Yajur Veda on Worship

n Do thou with good labour elaborate this offering for the gods. o Utter food, utter strength; p Make ye glorious sounds. q May we be victorious in contest. r Thou art increased by the rain. s May that which is increased by the rain recognize thee. t The Raksas is cleared away, the evil spirits are cleared away. u Thou art the share of the Raksases. v Let the wind separate you. w Let the god Savitr of golden hands, seize you. a The 7 Raksas is shaken off, the evil spirits are shaken off. b Thou art the skin of Aditi, may the earth recognize thee. c Thou art the supporter of the sky, may the skin of Aditi recognize thee. d Thou art a bowl of rock, may the supporter of the sky recognize thee. e Thou art a bowl made of the rock, may the rock recognize thee. f On the impulse of the god Savity, with the arms of the Açvins, with the hands of Prisan, I pour thee out. g Thou art stimulating, stimulate the gods. h For expiration thee, for inspiration thee, for through-breathing thee (I pound). i May I extend for long the life (of the sacrificer). k Let the god Savitr, of golden hands, seize you. a Bold art thou, support our prayer. b O Agni, drive off the fire that eats raw flesh, send away the corpse-eating one, hither the fire that sacrifices to the gods. c The Raksas is burnt, the evil spirits are burnt. d Thou art firm; make firm the earth, make life firm, make offspring firm, make his follows subordinate to this sacrificer. e Thou art a supporter, make firm the atmosphere, make expiration firm, make inspiration firm, make his fellows subordinate to this sacrificer. f Thou are supporting, make the heaven firm, make the eye [1] firm, make the ear make his fellows, &c. g Thou art a support, make the quarters firm, make the organ firm, make offspring firm, make his fellows, &c. h Ye are gatherers, bring offspring to this sacrificer, wealth to him, make his fellows, &c. i Be ye heated with the heat of the Bhrgus and the Angirases.

b Make thy comrades to swell with wealth and skill; with good fortune may I accomplish thy pressing, O god Soma. c Desired are riches exceedingly for food, for prosperity. Be right to the proclaimers of right. Honour to the sky, honour to the earth! d Agni, lord of vows, thou art the vow-lord of vows; this body of mine be in thee that body of thine be in me. Together, O lord of vows, be the vows of us two that e Thy dread form, O Agni, with that protect us; hail to that form of thine! f That form of thine, O Agni, which rests in iron, which rests in silver, which rests in gold, the highest, that dwells in the cleft, g (By it) I have driven away harsh speech, (by it) I have driven away angry speech. a Thou I art the abode of riches for me; thou art the resort of the afflicted for me; protect me when in want; protect me when afflicted. b May Agni, named Nabhas, know (thee). c Agni Angiras, thou who art in this earth, come with the name of Ayus. Whatsoever unapproached, holy name is thine, [1] therewith I take thee up. d Agni Angiras, thou who art in the second (the third) earth, come with the name of Ayus. Whatever inviolate, holy name is thine, therewith I take thee up. e Thou art a lioness; thou art a buffalo. f Extend wide; let the lord of the sacrifice extend wide for thee. g Thou art firm. h Be pure for the gods; be bright for the gods. i May the cry of Indra guard thee in front with the Vasus; may the swift of mind guard thee on the right with the Pitrs; may the wise one guard thee behind with the Rudras; may Viçvakarman guard thee on the left with the Adityas. k Thou art a lioness, overcoming rivals; hail! Thou art a lioness, bestowing fair offspring; hail! Thou art a lioness, [2] bestowing increase of wealth; hail! Thou art a lioness, winning (the favour of) the Adityas hail! Thou art a lioness; bring the gods to the pious sacrificer; hail! l To beings thee!

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

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

He whom men calumniate though he has slain no one should offer a Gayal to Vayu; impure speech comes to him whom men calumniate though he has slain no one; the Gayal is neither a domestic nor a wild animal; he is neither in the village nor the forest whom men calumniate though he has slain no one; Vayu is the purifier of the gods; verily he has recourse to Vayu with his own share; verily he [2] purifies him. The dawn shines away from him and he enters the darkness, the evil, to whom when the litany to the Açvins is being recited the sun becomes not visible; he should offer to Surya (a beast) of many forms; verily he has resort to yonder sun with its own share; verily it drives away the darkness, the evil, from him, the dawn shines upon him, he strikes away the darkness, the evil. a Indra on all sides. b On Indra men. c O Maruts, what time from the sky. d The protection which ye. e In contests we invoke Indra, swift to hear, The divine folk working good, freeing from distress, Agni, Mitra, Varuna, for gain, Bhaga, Sky and earth, the Maruts for welfare. f May the moving one who strikes at morning delight us; May Vata delight us, pourer of waters; Indra and Parvata quicken us; May the All-gods vouchsafe us this. g I hail the dear names [1] of yon impetuous ones, That, O Maruts, calling they may rejoice. h For glory they are wreathed in flames, In the rays (of the sun), adorned with rings they (are accompanied) with singers; They wearing daggers, impetuous, fearless, Here found the dear home of the Maruts. i First let Agni with the Vasus aid us; Let Soma with the Rudras protect (us); Let Indra with the Maruts act in due course; Let Varuna with the Adityas quicken us.' k God Agni with the Vasus [2], Soma with the dread forms, Indra with the Maruts, worthy of sacrifice, Varuna with the Adityas hath been in harmony with us. l As the Adityas are united with the Vasus, The Rudras with the Maruts, So, O thou of three names, May the All-gods without anger be of one mind.

He whose cows or men perish or who is afraid should offer to Agni, the fragrant, a cake on eight potsherds [3]; the fragrant is his healing form; verily by it he applies healing to him; it is offered to the fragrant, to smite away the fetid odour. When a battle is joined he should offer a cake on eight potsherds to Agni, the burnt; verily by his own share he pacifies him and indicates his foes; whomsoever of those near (him) they pierce, he lives; whomsoever of the foe, he dies; he wins that battle [4]. He loves to frequent those whose oldest and youngest die continuously, for the human sacrifice is dearest to him, lie should offer to Agni, the burnt, a cake on eight potsherds; verily with his own share he pacifies him, and none other of them dies before his day. He loves to frequent the house of him whose house he burns; he should offer a cake on eight potsherds to Agni, the burnt; verily he pacifies him with his own share, and he burns not his house again. He who does not attain his desires should offer a cake on eight potsherds to Agni as desire; verily he has recourse to Agni as desire with his own share; verily he unites him with his desire; his desire comes to him. He who has a dispute over a field or with his relatives should offer a cake on eight potsherds to Agni, the youngest; verily he has recourse to Agni, the youngest, with his own share; verily thereby he appropriates the power and strength of his foe [1]; he overcomes the evil foe. He against whom witchcraft is practised should offer a cake on eight potsherds to Agni, the youngest; verily he has recourse to Agni, the youngest, with his own share; verily he drives away the Raksases from him; he who practises witchcraft does not lay him low. He who desires, 'May I live all my days', should offer a cake on eight potsherds to Agni of life; verily he has recourse to Agni of life with his own share; verily he bestows life upon him [2]; he lives all his days.

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

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.

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

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.

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 first quarter verse is of seven syllables; the Çakvari is of seven syllables, the Çakvari is cattle; verily he wins cattle. The first quarter-verse is defective by one syllable. Therefore men live on what of speech is defective. He offers with a full (verse) to win Prajapati; full as it were is Prajapati. He offers with a defective (verse), for the creation of offspring, for from what is defective Prajapati created offspring. The Rc and the Saman, unwilling to remain with the gods for the sacrifice, taking the form of a black antelope departed and remained away. The (gods) reflected, 'He whom they shall resort to will become all this world.' They called to them, and they depositing their might in day and night came up to them. This is the colour of the Rc, the white of the skin of the black antelope; the black is the colour of the Saman. 'Ye are images of the Rc and Saman', he says; verily he wins the Rc and the Saman [1]. The white of the black antelope skin is the colour of the day, the black of the night. Whatever is imbued in those two, he wins. He consecrates (him) with a black antelope skin. The black antelope skin is the form of the holy power; verily he consecrates him with the holy power. 'O god, this prayer of him who imploreth', he says. That is according to the text. The man who is consecrated is a foetus; the clothing is the caul; be covers. Therefore [2] foetuses are born covered (with the caul). He should not uncover before the purchasing of the Soma. If he were to uncover before the purchasing of the Soma, the foetuses of offspring would be liable to miscarriage. He uncovers when the Soma has been purchased; verily he is born. It is also as when one uncovers to a superior. The Angirases going to the world of heaven divided their strength. What was left over became Çara grass; Çara grass is strength. In that the girdle is of Çara grass [3], he wins strength. He girds it in the middle; verily he gives him strength in the middle.

He buys (it) with a she-goat; verily he buys it full of fervour; he buys (it) with gold; verily he buys it bright [1]; he buys (it) with a milch cow; verily he buys it with milk for the mixing: he buys (it) with a bull; verily he buys it with Indra; he buys (it) with a draught ox, the draught ox is the bearer; verily by the bearer he buys the bearer of the sacrifice; he buys with two as a pair, to win a pair; he buys with a garment, the garment is connected with all the gods; verily he buys it for all the gods. These,, make up ten. The Viraj has ten syllables, the Viraj is food; verily by the Viraj he wins proper food [2]. 'Thou art the bodily form of penance, Prajapati's kind', he says, verily the Adhvaryu makes atonement to the cattle, that he may not be cut off. He attains prosperity, be obtains cattle who knows thus. 'The bright with the bright for thee I buy', he says that is according to the text. The gods retook by force the gold where with they purchased the Soma, saying, 'Who shall barter brilliance?' The gold by which [3] he buys the Soma he should retake by force; verily he bestows brilliance upon himself. 'Ours be light, darkness be on the Soma seller', he says; verily he places light in the sacrificer, and bestows darkness on the Soma-seller. If he were to strike (the Soma-seller) without inter twining (the flock of wool), then the serpents would bite during that year. 'Thus do I intertwine the necks of the biting serpents', he says; the serpents do not bite that year, he pierces the Soma-seller with darkness. 'O Svana [4], Bhraja', he says; they indeed in yonder world guarded the Soma; from them they grasped the Soma; if he were not to indicate to them those that serve as the price of Soma, he would not have purchased the Soma, and they would not guard the Sonia for him in yonder world. In that he indicates to them those that serve as the price of Soma, he really purchases the Soma, and they guard the Soma for him in yonder world.

Now the knot which he first ties, if he were not to unloose it, the Adhvaryu would perish from suppression of urine; therefore it must be unloosed. 'On the impulse of the god Savitr', (with these words) he takes up the spade, for impelling. 'With the arms of the Açvins he says, for the Açvins were the priests of the gods. 'With the hands of Pusan', be for restraint. Now the spade is as it were a bolt; 'Thou art the spade; thou art the, woman', he says, to appease it. Now, as each part is performed, the Raksases seek to injure the sacrifice; 'The Raksas is encompassed, the evil spirits are encompassed', he says, to smite away the Raksases [1]. 'Here do I cut off the neck of the Raksas, who hateth us, and whom we hate', he says; there are two people, he whom he hates and he who hates him; verily straightway he cuts their necks. 'To sky thee, to atmosphere thee, to earth thee!' he says; verily he anoints it for these worlds. He anoints from the top downwards; therefore [2] men live on strength from the top downwards. Now he does a cruel deed in that he digs; he pours down water, for atonement. He pours down (water) mixed with barley; barley is strength, the Udumbara is strength; verily he unites strength with strength. (The post) is of Udumbara wood of the height of the sacrificer. As great as is the sacrificer, so much strength does he put in it. 'Thou art the seat of the Pitrs', (with these words) he spreads the strew, for what is dug in has the Pitrs for its deity [3]. If he were to set it up without strewing, it would be dug in and have the Pitrs for its deity; he sets it up after strewing; verily he sets it up in this (earth), and makes it firm-rooted.' 'Support the sky, fill the atmosphere', he says, for the distinction of these worlds. 'May Dyutana Maruta set thee up', he says; Dyutana Maruta was wont to set up the Udumbara (post) of the gods; verily [4] by him he sets this (post) up.

If he desire of a man, 'May I deprive him of brilliance, of the deities, of power', he should move the corner near the fire to one side or the other of the Ahavaniya; verily he deprives him of brilliance, of the deities, of power. If he desire of a man, 'May I unite him with brilliance, with the deities, with power' [4], he should set up for him the corner (of the post) near the fire in a line with the Ahavaniya; verily he unites him with brilliance, with the deities, with power. Thee that art winner of Brahmans, winner of nobles', he says that is according to the text. He winds round (the grass); the girdle is strength, the post is of the same height as the sacrificer; verily he unites the sacrificer with strength. He winds (it) round at the level of the navel; verily at the level of the navel he bestows upon him strength; therefore at the level of the navel men enjoy strength. If he desire of a man, 'May I deprive him of strength' [5], he should put (it) on either upwards or downwards; verily he deprives him of strength. If he desire, 'May Parjanya rain', he should put it on downwards, verily he brings down rain; if he desire, 'May Parjanya not rain', he should put it on upwards; verily he holds up rain. What is dug in belongs to the Pitrs, what is above the part dug in up to the girdle belongs to men, the girdle belongs to the plants [6], what is above the girdle up to the top to the All-gods, the top to Indra, the rest to the Sadhyas. The post is connected with all the gods; verily in setting up the post he delights all the gods. By means of the sacrifice the gods went to the world of heaven; they reflected, 'Men will equal us'; they blocked the way by the post and went to the world of heaven; the Rsis discerned that (world) by means of the post, and that is why it is called post [7]. In that be sets up the post, (it is) to discern the world of heaven.

'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.

He cuts off eleven portions; ten are the vital airs of the beast, the body is the eleventh, he cuts off as much as is the size of the beast [3]. First he makes a portion of the heart, then of the tongue, then of the breast: what he conceives with the heart, that he says with the tongue; what he says with the tongue, that he utters from the breast. That is the order in the case of the beast. If he cuts off thus and then cuts from the rest at will, still the cutting off from that animal has been made in order. In the middle he makes a portion of the intestines, for breath is in the middle; he makes a portion of the upper part [4], for breath is in the upper part; whether he does one, or the other, there is variation in both cases. A Brahman on birth is born with a threefold debt, of pupilship to the Rsis, of sacrifice to the gods, of offspring to the Pitrs. He is freed from his debt who has a son, is a sacrificer, and who has lived as a pupil: this (debt) he performs (ávadayate) by these cuttings off', and that is why the cuttings-off (avadána) have their name. The gods and the Asuras were in conflict. The gods said to Agni, 'With thee as our hero let us overcome the Asuras' [5]. He said, 'Let me choose a boon; let me have a choice part of the beast.' He chose that choice part (of the beast), the shoulder from the fore part, the intestines from the middle, the hip from the hind part. Then the gods prospered, the Asuras were defeated; in that he makes portions of three members it is for the overcoming of his foe; he prospers himself, his foe is defeated. He cuts off transversely; therefore cattle move forward their limbs transversely, for support. He covers the dipping-spoons with fat; cattle are distinguished by fat; verily he bestows on cattle their distinguishing mark. He covers (them) after putting (the fat) on the soup; the soup is the sap of cattle; verily he bestows sap upon cattle.

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].

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

The wicked horse is sleeping. c O fair one, clad in fair raiment in the world of heaven be ye two covered.... {...several verses omitted from original translation...} 1 When the deer eateth grain, He deemeth not his flock fat. When the Çadra woman is the loved of the Aryan, She seeketh not wealth for prosperity.... {...several verses omitted from original translation...} q Dadhikravan have I sung, The swift strong horse. May he make our mouths fragrant; May he lengthen our days. r Ye waters are healing; Further us to strength, To see great joy. s The most auspicious flavour that is yours Accord to us here Like eager mothers. t To him may we come with satisfaction, To whose dwelling ye quicken us, O waters, and propagate us. vii. 4. 20. a Bhuh! Bhuvah! Svar! b Let the Vasus anoint thee with the Gayatri metre. Let the Rudras anoint thee with Tristubh metre. Let the Adityas anoint thee with the Jagati metre. c As the wind hath gone to the waters, Indra's dear body, By that path, O praiser, Bring back to us the horse. d O thou that hast barley, that hast grain, (bring) renown for me; e For barley, for milk, this food eat, O ye gods; this food eat, O Prajapati. f They yoke the tawny ruddy one, Which goeth round them that stand; The lights shine in the sky. g They yoke his dear steeds On either side of the chariot, Dark, strong, bearing heroes. A Making a banner for that which hath none, Form for the formless, O ye men, Thou wert born with the dawns. vii. 4. 21. To expiration hail! To cross-breathing hail! To inspiration hail! To sinews hail! To ligatures hail! To surrounding ligatures hail! To joints hail! To joinings hail! To bodies hail! To the sacrifice hail! To the sacrificial gifts hail! To heaven hail! To the world hail! To all hail! vii. 4. 22. To the bound hail! To the unbound hail! To the fastened hail! To the unfastened hail! To the yoked hail! To the unyoked hail! To the well-yoked hail! To the unyoked hail! To the one set free hail! To the one lot go hail!

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.

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 Thou art the step of Visnu, smiting enmity; with the Gayatri metre I step across the earth; excluded is he whom we hate. f Thou art the step of Visnu, smiting imprecations; with the Tristubh metre I step across the atmosphere; excluded is he whom we hate. g Thou art the step of Visnu, smiter of him who practiseth evil; with the Jagati metre I step across the sky; excluded is he whom we hate. h Thou art the step of Visnu, smiter of the hostile one; with the Anustubh metre I stop across the quarters; excluded is he whom we hate. a We have come to the heaven; to the heaven we have come. b May I not be cut off from seeing thee; what heat is thine, to that of thee may I not be brought low. c Thou art good, the best of rays, thou art life-bestowing, bestow life upon me; thou art radiance-bestowing, bestow radiance upon me. d Here do I exclude my enemy, N. N., from these quarters, this sky, this atmosphere, this earth, this food. Excluded is he whom we hate [1]. e I have been united with the light. f I turn the turning of Indra. g May I be united with offspring, offspring with me. h May I be united with increase of wealth, increase of wealth with me. i Kindled, O Agni, shine for me; kindling thee, O Agni, may I shine. k Be rich the sacrifice; may I be rich. 1 O Agni, thou purifiest life; Do thou give food and strength to us; Far away drive ill-fortune. m O Agni, good worker, purify for us Glory in good heroes [2], Giving increase and wealth to me. n O Agni, lord of the house, through thee as lord of the house, may I be a good lord of the house; through me as lord of the house, mayst thou be a good lord of the house; for a hundred winters; this blessing I invoke bringing light for the race; this blessing I invoke bringiug light for N. N. o Who yoketh thee? Let him set thee free. p O Agni, lord of vows, I have performed my vow; for that I have had strength; that hath been accomplished by me.

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 Many through thy dam, powerful through thy sire, thou art a horse, thou art a thou art a runner, thou art a male, thou art a strong horse, thou art a racer, thou art powerful, thou art a stallion, thou art heroic hearted; 'goer' is thy name; do thou the course of the Adityas. b To Agni hail! Hail to Indra and Agni! Hail to Prajapati! Hail to the All-gods! all the deities! c Here is support, hail! Here is keeping apart, hail! Here is joy, hail! Here is d Thou art becoming; to being thee, to what is becoming thee, to what shall be all beings thee! e O gods that guard the quarters, do ye guard for the gods for sacrifice this horse besprinkled. vii. 1. 13. To the going hail! To the advancing hail! To the running hail! To him after be hath run hail! To the crying of 'shoo' hail! To him over whom is cried 'shoo' hail! To him who hath moved hail! To him who hath moved forward hail! To him springing forward hail! To him jumping away hail! To him who advanceth hail! To him who advanceth forward hail! To all hail! vii. 1. 14. To Agni hail! To Soma hail! To Vayu hail! To the joy of the waters hail! To Savitr hail! To Sarasvati hail! To Indra hail! To Brhaspati hail! To Mitra hail! To Varuna hail! To all hail! vii. 1. 15. To earth hail! To atmosphere hail! To sky hail! To the sun hail! To the moon hail! To the Naksatras hail! To the eastern quarter hail! To the southern quarter hail! To the western quarter hail! To the northern quarter hail! To the zenith hail! To the quarters hail! To the intermediate quarters hail! To the half-years hail! To the autumns hail! To the days and nights hail! To the half-months hail! To the months hail! To the seasons hail! To the year hail! To all hail! vii. 1. 16. To Agni hail! To Soma hail! To Savitr hail! To Sarasvati hail! To Pusan hail! To Brhaspati hail! To the joy of the waters hail! To Vayu hail! To Mitra hail! To Varuna hail! To all hail! vii. 1. 17. To earth hail! To atmosphere hail! To sky hail! To Agni hail! To Soma hail!

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

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!