Worship

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!

On a contiguous (aptá) place of sacrifice should he make him to sacrifice who has foes. He should make it touch the road or a pit so that neither a wagon nor a chariot can go between [1]. That is a contiguous place of sacrifice. He conquers (apnoti) his foe, his foe conquers him not. On a place of sacrifice which is elevated in one place he should make him to sacrifice who desires cattle. The Angirases produced cattle from a place of sacrifice elevated in one place. It should be elevated between the seat and the oblationholders. That is a place of sacrifice elevated in one place; verily he becomes possessed of cattle. On a place of sacrifice which is elevated in three places should he make him to sacrifice who desires heaven. The Angirases went to the world of heaven from a place of sacrifice elevated in three places. It should be elevated between the Ahavaniya fire and the oblation holder [2], between the oblation-holder and the seat, and between the seat and the Garhapatya fire. That is a place of sacrifice elevated in three places; verily he goes to the world of heaven. On a place of sacrifice which is firm should he make him to sacrifice who desires support. That is a place of sacrifice which is firm, which is level on all sides; verily he finds, support. Where diverse plants are intertwined, there should he make him sacrifice who desires cattle. That is the form of cattle; verily by the form he wins cattle for him [3]; verily be becomes possessed of cattle. On a place of sacrifice seized by destruction should he make him to sacrifice for whom he desires, 'May I cause his sacrifice to be seized by destruction.' That is a place of sacrifice seized by destruction where there is a bare patch of level ground; verily he causes his sacrifice to be seized by destruction. On a place of sacrifice which is distinctly marked should he cause him to sacrifice regarding whom they have doubts as to (admitting him to) common meals or to marriage.

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

And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to enquire by.

spirit. 1. Reverence to Prâna, to whom all this (universe) is subject, who has become the lord of the all, on whom the all is supported! 2. Reverence, O Prâna, to thy roaring (wind), reverence, O Prâna, to thy thunder, reverence, O Prâna, to thy lightning, reverence, O Prâna, to thy rain! When Prâna calls aloud to the plants with his thunder, they are fecundated, they conceive, and then are produced abundant (plants). 4. When the season has arrived, and Prâna calls aloud to the plants, then everything rejoices, whatsoever is upon the earth. 5. When Prâna has watered the great earth with rain, then the beasts rejoice; (they think): 'strength, forsooth, we shall now obtain.' 6. When they had been watered by Prâna, the plants spake in concert: 'thou hast, forsooth, prolonged our life, thou hast made us all fragrant.' 7. Reverence be, O Prâna, to thee coming, reverence to thee going; 'reverence to thee standing, and reverence, too, to thee sitting! 8. Reverence be to thee, O Prâna, when thou breatbest in (primate), reverence when thou breathest out! Reverence be to thee when thou art turned away, reverence to thee when thou art turned hither: to thee, entire, reverence be here! 9. Of thy dear form, O Prâna, of thy very dear form, of the healing power that is thine, give unto us, that we may live! 10. Prâna clothes the creatures, as a father his dear son. Prâna, truly, is the lord of all, of all that breathes, and does not breathe. 11. Prâna is death, Prâna is fever. The gods worship Prana. Prâna shall place the truth-speaker in the highest world 12. Prâna is Virâg (power, lustre), Prâna is Deshtrî (the divinity that guides): all worship Prâna. Prâna verily is sun and moon. They call Prâna Pragâpati. 13. Rice and barley are in-breathing and outbreathing. Prâna is called a steer. In-breathing forsooth, is founded upon barley; rice is called out-breathing. 14. Man breathes out and breathes in when within the womb. When thou, O Prâna, quickenest him, then is he born again.

Thou, O crested (god), carriest in (thy hand), that smites thousands, a yellow, golden bow that slays hundreds; Rudra's arrow, the missile of the gods, flies abroad: reverence be to it, in whatever direction from here (it flies)! 13. The adversary who lurks and seeks to overcome thee, O Rudra, upon him thou dost fasten thyself from behind, as (the hunter) that follows the trail of a wounded (animal). 14. Bhava and Rudra, united and concordant, both strong (ugrau), ye advance to deeds of heroism: reverence be to both of them, in whatever direction (they are) from here! 15. Reverence be to thee coming, reverence to thee going; reverence, O Rudra, be to thee standing, and reverence, also, to thee sitting! 16. Reverence in the evening, reverence in the morning, reverence by night,reverence byday! I have offered reverence to Bhava and to Sarva, both. 17. Let us not with our tongue offend Rudra, who rushes on, thousand-eyed, overseeing all, who hurls (his shafts) forward, who is manifoldly wise! 18. We approach first the (god) that has dark horses, is black, sable, destructive, terrible, who casts down the car of Kesin: reverence be to him! 19. Do not hurl at us thy club, thy divine bolt; be not incensed at us, O lord of cattle! Shake over some other than us the celestial branch! 20. Injure us not, interpose for us, spare us, be not angry with us! Let us not contend with thee! 21. Do not covet our cattle, our men, our goats and sheep! Bend thy course elsewhere, O strong god (ugra), slay the offspring of the blasphemers! 22. He whose missile, fever and cough, assails the single (victim), as the snorting of a stallion, who snatches away (his victims) one by one, to him be reverence! 23. He who dwells fixed in the atmosphere, smiting the blasphemers of the god that do not sacrifice, to him be reverence with ten sakvarî-stanzas! 24. For thee the wild beasts of the forest have been placed in the forest: flamingoes, eagles, birds of prey, and fowls.

1. As if from this Agni (fire), that burns and flashes, (the takman) comes. Let him then, too, as a babbling drunkard, pass away! Let him, the impious one, search out some other person, not ourselves! Reverence be to the takman with the burning weapon! 2. Reverence be to Rudra, reverence to the takman, reverence to the luminous king Varuna! Reverence to heaven, reverence to earth, reverence to the plants! 3. To thee here, that burnest through, and turnest all bodies yellow, to the red, to the brown, to the takman produced by the forest, do I render obeisance.

"'"Vishnu said, 'That which I greatly hate is the detraction of Brahmanas; without doubt, if the Brahmanas are worshipped, I regard myself worshipped. All superior Brahmanas should always be saluted with reverence, after feeding them with hospitality. One should reverence one's own feet also (in the evening). I am gratified with men who act in this way, as also with those who worship and make offerings to the whirl that is noticeable on cowdung (when it first drops from the cow)[548]. They who behold a Brahmana that is a dwarf in stature, or a boar that has just risen from water and that bears on his head a quantity of mud taken up from the bank, have never to meet with any evil. They become freed from every sin. That man who worships every day the Aswattha (Ficus religiosa) and the substance called Gorochana and the cow, is regarded as worshipping the whole universe with the deities and Asuras and human beings. Verily, staying within these, I accept, in my own form, the worship that is offered to them. The worship that is offered to these is the worship offered to me. This has been so as long as the worlds have been created. Those men of little understanding that worship me in a different way worship me in vain, for the worship of that kind I never accept. Verily, the worship of other kinds is not at all gratifying to me.'

"'"'"I have thus, O Krishna, hymned the praises of the illustrious Deity by reciting his names in the order of their importance. Who is there that can hymn the praises of the lord of the universe, that great Lord of all who deserves our adorations and worship and reverence, whom the very gods with Brahma at their head are unable to praise and whom the Rishis also fail to sing? Aided, however, by my devotion to him, and having received his permission, I have praised that Lord of sacrifices, that Deity of supreme puissance, that foremost of all creatures endued with intelligence. By praising with these names that enhance one's auspiciousness of the great lord of blessedness, a worshipper of devoted soul and pure heart succeeds in attaining to his own self. These names constitute a hymn that furnishes the best means of attaining to Brahman. With the aid of this hymn one is sure to succeed in attaining to Emancipation. Rishis and the deities all praise the highest deity by uttering this hymn. Hymned by persons of restrained soul Mahadeva becomes gratified with those that hymn his praises so. The illustrious deity is always full of compassion towards his devotees. Endued with omnipotence, he it is that gives Emancipation to those that worship him. So also, they among men that are foremost, that are possessed of faith and devotion hear and recite for others and utter with reverence the praises of that highest and eternal Lord viz. Isana, in all their successive lives and adore him in thought, word, and deed, and adoring him thus at all times, viz. when they are lying or seated or walking or awake or opening the eyelids or shutting them, and thinking of him repeatedly, become objects of reverence with all their fellowmen and derive great gratification and exceeding joy. When a creature becomes cleansed of all his sins in course of millions of births in diverse orders of being, it is then that devotion springs up in his heart for Mahadeva.

“Astika said, ‘Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata’s race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata’s race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata’s race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata’s race, O son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata’s race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata’s race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata’s race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz.

Nor will ye worship that which I worship.

And I shall not worship that which ye worship.

Lo! we, even we are they who hymn His praise

2 Fair, Agni, is thy long−known path to travel: yoke for the juice tfiy bay, thy ruddy horses, 3 They glorify your sacrifice with worship, yet the glad Priest near them is left unequalled. 4 What time the Guest hath made himself apparent, at ease reclining in the rich man's dwelling, 5 Accept this sacrifice of ours, O Agni; glorify it with Indra and the Maruts. 6 Thus hath Vasistha praised victorious Agni, yearning for wealth that giveth all subsistence. 2 Let sacrifice proceed like some fleet courser: with one accord lift ye on high the ladles. 3 Like babes in arms reposing on their mother, let the Gods sit upon the grass's summit. 4 Gladly the Gods have let themselves be honoured, milking the copious streams of holy Order. 5 So, Agni, send us wealth among the people: may we be closely knit to thee, O Victor,

2 Tanunapat, fair−tongued, with sweet meath balming the paths and waysof Order, make them pleasant. 3 Invoked, deserving prayer and adoration, O Agni, come accordant with the Vasus. 4 By rule the Sacred Grass is scattered eastward, a robe to clothe this earth when dawns are breaking. 5 Let the expansive Doors be widely opened, like wives who deck their beauty for their husbands. 6 Pouring sweet dews let holy Night and Morning, each close to each, he seated at their station, 7 Come the two first celestial sweet−voiced Hotars, arranging sacrifice for man to worship 8 Let Bharati come quickly to our worship, and Ila showing like a human being. 9 Hotar more skilled in sacrifice, bring hither with speed to−day God Tvastar, thou who knowest. 10 Send to our offerings which thyself thou balmest the Companies of Gods in ordered season. 11 Agni, as soon as he was born, made ready the sacrifice, and was the Gods' preceder.

5 With thy yoked teams in hundreds and in thousands come to our sacrifice and solemn worship. Come,

Worship of gods Meriting worship; lowly reverence Of Twice-borns, Teachers, Elders; Purity, Rectitude, and the Brahmacharya's vow, And not to injure any helpless thing,-- These make a true religiousness of Act.

The minds untaught mistake Me, veiled in form;-- Naught see they of My secret Presence, nought Of My hid Nature, ruling all which lives. Vain hopes pursuing, vain deeds doing; fed On vainest knowledge, senselessly they seek An evil way, the way of brutes and fiends. But My Mahatmas, those of noble soul Who tread the path celestial, worship Me With hearts unwandering,--knowing Me the Source, Th' Eternal Source, of Life. Unendingly They glorify Me; seek Me; keep their vows Of reverence and love, with changeless faith Adoring Me. Yea, and those too adore, Who, offering sacrifice of wakened hearts, Have sense of one pervading Spirit's stress, One Force in every place, though manifold! I am the Sacrifice! I am the Prayer! I am the Funeral-Cake set for the dead! I am the healing herb! I am the ghee, The Mantra, and the flame, and that which burns! I am-of all this boundless Universe- The Father, Mother, Ancestor, and Guard! The end of Learning! That which purifies In lustral water! I am OM! I am Rig-Veda, Sama-Veda, Yajur-Ved; The Way, the Fosterer, the Lord, the Judge, The Witness; the Abode, the Refuge-House, The Friend, the Fountain and the Sea of Life Which sends, and swallows up; Treasure of Worlds And Treasure-Chamber! Seed and Seed-Sower, Whence endless harvests spring! Sun's heat is mine; Heaven's rain is mine to grant or to withhold; Death am I, and Immortal Life I am, Arjuna! SAT and ASAT, Visible Life, And Life Invisible!

Thus with rites;-- A sacrifice not for rewardment made, Offered in rightful wise, when he who vows Sayeth, with heart devout, "This I should do!" Is "Soothfast" rite. But sacrifice for gain, Offered for good repute, be sure that this, O Best of Bharatas! is Rajas-rite, With stamp of "passion." And a sacrifice Offered against the laws, with no due dole Of food-giving, with no accompaniment Of hallowed hymn, nor largesse to the priests, In faithless celebration, call it vile, The deed of "Darkness!"--lost!

1. O Agni, God, the people sing reverent praise to thee for strength: With terrors trouble thou the foe 2. I seek with song your messenger, oblation-bearer, lord of wealth, Immortal, best at sacrifice. 3. Still turning to their aim in thee the sacrificer's sister hymns Have come to thee before the wind. 4. To thee, illuminer of night, O Agni, day by day with prayer, Bringing thee reverence, we come. 5. Help, thou who knowest lauds, this work, a lovely hymn in Rudra's praise, Adorable in every house! 6. To this fair sacrifice to drink the milky draught art thou called forth: O Agni, with the Maruts come! 7. With homage will I reverence thee, Agni, like a long-tailed steed, Imperial lord of holy rites. 8. As Aurva and as Bhrigu called, as Apnavana called, I call The radiant Agni robed with sea. 9. When he enkindles Agni, man should with his heart attend the song: I kindle Agni till he glows. 10. Then, verily, they see the light refulgent of primeval seed, Kindled on yonder side of heaven.

1. Sing forth to him the holy, most munificent, sublime with his refulgent glow, To Agni, ye Upastutas 2. Agni, he conquers by thine aid that brings him store of valiant sons and does great deeds, Whose bond of friendship is thy choice 3. Sing praise to him the Lord of light! The Gods have made the God to be their messenger, To bear oblation to the Gods. 4. Anger not him who is our guest! He is the bright God Agni, praised by many a man, God Hotar, skilled in sacrifice. 5. May Agni, worshipped, bring us bliss: may the gift, blessed one! and sacrifice bring bliss. Yea, may our eulogies bring bliss. 6. Thee have we chosen skilfullest in sacrifice, immortal Priest among the Gods, Wise finisher of this holy rite. 7. Bring us that splendour, Agni, which may overcome each greedy fiend in our abode, And the malicious wrath of men! 8. Soon as the eager Lord of men is friendly unto Manu's race Agni averteth from us all the Rakshasas!

1. Heroes of one accord brought forth and formed for kingship Indra who wins the victory in all encounters, For power, in firmness, in the field, the great destroyer, fierce and exceeding strong,rstalwart and full of vigour. 2. I trust in thy first wrathful deed, O Indra, when thou slewest Vritra and didst work to profit When the two world-halves fled for refuge unto thee, and earth even trembled at thy strength, O Thunder-armed! 3. Come all with might together to the Lord of heaven, the only one who is indeed the guestof He is the first: to him who fain would come to us all pathways turn; he is in truth the only one. 4. Thine, Indra, praised of many, excellently rich, are we who trusting in thy help draw near to For none but thou, song-lover, shall receive our lauds: as Earth loves all her creatures, welcome this our hymn! 5. High hymns have sounded forth the praise of Maghavan, supporter of mankind, of Indra meet for lauds; Him who hath waxen mighty, much-invoked with prayers, immortal one whose praise each day is sung aloud. 6. In perfect unison have all your longing hymns that find the light of heaven sounded forth Indra's praise. As wives embrace their lord, the comely bridegroom, so they compass Maghavan about that he may help. 7. Make glad with songs that Ram whom many men invoke, worthy hymns of praise, Indra the sea of wealth; Whose boons spread like the heavens, the - lover of mankind: sing praise to him the Sage, most liberal for our good! 8. I glorify that Ram who finds the light of heaven, whose hundred strong and mighty ones go forth with him. With prayers may I turn hither Indra to mine aid;-the car which like a swift steed hasteth to the 9. Filled full of fatness, compassing all things that be, wide, spacious, dropping meath, beautiful in their form, The heaven and the earth by Varuna's decree, unwasting, rich in germs, stand parted each from 10. As like the Morning, thou hast filled, O Indra, both the earth.

Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.

They fall into blind darkness who worship the Unmanifested and they fall into greater darkness who worship the manifested.

They enter into blind darkness who worship Avidya (ignorance and delusion); they fall, as it were, into greater darkness who worship Vidya (knowledge).

That Brahman is called Tadvanam (object of adoration). He is to be worshipped by the name Tadvanam. He who knows Brahman thus, is loved by all beings.

The boy's address the monarch cheered, And soon the sacred ground he neared. The convocation's high decree Declared the youth from blemish free; Clothed in red raiment he was tied A victim at the pillar's side. There bound, the Fire-God's hymn he raised, And Indra and Upendra praised. Thousand-eyed Vishnu, pleased to hear The mystic laud, inclined his ear, And won by worship, swift to save, Long life to Sunahsepha gave. The king in bounteous measure gained The fruit of sacrifice ordained, By grace of Him who rules the skies, Lord Indra of the thousand eyes.

Thus Rama spake. And Trijat prayed For means his sacrifice to aid. And Rama gave much wealth, required To speed his offering as desired.