Yajur Veda on Wealth

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 knows thus the boon of sky and earth [5] attains a boon. Indra thus impelled by these two slew Vrtra. The gods having slain Vrtra said to Agni and Soma, 'Bear the offering for us.' They said, 'We two have lost our brilliance, our brilliance is in Vrtra.' They said, 'Who is there to go for it?' 'The cow', they said, 'The cow is the friend of all.' She said [6], 'Let me choose a boon; ye shall feed off both when they are in me.' The cow brought the (brilliance); therefore they feed off both things that are in the cow; ghee indeed is the brilliance of Agni, milk the brilliance of Soma. He who knows thus the brilliance of Agni and Soma becomes brilliant. The theologians say, 'What is the deity of the full moon (rite)?' He should reply, 'Prajapati; by means of it he established his eldest son, Indra.' Therefore they establish their eldest sons with wealth. When Indra had slain Vrtra, his enemies threatened him. He saw this enemy- dispelling (oblation) to be offered subsequently at the full moon. He offered it, and with it drove away his enemies. In that the enemy-dispelling (oblation) is to be offered subsequently at the full moon, the sacrificer by it drives away his enemies. Indra, having slain Vrtra, lost the gods and his power. He saw the (offering) to Agni on eight potsherds at the new moon, and the curds for Indra [1]. He offered it, and by it he won the gods and his power. In that at the new moon there is (an offering) to Agni on eight potsherds, and curds for Indra, the sacrificer wins by it the gods and power. When Indra had slain Vrtra, his power and strength went into the earth; then the plants and roots were born. He ran up to Prajapati, (saying), 'Now that I have slain Vrtra, my power and strength [2] have gone into the earth; then the plants and roots have been born.' Prajapati said to cattle, 'Collect it for him.' The cattle collected it from the plants in themselves; they milked it.

Verily one wins the gods with the first, power with the second; verily one conquers the world of the gods [3] with the first; the world of men with the second; he performs several forms of sacrifice. This offering is called 'the friendly'; for him there is in this world prosperity on whom the moon rises in the west after he hag sacrificed on that day. He who desires heaven should sacrifice with the Daksayana sacrifice. On the full moon he should offer the Samnayya; on the new moon he should sacrifice with clotted curds for Mitra and Varuna. On the full moon (the Soma) is pressed for the gods; during this half-month it is pressed forth for them, and a cow for Mitra and Varuna is to be slaughtered for them at the new moon. In that [4] he sacrifices on the day before, he makes the sacrificial enclosure. In that he drives away the calves, he metes out the seat and the oblation holder. In that he sacrifices, he produces with the gods the pressing day. He drinks for the half-month Soma in carouse with the gods. In that he sacrifices at the new moon with clotted curds for Mitra and Varuna, the cow which is slaughtered for the gods becomes his also. He mounts upon the gods in truth who mounts upon their sacrifice [5]. Just as a great man who has attained (fortune) desires (and does), so he does. If he misses the mark he becomes worse; if he does not, he remains the same. One who desires distinction should sacrifice with it, for this sacrifice has a razor edge, and swiftly he becomes holy or perishes. His vow is: he shall not speak untruth; be shall not eat meat; he shall not approach for all a woman; they shall not clean his raiment with cleansing stuff; for all these things the gods do not do. The new and the full moon (sacrifices) are the chariot of the gods. He, who having offered the new and the full moon (sacrifices) Sacrifices with Soma, rests in the chosen resting-place of the gods which is conspicuous for its chariot (tracks).

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.

l Butter-necked [4], fat is his wife; Fat his sons and not meagre, Who with his wife eager to offer a good sacrifice Hath given to Indra the milk admixture together with the pot (of Soma)., m May the milk admixture place in me strength and good offspring And food, wealth and fair fame, (Me that am) conquering the fields with might, O Indra, And casting down my rivals. n Thou art being, place me in being; thou art the mouth, may I be o From sky and earth I take thee. p May the All-gods, belonging to all men [5], move thee forward. q In the sky make firm the gods, in the atmosphere the birds, on earth the creatures of earth. r With the firm offering the firm Soma, we transfer, That the whole world may be for us Free of sickness and of kindly intent; s That Indra may make All the clans for us of one mind, That all the quarters May be ours alone. In that the Hotr addresses the Adhvaryu, he makes the thunder bolt advance towards him; 'O reciter of hymns', he says in response at the morning pressing; the syllables herein are three, the Gayatri has three Padas, the morning pressing is connected with the Gayatri; verily with the Gayatri he places the thunderbolt within the morning pressing. 'The hymn hath been uttered', he says in response at the midday pressing; the syllables herein are four, the Tristubh has four Padas, the midday pressing is connected with the Tristubh; verily with the Tristubh he places the thunderbolt within the midday pressing [1]. 'The hymn hath been uttered to Indra', he says in response at the third pressing; the syllables herein are seven, the Çakvari has seven Padas, the thunder bolt is connected with the Çakvari; verily with the thunderbolt he places the thunderbolt within the third pressing. The theologians say, 'He indeed would be an Adhvaryu who should produce the metres in the responses according to the pressings; he would bestow brilliance upon himself at the morning pressing, power at the midday pressing, and cattle at the third pressing.

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.

Thou art the atmosphere [3]; may the Adityas fashion thee with the Jagati metre in the manner of Angiras. Thou art the sky; may the All-gods, common to all men, fashion thee with the Anustubh metre, in the manner of Angiras. Thou art the quarters; thou art the fixed (quarter); fix in me offspring, increase of wealth, richness in cattle, richness in heroes, (subject) his fellows to the sacrificer. o Thou art the girdle of Aditi. p Let Aditi seize thy hole with the Pankti metre, in the manner of Angiras. q Having made the great pan, Wrought of clay, as a birthplace for Agni, Aditi gave it to her sons, (Saying), 'Let them cook it.' a May the Vasus fumigate thee with the Gayatri metre, in the manner of Angiras; may the Rudras fumigate thee with the Tristubh metre, in the manner of Angiras; may the Adityas fumigate thee with the Jagati metre, in the manner of Angiras; may the All-gods, common to all men, fumigate thee with the Anustubh metre, in the manner of Angiras; may Indra fumigate thee in the manner of Angiras; may Visnu fumigate thee in the manner of Angiras; may Varuna fumigate thee in the manner of Angiras. b May Aditi, connected with the All-gods, the goddess, dig thee on the abode of earth, in the manner of Angiras, O trench. c May the wives of the gods [1], the goddesses, connected with the All-gods, place thee on the abode of earth, in the manner of Angiras, O pan. d May the Dhisanas, the goddesses connected with the All-gods, kindle thee on the abode of earth, in the manner of Angiras, O pan; may the wives, the goddesses, connected with the All-gods, prepare thee on the abode of earth, in the manner of Angiras, O pan; may the protectors, the women, the goddesses, connected with the All-gods, cook thee on the abode of earth, in the manner of Angiras, O pan. e O Mitra, cook this pan; may it not break. f This I place around thee, to prevent breaking. g Mitra, extending, compasseth This sky in greatness [2], And the earth with his fame.

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

'O plants, do ye rejoice [9] in him', he says; Agni's portion is the plants; verily he unites him with them. 'Rich in flowers and having fair leaves', he says; therefore plants produce fruit. 'This germ of yours, of due season, hath sat him in his ancient seat', he says; verily in those he establishes them from whom he makes him to fall. With two verses he deposits (it), for support. Agni when tied up is connected with Varuna; 'With extending blaze', (with these words) he unloosens (him); verily, instigated by Savitr, he lets loose on all sides the wrath of Varuna that is in him. He pours water down; the waters are appeased; verily by the waters appeased he calms his pain; with three (verses) he pours (it) down, Agni is three fold; verily he calms Agni's pain throughout his whole extent. 'Mitra having united the earth', he says; Mitra is the auspicious one of the gods; verily [1] with him he unites him, for atonement. If he were to unite him with sherds of domestic pots, he would afflict domestic pots with pain; he unites (him) with fragments of broken pots; these are not used for life; verily he afflicts them with pain. He unites (him) with sand, for support, and for healing. He unites (him) with goat-hair; the female goat is Agni's dear form; verily he unites him with his dear form, and thus with brilliance. He unites him with the hairs of a black antelope skin [2]; the black antelope skin is the sacrifice; verily he unites the sacrifice with the sacrifice. 'The Rudras, having gathered together the earth', he says; these deities first gathered him together; verily with them he gathers him together. 'Thou art the head of Makha', he says; Makha is the sacrifice, the firepan is his head; therefore he says thus. 'Ye are the two feet of the sacrifice', he says, for these are the two feet of the sacrifice [3]; and also (it serves) for support. He hands (the pan) over with one set (of verses), and addresses it with another, to make a pairing.

'We from the darkness', he says; the darkness is the evil one; verily from him he smites away the evil one. 'We have come to the highest light', he says; the highest light is yonder sun; verily he attains unity with the sun. The year lags not, his future fails not, for whom these are performed. The last he recites with the word 'light' in it; verily he bestows on him light above, to reveal the world of With six (verses) he consecrates; the seasons are six; verily he consecrates him with the seasons. With seven he consecrates; the metres are seven; verily he consecrates him with the metres. 'Let every man of the god that leads', with the final Anustubh he offers; the Anustubh is speech; therefore speech is the highest of the breaths. The first quarter foot is deficient by one syllable; therefore men live upon the incomplete part of speech. He offers with a full (one), for Prajapati is full as it were; (verily it serves) to obtain Prajapati [1]; he offers with one that is deficient, for from the deficient Prajapati created offspring; (verily it serves) for the creation of offspring. If he were to heat it on the flame, he would win what has been, if on the embers, what is to be; he heats it on the embers; verily he wins what is to be, for what is to be is greater than what has been. With two verses he heats (it); the sacrificer has two feet; (verily it serves) for support. The pan is gathered together with holy power and the Yajus; if it should break, the sacrificer would be ruined [2], and his sacrifice destroyed. 'O Mitra, do thou heat this pan', he says; Mitra is holy power; verily on holy power he establishes it; the sacrificer is not ruined, nor is his sacrifice destroyed. If it should break, he should unite it with the selfsame potsherds; that is the atonement for it. If a man has attained prosperity, he should for him deposit (the fire) after producing it by friction; this is one that has succeeded; verily he approaches his own deity [3].

For him who desires prosperity should be used (the fire) which comes to life from the pan, for from it is it produced, it is self-produced by name; verily he becomes prosperous. If he desire of a man, 'May I produce a foe for him', he should take for him (fire) from elsewhere, and deposit it; verily straightway he produces a foe for him. From a frying-pan he should (take fire) and deposit (it) for one who desires food; in a frying-pan food is kept; verily he wins food with its birth place [4]. He deposits Muñja grass; Muñja is strength; verily he bestows upon him strength. Agni departed from the gods, he entered the Krumuka wood; he deposits Krumuka; verily he wins what of Agni is there imbued. With butter he joins (it); butter is the dear home of Agni; verily he unites him with his dear abode, and with brilliance also [5]. He puts on (a stick) of Vikankata wood; verily he wins radiance; he puts on one of Çami, for atonement. 'Do thou sit down in the lap of this mother', with three (verses) he adores (the fire) when born; three are these worlds; verily he attains reputation in these worlds; verily also he bestows breaths on himself. Formerly Agni would not burn what was not cut by the axe, but Prayoga, the seer, made that acceptable to him. 'Whatever logs we place on thee', (with these words) he puts on a kindling-stick; verily he makes what is not cut by the axe acceptable to him; all is acceptable to him who knows thus. He puts on one of Udumbara wood; the Udumbara is strength; verily he confers strength upon him. Prajapati created Agni; him on creation the Raksases [1] were fain to destroy; he saw that (hymn) of the Raksasslaying (one); therewith he smote away the Raksases; in that it is (the hymn) of the Raksas-slaying one, thereby he drives away the Raksases from Agni when born. He puts on one of Açvattha wood; of trees the Açvattha is the overcomer of foes; (verily it serves) for victory. He puts on one of Vikankata; verily he wins light.

'Thou art the portion of the Yavas', (with these words he puts down) on the south; the Yavas' are the months, the Ayavas are the half-months; therefore the months turn to the south; the Yavas are food, offspring is food; verily he places food on the south; therefore with the right food is eaten. 'Thou art the portion of the Rbhus', (with these words he puts down) on the west, for support. 'The revolving, the forty-eightfold', (with these words he puts down) on the north, to confer strength on these two worlds; therefore these two worlds are of even strength [5]. He becomes first for whom these are placed on the east as the beginning (of the sacrifice), and his son is born to be first; he eats food for whom on the south these (are placed) rich in food, and a son is born to him to eat food; he finds support for whom these (are placed) on the west, full of support; he becomes forcible for whom these (are placed) on the north, full of force, and a forcible son is born to him. The fire is a hymn; I verily in that this arrangement [6] is made are its Stotra and Çastra produced; verily in the hymn the Arkya (Saman and Çastra) is produced; he eats food, and his son is born to eat food, for whom this arrangement is made, and he too who knows it thus. He puts down the creating (bricks); verily he wins things as created. Now there was neither day nor night in the world, but it was undiscriminated; the gods saw these dawn (bricks), they put them down; then did this shine forth; for him for whom these are put down the dawn breaks; verily he smites away the dark. 'O Agni, drive away those foes of ours that are born', (with these words) he puts down on the east; verily he drives away his foes on birth. 'That are born with force', (with these words he puts down) on the west; verily he repels those that are to be born.

The Piling of the Fire Altar (continued) In that he completes (the sacrifice) with one animal, (it is) for the continuity of the sacrifice and to avoid cutting it in two. The male animals belong to Indra; in that being Indra's they are offered to the fires, he causes strife among the deities. He should use Tristubh verses, appertaining to Agni, for the Yajyas and Anuvakyas; in that they appertain to Agni, (the verses) are Agni's, in that they are Tristubhs (they are) Indra's; (verily they serve) for prosperity; he does not cause strife among the deities. To Vayu of the team he offers a hornless (animal); Vayu is the brilliance of Agni; it is offered to brilliance; therefore wheresoever the wind [1] blows, the fire burns; verily it follows its own brilliance. If he were not to offer to him of the team, the sacrificer would go mad; (an offering) is made to him of the team, to prevent the sacrificer going mad. The Yajya and the Anuvakya, contain (the words) 'wind' and 'white', to secure brilliance. 'The golden germ first arose', (with these words) he pours out the butter portion; the golden germ is Prajapati; (verily it serves) for likeness to Prajapati. This (animal) is slain to make up all forms of animals; its hairs are [2] the form of man, its lack of horns that of horses, the possession of one set of incisors only that of cows, the sheep-like hooves that of sheep, that it is a goat, that is the form of goats. The wind is the abode dear to cattle; in that it is offered to Vayu, in accord cattle wait upon him. 'Should an animal be offered to Vayu, or to Prajapati?' they say; if he were to offer it to Vayu, he would depart from Prajapati; if he were to offer it to Prajapati, he would depart from Vayu [3]; in that the animal is offered to Vayu, therefore he does not depart; in that a cake is offered to Prajapati, therefore he does not depart from Prajapati; in that it is offered on twelve potsherds, therefore he does not depart from Vaiçvanara.

When about to consecrate himself, he offers to Agni and Visnu on eleven potsherds; all the deities are Agni; the sacrifice is Visnu; verily he lays hold of the deities and the sacrifice; Agni is the lowest of the deities, Visnu the highest; in that he offers to Agni and Visnu on eleven potsherds, the sacrificer envelops the gods [4] on both sides and wins them. By the cake the gods prospered in yonder world, by the oblation in this; he who desires, 'May I prosper in yonder world', should offer a cake; verily he prospers in yonder world. In that it is offered on eight pot sherds, it is connected with Agni, in that it is offered on three potsherds, it is connected with Visnu; (verily it serves) for prosperity. He who desires, 'May I prosper in the world', should offer an oblation; the ghee belongs to Agni, the rice grains to Visnu, therefore [5] an oblation should be offered; verily he prospers in this world. It is (an offering) to Aditi; Aditi is this (earth); verily he finds support in this (earth); verily also be extends the sacrifice over this. He who piles the fire without keeping it in the pan for a year-(it is with him) as when an embryo is dropped prematurely would go to ruin; he should offer before (the others) on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; even as (an embryo) attaining a year's growth [61 is born when the due season' is come, so he having obtained the year when the due season is come, piles the fire; he goes not to ruin. Vaiçvanara is the form dear to Agni; verily he wins the form dear to him. These offerings are three; these worlds are three; (verily they serve) for the mounting of these worlds. Prajapati after creating creatures in affection entered into them; from them he could not emerge; he said, 'He shall prosper who shall pile me again hence.' The gods piled him; then they prospered; in that they piled him, that is why the piling has its name. He who knowing thus piles the fire is prosperous.

The tortoise is put down for the world of heaven; 'To the four quarters let the fires advance', he says [2]; verily by it he recognizes the quarters; 'May he bear this sacrifice for us, well knowing', he says, for guidance to the world of heaven; 'The holy power is the kindling-stick of the libations', he says. By means of the holy power the gods went to the world of heaven; in that he puts down (the tortoise) with (a verse) containing the word 'holy power', by the holy power the sacrificer goes to the world of heaven. c The fire is Prajapati here; cattle are the offspring; the form the metres; all colours of bricks should he make; verily by the form he wins offspring, cattle, the metres; verily also he piles it winning it for offspring, cattle, the metres. a In me I take first Agni, For increase of wealth, for good offspring with noble heroes; In me offspring, in me radiance I place; May we be unharmed in our body with good heroes. b The immortal Agni who hath entered Into us mortals within the heart, O fathers, May we enclose him in ourselves; May he not abandon us and go afar. If the Adhvaryu without taking the fire in himself were to pile it, he would pile his own fire also [1] for the sacrificer. Now cattle depend upon the fire; cattle would be likely to depart from him. 'In me I take first Agni', he says; verily in himself he supports his own fire, cattle depart not from him. b The theologians say, 'Since clay and water are not food for Agni, then why is he piled with clay and water?' In that he joins with water [2] and all the deities are the waters, verily he unites him with the waters. In that he piles with clay and Agni Vaiçvanara is this earth, verily he piles Agni with Agni. c The theologians say, 'Since the fire is piled with clay and water, then why is it called the fire?' In that he piles with the metres and the metres are fires, therefore is it called fire.

'Heaven and earth', he says, for the sacrifice is in heaven and earth. 'Wide atmosphere', he says, for the sacrifice is in the atmosphere. 'May Brhaspati rejoice in our oblation' [3], he says. Brhaspati is the holy power (Brahman) of the gods; verily by the holy power he wins this sacrifice for him. If he were to say vidheh then he would stumble on the sacrificial post; he says vrdhatu; verily he avoids the sacrificial post. Prajapati created the sacrifice. Being created it went away. It crushed the Yajus, it crushed the Saman; the Rc raised it; in that the Rc raised (it), hence the elevating offering has the name. With a Rc [4] he sacrifices, to support the sacrifice. 'It was the Anustubh among the metres which supported it', they say. Therefore he sacrifices with an Anustubh, to support the sacrifice. 'It was the twelve "calf-binders" which supported it', they say. Therefore with twelve those who know the 'calf-binders', consecrate. This Rc is an Anustubh; the Anustubh is speech; in that he consecrates him with this Rc, he consecrates him with the whole of speech. 'Let every (man) of the god who leads ', he says. By that (the Rc) is connected with Savitr. '(Let every) man choose the companionship' [5], he says. By that (the Rc) has the Pitrs for its deity.' 'Every man prayeth for wealth', he says. By that (the Rc) is connected with the All-gods. 'Let him choose glory that he may prosper', he says. By that (the Rc) is connected with Pusan. This Rc indeed is connected with all the gods. In that he consecrates with this Rc, he consecrates him with all the gods. The first quarter- verse is of seven syllables; the other three are of eight syllables. The three approach the eight; the four the eight. Because it has eight syllables [6] it is a Gayatri. Because it has eleven syllables it is a Tristubh. Because it has twelve syllables, it is a Jagati. This Rc indeed is all the metres. In that he consecrates him with this Rc, he consecrates him with all the metres.

If he were to deposit (the gold) without fastening it on, then the foetuses of offspring would be liable to miscarriage. He deposits it fastening it on, to secure the foetuses. He fastens it so that it cannot be untied, for the production of offspring. The cow with which the Soma is bought is speech. 'Thou art the strong', he says; for what he strengthens in his mind, that he expresses in speech. 'Grasped by mind', he says; for by mind is speech grasped. 'Acceptable to Visnu he says [2]. Visnu is the sacrifice; verily be makes her accept able to the sacrifice. 'Through the impulse of thee, of true impulse', he says; verily he wins speech which is impelled by Savitr. As each part is performed, the Raksases are fain to injure the sacrifice; the path of Agni and Surya is one which the Raksases cannot injure. 'I have mounted the eye of the sun, the pupil of the eye of Agni', he says. He mounts the path which is not injured by the Raksases [3]. The cow with which the Soma is bought is speech. 'Thou art thought, thou art mind', he says; verily he instructs her. Therefore children are born instructed. 'Thou art thought', he says, for what one thinks in the mind one expresses in speech. 'Thou art mind', he says; for what one grasps by the mind one performs. 'Thou art meditation', he says; for what one meditates with the mind one expresses in speech [4]. 'Thou art the gift (to the priests)', he says; for (the cow) is the gift. 'Thou art of the sacrifice', he says; verily he makes her fit for the sacrifice. 'Thou art of kingly power', he says, for she is of kingly power. 'Thou art Aditi, double-headed', he says. In that to Aditi belong the opening and the concluding oblations of the sacrifices, therefore does he say that. If (the cow) were not bound, she would be unrestrained; if she were bound by the foot, she would be the funeral cow, and the sacrificer would be likely to perish [5].

The axle which is tied on both sides is Varuna of evil speech; if it were to creak, it would creak against the house of the sacrificer. 'With fair voice, O god, do thou address the dwelling', he says; the dwelling is the house; (verily it serves) for atonement. The wife (of the sacrificer) [1] anoints (them), for the wife is every one's friend, for friendship. The share of the wife in the sacrifice makes a pair; verily also the wife grasps the sacrifice that it may not be interrupted. Now the Raksases following in its track seek to injure the sacrifice; he makes a libation in the two tracks with Rc verses addressed to Visnu. The sacrifice is Visnu; verily he drives away the Raksases from the sacrifice. If the Adhvaryu were to pour the libation in (a place) without fire, the Adhvaryu would become blind, the Raksases would injure the sacrifice [2]. He puts gold down on it before making the libation; verily he makes the libation in that which has fire; the Adhvaryu does not become blind, the Raksases do not injure the sacrifice. 'Come ye two forward, ordaining the offering', he says; verily he makes them go to the world of heaven. 'There rejoice on the height of the earth ', he says, for the place of sacrifice is the height of the earth. Now the oblation-holder is the head of the sacrifice. 'From the sky, O Visnu, or from the earth' [3], with this Rc verse which contains a blessing he strikes in the prop of the southern oblation-holder; verily the sacrificer at the beginning of the sacrifice wins blessings. Now Danda Aupara split by the Vasat call the axle of the third oblation-holder; the third cover put on the oblation-holder (serves) to make up the third oblation-holder, The oblation-holder is the head of the sacrifice. 'Thou art the forehead of Visnu: thou art the back of Visnu', he says. Therefore so often is the head divided. 'Thou art the string of Visnu; thou art the fixed point of Visnu', he says, for the oblation-holder is connected with Visnu as its deity.

Man is of a hundred (years of) life and of a hundred powers; verily in life and power do they find support. When a hundred make a thousand, then is one time to stop. Yonder world is measured by a thousand; verily they conquer yonder world. If one of them perish or they be oppressed, then is one time to stop, for that is a suitable opportunity. Kusurubinda Auddalaki desired, 'May I be rich in cattle.' He grasped this (rite) of seven nights, and sacrificed with it. Then indeed did be win all the domestic animals. He, who knowing thus sacrifices with (the rite) of seven nights, wins all domestic animals. (The rite) is of seven nights; the domesticated animals are seven, the wild seven, the metres seven, for winning both. There is an Agnistoma with the Trivrt (Stoma); verily he wins brilliance [1]. There is a Pañcadaça (Stoma); verily he wins power. There is a Saptadaça (Stoma), for the winning of food; verily also by it he is propagated. There is an Ekavinça (Stoma), for support; verily he places radiance in himself. There is a Trinava (Stoma), for conquest. There is an Agnistoma with the Pañcadaça (Stoma) to obtain Prajapati; it has (the characteristics of) the Mahavrata, to win food. There is a Viçvajit Atiratra with all the Prsthas, to conquer all. If they were in the preceding days to perform the Prsthas in the obvious way, and similarly in the Viçvajit [2], the last day would be as when one sits down to a cow which has already been milked; it would not be good enough for even a single night (rite). In the preceding days they perform the Brhat and the Rathantara. The Rathantara is this (earth), the Brhat yonder (sky); verily they depart not from them; verily also in them do they find support. In that they perform the Prsthas in the Viçvajit in the obvious manner, it is as when one milks a cow which is ready to give. Brhaspati desired, 'May I be resplendent.' He saw this rite of eight nights, he grasped it, and sacrificed with it.

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

They offer a beast to Prajapati-Prajapati is the sacrifice that the sacrifice may not be abandoned. For six months (as they go) hence the Brahman's Saman should be the 'victorious'. The 'victorious' is the holy power (Brahman); verily they go winning the world of heaven by the holy power (Brahman); for the world of heaven is as it were opposite from hence. When they come thence the Brahman's Saman for six months should be 'O Indra, bear us strength, as a father to his sons. Guide us, O thou that art much invoked, on our path. Living, may we attain the light.' The light is this world, the light is offspring; verily they come, gazing on this world by repeating When the gods had come to the end, their power and strength departed. They won them again by the Kroça (Saman), and that is why the Kroça has the name. In that they sing the Kroça at the end of the pit, they win power and strength at the end of the sacrifice. They sing the Sattra syarddhi (Saman) at the end of the Ahavaniya; verily, making Agni a witness, they advance to prosperity. They sing the Prajapater Hrdaya within the shed; verily they win his favour. They sing the Çloka (Saman) in front of the Sadas [1], the Anuçloka (Saman) behind; verily fame is their portion at the end of the sacrifice. The Adhvaryu sings nine (verses). Nine are the breaths in man; verily he places breaths in the sacrificers. All of them are addressed to Indra; verily he places power (indriya) in the breaths. He sings without the Pratihara. Therefore a man can contract all the other members (of the body) except the head, but the bead not. The Rathantara (Saman) has the Pañcadaça (Stoma); verily they win power. The Brhat has the Saptadaça [2], for the winning of food; verily also they are propagated by it. The Bhadra (Saman) has the Ekavinça (Stoma) with Dvipada verses, for support. The wives (of the sacrificers) sing, for offspring, for propagation. Prajapati created offspring; he desired, 'May I gain the kingship over them.

n Do thou with good labour elaborate this offering for the gods. o Utter food, utter strength; p Make ye glorious sounds. q May we be victorious in contest. r Thou art increased by the rain. s May that which is increased by the rain recognize thee. t The Raksas is cleared away, the evil spirits are cleared away. u Thou art the share of the Raksases. v Let the wind separate you. w Let the god Savitr of golden hands, seize you. a The 7 Raksas is shaken off, the evil spirits are shaken off. b Thou art the skin of Aditi, may the earth recognize thee. c Thou art the supporter of the sky, may the skin of Aditi recognize thee. d Thou art a bowl of rock, may the supporter of the sky recognize thee. e Thou art a bowl made of the rock, may the rock recognize thee. f On the impulse of the god Savity, with the arms of the Açvins, with the hands of Prisan, I pour thee out. g Thou art stimulating, stimulate the gods. h For expiration thee, for inspiration thee, for through-breathing thee (I pound). i May I extend for long the life (of the sacrificer). k Let the god Savitr, of golden hands, seize you. a Bold art thou, support our prayer. b O Agni, drive off the fire that eats raw flesh, send away the corpse-eating one, hither the fire that sacrifices to the gods. c The Raksas is burnt, the evil spirits are burnt. d Thou art firm; make firm the earth, make life firm, make offspring firm, make his follows subordinate to this sacrificer. e Thou art a supporter, make firm the atmosphere, make expiration firm, make inspiration firm, make his fellows subordinate to this sacrificer. f Thou are supporting, make the heaven firm, make the eye [1] firm, make the ear make his fellows, &c. g Thou art a support, make the quarters firm, make the organ firm, make offspring firm, make his fellows, &c. h Ye are gatherers, bring offspring to this sacrificer, wealth to him, make his fellows, &c. i Be ye heated with the heat of the Bhrgus and the Angirases.

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

' n Make famous the Soma-presser, O lord of prayer, Even as (thou did make famous) Kaksivant Auçija. o Never art thou barren, O Indra, Never dost thou fail thy worshipper; Now more and more is thy divine gift increased, O bountiful one. p May we set thee around us, O Agni, The sage, the strong, as a fort, Of daring hue, day by day Destroyer of that which may be broken. q 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, bringing light for N. N. There is no sacrifice without a Saman. 'As we approach the sacrifice', he says; verily he yokes a Stoma with it. 'Approach', he says; offspring and cattle approach the world; verily he approaches cattle and offspring and this world. 'After his ancient splendour', he says; the ancient is the world of heaven; verily he mounts upon the world of heaven. 'Agni is the head of the sky, the height', he says; verily he makes him the head [1] of his equals, and verily from the world of the gods he rests in the world of men. 'Here hath he first been established by the establishers', he says; verily he makes him the principal. 'Ye twain shall be summoned, O Indra and Agni', he says; verily he wins might and force. 'This is thy due place of birth', he says; wealth is cattle; verily he wins cattle. With six (verses) he pays reverence; the seasons are six [2]; verily he rests on the seasons. With six subsequent (verses) he pays reverence; they make up twelve; the year has twelve months; verily he rests on the year. Just as a man, a horse, a cow, are worn out, so the fire when established wears out; at the end of the year he pays reverence with (verses) containing the words Agni and pu; verily he renews it and makes it unageing, and also purifies it. He pays reverence; that is his union.

Then he burns at the end the plants; they then grow more numerous. In that he offers in the evening, he thus pours seed, and makes it productive by the morning (offering). Seed when poured does not prove fruitful unless modified by Tvastr; as many modifications of seed when poured [1] as Tvastr makes, in so many shapes does it become fruitful; the sacrificer is the divine Tvastr. He pays reverence with many (verses); verily he makes many modifications of the seed when poured. He is fruitful and day by day becomes greater, who knowing thus pays reverence to the fire. The day was the gods', the night the Asuras'. The Asuras entered night with all the precious wealth of the gods [2]; the gods thought that they were abandoned; they perceived, 'The night is Agni's, cattle are Agni's; verily let us praise Agni here; he being praised by us will restore our cattle.' They praised Agni; be praised by them delivered their cattle from night to day; the gods having gained their cattle per formed their desires. He who knowing thus pays reverence to the fire becomes possessed of cattle [3]. The sun went from this world to yonder world; he having gone to yonder world bethought him again of this world; having returned to this world he had fear of death, for this world is, as it were, yoked with death. He reflected, 'Let me praise Agni here; he, praised, will make me go to the world of heaven.' He praised Agni; he, praised, made him go to the world of heaven. He who [4] knowing thus pays reverence to the fire, goes to the world of heaven and lives all his days. He mounts these two fires who pays reverence to them; he acts according to the desires of one who has attained a higher place. He pays reverence at night, not in the morning, for vows are mingled at night, the bad and the good are on the same level, the fire is the light, the evening is the darkness; in that [5] he pays reverence by night, he overcomes the darkness by light. 'Should reverence be paid to the fire or not?

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.

d 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 [1]. c In whom the seven Vasavas rest As it were firm rooted, The Rsi of farthest hearing, The glowing pot is the guest of Indra. f In the raw thou didst produce the cooked, And madest the sun to mount in the sky; Like the glowing pot heat ye the Saman With good prayers, delightful to the lover of song. g Indra the singers aloud, Indra with praises the praisers, Indra the songs have praised. h The singers sing thee [2]; The praisers hymn thy praise; The Brahmans raise thee, 0 Çatakratu, like a pole. i Let us offer our praise to him who delivereth from trouble, Swiftest to give, celebrating his loving kindness; O Indra, accept this oblation; May the desires of the sacrificer be fulfilled. k That to which Dhisana impelled me have I produced; I shall praise Indra before the decisive day; Him that goeth as with a ship Both parties invoke that there he may rescue us. l First lord of sacrifices [3], Freeing from trouble, the best of those worthy of offering, Son of the waters, the impeller, O ye Açvins; Do ye confer power and strength on this one. m Smite away our foes, O Indra; Cast down the warriors; Make him low Who is hostile to us. n O Indra, thou wast born for rule, for prosperous strength Of the people, O strong one; Thou didst smite away the unfriendly folk, And madest wide room for the gods. o Like a dread beast, evil, roaming the mountains, He hath come from the furthest place [4]; Sharpening thy lance, thy sharp edge, O Indra, Smite the foes, drive away the enemy. p Drive away the foe, the enemy, Smash the jaws of Vrtra; In rage do thou avert the anger Of him who is hostile to us. q The guardian Indra, the helper Indra, The hero ready to hear at every call, Indra, I invoke the strong one, invoked of many, Indra; May Indra in his bounty bestow on us prosperity.

He who is long ill should offer to Agni (a beast) with black neck, and a brown (beast) to Soma; the body of him whose illness is long goes to Agni, the sap to Soma; verily he ransoms from Agni his body, from Soma his sap, and even if his life is gone, yet he lives. He who desires offspring should offer to Soma a brown (beast), and to Agni one with a black neck; Soma [7] is the depositor of seed, Agni the producer of offspring; verily Soma deposits seed for him, Agni produces offspring; he obtains offspring. The Brahman who despite study does not win fame should offer to Agni (a beast) with a black neck, and to Soma a brown (one); in that (the beast) is offered to Agni, thereby he places brilliance in him; in that (the beast) is offered to Soma, thereby (be places) splendour. The one with a black neck is for Agni; verily he drives away the darkness from him: it is white [8]; verily he bestows brilliance on him. There is a brown one for Soma; verily he bestows splendour and radiance on him. He who has a dispute for a Purohitaship should offer (a beast) with a black neck to Agni, a brown one to Soma, and one with a black neck to Agni; the Brahman is connected with Agni, the prince with Soma; on either side of (the beast) for Soma there is one for Agni; verily with brilliance, with the Brahman, he seizes on either side the kingdom, and forthwith appropriates it; they choose him as Purohita. The gods and the Asuras strove for these worlds; Visnu saw this dwarf, he offered it to its own deity; then he conquered these worlds. One who is engaged in a struggle should offer a dwarf (beast) to Visnu; then he becomes Visnu and conquers these worlds. He should offer on an uneven (place), for these worlds are uneven as it were; (verily it serves) for prosperity. He who is engaged in a contest should offer (a beast) with a spot on its forehead and horns bent forward to Indra, the angry, the wise [1]. By power (indriyá), by anger, by wisdom, one wins a contest.

When the Yatis were being eaten, their heads fell away; they became Kharjuras; their sap rose upwards, they became Kariras; the Kariras are connected with Soma; the offering connected with Soma makes rain to move from the sky; in that there are Kariras (in the sacrifice) [2], by means of an offering which is connected with Soma he wins the rain from the sky. With honey he unites (them); honey is the sap of the waters and the plants; verily it rains from the waters and the plants; verily also he brings down rain from the waters and the plants. 'Gladdening, obedient', (with these words) he unites (them); verily he approaches them by their names; just as one may say, 'Come hither, N. N.', so by their names [3] he makes them move forward. Thou art the fetter of the strong horse; for rain I yoke thee', he says the horse is strong, Parjanya is strong; becoming black as it were he rains; verily he unites him with his hue, to win the 'O gods having wealth, O gods granting protection, O gods drinking together', (with these words) he ties on; verily by means of the gods he daily seeks rain. If it should rain, so much only should be offered; if it should not rain, on the next day he should offer an oblation. Mitra and Varuna are day and night, by day and night Parjanya rains, for by night or by day he rains; verily he has recourse to Mitra and Varuna with their own share; verily they [1] make Parjanya rain for him by day and night. To Agni, hiding his abode, he should offer a cake on eight potsherds, to the Maruts on seven potsherds, to Surya on one potsherd; Agni thence causes the rain to arise, the Maruts lead it out when produced; when yonder Sun Moves low with his rays, then he rains; becoming a hider of his abode, as it were, he rains; these deities are the lords of rain; them he has recourse to with their own share; they [2] make Parjanya rain for him; even if he is not minded to rain yet he rains.

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.

Then the gods [8] prospered, the Asuras were defeated. The man, who knows thus and for whom they chose his list of ancestors, prospers himself, his enemy is defeated. If a Brahman and a non-Brahman have a litigation, one should support the Brahman; if one supports the Brahman, one supports oneself; if one opposes the Brahman, one opposes oneself therefore one should not oppose a Brahman. a Life to thee. b Life-giving, O Agni, c Swell up. d Together thee. e Thy wrath. f The uppermost. g Forward, O goddess. h From the sky to us. i O Agni and Visnu. k O Agni and Visnu. l This for me, O Varuna. m To thee for that I go. n Upwards o The radiant. p The child of the waters hath mounted the lap Of the devious ones, rising up and clothed in the lightning; Bearing his highest greatness The golden-coloured young ones go about. q Some [1] meet, some go up, The streams fill their common stall; Round the pure shining son of the waters The pure waters stand. r The austere maidens, go around the youth; The waters, making him clean; Agni shineth forth with pure radiance with wealth, Unkindled, butter-clad in the waters. s I seek the help Of Mitra and Varuna, joint kings; May they be gracious to such as I. t O Indra and Varuna, grant ye great protection To our tribe, our people, for the sacrifice [2] May we conquer in battle the evil-minded, Him who is fain to overpower the man who long sacrificeth. u To us, O Mitra and Varuna. v Forth your arms. w O Agni, do thou, wise one, Appease by sacrifice for us the wrath of Varuna; Best sacrificer, best of bearers, radiant, Free us from every foe. x Do thou, O Agni, be nearest to us, Closest to help, at the dawning of this dawn; Appease for us by sacrifice Varuna [3], bestowing (on him); Show thy mercy and be ready to hear our call. y 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.

i Of thee, O god Soma, who hast the Adityas for thy troop, who knowest the heart, who belongest to the third pressing, who hast the Jagati for thy metre, who art drunk by Indra, who art drunk by Naraçansa, who art drunk by the fathers, who hast sweetness, and who art invited, I invited eat. k Swell up, lot thy strength be gathered From all sides, O Soma; Be strong in the gathering of might. l Impel my limbs, O thou with tawny steeds, Do not distress my troops; Propitious do thou honour for me the seven sages; Do not go below my navel [3]. m We have drunk the Soma, we have become immortal, We have seen the light, we have found the gods; What can the enmity, what the treachery, Of mortal man do to us, O immortal? n Whatever fault has been mine, Agni hath put that right, all-knower, he who belongeth to all men; Agni hath given back the eye, Indra and Brhaspati have given it back; Do ye two, O Açvins, Replace my eye within its sockets. o Of thee, O god Soma, over whom the Yajus is spoken, the Stoma sung [4], the Uktha recited, who hast tawny steeds, who art drunk by Indra, who hast sweetness, and who art invited, I invited eat. p Ye are to be filled; fill me With offspring and wealth. q That is thine, O father, and those that are after thee. That is thine, O grandfather, O great-grandfather, and those that are after thee. r Rejoice therein, O fathers, according to your shares. s Homage to your taste, O fathers; homage to your birth, O fathers; homage to your life, O fathers; homage to your [5] custom, O fathers; homage to your anger, O fathers; homage to your terrors, O fathers; O fathers, homage to you. t Ye that are in that world, may they follow you; ye that are in this world, may they u Ye that are in that world, of them be ye the most fortunate; ye that are in this world, of these may I be the most fortunate. v O Prajapati, none other than thou Comprehendeth all these creatures [6].

His sacrifice is broken whose speckled butter is spilt. He takes it again with a Rc addressed to Visnu; Visnu is the sacrifice; verily he unites the sacrifice by the sacrifice. a O God Savitr, he hath declared that to thee; that do thou impel and b The Brahman is Brhaspati. c Depart not from the life-giving Rc, from the Saman which protecteth d Let your wishes be accomplished, let your purposes (be accomplished). e Speak right and truth. f Praise ye on the impulse of the god Savitr. g The praised of the praised art thou, may the praised milk strength for me, may the praised of the praised come to me. h Thou art the Çastra of the Çastra [1], may the Çastra milk strength for me, may the Çastra of the Çastra come to me. i With power may we conquer, May we milk offspring and food. k May my wish be accomplished among the gods. l May splendour come to me. m The sacrifice hath become, it hath come into being, It hath been born, it hath waxed great; It hath become the overlord of the gods, May it make us overlords, May we be lords of wealth. n Either the sacrifice [2] milks the lord of the sacrifice, or the lord of the sacrifice milks the sacrifice. Him, who sacrifices not knowing the milking of the Stotra and the Çastra, the sacrifice milks, he after sacrificing becomes worse; he, who knowing the milking of these two sacrifices, milks the sacrifice; he after sacrificing becomes better. 'The praised of the praised art thou, may the praised milk strength for me, may the praised of the praised come to me. The Çastra, of the Çastra thou art, may the Çastra milk strength for me, may the Çastra of the Çastra come to me', he says; this is the milking of the Stotra and the Çastra; he who sacrifices knowing thus milks the sacrifice, and by sacrificing becomes better. a To the flying eagle hail! Vat! To him who approveth himself homage. To the support, the law, hail! Vat! To him who approveth himself homage. To the enclosing-stick which extendeth men hail! Vat!

The Placing of the Fire in the Fire-pan a Yoking mind first, Extending his thoughts, Savitr Discerning the light, Hath brought Agni from the earth. b Yoking with mind the gods, Going to the heaven, the sky, with thought, Those that are to make great light, Savitr instigates. c With mind well yoked are we In the instigation of god Savitr, For strength to go to the heaven. d They yoke their minds, they yoke their thoughts, The priests of the mighty wise priest, He alone, who knoweth the way, appointeth their functions [1] Great is the praise of the god Savitr. e I yoke with honour your ancient prayer; The praises go like Suras on their way; All the sons of immortality hear (it), Who have achieved dwellings divine. f He whose advance others followed, Gods, of the god praising might, He who meted out the regions of earth, He is the brilliant god Savitr in greatness. g O god Savitr, instigate the sacrifice, instigate the lord of the sacrifice [2] to good luck; may the divine Gandharva, who purifieth thoughts purify our thought; may lord of speech to-day make sweet our utterance. h This sacrifice for us, O god Savitr Do thou instigate, serving the gods, Finding comrades, ever victorious, Winning booty, winning heaven. i By the Rc make the Stoma to prosper, By the Gayatra the Rathantara, The Brhat with the Gayatri for its metre. k On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan, with the Gayatri metre, I take thee, in the manner of Angiras. l Thou art the spade, thou art the woman [3], from the abode of the earth I bear Agni of the dust in the manner of Angiras; with the Tristubh metre I grasp thee in the manner of Angiras. m Thou art the bearer, thou art the woman; through thee may we be strong to dig Agni of the dust in his place; with the Jagati metre I grasp thee in the manner of n Grasping in thy hand, Savitr, Bearing the spade of gold, Therewith digging Agni Do thou bring for us light unperishing.

k Sit thou, O Hotr, in thine own world, wise, Place thou the sacrifice in the birthplace of good deeds, Eager for the gods, do thou sacrifice to them with oblation; O Agni, bestow great strength on the sacrificer. l The Hotr hath sat him down in the place of the Hoty, wise, Glittering, shining, skilful, With vows and foresight undeceived, most wealthy, Bearing a thousand, pure-tongued Agni. m Sit thou down, thou art great, Burn [3] best servant of the gods; O Agni, pure one, send forth the ruddy smoke, O famous one, that can be seen afar. n Be born noble in the forefront of the days, Kind to the kindly, red in the woods; Bestowing seven jewels in every home Hath Agni sat him down as Hotr. a May I Vayu, Matariçvan, unite The broken heart of thee that art outstretched To him who moveth with the expiration of the gods, With thee, O goddess, be Vasat. b Wellborn, with light, Guard and protector, thou hast sat on the heaven; O Agni, thy garment of many hues, Put on, O thou that dost abound in light. c Arise, thou of fair sacrifice, Aid us with thy divine radiance; Brilliant to behold, with mighty blaze, Do thou come hither, O Agni, in response to our prayers [1]. d Arise erect to aid us, Like Savitr, the god; Erect to win the booty, When in contest we call on thee with the shining praisers. e Born, thou art the child of the two worlds, O Agni; a brilliant child distributed among the plants; A beauteous babe beyond the darkness outspread, Thou didst come thundering from thy mothers. f Be firm, of strong limbs, Swift, a mighty steed; Be broad, of kindly seat, Thou art the carrier of dust for Agni. g Be auspicious [2], for offspring Of men, O Angiras; Scorch not sky and earth, Nor the atmosphere, nor the trees. h Let the steed advance, thundering And resounding, the ass, the flier; Bearing Agni of the dust May he fall not before his day. i The ass, well yoked to your chariot, O ye strong ones, that thundereth, May he as swift envoy Bear hence Agni of the dust.

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

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.

e Hotr Adhvaryu, atoner, fire kindler, Holder of the stone, and skilled reciter, With this well-prepared sacrifice Well offered do ye fill the channels. f The cutters of the stake, the bearers of the stake, And they that fashion the top piece for the stake for the horse, And they that collect the cooking-pot for the steed [2], May their approval quicken us. g He hath come forth--efficacious hath been my prayer-- To the regions of the gods, straight backed; In him the sages, the seers, rejoice, For the prosperity of the gods a good friend have we made. h The bond of the strong one, the tie of the steed, The head stall, the rope of him, And the grass placed in his mouth, May all these of thine be with the gods. i Whatever of the horse's raw flesh [3] the fly eateth, Whatever on the chip or the axe hath stuck, Whatever is on the hands, the nails of the slayer, May all these of thine be with the gods. k The refuse that bloweth forth from the belly, The smell of raw flesh, Let the slayers see that in order Let them cook the fat to a turn. I Whatever flieth away from thy limb As it is cooked by the fire when thou art spitted, Let it fall not on earth, nor on the grass; Be that given to the eager gods. a Those who watch for the cooking of the strong one, And call out, 'It is fragrant; take it out,' And who wait to beg for the meat of the steed, May their approval quicken us. b The trial spoon of the meat-cooking pot, The vessels to hold the juice, The coverings of the dishes for warming, The hooks, the crates, attend the steed. c The starting-place, the sitting down, the turning, The hobbles of the steed, What it hath drunk, what it hath eaten as fodder [1], May all these of thine be with the gods. d May Agni, smoke smelling, not make thee crackle; May not the radiant pot be broken, smelling; Offered, delighted in, approved, offered with the Vasat cry, The gods accept the horse.

Thou art the helper, the worshipper, blow over me with healing, with wonder-working; hail! a Agni I yoke with glory, with ghee, The bird divine mighty in strength; Therewith may we fly to the expanse of the ruddy one, Mounting the heaven above the highest vault. b These are wings unaging of thee, the winged, Wherewith thou dost smite away the Raksases, O Agni; With these may we fly to the world of good men, Where are the seers, the first-born, those of yore. c Thou art piling, born of the ocean, the drop, The skilled one, the eagle, the righteous, The golden-winged busy bird, mighty, That hath sat down firmly in its place [1]. d Homage be to thee; harm me not, Thou dost stand resting on the head of all; Within the ocean is thy heart, thy life; Sky and earth are placed on the worlds. e Give of the water, cleave the holder of the water; from the sky, from Parjanya, from the atmosphere, from the earth, thence do ye help us with rain; thou art the head of the sky, the navel of earth, the strength of waters and plants, protection of all life, extending; homage to the way! f With that devotion wherewith the seers performed the session of sacrifice [2], Kindling Agni, bearing aloft the heaven, I set on this vault that Agni Whom men call him for whom the spread is strewed. g Him with our wives let us pursue, O gods, With our sons, our brothers, or by gold, Seizing the vault in the world of good action, Above the third firmament, in the light of the sky. h To the middle of speech hath the busy one arisen, Agni here, lord of the good, the wise; Established on the back of the earth, the radiant one, He casteth beneath his feet [3] the combatants. i Let Agni here, the most manly, strength-bestowing, Of a thousand shapes, shine unwearying, Radiant in the midst of the ocean; Do ye approach the abodes divine. k Move ye forward, go ye long together; Make ye the paths gods travelled, O Agni; In this highest abode O All-gods, sit ye with the sacrificer.

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.

O Arise to the sky, aim at the atmosphere, be united with the earth; thou art splendour; for splendour thee! He draws cups of water; the cups are the royal consecration; the fire is the consecration; the royal consecration is the consecration of Varuna; (the fire) to be piled is Agni's consecration; verily by them is he consecrated; verily also he conquers both the worlds, that of him who has offered the royal consecration and that of the piler of the fire. There are waters; the waters are foes of Agni; in that he puts the waters down below the fire, (they serve) to overcome his foe; he prospers himself, his foe is defeated. The waters are ambrosia [1]; therefore they sprinkle with water him who is faint; he does not go to ruin, he lives all his life, for whom these are put down, and who knows them thus. The waters are food, the waters are cattle, cattle are food; an eater of food and rich in cattle he becomes, for whom these are put down, and who knows them thus. They are twelve; the year has twelve months; verily by the year he wins food for him [2]; there are vessels used; in a vessel is food eaten; verily he wins food with its birthplace; up to the twelfth generation he eats food; moreover, he is not cut off from his vessel for whom these are put down, nor he who knows them thus. The pots and the pans make pairs, for the propagation of pairing; with offspring, with cattle, with pairings is he propagated for whom these are put down and he who [3] knows them thus. Agni is pain; he afflicts the Adhvaryu, the sacrificer, and offspring with pain; in that he puts down water, he soothes his pain; neither Adhvaryu nor sacrificer goes to ruin; offspring are soothed where these are put down. The waters are the hearts of the waters; in that he puts these down, he unites these with (the waters) of the sky; Parjanya becomes likely to rain [4]. He who knows their home and their arrangement becomes possessed of a home, things go in order for him.

Those flames of yours in the sun, O gods, Those flames in cattle, in horses, O Indra and Agni, with all of these Grant us brilliance, O Brhaspati. Grant us brilliance [3] in our Brahmans, Place brilliance in our princes, Brilliance in Viçyas and Çudras; With thy flame grant me brilliance. The glory and power of him who has piled the fire go apart twofold, or to the fire which he has piled or to the man who has sacrificed. In that he offers these libations, he places in himself power and fame. e He who having piled the fire steps on it is liable to go to ruin. 'To thee I come praising with holy power'; with this verse addressed to Varuna [4] should he offer; that is the soothing of the fire and the protection of himself. f He who piles the fire is made into an offering; just as an offering spills, so he spills who having piled the fire approaches a woman; with clotted curds for Mitra and Varuna he should sacrifice; verily he approaches unity with Mitra and Varuna, to avoid his spilling. g He who knows the fire to rest on the seasons, for him the seasons go in order; he finds support. The fire resting on the seasons is the year [5]; the head is the spring, the right side summer, the tail the rains, the left side autumn, the middle winter, the layers the first half-months, the mortar the second half-months, the bricks the days and nights; this is the fire resting on the seasons; he who knows thus, for him the seasons go in order; he finds support. h Prajapati, desirous of supremacy, put down the fire; then did he attain supremacy; he who knowing thus piles the fire attains thus supremacy. a What has flowed from purpose, or heart, Or what is gathered from mind or sight, Follow to the world of good deed, Where are the seers, the first-born, the ancient ones. b This I place around thee, O abode, the treasure Whom the all-knower hath brought here; After you the lord of the sacrifice will follow; Know ye him in the highest firmament.

So they won the earth, and in that they won it therefore is the Vedi so called [4]. All this earth is the Vedi, but they measure off and sacrifice on so much as they deem they can use. The back cross- line is thirty feet, the eastern line is thirty-six feet, the front cross-line is twenty- four feet. These make up tens; the Viraj has ten syllables; the Viraj is food; verily by the Viraj he wins food. He digs up (the earth); verily he digs away whatever in it is impure. He digs up; therefore the plants perish. He spreads the sacrificial strew; therefore the plants again revive. He spreads over the strew the upper strew. The strew is the people; the upper strew is the sacrificer; verily he makes the sacrificer higher than the man who does not sacrifice; therefore the sacrificer is higher than the man who does not sacrifice. If a weak man take up a burden, he breaks up into pieces. If there were twelve Upasads in the one-day rite, and three in the Ahina, the sacrifice would be upset. There are three Upasads in the one-day rite, twelve in the Ahina, to preserve the strength of the sacrifice; thus it is in order. One teat (of the cow) is used for a child, for that is fortunate. So he takes one teat for his milk drink, then two, then three, then four. That [1] is the razor-edged drink by which he drives away his foes when born and repels them when about to be born; verily also with the smaller he approaches the greater. He takes the four teats first for his drink, then three, then two, then one. That is the drink called 'of a beatific back', full of fervour, and of heavenly character; verily also is he propagated with children and cattle. Gruel is the drink of the Rajanya; gruel is as it were harsh; the Rajanya is as it were harsh [2], it is the symbol of the thunderbolt, (and serves) for success. Curds (is the drink) of the Vaiçya, it is the symbol of the sacrifice of cooked food, (and serves) for prosperity.

Milk (is the drink) of the Brahman, the Brahman is brilliance, milk is brilliance; verily by brilliance he endows himself with brilliance and milk. Again by milk foetuses grow; the man who is consecrated is as it were a foetus; in that milk is his drink, verily thus he causes himself to grow. Manu was wont thrice to take drink, the Asuras twice, the gods once [3]. Morning, midday, evening, were the times of Manu's drinking, the symbol of the sacrifice of cooked food, (serving) for prosperity. Morning and evening were those of the Asuras, without a middle, a symbol of hunger; thence were they overcome. Midday and midnight were those of the gods; thence they prospered and went to the world of heaven. Now with regard to his drinking at midday and at midnight, it is in the middle that people feed themselves; verily he places strength in the middle of himself, for the overcoming of his foes. He prospers himself [4], his foe is overcome. Now the man who is consecrated is a foetus, the consecration-shed is the womb (in which he is). If the man who is consecrated were to leave the consecration-shed, it would be as when a foetus falls from the womb. He must not leave, to guard himself. The fire here is a tiger to guard the house. Therefore if the man who is consecrated were to leave (the shed), he would be likely to spring up and slay him. He must not leave, to protect himself. He lies on the right side; that is the abode of the sacrifice; verily he lies in his own abode. He lies turned towards the fire; verily he lies turned towards the gods and the sacrifice. On a place of sacrifice where the sacrifice faces the east should he make him to sacrifice for whom he wishes, 'May the higher sacrifice condescend to him, may he gain the world of heaven.' That is the place of sacrifice where the sacrifice faces the east, where the Hotr as be recites the Prataranuvaka gazes upon the fire, water, and the sun. To him the higher sacrifice condescends, he gains the world of heaven.

The New and Full Moon Sacrifices a For food thee, for strength thee! b Ye are winds, ye are approachers. c Let the god Savitr impel you to the most excellent offering. d O invincible ones, swell with the share for the gods, Full of strength, of milk, rich in offspring, free from sickness, from disease. e Let no thief, no evil worker, have control over you. f Let Rudra's dart avoid you. g Abide ye, numerous, with this lord of cattle. h Do thou protect the cattle of the sacrificer. a Thou art the substance of the sacriflee. b The Raksas is burned up, the evil spirits are burned up. c The Vedi hath come to the sacrificial straw, Made by Manu, fashioned with the Svadha call. The sages fetch it from in front, The delightful straw for the gods to sit on here. d Thou art impelled by the gods. e Thou art made to grow by the rains. f O divine straw, lot me not hit thee either across or along, g Let me hit thy joints, h Let me come to no harm in cutting thee. i O divine straw, rise with a hundred shoots, Let us rise with a thousand shoots. k Guard from the contact of earth. l I gather thee with good gathering. m Thou art the girdle of Aditi, the cord of Indrani. n Let Pusan tie a knot for thee, that knot shall mount me. o I hold thee up with the arms of Indra, I seize thee with the head of Brhaspati. p Fare along the wide atmosphere. q Thou art going to the gods. a Be ye pure for the divine rite, the sacrifice to the gods. b Thou art the cauldron of Matariçvan. c Thou art the heaven, thou art the earth. d Thou art the all-supporting with the highest support. e Be firm, waver not. f Thou art the strainer of the Vasus, of a hundred streams, thou art that of the Vasus, of a thousand streams. g The spot (stoka) has been offered, the drop has been offered. h To Agni, to the mighty firmament! i Hail to sky and earth! k This is she of all life, this is the all-encompassing, this is the all-doing.

b Thou art the altar, to the strew thee, hail! c Thou art the strew,' to the ladles thee, hail d To the sky thee, to the atmosphere thee, to the earth thee! e Be thou refreshment to the fathers, strength to those that sit on f With strength go ye to the earth. g Thou art the hair-knot of Visnu. h Soft as wool I strew thee, offering a good seat to the gods. i Thou art the Gandharva, Viçvavasu (possessing all wealth), the fence of the from every attacker, praised and to be praised. k Thou art the right arm of Indra, the fence of the sacrificer, praised and to be l May Mitra and Varuna lay thee around in the north with firm law, thou art the of the sacrificer, praised and to be praised. m May the sun in the east protect thee from all evil. n May we kindle thee, O wise one, That dost invite to the sacrifice, the radiant one, O Agni, thee that art mighty at the sacrifice. o Ye two are the props of the people. p Sit on the seat of the Vasus, Rudras, Adityas. q Thou art named juhu, upabhrt, dhruva, loving the ghee, sit on thy dear seat with thy dear name. r These have sat down in the world of good action. s Protect them, O Visnu. t Protect the sacrifice, protect the lord of the sacrifice, protect me that conduct the a Thou art the world, be extended. b O Agni, sacrificer, this reverence. c O juhu, come hither, Agni summons thee for the sacrifice to the gods. d O upabhrt, come hither, the god Savitr summons thee for the sacrifice to the gods. e O Agni and Visnu, let me not step down upon you. f Be ye parted, consume me not. g Make ye a place for me, ye place-makers. h Thou art the abode of Visnu. i Hence Indra wrought mighty deeds.' k Great, grasping the sky, imperishable. 1 The sacrifice of the lord of the sacrifice is undisturbed. m Offered to Indra, hail! n Great light. o Guard me, O Agni, from misfortune, place me in good fortune. p Thou art the head of Makha, be light united with light.

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 Soma Sacrifice a May I the waters wet (thee) for life, For length of days, for glory. b O plant, protect him. c Axe, hurt him not. d Obedient to the gods I shear these. e With success may I reach further days. f Let the waters, the mothers, purify us, With ghee let those that purify our ghee purify us, Let them bear from us all pollution, Forth from these waters do I come bright, in purity. g Thou art the body of Soma, guard my body. h Thou art the milk of the great ones, thou art the giver of splendour; splendour [1] place in me. i Thou art the pupil of Vrtra's eye, thou art the guardian of the eye, guard my eye. k Let the lord of thought purify thee, let the lord of speech purify thee, let the god Savitr purify thee With the flawless purifier, With the rays of the bright sun. l O lord of the purifier, with thy purifier for whatsoever I purify myself, that may I have strength to accomplish. m We approach you, O gods, Ye that have true ordinances at the sacrifice What O gods ye can assent to, For that we ask you, O holy ones.' n Indra and Agni, heaven and earth, waters, plants. o Thou art the lord of consecrations, guard me that am here. a To the purpose, to the impulse, to Agni, hail! To wisdom, to thought, to Agni, hail! To consecration, to penance, to Agni, hail! To Sarasvati, to Prisan, to Agni, b O ye divine, vast, all-sootbing waters! Heaven and earth, wide atmosphere! May Brhaspati rejoice in our oblation, hail! c 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! d Ye are images of the Rc and the Saman. I grasp you two; do ye two [1] protect me until the completion of this sacrifice. e O god,Varuna, do thou sharpen this prayer of him who implores thee, Sharpen his strength, his insight; May we mount that safe ship Whereby we' may pass over all our difficulties. f Thou art the strength of the Angirases, soft as wool; grant me strength, guard me, harm me not.

e Whatever, O Agni, in this sacrifice of mine may be spoiled [1], Whatever of the butter, O Visnu, may be spilt, Therewith do I smite the rival who is hard to slay; I place him on the lap of destruction. f Bhur, Bhuvah, Suvar! g O Agni, do thou strengthen the sacrificer; weaken him who plotteth evil., h O Agni, kindled by the gods, kindled by Manu, with sweet tongue, I touch the head of thee, the immortal, O Hotr, for increase of wealth, good offspring, strength. i Thou art mind, derived from Prajapati; with mind in true existence do thou enter k Thou art speech, derived from Indra, destroying the foe [2]; do thou enter me speech, with power (indriyena). l Of the seasons spring I delight; delighted may it delight me. m Of the seasons summer I delight; delighted may it delight me. n Of the seasons the rains I delight; delighted may they delight me. o Of the seasons the autumn I delight; delighted may it delight me. p Of the seasons the winter and the cool I delight; delighted may they two delight q By sacrifice to the gods, Agni and Soma, may I be possessed of sight. r By sacrifice to the god Agni, may I be an eater of food [3]. s Thou art a deceiver; may I be undeceived, may I deceive N. N. t By sacrifice to the gods, Agni and Soma, may I be a slayer of foes. u By sacrifice to the gods, Indra and Agni, may I be powerful and an eater of food. v By sacrifice to the god Indra, may I be powerful. w By sacrifice tothe god Mahendra, may I attain superiority and greatness. x By sacrifice to the god Agni Svistakrt, may I attain security through the sacrifice, enjoying long life. a May I Agni protect me from evil sacrifice, Savitr from evil report. b Him who near or afar plots evil against me, with this may I conquer. c O thou of fair rain colour, come To this blessed home, Approach me in devotion. d Touch the heads. e O Ida, come hither; O Aditi, come hither; O Sarasvati, come hither. f Thou art delight, thou art delighting, thou art fair.

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

a Homage to the golden-armed leader of hosts, and to the lord of the quarters b Homage to the trees with green tresses, to the lord of cattle homage! c Homage to the one who is yellowish-red like young grass, to the radiant, to the lord of paths homage! d Homage to the brown one, to the piercer, to the lord of food homage! e Homage to the green-haired, wearer of the cord, to the lord of prosperity f Homage to the dart of Bhava, to the lord of the moving world homage! g Homage to Rudra, with bent bow, to the lord of fields homage! h Homage to the minstrel, the inviolate, to the lord of the woods homage! i Homage [1] to the ruddy one, the ruler, to the lord of woods homage! k Homage to the minister, the trader, to the lord of thickets homage! l Homage to the extender of the world, the offspring of the maker of room, to the lord of plants homage! m Homage to the loud calling, the screaming, to the lord of footmen homage! n Homage to the wholly covered, to the running, to the lord of warriors homage! a Homage to the strong, the piercing, to the lord of assailers homage! b Homage to the leader, the holder of the quiver, to the lord of thieves homage! c Homage to the holder of the quiver, to the owner of the quiver, to the lord of robbers homage! d Homage to the cheater, the swindler, to the lord of burglars homage! c Homage to the glider, to the wanderer around, to the lord of the forests homage! f Homage to the bolt-armed destructive ones, to the lord of pilferers homage! g Homage to the bearers of the sword, the night wanderers, to the lord of cut- purses homage! h Homage to the turbaned wanderer on the mountains, to the lord of pluckers i Homage [1] to you, bearers of arrows, and to you, bowmen, homage! k Homage to you that string (the bow), and to you that place (on the arrow), l Homage to you that bend (the bow), and to you that let go the arrow) homage! m Homage to you that hurl, and to you that pierce homage!

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

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

' 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!

Homage to Prajapati! Homage to the overlord! Thou art an overlord; make me an overlord; may I be overlord of creatures. Place me, place in me. To him that is driven near hail! To him that is taken hold of hail! To him that is sacrificed hail! vii. 4. 17. a Let the healing wind blow upon our cows, Let them feed on strengthening herbs; Let them drink waters full of life and fatness; Rudra, be gracious to the food that hath feet. b Those which are of one, of various hues, or of like hue Those whose names Agni knoweth by sacrifice; Those which the Angirases made here by devotion, To those, O Parjanya, grant abundant protection. c Those who offered to the gods their bodies; Those whose every form Soma knoweth; O Indra [1], place them in our pastures, Swelling with milk and rich in offspring. d Prajapati, bestowing these on me, In harmony with all the gods and Pitrs, Hath brought them, auspicious, to our pastures. May we possess their offspring. e Here is support, hail! f Here is keeping apart, hail! y Here is joy, hail! h Here is delight, hail!' i The great. k The protecting. vii. 4. 18. a What was the first conception? What was the great age? What was the tawny one? What was the smooth one? b The sky was the first conception. The horse was the great age. The night was the tawny one. The sheep was the smooth one. c Who moveth alone? Who too is born again? What is a remedy for the cold? What is the great enveloper? d The sun moveth alone [1]. The moon is born again. Fire is the remedy for the cold. Earth is the great enveloper. e I ask thee of the furthest end of the earth. I ask thee of the navel of the world. I ask thee of the seed of the strong horse. I ask thee of speech's highest realm. f They call the altar-ground the furthest end of the earth. They call the sacrifice the navel of the world. They call Soma the seed of the strong horse. (They call) the Brahman the highest realm of speech. a O Amba! O Ambali! O Ambika! b No one leadest me.

k The potsherds which wise men collect for the cauldron, these are in Pusan's guardianship. Lot Indra and Vayu set them free. a I pour together. b The waters have joined with the waters, the plants with sap. c Join ye rich ones with the moving ones, sweet ones with the sweet. d From the waters ye are born, be united with the waters. e For generation I unite thee. f For Agni thee, for Agni and Soma. g Thou art the head of Makha. h Thou art the cauldron that contains all life. i Be extended wide, let the lord of the sacrifice be extended wide. k Grasp the skin. I The Raksas is obstructed, the evil spirits are obstructed. m Let the god Savitr make thee ready on the highest firmament. n May Agni burn not too much thy body. o O Agni, guard the offering. p Be united with our prayer. q Hail to Ekata, hail to Dvita, hail to Trita. a I grasp (thee). b Thou art Indra's right arm with a thousand spikes, a hundred edges. c Thou art the wind of sharp edge. d O earth whereon sacrifice is offered to the gods, let me harm not the root of thy e Araru is smitten away from the earth. f Go to the fold where the cattle are. g May heaven rain for thee. h O god Savitr, bind thou in the furthest distance with a hundred fetters him who hateth us and whom we hate, thence let him not free. i Araru is smitten away from the earth, the place of sacrifice. k Go to the fold [1] where the cattle are. l May heaven rain for thee. m O god Savitr &c. n Araru is smitten away from the earth, he that sacrifices not to the gods. o Go to the fold where the cattle are. p May heaven rain for thee. q O god Savitr, &c. [2] r Let not Araru mount the sky for thee. s Let the Vasus grasp thee with the Gayatri metre, let the Rudras grasp thee with the Tristubb. metre, let the Adityas grasp thee with the Jagati metre. t On the impulse of the god Savitr wise ones perform the rite. u Thou art the right, thou art the seat of right, thou art the glory of right. v Thou art the holder, thou art the self-holder.