Yajur Veda on Protection

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

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.

When the Yatis were being eaten, their heads fell away; they became Kharjuras; their sap rose upwards, they became Kariras; the Kariras are connected with Soma; the offering connected with Soma makes rain to move from the sky; in that there are Kariras (in the sacrifice) [2], by means of an offering which is connected with Soma he wins the rain from the sky. With honey he unites (them); honey is the sap of the waters and the plants; verily it rains from the waters and the plants; verily also he brings down rain from the waters and the plants. 'Gladdening, obedient', (with these words) he unites (them); verily he approaches them by their names; just as one may say, 'Come hither, N. N.', so by their names [3] he makes them move forward. Thou art the fetter of the strong horse; for rain I yoke thee', he says the horse is strong, Parjanya is strong; becoming black as it were he rains; verily he unites him with his hue, to win the 'O gods having wealth, O gods granting protection, O gods drinking together', (with these words) he ties on; verily by means of the gods he daily seeks rain. If it should rain, so much only should be offered; if it should not rain, on the next day he should offer an oblation. Mitra and Varuna are day and night, by day and night Parjanya rains, for by night or by day he rains; verily he has recourse to Mitra and Varuna with their own share; verily they [1] make Parjanya rain for him by day and night. To Agni, hiding his abode, he should offer a cake on eight potsherds, to the Maruts on seven potsherds, to Surya on one potsherd; Agni thence causes the rain to arise, the Maruts lead it out when produced; when yonder Sun Moves low with his rays, then he rains; becoming a hider of his abode, as it were, he rains; these deities are the lords of rain; them he has recourse to with their own share; they [2] make Parjanya rain for him; even if he is not minded to rain yet he rains.

' 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.

Then the gods [8] prospered, the Asuras were defeated. The man, who knows thus and for whom they chose his list of ancestors, prospers himself, his enemy is defeated. If a Brahman and a non-Brahman have a litigation, one should support the Brahman; if one supports the Brahman, one supports oneself; if one opposes the Brahman, one opposes oneself therefore one should not oppose a Brahman. a Life to thee. b Life-giving, O Agni, c Swell up. d Together thee. e Thy wrath. f The uppermost. g Forward, O goddess. h From the sky to us. i O Agni and Visnu. k O Agni and Visnu. l This for me, O Varuna. m To thee for that I go. n Upwards o The radiant. p The child of the waters hath mounted the lap Of the devious ones, rising up and clothed in the lightning; Bearing his highest greatness The golden-coloured young ones go about. q Some [1] meet, some go up, The streams fill their common stall; Round the pure shining son of the waters The pure waters stand. r The austere maidens, go around the youth; The waters, making him clean; Agni shineth forth with pure radiance with wealth, Unkindled, butter-clad in the waters. s I seek the help Of Mitra and Varuna, joint kings; May they be gracious to such as I. t O Indra and Varuna, grant ye great protection To our tribe, our people, for the sacrifice [2] May we conquer in battle the evil-minded, Him who is fain to overpower the man who long sacrificeth. u To us, O Mitra and Varuna. v Forth your arms. w O Agni, do thou, wise one, Appease by sacrifice for us the wrath of Varuna; Best sacrificer, best of bearers, radiant, Free us from every foe. x Do thou, O Agni, be nearest to us, Closest to help, at the dawning of this dawn; Appease for us by sacrifice Varuna [3], bestowing (on him); Show thy mercy and be ready to hear our call. y Far-famed is this Agni of Bharata, Since his great light shineth like the sun; He who overcame Puru in battle, Hath shone forth, the heavenly guest, propitious for us.

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.

d The drop hath fallen on the earth, the sky, On this seat and on the one which was aforetime The drop that wandereth over the third seat I offer in the seven Hotras.' a He who bestows upon the gods the glory of the gods, and on men the glory of men, has the divine glory among the gods, the human glory among men. The libations which he draws off before the Agrayana libation, he should draw off silently; those after with noise; verily he bestows upon the gods the glory of the gods, and on men the glory of men; verily he has the divine glory among the gods, the human glory among men. b May Agni protect us at the morning pressing, He that belongeth to all men, all- wealful in his might; May he, the purifier, grant us wealth [1]; May we that share the draught be long-lived c May the All-gods, the Maruts, Indra, Not leave us at the second pressing; Long-lived, speaking what is pleasing to them, May we enjoy the favour of the gods. d This third libation belongeth to the sages Who righteously set the beaker in motion; May these Saudhanvanas, who have attained heaven, Bear our good offering to what is better e Some libations have bases, some have not. Those which have a sprinkling have bases, those [2] of Soma have not bases. Taking (the cup) for Indra and Vayu he should sprinkle it (saying), 'May the sacrifice be harmless for plants, for our cattle, for our folk; for all creatures harmless thou art; swell like ghee, O god Soma.' Verily so he makes the libations of Soma to have a base. He becomes possessed of a base who knows thus. Verily also he wets with ghee the sky and earth: they being wet are to be lived upon; he is to be lived upon [3] who knows thus. f This is thy share, O Rudra, for which thou didst ask; rejoice in it, find (for us) the lordship of cows, abundance of wealth, with good heroes and a year's prosperity.' g Manu divided his property among his sons. He deprived Nabhanedistha, who was a student, of any portion.

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.

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

To m O lord of the world, thou who hast houses above and here, do thou accord wide, great, protection to this holy power, this holy work. They should be offered for one who desires the kingdom; the Rastrabhrts are the kingdom; verily with the kingdom he wins the king dom for him; he becomes the kingdom. They should be offered for oneself; the Rastrabhrts are the kingdom, the people are the kingdom, cattle are the kingdom, in that he becomes the highest he is the kingdom; verily with the kingdom he wins the kingdom, he becomes the richest of his equals. They should be offered for one who desires a village; the Rastrabhrts are the kingdom, his fellows are the kingdom; verily with the kingdom he wins for him his fellows and the kingdom; he becomes possessed of a village [1]. He offers on the dicing-place; verily on the dicing-place he wins his fellows for him, and being won they wait upon him. They should be offered on the mouth of the chariot for him who desires force; the Rastrabhrts are force, the chariot is force; verily by force he wins force for him; he becomes possessed of force. They should be offered for him who is expelled from his kingdom; to all his chariots he should say, 'Be yoked'; verily he yokes the kingdom for him [2]. The oblations of him whose realm is not in order are disordered; he should take off the right wheel of his chariot and offer in the box; so he puts in order his oblation, and the kingdom comes into order in accord with their coming into order. They should be offered when battle is joined; the Rastrabhrts are the kingdom, and for the kingdom do they strive who go to battle together; he for whom first they offer prospers, and wins this battle. The kindling-wood is from the Madhuka tree [3]; the coals shrinking back make the host of his foe to shrink back. They should be offered for one who is mad; for it is the Gandharva and the Apsarases who madden him who is mad; the Rastrabhrts are the Gandharva and the Apsarases. 'To him hail!

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

b May Prajapati seat thee on the back of earth, capacious, extending; thou art thou art earth, thou art the world, thou art the earth, thou art Aditi all-sustaining, sustainer of all the world; sustain the earth, make firm the earth, harm not the earth, for all expiration, cross-breathing, up-breathing, for support [1], for motion; may Agni protect thee with great prosperity, with most auspicious covering; with that deity, in the manner of Angiras, do thou sit firm. c Arising from every stem, From every joint, Do thou, O Durva, extend us With a thousand, a hundred. d Thou that extendest with a hundred, That arisest with a thousand, To thee, O goddess, O brick, Let us sacrifice with oblation. e Unovercomable art thou, overcoming, overcome our enemies, over come those that practise enmity. f Overcome the foe, overcome the foemen of a thousandfold strength [2] art thou; do thou inspirit me. g To the pious the winds pour honey, The streams honey; Be sweet to us the plants. h Sweet is the night, and sweet At dawn the air of earth, Sweet be the sky, our father. i Sweet to us be the lord of the forest, Sweet the sun, Sweet be the cows to us. k May the two great ones, sky and earth, Mingle for us this sacrifice; May they sustain us with support. l That highest step of Visnu [3] The singers ever gaze upon Like an eye stretched in the sky. m Thou art firm, O earth, Overcome the foemen; Fashioned by the gods hast thou come with ambrosia. n Those beams of thine, O Agni, which rising In the sun with rays envelop the sky, With all of them bring us to brilliance, to men. o Those flames of yours in the sun, O gods, in cattle, in horses, O Indra and Agni, O Brhaspati, With all of these grant us brilliance. p The brilliant [4] bore the light, the shining bore the light, the self-resplendent bore the light. q O Agni, yoke, O god, thy good steeds, The swift that readily bear. r Yoke, like a charioteer, O Agni, The steeds that best invite the gods Sit down as ancient Hotr.

s The drop hath fallen on the earth, the sky, On this seat and on the one which was aforetime The drop that wandereth over the third seat I offer in the seven [5] Hotras. t There hath come into being this might of all the world, And of Agni Vaiçvanara, Agni full of light with light, The disk radiant with radiance. w For the verse thee, for brilliance thee v Like streams the offerings flow together, Purified within with heart and mind; I behold the streams of ghee; A golden reed is there in the midst of them. w In it sitteth an eagle, honey-making, nested, Assigning honey to the deities, On its brink sit seven tawny ones, Milking at will the stream of ambrosia. a Anointing with milk Aditya, the embryo, Counterpart of a thousand, of every form, Spare him, injure him not with thy heat; Make him of a hundred (years of) life, as thou art piled. b Injure not this biped of animals, O hundred-eyed one, being piled for the sacrifice; I appoint for thee the wailer in the forest; Therewith piling thy forms, be seated. c The rush of the wind, the navel of Varuna, Born as a steed in the midst of the waters, The child of the streams, the tawny one, rooted in the mountain, O Agni, harm him not [1] in the highest heaven. d Harm not this one-hooved of cattle, The thundering, the courser among the contests; I appoint for thee the Gayal of the forest; Therewith piling thy forms, be seated. e The undying drop, the ruddy, the active, Agni I hymn with praises with first inspiration; Do thou forming thyself with joints in due order, Harm not the cow, Aditi, the resplendent. f This ocean, the spring of a hundred streams, Expanded in the middle of the world, Aditi milking ghee for men, O Agni, harm not [2] in the highest heaven; I appoint for thee the Gayal of the forest; Therewith piling thy forms, be seated. g Guard of Tvastr, navel of Varuna, Born as the sheep from the furthest region, The great thousandfold wile of the Asura, O Agni, harm not in the highest heaven.

e The zenith of the quarters; the winter and the cool season of the seasons; Brhaspati the deity; radiance the wealth; the twenty-sevenfold the Stoma, and it forming a path of the thirty-threefold; the draught ox the strength; the Abhibhu of throws; the wind all through the wind; Suparna the Rsi. f Fathers, grandfathers, near and far, may they protect us, may they help us, in this holy power, this lordly power, this prayer, this Purohita-ship, this rite, this invocation of the gods. a Firm is thy dwelling, thy place of birth, firm art thou Settle thou duly in thy firm place of birth; Banner of the fire in the pan, May the two Açvins, the leeches, set thee here first in the east. b In thine own skill sit thou whose sire is skill, As the great earth bountiful among the gods, Be of kindly approach and come with thy body, Kindly as a father to his son; May the two Açvins, the leeches, set thee here. c Nesting, rich in wealth, strength bestowing, Increase for us wealth, abundant, rich in heroes [1], Driving away hostility and enmity, Granting the lord of the sacrifice a share in increase of wealth, Do thou bestow the heaven as increase to the sacrificer; May the two Açvins, the leeches, set thee here. d Thou art the dust of Agni, the leader of the gods; May the All-gods favour thee as such; With Stomas for thy back, rich in ghee, sit thou here, And win to us by sacrifice riches with offspring. May the two Açvins, the leeches, set thee here! e Thou art the head of sky, the navel of earth, the holder apart of the quarters, the paramount of the worlds [2], the wave, the drop of the waters thou art; Viçvakarman is thy seer; may the two Açvins, the leeches, set thee here. f In unison with the seasons, in unison with the ordainers, in unison with the unison with the Rudras, in unison with the Adityas, in unison with the All-gods, in unison with the gods, in unison with the gods establishing strength, to Agni Vaiçvanara, thee; may the two Açvins, the leeches, set thee here.

The Offerings to Rudra a Homage to thy wrath, O Rudra, To thine arrow homage also; Homage to thy bow, And homage to thine arms. b With thy most kindly arrow, And kindly bow, With thy kindly missile, Be gentle to us, O Rudra. c That body of thine, O Rudra, which is kindly, Not dread, with auspicious look, With that body, most potent to heal, O haunter of the mountains, do thou look on us. d The arrow which, O haunter of mountains, In thy hand [1] thou bearest to shoot, That make thou kindly, O guardian of mountains; Harm not the world of men. e With kindly utterance thee We address, O liver on the mountains, That all our folk Be free from sickness and of good cheer. f The advocate hath spoken in advocacy, The first divine leech, Confounding all the serpents And all sorceries. g The dusky, the ruddy, The brown, the auspicious, And the Rudras which in thousands Lie around this (earth) in the quarters [2], Their wrath do we deprecate. h He who creepeth away, Blue-necked and ruddy, Him the cowherds have seen, Have seen the bearers of water And him all creatures; May be, seen, be gentle unto us. i Homage to the blue-necked, Thousand-eyed one, the bountiful And to those that are his warriors I have paid my homage. k Unfasten from the two notches Of thy bow the bowstring, And cast thou down The arrows in thy hand [3]. 1 Unstringing thy bow, Do thou of a thousand eyes and a hundred quivers, Destroying the points of thine arrows, Be gentle and kindly to us. m Unstrung is the bow of him of the braided hair And arrowless his quiver; His arrows have departed, Empty is his quiver. n O most bountiful one, the missile That is in thy hand, thy bow, With it on all sides do thou guard us, Free from sickness. o Homage to thy weapon, Unstrung, dread; And homage to thy two hands, To thy bow. p May the missile from thy bow Avoid us on every side, And do thou lay far from us This quiver that is thine.

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

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

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

' The gods conquered these (plants); if he were to offer to the seasons, he would cause strife with the gods; having offered the offering of first-fruits, he offers these libations; verily he delights the half-months, the months, the seasons, the year; he does not cause strife with the gods. 'Better than good have the gods brought together', he says, for the eating of the offering, to prevent the defeat of the sacrificer. a Thou art the thunderbolt of Indra, slaying foes; Guarding our bodies, lying in wait; He who in east, south, west, In the north, as a foe plots against us, May he strike on this rock. The gods and the Asuras were in conflict; the Asuras sought to force them from the quarters; the gods repelled them with arrow and thunder bolt; in that he puts down the thunderbolt (bricks), he repels his foes with arrow and thunderbolt; in the quarters [1] he puts down; verily he puts round him those citadels of the gods, which guard the body. b O Agni and Visnu, May these songs gladden you in unison; Come ye with radiance and strength. The theologians say, 'Since they do not offer to any deity, then what deity has the stream of wealth?' Wealth is Agni, this stream is his; wealth is Visnu, this stream is his; with a verse addressed to Agni and Visnu he offers the stream of wealth; verily he unites them with their proper portions; verily also [2] he makes this libation to have an abode; he wins that for desire of which he makes this offering. The fire is Rudra; now two are his bodies, the dread the one, the auspicious the other; in that he offers the Çatarudriya, he soothes with it his dread form; in that he offers the stream of wealth, he delights with it his auspicious form. He, who knows the support of the stream of wealth [3], finds support. If there is any butter left over, in it he should cook a mess for the Brahmans, four Brahmans should eat it; the Brahman is Agni Vaiçvanara, Vaiçvanara, is the form dear to Agni; verily he establishes it in his dear form.

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.

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.

'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.

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

Accomplishing (the rite) with Rc, Saman, and Yajus, Let us rejoice in fullness of wealth, in sustenance. a This is thy body, O pure one. This is thy splendour. With it be united. Win brightness. b Thou art the strong, grasped by mind, acceptable to Visnu. c In the impulse of thee, of true impulse, may I win a support for my speech. Hail! d Thou art pure, thou art nectar, thou art the sacrifice for all the gods. e I have mounted the eye of the sun. The pupil of the eye of Agni, When thou goest with thy steeds, Blazing with the wise. f Thou art thought, thou art mind, thou art meditation, thou art the gift (to the [1], thou art of the sacrifice, thou art of kingly power, thou art Aditi, double- g Be thou successful for us in going, successful in returning. h May Mitra bind thee by the foot. i May Pusan guard the ways, k For Indra, the overseer! l May thy mother approve thee, thy father, thy brother sprung of the same womb, thy friend in the herd. m Go, goddess, to the god, to Soma for Indra's sake. n May Rudra guide thee hither in the path of Mitra. o Hail! Return with Soma as thy comrade, with wealth. a Thou art a Vasvi, thou art a Rudra, thou art Aditi, thou art an Aditya, thou art thou art Candra. b May Brhaspati make thee rejoice in happiness. May Rudra with the Vasus be favourable to thee. c I pour thee on the head of the earth, on the place of sacrifice, on the abode of the offering, rich in ghee; hail! d The Raksas is enclosed, the evil spirits are enclosed. Thus I cut the neck of the e Thus I cut the neck of him who hates us and whom we hate [1]. f With us be wealth, with thee be wealth, thine be wealth. g Gaze, O goddess, together with the goddess Urvaçi. h Let me attend on thee, with Tvastr's aid; rich in seed, bearing seed, may I find a hero in thy presence. i May I not be separated from abundance of wealth. a Let thy shoot be joined with shoot, joint with joint, let thy scent further desire, let savour which falls not cause rejoicing.

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.

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.

Homage to Prajapati! Homage to the overlord! Thou art an overlord; make me an overlord; may I be overlord of creatures. Place me, place in me. To him that is driven near hail! To him that is taken hold of hail! To him that is sacrificed hail! vii. 4. 17. a Let the healing wind blow upon our cows, Let them feed on strengthening herbs; Let them drink waters full of life and fatness; Rudra, be gracious to the food that hath feet. b Those which are of one, of various hues, or of like hue Those whose names Agni knoweth by sacrifice; Those which the Angirases made here by devotion, To those, O Parjanya, grant abundant protection. c Those who offered to the gods their bodies; Those whose every form Soma knoweth; O Indra [1], place them in our pastures, Swelling with milk and rich in offspring. d Prajapati, bestowing these on me, In harmony with all the gods and Pitrs, Hath brought them, auspicious, to our pastures. May we possess their offspring. e Here is support, hail! f Here is keeping apart, hail! y Here is joy, hail! h Here is delight, hail!' i The great. k The protecting. vii. 4. 18. a What was the first conception? What was the great age? What was the tawny one? What was the smooth one? b The sky was the first conception. The horse was the great age. The night was the tawny one. The sheep was the smooth one. c Who moveth alone? Who too is born again? What is a remedy for the cold? What is the great enveloper? d The sun moveth alone [1]. The moon is born again. Fire is the remedy for the cold. Earth is the great enveloper. e I ask thee of the furthest end of the earth. I ask thee of the navel of the world. I ask thee of the seed of the strong horse. I ask thee of speech's highest realm. f They call the altar-ground the furthest end of the earth. They call the sacrifice the navel of the world. They call Soma the seed of the strong horse. (They call) the Brahman the highest realm of speech. a O Amba! O Ambali! O Ambika! b No one leadest me.

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

a Move I forward, O lord of the world, To all thy stations. Let no opponent find thee, Let not robbers find thee; Let not the evil-working wolves (find) thee; Nor the Gandharva, Viçvavasu, injure thee. b Become an eagle and fly away to the place in the house of the sacrificer which have prepared with the gods (for thee). Thou art the good luck of the sacrificer. c We have reached the path Which leadeth to bliss, without a foe, Whereby a man defeateth all his foes and winneth wealth. d Honour to the radiance of Mitra and Varuna. This worship, this reverence offer to the god; To the far seeing, god-born, the banner, The son of the sky, the sun, do ye sing. c Thou art the pillar of Varuna. f Thou art the prop of Varuna's pillar. g Varuna's noose is loosened. a Thou art the hospitality of Agni. For Visnu thee! Thou art the hospitality of For Visnu thee! Thou art the hospitality of the stranger. For Visnu thee! For Agni giver of wealth, for Visnu thee; for the eagle, bringer of the Soma, thee, for Visnu b Thy powers which they honour with oblation, May they all envelop the sacrifice! Giver of wealth, impeller, rich in heroes, Slaying not heroes, O Soma, enter the dwellings. c Thou art the seat of Aditi; sit on the seat of Aditi [1]. d Thou art Varuna who guardeth law; thou art of Varuna. e Be prosperity ours from our friendship with the gods. May we be not severed from our service of the gods. f For him who rushes on I seize thee; for him who rushes around I seize thee; for Tanunapat I seize thee; for the mighty I seize thee; for the mightiest in strength I seize thee. g Thou art unapproached, the unapproachable might of the gods, guarding from imprecations, impervious to imprecations. h May the lord of consecration approve my consecration, the lord of penance my penance. Speedily may I attain truth. Place me in good fortune. a May thy every shoot, O god Soma, swell, For Indra who gaineth the chiefest wealth; May Indra swell for thee; Do thou swell for Indra.

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

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

By the fire the gods went to the world of heaven; they became yonder Krttikas; he for whom these are put down goes to the world of heaven, attains brilliance, and becomes a resplendent thing. He puts down the circular bricks; the circular bricks are these worlds; the citadels of the gods are these worlds; verily he enters the citadels of the gods; he is not ruined who has piled up the fire. He puts down the all-light (bricks); verily by them he makes these worlds full of light; verily also they support the breaths of the sacrificer; they are the deities of heaven; verily grasping them he goes to the world of heaven. He puts down the rain-winning (bricks); verily he wins the rain. If he were to put (them) down in one place, it would rain for one season; he puts down after carrying them round in order; therefore it rains all the seasons. 'Thou art the bringer of the east wind', he says; that is the form of rain; verily by its form he wins rain. With the Samyanis the gods went (sám ayus) to these worlds; that is why the Samyanis have their name; in that he puts down the Samyanis, just as one goes in the waters with a ship, so [1] the sacrificer with them goes to these worlds. The Samyanis are the ship of the fire; in that he puts down the Samyanis, verily he puts down a boat for the fire; moreover, when these have been put down, if the waters strive to drag away his fire, verily it remains unmoved. He puts down the Aditya bricks; it is the Adityas who repel from prosperity him who being fit for prosperity does not obtain prosperity; verily the Adityas [2] make him attain prosperity. It is yonder Aditya who takes away the brilliance of him who having piled up a fire does not display splendour; in that he puts down the Aditya bricks, yonder sun confers radiance upon him; just as yonder sun is radiant, so he is radiant among men. He puts down ghee bricks; the ghee is the home dear to Agni; verily he unites him with his dear home [3], and also with brilliance.

' The Brahmana of the month is that of the year also verily they go finding support in each month. The Horse Sacrifice (continued) vii. 4. 12. a Let the ram aid thee with cooked food, the dark-necked with goats, the cotton- tree with increase, the Parna-tree with the holy power (Brahman), the fig-tree with the sacrifice, the banyan with the beakers, the Udumbara with strength, the Gayatri with the metres, the Trivrt with the Stomas. b Ye are helpers; let the helpers help thee. Deal among dear things, best among things to be sought, treasure lord of treasures, thee we hail, O my radiant one. vii. 4. 13. To (the waters of) wells hail! To those of the pools hail! To those of the clefts hail! To those of holes hail! To those which are dug for hail! To those of lakes hail! To those of morasses hail! To those of ponds hail! To those of tanks hail! To those of marshes hail! To those of rain hail! To those without rain hail! To those of hail hail! To those of rime hail! To those which glide hail! To those which are stagnant hail! To those of the streams hail! To those of the rivers hail! To those of the ocean hail! To all hail! vii. 4. 14. To waters hail! To those that flow hail! To those that flow around hail To those that flow all about hail! To those that flow swiftly hail! To those that flow quickly hail! To those that flow wildly hail! To those that flow terribly hail! To the waters of earth hail! To those of the atmosphere hail! To those of the sky hail! To all hail! vii. 4. 15. a Him who is fain to injure the steed Varuna punisheth. Away the man, away the dog! b I and thou, Vrtra-slayer, Have been united to win spoils; Even the foe, O hero with the bolt, Must think of us; Good are Indra's gifts. c Thou hast surpassed in might, O Indra, on the earth The regions comprehend not thy greatness; For with thine own strength thou didst slay Vrtra; No foe hath found the end of thee in fight. vii. 4. 16. Homage to the king! Homage to Varuna! Homage to the horse!

As men being freed from bonds cry aloud, so the sacrificers freed from the bonds of the gods cry aloud, placing food and strength in themselves. The lute has a hundred strings. Man is of a hundred (years) of age, and of a hundredfold strength; verily they find support in age and strength. They run a race, to win what has not yet been won. They beat drums; the voice of the drum is the highest (form of) speech; verily they win the highest (form of) speech. They beat the earth-drum; verily they win that speech which has entered this (earth); verily also they conquer the earth. All (forms of) speech they utter, to gain all (forms of speech). Two strive on a dry hide, to gain strength. One reviles, another extols. He who reviles purifies them, he who extols places food in them after they are purified. They win by the first months what is done by the Rsis and by the gods; in that the Bhutechad Samans are used, both are gained. Those who perform the year rite lose their virility. There are a pair united within the sacrificial ground; verily they lose not virility. vii. 5. 10. They pierce the hide; verily they remove the sin of the (sacrificers). 'Do not miss, do not pierce through', he says; verily they now remove their sin. Slave girls dance round the Marjaliya fire with water-pots on their heads, beating the ground with their feet, and singing 'This is honey.' Honey indeed is the chiefest food of the gods; verily they win the chiefest food. They beat the ground with their feet; verily they endow the (sacrificers) with might. The Horse Sacrifice (continued) vii. 5. 11. To earth hail! To the atmosphere hail! To the sky hail! To that which will stream together hail! To that which is streaming together hail! To that which hath streamed together hail! To that which will cloud hail! To that which cloudeth hail! To that which hath been clouded hail! To cloud hail! To mist hail! To storm hail! To freezing hail! To springing hail! To that which will lighten hail!