Yajur Veda on Strength

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!

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

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.

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

This middle layer is as it were unsupported; it is as it were the atmosphere; he puts down a pair on the other layers, but four in the middle one, for support. The seasonal (bricks) are the internal cement of the layers; in that he puts down the seasonal (bricks), (it is) to keep apart the layers. He puts down next an Avaka plant; this is the birthplace of Agni; verily he piles up the fire with its birthplace [1]. Viçvamitra says, 'He shall eat food with holy power, for whom these shall be put down, and he who shall know them thus'. It is the year which repels from support him who having piled up the fire does not find support; there are five layers preceding, and then he piles up the sixth; the year has six seasons; verily in the seasons the year finds support. These are the bricks [2], called the over-ladies; he for whom they are put down becomes the overlord of his equals; he should think of him whom he hates as he puts (them down); verily he cuts him off for those deities; swiftly he goes to ruin. The Angirases, going to the world of heaven, made over to the seers the accomplishment of the sacrifice; it became gold; in that he anoints with fragments of gold, (it is) for the completion of the sacrifice; verily also he makes healing for it [3]; moreover he unites it with its form, and with golden light he goes to the world of heaven. He anoints with that which contains the word 'of a thousand'; Prajapati is of a thousand; (verily it serves) to win Prajapati. 'May these bricks, O Agni, be for me milch cows', he says; verily he makes them milch cows; they, milking desires, wait upon him yonder in yonder world. The fire is Rudra; he is born then when he is completely piled up; just as a calf on birth desires the teat, so he here seeks his portion; if he were not to offer a libation to him, he would suck the Adhvaryu and the sacrificer. He offers the Çatarudriya (oblation); verily he appeases him with his own portion; neither Adhvaryu nor sacrificer goes to ruin.

There are seven; the Maruts are in seven troops; verily in troops he wins the people for him; running over troop by troop he offers; verily he makes the people obedient to him. He offers the stream of wealth; 'May a stream of wealth be mine', (with this hope) is the offering made; this stream of ghee waits upon him in yonder world, swelling up. He offers with butter; butter is brilliance, the stream of wealth is brilliance; verily by brilliance he wins brilliance for him. Again the stream of wealth is desires; verily he wins desires. If he desire of a man, 'May I separate his breaths and his eating of food' [1], he should offer separately for him; verily he separates his breaths and his eating of food; if he desire of a man, 'May I continue his breaths and his eating of food', he should offer for him in a continuous stream; verily he continues his breaths and his eating of food. Twelve sets of twelve he offers; the year has twelve months; verily by the year he wins food for him. 'May for me food, for me freedom from hunger', he says; that [2] is the form of food; verily he wins food. 'May for me fire, for me the waters', be says; this is the birthplace of food; verily he wins food with its birthplace. He offers those where Indra, is half; verily he wins the deities; since Indra is half of all and a match, therefore Indra is the most appropriating of gods; he says Indra later; verily he places strength in him at the top. He offers the weapons of the sacrifice; the weapons of the sacrifice are the sacrifice [3]; verily he wins the sacrifice. Again this is the form of the sacrifice; verily he wins the sacrifice by its form. 'May for me the final bath and the cry of Godspeed!' he says, to utter Godspeed! 'May the fire for me, the cauldron', he says; that is the form of splendour; verily by the form he wins splendour. 'May the Rc for me, the Saman', he says [4]; that is the form of the metres; verily by the form he wins the metres.

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.

' 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.

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.

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 Soma is cattle [4]; if he were to partake of the drops, he would be possessed of cattle, but Varuna would seize him; if he were not to partake, he would have no cattle, but Varuna would not seize him; he should touch them only, he becomes possessed of cattle, Varuna seizes him not. 'The noose of Varuna is loosed', he says; verily is he freed from Varuna's noose. They advance without looking round, for concealment from Varuna. 'Thou art fuel may we prosper', he says; verily with the kindling-stick they approach the fire in reverence. 'Thou art brilliance; grant me brilliance', he says; verily he bestows brilliance upon himself. With the wooden sword he digs up the altar, with the axle of a chariot he measures. He sets up the sacrificial post; verily gathering together a threefold bolt he hurls it at his foe, to lay him low. If he were to set it up within the altar, he would win the world of the gods; if outside the altar, the world of men; he sets it up in the place where the altar and the edge (outside) meet, for the winning of both worlds. He should set (the set) up with the lower parts alike for one who desires the world of the Pitrs, with the girdle part alike for one who desires the world of men, with the top pieces alike for one who desires power, and all alike for one who desires support; the three in the middle alike for one who desires cattle; for through them [1] cattle attend (on him); verily he becomes possessed of cattle. He should interlock the others; verily he interlocks him with offspring and cattle. If he desire of a man, 'May he be liable to die', he should set it up for him in grave fashion, the northern half the higher, then (the southern) the lower; this is the grave fashion; he for whom he sets it up thus swiftly dies. For him who desires the heaven he should set it up with the southern half the higher, then the (northern) half the lower; verily the sacrificer makes it a ladder and a bridge to attain the world of heaven [2].

The Agrayana, is speech, the eighth day is speech, and therefore on the eighth day the Agrayana is drawn; verily he draws it in its own abode. (The cup) for Indra and Vayu is breath, the ninth day is breath, and therefore on the ninth day (the cup) for Indra and Vayu. is drawn; verily he draws it in its own abode. In that [4] it completes the metres, it completes for the third time the sacrifice; in that (the cup) for Indra and Vayu is drawn on the next day, where they have seen the sacrifice, thence does he again employ it, and they revolve round their own metre. They go by a trackless way leaving the path who start with anything except (the cup) for Indra and Vayu. The tenth day is the end of the sacrifice, (the cup) for Indra and Vayu is drawn on the tenth day; verily having reached the end of the sacrifice [5], they proceed from the trackless way to the path, and it is as when men go pushing on with a strong (team). The metres set their wishes on one another's world, and the gods then interchanged them. The fourth day is the abode of (the cup) for Indra and Vayu, the Agrayana is drawn on this (day); therefore (the cup) for Indra and Vayu is drawn on the ninth day, the abode of the Agrayana. The fifth day is the abode of the Çukra [6], (the cup) for Indra and Vayu is drawn on this (day); therefore the Çukra is drawn on the seventh day, the abode of (the cup) for Indra and Vayu. The sixth day is the abode of the Agrayana, the Çukra is drawn on this (day); therefore the Agrayana is drawn on the eighth day, the abode of the Çukra. Verily thus does he exchange the metres, and he who knows thus obtains interchange with the richer; verily also he causes concord in the sacrifice for the gods. Therefore one gives this to another. Prajapati desired, 'May I be propagated.' He saw this (rite) of twelve nights; he grasped it, and sacrificed with it. Then indeed was he propagated.

Again the fire which is piled up is cruel, and if one were not to cast upon the fire which has been piled up these oblations, the cruel fire would spring up in wrath, and injure the offspring and cattle of the sacrificer. In that he casts the oblations on the fire which has been piled up, he appeases it with its own portion, and the cruel fire [1] does not spring up in wrath and injure his offspring and cattle. There are ten oblations. Nine are the breaths in man, and the navel is the tenth; verily he places breaths in the sacrificer. Again the Viraj is of ten syllables; the Viraj is food; verily he finds support in the Viraj as food. 'It must be piled with the seasons, the metres, the Stomas, and the Prsthas', they say. In that he casts these oblations, he piles it with the seasons, the metres, the Stomas, and the Prsthas. 'The quarters can be won by one who has pressed the Soma' they say [2]. In that he casts these oblations, (it is) for the winning of the quarters. The gods made Indra sacrifice with it, and therefore is it Indra's pressing; men made Manu sacrifice with it, and therefore is it Manu's pressing. As Indra among the gods, as Manu among men, becomes he who knowing thus sacrifices with this sacrifice. The Puronuvakyas contain the word 'quarter', for the conquest of the quarters. vii. 6. 16. a Who is the sole lord of the world, Which breatheth and winketh, through his greatness, Who is the lord of biped and of quadruped here, Who is the god whom we are to worship with oblation? b Thou art taken with a foundation. I take thee dear to Prajapati. Of thee the sky is the greatness, the Naksatras the form, the sun the splendour; to his greatness, to Prajapati, thee (I offer). Hail! vii. 5. 17. a He who is the giver of soul, the giver of strength, On whose instruction all, on whose (instruction) the gods depend. Whose shadow is immortality, whose shadow is death; Who is the god whom we are to worship with oblation? b Thou art taken with a foundation.

h This, god Savitr, is the Soma of you (gods); guard it; let it escape you not. i So, O Soma, god to the gods, hast thou gone, and I here man to man, with offspring, with increase of wealth. k Honour to the gods I Homage to the Pitrs! 1 Here (may) I (be free) from Varuna's noose; may I gaze on the heaven, on the light that is for all men, M Agni, lord of vows, thou art the vow-lord of vows. n May my body that bath been in thee be here in me; may thy body that hath been in me be there in thee. o Be aright the vows, O vow-lord, of both of us votaries. a I have passed by some, I have not approached others. b I have found thee nearer than the farther, farther than the near. c So I welcome thee, that art of Visnu, for the sacrifice to the gods. d Let the god Savitr anoint thee with honey. e O plant, guard it. f O axe, harm it not. g With thy top graze not the sky, with thy middle harm not the atmosphere, with earth be united. h O tree, grow with a hundred shoots; may we grow with a thousand shoots. i Thou, whom this sharp axe hath brought forward for great good fortune, uncut, with wealth of heroes, (give us) riches. a To I earth thee! To atmosphere thee! To sky thee! b Pure be the world where the Pitrs sit. c Thou art barley (yava); bar (yavaya) from us foes, bar evil spirits. d Thou art the seat of the Pitrs. e Thou art easy of approach, first among leaders; the tree will mount thee, be aware f Let the god Savitr anoint thee with honey. g For the plants with good berries thee! h Support the sky, fill the atmosphere, with thy base make firm the earth. i To these dwellings of thine are we fain to go, Where are the many-horned active kine; There is resplendent the highest step Of the wide-stepping Visnu, the mighty! k Behold the deeds of Visnu Wherein he displayed his laws, Indra's true friend. l That highest step of Visnu The singers ever gaze upon Like an eye stretched in the sky.

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

What we seek when we sacrifice to thee, let that be ours; May we be lords of riches. w Thou art the expiation of sin committed by the gods, thou art the expiation of sin committed by men, thou art the expiation of sin committed by the fathers. x Of thee, O god Soma, that art purified in the waters, that art pressed by men, over whom the Yajus is spoken, the Stoma sung, the Çastra recited, who art made by the fathers into food to win horses and cows, and who art invited, I invited eat. a Thou art the milk of the great ones, the body of the All-gods; may I today accomplish the cup of the speckled ones; thou art the cup of the speckled ones; thou art the heart of Visnu, once hath Visnu stepped apart along thee, O vigorous one; with curds and ghee may prosperity be increased; may wealth come to me from this which is offered and enjoyed thou art the light for all men, milked from the dappled one. b As great as are sky and earth in mightiness, As great as the expense of the seven rivers, So great is the cup of thee, O Indra [1], Which unvanquished I draw off with If a black bird touch the speckled butter, his slaves would be likely to die; if a dog touch it, his fourfooted cattle would be likely to die; if it were to be spilt, the sacrificer would be likely to die. The speckled butter is the cattle; his cattle fall, if his speckled butter falls; in that he takes again the speckled butter, he takes again cattle for him. The speckled butter is the breath; his breath [2] falls, if his speckled butter falls; in that he takes again the speckled butter, he takes again breath for him. He takes it after placing gold (in the ladle), gold is immortality, the speckled butter is the breath; verily he places immortality in his breath. It is of a hundred measures, man has a hundred years of life, a hundred powers; verily on life and power he rests. He makes a horse sniff it, the horse is connected with Prajapati; verily from his own place of origin he fashions offspring for him.

a Homage to the golden-armed leader of hosts, and to the lord of the quarters b Homage to the trees with green tresses, to the lord of cattle homage! c Homage to the one who is yellowish-red like young grass, to the radiant, to the lord of paths homage! d Homage to the brown one, to the piercer, to the lord of food homage! e Homage to the green-haired, wearer of the cord, to the lord of prosperity f Homage to the dart of Bhava, to the lord of the moving world homage! g Homage to Rudra, with bent bow, to the lord of fields homage! h Homage to the minstrel, the inviolate, to the lord of the woods homage! i Homage [1] to the ruddy one, the ruler, to the lord of woods homage! k Homage to the minister, the trader, to the lord of thickets homage! l Homage to the extender of the world, the offspring of the maker of room, to the lord of plants homage! m Homage to the loud calling, the screaming, to the lord of footmen homage! n Homage to the wholly covered, to the running, to the lord of warriors homage! a Homage to the strong, the piercing, to the lord of assailers homage! b Homage to the leader, the holder of the quiver, to the lord of thieves homage! c Homage to the holder of the quiver, to the owner of the quiver, to the lord of robbers homage! d Homage to the cheater, the swindler, to the lord of burglars homage! c Homage to the glider, to the wanderer around, to the lord of the forests homage! f Homage to the bolt-armed destructive ones, to the lord of pilferers homage! g Homage to the bearers of the sword, the night wanderers, to the lord of cut- purses homage! h Homage to the turbaned wanderer on the mountains, to the lord of pluckers i Homage [1] to you, bearers of arrows, and to you, bowmen, homage! k Homage to you that string (the bow), and to you that place (on the arrow), l Homage to you that bend (the bow), and to you that let go the arrow) homage! m Homage to you that hurl, and to you that pierce homage!

To the sun hail! To the moon hail! To the day hail! To the night hail! To the straight hail! To the good hail! To fair dwelling hail! To hunger hail! To satisfaction hail! To disease hail! To snow hail! To ice hail! To heat hail! To the wild hail! To heaven hail! To the world hail! To all hail! vii. 1. 18. a Thou hast come into being by the toil; the work of the gods thou art the way of holy order. With the Vasus, the gods, as deity, with the Gayatri metre I yoke thee, with the spring season as oblation I consecrate thee. b With the Rudras, the gods, as deity, with the Tristubh metro, I yoke thee; with the summer season as oblation I consecrate thee. c With the Adityas, the gods, as deity, with the Jagati metre, I yoke thee; with the rainy season as oblation I consecrate thee. d With the All-gods as deity, with the Anustubh metro, I yoke thee [1]; with the autumn season as oblation I consecrate thee. e With the Angirases, the gods, as deity, with the Pankti metre, I yoke thee; with the winter and cool seasons as oblation I consecrate thee. f I have mounted upon consecration, the wife of holy order, with the Gayatri metro and holy power; holy order have I placed upon truth; truth have I placed upon holy g The great. h The protecting. i-m Here is support, hail! Here is keeping apart, hail Here is joy, hail! Here is delight, hail! vii. 1. 19. To the sounding of 'Im' hail! To him over whom 'Im' is sounded hail! To him neighing hail! To him neighing down hail! To him snorting hail! To him snorting forth hail! To the smell hail! To what is smelt hail! To expiration hail! To cross-breathing hail! To inspiration hail! To him being bound hail! To him after being bound hail! To him being untied hail! To him untied hail! To him about to run hail! To him having run hail! To him about to rest hail! To him having rested hail! To him about to go to rest hail! To him going to rest hail! To him having gone to rest hail! To him about to sit down hail! To him sitting down hail!

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

a Let the Vasus press thee with the Gayatri metre; go thou to the dear place of b Lot the Rudras press thee with the Tristubh metre; go thou to the dear place of c Let the Adityas press thee with the Jagati metre; go thou to the dear place of the d The pure for thee, O pure one, I stir in the gladdening (water); e In the joyous (ones); f In the Kotanas; g In the new (ones); h In the Regis; i In the Mesis; k In the roaring (ones); l In the all-supporting (ones); m In the sweet (ones); n In the lofty (ones); o In the strong (ones) [1]; p In the pure ones, I stir the pure for thee, O pure. q The pure for thee I take with the pure form of day, with the rays of the sun. r Herein the dread (ones) have moved themselves, The streams of the sky have consorted. s The lofty form of the bull shineth on high; Soma precedeth Soma, The pure precedeth the pure. t That undeceived, watchful, name of thine, O Soma, to that of thine, O Soma, to u Gladly do thou, O god Soma, go to the dear place of Agni [2] with the Gayatri v Willingly do thou, O god Soma, go to the dear place of Indra with the Tristubh W Our friend, do thou, O god Soma, go to the dear place of the All-gods with the Jagati metre. x Come breath to us from afar, From the atmosphere, from the sky, Life from the earth; Thou art ambrosia; for breath thee! y May Indra and Agni confer radiance upon me, Radiance (may) Soma and Brhaspati (confer); Radiance on me the All-gods, Radiance confer on me, O ye Açvins. z When one doth hasten after him, Or uttereth prayers, he doth accept it All knowledge doth he embrace, Even as the felly the wheel. The stirrings are the secret name of the waters; 'The pure for thee, O pure one, I stir in the gladdening (waters)', he says; verily with the secret name of the waters he wins the rain from the sky. 'The pure for thee I take with the pure', he says; the night is of the form of the day, the rays of the sun, he makes the rain to fall from the sky.

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

'May Indra swell for thee; do thou swell for Indra', he says; verily he makes to swell both Indra and Soma. 'Make thy comrades to.swell with wealth and skill', he says. The priests are his comrades; verily he makes them to swell. 'With good fortune may I accomplish thy pressing, O god Soma' [5], he says; verily he invokes this blessing (on himself). Those who make the Soma to swell fall away from this world, for the Soma when made to swell has the atmosphere as its deity. 'Desired are riches exceedingly, for food, for prosperity', he says; verily by paying homage to heaven and earth they find support in this world. The gods and the Asuras were in conflict. The gods in fear entered Agni; therefore they say, 'Agni is all the gods'. They [6], making Agni their protection, overcame the Asuras. Now he as it were enters Agni who undergoes the intermediate consecration, (and it serves) for the overcoming of his foes; he prospers himself, his foe is overcome. He protects himself by the consecration, his offspring by the intermediate consecration. The girdle he makes tighter; for his offspring are closer to him than himself. He drinks warm milk, and rubs himself with bubbling water; for fire is extinguished by cold, (and these serve) for kindling. 'Thy dread form, O Agni', he says; verily with its own deity he consumes the hot milk, for unity, for atonement. The Asuras had three citadels; the lowest was of iron, then there was one of silver, then one of gold. The gods could not conquer them; they sought to conquer them by siege; therefore they say--both those who know thus and those who do not--'By siege they conquer great citadels.' They made ready an arrow, Agni as the point, Soma as the socket, Visnu as the shaft. They said, 'Who shall shoot it?' [1] 'Rudra', they said, 'Rudra is cruel, let him shoot it.' He said, 'Let me choose a boon; let me be overlord of animals.' Therefore is Rudra overlord of animals.