Yajur Veda on Charity

i may Dhatr give us wealth, Life in days to come and unfailing; May we obtain the favour Of the god whose gifts are true. k May Dhatr give wealth to the giver, Desiring offspring, generous in his home; Let all the immortal gods roll themselves up for him, The All-gods and Aditi in unison. l For us to-day may Anumati Among the gods favour our sacrifice, And be she and Agni, bearer of the oblation, A joy to the giver. m Accord thy favour, O Anumati [3], And grant us wealth; For inspiration, for insight impel us, Lengthen our days for us. n May she favouring, favour (us) With wealth, undecaying, rich in offspring; In her disfavour may we not fall; May the goddess easy to invoke grant us protection. o Anumati men reverence in the quarter Wherein is that which shineth; May she in whose lap is the broad atmosphere, The goddess, easy to invoke, grant us protection [4]. p Raka, easy to invoke, I invoke with fair praise; May the fortunate one hear us and be aware of us With needle that breaks not may she sew her task; May she give a hero, whose wergild is a hundred, worthy of song. q The fair thoughts of thine, O Raka, Whereby thou art wont to give wealth to the giver, With them to-day come to us in kindliness, Granting, O fortunate one, a thousandfold prosperity. r O Sinivali, s The fairhanded. t I invoke at the sacrifice Kuhn the fortunate, Who accomplisheth her work, the easy to invoke; May she give us the fame of our fathers; To thee, O goddess, let us offer with oblation. u Kuhn, lady of the gods and of immortality, Worthy of invocation, may she be aware of the oblation To the giver may she assign much good fortune, To the wise may she grant increase of wealth.

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

The Exposition of the Daksina and other Offerings The sacrifices with the gifts are offered for the world of heaven. He offers with two (verses) on the Garhapatya; the sacrificer has two feet; (verily it serves) for support. He offers in the Agnidh's altar; verily he ascends the atmosphere. He approaches the Sadas; verily he makes him go to the world of heaven. He offers in the Garhapatya with verses addressed to Surya; verily he makes him mount yonder world. He offers in the Agnidh's altar with a verse containing the word 'Lead', for leading to the world of heaven. 'Go to the sky, fly to heaven', (with these words) he takes out the gold after the offering [1]; verily he makes him go to the world of heaven. 'With my form I approach your form', he says; for by his form he approaches their form, in that (he approaches) with gold. 'May Tutha, all knowing, allot to you', he says; Tutha, all knowing, was wont to allot the gifts of the gods; verily thereby he divides them. 'This gift of thine, O Agni [2], cometh, impelled by the Soma', he says, for his gift comes impelled by the Soma. 'Lead it by the path of Mitra', he says, for atonement. 'Go ye on by the path of holy order, of brilliant gifts', he says; holy order is truth; verily with truth, with holy order, he divides them. 'Leading prosperity by the path of the sacrifice', he says, for the gifts go by the path of the sacrifice. 'May I win a Brahman to-day [3], a seer and sprung from seers', he says; the learned man is a Brahman, a seer and sprung from seers; therefore he says thus. 'Gaze on the heaven, gaze on the atmosphere', he says; verily he makes him go to the world of' heaven. 'Join those in the seat', he says, for friendship. 'Given by us, go to the gods, full of sweetness; enter the giver', he says; 'we here are givers; do ye there enter us, full of sweetness' [4], he says in effect. He gives gold; gold is light; verily he places light before, to light up the world of heaven.

Conceal not from us that form of thine What time thou dost change thy shape in battle [5]. u O Agni, give to the giver Wealth of heroes in abundance; Quicken us to richness in sons. v Give to us, O Agni, a hundred, give a thousandfold; Like doors disclose for us booty for renown; Make with the prayer sky and earth propitious; Like bright heaven the dawns have shone forth. w Agni give wealth that decketh the hero; Agni the Rsi who winneth thousands; Agni hath placed the oblation in the sky; In many a place are the abodes of Agni. x Destroy [6] us not. y Bring to us. z Thy body is faultless, Like ghee purified, like pure gold That of thine shineth like an ornament, O thou powerful one. aa O bright one, in thy mouth thou cookest Both ladles (full) of butter; Do thou make us full For our hymns, O lord of strength; Do thou bear food to the praisers. bb O Vayu, a hundred of bay (steeds) Worthy of nourishment do thou yoke; Or let the chariot of thee that hast a thousand (steeds) Come with might. cc The teams [7] wherewith thou comest to the giver, O Vayu, for seeking in the house, Grant us wealth rich in enjoyment, And a treasure of heroes, of horses, of cows. dd Rich banquets be ours with Indra, With mighty strength, Wherewith fed we may rejoice. ee Rich should he be, the praiser Of a generous and wealthy one like thee; (Famed) be (the praiser) of thee that art famed, O thou with the bays.

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.

b For my expiration, be purified, giving splendour, for splendour; c For my inspiration; d For my cross-breathing; e For my speech [1]; f For my skill and strength; g For my two eyes do ye be purified, giving splendour, for splendour; h For my ear; i For my trunk; k For my members; I For my life; m For my strength n Of Visnu, o Of Indra, p Of the All-gods thou art the belly, giving splendour to me, be purified for q Who art thou? (Thou art) who by name. To who (kásmai) thee, to who (káya) thee, thee whom I have delighted with Soma, thee whom I have gladdened with Soma. May I be possessed of fair offspring with offspring, of noble heroes with heroes, of excellent splendour with splendour, of great abundance with abundances. r To all my forms giving splendour [2], be purified for splendour; of that give me; of that may I share, of that that is thine I procure this. He who desires to be great should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with prosperity. He who desires splendour should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with splendour. He who is ill [3] should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with life. He who practises witchcraft should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted cuts off him (the enemy) from expiration and inspiration, from speech, from skill and strength, from his eyes, from his ears, from his trunk, from the members, from life; swiftly he comes to ruin.

e The sky, penetrated by ambrosia, the unconquered (thou art); the Adityas are thy guardians, the sun is deposited in this (brick), to it I resort, and may it be my protection and a Let Brhaspati place thee on the ridge of earth, full of light, for every expiration, inspiration; support all the light, Agni is thine overlord. b Let Viçvakarman place thee on the ridge of the atmosphere, full of light, for every expiration, inspiration; support all the light, Vayu is thine overlord. c Let Prajapati place thee on the ridge of the sky, full of light, for every expiration, inspiration; support all the light, the supreme lord is thine overlord. d Thou art the bringer of the east wind; thou art the winner of rain; thou art the winner of lightning [1]; thou art the winner of thunder; thou art the winner of rain. e Thou art the path of Agni; thou art the gods' path of Agni. f Thou art the path of Vayu; thou art the gods' path of Vayu. g Thou art the path of the atmosphere; thou art the gods' path of the atmosphere. h Thou art the atmosphere; to the atmosphere thee! i To the ocean thee, to water thee, to the watery thee, to impulse thee, to the wise thee, to the radiant thee, to the light of the sky thee, to the Adityas thee! k To the Rc thee, to radiance thee, to the shining thee, to the blaze thee, to the light l Thee, giving glory, in glory; thee, giving brilliance, in brilliance; thee, giving milk, in milk; thee, giving radiance, in radiance; thee giving wealth, in wealth I place; with this seer, the holy power, this deity, sit firm in the manner of Angiras. a Thou art the furtherer; thou art the maker of wide room; thou art the eastern; thou art the zenith; thou art the sitter in the atmosphere, sit on the atmosphere. b Thou art the sitter on the waters; thou art the sitter on the hawk thou art the sitter on the vulture; thou art the sitter on the eagle; thou art the sitter on the vault.

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).

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.

The Adityas went from this world to yonder world, they were thirsty in yonder world, having returned to this world and having established the fire, they offered these oblations; they prospered, they went to the world of heaven. He, who establishes a fire after the second establishment, should offer these oblations; be prospers with the prosperity where with the Adityas prospered. The Reverence of the Fire a As we approach the sacrifice, Let us utter a hymn to Agni, Who heareth us, even from afar. b After his ancient splendour, The bold ones have drawn the white milk From the seer who winneth a thousand. c Agni is the head of the sky, the height, Lord of the earth here, He quickeneth the seed of the waters. d Here hath he first been established by the establishers, Youngest Hotr to be invoked at the sacrifices, Whom Apnavana and the Bhrgus caused to shine, Bright in the woods, spreading from house to house. e Ye twain shall be summoned, O Indra and Agni [1], Ye twain shall rejoice together in the offering You both, givers of food and riches, You both I summon for the winning of strength. f This is thy due place of birth, Whence born thou didst shine; Mount it, O Agni, knowing it, And make our wealth increase. g O Agni, thou purifiest life; Do thou give food and strength to us; Far away drive ill-fortune. h O Agni, good worker, purify for us Glory in good heroes, Giving increase of wealth [2] to me. i O Agni, the purifying, with thy light, O god, with thy pleasant tongue, Bring hither the gods and sacrifice. k Do thou, O shining and purifying one, O Agni, bring hither the gods To our sacrifice and our oblation. l Agni, of purest vows, Pure sage, pure poet, Shineth in purity when offering is made. m O Agni, thy pure, Bright, flaming (rays) arise, Thy lights, thy flames. n Thou art giver of life, O Agni; give me life [3]. Thou art giver of radiance, O Agni; give me radiance. Thou art guardian of the body, O Agni; guard my body.

By thee, O Soma Pavamana, our ancient fathers Wisely ordained the offerings; Conquering, untroubled, do thou open the barriers; Be generous to us in heroes and horses [1]. d Thou, O Soma, in accord with the fathers, Hast stretched over sky and earth; To thee, O drop, let us make sacrifice with offering; Let us be lords of wealth. e O fathers, made ready by Agni, come hither; With good leadership sit ye on each seat; Eat ye the offerings set out on the strew; And give us wealth with many heroes. f O fathers that sit on the sacrificial strew, come hither with your aid; We have made these offerings for you; accept them, And then come to us with your most healing aid, Give us [2] health, wealth, and safety! g I have found the kindly fathers, The scion and the step of Visnu; They that sit on the sacrificial strew and enjoy the drink That is pressed for them with the Svadha call are most eager to come h Invoked are the fathers who love the Soma To their dear homes on the sacrificial strew; May they come hither; may they hear us here May they speak for us; and may they aid us. i Let them arise, the lower and the higher And the middle fathers who love the Soma; They who lived their lives [3] in goodness and without sin; May these fathers help us when we call. k Be this homage to-day to the fathers, Who went before and who went after; Who are seated in the earthly region Or who are now in abodes with fair dwellings. l As our fathers before, Of old, O Agni, furthering right, Sought the pure, the devotion, singing hymns Cleaving the earth they disclosed the red ones. m When, O Agni [4], bearer of oblations, Thou sacrificest to the righteous fathers, Thou shalt bear the oblations To the gods and to the fathers. n Thou, O Agni, praised, all-knower, Didst carry the offerings making them fragrant; Thou didst give them to the fathers who ate them at the Svadha call; Eat thou, O god, the offerings set before thee.

'Herein the dread (ones) have moved themselves' [1], he says; that is as in the text. 'The lofty form of the bull shineth on high,' he says; the rain is in its lofty form; verily by the form he wins the rain. 'That undeceived, watchful, name of thine, O Soma', he says; he indeed offers an oblation with an oblation who drawing the Adabhya (cup) offers it to Soma. The life and breath him [2] who draws the Ançu depart; 'Come breath to us from afar', he says; verily he bestows life and breath upon himself. 'Thou art ambrosia; for breath thee!' (with these words) he breathes over the gold; the gold is ambrosia, breath is life; verily with ambrosia he bestows life upon him self. It is of a hundred (Krsnalas) in weight; man has a hundred years of life, a hundred powers; verily he finds support in life and power. He touches the waters; the waters are medicine; verily he makes medicine. a Thou art the wind, expiration by name, in the lordship of Savitr give me expiration. b Thou art the eye, the ear by name, in the lordship of Dhatr give me life. c Thou art the form, colour by name, in the lordship of Brhaspati, give me offspring. d Thou art holy order, truth by name, in the lordship of Indra, give me lordly power. e Thou art the past, the future by name, in the lordship of the Pitrs, expugnate the waters and the plants. f Thee for the realm of holy order! g Thee for the might of holy order! [1] h Thee for the circumference of holy order! i Thee for the truth of holy order! k Thee for the light of holy order! Prajapati saw the Viraj; by it he created the past and the future; he concealed it from the Rsis; by penance Jamadagni beheld it, and by it he created various delights; that is why the various (cups) have their name. In that the various (cups) are drawn, so the sacrificer wins various delights. 'Thou art the wind, expiration [2] by name', he says; verily he wins expiration and inspiration.' 'Thou art the eye, the ear by name', he says; verily he wins life.

a Earth, covering all, Hath placed thee in her lap; Be gentle and rest kindly on him Grant him protection, extending wide. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! a Great is Indra of the Sodaçin, With the bolt in his arm, may he grant protection; May the bountiful give us prosperity, May he smite him who hateth us. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! a In unison and in fellowship with the Maruts, Indra, Drink the Soma, O slayer of Vrtra, O hero, O wise one; Slay our foes, drive away the enemies, And thus make for us on all sides security. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! The Daksina Offerings a His rays bear up the god Who knoweth all, The sun for all to see. b The radiant countenance of the gods hath risen, The eye of Mitra, Varuna, Agni; He hath filled the sky and earth and atmosphere; The sun is the self of all that moveth and standeth. c O Agni, lead us by a fair path to wealth, O god, knowing all the ways; Drive from us the sin that maketh us wander; We will accord to thee most abundant honour. d Go to the sky, fly to heaven. c With my form [1] I approach your form; with my age your age. f May Tutha, all knowing, allot to you in the highest firmament. g This gift of thine, Agni, cometh, impelled by the Soma. h Lead it by the path of Mitra. i Go ye on by the path of holy order, of brilliant gifts, Leading prosperity by the path of the sacrifice. k May I win a Brahman to-day, a seer and sprung from seers, of (famous) father and grandfather, fit for the sacrificial gift. l Gaze on the heaven, gaze on the atmosphere. m Join those in the seat. n Given by us, go to the gods, full of sweetness; enter the giver; without leaving us fare by the path leading to the gods; sit in the world of the righteous. o Be this complete for us.

a The instigation of strength pressed in aforetime This Soma, the lord in the plants, in the waters; Be they full of sweetness for us; May we as Purohitas watch over the kingship. b The instigation of strength hath pervaded This (world) and all these worlds on every side; He goeth around knowing pre-eminence, Increasing offspring and prosperity for us. c The instigation of strength rested on this sky And all these worlds as king; May the wise one make the niggard to be generous, And may he accord us wealth [1] with all heroes. d O Agni, speak to us; To us be thou kindly disposed; Further us, O lord of the world Thou art the giver of wealth to us. e May Aryaman further us, May Bhaga, may Brhaspati, May the gods, and the bounteous one; May the goddess speech be bountiful to us. f Aryaman, Brhaspati, Indra, Impel to give us gifts, Speech, Visnu, Sarasvat!, And Savitr the strong. g Soma the king, Varuna, Agni, we grasp, The Adityas, Visnu, Surya And Brhaspati, the Brahman (priest). h On the instigation of the god Savitr with the arms of the Açvins, with the hands of Pusan, with the bond of Sarasvati, of speech, the binder, I anoint thee with the lordship of Agni, with the lordship of Indra of Brhaspati I anoint thee.

Twelve are drawn; the year consists of twelve months; (verily they serve) to reveal the year. The first two are drawn together, the last two together; therefore the seasons are in pairs. The season-vessel has mouths on both sides, for who [1] knows where is the mouth of the seasons? 'Give directions for the season', six times he says,' the seasons are six; verily he delights the seasons; 'For the seasons', four times; verily he delights four-footed cattle; twice again he says, 'For the season'; verily he delights two-footed (cattle). 'Give directions for the season', six times he says; 'For the seasons', four times; therefore four-footed cattle depend upon the seasons; twice [2] again, 'For the season', he says; therefore bipeds live upon quadrupeds. 'Give directions for the season', six times he says; 'For the seasons', four times; twice again, 'For the season'; verily the sacrificer makes himself a ladder and bridge to attain the world of heaven. One should not follow the other; if one were to follow the other, season would follow season, the seasons would be confused [3]; therefore in order the Adhvaryu sets out by the southern (door), the Pratiprasthatr by the northern; therefore the sun goes south for six months, north for six months.' 'Thou art taken with a support; thou art Samsarpa; to Anhaspatya thee!' he says; 'There is a thirteenth month', they say; verily he delights it. The season-cups are drawn for the world of heaven; Indra and Agni are the light; in that he draws the cup for Indra and Agni with the season-vessel, verily he places light above it, to light up the world of heaven. Indra and Agni are the bearers of force among the gods; in that (the cup) for Indra and Agni is drawn, verily he wins force.

He whose dart is not as it were sharp should offer an oblation to Indrani; the deity of the arrow is Indrani; verily he has recourse to Indrani with her own share; she sharpens his arrow. Balbaja grass he should fasten to the kindling-stick [1]; where the cow being covered made water, thence grew the Balbaja; verily making him follow the way of the cows he causes him to obtain cows. To Indra, the angry, the wise, he should offer a cake on eleven potsherds when battle is joined; with power, with anger, and with wisdom one wins the battle; verily he has recourse to Indra, the angry, the wise, with his own share; verily he bestows upon him power, anger, and mind; he wins [2] the battle. The same offering should he make whose mind is affected and who as it were injures himself, for these are departed from him; verily he whose mind is affected and who injures himself has recourse to Indra, the angry, the wise, with his own share; verily he bestows upon him power, anger, and wisdom; his mind is not affected and he does not injure himself. He who desires, 'May people be fain to give to me', should offer a cake on eleven potsherds to Indra, the giver [3]; verily he has recourse to Indra, the giver, with his own share; verily he makes people fain to give to him; people become fain to give to him. He upon whom what is as it were ready to be given is not bestowed should offer a cake on eleven potsherds to Indra, the bestower; verily he has recourse to Indra, the bestower, with his own share; verily he makes (men) bestow upon him. He who has been expelled or is being expelled should offer a cake on eleven potsherds to Indra, the good protector [4]; verily he has recourse to Indra, the good protector, with his own share; verily he protects him; he becomes unexpellable.

He who knows the seventeenfold Prajapati as connected with the sacrifice rests secure through the sacrifice, and falls not away from the sacrifice. 'Do thou proclaim' has four syllables; 'Be it proclaimed' has four syllables; 'Utter' has two syllables; 'We that do utter' has five syllables; the Vasat has two syllables; this is the seventeenfold Prajapati as connected with the sacrifice; he who knows thus rests secure through the sacrifice and does not fall away from the sacrifice. He who knows the beginning, the support, the end of the sacrifice [1] reaches the end with a secure and uninjured sacrifice. 'Do thou proclaim'; 'Be it proclaimed'; 'Utter'; 'We that do utter'; the Vasat call, these are the beginning, the support, the end of the sacrifice; he who knows thus reaches the end with a secure and uninjured sacrifice. He who knows the milking of the generous one milks her indeed. The generous one is the sacrifice; (with the words) 'Do thou proclaim', he calls her; with 'Be it proclaimed' [2], he lets (the calf) go up to her; with 'Utter', he raises (the pail); with 'We that do utter', he sits down beside her, and with the Vasat call he milks. This is the milking of the generous one; he who knows thus milks her indeed. The gods performed a sacrificial session; the quarters were dried up; they discerned this moist set of five; (with the words) 'Do thou proclaim', they produced the east wind; with 'Be it proclaimed', they caused the clouds to mass together; with 'Utter' they begat [3] the lightning; with 'We that do sacrifice' they made rain to fall, and with the Vasat call they caused the thunder to roll. Then for them the quarters were made to swell; for him who knows thus the quarters are made to swell. One knows Prajapati, Prajapati knows one; whom Prajapati knows, he becomes pure. This is the Prajapati of the texts, 'Do thou proclaim', 'Be it proclaimed', 'Utter', 'We that do utter', the Vasat call; he who knows thus becomes pure.

If he were not to utter that formula (Yajus), so many cattle would be as he might consecrate himself for. 'O Soma, give so much [7] and bear more hither', he says; verily he obtains innumerable cattle. 'Thou art gold; be for my enjoyment', he says; verily he takes each according to its deity. He says, 'To Vayu thee, to Varuna thee!' If he did not so specify them, he would put the gifts out of correspondence with the deities, and would be brought low to the deities. Because he thus specifies them, he puts the gifts in correspondence with the deities, and is not brought low to the deities. 'O divine waters, son of the waters', he says. 'That divine part of yours, which is pure and fit for the sacrifice, may I not step upon', that he says in effect. 'The unbroken web of earth may I follow', he says; verily making a bridge he crosses over. The gods, having fixed up a place of sacrifice, could not distinguish the quarters. They ran up to one another, (saying) 'By thee shall we distinguish them, by thee.' They fixed upon Aditi, (saying, 'By thee shall we distinguish them.' She said, 'Let me choose a guerdon. Let the opening oblation in the sacrifice be mine, and the concluding oblation be mine.' Therefore the opening oblation of the sacrifice belongs to Aditi, and the concluding oblation belongs to Aditi. He offers to five gods; there are five quarters, (and so it serves) for the distinction of the quarters [1]. Now the Pankti is of five elements, the sacrifice is fivefold; verily he wins the sacrifice. They made sacrifice to Pathya Svasti. The eastern quarter they distinguished by her, by Agni the southern, by Soma the western, by Savitr the northern, by Aditi the zenith. He offers to Pathya Svasti; verily he distinguishes the eastern quarter. Having offered to Pathya Svasti, he offers to Agni and Soma. Agni and Soma indeed are the eyes of the sacrificer; verily he sees with them [2].

He whose desire is not fulfilled should offer on eleven potsherds to Agni and Soma; the Brahman is connected with Agni, he drinks Soma; verily he has recourse to his own deity with his own share; verily he unites him with his desire; his desire is fulfilled. He who desires splendour should offer on eight potsherds to Agni and Soma; verily he has recourse to Agni and Soma with their own share; verily they bestow upon him splendour; he becomes resplendent [3]. In that it is on eight potsherds, it is connected with Agni; in that it is of panic seeds, it is connected with Soma; (verily it serves) for prosperity. He who is afraid of impotence should offer, an oblation of panic seeds to Soma, the strong. For the seed, the strength, departs from him, then he fears impotence; verily he has recourse to Soma, the strong; verily he bestows upon him seed and strength; he does not become impotent. He who desires a village should offer on eleven potsherds to Brahmanaspati [4]; verily he has recourse to Brahmanaspati with his own share; verily he subjects his fellows to him; he becomes possessed of a village. The Yajya and the Anuvakya have the word 'troop'; verily he makes him possess troops of his fellows. The same sacrifice should he offer who desires, 'May I bring the people to ruin with respect to the Brahman'; he should use as the Yajya and the Anuvakya verses referring to the Maruts; verily he brings the people to ruin with respect to the Brahman. He who desires the heaven should offer an oblation to Aryaman; Aryaman is yonder sun; verily he has recourse to Aryaman with his own share; he makes him attain the world of heaven. He should offer an oblation to Aryaman who desires, 'May people be fain to give to me'; Aryaman is yonder sun, Aryaman is he who gives; verily he has recourse to Aryaman with his own share; he makes [1] people fain to give to him; people are fain to give to him.

He who desires food should offer a dappled (beast) to the Maruts; the Maruts are food; verily he has recourse to the Maruts with their own share; verily they give him food; he becomes an eater of food. It is dappled; that is the form of food; (verily it serves) for prosperity. He who desires power should offer a ruddy (beast) to Indra; verily he has recourse to Indra [2] with his own; verily he bestows power on him; he becomes possessed of power. It is ruddy and has eyebrows; that is the form of Indra; (verily it serves) for prosperity. He who desires gain should offer to Savitr a spotted (beast); Savitr is lord of production; verily he has recourse to Savitr with his own share; verily he produces gain for him, his offspring desire gifts. It is spotted, for it has Savitr as its deity [3]; (verily it serves) for prosperity. He who desires food should offer to the All-gods (a beast) of many forms; food is connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they give him food; he becomes an eater of food. It is of many forms; food is of many forms; (verily it serves) for prosperity. He who desires a village should offer to the All-gods (a beast) of many forms; his relatives are connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they subdue his [4] relations to him; he becomes possessed of a village. It is of many forms, for it is connected with many deities; (verily it serves) for prosperity. He who is long ill from an unknown cause should offer to Prajapati (a beast) without horns; man is connected with Prajapati; Prajapati verily knows of him who is long ill from an unknown cause; verily he has recourse to Prajapati with his own share; verily he releases him from this weariness. It is without horns, for it has Prajapati as its deity; (verily it serves) for prosperity. The Vasat cry cleft the head of the Gayatri; the sap thereof fell away.

He scratches himself with the horn of the black antelope and smiles, holding it for the protection of his offspring. He should not let go the horn of the black antelope before the bringing of the gifts (to the priests). If he were to let go the horn of the black antelope before the bringing of the gifts, the womb of his offspring will be liable to miscarriage. When the gifts have been brought, he casts away the horn of the black antelope in the pit. The pit is the womb of the sacrificer; the horn of the black antelope is the womb; verily he places womb in womb, that the sacrificer may have a womb. Speech went away from the gods, not being willing to serve for the sacrifice. She entered the trees. It is the voice of the trees, the voice that is heard in the drum, the lute, and the flute. In that he offers the staff of the initiated, he wins speech. The (staff) is of Udumbara wood; the, Udumbara is strength; verily he wins strength. It is level with his mouth; verily from the mouth (downwards) he wins strength for him. Therefore from the mouth they enjoy strength [1]. After the buying of the Soma he hands the staff to the Maitravaruna (priest). For the Maitravaruna first assigns to the priests their utterance, and the priests plant it in the sacrificer. 'Hail! with my mind the sacrifice', he says; for man approaches the sacrifice with his mind. 'Hail! from heaven and earth', he says; for the sacrifice is in heaven and earth. 'Hail! from the broad atmosphere', he says; for the sacrifice is in the atmosphere. 'Hail! from the wind the sacrifice I grasp', he says [2]. The sacrifice is he who blows here; verily he clearly wins him. He clenches his fist; he restrains his speech, for the support of the sacrifice. 'This Brahman has consecrated himself', he says thrice in a whisper; verily he proclaims him to the gods. Thrice aloud (he says it); verily he proclaims him to both gods and men. He should not utter speech until the Naksatras appear.

'Sky and earth are invoked', he says; verily he invokes sky and earth. 'Born of yore, the righteous', he says, for they were born of yore and are righteous. 'Divine, with gods for children', he says, for they are divine and have gods for children. 'Invoked is this sacrificer', he says; verily he invokes the sacrificer. 'Invoked in the highest sacrifice, invoked in the greater offering, invoked in the divine abode' [5], he says. The highest sacrifice is offspring, the greater offering is cattle, the divine abode is the world of heaven. (With the words), 'Thou art this; thou art this', he invokes the dear abode of the sacrifice. 'All that is dear to it is invoked', he says; verily not vainly does he invoke. Food is cattle, he takes it himself; verily by himself he fills his desires of cattle, for no one else can grant him his desire of cattle. 'Thee offered to the lord of speech I eat', he says; verily he delights speech with a share. 'Thee offered to the lord of the Sadas I eat', he says, for completion.' (The food) is divided. in four; what is divided in four is the offering, what is divided in four is cattle; if the Hotr were to eat it, the Hotr would [1] experience misfortune; if he were to offer it in the fire, he would give the cattle to Rudra, and the sacrificer would be without cattle. 'Thee offered to the lord of speech I eat', he says; verily secretly does he offer it. 'Thee offered to the lord of the Sadas', he says, for completion. They eat; they eat at a suitable moment; he gives a sacrificial gift; at a suitable moment be gives a gift. They cleave the sacrifice [2], if they eat in the middle. They purify it with water; all the gods are the waters; verily they connect the sacrifice with the gods. The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods gathered round it (saying), 'May it be right for us.' They said, 'Well offered will this be for us, if we propitiate him.' That is why Agni is called the 'well offerer' (svistakrt).

a Surya, the god, for those that sit in the sky, Dhatr for lordly power, Vayu for offspring, Brhaspati for Prajapati offer thee radiant. b Thee have I united with the gods, Who hast a tawny embryo And a womb of gold, Whose limbs are uninjured. c Bring near, O bringer, Remove away, O remover, O Indra Nardabuda, With the four quarters of the earth Do thou bring near. d I split apart thy urinator, Thy womb, the two groins, [1] The mother and the child, The embryo and the after-birth. e Apart from thee let it be. So! f The drop, far extending, of all forms, Purified, wise, hath anointed the embryo. g With one foot, two feet, three feet, four feet, five feet, six feet, seven feet, eight feet may she extend over the worlds; hail! h Nay the two great ones, sky and earth, Mingle for us this sacrifice, May they sustain us with support. iii. 3. 11. a This oblation is dear in your mouth, O Indra and Brhaspati, The hymn and acclamation is recited. b This Soma is poured for you, O Indra and Brhaspati, Dear for delight, for drinking. c To us, O Indra and Brhaspati, Grant wealth of a hundred kine, Of horses a thousandfold. d From behind may Brhaspati guard us, From above, from below, from the plotter of evil; May Indra from the front, from the middle, Friend to friend, grant us wide room. e Sped by the winds on all sides, O Agni, Thy flames [1], O pure one, pure are diffused Mightily destroying, the divine ones, the Navagvas Assail the forests, rudely crushing (them). f Thee, O Agni, the tribes of men praise, Who knowest the Hotr's duty, discerning, best bestower of jewels, Who art in secret yet, O happy one, seen by all, Of impetuous spirit, a good sacrificer, brilliant with ghee. g May Dhatr give us wealth, The lord the ruler of the world, May he favour us with a full (gift). h Dhatr is lord of offspring and of wealth, Dhatr created all this world. Dhatr giveth a son to the sacrificer [2] To him let us offer the oblation rich in ghee.

To him who knows thus the sacrifice a Giving life, O Agni, rejoicing in the oblation, Be thou faced with ghee and with thy birthplace of ghee; Having drunk the ghee, the sweet, the delightful product of the cow, As a father his son, do thou protect him. The sacrificer falls a victim to the two fires in that having made (the offering) ready in them he goes elsewhere to the final bath; 'Giving life, O Agni, rejoicing in the oblation', (with these words) should he offer when about to go to the final bath; verily by the offering he appeases the two (fires); the sacrificer does not go to destruction. b That loan which I have not yet paid back [1], The tribute that I still owe to Yama, Here do I make requital for it; Here, O Agni, may I be freed from that debt. c O Viçvalopa, I offer thee in the mouth of the burner of all; One is an eater of the uneaten, one an eater of the unoffered, one an eater of that which is gathered; May they make for us medicine, An abode, delightful strength.' d May he that fatteneth protect us From in front with the cloud Many be our houses, That houses fail us not. e Do thou [2], O lord of cloud, Bestow on us strength with kindliness; Return to us what is lost, Return wealth to us. f O god that dost fatten, thou art a lord of a thousandfold prosperity; do thou give us increase of wealth unfailing, rich in heroes, prosperity abiding through the year. Yama is Agni, Yama is this (earth); the sacrificer becomes under a debt to Yama in that he strews the altar with plants; if he were to go away with out burning (them), they would drag him about bound by the neck [3] in yonder world. In that he burns, (saying) 'The loan which I have not yet paid', being here, having made requital of the loan to Yama, he goes freed from the debt to the world of heaven. If he does manifold things as it were, he should offer in the forest (fire) groats with his hand; the forest (fire) is Agni Vaiçvanara; verily he appeases him.

While (the fire) was flaming upwards to strike, just then of itself it stayed; whether so much was before [1], or so much was over the fire, be sprang up alive and came into union with Agni and Soma. He grew on all sides an arrow(shot), he enveloped these worlds. Because he enveloped these worlds, therefore is Vrtra, Vrtra. Indra feared him, and Tvastr too; Tvastr dipped his bolt for him; the bolt was fervour; he could not restrain it. Visnu [2] was another god; he said, 'Visnu, come hither; we will grasp that by which he is this world. Visnu deposited himself in three places, a third on the earth, a third in the atmosphere, a third in the sky, for he was afraid of his growth. By means of the third on earth Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; there is this [3] strength in me; I will give it to you.' He gave it to him, he accepted it, and (saying), 'Thou didst further me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power (indriya) in us.' By means of the third in the atmosphere Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; there is this [4] strength in me; I will give it to you.' He gave it to him; he accepted it, and (saying), 'Twice hast thou furthered me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power in us.' By means of the third in the sky Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; I will give to thee that by which I [5] am this world! He said, 'Yes.' (He replied), 'Let us make a compact; let me enter thee.' 'If thou dost enter me, in what way wilt thou enjoy me?' 'I will kindle thee; I will enter thee for thine enjoyment', he answered. Vrtra entered him. Vrtra is the belly; hunger is man's enemy; he who [6] knows this slays the enemy hunger. He gave it to him; he accepted it, and (saying), 'Thrice hast thou furthered me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power in us.

g Thou art the protection of Visnu, the protection of the sacrificer, grant me protection. h Guard me from the lustre of the Naksatras. i Thou art the birthplace of Indra [2]; harm me not. k For ploughing thee, for good crops, l For the plants with good berries thee! m Thou art of easy access, divine tree. Being erect, guard me until the completion (of the sacrifice). n Hail! with my mind the sacrifice (I grasp); hail! from heaven and earth, bail! broad atmosphere, hail! from the wind the sacrifice I grasp. a The thought divine we meditate, Merciful, for our help, That giveth glory, and carrieth the sacrifice. May it guide us safely according as we will. b The gods, mind-born, mind-using, The wise, the sons of wisdom, May they guard us, may they protect us, To them honour! to them hail! c O Agni, be thou wakeful; Let us be glad; Guard us to prosperity; Grant to us to wake again. d Thou, O Agni, art the guardian of vows, Among the gods and men. Thou [1] art to be invoked at our sacrifices. e All the gods have surrounded me, Pusan with gain, Soma with a gift, The god Savitr the giver of brightness. f O Soma, give so much, and bear more hither. g May he that filleth never miss of fullness. Let me not be parted with life. h Thou art gold; be for my enjoyment. Thou art raiment; be for my enjoyment. Thou art a cow; be for my enjoyment. Thou art a horse; be for my enjoyment [2]. Thou art a goat; be for my enjoyment. Thou art a ram; be for my enjoyment. i To Vayu thee; to Varuna thee; to Nirrti thee; to Rudra thee! k O divine waters, son of the waters, the stream Fit for oblation, mighty, most exhilarating, That stream of yours may I not step upon. l Along an unbroken web of earth may I go. m From good to better do thou advance. n May Brhaspati be thy leader; Then set him free, on the chosen spot of earth; Drive afar the foes with all thy strength. o We have come to the place on earth for sacrifice to the gods, Wherein aforetime all the gods rejoiced.

He who desires cattle should offer this humpbacked (one) to Indra; verily he has recourse to Indra with his own share; verily he bestows cattle upon him; he becomes possessed of cattle. It is humpbacked [1]; the hump backed is fortune a thousandfold; verily by fortune he wins cattle. When he obtains a thousand cattle, he should offer a dwarf (beast) to Visnu; upon it the thousand rested; therefore the dwarf, stretched out, affords support to cattle when born. 'Who can obtain a thousand cattle?' they say; verily he should make up a thousand days and nights and sacrifice. The days and nights [2] are cattle; verily he gives support to cattle when born. He who desires offspring should offer a barren cow to the plants, the plants hinder him from offspring who being fit for offspring does not obtain offspring; the plants indeed destroy the pregnancy of that one which becomes barren, verily he has recourse to the plants with their own share; verily they from his own self beget him offspring; he obtains offspring [3]. The plants are the waters, man is what is not; verily the waters give him being from non-existence; therefore they say, both he who knows thus and who (knows) not, 'The waters verily give being from nonexistence.' He who desires prosperity should offer to Indra (a cow) which is barren after one birth; he is unborn who being fit for prosperity obtains it not; the (cow) became barren after bearing Indra, [4]; verily he has recourse to Indra with his own share; verily he causes him to attain prosperity; he prospers. He should offer to Indra (the calf) through bearing which (the cow) became barren; that indeed is power (indriyá); verily straightway he obtains power.

b Even by day they make the darkness, With Parjanya, water bearer; What time they inundate the earth. c The treasure-house of sky which the heroes rich in dew Make to shake for the generous giver, The Parjanyas set thee free from along the firmaments; The rains pour over the desert [1]. d From the ocean, O Maruts, ye make (the rain) to start, Ye make the rain to fall, O ye that are rich in moisture; Your cows, O ye wondrous, fail not; As ye fly swiftly your chariots turned. e Set free the rain from heaven; With waters fill the ocean; Thou art born of waters, first-born; Thou art the might of the ocean. f Flood the earth, Break this divine cloud; Give to us of the divine water, Ruling loosen the water bag. g The gods whose portion is in the sky, the gods whose portion is in the atmosphere, the gods whose portion is on earth, may they aid this sacrifice, may they enter this place, may they inhabit this place. 'Thou art connected with the Maruts, thou art the force of the Maruts', (with these words) he puts on a black garment with a black fringe; that is the hue of rain; verily becoming of like hue he causes Parjanya to rain. 'Stay, O Maruts, the speeding falcon', (with these words) he pushes back the west wind; verily he produces the east wind, to win the rains. He makes offering to the names of the wind; the wind rules the rain; verily he has recourse to the wind with its own share; verily it makes Parjanya rain for him. Eight offerings [1] he makes; the quarters are four, the intermediate quarters are four; verily from the quarters he makes the rain to move. He unites (them) on a black antelope skin; verily he makes the offering; he unites within the Vedi, for accomplishment.

The Rekindling of the Fire The gods and the Asuras were in conflict; the gods, in anticipation of the contest, deposited in Agni their desirable riches (thinking),'This will still be ours, if they defeat us. Agni desired it and went away with it. The gods having defeated (the Asuras) pursued (Agni) desirous of recovering it. They sought violently to take it from him. He wept; in that he wept (arodit), that is why Rudra has his name. The tear that [1] was shed became silver; therefore silver is not a suitable gift, for it is born of tears. He who gives on the strew, in his house before the year is out they weep; therefore one should not give on the strew. Agni said, 'Let me have a share; then this will be yours.' They replied, 'The re-establishing shall be thine alone.' 'He shall prosper', he said, who shall establish the fire with me as its divinity.' Pusan established it; therefore [2] did Pusan prosper; therefore cattle are said to be Pusan's. Tvastr established it; therefore did Tvastr prosper; therefore cattle are said to be Tvastr's. Manu established it; therefore did Manu prosper; therefore offspring are said to be Manu's. Dhatr established it; therefore Dhatr prospered; Dhatr is the year; therefore offspring and cattle are born in the course of the year. He who knows thus the prosperity of the re-establishing [3] prospers. He who knows his connexions becomes possessed of connexions himself. Agni desiring a share after being established assailed the offspring and cattle of the sacrifice. Having removed it, one should re-establish it; thus he unites him with his own portion; verily he is appeased. He should establish under Punarvasu; Punarvasu is the Naksatra for the re-establishing; verily by establishing it under its own deity he becomes resplendent. He establishes with Darbha grass, for variety. He establishes with Darbha; verily winning it from the waters and the plants he establishes it.

Prajapati created cattle; they created went away from him; where they stayed, thence sprung the bean; those he followed with Pusan; Pusan said, 'With this do thou go before me; then shall cattle resort to thee.' 'Do thou go before me', said Soma, 'mine [2] is what grows on untilled (land).' 'Both of you shall I go before', he said; he went before them both; then indeed did cattle resort to Prajapati. For him who desires cattle should he offer this oblation of beans to Soma and Pusan; verily he has recourse to Soma and Pusan with their own share; verily they produce cattle for him. Soma is the impregnator of seed, Pusan the producer of cattle; verily Soma bestows seed upon him, Pusan produces cattle. a O Agni come to us with kine; O drop, delight us with increase; Indra is the supporter in our homes. b Savitr, the thousandfold, May he delight us in our homes; May Pusan come, may wealth (be ours). c May Dhatr give us wealth, The lord, the ruler of the world; May he favour us with a full (gift). d Tvastr the bull, the strong, May he delight us in our homes, With a thousand, with ten thousand. e Thou whereby the gods moved immortality [1], Enduring fame, in the sky, O increase of wealth, vouchsafe us A herd of kine for life. f Agni, lord of the house, Soma, all-winning, Savitr the wise; hail! g O Agni, lord of the house, with thy ghee portion do thou vouchsafe strength and force to him who advanceth; may I not wander from the highest of the path; may I become the head; hail! He who desires cattle should sacrifice with the Çitra (offering); Çitra is this (earth); in that in this (earth) all things are produced, thereby is this (earth) variegated (citra); he who knowing thus sacrifices with the Çitra desirous of cattle is propagated with offspring, with cattle, with pairings.

The Special Sacrifices (continued) He who desires prosperity should offer to the Adityas, giving prosperity; it is the Adityas who repel from prosperity him who being fit for prosperity does not obtain prosperity; verily he has recourse to the Adityas, giving prosperity, with their own share; verily they make him attain prosperity; he becomes prosperous. He who has been expelled or is being expelled should offer an oblation to the Adityas, the sustainers; the Adityas are the expellers, the Adityas are the procurers; verily he has recourse to the Adityas, the sustainers [1] with their own share; verily they support him in the people; he is unexpellable. 'O Aditi, do thou confirm', (with these words) be who is being expelled should take the foot (dust) of him (who is expelling him); Aditi is this (earth); verily she confirms the kingdom for him; 'Be the blessing fulfilled', he says; verily he makes the blessing come true; 'Mind here', he says; verily he makes the people of one mind with him; 'Come hither, O ye Maruts [2] rich in dew, with this lord of the people against yon king', he says; the people are connected with the Maruts, the lord of the people is the highest; verily he unites him with the people and the realm. From the house of a village judge further on he should take rice; he should separate out the white and the black; of the white he should offer an oblation to the Adityas; the people have the Adityas for their deity; verily he attains the people [3]; 'The people he has attained, the realm he has not attained', they say; of the dark ones he should offer an oblation to Varuna; the realm is connected with Varuna; verily he attains both the people and the realm. Should he not attain (them), he should offer (saying), 'To the Adityas this portion I offer to attain the people N. N. for N. N.'; verily the Adityas desiring the portion make him attain the people [4].

a May Dhatr the giver, may Savitr, rejoice in this, Prajapati, the lord of treasures, and Agni, for our sake; May Tvastr, Visnu, accord generously Wealth with offspring to the sacrificer. b O Indra, unite us in heart, with cattle, O bountiful one, with generous ones, with prosperity; With the holy power that is made by the gods, With loving kindness of the gods to whom sacrifice is made. c With glory, with milk, with ourselves, Are we united, with auspicious hearts; May Tvastr make fortune for us [1]; May he set right whatever is amiss in our bodies. d In that to-day, O Agni, we choose thee As Hotr as our sacrifice proceeded, Prosperously hast thou sacrificed, Prosperously hast thou laboured; Come wise and foreseeing one to the sacrifice. e With Hail! to you, O gods, have we made this seat, Ye who have come hither rejoicing in this as the pressing; When ye have eaten and drunken, Ye all, give to us, wealthy ones, wealth. f The gods whom eager thou didst bring hither, O god, Them [2], O Agni, do thou incite in their own abode; Bearing and bringing oblations, The rich draught, do ye mount the sky. g O sacrifice, go to the sacrifice; go to the lord of the sacrifice; go to thine own birthplace; hail! h This is thy sacrifice, O lord of the sacrifice, with its utterance of hymns and producing noble heroes; hail! i Ye gods that find the way, finding the way, go on the way. k O lord of mind, place this sacrifice, O god, for us among the gods, hail! or speech, hail! or the wind, hail! a King Varuna hath made a broad path For the sun to travel; He hath made him set his feet in the pathless way; He driveth away whatever woundeth the heart. b A hundred remedies are thine, O king, a thousand; Broad and deep be thy loving kindness. Overcome the enmity, the hostility; Remove from us whatever sin hath been committed. c The noose of Varuna is overcome.

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

The beard is the characteristic of man, the lack of horns of the horse, having incisors on one side only that of cattle, having sheep-like hooves that of sheep, the goat-nature that of goats; so many are the domesticated animals; verily by their characteristics he wins them [5]. He who desires cattle should offer one of a triplet to Soma and Pusan; the she-goat has two teats, two are born separately, the third for strength and growth. Verily he has recourse to Soma and Pusan with their own share; verily they produce cattle for him; Soma is the depositor of seed, Pusan the producer of cattle; Soma deposits seeds for him, Pusan produces cattle. The sacrificial post is of Udumbara; the Udumbara is strength, cattle are strength; verily by strength he wins for him strength and cattle. Prajapati created offspring; they being created went away from him; they went to Varuna; he pursued them and asked them back; he would not give them back to him; he said, 'Choose a boon, and then give them back to me.' He chose a boon from them, it was the black (beast) with one white foot. He who is seized by Varuna should offer this black (beast) with one white foot to Varuna. Verily he has recourse to Varuna [1] with his own share; verily he sets him free from Varuna's noose. It is a black (beast) with one white hoof, for it has Varuna for its deity (and serves) for prosperity. Svarbhanu, the Asura, pierced the sun with darkness; the gods desired an atonement for him; the first darkness of his they struck off became a black sheep; the second a bright-coloured one; the third a white one; what they cut from the upper part of the bone became a barren ewe [2]. The gods said, 'Here has come into being a divine beast; to whom shall we offer him?' Now then the earth was small, plants were not born, they offered the barren ewe to the Adityas as desire.' Then the earth became broad, the plants grew.

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.

h He doth put down the wise contrivings of every worshipper; Bearing in his arm [1] many a manly deed; Agni hath become the lord of riches, Making ever all immortal things. i To help us I summon The golden-handed Savitr; He as a god knoweth the place. k Prosperity to-day, O Savitr prosperity to-morrow, Day by day prosperity mayst thou procure for us; Through this prayer may we win the prosperity Of many a prosperous dwelling, O god. l O earth, thou bearest The weight of the mountains, Thou that dost, O great earth, With thy hills, quicken with thy might [2]. m The songs salute thee, Thee that extendest far, each day, Thee that, O bright one, dost shoot forward The seed like great riches. n May I be in companionship with the friend pleasant within, Who being drunk shall not harm me, O thou of the tawny steeds; This Soma that hath been deposited within us, For that I go to Indra to prolong (my life). o Giving spirit when drunken, with swift onset, Impetuous, strong, bearing arrows, with the residue is Soma; All plants and trees deceived not aforetime As substitutes Indra. p Soma [3] the righteous as pressed becometh visible, Jamadagni singing the hymn to Indra; Thou art the mighty restrainer of impetuous might; Ward it off and strengthen the support for the singer. q In unison men that make prayers offer to thee this prayer That giveth delight and invigoration; When the hymn with the radiance of Soma shall speed forth, Then shall Indra show his might in the contests. r From the mouth to thee, O Visnu, do I utter the Vasat call; Do thou accept my oblation, O Çipivista [4]; Let my fair hymns of praise cause thee to wax great; Do ye protect us ever with blessings. s That name of thee, the noble, to-day I celebrate, O Çipivista, knowing the ways; I, the weaker, sing thee the strong, That rulest beyond this region.' t What was there to be disclosed in thee, O Visnu, What time thou didst declare, 'I am Çipivista'?

b That auspicious form of thine, O Rudra, Auspicious and ever healing, Auspicious and healing (form of) Rudra, With that show mercy on us for life. c This prayer we offer up to the impetuous Rudra, With plaited hair, destroyer of men, That health be for our bipeds and quadrupeds, And that all in this village be prosperous [1] and free from ill. d Be merciful to us, O Rudra, and give us delight; With honour let us worship thee, destroyer of men; The health and wealth which father Manu won by sacrifice, May we attain that, O Rudra, under thy leadership. e Neither our great, nor our small, Our waxing or what has waxed, Do thou slay, nor father nor mother; Injure not, O Rudra, our dear bodies [2]. f Harm us not in our children, our descendants, our life; Harm us not in our cattle, in our horses; Smite not in anger our heroes, O Rudra; With oblations lot us serve thee with honour. g From afar to thee, slayer of cows, and slayer of men, Destroyer of heroes, be goodwill for us; Guard us and accord us aid And grant us protection in abundance. h Praise [3] the famous youth, mounted on the chariot seat, Dread and destructive like a fierce wild beast; Being praised, O Rudra, be merciful to the singer; Let thy missiles smite down another than us. i May the missile of Rudra spare us, May the wrath of the brilliant evil worker (pass over us); Unstring for the generous donors (thy) strong (bows); O bounteous one, be merciful to our children and descendants. k O most bounteous, most auspicious, Be auspicious and favourably inclined to us; Placing down thy weapon on the highest tree, Clad in thy skin, come, And approach us bearing the spear [4]. 1 O blood-red scatterer, Homage to thee, O adorable one; May thy thousand missiles Smite down another than us. m A thousandfold in thousands Are the missiles in thine arms; O adorable one, do thou turn away The points of those which thou dost rule.

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

f These have become all the hosts of Varuna, Mitra in his course hath overcome hostility; The worshipful ones have taken order according to sacred law: Trita hath taken possession of our old age. g Thou art the stepping of Visnu, thou art the step of Visnu, thou art the stride of a Ye are active, thou art the lord of the waters, thou art the male wave, thou art the male host, ye are the pen-dwellers, ye are the strength of the Maruts, ye have the radiance of the sun, ye have the brightness of the sun, ye are delightful, ye are ye are powerful, ye are all supporters, ye are supporters of men, ye have the brilliance of Agni, ye are the sap of the waters, of the plants. b They have taken the waters, divine, Rich in sweetness, full of strength, caring for the royal consecration; Whereby they anointed Mitra and Varuna, Whereby they led Indra beyond his foes. c Ye are givers of the kingdom; give ye the kingdom, hail! Ye are givers of the kingdom; give N. N. the kingdom. a. O ye divine waters, be ye unitedFull of sweetness with the sweet, Winning great radiance for the Ksatriya. b Unsurpassed, sit ye down, full of strength, Bestowing great radiance upon the Ksatriya. c Friend of speech, born of heat, thou art undefeated; thou art the share of Soma. d The pure I purify you with the pure, the bright with the bright, the immortal with ambrosia, hail! caring for the royal consecration. e Clothed in these (waters), sharing joy, glorious in strength, Undefeated and busy, In the waters hath Varuna made his abode, The child [1] of the waters in those most motherly. f Thou art the caul of kingly power, thou art the womb of kingly power. g Notified is Agni, lord of the house; notified is Indra, of ancient fame; notified is Pusan, all-knower; notified are Mitra and Varuna, increasing holy order; notified are sky and earth, of sure vows; notified is the goddess Aditi, of all forms; notified is he, N. N., descendant of N. N.

It is black, for it has Varuna as its deity; (verily it serves) for prosperity. He who desires food should offer a white (beast) to Mitra and a black to Varuna at the union of the waters and the plants; the plants are connected with Mitra, and the waters with Varuna; on the sap of the water and of the plants do we live; verily lie has recourse to Mitra and Varuna with their own share; verily they give him food; he becomes an eater of food [2]. He should offer at the union of the waters and of the plants, to attain both. The sacrificial post is bifurcate, for there are two deities; (verily it serves) for prosperity. He who is long ill should offer a white (beast) to Mitra, and a black to Varuna; in that one is offered to Mitra, by means of Mitra he appeases Varuna for him; in that one is offered to Varuna, straightway he sets him free from Varuna's noose; even if his life be gone, he yet lives. The gods could not find prosperity [3]; they saw it in the pair; they could not agree about it; the Açvins said, 'Ours is it; do not claim it.' It became the Açvins' only. He who desires prosperity should offer to the Açvins a twin cow; verily he has recourse to the Açvins with their own share; verily they bestow prosperity upon him; he prospers in offspring and cattle. He who being a bad Brahman desires to drink Soma should offer to the Açvins a dusky (beast) with spots on the forehead; the Açvins were among the gods those who did not drink Soma; they later acquired the drinking of Sonia; the Açvins are the gods of the bad Brahman who desires to drink Soma; verily he has recourse to the Açvins with their own share; verily they give to him the drinking of Soma; the drinking of Soma comes to him. In that it is dusky, verily he drives away the darkness from him. In that it has spots on the forehead [1], verily at the beginning he bestows brilliance on him.

The nature of the sheep he accepts who accepts a sheep; having accepted a sheep he should offer to Vaiçvanara, Agni Vaiçvanara is the year; verily he accepts (the ewe) made suitable by the year; he does not accept the nature of the sheep. A measure of himself he obtains who accepts (an animal) with teeth in both jaws, whether horse or man; he who has accepted (an animal) with teeth in both jaws [3] should offer on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; verily he accepts it made suitable by the year; he does not obtain a measure of himself. He who is eager to win wealth should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; when a man for a year goes about among folk he becomes worthy of wealth. In that he offers to Vaiçvanara on twelve potsherds, he moves towards wealth gained by the year: people are fain to give him gifts. He, who having yoked the year [4], does not let it go, becomes without support; after his return he should offer the same sacrifice to Vaiçvanara; (the year) which he yokes he lets go with its own share, for support; the rope with which he drives the last of his cows he should cast against his foe; verily he casts misfortune He who desires cattle should offer an oblation to Indra; cattle are connected with Indra; verily he has recourse to Indra with his own share; verily he gives him cattle; verily he becomes possessed of cattle; it is an oblation; verily for him from his own place of birth he produces cattle. He who desires cattle should offer a cake on eleven potsherds to Indra, the powerful; cattle are power; verily he has recourse to Indra, the powerful, with his own share; he gives him [1] power and cattle; verily he becomes possessed of cattle. He who desires splendour should offer a cake on eleven potsherds to Indra, possessed of heat; heat is splendour; verily he has recourse to Indra with his own share; he bestows upon him splendour, verily he becomes resplendent.

To him who approveth himself homage. To the strength of the Hotras hail! Vat! To him who approveth himself homage. To the milk of the Hotras hail! Vat! To him who approveth himself homage. To Prajapati, to Manu, hail! Vat! To him who approveth himself homage. Right, guardian of right, heaven-bearing, hail! Vat! To him who approveth himself homage. b Let the Hotras delight in the sweet ghee. c To the lord of the sacrifice the Rsis said, 'By thy sin [1] creatures are famishing and troubled'; He did not secure the two drops of honey; May Viçvakarman unite us with them. d Dread are the Rsis; homage be to them, In the union with their eye and mind; To Brhaspati great, real, and glorious reverence; Homage to Viçvakarman; may he guard us. e Deeming that the Soma-drinkers are his own, Knowing the breath like a valiant man in battle,-- He hath committed a great sin and is bound by them-- Him set free, O Viçvakarman [2], for safety. f Those who eating deserved not riches, Whom the fires of the hearths did trouble, That is their offering to expiate the ill sacrifice A good sacrifice for us may Viçvakarman make it. g Homage to the Pitrs, who have watched around us, Making the sacrifice, loving the sacrifice, the benignant deities; We have not brought you the offering without desires; Trouble us not for this sin. h All those who are in the Sadas must have presents; he who did not [3] give them a present would fall a victim to them; in that he offers the libations to Viçvakarman, he thus delights those who are in the Sadas. i Ye gods, have regard to this wonder, The good thing which the husband and wife win with the milk admixture; A male child is born, be findeth riches, And all the house prospereth unhurt. k May the husband and wife who give the milk admixture win good; May wealth unharmed attend them dwelling in harmony; May he, who poureth that which hath been milked together with the pot By the sacrifice leave misfortune on his way.

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

h 'Father Matariçvan, bestow flawless abodes; the flawless abodes the Uçijs have made; let Soma, all knowing, the leader, be leader; let Brhaspati recite hymns and rejoicing,' he says; that is Agni's hymn, and with it he recites after him. a That fire which is kept in the pan is consecrated of fires; if he were to put it down their embryos would be liable to abortion, and that would be like descending after consecration. He sets it on a throne, to support and prevent the falling of embryos, and he makes thus a consecration. b (The fire) in the pan is an embryo, the sling is the womb; if he were to remove the pan from the sling, he would strike the embryo from the womb; the sling has six ropes; man is sixfold [1], the body, the head, four limbs; verily in himself he bears it. c The fire is Prajapati, his breasts are the pan and the mortar; his offspring live on them; in that he puts down the pan and the mortar, with them the sacrificer milks the fire in yonder world. d The fire is the year, its bricks are arranged threefold, those of Prajapati, of Visnu [2], of Viçvakarman; the Prajapati (bricks) are the days and nights; in that he keeps (the fire) in the pan, he puts down the Prajapati (bricks); in that he takes up the kindling-sticks, and the trees are Visnu's, verily he puts down the Visnu (bricks); in that he piles the fire with bricks, and Viçvakarman is this (earth), verily he puts down the Viçvakarman (bricks). Therefore they say, 'Threefold is Agni.' e This thus should the sacrificer himself pile; if another pile his fire, if he should not prosper him with sacrificial gifts, he would appropriate his fire; him who piles his fire he should prosper with sacrificial gifts; verily thus he preserves his fire. Prajapati piled the fire as the year by the seasons; by the spring he piled its front half, by the summer its right wing, by the rains its tail, by the autumn its left wing, by the winter its middle.

He drew this libation for Mahendra, having slain Vrtra and being above the other deities; in that (the cup) for Mahendra is drawn, so the sacrificer draws this libation, being above other people. He draws with the Çukra vessel; (the cup) for Mahendra has the sacrificer as its deity, the Çukra is brilliance; in that he draws (the cup) for Mahendra in the Çukra-vessel, verily he bestows brilliance on the sacrificer. Aditi, desirous of offspring, cooked a Brahman's mess for the Sadhya gods; to her the gave the remains, she ate it, she became pregnant; of her the four Adityas were born. A second (mess) she cooked; she reflected, 'They have been born for me from the remains; if I eat first, then stronger ones will be born from me'; she ate first, she became pregnant, from her was born an egg which miscarried. She cooked a third (mess) for the Adityas [1], (saying) 'Let this labour be for enjoyment to me'; they said, 'Let us choose a boon; let him who shall be born hence be one of us; let him who shall be prosperous among his offspring be for our enjoyment'; then was born the Aditya Vivasvant, men are his offspring here, among them he alone is successful who sacrifices, he serves for enjoyment of the gods. The gods kept Rudra away from the sacrifice [2], he followed the Adityas; they took refuge in (the cups) for two deities, them they did not give up; therefore men do not give up even one worthy of death who has come for help. Therefore (the cup) for the Adityas is drawn from those for two deities, in that they were born from the remnant, therefore it is drawn from the remnant. He draws with three verses; mother, father, son, verily that is this pairing; the amnion, embryo, the chorion, verily that is this [3] pairing. The Aditya (cup) is cattle; curds are strength; he mixes with curds in the middle; verily he places strength in the middle of cattle; (with curds) to be coagulated with boiled milk, for purity. Therefore the raw milks the cooked.

'Do thou make me go to all holy worlds', he says; verily she makes him go to all holy worlds [1]. 'Do thou make me go to a secure place, with offspring and cattle, let wealth again visit me', (he says); verily she establishes him with offspring and cattle in wealth. Rich in offspring, cattle, and wealth he becomes who knows thus. He should give her to the Agnidh, or the Brahman, or the Hotr or the Udgatr, or the Adhvaryu. In giving her, he gives a thousand. A thousand he accepts who not knowing [2] accepts her. He should accept her, (saying), 'Thou art one, not a thousand. Thee as one I accept, not a thousand; come to me as one, not as a thousand'; verily he who knows thus accepts her as one, not as a thousand. 'Thou art gentle, resting well, auspicious; come to me as gentle, well resting, auspicious,' [3] he says; verily she becoming gentle, well resting, auspicious, comes to him, and harms him not. The theologians say, 'Does the thousandth follow the thousand? or the thou sand the thousandth?' If he were to let her go to the east, the thousandth would follow the thousand; now the thousand has no understanding, and would not recognize the world of heaven. He lets her go to the west; the thousand follow after her. She knowing goes to the world of heaven. He lets her go towards the sacrificer. Quickly a thousand springs up. The (thousandth) is the last to be taken, but the first to go to the gods. Atri gave offspring to Aurva who was desirous of children. She deemed herself empty, without strength, weak, worn out. He saw the four night rite; he grasped it, and sacrificed with it. Then indeed were four sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. He, who knowing thus offers the four-night rite, has four sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. The Pavamana (Stomas) which are twenty-fourfold are splendour [1]; the increasing Stomas are prosperity.

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?

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

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

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

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

v O bright one, in thy mouth thou cookest Both ladles (full) of butter; Do thou make us full [6], For our hymns, O lord of strength; Do thou bear food to thy praisers. w O Agni to-day, let us make to prosper by praises, By devotions, for thee this (sacrifice) like a (good) steed, Like a noble resolve which toucheth the heart. x O Agni, thou hast become master Of noble resolve, of true inspiration, Of mighty holy order. y With these songs singing to thee, O Agni, This day let us pay worship; Thy strengths thunder forth as from the sky. z At these our hymns of praise do thou be propitious [7], Like the light of heaven, O Agni, propitious with all thy faces. aa Agni I deem the Hotr, the generous wealth-giver, The son of strength, the all-knower, Who knoweth all as a sage, bb Who offereth sacrifice well, With beauty soaring aloft towards the gods, the god, Following the flames of the ghee, Of the butter of brilliant radiance when offered up. cc O Agni, be thou our nearest, Our protector, kindly, a shield; dd Thee, O shining and most radiant one, We implore for favour, for our friends. ee Agni, bright, of bright fame, Come hither in thy greatest splendour and give us wealth. a I yoke thee in bonds of fellowship with Indra and Agni, with the ghee sprinklings, with brilliance, with radiance, with the hymns, with the Stomas, with the metres, for the increase of wealth, for pro-eminence among thy fellows; I yoke thee in bonds of fellowship with me. b Amba, Duhi, Nitatni, Abhrayanti, Meghayanti, Varsayanti, Cupunika, art thou by name, with Prajapati, with our every prayer, I deposit thee. c The earth penetrated by food, a reservoir of water (thou art), men are thy guardians, Agni is placed in this (brick), to it I resort, and may it [1] be my protection and my refuge. d The over-sky penetrated by holy power, the atmosphere (thou art); the Maruts are thy guardians, Vayu is placed in this (brick), to it I resort, and may it be my protection and my refuge.

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 he mixes (the cup) for (Tvastr) with the wives with ghee, he overpowers it with a bolt and draws it. 'Thou art taken with a support', he says; the support is this (earth); therefore offspring are born on this (earth). 'Of thee, pressed by Brhaspati ', he says; Brhaspati is the holy power of the gods; verily by the holy power he produces offspring for him. 'O drop', he says; the drop is seed; verily thus he impregnates seed. 'Possessing power', he says [3]; power is offspring; verily he produces offspring for him. 'O Agni', he says; the impregnator of seed is Agni; 'With the wives', he says, for pairing; 'in unison with the god Tvastr drink the Soma', he says; Tvastr is the maker of the forms of pairings of animals; verily he places form in animals. The gods sought to slay Tvastr; he went to the wives, they would not give him up; therefore [4] men do not give up even one worthy of death who has come for help. Therefore in (the cup) for the wives for Tvastr also a drawing is made. He does not put (the cup) down, for from what is not depressed offspring are produced. He does not utter the secondary Vasat; if he were to do so, he would let Rudra go after his offspring; if he were not to do so, the Agnidh would consume the Soma before it had been appeased; he says the secondary Vasat muttering, he does not let Rudra go after his offspring, the Agnidh consumes the Soma after it has been appeased. 'O Agnidh, sit on the lap of the Nestr; O Nestr, lead up the wife', he says verily the Agnidh impregnates the Nestr, the Nestr the wife. He causes the Udgatr to look (at the wife); the Udgatr is Prajapati; (verily it serves) for the production of offspring. He causes water to follow along; verily thus he pours seed; along the thigh he causes it to flow, for along the thigh is seed poured; baring the thigh he causes it to flow, for when the thigh is bared, they pair, then seed is poured, then offspring are born.

There are a thousand Stotriyas, a thousand gifts (to the priests); the world of heaven is measured by a thousand; (verily it serves) for the winning of the heavenly world. Soma found a thousand; Indra discovered it after him. Yama approached them and said to them, 'May I have a share too in it.' They said to him, 'Be it so.' Yama saw in one of the (cows) strength. He said to them, 'This one has the strength of the thousand, this be mine, the rest yours.' They said, 'We all see that in this one is strength [1]. Let us each have a portion.' So they took shares in the one. They put her into the waters, saying, 'Come out for Soma.' She came out in the shape of a red brown cow of one year old, together with three hundred and thirty three. Therefore let one buy the Soma with a red brown cow one year old. He, who knowing thus buys the Soma with a red brown cow one year old, buys the Soma with three hundred and thirty-three [2] and sacrifices with Soma for which he has paid a good price. They put her into the waters, saying, 'Come out for Indra.' She came out in the shape of a red draught animal with good characteristics, destroying foes, together with three hundred and thirty-three. Therefore one should give a red draught animal with good characteristics, destroying foes. He who knowing thus gives a red draught animal with good characteristics, destroying foes, gives her as three hundred and thirty-three [3]. They put her into the waters' saying, 'Come out for Yama.' She came out in the shape of an aged, stupid, utterly bad animal, together with three hundred and thirty-three. Therefore one should offer as the funeral cow one that is aged, stupid, utterly bad. If a man knowing thus offers a cow that is aged, stupid, utterly bad, as the funeral cow, she becomes for him in yonder world three hundred and thirty-three. Speech is the thousandth. Therefore [4] a boon must be given; for she is a boon, and when she is given she is a thousand.

So with the offering of Soma I make for you, O 1ndra and Agni, a new hymn of praise; c O Indra and Agni, ninety forts Of which the Dasas were lords ye overtbrew Together in one deed. d This pure new-born hymn of praise this day, O Indra and Agni, slayers of Vrtra, accept with joy [1]. For on you both I call that are ready to listen, You that are ever readiest to give strength to the eager. e We thee, O lord of the path, As a chariot to win the prize, Have yoked for our prayer, O Pusan. f Lord of each way with eloquence; Driven by love he went to Arka; May he give us the comfort of gold, May Pusan further our every prayer. g By the lord of the field As by a friend may we win What nourishes our kine and horses; May he be [2] favourable to such as we are. h O lord of the field, the honey-bearing wave, As a cow milk, so for us milk; May the lords of right graciously accord us That which drops honey and is well purified like ghee. i O Agni, lead us by a fair path to wealth, O god, knowing all the ways; Keep away from us the sin that makes us wander; We will accord to thee most abundant honour. k We have come to the path of the gods To accomplish that which we have power to do; Let wise Agni sacrifice [3], let him be Hotr Let him arrange the offerings him the seasons. l What carrieth best is for Agni; Sing aloud, O thou of brilliant radiance. From thee wealth, like a cow, From thee strength riseth forth. m O Agni, once more lead us With thy favour over every trouble. Be a broad, thick, wide fortress for us, Health and wealth for our children and descendants. Thou, O Agni, art the guardian of law, Among the gods and mortals; Thou art to be invoked at the sacrifices. o If laws of you wise ones, O gods, In our ignorance we transgress, May Agni make good all that, He that knoweth the seasons wherein he may satisfy the gods.

a Go to the ocean, hail! Go to the atmosphere, hail! Go to god Savitr, hail! Go to day and night, hail! Go to Mitra and Varuna, hail! Go to Soma, hail! Go to the sacrifice, hail! Go to the metes, hail! Go to the sky and the earth, hail! Go to the clouds of the sky, hail! Go to Agni Vaiçvanara, hail! b To the waters thee! To the plants thee! c Give me mind and heart! d May I acquire body, skin, son, and grandson. e Thou art pain; pain him who hateth us and whom we hate. f From every rule of thine, O King Varuna, set us free; From whatever oath by the waters, by the kine, by Varuna, we have sworn, From that, O Varuna, set us free. a These waters are rich in oblation, Rich in oblation is the divine sacrifice, Rich in oblation he seeks to win (the gods?), Rich in oblation be the sun. b In the seat of Agni whose home is abiding I set you down, kindly for kindness, accord to me kindness. c Ye are the share of Indra and Agni; ye are the share of Mitra and Varuna; ye are the share of the all-gods. d Be watchful over the sacrifice. a To the heart thee! To mind thee! To the sky thee! To the sun thee! b Raise aloft the sacrifice; in the sky guide to the gods the prayers. c O King Soma, come hither, descend. d Fear not, tremble not. e Lot me not harm thee. f Do thou descend to creatures; let creatures descend to thee. g Let Agni (kindled) with the kindling-stick hear my appeal, Let the waters hear, and the divine Dhisanas; Hearken, ye pressing stones, to the sacrifice of me the wise one, Let the god Savitr hearken to my appeal. h Ye divine waters, child of the waters, that wave, Which is rich in oblation, powerful and sweetest, Give to the gods among the gods, Pure to the drinkers of the pure, (to them) whose share ye are; hail i Thou art the dragger; do thou (drag) away the foe of the waters. k I draw you for the sustenance of the waters.

The Soma Cups a I take thee. Thou art the stone which maketh the sacrifice for the gods; make this sacrifice deep, with thy highest edge, (make) the Soma well pressed for Indra, rich in sweetness, in milk, bringing rain. b To Indra, slayer of Vrtra, thee! To Indra, conqueror of Vrtra, thee! To Indra, slayer of foes, thee! To Indra with the Adityas, thee! To Indra with the all-gods, thee! c Ye are savoury, conquerors of Vrtra, delightful through your gifts, spouses of immortality, Do ye, O goddesses, place this sacrifice among the gods Do ye, invoked, drink the Soma; Invoked by you [1] let Soma drink. d With thy light which is in the sky, on the earth, in the broad atmosphere, do thou for this sacrificer spread wealth broadly; be favour able to the giver. c Ye Dhisanas, that are strong, be strengthened; gather strength, and give me strength; let me not harm you, harm me not. f Forward, backward, upward, downward, let these quarters speed to you; O mother, come forth. g Thy unerring, watchful name, O Soma, to that of thee, O Soma, to Soma, hail! a Be pure for the lord of speech, O strong one; male, purified by the arms with the shoots of the male; thou art the god purifier of gods; to those thee whose portion b Thou art he who is appropriated; make our food full of sweetness for us; to all the powers of sky and earth thee! c May mind enter thee. d Fare along the broad atmosphere. e Hail! Thee, of kindly nature, to the sun! f To the gods that drink the rays thee f g This is thy birthplace; to expiration thee! a Thou art taken with a support. b O bounteous one, restrain (it), protect Soma, guard wealth, win food by sacrifice, I place within thee sky and earth, within thee the broad atmosphere; in unison with the gods, the lower and the higher, O bounteous one, do thou rejoice in the Antaryama (cup). e Thou art he who is appropriated; make our food full of sweetness for us; to all the powers of sky and earth thee! d May mind enter thee.

b Thou art taken with a support; thou art the leader, thou art the good leader; quicken the sacrifice, quicken the lord of the sacrifice; guard the pressings; let Visnu guard thee, do thou guard the folk with thy power; this is thy birthplace; to the All-gods thee! a Three and thirty in troops the Rudras Frequent the sky and earth, the destructive ones, Eleven seated on the waters; May all of them accept the Soma pressed for the pressing. b Thou art taken with a support; thou art the leader, thou art the good leader; quicken the sacrifice, quicken the lord of the sacrifice; guard the pressings; let Visnu guard thee, do thou guard the folk with thy power; this is thy birthplace; to the all-gods thee! a Thou art taken with a support. To Indra thee, to him of the Brhat (Saman), The strong, eager for praise. Thy great strength, O Indra, To that thee! To Visnu thee! This is thy birthplace; to Indra, eager for praise, thee! a The head of the sky, the messenger of earth, Vaiçvanara, born for holy order, Agni, The sage, the king, the guest of men, The gods have produced as a cup for their mouths. b Thou art taken with a support; to Agni Vaiçvanara thee! Thou art secure, of secure foundation, most secure of the secure, with securest foundation of those which are secure. This is thy birthplace; to Agni Vaiçvanara thee! a Thou art Madhu and Madhava; thou art Çukra and Çuci; thou art Nabha and Nabbasya; thou art Isa and Urja; thou art Saha and Sahasya; thou art Tapa and b Thou art taken with a support. c Thou art Samsarpa. d To Anhaspatva thee! a O Indra and Agni, come For our prayers to the pressed drink, the delightful fumes Drink ye of it, impelled by our prayer. b Thou art taken with a support; to Indra and Agni thee! This is thy birthplace; to Indra and Agni thee! a Ye dread ones, guardians of men, O All-gods, come ye, Generous, to the pressed drink of the generous one. b Thou art taken with a support; to the All-gods thee! This is thy birthplace; to the All-gods thee!

With the Anustubh metre I grasp thee in the manner of Angiras. a This bond of order they grasped At their assemblies in ages gone by, the sages; Therewith the gods mastered the pressed (juice)-- In the Saman of order proclaiming the stream. b Swiftly run hither, O steed, Along the most extended space; In the sky is thy highest birth, In the atmosphere thy navel, on the earth thy birthplace. c Yoke ye two the ass, In this course, O ye of mighty wealth, Which beareth Agni, serving us. d In each need more strong, In each contest, we invoke, As friends, Indra to aid us. e Hastening [1] come hither, trampling the enemy, Come with wondrous skill from the leadership of Rudra; Fare along the broad atmosphere, With happy pastures, bestowing security. f With Pusan as fellow, from the abode of the earth do thou approach Agni of the dust in the manner of Angiras. g We approach Agni of the dust in the manner of Angiras. h We will bear Agni of the dust in the manner of Angiras. i We bear Agni of the dust in the manner of Angiras. k Agni gazed along the forefront of the dawns, Along the days first, the all-knower, And in many ways along the rays of the sun [2], He hath extended along sky and earth. I The steed coming from the way Driveth every foe; He is fain to gaze with his eye On Agni in his great abode. m Coming to earth, O steed, Do thou seek Agni with thy radiance; Turning from earth I tell us Whence we shall dig him up. n Thy back is the sky, thy abode earth, Thy breath the atmosphere, thy birthplace the ocean; Discerning with thine eye, Do thou overcome [3] the enemy. o Arise for great prosperity From this abode, giving wealth, O steed; May we enjoy the loving favour of earth, That are about to dig fire in her lap. p The strong steed hath stepped forward, giving wealth; He hath made the place of earth well wrought; Thence let us dig Agni of fair aspect, Mounting the heaven on the top of the vault.