiçvanara is the form dear to Agni; verily he wins the form dear to him. The gods obtained the brilliance (virájam) of Agni by means of the consecration; for three nights should he be consecrated; the Viraj has three feet, he obtains the Viraj. For six nights should he b consecrated; the year consists of six seasons; the Viraj is the year, he obtains the Viraj. For ten nights should he be consecrated; the Viraj has ten syllables; he obtains the Viraj. For twelve nights should he be consecrated; the year has twelve months; the Viraj is the year; he obtains the Viraj. He should be consecrated for thirteen nights; the year has thirteen months [1]; the Viraj is the year; he obtains the Viraj. For fifteen nights should he be consecrated; the nights of the half-month are fifteen; the year is made up by the half-months; the Viraj is the year; he obtains the Viraj. For seventeen nights should he be consecrated; the year has twelve months and seven seasons; the Viraj is the year; he obtains the Viraj. For twenty-four nights should he be consecrated; the year has twenty-four half-months; the Viraj is the year; he obtains the Viraj. For thirty nights should he be consecrated [2]; the Viraj has thirty syllables; he obtains the Viraj.

The full moon in Citra, is the beginning of the year; verily they consecrate themselves grasping the year at the beginning. In that there is no objection at all. They should consecrate themselves on the fourth day before the full moon. Then the buying (of the Soma) falls for them on the Ekastaka; verily they do not waste the Ekastaka. In their case [2] the pressing-(day) falls on the first half (of the month), the months end in the first half, they complete (the rite) in the first half, and when they complete the rite the plants and trees come out after them. And after them follows the fair report, 'These sacrificers have succeeded', and therefore all succeed. They go to the world of heaven who perform the Sattra. They kindle themselves with the Diksas, and cook themselves with the Upasads. With two they cut off their hair, with two their skin, with two their blood, with two their flesh, with two their bones, with two their marrow. In the Sattra the self is the sacrificial gift; verily taking the self as the gift they go to the world of heaven. They cut off the top-knot, for prosperity, (thinking), 'More swiftly may we attain the world of heaven.' vii. 4. 10. The theologians say, 'The Atiratra is the highest of the forms of sacrifice. Why do they perform it first?' Now in doing so they really perform in order first the Agnistoma, then the Ukthya, then the Sodaçin, then the Atiratra, all the forms of sacrifice, and seizing and holding them, they keep drinking the Soma. They perform the Jyotistoma first; the Jyotistoma is the beginning of the Stomas; verily they commence the Stomas from the beginning [1]. The Stomas being sung together make up the Viraj, and two verses are redundant; the Gostoma has one too many, and the Ayustoma one too few. The Jyotistoma is the world of heaven, the Viraj is strength; verily by it they go to the world of heaven. 'The Rathantara is used in the day, the Rathantara at night', say the theologians, 'what is used to avoid repetition?

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

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

g We call on thee, We poets, to gain the prize; Men call on thee, lord of heroes, O Indra, amongst foes, On thee in the racing of the horse. h If, O Indra, a hundred skies, A hundred earths were thine, Not a thousand suns could match thee at birth, Nor the two worlds. i Drink the Soma, O Indra; let it gladden thee, (The Soma) which for thee, O lord of bays, the stone Through the arms of the presser [3], like a horse well guided hath expressed. k With Indra may splendid feasts be ours, Rich in strength, Wherewith we may rejoice in food. l O Agni, thy pure. m With the light. n Thee, Jatavedas. o Seven bays in thy chariot Bear thee, O god Surya, With hair of light, O wise one. p The radiant countenance of the gods hath arisen, The eye of Mitra, Varuna, and Agni; He hath filled the sky, the earth, and the atmosphere; Surya is the soul of that which moveth and standeth [4]. q May the All-gods who further right, Who hearken to the call in due season, Find pleasure in this proper drink. r O ye All-gods, hear my invocation, Ye that are in the atmosphere, ye that are in the sky; Ye with Agni as your tongue, worthy of sacrifice, Sit on this strew and rejoice.

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

May the kindling-wood for me, the strew, the altar, the lesser altars, the offering- spoons, the cups, the pressing-stones, the chips (of the post), the sounding-holes, the two pressing-boards, the wooden tub, the Vayu cups, the (bowl) for the purified Soma, the mixing (bowl), the Agnidh's altar, the oblation-holder, the house, the Sadas, the cakes, the cooked (offerings), the final bath, the cry of 'Godspeed' (prosper for me through the sacrifice). May the fire for me, the cauldron, the beam, the sun, breath, the horse sacrifice, earth, Aditi, Diti, sky, the Çakvari verses, the fingers, the quarters prosper through the sacrifice; may the Re, the Saman, the hymn tune, the Yajus, consecration, penance, the season, the vow (prosper) through the rain of day and night, the Brhat and Rathantara prosper for me through the sacrifice. May the embryo for me, the calves, the one-and-a-half-year-old male and female, the two-year-old male and female, the two-and-a-half-year-old male and female, the three-year-old male and female, the four-year-old male and female, the draught ox and the draught cow, the bull and the cow that is barren, the steer [1] and the cow that miscarries, the bullock and the cow (prosper through the sacrifice); may life prosper through the sacrifice, may expiration prosper through the sacrifice, may inspiration prosper through the sacrifice, may cross-breathing prosper through the sacrifice, may the eye prosper through the sacrifice, may the ear prosper through the sacrifice, may mind prosper through the sacrifice, may speech prosper through the sacrifice, may the self prosper through the sacrifice, may the sacrifice prosper through the sacrifice.

h O Mitra and Varuna, Bedew our pasturage with ghee With mead the regions, O ye wise ones. i Do ye unloose your arms for us to live; Do ye bedew our pasturage with ghee; Make us famous among the folk, O ye young ones; Hearken, O Mitra and Varuna, to these my supplications. k Agni for you I honour in song, The god first of the bright ones; Honouring him who prospereth the fields Like a much loved friend. l Swiftly (goeth) the chariot of the worshipper [3] Like a hero in every contest; He who by sacrifice is fain to win the mind of the gods Shall prevail over those who sacrifice not. m Thou art not harmed, O sacrificer, Nor thou, O pourer, nor thou, O pious one; There shall be wealth of heroes, And plenteousness of swift steeds; No one shall in act approach him, No one shall anticipate him nor stay him. n Streams, health-bringing, like milch cows, Pour up to the man who hath sacrificed and shall sacrifice; Him who filleth and satiateth [4], bringing fame, Streams of ghee approach on all sides. o O Soma and Rudra, do ye drive away The evil spirit that hath entered our abode; Far away from us smite misfortune; Whatever sin we have done remove from us. p O Soma and Rudra, do ye give to us, In our bodies, all these medicines; Loosen and remove the evil we have done That is bound within our bodies. q O Soma and Pusan, begetters of wealth, Begetters, of sky, begetters of earth, Born as protectors of the whole world, The gods have made (you) the navel of immortality. r In the birth of these gods they rejoiced; They concealed the hateful darkness; Through these two, Soma and Pusan, The Indra made the cooked (milk) among the raw cows. Sacred-Texts Index Hinduism Index Yajur Veda Index Previous Next

By the Brahman class he piled its front half, by the lordly class its right wing, by cattle its tail, by the people its left wing, by hope its middle. He who knowing thus piles the fire piles it with the seasons; verily he wins all [1]; they hearken to him who has piled the fire, he eats food, he is resplendent. The first layer is this (earth), the mortar the plants and trees; the second is the atmosphere, the mortar the birds; the third is yonder (sky), the mortar the Naksatras; the fourth the sacrifice, the mortar the sacrificial fee; the fifth the sacrificer, the mortar offspring; if he were to pile it with three layers, he would obstruct the sacrifice, the fee, the self, offspring; therefore should it be piled with five layers; verily he preserves all. In that there [2] are three layers, (it is) since Agni is threefold; in that there are two (more), the sacrificer has two feet, (it is) for support; there are five layers, man is five fold; verily he preserves himself. There are five layers, he covers (them) with five (sets of) mortar, these make up ten, man has ten elements; he preserves man in his full extent. Again the Viraj has ten elements, the Viraj is food; verily he finds support in the Viraj and the eating of food. The sixth layer is the year, mortar is the seasons; there are six layers, six (sets of) mortar, they make up twelve, the year has twelve months; verily he finds support in the year. The Horse Sacrifice (continued) The red, the dark red, the jujube red, these are for Prajapati; the brown, the reddish- brown, the parrot brown, these are for Rudra. The white, the white-eyed, the white- necked, these have the fathers as their deities. Three black barren cows are for Varuna, three white barren cows for the Sun; the dusky-spotted hornless ones are for Mitra and Brhaspati.

The Optional and Occasional Offerings The sacrifice of him whose offering is too large is unsuccessful; 'Surya, the god, for those that sit in the sky', he says; verily with the aid of Brhaspati and Prajapati he makes good the deficiency in the sacrifice. Now the Raksases infest the victim if it being offered to one deity is greater (than normal); 'Thou who hast a tawny embryo', he says; verily he sends it to the gods, to smite away the Raksases. 'Bring near, O bringer', he says [1]; verily with the holy power he brings it. 'I split apart thy urinator', he says; that is according to the text. 'The drop, far extending, of all forms', he says; the drop is offspring and cattle; verily with offspring and cattle he unites him. To the sky the deficiency of the sacrifice goes, to the earth the redundancy; if he were not to appease it, the sacrificer would be ruined; 'May the two great ones, sky and earth, for us' [2], he says; verily by means of sky and earth he appeases both the deficiency and the redundancy of the sacrifice; the sacrificer is not ruined. He covers (the offering) with ashes for the call of 'Godspeed'; now this is the embryo of these two; verily in these two he deposits it. If he were to cut off, he would make it redundant; if he were not to cut off, he would fail to cut off from the victim which has been offered; one portion he should cut off from in front of the navel, another behind it; the expiration is in front of the navel [3], the inspiration behind; verily he cuts off from the whole extent of the victim. He offers to Visnu Çipivista; Visnu Çipivista is the redundancy of the sacrifice, the greatness of the victim, the prosperity thereof; verily in the redundant he deposits the redundant, to appease the redundant. The sacrificial fee is gold of eight measures, for the (victim) has eight feet; the self is the ninth; (verily it serves) to win the victim.

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'?

f The self of thee with my mind I perceived from afar, Flying with wings from below through the sky [2]; Thy head I saw speeding with wings On paths fair and dustless. g Here I saw thy highest form, Eager to win food in the footstep of the cow; When a mortal man pleaseth thy taste, Then most greedily dost thou consume the plants. h Thee follows the chariot, thee the lover, O steed, Thee the kine, thee the portion of maidens; Thy friendship the companies have sought; The gods have imitated thy strength [3]. i Golden his horns, iron his feet; Swift as thought, Indra was his inferior; The gods came to eat his oblation Who first did master the steed. k Full haunched, of slender middle, The heroic divine steeds, Vie together like cranes in rows, When the horses reach the divine coursing-place 1 Thy body is fain to fly, O steed; Thy thought is like the blowing wind; Thy horns are scattered in many places, They wander busy in the woods. m To [4] the slaughter the swift steed hath come, Pondering with pious mind; The goat, his kin, is led before, Behind him come the sages to sing. n To his highest abode hath the steed come, To his father and his mother; To-day do thou go, most welcome, to the gods; Then boons shall he assign to the generous. a Let not Mitra, Varuna, Aryaman, Ayu, Indra, Rbhuksan, the Maruts disregard us, When we shall proclaim before the assembly The might of the strong god-born steed. b When they bear before him, covered with a garment and with wealth The gift they have seized, The goat, all-formed, bleating, Goeth straight to the dear stronghold of Indra and Pusan. c This goat is led before the strong steed As share of Pusan, connected with the All-gods, When Tvastr impels him as an acceptable sacrifice Together with the steed for fair renown [1]. d When men thrice lead round in due season The steed going to the gods as an acceptable offering Then first goeth Pusan's share, The goat announcing the sacrifice to the gods.

c Know ye him in the highest firmament, O gods associates, ye know his form; When he shall come [1] by the paths, god-travelled, Do ye reveal to him what is sacrificed and bestowed. d Move ye forward; go ye along together, Make ye the paths, god-travelled, O Agni In this highest abode, O All-gods, sit ye with the sacrificer. e With the strew, the encircling- stick, The offering-ladle, the altar, the grass (barhis), With the Rc, bear this sacrifice for us To go to the heaven to the gods. f What is offered, what is handed over, What is given, the sacrificial fee, That [2] may Agni Vaiçvanara Place in the sky among the gods for us. g That by which thou bearest a thousand, Thou, O Agni, all wealth, By that (path) do thou bear the sacrifice of ours, To go to the gods in heaven. h By that (path) by which, O Agni, the priests, busy, Bear the fees, the sacrifice, By that do thou bear this sacrifice of ours, To go to the gods in heaven. i By that (path) by which, O Agni, the doers of good deeds, Obtain the streams of honey, By that do thou bear this sacrifice of ours, To go to the gods in heaven. k Where are the streams that fail not Of honey and of ghee, May Agni Vaiçvanara place us In heaven among the gods. a Thy kindling-sticks, O Agni, thine abodes, Thy tongues, O all-knower, thy light, Thy cracklings, thy drops, With these pile thyself, well knowing. The fire is an extended sacrifice; what of it is performed, what not? What the Adhvaryu in piling the fire omits, that of himself he omits. 'Thy kindling-sticks, O Agni, thine [1] abodes', he says; this is the self piling of the fire; verily the fire piles the fire, the Adhvaryu omits nothing from himself. b To the four quarters let the fires advance; May he bear this sacrifice for us, well knowing; Making rich the ghee, immortal, full of heroes, The holy power is the kindling-stick of the libations.

' 'It is the vessel of misfortune', he should say; if it were to go there, the Adhvaryu would be blind, he would be ruined; therefore it does not go there. Whatever the gods did at the sacrifice the Asuras did. The gods saw the cups with the Agrayana at their head; they drew them; then indeed did they reach the top; he for whom knowing thus the cups are drawn with the Agrayana at their head reaches the top of his equals. With a verse containing the word 'destructive' he should draw for him who has a rival; verily having destroyed his rival he reaches the top of his equals. 'Ye gods that are eleven in the sky', he says [1]; so many are the deities; verily he draws it for all of them. 'This is thy birthplace; to the All-gods thee!' he says, for it has the All-gods for its deity. Speech departed from the gods, not being willing to remain for the sacrifice; when speech had departed the gods silently drew the cups; speech reflected, 'They are excluding me'; it went into the Agrayana; that is why the Agrayana has its name [2]. Therefore in the Agrayana speech is uttered. In that the former cups are drawn in silence, that is as when the hunter lets go (his arrow), (thinking), 'So far off is my mark at so far I shall not miss.' The Adhvaryu taking the Agrayana, commencing the sacrifice, utters his speech; thrice he utters 'Him'; verily thus he chooses the Udgatrs; the Agrayana is Prajapati; in that he utters 'Him' after taking the Agrayana, verily thus Prajapati sniffs offspring [3]; therefore the cow sniffs the calf on birth. The Agrayana is the self of the sacrifice; at each pressing he draws it; verily he continues the sacrifice in itself. He brings (it) up from above verily thus he impregnates seed; he takes (it) from below verily he generates it. The theologians say, 'For what reason does the Gayatri, the least of the metres, support the pressings?' 'The Agrayana is the calf of the Gayatri; verily turning back towards it it supports all the pressings.

He draws (the cup) for the All-gods with the Çukra-vessel; people are connected with the All-gods, the Çukra is yonder sun, in that he draws (the cup) for the All-gods with the Çukra-vessel, yonder sun [1] rises turned to all people; therefore each one thinks, 'Towards me hath it arisen.' He draws (the cup) for the All-gods with the Çukra-vessel; people are connected with the All-gods, the Çukra is brilliance; in that he draws (the cup) for the All-gods with the Çukra vessel, verily he bestows brilliance upon people. Indra in league with the Maruts slew Vrtra at the midday pressing; in that (the cups) for the Maruts are drawn at the midday pressing, they are drawn for the sacrificer as slaying the foe. Of him, when he had slain Vrtra, the seasons were confused; with the season vessel he drew (the cups) for the Maruts; then indeed did he discern the seasons; in that (the cups) for the Maruts are drawn with the season- vessel, (they serve) to reveal the seasons. (The cups) for the Maruts are a weapon which the sacrificer hurls at his foe; with the first [1] he raises it aloft, with the second he hurls it; with the third he lays (him) low. (The cups) for the Maruts are a weapon which the sacrificer makes ready; the first is a bow, the second a bowstring, the third an arrow; with the first he fits the arrow, with the second he lets it go, with the third he pierces. Indra having slain Vrtra went to the furthest distance, thinking, 'I have done amiss'; he became of bay colour, he saw these (cups) for the Maruts, to save himself;' he drew them [2]; verily with the first he won expiration, with the second inspiration, himself with the third, (the cups) for the Maruts are drawn to save the self of the sacrificer; verily he wins expiration with the first, inspiration by the second, and himself with the third. Indra slew Vrtra; the gods said of him, 'Great hath he become who hath slain Vrtra'; that is why Mahendra (great Indra) has his name.

w Thou art broad, and wealthy art thou. x Before the cruel foe slips away, O glorious one, Taking up the earth, with plenteous drops, The earth which they place in the moon by their offerings, Which wise men use to guide them in the sacrifice. a The Raksas is burnt up, the evil spirits are burnt up. b With Agni's keenest flame I burn you. c May I not brush the place of the cattle, I brush thee that art strong and overcomest foes. d Speech, breath, eye, ear, offspring, the organ of generation may I not brush, I brush thee that art strong and overcomest foes. e Beseeching favour, offspring, prosperity, in devotion to Agni, I gird my body for good action. f With fair offspring, with noble husbands, We are come to thee, O Agni, to thee that deceivest the foe, The undeceivable, we that are not deceived. g I loosen this bond of Varuna, Which Savitr the kindly hath bound, And in the birthplace of the creator, in the place of good action, I make it pleasant for me with my husband. h With life, with offspring, O Agni, with splendour again, As wife with my husband I am united. United be my spirit with my body. i Of the great ones thou art the milk, of plants the sap. Of thee that art the imperishable I make the offering. k Thou art the milk of the great ones, of plants the sap; with undeceived eye I gaze on thee for fair offspring. l Thou art brilliance; follow thou brilliance; may Agni not take away the brilliance. m Thou art the tongue of Agni, the good one of the gods. n Be thou (good) for every sacrifice, for the gods, for every prayer. o Thou art the shining, the radiance, the brilliance. p May the god Savitr purify you With a flawless strainer, With the rays of the bright sun. q I grasp thee shining in the shining, for every sacrifice, for the gods, for every r I grasp thee radiance in the radiance, thee resplendent in the resplendence for every sacrifice, for the gods, for every prayer. a Thou I art a black deer, living in the lair, to Agni thee, hail!

Then is offered an offering on one potsherd to sky and earth; in them is lost what is lost; verily in them he finds it, (and it serves) for support. (Saying) 'On the impulse of the god Savitr thee', he takes the sword, for impelling. '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 restraint. 'Thou art a hundred-edged, of the tree, slayer of the foe', he says; verily he sharpens the bolt, being about to hurl it at his enemy. He throws away the grass with a Yajus. The earth is the size of the altar; verily he deprives his enemy of so much of that [1]. Therefore they do not deprive one who has no share. He throws it away thrice; these worlds are three; verily he excludes him from these worlds. He throws it silently a fourth time; verily he excludes him from the unmeasured. He uproots it; verily what of it is impure he cuts off. He uproots it; therefore the plants perish. He cuts the root; verily he cuts the root of the enemy. If dug too deep, it has the Pitrs for its deity; so much does he dig as is measured [2] by Prajapati as the mouth of the sacrifice. He digs until (he reaches) support; verily he causes the sacrificer to reach support. He makes it higher on the south; verily he makes it the form of the sacrificial ground. He makes it full of loose earth; loose earth is offspring and cattle; verily he makes him full of offspring and cattle. He performs the second drawing of a boundary. The earth is the size of the altar; verily having excluded his enemy from so much of it, he performs the second drawing of a boundary for himself. Cruelly he acts [3] in making an altar. (With the words) 'Thou art the holder, thou art the self holder', it is made smooth, for healing. He places the sprinkling waters; the waters are Raksas-slaying; (verily they serve) for slaying the Raksases. He places them in the path made by the sword, for the continuity of the sacrifice.

a Surya, the god, for those that sit in the sky, Dhatr for lordly power, Vayu for offspring, Brhaspati for Prajapati offer thee radiant. b Thee have I united with the gods, Who hast a tawny embryo And a womb of gold, Whose limbs are uninjured. c Bring near, O bringer, Remove away, O remover, O Indra Nardabuda, With the four quarters of the earth Do thou bring near. d I split apart thy urinator, Thy womb, the two groins, [1] The mother and the child, The embryo and the after-birth. e Apart from thee let it be. So! f The drop, far extending, of all forms, Purified, wise, hath anointed the embryo. g With one foot, two feet, three feet, four feet, five feet, six feet, seven feet, eight feet may she extend over the worlds; hail! h Nay the two great ones, sky and earth, Mingle for us this sacrifice, May they sustain us with support. iii. 3. 11. a This oblation is dear in your mouth, O Indra and Brhaspati, The hymn and acclamation is recited. b This Soma is poured for you, O Indra and Brhaspati, Dear for delight, for drinking. c To us, O Indra and Brhaspati, Grant wealth of a hundred kine, Of horses a thousandfold. d From behind may Brhaspati guard us, From above, from below, from the plotter of evil; May Indra from the front, from the middle, Friend to friend, grant us wide room. e Sped by the winds on all sides, O Agni, Thy flames [1], O pure one, pure are diffused Mightily destroying, the divine ones, the Navagvas Assail the forests, rudely crushing (them). f Thee, O Agni, the tribes of men praise, Who knowest the Hotr's duty, discerning, best bestower of jewels, Who art in secret yet, O happy one, seen by all, Of impetuous spirit, a good sacrificer, brilliant with ghee. g May Dhatr give us wealth, The lord the ruler of the world, May he favour us with a full (gift). h Dhatr is lord of offspring and of wealth, Dhatr created all this world. Dhatr giveth a son to the sacrificer [2] To him let us offer the oblation rich in ghee.

'For what good is the fire piled?' they say. 'May I be possessed of the fire' [1], (with this aim) is the fire piled; verily be becomes possessed of the fire. 'For what good is the fire piled?' they say. 'May the gods know me', (with this hope) is the fire piled; the gods know him. 'For what good is the fire piled?' they say. 'May I have a house', (with this hope) is the fire piled; verily he becomes possessed of a house. 'For what good is the fire piled?' they say. 'May I be rich in cattle', (with this hope) is the fire [2] piled; verily he becomes rich in cattle. 'For what good is the fire piled?' they say. 'May the seven men live upon me', (with this hope) is the fire piled; three before, three behind, the self the seventh; so many live upon him in yonder world. Prajapati desired to pile the fire; to him spake earth; 'Thou shalt not pile the fire on me; thou wilt burn me excessively, and I being burned excessively will shake you apart [3]; thou wilt fall into a sorry state.' He replied, 'So shall I act that it will not burn thee excessively.' He stroked it, (saying), 'May Prajapati seat thee; with that deity, in the manner of Angiras, do thou sit firm'; verily making this a brick he put it down, to prevent excessive burning. That on which he is to pile the fire he should stroke, (saying), 'May Prajapati seat thee; with that deity in the manner of Angiras, do thou sit firm' [4]; verily making this a brick he sets it down to prevent excessive burning. Prajapati desired, 'Let me be propagated', he saw this (fire) in the pan, he bore it for a year, then was he propagated. Therefore for a year must it be borne, then is he propagated. To him the Vasus said, 'Thou hast been propagated; let us be propagated.' He gave it to the Vasus, they bore it for three days, thereby [5] they created three hundred, three and thirty; therefore should it be borne for three days; verily is he propagated. To them the Rudras said, 'Ye have been propagated, let us be propagated.

Again the fire which is piled up is cruel, and if one were not to cast upon the fire which has been piled up these oblations, the cruel fire would spring up in wrath, and injure the offspring and cattle of the sacrificer. In that he casts the oblations on the fire which has been piled up, he appeases it with its own portion, and the cruel fire [1] does not spring up in wrath and injure his offspring and cattle. There are ten oblations. Nine are the breaths in man, and the navel is the tenth; verily he places breaths in the sacrificer. Again the Viraj is of ten syllables; the Viraj is food; verily he finds support in the Viraj as food. 'It must be piled with the seasons, the metres, the Stomas, and the Prsthas', they say. In that he casts these oblations, he piles it with the seasons, the metres, the Stomas, and the Prsthas. 'The quarters can be won by one who has pressed the Soma' they say [2]. In that he casts these oblations, (it is) for the winning of the quarters. The gods made Indra sacrifice with it, and therefore is it Indra's pressing; men made Manu sacrifice with it, and therefore is it Manu's pressing. As Indra among the gods, as Manu among men, becomes he who knowing thus sacrifices with this sacrifice. The Puronuvakyas contain the word 'quarter', for the conquest of the quarters. vii. 6. 16. a Who is the sole lord of the world, Which breatheth and winketh, through his greatness, Who is the lord of biped and of quadruped here, Who is the god whom we are to worship with oblation? b Thou art taken with a foundation. I take thee dear to Prajapati. Of thee the sky is the greatness, the Naksatras the form, the sun the splendour; to his greatness, to Prajapati, thee (I offer). Hail! vii. 5. 17. a He who is the giver of soul, the giver of strength, On whose instruction all, on whose (instruction) the gods depend. Whose shadow is immortality, whose shadow is death; Who is the god whom we are to worship with oblation? b Thou art taken with a foundation.

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.

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.

m Homage to thee, O extended one. n Come forward, irresistible, along the stream of ghee, with offspring, with increase of wealth. o O ye waters, goddesses, purifying and pure, do ye bring the gods; may we, pure and served (by you), be servers upon you. a Let thy speech swell, let thy breath swell, let thine eye swell, let thine ear swell. b The pain that hath reached thy vital airs, that (hath reached) thine eye, that (hath reached) thine ear, what is harsh in thee, what is in its place,--let that swell, let that hereby be pure. c Lot thy navel swell, let thine anus swell. d Be thy feet pure. e Hail to the waters [1]! Hail to the plants! Hail to earth! Hail to night and day! f O plant, protect him. g O axe, harm him not. h Thou art the share of the Raksases. i This Raksas here I lead to the lowest darkness. k Him who hateth us and whom we hate, here him I lead to the lowest darkness. I For food thee! m In ghee, O sky and earth, be covered. n Uncut, with wealth of heroes, (give us) riches. o Fare along the broad atmosphere. p O Vayu, taste the drops. q Hail! go to Urdhvanabhas, offspring of the Maruts. a Let thy mind with the mind, let thy breath with the breath (of the gods be united). b Be this offering rich in ghee pleasing to the gods; hail! c May Indra's expiration be set in every limb; May Indra's inspiration be in every limb. d O god Tvastr, let mind be united for thee, When ye that are various become of one form; Over thee as thou goest among the gods for help let thy comrades And thy father and mother rejoice. e Thou art fortune (çri). f Let Agni cook (çrinatu) thee. g The waters are come together. h For the whirl of the wind [1] thee, for the rush of Pusan, for the growth of the waters, of the plants. i Drink ghee, ye drinkers of ghee; drink fat, ye drinkers of fat. k Thou art the oblation of the atmosphere. l Hail! thee to the atmosphere! m The quarters, the Pradiçes, the Adiçes, the Vidiçes, the Uddiçes. n Hail to the quarters! o Homage to the quarters.

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

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

e O bright Aditya, this is thy Soma drink, Delight in it, have gladness in it; may we that gladden thee have gladness; With the rain of the sky I mix thee. a Prosperity to-day, O Savitr, prosperity to-morrow, Day by day prosperity mayst thou procure for us; Through this prayer may be won the prosperity Of many a prosperous dwelling, O god. b Thou art taken with a foundation; to the god Savitr thee! a O Savitr with unfailing guardians, Propitious, do thou to-day guard our house; Golden-tongued do thou protect us for new prosperity; May no plotter of evil overpower us. b Thou art taken with a support; to the god Savity thee a To help us I summon The golden-handed Savitr He as a god knoweth the place. b Thou art taken with a support; to the god Savitr thee! a Thou givest good protection, and art well established. b Homage to the great bull! c This is thy birthplace; to the All-gods thee! a Of thee, O drop, pressed by Brhaspati, and possessing power, I draw the cup connected with the wives. b O Agni, with the wives, in unison with the god Tvastr, drink the Soma, hail. a Thou art a bay, yoker of bays, mounter on the bays, bearer of the bolt, lover of to thee, O god Soma, for whom the formula of sacrifice is uttered, the song sung, the hymn recited, I draw the cup connected with the bays. b Ye two are bays; ye are the grains for the bays, mixed with Soma. c To Indra hail! a O Agni, thou purifiest life; Do thou give food and strength to us; Far away drive ill fortune. b Thou art taken with a support; to Agni the radiant thee! This is thy birthplace; to Agni the radiant thee! a Arising in might, Thou didst move thy jaws, O Indra, When thou hadst drunk the cup-pressed Soma. b Thou art taken with a support; to Indra the mighty thee! This is thy birthplace; to Indra the mighty thee! a Overcoming, seen of all, Light-making art thou, Surya; Thou dost illumine all the firmament. b Thou art taken with a support; to Surya the radiant thee!

This is thy birthplace; to Surya the radiant thee! a Swell, O sweetest Soma, With all thy aids, Be fullest of help for us. a Departed are those mortals who in days gone by behold An earlier dawn of morning; Dawn now hath become visible to us; They come who shall behold her in days to come. a I place thee that hast light. b I place thee that makest light. c I place thee that findest light. d I place thee that shinest. e I place thee that burnest. f I place thee that flashest. g I place thee that art aflame. h I place thee that blazest. i I place thee that art immortal. k I place thee that hast great light. l I place thee that awakenest. m I place thee that art awake. a To energy hail! To effort hail! To distraction hail! To attempt hail! To endeavour hail! To striving hail! To heat hail! To burning hail! To heating hail! To the hot hail! To the slaying of a Brahmin hail! To all hail! a Çitta with the sinew, Bhava with the liver, Rudra with the taniman, Paçupati with the thick heart, Agni with the heart, Rudra with the blood, Çarva with the kidneys, Mahadeva with the intestinal flesh, him that slayest most quickly with the a Mount thy car, O slayer of Vrtra; Thy steeds are yoked by our prayer; May the pressing-stone with its voice Incline thy mind towards 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 Indra his two steeds bear, Him of unequalled strength, To the praises of the Rsis and the sacrifice of men. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! a The Soma hath been pressed for thee O Indra; O most strong, O impetuous one, come hither; Let power encompass thee, Even as the sun encompasses the atmosphere with its rays. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee!

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.

o O Agni, whatever is deficient in my body, do thou make that good for me. p O thou of various splendour, in safety may I reach the end of thee. q Kindling thee may we kindle thee for a hundred winters, in radiance, strong the giver of strength, famous the giver of fame, with good heroes, the undeceived, O Agni, the deceiver of foes in the highest firmament. r Thou, O Agni, hast attained the radiance of the sun, the praises of the Rsis, thy beloved abode. s Thou, O Agni, hast the radiance of the sun; grant me life, radiance, and offspring. a I gaze on offspring, Offspring of Ida, connected with Manu; May they all be in our house. b Ye are water; may I share your water. Ye are greatness, may I share your ye are might, may I share your might; ye are strength, may I share your strength. c Ye wealthy ones, stay in this place, this fold, this dwelling, this birthplace; be ye here; go not hence; be many for me [1]. d Thou art composed of every form; enter me with strength, with lordship of kine, with increase of wealth. e May I prosper with your thousandfold prosperity; may your wealth rest in me. f To thee, O Agni, day by day, That shinest in the darkness, with our devotion, We come bearing honour. g Lord of the sacrifices, Guardian of holy order, shining, Waxing in his own horne. h O Agni, be of easy access to us, As a father to his son; Befriend us for prosperity. i O Agni [2] be thou our nearest, Our protector, kindly, a shield; Thee, O shining and most radiant one, We implore for favour, for our friends; Agni, bright, of bright fame, Come hither in thy greatest splendour and give us wealth. k With strength I gaze on you; gaze on me with strength. With increase of wealth I gaze on you; gaze on me with increase of wealth. l Ye are food, making sweetness; kindly enter me, nourishment and drink; may I prosper with your thousandfold prosperity [3], may your wealth rest on me, m That excellent glory of Savitr The god we meditate, That be may stimulate our prayers.

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

b For my expiration, be purified, giving splendour, for splendour; c For my inspiration; d For my cross-breathing; e For my speech [1]; f For my skill and strength; g For my two eyes do ye be purified, giving splendour, for splendour; h For my ear; i For my trunk; k For my members; I For my life; m For my strength n Of Visnu, o Of Indra, p Of the All-gods thou art the belly, giving splendour to me, be purified for q Who art thou? (Thou art) who by name. To who (kásmai) thee, to who (káya) thee, thee whom I have delighted with Soma, thee whom I have gladdened with Soma. May I be possessed of fair offspring with offspring, of noble heroes with heroes, of excellent splendour with splendour, of great abundance with abundances. r To all my forms giving splendour [2], be purified for splendour; of that give me; of that may I share, of that that is thine I procure this. He who desires to be great should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with prosperity. He who desires splendour should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with splendour. He who is ill [3] should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with life. He who practises witchcraft should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted cuts off him (the enemy) from expiration and inspiration, from speech, from skill and strength, from his eyes, from his ears, from his trunk, from the members, from life; swiftly he comes to ruin.

'Herein the dread (ones) have moved themselves' [1], he says; that is as in the text. 'The lofty form of the bull shineth on high,' he says; the rain is in its lofty form; verily by the form he wins the rain. 'That undeceived, watchful, name of thine, O Soma', he says; he indeed offers an oblation with an oblation who drawing the Adabhya (cup) offers it to Soma. The life and breath him [2] who draws the Ançu depart; 'Come breath to us from afar', he says; verily he bestows life and breath upon himself. 'Thou art ambrosia; for breath thee!' (with these words) he breathes over the gold; the gold is ambrosia, breath is life; verily with ambrosia he bestows life upon him self. It is of a hundred (Krsnalas) in weight; man has a hundred years of life, a hundred powers; verily he finds support in life and power. He touches the waters; the waters are medicine; verily he makes medicine. a Thou art the wind, expiration by name, in the lordship of Savitr give me expiration. b Thou art the eye, the ear by name, in the lordship of Dhatr give me life. c Thou art the form, colour by name, in the lordship of Brhaspati, give me offspring. d Thou art holy order, truth by name, in the lordship of Indra, give me lordly power. e Thou art the past, the future by name, in the lordship of the Pitrs, expugnate the waters and the plants. f Thee for the realm of holy order! g Thee for the might of holy order! [1] h Thee for the circumference of holy order! i Thee for the truth of holy order! k Thee for the light of holy order! Prajapati saw the Viraj; by it he created the past and the future; he concealed it from the Rsis; by penance Jamadagni beheld it, and by it he created various delights; that is why the various (cups) have their name. In that the various (cups) are drawn, so the sacrificer wins various delights. 'Thou art the wind, expiration [2] by name', he says; verily he wins expiration and inspiration.' 'Thou art the eye, the ear by name', he says; verily he wins life.

In the waters, O Agni, is thy seat, Thou enterest the plants; Being in the germ thou art born again. q Thou art strong, O Soma, and bright; Thou art strong, O god, and strong thy rule; Strong laws dost thou establish. r This for me, O Varuna. s That of thine I approach. t Thou, O Agni. u Do thou to us, O Agni.

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