Yajur Veda on Charity

He should perform an intermediate consecration broader at the top than below who wishes, 'May there be prosperity for me in yonder world', (that is) four to begin with, then three, then two, then one; this indeed is the intermediate consecration broader at the top than below; verily there is prosperity for him in yonder world. They go to the world of heaven who perform the Upasads. Of them he who takes out (a little food) is left behind; one must take out carefully, (thinking) 'I have not taken out anything.' He who is left behind wearied among those who go on their own mission sticks behind and lives at (home). Therefore after once taking out, one should not take out a second time. One should take out of curd, that is the symbol of cattle; verily by the symbol he wins cattle [1]. The sacrifice went away from the gods in the form of Visnu, and entered the earth. The gods sought him grasping hands. Indra passed over him. He said, 'Who has passed over me?' 'I am he who smites in the stronghold; who art thou?' 'I am he who brings from the stronghold.' He said, 'Thou art called he who smites in the stronghold. Now a boar, stealer of the good, [2] keeps the wealth of the Asuras which is to be won beyond the seven hills. Him smite, if thou art he who smites in the stronghold.' He plucked out a bunch of Darbha grass, pierced the seven hills, and smote him. He said, 'Thou art called he who brings from the stronghold; bring him.' So the sacrifice bore off the sacrifice for them; in that they won the wealth of the Asuras which was to be won (védyam), that alone is the reason why the Vedi is so called. The Asuras [3] indeed at first owned the earth, the gods had so much as one seated can espy. The gods said, 'May we also have a share in the earth?' 'How much shall we give you?' 'Give us as much as this Salavrki can thrice run round.' Indra taking the form of a Salavrki thrice ran round on all sides the earth.

'O plant, protect him', 'O axe, harm him not', he says; the axe is a thunderbolt [1]; (verily it serves) for atonement. He cuts from the sides, for men cut from the middle; be cuts crossways, for men cut along; for distinction. 'Thou art the share of the Raksases ', (with these words) he casts the strew, having anointed it on the thick part; verily with the blood he propitiates the Raksases. 'This Raksas here I lead to the lowest darkness, who hateth us and whom we hate', he says; there are two (kinds of) persons, he whom he [2] hates and he who hates him; both these he leads to the lowest darkness.' 'For food (isé) thee!' (with these words) he draws out the omentum, for he who sacrifices strives as it were. If he were to pierce (it), Rudra would be likely to slay his cattle; if he were not to pierce (it), it would not be fixed; with one he pierces, with the other not, for support. 'In ghee, O sky and earth, be covered', he says; verily with fat he anoints sky and earth. 'Uncut [3] with wealth of heroes (give us) riches', he says; that is according to the text. Now cruel as it were is what he does when he draws out the omentum. 'Fare along the broad atmosphere', he says, for atonement. Now he who grasps hold of the beast as it is led to death falls away from this world; he takes again hold of the omentum-forks; verily he finds support in this world. With the fire he goes in front, to smite away the Raksases; verily also with the oblation he follows the deities [4]. He should not pass over the last of the embers; if he were to pass over the last of the embers, he would despise the deities. 'O Vayu, taste the drops', he says; therefore the drops are produced separately. The omentum is the chief part of cattle, the strew the chief of plants; verily he unites the chief with the chief; verily also in the plants he establishes cattle. 'Give directions for the Svaha cries', he says [5], for the completion of the sacrifice.

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

a He offers to Soma with the Pitrs a cake on six potsherds, to the Pitrs who sit on the straw fried grains, for the Pitrs prepared by Agni he milks a beverage from a cow which has to be won over (to another calf). b This for thee, O father, and for thy line; This for thee, O grandfather, great-grandfather, and for thy line Do ye Pitrs rejoice in your portions. c May we gladden thee, O bountiful one, fair to see; Forth now with full chariot seat Being praised, dost thou fare according to our will; Yoke, O Indra, thy two bay steeds [1]. d They have eaten, they have rejoiced, The dear ones have dispelled (evil), The radiant sages have been praised with newest hymn; Yoke, O Indra, thy two bay steeds. e The Pitrs have eaten, the Pitrs have rejoiced, the Pitrs have been glad, the Pitrs have purified themselves. f Go away, O ye Pitrs, Soma loving, With your majestic ancient paths; Then reach ye the kindly Pitrs Who carouse in company with Yama. h Mind let us summon hither With the praise of Naraçansa And the reverence of the Pitrs. h Let mind return to us [2] For vigour, for insight, for life, And that long we may see the sun.' i May the Pitrs restore mind to us, May the host of the gods; May we belong to the band of the living. k Whatever hurt we have done to atmosphere, to earth, to sky, To mother or to father, May Agni of the house free me from this sin; May he make me blameless In respect of all the ill we have wrought. a For each he offers on one potsherd, and one over. b As many as we are of the house, to them have I made prosperity. c Thou art the protection of cattle, the protection of the sacrifice; give me protection. d Rudra alone yieldeth to no second. e The mole is thy beast, O Rudra; rejoice in it. f This is thy portion, O Rudra, with thy sister Ambika; rejoice in it. g (Give) medicine for ox, for horse, for man, And medicine for us, medicine That it be rich in healing, Good [1] for ram and sheep.

He went to him, and said, 'How hast thou deprived me of a portion?' He replied, 'I have not deprived you of a portion; the Angirases here are performing a Sattra; they [4] cannot discern the world of heaven; declare this Brahmana to them; when they go to the, world of heaven they will give thee their cattle.' He told them it, and they when going to the world of heaven gave him their cattle. Rudra approached him as he went about with his cattle in the place of sacrifice, and said, 'These are my cattle.' He replied, 'They have given them [5] to me.' They have not the power to do that', he replied, (whatever is left on the place of sacrifice is mine.' Then one should not resort to a place of sacrifice. He said, 'Give me a share in the sacrifice, and I will not have designs against your cattle. He poured out for him the remnants of the mixed (Soma). Then indeed had Rudra no designs against his cattle. When one who knows thus offers the remnants of the mixed (Soma), Rudra has no designs against his cattle. iii. 1. 10. a May I be pleasing to speech; pleasing to the lord of speech, O divine speech. The sweetness of speech place in me; hail to Sarasvati. b By the Rc make the Soma to prosper, By the Gayatra the Rathantara, The Brhat with the Gayatri for its metre. c The drop that falleth of them, that shoot, Shaken by the arms, from the womb of the pressing-planks, Or from the filter of the Adhvaryu, Over it I say Hail! and offer it to Indra. d The drop, the shoot, that hath fallen on the ground, From the rice grains [1], the cake, the mush, From the Soma with grain, from the mixed, O Indra, from the pure, Over it I say Hail! and offer it to Indra. e Thy sweet drop, powerful, Over which Hail! is said and which goeth back to the gods From the sky, the earth, the atmosphere Over it I say Hail! and offer it to Indra. f The Adhvaryu is the first of the priests to start work, verily they say the Stoma should be started by him.

e Thou art the step of Visnu, smiting enmity; with the Gayatri metre I step across the earth; excluded is he whom we hate. f Thou art the step of Visnu, smiting imprecations; with the Tristubh metre I step across the atmosphere; excluded is he whom we hate. g Thou art the step of Visnu, smiter of him who practiseth evil; with the Jagati metre I step across the sky; excluded is he whom we hate. h Thou art the step of Visnu, smiter of the hostile one; with the Anustubh metre I stop across the quarters; excluded is he whom we hate. a We have come to the heaven; to the heaven we have come. b May I not be cut off from seeing thee; what heat is thine, to that of thee may I not be brought low. c Thou art good, the best of rays, thou art life-bestowing, bestow life upon me; thou art radiance-bestowing, bestow radiance upon me. d Here do I exclude my enemy, N. N., from these quarters, this sky, this atmosphere, this earth, this food. Excluded is he whom we hate [1]. e I have been united with the light. f I turn the turning of Indra. g May I be united with offspring, offspring with me. h May I be united with increase of wealth, increase of wealth with me. i Kindled, O Agni, shine for me; kindling thee, O Agni, may I shine. k Be rich the sacrifice; may I be rich. 1 O Agni, thou purifiest life; Do thou give food and strength to us; Far away drive ill-fortune. m O Agni, good worker, purify for us Glory in good heroes [2], Giving increase and wealth to me. n O Agni, lord of the house, through thee as lord of the house, may I be a good lord of the house; through me as lord of the house, mayst thou be a good lord of the house; for a hundred winters; this blessing I invoke bringing light for the race; this blessing I invoke bringiug light for N. N. o Who yoketh thee? Let him set thee free. p O Agni, lord of vows, I have performed my vow; for that I have had strength; that hath been accomplished by me.

g Rich art thou, lord of riches, O Agni, rich in radiance; May we enjoy thy loving kindness. h Thou, O Agni, riches-lord of riches, I hail [2], O lord in the sacrifices; Through thee in strife may we be victorious; May we overcome the hostilities of mortal men. i Thee, O Agni, best gainer of booty, The sages nourish, well lauded; Do thou give us wealth of heroes. k May Agni here make room for us; May he go before us cleaving the foe Joyfully may he conquer our foes; May he win booty in the contest for booty. l By Agni is Agni kindled, The wise, the young, the lord of the house, The bearer of the oblation, with ladle in his mouth. m Thou, O Agni, by Agni, The sage by the sage, the good by the good, The comrade by the comrade, art kindled. n O Agni, thy pure. o With radiance.

m Bright is part of thee, worthy of offering another [2], Like day and night of various hue, like the sky art thou; All magic thou dost further, O powerful one; Propitious here, O Pusan, be thy bounty. n They grew in might with their own power; They mounted the vault, they made a broad seat; When Visnu helped the strong one who causeth gladness, Like birds they sat on the dear strew. o Bear ye variegated praise to the strong singer, The host of the Maruts, which hath strength; Who with might endure might [3], For the jocund ones, O Agni, the earth shakes. p The All-gods. q O All-gods. r May sky and earth this day Place among the gods this sacrifice, Successful, touching the sky. s Bring forward the parents born of old with now songs, In the seat of holy order, Come to us, O sky and earth, with the host divine; Great is your protection. t Awaken Agni with the praise, Kindling the immortal; May he place our oblations among the gods. u Bearing the oblation, immortal, The eager messenger, well-inclined, Agni uniteth with our prayer. v Health be they. w For each prize.

Two oceans are there extended, unperishing; They revolve in turns like the waves in the bosom of the sea; Seeing they pass over one of them, Seeing not [1] they pass over the other with a bridge. Two garments continuous one weareth; With locks, knowing all the worlds; He goeth in secret clad in the dark; He putteth on his bright robe abandoning that of the worn-out one. Whatever the gods did at the sacrifice the Asuras did. The gods saw this great sacrifice, they extended it, they performed the Agnihotra as the vow; therefore one should perform the vow twice, for twice they offer the Agnihotra. They performed the full moon rite, as the animal sacrifice to Agni and Soma [2]. They performed the new moon rite, as the animal sacrifice to Agni. They performed the sacrifice to the All-gods as the morning pressing. They performed the Varunapraghasas, as the midday pressing. They performed the Sakamedhas, the sacrifice to the fathers, and the offering to Tryambaka, as the third pressing. The Asuras sought to follow their sacrifice, but could not get on its tracks. They said, 'These gods have become inviolable (adhvartavyah). That is why the sacrifice (adhvara) is inviolable. Then the gods prospered, the Asuras were defeated. He who knowing thus offers the Soma, prospers himself, the enemy is defeated. a Surrounding Agni, surrounding Indra, surrounding the All-gods, surrounding me with splendour, be purified for us, with healing for cattle, healing for men, healing for the horses, healing, O king, for the plants; may we possess the abundance of wealth that is thine who art unbroken and of heroic power, O lord of wealth; of that give me, of that may I share, of that that is thine I procure this.

The pan when enkindled is connected with Varuna; he approaches it with (a verse) addressed to Mitra, for atonement. 'May the god Savitr dig thee out', he says; verily, instigated by Savitr, he digs it out with holy power and with the deities. 'Breaking not, O earth, fill the regions, the quarters' [3], he says; therefore Agni shines along all the quarters. 'Arise, become great, stand upright, be thou firm', he says, for support. A bowl that is not poured upon is connected with the Asuras; he pours upon it; verily he makes it to be with the gods; with goats' milk he pours upon it; the milk of the goat is the highest form of draught; verily he pours upon it with the highest draught; (he pours) with a Yajus, for discrimination. He pours with the metres; with the metres it is made; verily with the metres he pours upon the metres. With twenty-one beans he approaches the head of the man; beans are impure, the man's head is impure; verily by the impure he redeems its impurity and making it pure takes it. There are twenty-one; man is composed of twenty-one parts; (verily they serve) to obtain man. The man's head is impure as bereft of the breaths; he deposits (it near) an ant-heap pierced in seven places; the breaths in the head are seven; verily he unites it with the breaths, to make it pure. Of all those [1] that were comrades of death Yama holds the overlordship; he sings the verses of Yama; verily from Yama he redeems it; with three he sings; three are these worlds; verily from these worlds he redeems it; therefore one should not give to one who sings, for the Gatha appropriates it. To the fires he offers animals; the fires are desires; verily he wins his desires.

h O Mitra and Varuna, Bedew our pasturage with ghee With mead the regions, O ye wise ones. i Do ye unloose your arms for us to live; Do ye bedew our pasturage with ghee; Make us famous among the folk, O ye young ones; Hearken, O Mitra and Varuna, to these my supplications. k Agni for you I honour in song, The god first of the bright ones; Honouring him who prospereth the fields Like a much loved friend. l Swiftly (goeth) the chariot of the worshipper [3] Like a hero in every contest; He who by sacrifice is fain to win the mind of the gods Shall prevail over those who sacrifice not. m Thou art not harmed, O sacrificer, Nor thou, O pourer, nor thou, O pious one; There shall be wealth of heroes, And plenteousness of swift steeds; No one shall in act approach him, No one shall anticipate him nor stay him. n Streams, health-bringing, like milch cows, Pour up to the man who hath sacrificed and shall sacrifice; Him who filleth and satiateth [4], bringing fame, Streams of ghee approach on all sides. o O Soma and Rudra, do ye drive away The evil spirit that hath entered our abode; Far away from us smite misfortune; Whatever sin we have done remove from us. p O Soma and Rudra, do ye give to us, In our bodies, all these medicines; Loosen and remove the evil we have done That is bound within our bodies. q O Soma and Pusan, begetters of wealth, Begetters, of sky, begetters of earth, Born as protectors of the whole world, The gods have made (you) the navel of immortality. r In the birth of these gods they rejoiced; They concealed the hateful darkness; Through these two, Soma and Pusan, The Indra made the cooked (milk) among the raw cows. Sacred-Texts Index Hinduism Index Yajur Veda Index Previous Next

Then the gods prospered, the Asuras were defeated. He who has foes should offer these (offerings); verily by the Abhyatanas he overpowers his foes, by the Jayas he conquers them, by the Rastrabhrts he wins the kingdom; he prospers himself, his foe is defeated. a Supporting holy order, abounding in truth, Agni is the Gandharva; his Apsarases are the plants, called strength; may he protect this holy power, this lordly power; may they protect this holy power, this lordly power; to him hail! To them hail! b The compact, possessing all the Samans, the sun is the Gandharva, his Apsarases are the rays (called) active, &c. c The all-blessed, sun-rayed Candramas is the Gandharva; his Apsarases are the Naksatras, (called) the bright, &c. d The active, the winged sacrifice is the Gandharva, his Apsarases are the sacrificial fees, (called) praises, &c. e Prajapati, all-creator, the mind [1], is the Gandharva; his Apsarases are the Rc and Saman verses, (called) hymns, &c. f The swift, all-pervading wind is the Gandharva; his Apsarases are the waters, (called) delights, &c. g O lord of the world, thou who hast houses above and here, do thou give us increase of wealth, unfailing, rich in heroes, prosperity abiding through the year. h The supreme ruler, the overlord, death is the Gandharva; his Apsarases are the whole (world), (called) the worlds. &c. i With fair abode, fair wealth, doer of good deeds, holding the light, Parjanya. is the Gandharva; his Apsarases are the lightnings, (called) the radiant, &c. k Whose dart speeds afar, the pitiless [2], death is the Gandharva; the Apsarases are his offspring, (called) the timid, &c. I The dear one, looking with desire, love is the Gandharva; his Apsarases are thoughts, (called) the burning; may he protect this our holy power, our lordly power; may they protect this our holy power, our lordly power; to him hail!

Three boons should he give, the breaths are three; (verily they serve) to guard the breaths; two only should be given, for the breaths are two; one only should be given, for the breath is one. The fire is an animal here [2]; animals do not find pleasure in want of grass; a brick of Durva grass he puts down, to support animals; with two (verses), for support. 'Arising from every stem', he says, for it finds support with every stem; 'do thou, O Durva, extend us with a thousand, a hundred', he says; Prajapati is connected with a thousand; (verily it serves) to obtain Prajapati. The fact that it has three lines on it is a mark of the gods; the gods put it down with the mark uppermost, the Asuras with the mark undermost [3]; if he desire of a man, 'May he become richer', he should put it down for him mark uppermost; verily he becomes richer; if he desire of a man, 'May he become worse off', he should put his down mark undermost; verily he makes him depressed in accordance with its birthplace among the Asuras, and he becomes worse off. (The brick) has three lines on it; that with three lines is these worlds; verily he excludes its foe from these worlds. When the Angirases went to the world of heaven, the sacrificial cake becoming a tortoise crawled after them [4]; in that he puts down a tortoise, just as one who knows a place leads straight (to it), so the tortoise leads him straight to the world of heaven. The tortoise is the intelligence of animals; in that he puts down the tortoise, animals resort there, seeing their own intelligence; in that the heads of the dead animals are deposited, a burial-ground is made; in that he puts down the living tortoise, he is no maker of a burial-ground, the tortoise is suitable for a dwelling [5].

'This one on the left, the light', (with these words he puts down) on the north; verily with these he supports hearing. 'This one above, thought', (with these words he puts down) above; verily with these he supports speech. Ten by ten he puts (them) down, to give strength. Transversely [4] he puts (them) down; therefore transversely do animals move their limbs, for support. With those (put down) on the east Vasistha prospered, with those on the south Bharadvaja, with those on the west Viçvamitra, with those on the north Jamadagni, with those above Viçvakarman. He who knows thus the prosperity in these (bricks) prospers; he who knows thus their relationship becomes rich in relations; he who knows thus their ordering, (things) go orderly [5] for him; he who knows thus their abode becomes possessed of an abode; he who knows thus their support becomes possessed of support. Having put down the breath-supporters he puts down the unifying (bricks); verily having deposited in him the breaths he unifies them with the unifying (bricks); that is why the unifying have their name. Then too he puts inspiration upon expiration; therefore expiration and inspiration move together. He puts (them) down pointing in different directions; therefore expiration and inspiration go in different directions. The ununified part of the fire [6] is not worthy of heaven; the fire is worthy of heaven; in that he puts down the unifying (bricks), he unifies it; verily he makes it worthy of heaven. 'The eighteen-month- old calf the strength, the Krta of throws at dice', he says; verily by the strengths he wins the throws, and by the throws the strengths. On all sides (these verses) have the word wind', and therefore the (wind) blows on all sides. The Horse Sacrifice (continued) a May the Gayatri, the Tristubh, the Jagati, The Anustubh, with the Pankti, The Brhati, the Usnih, and the Kakubh, Pierce thee with needles.

With the offering to Agni he strews, with that to Soma he impregnates seed, the seed impregnated Tvastr develops into forms; there are (offerings) to Sarasvant and Sarasvati; that is the divine pair; verily in the midst he bestows upon him a divine [1] pair, for growth, for propagation. There is an oblation to Sinivali; Sinivali is speech, speech is growth; verily he approaches speech and growth. The last is to Indra, and thereby there is a pair. Seven are these offerings, the tame animals are seven, the wild seven; the metres are seven, for the winning of both. Then he offers these oblations; these gods are the lords of growth; verily they bestow growth upon him, he grows with offspring and cattle; moreover in that he offers these oblations, (they serve) for support. a Thou I art connected with the Maruts, thou art the force of the Maruts, cleave the stream of the waters. b Stay, O Maruts, the speeding falcon, Swift as mind, the strong, the glorious; That whereby the dread host goeth set loose, Do ye, O Açvins, put around; hail! c East wind, raining, quicken; Ravat! Hail! Storming, raining, dread; Ravat! Hail! Thundering, raining, formidable; Ravat! Hail! Thundering without lightning, lightning, raining, resplendent; Ravat! Hail! Raining over night, satisfying; Ravat! [1] Hail! Famed as having rained I much; Ravat! Hail! Raining while the sun shines, radiant; Ravat! Hail! Thundering, lightning, raining, waxing great; Ravat! d Gladdening, obedient, purifying, agile, Full of light, full of darkness, flooding, with fair foam, Supporting friends, supporting the warrior caste, With fair realms, do ye help me. e Thou art the fetter of the strong steed; for rain I yoke thee. a O gods granting protection, O Mitra and Varuna, Aryaman; O gods who drink together, O son of the waters, with swift onset, Give of the water, cleave the holder of the waters; from the sky, from Parjanya, from the atmosphere, from the earth, thence do ye help us with rain.

'Be the desires of the sacrificer fulfilled', he says; this is the desire [5] of the sacrificer that (the sacrifice) should proceed to its conclusion without injury. 'Thou art the goat, resting in wealth', he says; verily in these worlds he makes it find support. 'In the sky be thy great radiance', he says; verily in the world of heaven he bestows light upon him. 'Stretching the thread of the atmosphere do thou pursue the light', he says; verily he makes these worlds full of light for him. 'Weave ye without a flaw the work of the singers, [6], he says; whatever flaw is committed in the sacrifice, this serves to atone for it. 'Become Manu; produce thou the host divine', he says; offspring are connected with Manu; verily he makes them fit for food. 'Thou art the offering of mind', he says, to make 'Godspeed'. 'May we share thy limbs', he says; verily he invokes this blessing. Of this (victim) there is one time unpropitious for sacrifice to the gods, when a cloud appears when it has been offered [7]; if a cloud should appear when it has been offered, he should either cast it into the waters or eat it whole; if he were to cast it into the waters, he would con fuse the sacrifice; he should eat it whole; verily he bestows power upon himself. By three people is this to be performed, him who performs a year-long Sattra, him who offers with a thousand (gifts), and him who is a domestic sacrificer; with it let them sacrifice, for them is it fit. The Jaya, Abhyatana, and Rastrabhrt Offerings a Thought and thinking, intent and intention, known and knowledge, mind and power, the new and the full moon, the Brhat and the Rathantara. b Prajapati bestowed victories on Indra The strong, he who is dread in battle contest, To him all the people bowed in reverence, For he waxed dread, worthy of The gods and the Asuras were in conflict.

l That mortal, O Agni, whom thou hast helped in the battles, Whom thou hast strengthened in the contest for booty, He winneth I abiding strength. a Thou, O Agni, art Rudra, the Asura of the mighty sky, Thou art the host of the Maruts, thou art lord of food; Thou farest with ruddy winds, blessing the household; Thou, as Pasan dost, protectest thy worshippers with thyself. b Rudra, king of the sacrifice, True offerer, priest of both worlds, Agni before the dreadful thunder,' Of golden colour, win ye for help. c Agni hath set him down as priest, good sacrificer, On the lap of his mother, in the fragrant place, The youthful, the wise, pre-eminent among men [1], righteous, Supporter of the folk in whose midst he is kindled. d Good hath he made our sacrifice this day; The hidden tongue of the sacrifice have we found He hath come, fragrant, clothed in life; He hath made our sacrifice this day to prosper. e Agni hath cried like Dyaus thundering, Licking the earth, devouring the plants; Straightway on birth he shone aflame; He blazeth with his light within the firmaments. In thee, O many-faced sacrificer [2], Morning and evening, the sacrificers place their treasures, In whom, purifying, good things are placed, even as the heaven and earth (support) all beings. q To thee, best of Angirases, All folk with fair dwellings severally, O Agni, have turned to gain their wish. h May we win by thy help, O Agni, our wish, Wealth with fair offspring, O wealthy one: May we win booty, seeking for booty; May we win, O deathless, undying glory. i O Agni, of the Bharatas, youngest, Bear to us excellent, glorious wealth, [3] O bright one, wealth which many desire. k White robed is he, thundering, standing in the firmament. Youngest, with loud-sounding immortal ones, Who, purifying, most manifold, Agni, marcheth devouring many broad (forests). l May he give thee life on every side, Agni here, the desirable. Let thy breath come back to thee; I drive away the disease from thee.

a Him with the Maruts, the mighty bull, The bountiful, the divine ruler, Indra, All-powerful, the dread, giver of strength, For present aid let us invoke. b Thou art taken with a support; to Indra with the Maruts thee! This is thy birthplace; to Indra with the Maruts thee! a O Indra with the Maruts drink here the Soma, As thou didst drink the pressed drink with Çaryata Under thy guidance, in thy protection, O hero, The singers skilled in sacrifice are fain to serve. b Thou art taken with a support; to Indra with the Maruts thee! This is thy birthplace; to Indra with the Maruts thee! a Indra with the Maruts, the bull, for gladness, Drink the Soma, for joy, to thy content; Pour within thy belly the wave of sweetness; Thou art from of old the king of the pressed drinks. b Thou art taken with a support; to Indra with the Maruts thee, This is thy birthplace; to Indra with the Maruts thee! a Great is Indra who through his might Is like Parjanya with the rain; He waxeth with the praises of Vatsa. b Thou art taken with a foundation; to Mahendra thee! This is thy birthplace; to Mahendra thee! a Great is Indra, manfully controlling men, Unfailing in strength, of double force; Towards us for strength doth he wax; Broad and wide hath he been adorned by the offerers. b Thou art taken with a foundation; to Mahendra thee! This is thy birthplace; to Mahendra thee! a Never art thou barren, O Indra, Never dost thou fail thy worshipper; Now more and more is thy divine gift increased, O bountiful one. b Thou art taken with a support; to the Adityas thee! c At no time art thou heedless, But dost guard the two generations; The pressing is thy strength, O fourth Aditya The ambrosia is ready in the sky. d The sacrificer seeketh the favour of the gods; Be ye kindly, O Adityas; May thy lovingkindness come hither, That it may the more free us from affliction.

'May Brhaspati extend this for us', he says; Brhaspati is the holy power (Brahman) of the gods; verily by the holy power (Brahman) he unites the sacrifice. 'May he unite this scattered sacrifice', he says, for continuity. 'May the All-gods rejoice here', he says; verily continuing the sacrifice he indicates it to the gods. The [5] sacrificial fee which he gives at the sacrifice his cattle accompany; he having sacrificed is like to become without cattle; 'the sacrificer must so arrange', they say, 'that he may place among the gods what is given, but keep his cattle with himself.' 'Swell, O ruddy one', he says; the ruddy one is the sacrifice; verily he magnifies the sacrifice; thus he places among the gods what is given, but keeps his cattle with himself. 'May (my act) as I give be not destroyed', he says; verily he avoids destruction; 'May (my act) as I work not perish', he says; verily he attains prosperity. Samçravas Sauvarcanasa said to Tumiñja Aupoditi: 'When thou hast been a Hotr of Sattrins, what Ida hast thou invoked?' 'Her I have invoked', he said, 'who supports the gods by her expiration, men by her cross-breathing, and the Pitrs by her inspiration.' 'Does she divide, or does she not divide' (he asked). 'She divides', he replied. 'Her body then hast thou invoked', he said. Her body is the cow [1]; of the cow were they two talking. She who is given in the sacrifice supports the gods with her expiration; she by whom men live (supports) men by her cross-breathing; she whom they slay for the Fathers (supports) the Fathers by her inspiration; he who knows thus becomes rich in cattle. 'Her too I have invoked', he said, 'who is available to people as they increase.' 'Her food then [2] hast thou invoked', he replied. This food is plants, plants are available to people as they increase; he who knows thus becomes an eater of food. 'Her too I have invoked', he said, who supports people in distress and succours them as they improve.

With the same (offering) should he sacrifice who is practised against; verily he sets gods against gods, the sacrifice against the sacrifice, speech against speech, the Brahman against the Brahman; between the gods and the sacrifice he creeps along; from no quarter is be injured; he who practises against him does not lay him low. He to whom the sacrifice does not resort should offer on eleven potsherds to Agni and Visnu [2]; all the gods are Agni, the sacrifice is Visnu; verily he has recourse to Agni and Visnu with their own share; verily they give him the sacrifice; the sacrifice resorts to him. He who desires sight should offer an oblation in ghee to Agni and Visnu by the eye of Agni men see, (by the eye) of the sacrifice the gods (see) verily he has recourse to Agni and Visnu with their own share; verily they [3] bestow sight upon him; he becomes possessed of sight. The butter is the seed of the cow, the rice grain of the ox; verily from the pair he produces for him sight. The oblation is (made) in ghee, ghee is brilliance, sight is brilliance; verily by brilliance he wins for him brilliance and sight. His foe in sacrificing gains the power and strength of him who sacrifices not; when his foe is sacrificing he should offer against him a sort of sacrifice; he does not then gain his power [4] and strength. He should offer before speech is uttered; all the speech of his foe he thus gains unuttered, and his speech as uttered other speeches follow after; they bestow upon the sacrificer power and strength. Just at the time of the morning pressing he should offer on eight potsherds to Agni and Visnu; Sarasvati should have a share of the butter, and to Brhaspati an oblation (be offered); in that it is (offered) on eight potsherds, and the Gayatri has eight syllables, and the morning pressing is connected with the Gayatri, he obtains thereby the morning pressing [5].

Illness seized him; 'Illness has seized the king', that (saying) is the origin of the 'king's evil'; in that he became worse, that is (the origin) of the 'bad illness'; because he got it from his wives, that is (the origin) of the 'wife's disease' (Jayenya); him who knows thus the origin of these illnesses, these illnesses do not visit. He approached them respectfully; they said, 'Let us choose a boon; do thou associate equally with us.' For him [2] they offered this oblation to the Adityas; they freed him from his evil case. For him who is seized by the bad illness he should offer this oblation to the Adityas; verily he has recourse to the Adityas with their own share; verily they free him from his evil case. He should offer at the new moon; verily with its waxing he makes him wax. The Puronuvakya is, 'He is born ever new'; verily thereby he bestows life upon him. The Yajya is, 'The shoot which the Adityas make to wax'; verily thereby he makes him wax. Prajapati assigned food to the gods; he said, 'Whatever shall be left over these worlds, be that mine.' That was left over these worlds, Indra, the king, Indra, the overlord, Indra, the sovereign; thence he milked these worlds threefold; that is the cause of its having three elements. For him of whom he desires, 'May he be an eater of food', let him offer this (offering) of three elements, to Indra, the king, a cake [1] on eleven potsherds, to Indra, the overlord, to Indra, the sovereign. Indra, the king, is this (world of earth), Indra, the overlord, is this (atmosphere), Indra, the sovereign, is yonder (world of heaven); verily he has recourse to these worlds with their own share; verily they bestow food on him; he becomes an eater of food. Even as one milks a cow ready to give milk by reason of its calf, so he milks these worlds, made ready, for desire, for food; he places (the cake) on potsherds face upwards, for variety.

The theologians say, 'He would indeed offer the new and full moon (sacrifices) who should offer them with Indra.' At the full moon there is the subsequent offering of the enemy-dispelling (oblation), and by it the full moon has Indra. There are curds for Indra at the new moon; verily the new moon has Indra. He who knowing thus offers,' the new and full moon sacrifices, offers them with Indra, and day after day it becomes better for him who has so sacrificed. What the gods did at the sacrifice, the Asuras did. The gods [1] saw this offering, one on eleven potsherds for Agni and Visnu, an oblation for Sarasvati, an oblation for Sarasvant; after performing the full moon (sacrifice) they offered this. Then the gods prospered, the Asuras were defeated. He who has enemies should offer this offering after performing the full moon (sacrifice). With the full moon (sacrifice) he hurls the bolt at his enemy, with (the offering) to Agni and Visnu he appropriates the gods and the sacrifice of his enemy, his pairing cattle with (the offerings) to Sarasvati and Sarasvant. Whatever he has, all that [2] he appropriates. One should sacrifice at the full moon, if one has enemies, not at the new moon; having slain one's enemy one does not cause him to grow again. He who desires cattle should sacrifice with the Sakamprasthayiya. The man to whom they bring (any thing) in small measure is not himself pleased, and does not give to another. But he, to whom they bring in large measure, is himself pleased, and gives to another. One should offer in full and large measure; Indra then being pleased delights him with offspring and cattle. He offers with a wooden vessel, for an earthenware one does not hold the offering. It is of Udumbara wood [3]; the Udumbara is strength, cattle are strength; verily by strength he wins for him strength and cattle. One should not sacrifice to, Mahendra, if one is not prosperous. The prosperous are three; a learned (Brahman), a village headman, and a warrior.

The Rathantara is the past [2], the Brhat the future; verily he cuts him off from the past and the future. The Rathantara is the measured, the Brhat the unmeasured; verily he cuts him off from the measured and the unmeasured. Viçvamitra and Jamadagni had a quarrel with Vasistha. Jamadagni saw this Vihavya (hymn), and by means of it he appropriated the power and strength of Vasistha. In that the Vihavya is recited, the sacrificer appropriates the power and strength of his enemy. 'He who performs more rites of sacrifice', they say, 'appropriates the gods.' If the Soma (sacrifice) on the other side is an Agnistoma, he should perform an Ukthya; if it is an Ukthya, he should perform an Atiratra; verily by means of rites of sacrifice he appropriates his deities; he becomes better. a Ye are the Nigrabhyas, heard by the gods. Delight my life, delight my expiration, delight my inspiration, delight my cross-breathing, delight my eye, delight my ear, delight my mind, delight my speech, delight my trunk, delight my limbs, delight my offspring, delight my cattle, delight my house, delight my troops, delight me with all my troops, delight me [1]; may my troops not go thirsty. b The plants are the subjects of Soma; the subjects indeed are able to give up the king; Soma is connected with Indra. 'I have made you grow in my mind, O ye well born; O ye born of right, may we enjoy your favour; may the divine plants in accord with Indra grant us the Soma for the pressing', he says verily having begged him from the plants, his subjects, and his deity he presses him. c When the Soma is pressed [2] the first drop which falls has potency to destroy the power, strength, offspring, and cattle of the sacrificer; he should pronounce over it the formula, 'Thou hast fallen to me with offspring, with abundance of wealth; destroy not my power and strength'; verily he invokes this blessing to prevent the destruction of his power, strength, offering, and cattle.

Prajapati sacrificed; where the oblation found support, thence sprung the Vikankata; there he created offspring; the oblation of him whose Dhruva, is made of Vikankata, wood finds rest; verily he is propagated. That is the form of the offering-spoons; on him whose spoons are so formed all forms of cattle attend, nothing unshapely is born in him. a Thou art taken with a support; for Prajapati thee, for him full of light, thee full of light I take; for Daksa who increases cleverness, (thee) that are acceptable to the gods, thee for those whose tongue is Agni, who are righteous, whose highest is Indra, whose king is Varuna, whose friend is Vata, whose breath is Parjanya, for sky thee, for atmosphere thee, for earth thee! b Smite away, O Indra, the mind of him who hateth us, Who desireth to oppress us, Smite him away who practiseth evil against us. c For expiration thee, for inspiration thee, for cross-breathing thee for being thee, for not being thee; for the waters thee, for the plants for all beings thee; whence offspring arose unhurt, for that thee, for Prajapati, of bounteous gifts, full of light, (thee) full of light I offer. To that deity whom the Adhvaryu and the sacrificer overlook do they fall victims; he should draw the cup of curd for Prajapati, all the gods are Prajapati; verily they make reparation to the gods. This is the foremost of cups; verily he for whom it is drawn attains a foremost place. This cup is the form of all the deities; on him for whom it is drawn all forms of cattle attend. 'Thou are taken with a support [1]; for Prajapati thee, for him full of light, (thee) full of light I take', he says; verily he makes him a light of his equals. 'For those whose tongue is Agni, who are righteous', he says; so many are the deities; verily for all of them he draws it. 'Smite away, O Indra, the mind of him who hateth us', he says, for the smiting away of foes.

'For expiration thee, for inspiration thee', he says; verily he bestows the breaths on the sacrificer. 'For that thee, for Prajapati, of bounteous gifts, full of light, (thee) full of light I offer' [2], he says; all the deities are Prajapati; verily for all the deities he offers it. He should draw the cup of butter for one who desires brilliance; butter is brilliance; verily he becomes brilliant; he should draw the cup of Soma for one who desires splendour; Soma is splendour; verily he becomes resplendent; he should draw the cup of curd for one who desires cattle; curd is strength, cattle are strength; verily by strength he wins him strength and cattle. iii. 5. 10. a All turn their minds towards thee When these twice or thrice become helpers; Mix with the sweet what is sweeter than sweet, I have won with the mead the mead. b Thou art taken with a support; to Prajapati I take thee acceptably; this is thy birthplace; for Prajapati thee! He draws the Prana, cups; so much is there as are these cups, these Stomas, these metres, these Prstha (Stotras), these quarters; whatever there is [1] that he wins. The highest Brahmans have proclaimed these before; they have therefore won all the quarters. He for whom these are drawn attains supremacy, he conquers the quarters. Five are drawn, the quarters are five; verily they prosper in all the quarters. Nine each are drawn; nine are the vital airs in man; verily upon the sacrificers he bestows the vital airs. At the beginning and at the end they are drawn; the Prana cups are the vital airs [2]; verily they begin with the vital airs, and end with the vital airs. Now offspring leave their vital airs in that the Vamadevya (Saman) departs from its norm; on the tenth day the Vamadevya departs from its norm; in that they are drawn on the tenth day, offspring leave not their vital airs. iii. 5. 11. a Bring onward with meditation divine The god, who knoweth all; May he duly bear our sacrifices.

k Their arms have I uplifted, Their radiance, their might; With holy power I waste the foes, I support [3] my own. I 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. m The sage showeth all forms; He hath produced bliss for biped and quadruped; Savitr, the desirable, hath discerned the vault; After the moving forward of the dawn he shineth. n Night and the dawn, one-minded but of various form, United suckle one child; The radiant one shineth between sky and earth [4] The gods, granters of wealth, support Agni. o Thou art the bird of fair feathers; thy head the Trivrt (Stoma), thy eye the Gayatra, thy breath the Stoma, thy body the Vamadevya Saman, thy wings the Brhat and the Rathantara, thy tail the Yajñayajñiya, thy limbs the metres, thy hoofs the altars, thy name the Yajus formulae. p Thou art the bird of fair feathers; go to the sky, fly to the heaven. a O Agni, that sacrifice, that offering, Which on all sides thou dost encircle, It of a truth goeth to the gods. b O Soma, the wondrous aids That there are of thine for the generous man, With these be thou our helper. c Agni the, head. e Thou, O Soma. f These abodes of thine. g That excellent glory of Savitr, The god, we meditate, That he may stimulate our prayers. h What we have done in thoughtlessness against the host divine, With feeble insight, with violence as is man's way [1], Among gods and men, do thou, O Savitr, There instigate us to sinlessness. i Impeller of righteousness, Instigator of devotions, Sarasvati hath established the sacrifice. k May the maiden of the lightning, the one of varied life, Sarasvati, wife of a hero, inspire our devotion; In accord with the ladies, may she accord to the singer Protection uninjured, and guardianship unsurpassable. I May Pusan follow the cows for us, May he guard our horses; May Pusan win booty for us.

e May the five regions divine aid the sacrifice, The goddesses driving away poverty and hostility, And giving to the lord of the sacrifice increase of wealth. In increase of wealth the sacrifice hath been established, Waxing great on the kindled fire, Grasped with hymns as wings, to be adored; They sacrificed embracing the heated cauldron. g When with strength the gods laboured at the sacrifice For the divine supporter, the enjoyer, Serving the gods, benign, with a hundred drinks (was it); The gods kept embracing the sacrifice [2]. h With the rays of the sun, with tawny hair, Savitr hath raised before (us) his unending light; On his instigation fareth Pusan the god, The guardian, gazing on all things. i The gods stand serving as priests for the gods; Ready (is it) for the immolator, let the immolator sacrifice; Where the fourth offering goeth to the oblation, Thence let our pure invocations be accepted. k As measurer he standeth in the midst of the sky, Filling the two worlds and the atmosphere; The all-reaching [3], the butter-reaching, he discerneth, Between the eastern and the western mark. l Bull, ocean, ruddy bird, He hath entered the birthplace of his ancient sire; In the middle of the sky is the dappled stone set down He hath stepped apart, he guardeth the two ends of space. m All songs have caused Indra to wax To encompass the ocean, Best charioteer of charioteers, True lord and lord of strength. n Let the sacrifice invite favour, and bring (to us) the gods; let the god, Agni, offer and bring (to us) the gods. o With the impulse of strength, With elevation he hath seized me; Then Indra hath made my enemies Humble by depression. p The gods have increased my prayer, Which is elevation and depression; Then do ye, O Indra and Agni, Scatter my foes on every side. a Swift, like a bull sharpening his horns, the warrior Fond of slaughter, disturber of the people, Bellowing, unwinking, sole hero, Indra at once conquered a hundred hosts.

'Giving to the lord of the sacrifice increase of wealth,' he says; increase of wealth is cattle [2]; verily he wins cattle. He takes (him) with six (verses); the seasons are six; verily with the seasons he takes him; two have (the word) 'embracing', for the smiting away of the Raksases. 'With the rays of the sun, with tawny hair, before us', he says, for instigation. 'Then let our pure invocations be accepted', he says; the pure (one) is food; verily he wins food. The gods and the Asuras were in conflict; the gods saw the unassailable (hymn) and with it they conquered the Asuras [3]; that is why the unassailable (hymn) has its name. In that the second Hotr recites the unassailable (hymn) the sacrificer conquers his foes therewith unassailably; verily also he conquers what has not been conquered. (The hymn) has ten verses; the Viraj has ten syllables, by the Viraj are kept apart these two worlds; (verily it serves) to keep apart these two worlds. Again the Viraj has ten syllables, the Viraj is food; verily he finds support in the Viraj, in eating food. The atmosphere is as it were unreal; the Agnidh's altar is as it were the atmosphere; on the Agnidh's altar [4] he puts down a stone, for reality; with two (verses), for support. 'As measurer, he standeth in the midst of the sky', he says; verily with this he measures; 'in the middle of the sky is the dappled stone set down', he says; the dappled is food; verily he wins food. With four (verses) he goes up to the tail; the metres are four; verily (he goes) with the metres. 'All have caused Indra to wax', he says; verily he attains increase. 'True lord and lord of strength' [5], he says; strength is food; verily he wins food. 'Let the sacrifice invoke favour, and bring the gods', he says; favour is offspring and cattle; verily be bestows on himself offspring and cattle. 'Let the god, Agni, offer and bring to us the gods', he says, to make the cry, Godspeed!

The Exposition of the Soma Sacrifice (continued) From the pit he scatters (earth) on the altars; the pit is the birthplace of the sacrifice; (verily it serves) to unite the sacrifice with its birthplace. The gods lost by conquest the sacrifice; they won it again from the Agnidh's altar; the Agnidh's altar is the invincible part of the sacrifice. In that he draws off the altar fires from that of the Agnidh, he renews the sacrifice from the invincible part of it. Conquered as it were they go who creep to the Bahispavamana (Stotra) when the Bahispavamana has been sung [1], he says, 'Agnidh, draw off the fires, spread the strew, make ready the sacrificial cake.' Verily having re-won the sacrifice they keep renewing it. At two pressings he draws off by means of embers, at the third with (flaming) splinters, to give it glory verily he completes it. The altars guarded the Soma in yonder world they took away the Soma from them; they followed it and surrounded it. He who knows thus [2] wins an attendant. They were deprived of the Soma drink; they besought the gods for the Soma drink; the gods said to them, 'Take two names each; then shall ye gain it, or not.' Then the altars became fires (also); therefore a Brahman who has two names is likely to prosper. Those which came nearest gained the Soma drink viz. the Ahavaniya, the Agnidh's altar, the Hotr's, and the Marjaliya; therefore they sacrifice on them. He leaves them out in uttering the cry for sacrifice, for [3] they were deprived of the Soma drink. The gods drove away the Asuras who were in front by the sacrifices which they offered on the eastern side, and the Asuras who were behind by those which they offered on the western side. Soma libations are offered in the east, seated to the west he besprinkles the altars; verily from behind and from in front the sacrificer smites away his enemies; therefore offspring are engendered behind, and are brought forth in front [4].

' he says; verily he makes it for the gods; so many are the gods; verily he makes it descend for them all. Before the utterance of speech [1] he begins the morning litany; verily he wins all that there is of speech. 'The waters' is the first thing he utters; the waters are the sacrifice verily over the sacrifice he utters speech. He recites all (kinds of) metres the metres are cattle; verily he wins cattle. For one who desires brilliance he should conclude with a Gayatri verse, for one who desires power with a Tristubh verse, for one who desires cattle with a Jagati verse, for one who desires support with an Anustubh verse, for one who desires the sacrifice with a Pankti verse, for one who desires food with a Viraj verse. 'Let Agni (kindled) with the kindling-stick hear my appeal', he says [2]; verily, instigated by Savitr, having made proclamation to the gods, he goes for the waters. 'O Hotr, give directions for the waters', he says; for an action which is directed is done. 'O bowl priest of the Maitravaruna, run hither'. he says; Mitra and Varuna are the leaders of the waters; verily with them he goes for them. 'O ye divine waters, child of the water', he says; verily by the oblation requiting them he seizes them: then he takes of them made into an oblation and covered with ghee [3]. 'Thou art the dragger', he says; verily he removes dirt from them. 'I draw you for the sustenance of the ocean', he says; therefore the waters though eaten and drunk do not waste away. The pit is the birthplace of the sacrifice, the Vasairivaris are the sacrifice; bringing the bowls of the Hotr and the Maitravaruna into contact he pours in the Vasativaris reciprocally, so that the sacrifice may have its birthplace; verily he produces it from its own birthplace. 'O Adhvaryu, didst thou seek the waters?' he says; 'they came to me; look upon them', in effect he says.

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

m Thou containest all life, strengthen the earth; thou restest firm, strengthen the atmosphere; thou restest inviolable, strengthen the heaven. n Thou art the ashes of Agni; thou art the rubble of Agni. a They yoke their minds, and yoke their thoughts, The priests of the mighty wise priest; He alone, who knows the way, ordains their priestly functions; Great is the praise of the god Savitr. b With fair voice, O god, do thou address the dwelling. c Ye two, famed among the gods, make proclamation among the gods. d For us be born a hero of great deeds, On whom we may all depend, Who shall be ruler over many. e Over this Visnu strode; Thrice did he set down his foot; (All) is gathered [1] in its dust. f So then be ye two rich in food, in cows, In good grass, ye that are famous, for man These two firmaments Visnu held asunder; He holdeth the earth on all sides with pegs. g Come ye two then forward, ordaining the offering; bring upward the sacrifice; do not falter; there rest on the height of the earth. h From the sky, O Visnu, or from the earth, Or from the great (sky), or from the atmosphere, Fill thy hands with many good things, Give to us [2] from right and from left. i I shall proclaim the mighty deeds of Visnu Who meted out the spaces of the earth, Who established the highest abode, Stepping thrice, the far-goer. k Thou art the forehead of Visnu; thou art the back of Visvu. I Ye two are the corners' of Visnu's mouth. m Thou art the thread of Visnu. n Thou art the fixed point of Visnu. o Thou art of Vishu; to Visnu thee! a Put forth thy strength like a spreading net; Come like a mighty king with thy retainers; Hurling thy swift net thou shootest arrows; Pierce the Raksases with thy keenest (darts). b Swiftly thy whirling flames descend; bring upward Follow them, glowing in thy fury; Thy heat, O Agni, thy winged (flames) with thy tongue, Unfettered, on all sides spread thy firebrands.

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

He who has foes should in strife offer to Visnu and Varuna a cow [4], to Indra a bull; verily causing his foe to be seized by Varuna, by Visnu, the sacrifice, he drives him away, he appropriates his power by means of that for Indra, he prospers, his foe is defeated. Indra slew Vrtra; him Vrtra slain bound with sixteen coils; from the head of Vrtra came out cows, they were (cows) of Videha; behind them came the bull. It Indra [5] perceived; he reflected, 'He who shall offer him shall be freed from this evil'; he offered to Agni one with a black neck, to Indra a bull. Agni, being approached with his own share, burned into sixteen pieces the coils of Vrtra, and by (the offering) to Indra he bestowed power on himself. He who is seized by evil should offer (a beast) with a black neck to Agni, and a bull to Indra; verily Agni, being approached with his own share [6], burns away his evil, and by (the offering) to Indra he bestows power on himself, he is freed from the evil, he prospers. He who is long in exile should offer a cow to sky and earth; for he is not established in them; verily also he who is long in exile has recourse to sky and earth with their own share; verily they establish them; he is established. It is one which is long in labour, for Iong in labour as it were is the kingdom of him who is long in exile; (verily it serves) for prosperity. To Vayu [7] he should offer a calf; Vayu is their calf; these worlds are barren for him, the people are barren; verily also he who is long in exile has recourse to Vayu with his own share; verily Vayu causes these worlds and the people to give to him; these worlds drop milk for him; the people wait upon him in service. Indra opened the hole of Vrtra; the topmost cattle he grasped by the back and pulled out; a thousand cattle followed it, it became hump backed.

He who desires a village should offer to the Maruts an oblation of panic seed in the milk of a speckled (cow); from the milk of a speckled (cow) were the Maruts born, of the speckled (cow) panic seed; his fellows have the Maruts for their deity; verily he has recourse to the Maruts with their own share; verily they subject his fellows to him; he becomes possessed of a village. The Yajya and the Anuvakya contain the word 'dear' [4]; verily he makes him dear to his fellows; the Puronuvakya, has two feet; verily he wins bipeds; the Yajya has four feet; verily he wins quadrupeds. The gods and the Asuras were in conflict; the gods were mutually at variance; unwilling to accept the pre-eminence of another they went apart in four bodies, Agni with the Vasus, Soma with the Rudras, Indra with the Maruts, Varuna with the Adityas. Indra had recourse to Prajapati; he made him [5] sacrifice with the verse for harmony; to Agni with the Vasus he offered a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; then indeed the gods agreed to recognize Indra's pre-eminence. Him who is mutually at variance with his fellows he should cause to offer with the verse for harmony; he should offer to Agni with the Vasus a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; so him becoming Indra his fellows recognize as superior; he becomes the best of his fellows. a The golden germ. b When the waters. c O Prajapati. d He as a son knoweth the father, he the mother, He is a son, he is of generous returns; He hath enveloped the sky, the atmosphere, he the heaven; He hath become all the worlds, he hath come to be. f The radiant. g Thou from of old with thy new glory, O Agni, with thy companion light, Hast mightily outstretched.

The former offerings are cattle, Agni is Rudra here; if he were to pour over the former offerings, he would give Rudra cattle, and the sacrificer would be without cattle. He offers leaving the former oblations aside, to protect the cattle. The Part of the Hotr in the New and Full Moon Sacrifice Manu desired what of earth was sacrificial. He found the poured out ghee. He said, 'Who is able to produce this also at the sacrifice?' Mitra and Varuna said, 'We are able to produce the cow.' Then they set the cow in motion. Wherever she stepped, there ghee was pressed out; therefore she is called ghee-footed; that is her origin. 'The Rathantara is invoked with the earth', he says [1]. The Rathantara is this (earth); verily he invokes her with food. 'The Vamadevya is invoked with the atmosphere', he says. The Vamadevya, is cattle; verily he invokes cattle with the atmosphere. 'The Brhat is invoked with the sky', he says. The Brhat is connected with food; verily he invokes food with the sky. ' The seven Hotras are invoked', he says; verily he invokes the Hotras. 'The cow is invoked with the bull', he says [2]; verily he invokes a pair. 'The friend food is invoked', he says; verily he invokes the Soma drink. 'It is invoked; ho!' he says; verily he invokes the self, for the self is the best of those invoked. He invokes food, food is cattle; verily he invokes cattle. He invokes four, for cattle are four-footed. 'Offspring of Manu', he says, for Manu first saw her [3]. 'Ghee-footed', he says. Because ghee was pressed out of her foot, therefore be says thus. 'Of Mitra and Varuna', he says, for Mitra and Varuna set her in motion. 'The Brahman, god made, is invoked', he says; verily he invokes the Brahman. 'The divine Adhvaryus are invoked, the human are invoked', he says; verily he invokes the gods and men. 'Who shall help this sacrifice and make the lord of the sacrifice prosper', he says [4]; verily he invokes a blessing for the sacrifice and the sacrificer.

As the Rbhus bend the felly (of the chariot) [I] f To him, the heavenly, Now with constant voice, O Virupa, To the strong one urge the hymn of praise. g What Pani shall we lay low among the kine With the missile of this Agni Who seeth from afar? h May not the clans of the gods forsake us, Like the dawns entering the waters, As cows a poor man. i Let not the assault Of any ill-minded foe smite us, As a wave a ship. k Homage to thee, O Agni, for might, The people sing, O god; With strength [2] trouble thou the foe. l Wilt thou not, O Agni, Bring us wealth for our quest for cattle? O room maker, make room for us. m Cast us not aside in this great contest, Like a bearer his burden; Gather wealth and conquer it. n May this terror, this misfortune, O Agni, fasten on another than us; Increase our impetuous strength. o The reverent or generous man In whose offering he hath delighted, Agni aideth indeed with furtherance. p From a far [3] region Come hither to these lower ones, Favour those in the region where I am. q Since we have known of old Of thy help, O Agni, as a father's, Now we seek thy favour. r Thou, who art like a mighty man who slayeth with the dart Or a sharp-horned bull, O Agni, hast rent the forts. s O friends, together (offer) fit Food and praise to Agni, Highest over the folk, The son of strength, the mighty. t Thou gatherest, O strong one, All that belongeth, O Agni, to the niggard; Thou art kindled in the place of offering; Do thou bear us good things. u O Prajapati. v He knoweth. w O Soma and Pusan. x These gods. a Eagerly we hail thee, Eagerly would we kindle thee; Eager bring the eager, The fathers, to eat the offering. b Thou, O Soma, art pre-eminent in wisdom; Thou movest along the straightest path; Through thy guidance, O drop, our fathers wisely divided The treasure among the gods.

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

m Abode and collector of riches, Every form she discerneth with might [4], Like the god Savitr of true laws, Like Indra, she standeth at the meeting of the ways. n Make firm the straps, Fasten the buckets; We shall drain the well full of water, That never is exhausted, never faileth. o The well with buckets fastened, With strong straps, that yieldeth abundantly, Full of water, unexhausted, I drain. p The sages yoke the ploughs; They stretch apart the yokes, Wise with goodwill among the gods. q Yoke the ploughs, stretch apart the yokes, Here sow in the womb made ready the seed [5] Through our song be there audience with profit for us; May the ripe (grain) be brought low by the sickle. r The plough, of keen share, Propitious, with well-polished handle, Plougheth up a cow, a sheep, And a fat blooming maid, A chariot support with a platform. s With prosperity may our ploughs cleave the ground, With prosperity may the ploughers go round the yokes; Prosperity (may) Parjanya (give) with honey and milk, And do ye, O Çuna and Sira, accord prosperity to us. t Wishes, O milker of wishes, do thou milk To Mitra and Varuna; To Indra, to Agni, to Pusan, To the plants, and to offspring. u The furrow anointed with ghee, with honey, Approved by the All-gods, the Maruts, Full of strength, swelling with milk, Do thou, O furrow, turn towards us with milk. a The plants born Three generations before the gods, Of the brown ones I celebrate The seven and a hundred abodes. b A hundred, O mother, are your abodes, A thousand too your shoots, Therefore do ye, with a hundred powers, Make him whole for me. c With flowers, with shoots, Fruit-bearing and without fruit, Like steeds victorious The plants are strong to help. d 'Plants', O ye mothers, I hail you, O goddesses; Go bearing away defilement, Defilement [1] destroying. e In the Açvattha is your seat, In the Parna is your dwelling made; Cows shall in truth be your share If ye shall gain this man.

h Thee, O Agni [2], the Angirases found When hidden in secret, resting in every wood; Thou when rubbed art born as mighty strength; Son of strength they call thee, O Angiras. i Banner of the sacrifice, first domestic priest, Agni men kindle in the three stations; With Indra and the gods conjoined on the strew Let him sit, as Hotr, well skilled for sacrificing. k Thee of most resplendent fame Men invoke in their dwellings, With flaming hair, O dear to many, O Agni, to bear the oblation. 1 O friends, together (offer) fit [3] Food and praise to Agni, Highest over the folk, The son of strength, the mighty. m Thou gatherest, O strong one, O Agni, all that belongeth to the niggard; Thou art kindled in the place of offering; Do thou bear us good things. n With this homage Agni, Son of strength, I invoke, Dear, most effectual messenger, the good sacrificer, The envoy of all, immortal. o He, the ruddy, shall yoke (his steeds) all cherishing, He shall hasten when well adored; The sacrifice hath good prayer and strong effort [4], Of the Vasus, the divine gift of men. p The radiance of the bounteous offerer Hath mounted on high, The ruddy smoke (riseth) touching the sky; Men in unison kindle Agni. q O Agni, lording it over strength rich in kine, Youthful son of strength, Bestow upon us, O all-knower, great fame. r Being kindled, bright, sage, Agni, to be praised with song, Do thou shine with wealth for us, O thou of many faces. s O Agni, lord of the night, And of the morning, and of the dawn, Do thou burn against the Raksases with sharp jaws [5]. t May we kindle thee, O Agni, Radiant, O god, and unaging; When this most desirable Kindling-stick maketh radiance for thee in the sky, Do thou bear food to thy praisers. u With the song, O Agni, the oblation, O lord of brilliant light, Bright shining, wonderworker, lord of the people, O bearer of the oblation, is offered to thee; Do thou bear food to thy praisers.

The wings and the tail are a fathom in breadth; so much is the strength in man [1], he is commensurate in strength. He metes with a bamboo; the bamboo is connected with Agni; (verily it serves) to unite him with his birthplace. With a Yajus he yokes (the team), with a Yajus he ploughs, for discrimination. He ploughs with a (team) of six oxen; the seasons are six; verily with the seasons he ploughs him. In that (he ploughs) with (a team) of twelve oxen, (he ploughs) with the year. This (earth) was afraid of excessive burning by Agni; she saw this of two sorts, ploughed and unploughed [2], then indeed he did not burn her excessively; in that there is ploughed and unploughed, (it serves to prevent) her being excessively burned. 'He should restrain Agni when twofold', they say; in that there is ploughed and unploughed (it serves) to restrain Agni. So many are animals, bipeds and quadrupeds; if he were to let them loose to the east, he would give them over to Rudra; if to the south, he would deliver them to the Pitrs; if to the west, the Raksases would destroy them; to the north he let them loose; this is the auspicious quarter of gods and men (3); verily he lets them loose in that direction. Again he lets them loose to this quarter, the breath is yonder sun: verily he lets them loose following the breath. From left to right they turn, around their own strength they turn; therefore the right side of the body is the stronger; verily they turn with the turning of the sun. Therefore cattle depart from (us), and come back towards (us). Three by three he ploughs the furrows [4]; verily he extends the threefold (Stoma) in the beginning of the sacrifice. He scatters plants, by holy power he wins food, in the Arka the Arka is piled. With fourteen verses he scatters; the domesticated plants are seven, the wild are seven; (verily they serve) to win both sets. He scatters (seeds) of diverse kinds of food, to win diverse foods.

When the gods went to the world of heaven, the quarters were in confusion; they saw these regional (bricks), they put them down, and by them they made firm the quarters; in that he put down the regional bricks, (it is) to support the quarters. Ten breath supporters he places in the east [2]; the breaths in man are nine, the navel is the tenth; verily he places the breaths in front; therefore the breaths are in front. He puts down the last with the word 'light'; there fore speech, which is the last, is the light of the breaths. He put down ten; the Viraj has ten syllables, the light of the metres is the Viraj; verily he puts the light in the east; therefore we revere the light in the east. The metres ran a race for the cattle; the Brhati won them; there fore cattle are called connected with the Brhati [3]. 'Ma metre', (with these words) he puts down on the south; therefore the months turn south wards; (with) 'Earth metre' (he puts down) on the west, for support; (with) 'Agni, the deity' (he puts down) on the north; Agni is might; verily on the north he places might; therefore he that advances to the north is victorious. They make up thirty-six; the Brhati has thirty-six syllables, cattle are connected with the Brhati; verily by the Brhati he wins cattle for him. The Brhati holds the sovereignty of the metres; he for whom these [4] are put down attains sovereignty. He puts down seven Valakhilya, (bricks) in the east, seven in the west; in the head there are seven breaths, two below; (verily they serve) to give the breaths strength. 'The head thou art, ruling', (with these words) he puts down on the east; 'Thou art the prop ruling', (with these words) he puts down on the west; verily he makes the breaths accordant for him. Whatever the gods did at the sacrifice the Asuras did. The gods saw these Aksnayastomiya (bricks), they put them down on one place after reciting in another; the Asuras could not follow it; then the gods prospered, the Asuras were defeated.

He should give four cows; verily with them the sacrificer in yonder world milks the fire. a 'To thought I offer with mind, with ghee', he says; the oblation to Viçvakarman is called the undeceivable; the foe cannot deceive him who has piled; verily also he wins the gods. b 'O Agni, to-day', (with these words) he offers with a Pankti verse, and by the Pankti and the libation he grasps the beginning of the sacrifice. C 'Seven are thy kindling-sticks, O Agni; seven thy tongues', he says; verily he wins the Hotr's offices. Agni went away from the gods, desiring a portion [1]; to him they assigned this as a portion; that is the Agnihotra, of Agni; then is he born indeed he is completely piled. Verily to him on birth he gives food; he delighted delights he becomes richer. d The theologians say, 'Since it is as the Garhapatya that (the fire) is piled, then is its Ahavaniya?' 'Yonder sun', he should reply, for in it they offer to all the gods He who knowing thus piles the fire straightway makes pleased the gods. e O Agni, the glorious, lead him to glory; Bring hither the fame that is Indra's; May he be head, overlord, resplendent, Most famed of his equals. With look auspicious first they underwent Fervour and consecration, the seers who found the heavenly light; Thence was born the kingly power, might and force; May the gods in unison accord that to us. Disposer, ordainer, and highest [3] onlooker, Prajapati, supreme lord, the ruler; The Stomas, the metres, the Nivids, mine they call; To him may we secure the kingdom. Turn towards me, come to me; May he be your ruler, your overlord; On his discernment do ye depend; Upon him henceforth do ye all serve. He puts down these supporters of the realm; this is the realm supporting piling of the fire; verily with it he bestows on him the kingly power, he becomes the kingly power, the kingly power does not fall away from him. a Just as a son born dies, so dies he whose fire in the pan is extinguished.

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

He stirs the oblation of fat with the rib; the rib is the middle of cattle, the fat is the sap of cattle; in that he stirs the oblation of fat with the rib, he places sap in the middle of cattle. Now they kill [1] the beast when they dispose of it; the expiration has Indra for its deity, the inspiration has Indra also. 'May Indra's expiration be set in every limb', he says; verily he bestows expiration and inspiration upon cattle. 'O god Tvastr, let much be united for thee', he says; for cattle have Tvastr as their deity. 'When ye that are various become of one form', he says; for they being various become then of one form. 'Over thee as thou goest among the gods [2] for help let thy comrades and thy father and mother rejoice', he says; verily he makes him, approved by his mother and his father, go to the world of heaven. With a half-verse be offers the oblation of fat; the half-verse is yonder (sky) and the half-verse is this (earth); verily with sap he adorns both. He offers to the quarters; verily with sap he adorns the quarters; verily from the quarters he wins strength and sap. The speckled butter is the expiration and the inspiration of cattle; cattle have the lord of the forest [3] for their deity; in that having made offering of the speckled butter he says, 'Recite for the lord of the forest, give directions for the lord of the forest', he bestows expiration and inspiration upon cattle. Of each he divides the divided pieces; there fore cattle have various forms. He moistens (it) with soup; soup is the sap of cattle; verily he bestows sap upon cattle. He invokes the Ida; the Ida is cattle; verily he invokes cattle. Four times he invokes [4], for cattle have four feet. If he desire of a man, 'May he have no cattle', he should take for him (a piece) without fat; cattle are distinguished by fat; verily by means of their distinctive mark he deprives him of cattle, and he has no cattle.

The Exposition Of the Soma Sacrifice (continued) By means of the sacrifice Prajapati created offspring; verily he created them by the subsidiary sacrifices; in that he offers the subsidiary sacrifices, verily thus the sacrificer creates offspring. He cuts off from the hind portion, for from the hind portion offspring are born; he cuts off from the thick side, for offspring are born from the thick side; he cuts off without confusion, to prevent confusion of the vital airs. He does not turn (it) round; if he were to turn (it) round, disease would be likely to seize his offspring. 'Go to the ocean, hail!' he says verily thus he produces seed [1]. 'Go to the atmosphere, hail!' he says; verily by means of the atmosphere he begets offspring for him, for in accord with the atmosphere offspring are born. 'Go to god Savitr, hail!' he says; verily, instigated by Savitr, he begets offspring for him. 'Go to day and night, hail!' he says; verily by means of day and night he begets offspring for him, for in accord with day and night offspring are born. 'Go to Mitra and Varuna, hail!' he says [2]; verily he bestows expiration and inspiration on offspring when born. 'Go to Soma, hail!' he says, for offspring have Soma for their deity. 'Go to the sacrifice, hail!' he says; verily he makes offspring fit for the sacrifice. 'Go to the metres, hail!' he says; the metres are cattle; verily he wins cattle. 'Go to the sky and the earth, hail!' he says; verily on either side he supports offspring when born with the sky and the earth. 'Go to the clouds [3] of the sky, hail!' he says; verily he procures rain for offspring when born; 'Go to Agni Vaiçvanara, hail!' he says; verily he establishes in this (world) offspring when born. He makes a portion of the vital airs, who makes a portion of the intestines; 'Give me mind and heart', he says; verily he summons the vital airs according to their places. When the beast is offered, pain reaches its heart; it gathers round the heart-spit [4].

'Through thee I interpose sky and earth [1], I interpose the broad atmosphere', he says; verily with these worlds the sacrificer obstructs his foes. The gods reflected, 'Indra hath now become what we are'; they said, 'O bounteous one, give us a share'; 'In unison with the gods, the lower and the higher', he replied; to both (the sets of) gods, the lower and the higher [2], he gave a share. 'In unison with the gods, the lower and the higher', he says; to both (the sets of) gods, the lower and the higher, he gives a share. 'O bounteous one, do thou rejoice in the Antaryama', he says; verily he does not cut off the sacrificer from the sacrifice. 'Thou art taken with a support', he says, for the support of inspiration. If both (cups) were drawn without a filter, inspiration would follow expiration, he would be likely to die. The Antaryama is drawn with a filter [3], to separate expiration and inspiration. The Upançu and the Antaryama (cups) are expiration and inspiration, the Upançu pressing-(stone) is cross-breathing. If he desire of a man, 'May he be likely to die', he should set them down for him without being in contact; verily he severs his expiration and inspiration from cross- breathing; swiftly he dies. If he desire of a man, 'May he live all his days', he should set them down for him in contact; verily he connects his expiration and inspiration with cross-breathing; he lives all his days. The cup for Indra and Vayu is speech; in that the cups are drawn beginning with that to Indra and Vayu, verily they follow speech. The gods said to Vayu, 'Let us slay Soma, the king'; he replied, 'Let me choose a boon; let your cups be drawn with mine first.' Therefore the cups are drawn with those for Indra and Vayu first. They slew him; he became putrid; the gods could not endure him, they said to Vayu, 'Make him sweet for us' [1]; he replied, 'Let me choose a boon; let your vessels, be said to have me as their deity.

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

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

o O Agni, whatever is deficient in my body, do thou make that good for me. p O thou of various splendour, in safety may I reach the end of thee. q Kindling thee may we kindle thee for a hundred winters, in radiance, strong the giver of strength, famous the giver of fame, with good heroes, the undeceived, O Agni, the deceiver of foes in the highest firmament. r Thou, O Agni, hast attained the radiance of the sun, the praises of the Rsis, thy beloved abode. s Thou, O Agni, hast the radiance of the sun; grant me life, radiance, and offspring. a I gaze on offspring, Offspring of Ida, connected with Manu; May they all be in our house. b Ye are water; may I share your water. Ye are greatness, may I share your ye are might, may I share your might; ye are strength, may I share your strength. c Ye wealthy ones, stay in this place, this fold, this dwelling, this birthplace; be ye here; go not hence; be many for me [1]. d Thou art composed of every form; enter me with strength, with lordship of kine, with increase of wealth. e May I prosper with your thousandfold prosperity; may your wealth rest in me. f To thee, O Agni, day by day, That shinest in the darkness, with our devotion, We come bearing honour. g Lord of the sacrifices, Guardian of holy order, shining, Waxing in his own horne. h O Agni, be of easy access to us, As a father to his son; Befriend us for prosperity. i O Agni [2] be thou our nearest, Our protector, kindly, a shield; Thee, O shining and most radiant one, We implore for favour, for our friends; Agni, bright, of bright fame, Come hither in thy greatest splendour and give us wealth. k With strength I gaze on you; gaze on me with strength. With increase of wealth I gaze on you; gaze on me with increase of wealth. l Ye are food, making sweetness; kindly enter me, nourishment and drink; may I prosper with your thousandfold prosperity [3], may your wealth rest on me, m That excellent glory of Savitr The god we meditate, That be may stimulate our prayers.

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

e Him quicken, O Agni, for life, for radiance, Make dear his seed, O Varuna, O Soma, O king; Like a mother, O Aditi, give him protection, O ye All-gods, that he may win old age. f Agni is full of life; he is full of life through the trees; with this life I make thee full of life. Soma is full of life; he is (full) through the plants; the sacrifice is full of life; it is (full) through the sacrificial fees; the Brahman is full of life; that is full of life through the Brahmans; the gods are full of life; they are (full of life) through the ambrosia; the Pitrs are full of life; they are full of life through the Svadha-call with this life I make thee full of life. To Agni his body goes, to Soma his sap,--Varuna grasps him with Varuna's noose-- to Sarasvati the speech, to Agni and Visnu the body Of him who long is ill. For him who is long ill or who desires, 'May I live all my days', he should offer this sacrifice, to Agni on eight potsherds, to Soma an oblation, to Varuna on ten potsherds, to Sarasvati an oblation, to Agni and Visnu on eleven potsherds; verily he ransoms his body from Agni, his sap from Soma [1]; by the offering to Varuna he frees him from Varuna's noose; by the offering to Sarasvati he bestows speech; all the gods are Agni, the sacrifice is Visnu; verily by the gods and the sacrifice he heals him; even if his life is gone, he yet lives. 'What went new, that became fresh butter', (with these words) he looks upon the butter; verily he describes its form and greatness. 'Thou art the breath of the Açvins', he says; the Açvins are the physicians of the gods [2]; verily by them he makes healing for him. 'Thou art the breath of Indra', he says; verily thereby he bestows power upon him. 'Thou art the breath of Mitra and Varuna', he says; verily thereby he bestows expiration and inspiration upon him. 'Thou art the breath of the All-gods', be says; verily thereby he bestows strength on him.

' In that thrice he gave and thrice he accepted, that is the reason of the threefold character of the threefold. In that Visnu aided him and he gave (it) to Visnu, therefore the offering belongs to Indra and Visnu. Whatever there is here he gave to him, the Rces, the Samans, the Yajuses. A thousand he gave to him; therefore there are a thousand gifts. The gods were afraid of the warrior on his birth. While still within (the womb) they fettered him with a bond. The warrior thus is born fettered; if he were born not fettered he would continually slay his foes. If one desire of a warrior, 'May he be born not fettered, may he continually slay his foes', one should offer for him the offering for Indra and Brhaspati, for the warrior is connected with Indra, Brhaspati is the holy power (Brahman); verily by the holy power (Brahman) he frees him from the bond that fetters him. The sacrificial present is a golden bond; verily manifestly he frees him from the bond that fetters him. a He is born ever new; The banner of the days goeth before the dawns. He appointeth their portion to the gods as he advanceth The moon extendeth length of days. b The drop which the Adityas make to swell, The imperishable which the imperishable drink, With that may king Varuna, Brhaspati, The guardians of the world make us to swell. c In the eastern quarter thou art king, O Indra In the northern, O slayer of Vrtra, thou art slayer of foes Where the streams [1] go, thou hast conquered; On the south be the bull whom we invoke. d Indra shall conquer, he shall not be conquered; Over-lord among kings shall he rule; In all conflicts shall he be a protector, That he may be reverenced and honoured. e His greatness surpasseth Sky or earth or heaven; Indra sole lord, hailed by all, in his home Boisterous and brave, waxeth great for the conflict. f We call on thee, O hero, in praise, Like kine unmilked, Lord [2] of this moving world, seeing the heavenly light, Lord, O Indra, of what standeth.

The Yajya and the Anuvakya are in the Pañkti metre the sacrifice is fivefold; verily thereby he does not depart from the a May Surya, the god, protect me from the gods, Vayu from the atmosphere; may the sacrificer, protect me from the (evil) eye; O strong one, O impetuous one, O instigator, O thou of all men, with these names, O Soma, we will worship thee; these names, O Soma, we will worship thee. b I from above, I from below, I revealed the darkness with the light; The atmosphere hath become my father; On both sides have I seen the sun; May I become highest of my equals [1]. c To the ocean, to the atmosphere, Prajapati makes the cloud to fall; may Indra (it), may the Maruts cause (it) to rain. d Flood the earth, Break this divine cloud; Give to us of the divine water; Ruling loosen the water bag. e The Aditya (cup) is these cattle, Agni is Rudra here, having cast plants in the fire he offers the Aditya (cup); verily he hides the cattle from Rudra, and causes the cattle to find support in the plants [2]. f The sage stretcheth the path of the sacrifice, On the back of the vault, above the light of the sky, Whereby thou carriest the offering, thou goest as messenger, Hence wisely, thence with more gain. g All the fire-sticks that are thine, O Agni, Or on earth, on the strew, or in the sun, Lot these of thine approach the oblation of ghee, A protection to the pious sacrificer. h Invoking increase of wealth, Rich in heroes and rich in steeds, Bidden I God-speed' by Brhaspati, with wealth Abide thou for me, the sacrificer. a I yoke thee with milk, with ghee; I yoke thee with water, and plants; I yoke thee with offspring; To-day being consecrated do thou win strength for us. b Let the lady of holy power advance, Let her sit on the altar with fair colour; c Then may I, full of desire, Enter my own place, here. d With fair offspring, with noble husbands, We are come to thee, O Agni, to thee that deceivest the foe, The undeceivable, we that are not deceived.

e I loosen this bond of Varuna [1], Which Savitr, the kindly, hath bound, And in the birthplace of the creator, in the place of good action, I make it pleasant for me with my husband. f Go forth, go up, to the lovers of holy order; may Agni lead thy head, Aditi give (thee) a middle, thou art that let loose by Rudra, Yuva by name; harm me not. g For the Vasus, the Rudras, the Adityas, for the All-gods, I take you, foot-washing h For the sacrifice I place you, foot-washing (waters). i In the sight of thee that art all, that hast all, that hast manly power [2], O Agni, in the lovers, may I deposit all seed. k The sacrifice hath come to the gods, the goddesses have left the sacrifice for the gods, to the sacrificer that poureth blessings, accompanied by the cry 'Hail!', standing in the waters, do ye follow the Gandharva, in the rush of the wind, food that is praised. The Vasat call cleft the head of the Gayatri; its sap fell away, it entered the earth, it became the Khadira; he, whose dipping-spoon is make of Khadira wood, cuts off with the sap of the metres; his oblations are full of sap. Soma was in the third sky from hence; the Gayatri fetched it, a leaf of it was cut off, that became the Parna, that is why the Parna is so called. He whose ladle is made of Parna wood [1] has his oblations acceptable; the gods rejoice in his oblation. The gods discussed regarding holy power; the Parna overheard it; he whose ladle is made of Parna wood is styled famous; he hears no evil bruit. The Parna is holy power, the Maruts are the people, the people are food, the Açvattha is connected with the Maruts; he whose ladle is made of Parna wood, and his spoon (upabhrt) is of Açvattha, by holy power wins food, and the holy class [2] puts over the people. The Parna is the royalty, the Açvattha is the people; in that the ladle is made of Parna wood and the spoon of Açvattha, verily he puts the royalty over the people.

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

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

i May our rivals depart; With Indra and Agni we overthrow them; The Vasus, the Rudras, the Adityas have made me A dread corrector and overlord, sky reaching. k Hitherward do we summon Indra from thence, Him who is winner of cows, of booty, and winner too of horses; Do thou accept this sacrifice at our invocation; Ally of it we make thee, O lord of the bays. The Horse Sacrifice a Of Agni first I reckon, the wise ones, Him of the five folk whom many kindle; Him who hath entered into every concourse do we implore, May he relieve us from tribulation. b Him whose is that which breatheth, which winketh, which moveth, Whose alone is that which has been born and is being born, Agni I praise; I invoke seeking aid, May he relieve us from tribulation. c Of Indra first I reckon, the wise one; Praise of the slayer of Vrtra hath come to me, He who cometh at the call of the generous doer of good deeds [1], May he relieve us from tribulation. d Him who in might leadeth forth the host for battle, Who commingleth the three possessions; Indra I praise; I invoke seeking aid, May he relieve us from tribulation. e Of you, O Mitra and Varuna, I reckon Take heed of him, O ye of true strength, strong ones, whom ye afflict; Ye who go in might against the king in his chariot, May ye relieve us from sin. f You whose chariot with straight reins, of true path, Approacheth to spoil him who acteth falsely, Mitra and Varuna I praise [2]; I invoke seeking aid, May ye relieve us from sin. g We venerate the ordinances of Vayu and of Savitr, Who support that which hath life and guard it, Who surround all things; May ye relieve us from sin. h The best blessings have come to us In the realm of the two gods; I praise Vayu and Savitr; I invoke seeking aid, May ye relieve us from sin. i Best charioteers of carmen, I hail for aid, That go most smoothly with well-guided steeds; Ye [3] whose might among the gods, O gods, is unextinguished, May ye relieve us from sin.

'To the pious the winds honey', (with these words) he anoints with curds, mixed with honey; verily he makes him ready; curds is a food of the village, honey of the wild; in that he anoints with curds mixed with honey, (it serves) to win both. 'May the two great ones, heaven and earth', he says; verily with them he encircles him on both sides. He puts it down to the east,' to attain the world of heaven; he puts it down to the east facing west; therefore [6] to the east facing west the animals attend the sacrifice. If he piles the fire without a navel, (the fire) enters the navel of the sacrificer, and is liable to injure him. He puts down the mortar; this is the navel of the fire; verily he piles the fire with its navel, to avoid injury. (The mortar) is of Udumbara wood; the Udumbara is strength; verily he wins strength; in the middle he puts it down; verily in the middle he bestows strength upon him; therefore in the middle men enjoy strength. So large is it, commensurate with Prajapati, the mouth of the sacrifice. He pounds; verily he makes food; he puts (it) down with (a verse) addressed to Visnu; the sacrifice is Visnu, the trees are connected with Visnu; verily in the sacrifice he establishes the sacrifice. The pan is the concentrated light of these lights; in that he puts down the pan, verily he wins the light from these worlds; in the middle he puts (it) down; verily he bestows upon it light; therefore in the middle we reverence the light; with sand he fills (it); that is the form of Agni Vaiçvanara; verily by his form he wins Vaiçvanara. If he desire of a man, 'May he become hungry', he should put down for one (a pan) deficient in size [1]; if he desire of a man, 'May he eat food that fails not', he should put it down full; verily he eats food that fails not. The man accords a thousand of cattle, the other animals a thousand; in the middle he puts down the head of the man, to give it strength.

The fire is piled up for the world of heaven; the set of eleven stakes is a thunderbolt; if he were to set up eleven stakes in the fire, he would shut it off from the world of heaven with the thunderbolt; if he were not to set it up, he would sever the animals from the chips; one stake he sets up; verily he does not shut it off from the world of heaven, nor sever the animals from the chips. He who piling the fire steps down on it is deprived of power and strength; he should, with a verse addressed to Indra [1], put down a brick opposite his step; verily he is not deprived of power and strength. The fire is Rudra, his are three missiles, one that comes straight on, one that strikes transversely, and one that follows up. To them he is cut off who piles the fire; having piled the fire he should give (a bow) with three arrows to a Brahman, unasked; verily to them he pays homage, and also he ransoms himself from them. The bow of thine, O Rudra, in the east [2], may the wind blow after it for thee, to thee, O Rudra, with the year I pay homage. The bow of thine, O Rudra, on the south, may the wind blow after it for thee, to thee, O Rudra, with the full year I pay homage. The bow of thine, O Rudra, on the west, may the wind blow after it for thee, to thee, O Rudra, with the Ida year I pay homage. The bow of thine, O Rudra, on the north, may the wind blow after it for thee [3], to thee, O Rudra, with the Idu year I pay homage. The bow of thine, O Rudra, above, may the wind blow after it for thee, to thee, O Rudra, with the year I pay homage. Agni is Rudra; just as a tiger stands in anger, so he also (stands); when piled with these he reverences him; verily with homage he soothes him. The fires [4] of the dust That have entered within the earth, Of them thou art the highest; Do thou instigate us to life.