Yajur Veda on Nature

a With the impulse of strength, With elevation he hath lifted me up; Then Indra hath made my enemies Humble by depression. b The gods have increased my prayer. What is elevation and depression; Then do ye, O Indra and Agni, Scatter my foes on every side. c To the Vasus thee, to the Rudras thee, to the Adityas thee! d Licking the anointed lot the birds go asunder. e May I not brush offispring and the organ. f Swell, ye waters and plants. g Ye are the spotted steeds of the Maruts. h Fare to the sky [1], thence bring us rain. i Guardian of life art thou, O Agni, guard my life. k Guardian of the eye art thou, O Agni, guard my eye. I Thou art the secure one. m The fence which thou didst put round thee When thou wast beset by the Panis, O god Agni, That do I bring here to thee that thou mayst rejoice in it, That it be not removed from thee. n Go ye two to the place of the gods. o Ye are sharers in the remains (of the oblation), well nourished, mighty Ye gods that are on the prastara and sit on the strew [2]. Accepting this supplication, do ye all, Seated on this strew enjoy yourselves. p I set thee in the seat of Agni whose abode is secure. q For goodwill, O ye two with goodwill, place me in goodwill. r Guard ye the yoke-horses at the yoke. s O Agni, with life unhurt, with not-cool body, guard me this day from the sky, guard from bondage, guard from error in sacrifice, guard from evil food, guard from ill deed. t Make our food free from poison, the lap pleasant to sit in; hail! u O ye gods that know the way, knowing the way, go ye the way. v O lord of mind, this sacrifice for us place among the gods, O god, hail! in speech, hail! in the wind, hail! a Ye twain shall be summoned, O Indra and Agni. Ye twain shall rejoice together in the offering. You both givers of food and riches, You both I summon for the winning of strength. b For I have heard that ye both are more generous Than a worthless son-in-law or a wife's brother.

m Homage to thee, O extended one. n Come forward, irresistible, along the stream of ghee, with offspring, with increase of wealth. o O ye waters, goddesses, purifying and pure, do ye bring the gods; may we, pure and served (by you), be servers upon you. a Let thy speech swell, let thy breath swell, let thine eye swell, let thine ear swell. b The pain that hath reached thy vital airs, that (hath reached) thine eye, that (hath reached) thine ear, what is harsh in thee, what is in its place,--let that swell, let that hereby be pure. c Lot thy navel swell, let thine anus swell. d Be thy feet pure. e Hail to the waters [1]! Hail to the plants! Hail to earth! Hail to night and day! f O plant, protect him. g O axe, harm him not. h Thou art the share of the Raksases. i This Raksas here I lead to the lowest darkness. k Him who hateth us and whom we hate, here him I lead to the lowest darkness. I For food thee! m In ghee, O sky and earth, be covered. n Uncut, with wealth of heroes, (give us) riches. o Fare along the broad atmosphere. p O Vayu, taste the drops. q Hail! go to Urdhvanabhas, offspring of the Maruts. a Let thy mind with the mind, let thy breath with the breath (of the gods be united). b Be this offering rich in ghee pleasing to the gods; hail! c May Indra's expiration be set in every limb; May Indra's inspiration be in every limb. d O god Tvastr, let mind be united for thee, When ye that are various become of one form; Over thee as thou goest among the gods for help let thy comrades And thy father and mother rejoice. e Thou art fortune (çri). f Let Agni cook (çrinatu) thee. g The waters are come together. h For the whirl of the wind [1] thee, for the rush of Pusan, for the growth of the waters, of the plants. i Drink ghee, ye drinkers of ghee; drink fat, ye drinkers of fat. k Thou art the oblation of the atmosphere. l Hail! thee to the atmosphere! m The quarters, the Pradiçes, the Adiçes, the Vidiçes, the Uddiçes. n Hail to the quarters! o Homage to the quarters.

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.

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

n Homage to the rapid, and to the hasty. o Homage to him of the wave, and to the roaring. p Homage to him of the stream, and to him of the island. a Homage to the oldest, and to the youngest. b Homage to the first born, and to the later born. c Homage to the midmost, and to the immature. d Homage to the hindmost, and to him in the depth. e Homage to Sobhya, and to him of the amulet. f Homage to him who dwelleth with Yama, and to him at peace. g Homage to him of the ploughed field, and to him of the threshing-floor. h Homage to him of fame, and to him at his end. i Homage to him of the wood, and to him of the thicket. k Homage to sound, and to echo [1]. I Homage to him of the swift host, and to him of the swift car. m Homage to the hero, and the destroyer. n Homage to the armoured, and to the corsleted. o Homage to the mailed, and to the cuirassed. p Homage to the famous, and to him of a famous host. a Homage to him of the drum, and to him of the drumstick. b Homage to the bold, and to the cautious. c Homage to the messenger, and to the servant. d Homage to the quiver-bearer, and to the owner of the quiver. e Homage to him of the sharp arrow, and to him of the weapon. f Homage to him of the good weapon, and to him of the good bow. g Homage to him of the stream,' and to him of the way. h Homage to him of the hole,' and to him of the pool. i Homage to him of the ditch, and to him of the lake. k Homage to him of the stream, and to him of the tank 1 Homage to him of the cistern, and to him of the well. m Homage to him of the rain, and to him not of the rain. n Homage to him of the cloud, and to him of the lightning. o Homage to him of the cloudy sky, and to him of the heat. p Homage to him of the wind, and to him of the storm. q Homage to him of the dwelling, and to him who guardeth the dwelling. a Homage to Soma, and to Rudra. b Homage to the dusky one, and to the ruddy one. c Homage to the giver of weal, and to the lord of cattle.

g The chant, the Çastra, the response, The libation, the Ida, the prayers, I win, the light. I summon for thee the sacrifices of the wives, O offering, I take thy I offering and sacrificial utterance. h Cattle, the pressed (Soma), the sacrificial cakes, The pressings, the sacrifice, The gods with Indra, I summon for thee, O offering, Lead by Agni, with Soma, and them all. vii. 3. 12. The past, the present, the future, Vasat, hail, reverence! The Rc, the Saman, the Yajus, Vasat, hail, reverence! The Gayatri, the Tristubh, the Jagati, Vasat, hail, reverence! The earth, the atmosphere, the sky, Vasat, hail, reverence! Agni, Vayu, Surya, Vasat, hail, reverence! Expiration, cross-breathing, inspiration, Vasat, hail, reverence! Food, ploughing, rain, Vasat, hail, reverence! Father, son, grandson, Vasat, hail, reverence! Bhuh, Bhuvah, Suvar, Vasat, hail, reverence! vii. 3. 13. a May a house be mine, may offspring be mine; May the strong sacrifice come to me. May the divine and holy waters come to me; May the abundance of a thousandfold (wealth) fail me not. b May the cup be mine; may the Puroruc be mine; May the chant and the Çastra come to me in union. May the Adityas, the Rudras, the Vasus, be present at the rite; May the abundance of a thousandfold (wealth) fail me not. c May the Agnistoma, come to me, and the Ukthya; May the nocturnal Atiratra come to me. May the (draughts) which have stood over night, well offered, come to me; May the abundance of a thousandfold (wealth) fail me not. vii. 3. 14.

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

d Protect my life; protect my expiration; protect my inspiration; protect my cross- breathing; protect my eye; protect my ear; quicken my mind; strengthen my voice; protect my breath; accord me light. a (Thou art) Ma metre, Prama metre, Pratima metre, Asrivis metre, Pankti metre, Usnih metre, Brhati metre, Anustubh metre, Viraj metre, Gayatri metre, Tristubh metre, Jagati metre. (Thou art) earth metre, atmosphere metro, sky metre, seasons metre, Naksatras metre, mind metre, speech metre, ploughing metre, gold metre, cow metre, female goat metre, horse metre. (Thou art) Agni, the deity [1], Vata, the deity, Surya, the deity, Candramas, the deity, the Vasus, the deity, the Rudras, the deity, the Adityas, the deity, the All-gods, the deity, the Maruts, the deity, Brhaspati, the deity, Indra, the deity, Varuna, the deity. b The head thou art, ruling; thou art the firm, the supporting; thou art the prop, the restrainer; for food thee; for strength thee; for ploughing thee: for safety thee! (Thou art) the prop, ruling; thou art the firm, the supporting; thou art the holder, the sustainer; for life thee; for radiance thee; for force thee; for might thee! (Thou art) the swift, the triple (Stoma); the shining, the fifteenfold the sky, the seventeenfold; speed, the eighteenfold; fervour, the nineteen. fold; attack, the twentyfold; support, the twenty-onefold; radiance, the twenty-twofold; maintenance, the twenty-threefold; the womb, the twenty-fourfold; the embryo, the twenty-fivefold; might, the twenty sevenfold; inspiration, the thirty-onefold; support, the thirtythreefold; the surface of the tawny one, the thirty-fourfold; the vault, the thirty-six fold; the revolving, the forty-eightfold; the support, the fourfold Stoma. a Thou art the portion of Agni, the overlordship of consecration, the holy power saved, the threefold Stoma. b Thou art the portion of Indra, the overlordship of Visnu, the lordly power saved, the fifteenfold Stoma.

1n the Stomabhagas Brhaspati saw the support of the sacrifice; in that he puts down the Stomabhagas, (it is) for the support of the sacrifice. Seven by seven he puts down, to confer strength, three in the middle, for support. (With the words) 'ray', he created Aditya; with 'advance', right; with 'following', the sky; with 'union', the atmosphere; with 'propping', the earth; with 'prop', the rain; with blowing forward', the day; with 'blowing after', the night; with eager', the Vasus; with 'intelligence', the Rudras; with 'brilliant', the Adityas; with 'force', the Pitrs; with 'thread', offspring; with 'enduring the battle', cattle; with 'wealthy', plants. 'Thou art the victorious, with ready stone [1]; for Indra thee Quicken Indra', (with these words) he fastened the thunderbolt on his right side, for victory. He created offspring without expiration; on them he bestowed expiration (with the words) 'Thou art the overlord'; inspiration (with the word) 'Restrainer'; the eye (with) 'the gliding'; the ear (with) 'the bestower of strength'. Now these offspring, though having expiration and inspiration, hearing and seeing, did not couple; upon them he bestowed copulation (with the words) 'Thou art the Trivrt'. These offspring though coupling [2] were not propagated; he made them propagate (with the words) 'Thou art the mounter, thou art the descender'. These offspring being propagated did not find support; he made them find support in these worlds (with the words) 'Thou art the wealthy, thou art the brilliant, thou art the gainer of good', verily he makes offspring when propagated find support in these worlds, he with his body mounts the atmosphere, with his expiration he finds support in yonder world, of expiration and inspiration he is not liable to be deprived who knows thus. By the 'sitters on the vault' the gods went to the world of heaven; that is why the 'sitters on the vault' have their name.

The sacrificial fee is a renovated chariot, a newly-sewn garment, a draught ox let loose again, for the prosperity of the reestablishing. 'Seven are thy kindling-sticks, O Agni, seven thy tongues'; (with these words) he offers the Agnihotra. Wherever there is anything of his nature, thence [4] does he win him. Now he who removes the fire is the slayer of the hero among the gods, Varuna is the exactor of the recompense; he should make an offering on eleven potsherds to Agni and Varuna; him whom he slays and him who exacts the recompense he delights with their own portion; the sacrificer is not a (Thou I art) earth in depth, sky in breadth, atmosphere in greatness; In thy lap, O goddess Aditi, Agni I place, food-eater for the eating of food. b The spotted bull hath come And reached again the mother And the father, faring to the heaven. c Thirty places be ruleth; Speech resorteth to the bird Bear it with the days. d With her inspiration from his expiration, She wandereth between the worlds; The bull discerneth the heaven. e If thee [1] in anger I have scattered, In rage or through misfortune, That of thee, O Agni, be in good order, Again thee we relight. f Whatever of thee scattered in rage Was spread over the earth, That the Adityas, the All-gods And the Vasus gathered together. g Mind, light, rejoice in the oblation. May be unite this scattered sacrifice; May Brhaspati extend it; May the All-gods rejoice herein. h Seven are thy kindling-sticks, O Agni, seven thy tongues; Seven seers [2], seven dear abodes, Seven priesthoods sevenfold sacrifice to thee; Seven birthplaces with ghee do thou fill. i Return with strength, return, O Agni, with food and life; Again guard us on all sides. k Return with wealth, O Agni, Fatten with the stream, All gaining on every side.

Just at the time of the midday pressing he should offer on eleven potsherds to Agni and Visnu; Sarasvati should have a portion of the butter and to Brhaspati an oblation (be offered); in that (the offering) is on eleven potsherds, and the Tristubh has eleven syllables, and the midday pressing is connected with the Tristubh, he obtains thereby the midday pressing. Just at the time of the third pressing he should offer to Agni and Visnu on twelve potsherds; Sarasvati should have a share of the butter, and to Brhaspati the oblation (be offered); in that (the offering) is on twelve potsherds, and the Jagati has twelve syllables, and the third pressing is connected with the Jagati, he obtains thereby the third pressing. Verily he sets gods against gods [6], the sacrifice against the sacrifice, speech against speech, the Brahman against the Brahman; verily by means of the potsherds he makes up the metres, by means of the cakes the pressings. At the time of the (offering of the) cow, he should offer on one potsherd to Mitra and Varuna, this (offering) corresponds to his foe's cow which is to be slaughtered; his (offering) is on one potsherd, for he cannot obtain the animal (offering) by means of (many) potsherds. Yonder sun did not shine, the gods sought an atonement for him, for him they offered this oblation to Soma and Rudra: verily thereby they bestowed brightness upon him. If he desires to become resplendent, he should offer for him this oblation to Soma and Rudra; verily he has recourse to Soma and Rudra with their own portion; verily they bestow upon him splendour; he becomes resplendent. He should offer on the full moon day of the month Tisya; Tisya is Rudra [1], the full moon is Soma; verily straightway he wins splendour. He makes him sacrifice on an enclosed (altar), to acquire splendour.

c Thou art the portion of them that gaze on men, the overlordship of Dhatr, the birthplace saved, the seventeenfold Stoma. d Thou art the portion of Mitra, the overlordship of Varuna, the rain from the sky, the winds saved, the twenty-onefold Stoma. e Thou art the portion of Aditi, the overlordship of Pusan, force saved, the twenty- sevenfold Stoma. f Thou art the portion of the Vasus [1], the overlordship of the Rudras, the quadruped saved, the twenty-fourfold Stoma. g Thou art the portion of the Adityas, the overlordship of the Maruts, offspring saved, the twenty-fivefold Stoma. h Thou art the portion of the god Savitr, the overlordship of Brhaspati, all the quarters saved, the fourfold Stoma. i Thou art the portion of the Yavas, the overlordship of the Ayavas, offspring saved, the forty-fourfold Stoma. k Thou art the portion of the Rbhus, the overlordship, of the All-gods, being calmed and saved, the thirty-threefold Stoma. They praised with one, creatures were established, Prajapati was overlord. They praised with three, the holy power: was created, the lord of holy power was overlord. They praised with fire, beings were created, the lord of beings was the overlord. They praised with seven, the seven seers were created, Dhatr was the overlord. They praised with nine, the fathers were created, Aditi was the overlady. They praised with eleven, the seasons were created, the seasonal one was the overlord. They praised with thirteen, the months were created, the year was the overlord [1]. They praised with fifteen, the lordly class was created, Indra was the overlord. They praised with seventeen, cattle were created, Brhaspati was the overlord. They praised with nineteen, the Çudra and the Arya were created, day and night were the overlords. They praised with twenty-one, the whole-hooved cattle were created, Varuna was the overlord. They praised with twenty-three, small cattle were created, Pusan was the overlord.

Six are the seasons, six the Prsthas; verily by the Prsthas they mount upon the seasons, by the seasons upon the year; verily in the year they find support. There are twelve Ekavinças, for support; verily they place radiance in themselves [2]. There are many Sodaçins, for conquest. There are six (days) with the Açvina (Çastra), six are the seasons; verily they rest on the seasons. These nights are deficient and redundant. They are deficient in that they are fifty less one, redundant in that they are (one) more than forty-eight. Both from the deficient, indeed, and from the redundant Prajapati was propagated. Those who desire offspring and cattle should perform (the rite of) these nights; verily are they propagated with offspring and cattle. This sacrifice is connected with the Viraj because it is one of forty-nine (nights). Those, who knowing thus perform (the rite) of forty-nine nights, attain the Viraj, and become eaters of food. There are Atiratras on either side, for the securing of food. Those who are about to consecrate themselves for the year (rite) should consecrate themselves on the Ekastaka. The Ekastaka is the wife of the year; on that night he dwells with her; verily they consecrate themselves grasping openly the year. Those who consecrate themselves on the Ekastaka consecrate themselves in the troubled part of the year, for then are the two months called the end. Those who consecrate themselves on the Ekastaka consecrate themselves on the torn part of the year, for them are the two seasons called the end. They should consecrate themselves on the full moon in Phalguni. The full moon in Phalguni is the beginning of the year [1]; verily they consecrate them selves grasping the year at its beginning. To that there is this one objection that the Visuvant day falls in the cloudy season. They should consecrate themselves on the full moon in Citra.

If he desire of any one, 'May he be without cattle', he should cut for him (a post) without leaves and with a withered top; this among trees is without cattle; verily he becomes without cattle. If he desire of any one, 'May he be rich in cattle', he should cut for him one with many leaves and many branches; this [4] among trees is rich in cattle; verily he becomes rich in cattle. He should cut one that is supported for one who desires support; this among trees is supported which grows from its own birthplace on level ground and is firm. He should cut one which leans towards the west, for it is leaning over for the sacrifice. He should cut one of five cubits for him of whom he desires, 'May the higher sacrifice condescend to him'; the Pankti has five syllables, the sacrifice is fivefold, the higher sacrifice condescends to him [5]. (He should cut one) of six cubits for one who desires support; the seasons are six; verily he finds support in the seasons. (He should cut one) of seven cubits for one who desires cattle; the Çakvari has seven feet, the Çakvari is cattle; verily he wins cattle. (He should cut one) of nine cubits for one who desires brilliance, commensurate with the Trivrt Stoma; the Trivrt is brilliance; verily he becomes brilliant. (He should cut one) of eleven cubits for one who desires power; the Tristubh has eleven syllables, the Tristubh is power; verily he becomes powerful. (He should cut one) of fifteen cubits for one who has foes; the thunderbolt is fifteenfold; (verily it serves) for the overcoming of foes. (He should cut one) Of seventeen cubits for one who desires offspring; Prajapati is seventeenfold; (verily it serves) to gain Prajapati. (He should cut one) of twenty-one cubits for one who desires support; the Ekavinça is the support of the Stomas; (verily it serves) for support.

Agni with one syllable won speech; the Açvins with two syllables won expiration and inspiration; Visnu with three syllables won the three worlds; Soma with four syllables won four-footed cattle; Pusan with five syllables won the Parkti; Dhatr with six syllables won the six seasons; the Maruts with seven syllables won the seven-footed Çakvari; Brhaspati with eight syllables won the Gayatri; Mitra with nine syllables won the threefold Stoma [1]; Varuna with ten syllables won the Viraj; Indra with eleven syllables won the Tristubh; the All-gods with twelve syllables won the Jagati; the Vasus with thirteen syllables won the thirteenfold Stoma; the Rudras with fourteen syllables won the fourteenfold Stoma; the Adityas with fifteen syllables won the fifteenfold Stoma; Aditi with sixteen syllables won the sixteen fold Stoma; Prajapati with seventeen syllables won the seventeenfold a Thou art taken with a support; thee that sittest among men, that sittest in the wood, that sittest in the world, I take acceptable to Indra this is thy birthplace; to Indra thee! b Thou art taken with a support; thee that sittest in the waters, that sittest in the ghee, that sittest in the sky, I take acceptable to Indra; this is thy birthplace; to Indra thee! c Thou art taken with a support; thee that sittest on the earth, that sittest on the atmosphere, that sittest on the vault, I take acceptable to Indra; this is thy birthplace; to Indra thee! d The cups of the five folk, Of which three are of highest birth, (And for which) the divine cask [1] has been forced out Of these that have no handles The food and strength have I seized; This is thy birthplace; to Indra thee! e The sap of the waters, the vigorous, The ray of the sun that has been gathered, The sap of the sap of the waters, That of you I take which is the best; This is thy birthplace; to Indra thee!

These (offerings) also should he make [5] who desires brilliance; the minor deities are the metres, brilliance is as it were the metres; verily by the metres he bestows brilliance upon him. They are made in milk; verily he bestows brilliance upon him. He puts Dhatr in the middle; verily he places him in the middle of brilliance. Anumati is the Gayatri, Raka the Tristubh, Sinivali the Jagati, Kuhu the Anustubh, Dhatr the Vasat call. Raka is the first fortnight, Kuhu the second, Sinivali the new moon (night), Anumati the full moon (night), Dhatr the moon. The Vasus are eight [6], the Gayatri has eight syllables; the Rudras are eleven, the Tristubh has eleven syllables; the Adityas are twelve, the Jagati has twelve syllables, the Anustubh is Prajapati, the Vasat call Dhatr. Thus indeed the minor deities are all the metres and all the gods and the Vasat call. If he were to offer them all at once, they would be likely to burn him up; he should offer first two, and a third for Dhatr, and then offer likewise the last two; thus they do not burn him up, and for whatever desire they are offered that he obtains by them. iii. 4. 10. a O Vastospati, accept us; Be of kind entrance for us and free from ill; That which we seek from thee, do thou accord us, And health be thou for our bipeds, health for our quadrupeds. b O Vastospati, may we be comrades of thee In a friendship, effectual, joyful, and proceeding well; Aid our wishes in peace, in action; Do ye guard us ever with blessings. In that evening and morning he offers the Agnihotra the sacrificer thus piles up the oblation bricks [1]; the bricks of him who has established a sacred fire are the days and nights; in that he offers evening and morning, verily he obtains the days and nights, and making them into bricks piles them up.

f (Thou art) the course metre; the space metre; the health-bringing metre; the overpowering metre; the covering metre; the mind metre; the expanse metre; the river metre; the sea metro; the water metre; the uniting metro; the separating metre; the Brhat metro; the Rathantara metre; the collecting metre; the parting metre; the voices metre; the radiant metro; the Sastubh metre; the Anustubh metre; the Kakubh metre; the Trikakubh metre; the poetic metre; the water metre [2]; the Padapankti metre, the Aksarapahkti metre, the Vistarapankti metre: the razor-with-strop metre; the enveloping metre; the side metre; the course metre; the space metre; the strength metre; the maker of strength metre; the expansive metre; the conflict metre; the covering metre; the difficult of access metre; the slow metre; the Ankanka metre. a May Agni slay the foe, Eager for wealth, joyfully, Kindled, pure as offered. b Thou Soma art very lord, Thou art king, and slayer of foes; Thou art favouring strength. c Favouring is thy look, O fair-faced Agni, That art dread and extending, pleasant (is it); Thy radiance they cover not with the darkness; The defiling leave no stain in thy body. d Favouring is thy face, O mighty Agni; Even by the side of the sun it is bright [1], Radiant to behold it is seen even by night, Pleasant to the sight is food in thy form. e With his countenance the kindly one Will sacrifice to the gods for us, most skilled to win prosperity by sacrifice; Guardian undeceived and protector of us, O Agni, shine forth with radiance and with wealth. f Prosperity for us from sky, O Agni, from earth, With full life do thou procure, O god, for worship; That splendid thing, O sky-born, which we ask, Do thou bestow upon us that radiant wealth. g As thou, O Hotr, in man's worship [2], O son of strength, shalt sacrifice with offerings, Verily do thou to-day, gladly, offer sacrifice To the glad gods together assembled.

He scatters on the ploughed (ground), for in the ploughed plants find support. He scatters along the furrows, for propagation. In twelve furrows he scatters; the year has twelve months; verily with the year he cooks food for him. If he who piles the fire [5] should eat of what has not been obtained, he would be separated from what has been obtained. Those trees which bear fruit he should sprinkle in the kindling-wood, to obtain what has not been obtained. From the quarters he gathers clods; verily winning the strength of the quarters, he piles the fire in the strength of the quarters; he should take a clod from the quarter where is he whom he hates, (saying), 'Food and strength do I take hence', verily he wins from that quarter food and strength, and hungry is he who is in that quarter. He scatters over the high altar, for on the high altar is the fire piled; the high altar is cattle; verily he wins cattle; (verily it serves) for the avoidance of passing over a limb of the sacrifice. 'O Agni, strength and fame are thine', (with these words) he scatters sand; that is the hymn of Agni Vaiçvanara; verily with the hymn he wins (Agni) Vaiçvanara. With six (verses) he scatters; the year has six seasons, Agni Vaiçvanara is the year; verily straightway he wins Vaiçvanara. This metre is called the ocean; offspring are born like the ocean; in that he scatters sand with this (hymn), (it is) for the propagation of offspring. Indra [1] hurled his bolt at Vrtra; it parted into three, one third the wooden sword, one-third the chariot, one-third the sacrificial post; the interior reeds which were crushed became gravel; that is the explanation of gravel; gravel is a thunderbolt, the fire is an animal; in that he supports the fire with gravel, he encircles with the bolt cattle for him; therefore cattle are encircled with the bolt; therefore the stronger does not receive the weaker.

He who desires a village should offer to the All-gods (a cow) of many forms; his relatives are connected with the All-gods [5]; verily he has recourse to the All-gods with their own share; verily they subject his relatives to him; he becomes possessed of a village. The cow is the sap of the metres, relatives indeed are as it were sap; verily with the sap of the metres he wins the sap which is relatives. He who desires splendour should offer to Brhaspati a bull and a cow; verily he has recourse to Brhaspati with his own share; verily he bestows splendour on him [6]; he becomes resplendent. The bull grazes at will, splendour indeed is as it were will; verily by will he wins will which is splendour. He who practises witchcraft should offer a red (cow) to Rudra; verily he has recourse to Rudra with his own share; verily he cuts him down to him; swiftly he reaches destruction; it is red, for it has Rudra as its deity; (verily it serves) for prosperity. The sacrificial post is shaped like the wooden sword, the wooden sword is a thunderbolt; verily he hurls a thunderbolt against him; the strew is made of Çara grass; verily he crushes him; the kindling- wood is of Vibhidaka; verily he splits him. Yonder sun did not shine; the gods desired an atonement for him; for him they offered a white cow to Surya; verily thereby they restored his brilliance. For him who desires splendour, he should offer this white cow to Surya; verily he has recourse to yonder sun with his own share; verily he bestows splendour upon him; he becomes resplendent. The sacrificial post is of Bilva wood. Whence yonder [1] sun was born, thence the Bilva arose; verily he wins splendour with its place of origin. He who practises witchcraft should offer to Brahmanaspati (a cow) with brown ears; first he should make to Varuna an offering on ten potsherds; verily he causes Varuna to seize his foe and lays him low with the Brahman.

At each fore-offering he offers a Krsnala weight; verily from the quarters he wins splendour for him, He should offer on eight potsherds to Agni, on twelve potsherds to Savitr, and an oblation to earth [3] who desires, 'May I gain gold; may gold resort to me.' In that it is (offered) to Agni, gold is connected with Agni; verily by him whose is gold he gains it; it is (offered) to Savitr; verily instigated by Savitr he gains it; to earth an oblation is offered; verily on it he gains it; gold resorts to him. He who gains gold is deprived of power and strength; the same offering should he make who gains gold; he is not deprived of power and strength. The same [4] offering he should make whose gold is lost; in that it is (offered) to Agni, and gold is connected with Agni, by him whose is gold he gains it; it is (offered) to Savitr; verily instigated by Savitr he gains it; to earth an oblation is offered; in this what is lost is lost; verily in it he gains it. Indra [5] by force drunk the Soma of Tvastr, he went apart on all sides, he was deprived of power, of Soma drinking; what he vomited up, that became panic seeds; he had recourse to Prajapati; for him he offered this oblation of panic seeds to Soma and Indra; verily thereby he bestowed upon him power and Soma drinking; he who vomits Soma is deprived of power, of Soma drinking; for him who vomits Soma [6], he should offer this oblation of panic seeds; verily he has recourse to Soma and Indra; verily they bestow upon him power and Soma drinking; he is not deprived of power and of Soma drinking. In that it is (offered) to Soma, he wins Soma drinking; in that it is (offered) to Indra, and Soma drinking is power, verily he wins power and Soma drinking; it is of panic seeds, Soma is it [7]; verily straightway he wins Soma drinking.

He purifies (him) with nine (stalks); nine are the breaths in man; verily he purifies him along with his breaths. He purifies (him) with twenty-one (stalks); there are ten fingers and ten toes, and the body is the twenty first; he thus completely purifies the man [8]. He says, 'Let the lord of thought purify thee'; the mind is the lord of thought; verily by the mind he purifies him. He says, 'Let the lord of speech purify thee'; verily by speech he purifies him. He says, 'Let the god Savitr purify thee'; verily being instigated by Savitr, he purifies him. He says, 'O lord of the purifier, with thy purifier, for whatsoever I purify myself, that may I have strength to accomplish.' Verily does he invoke this All the gods who purified themselves for the sacrifice waxed great. He who knowing thus purifies himself for the sacrifice waxes great. Having purified him without he makes him go within. Verily having purified him in the world of men, he leads him forward purified to the world of the gods. 'He is not consecrated by one oblation ', they say; verily he offers four with the dipping-ladle for consecration; the fifth he offers with the offering-ladle; the Pankti has five syllables, the sacrifice is fivefold; verily he wins the sacrifice. 'To the purpose, to the impulse, to Agni, [1] hail!' he says, for with purpose does a man employ the sacrifice, planning to sacrifice. 'To wisdom, to thought, to Agni, hail!' he says, for by wisdom and thought man approaches the sacrifice. 'To Sarasvati, to Pusan, to Agni, hail! 'he says. Sarasvati is speech, Pusan the earth;. verily with speech and the earth he performs the sacrifice. 'O ye divine, vast, all-soothing waters', he says. The waters of the rain [2] are the divine, vast, all-soothing waters; if he said not that praise, the divine waters would descend in anger on this world. He says, 'O ye divine, vast, all-soothing waters.' Verily he makes them soothing for this world; accordingly being soothed they approach this world.

if he were to place the heart-spit on the earth, he would cause pain to the earth; if on the waters, he would cause pain to the waters; he places it in the meeting-place of dry and wet, to appease both. He should think of whomsoever he hates; verily he causes him pain. The gods divided the sacrifice on the Agnidh's altar: of what was left over they said, 'Let this remain here.' That is why the Vasativari (waters) have their name. But in the morning they could not arrange (to divide it); they placed it in the waters, they became the Vasativaris. He takes the Vasativaris; the Vasativaris are the sacrifice; verily having taken from the beginning the sacrifice he stays (with it). If the sun set, on one who has not taken (the waters), his sacrifice would not be begun [1], and he would split the sacrifice. He should either take waters with radiance in them, or having deposited gold he takes them with light in them, or he should take them from the tank of a Brahman who performs many sacrifices, for he is one who has taken the Vasativaris. He takes the Vasativaris; the Vasativaris are cattle; verily having taken cattle from the beginning he stays (with them). If he were to take them along the stream, his cattle would be likely to wander from him; he takes them standing against the stream; verily he obstructs cattle and seizes them for him. Indra [2] slew Vrtra; he died upon the waters; of them what was pure, fit for sacrifice, and divine, that was set free. They became the Vahantis. He takes of the Vahantis; verily he takes those of waters which are pure, fit for sacrifice, and divine. He should not pass over the nearest Vahantis; if he were to pass over the nearest Vahantis, he would despise the sacrifice. He should not take of stagnant (waters); the stagnant (waters) are seized by Varuna; if he were to take of stagnant (waters) [3], be would cause Varuna to seize his sacrifice.

The Tryaha is re versed, for the return (from heaven), and for support. Having prospered in either world they cease (the rite). There are Atiratras on either side, for securing splendour and vii. 3. 10. Yonder sun was in this world. The gods surrounded it with the Prsthas and removed it to the world of heaven. They surrounded it from below with the Para (Samans), and placed it with the Divakirtya (Saman) in the world of heaven. They surrounded it from above with the Para (Samans), and with the Prsthas they descended (from heaven). Yonder sun indeed in yonder world is surrounded by the Para (Samans) on both sides. In that there are Prsthas the sacrificers go by them to the world of heaven; they surround it from below with the Para (Samans), and by the Divakirtya (Saman) find support [1] in the world of heaven. They surround it from above with the Para (Samans), and descend with the Prsthas. If there were not Paras above, they would depart away from the world of heaven; if there were none below, they would. burn creatures. There are Parahsamans on both sides of the Divakirtya; verily they surround them on both sides in the world of heaven. The Divakirtya is the sacrificers, the Parahsamans the year; the Parahsamans are on both sides of the Divakirtya; verily on both sides [2] they find support in the year. The Divakirtya is the back, the Parahsamans the two sides; the Parahsamans are on both sides of the Divakirtya; therefore the sides are on both sides of the back. (In the rite) the greatest number of libations are made, the greatest number of Çastras recited; verily in the middle of the sacrifice they tie a knot not to slip. There are seven libations; seven are the breaths in the head; verily they place breaths in the sacrificers. In that the Prsthas are in succession, they mount upon yonder world with them. If they were not to descend to this world [3], the sacrificers would either go mad or perish.

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

The Special Animal Sacrifices He who desires prosperity should offer a white (beast) to Vayu; Vayu is the swiftest deity; verily he has recourse to him with his own share; verily he makes him attain prosperity; he prospers. 'He is an overswift deity,' they say, 'he has power to burn him up.' This (beast) he should offer to Vayu of the team; the team is his support; verily, being supported he attains prosperity to avoid being burnt; he prospers [1]. He who desires a village should offer to Vayu of the team; Vayu leads these creatures tied by the nose; verily he has recourse to Vayu of the team with his own share; verily he assigns him creatures led by the nose; he becomes possessed of a village. It is offered to (Vayu) of the team; verily he makes creatures abide steadfast with him. He who desires offspring should offer to Vayu of the team; Vayu is expiration, the team is inspiration; expiration and inspiration depart from the offspring of him [2] who being fit for offspring yet obtains not offspring. Verily he has recourse to Vayu of the team with his own share; verily he for him begets offspring by means of expiration and inspiration; he obtains offspring. He who has long been ill should offer to Vayu of the team; Vayu is expiration, the team is inspiration, expiration and inspiration depart from him whose illness is long. Verily he has recourse to Vayu of the team with his own share [3], he bestows on him expiration and inspiration; even if his life be gone, he yet lives. Prajapati was here alone; he desired, 'May I create offspring and cattle'; he took out from his body the omentum, and placed it in the fire. The hornless goat then came to life; he offered it to its own deity; then did he create offspring and cattle. He who desires offspring [4] and cattle should offer to Prajapati a hornless goat. Verily he has recourse to Prajapati with his own share; verily he begets for him offspring and cattle.

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

c Agni is the deity, Gayatri the metre, thou art the vessel of the silent offering. Soma is the deity, Tristubh the metre, thou art the vessel of the restrained offering. Indra is the deity, Jagati the metre, thou art the vessel of Indra and Vayu. Brhaspati is the deity, Anustubh the metre, thou art the vessel of Mitra and Varuna. The Açvins are the deity, Pañkti the metre, thou art the vessel of the Açvins. Surya is the deity, Brhati the metre [2], thou art the vessel of the pure (Soma). Candramas is the deity, Satobrhati the metre, thou art the vessel of the mixed (Soma). The All- gods are the deity, Usnih the metre, thou art the vessel of the opening offering. Indra is the deity, Kakubh the metre, thou art the vessel of the hymns. Earth is the deity, Viraj the metre, thou art the vessel of the reserved (offering). The Adhvaryu is he that brings trouble on the sacrificer, and he that brings trouble himself is ruined before the trouble. 'From the formula spoken, guard me, from every execration'--(with these words) he should pour a libation before the morning litany (of the Hotr). So the Adhvaryu girds himself in front with a protection, to avert trouble. For entry thee, for rest thee, for the overcoming of the Gayatri, of the Tristubh, of the Jagati, hail! O expiration and inspiration, protect me from death, O expiration and inspiration forsake me not. They contend as to the deities and to expiration and inspiration [1], whose Soma (offerings) compete. 'For entry thee, for rest thee', he says; entry and rest are the metres; verily by the metres he appropriates his metres. The Ajya (Stotras) have the word 'forward' in them, for conquest. The beginning verses are addressed to the Maruts, for victory. Both the Brhat and the Rathantara (Samans) are used. The Rathantara is this (earth), the What yonder (sky); verily he cuts him off from these two. The Rathantara is to-day, the Brhat to-morrow; verily he cuts him off from to- day and to-morrow.

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.

'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!

q The sacrifice hath become, it hath [3] come into being, It hath been born, it hath waxed great; It hath become the overlord of the gods, May it make us overlords, May we be lords of wealth. r Rich in cattle, in sheep, O Agni, in horses, is the sacrifice, With manly companions, ever unalterable; Rich in food is this, O Asura, rich in offspring, Enduring wealth, deep based and rich in houses. Even as the Soma (sacrifices) come together in competition, so the new and full moon (sacrifices) are sacrifices which come together in competition. Whose sacrifice then do the gods approach and whose not? He, who among many sacrificers first appropriates the gods, sacrifices to them when the next day comes. The Ahavaniya is the abode of the gods, between the fires of cattle, the Garhapatya of men, the Anvaharya pacana of the fathers. He takes the fire; verily he appropriates [1] the gods in their own abode; to them he sacrifices when the next day comes. By means of a vow is Agni, lord of vows, pure, the Brahman is a supporter of vows. When about to undertake a vow he should say, 'O Agni, lord of vows, I shall perform the vow.' Agni is the lord of vows among the gods; verily after announcement to him he undertakes the vow. At the full moon be undertakes his vow with the (strewing of the) straw, with the (driving away of the) calves at new moon; for that is their abode. 'The fires, both in the front and at the back, must be bestrewed', they say; men [2] indeed desire what is bestrewed, and, how much more the gods whose is a new dwelling. With him, when sacrifice is to be made on the next day, do the gods dwell, who knowing this bestrews the fire. 'The sacrificer should win both beasts of the wild and of the village', they say; in that he refrains from those of the village, thereby be wins them; in that he eats of the wild, thereby he wins them of the wild.

b He, the Hotr is led forward for the sacrifice, The servant of the gods; Like a covered chariot glowing He himself knoweth health. c This Agni rescueth Us from the immortal race, He that is stronger than strength, The god made for life. d In the place of Ida we set thee down, On the navel of the earth, O Agni, all-knower, To bear the oblation [1]. e O Agni of kindly aspect, do thou with the All-gods Sit first on the birthplace made of wool, Nest-like, rich in ghee, for Savitr Do thou lead well the sacrifice, for the sacrificer. f Sit thou, O Hotr, in thine own world, wise, Place thou the sacrifice in the birthplace of good deeds Eager for the gods, do thou sacrifice to them with oblation; O Agni, bestow great strength on the sacrificer. g The Hotr hath sat him down in the place of the Hotr wise, Glittering, shining, skilful, With vows and foresight undeceived, most wealthy, Bearing a thousand, pure-tongued Agni. h Thou art the envoy, thou [2] our guardian, Thou, O bull, leadest us to better fortune; 0 Agni, be thou the guardian of our offspring, our descendants In their bodies, unfailing and radiant. i To thee, O god Savitr, Lord of things delightful, We come for fortune, O thou of constant help. k May the great ones, sky and earth, Mingle for us this sacrifice, May they sustain us with support. l Thee, O Agni, from the lotus Atharvan passed out, From the head of every priest. m Thee [3] the sage, Dadhyañc, Son of Atharvan, doth kindle, Slayer of Vrtra, destroyer of forts. n Thee Pathya Vrsan doth kindle, Best slayer of foes, Winner of booty in every conflict. o Let men say too, 'Agni hath been born, slayer of Vrtra, Winning booty in every conflict.' p Whom, like a quoit in their bands, Like a child at birth, they bear, Agni, fair sacrificer of the folk. q Bring forward the god, best finder of riches, For offering to the gods; May he sit down in his own birthplace [4].

The Preparation of the Ground for the Fire a Thou art the step of Visnu, overcoming hostility, mount the Gayatri metre, step along the earth, excluded is he whom we hate. Thou art the step of Visnu, overcoming imprecations, mount the Tristubh metre, step along the atmosphere, excluded is he whom we hate. Thou art the step of Visnu, overcomer of the enemy, mount the Jagati metre, step along the sky, excluded is he whom we hate. Thou art the stop of Visnu [1], overcomer of the foe, mount the Anustubh metre, step along the quarters, excluded is he whom we hate. b 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. c O Agni, returner, to us With life, with radiance, with gain, with wisdom, with offspring, with wealth. d O Agni [2], O Angiras, a hundred be thy returns, A thousand thy movements; With the increase of their increase Do thou bring back for us what is lost, Bring back to us wealth. e Return with strength, Return, O Agni, with food and life; Again guard us on all sides. f Return with wealth, O Agni, fatten with the stream, All-gaining on every side. g Unloose from us, O Varuna, the highest, The lowest, the midmost knot [3]; Then may we, O Aditya, in thy rule, Be guiltless before Aditi. h I have drawn thee, thou hast become within, Be thou firm and motionless, Lot all the folk desire thee; In him establish the kingship. i In greatness hath he arisen erect in the van of the dawns; Emerging from the darkness, he hath come with the light; Agni, with radiant brilliance, fair limbed, On birth hath filled every seat. k Do thou sit down in the lap of this mother [4], O Agni, knowing all the ways; Consume her not with light nor with heat, Within her shine with pure radiance. 1 O Agni, with glow Within thine own seat of the pan, Heating with her blaze, Be thou, O all-knower, auspicious.

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.

In that he offers (the offering) in four parts, he delights the metres, and they delighted by him carry the offering to the gods. The Angirases were the last to go hence to the world of heaven. The Rsis came to the place of sacrifice; they [2] saw the sacrificial cake creeping about, having become a tortoise. They said to it, 'Be firm for Indra; be firm for Brhaspati: be firm for the All-gods.' It did not become firm. They said to it, 'Be firm for Agni.' It became firm for Agni. In that (the cake) for Agni on eight potsherds is unmoved at the full and at the new moon, (it serves) to conquer the world of heaven. They said to it, 'How hast thou been left?' 'I have not been anointed', he said, 'just as an axle not anointed [3] goes wrong, so I have gone wrong.' After anointing it above, he anoints it below, to gain the world of heaven. He spreads (the cake) on all the fragments; so many cakes does he conquer in yonder world. That which is burnt belongs to Nirrti, that which is not cooked to Rudra, that which is cooked to the gods. Therefore one should cook it, without burning it, for the gods. He covers it with ashes; therefore the bones are clothed with flesh. He covers it with the bunch of grass; therefore [4] the head is covered with hair. The offering which is cooked without being sprinkled has fallen from this world, but has not reached the world of the gods. He sprinkles it before covering it; verily he makes it go among the gods. If one fragment were lost, one month of the year would be omitted, and the sacrificer would perish. If two were lost, two months of the year would be omitted, and the sacrificer would perish. He counts before covering, to guard the sacrificer [5]. If it be lost, be should make an offering on two potsherds to the Açvins, and on one potsherd to sky and earth. The Açvins are the physicians of the gods; verily by them he heals it.

' He said, 'Let me choose a boon; whatever of the offering when it is taken (in the ladle) falls outside the enclosing- sticks, let that be the share of my brothers.' There fore whatever of the offering when it is taken falls outside the enclosing sticks is their share; verily by it he delights them. He puts the enclosing sticks around, to smite away the Raksases. He makes them touch [2], so that the Raksases may not creep through. He puts none in front, for the sun rises in front and smites away the Raksases. He places the two kindling-sticks upright, for upwards they smite away the Raksases. (He places) one with a Yajus, the other in silence, to make a pair. He places two, the sacrificer has two feet, for support. The theologians say, 'He indeed would be a sacrificer who should be the stronger for a failure in the sacrifice.' (The words), 'To the lord of earth hail! To the lord of the world, hail! To the lord of creatures [3] hail! ' he should pronounce over the spilt (offering). Thus by a failure in the sacrifice he becomes stronger, for he delights more gods (than usual). There is sameness in the sacrifice, in that there are two sacrificial cakes (offered) in order. Between them he offers the silent sacrifice, to break the sameness and to make a pair. Agni was in yonder world, Yama in this. The gods said, 'Come, let us interchange them'; with food the gods invited Agni [4], with the kingdom the Pitrs Yama; therefore is Agni the food-eater of the gods, Yama the king of the Pitrs; he who knows thus obtains the kingdom and food. To him they gave that share which they cut off for Agni Svistakrt. In that he cuts off a share for Agni Svistakrt, he gives Rudra a share. He cuts off one in each case, for Rudra is one as it were. He cuts off from the north part, for this is Rudra's [5] quarter; verily he appeases Rudra in his own quarter. He sprinkles it twice, to make it divided into four.

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.

He makes it with a triple stand; these worlds are three; (verily it serves) to obtain these worlds. He makes (it) with the metres; the metres are strength; verily he makes it with strength. He makes a hole with a Yajus, for discrimination. He makes it so great, of equal girth with Prajapati, the beginning of the sacrifice. He makes it with two breasts, for the milking of sky and earth; he makes it of four breasts, for the milking of cattle; he makes it of eight breasts, for the milking of the metres. For him who practises witchcraft he should make it nine cornered; verily gathering together the threefold thunderbolt he hurls it at his foe, to lay him low. 'Having made the great pan', (with these words) he deposits (it); verily he establishes it among the deities. With seven (verses) he fumigates; the breaths in the head are seven, the pan is the head of the sacrifice; verily he places the breaths in the head of the sacrifice; therefore seven are the breaths in the head. He fumigates with horse-dung; the horse is connected with Prajapati; (verily it serves) to connect it with its place of birth. 'May Aditi thee', he says; Aditi is this (earth); verily with Aditi in Aditi he digs, to avoid injury to it, for one hurts not oneself. 'May the wives of the gods thee', he says; the wives of the gods made it first [1]; verily with them he places it. 'May the Dhisanas thee', he says; the Dhisanas are the sciences; verily he enkindles it with the sciences. 'May the wives thee', he says; the wives are the metres; verily with the wives he makes it cooked. 'May the protectors, he says; the protectors are the Hotr's offices; verily with the Hotr's offices he cooks it. 'May the women thee', he says; the women are the wives of the gods [2]; verily with them he cooks it. With six (verses) he cooks; the seasons are six; verily with the seasons he cooks it. 'May they cook', he says twice; therefore twice in the year does the corn ripen.

They make up twelve; the year has twelve [2] months; verily he delights the year, verily also he endows him with the year, for the gaining of the world of heaven. The libation of ghee is the head of the sacrifice, the fire is all the gods; in that he performs the libation of ghee, verily the sacrificer at the beginning of the sacrifice wins all the gods. The libation of ghee is the head of the sacrifice, the beast is the body; having performed the libation of ghee he anoints the beast; verily on the body of the sacrifice [3] he places the head. 'Let thy breath be united with the wind', he says; the breath has the wind for its deity; verily he offers its breath in the wind. 'Thy limbs with the sacrificers, the lord of the sacrifice with his prayer', he says; verily he causes the lord of the sacrifice to obtain its blessing. Viçvarupa, Tvastr's son, vomited over the beast from above; therefore they do not cut off (portions) from the beast above; in that he anoints the beast from above, verily he makes it pure [4]. He chooses the priests, verily he chooses the metres, he chooses seven; there are seven tame animals, seven wild; there are seven metres, (and so it serves) to win both. He offers eleven fore-sacrifices; ten are the vital airs of the beast, the body is the eleventh; verily his fore-offerings are of the same size as the beast. One (of them) lies around the omentum; verily the body lies around the body. The axe is a thunderbolt, the splinter of the sacrificial post is a thunderbolt, the gods by making a thunderbolt of the ghee smote Soma. 'Anointed with ghee, do ye guard the beast', he says; verily, overpowering it by means of the thunderbolt, he offers it. He encircles (it) with fire; verily he makes it completely offered, that nothing may be lost, for that which falls of the oblation is (thus) not lost. He encircles (it) with fire thrice, for the sacrifice is thrice repeated; also (it serves) to smite away the Raksases.

If it is done by day, the night enters the waters; therefore the waters appear dusky by day; if it is done by night, the day enters the waters; therefore the waters appear shining by night; he takes (them) at the union of shade and light; verily for him he secures the colour of day and night. 'These waters are rich in oblation', he says; verily he takes them made into an oblation. 'Rich in oblation be [4] the sun', be says; verily he takes them with light in them. He takes with an Anustubh; the Anustubh is speech; verily with the whole of speech he takes them. He takes with a verse of four feet, he places them thrice, they make up seven, the Çakvari has seven feet, the Çakvari is cattle; verily he wins cattle. For this world the Garhapatya is established, for yonder the Ahavaniya; if he were to place (them) on the Garhapatya, he would have cattle in this world, if on the Ahavaniya, in yonder [5] world he would have cattle. He places (them) on both; verily he makes him have cattle in both worlds. He carries (them) round everywhere, to smite away the Raksases. 'Ye are the share of Indra and Agni', he says; that is according to the text. He places (them) on the Agnidh's altar; the Agnidh's altar is the invincible part of the sacrifice; verily he places (them) on the invincible part of the sacrifice. Wherever in the performance of a sacrifice nothing is done, in that (place) the Raksases infest the sacrifice. In that he takes of the Vahantis, that part of the sacrifices lies being performed, to prevent the infestation of the Raksases, for they do not move them, but they lie around until the third pressing, for the continuity of the sacrifice. The theologians say, 'He indeed would be an Adhvaryu who in making Soma descend should make it descend for all the gods.' 'To the heart thee!' he says; verily he makes it for men; 'To mind thee!' he says; verily he makes it for the Pitrs; 'To the sky thee! To the sun thee!

The full moon in Citra, is the beginning of the year; verily they consecrate themselves grasping the year at the beginning. In that there is no objection at all. They should consecrate themselves on the fourth day before the full moon. Then the buying (of the Soma) falls for them on the Ekastaka; verily they do not waste the Ekastaka. In their case [2] the pressing-(day) falls on the first half (of the month), the months end in the first half, they complete (the rite) in the first half, and when they complete the rite the plants and trees come out after them. And after them follows the fair report, 'These sacrificers have succeeded', and therefore all succeed. They go to the world of heaven who perform the Sattra. They kindle themselves with the Diksas, and cook themselves with the Upasads. With two they cut off their hair, with two their skin, with two their blood, with two their flesh, with two their bones, with two their marrow. In the Sattra the self is the sacrificial gift; verily taking the self as the gift they go to the world of heaven. They cut off the top-knot, for prosperity, (thinking), 'More swiftly may we attain the world of heaven.' vii. 4. 10. The theologians say, 'The Atiratra is the highest of the forms of sacrifice. Why do they perform it first?' Now in doing so they really perform in order first the Agnistoma, then the Ukthya, then the Sodaçin, then the Atiratra, all the forms of sacrifice, and seizing and holding them, they keep drinking the Soma. They perform the Jyotistoma first; the Jyotistoma is the beginning of the Stomas; verily they commence the Stomas from the beginning [1]. The Stomas being sung together make up the Viraj, and two verses are redundant; the Gostoma has one too many, and the Ayustoma one too few. The Jyotistoma is the world of heaven, the Viraj is strength; verily by it they go to the world of heaven. 'The Rathantara is used in the day, the Rathantara at night', say the theologians, 'what is used to avoid repetition?

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

It has a spot on its forehead and horns bent for ward, that is the shape of the bolt, (and so it serves) for prosperity. Yonder sun did not shine; the gods desired an atonement for him; for him they offered this offering of ten bulls; verily thereby they restored his brilliance. For him who desires splendour he should offer this offering of ten bulls; verily he has recourse to yonder sun with his own share; verily he bestows on him splendour; he becomes resplendent. He should offer in the spring in the morning three with spots on the forehead; in the summer at midday [1] three with white backs; in the autumn in the afternoon three with white tails. Three are the brilliances of the sun, in the spring in the morning; in the summer at midday; in the autumn in the afternoon; verily he wins whatever brilliances there are. They are offered in sets of three; verily in order he bestows brilliance on him. They are offered in the course of the year; the year is the giver of splendour; verily the year gives him splendour; he becomes resplendent. At the end of the year he should offer a reddish brown one to Prajapati [2] all the gods are Prajapati; verily he rests on all the gods. If he fears, 'I shall become diseased in the skin,' he should offer a dark (beast) to Soma and Pusan; man has Soma as his deity, cattle have Pusan; verily by his own deity, by cattle, he makes a skin for him; be does not become diseased in the skin. The gods and Yama were at strife over this world; Yama appropriated (ayuvata) the power and strength of the gods; therefore Yama has his name [3]. The gods reflected, 'Yama here has become what we are.' They had recourse to Prajapati. Prajapati from his body fashioned out the bull and the cow; the gods offered a cow to Visnu and to Varuna, a bull to Indra; they caused him to be seized by Varuna and by Visnu, the sacrifice, they drove him away; his power they appropriated by means of that for Indra.

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

'Go to the sky, fly to the heaven', he says; verily he makes him to go to the world of heaven. The Apri Hymn for the Horse Sacrifice a Enkindled, decking the store-room of prayers, Swelling with sweet butter, O Agni, Steed bearing the strong drink, O all-knower, Carry it to the dear place of the gods. b With ghee adorning the paths leading to the gods, Let the strong one, wise, go to the gods; May thee, O courser, the regions attend, Bestow strength on this sacrificer. c To be praised thou art, and to be celebrated, O steed; Swift and pure art thou, O courser; May Agni in unison with the gods, the Vasus, Bear thee [1], a glad messenger, he the all-knower. d Rejoicing in the strewn grass, well strewed, That doth extend wide and broad on the earth, Joined with the gods, may Aditi in unison, Bestowing pleasantness, cause it to prosper. c These happy (doors), all formed, Opening with their sides, with the centre, Lofty and sounding, adorning themselves, The doors divine, may they be of pleasant entrance. f Moving between Mitra and Varuna, Well knowing the beginning of sacrifices, The two dawns for you [2], rich in gold, rich in adornment, I settle here in the birthplace of holy order. g First for you have I made glad the two, who share one car, fair of hue, The gods that gaze on all the worlds, Those that ordain your ordinances, The two Hotrs, that indicate the light in its place. h May Bharati with the Adityas love our sacrifice; Sarasvati with the Rudras hath holpen us, And Ida invoked with the Vasus in unison; Our sacrifice, O goddesses, place ye with the immortals. i Tvastr begot the hero with love for the gods; From Tvastr is born the courser, the swift steed [3]; Tvastr produced all this world; The maker of much do thou offer to, as Hotr. k May the steed, anointed with glee, of his own impulse Go to the gods in due season to their abode; May the forest lord knowing the world of the gods, Bear the oblations made ready by Agni.

The Piling of the Fire Altar (continued) In that he completes (the sacrifice) with one animal, (it is) for the continuity of the sacrifice and to avoid cutting it in two. The male animals belong to Indra; in that being Indra's they are offered to the fires, he causes strife among the deities. He should use Tristubh verses, appertaining to Agni, for the Yajyas and Anuvakyas; in that they appertain to Agni, (the verses) are Agni's, in that they are Tristubhs (they are) Indra's; (verily they serve) for prosperity; he does not cause strife among the deities. To Vayu of the team he offers a hornless (animal); Vayu is the brilliance of Agni; it is offered to brilliance; therefore wheresoever the wind [1] blows, the fire burns; verily it follows its own brilliance. If he were not to offer to him of the team, the sacrificer would go mad; (an offering) is made to him of the team, to prevent the sacrificer going mad. The Yajya and the Anuvakya, contain (the words) 'wind' and 'white', to secure brilliance. 'The golden germ first arose', (with these words) he pours out the butter portion; the golden germ is Prajapati; (verily it serves) for likeness to Prajapati. This (animal) is slain to make up all forms of animals; its hairs are [2] the form of man, its lack of horns that of horses, the possession of one set of incisors only that of cows, the sheep-like hooves that of sheep, that it is a goat, that is the form of goats. The wind is the abode dear to cattle; in that it is offered to Vayu, in accord cattle wait upon him. 'Should an animal be offered to Vayu, or to Prajapati?' they say; if he were to offer it to Vayu, he would depart from Prajapati; if he were to offer it to Prajapati, he would depart from Vayu [3]; in that the animal is offered to Vayu, therefore he does not depart; in that a cake is offered to Prajapati, therefore he does not depart from Prajapati; in that it is offered on twelve potsherds, therefore he does not depart from Vaiçvanara.

When about to consecrate himself, he offers to Agni and Visnu on eleven potsherds; all the deities are Agni; the sacrifice is Visnu; verily he lays hold of the deities and the sacrifice; Agni is the lowest of the deities, Visnu the highest; in that he offers to Agni and Visnu on eleven potsherds, the sacrificer envelops the gods [4] on both sides and wins them. By the cake the gods prospered in yonder world, by the oblation in this; he who desires, 'May I prosper in yonder world', should offer a cake; verily he prospers in yonder world. In that it is offered on eight pot sherds, it is connected with Agni, in that it is offered on three potsherds, it is connected with Visnu; (verily it serves) for prosperity. He who desires, 'May I prosper in the world', should offer an oblation; the ghee belongs to Agni, the rice grains to Visnu, therefore [5] an oblation should be offered; verily he prospers in this world. It is (an offering) to Aditi; Aditi is this (earth); verily he finds support in this (earth); verily also be extends the sacrifice over this. He who piles the fire without keeping it in the pan for a year-(it is with him) as when an embryo is dropped prematurely would go to ruin; he should offer before (the others) on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; even as (an embryo) attaining a year's growth [61 is born when the due season' is come, so he having obtained the year when the due season is come, piles the fire; he goes not to ruin. Vaiçvanara is the form dear to Agni; verily he wins the form dear to him. These offerings are three; these worlds are three; (verily they serve) for the mounting of these worlds. Prajapati after creating creatures in affection entered into them; from them he could not emerge; he said, 'He shall prosper who shall pile me again hence.' The gods piled him; then they prospered; in that they piled him, that is why the piling has its name. He who knowing thus piles the fire is prosperous.

The Piling of the Fire Altar (continued) a Golden of colour, pure, purifying, In which was born Kaçyapa, in which Indra, They have conceived Agni as a germ, of varied forms; May these waters be gentle and kindly to us. b Those in whose midst Varuna doth go, Gazing on the truth and falsehood of men, Dripping honey, pure, purifying; May these waters be gentle and kindly to us. c Those of which in the sky the gods make their food, Those that are in many places in the sky, Those that inundate the earth with their sap [1], the pure ones May these waters be gentle and kindly to us. d With auspicious eye gaze on me, O waters; With auspicious body, do ye touch my skin; I invoke all you Agnis that sit in the waters; Do ye confer upon me radiance and might and force. e When as ye went below Ye cried (ánadata) on the slaying of the serpent, Therefore are yo criers (nadyáh) by name; These are your names, O streams. When instigated by Varuna Ye wallowed speedily [2], Then Indra obtained (apnot) you as ye went Therefore ye are waters (ápah). g As ye glided against his will, He stayed (ávivarata) your courses, Indra with his might, O goddesses; Therefore your name is water (váh). h One god stepped upon them, As they glided, according to his will, (Saying) 'The great ones have breathed forth (úd) Therefore they are called water. i The waters are kindly, the waters were ghee; These waters bear Agni and Soma; The bitter sap of those dispensing sweetness [3], the satisfying, Hath come to me with breath, with radiance. k I behold, or I hear; The cry cometh to me, the voice of them to us; I consider that I have enjoyed the ambrosia then, When I delighted you, O ye of golden hue. l Ye, waters, are healing; Further us to strength, To see great joy. m The most auspicious flavour that is yours, Accord to us here, Like eager mothers. n To him may we come with satisfaction, To whose dwelling ye quicken us, O waters, and propagate us.

If he were to make it by friction, he would divide (the fire), he would produce a foe for him. It must again be kindled (with wood) around; verily he produces it from its own birthplace, he does not produce a foe for him. Darkness seizes on him whose fire in the pan is extinguished, darkness is death; a black garment, a black heifer are the sacrificial fees; verily with darkness [1] he smites away the darkness which is death. Gold he gives, gold is light; verily with the light he smites away the darkness; moreover gold is brilliance; verily he confers brilliance upon himself. b Like heavenly light, the heat; hail! Like heavenly light, the Arka hail! Like heavenly light, the bright; hail! Like heavenly light, the light; hail! Like heavenly light, the sun; hail!' The fire is Arka, the horse sacrifice is yonder sun [2]; in that he offers these libations he unites the lights of the Arka and the horse sacrifice; he indeed is an offerer of the Arka and the horse sacrifice, for whom this is done in the fire. c The waters were first this world, the moving; Prajapati saw this first layer, it he put down, it became this (earth). To him Viçvakarman said, 'Let me come to thee'; 'There is no space here', he answered [3]. He saw this second layer, he put it down, it became the atmosphere. The sacrifice said to Prajapati, 'Let me come to thee'; 'There is no space here', he answered. He said to Viçvakarman, 'Let me come to thee.' 'In what way wilt thou come to me? ' 'By the regional (bricks)', he replied. He came with the regional (bricks), he put them down, they became the regions [4]. The supreme lord said to Prajapati, 'Let me come to thee'; 'There is no space here', he answered. He said to Viçvakarman and the sacrifice, 'Let me come to you two'; 'There is no space here', they answered. He saw this third layer, he put it down, it became yonder (world). Aditya said to Prajapati, 'Let me come to thee' [5]; 'There is no space here', he answered.

' 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.

So they won the earth, and in that they won it therefore is the Vedi so called [4]. All this earth is the Vedi, but they measure off and sacrifice on so much as they deem they can use. The back cross- line is thirty feet, the eastern line is thirty-six feet, the front cross-line is twenty- four feet. These make up tens; the Viraj has ten syllables; the Viraj is food; verily by the Viraj he wins food. He digs up (the earth); verily he digs away whatever in it is impure. He digs up; therefore the plants perish. He spreads the sacrificial strew; therefore the plants again revive. He spreads over the strew the upper strew. The strew is the people; the upper strew is the sacrificer; verily he makes the sacrificer higher than the man who does not sacrifice; therefore the sacrificer is higher than the man who does not sacrifice. If a weak man take up a burden, he breaks up into pieces. If there were twelve Upasads in the one-day rite, and three in the Ahina, the sacrifice would be upset. There are three Upasads in the one-day rite, twelve in the Ahina, to preserve the strength of the sacrifice; thus it is in order. One teat (of the cow) is used for a child, for that is fortunate. So he takes one teat for his milk drink, then two, then three, then four. That [1] is the razor-edged drink by which he drives away his foes when born and repels them when about to be born; verily also with the smaller he approaches the greater. He takes the four teats first for his drink, then three, then two, then one. That is the drink called 'of a beatific back', full of fervour, and of heavenly character; verily also is he propagated with children and cattle. Gruel is the drink of the Rajanya; gruel is as it were harsh; the Rajanya is as it were harsh [2], it is the symbol of the thunderbolt, (and serves) for success. Curds (is the drink) of the Vaiçya, it is the symbol of the sacrifice of cooked food, (and serves) for prosperity.

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

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.

k Sit thou, O Hotr, in thine own world, wise, Place thou the sacrifice in the birthplace of good deeds, Eager for the gods, do thou sacrifice to them with oblation; O Agni, bestow great strength on the sacrificer. l The Hotr hath sat him down in the place of the Hoty, wise, Glittering, shining, skilful, With vows and foresight undeceived, most wealthy, Bearing a thousand, pure-tongued Agni. m Sit thou down, thou art great, Burn [3] best servant of the gods; O Agni, pure one, send forth the ruddy smoke, O famous one, that can be seen afar. n Be born noble in the forefront of the days, Kind to the kindly, red in the woods; Bestowing seven jewels in every home Hath Agni sat him down as Hotr. a May I Vayu, Matariçvan, unite The broken heart of thee that art outstretched To him who moveth with the expiration of the gods, With thee, O goddess, be Vasat. b Wellborn, with light, Guard and protector, thou hast sat on the heaven; O Agni, thy garment of many hues, Put on, O thou that dost abound in light. c Arise, thou of fair sacrifice, Aid us with thy divine radiance; Brilliant to behold, with mighty blaze, Do thou come hither, O Agni, in response to our prayers [1]. d Arise erect to aid us, Like Savitr, the god; Erect to win the booty, When in contest we call on thee with the shining praisers. e Born, thou art the child of the two worlds, O Agni; a brilliant child distributed among the plants; A beauteous babe beyond the darkness outspread, Thou didst come thundering from thy mothers. f Be firm, of strong limbs, Swift, a mighty steed; Be broad, of kindly seat, Thou art the carrier of dust for Agni. g Be auspicious [2], for offspring Of men, O Angiras; Scorch not sky and earth, Nor the atmosphere, nor the trees. h Let the steed advance, thundering And resounding, the ass, the flier; Bearing Agni of the dust May he fall not before his day. i The ass, well yoked to your chariot, O ye strong ones, that thundereth, May he as swift envoy Bear hence Agni of the dust.

m Thou art a piler round; in the manner of Angiras be firm with that deity. n Fill the world, fill the hole, do thou sit down auspicious; Indra and Agni and Brhaspati Have placed thee on this birthplace o The dappled kine, streaming with milk, Mix the Soma, Clans in the birthplace of the gods, In the three realms of sky. a Be united, be in harmony, in affection, Radiant, with kindly thought, Clothed in food and strength, United have I made your minds, your ordinances, your hearts. b O Agni of the dust be overlord for us; Bestow food and strength on the sacrificer. c Thou, O Agni, art of the dust, Rich, full of increase, Making all the regions propitious Thou hast sat down on thine own birthplace. d Be ye of one mind for us, One dwelling [1], spotless; Harm not the sacrifice, nor the lord of the sacrifice, O all-knowers; Be ye two auspicious to-day unto us. e As a mother her son, the earth, The pan, hath borne Agni of the dust in his own birthplace In unison with the All-gods, the seasons, Let Prajapati, all-worker, release it. f The bright light Born beyond this firmament, May that convey us beyond our foes, O Agni Vaiçvanara, hail! g Homage to thee, O Nirrti of every form [2], Loosen ye this bond made of iron; Do thou in accord with Yama and Yami Mount this highest vault. h The bond that Nirrti, the goddess, Bound on thy neck, not to be loosened, This I loosen for thee as from the middle of life; Then living, let loose, do thou eat the food. i Thee in whose cruel mouth here I make offering, For the loosening of these bonds, As 'earth' men know thee, As 'Nirrti' [3], I know thee on every side. k Seek the man who poureth not offering nor sacrifices; The road of the thief and robber thou followest; Seek another than us, that is thy road; Homage be to thee, O Nirrti, O goddess. l Praising Nirrti, the goddess, Like a father his son, I weary her with my words; She who knoweth all that is born, Discerneth, the lady, every head.

The Preparation of the Ground for the Fire Headed by Visnu the gods won finally these worlds by the metres; in that he strides the strides of Visnu, the sacrificer becoming Visnu wins finally these worlds. 'Thou art the step of Visnu, overcoming hostility', he says; the earth is connected with the Gayatri, the atmosphere with the Tristubh, the sky with the Jagati, the quarters with the Anustubh; verily he wins in order these worlds with the metres. Prajapati created Agni; he being created went away from him [1]; he followed him with this (verse), 'He hath cried'; with it he won the home dear to Agni; in that he repeats this (verse), he wins thereby the home dear to Agni. Now he who steps the strides of Visnu is apt as he goes away to be burnt up; he turns with four (verses); the. metres are four, Agni's dear body is the metres; verily he turns round on his dear body [2]; he turns round from left to right; verily he turns round on his own strength; therefore the right side of the body is the stronger; verily also does he turn with the turning of the sun. Varuna seized Çunahçepa Ajigarti, he saw this verse addressed to Varuna, by it he freed himself from the noose of Varuna; Varuna seizes him who takes the fire-pan; 'From us the highest knot, O Varuna', he says; verily thereby he frees himself from Varuna's noose [3]. 'I have drawn thee', he says, for he draws him. 'Be thou firm and motionless', he says, for support. 'Let all the folk desire thee', he says; verily with the folk he unites him. 'In him establish the kingdom', he says; verily in him he makes the kingdom to abide. If he desire of a man, 'May he be a ruler', he should think of him with his mind; verily he becomes a ruler [4]. 'In greatness he hath risen erect in the van of the dawns', he says; verily he makes him the first of his peers. 'Emerging from the darkness', he says; verily he smites away darkness from him. 'He hath come with the light', he says; verily he bestows light upon him.

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

m Thee that art winner of Brahmans, winner of nobles, winner of fair offspring, winner of increase of wealth, I close in. n Strengthen the Brahmans, strengthen the nobles, strengthen offspring, strengthen increase of wealth, o Thou art invested; lot the clans of the gods invest thee; let increase of wealth, let (the clans) of men invest the sacrificer here. p On the slope of the atmosphere I conceal thee. a For striving thee! b Thou art the impeller. c To the gods the servants of the gods have come, the priests, the eager d O Bihaspati, guard wealth. e Let thy oblations taste sweet. f O god Tvastr make pleasant our possessions. g Stay, ye wealthy ones, h Thou art the birthplace of Agni. i Ye are the two male ones. k Thou art Urvaçi, thou art Ayu, thou art Pururavas. l Anointed with ghee, do ye produce a male. m Be born with the Gayatri metre, with the Tristubh metre, be born with the Jagati n Be ye of one mind for us, one dwelling, spotless. o Harm not the sacrifice nor the lord of the sacrifice, O all-knowing; be ye two auspicious to-day with us. p The fire moveth entering into the fire, The son of the Rsis, the overlord he; With the cry of Hail! I offer to thee with devotion; Do thou not spoil the share of the gods. a I grasp thee. b Offering to the gods, I seize thee with the noose of sacred order. c Fear not men. d For the waters thee, for the plants thee, I sprinkle. e Thou art a drinker of the waters. f Ye divine waters, make it palatable, a very palatable offering for the g Let thy breath be united with the wind, thy limbs with the sacrificial, the lord of the sacrifice with his prayer. h Anointed with ghee, do ye guard the beast. i Ye wealthy ones, do ye kindly I resort to the lord of the sacrifice. k O broad atmosphere, in unison with the god [1] wind, sacrifice with the life of this offering; be united with its body; extending more broadly, make the sacrifice of the lord of the sacrifice most successful. l Guard from contact with earth.

n The gods have increased my prayer Which is elevation and depression; Then do ye, O Indra and Agni, Scatter my foes on every side. o Hither these blessings have come, fain for milking, Possessing Indra [2], may we win, May we milk offspring and food. p With the red steed may Agni convey thee to the god; with the tawny ones may convey thee to the god; with Etaça may Sarya convey thee to the god. q I unyoke thy head ropes, thy reins, Thy yokings, thy harness; Bestow upon us wealth and what is good; Proclaim us sharers among the gods. r By sacrifice to the god Visnu, by the sacrifice, may I attain health and wealth, and s By sacrifice to the god Soma [3], possessing good seed, may I impregnate seed. t By sacrifice to the god Tvastr, may I prosper the form of cattle. u The wives of the gods, Agni lord of the house, are the pair of the sacrifice; by sacrifice to these deities, may I be propagated with a pair. v Thou art the bundle, thou art gain, may I gain. w Thou art action, thou art making, may I make. x Thou art winning, thou art the winner, may I win. y May the bundle bestow increase of wealth, Rich in ghee, rich in houses, A thousandfold, strong. a Let the Dhruva swell with ghee, For each sacrifice for the worshippers; In the udder of the sun maiden, in the lap of Aditi, Broad streamed be the earth at this sacrifice. b Prajapati's is the world called Vibhan. In it I place thee along with the sacrificer. c Thou art real, be real for me; thou art all, be all for me; thou art full, be full for me; thou art imperishable, perish not for me. d In the eastern quarter may the gods, the priests, make (me) bright; in the southern [1] quarter may the months, the fathers, make (me) bright; in the western quarter may the houses, the cattle, make (me) bright; in the northern quarter may the waters, the plants, the trees make (me) bright; in the zenith may the sacrifice, the year, the lord of the sacrifice make (me) bright.

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.