Yajur Veda on Nature

From the middle he meted out the Saptadaça Stoma. After it the All-gods as deities were created, the Jagati metre, the Vairupa Saman, of men the Vaiçya, of cattle cows. Therefore are they to be eaten, for they were created from the receptacle of food. Therefore are they more numerous than others, for they were created after the most numerous of the gods. From his feet he meted out the Ekavinça Stoma. After it the Anustubh metre [5] was created, the Vairaja Saman, of men the Çudra, of cattle the horse. Therefore the two, the horse and the Çudra, are dependent on others. Therefore the Çudra is not fit for the sacrifice, for he was not created after any gods. Therefore they depend on their feet, for they were created from the feet. The Trivrt is the breaths; the Pañcadaça the half-months; the Saptadaça Prajapati; these worlds are three; the Ekavinça is the sun yonder. In this they rest, in this they find support. He who knows thus rests on this, finds, support in this. At the morning pressing he keeps glorifying the Trivrt Stoma by the Gayatri metre; the Pañcadaça Stoma by the Trivrt, which is splendour; the Saptadaça by the Pañcadaça which is force and strength; the Ekavinça by the Saptadaça which is connected with Prajapati and causes begetting. Verily thus Stoma glorifies Stoma; verily also Stoma leads Stoma forth. As many as are the Stomas, so many are desires, so many the worlds, so many the lights; verily so many Stomas, so many desires, so many worlds, so many lights does he win. The theologians say, 'He indeed would really sacrifice, who having sacrificed with the Agnistoma should also sacrifice with the Sarvastoma.' If they omit the Trivrt Stoma, then his vital airs are omitted, but he who offers the sacrifice does so with the wish, 'May it be in my vital airs. If they omit the Pañcadaça Stoma, his strength is omitted, but he who offers the sacrifice does so with the wish, 'May it be in my strength.

m Giving life, O Agni, rejoicing in the oblation Be thou faced with ghee, and with birthplace of ghee Having drunk the ghee, the sweet, the delightful product of the cow, As a father his son [4], do thou protect him. n To thee, the eager one, O knower of all, O active one, Agni, I offer this fair praise. o From the sky was Agni first born, From us secondly he who knoweth all, In the waters thirdly the manly; The pious man singeth of him, the undying, as he kindleth him. p Pure, O purifying one, to be lauded, O Agni, mightily thou shinest, To whom offering is made with ghee. q Shining like gold, he hath become widely resplendent, For glory shining with immortal life; Agni became immortal in his strength [5], What time prolific Dyaus begat him. r What time his glory urged the lord to strength, Then (did) Dyaus (let) the pure seed be sprinkled openly; Agni begot the host, the blameless, the youthful, The worshipping, and gave it impulse. s He (flourishes) with keener mind, aided by thee. O giver! give (us wealth) in good offspring; O Agni, may we enjoy wealth richest in heroes; (Wealth) that is excellent, uttering praises to thee.,' t O Agni, bring us strong wealth, By the force of thy glory, That is above [6] all men And openly prevaileth in contests for booty. u O Agni, mighty one, bring to us That wealth which prevaileth in contests; For thou art true, wondrous, The giver of booty of kine. v To Agni let us make service with hymns, Who feedeth on bull and cow, The disposer, backed with Soma. w For thou art, O son, a singer, seated at the feast; Agni made at birth a path and food; Do thou, O giver of strength, bestow strength upon us; Be victorious like a king; thou rulest within without a foe. x O Agni, thou purifiest life [7]; Do thou give food and strength to us; Far away drive ill-fortune. y O Agni, good worker, purify for us Glory in good heroes; Giving increase and wealth to me.

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

' They said, 'Let us choose a boon; let us obtain offspring from after the menses; let us enjoy intercourse at will up to birth.' Therefore women obtain offspring from after the menses, and enjoy intercourse at will up to birth, for that was what they chose as a boon. They took a third of his guilt, it became (a woman) with stained garments; therefore one should not converse with (a woman) with stained garments [5], one should not sit with her, nor eat her food, for she keeps emitting the colour of guilt. Or rather they say, 'Woman's food is unguent, and there fore one should not accept (from her) unguent, but anything else (can be accepted) at will.' The son born of intercourse with (a woman) with stained garments is accursed; (the son born) of intercourse in the forest is a thief; (the son born) of intercourse with a (woman) who turns away is shamefaced and retiring; (the son born) of intercourse with a woman bathing is fated to drown; (the son born) of one who [6] anoints herself has a skin disease; (the son born) of one who combs her hair is bald and feeble; (the son born) of one who anoints (her eyes) is blind; (the son born) of one who cleans her teeth has dirty teeth; (the son born) of one who cuts her nails has bad nails; (the son born) of one who spins is a eunuch; (the son born) of one who weaves ropes is unrestrained; (the son born) of one who drinks from a leaf is drunken; (the son born) of one who drinks from a mutilated (vessel) is mutilated. For three nights he should keep a vow and should drink from his hand or from a perfect vessel, to guard his offspring. Tvastr, his son being slain, offered Soma excluding Indra. Indra desired an invitation to the rite, but he did not invite him; (saying) 'Thou hast slain my son.' He made a disturbance of the sacrifice, and forcibly drank the Soma. The remains of it Tvastr cast upon the Ahavaniya (fire), (saying), 'Hail! wax great, Indra's foe.

c The ancient wise ones grasp The breath as it speedeth from the limbs; Go to heaven by the paths which lead to the gods; Be among the plants with thy members. d What cattle the lord of cattle ruleth [1], Both the four-footed and the two-footed, May he, bought off, go to his sacrificial share; May abundances of wealth fall to the sacrificer. e Those, who being bound, contemplated With mind and with eye him who was being bound Let the god Agni first release them, Lord of offspring, in harmony with offspring. f The cattle of the forest, of all forms, Of various forms, many of one form. Let the god Vayu first release them, Lord of offspring, in harmony with offspring. g Releasing [2] the seed of being, Do ye further the sacrificer, O gods; May that which hath stood ready and strenuous, Go alive to the place of the gods. h The breath of the sacrificer is apart from the victim; The sacrifice goeth to the gods with the gods; Let it go alive to the place of the gods; Fulfilled may the desires of the sacrificer be. i If the victim has uttered a cry, Or striketh its breast with its feet, May Agni release me from that sin, From all misfortune. k O ye slayers, come To the sacrifice [3] sped by the gods; Free the victim from the noose, The lord of the sacrifice from the bond. I May Aditi loosen this noose; Homage to the cattle, to the lord of cattle, I pay; I cast down the enemy; On him whom we hate I fasten the noose. m Thee they keep to carry the offering, To cook (the victim) and as worthy of sacrifice; 0 Agni, with thy strength and thy body, be present And accept our offerings, O Jatavedas. n O Jatavedas, go with the caul to the gods, For thou art the first Hotr; With ghee do thou strengthen their bodies; May the gods eat the offering made with the cry of 'hail! o Hail to the gods; to the gods hail! Cattle belong to Prajapati; their overlord is Rudra.

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

l That by which thou bearest a thousand, Thou, O Agni, all wealth, With that highest (path) for the gods to travel, Do thou bear this sacrifice for us. m Awake, O Agni; be roused for him; With this one do thou create sacrifice and donation; Making thee, his father, young again He hath stretched over thee this covering. n This is thy due place of birth, Whence born thou didst shine, Mount it, O Agni, knowing it, And make our wealth increase. a May radiance be mine, O Agni, in rival invocations, May we, kindling thee, make ourselves to prosper; To me let the four quarters bow; With thee as overseer may we conquer the fighters. b Let all the gods be at my invocation, The Maruts with Indra, Visnu, Agni; May the broad atmosphere be my guardian; May the wind blow for me unto this desire. c May the gods bestow wealth upon me through sacrifice; May blessing be mine, and mine divine invocation; The divine sacrificers of old shall win for us [1]; Unharmed may we be in ourselves, rich in heroes. d For me let them sacrifice whatever sacrifices are mine Fulfilled be the intent of my mind; No sin whatever may I commit; May the All-gods befriend me. e O ye six spaces divine, for us make broad room; O ye All-gods, here show your prowess; May we not lose offspring nor ourselves; May we not fall victims to our foe, O king Soma. f Agni, driving away wrath in front [2], As guardian unfailing, do thou guard us on all sides; Let thy foes turn away again And be their plotting at home ruined through thy foresight. g The creator of creators, lord of the world, The god Savitr overcoming enmity, This sacrifice may the two Açvins and Brhaspati, The gods (guard) and protect the sacrificer from misfortune. h May the bull, wide extending, afford us protection rich in food, He much invoked in this invocation; O thou of the bay steeds, be gracious unto our progeny; Harm us not [3], abandon not us.

For him who desires prosperity should be used (the fire) which comes to life from the pan, for from it is it produced, it is self-produced by name; verily he becomes prosperous. If he desire of a man, 'May I produce a foe for him', he should take for him (fire) from elsewhere, and deposit it; verily straightway he produces a foe for him. From a frying-pan he should (take fire) and deposit (it) for one who desires food; in a frying-pan food is kept; verily he wins food with its birth place [4]. He deposits Muñja grass; Muñja is strength; verily he bestows upon him strength. Agni departed from the gods, he entered the Krumuka wood; he deposits Krumuka; verily he wins what of Agni is there imbued. With butter he joins (it); butter is the dear home of Agni; verily he unites him with his dear abode, and with brilliance also [5]. He puts on (a stick) of Vikankata wood; verily he wins radiance; he puts on one of Çami, for atonement. 'Do thou sit down in the lap of this mother', with three (verses) he adores (the fire) when born; three are these worlds; verily he attains reputation in these worlds; verily also he bestows breaths on himself. Formerly Agni would not burn what was not cut by the axe, but Prayoga, the seer, made that acceptable to him. 'Whatever logs we place on thee', (with these words) he puts on a kindling-stick; verily he makes what is not cut by the axe acceptable to him; all is acceptable to him who knows thus. He puts on one of Udumbara wood; the Udumbara is strength; verily he confers strength upon him. Prajapati created Agni; him on creation the Raksases [1] were fain to destroy; he saw that (hymn) of the Raksasslaying (one); therewith he smote away the Raksases; in that it is (the hymn) of the Raksas-slaying one, thereby he drives away the Raksases from Agni when born. He puts on one of Açvattha wood; of trees the Açvattha is the overcomer of foes; (verily it serves) for victory. He puts on one of Vikankata; verily he wins light.

He places him with four (verses); the metres are four; verily with the metres (he places him); with an Atichandas as the last; the Atichandas is the highest of metres; verily he makes him the highest of his peers; it contains [5] the word 'sit' (sad); verily he makes him attain reality (sat-tvám). With (the hymn) of Vatsapri he reverences (him); by that did Vatsapri Bhalandana win the home dear to Agni; verily by it he wins the home dear to Agni. It has eleven (verses); verily in eleven places he bestows strength on the sacrificer. By the Stoma the gods prospered in this world, by the metres in yonder world; the hymn of Vatsapri is the type of the Stoma; in that he pays reverence with (the hymn) of Vatsapri [6], he wins with it this world; in that he strides the steps of Visnu, he wins by them yonder world. On the first day he strides forth, on the next day he pays reverence; therefore the minds of some creatures are set on energy, those of others on rest; therefore the active lords it over him who takes his ease therefore the active fixes upon a man who takes his ease. He clenches his fist, he restrains his speech, for support. 'O lord of food, accord us food', he says; the lord of food is Agni; verily he grants him food. 'Uninjurious, impetuous', he says; he means in fact 'free from disease'. 'Do thou further the donor, bestow strength on our bipeds, our quadrupeds', he says; verily he invokes this blessing. 'May the All-gods bear thee up', he says; the All-gods are the breaths [1]; verily with the breaths he raises him. 'O Agni, with their thoughts', he says; with the purpose for which he raises him, he verily unites him. He places (him) with four (verses); the metres are four; verily with the metres (he places him); with an Atichandas as the last; the Atichandas is the highest of the metres; verily he makes him the highest of his peers; it contains the word 'sit' (sad); verily he makes him attain reality (sat-tvám).

Or rather should it be put down; in that he puts down, thereby he wins the brilliance that is in the serpent; in that he utters a Yajus, thereby is it appeased. The First Layer of Bricks The fire is an animal, now the birthplace of the animal is changed in that before the putting up of the bricks the Yajus is performed. The water bricks are seed; be puts down the water bricks; verily he places seed in the womb. Five he puts down (on the east) cattle are fivefold; verily he produces cattle for him; five on the south, the water bricks are the thunderbolt; verily with the thunderbolt he smites away the Raksases from the south of the sacrifice; five he puts down on the west [1], pointing east; seed is impregnated in front from behind; verily from behind he deposits seed for him in front. Five he puts down on the east, pointing west; five on the west pointing east; therefore seed is impregnated in front, offspring are born at the back. On the north he puts down five metre bricks; the metre bricks are cattle; verily he brings cattle on birth to his own dwelling. This (earth) was afraid of excessive burning by the fire; she saw these [2] water bricks, she put them down, then (the fire) did not burn her excessively; in that he puts down the water bricks, (it is) to avoid excessive burning. She said, 'He shall eat food with holy power, for whom these shall be put down, and he who shall know them thus.' He puts down the breath-supporting (bricks); verily he places the breaths in the seed; therefore an animal is born with speech, breath, sight, and bearing. 'This one in front [3], the existent'; (with these words) he puts down on the east; verily with these he supports breath. 'This one on the right, the all-worker', (with these words he puts down) on the south; verily with these he supports mind. 'This one behind, the all-extending', (with these words he puts down) on the west; verily with these he supports sight.

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

He who piles up the fire falls away from this world; his libation cannot be performed in a place without bricks; whatever libation he offers in a place without bricks, it runs away, and with its running away the sacrifice is ruined, with the sacrifice the sacrificer; in that he piles up a second piling, (it is) to support the libations; the libations find support [3], the sacrifice is not ruined, nor the sacrificer. He puts down eight; the Gayatri has eight syllables; verily he piles it with the Gayatri metre; if eleven, with the Tristubh, if twelve with the Jagati verily he piles it with the metres. The fire that is re-piled is called the descendant; he who knowing thus re-piles the fire eats food up to the third generation. The re-piling is like the re-establishment of the fire; he who does not succeed through the establishment of the fire [4] re-establishes it; he who does not succeed by the piling up of the fire re-piles it. In that he piles up the fire, (it is) for prosperity. Or rather they say, 'one should not pile it up.' The fire is Rudra, and it is as if one stirs up a sleeping lion. But again they say, 'One should pile it up.' It is as if one awakens a richer man with his due portion. Manu piled the fire; with it he did not prosper; he saw this re-piling, he piled it, with it he prospered; in that he piles the re-piling, (it is) for prosperity. He who desires cattle should pile a piling with the metres; the metres are cattle; verily he becomes rich in cattle. He should pile in hawk shape who desires the sky; the hawk is the best flier among birds; verily becoming a hawk he flies to the world of heaven. He should pile in heron form who desires, 'May I be possessed of a head in yonder world'; verily he becomes possessed of a head in yonder world. He should pile in the form of an Alaja bird, with four furrows, who desires support; there are four quarters; verily he finds support in the quarters.

For expiration, for cross-breathing, for inspiration; for speech thee; for sight thee; with that deity, in the manner of Angiras, do thou sit firm. By Agni the gods sought to go to the world of heaven, with him they could not fly; they saw these four naturally perforated bricks, they put them down in the quarters, with him with eyes on all sides they went to the world of heaven. In that he puts down four naturally perforated bricks in the quarters, the sacrificer with Agni with eyes on all sides goes to the world of a O Agni, come to enjoy', he says; verily he summons him. b 'Agni we choose as envoy', he says; verily having called he chooses him. c 'By Agni Agni is kindled', he says; verily he kindles him. d 'May Agni slay the foes', he says; verily he confers power on him when kindled. e 'O Agni, we exalt the praise', he says; verily he exalts him. These are the forms of the days [1]; verily each day he piles him, and wins the forms of the days. The theologians say, 'For what reason are other bricks exhausted, the space-filler not?' 'Because it is connected with Indra and Agni and with Brhaspati', he should say, for Indra and Agni and Brhaspati are those among the gods who are not exhausted. It has a follower to avoid monotony. He follows it with an Anustubh; the space filler is the body, the Anustubh the breath; therefore breath comes through all the limbs. 'They of him, streaming with milk' [2], he says; therefore there is sap in every joint; 'the dappled mix the Soma', he says; the dappled (cow) is food; verily he wins food; Agni is praise, food is praise; verily he wins food; 'the clans in the birthplace of the gods, in the three realms of sky', he says; verily he makes these worlds full of light for him. He who knows the support of the bricks finds support. 'With that deity, in the manner of Angiras, do thou sit firm,' he says; this is the support of the bricks; he who knows thus finds support.

In that he piles the fire with the bricks, he piles up the fire with itself; he has his own self in yonder world who knows thus. d (The fire) to be piled is the body of Agni, Vaiçvanara is the self; in that he offers to Vaiçvanara after the piling, he prepares its [3] body and mounts it; the sacrificer thus prepares his body, in that he piles the fire; in that he offers to Vaiçvanara after the piling, verily having pre pared his body he mounts it with the self; therefore they do not cut off from it; verily living he goes to the gods. e He puts on dust with a verse addressed to Vaiçvanara; Agni Vaiçvanara is this (earth), the dust is its piling; verily he piles Agni Vaiçvanara; Vaiçvanara is the form dear to Agni; verily he wins the form dear to him. The gods obtained the brilliance (virájam) of Agni by means of the consecration; for three nights should he be consecrated; the Viraj has three feet, he obtains the Viraj. For six nights should he b consecrated; the year consists of six seasons; the Viraj is the year, he obtains the Viraj. For ten nights should he be consecrated; the Viraj has ten syllables; he obtains the Viraj. For twelve nights should he be consecrated; the year has twelve months; the Viraj is the year; he obtains the Viraj. He should be consecrated for thirteen nights; the year has thirteen months [1]; the Viraj is the year; he obtains the Viraj. For fifteen nights should he be consecrated; the nights of the half-month are fifteen; the year is made up by the half-months; the Viraj is the year; he obtains the Viraj. For seventeen nights should he be consecrated; the year has twelve months and seven seasons; the Viraj is the year; he obtains the Viraj. For twenty-four nights should he be consecrated; the year has twenty-four half-months; the Viraj is the year; he obtains the Viraj. For thirty nights should he be consecrated [2]; the Viraj has thirty syllables; he obtains the Viraj.

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

c Know ye him in the highest firmament, O gods associates, ye know his form; When he shall come [1] by the paths, god-travelled, Do ye reveal to him what is sacrificed and bestowed. d Move ye forward; go ye along together, Make ye the paths, god-travelled, O Agni In this highest abode, O All-gods, sit ye with the sacrificer. e With the strew, the encircling- stick, The offering-ladle, the altar, the grass (barhis), With the Rc, bear this sacrifice for us To go to the heaven to the gods. f What is offered, what is handed over, What is given, the sacrificial fee, That [2] may Agni Vaiçvanara Place in the sky among the gods for us. g That by which thou bearest a thousand, Thou, O Agni, all wealth, By that (path) do thou bear the sacrifice of ours, To go to the gods in heaven. h By that (path) by which, O Agni, the priests, busy, Bear the fees, the sacrifice, By that do thou bear this sacrifice of ours, To go to the gods in heaven. i By that (path) by which, O Agni, the doers of good deeds, Obtain the streams of honey, By that do thou bear this sacrifice of ours, To go to the gods in heaven. k Where are the streams that fail not Of honey and of ghee, May Agni Vaiçvanara place us In heaven among the gods. a Thy kindling-sticks, O Agni, thine abodes, Thy tongues, O all-knower, thy light, Thy cracklings, thy drops, With these pile thyself, well knowing. The fire is an extended sacrifice; what of it is performed, what not? What the Adhvaryu in piling the fire omits, that of himself he omits. 'Thy kindling-sticks, O Agni, thine [1] abodes', he says; this is the self piling of the fire; verily the fire piles the fire, the Adhvaryu omits nothing from himself. b To the four quarters let the fires advance; May he bear this sacrifice for us, well knowing; Making rich the ghee, immortal, full of heroes, The holy power is the kindling-stick of the libations.

The tortoise is put down for the world of heaven; 'To the four quarters let the fires advance', he says [2]; verily by it he recognizes the quarters; 'May he bear this sacrifice for us, well knowing', he says, for guidance to the world of heaven; 'The holy power is the kindling-stick of the libations', he says. By means of the holy power the gods went to the world of heaven; in that he puts down (the tortoise) with (a verse) containing the word 'holy power', by the holy power the sacrificer goes to the world of heaven. c The fire is Prajapati here; cattle are the offspring; the form the metres; all colours of bricks should he make; verily by the form he wins offspring, cattle, the metres; verily also he piles it winning it for offspring, cattle, the metres. a In me I take first Agni, For increase of wealth, for good offspring with noble heroes; In me offspring, in me radiance I place; May we be unharmed in our body with good heroes. b The immortal Agni who hath entered Into us mortals within the heart, O fathers, May we enclose him in ourselves; May he not abandon us and go afar. If the Adhvaryu without taking the fire in himself were to pile it, he would pile his own fire also [1] for the sacrificer. Now cattle depend upon the fire; cattle would be likely to depart from him. 'In me I take first Agni', he says; verily in himself he supports his own fire, cattle depart not from him. b The theologians say, 'Since clay and water are not food for Agni, then why is he piled with clay and water?' In that he joins with water [2] and all the deities are the waters, verily he unites him with the waters. In that he piles with clay and Agni Vaiçvanara is this earth, verily he piles Agni with Agni. c The theologians say, 'Since the fire is piled with clay and water, then why is it called the fire?' In that he piles with the metres and the metres are fires, therefore is it called fire.

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

He puts (it) up to the east (of the fire), for before the sacrifice it is proclaimed, for what is not proclaimed is that of which when it is passed men say, 'This should have been done.' The Sadhya gods despised the sacrifice; the sacrifice touched them not; what was superabundant in the sacrifice touched them. The superabundant part of the sacrifice is the producing of fire and casting it on the fire; the superabundant part [8] of the post is the part above the top; that is their share; verily by it he delights them. The gods when the Soma sacrifice was complete cast the offering-spoons (into the fire) and the post; they reflected, 'Here we are making a disturbance of the sacrifice', they saw a ransom in the bunch of grass for the offering-spoons, in the chip for the post. When the Soma sacrifice is complete he casts (in the fire) the bunch of grass, he offers the chip, to avoid disturbing the sacrifice. The Sadhya gods were in this world and nothing else living. They offered Agni as a sacrifice to Agni, for they found nothing else to offer; thence indeed these creatures were born; in that he casts the fire on the fire after producing it, (it serves for) the propagation of offspring. Now the fire is Rudra, the beast the sacrificer; if he were to produce the fire after offering the beast, he would place the sacrificer in the power of Rudra [1], and he would be liable to die. Or rather they say, 'All the gods are the fire, the beast the offering'. In that he produces the fire after offering the beast, he brings forth all the gods for the offering which is made ready. The fire should be produced, after bringing up (the beast). The offering is then neither finished nor not begun. 'Thou art the birthplace of Agni', he says, for that is the birthplace of Agni. 'Ye are the two male ones', he says, for they are the two male ones [2]. 'Thou art Urvaçi, thou art Ayu', he says, to make a pair.

' 'It is the vessel of misfortune', he should say; if it were to go there, the Adhvaryu would be blind, he would be ruined; therefore it does not go there. Whatever the gods did at the sacrifice the Asuras did. The gods saw the cups with the Agrayana at their head; they drew them; then indeed did they reach the top; he for whom knowing thus the cups are drawn with the Agrayana at their head reaches the top of his equals. With a verse containing the word 'destructive' he should draw for him who has a rival; verily having destroyed his rival he reaches the top of his equals. 'Ye gods that are eleven in the sky', he says [1]; so many are the deities; verily he draws it for all of them. 'This is thy birthplace; to the All-gods thee!' he says, for it has the All-gods for its deity. Speech departed from the gods, not being willing to remain for the sacrifice; when speech had departed the gods silently drew the cups; speech reflected, 'They are excluding me'; it went into the Agrayana; that is why the Agrayana has its name [2]. Therefore in the Agrayana speech is uttered. In that the former cups are drawn in silence, that is as when the hunter lets go (his arrow), (thinking), 'So far off is my mark at so far I shall not miss.' The Adhvaryu taking the Agrayana, commencing the sacrifice, utters his speech; thrice he utters 'Him'; verily thus he chooses the Udgatrs; the Agrayana is Prajapati; in that he utters 'Him' after taking the Agrayana, verily thus Prajapati sniffs offspring [3]; therefore the cow sniffs the calf on birth. The Agrayana is the self of the sacrifice; at each pressing he draws it; verily he continues the sacrifice in itself. He brings (it) up from above verily thus he impregnates seed; he takes (it) from below verily he generates it. The theologians say, 'For what reason does the Gayatri, the least of the metres, support the pressings?' 'The Agrayana is the calf of the Gayatri; verily turning back towards it it supports all the pressings.

Whatever of the sacrifice is accompanied by a Saman or Yajus, is loose; whatever by a Rc is firm; they are drawn with a support in front to the accompaniment of a Yajus, (they are drawn) with a support behind to the accompaniment of a Rc, for the support of the Some vessels are used (repeatedly), others not. With those that are employed once only (paracínani) he conquers yonder world, for yonder world is as it were turned away (paran). With those which are used again he conquers this world, for this world is repeated as it were again and again. Some vessels are used (repeatedly), and others not. Through those that are used once only the plants fade; through those which are used again [1] the plants revive again. Some vessels are used repeatedly, others not. Through those which are used once only the wild animals go to the forest; through those which are used again the domestic animals come back again to the village. He who knows the foundation of the cups becomes possessed of a (sure) foundation. The hymn called the Ajya (Çastra), that is the foundation of the cups; in that he recites muttering, that [2] is (the foundation) of the Upançu and the Antaryama (cups); in that (he recites) aloud, that is (the foundation) of the other cups; he who knows thus becomes possessed of a foundation. He who knows the pairing of the cups is propagated with offspring, with cattle, with pairings. Some cups are drawn with pots, some with (vessels) for Vayu; that is the pairing of the cups. He who knows thus is propagated with offspring, with cattle, with pairings. Indra forcibly drank the Soma of Tvastr; he went to pieces on all sides [3]; he found no stay in himself; he saw these cakes,as an addition to the pressing, them he offered, and with them he made a stay in himself; therefore as additional to the pressing the cakes are offered; therefore as additional to the pressing he should partake of the cakes; verily he makes a stay in himself, and the Soma does not flow through him.

In that on one post he twines round two girdles, therefore one man wins two wives; in that he does not wind one girdle round two posts, therefore one wife does not find two husbands. If he desire of a man, 'Be a girl born to him', he should intertwine (the girdles) near the ends; verily a girl is born to him; if he desire of a man, 'Be a son born to him', he should cover it round right up to the end; verily a son is born to him [3]. The Asuras drove the gods to the south, the gods repelled them by the Upaçaya (post); that is why the Upaçaya has its name. In that the Upaçaya lies near (upaçáye) on the south, (it serves) to drive away the foe. All the other posts have victims (attached), the Upaçaya has none, its victim is the sacrificer; if he were not to indicate (a victim), the sacrificer would be ruined. 'N.N. is thy victim', (with these words) he should indicate whomsoever he hates; whom he hates [4], him he indicates as a victim to it. If he hates not, 'The mole is thy victim', he should say; he harms not domestic nor wild animals. Prajapati created offspring; he was destitute of proper food, he saw this set of eleven, and therewith he won proper food. In that there are ten posts, the Viraj has ten syllables, and the Viraj is food, he wins proper food by the Viraj [5]; thereby he milks the eleventh breast of her. In that the set of eleven (is set up), a thunderbolt is set up; it is liable to crush the sacrifice face to face; in that he sets up (the stake) (for Tvastr) with the wives, (it serves) to establish the sacrifice and to bind. Prajapati created offspring; he thought himself emptied, he saw this set of eleven (victims), with it he bestowed life, power, and strength upon himself; he who sacrifices creates as it were offspring; then he is as it were emptied; in that this set of eleven is (offered), with it the sacrificer bestows life, power, and strength upon himself.

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

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

Then he burns at the end the plants; they then grow more numerous. In that he offers in the evening, he thus pours seed, and makes it productive by the morning (offering). Seed when poured does not prove fruitful unless modified by Tvastr; as many modifications of seed when poured [1] as Tvastr makes, in so many shapes does it become fruitful; the sacrificer is the divine Tvastr. He pays reverence with many (verses); verily he makes many modifications of the seed when poured. He is fruitful and day by day becomes greater, who knowing thus pays reverence to the fire. The day was the gods', the night the Asuras'. The Asuras entered night with all the precious wealth of the gods [2]; the gods thought that they were abandoned; they perceived, 'The night is Agni's, cattle are Agni's; verily let us praise Agni here; he being praised by us will restore our cattle.' They praised Agni; be praised by them delivered their cattle from night to day; the gods having gained their cattle per formed their desires. He who knowing thus pays reverence to the fire becomes possessed of cattle [3]. The sun went from this world to yonder world; he having gone to yonder world bethought him again of this world; having returned to this world he had fear of death, for this world is, as it were, yoked with death. He reflected, 'Let me praise Agni here; he, praised, will make me go to the world of heaven.' He praised Agni; he, praised, made him go to the world of heaven. He who [4] knowing thus pays reverence to the fire, goes to the world of heaven and lives all his days. He mounts these two fires who pays reverence to them; he acts according to the desires of one who has attained a higher place. He pays reverence at night, not in the morning, for vows are mingled at night, the bad and the good are on the same level, the fire is the light, the evening is the darkness; in that [5] he pays reverence by night, he overcomes the darkness by light. 'Should reverence be paid to the fire or not?

With this he should sacrifice who is being practised against; if these deities eat his food, men eat his also. Rajana Kauneya went to Kratujit Janaki for a cure for eyesight; for him he offered this sacrifice, to Agni, the blazing, a cake on eight potsherds, to Surya an oblation, to Agni, the blazing, a cake on eight potsherds; verily thereby he bestowed sight upon him. For him who desires sight he should offer this sacrifice, to Agni, the blazing, a cake on eight potsherds; to Surya an oblation, to Agni, the blazing, a cake on eight potsherds; by the eye of Agni men see [1], (by the eye) of the sun the gods; verily he has recourse to Agni and Surya with their own share; verily they bestow sight upon him; he becomes possessed of sight. In that there are two for Agni, he restores his eyes for him; in that there is (an oblation) for Surya, (he restores) his nose; the two for Agni are on either side of that for Surya; therefore the two eyes are on either side of the nose, therefore by the nose the eyes are separated. The Yajya, and the Anuvakya, are alike, for the eye is alike; (verily it serves) for prosperity. 'Up that god that knoweth all', 'Seven bays in thy chariot', 'The radiant countenance of the gods hath arisen', (with these words) he offers lumps; verily he gives sight to him; what was his, that (is his again). a Thou art secure; may I be secure among my equals, wise, a guardian, a gainer of wealth; thou art secure; may I be secure among my equals, dread, a guardian, a gainer of wealth; thou art secure; may I be secure among my equals, dread, a guardian, a gainer of wealth. b Thou art affection; O ye gods of affection, those equals, youths, of one mind, them I love with my heart; may they love me with their hearts; make them of one mind with me; hail! Thou [1] art affection; O ye gods of affection, the women of one mind, them I love with my heart; may they love me with their hearts; make them of one mind with me; hail!

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

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

He should not throw it (so that the roots are) in front. If he were to do this, he would thrust the sacrificer from the world of heaven. He puts it forward (with its points) to the east; verily he makes the sacrificer go to the world of heaven. He should not spread (the bunch) in all directions. If he were to spread (it) in all directions [4], a daughter would be born to him. He strews it upwards, for upwards is as it were connected with a man; verily a male child is born to him. If he were to smooth it with the sword or the poking-stick, that would be his ruin. He smooths it with his hand, for the protection of the sacrificer. The theologians say, 'What in the sacrifice is the sacrificer' 'The bundle' (is the reply). 'Where in it is the world of heaven?' 'The Ahavaniya (fire)' he should reply. In that he puts the bundle on the Ahavaniya, he makes the sacrificer [5] go to the world of heaven. The sacrificer is rent in that they smooth the bundle; he throws the strew along after it, for calming. The Adhvaryu has no support, and he is liable to be seized by shivering. (With the words), 'Thou art firm (dhruva)', he strokes it; the Dhruva is this (earth); verily he finds support in it, and shivers not. 'Has he gone, O Agnidh? he says. If (the Agnidh) were to say, 'Agni has gone?' he would make Agni go into the fire, and exclude the sacrificer from the world of heaven. So he should say only 'Has he gone?' Verily he makes the sacrificer go to the world of Agni had three elder brothers; they perished while carrying the offering to the gods. Agni was afraid, 'Thus indeed will this one fall on misfortune.' He ran away, and entered the waters. The gods sought to start him up. The fish proclaimed him, and he cursed it, 'At Pleasure may they slay thee, since thou hast proclaimed me.' So they slay the fish at pleasure, for he is cursed [1]. They found him; they said, 'Come to us, and carry the offering for us.

g 'May speech that goes in front go in front, going straight to the gods, placing glory in me, breath in cattle, offspring in me [2] and in the sacrificer', he says; verily he yokes speech at the beginning of the sacrifice. The place of the sacrifice is made when having drawn off the libations they creep to the Bahispavamana; for they go away, and they praise with verses which go away; he returns, and with a verse addressed to Visnu reverences (the Soma); Visnu is the sacrifice; verily he makes the sacrifice. 'O Visnu, as our nearest, O mighty one, grant us protection; the streams dripping honey milk for thee the unfailing source', he says; verily he makes to swell by it whatever of the Soma has dried up through lying (in the barrels). iii. i. 11. a By Agni may one win wealth And abundance day by day, Glory, full of heroes. b Rich in cattle, in sheep, O Agni, in horses is the sacrifice; With manly companions, ever unalterable; Rich in food is this, O Asura, in offspring, Enduring, wealth, deep based and rich in houses. C Swell up. d Together for thee. e Here Tvastr the first, Of all forms, I call. May he be ours only. f That procreant strength for us do thou, O God Tvastr, graciously lot loose, Whence is born a hero [1] of great deeds, of skill, Who wieldeth the pressing-stone and loveth the gods. g Come hither, O Tvastr, propitious, Pervasive for abundance, and of thy own will, Aid us in every sacrifice., h The hero is born, loving the gods, Of brilliant hue, strong, and full of vigour; Tvastr accord us offspring and descendants; May he go to the place of the gods. i Forth for us, O goddess. k From the sky. l May we milk offspring and food From Sarasvant's breast, Swelling for all to see [2].1 m May we enjoy the favour Of thy waves, O Sarasvant, Which are full of honey and drip ghee. n Let us call for aid on this Sarasvant, Whose ordinance all cattle follow, Whose ordinance the waters obey, And in whose ordinance the lord of increase doth rest.

i Of thee, O god Soma, who hast the Adityas for thy troop, who knowest the heart, who belongest to the third pressing, who hast the Jagati for thy metre, who art drunk by Indra, who art drunk by Naraçansa, who art drunk by the fathers, who hast sweetness, and who art invited, I invited eat. k Swell up, lot thy strength be gathered From all sides, O Soma; Be strong in the gathering of might. l Impel my limbs, O thou with tawny steeds, Do not distress my troops; Propitious do thou honour for me the seven sages; Do not go below my navel [3]. m We have drunk the Soma, we have become immortal, We have seen the light, we have found the gods; What can the enmity, what the treachery, Of mortal man do to us, O immortal? n Whatever fault has been mine, Agni hath put that right, all-knower, he who belongeth to all men; Agni hath given back the eye, Indra and Brhaspati have given it back; Do ye two, O Açvins, Replace my eye within its sockets. o Of thee, O god Soma, over whom the Yajus is spoken, the Stoma sung [4], the Uktha recited, who hast tawny steeds, who art drunk by Indra, who hast sweetness, and who art invited, I invited eat. p Ye are to be filled; fill me With offspring and wealth. q That is thine, O father, and those that are after thee. That is thine, O grandfather, O great-grandfather, and those that are after thee. r Rejoice therein, O fathers, according to your shares. s Homage to your taste, O fathers; homage to your birth, O fathers; homage to your life, O fathers; homage to your [5] custom, O fathers; homage to your anger, O fathers; homage to your terrors, O fathers; O fathers, homage to you. t Ye that are in that world, may they follow you; ye that are in this world, may they u Ye that are in that world, of them be ye the most fortunate; ye that are in this world, of these may I be the most fortunate. v O Prajapati, none other than thou Comprehendeth all these creatures [6].

To them hail!' (with these words) he offers, and thereby he appeases them. Of Nyagrodha, Udumbara, Açvattha, or Plaksa (wood) is the kindling-wood; these are the homes of the Gandharva and the Apsarases; verily he appeases them in their own abode [4]. They should be offered in inverse order by one who is practising witchcraft; so he fastens on his breaths from in front, and then at pleasure lays him low. He offers in a natural cleft or hollow; that of this (earth) is seized by misfortune; verily on (a place) seized by misfortune he makes misfortune seize upon him. With what is harsh in speech he utters the Vasat call; verily with the harshness of speech he cuts him down; swiftly he is ruined. If he desire of a man, 'Let me take his eating of food' [5], he should fall at length in his hall and (with the words), 'O lord of the world', gather blades of grass; the lord of the world is Prajapati; verily by Prajapati he takes his eating of food. 'Here do I take the eating of food of N. N., descendant of N. N.', he says; verily he takes his eating of food. With six (verses) he takes, the seasons are six; verily the seasons having taken by Prajapati his eating of food bestow it on him [6]. If the head of a family is expelled, they should be offered for him, placing him on a mound and cooking a Brahman's mess of four Çaravas in size; the Rastrabhrts are pre-eminence, the mound is pre-eminence; verily by pre- eminence he makes him pre-eminent among his equals. (The offering) is of four Çaravas in size; verily he finds support in the quarters; it is made in milk; verily he bestows brilliance upon him; he takes it out, to make it cooked; it is full of butter, for purity; four descended from Rsis partake of it; verily he offers in the light of the quarters. He who desires offspring should offer (the oblations to) the minor deities; the minor deities are the metres, offspring are as it were the metres; verily by the metres he produces offspring for him.

e Hotr Adhvaryu, atoner, fire kindler, Holder of the stone, and skilled reciter, With this well-prepared sacrifice Well offered do ye fill the channels. f The cutters of the stake, the bearers of the stake, And they that fashion the top piece for the stake for the horse, And they that collect the cooking-pot for the steed [2], May their approval quicken us. g He hath come forth--efficacious hath been my prayer-- To the regions of the gods, straight backed; In him the sages, the seers, rejoice, For the prosperity of the gods a good friend have we made. h The bond of the strong one, the tie of the steed, The head stall, the rope of him, And the grass placed in his mouth, May all these of thine be with the gods. i Whatever of the horse's raw flesh [3] the fly eateth, Whatever on the chip or the axe hath stuck, Whatever is on the hands, the nails of the slayer, May all these of thine be with the gods. k The refuse that bloweth forth from the belly, The smell of raw flesh, Let the slayers see that in order Let them cook the fat to a turn. I Whatever flieth away from thy limb As it is cooked by the fire when thou art spitted, Let it fall not on earth, nor on the grass; Be that given to the eager gods. a Those who watch for the cooking of the strong one, And call out, 'It is fragrant; take it out,' And who wait to beg for the meat of the steed, May their approval quicken us. b The trial spoon of the meat-cooking pot, The vessels to hold the juice, The coverings of the dishes for warming, The hooks, the crates, attend the steed. c The starting-place, the sitting down, the turning, The hobbles of the steed, What it hath drunk, what it hath eaten as fodder [1], May all these of thine be with the gods. d May Agni, smoke smelling, not make thee crackle; May not the radiant pot be broken, smelling; Offered, delighted in, approved, offered with the Vasat cry, The gods accept the horse.

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

'May the embryo for me, the calves', he says; that is the form of cattle; verily by the form he wins cattle. He offers the orderers, to order the disordered. He offers the even and the odd, for pairing; they are in ascending ratio, for ascent. 'May one for me, three', he says; one and three are the metres of the gods [51, four and eight the metres of men; verily he wins both the metres of gods and men. Up to thirty-three he offers; the gods are three and thirty; verily he wins the gods; up to forty-eight he offers, the Jagati has forty eight syllables, cattle are connected with the Jagati: verily by the Jagati he wins cattle for him. 'Strength, instigation', (with these words) he offers a set of twelve; the year has twelve months; verily he finds support in the year. Agni departed from the gods, desiring a portion; the gods said to him, 'come back to us, carry the oblation for us.' He said, 'Let me choose a born; let them offer to me the Vajaprasaviya'; therefore to Agni they offer the Vajaprasaviya. In that he offers the Vajaprasaviya, he unites Agni with his own portion; verily also this is his consecration. He offers with fourteen (verses); there are seven domesticated, seven wild [ 1] animals; (verily it serves) to win both sets. He offers of every kind of food, to win every kind of food. He offers with an offering-spoon of Udumbara wood; the Udumbara is strength, food is strength; verily by strength he wins for him strength and food. Agni is the consecrated of gods, the piler of the fire of men; therefore when it rains a piler of the fire should not run, for he has thus obtained food; rain is as it were food; if he were to run he would be running from food. He should go up to it; verily be goes up -to food [2]. 'Night and dawn', (with these words) he offers with the milk of a black cow with a white calf; verily by the day he bestows night upon him, by night day; verily day and night being bestowed upon him milk his desire and the eating of food.

'For what good is the fire piled?' they say. 'May I be possessed of the fire' [1], (with this aim) is the fire piled; verily be becomes possessed of the fire. 'For what good is the fire piled?' they say. 'May the gods know me', (with this hope) is the fire piled; the gods know him. 'For what good is the fire piled?' they say. 'May I have a house', (with this hope) is the fire piled; verily he becomes possessed of a house. 'For what good is the fire piled?' they say. 'May I be rich in cattle', (with this hope) is the fire [2] piled; verily he becomes rich in cattle. 'For what good is the fire piled?' they say. 'May the seven men live upon me', (with this hope) is the fire piled; three before, three behind, the self the seventh; so many live upon him in yonder world. Prajapati desired to pile the fire; to him spake earth; 'Thou shalt not pile the fire on me; thou wilt burn me excessively, and I being burned excessively will shake you apart [3]; thou wilt fall into a sorry state.' He replied, 'So shall I act that it will not burn thee excessively.' He stroked it, (saying), 'May Prajapati seat thee; with that deity, in the manner of Angiras, do thou sit firm'; verily making this a brick he put it down, to prevent excessive burning. That on which he is to pile the fire he should stroke, (saying), 'May Prajapati seat thee; with that deity in the manner of Angiras, do thou sit firm' [4]; verily making this a brick he sets it down to prevent excessive burning. Prajapati desired, 'Let me be propagated', he saw this (fire) in the pan, he bore it for a year, then was he propagated. Therefore for a year must it be borne, then is he propagated. To him the Vasus said, 'Thou hast been propagated; let us be propagated.' He gave it to the Vasus, they bore it for three days, thereby [5] they created three hundred, three and thirty; therefore should it be borne for three days; verily is he propagated. To them the Rudras said, 'Ye have been propagated, let us be propagated.

The Piling of the Fire Altar (continued) a 'He who piles the fire without regard to the deity falls a victim to the deities; he becomes poorer; he who (piles it) according to the deity does not fall a victim to the deities; he becomes richer. With a Gayatri (verse) addressed to Agni should he stroke the first layer; with a Tristubh the second; with a Jagati the third; with an Anustubh the fourth; with a Pankti the fifth; verily he piles the fire according to the deity. He falls not a victim to the deities; he becomes richer. This is the dividing of the sacrificial food; the food is cattle, and he piles it with cattle [1]. b He who piles the fire after announcing to Prajapati does not go to ruin. The horses should stand on either side, on the left the black, on the right the white; having offered them he should put down the bricks; that is the form of Prajapati, the horse is connected with Prajapati; verily having announced to Prajapati in real presence he piles the fire, he does not go to ruin; the white horse is the form of day, the black of night; the bricks are the form of day [2], the mortar of night; when about to put down the bricks he should stroke the white horse, when about to put down the mortar he should stroke the black; verily with the days and nights he piles it. c A golden vessel full of honey he gives, (saying), 'May I be possessed of honey'; with (a verse) addressed to Surya, containing the word 'brilliant', he should gaze (on it); verily it becomes brilliant in the midday; he causes the horse to sniff it; Indra is yonder sun, Prajapati is he; the horse is connected with Prajapati; verily he wins him straightway. a To thee, O Agni, the bull, the wise, I have come, generating thee ever new; Be our household rites not halting; With thy keen holy power sharpen us. The bricks are cattle, in each layer he puts down a bull (brick); verily in his sacrifice he makes a pairing for propagation; therefore in every herd there is a bull.

Those flames of yours in the sun, O gods, Those flames in cattle, in horses, O Indra and Agni, with all of these Grant us brilliance, O Brhaspati. Grant us brilliance [3] in our Brahmans, Place brilliance in our princes, Brilliance in Viçyas and Çudras; With thy flame grant me brilliance. The glory and power of him who has piled the fire go apart twofold, or to the fire which he has piled or to the man who has sacrificed. In that he offers these libations, he places in himself power and fame. e He who having piled the fire steps on it is liable to go to ruin. 'To thee I come praising with holy power'; with this verse addressed to Varuna [4] should he offer; that is the soothing of the fire and the protection of himself. f He who piles the fire is made into an offering; just as an offering spills, so he spills who having piled the fire approaches a woman; with clotted curds for Mitra and Varuna he should sacrifice; verily he approaches unity with Mitra and Varuna, to avoid his spilling. g He who knows the fire to rest on the seasons, for him the seasons go in order; he finds support. The fire resting on the seasons is the year [5]; the head is the spring, the right side summer, the tail the rains, the left side autumn, the middle winter, the layers the first half-months, the mortar the second half-months, the bricks the days and nights; this is the fire resting on the seasons; he who knows thus, for him the seasons go in order; he finds support. h Prajapati, desirous of supremacy, put down the fire; then did he attain supremacy; he who knowing thus piles the fire attains thus supremacy. a What has flowed from purpose, or heart, Or what is gathered from mind or sight, Follow to the world of good deed, Where are the seers, the first-born, the ancient ones. b This I place around thee, O abode, the treasure Whom the all-knower hath brought here; After you the lord of the sacrifice will follow; Know ye him in the highest firmament.

Moreover Agni Vaiçvanara is this (earth); in that [3] he piles with clay, therefore is it called the fire. d He puts down golden bricks; gold is light; verily be confers light upon him; again gold is brilliance; verily he confers radiance upon himself. He, who piles (the fire) with faces on all sides, eats food in all his offspring, conquers all the quarters. In the east he puts down a Gayatri, a Tristubh on the south, a Jagati on the west, an Anustubh on the north, a Pankti in the middle; this is the fire with faces on all sides: he, who knowing thus piles it, eats food in all his offspring, conquers all the quarters; verily also he weaves quarter in quarter; therefore quarter is woven in quarter. Prajapati created the fire; it created ran away east from him; he cast the horse at it, it turned to the south; he cast the ram at it, it turned to the west; he cast the bull at it, it turned to the north; he cast the goat at it, it ran upwards. He cast the man at it. In that he puts down the heads of animals, he piles it [1], winning it on every side. The heads of animals are bricks, breath supporting, full of sight; in that he puts down the heads of animals, the sacrificer breathes with them in yonder world; verily also these worlds shine forth for him by them. He puts them down after smearing with mud, for purity. The fire is an animal, animals are food, the heads of animals are this fire; if he desire of a man, 'May his food be less' [2], he should put down for him the heads of animals more closely together; his food becomes less; if he desire of a man, 'May his food be similar (to what he has now)', he should put them down for him at a mean distance; verily his food becomes the same; if he desire of a man, 'May his food become more', he should put them down separating them at the ends of the pile; verily at the ends also he wins food for him; his food becomes more.

Milk (is the drink) of the Brahman, the Brahman is brilliance, milk is brilliance; verily by brilliance he endows himself with brilliance and milk. Again by milk foetuses grow; the man who is consecrated is as it were a foetus; in that milk is his drink, verily thus he causes himself to grow. Manu was wont thrice to take drink, the Asuras twice, the gods once [3]. Morning, midday, evening, were the times of Manu's drinking, the symbol of the sacrifice of cooked food, (serving) for prosperity. Morning and evening were those of the Asuras, without a middle, a symbol of hunger; thence were they overcome. Midday and midnight were those of the gods; thence they prospered and went to the world of heaven. Now with regard to his drinking at midday and at midnight, it is in the middle that people feed themselves; verily he places strength in the middle of himself, for the overcoming of his foes. He prospers himself [4], his foe is overcome. Now the man who is consecrated is a foetus, the consecration-shed is the womb (in which he is). If the man who is consecrated were to leave the consecration-shed, it would be as when a foetus falls from the womb. He must not leave, to guard himself. The fire here is a tiger to guard the house. Therefore if the man who is consecrated were to leave (the shed), he would be likely to spring up and slay him. He must not leave, to protect himself. He lies on the right side; that is the abode of the sacrifice; verily he lies in his own abode. He lies turned towards the fire; verily he lies turned towards the gods and the sacrifice. On a place of sacrifice where the sacrifice faces the east should he make him to sacrifice for whom he wishes, 'May the higher sacrifice condescend to him, may he gain the world of heaven.' That is the place of sacrifice where the sacrifice faces the east, where the Hotr as be recites the Prataranuvaka gazes upon the fire, water, and the sun. To him the higher sacrifice condescends, he gains the world of heaven.

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

Therefore one must not accept a boon; for she is a boon; verily he would be accepting a thousand. Let him say, 'She is a boon', and of another, 'Let this be mine'; verily he avoids accepting a thousand. She should be spotted on either side. They say, 'Let her be spotted on one side only; spotted is the thousand on the other side.' The one for a boon [5] should be beautiful, perfect in form; for she is a boon; (verily it serves for) prosperity. Leading her round to the north of the Agnidh's place he makes her smell the wooden tub near the Ahavaniya fire, saying, 'Smell the tub, O great one, with broad stream rich in milk; Let the drops enter thee as the streams the ocean; Give me a share in a thousand, with offspring, with cattle; Let wealth again visit me.' Verily he unites him with offspring, with cattle, with wealth [6]. He becomes rich in offspring, in cattle, in wealth, who knows thus. Having gone round the Agnidh's place with her, he should offer in front, while the cow stands facing (him), Saying, Ye twain have conquered; ye are not conquered; Neither of the two of them hath been defeated; Indra and Visnu when ye contended, Ye did divide the thousand into three.' The thousand is divided into three parts at the three-night festival; verily he makes her possessed of a thousand, he makes her the measure of a thousand [7]. He offers to her forms; verily he unites her with her forms. Rising up he mutters in her ear, 'O Ida, Ranti, Aditi, Sarasvati, Priya, Preyasi, Mahi, Viçruti, These, O inviolable one, are thy names; Proclaim me among the gods as a doer of good deeds.' Verily she proclaims him among the gods, and the gods take note of him. By the thousandth the sacrifice goes to the world of heaven. She makes him go to the world of heaven. 'Do thou make me go to the world of heaven', he says; verily she makes him go to the world of heaven. 'Do thou make me go to the world of light', he says; verily she makes him go to the world of light.

To that which lighteneth hail! To that which lighteneth together hail! To that which will thunder hail! To that which thundereth hail! To that which thundereth terribly hail! To that which will rain hail! To that which raineth hail! To that which raineth around hail! To that which raineth about hail! To that which raineth together hail! [1] To that which raineth along hail! To that which will sprinkle hail! To that which sprinkleth hail! To that which is sprinkled hail! To that which will warm hail! To that which warmeth hail! To that which warmeth around hail! To that which will cease hail! To that which ceaseth hail! To that which hath ceased hail! To that which will stream away hail! To that which streameth away hail! To that which hath streamed away hail! To that which will burn hail! To that which burneth hail! To that which burneth terribly hail! To the Rc verses hail! To the Yajus verses hail! To the Samans hail! To the Angirases hail! To the Vedas hail! To the Gathas hail! To the Naraçansis hail! To the Raibhis hail! To all hail! vii. 5. 12. To the toothed hail! To the toothless hail! To the breathing hail! To that which hath not breath hail! To that which hath a face hail! To the faceless hail! To that which hath a nose hail! To the noseless hail! To that which hath eyes hail! To the eyeless hail! To that which hath ears hail! To the earless hail! To that which hath a head hail! To the headless hail! To that which hath feet hail! To the footless hail! To that which breatheth hail! To that which breatheth not hail! To that which speaketh hail! To the speechless hail! To that which seeth hail! To that which seeth not hail! To that which heareth hail! To that which heareth not hail! To that which hath a mind hail! [1] To the mindless hail! To that which hath seed hail! To the seedless hail! To offspring hail! To begetting hail! To that which hath hair hail! To the hairless hail! To skin hail! To the skinless hail! To that which hath a hide hail!

e Whatever, O Agni, in this sacrifice of mine may be spoiled [1], Whatever of the butter, O Visnu, may be spilt, Therewith do I smite the rival who is hard to slay; I place him on the lap of destruction. f Bhur, Bhuvah, Suvar! g O Agni, do thou strengthen the sacrificer; weaken him who plotteth evil., h O Agni, kindled by the gods, kindled by Manu, with sweet tongue, I touch the head of thee, the immortal, O Hotr, for increase of wealth, good offspring, strength. i Thou art mind, derived from Prajapati; with mind in true existence do thou enter k Thou art speech, derived from Indra, destroying the foe [2]; do thou enter me speech, with power (indriyena). l Of the seasons spring I delight; delighted may it delight me. m Of the seasons summer I delight; delighted may it delight me. n Of the seasons the rains I delight; delighted may they delight me. o Of the seasons the autumn I delight; delighted may it delight me. p Of the seasons the winter and the cool I delight; delighted may they two delight q By sacrifice to the gods, Agni and Soma, may I be possessed of sight. r By sacrifice to the god Agni, may I be an eater of food [3]. s Thou art a deceiver; may I be undeceived, may I deceive N. N. t By sacrifice to the gods, Agni and Soma, may I be a slayer of foes. u By sacrifice to the gods, Indra and Agni, may I be powerful and an eater of food. v By sacrifice to the god Indra, may I be powerful. w By sacrifice tothe god Mahendra, may I attain superiority and greatness. x By sacrifice to the god Agni Svistakrt, may I attain security through the sacrifice, enjoying long life. a May I Agni protect me from evil sacrifice, Savitr from evil report. b Him who near or afar plots evil against me, with this may I conquer. c O thou of fair rain colour, come To this blessed home, Approach me in devotion. d Touch the heads. e O Ida, come hither; O Aditi, come hither; O Sarasvati, come hither. f Thou art delight, thou art delighting, thou art fair.

In the pan he puts (it) down; verily he makes it attain support; the head of the man is impure as devoid of breaths; the breaths are immortality [2], gold is immortality; on the (organs of the) breaths he hurls chips of gold; verily he makes it attain support, and unites it with the breaths. He fills (it) with curds mixed with honey, (saying) 'May I be fit to drink honey'; (he fills with curds) to be curdled with hot milk, for purity. The curds are the food of the village, honey of the wild; in that he fills (it) with curds mixed with honey, (it serves) to win both. He puts down the heads of the animals; the heads of the animals are cattle; verily he wins cattle. If he desire of a man, 'May he have no cattle'[3], he should put them down, looking away, for him; verily he makes cattle look away from him; he becomes without cattle. If he desire of a man, 'May he be rich in cattle', he should put (them) down looking with (the man's head); verily he makes the cattle look with him; he becomes rich in cattle. He puts (the head) of the horse in the east looking west, that of the bull in the west looking east; the beasts other than the oxen and the horses are not beasts at all; verily he makes the oxen and the horses look with him. So many are the animals [4], bipeds and quadrupeds; them indeed he puts down in the fire, in that he puts down the heads of the animals. 'I appoint for thee N.N. of the forest', he says; verily from the cattle of the village he sends pain to those of the wild; therefore of animals born at one time the animals of the wild are the smaller, for they are afflicted with pain. He puts down the head of a snake; verily he wins the brilliance that is in the snake [5]. If he were to put it down looking with the heads of the animals, (the snakes) would bite the animals of the village; if turned away, those of the wild; he should speak a Yajus, he wins the brilliance that is in the snake, he injures not the animals of the village, nor those of the wild.

To the testicles hail To the member hail! To the seed hail! To offspring hail! To begetting hail! To the feet hail! To the hoofs hail! To the hairs (of the body) hail! To the skin hail! To the blood hail! To the flesh hail! To the sinews hail! To the bones hail! To the marrow hail! To the limbs hail! To the trunk hail! To all hail! vii. 3. 17. To the glossy and variegated one hail! To the glossy-thighed one hail! To the white-footed hail! To the white-humped one hail! To the one with white openings hail! To the white-backed one hail! To the white-shouldered one hail! To the flower-cared one hail! To the white-lipped one hail! To the white-browed one hail! To the one with white buttocks hail! To the white shining one hail! To the glossy hail! To the marked one hail! To the black-kneed hail! To the black-speckled hail! To the red-speckled hail! To the ruddy-speckled hail! To such hail! To what sort hail! To one like this hail! To a like one hail! To a different one hail! To a fair-like one hail! To form hail! To all hail! vii. 3. 18. To the black hail! To the white hail! To the tawny hail! To the spotted hail! To the ruddy hail! To the yellow hail! To the brown hail! To the ichneumon(-coloured) hail! To the red hail! To the purple hail! To the dark brown hail! To the dark blue hail; To the dead black hail! To the fair-shaped hail! To the one of like form hail! To the one of different form hail! To the one of the same form hail! To the one of matching form hail! To the tawny hail! To the pale red hail! To the speckled hail! To the speckled-thighed hail! To all hail! vii. 3. 19. To the plants hail! To the roots hail! To the panicles hail! To the joints hail! To the twigs hail! To the flowers hail! To the fruits hail! To those that are used hail! To those that are not used hail! To those that have fallen off hail! To those that are lying (on the ground) hail! To all hail! vii. 3. 20. To the trees hail! To the roots hail! To the panicles hail! To the corona hail!

n Homage to you that art seated, and to you that lie homage! o Homage to you that sleep, and to you that wake homage! P Homage to you that stand, and to you that run homage! q Homage to you assemblies, and to you, lords of assemblies, homage! r Homage to you horses, and to you, lords of horses, homage! a Homage to you that wound, and to you that pierce homage! b Homage to you that are in bands, and to you that are destructive homage! c Homage to you sharpers, and to you, lords of sharpers, homage! d Homage to you hosts, and to you, lord of hosts, homage! e Homage to you troops, and to you, lords of troops, homage f Homage to you of misshapen form, and to you of all forms homage! g Homage to you that are great, and to you that are small homage! h Homage to you that have chariots, and to you that are chariotless homage! i Homage to you chariots [1], and to you, lords of chariots, homage! k Homage to you hosts, and to you, lords of hosts, homage! I Homage to you, doorkeepers, and to you, charioteers, homage! m Homage to you, carpenters, and to you, makers of chariots, homage! n Homage to you, potters, and to you, smiths, homage! o Homage to you, Puñjistas, and to you, Nisadas, homage! p Homage to you, makers of arrows, and to you, makers of bows, homage! q Homage to you, hunters, and to you, dog-leaders, homage! r Homage to you dogs, and to you, lords of dogs, homage! a Homage to Bhava and to Rudra. b Homage to Çarva and to the lord of cattle. c Homage to the blue-necked one, and to the white-throated. d Homage to the wearer of braids, and to him of shaven hair. e Homage to him of a thousand eyes, and to him of a hundred bows. f Homage to him who haunteth the mountains, and to Çipivista. g Homage to the most bountiful, and to the bearer of the arrow. h Homage to the short, and to the dwarf. i Homage to the great, and to the stronger. k Homage to him who hath waxed, and to the waxing. I Homage to the chief, and to the first. m Homage to the swift, and to the active.

There are three reddish-brown ones for spring; three dappled ones for summer; three piebald (deer) for the rains; three dappled for autumn; three with dappled thighs for winter; three smeared over for the cool season; to the year are (offered) those with hanging bellies.