Yajur Veda on Worship

He should offer an oblation to Aryaman who desires, 'May I go prosperously among men'; Aryaman is yonder sun; verily he has recourse to Aryaman with his own share; verily be makes him go whither he is fain to go. Indra was the lowest in rank of the gods, he had recourse to Prajapati; for him he offered this (offering) of the after-shoots of rice to Indra on eleven potsherds [2]; verily he led him to the top of the gods; he made as the Yajya and the Anuvakya (verses) containing the words 'depth' and 'top'; verily from the depths he led him to the top; for the prince who is low in rank he should offer to Indra on eleven potsherds this (offering) of the after-shoots of rice; verily he has recourse to Indra with his own share; verily he leads him to the top of his fellows; the Yajya, and the Anuvakya contain the words 'depth' and 'top'; verily from the depth he leads him to the top [3]; it is of the after-shoots of rice, for it is the deity of him who is low in rank; (verily it serves) for prosperity. For the Brahman who is low in rank he should offer to Brhaspati this oblation of the after-shoots of rice; verily he has recourse to Brhaspati with his own share; verily he leads him to the top of his equals; the Yajya and the Anuvakya contain the words 'depth' and 'top'; verily he leads from the depth to the top; it is of the after-shoots of rice, for it is the deity of him who is low in rank; (verily it serves) for prosperity. Prajapati had thirty-three daughters; he gave them to Soma, the king; of them he associated with Rohini; they returned in anger; then he followed and asked for them back; them he would not return; he said, 'Swear on oath that thou wilt equally associate (with them): then will I return them to you.' He took the oath, and he returned them. He associated with Rohini alone [1].

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

In that he places two in front, facing the same way, and two behind, facing the same way, (it serves) to make firm the quarters; again, the metres are cattle; verily he makes cattle available for him. He places eight (bricks); the Gayatri has eight syllables, Agni is connected with the Gayatri; verily he piles Agni in his full extent. He places eight; the Gayatri has eight syllables; the Gayatri knows in truth the world of heaven; (verily it serves) to reveal the world of heaven [5]. He places thirteen world-fillers; they make twenty-one, the twenty-onefold Stoma is a support, the Garhapatya is a support, verily he finds support in the support of the twenty- onefold (Stoma), the Garhapatya; he who knows thus finds support in the fire which he has piled. He who first piles (the fire) should pile in five layers; the sacrifice is fivefold, cattle are fivefold; verily he wins the sacrifice and cattle. He who piles for a second time should pile in three layers; these worlds are three; verily he finds support [6] in these worlds. He who piles for a third time should pile in one layer; the world of heaven is in one place; verily he goes to the world of heaven by the single (layer). He makes (them) firm with mortar; therefore the bone is covered with meat; he who knows thus does not become diseased of skin. There are five layers, he makes firm with five (sets of) dust; they make up ten, the Viraj has ten syllables, the Viraj is food; verily he finds support in the Viraj, in proper The Agni that was before and the one in the fire-pan are at variance; 'Be united', with four (verses) he unites them together; the metres are four, Agni's dear body is the metres; verily with his dear body he puts them in order. 'Be united, he says; therefore the kingly power unites with the holy power; in that after uniting (them) he separates (them), therefore the holy power separates from the kingly power.

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

Kadru defeated Suparni. She said, 'In the third heaven from here is the Soma; fetch it, and by it buy your release.' Kadru is this (earth), Suparni yonder (heaven), the descendants of Suparni the metres. She said, 'For this do parents rear children; "in the third heaven from here is the Soma; fetch it, and by it buy your release" [1], so has Kadru said to me.' The Jagati flew up, of fourteen syllables, but returned without obtaining it; it lost two syllables, but returned with the (sacrificial) animals and consecration. Therefore the Jagati is the richest in cattle of the metres, and consecration waits upon a man who is rich in cattle. The Tristubh flew up, of thirteen syllables, but returned without obtaining it; it lost two syllables, but returned with the (sacrificial) gifts [2] and penance. Therefore in the world of the Tristubh, the midday oblation, the gifts are brought. 'That in truth is penance', they say, 'if a man gives his wealth.' The Gayatri flew up, of four syllables, together with a female goat with light. Then the goat won (Soma) for her, and so the goat has the name. The Gayatri brought back the Soma and the four syllables, and so became of eight syllables. The theologians say [3], 'For what reason is it that the Gayatri, the smallest of the metres, holds the forefront of the sacrifice?' Because it brought down the Soma, it held the forefront of the sacrifice; therefore it is the most glorious (of the metres). By the feet it grasped two of the oblations, and by the mouth one. The one it grasped by the mouth it sucked; therefore two oblations are made of the pure Soma, the morning and midday oblations; therefore at the third oblation they pour out the dregs of the Soma; for they regard it as sucked as it were [4]. He removes any admixture so that it may be pure; verily also he makes ready it (the rjisa). When the Soma was being borne away, the Gandharva Viçvavasu stole it.

It has eight corners; the Gayatri has eight syllables, the Gayatri is brilliance, the Gayatri is the beginning of the sacrifice; verily it is commensurate with brilliance, the Gayatri, the beginning of the sacrifice. 'To earth thee! To atmosphere thee! To sky thee!' he says; verily for these worlds he anoints it. He anoints from the foot upwards, for upwards as it were is the world of heaven. Cruel as it were is that which he does when he digs; he pours water over, for expiation he pours (water) mixed with barley; barley is strength. The post is of the height of the sacrificer. As great as is the sacrificer, so much strength does he put in it [1]. 'Thou art the seat of the Pitrs', (with these words) he spreads the strew, for what is dug in has the Pitrs for its deity.' If he were to set it up without strewing, it would be dug in and have the Pitrs for its deity; he sets it up after strewing; verily he sets it up in this (earth). He throws down the splinter of the post; verily he sets it up with its glory. 'Thee to the plants with fair berries', (with these words) he fixes on the top [2] therefore at the top plants bear fruit. He anoints it, butter is glory. The corner near the fire is of the same height as the sacrificer; in that he anoints the corner near the fire, he anoints with brilliance the sacrificer. He anoints it to the end; verily completely does he anoint the sacrificer with brilliance. He rubs it all around; verily he places brilliance in him completely. 'Support the sky, fill the atmosphere, with thy base make firm the earth', he says, for the separation of these worlds. With a verse addressed to Visnu [3] he arranges it; the post has Visnu for its deity; verily he arranges it with its own deity. He arranges it with two (verses); the sacrificer has two feet; (verily it serves) for support.

If it is an Agnistoma, he makes a libation; if an Ukthya, he rubs (butter) on the enclosing-sticks; if it is an Atiratra, he goes forward uttering a text, to distinguish the sacrifices. 'On the instigation of god Savitr (with these words) he takes up the pressing-stone, for instigation, 'with the arms of the Açvins', he says; for the Açvins were the Adhvaryus of the gods; 'with the hands of Pusan', he says, for support. The Soma is cattle, the Upançu pressing-(stone) is cross breathing; in that he measures round the Upançu pressing-(stone), he confers cross-breathing upon cattle. 'To Indra thee! To Indra thee!' (with these words) he measures, for the Soma is taken for Indra. Five times he measures with the text [1]; the Pankti has five syllables, the sacrifice is fivefold, verily he wins the sacrifice. Five times (he measures) in silence; these make up ten; the Viraj has ten syllables, the Viraj is food; verily he wins food by the Viraj. 'Ye are savoury, conquerors of Vrtra', he says; this is the Soma-drinking of the waters; he who knows thus reaches not destruction in the waters. 'With thy light which is in the sky', he says; verily from these worlds he gathers him [2]. Soma, the king, reflected on the quarters, he entered the quarters; 'forward, behind, upward, downward', he says, verily from the quarters he gathers him; verily also he wins the quarters for him. 'O mother, come forth', he says; women are likely to desire him who knows thus. 'Thy unerring, watchful name, O Soma', he says [3]; this is Soma's Soma-drinking; he who knows thus reaches not destruction from Soma. When they press Soma they kill him; he keeps back shoots; verily he protects him. The shoots are the vital airs, Soma is cattle; he later lets go the shoots; verily he bestows vital airs upon cattle; two by two he lets them go; therefore the vital airs are in pairs. The Upançu Cup is breath; in that the cups are drawn beginning with the Upançu, they follow on breath.

They became the seasons, and that is why the seasonal periods are seasonal periods. They are the children of the seasons, and therefore [1] they are said to be connected with the seasons. Those, who knowing thus perform (the rite) of eleven nights, create offspring, win offspring, procure offspring, and possess offspring. There is an Atiratra with the form of light; verily they place light before them, to reveal the world of heaven. There is a Prsthva Sadaha; the seasons are six, the Prsthas are six; verily by the Prsthas they mount upon the seasons, by the seasons upon the year; verily in the year they find support. There is a Caturvinça; the Gayatri has twenty-four syllables [2], splendour is connected with the Gayatri; verily in the Gayatri and in splendour they find support. There is a Catucçatvarinça; the Tristubh has forty-four syllables, the Tristubh is power; verily in the Tristubh and in power they find support. There is an Astacatvarinça; the Jagati has forty-eight syllables, cattle are connected with the Jagati; verily in the Jagati and in cattle they find support. (The rite) is of eleven nights, the seasons are five, the seasonal periods are five; verily in the seasons, in the seasonal periods, and in the year they find support and win offspring. There are Atiratras on either side, to secure offspring. He should draw the cup for Indra and Vayu first if he desire, 'May my offspring accord in order of seniority.' Offspring are in accord according to the arrangement of the sacrifice, and if the sacrifice is disarranged, they are at discord. Verily he makes his offspring in accord in order of seniority; the younger does not overstep the older. He should draw the cup for Indra and Vayu first for one who is ill. For he who is ill is separated from breath, the cup for Indra and Vayu is breath; verily he unites him with breath. They should draw the cup for Mitra and Varuna first if when they are consecrated one die [1].

He who desires a village should offer to the All-gods (the sacrifice) for taking possession; his equals are connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they subject his equals to him; he becomes possessed of a village. It is (the offering) for taking possession; taking possession is grasping the mind; verily he grasps the mind of his equals [2]. 'Thou art secure; may I be secure among my equals', (with these words) he puts the enclosing-sticks round; verily he invokes this blessing. Then all this comes to pass with regard to the equals of him for whom knowing thus these enclosing-sticks are put around. 'Thou art affection; O ye gods of affection', (with these words) he offers three oblations; so many are his equals, great, small, and women, them he wins, they being won wait on him. a What went new that became fresh butter; what crept that became clarified butter; that which became firm became ghee. b Thou art the breath of the Açvins; of that to thee let the two give whose breath thou art; hail! Thou art the breath of Indra; of that to thee let him give whose breath hail! Thou art the breath of Mitra and Varuna; of that to thee let them give whose' breath thou art; hail! Thou art the breath of the All-gods [1]; of that to thee let them give whose breath thou art; hail! c Stream of ghee, path of ambrosia, Given by Indra, presented by the Maruts, Thee Visnu perceived, Then Ida moved thee in the cow. d Let the god Savitr set thee free for life, for living, with the Pavamana Stoma, with the path of the Gayatra (Saman), with the strength of the Upançu (Graha); let the god Savitr set thee free for life, for living, [2] with the Brhat and Rathantara's Stoma with the path of the Tristubh,with the strength of the Çukra (Graha); let the god Savitr set thee free with the measure of Agni, with the path of the Jagati, With the strength of the Agrayana (Graha).

He should think of any one whom he hates; verily does he inflict trouble upon him. The theologians say, 'Thou hast sprinkled the offerings with water; but the waters with what?' 'With the holy power (Brahman)', he should say, for verily he sprinkles the offerings with water, and the waters with the holy power (Brahman). He sprinkles the kindling-wood and the sacrificial strew; verily he makes it pure. He sprinkles the altar, the altar was rough, hairless, and impure; verily he makes it pure. 'To the sky thee, to the atmosphere thee, to earth thee', (with these words) he places the sacrificial strew and sprinkles it [1]; verily he sprinkles it for these worlds. Cruelly indeed does he act in that he digs. He pours down the waters, for healing. He takes the bunch in front; verily he makes it the chief. He takes so much as is measured by Prajapati as the mouth of the sacrifice. He spreads the sacrificial strew, the sacrificial strew is offspring, the altar is the earth; verily he places offspring on the earth. He strews it so as not to be very discernible; verily he makes him not very discernible by offspring and cattle [2]. He puts the bundle over the sacrificial strew, the strew is offspring, the bundle the sacrificer; verily he makes the sacrificer superior to the non-sacrificer. Therefore the sacrificer is superior to the non-sacrificer. He puts (grass) between, for separation. He anoints it; verily he makes it into an offering and causes it to go to the world of heaven. He anoints it in three places; these worlds are three; verily he anoints it for these worlds. He does not break off (its edges); if he were to break them off, it would not go aloft for the sacrificer. He pushes it upwards as it were [3], for the world of heaven is upwards as it were. He depresses it; verily he brings down rain for him. He should not put forward the points too much; if he were to do so, there would be a violent torrent to destroy the Adhvaryu.

' 'O reciter of hymns', he says in response at the morning pressing; the syllables herein are three, [2], the Gayatri has three Padas, the morning pressing is connected with the Gayatri; verily at the morning pressing he produces the metres in the response; now the Gayatri is brilliance, the morning pressing is brilliance; verily at the morning pressing he bestows brilliance upon himself. '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 at the midday pressing he produces the metres in the response; now the Tristubh is power, the midday pressing is power [3]; verily at the midday pressing he bestows power upon himself. '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, cattle are connected with the Çakvari, the third pressing is connected with the Jagati; verily at the third pressing he produces the metres in the response; now the Jagati is cattle, the third pressing is cattle; verily at the third pressing he bestows cattle upon himself that the Hotr addresses the Adhvaryu, he puts fear in him; if be were not to smite it off [4], they would have fear in his house before the year (was over). 'Recite, let us two rejoice',' he responds, and thereby he smites it off. Just as one looks for the exact interval, so the Adhvaryu looks for the response. If he were to respond in advance, that would be as when one goes to meets the exact interval. If the (response) were to be omitted after the half-verse, that would be as when one is left behind those that are running. The Udgithas are similar for the priests, the Udgitha for the Udgatrs, [5], the Rces and the Pranavas for the singers of hymns, the response for the Adhvaryus. He, who knowing thus responds, becomes an eater of food, a strong one is born among his offspring.

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

With each (finger) separately [4] he measures; verily he measures it with each fresh in turn; therefore the fingers have various strengths. He presses down the thumb on them all; therefore it has equal strength with the other fingers; therefore all it accompanies. If he were to measure with all (the fingers), the fingers would grow united; with each separately he measures; therefore they grow separate. He measures five times with the Yajus. The Pankti has five syllables, the sacrifice is fivefold; verily he wins the sacrifice. (He measures) five times in silence [5]. They make up ten. The Viraj has ten syllables, the Viraj is food; verily by the Viraj he wins proper food. In that he measures with the Yajus, he wins the past; in that he measures in silence, the future. Now if there were only so much Soma as that which he measures, there would be enough for the sacrificer only, and not also for the priests in the Sadas. With the words, 'For offspring thee!' he draws (the cloth for the Soma) together; verily he makes the priests in the Sadas share in it; with a garment he ties it up; the garment is connected with all the gods [6]; verily he unites it with all the gods, the Soma is cattle; (with the words) 'For expiration thee', he ties it; verily he confers expiration upon cattle. (With the words) 'For cross- breathing thee', he looses it; verily he confers cross-breathing upon cattle; therefore the vital breaths do not desert a sleeper. If he were to barter (it) in response (to the words), 'Let me buy with one-sixteenth (of the cow) from thee, with one-eighth', he would make the Soma not worth a cow, the sacrificer not worth a cow, the Adhvaryu not, worth a cow, but he would not depreciate the mightiness of the cow. 'With a cow let me buy from thee', verily he should say; verily he makes the Soma worth a cow, the sacrificer worth a cow, the Adhvaryu worth a cow, yet still he does not depreciate the mightiness of the cow.

'Driven away are Çanda and Marka together with N.N.', he should say of whom he hates; with him whom he hates he thus drives them away. 'This is the first preparer, all maker', (with these words) they offered to themselves, to Indra, these (cups), for Indra kept making these forms. The Çukra is yonder sun, the Manthin is the moon; they depart towards the east, closing their eyes [2]; therefore men do not see them as they go east. Turning back towards the west they sacrifice, therefore men see them going west. The Çukra and the Manthin are the eyes of the sacrifice, the high altar is the nose. They offer having gone round (the altar) on both sides; therefore the eyes are on either side of the nose; therefore the eyes are held apart by the nose; they walk round on all sides, to smite away the Raksases. Now the offerings the gods made on the east, with them they drove away the Asuras who were in front [3]; with those on the west they drove away the Asuras who were behind; other sacrifices are made in the east, the Çukra and Manthin on the west; verily behind and in front the sacrificer drives away his foes; therefore offspring are engendered behind and are brought forth in front. In accordance with the Çukra and Manthin are offspring born, the eaters and the eaten. 'Engendering heroic off spring), come forth, Çukra, with pure radiance' [4], 'Engendering prolific offspring, come forth, Manthin, with mixed radiance', he says; 'the eaters are those who are heroic, the eaten those that are prolific. The offspring of him who knows thus becomes an eater, not eaten. The eye of Prajapati swelled; it fell away, it entered the Vikankata, it did not stay in the Vikankata; it entered barley, it stayed in barley; that is why barley has its name [5]. In that the Manthin vessel is of Vikankata and he mixes with groats, verily thus he gathers together the eye of Prajapati. The theologians say, 'For what reason does the Manthin vessel not go to the Sadas?

m Giving life, O Agni, rejoicing in the oblation Be thou faced with ghee, and with birthplace of ghee Having drunk the ghee, the sweet, the delightful product of the cow, As a father his son [4], do thou protect him. n To thee, the eager one, O knower of all, O active one, Agni, I offer this fair praise. o From the sky was Agni first born, From us secondly he who knoweth all, In the waters thirdly the manly; The pious man singeth of him, the undying, as he kindleth him. p Pure, O purifying one, to be lauded, O Agni, mightily thou shinest, To whom offering is made with ghee. q Shining like gold, he hath become widely resplendent, For glory shining with immortal life; Agni became immortal in his strength [5], What time prolific Dyaus begat him. r What time his glory urged the lord to strength, Then (did) Dyaus (let) the pure seed be sprinkled openly; Agni begot the host, the blameless, the youthful, The worshipping, and gave it impulse. s He (flourishes) with keener mind, aided by thee. O giver! give (us wealth) in good offspring; O Agni, may we enjoy wealth richest in heroes; (Wealth) that is excellent, uttering praises to thee.,' t O Agni, bring us strong wealth, By the force of thy glory, That is above [6] all men And openly prevaileth in contests for booty. u O Agni, mighty one, bring to us That wealth which prevaileth in contests; For thou art true, wondrous, The giver of booty of kine. v To Agni let us make service with hymns, Who feedeth on bull and cow, The disposer, backed with Soma. w For thou art, O son, a singer, seated at the feast; Agni made at birth a path and food; Do thou, O giver of strength, bestow strength upon us; Be victorious like a king; thou rulest within without a foe. x O Agni, thou purifiest life [7]; Do thou give food and strength to us; Far away drive ill-fortune. y O Agni, good worker, purify for us Glory in good heroes; Giving increase and wealth to me.

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

In that they collected it, has the collected oblation (sammayya) its name; in that they milked it, has fresh milk its name (pratidhuk). 'They have collected it; they have milked it; but it rests not in me', he said. 'Make it ready for him' [3], he replied. They made it ready for him; they made power and strength rest in him; verily the ready (milk) has its name (çrta). 'They have collected it; they have milked it; they have made it ready; but it does not impel me', he said. 'Make it curds for him', he replied. They made it curds for him; that impelled (ahinot) him; verily curds (dadhi) has its name. The theologians say, 'One should offer curds first, for curds is made first' [4]. One should disregard that and offer ready (milk) first; verily one places power and strength in him and later impels him by curds; and he proceeds in order (of production). If he curdles it with Putika plants or with bark, that is fit for Soma; if with jujubes, that is for the Raksases; if with rice grains, for the All-gods; if with rennet, for men; if with curds, that has Indra. He curdles it with curds [5] that it may have Indra. He curdles the remains of the Agnihotra, for the continuity of the sacrifice. Indra having slain Vrtra went to a great distance, thinking, 'I have sinned.' The gods sought to start him. Prajapati said, I He who first finds him will have the first share.' The Pitrs found him; therefore an offering is made to the Pitrs on the day before. He approached the new moon night; the gods met him, (saying), 'Our treasure to-day at home [6] dwells', for Indra is the treasure of the gods, and that is why the new moon night has its name (amavasya), 'home dwelling'). The theologians say, What is the deity of the Samnayya?' 'The All-gods', he should reply, for so the All-gods won that as their share.' Or rather he should reply, 'Indra, for it was in healing Indra that they won it.' ii. 5. 4.

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

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

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

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

'Thee, O Agni, with the mind have I obtained; thee, O Agni, with the fervour have I obtained; thee, O Agni, with the consecration have I obtained; thee, O Agni, with the observances have I obtained; thee, O Agni, with the pressing-day have I obtained; thee, O Agni, with the sacrificial fees have I obtained; thee, O Agni, with the concluding bath have I obtained; thee, O Agni, with the barren cow have I obtained; thee, O Agni, with the cry of Godspeed I have I obtained', he says; I this is the obtaining of Agni verily therewith he obtains him. He pays reverence in front with the Gayatra (Saman); verily he confers breath upon him. (He reverences) the wings with the Brhat and the Rathantara; verily he confers might upon him. (He reverences) the tail with the seasonal Yajñayajñiya; verily he finds support in the seasons. He pays reverence with the Prstha (Stotras); the Prsthas are brilliance; verily he confers brilliance upon him. Prajapati created Agni; he, created, went away from him; him he checked (avarayata) by the Varavantiya, and that is why the Varavantiya has it name. By the Çyaita he congealed him, and that is why the Çyaita has its name [1]. In that he reverences, with the Varavantiya, he restrains him, and by the Çyaita he congeals him. At the joinings of the wings he reverences with the heart of Prajapati; verily he attains his With the eastern quarter I place thee, with the Gayatri metre, with Agni as the deity; with the head of Agni I put down the head of Agni. With the southern quarter I place thee, with the Tristubh metre, with Indra as the deity; with the wing of Agni I put down the wing of Agni. With the western quarter I place thee [2], with the Jagati metre, with Savitr as the deity; with the tail of Agni I put down the tail of Agni. With the northern quarter I place thee, with the Anustubh metre, with Mitra and Varuna as the deity; with the wing of Agni I put down the wing of Agni.

'For him indeed is the Çatarudriya offered in truth', they say, 'for whom this (oblation) is made on the fire.' l May the Vasus, with the Rudras, protect thee on the east; may the Pitrs whose lord is Yama, with the Pitrs, protect thee on the south; may the Adityas, with the All-gods, protect thee on the west; may Dyutana Maruta, with the Maruts, protect thee on the north [4]; may the gods, whose chief is Indra, protect thee from below and from above. m It is not purified, nor made worthy of sacrifice, nor really anointed, if it is anointed before this point; in that he anoints it with ghee after it has been piled, thereby is it purified, made worthy of sacrifice and really anointed. a Thou art the eastern quarter, the favourable by name; of thee as such Agni is the overlord, the black (snake) the guardian; the overlord and the guardian, to them homage; may they be gentle to us; him whom we hate and who hateth us I place within the jaws of you two. Thou art the southern quarter, the mighty by name; of thee as such Indra is the overlord, the scorpion, &c. Thou art the western quarter, the forward by name; of thee as such [1] Soma is the overlord, the viper, &c. Thou art the northern quarter, the stable by name; of thee as such Varuna is overlord, the striped snake, &c. Thou art the great quarter, the lady paramount by name; of thee as such Brhaspati is overlord, the white, &c. Thou art this quarter, the powerful by name; of thee as such Yama is the overlord, the spotted necked (snake) the guardian; the overlord and the guardian, to them homage; may they be gentle to us; him whom we hate and [2] who hateth us I place within the jaws of you two. b These deities guard the fire when kindled; if he were not to offer libations to them, they would suck the Adhvaryu and the sacrificer; in that he offers these libations he soothes them with their proper portion; neither Adhvaryu nor sacrificer goes to ruin.

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

Whatever of the sacrifice is accompanied by a Saman or Yajus, is loose; whatever by a Rc is firm; they are drawn with a support in front to the accompaniment of a Yajus, (they are drawn) with a support behind to the accompaniment of a Rc, for the support of the Some vessels are used (repeatedly), others not. With those that are employed once only (paracínani) he conquers yonder world, for yonder world is as it were turned away (paran). With those which are used again he conquers this world, for this world is repeated as it were again and again. Some vessels are used (repeatedly), and others not. Through those that are used once only the plants fade; through those which are used again [1] the plants revive again. Some vessels are used repeatedly, others not. Through those which are used once only the wild animals go to the forest; through those which are used again the domestic animals come back again to the village. He who knows the foundation of the cups becomes possessed of a (sure) foundation. The hymn called the Ajya (Çastra), that is the foundation of the cups; in that he recites muttering, that [2] is (the foundation) of the Upançu and the Antaryama (cups); in that (he recites) aloud, that is (the foundation) of the other cups; he who knows thus becomes possessed of a foundation. He who knows the pairing of the cups is propagated with offspring, with cattle, with pairings. Some cups are drawn with pots, some with (vessels) for Vayu; that is the pairing of the cups. He who knows thus is propagated with offspring, with cattle, with pairings. Indra forcibly drank the Soma of Tvastr; he went to pieces on all sides [3]; he found no stay in himself; he saw these cakes,as an addition to the pressing, them he offered, and with them he made a stay in himself; therefore as additional to the pressing the cakes are offered; therefore as additional to the pressing he should partake of the cakes; verily he makes a stay in himself, and the Soma does not flow through him.

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 the cakes) on eight potsherds at the early pressing, on eleven potsherds at the midday pressing, and on twelve potsherds at the third pressing; verily they obtain and win the metres. They offer an oblation to the All- gods at the third pressing. The third pressing belongs to the All-gods; verily they leave not the third pressing. The theologians consider, 'Should (a day) be left out, or should it not be left out?' They say, 'It should be left out.' They say, 'It should be left out at the new moon and at the full moon, for these two guide the sacrifice.' 'These two must not be left out,' they say, 'for these two determine the dependent sacrifice.' '(The day) should be left out on the first Vyastaka,' they say, 'for this is what rends the month.' They should not leave out a day which is appointed [1]. If they should leave out one which is appointed, they should leave it out on the seventh day after making up the months with six-day periods, whatever be the recur rent position which it occupies in the course of the six-day period. They should then offer to Agni, with the Vasus, a cake on eight potsherds, to Indra curds, to Indra with the Maruts a cake on eleven potsherds, to the All-gods a cake on twelve potsherds. The early pressing belongs to Agni with the Vasus; in that they offer to Agni with the Vasus a cake on eight potsherds, they make the god share in it [2], and they approach the pressing with eight. In that the curds belong to Indra, they do not shut out Indra from a share. The midday pressing belongs to Indra with the Maruts. In that they offer to Indra with the Maruts a cake on eleven potsherds, they make the god share in it, and they approach the pressing with eleven [3]. The third pressing belongs to the All-gods with the Rbhus. In that they offer to the All-gods a cake on twelve pot sherds, they make the gods share in it, and they approach the pressing with twelve.

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

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

o The divine, well-feathered bird, the great one, Germ of the waters, male of the plants, Who delighteth with rain from near, This Sarasvant let us call on for aid. p O Sinivali, with broad braids, Who art the sister of the gods, Accept the offering [3] which is made; Reveal, O goddess, offspring unto us. q To her that hath fair hands, fair fingers, Prolific, and mother of many, To her the queen Sinivali, Pour the offering. r Indra from all sides. s Indra men. t The dark-coloured steeds with fair feathers, Clad in the mist, spring up to the sky; They turn hitherward having established their abodes; Then the earth is wet with ghee. u He hath golden tresses in the expanse of the air, A raging serpent like the rushing wind, With pure radiance [4], knowing the dawn, Like true, glorious and toiling (women). v Thy winged (steeds) have charged them as they are wont; The dark bull hath roared when this was; He hath come hither with (lightnings) that smile like kindly (women); The rains fall, the clouds thunder. w Like a cow the lightning loweth; It tendeth its young like a mother, When their rain hath been let loose. x The mountain that hath waxed great is afraid Even the ridge of heaven trembleth at your roaring; When ye sport, O Maruts [5], with your spears, Ye speed along together like the waters. y Roar and thunder, deposit a germ, Fly around with thy chariot water-laden; Draw downward thy opened water-skin, And let the heights and the depths be level. z Even these immovable things (dost thou eat), O Agni, like a beast at grass; What time, O immortal, the hosts of thee, The strong, rend the woods. aa O Agni, many are the hosts of the immortal all-knower, O God, powerful; and (many) the [6] wiles of the wily Which of yore they deposited in thee, O thou that impellest all, O seeker of friends. bb From the sky grant us rain, O ye Maruts; Make ye to swell the streams of the strong steed Come hither with this thunder, Pouring the waters, the Asura our father.

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

n Let loose, fly forward, O arrow, expelled with holy power; Go to our foes, and enter [4] them; Not one of them do thou spare. o Thy vital parts I clothe with armour; May Soma, the king, cover thee with immortality, Space broader than broad be thine; May the gods take delight in thy victory. p When the arrows fly together Like boys unshorn, Then may Indra, slayer of foes, Accord us protection for ever. a Along the eastern quarter do thou advance, wise one; Be thou, O Agni, of Agni the harbinger here; Illumine with thy radiance all the regions; Confer strength on our bipeds and quadrupeds. b Mount ye, with Agni, to the vault, Bearing him of the pan in your hands; Having gone to the ridge of the sky, to the heaven, Do ye eat, mingled with the gods. c From earth have I mounted to the atmosphere; From the atmosphere have I mounted to the sky; From the ridge of the vault of the sky Have I attained the heaven, the light [1]. d Going to the heaven, they look not away; They mount the sky, the two worlds, They who extended, wisely, The sacrifice, streaming on every side. e O Agni, advance, first of worshippers, Eye of gods and mortals; Pressing on in unison with the Bhrgus, Let the sacrificers go to heaven, to prosperity. f Night and the dawn, one-minded, but of various form, United suckle one child; The radiant one shineth between sky and earth; The gods, granters of wealth, support Agni. g O Agni, of a thousand eyes [2], of a hundred heads, A hundred are thy expirations, a thousand thine inspirations; Thou art lord of wealth a thousandfold; To thee as such let us pay homage for strength, hail! h Thou art the winged bird, sit on the earth; sit on the ridge of earth; with thy blaze the atmosphere, with thy light establish the sky, with thy brilliance make firm the i Receiving offering, fair of face, O Agni; Sit down in front in thine own birthplace, in due order; In this higher place, O All-gods [3], do ye sit with the sacrificer.

'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.

Therefore in the middle men enjoy strength. The part of man above the navel is pure, that below is impure. In that he girds him in the middle he discriminates between the pure and impure parts. Indra hurled his thunderbolt against Vrtra; it divided into three parts; one-third the wooden sword, one-third the chariot, and one-third the sacrificial post [4]. The internal arrows which were split (açiryanta) became Çara grass, and that is why Çara grass is so called. The thunderbolt is Çara grass; hunger indeed is the foe of man. In that the girdle is of Çara grass, he clearly drives away the enemy hunger from the middle (of man's body). It is threefold. The breath is threefold; verily he places the threefold breath in the middle of the sacrificer. It is broad, for the discrimination of the strands. He consecrates the sacrificer with a girdle, with a yoke his wife, for the sake of offspring [5]. The sacrifice reflected on the gift (to the priests). He had intercourse with her. Indra perceived this and reflected, 'He who will be born from this union will be this world.' He entered her; from her verily was Indra born; he reflected, 'He who hence other than I will be born will be this world'. Stroking her womb he split it, she became barren after birth, and that is the origin of the (cow) which is barren after birth [6]. He wrapped it (the yoni) in his hand, he deposited it among the wild beasts, it became the horn of the black antelope. 'Thou art the birthplace of Indra; harm me not', (with these words) he hands the horn of the black antelope. Verily he makes the sacrifice united with the womb, the gift with the womb, Indra with the womb, for union with the womb. 'For ploughing thee, for good crops', he says. Therefore plants grow up without ploughing. 'For those of good fruits thee, for the plants', he says. Therefore plants bear fruit. If he were to scratch himself with his hand [7] his offspring would be liable to the itch; if he were to smile, they would become naked.

In that on one post he twines round two girdles, therefore one man wins two wives; in that he does not wind one girdle round two posts, therefore one wife does not find two husbands. If he desire of a man, 'Be a girl born to him', he should intertwine (the girdles) near the ends; verily a girl is born to him; if he desire of a man, 'Be a son born to him', he should cover it round right up to the end; verily a son is born to him [3]. The Asuras drove the gods to the south, the gods repelled them by the Upaçaya (post); that is why the Upaçaya has its name. In that the Upaçaya lies near (upaçáye) on the south, (it serves) to drive away the foe. All the other posts have victims (attached), the Upaçaya has none, its victim is the sacrificer; if he were not to indicate (a victim), the sacrificer would be ruined. 'N.N. is thy victim', (with these words) he should indicate whomsoever he hates; whom he hates [4], him he indicates as a victim to it. If he hates not, 'The mole is thy victim', he should say; he harms not domestic nor wild animals. Prajapati created offspring; he was destitute of proper food, he saw this set of eleven, and therewith he won proper food. In that there are ten posts, the Viraj has ten syllables, and the Viraj is food, he wins proper food by the Viraj [5]; thereby he milks the eleventh breast of her. In that the set of eleven (is set up), a thunderbolt is set up; it is liable to crush the sacrifice face to face; in that he sets up (the stake) (for Tvastr) with the wives, (it serves) to establish the sacrifice and to bind. Prajapati created offspring; he thought himself emptied, he saw this set of eleven (victims), with it he bestowed life, power, and strength upon himself; he who sacrifices creates as it were offspring; then he is as it were emptied; in that this set of eleven is (offered), with it the sacrificer bestows life, power, and strength upon himself.

They place four in front [5]; verily he wins four-footed cattle; two last; verily he wins two- footed (cattle); they make up an Anustubh; the Anustubh is speech, therefore speech is the highest of the breaths. When the sun is half-set, he sets about the Stotra of the Sodaçin; in this world Indra slew Vrtra; verily straightway be hurls the bolt against his foe. The sacrificial fee is a reddish-brown horse; that is the form of the bolt; (verily it serves) for success. THE EXPLANATION OF THE SOMA. SACRIFICE (continued)

c Send forth thy spies, swiftest in thy motion; Be an unfailing guardian to this folk, From him who afar plans evil [1], from him who near; O Agni let no trouble from thee overwhelm us. d Arise, O Agni; spread thyself out; Burn up our foes, O thou of keen dart; Him who hath wrought evil for us, O blazing one, Do thou consume utterly like dry stubble. e Arise; drive from us (our foes); Reveal thy heavenly strength, O Agni, Slacken the strung (weapon) of the demon-driven; Crush our foes, kin or not kin. f He knows thy [2] loving kindliness, O most youthful one, Who hath given furtherance to this devotion; All happy days for him, glory, and wealth --Opening the doors of the miser--he hath revealed.' g Let him, O Agni, be fortunate and munificent, Who with constant oblation, who with praise, Seeks to delight thee in his life in his house; May all days be happy for him; be that the will. h I praise thy loving kindness; loud sounding (thou singest) a reply; Let this song of mine, beloved of thee, sing with thee [3] With good steeds and fair chariots may we adorn thee; Maintain for us the lordly power as the days go by. i Here let each serve thee readily, That shinest in the darkness, as the days go by; Happy and joyous may we attend thee That dost surpass the glories of men.' k He who with good steeds and rich in gold Approacheth thee, O Agni, with a rich chariot, His protector thou art, the comrade of him Who duly offereth thee glad reception. l The great I overcome [4] through kinship and my songs; That hath descended to me from Gotama, my sire; Pay heed to this song of ours, O Hotr, most youthful, skilful, friend of the house. m Sleepless, speedy, propitious, Unwearied, never hostile, unexhausted, May thy guardians, O Agni, taking their places here united, Protect us, O wise one. n In Thy guardians, O Agni, who seeing, Guarded from ill the blind Mamateya, He of all wisdom guarded these kindly ones; The foes that were fain to deceive could not [5] deceive.

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

d The drop hath fallen on the earth, the sky, On this seat and on the one which was aforetime The drop that wandereth over the third seat I offer in the seven Hotras.' a He who bestows upon the gods the glory of the gods, and on men the glory of men, has the divine glory among the gods, the human glory among men. The libations which he draws off before the Agrayana libation, he should draw off silently; those after with noise; verily he bestows upon the gods the glory of the gods, and on men the glory of men; verily he has the divine glory among the gods, the human glory among men. b May Agni protect us at the morning pressing, He that belongeth to all men, all- wealful in his might; May he, the purifier, grant us wealth [1]; May we that share the draught be long-lived c May the All-gods, the Maruts, Indra, Not leave us at the second pressing; Long-lived, speaking what is pleasing to them, May we enjoy the favour of the gods. d This third libation belongeth to the sages Who righteously set the beaker in motion; May these Saudhanvanas, who have attained heaven, Bear our good offering to what is better e Some libations have bases, some have not. Those which have a sprinkling have bases, those [2] of Soma have not bases. Taking (the cup) for Indra and Vayu he should sprinkle it (saying), 'May the sacrifice be harmless for plants, for our cattle, for our folk; for all creatures harmless thou art; swell like ghee, O god Soma.' Verily so he makes the libations of Soma to have a base. He becomes possessed of a base who knows thus. Verily also he wets with ghee the sky and earth: they being wet are to be lived upon; he is to be lived upon [3] who knows thus. f This is thy share, O Rudra, for which thou didst ask; rejoice in it, find (for us) the lordship of cows, abundance of wealth, with good heroes and a year's prosperity.' g Manu divided his property among his sons. He deprived Nabhanedistha, who was a student, of any portion.

The Hotr is this (earth), the Adhvaryu yonder (sky); in that he recites sitting, so the Hotr goes not away from the (earth), for this (earth) is seated as it were; verily thereby the sacrifice milks this (earth). In that he responds standing, so the Adhvaryu goes not away from yonder (sky) [6], for yonder (sky) stands as it were; verily thereby the sacrificer milks yonder (sky). In that he recites sitting, therefore the gods live on that which is given hence; in that he responds standing, therefore men live on what is given thence. In that he recites seated towards the east, and he responds standing towards the west, therefore seed is impregnated in front, offspring are born behind. In that the Hotr addresses the Adhvaryu, he makes the thunderbolt advance towards him; he turns towards the West; verily he overcomes the thunderbolt. iii. 2. 10. a Thou art taken with a support; thou art seated in speech for the guardians of for the guardians of insight, for the overseers of this established sacrifice do I take b Thou art taken with a support; thou art seated in holy order; for the guardians of sight, &c., do I take thee. c Thou art taken with a support; thou art seated in holy lore; for the guardians of ear, &c., do I take thee. d For the gods thee! e For the All-gods thee! f For all the gods thee! g O Visnu, wide striding, this is thy Soma; guard it [1] let not the evil-eyed one espy this of thine. h In me is the Vasu, whom wealth precedeth, who guardeth the voice; guard my i In me is the Vasu, who winneth wealth, who guardeth the eye; guard my eye. k In me is the Vasu, who keepeth wealth together, who guardeth the ear; guard my l Thou art Bhuh, best of rays, guardian of expiration; guard my expiration. m Thou art Dhuh, best of rays, guardian of inspiration; guard my inspiration. n The foe who, O Indra and Vayu, is hostile to us, Who seeketh to assail us, O lords of splendour, May I here burl him below my feet, So that, O Indra, I may shine as the highest.

The Supplement to the Soma Sacrifice (continued). a O Agni, brilliant, be thou brilliant among the gods; make me brilliant, of long radiant among men; for the brilliance of consecration and of penance do I offer to b Thou dost win brilliance; may brilliance forsake me not, may I forsake not brilliance, may brilliance forsake me not. c O Indra, full of force, be thou full of force among the gods, make me full of long life, radiant among men; for the force of the Brahmanhood and royalty [1] do I offer to thee. d Thou dost win force; may force forsake me not, may I forsake not force, may force forsake me not. e O sun, blazing, be thou blazing among the gods; make me blazing, of long life, radiant among men; for the blazing of the wind and of the waters do I offer to thee. f Thou dost win the light; may the light forsake me not, may I not forsake the light, may the light forsake me not. g On me wisdom, on me offspring, on me brilliance may Agni bestow; on me wisdom, on me offspring, on me power may Indra bestow; on me wisdom, on me offspring, on me blazing may Surya bestow. a The maker of the sound 'Him' is Vayu, the Prastotr is Agni, the Saman is Prajapati, the Udgatr is Brhaspati, the subordinate singers are the All-gods, the Pratihartrs are the Maruts, the finale is Indra; may these gods who support breath bestow breath upon me. b All this the Adhvaryu, as he begins, begins for the Udgatrs; 'May these gods who support breath bestow breath upon me', he says; verily he bestows all this on c May Ida who summoneth the gods, Manu who leadeth the sacrifice, d May Brhaspati recite the hymns and acclamations. e The All-gods [1] are reciters of the hymns. f O earth mother, do not harm me. g Of honey shall I think, honey shall I produce, honey shall I proclaim, honey shall I speak, may I utter speech full of honey for the gods, and acceptable to men. h May the gods aid me to radiance, may the Pitrs rejoice in me.

'Thou art the form, colour by name', he says; verily he wins offspring. 'Thou art holy order, truth by name', he says; verily he wins lordly power. 'Thou art the past, the future by name', he says; the foetus of the waters and the plants is cattle; verily he wins cattle [3]. So much as is around a man, that does he thus win. 'Thee for the realm of holy order', he says; the realm of holy order is this (earth); verily he conquers this (earth). 'Thee for the might of holy order', he says; the might of holy order is the atmosphere; verily he conquers the atmosphere. 'Thee for the circumference of holy order', he says; the circumference of holy order is the sky; verily he conquers the sky. 'Thee for the truth of holy order' [4], he says; the truth of holy order is the quarters; verily he conquers the quarters. 'Thee for the light of holy order', he says; the light of holy order is the world of heaven; verily he conquers the world of heaven. So many are the worlds of the gods; verily he conquers them. They make up ten; the Viraj has ten syllables, the Viraj is food; verily he finds support in the Viraj, the eating of What the gods could not win by the sacrifice, that they won by the Para (Grahas), and that is why the Paras have their name. In that the Paras are drawn, (it serves) to win that which one does not win by the sacrifice. The first he draws, by this he conquers the world; the second (he draws), by this he conquers the atmosphere; the third (he draws), by this he conquers yonder world. In that they are drawn, (they serve) to conquer these worlds [1]. In the latter days they are drawn hitherward from yonder, verily having conquered these worlds they descend again towards this world. In that in the former days they are drawn thitherward from hence, therefore these worlds are thitherward from hence; in that in the latter days they are drawn hitherward from thence, therefore these worlds are hitherward from thence; therefore men depend on the worlds in variation.

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.

s The drop hath fallen on the earth, the sky, On this seat and on the one which was aforetime The drop that wandereth over the third seat I offer in the seven [5] Hotras. t There hath come into being this might of all the world, And of Agni Vaiçvanara, Agni full of light with light, The disk radiant with radiance. w For the verse thee, for brilliance thee v Like streams the offerings flow together, Purified within with heart and mind; I behold the streams of ghee; A golden reed is there in the midst of them. w In it sitteth an eagle, honey-making, nested, Assigning honey to the deities, On its brink sit seven tawny ones, Milking at will the stream of ambrosia. a Anointing with milk Aditya, the embryo, Counterpart of a thousand, of every form, Spare him, injure him not with thy heat; Make him of a hundred (years of) life, as thou art piled. b Injure not this biped of animals, O hundred-eyed one, being piled for the sacrifice; I appoint for thee the wailer in the forest; Therewith piling thy forms, be seated. c The rush of the wind, the navel of Varuna, Born as a steed in the midst of the waters, The child of the streams, the tawny one, rooted in the mountain, O Agni, harm him not [1] in the highest heaven. d Harm not this one-hooved of cattle, The thundering, the courser among the contests; I appoint for thee the Gayal of the forest; Therewith piling thy forms, be seated. e The undying drop, the ruddy, the active, Agni I hymn with praises with first inspiration; Do thou forming thyself with joints in due order, Harm not the cow, Aditi, the resplendent. f This ocean, the spring of a hundred streams, Expanded in the middle of the world, Aditi milking ghee for men, O Agni, harm not [2] in the highest heaven; I appoint for thee the Gayal of the forest; Therewith piling thy forms, be seated. g Guard of Tvastr, navel of Varuna, Born as the sheep from the furthest region, The great thousandfold wile of the Asura, O Agni, harm not in the highest heaven.

e The zenith of the quarters; the winter and the cool season of the seasons; Brhaspati the deity; radiance the wealth; the twenty-sevenfold the Stoma, and it forming a path of the thirty-threefold; the draught ox the strength; the Abhibhu of throws; the wind all through the wind; Suparna the Rsi. f Fathers, grandfathers, near and far, may they protect us, may they help us, in this holy power, this lordly power, this prayer, this Purohita-ship, this rite, this invocation of the gods. a Firm is thy dwelling, thy place of birth, firm art thou Settle thou duly in thy firm place of birth; Banner of the fire in the pan, May the two Açvins, the leeches, set thee here first in the east. b In thine own skill sit thou whose sire is skill, As the great earth bountiful among the gods, Be of kindly approach and come with thy body, Kindly as a father to his son; May the two Açvins, the leeches, set thee here. c Nesting, rich in wealth, strength bestowing, Increase for us wealth, abundant, rich in heroes [1], Driving away hostility and enmity, Granting the lord of the sacrifice a share in increase of wealth, Do thou bestow the heaven as increase to the sacrificer; May the two Açvins, the leeches, set thee here. d Thou art the dust of Agni, the leader of the gods; May the All-gods favour thee as such; With Stomas for thy back, rich in ghee, sit thou here, And win to us by sacrifice riches with offspring. May the two Açvins, the leeches, set thee here! e Thou art the head of sky, the navel of earth, the holder apart of the quarters, the paramount of the worlds [2], the wave, the drop of the waters thou art; Viçvakarman is thy seer; may the two Açvins, the leeches, set thee here. f In unison with the seasons, in unison with the ordainers, in unison with the unison with the Rudras, in unison with the Adityas, in unison with the All-gods, in unison with the gods, in unison with the gods establishing strength, to Agni Vaiçvanara, thee; may the two Açvins, the leeches, set thee here.

'O Agni, lord of vows,' (he says). 'One should recover one's former body', they say, 'for who knows if the richer, when his will is accomplished will restore it or not.' The pressing-stones are the troop of thieves of King Soma; him, who knowing thus, places the pressing-stones on the Agnidh's altar, the troop of thieves finds not. Having sacrificed with a verse addressed to Visnu, he approaches the post. The post has Visnu for its deity; verily he approaches it with its own deity. 'I have passed by others, I have not approached others', he says, for he passes by others, and does not approach others. I have found thee nearer than the farther, farther than the near', he says, for he finds it nearer than the farther, farther than the near. 'I welcome thee that art of Visnu, for the sacrifice to the gods' [1], he says, for he welcomes it for the sacrifice to the gods. 'Let the god Savitr anoint thee with honey', he says; verily he anoints it with glory. 'O plant, guard it; O axe, harm it not', he says; the axe is the thunderbolt; (verily it serves) for atonement. The brilliance of the tree which fears the axe falls away with the first chip; the first chip which falls he should take up; verily he takes it up with its brilliance [2]. These worlds are afraid of the falling forward of the tree. 'With thy top graze not the sky, with thy middle harm not the atmosphere', he says; verily he makes it tender for these worlds. 'O tree, grow with a hundred shoots', (with these words) he sacrifices on the stump; therefore many (shoots) spring up from the stump of trees. 'May we grow with a thousand shoots', he says; verily he invokes this blessing. He should cut it so that it will not touch the axle [3]. If he were to cut it so that it would touch the axle, the cattle of the sacrificer would be liable to perish. If he desire of any one, 'May he be without support', he should cut for him a branch; this among trees is not supported; verily he is without support.

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.

'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.

The new and the full moons are the limbs and joints of the year; he who knowing thus offers the new and the full moon (sacrifices) thus unites the limbs and joints of the year. The new and the full moon are the eyes of the year; he who knowing thus offers the new and the full moon (sacrifices) thus sees with them along the world of heaven [1]. The new and the full moon are the striding of the gods; he who knowing thus offers the new and the full moon (sacrifices) steps in the striding of the gods. The new and the full moon are the path on which the gods fare; he who knowing thus offers the new and the full moon (sacrifices) mounts the path on which the gods fare. The new and the full moons are the bay steeds of the gods; he who knowing thus offers the new and the full moon (sacrifices) carries to the gods with their two bay steeds [2] the offering. The new and the full moon (sacrifices) are the mouth of the gods; he who knowing thus offers the new and the full moon (sacrifices) manifestly sacrifices in the mouth of the gods. He who offers the new and the full moon sacrifices possesses an oblation holder. He offers the Agnihotra morn and evening, he offers the new and the full moon (sacrifices); on every day (the Soma) of those who have oblation holders is pressed. By him who knowing thus offers the new and the full moon (sacrifices) regarding himself as possessiug an oblation holder, everything is given as on the strew. The gods [3] could not find the suitable day for the sacrifice. They purified the new and full moons; the new and the full moon (sacrifices) are these pure and sacrificial (days). He who knowing thus offers the new and the full moon (sacrifices) offers them as pure and sacrificial. One should not approach a woman on the new moon or the full moon night; if one were to do so, one would be impotent. The nights of the half-month were the wives of King Soma; of these be did not approach the new moon night and the full moon night [4].

m Return with wealth, O Agni, fatten with the stream, All-gaining on every side. n May the Adityas, the Rudras, the Vasus, kindle thee again; The Brahmans again with offerings, O bringer of wealth; With ghee do thou increase our bodies; May the wishes of the sacrificer become true. o Hearken to this our call, that is offered, O youngest one, Of the most generous one, O thou that hast power; One hateth, one praiseth. As praiser I praise thy body, O Agni. p Be thou a bounteous patron, Giver of riches, lord of riches; Repel from us the foes. a Go hence depart, creep away, hence, Ye that are here of old and ye that are new, Yama hath given this resting-place of earth, The Pitrs have made this world for him. b Thou art the ash of Agni, thou art the dust of Agni. c Thou art accord, fulfilling love; in me be the fulfilling of thy love. d Be united your dear bodies, Be united your dear hearts, Be your breath united [1], United my body. e This is that Agni in whom as a belly Indra placed the pressed Soma eagerly; Thou art praised, O all-knower, for winning Booty a thousandfold, like a swift steed. f O Agni, thou comest to the wave of the sky, To the gods thou speakest, those of the altar; The waters above in the realm of the sun, And those below wait (on thee). g O Agni, thy radiance in the sky, the earth, The plants [2], or the waters, O holy one, That whereby thou didst outspread the broad atmosphere, Glittering is thy gleam, moving and men espying. h May the Agnis of the dust In unison with those of the floods Accept the oblation offered, The rich healthful viands. i As food, O Agni, accord to the sacrificer The gain of a cow, wondrous enduring; Be to us a son, a scion, full of life; This, O Agni, be thy lovingkindness towards us. k This is thy due place of birth, Whence born thou didst shine, Mount it, O Agni, knowing it [3], And make our wealth increase. l Thou art a piler; in the manner of Angiras be firm with that deity.

This middle layer is as it were unsupported; it is as it were the atmosphere; he puts down a pair on the other layers, but four in the middle one, for support. The seasonal (bricks) are the internal cement of the layers; in that he puts down the seasonal (bricks), (it is) to keep apart the layers. He puts down next an Avaka plant; this is the birthplace of Agni; verily he piles up the fire with its birthplace [1]. Viçvamitra says, 'He shall eat food with holy power, for whom these shall be put down, and he who shall know them thus'. It is the year which repels from support him who having piled up the fire does not find support; there are five layers preceding, and then he piles up the sixth; the year has six seasons; verily in the seasons the year finds support. These are the bricks [2], called the over-ladies; he for whom they are put down becomes the overlord of his equals; he should think of him whom he hates as he puts (them down); verily he cuts him off for those deities; swiftly he goes to ruin. The Angirases, going to the world of heaven, made over to the seers the accomplishment of the sacrifice; it became gold; in that he anoints with fragments of gold, (it is) for the completion of the sacrifice; verily also he makes healing for it [3]; moreover he unites it with its form, and with golden light he goes to the world of heaven. He anoints with that which contains the word 'of a thousand'; Prajapati is of a thousand; (verily it serves) to win Prajapati. 'May these bricks, O Agni, be for me milch cows', he says; verily he makes them milch cows; they, milking desires, wait upon him yonder in yonder world. The fire is Rudra; he is born then when he is completely piled up; just as a calf on birth desires the teat, so he here seeks his portion; if he were not to offer a libation to him, he would suck the Adhvaryu and the sacrificer. He offers the Çatarudriya (oblation); verily he appeases him with his own portion; neither Adhvaryu nor sacrificer goes to ruin.

' 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.

r May we not [5], O strong one, in this distress, Be handed over to evil, O lord of the ways; Guard us with true protection; May we be dear to you among the princes. s The Anus have wrought a chariot for thy steed; Tvastr a glorious bolt, O thou invoked of many; The Brahmans magnifying Indra with their praises Have strengthened him for the slaying of the serpent. t What time the strong sang praise to the strong, O Indra, the stones and Aditi in unison, Without steeds or chariots were the fellies Which, sped by Indra, rolled against the Dasyus.

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

If he desire of a man, 'May he have cattle', he should take for him (a piece) with fat; cattle are distinguished by fat; verily by means of their distinctive mark he wins cattle for him, and he has cattle. Prajapati created the sacrifice; he first created the butter [5], in the middle the beast, last the speckled butter; therefore the fore-sacrifices are performed with butter, the beast (is offered) in the middle, and the after-sacrifices with speckled butter. Therefore that is mixed as it were, for it was created last. He offers eleven after-sacrifices; ten are the vital airs of the beast, the body is the eleventh; he offers as many after-sacrifices as is the size of the beast. Now they kill the beast when they dispose of it; the speckled butter is the expiration and the inspiration of cattle; in that he per forms the after-sacrifices with speckled butter, verily he bestows expiration and inspiration upon cattle.

w The playful horde of the Maruts, Sporting, resplendent on the chariot [6], O Kanvas, do ye celebrate. x The Maruts, speeding like steeds, Disport themselves like youths gazing at a spectacle, Standing in the home like beauteous younglings, Bestowing milk, like playful calves. y At their advance the earth moves as if trembling, When they yoke (their teams) for their journeys, for brilliance; Playing, resounding, with flaming weapons, They display their own greatness, the shakers. z What time on the steeps ye pile the moving one, Like birds, O Maruts, on whatever path [7], The clouds spill their water on your chariots; Do ye sprinkle for the praiser ghee of honey hue. aa Agni with invocations They ever invoke, lord of the people, Bearer of the oblation, dear to many. bb For him they ever praise, The god with ladle dripping ghee, Agni to bear the oblation. cc O Indra and Agni, the spaces of sky. dd Pierce Vrtra. ee Indra from all sides. ff Indra men. gg O Viçvakarman, waxing great with the oblation. hh O Viçvakarman, with the oblation as strengthening.

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

i Thine anger, O Varuna, would we avert with reverence, With sacrifices, with oblations Ruling, O wise Asura, O king, Do thou unloose the sins we have committed. k Unloose from us, O Varuna, the highest, The lowest, the midmost knot; Then may we, O Aditya [3], in thy rule, Be guiltless before Aditi. I Of Dadhikravan have I sung, The swift strong horse; May he make our mouths fragrant; May he lengthen our days. m Dadhikra with his glory hath overspread the five peoples, As the sun with his light the waters; May the strong steed, winning a hundred, a thousand, Fill with boney these words of ours. n Agni, the head. o Thou art. p O Maruts, what time seeking your favour We call on you from the sky, Do ye come unto us [4]. q The protections which ye have for the earnest worshipper, Threefold do ye grant them to the generous giver, To us, O Maruts, do ye accord them; O strong ones, give us wealth rich in heroes: r Let Aditi save us, Let Aditi give us protection, Let Aditi guard us from tribulation. s The mighty mother of the righteous, The spouse of holy order, let us invoke to aid us, The powerful, the unageing, the wide Aditi, who giveth good protection and good guidance. t Earth strong to save, sky unrivalled, Aditi who giveth good protection and good guidance, The divine ship with good oars, the blameless, Which leaketh not, let us mount for prosperity. u Happily have I mounted this ship With a hundred oars and a hundred spars, Without leak, able to convey across.