Atharva Veda on Anger

1. As the bowstring from the bow, thus do I take off thy anger from thy heart, so that, having become of the same mind, we shall associate like friends! 2. Like friends we shall associate-I take off thy anger. Under a stone that is heavy do we cast thy anger. 3. I step upon thy anger with my heel and my fore-foot, so that, bereft of will, thou shalt not speak, shalt come up to my wish!

1. This darbha-grass removes the anger of both kinsman and of stranger. And this remover of wrath, 'appeaser of wrath' it is called. 2. This darbha-grass of many roots, that reaches down into the ocean, having risen from the earth, 'appeaser of wrath' it is called. 3. Away we take the offensiveness that is in thy jaw, away (the offensiveness) in thy mouth, so that, bereft of will, thou shalt not speak, shalt come up to my wish!

1. This Asura rules over the gods; the commands of Varuna, the ruler, surely come true. From this (trouble), from the wrath of the mighty (Varuna), do I, excelling in my incantation, lead out this man. 2. Reverence, O king Varuna, be to thy wrath, for all falsehood, O mighty one, clost thou discover. A thousand others together do I make over to thee: this thy (man) shall live a hundred autumns! 3. From the untruth which thou hast spoken, the abundant wrong, with thy tongue--from king, Varuna I release thee, whose laws do not fail. 4. I release thee from Vaisvânara (Agni), from the great flood. Our rivals, O mighty one, do thou censure here, and give heed to our prayer!

1. Whenever yonder person in his thought, and with his speech, offers sacrifice accompanied by oblations and benedictions, may Nirriti (the goddess of destruction), allying herself with death, smite his offering before it takes effect! 2. May sorcerers, Nirriti, as well as Rakshas, mar his true work with error! May the gods, despatched by Indra, scatter (churn) his sacrificial butter; may that which yonder person offers not succeed! 3. The two agile supreme rulers, like two eagle-s pouiicing down, shall strike the sacrificial butter pf the enemy, whosoever plans evil against us! 4. Back do I tie both thy two arms, thy mouth I shut. With the fury of god Agni, have I destroyed thy oblation. 5. I tie thy two arms, I shut thy mouth. With the fury of terrible Agni have I destroyed thy oblation.

'This is your oblation, O Brâhmanas,' thus shall he reflect, if he is supplicated, if they ask him for the sterile cow, terrible in the house of him that refuses to give her. 49. The gods animadverted in reference to Bheda and the sterile cow, angry because he had not given her, in these verses-and therefore he (Bheda) perished. 50. Bheda did not present the sterile cow, though requested by Indra: for this sin the gods crushed him in battle. 51. The counsellors that advise the withholding (of the sterile cow), they, the rogues, in their folly, conflict with the wrath of Indra. 52. They who lead the owner of cattle aside, then say to him: 'do not give,' in their folly they run into the missile hurled by Rudra. 53. And if he roasts the sterile cow at home, whether he makes a sacrifice of her, or not, he sins against the gods and Brâhmanas, and as a cheat falls from heaven.

For Agni and Soma, for Kâma, for Mitra, and for Varuna, for these do the Brâhmanas beg her: upon these he infringes, if he gl ves her not. 27. As long as the owner does not himself hear the stanzas referring to (the giving away of) her, she may herd among his cattle; (only) if he has not heard (them) may she pass the night in his house. 28. He that has listened to the stanzas, yet has permitted her to herd among the cattle, his life and prosperity the angry gods destroy. 29. The sterile cow, even when she rambles freely, is a treasure deposited for the gods. Make evident thy true nature when thou desirest to go to thy (proper) stable! 30. She makes evident her nature when she desires to go to her (proper) stable. Then indeed the sterile cow puts it into the minds of the Brahmans to beg (for her). 31. She evolves it in her mind, that (thought) reaches the gods. Then do the Brahmans come to beg for the sterile cow. 32. The call svadhâ befriends him with the Fathers, the sacrifice with the gods. Through the gift of the sterile cow the man of royal caste incurs not the anger of (her), his mother. 33. The sterile cow is the mother of the man of royal caste: thus was it from the beginning. It is said to be no (real) deprivation if she is given to the Brahmans. 34. As if he were to rob the ghee ladled up for Agni (the fire) from the (very) spoon, thus, if he gives not the sterile cow to the Brahmans, does he infringe upon Agni. 35. The sterile cow has the purodasa (sacrificial cake) for her calf, she yields plentiful milk, helps in this world, and fulfils all wishes for him that gives her (to the Brahmans). 36. The sterile cow fulfils all wishes in the kingdom of Yama for him that gives her. But they say that hell falls to the lot of him that withholds her, when she has been begged for. 37.

When kept she injures (his) folk, if he refuses to give her after she has been asked for! 14. The sterile cow is as a treasure deposited for die Brâhmanas: they come here for her, with whomsoever she is born. 15. The Brâhmanas come here for their own, when they come for the sterile cow. The refusal of her is, as though he were oppressing them in other concerns. I& If she herds up to her third year, and no disease is discovered in her, and he finds her to be a sterile cow, O Nârada, then must he look for the Brâhmanas. 17. If he denies that she is sterile, a treasure deposited for the gods, then Bhava and Sarva, both, come upon him, and hurl their arrow upon him. 18. Though he does not perceive upon her either udder, or tits, yet both yield him milk, if he has prevailed upon himself to give away the sterile cow. 19. Hard to cheat, she oppresses him, if, when asked for, he refuses to give her. His desires are not fulfilled, if he aims to accomplish them without giving her away. 20. The gods did ask for the sterile cow, making the Brâhmana their mouthpiece. The man that does not give (her) enters into the wrath of all of these. 21. Into the wrath of the cattle enters he that gives not the sterile cow to the Brâhmanas; if he, the mortal, appropriates the share deposited for the gods. 22. Even if a hundred other Brâhmanas beg the owner for the sterile cow, yet the gods did say anent her: 'The cow belongs to him that knoweth thus.' 23. He that refuses the sterile cow to him that knoweth thus, and gives her to others, difficult to dwell upon is for him the earth with her divinities. 24. The gods did beg the sterile cow of him wilh whom she was born at first. That very one Nârada recognised and drove forth in company with the gods. 25. The sterile cow renders childless, and poor in cattle, him that yet appropriates her, when she has been begged for by the Brâhmanas. 26.

1. We have heard it said that the mother of the black Apakit (pustules) is red: with the root (found by) the divine sage do I strike all these. 2. I strike the foremost one of them, and I strike also the middlemost of them; this hindmost one I cut off as a flake (of wool). B. Charm to appease jealousy. 3. With Tvashtar's charm I have sobered down thy jealousy; also thy anger, O lord, we have quieted. C. Prayer to Agni, the lord of vows. 4. Do thou, O lord of vows, adorned with vows, ever benevolently here shine! May we all, adoring thee, when thou hast been kindled, O Gâtavedas, be rich in offspring!

with a certain plant. 1. The god-begotten plant, hated by the wicked, which wipes away the curses (of the enemies), like water a foul spot it has washed away all curses from me. 2. The curse of the rival and the curse of the kinswoman, the curse which the Brahman shall utter in wrath, all that (do thou put) under our feet! 3. From heaven her root is suspended, from the earth it rises up; with her that has a thousand shoots do thou protect us on all sides! 4. Protect me, protect my offspring, protect our goods; let not ill-will overcome us, let not hostile schemes overcome us! 5. The curse shall go to the curser; joint possession shall we have with the friend. Of the enemy who bewitches with (his) eye we hew off the ribs.

The sterile cow, even if she should become fruitful, lives in anger at her owner: 'since he did regard me as sterile (without giving me to the Brahmans), he shall be bound in the fetters of death!' 38, He who thinks that the cow is sterile, and (yet) roasts her at home, even his children qnd grandchildren Brihaspati causes to be importuned (for her). 39. Fiercely does the (supposed) sterile cow burn when she herds with the cattle, though she be a (fruitful) cow. She verily, too, milks poison for the owner that does not present her. 40. It pleases the cattle when she is given to the Brahmans; moreover, the sterile cow is pleased, when she is made an offering to the gods (Brahmans). 41. From the sterile cows which the gods, returning from the sacrifice, created, Nârada picked out as (most) terrible the viliptî. 42. In reference to her the gods reflected: 'Is she a sterile cow, or not?' And Nârada in reference to her said: 'Of sterile cows she is the most sterile!' 43. 'How many sterile cows (are there), O Nârada, which thou knowest to be born among men?' About these do I ask thee, that knowest: 'Of which may the non-Brâhmana not eat?' 44. Of the viliptî, of her that has born a sterile cow, and of the sterile cow (herself), the non- Brâhmana, that hopes for prosperity, shall not eat! 45. Reverence be to thee, O Nârada, that knowest thoroughly which sterile cow is the most terrible, by withholding which (from the Brahmans) destruction is.incurred. 46. The viliptî, O Brihaspati, her that has, begotten a sterile cow, and the sterile cow (herself), the non-Brâhmana, that hopes for prosperity, shall not eat! 47. Three kinds, forsooth, of sterile cows are there: the viliptî, she that has begotten a sterile cow, and the sterile cow (herself). These he shall give to the Brahmans; (then) does he not estrange himself from Pragâpati. 48.

With the flesh-devouring Agni do we burn our rivals. 30. Smite them down, O Indra, with the thunderbolt, with thy (strong) arm! Then have I overpowered my rivals with Agni's brilliant strengths. 31. O Agni, subject our rivals to us; confuse, O Brihaspati, the kinsman that is puffed up! O Indra and Agni, O Mitra and Varuna, subjected they shall be, unable to vent their wrath against 32. Do thou, god Sûrya (the sun), when thou risest, beat down my rivals, beat them down with a stone: they shall go to the nethermost darkness! 33. The calf of Virâg, the bull of prayers, carrying the bright (soma) upon his back, has ascended the atmosphere. A song accompanied by ghee they sing to the calf; himself brahma (spiritual exaltation) they swell him with their brahma (prayer). 34. Ascend the heavens, ascend the earth sovereignty ascend thou, and possessions ascend thou! Offspring ascend thou, and immortality ascend thou, unite thy body with Rohita! 35. The gods that hold sovereignty, who go about the sun, with these allied, Rohita, kindly disposed, shall bestow sovereignty upon thee! 36. The sacrifices purified by prayer lead thee forth; the bay steeds that travel upon the road carry thee: thou shinest across the swelling ocean. 37. In Rohita who conquers wealth, conquers cattle, and conquers booty, heaven and earth are fixed. Of thee that hast a thousand and seven births, let me announce the origin over the extent of the world! 38. Glorious thou goest to the intermediate directions and the directions (of space), glorious (in the sight) of animals and the tribes of men, glorious in the lap of the earth, of Aditi: may I like Savitar be lovely! 39. Being yonder thou knowest (what takes place) here; being here thou beholdest these things. Here (men) behold the inspired sun that shines upon the sky. 40. A god thou praisest the gods, thou movest within the flood. They kindle (him), a universal fire; him the highest sages know. 41.

All the messengers of Yama, that roam about, dispatched by Vivasvant's son, do I drive away. 12. Arâti (grudge), Nirriti (destruction), Grâhi (seizure), and the flesh-devouring Pisâkas (do we drive) away to a distance, and hurl all wicked Rakshas away into darkness as it were. 13. I crave thy life's breath from the immortal, life-possessing Agni Gâtavedas. That thou shalt not take harm, shalt be immortal in (Agni's) company, that do I procure for thee, and that shall be fulfilled for thee! 14. May heaven and earth, the bestowers of happiness, be auspicious and harmless to thee; may the sun-shine, and the wind blow comfort to thy heart; may the heavenly waters, rich in milk, flow upon thee kindly! 15. May the plants be auspicious to thee! I have raised thee from the lower to the upper earth: there may both the Âdityas, the sun and the moon,. protect thee. 16. Whatever garment for clothing, or whatever girdle thou makest for thyself, agreeable to thy body do we render it; not rough to thy touch shall it be! 17. When thou, the barber, shearest with thy sharp well-whetted razor our hair and beard, do not, while cleansing our face, rob us of our life! 18. Rice and barley shall be auspicious to thee, causing no balâsa, inflicting no injury! They two drive away disease, they two release from calamity. 19. Whatever thou eatest or drinkest, the grain of the plough-land or milk, whatever is or is not to be eaten, all that food do I render for thee free from poison. 20. To day and to night both do we commit thee: from the demons that seek to devour, do ye preserve this (man) for me! 21. A hundred years, ten thousand years, two, three, four ages (yuga) do we allot to thee; Indra and Agni, and all the gods without anger shall favour thee! 22. To autumn thee, to winter, spring and summer, do we commit; the rains in which grow the plants shall be pleasant to thee! 23. Death rules over bipeds, death rules over quadrupeds.

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

1. The gods, O king, did not give to thee this (Cow) to eat. Do not, O prince, seek to devour the cow of the Brâhmana, which is unfit to be eaten! 2. The prince, beguiled by dice, the wretched one who has lost as a stake his own person, he may, perchance, eat the cow of the Brâhmana, (thinking), 'let me live to-day (if) not to-morrow'! 3. Enveloped (is she) in her skin, as an adder with evil poison; do not, O prince, (eat the cow) of the Brâhmana: sapless, unfit to be eaten, is that cow! 4. Away does (the Brâhmana) take regal power, destroys vigour; like fire which has caught does he burn away everything. He that regards the Brâhmana as fit food drinks of the poison of the taimâta-serpent. 5. He who thinks him (the Brahman) mild, and slays him, he who reviles the gods, lusts after wealth, without thought, in his heart Indra kindles a fire; him both heaven and earth hate while he lives. 6. The Brâhmana must not be encroached upon, any more than fire, by him that regards his own body! For Soma is his (the Brâhmana's) heir, Indra protects him from hostile plots. 7. He swallows her (the cow), bristling with a hundred hooks, (but) is unable to digest her, he, the fool who, devouring the food of the Brahmans, thinks, 'I am eating a luscious (morsel).' 8. (The Brahman's) tongue turns into a bow. string, his voice into the neck of an arrow; his windpipe, his teeth are bedaubed with holy fire: with these the Brahman strikes those who revile the gods, by means of bows that have the strength to reach the heart, discharged by the gods. 9. The Brâhmanas have sharp arrows, are armed with missiles, the arrow whi ch they hurl goes not in vain; pursuing him with their holy fire and their wrath, even from afar, do they pierce him. 10. They who ruled over a thousand, and were themselves ten hundred, the Vaitahavya, when they devoured the cow of the Brâhmana, perished. 11. The cow herself, when slaughtered, came down upon the Vaitahavyas.

Brahmans. 1. 'I give,' he shall surely say,'the sterile cow to the begging Brahmans'--and they have noted her- -that brings progeny and offspring! 2. With his offspring does he trade, of his cattle is he deprived, that refuses to give the cow of the gods to the begging descendants of the Rishis. 3. Through (the gift of) a cow with broken horns his (cattle) breaks down, through a lame one he tumbles into a pit, through a mutilated one his house is burned, through a one-eyed one his property is given away. 4. Flow of blood attacks the cattle-owner from the spot where her dung is deposited: this understanding there is about the vasâ (the sterile cow); for thou (sterile cow) art said to be very difficult to deceive! 5. From the resting-place of her feet the (disease) called viklindu overtakes (the owner, or the cattle). Without sickness breaks down (the cattle) which she sniffs upon with her nose. 6. He that pierces her ears is estranged from the gods. He thinks: 'I am making a mark (upon her),' (but) he diminishes his own property. 7. If any one for whatsoever purpose cuts her tail then do his colts die, and the wolf tears his calves. 8. If a crow has injured her hair, as long as she is with her owner then do his children die: decline overtakes them without (noticeable) sickness. 9. If the serving-maid sweeps together her dung, that bites as lye, there arises from this sin disfigurement that passeth not away. 10. The sterile cow in her very birth is born for the gods and Brâhmanas. Hence to the Brahmans she is to be given: that, they say, guarantees the security of one's own property. 11. For those that come requesting her the cow has been created by the gods. Oppression of Brahmans it is called, if he keeps her for himself. 12. He that refuses to give the cow of the gods to the descendants of the Rishis who ask for it, infringes upon the gods, and the wrath of the Brâhmanas. 13. Though he derives benefit from this sterile cow, another (cow) then shall he seek!

Counted drops penetrate into the earth, commensurate with the breaths of life and the plants. The uncounted golden (drops), that are poured into (the porridge), have, (themselves) pure, established complete purity. 29. The boiling waters rise and sputter, cast up foam and many bubbles. Unite, ye waters, with this grain, as a woman who beholds her husband in the proper season! 30. Stir up (the grains) as they settle at the bottom: let them mingle their inmost parts with the waters! The water here I have measured with cups; measured was the grain, so as to be according to these regulations. 31. Hand over the sickle, with haste bring promptly (the grass for the barhis); without giving pain let them cut the plants at the joints! They whose kingdom Soma rules, the plants, shall not harbour anger against us! 32. Strew a new barhis for the porridge: pleasing to its heart, and lovely to its sight it shall be! Upon it the gods together with the goddesses shall enter; settle down to this (porridge) in proper order, and cat it! 33. O (instrument of) wood, settle down upon the strewn barhis, in keeping with the divinities and the agnishloma rites! Well shaped, as if by a carpenter (Tvashtar) with his axe, is thy form. Longing for this (porridge) the (gods) shall be seen about the vessel! 34. In sixty autumns the treasurer (of the porridge) shall fetch it, by the cooked grain he shall obtain heaven; the parents and the children shall live upon it. Bring thou this (man) to heaven, into the presence of Agni! 35. (Thyself) a holder, (O pot), hold on to the foundation of the earth: thee, that art immoveable the gods (alone) shall move! Man and wife, alive, with living children, shall remove thee from the hearth of the fire! 36. Thou hast conquered and reached all worlds; as many as are our wishes, thou hast satisfied them. Dip ye in, stirring stick and spoon! Place it (the por idge) upon a single dish! 37. Lay (ghee) upon it, let it spread forth, anoint this dish with ghee!

1. The gods have given, the sun has given, the earth has given, the three Sarasvatîs, of one mind, have given this poison-destroying (remedy)! 2. That water, O ants, which the gods poured for you into the dry land, with this (water), sent forth by the gods, do ye destroy this poison! 3. Thou art the daughter of the Asuras, thou art the sister of the gods. Sprung from heaven and earth, thou didst render the poison devoid of strength. VI, 13 Charm against snake-poison. 1. Varuna, the sage of heaven, verily lends (power) to rne. With mighty charms do I dissolve thy poison. The (poison) which has been dug, that which has not been duo-, and that which is inherent, 1 have held fast. As a brook in the desert thy poison has dried up. 2. That poison of thine which is not fluid I have confined within these (serpents?) I hold fast the sap that is in thy middle, thy top, and in thy bottom, too. May (the sap) now vanish out of thee from fright! 3. My lusty shout (is) as the thunder with the cloud: then do I smite thy (sap) with my strong charm. With manly strength I have held fast that sap of his. May the sun rise as light from the darkness! 4. With my eye do I slay thy eye, with poison do I slay thy poison. O serpent, die, do not live; back upon thee shall thy poison turn! 5. O kairâta, speckled one, upatrinya (grass-dweller?), brown one, listen to me; ye black repulsive reptiles, (listen to me)! Do not stand upon the ground of my friend; cease with your poison and make it known (to people?) 6. I release (thee) from the fury of the black serpent, the taimâta, the brown serpent, the poison that is not fluid, the all-conquering, as the bowstring (is loosened) from the bow, as chariots (from horses). 7. Both Âligî and Viligî, both father and mother, we know your kin everywhere. Deprived of your strength what will ye do? 8. The daughter of urugûlâ, the evil one born with the black--of all those who have run to their hiding-place the poison is devoid of force. 9.

1. As the rising sun takes away the lustre of the stars, thus do I take away the strength of both the women and the men that hate me. 2. As many enemies as ye are, lookina out auainst me, as I come on--of those that hate me do I take away the strenorth, as the sun takes away the strength of persons asleep (while it rises). CHARMS PFRTAINING TO WOMEN (STRiKARATkV1).

1. High sounds the voice of the drum, that acts the warrior, the wooden (drum), equipped with the skin of the cow. Whetting thy voice, subduing the enemy, like a lion sure of victory, do thou loudly thunder against them! 2. The wooden (instrument) with fastened (covering) has thundered as a lion, as a bull roars to the cow that longs to mate. Thou art a bull, thy enemies are eunuchs; thou ownest Indra's foesubduing fire! 3. Like a bull in the herd, full of might, lusty, do thou, O snatcher of booty, roar against them! Pierce with fire the heart of the enemy; with -broken ranks the foe shall run and scatter! 4. In victorious battles raise thy roar! What may be captured, capture; sound in many places! Favour, O drum, (our deeds) with thy divine voice; bring to (us) with strength the property of the enemy! 5. When the wife of the enemy hears the voice of the drum, that speaks to a far distance, may she, aroused by the sound, distressed, snatch her son to her arms, and run, frightened at the clash of arms! 6. Do thou, O drum, sound the first sound, ring brilliantly over the back of the earth! Open wide thy maw at the enemies host; resound brightly, joyously, O drum! 7. Between this heaven and earth thy noise shall spread, thy sounds shall quickly part to every side! Shout thou and thunder with swelling sound; make music at thy friend's victory, having, (chosen) the good side! 8. Manipulated with care, its voice shall resound! Make bristle forth the weapons of the warriors! Allied to Indra do thou call hither the warriors; with thy friends beat vigorously down the enemies! 9. A shouting herald, followed by a bold army, spreading news in many places, sounding through the village, eager for success, knowing the way, do thou distribute glory to many in the battle! 10. Desiring advantage, gaining booty, full mighty, thou hast been made keen by (my) song, and winnest battles.

As the press-stone on the gathering skin dances upon the soma-sboots, thus do thou, O drum, lustily dance upon the booty! 11. A conqueror of enemies, overwhelming, foe-subduing, eager for the fray, victoriously crushing, as a speaker his speech do thou carry forth thy sound; sound forth here strength for victory in battle! 12. Shaking those that are unshaken, hurrying to the strife, a conqueror of enemies, an unconquerable leader, protected by Indra, attending to the hosts, do thou that crusheth the hearts of the enemies, quickly go! V, 21 Hymn to the battle-drum, the terror of the enemy. 1. Carry with thy voice, O drum, lack of heart, and failure of courage among the enemies! Disagreement, dismay, and fright, do we place into the enemies: beat them down, O drum! 2. Agitated in their minds, their sight, their hearts, the enemies shall run, frightened with terror, when our oblation has been offered! 3. Made of wood, equipped with the skin of the cow, at home with every clan, put thou with thy voice terror into the enemies, when thou hast been anointed with ghee! 4. As the wild animals of the forest start in fear from man, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds! 5. As goats and sheep run from the wolf, badly frightened, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds! 6. As birds start in fear from the eagle, as by day and by night (they start) at the roar of the lion, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds! 7. With the drum and the skin of the antelope all the gods, that sway the battle, have scared away the enemies. 8. At the noise of the beat of the feet when Indra disports himself, and at his shadow, our enemies yonder, that come in successive ranks, shall tremble! 9. The whirring of the bowstring and the drums shall shout at the directions where the conquered armies of the enemies go in successive ranks! 10.

1. May we be in harmony with our kinfolk, in harmony with strangers; do ye, O Asvins, establish here agreement among us! 2. May we agree in mind and thought, may we not struggle with one another, in a spirit displeasing to the gods! Ma not the din of frequent battle-carnage arise, may the arrow not fly when the day of Indra has arrived!

1. Pass far away, O sin of the mind! Why dost thou utter things not to be uttered? Pass away, I love thee not! To the trees, the forests go on! With the house, the cattle, is my mind. 2. What wrongs we have committed through imprecation, calumny, and false speech, either awake, or asleep--Agni shall put far away from us all offensive evil deeds! 3. What, O Indra Brahmanaspati, we do falselymay Praketas ('care-taker') Ângirasa protect us from misfortune, and from evil!

1. Let me go, O evil; being powerful, take thou pity on us! Set me, O evil, unharmed, into the world of happiness! 2. If, O evil, thou dost not abandon us, then do we abandon thee at the fork of the road. May evil follow after another (man)! 3. Away from us may thousand-eyed, immortal (evil) dwell! Him whom we hate may it strike, and him whom we hate do thou surely smite!