Yajur Veda on Faith

If be were to fast without eating, the Pitrs would be his divinity [3]; he eats of the wild, the wild is power, and so he bestows power upon himself. If he were to fast without eating, he would be hungry; if he were to eat, Rudra would plan evil against his cattle; he partakes of water; that is neither eaten nor not eaten; he is not hungry and Rudra does not plot evil against his cattle. The sacrificer is a bolt, the enemy of man is hunger; in that he fasts without eating, he straightway smites with the bolt the enemy, hunger. He who offers sacrifice without faith, they place not faith in his sacrifice. He brings waters forward, the waters are faith; verily with faith he offers sacrifice, and both gods and men place faith in his sacrifice. They say, 'They foam over the barrier, they foam over speech, but over mind they do not foam.' He brings them forward with mind; mind is this (earth) [1]; verily with this (earth) he brings them forward. The sacrifice of him who knows thus does not spill. He collects the weapons of the sacrifice; the weapons of the sacrifice are the sacrifice; verily he collects the sacrifice. If he were to collect them one by one, they would have the Pitrs as their divinity; if all together, (they would have) men as their divinity. He collects them in pairs, and so he makes the form of the Yajya and the Anuvakya, and thus there is a pair. If a man knows the ten weapons of the sacrifice, his sacrifice is in order at the beginning. The wooden sword [2], the potsherds, the offering-spoon, the basket, the black antelope skin, the pin, the mortar and pestle, the lower and upper millstones, these are the ten weapons of the sacrifice; the sacrifice of him who knows thus is in order at the beginning. If a man sacrifices after announcing the sacrifice to the gods, they delight in his sacrifice. He should as the oblation is being offered recite (the words), 'Agni, the priest, him I summon hither' [3].

The Sattras (continued) Brhaspati desired, 'May the gods have faith in me, and may I become their Purohita.' He saw this (rite) of twenty-four nights; he grasped it, and sacrificed with it. Then the gods had faith in him, and he became their Purohita. In those who knowing thus perform the twenty four night (rite) men have faith, and they become their Purohitas. There are the three days Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the atmosphere, and the Ayus yonder (sky) [1]; verily they mount upon these worlds. The three days occur in order; verily in order do they mount upon the world of heaven. There can be no Sattra where there is no Chandoma; in that there are Chandomas, there is the Sattra. The gods they win by the Prsthas, the cattle by the Chandomas. The Prsthas are force and strength, the Chandomas cattle; verily in force and strength, and in cattle they find support. They proceed with the Brhat and the Rathantara (Samans). The Rathantara, is this (earth), the Brhat yonder (sky); verily with them do they [2] proceed; verily also in them they find support. These indeed are the quick paths of the sacrifice; verily by them do they proceed to the world of heaven. (The rite is one) of twenty-four nights. Twenty four half-months make up the year; the year is the world of heaven; verily they find support in the year, the world of heaven. Now the Gayatri is of twenty-four syllables; the Gayatri is splendour; verily by the Gayatri they win splendour. There are Atiratras on either side, to secure splendour. As are men, so were the gods in the beginning. They desired, 'Let us strike off the misfortune, the evil of death, and reach the conclave of the gods.' They saw this twenty-four night (rite); they grasped it, and sacrificed with it. Then they struck off the misfortune, the evil of death, and reached the conclave of the gods.

The Piling of the Fire Altar (Continued) a O Agni and Visnu, may these songs gladden you in unison; come ye with radiance and strength. b May for me strength, instigation, influence, inclination, thought, inspiration, speech, fame, renown, reputation, light, heaven, expiration, inspiration [1], cross- breathing, breath, mind, learning, voice, mind, eye, ear, skill, might, force, strength, life, old age, breath, body, protection, guard, limbs, bones, joints, bodies (prosper through the sacrifice). May for me pre-eminence, overlordship, spirit, anger, violence, impetuosity, victorious power, greatness, breadth, extent, greatness, length, growth, growing, truth, faith, world [1], wealth, power, radiance, play, delight, what is born, what is to be born, good words, good deeds, finding, what there is to find, what has been, what will be, easy road, good way, prosperity, prospering, agreement, agreeing, thought, good thought (prosper through the sacrifice). May for me prosperity, comfort, desire, wish, longing, kindliness, good, better, superior, fame, good luck, riches, restrainer, supporter, peace, firmness, all [1], greatness, discovery, knowledge, begetting, procreation, plough, harrow, holy order, immortality, freeness from disease, freedom from illness, life, longevity, freedom from foes, fearlessness, ease of going, lying, fair dawning, and fair day (prosper through the sacrifice). May for me strength, righteousness, milk, sap, ghee, honey, eating and drinking in company, ploughing, rain, conquest, victory, wealth, riches, prosperity, prospering, plenteousness [1], lordship, much, more, fun, fuller, imperishableness, bad crops, food, freedom from hunger, rice, barley, beans, sesame, kidney beans, vetches, wheat, lentils, Millet, Panicum miliaceum, Panicum frumentaceum, and wild rice (prosper through the sacrifice).

Atri who had faith as his deity and offered sacrifices was not visited by the four strengths, brilliance, power, splendour, food. He saw these four Soma libations with the four Stomas; he grasped them and sacrificed with them. He won brilliance with the first, power with the second, splendour with the third, food with the fourth. He, who knowing thus, grasps the four Soma libations with the four Stomas and sacrifices with them, wins brilliance with the first, power with the second, splendour with the third, food with the fourth. With the success which Atri had, the sacrificer prospers. Jamadagni desiring prosperity, sacrificed with the four-night rite. He prospered therein, and accordingly the two descendants of Jamadagni are not seen as grey- haired. That prosperity is his who knowing thus offers the four-night rite. On the Upasads offerings of the sacrificial cake are made. The sacrificial cake is cattle; verily he wins cattle. The sacrificial cake is food; verily he wins food. An eater of food and owner of cattle he becomes who knowing thus offers the four-day rite. vii. 1. 10. The year was alone in the world. He desired, 'May I create the seasons.' He saw this five-night rite; he grasped it and sacrificed with it. Then indeed he created the seasons. He who- knowing thus offers the five-night rite gains offspring. The seasons being created were not distinguished. They saw this five-night rite. They grasped it and sacrificed with it. Then they were distinguished [1]. He who knowing thus offers the five-night rite is distinguished from the enemy that hates him. Sarvaseni Çauceya desired, 'May I be rich in cattle.' He grasped this five-night rite and sacrificed with it. Then indeed he obtained a thousand cattle. He who knowing thus offers the five-night rite obtains a thousand cattle. Babara Pravahani desired, 'May I be a speaker of speech.' He grasped the five-night rite [2] and sacrificed with it. Then indeed he became a speaker of speech.

Whether by faith, or by lack of faith-that is, those which have no horns-both indeed were prosperous, those which gained horns and those which won strength. He who ceases after ten months is prosperous, and he who ceases after twelve also, if he knows thus. They go by their feet, and he who goes by his foot attains (what he seeks). The Ayana is successful, and therefore is it productive They perform the Prahas in the first month, they perform them in the middle month, they perform them in the last month. They say, 'In the case of a cow which they milk thrice a day, she yields sparingly at the latter two milkings; how then can she be milked who is twelve times milked?' Having made up the year, they should perform the Prsthas once in the last month; verily the sacrificers win the sacrifice and cattle. It is an ocean [1] without a near or a further shore that they enter upon who perform the year (rite). If they employ the Brhat and the Rathantara Samans, it would be as if they were to provide a boat in the middle of the ocean. Going continuously with the Brhat and the Rathantara they obtain support. The union is milked for all desires; thus the sacrificers obtain all desires. The Rcs are the same. The Rcs are the world of men; verily they leave not the world of man. There are different Samans; the Saman is the world of the gods; verily they descend from the world of the gods to one world after another of men. They first use the Jagati, and the metres descend from the Jagati, the cups from the Agrayana, the Prsthas from the Brhat, the Stomas from the Trayastrinça. Therefore the younger descends before an elder. The Viçvakarman cup is drawn; verily by it the sacrificers win all rites. The cup for Aditi [1] is drawn. Aditi is this (earth); verily they rest on this (earth). The one and the other are drawn, for pairing, for propagation.

k With eyes on every side, with a face on every side, With hands on every side, with feet on every side, The one god producing sky and earth Welds them together with arms, with wings. l What was the basis? Which and what his support? When producing earth [4] Viçvakarman, all-seeing, Disclosed the sky with his might. m What was the wood, and what the tree, Whence they formed sky and earth? O ye wise ones, inquire with your minds On what he stood as he supported the worlds. n Thy highest, lowest, Midmost abodes here, O Viçvakarman, In the offering do thou teach thy comrades, O faithful one; Do thou thyself sacrifice to thyself, rejoicing. o The lord of speech, Viçvakarman, Let us invoke this day to aid us [5], thought yoked for strength, May he delight in our nearest offerings, He with all healing, to aid (us), the doer of good deeds. p O Viçvakarman, waxing great with the oblation, Do thou thyself sacrifice to thyself rejoicing; May the others around, our foes, be confused; May our patrons here be rich. q O Viçvakarman, with the oblation as strengthening, Thou didst make Indra, the protector, free from scathe, To him the clans of old bowed in homage, That he might be dread, to be severally invoked. r To the ocean, the moving, The lord of streams, homage! To the lord of all the streams Do ye offer, to Viçvakarman, Through all the days the immortal offering. a O Agni, to whom ghee is offered, Do thou lead him forward; Unite him with increase of wealth, With offspring and with wealth. b O Indra, bring him to the fore, That he may be lord over his fellows; Unite him with splendour, That he may assign their shares to the gods. c Him, O Agni, do thou exalt In whose house we make the offering; To him may the gods lend aid, And he the lord of holy power. d May the All-gods thee [1], O Agni, bear up with their thoughts; Be thou to us most propitious, With kindly face, abounding in light.

The New and Full Moon Sacrifices a Viçvarupa, son of Tvastr, was the domestic priest of the gods, and the sister's son of the Asuras. He had three heads, one which drank Soma, one Sura, and one which ate food. He promised openly the share to the gods, secretly to the Asuras. Men promise openly the share to every one; if they promise any one secretly, his share is indeed promised. Therefore Indra was afraid (thinking), 'Such an one is diverting the sovereignty (from me).' He took his bolt and smote off his heads. (The head) which drank Soma [1] became a hazelcock; (the head) which drank Sura a sparrow; (the head) which ate food a partridge. He seized with his hand the guilt of slaying him, and bore it for a year. Creatures called out upon him, 'Thou art a Brahman slayer.' He appealed to the earth, 'Take a third part of my guilt.' She said, 'Let me choose a boon. I deem that I shall be overcome through digging. Let me not be overcome by that.' He replied, 'Before [2] a year is out it will grow up for thee.' Therefore before the year is out the dug-out portion of earth grows up again, for that was what she chose as a boon. She took a third of his guilt. That became a natural fissure; therefore one who has piled up a fire-altar and whose deity is faith should not choose a natural fissure, for that is the colour of guilt. He appealed to the trees, 'Take a third part of my guilt.' They said, 'Let us choose a boon. We deem that we shall be overcome through pruning [3]. Let us not be overcome by that.' He replied, 'From pruning shall more (shoots) spring up for you.' Therefore from the pruning of trees more (shoots) spring up, for that was what they chose as a boon. They took a third part of his guilt, it became sap; therefore one should not partake of sap, for it is the colour of guilt. Or rather of the sap which is red or which comes from the pruning one should not partake [4], but of other sap at will. He appealed to a concourse of women, 'Take the third of my guilt.

I Be ye united, that follow holy orders, Ye that wave and are fullest of sweetness, Delightful for the gaining of wealth. m With Soma I curdle thee, curds for Indra. n O Visnu, guard the offering. a For the rite you two, for the gods may I be strong. b Thee for accomplishment! c The Raksas is burnt up, the evil spirits are burnt up. d Thou art the yoke. e Injure him who injures us, injure him whom we injure. f Thou art of gods the most firmly jointed, the most richly filled, the most agreeable, the best of carriers, the best caller of the gods. g Thou art the oblation-holder that wavers not. h Be firm, waver not. i I gaze on thee with the eye of Mitra. k Be not afraid, be not troubled, let me harm thee [1] not. l (Be thou) wide open to the wind. m On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan, I offer thee dear to Agni, to Agni and Soma. n This of the gods, this of us too. o For prosperity thee, not for misfortune. p May I behold the light, the radiance for all men. q May they that have doors stand firm in heaven and earth. r Fare along the wide atmosphere. s I place thee in the lap of Aditi. t O Agni, guard the offering. a Let the god Savitr purify you, with a filter that has no flaw, with the rays of the bright sun. b Ye divine waters, that go in front and first purify, forward lead this sacrifice, place in front the lord of the sacrifice. c You Indra chose for the contest with Vrtra, ye chose Indra for the contest with Vrtra. d Ye are sprinkled. e I sprinkle you agreeable to Agni, to Agni and Soma. f Be ye pure for the divine rite, for the sacrifice to the gods. g The Raksas is shaken off, the evil spirits are shaken off. h Thou art the skin of Aditi, may the earth' recognize thee [1]. i Thou art the plank' of wood, may the skin of Aditi recognize thee. k Thou art the body of Agni, loostener of speech. l I grasp thee for the joy of the gods. m Thou art the stone of wood.

k The potsherds which wise men collect for the cauldron, these are in Pusan's guardianship. Lot Indra and Vayu set them free. a I pour together. b The waters have joined with the waters, the plants with sap. c Join ye rich ones with the moving ones, sweet ones with the sweet. d From the waters ye are born, be united with the waters. e For generation I unite thee. f For Agni thee, for Agni and Soma. g Thou art the head of Makha. h Thou art the cauldron that contains all life. i Be extended wide, let the lord of the sacrifice be extended wide. k Grasp the skin. I The Raksas is obstructed, the evil spirits are obstructed. m Let the god Savitr make thee ready on the highest firmament. n May Agni burn not too much thy body. o O Agni, guard the offering. p Be united with our prayer. q Hail to Ekata, hail to Dvita, hail to Trita. a I grasp (thee). b Thou art Indra's right arm with a thousand spikes, a hundred edges. c Thou art the wind of sharp edge. d O earth whereon sacrifice is offered to the gods, let me harm not the root of thy e Araru is smitten away from the earth. f Go to the fold where the cattle are. g May heaven rain for thee. h O god Savitr, bind thou in the furthest distance with a hundred fetters him who hateth us and whom we hate, thence let him not free. i Araru is smitten away from the earth, the place of sacrifice. k Go to the fold [1] where the cattle are. l May heaven rain for thee. m O god Savitr &c. n Araru is smitten away from the earth, he that sacrifices not to the gods. o Go to the fold where the cattle are. p May heaven rain for thee. q O god Savitr, &c. [2] r Let not Araru mount the sky for thee. s Let the Vasus grasp thee with the Gayatri metre, let the Rudras grasp thee with the Tristubb. metre, let the Adityas grasp thee with the Jagati metre. t On the impulse of the god Savitr wise ones perform the rite. u Thou art the right, thou art the seat of right, thou art the glory of right. v Thou art the holder, thou art the self-holder.

w Thou art broad, and wealthy art thou. x Before the cruel foe slips away, O glorious one, Taking up the earth, with plenteous drops, The earth which they place in the moon by their offerings, Which wise men use to guide them in the sacrifice. a The Raksas is burnt up, the evil spirits are burnt up. b With Agni's keenest flame I burn you. c May I not brush the place of the cattle, I brush thee that art strong and overcomest foes. d Speech, breath, eye, ear, offspring, the organ of generation may I not brush, I brush thee that art strong and overcomest foes. e Beseeching favour, offspring, prosperity, in devotion to Agni, I gird my body for good action. f 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. g I loosen this bond of Varuna, 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. h With life, with offspring, O Agni, with splendour again, As wife with my husband I am united. United be my spirit with my body. i Of the great ones thou art the milk, of plants the sap. Of thee that art the imperishable I make the offering. k Thou art the milk of the great ones, of plants the sap; with undeceived eye I gaze on thee for fair offspring. l Thou art brilliance; follow thou brilliance; may Agni not take away the brilliance. m Thou art the tongue of Agni, the good one of the gods. n Be thou (good) for every sacrifice, for the gods, for every prayer. o Thou art the shining, the radiance, the brilliance. p May the god Savitr purify you With a flawless strainer, With the rays of the bright sun. q I grasp thee shining in the shining, for every sacrifice, for the gods, for every r I grasp thee radiance in the radiance, thee resplendent in the resplendence for every sacrifice, for the gods, for every prayer. a Thou I art a black deer, living in the lair, to Agni thee, hail!

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.

e Fare along the broad atmosphere. f Hail! Thee, of kindly nature, to the sun! g To the gods that drink the rays thee! h This is thy birthplace; to inspiration thee! a O Vayu, drinker of the pure, come to us; A thousand are thy teams, O thou that hast all choice boons. For thee this sweet drink hath been drawn, Whereof, O god, thou hast the first drink. b Thou art taken with a support; to Vayu thee! c O Indra and Vayu, these draughts are ready; Come ye for the libations, For the drops desire you. d Thou art taken with a support; to Indra and Vayu thee! This is thy birthplace; to the comrades thee! a This Soma is pressed for you, O Mitra and Varuna, Who prosper holy order; Hearken ye now to my supplication. b Thou art taken with a support; to Mitra and Varuna thee! This is thy birthplace; to the righteous thee! a That I whip of yours which is rich in sweetness And full of mercy, O Açvins, With that touch the sacrifice. b Thou art taken with a support; to the Açvins thee! This is thy birthplace; to the sweet thee! a Ye that yoke early be unloosed O Açvins, come ye hither, To drink this Soma. b Thou art taken with a support; to the Açvins thee! This is thy birthplace; to the Açvins thee! a Vena hath stirred those born of Prçni, He enveloped in light, in the expanse of the Him in the meeting-place of the waters, of the sun, Like a child, the priests tend with their songs. b Thou art taken with a support; to Çanda thee! This is thy birthplace; guard the a Him, as aforetime, as of old, as always, as now, The prince, who hath his seat on the strew and knoweth the heaven, The favouring, the strong, thou milkest with thy speech, The swift who is victor in those among whom thou dost wax. b Thou art taken with a support; to Marka thee! This is thy birth. place; guard offspring. a Ye gods that are eleven in the sky, Eleven on the earth, Who sit mightily in the waters, eleven in number, Do ye accept this saerifice.

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!

This is thy birthplace; to Surya the radiant thee! a Swell, O sweetest Soma, With all thy aids, Be fullest of help for us. a Departed are those mortals who in days gone by behold An earlier dawn of morning; Dawn now hath become visible to us; They come who shall behold her in days to come. a I place thee that hast light. b I place thee that makest light. c I place thee that findest light. d I place thee that shinest. e I place thee that burnest. f I place thee that flashest. g I place thee that art aflame. h I place thee that blazest. i I place thee that art immortal. k I place thee that hast great light. l I place thee that awakenest. m I place thee that art awake. a To energy hail! To effort hail! To distraction hail! To attempt hail! To endeavour hail! To striving hail! To heat hail! To burning hail! To heating hail! To the hot hail! To the slaying of a Brahmin hail! To all hail! a Çitta with the sinew, Bhava with the liver, Rudra with the taniman, Paçupati with the thick heart, Agni with the heart, Rudra with the blood, Çarva with the kidneys, Mahadeva with the intestinal flesh, him that slayest most quickly with the a Mount thy car, O slayer of Vrtra; Thy steeds are yoked by our prayer; May the pressing-stone with its voice Incline thy mind towards us. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! a Indra his two steeds bear, Him of unequalled strength, To the praises of the Rsis and the sacrifice of men. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee! a The Soma hath been pressed for thee O Indra; O most strong, O impetuous one, come hither; Let power encompass thee, Even as the sun encompasses the atmosphere with its rays. b Thou art taken with a support; to Indra of the Sodaçin thee! This is thy birthplace; to Indra of the Sodaçin thee!

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

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

p The fame of Mitra, supporter of the people, Of the god is eternal, True, and most varied in fame. q Mitra stirreth men, the wise one, Mitra supporteth earth and sky; Mitra regardeth men with unwinking (eye); To the true one, let us offer an oblation rich in ghee. r Rich in food be that mortal, O Mitra, Who, O Aditya, seeks to follow thy law; Aided by thee he is not slain nor oppressed; Affliction cometh to him neither from near nor from afar. s Whatever [5] law of thine, as men, O god Varuna, Day by day we transgress. t Whatever wrong we mortals here do Against the host divine, Whatever breach of thy laws we make through lack of thought, For that sin, O god, harm us not. u As gamesters cheat in dicing, What we know in truth or what we know not, All that do thou, O god, loosen as it were, And may we be dear to thee, O Varuna.

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.

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

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

'Fare along the broad atmosphere', he says, for the breath has the atmosphere as its deity. 'Hail! Thee, of kindly nature, to the sun!' he says; the gods of kindly nature are the breaths; verily in them he secretly offers. 'To the gods that drink the rays thee!' he says; the gods that drink the rays are the rays of the sun; that is their share; verily thereby he delights them. If he desire, 'May Parjanya rain' [5], he should rub (the cup) with the (palm of) the hand downwards; verily he brings down the rain. If he desire, 'May it not rain', he should rub with the hand upwards; verily he keeps up the rain. If he practise witchcraft, 'Slay N.N.; then will I sacrifice to thee', he should say; verily desiring the libation he slays him. If he be far away, he should stand until he is weary; verily he follows his breath and slays him. If he practise witchcraft [6], he should put (it) down (with the words), 'I set thee down on the breath of N.N.'; the breath is restless; verily he brings his breath to rest. He purifies by means of six shoots; the seasons are six; verily he purifies him by means of the seasons; thrice he purifies these worlds are three; verily he purifies him by means of these worlds. The theologians say, 'For what reason is it that three animals take by the hand?' In that thrice he draws separately the Upançu with his hand, therefore there are three animals which take by the hand, man, the elephant, and the ape. Whatever the gods did as the sacrifice, that the Asuras did. The gods saw that the sacrifice must be established in the Upançu (cup), and they established it in the Upançu. The Asuras grasping the thunderbolt attacked the gods; the gods in fear ran up to Indra, Indra obstructed them' by means of the Antaryama (cup), and that is why the Antaryama has its name, 'the obstructor'. In that the Antaryama cup is drawn, verily thus the sacrificer obstructs his foes.