Yajur Veda on War

He offers to Agni on eight potsherds, an oblation to Soma, to Savitr on twelve potsherds, an oblation to Sarasvati, an oblation to Pusan, to the Maruts on seven potsherds, clotted curds to the All-gods, and on eleven potsherds to sky and earth. a He offers on eleven potsherds to Indra and Agni, clotted curds to the Maruts, clotted curds to Varuna, and on one potsherd to Ka. b The voracious we invoke, The Maruts who bear the sacrifice, Rejoicing in the mush. c Be not against us in battles, O god Indra Let there be expiation to satisfy thee, O impetuous one; For great is the barley heap of this bountiful one; Rich in oblation are the Maruts whom our song praises.' d The wrong we have done in village or wild, In the assembly, in our members, The wrong to Çudra or Aryan, The wrong contrary to the law of either, Of that thou art the expiation; hail! e The doers of the deed have performed the deed, With wondrous speech; Having done the deed to the gods go ye To your home, ye bounteous ones. a To Agni Anikavant he offers a cake on eight potsherds as the sun rises, an oblation to the Maruts as the heaters at midday, and to the Maruts as lords of the house he milks at evening an oblation of all (the cows). b O ladle, fly away filled, And well filled do thou fly back; Like wares, O Çatakratu, Let us barter food and strength. c Give thou to me; I shall give to thee; Bestow upon me; I shall bestow upon thee; Accept my offering; I shall accept thy offering [1]. d To the Maruts, the playful, he offers a cake on seven potsherds at the rising of the sun; he ofibrs to Agni on eight potsherds, an oblation to Soma, to Savitr on twelve potsherds, to Sarasvati an oblation, to Pusan an oblation, to Indra and Agni on eleven potsherds, to Indra an oblation, to Viçvakarman on eleven potsherds.

There are three cakes, these worlds are three; (verily they serve) to obtain these worlds; each one above the other is larger, for so as it were are these worlds; (verily they serve) for prosperity; he cuts off from all (the cakes) as he sets them up without making a failure; be recites (the verses) alternating, to prevent burning. The gods and the Asuras were in conflict: the Asuras conquered the gods, the gods being defeated became the servants of the Asuras; from them power and strength departed; Indra perceived this; he departed in pursuit of it; he could not win it. Then he departed from it, he had recourse to Prajapati; he made him sacrifice with this (offering) with all the Prstha (Stotras); verily with it he bestowed upon him power and strength. Him who desires power [1], desires strength, he should make him sacrifice with this (offering) with all the Prsthas; verily he has recourse to these deities with their own share; verily they bestow upon him power and strength. In that he offers to Indra of the Rathantara, verily he wins the brilliance of Agni; in that (he offers) to Indra of the Brhat, verily he wins the brilliance of Indra; in that (he offers) to Indra of the Vairupa, verily he wins the brilliance of Savitr [2]; in that (he offers) to Indra of the Vairaja, verily he wins the brilliance of the creator; in that (he offers) to Indra of the Çakvara, verily he wins the brilliance of the Maruts; in that (he offers) to Indra of the Raivata, verily he wins the brilliance of Brhaspati. So many are the brilliances, verily he wins them; he places (the cakes) on potsherds face upwards, for variety; the cake is on twelve potsherds [3], to secure the All-gods. He cuts off all around; verily all around he bestows on the sacrificer power and strength; he recites (the verses) alternating, to prevent burning. A horse, a bull, a ram, a goat, these are the sacrificial fee; for manliness.

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

In that he repeats this Trca, he makes the sacrifice have Samans. Agni was in yonder world, the sun in this; these worlds were disturbed [1]. The gods said, 'Let us change them about.' (Saying), 'O Agni, come hither for the feast', they placed Agni in this world, and (saying),'The great and powerful one, O Agni', they placed the sun in yonder world. Then indeed these worlds became calm. In that he repeats (it) thus, (it serves) for the calming of these worlds; these worlds become calm for him who knows thus. He repeats fifteen Samidhenis [2]. The nights of the half-month are fifteen; the year is made up of half-months. There are three hundred and sixty syllables in the Samidhenis; there are as many nights in the year; verily by syllables he obtains the year. Nrmedha and Paruchepa had a theological dispute (and said), 'Let us generate fire in the dry wood (to see) which of us two is the more of a theologian.' Nrmedha spoke; he generated smoke. Paruchepa spoke; he generated fire. 'O Rsi', he said, [3], 'seeing that our knowledge is equal, how didst thou generate fire and not I?' 'I know the character of the Samidhenis', he replied. The character of the Samidhenis is the quarter-verse which is repeated with the word 'ghee' in it. 'Thee with the kindling-sticks, Angiras', he says; verily he generates light in the Samidhenis. They are feminine in that they are Rc (verses), they are feminine in that they are Gayatri (verses), they are feminine in that they are Samidhenis. He repeats a verse with the word 'Male' in it [4]. By it he gives them a husband, makes them possess Indra, and mates them. Agni was the messenger of the gods, Uçanas Kavya of the Asuras. They went to question Prajapati; he turned away (from Uçanas) (with the words). 'Agni as messenger we choose.' Then the gods prospered, the Asuras were defeated. The man for whom, knowing thus, he repeats, 'Agni as messenger we choose, prospers himself, his enemy is defeated.

The New and Full Moon Sacrifices He offers to the kindling-sticks; verily he wins spring among the seasons. He offers to Tanunapat; verily he wins the hot season. He offers to the oblations; verily he wins the rains. He offers to the sacrificial strew, verily lie wins autumn. He offers with the cry of 'Hail!'; verily he wins the winter. Therefore in winter animals over which the cry of 'Hail!' is raised perish. He offers to the kindling-sticks; verily he wins the dawns of the goddesses. He offers to Tanunapat; verily he wins the sacrifice [1]. He offers to the oblations; verily he wins cattle. He offers to the sacrificial strew; verily he wins offspring. He takes (the oblation) from the Upabhrt. The oblation is brilliance, the sacrificial strew off spring; verily he places brilliance in offspring. He offers with the cry of 'Hail!'; verily he wins speech. They make up ten, the Viraj has ten syllables, the Viraj is food; verily he wins food by the Viraj. He offers to the kindling-sticks; verily he finds support in this world. He offers to Tanunapat [2]; verily in the sacrifice and in the atmosphere he finds support. He offers to the oblations; verily in cattle he finds support. He offers to the sacrificial strew; verily he finds support in the paths that lead to the gods. He offers with the cry of 'Hail!'; verily he finds support in the world of heaven. So many are the worlds of the gods; verily in them in order he finds support. The gods and the Asuras contended as to these worlds. The gods by the fore-sacrifices drove the Asuras away from these worlds; that is why the fore-sacrifices [3] are so called. He for whom knowing thus are offered the fore-sacrifices, drives his enemy away from these worlds. He offers stepping near, for conquest. He who knows the pairing of the fore sacrifices is propagated with offspring, with cattle, with pairings. He offers to the kindling-sticks as many, to Tanunapat as one, and that makes a pair.

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

a The wooden sword is safety, the hammer is safety, the knife, the sacrificial enclosure, the axe is safety; sacrificial ye art, makers of the sacrifice; do ye invite me to this sacrifice. b May sky and earth invite me; (May) the place of singing, the bowl, Soma, the fire (invite me); (May) the gods, the sacrifice, The Hotras call upon me in invitation. c 'Homage to Agni, slayer of Makha; may the glory of Makha impel me'--(with these words) he reverences the Ahavaniya. Makha is the sacrifice [1]; verily he slays the sacrifice; verily paying homage to him he creeps to the Sadas, for his own d 'Homage to Rudra, slayer of Makha; for this homage guard me' (with these words he reverences) the place of the Agnidh; verily paying homage to him he creeps to the Sadas, for his own safety. e 'Homage to Indra, slayer of Makha; injure not my power and strength'--(with these words he reverences) the place of the Hotr; verily he invokes this blessing, for the preserving of his power and strength [2]. f He who creeps forward knowing the gods who cause ruin at the Sadas is not ruined at the Sadas. 'Homage to Agni, slayer of Makha', he says. These gods cause ruin at the Sadas. He, who knowing them thus creeps forward, is not ruined at the g Ye two are firm, loose; united guard me from trouble. h May the sun, the god, guard me from trouble from the sky, Vayu from the atmosphere [3], Agni from earth, Yama from the fathers, Sarasvati i O ye divine doors, oppress me not. k Homage to the Sadas, homage to the lord of the Sadas, homage to the eye of the friends who go before, homage to sky, homage to earth. l Ho! son of a second marriage, get thee hence; sit on the seat of another more foolish than we are. m From the low, from the high may I go. n O sky and earth protect me from this day to-day.

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.

He places (them) after carrying (them) round; verily he confers upon him brilliance not to be removed. Prajapati piled up the fire, he lost his glory, he saw these bestowers of glory, he put them down; verily with them he conferred glory upon himself; five he puts down; man is fivefold; verily he confers glory on the whole extent of man. The gods and the Asuras were in conflict; the gods were the fewer, the Asuras the more; the gods saw these bricks, they put them down; 'Thou art the furtherer', (with these words) they became multiplied with the trees, the plants; (with) 'Thou art the maker of wide room', they conquered this (earth); (with) 'Thou art the eastern', they conquered the eastern quarter; (with) 'Thou art the zenith', they conquered yonder (sky); (with) 'Thou art the sitter on the atmosphere; sit on the atmosphere', they conquered the atmosphere; then the gods prospered [1], the Asuras were defeated. He for whom those are put down becomes greater, conquers these worlds, and prospers himself; his foe is defeated. 'Thou art the sitter on the waters; thou art the sitter on the hawk', he says; that is the form of Agni; verily by his form he wins Agni. 'In the wealth of earth I place thee', he says; verily with these (bricks) he makes these worlds wealthy. He puts down the life-giving (bricks); verily he bestows life upon him [2]. 'O Agni, thy highest name, the heart', he says; that is the home dear to Agni; verily he obtains his dear home. 'Come, let us join together', he says; verily with him to aid he encircles him. 'Be thou, O Agni, among those of the five races.' The fire of the five layers is the fire of the five races; therefore he speaks thus. He puts down the seasonal (bricks); the seasonal (bricks) are the abode dear to the seasons; verily he wins the abode dear to the seasons. 'The firm one', he says; the firm one is the year; verily he obtains the abode dear to the year.

The Piling of the Fire Altar (continued) The gods and the Asuras were in conflict, they could not decide the issue; Indra saw these bodies, he put them down; with them he conferred upon himself power, strength, and body; then the gods prospered, the Asuras were defeated. In that he puts down Indra's bodies, the sacrificer with them bestows on himself power, strength, and body; verily also he piles up the fire with Indra and with a body; be prospers himself, his foe is [1] defeated. The sacrifice departed from the gods; they could not recover it; they saw these bodies of the sacrifice, they put them down, and by them they recovered the sacrifice. In that he puts down the bodies of the sacrifice, the sacrificer by them wins the sacrifice. Three and thirty he puts down; the gods are three and thirty; verily he wins the gods; verily also he piles up the fire with itself and with a body; he becomes with his body in yonder world [2], who knows thus. He puts down the lighted (bricks); verily he confers light upon it; the fire blazes piled up with these (bricks); verily with them he kindles it; in both worlds is there light for him. He puts down the constellation bricks; these are the lights of the sky; verily he wins them; the Naksatras are the lights of the doers of good deeds; verily he wins them; verily also he makes these lights into a reflection [3] to light up the world of heaven. If he were to place them in contact, he would obstruct the world of rain, Parjanya would not rain; he puts them down without touching; verily he produces the world of rain, Parjanya is likely to rain; on the east he puts down some pointing west, on the west some pointing east; therefore the constellations move both west and east. He puts down the seasonal (bricks), to arrange the seasons. He puts down a pair; therefore the seasons are in pairs.

'Giving to the lord of the sacrifice increase of wealth,' he says; increase of wealth is cattle [2]; verily he wins cattle. He takes (him) with six (verses); the seasons are six; verily with the seasons he takes him; two have (the word) 'embracing', for the smiting away of the Raksases. 'With the rays of the sun, with tawny hair, before us', he says, for instigation. 'Then let our pure invocations be accepted', he says; the pure (one) is food; verily he wins food. The gods and the Asuras were in conflict; the gods saw the unassailable (hymn) and with it they conquered the Asuras [3]; that is why the unassailable (hymn) has its name. In that the second Hotr recites the unassailable (hymn) the sacrificer conquers his foes therewith unassailably; verily also he conquers what has not been conquered. (The hymn) has ten verses; the Viraj has ten syllables, by the Viraj are kept apart these two worlds; (verily it serves) to keep apart these two worlds. Again the Viraj has ten syllables, the Viraj is food; verily he finds support in the Viraj, in eating food. The atmosphere is as it were unreal; the Agnidh's altar is as it were the atmosphere; on the Agnidh's altar [4] he puts down a stone, for reality; with two (verses), for support. 'As measurer, he standeth in the midst of the sky', he says; verily with this he measures; 'in the middle of the sky is the dappled stone set down', he says; the dappled is food; verily he wins food. With four (verses) he goes up to the tail; the metres are four; verily (he goes) with the metres. 'All have caused Indra to wax', he says; verily he attains increase. 'True lord and lord of strength' [5], he says; strength is food; verily he wins food. 'Let the sacrifice invoke favour, and bring the gods', he says; favour is offspring and cattle; verily be bestows on himself offspring and cattle. 'Let the god, Agni, offer and bring to us the gods', he says, to make the cry, Godspeed!

'He hath seized me with the impulse of strength, with 'elevation', he says; elevation is yonder sun in rising; depression is it when setting; verily with holy power he elevates himself, with holy power he depresses his foe. 'Along the eastern quarter do thou advance, wise one', he says; verily with this (verse) he moves to the world of heaven. 'Mount ye, with Agni, to the vault', he says; verily with this he mounts these worlds. 'From earth have I mounted to the atmosphere,' he says; verily with it he mounts these worlds. 'Going to the heaven they look not away', he says; verily he goes to the world of heaven. 'O Agni, advance [1] first of worshippers', he says; verily with it he bestows eyesight upon both gods and men. He steps upon (the altar) with five (verses); the sacrifice is fivefold; verily he goes to the world of heaven with the full extent of the sacrifice. 'Night and dawn', he recites as the Puronuvakya, for preparation. O Agni, of a thousand eyes', he says; Prajapati is of a thousand; (verily it serves) to obtain Prajapati. 'To thee as such let us pay honour; to strength hail!' he says; strength is food; verily he wins food [2]. He offers on the naturally perforated brick (a ladle) of Udumbara wood filled with curds; curds are strength, the Udumbara is strength, the naturally perforated is yonder (sky); verily he places strength in yonder (sky); therefore we live on strength coming hitherward from yonder. He puts (it) in place with three (verses); the fire is threefold; verily be makes the whole extent of the fire attain support. 'Enkindled, O Agni, shine before us', (with these words) he takes (the kindling-stick) of Udumbara wood; this is a pipe with projections; by it [3] the gods made piercings of hundreds of the Asuras; in that he takes up the kindling-stick with this (verse), the sacrificer hurls the hundred-slaying (verse) as a bolt at his enemy, to lay him low without fail.

'May Indra swell for thee; do thou swell for Indra', he says; verily he makes to swell both Indra and Soma. 'Make thy comrades to.swell with wealth and skill', he says. The priests are his comrades; verily he makes them to swell. 'With good fortune may I accomplish thy pressing, O god Soma' [5], he says; verily he invokes this blessing (on himself). Those who make the Soma to swell fall away from this world, for the Soma when made to swell has the atmosphere as its deity. 'Desired are riches exceedingly, for food, for prosperity', he says; verily by paying homage to heaven and earth they find support in this world. The gods and the Asuras were in conflict. The gods in fear entered Agni; therefore they say, 'Agni is all the gods'. They [6], making Agni their protection, overcame the Asuras. Now he as it were enters Agni who undergoes the intermediate consecration, (and it serves) for the overcoming of his foes; he prospers himself, his foe is overcome. He protects himself by the consecration, his offspring by the intermediate consecration. The girdle he makes tighter; for his offspring are closer to him than himself. He drinks warm milk, and rubs himself with bubbling water; for fire is extinguished by cold, (and these serve) for kindling. 'Thy dread form, O Agni', he says; verily with its own deity he consumes the hot milk, for unity, for atonement. The Asuras had three citadels; the lowest was of iron, then there was one of silver, then one of gold. The gods could not conquer them; they sought to conquer them by siege; therefore they say--both those who know thus and those who do not--'By siege they conquer great citadels.' They made ready an arrow, Agni as the point, Soma as the socket, Visnu as the shaft. They said, 'Who shall shoot it?' [1] 'Rudra', they said, 'Rudra is cruel, let him shoot it.' He said, 'Let me choose a boon; let me be overlord of animals.' Therefore is Rudra overlord of animals.

It should be sloping east of the Ahavaniya and west of the Garhapatya. That is a place of sacrifice which is distinctly marked, be is distinguished from his evil foe, they doubt not of him for common meal or wedding. On a place of sacrifice which is artificial should he make him sacrifice who desires wealth. Man must be made; verily he prospers. The high altar taking the form of a lioness went away and remained between the two parties. The gods reflected, 'Whichever of the two she joins, they will become this.' They called to her; she said, 'Let me choose a boon; through me shall ye obtain all your desires, but the oblation shall come to me before (it comes to) the fire.' Therefore do they besprinkle the high altar before (they sprinkle) the fire, for that was its chosen boon. He measures (it) round with the yoke-pin [1], that is its measure; verily also by what is fitting he wins what is fitting. 'Thou art the abode of riches (vitta) for me', he says, for being found (vitta) she helped them; thou art the resort of the afflicted for me', he says, for she helped them in affliction; 'protect me when in want', he says, for she protected them when in want; 'protect me when afflicted', he says, for she protected them when afflicted. 'May Agni, named Nabhas, know (thee) [2], O Agni Angiras', (with these words) he thrice strokes with (the wooden sword); verily he wins the fires that are in these worlds. He strokes in silence for the fourth time, verily he wins that which is not indicated. 'Thou art a lioness; thou art a buffalo', he says, for it (the high altar) taking the form of a lioness went away and remained between the two parties. 'Extend wide; let the lord of the sacrifice extend wide for thee', he says; verily he enriches the sacrificer with offspring and cattle. 'Thou art firm' [3], (with these words) he strikes (the earth) together, for firmness.

The Exposition of the Soma Sacrifice (continued) From the pit he scatters (earth) on the altars; the pit is the birthplace of the sacrifice; (verily it serves) to unite the sacrifice with its birthplace. The gods lost by conquest the sacrifice; they won it again from the Agnidh's altar; the Agnidh's altar is the invincible part of the sacrifice. In that he draws off the altar fires from that of the Agnidh, he renews the sacrifice from the invincible part of it. Conquered as it were they go who creep to the Bahispavamana (Stotra) when the Bahispavamana has been sung [1], he says, 'Agnidh, draw off the fires, spread the strew, make ready the sacrificial cake.' Verily having re-won the sacrifice they keep renewing it. At two pressings he draws off by means of embers, at the third with (flaming) splinters, to give it glory verily he completes it. The altars guarded the Soma in yonder world they took away the Soma from them; they followed it and surrounded it. He who knows thus [2] wins an attendant. They were deprived of the Soma drink; they besought the gods for the Soma drink; the gods said to them, 'Take two names each; then shall ye gain it, or not.' Then the altars became fires (also); therefore a Brahman who has two names is likely to prosper. Those which came nearest gained the Soma drink viz. the Ahavaniya, the Agnidh's altar, the Hotr's, and the Marjaliya; therefore they sacrifice on them. He leaves them out in uttering the cry for sacrifice, for [3] they were deprived of the Soma drink. The gods drove away the Asuras who were in front by the sacrifices which they offered on the eastern side, and the Asuras who were behind by those which they offered on the western side. Soma libations are offered in the east, seated to the west he besprinkles the altars; verily from behind and from in front the sacrificer smites away his enemies; therefore offspring are engendered behind, and are brought forth in front [4].

'We have come to the heaven: to the heaven we have come', he says; verily he goes to the world of heaven. 'May I not be cut off from seeing thee; what heat is thine, to that of thee may I not be brought low', he says; that is according to the text. 'Thou art good, the best of rays; thou art life-bestowing, bestow life upon me', he says; verily he invokes this blessing. He falls away from this world, who [1] takes the steps of Visnu, for from the world of heaven the steps of Visnu are taken. The theologians say, 'He indeed would take the steps of Visnu who after acquiring these worlds of his foe should descend again to this world.' This is his return descent to this world, in that he says,'Here do I exclude my enemy N. N. from these quarters, from this sky'; verily having acquired these worlds of his foe he descends again to this world. 'I have been united [2] with the light', he says; verily he rests on this world. 'I turn the turning of Indra', he says; Indra is yonder sun; verily he turns his turning. He turns to the right; verily he revolves round his own strength; therefore the right side of a man is the stronger; verily also he turns the turning of the sun. 'May I be united with offspring, offspring with me', he says; verily [3] he invokes this blessing. 'Kindled, O Agni, shine for me; kindling thee, O Agni, may I shine', he says; that is according to the text. 'Be rich the sacrifice; may I be rich', he says; verily he invokes this blessing. Within the Garhapatya much variegated work is performed; with two verses to Agni, the purifier, he pays reverence to the Garhapatya; verily he purifies the fire, he purifies himself; (he uses) two for support. 'O Agni, lord of the house', he says [4]; that is according to the text. 'For a hundred winters', he says; 'for a hundred winters may I kindle thee', he says in effect. He utters the name of his son; verily he makes him an eater of food.

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].

He who desires food should offer a cake on eleven potsherds to Indra of the hymn; the hymn is the food of the gods; verily he has recourse to Indra of the hymn with his own share [2]; he gives him food; verily he becomes an eater of food. He who desires prosperity should offer a cake on eleven potsherds to Indra, possessed of heat, and to Indra, the powerful, and to Indra of the hymn; in that he offers to Indra, possessed of heat, he thereby makes his head; in that (he offers) to Indra, the powerful, he thereby makes his body; in that (he offers) to Indra of the hymn, he becoming prosperous finds support in food; verily he prospers. He who is seized by misfortune should offer a cake on eleven potsherds to Indra [3], deliverer from tribulation, tribulation is misfortune; verily he has recourse to Indra, deliverer from tribulation, with his own share; verily he delivers him from the misfortune, from tribulation. He whom enemies menace or invade his realms should offer a cake on eleven potsherds to Indra, repeller of foes; verily he has recourse to Indra, repeller of foes, with his own share; verily he repels foes from him [4]. He who is bound or beset should offer a cake on eleven potsherds to Indra, the protector; verily he has recourse to Indra, the protector, with his own share; verily he protects him. He to whom the great sacrifice does not resort should offer a cake on eleven potsherds to Indra, of the Arka and the Açvamedha; the Arka and the Açvamedha are the two end bodies of the great sacrifice; verily he has recourse to Indra, of the Arka and the Açvamedha, with his own share; verily he moves for him the great sacrifice from the ends, and the great sacrifice resorts to He who desires a village should offer a cake on eleven potsherds to Indra, who goes straight forward; verily he has recourse to Indra, who goes straight forward, with his own share; verily he makes his followers obedient to him; he becomes possessed of a village.

He who desires a village should offer to the Maruts an oblation of panic seed in the milk of a speckled (cow); from the milk of a speckled (cow) were the Maruts born, of the speckled (cow) panic seed; his fellows have the Maruts for their deity; verily he has recourse to the Maruts with their own share; verily they subject his fellows to him; he becomes possessed of a village. The Yajya and the Anuvakya contain the word 'dear' [4]; verily he makes him dear to his fellows; the Puronuvakya, has two feet; verily he wins bipeds; the Yajya has four feet; verily he wins quadrupeds. The gods and the Asuras were in conflict; the gods were mutually at variance; unwilling to accept the pre-eminence of another they went apart in four bodies, Agni with the Vasus, Soma with the Rudras, Indra with the Maruts, Varuna with the Adityas. Indra had recourse to Prajapati; he made him [5] sacrifice with the verse for harmony; to Agni with the Vasus he offered a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; then indeed the gods agreed to recognize Indra's pre-eminence. Him who is mutually at variance with his fellows he should cause to offer with the verse for harmony; he should offer to Agni with the Vasus a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; so him becoming Indra his fellows recognize as superior; he becomes the best of his fellows. a The golden germ. b When the waters. c O Prajapati. d He as a son knoweth the father, he the mother, He is a son, he is of generous returns; He hath enveloped the sky, the atmosphere, he the heaven; He hath become all the worlds, he hath come to be. f The radiant. g Thou from of old with thy new glory, O Agni, with thy companion light, Hast mightily outstretched.

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

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

c The ancient wise ones grasp The breath as it speedeth from the limbs; Go to heaven by the paths which lead to the gods; Be among the plants with thy members. d What cattle the lord of cattle ruleth [1], Both the four-footed and the two-footed, May he, bought off, go to his sacrificial share; May abundances of wealth fall to the sacrificer. e Those, who being bound, contemplated With mind and with eye him who was being bound Let the god Agni first release them, Lord of offspring, in harmony with offspring. f The cattle of the forest, of all forms, Of various forms, many of one form. Let the god Vayu first release them, Lord of offspring, in harmony with offspring. g Releasing [2] the seed of being, Do ye further the sacrificer, O gods; May that which hath stood ready and strenuous, Go alive to the place of the gods. h The breath of the sacrificer is apart from the victim; The sacrifice goeth to the gods with the gods; Let it go alive to the place of the gods; Fulfilled may the desires of the sacrificer be. i If the victim has uttered a cry, Or striketh its breast with its feet, May Agni release me from that sin, From all misfortune. k O ye slayers, come To the sacrifice [3] sped by the gods; Free the victim from the noose, The lord of the sacrifice from the bond. I May Aditi loosen this noose; Homage to the cattle, to the lord of cattle, I pay; I cast down the enemy; On him whom we hate I fasten the noose. m Thee they keep to carry the offering, To cook (the victim) and as worthy of sacrifice; 0 Agni, with thy strength and thy body, be present And accept our offerings, O Jatavedas. n O Jatavedas, go with the caul to the gods, For thou art the first Hotr; With ghee do thou strengthen their bodies; May the gods eat the offering made with the cry of 'hail! o Hail to the gods; to the gods hail! Cattle belong to Prajapati; their overlord is Rudra.

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.

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

k The strong, bearing the strong Agni, Germ of the waters, him of the ocean, O Agni, come hither, for enjoyment [3], As holy order and truth. l O plants, do ye accept Agni here Who cometh auspicious towards you; Casting aside all hostilities, all evil imaginings, Sitting down, may he smite away from us misfortune. m O plants, do ye rejoice in him, O ye that are rich in flowers, and have fair berries; This germ of yours, of due season, Hath sat him in his ancient seat. a Radiant with extending blaze, Do thou repel the enemy, the Raksas's hostility; May I enjoy the protection of the great protector, May I enjoy the leadership of Agni, easy to invoke. b Ye, waters, are healing; Further us to strength, To see great joy. c The most auspicious flavour that is yours, Accord to us here, Like eager mothers. d To him may we come with satisfaction, To whose dwelling ye quicken us, O waters, and propagate us. e Mitra [1], having united the earth And the ground with light, Agni well-born, all-knower, Common to all men, the wide extending. f For health I unite thee, for offspring; may the All-gods, common to all men, unite thee with the Anustubh metre, in the manner of Angiras. g The Rudras, having gathered together the earth, Kindled a great light; Their ray undying Shineth clear among the gods. h United by the Vasus, the cunning Rudras, The mud fit for the rite, Making it smooth with her hands, May Sinivali fashion [2] this (pan). i Sinivali, of fair braids, Of fair head-dress, with fair locks, May she, O Aditi, O great one, Place within thy hands the pan. k Let Aditi fashion the pan with might, With her arms, with wisdom, Let her bear Agni in her womb As a mother a child in her lap. I Thou art the head of Makha. m Ye are the two feet of the sacrifice. n May the Vasus fashion thee with the Gayatri metre, in the manner of Angiras. art the earth; may the Rudras fashion thee with the Tristubh metre, in the manner Angiras.

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

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.

h This woolly wile of Varuna, The skin of cattle, biped and quadruped, The first birthplace of the offspring of Tvastr, O Agni, harm not in the highest heaven; I appoint for thee the buffalo of the forest [3]; Therewith piling thy forms, be seated. i The Agni born of the heat of Agni, From the burning of the earth or of the sky, That whereby Viçvakarman attained creatures, Him, O Agni, let thy wrath spare. k The goat was born from Agni as an embryo; She beheld her begetter before; Thereby those worthy of sacrifice attained pre-eminence, Thereby first the gods attained godhead; I appoint for thee the Çarabha of the forest; Therewith piling thy forms, be seated. a O Indra and Agni, the realms of the sky Ye adorn in your strength; That might of yours is dear. b The foe shall he pierce and wealth he doth gain Who worshippeth Indra and Agni, the strong ones, Who rule over much wealth, The most strong who with strength show their power. c Men ye surpass in the battle call, Earth ye surpass, and sky, The mountains and the streams (ye surpass) in greatness, And, O Indra and Agni, all other worlds. d In whose house [1], O Maruts, Ye drink, O joyous ones of the sky That man hath the best of guardians. e Either through sacrifices receiving worship, Or from the prayers of the singer, Do ye, O Maruts, hearken to our call. f For glory they are wreathed in flames, In the rays (of the sun), adorned with rings they (are accompanied) with singers; They wearing daggers, impetuous, fearless, Have found the dear home of the Maruts. g Thy wrath. h The highest. i With what aid will he come to us, Our wondrous, ever-waxing, friend? With what most potent aid [2]? k Who to-day yoketh to the pole of holy order The oxen, eager, of keen spirits, the furious, With darts in their mouths, heart-piercing, healthful? He who attaineth their service shall live. l O Agni, lead. m Of the gods. n May they be prosperous for us o In every contest.

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.

The gods and the Asuras were in conflict, they deposited their desirable wealth; the gods appropriated it by means of the Vamabhrt (brick); that is why the Vamabhrt (supporting the desirable) has its name. In that he puts down the Vamabhrt, the sacrificer by it appropriates the desirable wealth of his foe. It has a head of gold; gold is light, the desirable is light; verily by light he appropriates the desirable which is light; there are two Yajuses, for support. The waters were the wives of Varuna; Agni longed for them, he had union with them; his seed fell away, it became this (earth); what second fell away became yonder (sky); this is the Viraj, yonder the Svaraj; in that he puts down two Viraj (bricks) he puts down these two (worlds). Now the seed which yonder (sky) impregnates, finds support in this (earth), it is propagated, it becomes plants [1] and shoots; them the fire eats. He who knows thus is propagated, and becomes an eater of food. If a man be full of seed, one should put both down in the first layer for him; verily these in accord pour seed for him; if a man have poured his seed, he should put one in the first layer for him and one in the last; verily he encloses by the two (worlds) the seed he has impregnated. For a year to no man [2] should he descend in honour; for these two (worlds) descend in honour for no man; that is their rule. He who piles the fire without a head, becomes headless in yonder world, he who piles it with a head becomes possessed of a head in yonder world. 'To thought I offer with mind, with ghee, that the gods may come hither, delighting in the offerings, increasing holy order; on the path of the moving ocean I offer all the days to Viçvakarman the undying oblation', (with these words) he puts down the naturally perforated brick and offers [3]; that is the head of the fire; verily he piles the fire with its head. He becomes possessed of a head in yonder world who know thus.

Ghee pertains to the gods, sour cream to the Pitrs, well-seasoned butter to men [4], fresh butter is connected with all the gods; verily in anointing with fresh butter he satisfies all the gods. The man who is consecrated has fallen from this world and yet not gone to the world of the gods; fresh butter is as it were midway; therefore he anoints with fresh butter, along the hair, with a Yajus, for destruction. Indra slew Vrtra; his eyeball fell away; it became collyrium. When he anoints, verily he takes away the eye of his enemy. He anoints his right eye first [5], for men anoint the left first. He does not rub (the ointment) on, for men rub (the ointment) on. Five times he anoints; the Pankti has five syllables, the sacrifice is fivefold; verily he obtains the sacrifice. He anoints a limited number of times, for men anoint an unlimited number of times. He anoints with (a stalk) which has a tuft, for men anoint with (a stalk) which has no tuft; (verily he anoints them) for discrimination. If he were to anoint with (a stalk) having no tuft, he would be as it were a thunder bolt. He anoints with one which has a tuft, for friendship [6]. Indra slew Vrtra, he died upon the waters. Of the waters what was fit for sacrifice, pure, and divine, that went out of the waters, and became Darbha grass. In that he purifies (the sacrificer) with bunches of Darbha grass, verily he purifies him with the waters which are fit for sacrifice, pure, and divine. He purifies (him) with two (stalks); verily he purifies him by days and nights. He purifies (him) with three (stalks); three are these worlds; verily he purifies him by these worlds. He purifies (him) with five stalks [7]; the Pankti has five syllables, the sacrifice is fivefold; verily he purifies him by the sacrifice. He purifies (him) with six (stalks); six are the seasons; verily he purifies him by the seasons. He purifies (him) with seven (stalks); seven are the metres; verily he purifies him by the metres.

The Sattras They go swiftly in that it is the tenth day. In that it is the tenth day they loosen their sins. He who among men going swiftly falls in with a trackless way, he who strikes a post, and he who stumbles, are left out. So he, who on this tenth day, the Avivakya, comes to grief, is left out. If one points out (an error) to one who comes to grief, he seizes hold of him and comes out successfully, and then the one who pointed out (his error) is left out [1]. Therefore on the tenth day, the Avivakya, one should not point out (errors) to one who comes to grief. Or rather they say, 'By that which was successful in the sacrifice the gods went to the world of heaven, and overcame the Asuras by what was unsuccessful.' What is successful in the sacrifice belongs to the sacrificer, what is unsuccessful to his enemy. Now he, who comes to grief on the tenth day, the Avivakya, produces overmuch. Those who are outside as spectators [2] should point out (his error). If there be none there, then (the error) should be pointed out from within the Sadas. If there be none there, then it should be pointed out by the Grhapati. At any rate it should be pointed out. They sing the verses of the serpent queen on that day. The queen of what creeps is this (earth). Whatever on this (earth) they praise, whatever they have praised, through that is this (earth) the serpent queen. Now whatever they have praised with speech and what they will praise thereafter, (it is done thinking), 'Having won both and obtained them, let us stop.' They sing these (verses) with the mind. Neither a horse chariot nor a mule chariot can in one moment encompass this (earth), but mind can in one moment encompass it, mind can overcome it. Then they repeat the Brahman. The Rc verses are limited, the Samans are limited, and the Yajuses are limited, but of the Brahman there is no end, and that he should declare to the one who responds. That is the response.

He pays reverence [3]; that is his bond. He pays reverence; that is his appeal. He pays reverence; that is as if an inferior brings (something) to a superior and pays him honour. 'Thou art giver of life, O Agni; give me life', he says, for he is a giver of life. 'Thou art giver of radiance, O Agni; give me radiance', he says, for he is a giver of radiance. I Thou art guardian of the body, O Agni; guard my body', he says [4], for he is a guardian of the body. 'O Agni, whatever is deficient in my body, do thou make that good for me', he says; 'whatever is deficient in my offspring and cattle, do thou make that good for me', be says in effect. 'O thou of various splendour, in safety may I reach the end of thee', he says; that of various splendour is the night. The Brahmans aforetime feared its not dawning; verily he wins the dawn. 'Kindling thee for a hundred winters' [5], he says; man lives a hundred years and has a hundred powers; verily he rests on life and power. This is a pipe with projections; by it the gods made piercings of hundreds of the Asuras; in that he takes up the kindling-stick with this verse, the sacrificer hurls the hundred-slaying (verse) as a bolt against his enemy to lay (him) low without fail. 'Thou, O Agni, hast attained the radiance of the sun', he says; 'that thou art, thus may I be', he says in effect. 'Thou, O Agni, hast the radiance of the sun', he says; verily he invokes this blessing. 'I gaze on offspring', he says; verily he wins all the domesticated animals. 'Ye are water; may I share your water', he says, for they are water. 'Ye are greatness; may I share your greatness', he says, for they are greatness. 'Ye are might; may I share your might', he says, for they are might. 'Ye are strength; may I share your strength', he says [1], for they are strength. 'Ye wealthy ones, stay', he says; the wealthy ones are cattle; verily he makes cattle stay with himself.

g O thou in whom joy is taken, may I attain joy from thee; O thou who art invoked, may I obtain invocation [1] from thee. h May the prayer of the sacrificer be fulfilled for me. i With untroubled mind may I have strength for this. k May the sacrifice mount the sky, may the sacrifice reach the sky. l The path that leadeth to the gods, along it may the sacrifice go to the gods. m On us may Indra bestow power; Us may wealth and sacrifices attend Ours be blessings; To us be she dear, victorious, bountiful. n Thou art joy, give joy to us; thou art enjoyed by us [2], may I attain joy from o Mind, light, rejoice in the sacrifice May he unite this scattered sacrifice; May Brhaspati extend this for us. May the All-gods rejoice here. p Swell, O ruddy one. q May (my act) as I give be not destroyed; may (my act) as I work not perish. r Thou art the portion of Prajapati, full of strength and milk. s Protect my expiration and inspiration; protect my breathing together and cross-breathing; protect my out-breathing and cross-breathing. t Thou art imperishable, for imperishableness thee; mayst thou not perish for me, yonder, in yonder world. a By sacrifice to the divine straw, may I be possessed of children. b By sacrifice to the god Naraçansa, may I be possessed of cattle. c By sacrifice to the god Agni Svistakrt, may I attain security through the sacrifice, having long life. d May I be victorious through the victory of Agni. e May I be victorious through the victory of Soma. f May I be victorious through the victory of Agni. g May I be victorious through the victory of Agni and Soma. h May I be victorious through the victory of Indra and Agni. i May I be victorious through the victory of Indra [1]. k May I be victorious through the victory of Mahendra. I May I be victorious through the victory of Agni Svistakrt. m With the impulse of strength, With elevation he hath seized me; then Indra hath made my enemies Humble with depression.

f By this shape producing mighty deeds, He is dread, a broad way for gain, He hath come to the top, bearing sweetness, What time he moved a body in his own body. g Thou art taken with a support; agreeable to Prajapati I take thee this is thy birthplace; to Prajapati thee! a The months, the woods, The plants, the mountains, The earth and sky in longing, The waters, followed Indra on his birth. b To thee hath been assigned for mighty power, For ever, in the slaying of Vrtra, All lordship, and all strength, O thou that art worthy of sacrifice In the overcoming of man by the gods, O Indra, c Indrani beyond other women I have heard to be favoured with a spouse, For never at any time [1] Shall her husband die of old age. d I have not joyed, O Indrani, Without my friend Vrsakapi, Whose oblation rich in water Goeth dear to the gods. e He who first born in his wisdom A god, surpassed the gods in insight, From whose breath the sky and earth recoiled, In the greatness of his manhood, he, O ye men, is Indra. f Hitherward be thy might with aid, O dread Indra, What time the armies meet in combat, And the arrow flieth from the arms of the strong men; Let not thine [2] anger spread on every side. g Destroy us not; bring and give to us That plenteous bounty which thou hast to give to the pious man, For this new gift, this song we have sung to thee; Let us speak forth in praise of Indra. h Bring it to us, let none intercept it; For we know thee as wealth lord of riches; That mighty gift of thine, O Indra, Vouchsafe it us, O lord of the bay steeds [3]. i With our oblation we summon 1ndra, the giver; Fill both thy hands with bounty; Give to us from the left and the right. k The giver, the bolt-bearer, the bull, the overpowering, The impetuous, the king, slayer of Vrtra, drinker of the Soma, Seated at this sacrifice on the strew, Be thou health and wealth to the sacrificer.

Their deity is Mahendra. He who sacrifices beyond his own deity loses his own deity, and does not obtain another, and becomes worse. For a year one should sacrifice to Indra, for the vow extends not beyond the year; verily [4] his own deity, being sacrificed to, kindles him with prosperity and he becomes richer. After the year he should offer a cake on eight potsherds to Agni, lord of vows; verily for a year Agni, lord of vows, causes him to take up the vow who has slain his foe (vrtra). Thereafter he may sacrifice at will. No one who is not a Soma sacrificer should offer the Samnayya. For the milk of him who is not a Soma sacrificer is imperfect, and if one who is not a Soma sacrificer offers the Samnayya he is a thief and does wrong, and (his milk) is poured forth in vain. A Soma sacrificer only should offer the Samnayya. Soma is milk, the Samnayya is milk; verily with milk he places milk in himself. The moon deprives him of offspring and cattle, and makes his enemy wax great on whose sacrifice when offered it rises in the east [1]. He should divide the rice grains into three parts; the mean size he should make into a cake on eight potsherds for Agni, the giver, the largest lie should give as a mess to Indra, the bestower, the smallest (he should give) as a mess in boiled (milk) to Visnu Çipivista. Agni thus generates offspring for him; Indra gives it in crease; Visnu is the sacrifice, and Çipi cattle; verily on the sacrifice and cattle he rests. He should not offer twice [2]. If he were to offer now with the first he would make a failure with the second; if with the second now, he would make a failure with the first; there is no offering at all and no sacrifice, for that cause a son is born shamefaced and retiring. One offering only should one make; a valiant son is born to him. One should disregard this and offer twice. With the first (offering) one grasps the mouth of the sacrifice, and sacrifices with the second.

He should not throw it (so that the roots are) in front. If he were to do this, he would thrust the sacrificer from the world of heaven. He puts it forward (with its points) to the east; verily he makes the sacrificer go to the world of heaven. He should not spread (the bunch) in all directions. If he were to spread (it) in all directions [4], a daughter would be born to him. He strews it upwards, for upwards is as it were connected with a man; verily a male child is born to him. If he were to smooth it with the sword or the poking-stick, that would be his ruin. He smooths it with his hand, for the protection of the sacrificer. The theologians say, 'What in the sacrifice is the sacrificer' 'The bundle' (is the reply). 'Where in it is the world of heaven?' 'The Ahavaniya (fire)' he should reply. In that he puts the bundle on the Ahavaniya, he makes the sacrificer [5] go to the world of heaven. The sacrificer is rent in that they smooth the bundle; he throws the strew along after it, for calming. The Adhvaryu has no support, and he is liable to be seized by shivering. (With the words), 'Thou art firm (dhruva)', he strokes it; the Dhruva is this (earth); verily he finds support in it, and shivers not. 'Has he gone, O Agnidh? he says. If (the Agnidh) were to say, 'Agni has gone?' he would make Agni go into the fire, and exclude the sacrificer from the world of heaven. So he should say only 'Has he gone?' Verily he makes the sacrificer go to the world of Agni had three elder brothers; they perished while carrying the offering to the gods. Agni was afraid, 'Thus indeed will this one fall on misfortune.' He ran away, and entered the waters. The gods sought to start him up. The fish proclaimed him, and he cursed it, 'At Pleasure may they slay thee, since thou hast proclaimed me.' So they slay the fish at pleasure, for he is cursed [1]. They found him; they said, 'Come to us, and carry the offering for us.

q The water divine do thou pour, full of sweetness To avert diseases for men, From their place let arise Plants with fair leaves. r I touch [4] Agni with mind, with ghee, Who lordeth it over all the worlds, Broad, vast, with pervading vital power, Most extensive, impetuous, winning, food. s I touch thee with speech, with ghee, With friendly mind accept it; With mortal glory, with engaging colour, Agni, with body full of life may not be touched. t Round the offerings hath Agni gone, The sage, the lord of strength, Bestowing jewels on the donor. u May we set thee around us, O Agni, The sage, O strong one, as a fort, Of daring due, day by day, Destroyer of that which may be broken. v Thou, O Agni, with days, fain to shine towards us, Thou from the waters, thou from the rock, Thou from the woods, thou from the plants, Thou, O lord of men, art born pure. a On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan, in the abode of earth, I dig Agni of the dust in the manner of Angiras. b Full of light, thou, O Agni; of fair aspect, Shining with unaging radiance, Auspicious and harmless to offspring, In the abode of earth, I dig Agni of the dust in the manner of Angiras. c Thou art the back of the waters, expansive, wide, About to bear Agni, least to be laid aside; Growing to might as the lotus-flower, Do thou extend in width with the measure of heaven. d Ye two are protectors [1] and a help, Unbroken, both expansive; Do ye expanding be united; Bear Agni of the dust. e Be ye united, that win the heaven, In union of heart and self; Who shall bear within Agni Full of light and unaging. f Thou art of the dust, all-supporting; Atharvan first pressed out thee, O Agni. g Thee, O Agni, from the lotus Atharvan pressed out, From the head of every priest. h Thee the sage, Dadhyañc, Son [2] of Atharvan, doth kindle, Slayer of Vrtra, destroyer of foes. i Thee Pathya Vrsan doth kindle, Best slayer of foes, Winner of booty in every conflict.

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

i Give him portion, O Agni, in praises; Give him portion in every hymn that is sung, Dear shall he be before Surya, dear before Agni With what is born, what is to be born shall he be victorious. k Thee, O Agni, the sacrificers through the days Bear as many riches desirable; With thee desiring wealth, Eagerly they revealed the stall rich in kine. l Shining like gold, he hath become widely resplendent, For glory shining with immortal life; Agni became immortal in his strength, What time prolific Dyaus begat him. a O Lord of food, accord us food, Uninjurious, impetuous; Do thou further the donor, Bestow strength on our bipeds, our quadrupeds. b May the All-gods thee, O Agni, bear up with their thoughts; Be thou to us most propitious, With kindly face, abounding in light, c Come forward, O Agni, rich in light, With auspicious rays; Shining with great radiance, Harm not our offspring with thy body. d With kindling-wood serve Agni, Awaken the guest with ghee; In him [1] offer oblations. e Far-famed is this Agni of Bharata, Since his great light shineth like the sun; He who overcame Puru in battle Hath shone forth, the heavenly guest, propitious for us. f O ye waters divine, accept these ashes; Place them on a resting-place, in the fragrant region To him may the ladies with noble spouses bow; Like a mother her son, do ye kindly bear him. g In the waters, O Agni, is thy seat [2], Thou enterest the plants; Being in the germ thou art born again. h Thou art the germ of plants, The germ of trees, The germ of all things, O Agni, thou art the germ of the waters. i With ashes having satisfied thy birthplace And the waters, on the earth, O Agni, In unison with thy mothers, Full of light hast thou again taken thy seat. k Having again come to thy seat, And to the waters, to the earth, O Agni, Within her thou liest, most auspicious, As on the lap of a mother. l Return with strength [3], Return, O Agni, with food and life; Again guard us on all sides.

b May Prajapati seat thee on the back of earth, capacious, extending; thou art thou art earth, thou art the world, thou art the earth, thou art Aditi all-sustaining, sustainer of all the world; sustain the earth, make firm the earth, harm not the earth, for all expiration, cross-breathing, up-breathing, for support [1], for motion; may Agni protect thee with great prosperity, with most auspicious covering; with that deity, in the manner of Angiras, do thou sit firm. c Arising from every stem, From every joint, Do thou, O Durva, extend us With a thousand, a hundred. d Thou that extendest with a hundred, That arisest with a thousand, To thee, O goddess, O brick, Let us sacrifice with oblation. e Unovercomable art thou, overcoming, overcome our enemies, over come those that practise enmity. f Overcome the foe, overcome the foemen of a thousandfold strength [2] art thou; do thou inspirit me. g To the pious the winds pour honey, The streams honey; Be sweet to us the plants. h Sweet is the night, and sweet At dawn the air of earth, Sweet be the sky, our father. i Sweet to us be the lord of the forest, Sweet the sun, Sweet be the cows to us. k May the two great ones, sky and earth, Mingle for us this sacrifice; May they sustain us with support. l That highest step of Visnu [3] The singers ever gaze upon Like an eye stretched in the sky. m Thou art firm, O earth, Overcome the foemen; Fashioned by the gods hast thou come with ambrosia. n Those beams of thine, O Agni, which rising In the sun with rays envelop the sky, With all of them bring us to brilliance, to men. o Those flames of yours in the sun, O gods, in cattle, in horses, O Indra and Agni, O Brhaspati, With all of these grant us brilliance. p The brilliant [4] bore the light, the shining bore the light, the self-resplendent bore the light. q O Agni, yoke, O god, thy good steeds, The swift that readily bear. r Yoke, like a charioteer, O Agni, The steeds that best invite the gods Sit down as ancient Hotr.

The Offerings to Rudra a Homage to thy wrath, O Rudra, To thine arrow homage also; Homage to thy bow, And homage to thine arms. b With thy most kindly arrow, And kindly bow, With thy kindly missile, Be gentle to us, O Rudra. c That body of thine, O Rudra, which is kindly, Not dread, with auspicious look, With that body, most potent to heal, O haunter of the mountains, do thou look on us. d The arrow which, O haunter of mountains, In thy hand [1] thou bearest to shoot, That make thou kindly, O guardian of mountains; Harm not the world of men. e With kindly utterance thee We address, O liver on the mountains, That all our folk Be free from sickness and of good cheer. f The advocate hath spoken in advocacy, The first divine leech, Confounding all the serpents And all sorceries. g The dusky, the ruddy, The brown, the auspicious, And the Rudras which in thousands Lie around this (earth) in the quarters [2], Their wrath do we deprecate. h He who creepeth away, Blue-necked and ruddy, Him the cowherds have seen, Have seen the bearers of water And him all creatures; May be, seen, be gentle unto us. i Homage to the blue-necked, Thousand-eyed one, the bountiful And to those that are his warriors I have paid my homage. k Unfasten from the two notches Of thy bow the bowstring, And cast thou down The arrows in thy hand [3]. 1 Unstringing thy bow, Do thou of a thousand eyes and a hundred quivers, Destroying the points of thine arrows, Be gentle and kindly to us. m Unstrung is the bow of him of the braided hair And arrowless his quiver; His arrows have departed, Empty is his quiver. n O most bountiful one, the missile That is in thy hand, thy bow, With it on all sides do thou guard us, Free from sickness. o Homage to thy weapon, Unstrung, dread; And homage to thy two hands, To thy bow. p May the missile from thy bow Avoid us on every side, And do thou lay far from us This quiver that is thine.

The Preparation of the Fire a The strength resting on the stone, the bill, On the wind, on Parjanya, on the breath of Varuna, Brought together from the waters, from the plants, from the trees; That food and strength do ye, O Maruts, bounteously bestow upon us. b In the stone is thy hunger; let thy pain reach N. N., whom we hate. c With the wind of the ocean We envelop thee, O Agni; Be thou purifying and auspicious to us. d With the caul of winter We envelop thee, O Agni; Be thou purifying and auspicious to us. e Down upon earth [1], upon the reed, Upon the waters lower (do thou descend); Thou, O Agni, art the bile of the waters, f O female frog, with these come hither; Do thou make this sacrifice of ours Pure in hue and auspicious. g Pure, with radiance wonderful, On earth he hath shone as with the light of dawn. h Who (cometh) to battle, Moving with strength as on Etaça's course, In the heat unathirst, immortal. i O Agni, the purifying, with thy light, O god, with thy pleasant tongue, Bring hither the gods [2], and sacrifice. k Do thou, O shining and purifying one, O Agni, bring hither the gods To our sacrifice and our oblation. 1 This is the meeting of the waters, The abode of the ocean; May thy bolts afflict another than us; Be thou purifying and auspicious to us. m Homage to thy heat, thy blaze Homage be to thy light; May thy bolts afflict another than us; Be thou purifying and auspicious to us. n To him that sitteth in man, hail! [3] To him that sitteth in the waters, hail! To him that sitteth in the wood, hail! To him that sitteth on the strew, hail! To him that findeth the heaven, hail! o Those gods among gods, worshipful among the worshipful, Who await their yearly portion, Who eat not oblations, in this sacrifice Do ye delight yourselves with honey and ghee. p The gods who above the gods attained godhead, Who lead the way to this holy power, Without whom no place whatever is pure, Neither on the heights of sky or earth are they.

i May our rivals depart; With Indra and Agni we overthrow them; The Vasus, the Rudras, the Adityas have made me A dread corrector and overlord, sky reaching. k Hitherward do we summon Indra from thence, Him who is winner of cows, of booty, and winner too of horses; Do thou accept this sacrifice at our invocation; Ally of it we make thee, O lord of the bays. The Horse Sacrifice a Of Agni first I reckon, the wise ones, Him of the five folk whom many kindle; Him who hath entered into every concourse do we implore, May he relieve us from tribulation. b Him whose is that which breatheth, which winketh, which moveth, Whose alone is that which has been born and is being born, Agni I praise; I invoke seeking aid, May he relieve us from tribulation. c Of Indra first I reckon, the wise one; Praise of the slayer of Vrtra hath come to me, He who cometh at the call of the generous doer of good deeds [1], May he relieve us from tribulation. d Him who in might leadeth forth the host for battle, Who commingleth the three possessions; Indra I praise; I invoke seeking aid, May he relieve us from tribulation. e Of you, O Mitra and Varuna, I reckon Take heed of him, O ye of true strength, strong ones, whom ye afflict; Ye who go in might against the king in his chariot, May ye relieve us from sin. f You whose chariot with straight reins, of true path, Approacheth to spoil him who acteth falsely, Mitra and Varuna I praise [2]; I invoke seeking aid, May ye relieve us from sin. g We venerate the ordinances of Vayu and of Savitr, Who support that which hath life and guard it, Who surround all things; May ye relieve us from sin. h The best blessings have come to us In the realm of the two gods; I praise Vayu and Savitr; I invoke seeking aid, May ye relieve us from sin. i Best charioteers of carmen, I hail for aid, That go most smoothly with well-guided steeds; Ye [3] whose might among the gods, O gods, is unextinguished, May ye relieve us from sin.

' The gods conquered these (plants); if he were to offer to the seasons, he would cause strife with the gods; having offered the offering of first-fruits, he offers these libations; verily he delights the half-months, the months, the seasons, the year; he does not cause strife with the gods. 'Better than good have the gods brought together', he says, for the eating of the offering, to prevent the defeat of the sacrificer. a Thou art the thunderbolt of Indra, slaying foes; Guarding our bodies, lying in wait; He who in east, south, west, In the north, as a foe plots against us, May he strike on this rock. The gods and the Asuras were in conflict; the Asuras sought to force them from the quarters; the gods repelled them with arrow and thunder bolt; in that he puts down the thunderbolt (bricks), he repels his foes with arrow and thunderbolt; in the quarters [1] he puts down; verily he puts round him those citadels of the gods, which guard the body. b O Agni and Visnu, May these songs gladden you in unison; Come ye with radiance and strength. The theologians say, 'Since they do not offer to any deity, then what deity has the stream of wealth?' Wealth is Agni, this stream is his; wealth is Visnu, this stream is his; with a verse addressed to Agni and Visnu he offers the stream of wealth; verily he unites them with their proper portions; verily also [2] he makes this libation to have an abode; he wins that for desire of which he makes this offering. The fire is Rudra; now two are his bodies, the dread the one, the auspicious the other; in that he offers the Çatarudriya, he soothes with it his dread form; in that he offers the stream of wealth, he delights with it his auspicious form. He, who knows the support of the stream of wealth [3], finds support. If there is any butter left over, in it he should cook a mess for the Brahmans, four Brahmans should eat it; the Brahman is Agni Vaiçvanara, Vaiçvanara, is the form dear to Agni; verily he establishes it in his dear form.

He cuts off eleven portions; ten are the vital airs of the beast, the body is the eleventh, he cuts off as much as is the size of the beast [3]. First he makes a portion of the heart, then of the tongue, then of the breast: what he conceives with the heart, that he says with the tongue; what he says with the tongue, that he utters from the breast. That is the order in the case of the beast. If he cuts off thus and then cuts from the rest at will, still the cutting off from that animal has been made in order. In the middle he makes a portion of the intestines, for breath is in the middle; he makes a portion of the upper part [4], for breath is in the upper part; whether he does one, or the other, there is variation in both cases. A Brahman on birth is born with a threefold debt, of pupilship to the Rsis, of sacrifice to the gods, of offspring to the Pitrs. He is freed from his debt who has a son, is a sacrificer, and who has lived as a pupil: this (debt) he performs (ávadayate) by these cuttings off', and that is why the cuttings-off (avadána) have their name. The gods and the Asuras were in conflict. The gods said to Agni, 'With thee as our hero let us overcome the Asuras' [5]. He said, 'Let me choose a boon; let me have a choice part of the beast.' He chose that choice part (of the beast), the shoulder from the fore part, the intestines from the middle, the hip from the hind part. Then the gods prospered, the Asuras were defeated; in that he makes portions of three members it is for the overcoming of his foe; he prospers himself, his foe is defeated. He cuts off transversely; therefore cattle move forward their limbs transversely, for support. He covers the dipping-spoons with fat; cattle are distinguished by fat; verily he bestows on cattle their distinguishing mark. He covers (them) after putting (the fat) on the soup; the soup is the sap of cattle; verily he bestows sap upon cattle.

The Soma is cattle [4]; if he were to partake of the drops, he would be possessed of cattle, but Varuna would seize him; if he were not to partake, he would have no cattle, but Varuna would not seize him; he should touch them only, he becomes possessed of cattle, Varuna seizes him not. 'The noose of Varuna is loosed', he says; verily is he freed from Varuna's noose. They advance without looking round, for concealment from Varuna. 'Thou art fuel may we prosper', he says; verily with the kindling-stick they approach the fire in reverence. 'Thou art brilliance; grant me brilliance', he says; verily he bestows brilliance upon himself. With the wooden sword he digs up the altar, with the axle of a chariot he measures. He sets up the sacrificial post; verily gathering together a threefold bolt he hurls it at his foe, to lay him low. If he were to set it up within the altar, he would win the world of the gods; if outside the altar, the world of men; he sets it up in the place where the altar and the edge (outside) meet, for the winning of both worlds. He should set (the set) up with the lower parts alike for one who desires the world of the Pitrs, with the girdle part alike for one who desires the world of men, with the top pieces alike for one who desires power, and all alike for one who desires support; the three in the middle alike for one who desires cattle; for through them [1] cattle attend (on him); verily he becomes possessed of cattle. He should interlock the others; verily he interlocks him with offspring and cattle. If he desire of a man, 'May he be liable to die', he should set it up for him in grave fashion, the northern half the higher, then (the southern) the lower; this is the grave fashion; he for whom he sets it up thus swiftly dies. For him who desires the heaven he should set it up with the southern half the higher, then the (northern) half the lower; verily the sacrificer makes it a ladder and a bridge to attain the world of heaven [2].

From what is unsupported in the sacrifice the sacrifice comes to ruin; as the sacrifice comes to ruin the sacrificer comes to ruin along with it; in that he completes (the offering) (for Tvastr) with the wives with butter, (it serves) to support the sacrifice, and as the sacrifice finds support, the sacrificer finds support along with it. The offering of the caul [1] has been performed, the offering of the cow is not yet over, then he performs (the offering) (for Tvastr) with the wives; verily he performs it at the right moment; then indeed comes the conclusion. It is for Tvastr; Tvastr of the seed that is spilt moulds forms, him he sets loose as a male among wives; he for him moulds forms. They kill the Soma in that they press it; in that there is (an oblation) of Soma, that is as when they slay for the dead a barren cow. If he were to offer in the northern half or the middle, he would cause conflict with the gods; he offers on the southern half; this is the quarter of the Pitrs; verily in their own quarter he propitiates the Pitrs. They give to the Udgatrs, (the oblation) of Soma has the Saman for its deity; whatever of the Saman they do amiss, that is the atonement for it. They look at [1] (the victim) for Soma is a purifier; verily they purify themselves. He who cannot see himself would be dead. Having made it full all round, he should look at (it), for in it he sees himself; verily also he purifies himself. He whose mind is gone should look at (it), (saying), 'That mind of mine which hath gone away, or which hath gone elsewhere, by means of King Soma, we keep within us'; verily he keeps his mind in himself [2], his mind is not gone. At the third pressing the sacrifice departs from him who has sacrificed to him who has not sacrificed; he offers ghee with a verse to Agni and Visnu; all the deities are Agni, the sacrifice is Visnu; verily he supports the deities and the sacrifice. He sacrifices muttering, for pairing.

a With the impulse of strength, With elevation he hath lifted me up; Then Indra hath made my enemies Humble by depression. b The gods have increased my prayer. What is elevation and depression; Then do ye, O Indra and Agni, Scatter my foes on every side. c To the Vasus thee, to the Rudras thee, to the Adityas thee! d Licking the anointed lot the birds go asunder. e May I not brush offispring and the organ. f Swell, ye waters and plants. g Ye are the spotted steeds of the Maruts. h Fare to the sky [1], thence bring us rain. i Guardian of life art thou, O Agni, guard my life. k Guardian of the eye art thou, O Agni, guard my eye. I Thou art the secure one. m The fence which thou didst put round thee When thou wast beset by the Panis, O god Agni, That do I bring here to thee that thou mayst rejoice in it, That it be not removed from thee. n Go ye two to the place of the gods. o Ye are sharers in the remains (of the oblation), well nourished, mighty Ye gods that are on the prastara and sit on the strew [2]. Accepting this supplication, do ye all, Seated on this strew enjoy yourselves. p I set thee in the seat of Agni whose abode is secure. q For goodwill, O ye two with goodwill, place me in goodwill. r Guard ye the yoke-horses at the yoke. s O Agni, with life unhurt, with not-cool body, guard me this day from the sky, guard from bondage, guard from error in sacrifice, guard from evil food, guard from ill deed. t Make our food free from poison, the lap pleasant to sit in; hail! u O ye gods that know the way, knowing the way, go ye the way. v O lord of mind, this sacrifice for us place among the gods, O god, hail! in speech, hail! in the wind, hail! a Ye twain shall be summoned, O Indra and Agni. Ye twain shall rejoice together in the offering. You both givers of food and riches, You both I summon for the winning of strength. b For I have heard that ye both are more generous Than a worthless son-in-law or a wife's brother.

The Victim for Agni and Soma a On the impulse of the god Savity, with the arms of the Açvins, with the hands of Pusan, I take thee; thou art the spade, thou art the woman. b The Raksas is encompassed, the evil spirits are encompassed, here do I cut off the neck of the Raksas. c He who hates us and whom we hate, here do I cut off his neck. d To sky thee, to atmosphere thee, to earth thee! e Pure be the world where the Pitrs sit. f Thou art barley (yava); bar (yavaya) from us foes, bar evil spirits. g Thou art the seat of the Pitrs. h Support the sky, fill the atmosphere, make firm the earth. i May Dyutana Maruta set thee up according to the established law of Mitra and k Thee that art winner of Brahmans, winner of nobles, winner of fair offspring, winner of increase of wealth, I close in. l Strengthen the Brahmans, strengthen the nobles, strengthen offspring, strengthen increase of wealth. m With ghee, O sky and earth, be filled. n Thou art the seat of Indra, the shade of all folk. o May these our songs, O lover of song, Encompass thee on all sides, Strengthening thee whose life is strong; May they be dear delights. p Thou art the string of Indra; thou art the fixed point of Indra. q Thou art of Indra. r To Indra thee! a I dig those which slay the Raksas, which slay the spell, which are of Visnu. b Here do I cast out the spell which an equal or an unequal hath buried against us. c Here do I overthrow him who equal or unequal is ill-disposed to us. d The spell is overcome by the Gayatri metre. e What is here? Good. Let it be ours. f Thou art Viraj, slaying our rivals; thou art Samraj, slaying our foes; thou art slaying the enemy; thou art Viçvaraj, slayer of all destructive things [1]. g I sprinkle those which slay the Raksas, which slay the spell, and which are of h I pour down those which slay the Raksas, which slay the spell, and which are of i Thou art barley (yava); bar (yavaya) from us foes, bar evil spirits.

e Thou art the step of Visnu, smiting enmity; with the Gayatri metre I step across the earth; excluded is he whom we hate. f Thou art the step of Visnu, smiting imprecations; with the Tristubh metre I step across the atmosphere; excluded is he whom we hate. g Thou art the step of Visnu, smiter of him who practiseth evil; with the Jagati metre I step across the sky; excluded is he whom we hate. h Thou art the step of Visnu, smiter of the hostile one; with the Anustubh metre I stop across the quarters; excluded is he whom we hate. a We have come to the heaven; to the heaven we have come. b May I not be cut off from seeing thee; what heat is thine, to that of thee may I not be brought low. c Thou art good, the best of rays, thou art life-bestowing, bestow life upon me; thou art radiance-bestowing, bestow radiance upon me. d Here do I exclude my enemy, N. N., from these quarters, this sky, this atmosphere, this earth, this food. Excluded is he whom we hate [1]. e I have been united with the light. f I turn the turning of Indra. g May I be united with offspring, offspring with me. h May I be united with increase of wealth, increase of wealth with me. i Kindled, O Agni, shine for me; kindling thee, O Agni, may I shine. k Be rich the sacrifice; may I be rich. 1 O Agni, thou purifiest life; Do thou give food and strength to us; Far away drive ill-fortune. m O Agni, good worker, purify for us Glory in good heroes [2], Giving increase and wealth to me. n O Agni, lord of the house, through thee as lord of the house, may I be a good lord of the house; through me as lord of the house, mayst thou be a good lord of the house; for a hundred winters; this blessing I invoke bringing light for the race; this blessing I invoke bringiug light for N. N. o Who yoketh thee? Let him set thee free. p O Agni, lord of vows, I have performed my vow; for that I have had strength; that hath been accomplished by me.

' The Brahmana of the month is that of the year also verily they go finding support in each month. The Horse Sacrifice (continued) vii. 4. 12. a Let the ram aid thee with cooked food, the dark-necked with goats, the cotton- tree with increase, the Parna-tree with the holy power (Brahman), the fig-tree with the sacrifice, the banyan with the beakers, the Udumbara with strength, the Gayatri with the metres, the Trivrt with the Stomas. b Ye are helpers; let the helpers help thee. Deal among dear things, best among things to be sought, treasure lord of treasures, thee we hail, O my radiant one. vii. 4. 13. To (the waters of) wells hail! To those of the pools hail! To those of the clefts hail! To those of holes hail! To those which are dug for hail! To those of lakes hail! To those of morasses hail! To those of ponds hail! To those of tanks hail! To those of marshes hail! To those of rain hail! To those without rain hail! To those of hail hail! To those of rime hail! To those which glide hail! To those which are stagnant hail! To those of the streams hail! To those of the rivers hail! To those of the ocean hail! To all hail! vii. 4. 14. To waters hail! To those that flow hail! To those that flow around hail To those that flow all about hail! To those that flow swiftly hail! To those that flow quickly hail! To those that flow wildly hail! To those that flow terribly hail! To the waters of earth hail! To those of the atmosphere hail! To those of the sky hail! To all hail! vii. 4. 15. a Him who is fain to injure the steed Varuna punisheth. Away the man, away the dog! b I and thou, Vrtra-slayer, Have been united to win spoils; Even the foe, O hero with the bolt, Must think of us; Good are Indra's gifts. c Thou hast surpassed in might, O Indra, on the earth The regions comprehend not thy greatness; For with thine own strength thou didst slay Vrtra; No foe hath found the end of thee in fight. vii. 4. 16. Homage to the king! Homage to Varuna! Homage to the horse!

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.

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

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?

e The garment they spread for the horse, The upper garment, the golden (trappings), The bond of the steed, the hobble, As dear to the gods they offer. f If one hath smitten thee, riding thee driven with force, With heel or with whip [2], As with the ladle the parts of the oblation in the sacrifice, So with holy power all these of thine I put in order. g The four and thirty ribs of the strong steed, Kin of the gods, the axe meeteth; Skilfully do ye make the joints faultless; Declaring each part, do ye cut it asunder. h One carver is there of the steed of Tvastr Two restrainers are there, so is the use; Those parts of thy limbs that I place in order, Those in balls I offer in the fire. i Let not thy dear self distress thee [3] as thou comest; Let not the axe stay in thy body; May no greedy skilless carver, Missing the joints, mangle thy limbs with the knife. k Thou dost not die, indeed, thou art not injured, On easy paths thou goest to the gods; The bays, the dappled ones, have become thy yoke-fellows; The steed bath stood under the yoke of the ass. I Wealth of kine for us, may the strong one (grant), wealth in horses, Men and sons, and every form of prosperity; May Aditi confer on us sinlessness; Kingship for us may the horse rich in offering gain.

The wings and the tail are a fathom in breadth; so much is the strength in man [1], he is commensurate in strength. He metes with a bamboo; the bamboo is connected with Agni; (verily it serves) to unite him with his birthplace. With a Yajus he yokes (the team), with a Yajus he ploughs, for discrimination. He ploughs with a (team) of six oxen; the seasons are six; verily with the seasons he ploughs him. In that (he ploughs) with (a team) of twelve oxen, (he ploughs) with the year. This (earth) was afraid of excessive burning by Agni; she saw this of two sorts, ploughed and unploughed [2], then indeed he did not burn her excessively; in that there is ploughed and unploughed, (it serves to prevent) her being excessively burned. 'He should restrain Agni when twofold', they say; in that there is ploughed and unploughed (it serves) to restrain Agni. So many are animals, bipeds and quadrupeds; if he were to let them loose to the east, he would give them over to Rudra; if to the south, he would deliver them to the Pitrs; if to the west, the Raksases would destroy them; to the north he let them loose; this is the auspicious quarter of gods and men (3); verily he lets them loose in that direction. Again he lets them loose to this quarter, the breath is yonder sun: verily he lets them loose following the breath. From left to right they turn, around their own strength they turn; therefore the right side of the body is the stronger; verily they turn with the turning of the sun. Therefore cattle depart from (us), and come back towards (us). Three by three he ploughs the furrows [4]; verily he extends the threefold (Stoma) in the beginning of the sacrifice. He scatters plants, by holy power he wins food, in the Arka the Arka is piled. With fourteen verses he scatters; the domesticated plants are seven, the wild are seven; (verily they serve) to win both sets. He scatters (seeds) of diverse kinds of food, to win diverse foods.

He should support (the fire) with twenty-one (pieces of gravel) for one who desires cattle [2]; there are seven breaths in the head, cattle are the breaths; verily he wins cattle for him by the breaths. With twenty-seven (should he support it) for one who has foes; thus making the threefold bolt he hurls it at his foe, to lay him low. He should support (it) with unnumbered ones, to win what is unnumbered. If he desire of a man, 'May he be without cattle', then without piling the gravel in support, he should separate the sand; verily he pours forth for him the seed on all sides in (a place) not encircled; verily he becomes without cattle [3]. If he desire of a man, 'May he be rich in cattle,' he should separate the sand, after piling the gravel; verily he pours forth for him the seed in one direction in an encircled (place), and he becomes rich in cattle. With (a verse) addressed to Soma he separates (the sand); Soma is impregnator of seed; verily he impregnates seed; with a Gayatri for a Brahman, for the Brahman is connected with the Gayatri, with a Tristubh for a Rajanya, for the Rajanya is connected with the Tristubh. To Çamyu, son of Brhaspati, the sacrifice did not resort; it entered the fire [4]; it departed from the fire in the form of a black antelope, it entered the horse, it became the intermediate hoof of the horse; in that he makes the horse advance, he wins the sacrifice which has entered the horse. 'By Prajapati must the fire be piled', they say; the horse is connected with Prajapati; in that he makes the horse advance, by Prajapati he piles the fire. He puts down a lotus leaf; the lotus leaf is the birthplace of the fire; verily he piles the fire with its own birthplace. 'Thou art the back of the waters', (with these words) he puts (it) down; the lotus leaf is the back of the waters; verily with its form he puts it down. 'The holy power born', (with these words) he puts down the gold disk.

There are seven; the Maruts are in seven troops; verily in troops he wins the people for him; running over troop by troop he offers; verily he makes the people obedient to him. He offers the stream of wealth; 'May a stream of wealth be mine', (with this hope) is the offering made; this stream of ghee waits upon him in yonder world, swelling up. He offers with butter; butter is brilliance, the stream of wealth is brilliance; verily by brilliance he wins brilliance for him. Again the stream of wealth is desires; verily he wins desires. If he desire of a man, 'May I separate his breaths and his eating of food' [1], he should offer separately for him; verily he separates his breaths and his eating of food; if he desire of a man, 'May I continue his breaths and his eating of food', he should offer for him in a continuous stream; verily he continues his breaths and his eating of food. Twelve sets of twelve he offers; the year has twelve months; verily by the year he wins food for him. 'May for me food, for me freedom from hunger', he says; that [2] is the form of food; verily he wins food. 'May for me fire, for me the waters', be says; this is the birthplace of food; verily he wins food with its birthplace. He offers those where Indra, is half; verily he wins the deities; since Indra is half of all and a match, therefore Indra is the most appropriating of gods; he says Indra later; verily he places strength in him at the top. He offers the weapons of the sacrifice; the weapons of the sacrifice are the sacrifice [3]; verily he wins the sacrifice. Again this is the form of the sacrifice; verily he wins the sacrifice by its form. 'May for me the final bath and the cry of Godspeed!' he says, to utter Godspeed! 'May the fire for me, the cauldron', he says; that is the form of splendour; verily by the form he wins splendour. 'May the Rc for me, the Saman', he says [4]; that is the form of the metres; verily by the form he wins the metres.

d When on him as on a steed in swift movements, The folk of the sky vie with the sun; Choosing the waters the sage becometh pure, Like a beast the busy guardian that goeth around.