Krishna [black] Yajurveda

 


CONTENTS OF TRANSLATION

Kanda I

Prapathaka 1. The new and full moon sacrifices

1. The driving away of the calves
2. The taking of the strew
3. The milking
4. The making of the offering
5. The preparation of the grain
6. The pounding
7. The placing of the potsherds
8. The cooking of the cake
9. The altar
10. The offering of the oblation
11. The sprinkling and the enclosing-sticks
12. The libations of butter
13. The interchange of the ladles
14. The special sacrifices

Prapathaka 2. The Soma sacrifice

1. The preparation of the sacrificer
2. The consecration of the sacrificer
3. The place of sacrifice
4. The sacrificial cow
5. The footprints of the cow
6. The measuring of the Soma
7. The buying of the Soma
8. The placing of the Soma on the cart
9. The taking of the Soma to the hall
10. The guest-offering to the Soma
11. The Upasads
12. The high altar
13. The sacrificial carts and the shed
14. The special sacrifices

Prapathaka 3. The Victim for Agni and Soma

1. The making of the Sadas
2. The making of the sound-holes
3. The adoration of the altars
4. The adoration of the altars
5. The cutting of the sacrificial post
6. The placing of the post
7. The driving up of the victim
8. The slaying of the victim
9. The cutting out of the omentum
10. The offering of the fat
11. The supplementary offering of the intestines
12. The Vasativari waters
13. The descent of the Soma from the cart
14. The special sacrifices

Prapathaka 4. The Soma cups

1. The making ready of the Soma
2. The Upançu cup
3. The Antaryama cup
4. The cup for Indra and Vayu
5. The cup for Mitra and Varuna
6. The cup for the Açvins
7. The cup for the Açvins
8. The Çukra and Manthin cups
9. The Çukra and Manthin cups
10. The Agrayana cup
11. The Agrayana cup
12. The Ukthya cup
13. The Dhruva cup
14. The Seasonal cups
15. The cup for Indra and Agni
16. The cup for the All-gods
17. The cup for the Maruts
18. The cup for the Maruts
19. The cup for the Maruts
20. The cup for Mahendra
21. The cup for Mahendra
22. The cup for the Adityas
23. The cup for Savitr
24. The cup for Savitr
25. The cup for Savitr
26. The cup for the All-gods
27. The cup for Agni with the wives of the gods
28. The cup for the yoker of the bays
29. The supplementary cup for Agni
30. The supplementary cup for Indra
31. The supplementary cup for Sarya
32. The fire ritual
33. The fire ritual
34. The fire ritual
35. The horse sacrifice
36. The horse sacrifice
37. The Sodaçin cup
38. The Sodaçin cup
39. The Sodaçin cup
40. The Sodaçin cup
41. The Sodaçin cup
42. The Sodaçin cup
43. The Daksina offerings
44. The Samistayajus offerings
45. The concluding bath
46. The special sacrifices

Prapathaka 5. The Rekindling of the Fire

1. The mode of rekindling the fire
2. Details of the rekindling
3. The Mantras for the rekindling
4. The explanation of the Mantras
5. The Mantras for the adoration of the Ahavaniya
6. The Mantras for the adoration of the Garhapatya
7. The explanation of the Mantras in i. 5. 5
8. The explanation of the Mantras in i. 5. 6
9. The Agnihotra in the rekindling
10. The reverence of the fire before a journey, i. 5. 10 a-f
The Sacrificer’s part in the new and fall moon sacrifices, i. 5. 10 g-n
11. The special sacrifices

Prapathaka 6. The sacrificer’s part in the new and full moon sacrifices

1. The taking of the butter
2. The offering of the oblation
3. The portions of the sacrifice, &c.
4. The supplementary offerings
5. The filling of the Dhruva and the striding of the sacrificer
6. The reverence of the sun and the altars
7. The putting of the sticks on the fire and the vow
8. The bringing together of the sacrificial implements
9. The twelve pairs in the sacrifices
10. The depositing of the oblation
11. The explanation of the Mantras of invocation
12. The special sacrifices

Prapathaka 7. The sacrificer’s part in the new and full moon sacrifices

1. The invocation of the Ida
2. The celebration of the Ida
3. The mess of food for the priests
4. The offerings to the gods and the Brahmans
5. The explanation of the filling of the Dhruva
6. The explanation of the reverence of the sun and the altars
The Vajapeya, i. 7. 7-12
7. The preparation of the chariot
8. The chariot race
9. The mounting of the sacrificial post
10. The offerings of food
11. The proclaiming of victories
12. The Atigrahya cups
13. The special sacrifices

Prapathaka 6. The Rajasuya

1. The offerings to Nirrti and others
2. The Vaiçvadeva offerings
3. The Varunapraghasa offerings
4. The Sakamedha offerings
5. The offering to the Pitrs at the Sakamedhas
6. The cakes for Tryambaka at the Sakamedhas
7. The offerings to Çunasira and others
8. The offerings to various deities
9. The offerings in the houses of the Ratnins
10. The Devasu oblations
11. The drawing of the waters of consecration
12. The preparation of the waters of consecration
13. The mounting of the quarters
14. The consecration
15. The progress with the chariot
16. The adoration of the king
17. The offerings to the Samsrps
18. The Daçapeya
19. The propitiation of the quarters and offerings to the Satyadatas
20. The offerings to the Prayuja
21. The Sautramani
22. The special sacrifices

Kanda II

Prapathaka 1. The special animal sacrifices

1. Offerings for those desiring wealth, &c.
2. Offerings for those desiring freedom from disease, &c.
3. Offerings for those desiring victory, &c.
4. Offerings for those desiring splendour, &c.
5. Offerings for those desiring cattle, &c.
6. Offerings for those desiring villages, &c.
7. Offerings for those desiring splendour, &c.
8. Offerings for those desiring splendour, &c.
9. Offerings for those desiring food, &c.
10. Offerings for certain eventualities
11. Mantras for the special sacrifices

Prapathaka 2. The special sacrifices

1. Offerings for those desiring children, &c.
2. Offerings to Agni as path-maker, &c.
3. Offerings to Agni as desire, &c.
4. Offerings to Agni as possessed of food, &c.
5. Offerings to Vaiçvanara, Dadhikravan, and the Maruts
6. Offerings to Aditi, Vaiçvanara, and Varuna
7. Offerings to Indra
8. Offerings to Indra, who goes straight forward, &c.
9. Offerings to Agni and Visnu, and to Sarasvati
10. Offerings to Soma, Rudra, and Agni
11. Offerings to Indra with the Maruts
12. Mantras for the special sacrifices

Prapathaka 3. The special sacrifices (continued)

1. Offerings for the Adityas and the Maruts
2. Offerings for those afraid of death, &c.
3. Offerings for those who are parted from the sacrifice, &c.
4. Offerings for those desiring heaven, &c.
5. Offerings for one seized by disease
6. Offering for power to eat food
7. Offering with all the Prsthas for strength.
8. Offering for one desiring sight
9. Offering for one desiring a village
10. Mantras of the offering for one desiring life
11. Offerings for one long diseased and for one desiring life
12. Offering for one who receives a horse
13. Offering for one seized by misfortune
14. Mantras for the special sacrifices

Prapathaka 4. The special sacrifices (continued)

1. Offering for one contending with foes
2. The victorious offering for one contending with foes
3. The Samvargesti
4. Oblation of beans to Prajapati
5. The Mantras for the Citra sacrifice
6. The Citra sacrifice
7. The Mantras for the Kariristi, first part
8. The Mantras for the Kariristi, second part
9. The explanation of the Mantras in ii. 4. 7
10. The explanation of the Mantras in ii. 4. 8
11. The offering of three constituents
12. The deity of the offering of three constituents
13. The oblation to Indra and Brhaspati
14. Mantras for the special sacrifices

Prapathaka 5. The now and full moon sacrifices

1. Indra and Viçvarupa, son of Tvastr
2. The slaying of Vrtra by Indra
3. The offering of the Samnayya at the new moon
4. Offerings to Agni, Visnu, &c. 
5. The Samnayya as equivalent to a Soma sacrifice
6. The new and full moon sacrifices as compared with Soma sacrifices
The part of the Hotr at the new and full moon sacrifices, ii. 5. 7-11. 1-3
7. The kindling-verses
8. The kindling-verses
9. The Pravara and the Nivids
10. Optional recitations of the Samidhenis
11. Rules for the conduct of the Hotr, ii. 5. 11. 1-3
Rules for the conduct of the Adhvaryu, ii. 5. 11. 3-9
12. Mantras for the special sacrifices

Prapathaka 6. The now and full moon sacrifices

1. The fore-sacrifices
2. The portions of butter
3. The cake for Agni
4. The measuring out of the altar
5. The preparation of the strew
6. The Upançu and Svistakrt offerings
The part of the Hotr at the new and fall moon sacrifices, ii. 6. 7-10
7. The invocation of the Ida
8. The eating of the Ida and the Praçitra
9. The after-sacrifices, the Suktavaka and Namovaka
10. The Çanyuvaka and Patnisamyajas
11. The Mantras of the Hotr at the Samvargesti
12. The Mantras of the Hotr at the sacrifice to the Pitrs

 

 

Kanda III

Prapathaka 1. The supplement to the Soma sacrifice

1. The Mantras used by the Diksita
2. The Mantras for the placing of the Soma
3. The anointing of the carts and the making of the fire
4. The Mantras for the slaying of the victim
5. The explanation of the Mantras in iii. 1. 4
6. The stroking of the implements
7. The rivalry of sacrificers
8. The Nigrabhya waters
9. The offerings at the end of the pressings
10. The Pravrtahoma and Vipruddhoma
11. The special sacrifices

Prapathaka 2. The supplement to the Soma sacrifice (continued)

1. The Pavamana Stotras
2. The three pressings
3. The gazing on the Soma
4. The Mantras for the creeping to the Sadas
5. The Mantras for the drinking of the Soma
6. The speckled butter
7. The Stotra and the Çastra.
8. Miscellaneous Mantras for the midday and evening pressings
9. The Pratigara
10. The Pratinirgrahya cups
11. The special.sacrifices

Prapathaka 3. The supplement to the Soma sacrifice (continued)

1. The Mantras for the supplementary cups
2. The Mantras for beginning the Stotra and the Pratigara
3. The Mantras for the Ançu and Adabhya cups
4. The explanation of the Mantras in iii. 3. 3
5. The Mantras for the Prçni cups at the Dvadaçaha
6. The Atigrahya cups at the Gavam Ayana
7. The formulae of invocation at the Soma sacrifice
8. The concluding ceremonies
9. The offering of an aged bull
10. The expiation for the slaughter of a victim with embryo
11. The special sacrifices

Prapathaka 4. The optional and occasional offerings

1. The explanation of the Mantras in iii. 3. 10
2. The Mantras for the offering of a goat
3. The explanation of the Mantras in iii. 4. 2
4. The Mantras of the Jaya offerings
5. The Mantras of the Abhyntana offerings
6. The exposition of the Mantras in iii. 4. 4, 5, and 7
7. The Mantras of the Rastrabhrt offerings
S. The use of the Ristrabhrt offerings
9. The oblations to the goddesses and Dhatr
10. The offering to Vastospati before travel
11. The special sacrifices

Prapathaka 5. Miscellancous supplements

1. The introductory rite of the new and full moon sacrifices
2. The Stomabhagas
3. The Visnvatikramas 
4. The Atimoksa Mantras
5. The Aditya cup in the third pressing
6. Mantras connected with the wife of the sacrificer
7. The wood for the ladles in the new and full moon sacrifices
8. The Dadhi cup
9. The explanation of the Mantras in iii, 5. 8
10. The Atigrahya and Prana cups at the Gavam Ayana
11. The Mantras of the Hotr in the animal sacrifice

Kanda IV

Prapathaka 1. The placing of the fire in the fire-pan.

1. The taking up of the spade
2. The obtaining of the clay
3. The digging up of the clay
4. The taking of the clay
5. The fashioning of the pan
6. The preparing of the pan
7. The Samidheni verses with the offering of five victims
8. The Apri verses for the fire sacrifices
9. The kindling of the fire in the pan
10. The carrying of the fire
11. The Mantras for the offerings at the Vaiçvadeva,

Prapathaka 2. The preparation of the ground for the fire

1. The placing of the fire-pan on the throne
2. The adoration of the fire
3. The taking of the fire to the place of piling
4. The piling of the Garhapatya
5. The ploughing of the earth for the Ahavaniya
6. The sowing of the earth
7. The casting of lumps of earth
8. The depositing of the gold plate
9. The depositing of the naturally perforated brick, &c.
10. The placing of the heads of the victims
11. The Mantras for the offerings at the Varunapraghksas.

Prapathaka 3. The five layers of bricks

1. The Apasya bricks of the first layer
2. The Pranabhrt bricks of the first layer
3. The Apanabhrt bricks of the first layer
4. The Açvini bricks of the second layer
5. The Vayasya bricks of the second layer
6. The naturally perforated and other bricks of the third layer
7. The Brhati bricks of the third layer
8. The Aksnayastomiya bricks of the fourth layer
9. The Aksnayastomiya bricks of the fourth layer
10. The Srsti bricks of the fourth layer
11. The Vyusti bricks of the fourth layer
12. The Asapatna and other bricks of the fifth layer
13. The Mantras for the offerings at the Sakamedhas

Prapathaka 4. The fifth layer of bricks

1. The Stomabhaga bricks
2. The Nakasad bricks
8. The Pañcacoda bricks
4. The Metre bricks
5. The Sayuj bricks
6. The Viçvajyotis bricks
7. The Bhuyaskrt bricks
8. The Indratanu bricks
9. The Yajñatanu bricks
10. The Naksatra bricks
11. The seasonal bricks
12. The Mahaprstha Mantras in the horse sacrifice

Prapathaka 5. The offerings to Rudra

1. The appeasing of Rudra
2. The double offering of homage to Rudra
3. The double offering of homage to Rudra
4. The double offering of homage to Rudra
5. The single offering of homage to Rudra
6. The single offering of homage to Rudra
7. The single offering of homage to Rudra
8. The single offering of homage to Rudra
9. The single offering of homage to Rudra
10. Reverses to Rudra
11. Rc and Yajus verses to Rudra

Prapathaka 6. The preparation of the fire

1. The besprinkling and dragging over
2. The offering to Viçvakarman
3. The leading forth of the fire
4. The Apratiratha hymn
5. The placing of the fire
The horse sacrifice, iv. 6. 6-9
6. The equipment of the sacrificer
7. Verses in praise of the steed
8. Verses in praise of the steed
9. Verses in praise of the steed

Prapathaka 7. The piling of the fire (continued)

1. The Vasor Dhara offerings
2. The Vasor Dhara offerings
3. The Vasor Dhara offerings
4. The Vasor Dhara offerings
5. The Vasor Dhara offerings
6. The Ardhendrani formulae
7. The Vasor Dhara offerings
8. The Vasor Dhara offerings
9. The Vasor Dhara offerings
10. The Vasor Dhara offerings
11. The Vasor Dhara offerings
12. The Vajaprasaviya offering
13. The yoking of the fire
14. The Vihavya bricks
15. The Mantras for the Mrgaresti of the horse sacrifice

Kanda V

Prapathaka 1. The placing of the fire in the fire-pan

1. The libation to Savitr and the taking of the spade
2. The going for the clay
3. The preparation of the ground
4. The gathering of the clay for the altar
5. The depositing of the clay
6. The making of the fire-pan
7. The preparation of the pan
8. The heads of the victims
9. The production of fire in the pan
10. The fire in the pan
11. The Apri hymn for the horse sacrifice

Prapathaka 2. The preparation of the ground for the fire

1. The placing of the fire on the throne and its adoration
2. The carrying of the fire in the pan
3. The piling of the Garhapatya
4. The mingling of the fires
5. The ploughing of the sacrificial ground
6. The casting on of sand
7. The depositing of the gold plate
8. The placing of the naturally perforated brick
9. The putting down of the pan, &c.
10. The bricks of the first layer
The horse sacrifice (continued), v. 2. 11 and 12
11. The marking out of the lines of the horse
12. The flaying of the horse

Prapathaka 3. The second and later layers of bricks

1. The bricks of the second layer
2. The bricks of the third layer
3. The Aksnayastomiya bricks of the fourth layer
4. The Srsti and Vyusti bricks of the fourth layer
5. The Asapatna and Viraj bricks of the fifth layer
6. The Stomabhaga bricks of the fifth layer
7. The Nakasad and other bricks of the fifth layer
8. The Metre bricks of the fifth layer
9. The Sayuj and other bricks
10. The Vrstisani and other bricks
11. The Bhuyaskrt bricks
12. The horse sacrifice (continued)

Prapathaka 4. The piling of the fire altar (continued)

1. The Indratanu, Yajñatanu, and Naksatra bricks
2. The Rtavya bricks, &c.
3. The explanation of the Çatarudriya
4. The besprinkling and dragging over
5. The anointing with butter and the libation to Viçvakarman
6. The putting on of the kindling-sticks and the taking forward of the fire
7. The placing of the fire on the altar
8. The Vasor Dhara
9. The Vajaprasaviya
10. The yoking of the fire and the re-piling
11. The Vihavya bricks
12, The horse sacrifice (continued)

Prapathaka 5. The piling of the fire altar (continued)

1. The Diksaniyesti
2. The piling of the fire and the keeping in the pan
3. The pan, the head of the man, and the Vamabhrt brick
4. The Viraj and the Retahsic bricks
5. The gold and the naturally perforated bricks
6. The form of the days and space-filler bricks
7. The rule as to the number of stakes, &c.
8. The reverence of the fire and the Atmestakas
9. Miscellaneous rites
10. The serpent and other offerings
The horse sacrifice (continued), v. 5. 11-24
11. List of victims
12. List of victims
13. List of victims
14, List of victims
15. List of victims
16. List of victims
17. List of victims
18. List of victims
19. List of victims
20. List of victims
21. List of victims
22. List of victims
23. List of victims
24. List of victims

Prapathaka 6. The piling of the flre altar (continued)

1. The Mantras for the pot bricks
2. The pot bricks and the oblation to Brhaspati
3. The Bhutestakas
4. The offerings on the Darbha grass
5. Certain offerings in the Abhijit
6. Explanation of certain points in the ritual in v. 6. 5
7. Variant lengths of the Diksa
8. Miscellaneous points of ritual
9. Further points of ritual
10. The merits of the fire-piling
The horse sacrifice (continued), v. 6.11-23
11. List of eighteen victims
12. List of eighteen victims
13. List of eighteen victims
14. List of eighteen victims
15. List of eighteen victims
16. List of eighteen victims
17. List of eighteen victims
18. List of eighteen victims
19. List of eighteen victims
20. List of eighteen victims
21. The pairs of victims
22. The victims on the last Atiratra day
23. The seasonal victims

Prapathaka 7. The piling of the fire altar (continued)

1. The mode of piling the fire
2. The Ajyani bricks
3. The Vajrini bricks and the Vasor Dhara
4. The Rastrabhrt bricks
5. The restoration of the extinguished fire
6. Miscellaneous rules regarding the fire
7. The Akati libations
8. The self-piling of the fire
9. The taking of the fire
10. The putting down of the heads of the victims
The horse sacrifice (continued), v. 7. 11-26
11. Offerings with the parts of the victim
12. Offerings with the parts of the victim
13. Offerings with the parts of the victim
14. Offerings with the parts of the victim
15. Offerings with the parts of the victim
16. Offerings with the parts of the victim
17. Offerings with the parts of the victim
18. Offerings with the parts of the victim
19. Offerings with the parts of the victim
20. Offerings with the parts of the victim
21. Offerings with the parts of the victim
22. Offerings with the parts of the victim
23. Offerings with the parts of the victim
24. The Açvastomiya
25. Mantras said over the head of the horse
26. The smelling of the food by the horse

Kanda VI

Prapathaka 1. The exposition of the Soma sacrifice.

1. The entrance into the hall
2. The consecration libations
3. The garment of black antelope skin, the girdle, the horn
4. The obligations of the consecrated
5. The preliminary offering
6. The purchase of the Soma
7. The treatment of the Soma cow
8. The offerings in the footprints of the cow
9. The measuring of the Soma
10. The purchase price of the Soma
11. The carrying of the Soma in a cart

Prapathaka 2. The exposition of the Soma sacrifice (continued)

1. The guest offering to the Soma
2. The Tanunaptra
3. The Upasads
4. The altar
5. The milk drink
6. The form of the place of sacrifice
7. The high altar
8. The anointing with butter
9. The oblation-receptacle
10. The Sadas
11. The sounding-holes

Prapathaka 3. The exposition of the Soma sacrifice (continued)

1. The altars
2. The Vaisarjana offerings
3. The cutting of the sacrificial post
4. The placing of the post
5. The production of fire
6. The yoking of the victim
7. The Samidhenis, anointing with the butter, the fore-sacrifices
8. The slaying of the victim
9. The offering of the omentum
10. The cutting off of portions
11. The after-sacrifices

Prapathaka 4. The exposition of the Soma sacrifice (continued)

1. The offering of the intestines
2. The Vasativari water
3. The descent of the Soma
4. The measuring of the Soma
5. The Upançu cup
6. The Antaryama cup
7. The cup for Indra and Vayu
8. The cup for Mitra and Varuna
9. The cup for the Açvins
10. The Çukra and Manthin cups
11. The Agrayana cup

Prapathaka 5. The exposition of the Soma sacrifice (continued)

1. The Ukthya cup
2. The Dhruva cup
3. The seasonal cups
4. The cup for Indra and Agni
5. The cups for the Maruts and Mahendra
6. The cup for Aditi
7. The cups for Savitr and the All-gods
8. The cup for the wives of the gods
9. The cup for the yoker of the bays
10. The renewed taking of the Agrayana cup, &c.
11. The praise of the Soma vessels

Prapathaka 6. The exposition of the Daksina and other offerings

1. The Daksina offerings
2. The Samistayajus
3. The concluding bath
4. The eleven posts
5. The eleven victims
6. The victim for Tvastr with the wives of the gods
7. The Soma oblation, &c.
8. The Atigrahya cups
9. The Adabhya cup
10. The Ançu cup
11. The Sodaçin cup

Prapathaka 1. The Ekaha and Ahina Sacrifices

1. The Agnistoma
2. The praise of the Stomas
3. The Atiratra
4. The Dviratra of the Angirases
5. The origin of the Triratra of Garga
6. The Soma cow
7. The giving of the cow
8. The Caturatra of Atri
9. The Caturatra of Jamadagni
10. The Pañcaratra
The horse sacrifice (continued), vii. 1. 11-20
11. The sprinkling of the horse
12. The names of the horse
13. The springing of the horse
14. The first offerings
15. The first offerings
16. The first consecration
17. The Ekavinçini consecration
18. The seasonal consecrations
19. The movements of the horse
20. The Savitras

Prapathaka 2. The Ahina sacrifices (continued)

1. The Sadratra
2. The Saptaratra
3. The Astaratra
4. The Navaratra
5. The Daçaratra
6. The Ekadaçaratra
The Dvadaçaratra, vii. 2. 7-10
7. Various arrangements of the cups
8. The order of the cups
9. The first eleven days
10. The twelfth day
The horse sacrifice (continued)
11. The offerings to the numbers in sequence
12. The offerings to the uneven numbers
13. The offerings to the even numbers
14. The offerings to the numbers 3, 5, &c.
15. The offerings to the numbers 4, 8, &c.
16. The offerings to the numbers 5, 10, &c.
17. The offerings to the numbers 10, 20, &c.
18. The offerings to the numbers 20, 40, &c.
19. The offerings to the numbers 50, 100, &c
20. The offerings to the numbers 100, 1000, &c.

Prapathaka 3. The Sattras.

1. The last day of the Dvadaçaha
2. The praise of the sacrificer with the Dvadaçaha
3. The Trayodaçaratra
4. The Caturdaçaratra
5. The second Caturdaçaratra
6. The Pañcadaçaratra
7. The second Pañcadaçaratra
8. The Saptadaçaratra
9. The Vinçatiratra
10. The Ekavinçatiratra
The horse sacrifice (continued), vii. 3. 11-20
11. The Apti Mantras
12. The Paryapti Mantras
13. The Abhu Mantras
14. The Anubhu Mantras
15. The Mantras for the Vaiçvadeva libation
16. The Mantras for the offering of the members
17. The Mantras for the offering to the forms
18. The Mantras for the offering to the colours
19. The Mantras for the offering to the plants
20. The Mantras for the offering to the trees

Prapathaka 4. The Sattras (continued)

1. The Caturvinçatiratra
2. The second Caturvinçatiratra
3. The Trinçadratra
4. The Dvatrinçadratra
5. The Trayastrinçadratra
6. The Sadtrinçadratra
7. The Ekonapañcaçadratra
The Year Sattra, vii. 4. 8-11
8. The time for the consecration
9. The consecration And the Upasad days
10. The Prayaniya day
11. The days of the months
The horse sacrifice (continued), vii. 4. 12-22
12. The Mantras for the Apavya. Offering
13. The Mantras for the offerings to the waters
14. The Mantras for the offerings to the waters
15. The Mantras for the smiting of the dog
16. The Mantras for the Yavyahoma
17. The Gavya Mantras
18. The riddle
19. The queen and the dead horse
20. The treatment of the living horse
21. The Mantras for the Samtatihoma
22. The Mantras for the Pramuktihoma

Prapathaka 5. The Gavam Ayana

1. The Gavam Ayana
2. The length of the Gavam Ayana
3. The omission of the Prsthas
4. The peculiarities of the second half of the rite
5. The form of competing rites
6. The omission of a day
7. The Utsarginam Ayana
8. The specialities of the Samans of the Mahavrata
9. The ceremonial of the Mahavrata
10. The dance of the female slaves
The horse sacrifice (continued), vii. 5. 11-25
11. The Mantras for the Annahoma
12. The Mantras for the Çarirahoma
13. The Mantras for the placing of the Paridhis
14. List of various oblations
15. Explanation of the oblations in vii. 5. 14
16. The Mantras for the first Mahiman cup
17. The Mantras for the second Mahiman cup
18. The Mantras for the Annahoma
19. The Mantras for addressing the horse
20. Further Mantras for the Annahoma
21. Expiatory offerings
22. The Mrgarestis
23. The Mantras for the Samnatihomas
24. The Mantras of the Sacrificer
25. The horse as the microcosm


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


KANDA I

 

PRAPATHAKA I

The New and Full Moon Sacrifices

i. 1. 1.

a For food thee, for strength thee!
b Ye are winds, ye are approachers. 
c Let the god Savitr impel you to the most excellent offering.
d O invincible ones, swell with the share for the gods,
Full of strength, of milk, rich in offspring, free from sickness, from disease. 
e Let no thief, no evil worker, have control over you.
f Let Rudra’s dart avoid you.
g Abide ye, numerous, with this lord of cattle.
h Do thou protect the cattle of the sacrificer.

i. 1. 2

a Thou art the substance of the sacriflee.
b The Raksas is burned up, the evil spirits are burned up.
c The Vedi hath come to the sacrificial straw,
Made by Manu, fashioned with the Svadha call.
The sages fetch it from in front,
The delightful straw for the gods to sit on here.
d Thou art impelled by the gods.
e Thou art made to grow by the rains.
f O divine straw, lot me not hit thee either across or along,
g Let me hit thy joints,
h Let me come to no harm in cutting thee.
i O divine straw, rise with a hundred shoots,
Let us rise with a thousand shoots.
k Guard from the contact of earth.
l I gather thee with good gathering.
m Thou art the girdle of Aditi, the cord of Indrani.
n Let Pusan tie a knot for thee, that knot shall mount me.
o I hold thee up with the arms of Indra, I seize thee with the head of Brhaspati.
p Fare along the wide atmosphere.
q Thou art going to the gods.

i. 1. 3.

a Be ye pure for the divine rite, the sacrifice to the gods.
b Thou art the cauldron of Matariçvan.
c Thou art the heaven, thou art the earth.
d Thou art the all-supporting with the highest support.
e Be firm, waver not.
f Thou art the strainer of the Vasus, of a hundred streams, thou art that of the Vasus, of a thousand streams.
g The spot (stoka) has been offered, the drop has been offered.
h To Agni, to the mighty firmament!
i Hail to sky and earth!
k This is she of all life, this is the all-encompassing, this is the all-doing.
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.

i. 1. 4.

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.

i. 1. 5.

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.
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.

i. 1. 6.

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.

1. 1. 7

a Bold art thou, support our prayer.
b O Agni, drive off the fire that eats raw flesh, send away the corpse-eating one, bring 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 firm, 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.
k The potsherds which wise men collect for the cauldron, these are in Pusan’s guardianship. Lot Indra and Vayu set them free.

i. 1. 8.

a I pour together.
b The waters have joined with the waters, the plants with sap.
c Join ye rich ones with the moving ones, sweet ones with the sweet.
d From the waters ye are born, be united with the waters.
e For generation I unite thee.
f For Agni thee, for Agni and Soma.
g Thou art the head of Makha.
h Thou art the cauldron that contains all life.
i Be extended wide, let the lord of the sacrifice be extended wide.
k Grasp the skin.
I The Raksas is obstructed, the evil spirits are obstructed.
m Let the god Savitr make thee ready on the highest firmament.
n May Agni burn not too much thy body.
o O Agni, guard the offering.
p Be united with our prayer.
q Hail to Ekata, hail to Dvita, hail to Trita.

i. 1. 9.

a I grasp (thee).
b Thou art Indra’s right arm with a thousand spikes, a hundred edges.
c Thou art the wind of sharp edge.
d O earth whereon sacrifice is offered to the gods, let me harm not the root of thy plant.
e Araru is smitten away from the earth.
f Go to the fold where the cattle are.
g May heaven rain for thee. 
h O god Savitr, bind thou in the furthest distance with a hundred fetters him who hateth us and whom we hate, thence let him not free.
i Araru is smitten away from the earth, the place of sacrifice.
k Go to the fold [1] where the cattle are.
l May heaven rain for thee.
m O god Savitr &c.
n Araru is smitten away from the earth, he that sacrifices not to the gods.
o Go to the fold where the cattle are.
p May heaven rain for thee.
q O god Savitr, &c. [2]
r Let not Araru mount the sky for thee.
s Let the Vasus grasp thee with the Gayatri metre, let the Rudras grasp thee with the Tristubb. metre, let the Adityas grasp thee with the Jagati metre.
t On the impulse of the god Savitr wise ones perform the rite.
u Thou art the right, thou art the seat of right, thou art the glory of right.
v Thou art the holder, thou art the self-holder.
w Thou art broad, and wealthy art thou.
x Before the cruel foe slips away, O glorious one,
Taking up the earth, with plenteous drops,
The earth which they place in the moon by their offerings,
Which wise men use to guide them in the sacrifice.

i. 1. 10.

a The Raksas is burnt up, the evil spirits are burnt up.
b With Agni’s keenest flame I burn you.
c May I not brush the place of the cattle, I brush thee that art strong and overcomest foes.
d Speech, breath, eye, ear, offspring, the organ of generation may I not brush, I brush thee that art strong and overcomest foes.
e Beseeching favour, offspring, prosperity, in devotion to Agni,
I gird my body for good action.
f With fair offspring, with noble husbands,
We are come to thee,
O Agni, to thee that deceivest the foe,
The undeceivable, we that are not deceived.
g I loosen this bond of Varuna,
Which Savitr the kindly hath bound,
And in the birthplace of the creator, in the place of good action,
I make it pleasant for me with my husband.
h With life, with offspring,
O Agni, with splendour again,
As wife with my husband I am united.
United be my spirit with my body.
i Of the great ones thou art the milk, of plants the sap. Of thee that art the imperishable I make the offering.
k Thou art the milk of the great ones, of plants the sap; with undeceived eye I gaze on thee for fair offspring.
l Thou art brilliance; follow thou brilliance; may Agni not take away the brilliance.
m Thou art the tongue of Agni, the good one of the gods.
n Be thou (good) for every sacrifice, for the gods, for every prayer.
o Thou art the shining, the radiance, the brilliance.
p May the god Savitr purify you
With a flawless strainer,
With the rays of the bright sun.
q I grasp thee shining in the shining, for every sacrifice, for the gods, for every prayer.
r I grasp thee radiance in the radiance, thee resplendent in the resplendence for every sacrifice, for the gods, for every prayer.

i. 1. 11.

a Thou I art a black deer, living in the lair, to Agni thee, hail!
b Thou art the altar, to the strew thee, hail!
c Thou art the strew,’ to the ladles thee, hail
d To the sky thee, to the atmosphere thee, to the earth thee!
e Be thou refreshment to the fathers, strength to those that sit on
the strew.
f With strength go ye to the earth.
g Thou art the hair-knot of Visnu.
h Soft as wool I strew thee, offering a good seat to the gods.
i Thou art the Gandharva, Viçvavasu (possessing all wealth), the fence of the sacrificer from every attacker, praised and to be praised.
k Thou art the right arm of Indra, the fence of the sacrificer, praised and to be praised.
l May Mitra and Varuna lay thee around in the north with firm law, thou art the fence of the sacrificer, praised and to be praised.
m May the sun in the east protect thee from all evil.
n May we kindle thee, O wise one,
That dost invite to the sacrifice, the radiant one,
O Agni, thee that art mighty at the sacrifice.
o Ye two are the props of the people.
p Sit on the seat of the Vasus, Rudras, Adityas.
q Thou art named juhuupabhrtdhruva, loving the ghee, sit on thy dear seat with thy dear name.
r These have sat down in the world of good action.
s Protect them, O Visnu.
t Protect the sacrifice, protect the lord of the sacrifice, protect me that conduct the sacrifice.

i. 1. 12.

a Thou art the world, be extended.
b O Agni, sacrificer, this reverence.
c O juhu, come hither, Agni summons thee for the sacrifice to the gods.
d O upabhrt, come hither, the god Savitr summons thee for the sacrifice
to the gods.
e O Agni and Visnu, let me not step down upon you.
f Be ye parted, consume me not.
g Make ye a place for me, ye place-makers.
h Thou art the abode of Visnu.
i Hence Indra wrought mighty deeds.’
k Great, grasping the sky, imperishable.
1 The sacrifice of the lord of the sacrifice is undisturbed.
m Offered to Indra, hail!
n Great light. 
o Guard me, O Agni, from misfortune, place me in good fortune.
p Thou art the head of Makha, be light united with light.

i. 1. 13.

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

i. 1. 14.

a Ye twain shall be summoned, O Indra and Agni.
Ye twain shall rejoice together in the offering.
You both givers of food and riches,
You both I summon for the winning of strength.
b For I have heard that ye both are more generous
Than a worthless son-in-law or a wife’s brother.
So with the offering of Soma I make for you,
O 1ndra and Agni, a new hymn of praise;
c O Indra and Agni, ninety forts
Of which the Dasas were lords ye overtbrew
Together in one deed.
d This pure new-born hymn of praise this day,
O Indra and Agni, slayers of Vrtra, accept with joy [1].
For on you both I call that are ready to listen,
You that are ever readiest to give strength to the eager.
e We thee, O lord of the path,
As a chariot to win the prize,
Have yoked for our prayer, O Pusan.
f Lord of each way with eloquence;
Driven by love he went to Arka;
May he give us the comfort of gold,
May Pusan further our every prayer.
g By the lord of the field
As by a friend may we win
What nourishes our kine and horses;
May he be [2] favourable to such as we are.
h O lord of the field, the honey-bearing wave,
As a cow milk, so for us milk;
May the lords of right graciously accord us
That which drops honey and is well purified like ghee.
i O Agni, lead us by a fair path to wealth,
O god, knowing all the ways;
Keep away from us the sin that makes us wander;
We will accord to thee most abundant honour.
k We have come to the path of the gods
To accomplish that which we have power to do;
Let wise Agni sacrifice [3], let him be Hotr
Let him arrange the offerings him the seasons.
l What carrieth best is for Agni;
Sing aloud, O thou of brilliant radiance.
From thee wealth, like a cow,
From thee strength riseth forth.
m O Agni, once more lead us
With thy favour over every trouble.
Be a broad, thick, wide fortress for us,
Health and wealth for our children and descendants.
Thou, O Agni, art the guardian of law,
Among the gods and mortals;
Thou art to be invoked at the sacrifices.
o If laws of you wise ones, O gods,
In our ignorance we transgress,
May Agni make good all that,
He that knoweth the seasons wherein he may satisfy the gods.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA II

 

The Soma Sacrifice

i. 2. 1.

a May I the waters wet (thee) for life,
For length of days, for glory.
b O plant, protect him.
c Axe, hurt him not.
d Obedient to the gods I shear these.
e With success may I reach further days.
f Let the waters, the mothers, purify us,
With ghee let those that purify our ghee purify us,
Let them bear from us all pollution,
Forth from these waters do I come bright, in purity.
g Thou art the body of Soma, guard my body.
h Thou art the milk of the great ones, thou art the giver of splendour; splendour [1] place in me.
i Thou art the pupil of Vrtra’s eye, thou art the guardian of the eye, guard my eye.
k Let the lord of thought purify thee, let the lord of speech purify thee, let the god Savitr purify thee
With the flawless purifier,
With the rays of the bright sun.
l O lord of the purifier, with thy purifier for whatsoever I purify myself, that may I have strength to accomplish.
m We approach you, O gods,
Ye that have true ordinances at the sacrifice
What O gods ye can assent to,
For that we ask you, O holy ones.’
n Indra and Agni, heaven and earth, waters, plants.
o Thou art the lord of consecrations, guard me that am here.

i. 2. 2.

a To the purpose, to the impulse, to Agni, hail! To wisdom, to thought, to Agni, hail! To consecration, to penance, to Agni, hail! To Sarasvati, to Prisan, to Agni, hail!
b O ye divine, vast, all-sootbing waters!
Heaven and earth, wide atmosphere! May Brhaspati rejoice in our oblation, hail!
c Let every man choose the companionship
Of the god who leadeth.
Every man prayeth for wealth;
Let him choose glory that he may prosper, hail!
d Ye are images of the Rc and the Saman. I grasp you two; do ye two [1] protect me until the completion of this sacrifice.
e O god,Varuna, do thou sharpen this prayer of him who implores thee,
Sharpen his strength, his insight;
May we mount that safe ship
Whereby we’ may pass over all our difficulties.
f Thou art the strength of the Angirases, soft as wool; grant me strength, guard me, harm me not.
g Thou art the protection of Visnu, the protection of the sacrificer, grant me protection.
h Guard me from the lustre of the Naksatras.
i Thou art the birthplace of Indra [2]; harm me not.
k For ploughing thee, for good crops,
l For the plants with good berries thee!
m Thou art of easy access, divine tree. Being erect, guard me until the completion (of the sacrifice).
n Hail! with my mind the sacrifice (I grasp); hail! from heaven and earth, bail! from the broad atmosphere, hail! from the wind the sacrifice I grasp.

i. 2. 3.

a The thought divine we meditate,
Merciful, for our help,
That giveth glory, and carrieth the sacrifice.
May it guide us safely according as we will. 
b The gods, mind-born, mind-using,
The wise, the sons of wisdom,
May they guard us, may they protect us,
To them honour! to them hail!
c O Agni, be thou wakeful;
Let us be glad;
Guard us to prosperity;
Grant to us to wake again.
d Thou, O Agni, art the guardian of vows,
Among the gods and men.
Thou [1] art to be invoked at our sacrifices.
e All the gods have surrounded me,
Pusan with gain, Soma with a gift,
The god Savitr the giver of brightness.
f O Soma, give so much, and bear more hither.
g May he that filleth never miss of fullness. Let me not be parted with life.
h Thou art gold; be for my enjoyment. Thou art raiment; be for my enjoyment. Thou art a cow; be for my enjoyment. Thou art a horse; be for my enjoyment [2]. Thou art a goat; be for my enjoyment. Thou art a ram; be for my enjoyment.
i To Vayu thee; to Varuna thee; to Nirrti thee; to Rudra thee!
k O divine waters, son of the waters, the stream
Fit for oblation, mighty, most exhilarating,
That stream of yours may I not step upon.
l Along an unbroken web of earth may I go.
m From good to better do thou advance.
n May Brhaspati be thy leader;
Then set him free, on the chosen spot of earth;
Drive afar the foes with all thy strength.
o We have come to the place on earth for sacrifice to the gods,
Wherein aforetime all the gods rejoiced.
Accomplishing (the rite) with Rc, Saman, and Yajus,
Let us rejoice in fullness of wealth, in sustenance.

i. 2. 4.

a This is thy body, O pure one. This is thy splendour. With it be united. Win brightness.
b Thou art the strong, grasped by mind, acceptable to Visnu.
c In the impulse of thee, of true impulse, may I win a support for my speech. Hail!
d Thou art pure, thou art nectar, thou art the sacrifice for all the gods.
e I have mounted the eye of the sun.
The pupil of the eye of Agni,
When thou goest with thy steeds,
Blazing with the wise.
f Thou art thought, thou art mind, thou art meditation, thou art the gift (to the priests) [1], thou art of the sacrifice, thou art of kingly power, thou art Aditi, double-headed.
g Be thou successful for us in going, successful in returning.
h May Mitra bind thee by the foot.
i May Pusan guard the ways,
k For Indra, the overseer!
l May thy mother approve thee, thy father, thy brother sprung of the same womb, thy friend in the herd.
m Go, goddess, to the god, to Soma for Indra’s sake.
n May Rudra guide thee hither in the path of Mitra.
o Hail! Return with Soma as thy comrade, with wealth.

i. 2. 5.

a Thou art a Vasvi, thou art a Rudra, thou art Aditi, thou art an Aditya, thou art Çukra, thou art Candra.
b May Brhaspati make thee rejoice in happiness. May Rudra with the Vasus be favourable to thee.
c I pour thee on the head of the earth, on the place of sacrifice,
on the abode of the offering, rich in ghee; hail!
d The Raksas is enclosed, the evil spirits are enclosed. Thus I cut the neck of the Raksas.
e Thus I cut the neck of him who hates us and whom we hate [1].
f With us be wealth, with thee be wealth, thine be wealth.
g Gaze, O goddess, together with the goddess Urvaçi.
h Let me attend on thee, with Tvastr’s aid; rich in seed, bearing seed, may I find a hero in thy presence.
i May I not be separated from abundance of wealth.

i. 2. 6.

a Let thy shoot be joined with shoot, joint with joint, let thy scent further desire, let thy savour which falls not cause rejoicing. Thou art a home dweller, thy libation is bright.
b Unto that god, Savitr, within the two bowls,
The sage, I sing, him of true impulse,
The bestower of treasures, unto tile wise friend;
He at whose impulse the resplendent light shone high,
The golden-banded sage hath measured the heaven with his form.
c For offspring thee! For expiration thee! For cross-breathing thee! Breathe thou after offspring. Let offspring breathe after thee.

i. 2. 7.

a I buy Soma from thee, strong, rich in sap, full of force, overcoming the foe, the pure with the pure I buy, the bright with the bright, the immortal with the immortal, to match thy cow.
b With us be the gold.
c Thou art the bodily form of penance, Prajapati’s kind, I buy (Soma) with the last offspring of thee that bast a thousandfold prosperity.
d With us be union with thee; with me let thy wealth abide.
e With us be light, darkness be on the Soma-seller.
f Come as a friend to us, creating firm friendships.
g Enter the right thigh of Indra, glad the glad, tender the tender.
h O Svana, Bhraja, Anghari, Bambhari, Hasta, Suhasta, and Krçanu, here are your wages for Soma; guard them, let them not fail you.

i. 2. 8.

a Up with life, with fair life,
Up with the sap of plants,
Up with the force of Parjanya,
Up have I arisen along with the immortals.
b Fare along the wide atmosphere.
c Thou art the seat of Aditi.
d Sit on the seat of Aditi.
e The bull hath stablished the sky, the atmosphere;
Hath meted the breadth of the earth;
Hath set him in all worlds as king.
All these are Varuna’s ordinances.
f He hath stretched out the sky over the woods;
He hath placed strength in horses, milk in kine;
Varuna hath set skill in the heart [1], Agni in dwellings,
The sun in the sky, the Soma on the hill.
g Thee, all-knowing god,
Thy rays bear upwards,
The sun for all to see.
h Come hither, ye oxen, strong to bear the yoke,
Tearless, slaying not man, furthering the prayer.
i Thou art the pillar of Varuna.
k Thou art the prop of Varuna’s pillar.
I Varuna’s noose is tied.

i. 2. 9.

a Move I forward, O lord of the world,
To all thy stations.
Let no opponent find thee,
Let not robbers find thee;
Let not the evil-working wolves (find) thee;
Nor the Gandharva, Viçvavasu, injure thee.
b Become an eagle and fly away to the place in the house of the sacrificer which we have prepared with the gods (for thee). Thou art the good luck of the sacrificer.
c We have reached the path
Which leadeth to bliss, without a foe,
Whereby a man defeateth all his foes and winneth wealth.
d Honour to the radiance of Mitra and Varuna.
This worship, this reverence offer to the god;
To the far seeing, god-born, the banner,
The son of the sky, the sun, do ye sing.
c Thou art the pillar of Varuna.
f Thou art the prop of Varuna’s pillar.
g Varuna’s noose is loosened.

i. 2. 10.

a Thou art the hospitality of Agni. For Visnu thee! Thou art the hospitality of Soma. For Visnu thee! Thou art the hospitality of the stranger. For Visnu thee! For Agni thee, giver of wealth, for Visnu thee; for the eagle, bringer of the Soma, thee, for Visnu thee!
b Thy powers which they honour with oblation,
May they all envelop the sacrifice!
Giver of wealth, impeller, rich in heroes,
Slaying not heroes, O Soma, enter the dwellings.
c Thou art the seat of Aditi; sit on the seat of Aditi [1].
d Thou art Varuna who guardeth law; thou art of Varuna.
e Be prosperity ours from our friendship with the gods. May we be not severed from our service of the gods.
f For him who rushes on I seize thee; for him who rushes around I seize thee; for Tanunapat I seize thee; for the mighty I seize thee; for the mightiest in strength I seize thee.
g Thou art unapproached, the unapproachable might of the gods, guarding from imprecations, impervious to imprecations.
h May the lord of consecration approve my consecration, the lord of penance my penance. Speedily may I attain truth. Place me in good fortune.

i. 2. 11.

a May thy every shoot, O god Soma, swell,
For Indra who gaineth the chiefest wealth;
May Indra swell for thee;
Do thou swell for Indra.
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 [1], that body of thine be in me. Together, O lord of vows, be the vows of us two that keep vows.
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. Hail!

i. 2. 12.

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!
m Thou containest all life, strengthen the earth; thou restest firm, strengthen the atmosphere; thou restest inviolable, strengthen the heaven.
n Thou art the ashes of Agni; thou art the rubble of Agni.

i. 2. 13.

a They yoke their minds, and yoke their thoughts,
The priests of the mighty wise priest;
He alone, who knows the way, ordains their priestly functions;
Great is the praise of the god Savitr.
b With fair voice, O god, do thou address the dwelling.
c Ye two, famed among the gods, make proclamation among the gods.
d For us be born a hero of great deeds,
On whom we may all depend,
Who shall be ruler over many.
e Over this Visnu strode;
Thrice did he set down his foot;
(All) is gathered [1] in its dust.
f So then be ye two rich in food, in cows,
In good grass, ye that are famous, for man
These two firmaments Visnu held asunder;
He holdeth the earth on all sides with pegs.
g Come ye two then forward, ordaining the offering; bring upward the sacrifice; do not falter; there rest on the height of the earth.
h From the sky, O Visnu, or from the earth,
Or from the great (sky), or from the atmosphere,
Fill thy hands with many good things,
Give to us [2] from right and from left.
i I shall proclaim the mighty deeds of Visnu
Who meted out the spaces of the earth,
Who established the highest abode,
Stepping thrice, the far-goer.
k Thou art the forehead of Visnu; thou art the back of Visvu.
I Ye two are the corners’ of Visnu’s mouth.
m Thou art the thread of Visnu.
n Thou art the fixed point of Visnu.
o Thou art of Vishu; to Visnu thee!

i. 2. 14.

a Put forth thy strength like a spreading net;
Come like a mighty king with thy retainers;
Hurling thy swift net thou shootest arrows;
Pierce the Raksases with thy keenest (darts).
b Swiftly thy whirling flames descend;
bring upward Follow them, glowing in thy fury;
Thy heat, O Agni, thy winged (flames) with thy tongue,
Unfettered, on all sides spread thy firebrands.
c Send forth thy spies, swiftest in thy motion;
Be an unfailing guardian to this folk,
From him who afar plans evil [1], from him who near;
O Agni let no trouble from thee overwhelm us.
d Arise, O Agni; spread thyself out;
Burn up our foes, O thou of keen dart;
Him who hath wrought evil for us, O blazing one,
Do thou consume utterly like dry stubble.
e Arise; drive from us (our foes);
Reveal thy heavenly strength, O Agni,
Slacken the strung (weapon) of the demon-driven;
Crush our foes, kin or not kin.
f He knows thy [2] loving kindliness, O most youthful one,
Who hath given furtherance to this devotion;
All happy days for him, glory, and wealth
–Opening the doors of the miser–he hath revealed.’
g Let him, O Agni, be fortunate and munificent,
Who with constant oblation, who with praise,
Seeks to delight thee in his life in his house;
May all days be happy for him; be that the will.
h I praise thy loving kindness; loud sounding (thou singest) a reply;
Let this song of mine, beloved of thee, sing with thee [3]
With good steeds and fair chariots may we adorn thee;
Maintain for us the lordly power as the days go by.
i Here let each serve thee readily,
That shinest in the darkness, as the days go by;
Happy and joyous may we attend thee
That dost surpass the glories of men.’
k He who with good steeds and rich in gold
Approacheth thee, O Agni, with a rich chariot,
His protector thou art, the comrade of him
Who duly offereth thee glad reception.
l The great I overcome [4] through kinship and my songs;
That hath descended to me from Gotama, my sire;
Pay heed to this song of ours,
O Hotr, most youthful, skilful, friend of the house.
m Sleepless, speedy, propitious,
Unwearied, never hostile, unexhausted,
May thy guardians, O Agni, taking their places here united,
Protect us, O wise one.
n In Thy guardians, O Agni, who seeing,
Guarded from ill the blind Mamateya,
He of all wisdom guarded these kindly ones;
The foes that were fain to deceive could not [5] deceive.
o In unison with thee, aided by thee,
Under thy leadership, let us gain strength;
Fulfil both our desires, O truthful one;
Perform it forthwith, O fearless one.
p With this fuel, O Agni, will we serve thee;
Accept the song of praise recited for thee;
Burn those that revile, the Raksases; guard us,
From the foe, the reviler, O rich in friends, from blame.
I touch the steed that slayeth the Raksases;
I go for shelter to the friend most spreading;
May Agni, enkindled with our offerings, sharpening (his dart)
Guard us by day, [6] from harm and by night.
r With great radiance Agni shineth;
All things doth he reveal by his might;
He overcometh godless and malign enchantments
He sharpeneth his horns to pierce the Raksas.
s Let the roarings of Agni rise to the heaven,
Sharp weapons to slay the Raksas;
In the carouse his radiance bursteth forth
The godless assailers cannot restrain him.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA III

 

The Victim for Agni and Soma

i. 3. 1.

a On the impulse of the god Savity, with the arms of the Açvins, with the hands of Pusan, I take thee; thou art the spade, thou art the
woman.
b The Raksas is encompassed, the evil spirits are encompassed, here do I cut off the neck of the Raksas.
c He who hates us and whom we hate, here do I cut off his neck.
d To sky thee, to atmosphere thee, to earth thee!
e Pure be the world where the Pitrs sit.
f Thou art barley (yava); bar (yavaya) from us foes, bar evil spirits.
g Thou art the seat of the Pitrs.
h Support the sky, fill the atmosphere, make firm the earth.
i May Dyutana Maruta set thee up according to the established law of Mitra and Varuna.
k Thee that art winner of Brahmans, winner of nobles, winner of fair offspring, winner of increase of wealth, I close in.
l Strengthen the Brahmans, strengthen the nobles, strengthen offspring, strengthen increase of wealth.
m With ghee, O sky and earth, be filled.
n Thou art the seat of Indra, the shade of all folk.
o May these our songs, O lover of song,
Encompass thee on all sides,
Strengthening thee whose life is strong;
May they be dear delights.
p Thou art the string of Indra; thou art the fixed point of Indra.
q Thou art of Indra.
r To Indra thee!

i. 3. 2.

a I dig those which slay the Raksas, which slay the spell, which
are of Visnu.
b Here do I cast out the spell which an equal or an unequal hath
buried against us.
c Here do I overthrow him who equal or unequal is ill-disposed to us.
d The spell is overcome by the Gayatri metre.
e What is here? Good. Let it be ours.
f Thou art Viraj, slaying our rivals; thou art Samraj, slaying our foes; thou art Svaraj, slaying the enemy; thou art Viçvaraj, slayer of all destructive things [1].
g I sprinkle those which slay the Raksas, which slay the spell, and which are of Visnu.
h I pour down those which slay the Raksas, which slay the spell, and which are of Visnu.
i Thou art barley (yava); bar (yavaya) from us foes, bar evil spirits.
k I bestrew those which slay the Raksas, which slay the spell, and which are of Visnu.
l I pour the libation over those which slay the Raksas, which slay the spell, and which are of Visnu.
m I lay down the two Which slay the Raksas, which slay the spell, and which are of Visnu. 
n I surround the two which slay the Raksas, which slay the spell, and which are of Visnu.
o I bestrew the two which slay the Raksas, which slay the spell, and which are of Visnu.
p The two which slay the Raksas, which slay the spell, and which are of Visnu.
q Thou art great, with a great pressing stone; call forth to Indra with a great voice.

i. 3. 3.

a Thou I art the expanding, the carrier.
b Thou art the bearer which carrieth the offering.
c Thou art the savoury, the wise.
d Thou art Tutha, the all-knower.
e Thou art Uçij, the wise.
f Thou art Anghari, Bamhhari.
g Thou art the seeker of aid, the worshipper.
h Thou art the bright, the Marjaliya.
i Thou art the king, Kyçanu.
k Thou art the purifying, around which men must sit.
1 Thou art the impetuous, the cloudy.
m Thou art the untouched, the preparer of the offering.
n Thou art be whose home is right, whose light is the heaven.
o Thou art be whose light is the Brahman, whose home is the heaven.
p Thou art the goat with one foot.
q Thou art the dragon of the deep.
r With thy dread countenance guard me, Agni; content me; hurt me not.

i. 3. 4.

a Thou, O Soma, art the giver of wide protection from hostility, brought about by ourselves or by others; hail!
b May the active one gladly partake of the ghee.
c May Agni here make room for us;
May he go before us cleaving the foe;
Joyously may he conquer our foes;
May he win booty in the contest for booty.
d Step widely, O Visnu;
Give us broad space for dwelling in;
Drink the ghee, thou whose birthplace is in the ghee;
Lengthen (the years) of the lord of the sacrifice.
e Soma goeth, who knoweth the way;
He approacheth the place of the gods,
To sit on the birthplace of Order .
f Thou art the seat of Aditi.
g Do thou sit on the seat of Aditi.
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.

i. 3. 5.

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.

i. 3. 6.

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 of it.
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 Thee that art winner of Brahmans, winner of nobles, winner of fair
offspring, winner of increase of wealth, I close in.
n Strengthen the Brahmans, strengthen the nobles, strengthen offspring,
strengthen increase of wealth,
o Thou art invested; lot the clans of the gods invest thee; let increase
of wealth, let (the clans) of men invest the sacrificer here.
p On the slope of the atmosphere I conceal thee.

i. 3. 7.

a For striving thee!
b Thou art the impeller.
c To the gods the servants of the gods have come, the priests, the eager
ones.
d O Bihaspati, guard wealth.
e Let thy oblations taste sweet.
f O god Tvastr make pleasant our possessions.
g Stay, ye wealthy ones,
h Thou art the birthplace of Agni.
i Ye are the two male ones.
k Thou art Urvaçi, thou art Ayu, thou art Pururavas.
l Anointed with ghee, do ye produce a male.
m Be born with the Gayatri metre, with the Tristubh metre, be born with the Jagati metre.
n Be ye of one mind for us, one dwelling, spotless.
o Harm not the sacrifice nor the lord of the sacrifice, O all-knowing;
be ye two auspicious to-day with us.
p The fire moveth entering into the fire,
The son of the Rsis, the overlord he;
With the cry of Hail! I offer to thee with devotion;
Do thou not spoil the share of the gods.

i. 3. 8.

a I grasp thee.
b Offering to the gods, I seize thee with the noose of sacred order.
c Fear not men.
d For the waters thee, for the plants thee, I sprinkle.
e Thou art a drinker of the waters.
f Ye divine waters, make it palatable, a very palatable offering for the
gods.
g Let thy breath be united with the wind, thy limbs with the sacrificial, the lord of the sacrifice with his prayer.
h Anointed with ghee, do ye guard the beast.
i Ye wealthy ones, do ye kindly I resort to the lord of the sacrifice.
k O broad atmosphere, in unison with the god [1] wind, sacrifice with the life of this offering; be united with its body; extending more broadly, make the sacrifice of the lord of the sacrifice most successful.
l Guard from contact with earth.
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.

i. 3. 9.

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.

i. 3. 10.

a Let thy mind with the mind, let thy breath with the breath (of the gods be united).
b Be this offering rich in ghee pleasing to the gods; hail!
c May Indra’s expiration be set in every limb;
May Indra’s inspiration be in every limb.
d O god Tvastr, let mind be united for thee,
When ye that are various become of one form;
Over thee as thou goest among the gods for help let thy comrades
And thy father and mother rejoice.
e Thou art fortune (çri).
f Let Agni cook (çrinatu) thee.
g The waters are come together.
h For the whirl of the wind [1] thee, for the rush of Pusan, for the growth of the waters, of the plants.
i Drink ghee, ye drinkers of ghee; drink fat, ye drinkers of fat.
k Thou art the oblation of the atmosphere.
l Hail! thee to the atmosphere!
m The quarters, the Pradiçes, the Adiçes, the Vidiçes, the Uddiçes.
n Hail to the quarters!
o Homage to the quarters.

i. 3. 11.

a Go to the ocean, hail! Go to the atmosphere, hail! Go to god Savitr, hail! Go to day and night, hail! Go to Mitra and Varuna, hail! Go to Soma, hail! Go to the sacrifice, hail! Go to the metes, hail! Go to the sky and the earth, hail! Go to the clouds of the sky, hail! Go to Agni Vaiçvanara, hail!
b To the waters thee! To the plants thee!
c Give me mind and heart!
d May I acquire body, skin, son, and grandson.
e Thou art pain; pain him who hateth us and whom we hate.
f From every rule of thine, O King Varuna, set us free;
From whatever oath by the waters, by the kine, by Varuna, we have sworn,
From that, O Varuna, set us free.

i. 3. 12.

a These waters are rich in oblation,
Rich in oblation is the divine sacrifice,
Rich in oblation he seeks to win (the gods?),
Rich in oblation be the sun.
b In the seat of Agni whose home is abiding I set you down, kindly
for kindness, accord to me kindness.
c Ye are the share of Indra and Agni; ye are the share of Mitra and
Varuna; ye are the share of the all-gods.
d Be watchful over the sacrifice.

i. 3. 13.

a To the heart thee! To mind thee! To the sky thee! To the sun thee!
b Raise aloft the sacrifice; in the sky guide to the gods the prayers.
c O King Soma, come hither, descend.
d Fear not, tremble not.
e Lot me not harm thee.
f Do thou descend to creatures; let creatures descend to thee.
g Let Agni (kindled) with the kindling-stick hear my appeal,
Let the waters hear, and the divine Dhisanas;
Hearken, ye pressing stones, to the sacrifice of me the wise one,
Let the god Savitr hearken to my appeal.
h Ye divine waters, child of the waters, that wave,
Which is rich in oblation, powerful and sweetest,
Give to the gods among the gods,
Pure to the drinkers of the pure, (to them) whose share ye are; hail
i Thou art the dragger; do thou (drag) away the foe of the waters.
k I draw you for the sustenance of the waters.
l That mortal, O Agni, whom thou hast helped in the battles,
Whom thou hast strengthened in the contest for booty,
He winneth I abiding strength.

i. 3. 14.

a Thou, O Agni, art Rudra, the Asura of the mighty sky,
Thou art the host of the Maruts, thou art lord of food;
Thou farest with ruddy winds, blessing the household;
Thou, as Pasan dost, protectest thy worshippers with thyself.
b Rudra, king of the sacrifice,
True offerer, priest of both worlds,
Agni before the dreadful thunder,’
Of golden colour, win ye for help.
c Agni hath set him down as priest, good sacrificer,
On the lap of his mother, in the fragrant place,
The youthful, the wise, pre-eminent among men [1], righteous,
Supporter of the folk in whose midst he is kindled.
d Good hath he made our sacrifice this day;
The hidden tongue of the sacrifice have we found
He hath come, fragrant, clothed in life;
He hath made our sacrifice this day to prosper.
e Agni hath cried like Dyaus thundering,
Licking the earth, devouring the plants;
Straightway on birth he shone aflame;
He blazeth with his light within the firmaments.
In thee, O many-faced sacrificer [2],
Morning and evening, the sacrificers place their treasures,
In whom, purifying, good things are placed, even as the heaven and earth (support) all beings. 
q To thee, best of Angirases,
All folk with fair dwellings severally, 
O Agni, have turned to gain their wish.
h May we win by thy help, O Agni, our wish,
Wealth with fair offspring, O wealthy one:
May we win booty, seeking for booty;
May we win, O deathless, undying glory.
i O Agni, of the Bharatas, youngest,
Bear to us excellent, glorious wealth, [3]
O bright one, wealth which many desire.
k White robed is he, thundering, standing in the firmament.
Youngest, with loud-sounding immortal ones,
Who, purifying, most manifold,
Agni, marcheth devouring many broad (forests).
l May he give thee life on every side,
Agni here, the desirable.
Let thy breath come back to thee;
I drive away the disease from thee.
m Giving life, O Agni, rejoicing in the oblation
Be thou faced with ghee, and with birthplace of ghee
Having drunk the ghee, the sweet, the delightful product of the cow,
As a father his son [4], do thou protect him.
n To thee, the eager one,
O knower of all, O active one,
Agni, I offer this fair praise.
o From the sky was Agni first born,
From us secondly he who knoweth all,
In the waters thirdly the manly;
The pious man singeth of him, the undying, as he kindleth him.
p Pure, O purifying one, to be lauded,
O Agni, mightily thou shinest,
To whom offering is made with ghee.
q Shining like gold, he hath become widely resplendent,
For glory shining with immortal life;
Agni became immortal in his strength [5],
What time prolific Dyaus begat him.
r What time his glory urged the lord to strength,
Then (did) Dyaus (let) the pure seed be sprinkled openly;
Agni begot the host, the blameless, the youthful,
The worshipping, and gave it impulse.
s He (flourishes) with keener mind, aided by thee.
O giver! give (us wealth) in good offspring;
O Agni, may we enjoy wealth richest in heroes;
(Wealth) that is excellent, uttering praises to thee.,’
t O Agni, bring us strong wealth,
By the force of thy glory,
That is above [6] all men
And openly prevaileth in contests for booty.
u O Agni, mighty one, bring to us
That wealth which prevaileth in contests;
For thou art true, wondrous,
The giver of booty of kine.
v To Agni let us make service with hymns,
Who feedeth on bull and cow,
The disposer, backed with Soma.
w For thou art, O son, a singer, seated at the feast;
Agni made at birth a path and food;
Do thou, O giver of strength, bestow strength upon us;
Be victorious like a king; thou rulest within without a foe.
x O Agni, thou purifiest life [7];
Do thou give food and strength to us;
Far away drive ill-fortune.
y O Agni, good worker, purify for us
Glory in good heroes;
Giving increase and wealth to me.
z O Agni the purifying, with thy light,
0 god, with thy pleasant tongue,
Bring hither the gods and sacrifice.
aa Do thou, O shining and purifying one,
O Agni, bring hither the gods
To our sacrifice and our oblation.
bb Agni, of purest vows,
Pure sage, pure poet,
Shineth in purity, when offering is made.
cc O Agni, thy pure,
Bright, flaming (rays) arise,
Thy lights, thy flames.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA IV

 

The Soma Cups

i. 4. 1.

a I take thee. Thou art the stone which maketh the sacrifice for the gods; make this sacrifice deep, with thy highest edge, (make) the Soma well pressed for Indra, rich in sweetness, in milk, bringing rain.
b To Indra, slayer of Vrtra, thee! To Indra, conqueror of Vrtra, thee! To Indra, slayer of foes, thee! To Indra with the Adityas, thee! To Indra with the all-gods, thee!
c Ye are savoury, conquerors of Vrtra, delightful through your gifts, spouses of immortality,
Do ye, O goddesses, place this sacrifice among the gods
Do ye, invoked, drink the Soma;
Invoked by you [1] let Soma drink.
d With thy light which is in the sky, on the earth, in the broad atmosphere, do thou for this sacrificer spread wealth broadly; be favour able to the giver.
c Ye Dhisanas, that are strong, be strengthened; gather strength, and give me strength; let me not harm you, harm me not.
f Forward, backward, upward, downward, let these quarters speed to you; O mother, come forth.
g Thy unerring, watchful name, O Soma, to that of thee, O Soma, to Soma, hail!

1 4. 2.

a Be pure for the lord of speech, O strong one; male, purified by the arms with the shoots of the male; thou art the god purifier of gods; to those thee whose portion thou art!
b Thou art he who is appropriated; make our food full of sweetness for us; to all the powers of sky and earth thee!
c May mind enter thee.
d Fare along the broad atmosphere.
e Hail! Thee, of kindly nature, to the sun!
f To the gods that drink the rays thee f
g This is thy birthplace; to expiration thee!

i. 4. 3.

a Thou art taken with a support.
b O bounteous one, restrain (it), protect Soma, guard wealth, win food by sacrifice, I place within thee sky and earth, within thee the broad atmosphere; in unison with the gods, the lower and the higher, O bounteous one, do thou rejoice in the Antaryama (cup).
e Thou art he who is appropriated; make our food full of sweetness for us; to all the powers of sky and earth thee!
d May mind enter 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!

i. 4. 4.

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!

i. 4. 5.

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!

i. 4. 6.

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!

i. 4. 7.

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!

i. 4. 8.

a Vena hath stirred those born of Prçni,
He enveloped in light, in the expanse of the welkin;
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 folk.

i. 4. 9.

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.

i. 4. 10.

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.
b Thou art taken with a support; thou art the leader, thou art the good leader; quicken the sacrifice, quicken the lord of the sacrifice; guard the pressings; let Visnu guard thee, do thou guard the folk with thy power; this is thy birthplace; to the All-gods thee!

i. 4. 11.

a Three and thirty in troops the Rudras
Frequent the sky and earth, the destructive ones,
Eleven seated on the waters;
May all of them accept the Soma pressed for the pressing.
b Thou art taken with a support; thou art the leader, thou art the good leader; quicken the sacrifice, quicken the lord of the sacrifice; guard the pressings; let Visnu guard thee, do thou guard the folk with thy power; this is thy birthplace; to the all-gods thee!

i. 4. 12.

a Thou art taken with a support.
To Indra thee, to him of the Brhat (Saman),
The strong, eager for praise.
Thy great strength, O Indra,
To that thee!
To Visnu thee! This is thy birthplace; to Indra, eager for praise, thee!

i. 4. 13.

a The head of the sky, the messenger of earth,
Vaiçvanara, born for holy order, Agni,
The sage, the king, the guest of men,
The gods have produced as a cup for their mouths.
b Thou art taken with a support; to Agni Vaiçvanara thee! Thou art
secure, of secure foundation, most secure of the secure, with securest
foundation of those which are secure. This is thy birthplace; to Agni
Vaiçvanara thee!

i. 4. 14.

a Thou art Madhu and Madhava; thou art Çukra and Çuci; thou art Nabha and Nabbasya; thou art Isa and Urja; thou art Saha and Sahasya; thou art Tapa and Tapasya. 
b Thou art taken with a support.
c Thou art Samsarpa.
d To Anhaspatva thee!

i. 4. 15.

a O Indra and Agni, come
For our prayers to the pressed drink, the delightful fumes
Drink ye of it, impelled by our prayer.
b Thou art taken with a support; to Indra and Agni thee! This is thy birthplace; to Indra and Agni thee!

i. 4. 16.

a Ye dread ones, guardians of men,
O All-gods, come ye,
Generous, to the pressed drink of the generous one.
b Thou art taken with a support; to the All-gods thee! This is thy birthplace; to the All-gods thee!

i. 4. 17.

a Him with the Maruts, the mighty bull,
The bountiful, the divine ruler, Indra,
All-powerful, the dread, giver of strength,
For present aid let us invoke.
b Thou art taken with a support; to Indra with the Maruts thee! This is thy birthplace; to Indra with the Maruts thee!

i. 4. 18.

a O Indra with the Maruts drink here the Soma,
As thou didst drink the pressed drink with Çaryata
Under thy guidance, in thy protection, O hero,
The singers skilled in sacrifice are fain to serve. 
b Thou art taken with a support; to Indra with the Maruts thee!
This is thy birthplace; to Indra with the Maruts thee!

i. 4. 19.

a Indra with the Maruts, the bull, for gladness,
Drink the Soma, for joy, to thy content;
Pour within thy belly the wave of sweetness;
Thou art from of old the king of the pressed drinks.
b Thou art taken with a support; to Indra with the Maruts thee,
This is thy birthplace; to Indra with the Maruts thee!

i. 4. 20.

a Great is Indra who through his might
Is like Parjanya with the rain;
He waxeth with the praises of Vatsa.
b Thou art taken with a foundation; to Mahendra thee! This is thy
birthplace; to Mahendra thee!

i. 4. 21.

a Great is Indra, manfully controlling men,
Unfailing in strength, of double force;
Towards us for strength doth he wax;
Broad and wide hath he been adorned by the offerers.
b Thou art taken with a foundation; to Mahendra thee! This is thy birthplace; to Mahendra thee!

i. 4. 22.

a Never art thou barren, O Indra,
Never dost thou fail thy worshipper;
Now more and more is thy divine gift increased,
O bountiful one.
b Thou art taken with a support; to the Adityas thee!
c At no time art thou heedless,
But dost guard the two generations;
The pressing is thy strength, O fourth Aditya
The ambrosia is ready in the sky.
d The sacrificer seeketh the favour of the gods;
Be ye kindly, O Adityas;
May thy lovingkindness come hither,
That it may the more free us from affliction.
e O bright Aditya, this is thy Soma drink,
Delight in it, have gladness in it; may we that gladden thee have gladness;
With the rain of the sky I mix thee.

i. 4. 23.

a Prosperity to-day, O Savitr, prosperity to-morrow,
Day by day prosperity mayst thou procure for us;
Through this prayer may be won the prosperity
Of many a prosperous dwelling, O god.
b Thou art taken with a foundation; to the god Savitr thee!

i. 4. 24.

a O Savitr with unfailing guardians,
Propitious, do thou to-day guard our house;
Golden-tongued do thou protect us for new prosperity;
May no plotter of evil overpower us.
b Thou art taken with a support; to the god Savity thee

i. 4. 25.

a To help us I summon
The golden-handed Savitr
He as a god knoweth the place.
b Thou art taken with a support; to the god Savitr thee!

i. 4. 26.

a Thou givest good protection, and art well established.
b Homage to the great bull!
c This is thy birthplace; to the All-gods thee!

i. 4. 27.

a Of thee, O drop, pressed by Brhaspati, and possessing power, I draw
the cup connected with the wives.
b O Agni, with the wives, in unison with the god Tvastr, drink the Soma, hail.

i. 4. 28.

a Thou art a bay, yoker of bays, mounter on the bays, bearer of the bolt, lover of Prçni; to thee, O god Soma, for whom the formula of sacrifice is uttered, the song sung, the hymn recited, I draw the cup connected with the bays.
b Ye two are bays; ye are the grains for the bays, mixed with Soma.
c To Indra hail!

i. 4. 29.

a O Agni, thou purifiest life;
Do thou give food and strength to us;
Far away drive ill fortune.
b Thou art taken with a support; to Agni the radiant thee! This is
thy birthplace; to Agni the radiant thee!

i. 4. 30.

a Arising in might,
Thou didst move thy jaws, O Indra,
When thou hadst drunk the cup-pressed Soma.
b Thou art taken with a support; to Indra the mighty thee! This
is thy birthplace; to Indra the mighty thee!

i. 4. 31.

a Overcoming, seen of all,
Light-making art thou, Surya;
Thou dost illumine all the firmament.
b Thou art taken with a support; to Surya the radiant thee! This
is thy birthplace; to Surya the radiant thee!

i. 4. 32.

a Swell, O sweetest Soma,
With all thy aids,
Be fullest of help for us.

i. 4. 33.

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.

i. 4. 34.

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.

i. 4. 35.

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!

i. 4. 36.

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 entrails.

i. 4. 37.

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!

i. 4. 38.

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!

i. 4. 39.

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!

i. 4. 40.

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!

i. 4. 41.

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!

i. 4. 42.

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

i. 4. 43.

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.

i. 4. 44.

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

i. 4. 45.

a King Varuna hath made a broad path
For the sun to travel;
He hath made him set his feet in the pathless way;
He driveth away whatever woundeth the heart.
b A hundred remedies are thine, O king, a thousand;
Broad and deep be thy loving kindness.
Overcome the enmity, the hostility;
Remove from us whatever sin hath been committed.
c The noose of Varuna is overcome.
d The face of Agni hath entered the waters,
The child of the waters guarding against the demons’ power,
In each home [1] do thou offer the kindling-stick, O Agni;
Let thy tongue seek the ghee.
e In the sea is thy heart, within the waters;
Let the plants and the waters enter thee;
With the offerings of the sacrifice, O lord of the sacrifice,
Let us worship at the utterance of the hymn, at the utterance of homage.
f O bath, O flood, thou glidest, O flood; thou hast removed by sacrifice the sin committed by the gods, through the gods, the sin committed by mortals, through mortals; guard us, O god, from wide hostility.
g Be the water and plants friendly to us [2]; be they hostile to him who hateth us and whom we hate.
h Ye divine waters, this is thy foetus, glad and well tended have we made it for you; proclaim us as doers of good deeds among the gods.
i The noose of Varuna is tied, the noose of Varuna is loosed.
k Thou art fuel; may we prosper; thou art kindling; thou art brilliance, grant me brilliance.
l I have penetrated to the waters;
We are united with the sap;
I have come rich in milk, O Agni;
Do thou unite me with radiance.

i. 4. 46.

a I who deeming thee immortal,
Mortal myself, call on thee with prayerful heart.
Upon us, O wise one, bestow glory;
O Agni, through offspring may I attain immortality.
b He, for whom, O Agni, thou dost make, O wise one,
For his good deeds a kindly world,
Shall win prosperity and wealth,
Rich in sons, in heroes, in kine.
c To thee, O son of strength, they turn
Who have desires to be fulfilled;
None excelleth thee, O Indra.
d At each hymn the Soma delighteth Indra,
The pressed (juices), the bountiful one [1],
What time in unison with equal effort
They call him to aid, like sons a father.
e O Agni, O wise one, with sap,
With brilliance thou shinest,
Slayer of Raksases, suppressor of demons.
f I have penetrated to the waters
We are united with the sap;
I have come rich in milk, O Agni;
Do thou unite me with radiance.
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.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA V

 

The Rekindling of the Fire

i. 5. 1.

The gods and the Asuras were in conflict; the gods, in anticipation of the contest, deposited in Agni their desirable riches (thinking),’This will still be ours, if they defeat us. Agni desired it and went away with it. The gods having defeated (the Asuras) pursued (Agni) desirous of recovering it. They sought violently to take it from him. He wept; in that he wept (arodit), that is why Rudra has his name. The tear that [1] was shed became silver; therefore silver is not a suitable gift, for it is born of tears. He who gives on the strew, in his house before the year is out they weep; therefore one should not give on the strew. Agni said, ‘Let me have a share; then this will be yours.’ They replied, ‘The re-establishing shall be thine alone.’ ‘He shall prosper’, he said, who shall establish the fire with me as its divinity.’ Pusan established it; therefore [2] did Pusan prosper; therefore cattle are said to be Pusan’s. Tvastr established it; therefore did Tvastr prosper; therefore cattle are said to be Tvastr’s. Manu established it; therefore did Manu prosper; therefore offspring are said to be Manu’s. Dhatr established it; therefore Dhatr prospered; Dhatr is the year; therefore offspring and cattle are born in the course of the year. He who knows thus the prosperity of the re-establishing [3] prospers. He who knows his connexions becomes possessed of connexions himself. Agni desiring a share after being established assailed the offspring and cattle of the sacrifice. Having removed it, one should re-establish it; thus he unites him with his own portion; verily he is appeased. He should establish under Punarvasu; Punarvasu is the Naksatra for the re-establishing; verily by establishing it under its own deity he becomes resplendent. He establishes with Darbha grass, for variety. He establishes with Darbha; verily winning it from the waters and the plants he establishes it. The sacrificial cake is offered on five potsherds; the seasons are five; verily he wins it from the seasons and establishes it.

i. 5. 2.

He who removes the fire casts away the sacrifice and cattle. The sacrificial cake is offered on five potsherds; the sacrifice is fivefold, cattle are fivefold; verily he wins the sacrifice and cattle. Now he who removes the fire is the slayer of the hero among the gods; Brahmans desirous of holiness did not aforetime eat his food; the Yajyas and Anuvakyas are in the Pankti metre; the sacrifice is fivefold, man is fivefold; verily making recompense to the gods for the hero he re-establishes the fire [1]. They are of a hundred syllables; man lives a hundred years and has a hundred powers; verily he rests on life and power. In that Agni when established does not prosper, (it is that he is) desiring a greater portion; in that it is all Agni’s, that is his prosperity. Speech is uttered together in the house of him who removes the fire; the sacrificer is liable to perish on account of the uttering together of speech. There are discriminations, to sever speech and preserve the sacrificer [2]. He makes a discrimination; verily he makes the holy power (Brahman). He speaks the Yajus, muttering; it is as if one who has found a rich treasure hides it. To Agni Svistakrt he speaks aloud; it is as if one who has found a rich treasure is fain to go openly. Uttering the discrimination he makes the Vasat cry with the foresacrifice; verily he leaves not his abode. The sacrificial cake is the sacrificer, the oblations are cattle; in that he offers these libations on either side of the cake [3], he thus surrounds the sacrificer on either side with cattle. ‘After performing the Yajus and collecting the apparatus’, they say: ‘the apparatus should not be collected, the Yajus should not be performed,’ they say: the apparatus should be collected and the Yajus performed, for the prosperity of the sacrifice. The sacrificial fee is a renovated chariot, a newly-sewn garment, a draught ox let loose again, for the prosperity of the re-establishing. ‘Seven are thy kindling-sticks, O Agni, seven thy tongues’; (with these words) he offers the Agnihotra. Wherever there is anything of his nature, thence [4] does he win him. Now he who removes the fire is the slayer of the hero among the gods, Varuna is the exactor of the recompense; he should make an offering on eleven potsherds to Agni and Varuna; him whom he slays and him who exacts the recompense he delights with their own portion; the sacrificer is not ruined.

i. 5. 3.

a (Thou I art) earth in depth, sky in breadth, atmosphere in greatness;
In thy lap, O goddess Aditi, Agni
I place, food-eater for the eating of food.
b The spotted bull hath come
And reached again the mother
And the father, faring to the heaven.
c Thirty places be ruleth;
Speech resorteth to the bird
Bear it with the days.
d With her inspiration from his expiration,
She wandereth between the worlds;
The bull discerneth the heaven.
e If thee [1] in anger I have scattered,
In rage or through misfortune,
That of thee, O Agni, be in good order,
Again thee we relight.
f Whatever of thee scattered in rage
Was spread over the earth,
That the Adityas, the All-gods
And the Vasus gathered together.
g Mind, light, rejoice in the oblation.
May be unite this scattered sacrifice;
May Brhaspati extend it;
May the All-gods rejoice herein.
h Seven are thy kindling-sticks, O Agni, seven thy tongues;
Seven seers [2], seven dear abodes,
Seven priesthoods sevenfold sacrifice to thee;
Seven birthplaces with ghee do thou fill. 
i Return with strength, return,
O Agni, with food and life;
Again guard us on all sides.
k Return with wealth, O Agni,
Fatten with the stream,
All gaining on every side.
l Leka, Salekha, Sulekha, may these Adityas rejoicing partake of our oblation; Keta, Saketa, Suketa, may these Adityas rejoicing partake of our oblation; Vivasvan, Aditi, Devajuti, may these Adityas rejoicing partake of our oblation.

i. 5. 4.

‘Earth in depth, sky in breadth,’ he says; with this benediction he establishes it. The serpents thought that they were growing worn out; Kasarnira Kadraveya beheld this Mantra; then did they strike off their worn-out skins. With the verses of the queen of serpents he establishes the Garhapatya, and so renewing it he establishes it as immortal. Pure food did not come to the earth; she [1] beheld this Mantra; then food came to her. In that he establishes the Garhapatya with the verses of the serpent queen (it serves) for the winning of food; verily he establishes it firm in the (earth). ‘If thee in anger I have scattered’, he says; verily he conceals it from him. ‘Again thee we relight’, he says; verily he kindles him all together. ‘Whatever of thee scattered in rage’, he says; verily by means of the deities [2] he unites him. The sacrifice of him who removes the fire is split; he pays reverence with a verse containing the word Brhaspati; Brhaspati is the holy power (Brahman) of the gods; verily by holy power (Brahman) he unites the sacrifice. ‘May he unite this scattered sacrifice’, he says, for continuity, ‘May the All-gods rejoice herein’, he says; verily continuing the sacrifice he points it out to the gods. ‘Seven are thy kindling-sticks, O Agni, seven thy tongues’ [3], he says, for sevenfold in seven-wise are the dear forms of Agni; verily he wins them. ‘Return with strength’, ‘Return with wealth’, (with these words) he offers oblations on either side of the sacrificial cake; verily with strength and with wealth he surrounds on either side the sacrificer. The Adityas went from this world to yonder world, they were thirsty in yonder world, having returned to this world and having established the fire, they offered these oblations; they prospered, they went to the world of heaven. He, who establishes a fire after the second establishment, should offer these oblations; be prospers with the prosperity where with the Adityas prospered.

The Reverence of the Fire

i. 5. 5.

a As we approach the sacrifice,
Let us utter a hymn to Agni,
Who heareth us, even from afar.
b After his ancient splendour,
The bold ones have drawn the white milk
From the seer who winneth a thousand.
c Agni is the head of the sky, the height,
Lord of the earth here,
He quickeneth the seed of the waters.
d Here hath he first been established by the establishers,
Youngest Hotr to be invoked at the sacrifices,
Whom Apnavana and the Bhrgus caused to shine,
Bright in the woods, spreading from house to house.
e Ye twain shall be summoned, O Indra and Agni [1],
Ye twain shall rejoice together in the offering
You both, givers of food and riches,
You both I summon for the winning of strength.
f This is thy due place of birth,
Whence born thou didst shine;
Mount it, O Agni, knowing it,
And make our wealth increase.
g O Agni, thou purifiest life;
Do thou give food and strength to us;
Far away drive ill-fortune.
h O Agni, good worker, purify for us
Glory in good heroes,
Giving increase of wealth [2] to me.
i O Agni, the purifying, with thy light,
O god, with thy pleasant tongue,
Bring hither the gods and sacrifice.
k Do thou, O shining and purifying one,
O Agni, bring hither the gods
To our sacrifice and our oblation.
l Agni, of purest vows,
Pure sage, pure poet,
Shineth in purity when offering is made.
m O Agni, thy pure,
Bright, flaming (rays) arise,
Thy lights, thy flames.
n Thou art giver of life, O Agni; give me life [3]. Thou art giver of radiance, O Agni; give me radiance. Thou art guardian of the body, O Agni; guard my body.
o O Agni, whatever is deficient in my body, do thou make that good for me.
p O thou of various splendour, in safety may I reach the end of thee.
q Kindling thee may we kindle thee for a hundred winters, in radiance, strong the giver of strength, famous the giver of fame, with good heroes, the undeceived, O Agni, the deceiver of foes in the highest firmament.
r Thou, O Agni, hast attained the radiance of the sun, the praises of the Rsis, thy beloved abode.
s Thou, O Agni, hast the radiance of the sun; grant me life, radiance, and offspring.

i. 5. 6.

a I gaze on offspring,
Offspring of Ida, connected with Manu;
May they all be in our house.
b Ye are water; may I share your water. Ye are greatness, may I share your greatness; ye are might, may I share your might; ye are strength, may I share your strength.
c Ye wealthy ones, stay in this place, this fold, this dwelling, this birthplace; be ye here; go not hence; be many for me [1].
d Thou art composed of every form; enter me with strength, with lordship of kine, with increase of wealth.
e May I prosper with your thousandfold prosperity; may your wealth rest in me.
f To thee, O Agni, day by day,
That shinest in the darkness, with our devotion,
We come bearing honour.
g Lord of the sacrifices,
Guardian of holy order, shining,
Waxing in his own horne.
h O Agni, be of easy access to us,
As a father to his son;
Befriend us for prosperity.
i O Agni [2] be thou our nearest,
Our protector, kindly, a shield;
Thee, O shining and most radiant one,
We implore for favour, for our friends;
Agni, bright, of bright fame,
Come hither in thy greatest splendour and give us wealth.
k With strength I gaze on you; gaze on me with strength. With increase of wealth I gaze on you; gaze on me with increase of wealth.
l Ye are food, making sweetness; kindly enter me, nourishment and drink; may I prosper with your thousandfold prosperity [3], may your wealth rest on me,
m That excellent glory of Savitr
The god we meditate,
That be may stimulate our prayers.’
n Make famous the Soma-presser,
O lord of prayer,
Even as (thou did make famous) Kaksivant Auçija.
o Never art thou barren, O Indra,
Never dost thou fail thy worshipper;
Now more and more is thy divine gift increased,
O bountiful one.
p May we set thee around us, O Agni,
The sage, the strong, as a fort,
Of daring hue, day by day
Destroyer of that which may be broken.
q O Agni, lord of the house, through thee as lord of the house, may I be a good lord of the house; through me as lord of the house, mayst thou be a good lord of the house; for a hundred winters, this blessing I invoke, bringing light for the race; this blessing I invoke, bringing light for N. N.

i. 5. 7.

There is no sacrifice without a Saman. ‘As we approach the sacrifice’, he says; verily he yokes a Stoma with it. ‘Approach’, he says; offspring and cattle approach the world; verily he approaches cattle and offspring and this world. ‘After his ancient splendour’, he says; the ancient is the world of heaven; verily he mounts upon the world of heaven. ‘Agni is the head of the sky, the height’, he says; verily he makes him the head [1] of his equals, and verily from the world of the gods he rests in the world of men. ‘Here hath he first been established by the establishers’, he says; verily he makes him the principal. ‘Ye twain shall be summoned, O Indra and Agni’, he says; verily he wins might and force. ‘This is thy due place of birth’, he says; wealth is cattle; verily he wins cattle. With six (verses) he pays reverence; the seasons are six [2]; verily he rests on the seasons. With six subsequent (verses) he pays reverence; they make up twelve; the year has twelve months; verily he rests on the year. Just as a man, a horse, a cow, are worn out, so the fire when established wears out; at the end of the year he pays reverence with (verses) containing the words Agni and pu; verily he renews it and makes it unageing, and also purifies it. He pays reverence; that is his union. He pays reverence [3]; that is his bond. He pays reverence; that is his appeal. He pays reverence; that is as if an inferior brings (something) to a superior and pays him honour. ‘Thou art giver of life, O Agni; give me life’, he says, for he is a giver of life. ‘Thou art giver of radiance, O Agni; give me radiance’, he says, for he is a giver of radiance. I Thou art guardian of the body, O Agni; guard my body’, he says [4], for he is a guardian of the body. ‘O Agni, whatever is deficient in my body, do thou make that good for me’, he says; ‘whatever is deficient in my offspring and cattle, do thou make that good for me’, be says in effect. ‘O thou of various splendour, in safety may I reach the end of thee’, he says; that of various splendour is the night. The Brahmans aforetime feared its not dawning; verily he wins the dawn. ‘Kindling thee for a hundred winters’ [5], he says; man lives a hundred years and has a hundred powers; verily he rests on life and power. This is a pipe with projections; by it the gods made piercings of hundreds of the Asuras; in that he takes up the kindling-stick with this verse, the sacrificer hurls the hundred-slaying (verse) as a bolt against his enemy to lay (him) low without fail. ‘Thou, O Agni, hast attained the radiance of the sun’, he says; ‘that thou art, thus may I be’, he says in effect. ‘Thou, O Agni, hast the radiance of the sun’, he says; verily he invokes this blessing.

i. 5. 8.

‘I gaze on offspring’, he says; verily he wins all the domesticated animals. ‘Ye are water; may I share your water’, he says, for they are water. ‘Ye are greatness; may I share your greatness’, he says, for they are greatness. ‘Ye are might; may I share your might’, he says, for they are might. ‘Ye are strength; may I share your strength’, he says [1], for they are strength. ‘Ye wealthy ones, stay’, he says; the wealthy ones are cattle; verily he makes cattle stay with himself. ‘Be ye here; go not hence’, he says; verily he makes them constant, departing not. Now one fire is piled with bricks, one with cattle. ‘Thou art composed Of every form’, (with these words) he strokes the calf; verily he piles it up and makes it piled with cattle. He falls away [2] from this world who pays reverence to the Ahavaniya; he pays reverence to the Garhapatya; verily he rests on this world, and also he makes amends to the Garhapatya. He pays reverence with Gayatri verses; the Gayatri is brilliance; verily he confers brilliance upon himself; moreover in that he repeats the triad (of verses), (it serves) for continuity. Because of the Garhapatya men are born with two feet; to him who knowing thus pays reverence to the Garhapatya with (verses) of two feet [3], a hero son is born. ‘With strength I gaze upon you; gaze on me with strength’, he says; verily he invokes this blessing. ‘That excellent glory of Savitr’, he says, for instigation. ‘Famous the Soma-presser’, he says; verily he wins the Soma draught. ‘Make, O lord of prayer’, he says; verily he wins splendour. ‘Never art thou barren’, be says; no barren night does he pass [4], who knowing thus pays reverence to the fire. May we (set) thee around, O Agni, as a fort’, he says; verily he sets around a barrier, that nothing be spilt. ‘O Agni, lord of the house’, he says; that is according to the text. ‘For a hundred winters’, he says; ‘for a hundred winters may I kindle thee’, he says in effect. He utters the name of his son; verily he makes him an eater of food. ‘This blessing I invoke bringing light for the race’, he should say, who has no son born; verily is born to him a son brilliant and resplendent. ‘This blessing I invoke bringing light for N. N.’, he should say who has a son born; verily he confers upon him brilliance and splendour.

i. 5. 9.

He offers the Agnihotra; whatever there is. of the Sacrificer’s own, that is (still) his. In the generative organ he pours seed, for Agni is the generative organ. Then he burns at the end the plants; they then grow more numerous. In that he offers in the evening, he thus pours seed, and makes it productive by the morning (offering). Seed when poured does not prove fruitful unless modified by Tvastr; as many modifications of seed when poured [1] as Tvastr makes, in so many shapes does it become fruitful; the sacrificer is the divine Tvastr. He pays reverence with many (verses); verily he makes many modifications of the seed when poured. He is fruitful and day by day becomes greater, who knowing thus pays reverence to the fire. The day was the gods’, the night the Asuras’. The Asuras entered night with all the precious wealth of the gods [2]; the gods thought that they were abandoned; they perceived, ‘The night is Agni’s, cattle are Agni’s; verily let us praise Agni here; he being praised by us will restore our cattle.’ They praised Agni; be praised by them delivered their cattle from night to day; the gods having gained their cattle per formed their desires. He who knowing thus pays reverence to the fire becomes possessed of cattle [3]. The sun went from this world to yonder world; he having gone to yonder world bethought him again of this world; having returned to this world he had fear of death, for this world is, as it were, yoked with death. He reflected, ‘Let me praise Agni here; he, praised, will make me go to the world of heaven.’ He praised Agni; he, praised, made him go to the world of heaven. He who [4] knowing thus pays reverence to the fire, goes to the world of heaven and lives all his days. He mounts these two fires who pays reverence to them; he acts according to the desires of one who has attained a higher place. He pays reverence at night, not in the morning, for vows are mingled at night, the bad and the good are on the same level, the fire is the light, the evening is the darkness; in that [5] he pays reverence by night, he overcomes the darkness by light. ‘Should reverence be paid to the fire or not?’ they say; ‘he who day by day makes a present to a man and then begs of him assuredly molests him; and who then will day by day beg of the gods?’ Then they say, ‘The sacrificer sacrifices for the sake of the benediction.’ The reverence of the fire is [6] the benediction of him who has established a fire; therefore reverence should be paid to the fire. Prajapati created cattle; being created they entered day and night; he recovered them by means of the metres. In that he pays reverence with the metres, he seeks to recover his own. ‘There is not monotony then’, they say, ‘if one pays reverence day by day.’ If a man pays reverence to the fire facing it, it burns him; if with averted (face), he is deprived of offspring and cattle; he should pay reverence with (face) somewhat to the side, then (the fire) does not burn him, he is not deprived of offspring or cattle.

i. 5. 10.

a The name that first, O alI-knower,
My father and my mother bestowed upon me aforetime,
Do thou bear it until I return;
O Agni, may I bear thy name.
b My name and thine, O all-knower,
Which like men changing garments we bear,
Let us exchange again,
Thou for life, and we to live.
c Homage to Agni, the unpierced,
Homage to the unapproachable, homage to the king!
Irresistible is Agni [1], the very vigorous, all-conquering,
Powerful, the best, the Gandharva.
d O Agni, the gods have thee for father,
Offer to thee oblations, and have thee as an umpire
With life, with lordship of cattle (endow) me
And bestow on me good fortune.
e Agni here is of all the best,
He is most adorable,
Must ready to win (us) a thousand;
To him be all good strength.
f Mind, light, rejoice in the oblation
May he unite the scattered sacrifice;
The offerings at dawn and evening
I unite with oblation and ghee.
g Rich in milk are the plants [2],
The milk of the shoot is rich in milk,
With the milk of the milk of the waters,
O Indra, do thou unite me.
h O Agni, lord of vows, I shall perform this vow; may I accomplish it; may it be successful for me.
i Agni, the priest, I summon hither;
The gods worthy of sacrifice whom we invoke,
Let these gods come in kindly mind;
Let the gods enjoy this oblation of me.
k Who yoketh thee? Let him yoke thee.
l The potsherds for the cauldron [3],
Which wise men collect,
These are in Pusan’s guardianship;
Indra and Vayu set them free.
m Unbroken is the cauldron, sprinkling abundantly,
It hath returned to that whence it came;
The kindling-wood, the Vedi, and all the enclosing-sticks
Attend the life of the sacrifice.
n The three and thirty threads that stretch,
That maintain in security the sacrifice,
Of these the broken one I restore; hail!
Let the cauldron go to the gods.

i. 5. 11.

a Let Vaiçvanara with succour for us
Come from afar,
Agni through the hymn which brings (him).
b The righteous Vaiçvanara,
Lord of right and of light,
The immortal cauldron we seek.’
c A greater than the marvels of Vaiçvanara
By his craftsmanship the sage hath performed alone;
Magnifying both parents, sky and earth,
Rich in seed, was Agni born.
d Desired in the sky, Agni, desired on earth,
Desired he entereth all the plants;
Agni Vaiçvanara eagerly desired,
May he by day [1] and night protect us from the foe.
e In that, when born, O Agni, thou didst survey the worlds,
Like a busy herd that goeth around his flock,
Do thou, O Vaiçvanara, find a way for the Brahman;
Do ye protect us ever with your blessings.
f Thou, O Agni, blazing with light,
Didst fill the firmament at thy birth;
Thou, O Vaiçvanara, wise one, by thy might
Didst free the gods from misfortune.’
g O Agni, among our bountiful lords, preserve
The lordship, uninjured, unageing, rich in heroes;
May we win booty a hundred, a thousandfold,
O Vaiçvanara [2], O Agni, through thy help.
h May we enjoy the loving kindness of Vaiçvanara,
For he is the king, the orderer of the worlds
Hence born be discerneth all the (earth),
Vaiçvanara vieth with the sun.
i Thine anger, O Varuna, would we avert with reverence,
With sacrifices, with oblations
Ruling, O wise Asura, O king,
Do thou unloose the sins we have committed.
k Unloose from us, O Varuna, the highest,
The lowest, the midmost knot;
Then may we, O Aditya [3], in thy rule,
Be guiltless before Aditi.
I Of Dadhikravan have I sung,
The swift strong horse;
May he make our mouths fragrant;
May he lengthen our days.
m Dadhikra with his glory hath overspread the five peoples,
As the sun with his light the waters;
May the strong steed, winning a hundred, a thousand,
Fill with boney these words of ours.
n Agni, the head.
o Thou art.
p O Maruts, what time seeking your favour
We call on you from the sky,
Do ye come unto us [4].
q The protections which ye have for the earnest worshipper,
Threefold do ye grant them to the generous giver,
To us, O Maruts, do ye accord them;
O strong ones, give us wealth rich in heroes:
r Let Aditi save us,
Let Aditi give us protection,
Let Aditi guard us from tribulation.
s The mighty mother of the righteous,
The spouse of holy order, let us invoke to aid us,
The powerful, the unageing, the wide
Aditi, who giveth good protection and good guidance.
t Earth strong to save, sky unrivalled,
Aditi who giveth good protection and good guidance,
The divine ship with good oars, the blameless,
Which leaketh not, let us mount for prosperity.
u Happily have I mounted this ship
With a hundred oars and a hundred spars,
Without leak, able to convey across.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA VI

 

The Part of the Sacrificer in the New and Full Moon Sacrifices.

i. 6. 1.

a By the Yajus I pour on thee
Offspring, life, and wealth.
Instigated by Brhaspati may the sacrificer here come to no harm.
b Thou art butter, thou art truth, thou art the overseer of truth, thou art the oblation of Vaiçvanara, of the All-gods, with pure strength, of true might; thou art power, overpowering; overpower hostility, overpower those who practise hostility; overpower enmity, overpower those who practise emnity; thou art of a thousandfold strength; do thou quicken me; thou art of butter the butter; thou art of truth the truth; thou hast true life [1]; thou hast true strength; with truth I besprinkle thee; may I share thee that art such.
c For a prop, a support, of the five winds I take thee.
d For a prop, a support, of the five seasons I take thee.
e For a prop, a support, of the five quarters I take thee.
f For a prop, a support, of the five five-peoples I take thee.
g For a prop, a support, of the pot with five holes I take thee.
h For the brilliance of the Brahman, for a prop, a support, I take thee.
i For the might of the ruling class, for a prop, a support, I take thee [2].
k For the people, for a prop, a support I take thee.
l For excellence of strength I take thee.
m For wealth of offspring I take thee.
n For increase of wealth I take thee.
o For splendour I take thee.
p The earth ours, the oblation the gods, the benedictions the sacrificers’; for the divinities of the gods I take thee.
q For desire I take thee.

i. 6. 2.

a Thou art secure; may I be secure among my equals, wise, a guardian, a granter of wealth.
b Thou art dread; may I be dread among my equals, dread, a guardian, a granter of wealth.
c Thou art overcoming; may I be overcoming among my equals, overcoming, a guardian, a granter of wealth.
d I yoke thee with the divine Brahman,
To bear this oblation, O wise one;
Kindling thee, may we live long with good children,
With good heroes, bearing thee tribute.
e Whatever, O Agni, in this sacrifice of mine may be spoiled [1],
Whatever of the butter, O Visnu, may be spilt,
Therewith do I smite the rival who is hard to slay;
I place him on the lap of destruction.
f Bhur, Bhuvah, Suvar!
g O Agni, do thou strengthen the sacrificer; weaken him who plotteth evil.,
h O Agni, kindled by the gods, kindled by Manu, with sweet tongue,
I touch the head of thee, the immortal, O Hotr, for increase of wealth, good offspring, strength.
i Thou art mind, derived from Prajapati; with mind in true existence do thou enter me.
k Thou art speech, derived from Indra, destroying the foe [2]; do thou enter me with speech, with power (indriyena).
l Of the seasons spring I delight; delighted may it delight me.
m Of the seasons summer I delight; delighted may it delight me.
n Of the seasons the rains I delight; delighted may they delight me.
o Of the seasons the autumn I delight; delighted may it delight me.
p Of the seasons the winter and the cool I delight; delighted may they two delight me.
q By sacrifice to the gods, Agni and Soma, may I be possessed of sight.
r By sacrifice to the god Agni, may I be an eater of food [3].
s Thou art a deceiver; may I be undeceived, may I deceive N. N.
t By sacrifice to the gods, Agni and Soma, may I be a slayer of foes.
u By sacrifice to the gods, Indra and Agni, may I be powerful and an eater of food.
v By sacrifice to the god Indra, may I be powerful.
w By sacrifice tothe god Mahendra, may I attain superiority and greatness.
x By sacrifice to the god Agni Svistakrt, may I attain security through the sacrifice, enjoying long life.

i. 6. 3.

a May I Agni protect me from evil sacrifice, Savitr from evil report.
b Him who near or afar plots evil against me, with this may I conquer.
c O thou of fair rain colour, come
To this blessed home,
Approach me in devotion.
d Touch the heads.
e O Ida, come hither; O Aditi, come hither; O Sarasvati, come hither.
f Thou art delight, thou art delighting, thou art fair.
g O thou in whom joy is taken, may I attain joy from thee; O thou who art invoked, may I obtain invocation [1] from thee.
h May the prayer of the sacrificer be fulfilled for me.
i With untroubled mind may I have strength for this.
k May the sacrifice mount the sky, may the sacrifice reach the sky.
l The path that leadeth to the gods, along it may the sacrifice go to the gods.
m On us may Indra bestow power;
Us may wealth and sacrifices attend
Ours be blessings;
To us be she dear, victorious, bountiful.
n Thou art joy, give joy to us; thou art enjoyed by us [2], may I attain joy from thee.
o Mind, light, rejoice in the sacrifice
May he unite this scattered sacrifice;
May Brhaspati extend this for us.
May the All-gods rejoice here. 
p Swell, O ruddy one.
q May (my act) as I give be not destroyed; may (my act) as I work not perish.
r Thou art the portion of Prajapati, full of strength and milk.
s Protect my expiration and inspiration; protect my breathing together
and cross-breathing; protect my out-breathing and cross-breathing.
t Thou art imperishable, for imperishableness thee; mayst thou not perish for me, yonder, in yonder world.

i. 6. 4.

a By sacrifice to the divine straw, may I be possessed of children.
b By sacrifice to the god Naraçansa, may I be possessed of cattle.
c By sacrifice to the god Agni Svistakrt, may I attain security through the sacrifice, having long life.
d May I be victorious through the victory of Agni.
e May I be victorious through the victory of Soma.
f May I be victorious through the victory of Agni.
g May I be victorious through the victory of Agni and Soma.
h May I be victorious through the victory of Indra and Agni.
i May I be victorious through the victory of Indra [1].
k May I be victorious through the victory of Mahendra.
I May I be victorious through the victory of Agni Svistakrt.
m With the impulse of strength,
With elevation he hath seized me; then Indra hath made my enemies
Humble with depression.
n The gods have increased my prayer
Which is elevation and depression;
Then do ye, O Indra and Agni,
Scatter my foes on every side.
o Hither these blessings have come, fain for milking,
Possessing Indra [2], may we win,
May we milk offspring and food.
p With the red steed may Agni convey thee to the god; with the tawny ones may Indra convey thee to the god; with Etaça may Sarya convey thee to the god.
q I unyoke thy head ropes, thy reins,
Thy yokings, thy harness;
Bestow upon us wealth and what is good;
Proclaim us sharers among the gods.
r By sacrifice to the god Visnu, by the sacrifice, may I attain health and wealth, and security.
s By sacrifice to the god Soma [3], possessing good seed, may I impregnate seed.
t By sacrifice to the god Tvastr, may I prosper the form of cattle.
u The wives of the gods, Agni lord of the house, are the pair of the sacrifice; by sacrifice to these deities, may I be propagated with a pair.
v Thou art the bundle, thou art gain, may I gain.
w Thou art action, thou art making, may I make.
x Thou art winning, thou art the winner, may I win.
y May the bundle bestow increase of wealth,
Rich in ghee, rich in houses,
A thousandfold, strong.

i. 6. 5.

a Let the Dhruva swell with ghee,
For each sacrifice for the worshippers;
In the udder of the sun maiden, in the lap of Aditi,
Broad streamed be the earth at this sacrifice.
b Prajapati’s is the world called Vibhan. In it I place thee along with the sacrificer.
c Thou art real, be real for me; thou art all, be all for me; thou art full, be full for me; thou art imperishable, perish not for me.
d In the eastern quarter may the gods, the priests, make (me) bright; in the southern [1] quarter may the months, the fathers, make (me) bright; in the western quarter may the houses, the cattle, make (me) bright; in the northern quarter may the waters, the plants, the trees make (me) bright; in the zenith may the sacrifice, the year, the lord of the sacrifice make (me) bright.
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.

i. 6. 6.

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.
q The sacrifice hath become, it hath [3] come into being,
It hath been born, it hath waxed great;
It hath become the overlord of the gods,
May it make us overlords,
May we be lords of wealth.
r Rich in cattle, in sheep, O Agni, in horses, is the sacrifice,
With manly companions, ever unalterable;
Rich in food is this, O Asura, rich in offspring,
Enduring wealth, deep based and rich in houses.

i. 6. 7.

Even as the Soma (sacrifices) come together in competition, so the new and full moon (sacrifices) are sacrifices which come together in competition. Whose sacrifice then do the gods approach and whose not? He, who among many sacrificers first appropriates the gods, sacrifices to them when the next day comes. The Ahavaniya is the abode of the gods, between the fires of cattle, the Garhapatya of men, the Anvaharya pacana of the fathers. He takes the fire; verily he appropriates [1] the gods in their own abode; to them he sacrifices when the next day comes. By means of a vow is Agni, lord of vows, pure, the Brahman is a supporter of vows. When about to undertake a vow he should say, ‘O Agni, lord of vows, I shall perform the vow.’ Agni is the lord of vows among the gods; verily after announcement to him he undertakes the vow. At the full moon be undertakes his vow with the (strewing of the) straw, with the (driving away of the) calves at new moon; for that is their abode. ‘The fires, both in the front and at the back, must be bestrewed’, they say; men [2] indeed desire what is bestrewed, and, how much more the gods whose is a new dwelling. With him, when sacrifice is to be made on the next day, do the gods dwell, who knowing this bestrews the fire. ‘The sacrificer should win both beasts of the wild and of the village’, they say; in that he refrains from those of the village, thereby be wins them; in that he eats of the wild, thereby he wins them of the wild. If be were to fast without eating, the Pitrs would be his divinity [3]; he eats of the wild, the wild is power, and so he bestows power upon himself. If he were to fast without eating, he would be hungry; if he were to eat, Rudra would plan evil against his cattle; he partakes of water; that is neither eaten nor not eaten; he is not hungry and Rudra does not plot evil against his cattle. The sacrificer is a bolt, the enemy of man is hunger; in that he fasts without eating, he straightway smites with the bolt the enemy, hunger.

i. 6. 8.

He who offers sacrifice without faith, they place not faith in his sacrifice. He brings waters forward, the waters are faith; verily with faith he offers sacrifice, and both gods and men place faith in his sacrifice. They say, ‘They foam over the barrier, they foam over speech, but over mind they do not foam.’ He brings them forward with mind; mind is this (earth) [1]; verily with this (earth) he brings them forward. The sacrifice of him who knows thus does not spill. He collects the weapons of the sacrifice; the weapons of the sacrifice are the sacrifice; verily he collects the sacrifice. If he were to collect them one by one, they would have the Pitrs as their divinity; if all together, (they would have) men as their divinity. He collects them in pairs, and so he makes the form of the Yajya and the Anuvakya, and thus there is a pair. If a man knows the ten weapons of the sacrifice, his sacrifice is in order at the beginning. The wooden sword [2], the potsherds, the offering-spoon, the basket, the black antelope skin, the pin, the mortar and pestle, the lower and upper millstones, these are the ten weapons of the sacrifice; the sacrifice of him who knows thus is in order at the beginning. If a man sacrifices after announcing the sacrifice to the gods, they delight in his sacrifice. He should as the oblation is being offered recite (the words), ‘Agni, the priest, him I summon hither’ [3]. Thus he announces the sacrifice to the gods and sacrifices, and the gods delight in his sacrifice. This is the taking of the sacrifice and so after taking the sacrifice he sacrifices. After speaking he remains silent, to support the sacrifice. Now Prajapati performed the sacrifice with mind; verily he performs the sacrifice with mind to prevent the Raksases following. He who yokes the sacrifice when the yoking (time) arrives yokes it indeed among the yokers. ‘Who (ka) yoketh thee? Let him yoke thee’, he says. Ka is Prajapati–verily by Prajapati he yokes it; he yokes indeed among the yokers.

i. 6. 9.

Prajapati created the sacrifices, the Agnihotra, the Agnistoma, the full moon sacrifice, the Ukthya, the new moon sacrifice and the Atiratra. These he meted out; the Agnistoma was the size of the Agnihotra, the Ukthya that of the full moon sacrifice, the Atiratra that of the new moon sacrifice. He who knowing thus offers the Agnihotra obtains as much as by offering the Agnistoma; he who knowing thus offers the full moon sacrifice obtains as much as by offering the Ukthya [1]; he who knowing thus offers the new moon sacrifice obtains as much as by offering the Atiratra. This sacrifice was in the beginning Paramesthin’s, and by means of it he reached the supreme goal. He furnished Prajapati with it, and by means of it Prajapati reached the supreme goal. He furnished Indra with it, and by means of it Indra reached the supreme goal. He furnished Agni and Soma with it, and by means of it Agni and Soma reached the supreme goal. He who [2] knowing thus offers the new and full moon sacrifices reaches the supreme goal. He who sacrifices with an abundant offering is multiplied with offspring, with cattle, with pairings. ‘The year has twelve months, there are twelve pairs of new and full moon sacrifices; these are to be produced’, they say. He lets the calf go free and puts the pot on the fire: he puts down (the rice), and beats the millstones together; he scatters (the grains) and collects the potsherds; the cake [3] he puts on the fire and the melted butter; he throws the clump of grass, and gathers it in; he surrounds the Vedi and he girds the wife (of the sacrificer); he puts in place the anointing waters and the melted butter. These are the twelve pairs in the new and full moon sacrifices. He, who thus sacrifices with these, sacrifices with an abundant offering and is multiplied with offspring, with cattle, with pairings.

i. 6. 10.

‘Thou I art secure; may I be secure among my equals’, he says; verily he makes them secure.’ ‘Thou art dread; may I be dread among my equals’; verily he makes them harmonious. ‘Thou art overcoming; may I be overcoming among my equals,’ he says; verily he overthrows him who rises against him. ‘I yoke thee with the divine Brahman’, he says; this is the yoking of the fire; verily [1] with it he yokes it. With the prosperous part of the sacrifice the gods went to the world of heaven, with the unsuccessful part they overcame the Asuras. ‘Whatever, O Agni, in this sacrifice of mine may be spoiled’, he says; verily with the prosperous part of the sacrifice the sacrificer goes to the world of heaven, with the unsuccessful part he overcomes the foes. With these Vyahrtis he should set down the Agnihotra. The Agnihotra is the beginning of the sacrifice, these Vyahrtis are the Brahman; verily at the beginning of the sacrifice he makes the Brahman [2]. When the year is completed he should thus with these (Vyahrtis) perform the setting down; verily with the Brahman he surrounds the year on both sides. He who is undertaking the new and full moon and the four monthly offerings should set in place the oblations with these Vyahrtis. The new and full moon and the four monthly sacrifices are the beginning of the sacrifice, these Vyahrtis are the Brahman; verily at the beginning of the sacrifice he makes the Brahman. When the year is completed, he should thus with them (Vyahrtis) set down (the oblations), and so with the Brahman he surrounds the year on both sides. To the kingly class falls the blessing of the part of the sacrifice which is performed with the Saman [3]; to the people (falls) the blessing of what (is performed) with the Rc; now the Brahman sacrifices with an offering without a blessing; when he is about to recite the kindling-verses he should first insert the Vyahrtis; verily he makes the Brahman the commencement, and thus the Brahman sacrifices with an offering which has a blessing. If he desire of a sacrificer, ‘May the blessing of his sacrifice fall to his foe’, he should insert for him those Vyahrtis in the Puronuvakya (verse); the Puronuvakya has the foe for its divinity; verily the blessing of his sacrifice falls to his foe [4]. If he desire of sacrificers, ‘May the blessing of the sacrifice fall to them equally’, he should place for them one of the Vyahrtis at the half-verse of the Puronuvakya, one before the Yajya, and one at the half-verse of the Yajya, and thus the blessing of the sacrifice falls to them equally. Even as Parjanya rains down good rain, so the sacrifice rains for the sacrificer; they surround the water with a mound, the sacrificer surrounds the sacrifice with a blessing. ‘Thou art mind derived from Prajapati [5], with mind and true existence do thou enter me’, he says; mind is derived from Prajapati, the sacrifice is derived from Prajapati; verily he confers upon himself mind and the sacrifice. ‘Thou art speech, derived from Indra, destroying the foe; do thou enter me with speech, with power’, he says; speech is derived from Indra; verily he confers upon himself speech as connected with Indra.

i. 6. 11.

He who knows the seventeenfold Prajapati as connected with the sacrifice rests secure through the sacrifice, and falls not away from the sacrifice. ‘Do thou proclaim’ has four syllables; ‘Be it proclaimed’ has four syllables; ‘Utter’ has two syllables; ‘We that do utter’ has five syllables; the Vasat has two syllables; this is the seventeenfold Prajapati as connected with the sacrifice; he who knows thus rests secure through the sacrifice and does not fall away from the sacrifice. He who knows the beginning, the support, the end of the sacrifice [1] reaches the end with a secure and uninjured sacrifice. ‘Do thou proclaim’; ‘Be it proclaimed’; ‘Utter’; ‘We that do utter’; the Vasat call, these are the beginning, the support, the end of the sacrifice; he who knows thus reaches the end with a secure and uninjured sacrifice. He who knows the milking of the generous one milks her indeed. The generous one is the sacrifice; (with the words) ‘Do thou proclaim’, he calls her; with ‘Be it proclaimed’ [2], he lets (the calf) go up to her; with ‘Utter’, he raises (the pail); with ‘We that do utter’, he sits down beside her, and with the Vasat call he milks. This is the milking of the generous one; he who knows thus milks her indeed. The gods performed a sacrificial session; the quarters were dried up; they discerned this moist set of five; (with the words) ‘Do thou proclaim’, they produced the east wind; with ‘Be it proclaimed’, they caused the clouds to mass together; with ‘Utter’ they begat [3] the lightning; with ‘We that do sacrifice’ they made rain to fall, and with the Vasat call they caused the thunder to roll. Then for them the quarters were made to swell; for him who knows thus the quarters are made to swell. One knows Prajapati, Prajapati knows one; whom Prajapati knows, he becomes pure. This is the Prajapati of the texts, ‘Do thou proclaim’, ‘Be it proclaimed’, ‘Utter’, ‘We that do utter’, the Vasat call; he who knows thus becomes pure. ‘Of the seasons spring [4] I delight’, he says; the fore-sacrifices are the seasons; verily he delights the seasons; they delighted place themselves in order for him; the seasons are in order for him who knows thus. ‘By sacrifice to the gods, Agni and Soma, may I be possessed of sight’, he says; the sacrifice is possessed of sight through Agni and Soma; verily by means of them he confers sight upon himself. ‘By sacrifice to the god Agni, may I be an eater of food’, he says; Agni is among the gods the eater of food; verily by means of him [5] he confers the eating of food upon himself. ‘Thou art a deceiver; may I be undeceived; may I deceive N. N.’, he says; by that deceit the gods deceived the Asuras; verily by this he deceives his foe. ‘By sacrifice to the gods, Agni and Soma, may I be a slayer of foes’, he says; by means of Agni and Soma Indra slew Vrtra; verily by means of them he lays low his foe. ‘By sacrifice to the gods, Indra and Agni, may I be powerful and an eater of food’, he says; verily he becomes powerful and an eater of food. ‘By sacrifice to the god Indra, may I be powerful’, he says; verily he becomes powerful. ‘By sacrifice to the god Mahendra, may I attain superiority and greatness’, he says; verily he attains superiority and greatness. ‘By sacrifice to the god Agni Svistakrt, may I attain security through the sacrifice, enjoying long life’, he says; verily he confers long life upon himself and attains security through the sacrifice.

i. 6. 12

a Indra for you we invoke
On all sides from other men;
Be he ours only.
a Indra men call in reverence
That he may cause their prayers to be accomplished;
Hero, men overpowering, delighting in strength,
Do thou confer upon us a stall full of kine.
c O Çatakratu, the strength of thine
That is in the five folks,
That do I choose of thee.
d To thee hath been assigned for mighty power,
For ever, in the slaying of Vrtra,
All lordship, and all strength, O thou that art worthy of sacrifice
In the overcoming of man, by the gods, O Indra [1].
c In whom the seven Vasavas rest
As it were firm rooted,
The Rsi of farthest hearing,
The glowing pot is the guest of Indra.
f In the raw thou didst produce the cooked,
And madest the sun to mount in the sky;
Like the glowing pot heat ye the Saman
With good prayers, delightful to the lover of song.
g Indra the singers aloud,
Indra with praises the praisers,
Indra the songs have praised.
h The singers sing thee [2];
The praisers hymn thy praise;
The Brahmans raise thee,
0 Çatakratu, like a pole.
i Let us offer our praise to him who delivereth from trouble,
Swiftest to give, celebrating his loving kindness;
O Indra, accept this oblation;
May the desires of the sacrificer be fulfilled.
k That to which Dhisana impelled me have I produced;
I shall praise Indra before the decisive day;
Him that goeth as with a ship
Both parties invoke that there he may rescue us.
l First lord of sacrifices [3],
Freeing from trouble, the best of those worthy of offering,
Son of the waters, the impeller, O ye Açvins;
Do ye confer power and strength on this one.
m Smite away our foes, O Indra;
Cast down the warriors;
Make him low
Who is hostile to us.
n O Indra, thou wast born for rule, for prosperous strength
Of the people, O strong one;
Thou didst smite away the unfriendly folk,
And madest wide room for the gods.
o Like a dread beast, evil, roaming the mountains,
He hath come from the furthest place [4];
Sharpening thy lance, thy sharp edge, O Indra,
Smite the foes, drive away the enemy.
p Drive away the foe, the enemy,
Smash the jaws of Vrtra;
In rage do thou avert the anger
Of him who is hostile to us.
q The guardian Indra, the helper Indra,
The hero ready to hear at every call, Indra,
I invoke the strong one, invoked of many, Indra;
May Indra in his bounty bestow on us prosperity.
r May we not [5], O strong one, in this distress,
Be handed over to evil, O lord of the ways;
Guard us with true protection;
May we be dear to you among the princes.
s The Anus have wrought a chariot for thy steed;
Tvastr a glorious bolt, O thou invoked of many;
The Brahmans magnifying Indra with their praises
Have strengthened him for the slaying of the serpent.
t What time the strong sang praise to the strong,
O Indra, the stones and Aditi in unison,
Without steeds or chariots were the fellies
Which, sped by Indra, rolled against the Dasyus.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA VII

 

The Part of the Sacrificer in the New and Full Moon Sacrifices

i. 7. 1. Cattle attend the cooked offerings of him who has established a fire. The cooked offering is the Ida; it is placed in the world of the sacrifice between the fore- and the after-offerings. Over it as it is brought up he should say, ‘O thou of fair rain colour, come hither’; the cattle are the Ida; verily he summons cattle. The gods milked the sacrifice, the sacrifice milked the Asuras; the Asuras, being milked by the sacrifice, were defeated; he, who knowing the milking of the sacrifice [1] sacrifices, milks another sacrificer. ‘May the blessing of this sacrifice be fulfilled for me’, he says; this is the milking of the sacrifice; verily with it he milks it. The cow is milked willingly, and willingly the Ida is milked for the sacrificer; these are the teats of Ida, ‘Ida is invoked’. Vayu is the calf. When the Hotr summons the Ida, then the sacrificer looking at the Hotr should in mind reflect on Vayu [2]; verily he lets the calf go to the mother. By the whole sacrifice the gods went to the world of heaven; Manu laboured with the cooked offering; the Ida went to Manu; the gods and the Asuras called severally upon her, the gods directly, the Asuras indirectly; she went to the gods; the cattle choose the gods, cattle deserted the Asuras. If he desire of a man, ‘May he be without cattle’, he should invoke the Ida indirectly for him; verily he becomes without cattle [3]. If he desire of a man, ‘May he be rich in cattle’, he should invoke the Ida directly for him; verily he becomes rich in cattle. The theologians say, ‘He would invoke the Ida indeed who in invoking the Ida should invoke himself in the Ida.’ ‘To us be she dear, victorious, bountiful’, he says; verily in invoking the Ida he invokes himself in the Ida. The Ida is as it were a breach in the sacrifice; half they eat [4], half they wipe; in this regard the sacrifice of the Asuras was broken; the gods united it by the holy power (Brahman). ‘May Brhaspati extend this for us’, he says; Brhaspati is the holy power (Brahman) of the gods; verily by the holy power (Brahman) he unites the sacrifice. ‘May he unite this scattered sacrifice’, he says, for continuity. ‘May the All-gods rejoice here’, he says; verily continuing the sacrifice he indicates it to the gods. The [5] sacrificial fee which he gives at the sacrifice his cattle accompany; he having sacrificed is like to become without cattle; ‘the sacrificer must so arrange’, they say, ‘that he may place among the gods what is given, but keep his cattle with himself.’ ‘Swell, O ruddy one’, he says; the ruddy one is the sacrifice; verily he magnifies the sacrifice; thus he places among the gods what is given, but keeps his cattle with himself. ‘May (my act) as I give be not destroyed’, he says; verily he avoids destruction; ‘May (my act) as I work not perish’, he says; verily he attains prosperity.

i. 7. 2.

Samçravas Sauvarcanasa said to Tumiñja Aupoditi: ‘When thou hast been a Hotr of Sattrins, what Ida hast thou invoked?’ ‘Her I have invoked’, he said, ‘who supports the gods by her expiration, men by her cross-breathing, and the Pitrs by her inspiration.’ ‘Does she divide, or does she not divide’ (he asked). ‘She divides’, he replied. ‘Her body then hast thou invoked’, he said. Her body is the cow [1]; of the cow were they two talking. She who is given in the sacrifice supports the gods with her expiration; she by whom men live (supports) men by her cross-breathing; she whom they slay for the Fathers (supports) the Fathers by her inspiration; he who knows thus becomes rich in cattle. ‘Her too I have invoked’, he said, ‘who is available to people as they increase.’ ‘Her food then [2] hast thou invoked’, he replied. This food is plants, plants are available to people as they increase; he who knows thus becomes an eater of food. ‘Her too I have invoked’, he said, who supports people in distress and succours them as they improve.’ Her support then hast thou invoked’, he replied. Her support is this (earth) [3], this (earth) supports people in distress and succours them as they improve; he who knows thus finds support. ‘Her too I have invoked’, he said, ‘in whose step people drink the ghee they live upon.’ ‘Does she divide, or does she not divide?’ (he asked). ‘She does not divide’, he said, ‘but she propagates.’ ‘Indeed hast thou invoked the Ida herself ‘, he replied. The Ida is rain; in the step of rain people drink the ghee they live upon; he who knows thus is propagated with offspring; he becomes an eater of food.

i. 7. 3.

Secretly offering is made to one set of gods, openly to another. The gods who receive offering secretly, he thus offers to them in sacrifice; in that he brings the Anvaharya mess–the Brahmans are the gods openly–them he verily delights. This is his sacrificial fee: verily he mends the rent in the sacrifice; whatever in the sacrifice is harsh or is injured, that he makes good (anvaharati) [1] with the Anvaharya mess, and that is why it has its name. Now the priests are the messengers of the gods; in that he brings the Anvaharya mess, he delights the messengers of the gods. Prajapati distributed the sacrifice to the gods; he reflected that he was empty; he per ceived this Anvaharya mess unallotted; he conferred it upon himself. The Anvaharya is connected with Prajapati; he, who knowing thus brings the Anvaharya, assuredly enjoys Prajapati. An unlimited amount should be poured out, Prajapati is unlimited; (verily it serves) to win Prajapati [2]. Whatever the gods did in the sacrifice, the Asuras did; the gods perceived the Anvaharya connected with Prajapati; they seized it – then the gods prospered, the Asuras were defeated; he who knowing thus brings the Anvaharya prospers himself, his foe is defeated. By the sacrifice there is offering, by the cooked food satisfying. He who knowing thus brings the Anvaharya, accomplishes at once sacrifice and satisfaction. ‘Thou art the portion of Prajapati’ [3], he says; verily he unites Prajapati with his own portion. ‘Full of strength and milk’, he says; verily he confers upon him strength and milk. ‘Protect my expiration and inspiration; protect my breathing together and cross-breathing’, he says; verily he invokes this blessing. ‘Thou art imperishable, for imperishableness thee; mayst thou not perish for me, yonder, in yonder world’, he says. Food perishes in yonder world, for given hence in yonder world people live upon it; in that he touches thus, he makes it imperishable; his food perishes not in yonder world.

i. 7. 4.

‘By I sacrifice to the divine strew, may I be possessed of children’, he says; by the strew Prajapati created offspring, verily he creates offspring. ‘By sacrifice to the god Naraçansa, may I be possessed of cattle’, he says; by Naraçansa Prajapati created cattle; verily he creates cattle. ‘By sacrifice to the god, Agni Svistakrt, may I attain security through the sacrifice, having long life’, he says; verily he confers life on himself, and finds support through the sacrifice. With the victory of the new and full moon sacrifices [1] the gods conquered, and by means of the new and full moon sacrifices they drove away the Asuras. ‘May I be victorious through the victory of Agni’, he says; verily through the victory of the deities in the new and full moon sacrifices the sacrificer is victorious, and by means of the new and full moon offerings drives away his enemies. With two verses containing the word ‘strength’, he accompanies the separation (of the ladles) strength is food verily he wins food; (he uses) two, for support. He who sacrifices knowing the two milkings of the sacrifice milks thus the sacrifice on both sides [2], in front and behind; this is one milking of the sacrifice, another is in the Ida. When the Hotr utters the name of the sacrificer, then he should say, ‘Hither these blessings have come, fain for milking’; verily he milks the deities which he praises together; verily he milks the sacrifice on both sides, in front and behind. ‘With the red steed may Agni convey thee to the god’, he says; these are the steeds of the gods [3], the straw is the sacrificer; in that he casts forward the straw with them, he makes the sacrificers to go by the steeds of the gods to the world of heaven. ‘I unyoke thy head ropes, thy reins’, he says; that is the unyoking of Agni; verily thereby he unyokes him. ‘By sacrifice to the god Visnu, by the sacrifice may I attain health and wealth and security’, he says; Visnu is the sacrifice; verily the sacrifice finds support at the end. ‘By sacrifice to the god Soma, possessing good seed [4], may I impregnate seed’, he says; Soma is the impregnator of seed; verily he confers seed upon himself. ‘By sacrifice to the god Tvastr, may I prosper the form of cattle’; Tvastr is the form-maker of the pairings of cattle, and thereby he confers upon himself the form of cattle. ‘The wives of the gods, Agni, the lord of the house, are the pair of the sacrifice; by sacrifice to these deities may I be propagated with a pair.’ ‘Thou art the bundle, thou art gain, may I gain’, he says; by the bundle (vedena) the gods won (avindanta) the desirable wealth of the Asuras, and that is why the bundle has its name. Whatever of his foe’s he may covet, the name of that he should utter; verily he wing it all from him. ‘May the bundle bestow increase of wealth, rich in ghee, rich in houses, a thousandfold, strong’, he says; he obtains a thousand cattle. In his offspring a strong one is born who knows thus.

i. 7. 5.

Through the emptying of the Dhruva the sacrifice is emptied, through the sacrifice the sacrificer, through the sacrificer offspring. Through the swelling of the Dhruva, the sacrifice is made to swell, through the sacrifice the sacrificer, through the sacrificer offspring. ‘Let the Dhruva swell with ghee’, he says; verily he makes the Dhruva to swell; through its swelling the sacrifice is made to swell, through the sacrifice the sacri ficer, throuo – h the sacrificer offspring. ‘Prajapati’s is the world called Vibhan. In it I place thee along with the sacrificer’, he says [1]; the world of Prajapati, named Vibhan, is this (world); verily he places it in it along with the sacrificer. In that he sacrifices he is as it were emptied; in that he eats the sacrificer’s portion, he fills himself. The sacrifice is the size of the sacrificer’s portion, the sacrificer is the sacrifice; in that he eats the sacrificer’s portion, he places the sacrifice in the sacrifice. There is good grass and good water where the strew and the waters are [2]; the Vedi is the abode of the sacrificer; in that he places the full bowl within the Vedi, he establishes good grass and good water in his own abode. ‘Thou art real, be real for me’, he says; the sacrifice is the waters, ambrosia is the water; verily he bestows upon himself the sacrifice and the waters. All creatures attend him who is performing the vow. ‘In the eastern quarter may the gods, the priests, make (me) bright’, he says; this is the concluding bath of the new and full moon sacrifices [3]. He goes to the bath along with the creatures which attend him as he performs the vow. Headed by Visnu the gods won these worlds by the metres so as to be irrecoverable; in that he takes the steps of Visnu the sacrificer becoming Visnu wins these worlds by the metres so as to be irrecoverable. ‘Thou art the step of Visnu, smiting imprecations’, he says; the earth is the Gayatri, the atmosphere is connected with the Tristubh, the sky is the Jagati, the quarters are connected with the Anustubh; verily by the metres he wins these worlds in order.

i. 7. 6.

‘We have come to the heaven: to the heaven we have come’, he says; verily he goes to the world of heaven. ‘May I not be cut off from seeing thee; what heat is thine, to that of thee may I not be brought low’, he says; that is according to the text. ‘Thou art good, the best of rays; thou art life-bestowing, bestow life upon me’, he says; verily he invokes this blessing. He falls away from this world, who [1] takes the steps of Visnu, for from the world of heaven the steps of Visnu are taken. The theologians say, ‘He indeed would take the steps of Visnu who after acquiring these worlds of his foe should descend again to this world.’ This is his return descent to this world, in that he says,’Here do I exclude my enemy N. N. from these quarters, from this sky’; verily having acquired these worlds of his foe he descends again to this world. ‘I have been united [2] with the light’, he says; verily he rests on this world. ‘I turn the turning of Indra’, he says; Indra is yonder sun; verily he turns his turning. He turns to the right; verily he revolves round his own strength; therefore the right side of a man is the stronger; verily also he turns the turning of the sun. ‘May I be united with offspring, offspring with me’, he says; verily [3] he invokes this blessing. ‘Kindled, O Agni, shine for me; kindling thee, O Agni, may I shine’, he says; that is according to the text. ‘Be rich the sacrifice; may I be rich’, he says; verily he invokes this blessing. Within the Garhapatya much variegated work is performed; with two verses to Agni, the purifier, he pays reverence to the Garhapatya; verily he purifies the fire, he purifies himself; (he uses) two for support. ‘O Agni, lord of the house’, he says [4]; that is according to the text. ‘For a hundred winters’, he says; ‘for a hundred winters may I kindle thee’, he says in effect. He utters the name of his son; verily he makes him an eater of food. ‘This prayer I utter, bringing light for the race’, he should say who has no son born to him, verily is born to him a brilliant and resplendent son. ‘This prayer I utter, bringing light to N. N.’, he should say who has a son born [5]; verily he bestows upon him brilliance and splendour. He who having yoked the sacrifice does not let it free becomes without a support. ‘Who yoketh thee? Let him set thee free’, he says; Who (ka) is Prajapati; verily by Prajapati he yokes him, by Prajapati he lets him free, for support. The vow if not released is liable to consume (the sacrificer); ‘O Agni, lord of vows, I have performed my vow’, he says; verily he releases his vow [6], for atonement, to prevent burning. The sacrifice goes away, and turns not back; to him who sacrifices knowing the restoration of the sacrifice it does turn back; ‘The sacrifice hath become, it hath come into being’, he says; this is the restoration of the sacrifice, and thereby he restores it. Excellence has not been obtained by him who having established a fire has no retinue; cattle indeed are the retinue of a Brahman. Having sacrificed, he should step forward to the east and say, ‘Rich in cattle, in sheep, O Agni, in horses is the sacrificer’; he wins his retinue, he obtains a thousand cattle, in his offspring a strong one is born.

The Vajapeya

i. 7. 7.

a O god Savitr, instigate the sacrifice, instigate the lord of the sacrifice for good luck; may the divine Gandharva who purifieth thoughts purify our thought; may the lord of speech to-day make sweet our utterance.
b Thou art the thunderbolt of Indra, slaying obstructions, with thee may this one smite Vrtra.
c On the instigation of strength, the mother, the mighty one,
We shall proclaim with our speech, Aditi, by name,
Into whom all this world hath entered;
In her may the god Savitr instigate right for us.
d In the waters [1] is ambrosia, in the waters is medicine;
Through the guidance of the waters
Be ye steeds, O ye that are strong.
e Or Vayu thee, or Manu thee,
The seven and twenty Gandharvas;
They first yoked the steed;
They placed swiftness in it.
f Child of the waters, swift one, the towering onrushing wave most fain to win the prize, with it may he win the prize.
g Thou art the stepping of Visnu, thou art the step of Visnu, thou art the stride of Visnu.
h May the two Ankas, the two Nyankas, which are on either side of the chariot,
Speeding on with the rushing wind,
The far-darting, powerful one, the winged one,
The fires which are furtherers, further us.

i. 7. 8.

a On the instigation of the god Savitr, through Brhaspati, winner of the prize, may I win the prize.
b On the instigation of the god Savitr, through Brhaspati, winner of the prize, may I mount the highest vault.
c To Indra utter your voices, make Indra win the prize, Indra hath won the prize.
d O whip, strong, having strength for the prizes,
Do thou in the contests strengthen the steeds.
e The swift art thou, the runner, the strong.
f O steeds, hasten for the prize; conquer on the instigation of the Maruts: measure ye the leagues; establish the ways [1]; attain the goal.
g For each prize aid us, O ye steeds,
For the rewards, O ye wise, immortal, righteous ones;
Drink of this mead, rejoice in it;
Delighted go by paths on which the gods go.
h May the swift coursers, who hear the call,
All hearken to our cry.
i Strong limbed, winning a thousand,
Eager to gain in the gaining of praise,
The steeds, which have won in the contests great prizes,
May they be propitious to us when we call.
k Among the gods, strong limbed, good praisers,
Destroying the serpent, the wolf, the Raksases,
For ever may they remove from us evil [2].
1 This steed speedeth his swift course,
Bound at the neck, the shoulder, and the mouth;
Displaying his strength Dadhikra
Springeth along the bends of the ways.
m After him as he hasteneth in triumphant speed
Bloweth the wind as after the wing of the bird,
Of the impetuous eagle, (after him) Dadhikravan,
As in his might he crosseth the winding ways.
n May there come to me the instigation of strength;
May there come sky and earth with all healing;
Come to me father [3] and mother;
May Soma come to me for immortality.
o O ye steeds, prize winning, about to run for the prize, about to win the prize, do ye touch Brhaspati’s portion.
p O ye steeds, prize winning, that have run for the prize, that have won the prize, do ye be pure in Brhaspati’s portion.
q True hath been the compact
That ye did make with Indra.
r Ye have made Indra win the prize, O trees; now be ye loosed.

i. 7. 9.

a Thou art the caul of the kingly class, thou art the womb of the kingly class.
b O wife, come hither to the heaven; let us two mount! Yes, let us two mount the heaven; I will mount the heaven for us both.
c Strength, instigation, the later born, inspiration, heaven, the head, the Vyaçniya, the offspring of the last, the last, the offspring of being, being, the overlord.
d May life accord with the sacrifice, may expiration accord with the sacrifice, may inspiration accord with the sacrifice [1], may cross-breathing accord with the sacrifice, may eye accord with the sacrifice, may ear accord with the sacrifice, may mind accord with the sacrifice, may the body accord with the sacrifice, may the sacrifice accord with the sacrifice.
e We have come to the heaven, to the gods; we have become immortal; we have become the offspring of Prajapati.
f May I be united with offspring, offspring with me; may I be united with increase of wealth, increase of wealth with me.
g For food thee! For proper food thee! For strength thee! For the conquering of strength thee!
h Thou art ambrosia, thou art prospering, thou art begetting.

i. 7. 10.

a The instigation of strength pressed in aforetime
This Soma, the lord in the plants, in the waters;
Be they full of sweetness for us;
May we as Purohitas watch over the kingship.
b The instigation of strength hath pervaded
This (world) and all these worlds on every side;
He goeth around knowing pre-eminence,
Increasing offspring and prosperity for us.
c The instigation of strength rested on this sky
And all these worlds as king;
May the wise one make the niggard to be generous,
And may he accord us wealth [1] with all heroes.
d O Agni, speak to us;
To us be thou kindly disposed;
Further us, O lord of the world
Thou art the giver of wealth to us.
e May Aryaman further us,
May Bhaga, may Brhaspati,
May the gods, and the bounteous one;
May the goddess speech be bountiful to us.
f Aryaman, Brhaspati, Indra,
Impel to give us gifts,
Speech, Visnu, Sarasvat!,
And Savitr the strong.
g Soma the king, Varuna,
Agni, we grasp,
The Adityas, Visnu, Surya
And Brhaspati, the Brahman (priest).
h On the instigation of the god Savitr with the arms of the Açvins, with the hands of Pusan, with the bond of Sarasvati, of speech, the binder, I anoint thee with the lordship of Agni, with the lordship of Indra of Brhaspati I anoint thee.

i. 7. 11.

Agni with one syllable won speech; the Açvins with two syllables won expiration and inspiration; Visnu with three syllables won the three worlds; Soma with four syllables won four-footed cattle; Pusan with five syllables won the Parkti; Dhatr with six syllables won the six seasons; the Maruts with seven syllables won the seven-footed Çakvari; Brhaspati with eight syllables won the Gayatri; Mitra with nine syllables won the threefold Stoma [1]; Varuna with ten syllables won the Viraj; Indra with eleven syllables won the Tristubh; the All-gods with twelve syllables won the Jagati; the Vasus with thirteen syllables won the thirteenfold Stoma; the Rudras with fourteen syllables won the fourteenfold Stoma; the Adityas with fifteen syllables won the fifteenfold Stoma; Aditi with sixteen syllables won the sixteen fold Stoma; Prajapati with seventeen syllables won the seventeenfold Stoma.

i. 7. 12.

a Thou art taken with a support; thee that sittest among men, that sittest in the wood, that sittest in the world, I take acceptable to Indra this is thy birthplace; to Indra thee!
b Thou art taken with a support; thee that sittest in the waters, that sittest in the ghee, that sittest in the sky, I take acceptable to Indra; this is thy birthplace; to Indra thee!
c Thou art taken with a support; thee that sittest on the earth, that sittest on the atmosphere, that sittest on the vault, I take acceptable to Indra; this is thy birthplace; to Indra thee!
d The cups of the five folk,
Of which three are of highest birth,
(And for which) the divine cask [1] has been forced out
Of these that have no handles
The food and strength have I seized;
This is thy birthplace; to Indra thee!
e The sap of the waters, the vigorous,
The ray of the sun that has been gathered,
The sap of the sap of the waters,
That of you I take which is the best;
This is thy birthplace; to Indra thee!
f By this shape producing mighty deeds,
He is dread, a broad way for gain,
He hath come to the top, bearing sweetness,
What time he moved a body in his own body.
g Thou art taken with a support; agreeable to Prajapati I take thee
this is thy birthplace; to Prajapati thee!

i. 7. 13.

a The months, the woods,
The plants, the mountains,
The earth and sky in longing,
The waters, followed Indra on his birth.
b To thee hath been assigned for mighty power,
For ever, in the slaying of Vrtra,
All lordship, and all strength, O thou that art worthy of sacrifice
In the overcoming of man by the gods, O Indra,
c Indrani beyond other women
I have heard to be favoured with a spouse,
For never at any time [1]
Shall her husband die of old age.
d I have not joyed, O Indrani,
Without my friend Vrsakapi,
Whose oblation rich in water
Goeth dear to the gods.
e He who first born in his wisdom
A god, surpassed the gods in insight,
From whose breath the sky and earth recoiled,
In the greatness of his manhood, he, O ye men, is Indra.
f Hitherward be thy might with aid, O dread Indra,
What time the armies meet in combat,
And the arrow flieth from the arms of the strong men;
Let not thine [2] anger spread on every side.
g Destroy us not; bring and give to us
That plenteous bounty which thou hast to give to the pious man,
For this new gift, this song we have sung to thee;
Let us speak forth in praise of Indra.
h Bring it to us, let none intercept it;
For we know thee as wealth lord of riches;
That mighty gift of thine, O Indra,
Vouchsafe it us, O lord of the bay steeds [3].
i With our oblation we summon
1ndra, the giver;
Fill both thy hands with bounty;
Give to us from the left and the right.
k The giver, the bolt-bearer, the bull, the overpowering,
The impetuous, the king, slayer of Vrtra, drinker of the Soma,
Seated at this sacrifice on the strew,
Be thou health and wealth to the sacrificer.
l Indra, the protector, the granter of aid with his aids;
All knowing, be kindly to us;
Let him restrain the enemy, let him make security,
May we be lords of strength [4].
m May we enjoy the favour of him the worshipful,
And also his loving kindness;
May the protector Indra, the granter of aid,
For ever fend far from us the enemy.
n Rich banquets be ours with Indra,
With mighty strength,
Wherewith fed we may be glad.
o To Indra, here sing strength
To place his chariot in the front;
Even in conflict in battle he maketh wide room;
Slayer of foes in the contests
Be thou our comforter;
Let the feeble bowstrings
Of the others break on their bows.

PRAPKTHAKA VIII

The Rajasuya

i. 8. 1.

a Anumati he offers a cake on eight potsherds; the sacrificial fee is a cow. The (grains) which are thrown down to the west of the support he (offers) on one potsherd to Nirrti; the sacrificial fee is a black garment with a black fringe.

Go away, hail! rejoicing in the oblation.
This is thy share, O Nirrti;
O thou who hast prospered, thou art rich in oblation;
Free him from evil. Hail!
Honour to him who hath done this.

He offers an oblation to Aditya; the sacrificial fee is a choice (ox). (He offers) to Agni and Visnu on eleven potsherds; the sacrificial fee is a dwarf beast of burden. (He offers) to Agni and Soma [1] on eleven potsherds; the sacrificial fee is gold. (He offers) to Indra on eleven potsherds; the sacrificial fee is a bull as a beast of burden. (He offers) to Agni on eight potsherds, and curds to Indra; the sacrificial fee is a bull as a beast of burden. (He offers) to Indra and Agni on twelve potsherds, and an oblation (caru) to the All-gods; the sacrificial fee is a first-born calf. (He offers) an oblation of millet to Soma; the sacrificial fee is a garment. (He offers) an oblation to Sarasvati, and an oblation to Sarasvant; the sacrificial fee is a pair of oxen.

i. 8. 2.

He offers to Agni on eight potsherds, an oblation to Soma, to Savitr on twelve potsherds, an oblation to Sarasvati, an oblation to Pusan, to the Maruts on seven potsherds, clotted curds to the All-gods, and on eleven potsherds to sky and earth.

i. 8. 3.

a He offers on eleven potsherds to Indra and Agni, clotted curds to the Maruts, clotted curds to Varuna, and on one potsherd to Ka.
b The voracious we invoke,
The Maruts who bear the sacrifice,
Rejoicing in the mush.
c Be not against us in battles, O god Indra
Let there be expiation to satisfy thee, O impetuous one;
For great is the barley heap of this bountiful one;
Rich in oblation are the Maruts whom our song praises.’
d The wrong we have done in village or wild,
In the assembly, in our members,
The wrong to Çudra or Aryan,
The wrong contrary to the law of either,
Of that thou art the expiation; hail!
e The doers of the deed have performed the deed,
With wondrous speech;
Having done the deed to the gods go ye
To your home, ye bounteous ones.

i. 8. 4.

a To Agni Anikavant he offers a cake on eight potsherds as the sun rises, an oblation to the Maruts as the heaters at midday, and to the Maruts as lords of the house he milks at evening an oblation of all (the cows).
b O ladle, fly away filled,
And well filled do thou fly back;
Like wares, O Çatakratu,
Let us barter food and strength.
c Give thou to me; I shall give to thee;
Bestow upon me; I shall bestow upon thee;
Accept my offering;
I shall accept thy offering [1].
d To the Maruts, the playful, he offers a cake on seven potsherds at the rising of the sun; he ofibrs to Agni on eight potsherds, an oblation to Soma, to Savitr on twelve potsherds, to Sarasvati an oblation, to Pusan an oblation, to Indra and Agni on eleven potsherds, to Indra an oblation, to Viçvakarman on eleven potsherds.

i. 8. 5.

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.

i. 8. 6.

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.
h We have appeased, O lady, Rudra,
The god Tryambaka;
That he may make us prosperous,
That he may increase our wealth,
That he may make us rich in cattle,
That he may embolden us.
i To Tryambaka we make offering,
The fragrant, increaser of prosperity;
Like a cucumber from its stem,
From death may I be loosened, not from immortality.
k This is thy portion, O Rudra; rejoice in it; with it for food, do thou go away beyond the Mujavants.
l With unstrung bow, thy club in thy hand, clad in skins.

i. 8. 7.

a (He I offers) to Indra and Agni on twelve potsherds, an oblation to the All-gods, a cake on twelve potsherds to Indra Çunasira, milk to Vayu, to Sarya on one potsherd; the sacrificial fee is a plough for twelve oxen.
b To Agni he offers on eight potsherds, to Rudra an oblation of Gavidhuka, to Indra curds, to Varuna an oblation made of barley; the sacrificial fee is a cow for draught purposes.
c The gods that sit in the east, led by Agni; that sit in the south, led by Yama; that sit in the west, led by Savitr; that sit in the north, led by Varuna; that sit above, led by Brhaspati; that slay the Raksases; may they protect us, may they help us; to them homage; to them hail! [1]
d The Raksases are collected, the Raksases are burnt up; here do I burn up the Raksases.
e To Agni, slayer of Raksases, hail! To Yama, Savitr, Varuna, Brhaspati, the worshipful, the slayer of Raksases, hail!
f The sacrificial fee is a chariot with three horses. 
g On the instigation of the god Savity, with the arms of the Açvins, with the hands of Pusan, I offer (for) the death of the Raksases; the Raksases are slain; we have killed the Raksases.
h The sacrificial fee is what he wears.

i. 8. 8.

He offers a cake on twelve potsherds to Dhatr, to Anumati an oblation, to Raka an oblation, to Sinivali an oblation, to Kuhu an oblation; the sacrificial fee is a pair of cattle. To Agni and Visnu he offers on eleven potsherds, to Indra and Visnu on eleven potsherds, to Visnu on three potsherds; the sacrificial fee is a dwarf beast of burden. To Agni and Soma he offers on eleven potsherds, to Indra and Soma on eleven potsherds, to Soma an oblation; the sacrificial fee is a brown (animal). To Soma and Pusan he offers an oblation, to Indra and Pusan an oblation, to Pusan an oblation; the sacrificial fee is a dark (animal). To (Agni) Vaiçvanara he offers on twelve potsherds; the sacrificial fee is gold. To Varuna (he offers) an oblation made of barley; the sacrificial fee is a horse.

i. 8. 9.

To Brhaspati he offers an oblation in the house of the Brahman (priest); the sacrificial fee is a white-backed (animal). (He offers) to Indra on eleven potsherds in the house of a Rajanya; the sacrificial fee is a bull. To Aditya (he offers) an oblation in the house of the chief wife; the sacrificial fee is a cow. To Nirrti (he offers) an oblation in the house of the neglected wife, made up of rice broken by the nails; the sacrificial fee is a black hornless (cow). To Agni (he offers) on eight potsherds in the house of the leader of the host; the sacrificial fee is gold. To Varuna (he offers) on ten potsherds in the house of the minstrel; the sacrificial fee is a great castrated (ox). To the Maruts (he offers) on seven potsherds in the house of the village headman; the sacrificial fee is a dappled (cow). To Savitr (he offers) on twelve potsherds [1] in the house of the carver; the sacrificial fee is a speckled (ox). To the Açvins (he offers) on two potsherds in the house of the charioteer; the sacrificial fee is two born of one mother. To Pusan (he offers) an oblation in the house of the divider; the sacrificial fee is a black (ox). To Rudra (he offers) an oblation of Gavidhuka in the house of the thrower of the dice; the sacrificial fee is a speckled (ox) with raised tail. To Indra, the good protector, he offers a cake on eleven potsherds and to Indra, who frees from distress, (with the words),

May the king, the slayer of Vrtra,
Be our king and slay the foe.

There is (an offering) to Mitra and Brhaspati; in the milk of a white (cow) with a white calf which has curdled itself, and in butter which has churned itself, in a dish of Açvattha wood [2] with four corners (made) of a branch which has fallen of itself, he should scatter husked and unhusked rice grains; the husked ones in the milk are Brhaspati’s, the unhusked in the butter are Mitra’s; the Vedi must be self-made, the strew self-cut, the kindling-stick self-made; the sacrificial fee is the white (cow) with a white calf.

i. 8. 10.

a To Agni, lord of the house, he offers a cake of black rice on eight potsherds; to Soma, lord of the forest, an oblation of millet; to Savitr, of true instigation, a cake of swift-growing rice on twelve potsherds; to Rudra, lord of cattle, an oblation of Gavidhuka; to Brhaspati, lord of speech, an oblation of wild rice; to Indra, the noblest, a cake of large rice on eleven potsherds; to Mitra, the true, an oblation of Amba grain, and to Varuna, lord of right, an oblation made of barley.
b May Savity of instigations instigate thee, Agni of lords of the house, Soma of lords of the forest, Rudra of cattle [1], Brhaspati of speech, Indra of nobles, Mitra of truth, Varuna of lords of right.
c O ye gods that instigate the gods, do ye instigate him, descendant of N. N., to freedom from foes, to great lordship, to great overlordship, to great rule over the people.
d This is your king, O Bharatas; Soma is the king of us Brahmans.
e This kingdom hath verily been conferred,
Varuna hath diffused his own body;
We have become obedient to pure Mitra;
We have magnified the name of the great holy order.
f These have become all the hosts of Varuna,
Mitra in his course hath overcome hostility;
The worshipful ones have taken order according to sacred law:
Trita hath taken possession of our old age.
g Thou art the stepping of Visnu, thou art the step of Visnu, thou art the stride of Visnu.

i. 8. 11.

a Ye are active, thou art the lord of the waters, thou art the male wave, thou art the male host, ye are the pen-dwellers, ye are the strength of the Maruts, ye have the radiance of the sun, ye have the brightness of the sun, ye are delightful, ye are obedient, ye are powerful, ye are all supporters, ye are supporters of men, ye have the brilliance of Agni, ye are the sap of the waters, of the plants.
b They have taken the waters, divine,
Rich in sweetness, full of strength, caring for the royal consecration;
Whereby they anointed Mitra and Varuna,
Whereby they led Indra beyond his foes.
c Ye are givers of the kingdom; give ye the kingdom, hail! Ye are givers of the kingdom; give N. N. the kingdom.

i. 8. 12.

a. O ye divine waters, be ye united
Full of sweetness with the sweet,
Winning great radiance for the Ksatriya.
b Unsurpassed, sit ye down, full of strength,
Bestowing great radiance upon the Ksatriya.
c Friend of speech, born of heat, thou art undefeated; thou art the share of Soma.
d The pure I purify you with the pure, the bright with the bright, the immortal with ambrosia, hail! caring for the royal consecration.
e Clothed in these (waters), sharing joy, glorious in strength,
Undefeated and busy,
In the waters hath Varuna made his abode,
The child [1] of the waters in those most motherly.
f Thou art the caul of kingly power, thou art the womb of kingly power.
g Notified is Agni, lord of the house; notified is Indra, of ancient fame; notified is Pusan, all-knower; notified are Mitra and Varuna, increasing holy order; notified are sky and earth, of sure vows; notified is the goddess Aditi, of all forms; notified is he, N. N., descendant of N. N., in this folk, this kingdom, for great lordship, for great overlordship, for great rule over the people.
h This is your king, O Bharatas; Soma is the king of us Brahmans.
i Thou art the bolt of Indra [2] slaying foes; with thee may he slay his foe.
k Ye are overcomers of foes.
l Protect me in front, protect me at the side, protect me from behind; from the quarters protect me; from all deadly things protect me.
m Gold hued in the glowing of the dawns,
Bronze pillared at the rising of the sun,
O Varuna, O Mitra, mount your chariot seat,
And thence behold ye Aditi and Diti.

i. 8. 13.

a Do I thou mount the kindling (quarter); let the Gayatri of metres help thee; the Trivrt Stoma, the Rathantara Saman, the deity Agni, the treasure the Brahman class.
b Do thou mount the dread (quarter); let the Tristubh of metres help thee, the Pañcadaça Stoma, the Brhat Saman, the deity Indra, the treasure the ruling class.
c Do thou mount the shining (quarter); let the Jagati of metres help thee, the Saptadaça Stoma, the Vairapa Saman, the deity the Maruts, the treasure the peasant class.
d Do thou mount the northern (quarter); let the Anustubh of metres help thee [1], the Ekavinça Stoma, the Vairaja Saman, the deity Mitra and Varuna, the treasure the host.
e Do thou mount the zenith; let the Pañkti of metres help thee, the Trinava, and Trayastrinça Stomas, the Çakvara and Raivata Samans, the deity Brhaspati, the treasure radiance.
f Such like, other like, thus like, similar, the measured, commensurate, harmonious,
g Of pure radiance, of varied radiance, of true radiance, the radiant, true, protector of holy order [2], beyond distress.
h To Agni hail! To Soma hail! To Savitr hail! To Sarasvati hail!
To Pusan hail! To Brhaspati hail! To Indra hail! To sound hail!
To verse hail! To Ança hail! To Bhaga hail! To the lord of the field hail!
i To earth hail! To atmosphere hail! To sky hail! To the sun hail! To the moon hail! To the Naksatras hail! To the waters hail! To plants hail! To trees hail! To moving creatures hail! To swimming creatures hail! To creeping creatures hail!

i. 8. 14.

a Thou art the glittering of Soma; as thine may my glittering be.
b Thou art ambrosia; from death protect me.
c From the thunderbolt protect me.
d Propitiated are biting flies.
e Cast away is Namuci’s head.
f Soma, king Varuna, and the gods which instigate righteousness, may they instigate thy speech, may they instigate thy breath, may they instigate thy sight, may they instigate thine ear.
g With the glory of Soma I besprinkle thee, with the brilliance of Agni [1], with the radiance of the sun, with the power of Indra, with the strength of Mitra and Varuna, with the force of the Maruts.
h Thou art the lord of kingly powers.
i Protect from the sky.
k Out from below have they come,
Following the serpent of the deep;
On the back of the mountain, the hill,
The ships that pour spontaneously go ever.
l O Rudra, that highest active name of thee, to that thou art offered, thou art offered to Yama.
m O Prajapati, none other than thou
Hath encompassed all these beings;
Be that ours for which we sacrifice to thee
May we be lords of wealth.

i. 8. 15.

a Thou art the bolt of Indra, slaying foes; with thee may he slay his foe.
b By the precept of Mitra and Varuna, the directors, I yoke thee with the yoking of the sacrifice.
c Thou art the stepping of Visnu, thou art the step of Visnu, thou art the stride of Visnu
d On the instigation of the Maruts may I conquer.
e Be mind ready.
f May I be united with power and strength.
g Thou art the spirit of cattle; like them may my spirit be.
h Homage to mother earth; may I not harm mother earth [1]; may mother earth harm me not.
i So great art thou, thou art life, bestow life upon me; thou art strength, bestow strength upon me; thou art the yoker; thou art radiance, bestow radiance upon me.
k To Agni, lord of the house, hail! To Soma, lord of the forest, hail! To Indra’s strength hail! To the Maruts’ force hail!
I The gander seated in purity, the bright one seated in the atmosphere,
The Hotr seated at the altar, the guest seated in the house,
Seated among men, seated in the highest, seated in holy order, seated in the firmament,
Born of the waters, born of the cows, born of holy order, born of the mountain, the great holy order.

i. 8. 16.

a Thou art Mitra, thou art Varuna.
b May I be united with the All-gods.
c Thou art the navel of kingly power, thou are the womb of kingly power.
d Sit thou on the smooth, sit thou on the pleasant seat.
e May she hurt thee not; may she hurt me not.
f Varuna, of sure vows, hath set him down
In the waters, with keen insight, for lordship.
g O Brahman! Thou, O king, art the Brahman priest, thou art Savitr of true instigation. O Brahman! Thou, O king, art the Brahman priest, thou art Indra of true force [1]. O Brahman! Thou, O king, art the Brahman priest; thou art Indra, the kindly. O Brahman! Thou, O king, art the Brahman priest; thou art Varuna, of true rule.
h Thou art the bolt of Indra, slaying foes; with this subject to me.
i This king hath surmounted the quarters.
k O thou of good fame! O thou of prosperity! O thou of true rule!
l To the son of the waters hail! To the son of strength hail! To Agni, lord of the house, hail!

i. 8. 17.

He offers to Agni on eight potsherds; the sacrificial fee is gold. (He offers) to Sarasvati an oblation; the sacrificial fee is a calf. To Savitr (he offers) on twelve potsherds; the sacrificial fee is a speckled (ox). To Pusan (he offers) an oblation; the sacrificial fee is a dark (ox), To Brhaspati (he offers) an oblation; the sacrificial fee is a white-backed (ox). To Indra (he offers) on eleven potsherds; the sacrificial fee is a bull. To Varuna (he offers) on ten potsherds; the sacrificial fee is a great castrated (ox). To Soma (he offers) an oblation; the sacrificial fee is a brown (ox). To Tvastr (he offers) on eight potsherds; the sacrificial fee is a white (ox) To Vishnu (he offers) on three potsherds; the sacrificial fee is a dwarf (ox).

i. 8. 18.

On the same day they consecrate, on the same day they buy the Soma. He presents a lotus wreath. He buys the Soma with calves. There is a drink for ten. A hundred Brahmans drink. The Stotra is the Saptadaça. The two ornaments he gives to the Adhvaryu, the garland to the Udgatr, the round ornament to the Hotr, a horse to the Prastotr and Pratihartr, twelve heifers to the Brahman, a cow to the Maitravaruna, a bull to the Brahmanacchansin, garments to the Nestr and Potr, a wagon drawn by one ox laden with barley to the Achavaka, a draught ox to the Agnidh. The Hotr is a Bhargava; the Saman of the Brahman is the Çrayantiya; the Agnistoma Saman is the Varavantiya. He takes water of the Sarasvati.

i. 8. 19.

To Agni he offers on eight potsherds; the sacrificial fee is gold. To Indra (he offers) on eleven potsherds; the sacrificial fee is a bull. To the All-gods (he offers) an oblation; the sacrificial fee is a tawny heifer. To Mitra and Varuna (he offers) clotted curds; the sacrificial fee is a cow. To Brhaspati (he offers) an oblation; the sacrificial fee is a white-backed (ox). To the Adityas he sacrifices a sheep in young, to the Maruts a dappled heifer. To the Açvins and Pusan he offers a cake on twelve potsherds; to Sarasvati of true speech an oblation; to Savitr of true instigation a cake on twelve potsherds; the sacrificial fee is a dry skin bag and a bow with three arrows.

i. 8. 20.

To Agni he offers on eight potsherds; to Soma, an oblation; to Savitr on twelve potsherds; to Brhaspati an oblation; to Tvastr on eight potsherds; to (Agni) Vaiçvanara on twelve potsherds; the sacrificial fee is the southern drawer of the chariot stand. To Sarasvati he offers an oblation; to Pusan an oblation; to Mitra an oblation; to Varuna an oblation; to the lord of the fields an oblation; to the Adityas an oblation; the sacrificial fee is the northern drawer of the chariot stand.


i. 8. 21.

a The sweet with the sweet, bitter with the bitter, immortal with the immortal, with the Soma I unite thee; thou art Soma; be ready for the Açvins, be ready for Sarasvati, be ready for Indra, the good protector.
b Let the daughter of the Sun
Purify for thee the flowing Soma
With the eternal sieve.
c Vayu purified by the strainer,
Soma hath sped away,
Indra’s dear friend.
d What then? As men who have barley
Reap the barley in order, removing it,
Hither bring the food of those
Who have not gone to the reverential cutting of the straw.
e To the Açvins he sacrifices a dusky (ox), to Sarasvati a ram, to Indra a bull.
f To Indra he offers on eleven potsherds, to Savitr on twelve potsherds, to Varuna on ten potsherds.
g O Pitrs, beaded by Soma, rejoice.
h The sacrificial fee is a mare.

i. 8. 22.

a O Agni and Visnu, great is your greatness;
Rejoice ye in the secret names of the ghee;
Placing in every house seven treasures,
May your tongue move forth to the ghee.
b O Agni and Visnu, great is your dear abode;
Ye taste the ghee, rejoicing in its secrets;
In every home increasing lauds,
May your tongue move forth to the ghee.
c May the goddess Sarasvati
With strength, rich in mares,
Further us, she that aideth prayer.
d To us from the sky, from the great [1] mountain;
May Sarasvati, the worshipful, come to the sacrifice
May the goddess rejoicing in our supplication, rich in ghee,
May she hearken gladly to our effectual speech.
e O Brhaspati, with the All-gods,
Do thou rejoice in our oblations;
Grant riches to the generous giver.
f Then to the father, with the All-gods, to the strong one,
Let us pay honour with sacrifices, with reverence, with oblations;
O Brhaspati, with good offspring, with heroes,
May we be lords of wealth.
g That various wealth bestow upon us,
O Brhaspati, that shall surpass the enemy,
That shall shine glorious, with insight among men,
That shall be resplendent in glory, O thou who art born of holy order [2].
h O Mitra and Varuna,
Bedew our pasturage with ghee
With mead the regions, O ye wise ones.
i Do ye unloose your arms for us to live;
Do ye bedew our pasturage with ghee;
Make us famous among the folk, O ye young ones;
Hearken, O Mitra and Varuna, to these my supplications.
k Agni for you I honour in song,
The god first of the bright ones;
Honouring him who prospereth the fields
Like a much loved friend.
l Swiftly (goeth) the chariot of the worshipper [3]
Like a hero in every contest;
He who by sacrifice is fain to win the mind of the gods
Shall prevail over those who sacrifice not.
m Thou art not harmed, O sacrificer,
Nor thou, O pourer, nor thou, O pious one;
There shall be wealth of heroes,
And plenteousness of swift steeds;
No one shall in act approach him,
No one shall anticipate him nor stay him.
n Streams, health-bringing, like milch cows,
Pour up to the man who hath sacrificed and shall sacrifice;
Him who filleth and satiateth [4], bringing fame,
Streams of ghee approach on all sides.
o O Soma and Rudra, do ye drive away
The evil spirit that hath entered our abode;
Far away from us smite misfortune;
Whatever sin we have done remove from us.
p O Soma and Rudra, do ye give to us,
In our bodies, all these medicines;
Loosen and remove the evil we have done
That is bound within our bodies.
q O Soma and Pusan, begetters of wealth,
Begetters, of sky, begetters of earth,
Born as protectors of the whole world,
The gods have made (you) the navel of immortality.
r In the birth of these gods they rejoiced;
They concealed the hateful darkness;
Through these two, Soma and Pusan,
The Indra made the cooked (milk) among the raw cows.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


KANDA II

PRAPATHAKA I

The Special Animal Sacrifices

ii. 1. 1.

He who desires prosperity should offer a white (beast) to Vayu; Vayu is the swiftest deity; verily he has recourse to him with his own share; verily he makes him attain prosperity; he prospers. ‘He is an overswift deity,’ they say, ‘he has power to burn him up.’ This (beast) he should offer to Vayu of the team; the team is his support; verily, being supported he attains prosperity to avoid being burnt; he prospers [1]. He who desires a village should offer to Vayu of the team; Vayu leads these creatures tied by the nose; verily he has recourse to Vayu of the team with his own share; verily he assigns him creatures led by the nose; he becomes possessed of a village. It is offered to (Vayu) of the team; verily he makes creatures abide steadfast with him. He who desires offspring should offer to Vayu of the team; Vayu is expiration, the team is inspiration; expiration and inspiration depart from the offspring of him [2] who being fit for offspring yet obtains not offspring. Verily he has recourse to Vayu of the team with his own share; verily he for him begets offspring by means of expiration and inspiration; he obtains offspring. He who has long been ill should offer to Vayu of the team; Vayu is expiration, the team is inspiration, expiration and inspiration depart from him whose illness is long. Verily he has recourse to Vayu of the team with his own share [3], he bestows on him expiration and inspiration; even if his life be gone, he yet lives. Prajapati was here alone; he desired, ‘May I create offspring and cattle’; he took out from his body the omentum, and placed it in the fire. The hornless goat then came to life; he offered it to its own deity; then did he create offspring and cattle. He who desires offspring [4] and cattle should offer to Prajapati a hornless goat. Verily he has recourse to Prajapati with his own share; verily he begets for him offspring and cattle. The beard is the characteristic of man, the lack of horns of the horse, having incisors on one side only that of cattle, having sheep-like hooves that of sheep, the goat-nature that of goats; so many are the domesticated animals; verily by their characteristics he wins them [5]. He who desires cattle should offer one of a triplet to Soma and Pusan; the she-goat has two teats, two are born separately, the third for strength and growth. Verily he has recourse to Soma and Pusan with their own share; verily they produce cattle for him; Soma is the depositor of seed, Pusan the producer of cattle; Soma deposits seeds for him, Pusan produces cattle. The sacrificial post is of Udumbara; the Udumbara is strength, cattle are strength; verily by strength he wins for him strength and cattle.

ii. 1. 2.

Prajapati created offspring; they being created went away from him; they went to Varuna; he pursued them and asked them back; he would not give them back to him; he said, ‘Choose a boon, and then give them back to me.’ He chose a boon from them, it was the black (beast) with one white foot. He who is seized by Varuna should offer this black (beast) with one white foot to Varuna. Verily he has recourse to Varuna [1] with his own share; verily he sets him free from Varuna’s noose. It is a black (beast) with one white hoof, for it has Varuna for its deity (and serves) for prosperity. Svarbhanu, the Asura, pierced the sun with darkness; the gods desired an atonement for him; the first darkness of his they struck off became a black sheep; the second a bright-coloured one; the third a white one; what they cut from the upper part of the bone became a barren ewe [2]. The gods said, ‘Here has come into being a divine beast; to whom shall we offer him?’ Now then the earth was small, plants were not born, they offered the barren ewe to the Adityas as desire.’ Then the earth became broad, the plants grew. He who desires, ‘May I be extended with cattle, with offspring be propagated’ should offer this barren ewe to the Adityas as desire [3]. Verily he has recourse to the Adityas as desire with their own share; verily they extend him with cattle and propagate him with offspring. Yonder sun did not shine; the gods desired an atonement for him; for him they offered these dewlapped (beasts), to Agni one with a black neck, to Indra one of different colours, to Brhaspati a white one; verily by means of them they restored his brilliance, For him who desires splendour he should offer dewlapped (beasts) [4], to Agni one with a black neck, to Indra one of different colours, to Brhaspati a white one. Verily he has recourse to these deities with their own share; verily they bestow splendour upon him; he becomes resplendent. In the spring in the morning should he offer (the beast) with a black neck to Agni; in the summer at midday (the beast) of different colours to Indra; in the autumn in the after noon the white (beast) to Brhaspati. These are the brilliances of the sun, in the spring in the morning, in the summer at midday, in the autumn in the afternoon; verily he wins whatever brilliances there are [5]. They are offered in the course of the year; the year is the giver of splendour; verily the year gives him splendour; he becomes resplendent. They are (beasts) with young; the foetus is power; verily he bestows power upon him. He who being master of uttering speech cannot speak properly should offer a ewe to Sarasvati; Sarasvati is speech; verily he has recourse to Sarasvati with her own share, she bestows on him [6] speech, and he becomes an utterer of speech. Its teeth are complete; therefore men utter speech whole. He who is long ill should offer to Agni (a beast) with black neck, and a brown (beast) to Soma; the body of him whose illness is long goes to Agni, the sap to Soma; verily he ransoms from Agni his body, from Soma his sap, and even if his life is gone, yet he lives. He who desires offspring should offer to Soma a brown (beast), and to Agni one with a black neck; Soma [7] is the depositor of seed, Agni the producer of offspring; verily Soma deposits seed for him, Agni produces offspring; he obtains offspring. The Brahman who despite study does not win fame should offer to Agni (a beast) with a black neck, and to Soma a brown (one); in that (the beast) is offered to Agni, thereby he places brilliance in him; in that (the beast) is offered to Soma, thereby (be places) splendour. The one with a black neck is for Agni; verily he drives away the darkness from him: it is white [8]; verily he bestows brilliance on him. There is a brown one for Soma; verily he bestows splendour and radiance on him. He who has a dispute for a Purohitaship should offer (a beast) with a black neck to Agni, a brown one to Soma, and one with a black neck to Agni; the Brahman is connected with Agni, the prince with Soma; on either side of (the beast) for Soma there is one for Agni; verily with brilliance, with the Brahman, he seizes on either side the kingdom, and forthwith appropriates it; they choose him as Purohita.

ii. 1. 3.

The gods and the Asuras strove for these worlds; Visnu saw this dwarf, he offered it to its own deity; then he conquered these worlds. One who is engaged in a struggle should offer a dwarf (beast) to Visnu; then he becomes Visnu and conquers these worlds. He should offer on an uneven (place), for these worlds are uneven as it were; (verily it serves) for prosperity. He who is engaged in a contest should offer (a beast) with a spot on its forehead and horns bent forward to Indra, the angry, the wise [1]. By power (indriyá), by anger, by wisdom, one wins a contest. Verily he has recourse to Indra, the angry, the wise, with his own share; verily he bestows on him power, anger, wisdom; he wins that contest. He who desires a village should offer (a beast) with dappled thighs to Indra with the Maruts. Verily he has recourse to Indra with the Maruts with his own share; verily he subdues his relatives to him; he becomes possessed of a village. In that it is an ox [2], it is Indra’s; in that it is dappled, it is of the Maruts, for pros perity. It has dappled thighs behind; verily he makes the folk dependent on him. He who desires food should offer a brown (beast) to Soma; food is connected with Soma; verily he has recourse to Soma with his own share; he bestows food on him; verily he becomes an eater of food. It is brown; that is the colour of food; (verily it serves) for prosperity. He who being meet for kingship obtains not a kingdom should offer a brown (beast) to Soma [3]; the kingdom is connected with Soma; verily he has recourse to Soma with his own share; Soma bestows on him a kingdom; the kingdom comes to him. It is brown, that is the colour of Soma; (verily it serves) for prosperity. He whose prosperity is gone and who desires support should offer (a beast) with a spot on the forehead and horns bent forward to Indra, the conqueror of Vrtra; verily he overcomes the evil foe and attains support. ‘He who is seized by evil should offer (a beast) with a spot on the forehead and horns bent forward to Indra, the overcomer of enemies [4]; the enemy is the evil; verily he has recourse to Indra, the overcomer of enemies with his own share, and he drives away from him the enemy, the evil. He who being meet for kingship obtains not a kingdom should offer (a beast) with a spot on the forehead and horns bent forward to Indra of the thunderbolt. Verily he has recourse to Indra of the thunderbolt with his own share; he bestows his thunderbolt on him, the bolt kindles him for prosperity, the kingdom comes to him. It has a spot on its forehead and horns bent for ward, that is the shape of the bolt, (and so it serves) for prosperity.

ii. 1. 4.

Yonder sun did not shine; the gods desired an atonement for him; for him they offered this offering of ten bulls; verily thereby they restored his brilliance. For him who desires splendour he should offer this offering of ten bulls; verily he has recourse to yonder sun with his own share; verily he bestows on him splendour; he becomes resplendent. He should offer in the spring in the morning three with spots on the forehead; in the summer at midday [1] three with white backs; in the autumn in the afternoon three with white tails. Three are the brilliances of the sun, in the spring in the morning; in the summer at midday; in the autumn in the afternoon; verily he wins whatever brilliances there are. They are offered in sets of three; verily in order he bestows brilliance on him. They are offered in the course of the year; the year is the giver of splendour; verily the year gives him splendour; he becomes resplendent. At the end of the year he should offer a reddish brown one to Prajapati [2] all the gods are Prajapati; verily he rests on all the gods. If he fears, ‘I shall become diseased in the skin,’ he should offer a dark (beast) to Soma and Pusan; man has Soma as his deity, cattle have Pusan; verily by his own deity, by cattle, he makes a skin for him; be does not become diseased in the skin. The gods and Yama were at strife over this world; Yama appropriated (ayuvata) the power and strength of the gods; therefore Yama has his name [3]. The gods reflected, ‘Yama here has become what we are.’ They had recourse to Prajapati. Prajapati from his body fashioned out the bull and the cow; the gods offered a cow to Visnu and to Varuna, a bull to Indra; they caused him to be seized by Varuna and by Visnu, the sacrifice, they drove him away; his power they appropriated by means of that for Indra. He who has foes should in strife offer to Visnu and Varuna a cow [4], to Indra a bull; verily causing his foe to be seized by Varuna, by Visnu, the sacrifice, he drives him away, he appropriates his power by means of that for Indra, he prospers, his foe is defeated. Indra slew Vrtra; him Vrtra slain bound with sixteen coils; from the head of Vrtra came out cows, they were (cows) of Videha; behind them came the bull. It Indra [5] perceived; he reflected, ‘He who shall offer him shall be freed from this evil’; he offered to Agni one with a black neck, to Indra a bull. Agni, being approached with his own share, burned into sixteen pieces the coils of Vrtra, and by (the offering) to Indra he bestowed power on himself. He who is seized by evil should offer (a beast) with a black neck to Agni, and a bull to Indra; verily Agni, being approached with his own share [6], burns away his evil, and by (the offering) to Indra he bestows power on himself, he is freed from the evil, he prospers. He who is long in exile should offer a cow to sky and earth; for he is not established in them; verily also he who is long in exile has recourse to sky and earth with their own share; verily they establish them; he is established. It is one which is long in labour, for Iong in labour as it were is the kingdom of him who is long in exile; (verily it serves) for prosperity. To Vayu [7] he should offer a calf; Vayu is their calf; these worlds are barren for him, the people are barren; verily also he who is long in exile has recourse to Vayu with his own share; verily Vayu causes these worlds and the people to give to him; these worlds drop milk for him; the people wait upon him in service.

ii. 1. 5.

Indra opened the hole of Vrtra; the topmost cattle he grasped by the back and pulled out; a thousand cattle followed it, it became hump backed. He who desires cattle should offer this humpbacked (one) to Indra; verily he has recourse to Indra with his own share; verily he bestows cattle upon him; he becomes possessed of cattle. It is humpbacked [1]; the hump backed is fortune a thousandfold; verily by fortune he wins cattle. When he obtains a thousand cattle, he should offer a dwarf (beast) to Visnu; upon it the thousand rested; therefore the dwarf, stretched out, affords support to cattle when born. ‘Who can obtain a thousand cattle?’ they say; verily he should make up a thousand days and nights and sacrifice. The days and nights [2] are cattle; verily he gives support to cattle when born. He who desires offspring should offer a barren cow to the plants, the plants hinder him from offspring who being fit for offspring does not obtain offspring; the plants indeed destroy the pregnancy of that one which becomes barren, verily he has recourse to the plants with their own share; verily they from his own self beget him offspring; he obtains offspring [3]. The plants are the waters, man is what is not; verily the waters give him being from non-existence; therefore they say, both he who knows thus and who (knows) not, ‘The waters verily give being from non-existence.’ He who desires prosperity should offer to Indra (a cow) which is barren after one birth; he is unborn who being fit for prosperity obtains it not; the (cow) became barren after bearing Indra, [4]; verily he has recourse to Indra with his own share; verily he causes him to attain prosperity; he prospers. He should offer to Indra (the calf) through bearing which (the cow) became barren; that indeed is power (indriyá); verily straightway he obtains power. He whose ancestors and himself for three generations have not drunk Soma should offer (a bull) which has again been let loose to Indra and Agni; the Soma drinking of a Brahman is interrupted if his ancestors and himself for three generations have not drunk Soma [5]; verily he has recourse to Indra and Agni with their own share; verily they bestow on him the drinking of Soma, the drinking of Soma comes to him. In that it is offered to Indra, the Soma drink is power; verily he wins power, the Soma-drink. In that it is offered to Agni, the Brahman is connected with Agni, verily he continues his own deity. It is let loose again, for his drinking of Soma is as it were let loose again [6]; (verily it serves) for prosperity. When practising witchcraft, he should offer a hornless (beast) to Brahmanaspati; verily he has recourse to Brahmanaspati with his own share; verily he cuts him down to him; swiftly he reaches destruction. It is a hornless one; prosperity is razor-edged; in that it is hornless, (it serves) for prosperity. The sacrificial post is shaped like a wooden sword; the wooden sword is a thunderbolt; verily he hurls a thunderbolt against him; the strew is made of Çara grass; verily he crushes him; the kindling-wood is of Vibhidaka; verily he splits him.

ii. 1. 6.

He who desiring a village desires, ‘May I be the back of my equals’, should offer to Brhaspati (a beast) with a white back; verily he has recourse to Brhaspati with his own share; verily he makes him to be the back of his peers; he becomes possessed of a village. It is with a white back, for it has Brhaspati as its deity; (verily it serves) for prosperity. He who desires food should offer a dark (beast) to Pusan; Pusan is food; verily he has recourse to Pusan with his own share; verily he gives him [1] food; he becomes an eater of food. It is dark, that is the form of food; (verily it serves) for prosperity. He who desires food should offer a dappled (beast) to the Maruts; the Maruts are food; verily he has recourse to the Maruts with their own share; verily they give him food; he becomes an eater of food. It is dappled; that is the form of food; (verily it serves) for prosperity. He who desires power should offer a ruddy (beast) to Indra; verily he has recourse to Indra [2] with his own; verily he bestows power on him; he becomes possessed of power. It is ruddy and has eyebrows; that is the form of Indra; (verily it serves) for prosperity. He who desires gain should offer to Savitr a spotted (beast); Savitr is lord of production; verily he has recourse to Savitr with his own share; verily he produces gain for him, his offspring desire gifts. It is spotted, for it has Savitr as its deity [3]; (verily it serves) for prosperity. He who desires food should offer to the All-gods (a beast) of many forms; food is connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they give him food; he becomes an eater of food. It is of many forms; food is of many forms; (verily it serves) for prosperity. He who desires a village should offer to the All-gods (a beast) of many forms; his relatives are connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they subdue his [4] relations to him; he becomes possessed of a village. It is of many forms, for it is connected with many deities; (verily it serves) for prosperity. He who is long ill from an unknown cause should offer to Prajapati (a beast) without horns; man is connected with Prajapati; Prajapati verily knows of him who is long ill from an unknown cause; verily he has recourse to Prajapati with his own share; verily he releases him from this weariness. It is without horns, for it has Prajapati as its deity; (verily it serves) for prosperity.

ii. 1. 7.

The Vasat cry cleft the head of the Gayatri; the sap thereof fell away. Brhaspati seized it; it became a cow with a white back. The second (sap) which fell Mitra and Varuna seized; it became a cow of two forms. The third (sap) which fell the All-gods seized; it became a cow of many forms. The fourth (sap) which fell entered the earth; Brhaspati [1] seized it, (saying), ‘Be this (mine) for enjoyment’; it became a bull and a cow. The blood which fell Rudra seized; it became a fierce red cow. He who desires splendour should offer to Brhaspati (a beast) with white back; verily he has recourse to Brhaspati with his own share; verily he bestows splendour upon him; he becomes resplendent. The cow is the sap of the metres [2]; splendour is as it were sap; verily with the sap of the metres he wins the sap which is splendour. He who desires rain should offer to Mitra and Varuna (a cow) of two forms; the day is connected with Mitra, the night with Varuna; by day and night Parjanya rains; verily he has recourse to Mitra and Varuna with their own share; verily they by day and night make Parjanya rain for him. The cow is the sap of the metres, the rain indeed is as it were sap; verily by the sap of the metres [3] he wins the sap which is rain. He who desires offspring should offer to Mitra and Varuna (a cow) of two forms; the day is connected with Mitra, the night with Varuna; by day and night indeed offspring are born; verily he has recourse to Mitra and Varuna with their own share; verily they by day and night beget offspring for him. The cow is the sap of the metres, offspring indeed are as it were sap; verily with the sap of the metres he wins the sap which is offspring [4]. He who desires food should offer to the All-gods (a cow) of many forms; food is connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they give him food; he becomes an eater of food. The cow is the sap of the metres, food indeed is as it were sap; verily by the sap of the metres he wins the sap that is food. He who desires a village should offer to the All-gods (a cow) of many forms; his relatives are connected with the All-gods [5]; verily he has recourse to the All-gods with their own share; verily they subject his relatives to him; he becomes possessed of a village. The cow is the sap of the metres, relatives indeed are as it were sap; verily with the sap of the metres he wins the sap which is relatives. He who desires splendour should offer to Brhaspati a bull and a cow; verily he has recourse to Brhaspati with his own share; verily he bestows splendour on him [6]; he becomes resplendent. The bull grazes at will, splendour indeed is as it were will; verily by will he wins will which is splendour. He who practises witchcraft should offer a red (cow) to Rudra; verily he has recourse to Rudra with his own share; verily he cuts him down to him; swiftly he reaches destruction; it is red, for it has Rudra as its deity; (verily it serves) for prosperity. The sacrificial post is shaped like the wooden sword, the wooden sword is a thunderbolt; verily he hurls a thunderbolt against him; the strew is made of Çara grass; verily he crushes him; the kindling-wood is of Vibhidaka; verily he splits him.

ii. 1. 8.

Yonder sun did not shine; the gods desired an atonement for him; for him they offered a white cow to Surya; verily thereby they restored his brilliance. For him who desires splendour, he should offer this white cow to Surya; verily he has recourse to yonder sun with his own share; verily he bestows splendour upon him; he becomes resplendent. The sacrificial post is of Bilva wood. Whence yonder [1] sun was born, thence the Bilva arose; verily he wins splendour with its place of origin. He who practises witchcraft should offer to Brahmanaspati (a cow) with brown ears; first he should make to Varuna an offering on ten potsherds; verily he causes Varuna to seize his foe and lays him low with the Brahman. It has brown ears; that is the symbol of the Brahman; (verily it serves) for prosperity. The sacrificial post is shaped like the wooden sword; the wooden sword is a thunderbolt; verily he hurls a thunderbolt against him; the strew is made of Çara grass; verily he crushes [2] him; the kindling-wood is of Vibhidaka; verily he splits him. He to whom the sacrifice does not come should offer a dwarf (beast) to Visnu; the sacrifice is Visnu; verily he has recourse to Visnu with his own share; verily he gives him the sacrifice, the sacrifice comes to him. It is a dwarf (beast), for it has Visnu for its deity; (verily it serves) for prosperity. He who desires cattle should offer to Tvastr a horse; Tvastr is the producer of pairings of animals [3]; verily he has recourse to Tvastr with his own share; verily he produces animals in pairs for him, for in him offspring and cattle have entered; verily also the male horse straightway wins offspring and cattle. He who when a contest is joined desires an agreement should offer to Mitra a white (beast); verily he has recourse to Mitra with his own share; verily he brings him into harmony with his friend [4]. It is spacious; verily he encourages him. He who desires rain should offer to Prajapati a black (beast), Prajapati is the lord of rain; verily he has recourse to Prajapati with his own share; verily he makes Parjanya rain for him. It is black, that is the form of rain; verily by its form he wins rain. It is spotted; verily he produces the lightning and makes rain for him. It has low horns; verily he brings down the rain for him.

ii. 1. 9.

Food came not to Varuna when he had pressed. He beheld this black cow which is Varuna’s; it he offered to its own deity; then food came to him. He to whom being fit for food food does not come should offer to Varuna this black cow; verily he has recourse to Varuna with his own form; verily he gives him food; he becomes an eater of food [1]. It is black, for it has Varuna as its deity; (verily it serves) for prosperity. He who desires food should offer a white (beast) to Mitra and a black to Varuna at the union of the waters and the plants; the plants are connected with Mitra, and the waters with Varuna; on the sap of the water and of the plants do we live; verily lie has recourse to Mitra and Varuna with their own share; verily they give him food; he becomes an eater of food [2]. He should offer at the union of the waters and of the plants, to attain both. The sacrificial post is bifurcate, for there are two deities; (verily it serves) for prosperity. He who is long ill should offer a white (beast) to Mitra, and a black to Varuna; in that one is offered to Mitra, by means of Mitra he appeases Varuna for him; in that one is offered to Varuna, straightway he sets him free from Varuna’s noose; even if his life be gone, he yet lives. The gods could not find prosperity [3]; they saw it in the pair; they could not agree about it; the Açvins said, ‘Ours is it; do not claim it.’ It became the Açvins’ only. He who desires prosperity should offer to the Açvins a twin cow; verily he has recourse to the Açvins with their own share; verily they bestow prosperity upon him; he prospers in offspring and cattle.

ii. i. 10.

He who being a bad Brahman desires to drink Soma should offer to the Açvins a dusky (beast) with spots on the forehead; the Açvins were among the gods those who did not drink Soma; they later acquired the drinking of Sonia; the Açvins are the gods of the bad Brahman who desires to drink Soma; verily he has recourse to the Açvins with their own share; verily they give to him the drinking of Soma; the drinking of Soma comes to him. In that it is dusky, verily he drives away the darkness from him. In that it has spots on the forehead [1], verily at the beginning he bestows brilliance on him. 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.

ii. 1. 11.

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.
m He in whose presence wheresoever
Men rejoice in the dwellings of men,
Whom in honour they kindle,
Whom together they produce.
n When we offer food,
The oblations of men,
He by the might of his glory [3],
Graspeth the reins of sacred law.
o The sacrifice seeketh the goodwill of the gods;
Be kindly, O ye Adityas;
Make your loving kindness turn (to us),
Which shall more plenteously deliver us from distress.
p Pure he dwelleth, undeceived,
Among waters rich in grass, waxing old with noble sons;
None slayeth him from near or from afar,
Who is in the guidance of the Adityas.
q Ye Adityas support the world,
Gods, guardians of all the universe,
Far-seeing, guarding [4] the holy,
Righteous, enacting debts.
r Three earths they support, and three skies;
Three rules are in their ordinance;
Through sacred law great is your mightiness, O Adityas;
Sweet is that, O Aryaman, O Mitra, O Varuna.
s Let us make supplication
To those heroes, the Adityas,
The tender, for help.
t Nor right is visible, nor left;
Nor the east, O Adityas, nor the west;
Despite my feeble mind, O Vasus [5],
Led by you, may I attain the light without fear.
u With the most recent help of the Adityas,
With their most present succour, may we be united;
May the mighty ones, hearkening, establish this sacrifice
For release from sin, for freedom.
v Hear my cry, O Varuna,
And be merciful this day;
Seeking for help I call on thee.
w I implore this of thee, praising thee with my hymn;
The sacrificer seeketh this with his offerings;
Be here, not angry, O Varuna;
O wide ruler, strike not away our life.

PRAPATHAKA II

The Special Sacrifices

ii. 2. 1.

Prajapati created offspring. On their creation Indra and Agni hid them away. Prajapati reflected, ‘Indra and Agni have hidden away from me offspring.’ He then perceived this offering to Indra and Agni on eleven potsherds, and offered it, and the two (gods) restored offspring to him. Indra and Agni indeed conceal his offspring, who being fit for offspring, yet obtains not offspring; so let a man who desires offspring offer a sacrifice to Indra, and Agni on eleven potsherds. Verily Indra and Agni [1] he has recourse to with their own share; verily they make manifest offspring to him, he obtains offspring.

He should make an offering to Indra and Agni on eleven potsherds who has a dispute about a field or with his neighbours. Verily Indra and Agni he has recourse to with their own share, by means of them he over powers the power and strength of his rival, he overcomes the evil foe. Now power and strength depart from him who advances to battle; let him who is about to advance to battle offer to Indra and Agni an offering on eleven potsherds [2]. Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him; with power and strength he approaches the battle and conquers in it. Now power and strength is he bereft of who wins a battle; let him who has won a battle make an offering to Indra and Agni on eleven potsherds. Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him [3], he is not bereft of power and strength. Now power and strength depart from him who goes to the assembly; let him who is about to go to the assembly make an offering to Indra and Agni on eleven potsherds. Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him, with power and strength he goes to the assembly. Let him next offer an oblation to Pusan. Pusan is the giver of power and strength, verily Pusan [4] he has recourse to with his own share; verily he gives to him power and strength. When he has gone to the assembly he should offer an oblation to Ksetrapati; Ksetrapati is this (earth); verily on this earth he takes firm root. Thereafter let him make the offering to Indra and Agni on eleven potsherds; verily taking stand on this earth he next places power and strength in his body.

ii. 2. 2.

To Agni, maker of paths, he should offer a cake on eight potsherds who being a sacrificer at full and new moon passes over the offering either at the new or the full moon; he wanders from the path on a trackless way who being a sacrificer at new and full moon passes over the offering either at the new or the full moon; verily he has recourse to Agni with his own share; verily he leads him to the path from the trackless way. A draught ox is the sacrificial fee, for it is the drawer; (verily it serves) for prosperity. To Agni, lord of vows [1] he should offer a cake on eight potsherds, who having established a sacred firebreaks his vow as it were; verily he has recourse to Agni, lord of vows, with his own share; verily he makes good his vow for him; he becomes a keeper of vows. To Agni, slayer of Raksases, he should offer a cake on eight potsherds, whom Raksases infest; verily he has recourse to Agni, slayer of Raksases, with his own share; verily he smites away the Raksases from him. He should offer at night [2], for at night the Raksases are active; verily he smites them when active; he should offer in (a place) which is closed in, to prevent the Raksases entering; the Yajya, and the Anuvakya are Raksas-slaying, to lay low the Raksases. To Agni with the Rudras he should offer a cake on eight potsherds when he practises witchcraft; Rudra is his dread form; verily he cuts him down to him; swiftly he reaches misfortune. 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.

ii. 2. 3.

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. He who desires prosperity should offer a cake on eight potsherds to Agni, the all-knower; verily he has recourse to Agni, the all-knower, with his own share; verily he makes him attain prosperity; he prospers. He who desires radiance should offer a cake on eight potsherds to Agni, the radiant; verily he has recourse to Agni, the radiant, with his own share; verily he bestows radiance on him; he is radiant. He who desires brilliance should offer a cake on eight potsherds to Agni, the brilliant [3]; verily he has recourse to Agni, the brilliant, with his own share; verily he bestows brilliance upon him; he becomes brilliant. He who seeks to be strong should offer a cake on eight potsherds to Agni, the strong; verily he has recourse to Agni, the strong, with his own share; verily thereby he is strong who seeks to be strong.

ii. 2. 4.

He who desires, ‘May I possess food’, should offer to Agni, possessor of food, a cake on eight potsherds; verily he has recourse to Agni, possessor of food, with his own share; verily he makes him to possess food; he becomes a possessor of food. He who desires, ‘May I be an eater of food’, should offer a cake on eight potsherds to Agni, eater of food; verily he has recourse to Agni, eater of food, with his own share; verily he makes him an eater of food; he becomes an eater of food [1]. He who desires, ‘May I be a lord of food’, should offer to Agni, lord of food, a cake on eight potsherds; verily he has recourse to Agni, lord of food, with his own share; verily he makes him a lord of food; he becomes a lord of food. He who is long ill should offer a cake on eight potsherds to Agni, the purifying, to Agni, the purifier, to Agni, the pure; in that he offers to Agni, the purifying, thereby he bestows health upon him; in that (he offers) to Agni, the purifier [2], thereby he bestows speech upon him; in that (he offers) to Agni, the pure, thereby he bestows life upon him; even if his life is gone, he yet lives. He who desires sight should make the same offering; in that he offers to Agni, the purifying, he thereby bestows breath upon him; in that (he offers) to Agni, the purifier, thereby he bestows speech upon him; in that (he offers) to Agni, the pure, thereby he bestows sight upon him [3]; even if he is blind, he yet sees. He who desires offspring should offer a cake on eight potsherds to Agni with sons, and a cake on eleven potsherds to Indra, who has sons; verily Agni begets offspring for him and Indra makes it grow. He who desires, ‘May I be possessed of sap’, should offer an oblation cooked in goat’s milk to Agni, full of sap; verily he has recourse to Agni, full of sap, with his own share; verily he makes him possessed of sap [4]; he becomes possessed of sap. It is cooked in goat’s milk; the she-goat is connected with Agni; verily straightway he wins sap. He who desires, ‘May I be possessed of wealth’, should offer a cake on eight potsherds to Agni, possessed of wealth; verily he has recourse to Agni, possessed of wealth, with his own share, and he makes him possessed of wealth; he becomes possessed of wealth. When battle is joined, he should offer a cake on eight potsherds to Agni, the racer, for a race [5] he desires to run, who is fain to conquer in battle; Agni of the gods is the racer; verily he has recourse to Agni with his own share; he runs the race, he slays the foe, he conquers in the battle, and like Agni he is not to be overcome. He for whom fire they take out again (from the Garhapatya fire) to place on the Ahavaniya should offer a cake on eight potsherds to Agni with Agni; one of these (fires) has a portion assigned, one has not a portion assigned; they uniting overpower the sacrificer [6], and he is liable to suffer ruin; in that he offers to Agni with Agni, he appeases him with his own share; the sacrificer does not suffer ruin. He whose fire goes out after it has been taken out (from the Garhapatya) before the Agnihotra has been offered should offer a cake on eight potsherds to Agni with light; (they say), ‘Should another be taken out, after lighting up (from the Garhapatya)’? That should not be done. Since the former is taken out for a definite share, how should another [7] be taken out for (it)? He should deposit the extinguished embers and produce fire by friction, (with the words), ‘Hence first was Agni born, from his own womb, the all-knower; he with Gayatri, Tristubh, Jagati shall bear the oblation to the gods, the wise ones’; with the metres he begets him from his own womb; ‘this is the fire’, they say, I what falls from it is light’; in that he offers to Agni with light, he wins the light which has fallen from it.

ii. 2. 5.

He who is calumniated should offer on twelve potsherds to Vaiçvanara, an oblation to Varuna, and an oblation to Dadhikravan; in that there is (an offering) on twelve potsherds to Vaiçvanara, and Agni Vaiçvanara is the year; verily he satisfies him with the year, he smites off the evil hue; by (the offering) to Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him. The sacrificial fee is gold; gold is a purifier; verily he purifies him; his food becomes fit to eat. The same (offering) he should make who desires offspring; the year [1] unpropitiated burns up the womb of offspring, of cattle, for him who being fit for offspring does not obtain offspring; in that there is (an offering) on twelve potsherds for Vaiçvanara, and Agni Vaiçvanara is the year; verily he propitiates the year with its own share; it propitiated begets offspring for him from his own womb; by (the offering) to Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him. The sacrificial fee is gold; gold is a purifier; verily he purifies him [2]; he obtains offspring. When a son is born he should offer on twelve potsherds to Vaiçvanara; in that there is (an offering) on eight potsherds, he purifies him with the Gayatri, with splendour; in that there is (an offering) on nine potsherds, he bestows brilliance upon him with the Trivrt (Stoma); in that there is (an offering) on ten potsherds, he bestows proper food upon him with the Viraj; in that there is (an offering) on eleven potsherds, he bestows power upon him with the Tristubh; in that there is (an offering) on twelve potsherds, he bestows cattle upon him with the Jagati; he upon whose birth he offers this sacrifice becomes pure [3], brilliant, an eater of food, powerful, possessed of cattle. He is cut off from the world of heaven who, being a sacrificer at new and full moon, the sacrifice either at the new or the full moon omits, for the new and full moon offerings are made for the world of heaven; if he has omitted the sacrifice either at the new or the full moon, he should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; verily he delights the year; verily also he brings up the year for him for the winning of the world of heaven [4]; verily also grasping the deities he goes to the world of heaven. He who removes the fire is the slayer of the hero among the gods; formerly righteous Brahmans did not eat his food; he should offer to Agni on eight potsherds, to Vaiçvanara on twelve potsherds, when he is about to remove the fire; in that there is (an offering) on eight potsherds, the Gayatri has eight syllables, Agni is connected with the Gayatri; to Agni in his full extent he shows hospitality; verily also that is as when one makes preparation for a man about to go to (another) people [5]. (The offering) to Vaiçvanara is on twelve potsherds; the year has twelve months; the birthplace of Agni is the year; verily he makes him go to his own birth place; his food becomes fit to eat. He who desires a village should offer on twelve potsherds to Vaiçvanara, and to the Maruts on seven potsherds. (the offering) to Vaiçvanara he places on the Ahavaniya, that to the Maruts on the Garhapatya, for the avoidance of confusion. (The offering) to Vaiçvanara is on twelve potsherds; the year has twelve months; verily by the year he removes his rivals for him; there is one to the Maruts [6]; the Maruts are the subject class among the gods; verily by the subjects among the gods he wins for him the subjects among men; (the offering) is on seven potsherds; the Maruts are in seven troops; verily in troops he wins his rivals for him; he deposits (the offering) when (the verses) are being repeated; verily he makes the people follow him.

ii. 2. 6.

He who is about to engage in a conflict should offer an oblation to Aditi; Aditi is this (earth); verily in time gone by they were used to rest upon it. He who has come to the place should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year, the place of the gods is the year; from that place the gods drove the Asuras in defeat; in that he offers to Vaiçvanara on twelve potsherds, he strives for the abode of the gods; he wins this conflict. Those two wipe (their sin) off upon him [1] who eats the food of two enemies; he who has eaten the food of two enemies should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; verily he eats what the year has made sweet; those two do not wipe (their sin) off upon him. For the year these two make compact who make compact; him of them who first acts with treachery Varuna seizes; he who of two who have made compact first shows treachery should offer on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; verily having obtained the year thereafter he acts with treachery against one who has lost Varuna’s protection [2]; Varuna does not seize him. The nature of the sheep he accepts who accepts a sheep; having accepted a sheep he should offer to Vaiçvanara, Agni Vaiçvanara is the year; verily he accepts (the ewe) made suitable by the year; he does not accept the nature of the sheep. A measure of himself he obtains who accepts (an animal) with teeth in both jaws, whether horse or man; he who has accepted (an animal) with teeth in both jaws [3] should offer on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; verily he accepts it made suitable by the year; he does not obtain a measure of himself. He who is eager to win wealth should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; when a man for a year goes about among folk he becomes worthy of wealth. In that he offers to Vaiçvanara on twelve potsherds, he moves towards wealth gained by the year: people are fain to give him gifts. He, who having yoked the year [4], does not let it go, becomes without support; after his return he should offer the same sacrifice to Vaiçvanara; (the year) which he yokes he lets go with its own share, for support; the rope with which he drives the last of his cows he should cast against his foe; verily he casts misfortune upon him.

ii. 2. 7.

He who desires cattle should offer an oblation to Indra; cattle are connected with Indra; verily he has recourse to Indra with his own share; verily he gives him cattle; verily he becomes possessed of cattle; it is an oblation; verily for him from his own place of birth he produces cattle. He who desires cattle should offer a cake on eleven potsherds to Indra, the powerful; cattle are power; verily he has recourse to Indra, the powerful, with his own share; he gives him [1] power and cattle; verily he becomes possessed of cattle. He who desires splendour should offer a cake on eleven potsherds to Indra, possessed of heat; heat is splendour; verily he has recourse to Indra with his own share; he bestows upon him splendour, verily he becomes resplendent. He who desires food should offer a cake on eleven potsherds to Indra of the hymn; the hymn is the food of the gods; verily he has recourse to Indra of the hymn with his own share [2]; he gives him food; verily he becomes an eater of food. He who desires prosperity should offer a cake on eleven potsherds to Indra, possessed of heat, and to Indra, the powerful, and to Indra of the hymn; in that he offers to Indra, possessed of heat, he thereby makes his head; in that (he offers) to Indra, the powerful, he thereby makes his body; in that (he offers) to Indra of the hymn, he becoming prosperous finds support in food; verily he prospers. He who is seized by misfortune should offer a cake on eleven potsherds to Indra [3], deliverer from tribulation, tribulation is misfortune; verily he has recourse to Indra, deliverer from tribulation, with his own share; verily he delivers him from the misfortune, from tribulation. He whom enemies menace or invade his realms should offer a cake on eleven potsherds to Indra, repeller of foes; verily he has recourse to Indra, repeller of foes, with his own share; verily he repels foes from him [4]. He who is bound or beset should offer a cake on eleven potsherds to Indra, the protector; verily he has recourse to Indra, the protector, with his own share; verily he protects him. He to whom the great sacrifice does not resort should offer a cake on eleven potsherds to Indra, of the Arka and the Açvamedha; the Arka and the Açvamedha are the two end bodies of the great sacrifice; verily he has recourse to Indra, of the Arka and the Açvamedha, with his own share; verily he moves for him the great sacrifice from the ends, and the great sacrifice resorts to him.

ii. 2. 8.

He who desires a village should offer a cake on eleven potsherds to Indra, who goes straight forward; verily he has recourse to Indra, who goes straight forward, with his own share; verily he makes his followers obedient to him; he becomes possessed of a village. He whose dart is not as it were sharp should offer an oblation to Indrani; the deity of the arrow is Indrani; verily he has recourse to Indrani with her own share; she sharpens his arrow. Balbaja grass he should fasten to the kindling-stick [1]; where the cow being covered made water, thence grew the Balbaja; verily making him follow the way of the cows he causes him to obtain cows. To Indra, the angry, the wise, he should offer a cake on eleven potsherds when battle is joined; with power, with anger, and with wisdom one wins the battle; verily he has recourse to Indra, the angry, the wise, with his own share; verily he bestows upon him power, anger, and mind; he wins [2] the battle. The same offering should he make whose mind is affected and who as it were injures himself, for these are departed from him; verily he whose mind is affected and who injures himself has recourse to Indra, the angry, the wise, with his own share; verily he bestows upon him power, anger, and wisdom; his mind is not affected and he does not injure himself. He who desires, ‘May people be fain to give to me’, should offer a cake on eleven potsherds to Indra, the giver [3]; verily he has recourse to Indra, the giver, with his own share; verily he makes people fain to give to him; people become fain to give to him. He upon whom what is as it were ready to be given is not bestowed should offer a cake on eleven potsherds to Indra, the bestower; verily he has recourse to Indra, the bestower, with his own share; verily he makes (men) bestow upon him. He who has been expelled or is being expelled should offer a cake on eleven potsherds to Indra, the good protector [4]; verily he has recourse to Indra, the good protector, with his own share; verily he protects him; he becomes unexpellable. Indra was equal with the gods, he did not attain distinction, he had recourse to Prajapati, for him, he offered this (offering) to Indra on eleven potsherds, and thereby he bestowed power upon him; he makes the Yajya and the Puronuvakya of the Çakvari (metre); the Çakvari is the thunderbolt, the thunderbolt kindled him for prosperity [5], he became prosperous; having become prosperous, be became afraid, (thinking) ‘It shall burn me’; he had recourse again to Prajapati; Prajapati from the Çakvari fashioned the (verse containing the word) ‘rich’, for atonement, to prevent burning. For him who being fit for prosperity is equal with his fellows he should offer this (offering) for Indra on eleven potsherds; verily he has recourse to Indra with his own share; verily he bestows power upon him. The (verse containing the word) ‘rich’ is the Puronuvakya, for atonement, to prevent burning; the Yajya is in the Çakvari (metre) -, the Çakvari is the thunderbolt, the thunderbolt kindles him for prosperity, he becomes prosperous.

ii. 2. 9.

He who practises witchcraft should offer to Agni and Visnu on eleven potsherds; Sarasvati should have a portion of the butter, and to Brhaspati an oblation (be offered); in that there is (an offering) on eleven potsherds to Agni and Visnu, and all the gods are Agni and the sacrifice is Visnu, with all the gods and the sacrifice be practises witchcraft against him; Sarasvati has a portion of the butter; Sarasvati is speech; verily with speech he practises against him; the oblation is Brhaspati’s, Brhaspati is the holy power (Brahman) of the gods; verily with the holy power (Brahman) he practises against him [1]. Him who practises witchcraft they practise then against; he should double each of the Puronuvakyas, for special employment. With the same (offering) should he sacrifice who is practised against; verily he sets gods against gods, the sacrifice against the sacrifice, speech against speech, the Brahman against the Brahman; between the gods and the sacrifice he creeps along; from no quarter is be injured; he who practises against him does not lay him low. He to whom the sacrifice does not resort should offer on eleven potsherds to Agni and Visnu [2]; all the gods are Agni, the sacrifice is Visnu; verily he has recourse to Agni and Visnu with their own share; verily they give him the sacrifice; the sacrifice resorts to him. He who desires sight should offer an oblation in ghee to Agni and Visnu by the eye of Agni men see, (by the eye) of the sacrifice the gods (see) verily he has recourse to Agni and Visnu with their own share; verily they [3] bestow sight upon him; he becomes possessed of sight. The butter is the seed of the cow, the rice grain of the ox; verily from the pair he produces for him sight. The oblation is (made) in ghee, ghee is brilliance, sight is brilliance; verily by brilliance he wins for him brilliance and sight. His foe in sacrificing gains the power and strength of him who sacrifices not; when his foe is sacrificing he should offer against him a sort of sacrifice; he does not then gain his power [4] and strength. He should offer before speech is uttered; all the speech of his foe he thus gains unuttered, and his speech as uttered other speeches follow after; they bestow upon the sacrificer power and strength. Just at the time of the morning pressing he should offer on eight potsherds to Agni and Visnu; Sarasvati should have a share of the butter, and to Brhaspati an oblation (be offered); in that it is (offered) on eight potsherds, and the Gayatri has eight syllables, and the morning pressing is connected with the Gayatri, he obtains thereby the morning pressing [5]. Just at the time of the midday pressing he should offer on eleven potsherds to Agni and Visnu; Sarasvati should have a portion of the butter and to Brhaspati an oblation (be offered); in that (the offering) is on eleven potsherds, and the Tristubh has eleven syllables, and the midday pressing is connected with the Tristubh, he obtains thereby the midday pressing. Just at the time of the third pressing he should offer to Agni and Visnu on twelve potsherds; Sarasvati should have a share of the butter, and to Brhaspati the oblation (be offered); in that (the offering) is on twelve potsherds, and the Jagati has twelve syllables, and the third pressing is connected with the Jagati, he obtains thereby the third pressing. Verily he sets gods against gods [6], the sacrifice against the sacrifice, speech against speech, the Brahman against the Brahman; verily by means of the potsherds he makes up the metres, by means of the cakes the pressings. At the time of the (offering of the) cow, he should offer on one potsherd to Mitra and Varuna, this (offering) corresponds to his foe’s cow which is to be slaughtered; his (offering) is on one potsherd, for he cannot obtain the animal (offering) by means of (many) potsherds.

ii. 2. 10.

Yonder sun did not shine, the gods sought an atonement for him, for him they offered this oblation to Soma and Rudra: verily thereby they bestowed brightness upon him. If he desires to become resplendent, he should offer for him this oblation to Soma and Rudra; verily he has recourse to Soma and Rudra with their own portion; verily they bestow upon him splendour; he becomes resplendent. He should offer on the full moon day of the month Tisya; Tisya is Rudra [1], the full moon is Soma; verily straightway he wins splendour. He makes him sacrifice on an enclosed (altar), to acquire splendour. The butter is churned from milk of a white (cow) with a white calf; butter is used for the sprinkling, and they purify themselves with butter; verily he produces whatever splendour exists. ‘Too much splendour is produced’, they say, ‘he is liable to become a leper’; he should insert the verses of Manu’s; whatever Manu said is medicine [2]; verily he makes medicine for him. If he fear, ‘I shall become a leper’, he should offer an oblation to Soma and Pusan; man has Soma as his deity, cattle are connected with Pusan; verily he makes him a skin by means of his own deity and cattle; he does not become a leper. He who desires offspring should offer an oblation to Soma and Rudra; Soma is the bestower of seed, Agni is the begetter of offspring; verily Soma bestows on him seed, Agni begets offspring; he obtains [3] offspring. He who practises witchcraft should offer an oblation to Soma and Rudra; man has Soma as his deity, Agni is this Rudra; verily ransoming him from his own deity he entrusts him to Rudra; swiftly he attains ruin. He who is long ill should offer an oblation to Soma and Rudra; the sap of him who is long ill goes to Soma, the body to Agni; verily from Soma he ransoms his sap, from Agni his body; even if [4] his life be gone, he yet lives. The Hotr loosens him that is swallowed by Soma and Rudra and he is liable to be ruined; an ox must be given by the Hotr; the ox is a carrier, the Hotr is a carrier; verily he saves himself as a carrier by means of a carrier. He who desires, ‘In his own abode may I produce a foe for him’, should offer an oblation to Soma and Rudra; selecting an altar he should dig up half, and half not, spread half the strew, and half not, pile on half the kindling-wood and half not; verily in his own abode he produces a foe for him.

ii. 2. 11.

He who desires a village should offer on eleven potsherds to Indra, on seven potsherds to the Maruts; verily he has recourse to Indra and the Maruts with their own share; verily they make his fellows subject to him; he becomes possessed of a village. He places (the offering) for Indra on the Ahavaniya, that for the Maruts on the Garhapatya, for the prevention of confusion. (The offering) for the Maruts is on seven potsherds; the Maruts are in seven troops; verily by troops he wins his fellows for him. He places (it) down when the recitation is proceeding; verily he makes the people [1] obedient to him. The same offering should he make who desires, ‘May I cause strife between the ruling class and the people.’ As he cuts off from Indra’s (cake), he should say, ‘Do thou recite for Indra’; having directed (the Agnidh) to utter the Çrausat call, he should say, ‘Utter the Yajya, for the Maruts’; as he cuts off from the Maruts’ cake, he should say, ‘Do thou recite for the Maruts’; having directed (the Agnidh), he should say, ‘Utter the Yajya for Indra’; verily he produces strife between them for their shares, and they keep piercing each other. The same offering [2] should he make who desires, ‘May they be at unity.’ According to each deity should he cut off and according to each utter the Yajya; verily he arranges them in due order with their portions; they are at unity. He who desires a village should offer on eleven potsherds to Indra, and on twelve potsherds to the All-gods; verily he has recourse to Indra and the All-gods with their own share; verily they subject his fellows to him; he becomes possessed of a village. Having cut off from Indra’s (cake) he should cut off from the All-gods, and then from Indra’s [3]; verily with power (indriyéna) he surrounds his fellows on both sides. The sacrificial fee is a garment with a fringe, for the delectation of his fellows. He who desires a village should offer to the Maruts an oblation of panic seed in the milk of a speckled (cow); from the milk of a speckled (cow) were the Maruts born, of the speckled (cow) panic seed; his fellows have the Maruts for their deity; verily he has recourse to the Maruts with their own share; verily they subject his fellows to him; he becomes possessed of a village. The Yajya and the Anuvakya contain the word ‘dear’ [4]; verily he makes him dear to his fellows; the Puronuvakya, has two feet; verily he wins bipeds; the Yajya has four feet; verily he wins quadrupeds. The gods and the Asuras were in conflict; the gods were mutually at variance; unwilling to accept the pre-eminence of another they went apart in four bodies, Agni with the Vasus, Soma with the Rudras, Indra with the Maruts, Varuna with the Adityas. Indra had recourse to Prajapati; he made him [5] sacrifice with the verse for harmony; to Agni with the Vasus he offered a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; then indeed the gods agreed to recognize Indra’s pre-eminence. Him who is mutually at variance with his fellows he should cause to offer with the verse for harmony; he should offer to Agni with the Vasus a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; so him becoming Indra his fellows recognize as superior; he becomes the best of his fellows.

ii. 2. 12.

a The golden germ.
b When the waters.
c O Prajapati.
d He as a son knoweth the father, he the mother,
He is a son, he is of generous returns;
He hath enveloped the sky, the atmosphere, he the heaven;
He hath become all the worlds, he hath come to be.
e Up that.
f The radiant.
g Thou from of old with thy new glory,
O Agni, with thy companion light,
Hast mightily outstretched.
h He doth put down the wise contrivings of every worshipper;
Bearing in his arm [1] many a manly deed;
Agni hath become the lord of riches,
Making ever all immortal things.
i To help us I summon
The golden-handed Savitr;
He as a god knoweth the place.
k Prosperity to-day, O Savitr prosperity to-morrow,
Day by day prosperity mayst thou procure for us;
Through this prayer may we win the prosperity
Of many a prosperous dwelling, O god.
l O earth, thou bearest
The weight of the mountains,
Thou that dost, O great earth,
With thy hills, quicken with thy might [2].
m The songs salute thee,
Thee that extendest far, each day,
Thee that, O bright one, dost shoot forward
The seed like great riches.
n May I be in companionship with the friend pleasant within,
Who being drunk shall not harm me, O thou of the tawny steeds;
This Soma that hath been deposited within us,
For that I go to Indra to prolong (my life).
o Giving spirit when drunken, with swift onset,
Impetuous, strong, bearing arrows, with the residue is Soma;
All plants and trees deceived not aforetime
As substitutes Indra.
p Soma [3] the righteous as pressed becometh visible,
Jamadagni singing the hymn to Indra;
Thou art the mighty restrainer of impetuous might;
Ward it off and strengthen the support for the singer.
q In unison men that make prayers offer to thee this prayer
That giveth delight and invigoration;
When the hymn with the radiance of Soma shall speed forth,
Then shall Indra show his might in the contests.
r From the mouth to thee, O Visnu, do I utter the Vasat call;
Do thou accept my oblation, O Çipivista [4];
Let my fair hymns of praise cause thee to wax great;
Do ye protect us ever with blessings.
s That name of thee, the noble, to-day I celebrate,
O Çipivista, knowing the ways;
I, the weaker, sing thee the strong,
That rulest beyond this region.’
t What was there to be disclosed in thee, O Visnu,
What time thou didst declare, ‘I am Çipivista’?
Conceal not from us that form of thine
What time thou dost change thy shape in battle [5].
u O Agni, give to the giver
Wealth of heroes in abundance;
Quicken us to richness in sons.
v Give to us, O Agni, a hundred, give a thousandfold;
Like doors disclose for us booty for renown;
Make with the prayer sky and earth propitious;
Like bright heaven the dawns have shone forth.
w Agni give wealth that decketh the hero;
Agni the Rsi who winneth thousands;
Agni hath placed the oblation in the sky;
In many a place are the abodes of Agni.
x Destroy [6] us not.
y Bring to us.
z Thy body is faultless,
Like ghee purified, like pure gold
That of thine shineth like an ornament, O thou powerful one.
aa O bright one, in thy mouth thou cookest
Both ladles (full) of butter;
Do thou make us full
For our hymns, O lord of strength;
Do thou bear food to the praisers.
bb O Vayu, a hundred of bay (steeds)
Worthy of nourishment do thou yoke;
Or let the chariot of thee that hast a thousand (steeds)
Come with might.
cc The teams [7] wherewith thou comest to the giver,
O Vayu, for seeking in the house,
Grant us wealth rich in enjoyment,
And a treasure of heroes, of horses, of cows.
dd Rich banquets be ours with Indra,
With mighty strength,
Wherewith fed we may rejoice.
ee Rich should he be, the praiser
Of a generous and wealthy one like thee;
(Famed) be (the praiser) of thee that art famed, O thou with the bays.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA III

The Special Sacrifices (continued)

ii. 3. 1.

He who desires prosperity should offer to the Adityas, giving prosperity; it is the Adityas who repel from prosperity him who being fit for prosperity does not obtain prosperity; verily he has recourse to the Adityas, giving prosperity, with their own share; verily they make him attain prosperity; he becomes prosperous. He who has been expelled or is being expelled should offer an oblation to the Adityas, the sustainers; the Adityas are the expellers, the Adityas are the procurers; verily he has recourse to the Adityas, the sustainers [1] with their own share; verily they support him in the people; he is unexpellable. ‘O Aditi, do thou confirm’, (with these words) be who is being expelled should take the foot (dust) of him (who is expelling him); Aditi is this (earth); verily she confirms the kingdom for him; ‘Be the blessing fulfilled’, he says; verily he makes the blessing come true; ‘Mind here’, he says; verily he makes the people of one mind with him; ‘Come hither, O ye Maruts [2] rich in dew, with this lord of the people against yon king’, he says; the people are connected with the Maruts, the lord of the people is the highest; verily he unites him with the people and the realm. From the house of a village judge further on he should take rice; he should separate out the white and the black; of the white he should offer an oblation to the Adityas; the people have the Adityas for their deity; verily he attains the people [3]; ‘The people he has attained, the realm he has not attained’, they say; of the dark ones he should offer an oblation to Varuna; the realm is connected with Varuna; verily he attains both the people and the realm. Should he not attain (them), he should offer (saying), ‘To the Adityas this portion I offer to attain the people N. N. for N. N.’; verily the Adityas desiring the portion make him attain the people [4]. Should he not attain (them), he should knock in seven pegs of Açvattha wood in the middle shaft, (saying), ‘Here do I bind the Adityas to attain the people N. N. from N. N.’; verily the Adityas, their heroes bound, make him attain the people. Should he not attain (them), he should offer this oblation to the Adityas and attach pegs to the kindling-wood; verily he attains what cannot be taken away. (The pegs) are of Açvattha wood; the Açvattha is the might of the Maruts; verily with might he attains the people; seven are they, the Maruts are in seven troops; verily in troops he attains the people.

ii. 3. 2.

The gods were afraid of death; they had recourse to Prajapati for them he offered this (offering) to Prajapati of a hundred Krsnalas in weight verily by it he bestowed upon them immortality; for him who fears death he should offer to Prajapati this (offering) of a hundred Krsnalas: verily he has recourse to Prajapati with his own share; verily he bestows life upon him; he lives all his days. It is of a hundred Krsnalas in weight; man has a hundred (years of) life, and a hundred powers; verily in life, in power [1] he finds support. (The offering) is in ghee; ghee is life, gold is immortality; verily he unites him with life and immortality; four Krsnalas weight on each occasion he cuts off to obtain the four cuttings-off; one by one he brings to the Brahman priest, and one by one he bestows life upon the sacrificer. Yonder sun did not shine, the gods sought an atonement for it, for it they offered this oblation to Surya; verily thereby they bestowed upon it [2] radiance. For him who desires splendour he should offer this oblation to Surya; verily he has recourse to yonder sun with his own share; verily he bestows upon him splendour; he becomes resplendent. On both sides are ornaments (of gold); verily on both sides he bestows radiance upon him. At each fore-offering he offers a Krsnala weight; verily from the quarters he wins splendour for him, He should offer on eight potsherds to Agni, on twelve potsherds to Savitr, and an oblation to earth [3] who desires, ‘May I gain gold; may gold resort to me.’ In that it is (offered) to Agni, gold is connected with Agni; verily by him whose is gold he gains it; it is (offered) to Savitr; verily instigated by Savitr he gains it; to earth an oblation is offered; verily on it he gains it; gold resorts to him. He who gains gold is deprived of power and strength; the same offering should he make who gains gold; he is not deprived of power and strength. The same [4] offering he should make whose gold is lost; in that it is (offered) to Agni, and gold is connected with Agni, by him whose is gold he gains it; it is (offered) to Savitr; verily instigated by Savitr he gains it; to earth an oblation is offered; in this what is lost is lost; verily in it he gains it. Indra [5] by force drunk the Soma of Tvastr, he went apart on all sides, he was deprived of power, of Soma drinking; what he vomited up, that became panic seeds; he had recourse to Prajapati; for him he offered this oblation of panic seeds to Soma and Indra; verily thereby he bestowed upon him power and Soma drinking; he who vomits Soma is deprived of power, of Soma drinking; for him who vomits Soma [6], he should offer this oblation of panic seeds; verily he has recourse to Soma and Indra; verily they bestow upon him power and Soma drinking; he is not deprived of power and of Soma drinking. In that it is (offered) to Soma, he wins Soma drinking; in that it is (offered) to Indra, and Soma drinking is power, verily he wins power and Soma drinking; it is of panic seeds, Soma is it [7]; verily straightway he wins Soma drinking. He who desires cattle should offer a cake on eight potsherds to Agni, the giver, and a cake on eleven potsherds to Indra, the bestower; verily Agni produces cattle for him, Indra makes them grow up. These are curds, honey, ghee, waters, and parched grain; that is the form of cattle; verily by their form he wins cattle; there are five takings, for cattle are fivefold; I it is of many forms, for cattle are of many forms [8], (verily it serves) for completion; it is offered to Prajapati; cattle are connected with Prajapati; verily Prajapati produces cattle for him; honey is the body of man; in that he offers honey on the fire, verily thus the sacrificer places his body in the fire; the Yajya and the Anuvakya are in the Pañkti metre, man is fivefold, cattle are fivefold; verily ransoming his body from death he wins cattle.

ii. 3. 3.

The gods desiring glory performed a sacrificial session bounded by success; to Soma the king among them glory came, he went to the hill, Agni followed him; Agni and Soma, those two, united; Indra, being parted from the sacrifice followed after them; to them be said, ‘Make me to sacrifice.’ For him they offered this sacrifice, to Agni on eight potsherds, to Indra on eleven potsherds, to Soma an oblation; verily thereby they conferred upon him brilliance [1], power, and splendour. For him who is parted from the sacrifice he should offer this sacrifice, to Agni on eight potsherds, to Indra on eleven potsherds, to Soma an oblation; in that it is (offered) to Agni, thereby he bestows brilliance upon him; in that it is (offered) to Indra, thereby (he bestows) power upon him; in that it is (offered) to Soma, thereby (he bestows) splendour; part of the offerings to Agni and Soma he should unite with that to Indra; verily he unites him with brilliance and splendour [2]. He whose desire is not fulfilled should offer on eleven potsherds to Agni and Soma; the Brahman is connected with Agni, he drinks Soma; verily he has recourse to his own deity with his own share; verily he unites him with his desire; his desire is fulfilled. He who desires splendour should offer on eight potsherds to Agni and Soma; verily he has recourse to Agni and Soma with their own share; verily they bestow upon him splendour; he becomes resplendent [3]. In that it is on eight potsherds, it is connected with Agni; in that it is of panic seeds, it is connected with Soma; (verily it serves) for prosperity. He who is afraid of impotence should offer ,an oblation of panic seeds to Soma, the strong. For the seed, the strength, departs from him, then he fears impotence; verily he has recourse to Soma, the strong; verily he bestows upon him seed and strength; he does not become impotent. He who desires a village should offer on eleven potsherds to Brahmanaspati [4]; verily he has recourse to Brahmanaspati with his own share; verily he subjects his fellows to him; he becomes possessed of a village. The Yajya and the Anuvakya have the word ‘troop’; verily he makes him possess troops of his fellows. The same sacrifice should he offer who desires, ‘May I bring the people to ruin with respect to the Brahman’; he should use as the Yajya and the Anuvakya verses referring to the Maruts; verily he brings the people to ruin with respect to the Brahman.

ii. 3. 4.

He who desires the heaven should offer an oblation to Aryaman; Aryaman is yonder sun; verily he has recourse to Aryaman with his own share; he makes him attain the world of heaven. He should offer an oblation to Aryaman who desires, ‘May people be fain to give to me’; Aryaman is yonder sun, Aryaman is he who gives; verily he has recourse to Aryaman with his own share; he makes [1] people fain to give to him; people are fain to give to him. He should offer an oblation to Aryaman who desires, ‘May I go prosperously among men’; Aryaman is yonder sun; verily he has recourse to Aryaman with his own share; verily be makes him go whither he is fain to go. Indra was the lowest in rank of the gods, he had recourse to Prajapati; for him he offered this (offering) of the after-shoots of rice to Indra on eleven potsherds [2]; verily he led him to the top of the gods; he made as the Yajya and the Anuvakya (verses) containing the words ‘depth’ and ‘top’; verily from the depths he led him to the top; for the prince who is low in rank he should offer to Indra on eleven potsherds this (offering) of the after-shoots of rice; verily he has recourse to Indra with his own share; verily he leads him to the top of his fellows; the Yajya, and the Anuvakya contain the words ‘depth’ and ‘top’; verily from the depth he leads him to the top [3]; it is of the after-shoots of rice, for it is the deity of him who is low in rank; (verily it serves) for prosperity. For the Brahman who is low in rank he should offer to Brhaspati this oblation of the after-shoots of rice; verily he has recourse to Brhaspati with his own share; verily he leads him to the top of his equals; the Yajya and the Anuvakya contain the words ‘depth’ and ‘top’; verily he leads from the depth to the top; it is of the after-shoots of rice, for it is the deity of him who is low in rank; (verily it serves) for prosperity.

ii. 3. 5.

Prajapati had thirty-three daughters; he gave them to Soma, the king; of them he associated with Rohini; they returned in anger; then he followed and asked for them back; them he would not return; he said, ‘Swear on oath that thou wilt equally associate (with them): then will I return them to you.’ He took the oath, and he returned them. He associated with Rohini alone [1]. Illness seized him; ‘Illness has seized the king’, that (saying) is the origin of the ‘king’s evil’; in that he became worse, that is (the origin) of the ‘bad illness’; because he got it from his wives, that is (the origin) of the ‘wife’s disease’ (Jayenya); him who knows thus the origin of these illnesses, these illnesses do not visit. He approached them respectfully; they said, ‘Let us choose a boon; do thou associate equally with us.’ For him [2] they offered this oblation to the Adityas; they freed him from his evil case. For him who is seized by the bad illness he should offer this oblation to the Adityas; verily he has recourse to the Adityas with their own share; verily they free him from his evil case. He should offer at the new moon; verily with its waxing he makes him wax. The Puronuvakya is, ‘He is born ever new’; verily thereby he bestows life upon him. The Yajya is, ‘The shoot which the Adityas make to wax’; verily thereby he makes him wax.

ii. 3. 6.

Prajapati assigned food to the gods; he said, ‘Whatever shall be left over these worlds, be that mine.’ That was left over these worlds, Indra, the king, Indra, the overlord, Indra, the sovereign; thence he milked these worlds threefold; that is the cause of its having three elements. For him of whom he desires, ‘May he be an eater of food’, let him offer this (offering) of three elements, to Indra, the king, a cake [1] on eleven potsherds, to Indra, the overlord, to Indra, the sovereign. Indra, the king, is this (world of earth), Indra, the overlord, is this (atmosphere), Indra, the sovereign, is yonder (world of heaven); verily he has recourse to these worlds with their own share; verily they bestow food on him; he becomes an eater of food. Even as one milks a cow ready to give milk by reason of its calf, so he milks these worlds, made ready, for desire, for food; he places (the cake) on potsherds face upwards, for variety. There are three cakes, these worlds are three; (verily they serve) to obtain these worlds; each one above the other is larger, for so as it were are these worlds; (verily they serve) for prosperity; he cuts off from all (the cakes) as he sets them up without making a failure; be recites (the verses) alternating, to prevent burning.

ii. 3. 7.

The gods and the Asuras were in conflict: the Asuras conquered the gods, the gods being defeated became the servants of the Asuras; from them power and strength departed; Indra perceived this; he departed in pursuit of it; he could not win it. Then he departed from it, he had recourse to Prajapati; he made him sacrifice with this (offering) with all the Prstha (Stotras); verily with it he bestowed upon him power and strength. Him who desires power [1], desires strength, he should make him sacrifice with this (offering) with all the Prsthas; verily he has recourse to these deities with their own share; verily they bestow upon him power and strength. In that he offers to Indra of the Rathantara, verily he wins the brilliance of Agni; in that (he offers) to Indra of the Brhat, verily he wins the brilliance of Indra; in that (he offers) to Indra of the Vairupa, verily he wins the brilliance of Savitr [2]; in that (he offers) to Indra of the Vairaja, verily he wins the brilliance of the creator; in that (he offers) to Indra of the Çakvara, verily he wins the brilliance of the Maruts; in that (he offers) to Indra of the Raivata, verily he wins the brilliance of Brhaspati. So many are the brilliances, verily he wins them; he places (the cakes) on potsherds face upwards, for variety; the cake is on twelve potsherds [3], to secure the All-gods. He cuts off all around; verily all around he bestows on the sacrificer power and strength; he recites (the verses) alternating, to prevent burning. A horse, a bull, a ram, a goat, these are the sacrificial fee; for manliness. With this he should sacrifice who is being practised against; if these deities eat his food, men eat his also.

ii. 3. 8.

Rajana Kauneya went to Kratujit Janaki for a cure for eyesight; for him he offered this sacrifice, to Agni, the blazing, a cake on eight potsherds, to Surya an oblation, to Agni, the blazing, a cake on eight potsherds; verily thereby he bestowed sight upon him. For him who desires sight he should offer this sacrifice, to Agni, the blazing, a cake on eight potsherds; to Surya an oblation, to Agni, the blazing, a cake on eight potsherds; by the eye of Agni men see [1], (by the eye) of the sun the gods; verily he has recourse to Agni and Surya with their own share; verily they bestow sight upon him; he becomes possessed of sight. In that there are two for Agni, he restores his eyes for him; in that there is (an oblation) for Surya, (he restores) his nose; the two for Agni are on either side of that for Surya; therefore the two eyes are on either side of the nose, therefore by the nose the eyes are separated. The Yajya, and the Anuvakya, are alike, for the eye is alike; (verily it serves) for prosperity. ‘Up that god that knoweth all’, ‘Seven bays in thy chariot’, ‘The radiant countenance of the gods hath arisen’, (with these words) he offers lumps; verily he gives sight to him; what was his, that (is his again).

ii. 3. 9.

a Thou art secure; may I be secure among my equals, wise, a guardian, a gainer of wealth; thou art secure; may I be secure among my equals, dread, a guardian, a gainer of wealth; thou art secure; may I be secure among my equals, dread, a guardian, a gainer of wealth.
b Thou art affection; O ye gods of affection, those equals, youths, of one mind, them I love with my heart; may they love me with their hearts; make them of one mind with me; hail! Thou [1] art affection; O ye gods of affection, the women of one mind, them I love with my heart; may they love me with their hearts; make them of one mind with me; hail!

He who desires a village should offer to the All-gods (the sacrifice) for taking possession; his equals are connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they subject his equals to him; he becomes possessed of a village. It is (the offering) for taking possession; taking possession is grasping the mind; verily he grasps the mind of his equals [2]. ‘Thou art secure; may I be secure among my equals’, (with these words) he puts the enclosing-sticks round; verily he invokes this blessing. Then all this comes to pass with regard to the equals of him for whom knowing thus these enclosing-sticks are put around. ‘Thou art affection; O ye gods of affection’, (with these words) he offers three oblations; so many are his equals, great, small, and women, them he wins, they being won wait on him.

ii. 3. 10.

a What went new that became fresh butter; what crept that became clarified butter; that which became firm became ghee.
b Thou art the breath of the Açvins; of that to thee let the two give whose breath thou art; hail! Thou art the breath of Indra; of that to thee let him give whose breath thou art; hail! Thou art the breath of Mitra and Varuna; of that to thee let them give whose’ breath thou art; hail! Thou art the breath of the All-gods [1]; of that to thee let them give whose breath thou art; hail!
c Stream of ghee, path of ambrosia,
Given by Indra, presented by the Maruts,
Thee Visnu perceived,
Then Ida moved thee in the cow.
d Let the god Savitr set thee free for life, for living, with the Pavamana Stoma, with the path of the Gayatra (Saman), with the strength of
the Upançu (Graha); let the god Savitr set thee free for life, for living,
[2] with the Brhat and Rathantara’s Stoma with the path of the Tristubh,
with the strength of the Çukra (Graha); let the god Savitr set thee free
with the measure of Agni, with the path of the Jagati, With the strength
of the Agrayana (Graha).
e Him quicken, O Agni, for life, for radiance,
Make dear his seed, O Varuna, O Soma, O king;
Like a mother, O Aditi, give him protection,
O ye All-gods, that he may win old age.
f Agni is full of life; he is full of life through the trees; with this life I make thee full of life. Soma is full of life; he is (full) through the plants; the sacrifice is full of life; it is (full) through the sacrificial fees; the Brahman is full of life; that is full of life through the Brahmans; the gods are full of life; they are (full of life) through the ambrosia; the Pitrs are full of life; they are full of life through the Svadha-call with this life I make thee full of life.

ii. 3. 11.

To Agni his body goes, to Soma his sap,–Varuna grasps him with Varuna’s noose–to Sarasvati the speech, to Agni and Visnu the body Of him who long is ill. For him who is long ill or who desires, ‘May I live all my days’, he should offer this sacrifice, to Agni on eight potsherds, to Soma an oblation, to Varuna on ten potsherds, to Sarasvati an oblation, to Agni and Visnu on eleven potsherds; verily he ransoms his body from Agni, his sap from Soma [1]; by the offering to Varuna he frees him from Varuna’s noose; by the offering to Sarasvati he bestows speech; all the gods are Agni, the sacrifice is Visnu; verily by the gods and the sacrifice he heals him; even if his life is gone, he yet lives. ‘What went new, that became fresh butter’, (with these words) he looks upon the butter; verily he describes its form and greatness. ‘Thou art the breath of the Açvins’, he says; the Açvins are the physicians of the gods [2]; verily by them he makes healing for him. ‘Thou art the breath of Indra’, he says; verily thereby he bestows power upon him. ‘Thou art the breath of Mitra and Varuna’, he says; verily thereby he bestows expiration and inspiration upon him. ‘Thou art the breath of the All-gods’, be says; verily thereby he bestows strength on him. ‘Stream of ghee, path of ambrosia’ [3], he says; that is according to the text. ‘With the Pavamana Stoma thee’, he says; verily thereby he bestows breath upon him. ‘By the Brhat and Rathantara’s Stoma thee’, he says; verily thereby he bestows force upon him. ‘With the measure of Agni thee’, he says; verily thereby he bestows body upon him. The priests speak (these words) around; as many as are the priests, they heal him. Grasping the hand of the Brahman (priest) they speak around (him); separately they bestow life on the sacrificer; what was his that (is his again). From the gold [4] he drinks away the ghee; ghee is life, gold is ambrosia; verily from the ambrosia he drinks away life; it is a hundred (Krsnalas) in weight; man has a hundred (years) of life, a hundred powers; verily he finds support in life, in power. Or as many seasons as he deems that he will live, so many be the number, for prosperity. ‘Him quicken, O Agni, for life, for radiance’, he says; verily he bestows life and radiance upon him. ‘O ye All-gods, that he may win old age’, he says; verily he makes him win old age. ‘Agni is full of life’, (with these words) he takes his hand; these gods are full of life, they bestow life upon him, he lives all his life.

ii. 3. 12.

Prajapati led the horse to Varuna, it went to its own deity, he was afflicted; he saw this (offering) to Varuna on four potsherds, he offered it; then indeed was he set free from Varuna’s noose. Varuna seizes him who accepts the horse. As many horses as he accepts, so many (offerings) to Varuna should he offer; verily he has recourse to Varuna with his own share; verily he frees him from Varuna’s noose [1]. (The offerings) are on four potsherds, for the horse has four feet; (verily they serve) for prosperity. He should offer an extra one; whatever (horse) he is going to accept or whatever (horse) he has overlooked, from that noose of Varuna is he set free. If he is going to accept another, he should offer in supplement an offering to Surya, on one potsherd; verily he makes yonder sun to rise. He goes to the waters as the final bath, Varuna is in the waters; verily straightway he appeases Varuna. After his return he should offer an oblation to Apam Napat; the horse has its birthplace in the waters; verily he makes him go to his own birthplace; appeased he attends on him.

ii. 3. 13.

a That body of yours, to be striven for, ‘O Indra and Varuna, with that do ye free this one from tribulation; that strong, protecting, brilliant body of yours, with that do ye free him from tribulation.
b That disease of yours, O Indra and Varuna, that is in the fire, that of yours I appease hereby; that disease of yours, O Indra and Varuna, that is in the two-footed cattle, the four-footed, the cattle-yard, the houses, the waters, the plants, the trees, that of yours I appease hereby.

Indra departs with his [1] power, Varuna seizes him with Varuna’s noose, who is seized by evil; for him who is seized by evil, he should offer this (offering of) clotted milk to Indra and Varuna; verily Indra bestows power upon him, Varuna frees him from Varuna’s noose. (The offering) is of clotted milk, for milk departs from him; verily he is seized with evil; in that it is of clotted milk, thereby he bestows milk upon him. In the clotted milk [2] he puts down the cake; verily he makes him possessed of a body, and also possessed of an abode. He separates it into four pieces; verily he finds supports in the quarters; he unites (the fires) again; verily he procures healing for him from the quarters; having united (them) he cuts off (portions); that is as when one cuts up what has been pierced. (That disease of yours, O Indra and Varuna, that is in the fire, that of yours I appease hereby’, he says; verily he protects him from error in sacrifice. ‘That disease of yours, O Indra and Varuna, that is in the two footed cattle, that of yours I appease hereby’, he says; so many are the waters, the plants, the trees, offspring and cattle on whom to live; verily does he free them for him from Varuna’s noose.

ii. 3. 14.

a Thou from of old.
b The wise contrivings. 
c Indra on all sides.
d Indra men.
e Do thou guard us, O Soma, on all sides,
O king, from him who plots evil;
Lot not the friend of such as thou come to harm.
f Thy places in the sky, in the earth,
In the mountains, in the plants, in the waters,
With all of these, kindly and without anger,
Do thou, O king Soma, accept our oblations.
g O Agni and Soma, united,
With common offering, accept our prayers,
Ye were born together among the gods.
h Ye [1], O Agni and Soma, with common inspiration,
Placed these lights in the sky;
Ye freed the streams from the dread imprecation
When they were held fast.
i O Agni and Soma, hearken kindly,
O ye strong ones, to my invocation;
Accept gladly our songs,
Be a refreshment to the giver.
k One from the sky Matariçvan bore,
The falcon churned another from the rock;
Agni and Soma, waxing great through prayer,
Ye made broad room for the sacrifice.
l O Agni and Soma, the oblation which is set forth [2],
Do ye taste, accept it, rejoice in it, O ye strong ones
Of good protection, of good help be ye,
And give to the sacrificer health and wealth.
m Swell.
n Together thee.
o Troop lord of troops we invoke thee,
Sage of sages, most famous;
Highest king of Brahmans, O lord of prayer,
Hearkening to us with help do thou sit on thy place.
p He shall win booty and prizes with tribe,
With clan, with family, with sons, with men,
Who shall seek to win the father of the gods [3],
Pious with oblations, the lord of prayer.
q He with his fair singing, harmonious troop,
Crushed Vala and Phaliga with his cry;
Brhaspati drove out the cows, which mix the offerings,
Thundering as they lowed.
r O Maruts, what time from the sky.
s The protections that ye.
t Aryaman goeth, the mighty bull,
The giver of wealth, much invoked, deserving;
With a thousand eyes, opening the cow-pens, with the thunderbolt in his arm,
May the god bestow upon us wealth.
u Thy many paths, O Aryaman, on which the gods go,
O king, which come from the sky [4],
With these, O god, grant us great protection;
Be auspicious to our bipeds, to our quadrupeds.
v From the depth to the top, sung by the Angirases,
He moved asunder the firm places of the mountains;
He burst their cunningly-made obstructions;
These things did Indra in the joy of the Soma.
w From the depth with the top he meted with measures,
With the thunderbolt he crushed the hollows of the streams;
Lightly he freed them with paths of long wanderings;
These things did Indra in the joy of the Soma [5].
x Who was born knowing his connexion,
The god declareth all births,
From the middle of holy power he bore out holy power,
From low on high he arose at his will.
y Born in greatness, he established apart the great ones,
The sky as a seat and the atmosphere of earth;
From the depth be hath won to the top with his race,
Whose deity is Brhaspati, the sovereign.
z Him who with might riseth from the depth to the top,
Brhaspati the gods desire to win;
He broke Vala, he rendeth the forts,
Thundering he won the heaven and the waters.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA IV

The Special Sacrifices (continued)

ii. 4. 1.

The gods, men, and the Pitrs were on one side, the Asuras, Raksases, and Piçacas on the other. Of the gods the little blood they drew the Raksases smothered by the nights and dawn dawned on them smothered and dead. The gods understood, ‘Him who of us dies, it is the Raksases who kill.’ They invited the Raksases; they said, ‘Let us choose a boon; what [1] we win from the Asuras, let that be shared between us.’ Then indeed did the gods conquer the Asuras, and having conquered the Asuras, they drove away the Raksases. The Raksases (saying), ‘Ye have done falsely’, surrounded the gods on all sides. The gods found a protector in Agni; they offered to Agni, the forward, a cake on eight potsherds, to Agni, the overcomer, to Agni with the face. In that they offered to Agni, the forward, the Raksases in front [2] they repelled thereby; in that (they offered) to Agni, the overcomer, the Raksases that were around they repelled thereby; in that (they offered) to Agni with the face, the Raksases behind were repelled thereby. That the gods prospered, the Raksases were defeated. He who has foes should in conflict sacrifice with this offering; he should offer to Agni, the forward, a cake on eight potsherds, to Agni, the overcomer [3], to Agni with the face. In that he offers to Agni, the forward, he repels thereby the foe who is superior to him; in that (he offers) to Agni, the overcomer, he repels thereby (the foe) who is equal to him; in that (he offers) to Agni with the face, he repels thereby the foe which is inferior to him. He repels the foe who is superior, he surpasses him who is like, the inferior does not equal him who knowing thus sacrifices with this offering.

ii. 4. 2.

The gods and the Asuras were in conflict; the gods said, ‘Let us hold on to the strongest of us’; they said to Indra, ‘Thou art the strongest of us; let us hold on to thee.’ He said, ‘Three are these forms of my own that have strength; satiate them, and then shall ye overcome the Asuras.’ They said, ‘Name (them).’ He said, ‘This is that which frees from tribulation; this is that which drives away the foe; this is that which has power’ [1]. They offered to Indra, the freer from tribulation, a cake on eleven potsherds, to Indra, the driver away of the foe, to Indra, the powerful. In that they offered to Indra, the freer from tribulation, thereby they were freed from tribulation; in that they offered to Indra, the driver away of foes, thereby they drove away foes; in that they offered to Indra, the powerful, thereby they bestowed power upon themselves. They offered a cake on thirty-three potsherds; the gods are thirty-three; verily Indra takes hold of them in himself, for prosperity [2]. That was the highest victory that the gods won over the Asuras. He who has foes should in conflict sacrifice with this offering; to Indra, the freer from tribulation, he should offer a cake on eleven potsherds, to Indra, the driver away of the foe, to Indra, the powerful; by tribulation is he seized whose foe is superior to him; in that he offers to Indra, the freer from tribulation, he is freed thereby from tribulation; by foes is he beset, to whom one of his equals is superior, even [3] if no foe; in that (he offers) to Indra, the driver away of the foe, he smites away thereby his foes; in that (he offers) to Indra, the powerful, he bestows thereby power upon himself; he offers a cake on thirty-three potsherds; the gods are thirty-three; verily the sacrificer takes hold of them in himself, for prosperity, Thus is the sacrifice called ‘the victorious’; he who knowing thus sacrifices with this offering wins thus the highest victory over his foe.

ii. 4. 3.

The gods and the Asuras were in conflict; the Gayatri, grasping and taking their force, might, power, strength, offspring, and cattle, remained away; they reflected, I Whomsoever of us she shall resort to, they shall become this (world)’; they hailed her in rivalry, ‘O All worker’, said the gods; ‘O Deceiver’, said the Asuras; neither did she resort to. The gods saw this formula, ‘Thou art force, thou art strength, thou art might [1], thou are blazing, thou art by name the home of the gods, thou art all, of all life thou art everything, thou art of every life, the overcoming.’ (So saying) the gods appropriated the force, might, power, strength, offspring, and cattle of the Asuras. Because the Gayatri remained away, therefore they style this offering the Gayatri; the Gayatri is the year, so the year remained away; because the gods thereby appropriated the force, might, power, strength [2], offspring, and cattle of the Asuras, therefore they style this offering the gatherer. He who has foes should in conflict sacrifice with this offering. To Agni, the gatherer, he should offer a cake on eight potsherds; this when cooked and put in place he should stroke with this formula; verily he appropriates the force, might, power, strength, offspring, and cattle of his foe; he prospers with himself, his foe is defeated.

ii. 4. 4.

Prajapati created offspring; they created went away from him; where they stayed, thence sprung the bean. Those he followed with Brhaspati; Brhaspati said, ‘With this will I go before thee, then shall offspring have resort to thee.’ He went before him; then indeed did offspring resort to Prajapati. For him who desires offspring he should offer this oblation of beans to Prajapati verily he has recourse to Prajapati with his own share [1]; verily he produces offspring for him. Prajapati created cattle; they created went away from him; where they stayed, thence sprung the bean; those he followed with Pusan; Pusan said, ‘With this do thou go before me; then shall cattle resort to thee.’ ‘Do thou go before me’, said Soma, ‘mine [2] is what grows on untilled (land).’ ‘Both of you shall I go before’, he said; he went before them both; then indeed did cattle resort to Prajapati. For him who desires cattle should he offer this oblation of beans to Soma and Pusan; verily he has recourse to Soma and Pusan with their own share; verily they produce cattle for him. Soma is the impregnator of seed, Pusan the producer of cattle; verily Soma bestows seed upon him, Pusan produces cattle.

ii. 4. 5.

a O Agni come to us with kine;
O drop, delight us with increase;
Indra is the supporter in our homes.
b Savitr, the thousandfold,
May he delight us in our homes;
May Pusan come, may wealth (be ours).
c May Dhatr give us wealth,
The lord, the ruler of the world;
May he favour us with a full (gift).
d Tvastr the bull, the strong,
May he delight us in our homes,
With a thousand, with ten thousand.
e Thou whereby the gods moved immortality [1],
Enduring fame, in the sky,
O increase of wealth, vouchsafe us
A herd of kine for life.
f Agni, lord of the house, Soma, all-winning, Savitr the wise; hail!
g O Agni, lord of the house, with thy ghee portion do thou vouchsafe strength and force to him who advanceth; may I not wander from the highest of the path; may I become the head; hail!

ii. 4. 6.

He who desires cattle should sacrifice with the Çitra (offering); Çitra is this (earth); in that in this (earth) all things are produced, thereby is this (earth) variegated (citra); he who knowing thus sacrifices with the Çitra desirous of cattle is propagated with offspring, with cattle, with pairings. With the offering to Agni he strews, with that to Soma he impregnates seed, the seed impregnated Tvastr develops into forms; there are (offerings) to Sarasvant and Sarasvati; that is the divine pair; verily in the midst he bestows upon him a divine [1] pair, for growth, for propagation. There is an oblation to Sinivali; Sinivali is speech, speech is growth; verily he approaches speech and growth. The last is to Indra, and thereby there is a pair. Seven are these offerings, the tame animals are seven, the wild seven; the metres are seven, for the winning of both. Then he offers these oblations; these gods are the lords of growth; verily they bestow growth upon him, he grows with offspring and cattle; moreover in that he offers these oblations, (they serve) for support.

ii. 4. 7.

a Thou I art connected with the Maruts, thou art the force of the Maruts, cleave the stream of the waters.
b Stay, O Maruts, the speeding falcon, 
Swift as mind, the strong, the glorious;
That whereby the dread host goeth set loose,
Do ye, O Açvins, put around; hail!
c East wind, raining, quicken; Ravat! Hail! Storming, raining, dread; Ravat! Hail! Thundering, raining, formidable; Ravat! Hail! Thundering without lightning, lightning, raining, resplendent; Ravat! Hail! Raining over night, satisfying; Ravat! [1] Hail! Famed as having rained I much; Ravat! Hail! Raining while the sun shines, radiant; Ravat! Hail! Thundering, lightning, raining, waxing great; Ravat! Hail!
d Gladdening, obedient, purifying, agile,
Full of light, full of darkness, flooding, with fair foam,
Supporting friends, supporting the warrior caste,
With fair realms, do ye help me.
e Thou art the fetter of the strong steed; for rain I yoke thee.

ii. 4. 8.

a O gods granting protection, O Mitra and Varuna, Aryaman;
O gods who drink together, O son of the waters, with swift onset,
Give of the water, cleave the holder of the waters; from the sky, from Parjanya, from the atmosphere, from the earth, thence do ye help us with rain.
b Even by day they make the darkness,
With Parjanya, water bearer;
What time they inundate the earth.
c The treasure-house of sky which the heroes rich in dew
Make to shake for the generous giver,
The Parjanyas set thee free from along the firmaments;
The rains pour over the desert [1].
d From the ocean, O Maruts, ye make (the rain) to start,
Ye make the rain to fall, O ye that are rich in moisture;
Your cows, O ye wondrous, fail not;
As ye fly swiftly your chariots turned.
e Set free the rain from heaven;
With waters fill the ocean;
Thou art born of waters, first-born;
Thou art the might of the ocean.
f Flood the earth,
Break this divine cloud;
Give to us of the divine water,
Ruling loosen the water bag.
g The gods whose portion is in the sky, the gods whose portion is in the atmosphere, the gods whose portion is on earth, may they aid this sacrifice, may they enter this place, may they inhabit this place.

ii. 4. 9.

‘Thou art connected with the Maruts, thou art the force of the Maruts’, (with these words) he puts on a black garment with a black fringe; that is the hue of rain; verily becoming of like hue he causes Parjanya to rain. ‘Stay, O Maruts, the speeding falcon’, (with these words) he pushes back the west wind; verily he produces the east wind, to win the rains. He makes offering to the names of the wind; the wind rules the rain; verily he has recourse to the wind with its own share; verily it makes Parjanya rain for him. Eight offerings [1] he makes; the quarters are four, the intermediate quarters are four; verily from the quarters he makes the rain to move. He unites (them) on a black antelope skin; verily he makes the offering; he unites within the Vedi, for accomplishment. When the Yatis were being eaten, their heads fell away; they became Kharjuras; their sap rose upwards, they became Kariras; the Kariras are connected with Soma; the offering connected with Soma makes rain to move from the sky; in that there are Kariras (in the sacrifice) [2], by means of an offering which is connected with Soma he wins the rain from the sky. With honey he unites (them); honey is the sap of the waters and the plants; verily it rains from the waters and the plants; verily also he brings down rain from the waters and the plants. ‘Gladdening, obedient’, (with these words) he unites (them); verily he approaches them by their names; just as one may say, ‘Come hither, N. N.’, so by their names [3] he makes them move forward. Thou art the fetter of the strong horse; for rain I yoke thee’, he says the horse is strong, Parjanya is strong; becoming black as it were he rains; verily he unites him with his hue, to win the rains.

ii. 4. 10.

‘O gods having wealth, O gods granting protection, O gods drinking together’, (with these words) he ties on; verily by means of the gods he daily seeks rain. If it should rain, so much only should be offered; if it should not rain, on the next day he should offer an oblation. Mitra and Varuna are day and night, by day and night Parjanya rains, for by night or by day he rains; verily he has recourse to Mitra and Varuna with their own share; verily they [1] make Parjanya rain for him by day and night. To Agni, hiding his abode, he should offer a cake on eight potsherds, to the Maruts on seven potsherds, to Surya on one potsherd; Agni thence causes the rain to arise, the Maruts lead it out when produced; when yonder Sun Moves low with his rays, then he rains; becoming a hider of his abode, as it were, he rains; these deities are the lords of rain; them he has recourse to with their own share; they [2] make Parjanya rain for him; even if he is not minded to rain yet he rains. ‘Let free the rain from heaven; with waters fill the ocean’, he says; verily these and yonder waters he unites; then with these he approaches yonder (waters). ‘Thou art born of waters, first-born; thou art the might of the ocean’, he says; that is according to the text. ‘Flood the earth’, (with these words) he offers in a Boerhavia procumbens; this of plants is that which wins rain, and thereby he causes rain to fall. ‘The gods whose portion is in the sky’, (with these words) he shakes the black antelope skin; verily to him these worlds become dear and desired.


ii. 4. 11.

‘All’ the metres are to be recited in this sacrifice’, they say; the Kakubh is the strength of the Tristubh, the Usnih of the Jagati; in that he repeats the Usnih and the Kakubh, thereby he wins all the metres. The Usnih is the Gayatri; the four syllables over are fourfooted cattle; just as cake is over cake, so it is with the syllables which are over the verse; if he were to close with a Jagati [1], he would end the sacrifice; he closes with a Tristubh, the Tristubh is power and strength; verily he establishes the sacrifice on power and strength, he does not end it. ‘O Agni, three are thy strengths, three thy abodes’, with this (verse) containing the word ‘three’ he closes, for similarity of form: that which has three constituents is the whole of the sacrifice; for every desire it is employed, for the sacrifice is employed for all desires. He who is practising witchcraft should sacrifice with that of three constituents; that which has three constituents is the whole of the sacrifice [2]; verily with the whole of the sacrifice he bewitches him, and lays him low. With the same (offering) should he sacrifice who is practised against, that which has three constituents is the whole of the sacrifice; verily he sacrifices with the whole of the sacrifice, and he who practises witchcraft does not lay him low. With the same (offering) should he sacrifice who is going to sacrifice with a thousand; verily he produces and gives (it). He who has sacrificed with a thousand should sacrifice with the same (offering) he goes to the end of cattle [3] who sacrifices with a thousand; Prajapati created cattle; he created them with (the offering) of three constituents; he who knowing thus sacrifices, desirous of cattle, with (the offering) of three constituents, creates cattle from the very source whence Prajapati created them; and the thousand resorts to him. He becomes a prey to the gods who having said, ‘I shall sacrifice’, does not sacrifice; he should sacrifice with (the offering) of three constituents; (the offering) of three constituents [4] is the whole of the sacrifice; verily he sacrifices with the whole of the sacrifice, and does not become a prey to the gods. The cake is on twelve potsherds; these are three (sets of) four potsherds, to bring about the three. There are three cakes, these worlds are three; (verily they serve) to win these worlds. Each one above the other is larger, for so as it were are these worlds. The middle one is made of barley, that is the form of the atmosphere; (verily it serves) for prosperity. He cuts off from all (the cakes) as he sets them up without making a failure. He gives gold; verily he wins brilliance [5]; he gives the silken garment; verily he wins cattle; he gives a cow; verily he wins his prayers; gold is the colour of the Saman, the silken garment of the formulae, the cow of the praises and rejoicings; verily he wins all these colours.

ii. 4. 12.

Tvastr, his son slain, offered Soma excluding Indra. Indra desired an invitation to the rite, but he did not invite him, (saying), ‘Thou hast slain my son.’ He made a disturbance of the sacrifice, and forcibly drank the Soma. The remains of it Tvastr cast upon the Ahavaniya (fire), saying, ‘Hail! wax great, Indra’s foe. While (the fire) was flaming upwards to strike, just then of itself it stayed; whether so much was before [1], or so much was over the fire, be sprang up alive and came into union with Agni and Soma. He grew on all sides an arrow(shot), he enveloped these worlds. Because he enveloped these worlds, therefore is Vrtra, Vrtra. Indra feared him, and Tvastr too; Tvastr dipped his bolt for him; the bolt was fervour; he could not restrain it. Visnu [2] was another god; he said, ‘Visnu, come hither; we will grasp that by which he is this world. Visnu deposited himself in three places, a third on the earth, a third in the atmosphere, a third in the sky, for he was afraid of his growth. By means of the third on earth Indra raised his bolt, aided by Visnu. He said, ‘Hurl it not at me; there is this [3] strength in me; I will give it to you.’ He gave it to him, he accepted it, and (saying), ‘Thou didst further me’, gave it to Visnu. Visnu accepted it (saying), ‘Let Indra place power (indriya) in us.’ By means of the third in the atmosphere Indra raised his bolt, aided by Visnu. He said, ‘Hurl it not at me; there is this [4] strength in me; I will give it to you.’ He gave it to him; he accepted it, and (saying), ‘Twice hast thou furthered me’, gave it to Visnu. Visnu accepted it (saying), ‘Let Indra place power in us.’ By means of the third in the sky Indra raised his bolt, aided by Visnu. He said, ‘Hurl it not at me; I will give to thee that by which I [5] am this world! He said, ‘Yes.’ (He replied), ‘Let us make a compact; let me enter thee.’ ‘If thou dost enter me, in what way wilt thou enjoy me?’ ‘I will kindle thee; I will enter thee for thine enjoyment’, he answered. Vrtra entered him. Vrtra is the belly; hunger is man’s enemy; he who [6] knows this slays the enemy hunger. He gave it to him; he accepted it, and (saying), ‘Thrice hast thou furthered me’, gave it to Visnu. Visnu accepted it (saying), ‘Let Indra place power in us.’ In that thrice he gave and thrice he accepted, that is the reason of the threefold character of the threefold. In that Visnu aided him and he gave (it) to Visnu, therefore the offering belongs to Indra and Visnu. Whatever there is here he gave to him, the Rces, the Samans, the Yajuses. A thousand he gave to him; therefore there are a thousand gifts.

ii. 4. 13.

The gods were afraid of the warrior on his birth. While still within (the womb) they fettered him with a bond. The warrior thus is born fettered; if he were born not fettered he would continually slay his foes. If one desire of a warrior, ‘May he be born not fettered, may he continually slay his foes’, one should offer for him the offering for Indra and Brhaspati, for the warrior is connected with Indra, Brhaspati is the holy power (Brahman); verily by the holy power (Brahman) he frees him from the bond that fetters him. The sacrificial present is a golden bond; verily manifestly he frees him from the bond that fetters him.

ii. 4. 14.

a He is born ever new;
The banner of the days goeth before the dawns.
He appointeth their portion to the gods as he advanceth
The moon extendeth length of days.
b The drop which the Adityas make to swell,
The imperishable which the imperishable drink,
With that may king Varuna, Brhaspati,
The guardians of the world make us to swell.
c In the eastern quarter thou art king, O Indra
In the northern, O slayer of Vrtra, thou art slayer of foes
Where the streams [1] go, thou hast conquered;
On the south be the bull whom we invoke.
d Indra shall conquer, he shall not be conquered;
Over-lord among kings shall he rule;
In all conflicts shall he be a protector,
That he may be reverenced and honoured.
e His greatness surpasseth
Sky or earth or heaven;
Indra sole lord, hailed by all, in his home
Boisterous and brave, waxeth great for the conflict.
f We call on thee, O hero, in praise,
Like kine unmilked,
Lord [2] of this moving world, seeing the heavenly light,
Lord, O Indra, of what standeth.
g We call on thee,
We poets, to gain the prize;
Men call on thee, lord of heroes, O Indra, amongst foes,
On thee in the racing of the horse.
h If, O Indra, a hundred skies,
A hundred earths were thine,
Not a thousand suns could match thee at birth,
Nor the two worlds.
i Drink the Soma, O Indra; let it gladden thee,
(The Soma) which for thee, O lord of bays, the stone
Through the arms of the presser [3], like a horse well guided hath expressed.
k With Indra may splendid feasts be ours,
Rich in strength,
Wherewith we may rejoice in food.
l O Agni, thy pure.
m With the light.
n Thee, Jatavedas.
o Seven bays in thy chariot
Bear thee, O god Surya,
With hair of light, O wise one.
p The radiant countenance of the gods hath arisen,
The eye of Mitra, Varuna, and Agni;
He hath filled the sky, the earth, and the atmosphere;
Surya is the soul of that which moveth and standeth [4].
q May the All-gods who further right,
Who hearken to the call in due season,
Find pleasure in this proper drink.
r O ye All-gods, hear my invocation,
Ye that are in the atmosphere, ye that are in the sky;
Ye with Agni as your tongue, worthy of sacrifice,
Sit on this strew and rejoice.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA V

The New and Full Moon Sacrifices

ii. 5. 1.

a Viçvarupa, son of Tvastr, was the domestic priest of the gods, and the sister’s son of the Asuras. He had three heads, one which drank Soma, one Sura, and one which ate food. He promised openly the share to the gods, secretly to the Asuras. Men promise openly the share to every one; if they promise any one secretly, his share is indeed promised. Therefore Indra was afraid (thinking), ‘Such an one is diverting the sovereignty (from me).’ He took his bolt and smote off his heads. (The head) which drank Soma [1] became a hazelcock; (the head) which drank Sura a sparrow; (the head) which ate food a partridge. He seized with his hand the guilt of slaying him, and bore it for a year. Creatures called out upon him, ‘Thou art a Brahman slayer.’ He appealed to the earth, ‘Take a third part of my guilt.’ She said, ‘Let me choose a boon. I deem that I shall be overcome through digging. Let me not be overcome by that.’ He replied, ‘Before [2] a year is out it will grow up for thee.’ Therefore before the year is out the dug-out portion of earth grows up again, for that was what she chose as a boon. She took a third of his guilt. That became a natural fissure; therefore one who has piled up a fire-altar and whose deity is faith should not choose a natural fissure, for that is the colour of guilt. He appealed to the trees, ‘Take a third part of my guilt.’ They said, ‘Let us choose a boon. We deem that we shall be overcome through pruning [3]. Let us not be overcome by that.’ He replied, ‘From pruning shall more (shoots) spring up for you.’ Therefore from the pruning of trees more (shoots) spring up, for that was what they chose as a boon. They took a third part of his guilt, it became sap; therefore one should not partake of sap, for it is the colour of guilt. Or rather of the sap which is red or which comes from the pruning one should not partake [4], but of other sap at will. He appealed to a concourse of women, ‘Take the third of my guilt.’ They said, ‘Let us choose a boon; let us obtain offspring from after the menses; let us enjoy intercourse at will up to birth.’ Therefore women obtain offspring from after the menses, and enjoy intercourse at will up to birth, for that was what they chose as a boon. They took a third of his guilt, it became (a woman) with stained garments; therefore one should not converse with (a woman) with stained garments [5], one should not sit with her, nor eat her food, for she keeps emitting the colour of guilt. Or rather they say, ‘Woman’s food is unguent, and there fore one should not accept (from her) unguent, but anything else (can be accepted) at will.’ The son born of intercourse with (a woman) with stained garments is accursed; (the son born) of intercourse in the forest is a thief; (the son born) of intercourse with a (woman) who turns away is shamefaced and retiring; (the son born) of intercourse with a woman bathing is fated to drown; (the son born) of one who [6] anoints herself has a skin disease; (the son born) of one who combs her hair is bald and feeble; (the son born) of one who anoints (her eyes) is blind; (the son born) of one who cleans her teeth has dirty teeth; (the son born) of one who cuts her nails has bad nails; (the son born) of one who spins is a eunuch; (the son born) of one who weaves ropes is unrestrained; (the son born) of one who drinks from a leaf is drunken; (the son born) of one who drinks from a mutilated (vessel) is mutilated. For three nights he should keep a vow and should drink from his hand or from a perfect vessel, to guard his offspring.

ii. 5. 2.

Tvastr, his son being slain, offered Soma excluding Indra. Indra desired an invitation to the rite, but he did not invite him; (saying) ‘Thou hast slain my son.’ He made a disturbance of the sacrifice, and forcibly drank the Soma. The remains of it Tvastr cast upon the Ahavaniya (fire), (saying), ‘Hail! wax great, Indra’s foe.’ In that he cast it (avartayat), Vrtra is Vrtra; in that he said, ‘Hail! wax great, Indra’s foe’, therefore [1] Indra became his foe. He sprang into life and came into union with Agni and Soma. He grew on all sides an arrow(shot), he enveloped these worlds. Because he enveloped these worlds, therefore is Vrtra, Vrtra. Indra feared him. He ran up to Prajapati, (saying), ‘A foe has sprung up for me.’ He dipped his bolt and gave it to him, (saying), ‘Slay with it.’ He went against (him) with it. Agni and Soma said, ‘Hurl it not [2]; we are within.’ ‘Ye are mine’, he replied, ‘come to me.’ They asked for a share; he gave them at the full moon this offering for Agni and Soma on eleven potsherds. They said, ‘We are bitten all round, and cannot come.’ Indra produced from himself cold and fever heat; that was the origin of cold and fever heat. Him who knows thus the origin of cold and fever heat [3] neither cold nor fever heat slays. By them he led him on, and as he gaped Agni and Soma went forth from him. Then expiration and inspiration deserted him; skill is expiration, intelligence is inspiration; therefore one who gapes should say, ‘Skill and intelligence (remain) in me’; verily he places expiration and inspiration in himself and lives all his days. He, having called off the gods from. Vrtra offered at the full moon the oblation to the Vrtra slayer; they slay him at the full moon [4], but make him swell at the new moon; therefore verses are uttered at the full moon referring to the slaying of Vrtra, at the new moon referring to his increase. Having performed the oblation to the Vrtra slayer, he took his bolt and again went against (him). Sky and earth said, ‘Hurl it not; he rests in us two.’ They said, ‘Let us choose a boon.’ ‘May I be adorned with the Naksatras’, said yonder (sky); I May I be adorned with variegated things’, said this (earth). Therefore yonder (sky) is adorned with the Naksatras, this (earth) with variegated things. He who knows thus the boon of sky and earth [5] attains a boon. Indra thus impelled by these two slew Vrtra. The gods having slain Vrtra said to Agni and Soma, ‘Bear the offering for us.’ They said, ‘We two have lost our brilliance, our brilliance is in Vrtra.’ They said, ‘Who is there to go for it?’ ‘The cow’, they said, ‘The cow is the friend of all.’ She said [6], ‘Let me choose a boon; ye shall feed off both when they are in me.’ The cow brought the (brilliance); therefore they feed off both things that are in the cow; ghee indeed is the brilliance of Agni, milk the brilliance of Soma. He who knows thus the brilliance of Agni and Soma becomes brilliant. The theologians say, ‘What is the deity of the full moon (rite)?’ He should reply, ‘Prajapati; by means of it he established his eldest son, Indra.’ Therefore they establish their eldest sons with wealth.

ii. 5. 3.

When Indra had slain Vrtra, his enemies threatened him. He saw this enemy-dispelling (oblation) to be offered subsequently at the full moon. He offered it, and with it drove away his enemies. In that the enemy-dispelling (oblation) is to be offered subsequently at the full moon, the sacrificer by it drives away his enemies. Indra, having slain Vrtra, lost the gods and his power. He saw the (offering) to Agni on eight potsherds at the new moon, and the curds for Indra [1]. He offered it, and by it he won the gods and his power. In that at the new moon there is (an offering) to Agni on eight potsherds, and curds for Indra, the sacrificer wins by it the gods and power. When Indra had slain Vrtra, his power and strength went into the earth; then the plants and roots were born. He ran up to Prajapati, (saying), ‘Now that I have slain Vrtra, my power and strength [2] have gone into the earth; then the plants and roots have been born.’ Prajapati said to cattle, ‘Collect it for him.’ The cattle collected it from the plants in themselves; they milked it. In that they collected it, has the collected oblation (sammayya) its name; in that they milked it, has fresh milk its name (pratidhuk). ‘They have collected it; they have milked it; but it rests not in me’, he said. ‘Make it ready for him’ [3], he replied. They made it ready for him; they made power and strength rest in him; verily the ready (milk) has its name (çrta). ‘They have collected it; they have milked it; they have made it ready; but it does not impel me’, he said. ‘Make it curds for him’, he replied. They made it curds for him; that impelled (ahinot) him; verily curds (dadhi) has its name. The theologians say, ‘One should offer curds first, for curds is made first’ [4]. One should disregard that and offer ready (milk) first; verily one places power and strength in him and later impels him by curds; and he proceeds in order (of production). If he curdles it with Putika plants or with bark, that is fit for Soma; if with jujubes, that is for the Raksases; if with rice grains, for the All-gods; if with rennet, for men; if with curds, that has Indra. He curdles it with curds [5] that it may have Indra. He curdles the remains of the Agnihotra, for the continuity of the sacrifice. Indra having slain Vrtra went to a great distance, thinking, ‘I have sinned.’ The gods sought to start him. Prajapati said, I He who first finds him will have the first share.’ The Pitrs found him; therefore an offering is made to the Pitrs on the day before. He approached the new moon night; the gods met him, (saying), ‘Our treasure to-day at home [6] dwells’, for Indra is the treasure of the gods, and that is why the new moon night has its name (ama-vasya), ‘home dwelling’). The theologians say, What is the deity of the Samnayya?’ ‘The All-gods’, he should reply, for so the All-gods won that as their share.’ Or rather he should reply, ‘Indra, for it was in healing Indra that they won it.’

ii. 5. 4. The theologians say, ‘He would indeed offer the new and full moon (sacrifices) who should offer them with Indra.’ At the full moon there is the subsequent offering of the enemy-dispelling (oblation), and by it the full moon has Indra. There are curds for Indra at the new moon; verily the new moon has Indra. He who knowing thus offers,’ the new and full moon sacrifices, offers them with Indra, and day after day it becomes better for him who has so sacrificed. What the gods did at the sacrifice, the Asuras did. The gods [1] saw this offering, one on eleven potsherds for Agni and Visnu, an oblation for Sarasvati, an oblation for Sarasvant; after performing the full moon (sacrifice) they offered this. Then the gods prospered, the Asuras were defeated. He who has enemies should offer this offering after performing the full moon (sacrifice). With the full moon (sacrifice) he hurls the bolt at his enemy, with (the offering) to Agni and Visnu he appropriates the gods and the sacrifice of his enemy, his pairing cattle with (the offerings) to Sarasvati and Sarasvant. Whatever he has, all that [2] he appropriates. One should sacrifice at the full moon, if one has enemies, not at the new moon; having slain one’s enemy one does not cause him to grow again. He who desires cattle should sacrifice with the Sakamprasthayiya. The man to whom they bring (any thing) in small measure is not himself pleased, and does not give to another. But he, to whom they bring in large measure, is himself pleased, and gives to another. One should offer in full and large measure; Indra then being pleased delights him with offspring and cattle. He offers with a wooden vessel, for an earthenware one does not hold the offering. It is of Udumbara wood [3]; the Udumbara is strength, cattle are strength; verily by strength he wins for him strength and cattle. One should not sacrifice to, Mahendra, if one is not prosperous. The prosperous are three; a learned (Brahman), a village headman, and a warrior. Their deity is Mahendra. He who sacrifices beyond his own deity loses his own deity, and does not obtain another, and becomes worse. For a year one should sacrifice to Indra, for the vow extends not beyond the year; verily [4] his own deity, being sacrificed to, kindles him with prosperity and he becomes richer. After the year he should offer a cake on eight potsherds to Agni, lord of vows; verily for a year Agni, lord of vows, causes him to take up the vow who has slain his foe (vrtra). Thereafter he may sacrifice at will.

ii. 5. 5.

No one who is not a Soma sacrificer should offer the Samnayya. For the milk of him who is not a Soma sacrificer is imperfect, and if one who is not a Soma sacrificer offers the Samnayya he is a thief and does wrong, and (his milk) is poured forth in vain. A Soma sacrificer only should offer the Samnayya. Soma is milk, the Samnayya is milk; verily with milk he places milk in himself. The moon deprives him of offspring and cattle, and makes his enemy wax great on whose sacrifice when offered it rises in the east [1]. He should divide the rice grains into three parts; the mean size he should make into a cake on eight potsherds for Agni, the giver, the largest lie should give as a mess to Indra, the bestower, the smallest (he should give) as a mess in boiled (milk) to Visnu Çipivista. Agni thus generates offspring for him; Indra gives it in crease; Visnu is the sacrifice, and Çipi cattle; verily on the sacrifice and cattle he rests. He should not offer twice [2]. If he were to offer now with the first he would make a failure with the second; if with the second now, he would make a failure with the first; there is no offering at all and no sacrifice, for that cause a son is born shamefaced and retiring. One offering only should one make; a valiant son is born to him. One should disregard this and offer twice. With the first (offering) one grasps the mouth of the sacrifice, and sacrifices with the second. Verily one wins the gods with the first, power with the second; verily one conquers the world of the gods [3] with the first; the world of men with the second; he performs several forms of sacrifice. This offering is called ‘the friendly’; for him there is in this world prosperity on whom the moon rises in the west after he hag sacrificed on that day. He who desires heaven should sacrifice with the Daksayana sacrifice. On the full moon he should offer the Samnayya; on the new moon he should sacrifice with clotted curds for Mitra and Varuna. On the full moon (the Soma) is pressed for the gods; during this half-month it is pressed forth for them, and a cow for Mitra and Varuna is to be slaughtered for them at the new moon. In that [4] he sacrifices on the day before, he makes the sacrificial enclosure. In that he drives away the calves, he metes out the seat and the oblation holder. In that he sacrifices, he produces with the gods the pressing day. He drinks for the half-month Soma in carouse with the gods. In that he sacrifices at the new moon with clotted curds for Mitra and Varuna, the cow which is slaughtered for the gods becomes his also. He mounts upon the gods in truth who mounts upon their sacrifice [5]. Just as a great man who has attained (fortune) desires (and does), so he does. If he misses the mark he becomes worse; if he does not, he remains the same. One who desires distinction should sacrifice with it, for this sacrifice has a razor edge, and swiftly he becomes holy or perishes. His vow is: he shall not speak untruth; be shall not eat meat; he shall not approach for all a woman; they shall not clean his raiment with cleansing stuff; for all these things the gods do not do.

ii. 5. 6.

The new and the full moon (sacrifices) are the chariot of the gods. He, who having offered the new and the full moon (sacrifices) Sacrifices with Soma, rests in the chosen resting-place of the gods which is conspicuous for its chariot (tracks). The new and the full moons are the limbs and joints of the year; he who knowing thus offers the new and the full moon (sacrifices) thus unites the limbs and joints of the year. The new and the full moon are the eyes of the year; he who knowing thus offers the new and the full moon (sacrifices) thus sees with them along the world of heaven [1]. The new and the full moon are the striding of the gods; he who knowing thus offers the new and the full moon (sacrifices) steps in the striding of the gods. The new and the full moon are the path on which the gods fare; he who knowing thus offers the new and the full moon (sacrifices) mounts the path on which the gods fare. The new and the full moons are the bay steeds of the gods; he who knowing thus offers the new and the full moon (sacrifices) carries to the gods with their two bay steeds [2] the offering. The new and the full moon (sacrifices) are the mouth of the gods; he who knowing thus offers the new and the full moon (sacrifices) manifestly sacrifices in the mouth of the gods. He who offers the new and the full moon sacrifices possesses an oblation holder. He offers the Agnihotra morn and evening, he offers the new and the full moon (sacrifices); on every day (the Soma) of those who have oblation holders is pressed. By him who knowing thus offers the new and the full moon (sacrifices) regarding himself as possessiug an oblation holder, everything is given as on the strew. The gods [3] could not find the suitable day for the sacrifice. They purified the new and full moons; the new and the full moon (sacrifices) are these pure and sacrificial (days). He who knowing thus offers the new and the full moon (sacrifices) offers them as pure and sacrificial. One should not approach a woman on the new moon or the full moon night; if one were to do so, one would be impotent. The nights of the half-month were the wives of King Soma; of these be did not approach the new moon night and the full moon night [4]. They grasped him about, and illness seized him. ‘Illness has seized the king’; that (saying) is the origin of the ‘king’s evil ‘. In that he became worse, that is (the origin) of the ‘bad illness’; because he got it from his wives, that is (the origin) of the ‘wife’s disease’ (Jayenya), him who knows thus the origin of these illnesses, these illnesses do not visit. He ran up to these two in reverence; they said, ‘Let us choose a boon; let us be the appointers of portions for the gods [5]; from us let the gods be sacrificed to.’ Therefore of the series of nights it is on the new and the full moon night that the gods are sacrificed to; for they are the appointers of portions for the gods. Men appoint portions to him who knows thus. Creatures slew hunger, man at once, the gods at the half-month, the Pitrs in a month, trees in a year. Therefore day by day men desire food, at the half-month the gods are sacrificed to, every month offering is made to the Pitrs, in a year trees produce fruit. He who knows thus slays the enemy, hunger.

The Part of the Hotr at the New and Full Moon Sacrifices

ii. 5. 7.

The gods could not rest on the Rc or the Yajus. On the Saman only could they rest. He makes the noise ‘Him’; verily he makes the Saman. He makes the noise ‘Him’; where the gods rested, there he sets them in motion. He makes the noise ‘Him’; this is the yoking of speech. He makes the noise ‘Him’; thus the sacrificers produce offspring. He repeats the first (verse) thrice, the last thrice; verily he ties the end of the sacrifice [1] so that it may not slip. He repeats (it) continuously, for the continuity of the breaths and of food, and for the smiting away of the Raksases. The first he repeats is connected with the Rathantara (Saman), this world is connected with the Rathantara; verily he conquers this world. He divides it thrice; these worlds are three; verily he conquers these worlds. The last he repeats is connected with the Brhat (Saman); yonder world is connected with the Brhat; verily he conquers yonder world. ‘Forward [2] your viands’, he repeats, a verse which has not any indication (of its deity) and (therefore) is addressed to Prajapati. Prajapati is the sacrifice; verily he grasps the sacrifice as Prajapati. ‘Forward your viands’, he repeats; viands are food; verily he wins food. ‘Forward your viands’, he repeats; therefore seed is deposited in front. ‘O Agni, come hither for the feast’, he repeats; therefore offspring are born at the back. ‘Forward your viands’, he repeats [3]; ‘viands’ are the months, ‘heavenwards’ are the half-months, ‘rich in the oblation’ are the gods, ‘full of butter’ is the cow, ‘he goes to the gods’ (that is) the sacrifice, ‘desirous of favour ‘ is the sacrificer. ‘Thou art this, thou art this’, (with these words) he wins the dear abode of the sacrifice. If he desire for a man, ‘May he live all his days’, he should repeat for him ‘Forward your viands’, and then continuously the next half-verse of ‘Agni, come hither to the feast’ [4]. Verily by expiration does he make steadfast his inspiration, and he lives all his days. He, who knows the elbow of the Samidhenis, puts his enemy in his elbow. He joins the half-verses; this is the elbow of the Samidhenis; he who knows thus puts his foe in his elbow. The Samidhenis were brought out by Rsi after Rsi; if they were not connected together, they would go away from the sacrificer’s offspring and cattle. He unites the half-verses; verily he connects them together, and being so connected and secured they yield him all his desires.

ii. 5. 8.

Without a Saman there is no sacrifice. ‘O Agni, come hither for the feast’, he says; this is the character of the Rathantara. ‘Thee with the kindling-sticks, O Angiras’, he says; this is the character of the Vamadevya. ‘The great and powerful one, O Agni’, he says. This is the character of the Brhat. In that he repeats this Trca, he makes the sacrifice have Samans. Agni was in yonder world, the sun in this; these worlds were disturbed [1]. The gods said, ‘Let us change them about.’ (Saying), ‘O Agni, come hither for the feast’, they placed Agni in this world, and (saying),’The great and powerful one, O Agni’, they placed the sun in yonder world. Then indeed these worlds became calm. In that he repeats (it) thus, (it serves) for the calming of these worlds; these worlds become calm for him who knows thus. He repeats fifteen Samidhenis [2]. The nights of the half-month are fifteen; the year is made up of half-months. There are three hundred and sixty syllables in the Samidhenis; there are as many nights in the year; verily by syllables he obtains the year. Nrmedha and Paruchepa had a theological dispute (and said), ‘Let us generate fire in the dry wood (to see) which of us two is the more of a theologian.’ Nrmedha spoke; he generated smoke. Paruchepa spoke; he generated fire. ‘O Rsi’, he said, [3], ‘seeing that our knowledge is equal, how didst thou generate fire and not I?’ ‘I know the character of the Samidhenis’, he replied. The character of the Samidhenis is the quarter-verse which is repeated with the word ‘ghee’ in it. ‘Thee with the kindling-sticks, Angiras’, he says; verily he generates light in the Samidhenis. They are feminine in that they are Rc (verses), they are feminine in that they are Gayatri (verses), they are feminine in that they are Samidhenis. He repeats a verse with the word ‘Male’ in it [4]. By it he gives them a husband, makes them possess Indra, and mates them. Agni was the messenger of the gods, Uçanas Kavya of the Asuras. They went to question Prajapati; he turned away (from Uçanas) (with the words). ‘Agni as messenger we choose.’ Then the gods prospered, the Asuras were defeated. The man for whom, knowing thus, he repeats, ‘Agni as messenger we choose, prospers himself, his enemy is defeated. He repeats a verse with the word ‘imperishable’; verily by it he causes his enemy to perish [5]. ‘The flaming locked, him we adore’, he says; that is purifying; verily with it he makes pure the sacrificer. ‘Thou art lit, O Agni, worshipped’, he says; verily he places around a barrier that may not be climbed. If he were to add anything further, it would be just as when (a libation) falls outside the barriers. There are three Agnis, the oblation bearer of the gods, the bearer of the offering of the Pitrs, the guardian of the Asuras. They repeat, ‘Me will he choose, me’ [6]. ‘Choose ye the bearer of the oblation’, he says; ‘let him choose him who is of the gods. He chooses one of a Rsi’s family; verily he departs not from the connexion, (and so it serves) for continuity. He chooses, beginning at the further end, in order of descent; therefore the Pitrs drink after men in order of descent, beginning at the further end.

ii. 5. 9.

‘O Agni, thou art great’, he says, for Agni is great. ‘O Brahman’, he says, for he is a Brahman. ‘O Bharata’,’ he says, for he bears the sacrifice to the gods. ‘Kindled by the gods’, he says, for the gods kindled him. ‘Kindled by Manu’, he says, for Manu kindled him after the gods. ‘Praised by the Rsis’, he says, for the Rsis praised him. ‘Rejoiced in by sages’, he says [1], for learned people are sages. ‘Celebrated by the poets’, he says, for learned people are the poets. ‘Quickened by the holy power (Brahman)’, he says, for he is quickened by the holy power (Brahman). ‘With ghee offering’, he says, for ghee is his dearest offering. ‘Leader of the sacrifices’, he says, for he is the leader of the sacrifices. ‘Charioteer of the rites’, he says, for he is the chariot of the gods. ‘The Hotr unsurpassed’, he says, for no one surpasses him [2]. ‘Surpassing, bearing the oblation’, he says, for he surpasses all. ‘The mouth dish, the ladle of the gods’, he says, for he is the ladle of the gods. ‘The bowl from which the gods drink’, he says, for he is the bowl from which the gods drink. ‘O Agni, like a felly the spokes, thou dost surround the gods’, he says, for he surrounds the gods. If he were to say, ‘Bring hither the gods to the pious sacrificer’, he would produce an enemy for him [3].2 ‘Bring hither the gods to the sacrificer’, he says; verily with that be makes the sacrificer to grow great. ‘O Agni, bring Agni hither, bring Soma hither’, he says; verily he summons the gods in order. ‘Bring hither the gods, O Agni; and sacrifice to them with a fair sacrifice, O Jatavedas’, he says; verily he quickens Agni, and quickened by him he bears the oblation to the gods. ‘Agni the Hotr’ [4], he says; Agni is the Hotr of the gods; him he chooses who is the Hotr of the gods. ‘We are’, he says; verily he makes himself attain reality. ‘Fair be to thee the deity, O sacrificer’, he says; verily he invokes this blessing (on him). If he were to say ‘Who hast chosen Agni as Hotr’, he would surround the sacrificer with Agni on both sides, and he would be liable to perish. The ladle has the sacrificer for its deity, the Upabhrt the enemy as its deity [5]. If he were to say two as it were, he would produce an enemy for him. ‘Take, Adhvaryu, the spoon (sruc) with ghee’, he says; verily by it he causes the sacrificer to wax great. ‘Pious’, he says, for he aids the gods, ‘With all boons’, he says, for he aids all. ‘Let us praise the gods worthy of praise; let us honour those worthy of honour; let us sacrifice to those worthy of sacrifice’, he says. Those worthy of praise are men; those worthy of honour are the Pitrs; those worthy of sacrifice are the gods; verily he sacrifices to the deities according to their portions.

ii. 5. 10.

In the case of a Rajanya let him repeat the Trcas thrice three other sorts of men are there besides the warrior, the Brahman, Vaiçya and Çudra; verily he makes them obedient to him. He should repeat fifteen (Samidhenis) in the case of a Rajanya; the Rajanya is fifteenfold; verily he makes him find support in his own Stoma. Let him surround it with a Tristubh; the Tristubh is power, the Rajanya sacrifices in desire of power; verily by the Tristubh he secures power for him. If he desires [1], ‘May there be splendour’, he should surround it with a Gayatri, the Gayatri is splendour; verily there is splendour. He should repeat seventeen for a Vaiçya; the Vaiçya is seventeenfold; verily he makes him find support in his own Stoma. He should surround it with a Jagati; cattle are connected with the Jagati, the Vaiçya sacrifices in desire of cattle; verily by the Jagati he secures cattle for him. He should repeat twenty one for one who desires support; the Ekavinça is the support of the Stomas; (verily twenty-one serve) for support [2]. He should repeat twenty-four for one who desires splendour: the Gayatri has twenty-four syllables, splendour is the Gayatri; verily by the Gayatri he secures splendour for him. He should repeat thirty for one who desires food; the Viraj has thirty syllables, the Viraj is food; verily by the Viraj he secures food for him. He should repeat thirty-two, for one who desires support; the Anustubh has thirty-two syllables, the Anustubh is the support of the metres; (verily thirty-two serve) for support. He should repeat thirty-six for one who desires cattle; the Brhati has thirty-six syllables, cattle are connected with the Brhati; verily by the Brhati he secures cattle for him [3]. He should repeat forty-four for one who desires power, the Tristubh has forty-four syllables, the Tristubh is power; verily by the Tristubh he secures power for him. He should repeat forty-eight for one who desires cattle; the Jagati has forty-eight syllables, cattle are connected with the Jagati; verily with the Jagati he secures cattle for him. He should repeat all the metres for one who makes many sacrifices, for all the metres are won by him who makes many sacrifices. He should repeat indefinitely to win that which is not definite.

ii. 5. 11.

The thread is worn around the neck for men, over the right shoulder for the Pitrs, over the left for the gods. He puts it over the left shoulder; verily he makes the mark of the gods. He repeats standing, for standing he speaks more audibly. He repeats standing, to conquer the world of heaven. He sacrifices sitting; verily he finds support in this world. In that he repeats in the Krauñca, note, that is connected with the Asuras, in the low note, that is connected with men, in the intermediate note, that is connected with the gods. One should repeat in the intermediate note, to secure the gods. Clever indeed [1] were the Hotrs of old; there fore the ways were held apart, and the paths did not conflict. One foot should be within the sacrificial altar, the other outside; then he repeats, to hold the ways apart and to avoid conflict of the paths. Then does he win the past and the future, the measured and the unmeasured does he win, domestic and wild cattle both does he win [2]; verily also the world of the gods and the world of men he conquers.

The gods having repeated the Samidhenis could not see the sacrifice. Prajapati in silence performed the sprinkling of the butter. Then indeed did the gods see the sacrifice. In that he silently sprinkles, (it serves) to light up the sacrifice. Verily also he anoints the kindling-sticks. He who knows thus becomes soft. Verily also he delights them. He delights in offspring and cattle [3] who knows thus. If he were to sprinkle with one (verse), he would delight one; if with two, (he would delight) two; if with three, he would make (the offering) go beyond (all others). He sprinkles (repeating the verse) in the mind, for what is imperfect is made perfect by mind. He sprinkles across so as not to make a failure. Speech and mind disputed; ‘I will bear the offering to the gods’, speech said; ‘I to the gods’, mind said. They went to question Prajapati; he said [4], Prajapati, ‘Thou art the messenger of mind, for what one thinks of in the mind, one utters in speech’. ‘Then assuredly they will not sacrifice to you with speech’, said (speech). Therefore in the mind they offer to Prajapati, for Prajapati is, as it were, the mind; (verily it serves) to obtain Prajapati. He rubs the enclosing-sticks; verily he purifies them. (He rubs) the middle one thrice; the breaths are three; verily he conquers the breaths. (He rubs) the southern one thrice; these worlds are three [5]; verily he conquers these worlds. (He rubs) the northern one thrice; three are the paths leading to the gods; verily he conquers them. Thrice he fans (the fire); the worlds of the gods are three; verily he conquers the worlds of the gods. They make twelve; the year has twelve months; verily he delights the year; verily also he brings up the year for him, to gain the world of heaven. He sprinkles; the world of heaven is as it were secret [6]; verily he makes the world of heaven resplendent for him. He sprinkles straight, for the breath is as it were straight. He sprinkles continuously, for the continuity of the breaths and of food and for the smiting away of the Raksases. If he desire of a man, ‘May he be likely to perish’, he should sprinkle crookedly for him; verily he leads his breath crookedly from him, and swiftly he perishes. The sprinkling is the head of the sacrifice, the ladle is the body [7]. Having sprinkled, he anoints the ladle; verily he places the head of the sacrifice on its body. Agni was the messenger of the gods, Daivya of the Asuras; they went to question Prajapati. Prajapati spake to a Brahman (saying), ‘Explain the phrase, “Make announcement”‘, ‘Hearken to this, O ye gods’, he said; ‘Agni the god is the Hotr’, (he said). He chose him of the gods. Then the gods [8] prospered, the Asuras were defeated. The man, who knows thus and for whom they chose his list of ancestors, prospers himself, his enemy is defeated. If a Brahman and a non-Brahman have a litigation, one should support the Brahman; if one supports the Brahman, one supports oneself; if one opposes the Brahman, one opposes oneself therefore one should not oppose a Brahman.

ii. 5. 12.

a Life to thee.
b Life-giving, O Agni,
c Swell up.
d Together thee.
e Thy wrath.
f The uppermost.
g Forward, O goddess.
h From the sky to us.
i O Agni and Visnu.
k O Agni and Visnu.
l This for me, O Varuna.
m To thee for that I go.
n Upwards that.
o The radiant.
p The child of the waters hath mounted the lap
Of the devious ones, rising up and clothed in the lightning;
Bearing his highest greatness
The golden-coloured young ones go about.
q Some [1] meet, some go up,
The streams fill their common stall;
Round the pure shining son of the waters
The pure waters stand.
r The austere maidens, go around the youth;
The waters, making him clean;
Agni shineth forth with pure radiance with wealth,
Unkindled, butter-clad in the waters.
s I seek the help
Of Mitra and Varuna, joint kings;
May they be gracious to such as I.
t O Indra and Varuna, grant ye great protection
To our tribe, our people, for the sacrifice [2]
May we conquer in battle the evil-minded,
Him who is fain to overpower the man who long sacrificeth.
u To us, O Mitra and Varuna.
v Forth your arms.
w O Agni, do thou, wise one,
Appease by sacrifice for us the wrath of Varuna;
Best sacrificer, best of bearers, radiant,
Free us from every foe.
x Do thou, O Agni, be nearest to us,
Closest to help, at the dawning of this dawn;
Appease for us by sacrifice Varuna [3], bestowing (on him);
Show thy mercy and be ready to hear our call.
y Far-famed is this Agni of Bharata,
Since his great light shineth like the sun;
He who overcame Puru in battle,
Hath shone forth, the heavenly guest, propitious for us.
z I sacrifice to thee, I cast forward my prayer to thee,
That thou mayst be invoked at our invocation;
Thou art like a well in the desert,
Thou, O Agni, to the man eager to worship, O ancient king [4].
aa With his lustre.
bb With light.
cc Agni, with thy front,
Burn the sorceresses,
Shining in the broad dwellings.
dd Thee of fair face, of fair look, the rapid one,
The wiser, let us ignorant people follow;
Let him sacrifice who knoweth all the ways,
Let him proclaim the oblation among the immortals.
ee To the freer from trouble.
ff Which hath entered me.
gg Away for us, O Indra.
hh O Indra, might.
ii Powers, O Çatakratu.
kk To thee hath been given.

 


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA VI

The New and Full Moon Sacrifices

ii. 6. 1.

He offers to the kindling-sticks; verily he wins spring among the seasons. He offers to Tanunapat; verily he wins the hot season. He offers to the oblations; verily he wins the rains. He offers to the sacrificial strew, verily lie wins autumn. He offers with the cry of ‘Hail!’; verily he wins the winter. Therefore in winter animals over which the cry of ‘Hail!’ is raised perish. He offers to the kindling-sticks; verily he wins the dawns of the goddesses. He offers to Tanunapat; verily he wins the sacrifice [1]. He offers to the oblations; verily he wins cattle. He offers to the sacrificial strew; verily he wins offspring. He takes (the oblation) from the Upabhrt. The oblation is brilliance, the sacrificial strew off spring; verily he places brilliance in offspring. He offers with the cry of ‘Hail!’; verily he wins speech. They make up ten, the Viraj has ten syllables, the Viraj is food; verily he wins food by the Viraj. He offers to the kindling-sticks; verily he finds support in this world. He offers to Tanunapat [2]; verily in the sacrifice and in the atmosphere he finds support. He offers to the oblations; verily in cattle he finds support. He offers to the sacrificial strew; verily he finds support in the paths that lead to the gods. He offers with the cry of ‘Hail!’; verily he finds support in the world of heaven. So many are the worlds of the gods; verily in them in order he finds support. The gods and the Asuras contended as to these worlds. The gods by the fore-sacrifices drove the Asuras away from these worlds; that is why the fore-sacrifices [3] are so called. He for whom knowing thus are offered the fore-sacrifices, drives his enemy away from these worlds. He offers stepping near, for conquest. He who knows the pairing of the fore sacrifices is propagated with offspring, with cattle, with pairings. He offers to the kindling-sticks as many, to Tanunapat as one, and that makes a pair. He offers to the kindling-sticks as many, to the sacrificial strew as one, and that makes a pair. That is the pairing of the fore-sacrifices. He who knows thus [4] is propagated with offspring, with cattle, with pairings. These deities were not sacrificed to by the gods; then the Asuras were fain to harm the sacrifice. The gods divided the Gayatri, five syllables in front and three behind. Then the sacrifice was protected, and the sacrificer. In that the fore- and after-sacrifices are offered, protection is afforded to the sacrifice and to the sacrificer, for the overcoming of the enemy. Therefore a covering is larger in front and smaller behind. The gods thought that the sacrifice must be completed (in the fore-sacrifice) before the Raksases [5] with the cry of ‘Hail!’ They completed it with the cry of ‘Hail!’ in the fore-sacrifices. They split the sacrifice who complete it with the cry of ‘Hail!’ in the fore-sacrifices. Having offered the fore sacrifices he sprinkles the oblations, for the continuity of the sacrifice; then verily he makes the oblation, and then he proceeds in order. The fore-sacrifices are the father, the after-sacrifices the son; in that having offered the fore-sacrifices he sprinkles the oblations, the father makes common property with the son [6]. Therefore they say, who know it or who know not, ‘How is it the son’s only, how is the father’s common?’ That which spills when the fore-sacrifices are offered is not really spilt. The Gayatri conceives through it, and produces offspring and cattle for the sacrificer.

ii. 6. 2.

The two portions of the oblation are the eyes of the sacrifice. In that he offers the two portions of the oblation, he inserts the two eyes of the sacrifice. He offers in the front place; therefore the eyes are in front. He offers evenly; therefore the eyes are even. By Agni the sacrificer discerns the world of the gods, by Soma the world of the Pitrs; in the north part he offers to Agni, in the south to Soma, for these worlds are thus, as it were, to illumine these worlds. Agni and Soma are the kings of the gods [1]. They are sacrificed to between the gods, to separate the gods. Therefore men are separated by the king. The theologians say, ‘What is it that the sacrificer does in the sacrifice to support both those animals which have incisors on one side only and those which have incisors on both?’ When he has repeated a Rc, he makes an offering of the portion of the oblation with thejusana formula; by that means he supports those with incisors on one side only. When he has repeated a Rc, he makes an offering of the sacrificial food (havis) with a Rc; by that means he supports those with incisors on both sides. The Puronuvakya contains the word ‘head’; verily he makes him head of his peers [2]. He offers with averse containing the word ‘team’ (niyut); verily he appropriates (ni-yu) the cattle of his enemy. Keçin Satyakami said to Keçin Darbhya, ‘The seven-footed Çakvari I shall use for thee at the sacrifice to-morrow, by whose strength one defeats the enemies that have arisen and those that shall be, by the first half of whose strength the ox feeds, by the second half the cow.’ The Puronuvakya is marked in front; verily he defeats the enemies that have arisen; the Yajya is marked behind [3]; verily he defeats the enemies that shall be. The Puronuvakya is marked in front; verily he places light in this world; the Yajya is marked behind; verily he places light in yonder world. Full of light become these worlds to him who knows thus. The Puronuvakya, is marked in front; therefore the ox feeds with the first half. The Yajya is marked behind; therefore the cow feeds with the second half. Him who knows thus these two enjoy. The oblation is a bolt, the portions of the oblation are a bolt [4], the Vasat call is a bolt; thus forges be a threefold bolt and hurls it at his foe, so as not to make a failure. He utters the Vasat call in anger, to lay low his foe. The Puronuvakya is the Gayatri, the Yajya the Tristubh; verily he makes the ruling class dependent on the priestly class; therefore the Brahman is the chief. The chief he becomes who knows thus. He proclaims him with the Puronuvakya, leads him forward with the Yajya, and makes him go with the Vasat call. He takes him with the Puronuvakya, he gives him with the Yajya, and [5] establishes him with the Vasat call. The Puronuvakya has three feet; these worlds are three; verily he finds support in these worlds. The Yajya has four feet; verily he wins four footed cattle. The Vasat call has two syllables, the sacrificer has two feet; verily afterwards he finds support in cattle. The Puronuvakya is the Gayatri, the Yajya, the Tristubh, and this is the sevenfooted Çakvari. Whatever the gods were fain to do by it, that they were able to do; he who knows thus can do whatever he is fain to do.

ii. 6. 3.

Prajapati assigned the sacrifices to the gods. He placed in himself the oblation. The gods said to him, ‘The oblation is the sacrifice; let us have a share in it.’ He said, ‘Lot them offer to you the portions of the oblation, let them pour out (a layer), let them sprinkle (it).’ Therefore they offer the portions of the oblation, they pour out (a layer), and sprinkle (it). The theologians say, ‘For what reason are the other offerings worn out, but the oblation fresh?’ He should reply, ‘Because it is Prajapati’s [1], for Prajapati is of the gods the fresh one.’ The metres ran away from the gods (saying), ‘We will not bear the offering, if we have no share.’ They kept for them (the offering) divided into four parts, for the Puronuvakya, the Yajya, the deity, the Vasat call. In that he offers (the offering) in four parts, he delights the metres, and they delighted by him carry the offering to the gods. The Angirases were the last to go hence to the world of heaven. The Rsis came to the place of sacrifice; they [2] saw the sacrificial cake creeping about, having become a tortoise. They said to it, ‘Be firm for Indra; be firm for Brhaspati: be firm for the All-gods.’ It did not become firm. They said to it, ‘Be firm for Agni.’ It became firm for Agni. In that (the cake) for Agni on eight potsherds is unmoved at the full and at the new moon, (it serves) to conquer the world of heaven. They said to it, ‘How hast thou been left?’ ‘I have not been anointed’, he said, ‘just as an axle not anointed [3] goes wrong, so I have gone wrong.’ After anointing it above, he anoints it below, to gain the world of heaven. He spreads (the cake) on all the fragments; so many cakes does he conquer in yonder world. That which is burnt belongs to Nirrti, that which is not cooked to Rudra, that which is cooked to the gods. Therefore one should cook it, without burning it, for the gods. He covers it with ashes; therefore the bones are clothed with flesh. He covers it with the bunch of grass; therefore [4] the head is covered with hair. The offering which is cooked without being sprinkled has fallen from this world, but has not reached the world of the gods. He sprinkles it before covering it; verily he makes it go among the gods. If one fragment were lost, one month of the year would be omitted, and the sacrificer would perish. If two were lost, two months of the year would be omitted, and the sacrificer would perish. He counts before covering, to guard the sacrificer [5]. If it be lost, be should make an offering on two potsherds to the Açvins, and on one potsherd to sky and earth. The Açvins are the physicians of the gods; verily by them he heals it. Then is offered an offering on one potsherd to sky and earth; in them is lost what is lost; verily in them he finds it, (and it serves) for support.

ii. 6. 4.

(Saying) ‘On the impulse of the god Savitr thee’, he takes the sword, for impelling. ‘With the arms of the Açvins’, he says, for the Açvins were the Adhvaryus of the gods. ‘With the hands of Pusan’, he says, for restraint. ‘Thou art a hundred-edged, of the tree, slayer of the foe’, he says; verily he sharpens the bolt, being about to hurl it at his enemy. He throws away the grass with a Yajus. The earth is the size of the altar; verily he deprives his enemy of so much of that [1]. Therefore they do not deprive one who has no share. He throws it away thrice; these worlds are three; verily he excludes him from these worlds. He throws it silently a fourth time; verily he excludes him from the unmeasured. He uproots it; verily what of it is impure he cuts off. He uproots it; therefore the plants perish. He cuts the root; verily he cuts the root of the enemy. If dug too deep, it has the Pitrs for its deity; so much does he dig as is measured [2] by Prajapati as the mouth of the sacrifice. He digs until (he reaches) support; verily he causes the sacrificer to reach support. He makes it higher on the south; verily he makes it the form of the sacrificial ground. He makes it full of loose earth; loose earth is offspring and cattle; verily he makes him full of offspring and cattle. He performs the second drawing of a boundary. The earth is the size of the altar; verily having excluded his enemy from so much of it, he performs the second drawing of a boundary for himself. Cruelly he acts [3] in making an altar. (With the words) ‘Thou art the holder, thou art the self holder’, it is made smooth, for healing. He places the sprinkling waters; the waters are Raksas-slaying; (verily they serve) for slaying the Raksases. He places them in the path made by the sword, for the continuity of the sacrifice. He should think of any one whom he hates; verily does he inflict trouble upon him.

ii. 6. 5.

The theologians say, ‘Thou hast sprinkled the offerings with water; but the waters with what?’ ‘With the holy power (Brahman)’, he should say, for verily he sprinkles the offerings with water, and the waters with the holy power (Brahman). He sprinkles the kindling-wood and the sacrificial strew; verily he makes it pure. He sprinkles the altar, the altar was rough, hairless, and impure; verily he makes it pure. ‘To the sky thee, to the atmosphere thee, to earth thee’, (with these words) he places the sacrificial strew and sprinkles it [1]; verily he sprinkles it for these worlds. Cruelly indeed does he act in that he digs. He pours down the waters, for healing. He takes the bunch in front; verily he makes it the chief. He takes so much as is measured by Prajapati as the mouth of the sacrifice. He spreads the sacrificial strew, the sacrificial strew is offspring, the altar is the earth; verily he places offspring on the earth. He strews it so as not to be very discernible; verily he makes him not very discernible by offspring and cattle [2]. He puts the bundle over the sacrificial strew, the strew is offspring, the bundle the sacrificer; verily he makes the sacrificer superior to the non-sacrificer. Therefore the sacrificer is superior to the non-sacrificer. He puts (grass) between, for separation. He anoints it; verily he makes it into an offering and causes it to go to the world of heaven. He anoints it in three places; these worlds are three; verily he anoints it for these worlds. He does not break off (its edges); if he were to break them off, it would not go aloft for the sacrificer. He pushes it upwards as it were [3], for the world of heaven is upwards as it were. He depresses it; verily he brings down rain for him. He should not put forward the points too much; if he were to do so, there would be a violent torrent to destroy the Adhvaryu. He should not throw it (so that the roots are) in front. If he were to do this, he would thrust the sacrificer from the world of heaven. He puts it forward (with its points) to the east; verily he makes the sacrificer go to the world of heaven. He should not spread (the bunch) in all directions. If he were to spread (it) in all directions [4], a daughter would be born to him. He strews it upwards, for upwards is as it were connected with a man; verily a male child is born to him. If he were to smooth it with the sword or the poking-stick, that would be his ruin. He smooths it with his hand, for the protection of the sacrificer. The theologians say, ‘What in the sacrifice is the sacrificer’ ‘The bundle’ (is the reply). ‘Where in it is the world of heaven?’ ‘The Ahavaniya (fire)’ he should reply. In that he puts the bundle on the Ahavaniya, he makes the sacrificer [5] go to the world of heaven. The sacrificer is rent in that they smooth the bundle; he throws the strew along after it, for calming. The Adhvaryu has no support, and he is liable to be seized by shivering. (With the words), ‘Thou art firm (dhruva)’, he strokes it; the Dhruva is this (earth); verily he finds support in it, and shivers not. ‘Has he gone, O Agnidh? he says. If (the Agnidh) were to say, ‘Agni has gone?’ he would make Agni go into the fire, and exclude the sacrificer from the world of heaven. So he should say only ‘Has he gone?’ Verily he makes the sacrificer go to the world of heaven.

ii. 6. 6.

Agni had three elder brothers; they perished while carrying the offering to the gods. Agni was afraid, ‘Thus indeed will this one fall on misfortune.’ He ran away, and entered the waters. The gods sought to start him up. The fish proclaimed him, and he cursed it, ‘At Pleasure may they slay thee, since thou hast proclaimed me.’ So they slay the fish at pleasure, for he is cursed [1]. They found him; they said, ‘Come to us, and carry the offering for us.’ He said, ‘Let me choose a boon; whatever of the offering when it is taken (in the ladle) falls outside the enclosing-sticks, let that be the share of my brothers.’ There fore whatever of the offering when it is taken falls outside the enclosing sticks is their share; verily by it he delights them. He puts the enclosing sticks around, to smite away the Raksases. He makes them touch [2], so that the Raksases may not creep through. He puts none in front, for the sun rises in front and smites away the Raksases. He places the two kindling-sticks upright, for upwards they smite away the Raksases. (He places) one with a Yajus, the other in silence, to make a pair. He places two, the sacrificer has two feet, for support. The theologians say, ‘He indeed would be a sacrificer who should be the stronger for a failure in the sacrifice.’ (The words), ‘To the lord of earth hail! To the lord of the world, hail! To the lord of creatures [3] hail! ‘ he should pronounce over the spilt (offering). Thus by a failure in the sacrifice he becomes stronger, for he delights more gods (than usual). There is sameness in the sacrifice, in that there are two sacrificial cakes (offered) in order. Between them he offers the silent sacrifice, to break the sameness and to make a pair. Agni was in yonder world, Yama in this. The gods said, ‘Come, let us interchange them’; with food the gods invited Agni [4], with the kingdom the Pitrs Yama; therefore is Agni the food-eater of the gods, Yama the king of the Pitrs; he who knows thus obtains the kingdom and food. To him they gave that share which they cut off for Agni Svistakrt. In that he cuts off a share for Agni Svistakrt, he gives Rudra a share. He cuts off one in each case, for Rudra is one as it were. He cuts off from the north part, for this is Rudra’s [5] quarter; verily he appeases Rudra in his own quarter. He sprinkles it twice, to make it divided into four. The former offerings are cattle, Agni is Rudra here; if he were to pour over the former offerings, he would give Rudra cattle, and the sacrificer would be without cattle. He offers leaving the former oblations aside, to protect the cattle.

The Part of the Hotr in the New and Full Moon Sacrifice

ii. 6. 7.

Manu desired what of earth was sacrificial. He found the poured out ghee. He said, ‘Who is able to produce this also at the sacrifice?’ Mitra and Varuna said, ‘We are able to produce the cow.’ Then they set the cow in motion. Wherever she stepped, there ghee was pressed out; therefore she is called ghee-footed; that is her origin. ‘The Rathantara is invoked with the earth’, he says [1]. The Rathantara is this (earth); verily he invokes her with food. ‘The Vamadevya is invoked with the atmosphere’, he says. The Vamadevya, is cattle; verily he invokes cattle with the atmosphere. ‘The Brhat is invoked with the sky’, he says. The Brhat is connected with food; verily he invokes food with the sky. ‘ The seven Hotras are invoked’, he says; verily he invokes the Hotras. ‘The cow is invoked with the bull’, he says [2]; verily he invokes a pair. ‘The friend food is invoked’, he says; verily he invokes the Soma drink. ‘It is invoked; ho!’ he says; verily he invokes the self, for the self is the best of those invoked. He invokes food, food is cattle; verily he invokes cattle. He invokes four, for cattle are four-footed. ‘Offspring of Manu’, he says, for Manu first saw her [3]. ‘Ghee-footed’, he says. Because ghee was pressed out of her foot, therefore be says thus. ‘Of Mitra and Varuna’, he says, for Mitra and Varuna set her in motion. ‘The Brahman, god made, is invoked’, he says; verily he invokes the Brahman. ‘The divine Adhvaryus are invoked, the human are invoked’, he says; verily he invokes the gods and men. ‘Who shall help this sacrifice and make the lord of the sacrifice prosper’, he says [4]; verily he invokes a blessing for the sacrifice and the sacrificer. ‘Sky and earth are invoked’, he says; verily he invokes sky and earth. ‘Born of yore, the righteous’, he says, for they were born of yore and are righteous. ‘Divine, with gods for children’, he says, for they are divine and have gods for children. ‘Invoked is this sacrificer’, he says; verily he invokes the sacrificer. ‘Invoked in the highest sacrifice, invoked in the greater offering, invoked in the divine abode’ [5], he says. The highest sacrifice is offspring, the greater offering is cattle, the divine abode is the world of heaven. (With the words), ‘Thou art this; thou art this’, he invokes the dear abode of the sacrifice. ‘All that is dear to it is invoked’, he says; verily not vainly does he invoke.

ii. 6. 8.

Food is cattle, he takes it himself; verily by himself he fills his desires of cattle, for no one else can grant him his desire of cattle. ‘Thee offered to the lord of speech I eat’, he says; verily he delights speech with a share. ‘Thee offered to the lord of the Sadas I eat’, he says, for completion.’ (The food) is divided. in four; what is divided in four is the offering, what is divided in four is cattle; if the Hotr were to eat it, the Hotr would [1] experience misfortune; if he were to offer it in the fire, he would give the cattle to Rudra, and the sacrificer would be without cattle. ‘Thee offered to the lord of speech I eat’, he says; verily secretly does he offer it. ‘Thee offered to the lord of the Sadas’, he says, for completion. They eat; they eat at a suitable moment; he gives a sacrificial gift; at a suitable moment be gives a gift. They cleave the sacrifice [2], if they eat in the middle. They purify it with water; all the gods are the waters; verily they connect the sacrifice with the gods. The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods gathered round it (saying), ‘May it be right for us.’ They said, ‘Well offered will this be for us, if we propitiate him.’ That is why Agni is called the ‘well offerer’ (svistakrt). When it was pierced (by him) [3] they cut off (a piece) of the size of a barleycorn; therefore one should cut off (a piece) the size of a barleycorn. If one were to cut off more, he would confuse that part of the sacrifice. If he were to make a layer and then to sprinkle, lie would make it swell on both sides. He cuts it off and sprinkles it; there are two operations; the sacrificer has two feet, for support. If he were to transfer it (to the Brahman) crosswise, he would pierce the unwounded part of the sacrifice; lie transfers it in front; verily he transfers it in the proper way. They transferred it for Pusan [4]. Pusan having eaten it lost his teeth; therefore Pusan has pounded food for his share, for he has no teeth. The gods said of him, ‘He has lost (his teeth), he is not fit for the offering.’ They transferred it to Brhaspati. Brhaspati was afraid, ‘Thus indeed will this one fall on misfortune.’ He saw this Mantra; ‘With the eye of the sun I gaze on thee’, he said, for the eye of the sun harms no one [5]. He was afraid, ‘It will harm me as I take it.’ ‘On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan I take thee’, he says; verily, impelled by Savitr, he took it with the holy power (Brahman) and with the gods. He was afraid, ‘It will harm me as I eat.’ ‘Thee with the mouth of Agni I eat’, he said, for nothing harms the mouth of Agni. He was afraid [6], ‘It will harm me when I have eaten.’ ‘With the belly of the Brahman’, he said, for nothing harms the belly of the Brahman. ‘With the holy power (Brahman) of Brhaspati’, (he said), for he is fullest of the holy power (Brahman). The breaths indeed depart from him who eats this offering; by purifying it with water he grasps the breaths; the breaths are ambrosia, the waters ambrosia; verily he summons the breaths according to their places.

ii. 6. 9.

He takes a portion for the Agnidh; verily he delights the seasons whose mouth is Agni. He takes a kindling-stick, for the support of the subsequent offerings; verily he pours on that which has a kindling stick. He rubs the enclosing-sticks; verily he purifies them. He rubs each once, for the sacrifice there is as it were turned away. It makes up four, cattle are four-footed; verily he wins cattle. ‘O Brahman, will we set out?’ he says; there indeed is the sacrifice placed [1], where the Brahman is; where the sacrifice is placed, thence does he commence it. If he were to instigate him with his hand, he would shiver; if with his head, he would have a headache; if he were to sit in silence, the sacrifice would not proceed; he should say, ‘Set out! In speech the sacrifice is placed; where the sacrifice is placed, thence does he bestow it. ‘O god Savitr, that he [2] hath proclaimed to thee’, he says, for impelling. ‘Brhaspati is the (priest) Brahman’, he says, for he is fullest of the holy power (Brahman). ‘Do thou guard the sacrifice, guard the lord of the sacrifice, guard me’, he says; for the sacrifice, the sacrificer, and himself, for these he thus invokes a blessing, to prevent misfortune, Having caused (him) to call out, he says, ‘Utter the verse for sacrifice to the gods.’ The theologians say, ‘The gods have been sacrificed to; what gods are they?’ ‘The metres’, he should reply, ‘Gayatri Tristubh [3], and Jagati.’ Then they say, ‘The metres are the Brahmans’; verily he sacrifices to them. The deities were sacrificed to by the gods; then Agni did not burn forth; the gods found him by the offerings in the after-sacrifices; in that he offers the after-sacrifices verily thus one kindles Agni. There was an Asura, named Etadu. He then appropriated the blessing of the sacrifice. If one were to say, ‘That indeed (etád u) hath been glorious, O sky and earth’ [4], one would cause Etadu to attain the blessing of the sacrifice. ‘This (idám) has been glorious, sky and earth’, he should say; verily he makes the sacrificer attain the blessing of the sacrifice. ‘We have won the utterance of prayer and homage’, he says; ‘we have won this’, he says in effect. ‘It resteth on sky and earth’, he says, for the sacrifice rests on the sky and earth. ‘Helpful for thee in this sacrifice, O sacrificer, be sky and earth’ [5], he says; verily he invokes this blessing. If he were to say, ‘easy of access and easy to dwell on’, the sacrificer would be likely to perish, for when he perishes he has recourse to this (earth). ‘Easy of approach, and easy to move on’, he should say; verily he invokes for him a wider sphere, and he is not likely to perish. ‘In the knowledge of these two Agni hath rejoiced in this offering’, he says; ‘the gods we have sacrificed to [6], we have made them to prosper’, he says in effect. If he were not to indicate (the sacrificer), the blessing of the sacrifice would go to his neighbour. ‘This sacrificer imploreth (a blessing) N. N.’, he says; verily by indicating him he makes him attain the world of heaven. ‘He imploreth length of days, he imploreth a noble offspring, he says; verily he invokes this blessing. ‘He imploreth superiority over his equals’, he says; his equals are the breaths; verily he does not obstruct his breaths [7]. ‘Agni shall win, god, from the gods, we men from Agni’, he says, ‘Agni wins from the gods, we from men’, he says in effect. ‘Here is the path of favour, and this our homage to the gods’, he says; to both the gods whom he sacrifices to and those to whom he does not sacrifice, he pays homage, for his own security.

ii. 6. 10.

The gods could not find any one to utter the call Svaga at the sacrifice. They spoke to Çamyu Barhaspatya, ‘Perform the Svaga call at this sacrifice for us.’ He said, ‘Let me choose a boon; if a faithless man sacrifice, or a man sacrifices without prescription, let the blessing of such a sacrificer be mine.’ Therefore if a faithless man sacrifices, or a man sacrifices without prescription, the blessing of such a sacrifice goes to Çamyu Barhaspatya. ‘That is mine’, he said, ‘What is to belong to my offspring? [1].’ ‘Him, who reviles him, he shall fine with a hundred; him, who strikes him, he shall fine with a thousand; he, who draws blood from him, shall not behold the world of the Pitrs for as many years as are the grains of dust which the blood in its fall seizes upon’, (they replied). Therefore one should not revile a Brahman, nor strike him, nor draw blood from him; for so great is his sin. ‘That health and wealth we choose’, he says; verily he utters the call Svaga, over the sacrifice. ‘That [2] health and wealth we choose’, he says; verily he gives Çamyu Barhaspatya his portion. ‘Success to the sacrifice, success to the sacrificer’, he says; verily he invokes this blessing. He sacrifices to Soma; verily he places seed; he sacrifices to Tvastr; seed is placed and Tvastr moulds forms; he sacrifices to the wives of the gods, to make a pair; he sacrifices to Agni, lord of the house, for support. There is sameness in the sacrifice [3] in that the fore-sacrifices are offered with butter, and the sacrifices to the wives (are offered) with butter. Having repeated the Rc, of the sacrifices to the wives he offers with a Rc, to prevent sameness, and to make a pairing. The sacrifice has a fivefold prelude and a fivefold end; there are offered five fore-sacrifices; there are four sacrifices to the wives, the fifth is the Samistayajus by they make up five as a prelude, and five as an end.

ii. 6. 11.

a. Yoke like a charioteer, Agni,
The steeds that best invite the gods
Set down as ancient Hotr.
b And, O god, for us do thou the gods,
Most wise one, call hither;
Make all our wishes true;
c Since thou, O most young,
O son of strength, who art sacrificed to,
Art righteous and worthy of sacrifice.
d This Agni is lord of a thousandfold,.
A hundredfold, strength;
The sage, the head of wealth.
e Bring him hither with common call
Lower to our sacrifice, O Angiras.
As the Rbhus bend the felly (of the chariot) [I]
f To him, the heavenly,
Now with constant voice, O Virupa,
To the strong one urge the hymn of praise.
g What Pani shall we lay low among the kine
With the missile of this Agni
Who seeth from afar?
h May not the clans of the gods forsake us,
Like the dawns entering the waters,
As cows a poor man.
i Let not the assault
Of any ill-minded foe smite us,
As a wave a ship.
k Homage to thee, O Agni, for might,
The people sing, O god;
With strength [2] trouble thou the foe.
l Wilt thou not, O Agni,
Bring us wealth for our quest for cattle?
O room maker, make room for us.
m Cast us not aside in this great contest,
Like a bearer his burden;
Gather wealth and conquer it.
n May this terror, this misfortune,
O Agni, fasten on another than us;
Increase our impetuous strength.
o The reverent or generous man
In whose offering he hath delighted,
Agni aideth indeed with furtherance.
p From a far [3] region
Come hither to these lower ones,
Favour those in the region where I am.
q Since we have known of old
Of thy help, O Agni, as a father’s,
Now we seek thy favour.
r Thou, who art like a mighty man who slayeth with the dart
Or a sharp-horned bull,
O Agni, hast rent the forts.
s O friends, together (offer) fit
Food and praise to Agni,
Highest over the folk,
The son of strength, the mighty.
t Thou gatherest, O strong one,
All that belongeth, O Agni, to the niggard;
Thou art kindled in the place of offering;
Do thou bear us good things.
u O Prajapati.
v He knoweth.
w O Soma and Pusan.
x These gods.

ii. 6. 12.

a Eagerly we hail thee,
Eagerly would we kindle thee;
Eager bring the eager,
The fathers, to eat the offering.
b Thou, O Soma, art pre-eminent in wisdom;
Thou movest along the straightest path;
Through thy guidance, O drop, our fathers wisely divided
The treasure among the gods.
By thee, O Soma Pavamana, our ancient fathers
Wisely ordained the offerings;
Conquering, untroubled, do thou open the barriers;
Be generous to us in heroes and horses [1].
d Thou, O Soma, in accord with the fathers,
Hast stretched over sky and earth;
To thee, O drop, let us make sacrifice with offering;
Let us be lords of wealth.
e O fathers, made ready by Agni, come hither;
With good leadership sit ye on each seat;
Eat ye the offerings set out on the strew;
And give us wealth with many heroes.
f O fathers that sit on the sacrificial strew, come hither with your aid;
We have made these offerings for you; accept them,
And then come to us with your most healing aid,
Give us [2] health, wealth, and safety!
g I have found the kindly fathers,
The scion and the step of Visnu;
They that sit on the sacrificial strew and enjoy the drink
That is pressed for them with the Svadha call are most eager to come hither.
h Invoked are the fathers who love the Soma
To their dear homes on the sacrificial strew;
May they come hither; may they hear us here
May they speak for us; and may they aid us.
i Let them arise, the lower and the higher
And the middle fathers who love the Soma;
They who lived their lives [3] in goodness and without sin;
May these fathers help us when we call.
k Be this homage to-day to the fathers,
Who went before and who went after;
Who are seated in the earthly region
Or who are now in abodes with fair dwellings.
l As our fathers before,
Of old, O Agni, furthering right,
Sought the pure, the devotion, singing hymns
Cleaving the earth they disclosed the red ones.
m When, O Agni [4], bearer of oblations,
Thou sacrificest to the righteous fathers,
Thou shalt bear the oblations
To the gods and to the fathers.
n Thou, O Agni, praised, all-knower,
Didst carry the offerings making them fragrant;
Thou didst give them to the fathers who ate them at the Svadha call;
Eat thou, O god, the offerings set before thee.
o Matali with the Kavyas, Yama with the Angirases,
Brhaspati rejoicing with the Rkvans,
Those whom the gods magnified and those who magnified the gods;
Some in the Svaha call, some in the Svadha rejoice [5].
p Sit on this strew, O Yama,
In accordance with the Angirases, the fathers
Let the verses made by the poets bring thee hither
Rejoice, O king, in this offering.
Come with the Angirases who deserve the sacrifice
Yama, rejoice here with the Vairupas;
I summon Virasvant who is thy father,
Sitting down on the strew at this sacrifice.
r The Angirases, our fathers, the Navagvas,
Atharvans, Bhrgus, who love the Soma;
May we be in the favour of those ones worthy of sacrifice,
May we have their kindly good will.

 


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


KANDA III

PRAPATHAKA I

The Supplement to the Soma Sacrifice

iii. 1. 1.

Prajapati desired, ‘May I create offspring.’ He did penance, he created serpents. He desired, ‘May I create offspring.’ He did penance a second time, he created birds. He desired, ‘May I create offspring.’ He did penance a third time, he saw this speech of the consecrated, he spoke it. Then indeed did he create offspring. In that after undergoing penance he speaks the speech of the consecrated, the sacrificer thus [1] creates offspring. If one who is consecrated sees anything impure, the consecration departs from him; his dark colour, his beauty goes away. ‘Mind unbound; eye weak; sun best of lights; O consecration, forsake me not’, he says, and consecration departs not from him, his dark colour and his beauty go not away. If rain falls on one who is consecrated, the heavenly waters if unappeased destroy his force, might, consecration [2], and penance. ‘Do ye flowing waters place might (in me), place force, place might; do not destroy my consecration, nor my penance’, he says; verily he places all that in himself; they do not destroy his force, might, consecration, or penance. Agni is the divinity of the consecrated man, and he is concealed as it were from him, when he goes (out), and the Raksases are able to hurt him [3]. ‘From good to better do thou advance; may Brhaspati be thy forerunner’, he says. Brhaspati is the holy power (Brahman) of the gods; verily he grasps hold of him, and he brings him safely through. ‘Here we have come (a-idam) to the place on earth for sacrifice to the gods’, he says, for he comes to the place on earth for sacrifice, who sacrifices. ‘Wherein aforetime all the gods rejoiced’, he says, for all the gods delight in it, in that the Brahmans so do. ‘Accomplishing (the rite) with Rc, Saman, and Yajus’, he says, for he who sacrifices accomplishes (the rite) with Rc, Saman, and Yajus. ‘Let us rejoice in fullness of wealth, in sustenance’, he says; verily he invokes this blessing.

iii. 1. 2.

‘This is thy Gayatri part’, say for me to Soma.
‘This is thy Tristubh, Jagati, part’, say for me to Soma.
‘Become lord of the Chandomas’, say for me to Soma.
He who purchases King Soma after making it go to the world of lordship, becomes lord of his own (people). The world of lordship of King Soma is the metres; he should utter these verses before the purchase of Soma. It is to the world of lordship that he makes it go when he buys (Soma) [1], and he becomes lord of his own. He, who knows the support of the Tanunaptra finds support. The theologians say, ‘They do not eat, nor offer; then where does the Tanunaptra find support?’ ‘In Prajapati, in the mind, he should reply. He should smell at it thrice, (saying), ‘In Prajapati thee, in the mind I offer’; this indeed is the support of the Tanunaptra; he who knows thus finds support. He who [2] knows the support of the Adhvaryu finds support. He should call (on the Agnidhra) standing in the place without moving whence he is minded to sacrifice. This is the support of the Adhvaryu; he who knows thus finds support. If he were to sacrifice moving about, he would lose his support; therefore he should sacrifice standing in the same place, for support. He who knows the possession of the Adhvaryu, becomes possessed (of what he needs). His possession is the offering-spoon, his possession is the Vayu cup, his [3] possession is the beaker. If he were to call without holding the Vayu cup or the beaker, he would lose his own; therefore he must hold it when he calls; verily he loses not his own. If he begins the litany without placing the Soma,” the Soma is not supported, the Stoma is not supported, the hymns are not supported, the sacrificer is not supported, the Adhvaryu is not supported. The support of the Soma is the Vayu cup, the support of it is the beaker, (the support) of the Stoma is Soma, (the support) of the hymns is the Stoma. He should grasp the cup or fill up the beaker, and then begin the litany; a support to the Soma he verily (eva) gives, to the Stoma, to the hymns; the sacrificer finds support, the Adhvaryu finds support.

iii. 1. 3.

They gather together the sacrifice when (they gather the dust of) the foot-print of the Soma cow; the oblation-holders are the mouth of the sacrifice; when they move forward the oblation-holders, then he should oil the axle with it; verily he extends the sacrifice in the mouth of the sacrifice. They lead Agni forward, they take the wife forward, and they make the carts follow after. Now the altar of him (Agni) is deserted; he broods on it, and is liable to become terrible (rudrá) [1], and lay to rest the offspring and cattle of the sacrificer. When they are leading northward the sacrificial animal over which the Apris have been said, he should take (from the altar the fire) for cooking it; verily he makes him share in it. The Ahavaniya is the sacrificer; if they take (the fire) for cooking the victim from the Ahavaniya, they tear the sacrificer asunder; the fire should therefore be thus, or he should make it by friction, so that the sacrificer’s body may remain together. If a portion of the victim be lost, he should cut off an equivalent portion of the butter; that is then the atonement. If men disturb his victim and he wish of them, ‘May they come to ruin’, he should make an offering in the Agnidh’s altar with the Rc containing the word ‘paying of homage’ (and beginning), ‘What then?’ Verily he appropriates their paying of homage and speedily do they go to ruin.

iii. 1. 4.

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

iii. 1. 5.

Cattle belong to Prajapati; their overlord is Rudra. In that he prepares (them) with these two (verses), verily by addressing him with them he secures him, so that his self is not injured. He prepares (them) with two; the sacrificer has two feet; (verily it serves) for support. Having prepared them, he offers five libations; cattle are fivefold; I verily he wins cattle. Now the victim is led to death, and if he should lay hold on it, the sacrificer would be likely to die. ‘ The breath of the sacrifice is apart from the victim’, he says, for distinction [1]. ‘If the victim has uttered a cry’–(with these words) he offers a libation, for calming. ‘O ye slayers, come to the sacrifices’, he says; that is according to the text. When the omentum. is being taken, the strength goes away from Agni. ‘Thee they keep to carry the offering’–(with these words) he pours a libation over the omentum; verily he wins the strength of Agni; (it serves) also for making (the victim) ready. In the case of some gods the cry of ‘hail!’ is uttered before (an offering), in the case of others the cry of ‘hail!’ is uttered after. ‘Hail to the gods, to the gods hail!’–(with these words) he pours a libation on either side of the omentum; verily he delights both (sets of gods).

iii. 1. 6.

a ‘He who performs the sacrifice not according to the deities falls a victim to the deities, he becomes worse. He who (performs) in accordance with the deities does not fall a victim to the deities, he becomes better. He should rub the Agnidh’s place with a verse addressed to Agni, the oblation-holder with one addressed to Visnu, the offering-spoons with one addressed to Agni, the Vayu cups with one addressed to Vayu, the Sadas with one addressed to Indra. Thus he forms the sacrifice in accordance with the deities, he does not fall a victim to the deities, he becomes better.
b I yoke earth for thee with light, I yoke wind for thee with the atmosphere [1], I yoke speech for thee with the sun, I yoke the three spaces of the sun for thee.
c Agni is the deity, Gayatri the metre, thou art the vessel of the silent offering. Soma is the deity, Tristubh the metre, thou art the vessel of the restrained offering. Indra is the deity, Jagati the metre, thou art the vessel of Indra and Vayu. Brhaspati is the deity, Anustubh the metre, thou art the vessel of Mitra and Varuna. The Açvins are the deity, Pañkti the metre, thou art the vessel of the Açvins. Surya is the deity, Brhati the metre [2], thou art the vessel of the pure (Soma). Candramas is the deity, Satobrhati the metre, thou art the vessel of the mixed (Soma). The All-gods are the deity, Usnih the metre, thou art the vessel of the opening offering. Indra is the deity, Kakubh the metre, thou art the vessel of the hymns. Earth is the deity, Viraj the metre, thou art the vessel of the reserved (offering).

iii. 1. 7.

The Adhvaryu is he that brings trouble on the sacrificer, and he that brings trouble himself is ruined before the trouble. ‘From the formula spoken, guard me, from every execration’–(with these words) he should pour a libation before the morning litany (of the Hotr). So the Adhvaryu girds himself in front with a protection, to avert trouble.

For entry thee, for rest thee, for the overcoming of the Gayatri, of the Tristubh, of the Jagati, hail! O expiration and inspiration, protect me from death, O expiration and inspiration forsake me not.

They contend as to the deities and to expiration and inspiration [1], whose Soma (offerings) compete. ‘For entry thee, for rest thee’, he says; entry and rest are the metres; verily by the metres he appropriates his metres. The Ajya (Stotras) have the word ‘forward’ in them, for conquest. The beginning verses are addressed to the Maruts, for victory. Both the Brhat and the Rathantara (Samans) are used. The Rathantara is this (earth), the What yonder (sky); verily he cuts him off from these two. The Rathantara is to-day, the Brhat to-morrow; verily he cuts him off from to-day and to-morrow. The Rathantara is the past [2], the Brhat the future; verily he cuts him off from the past and the future. The Rathantara is the measured, the Brhat the unmeasured; verily he cuts him off from the measured and the unmeasured. Viçvamitra and Jamadagni had a quarrel with Vasistha. Jamadagni saw this Vihavya (hymn), and by means of it he appropriated the power and strength of Vasistha. In that the Vihavya is recited, the sacrificer appropriates the power and strength of his enemy. ‘He who performs more rites of sacrifice’, they say, ‘appropriates the gods.’ If the Soma (sacrifice) on the other side is an Agnistoma, he should perform an Ukthya; if it is an Ukthya, he should perform an Atiratra; verily by means of rites of sacrifice he appropriates his deities; he becomes better.

iii. 1. 8.

a Ye are the Nigrabhyas, heard by the gods. Delight my life, delight my expiration, delight my inspiration, delight my cross-breathing, delight my eye, delight my ear, delight my mind, delight my speech, delight my trunk, delight my limbs, delight my offspring, delight my cattle, delight my house, delight my troops, delight me with all my troops, delight me [1]; may my troops not go thirsty.

b The plants are the subjects of Soma; the subjects indeed are able to give up the king; Soma is connected with Indra. ‘I have made you grow in my mind, O ye well born; O ye born of right, may we enjoy your favour; may the divine plants in accord with Indra grant us the Soma for the pressing’, he says verily having begged him from the plants, his subjects, and his deity he presses him.
c When the Soma is pressed [2] the first drop which falls has potency to destroy the power, strength, offspring, and cattle of the sacrificer; he should pronounce over it the formula, ‘Thou hast fallen to me with offspring, with abundance of wealth; destroy not my power and strength’; verily he invokes this blessing to prevent the destruction of his power, strength, offering, and cattle.

d The drop hath fallen on the earth, the sky,
On this seat and on the one which was aforetime
The drop that wandereth over the third seat
I offer in the seven Hotras.’

iii. 1. 9.

a He who bestows upon the gods the glory of the gods, and on men the glory of men, has the divine glory among the gods, the human glory among men. The libations which he draws off before the Agrayana libation, he should draw off silently; those after with noise; verily he bestows upon the gods the glory of the gods, and on men the glory of men; verily he has the divine glory among the gods, the human glory among men.

b May Agni protect us at the morning pressing,
He that belongeth to all men, all-wealful in his might;
May he, the purifier, grant us wealth [1];
May we that share the draught be long-lived
c May the All-gods, the Maruts, Indra,
Not leave us at the second pressing;
Long-lived, speaking what is pleasing to them,
May we enjoy the favour of the gods.
d This third libation belongeth to the sages
Who righteously set the beaker in motion;
May these Saudhanvanas, who have attained heaven,
Bear our good offering to what is better

e Some libations have bases, some have not. Those which have a sprinkling have bases, those [2] of Soma have not bases. Taking (the cup) for Indra and Vayu he should sprinkle it (saying), ‘May the sacrifice be harmless for plants, for our cattle, for our folk; for all creatures harmless thou art; swell like ghee, O god Soma.’ Verily so he makes the libations of Soma to have a base. He becomes possessed of a base who knows thus. Verily also he wets with ghee the sky and earth: they being wet are to be lived upon; he is to be lived upon [3] who knows thus.

f This is thy share, O Rudra, for which thou didst ask; rejoice in it, find (for us) the lordship of cows, abundance of wealth, with good heroes and a year’s prosperity.’

g Manu divided his property among his sons. He deprived Nabhanedistha, who was a student, of any portion. He went to him, and said, ‘How hast thou deprived me of a portion?’ He replied, ‘I have not deprived you of a portion; the Angirases here are performing a Sattra; they [4] cannot discern the world of heaven; declare this Brahmana to them; when they go to the, world of heaven they will give thee their cattle.’ He told them it, and they when going to the world of heaven gave him their cattle. Rudra approached him as he went about with his cattle in the place of sacrifice, and said, ‘These are my cattle.’ He replied, ‘They have given them [5] to me.’ They have not the power to do that’, he replied, (whatever is left on the place of sacrifice is mine.’ Then one should not resort to a place of sacrifice. He said, ‘Give me a share in the sacrifice, and I will not have designs against your cattle. He poured out for him the remnants of the mixed (Soma). Then indeed had Rudra no designs against his cattle. When one who knows thus offers the remnants of the mixed (Soma), Rudra has no designs against his cattle.

iii. 1. 10.

a May I be pleasing to speech; pleasing to the lord of speech, O divine speech. The sweetness of speech place in me; hail to Sarasvati.
b By the Rc make the Soma to prosper,
By the Gayatra the Rathantara,
The Brhat with the Gayatri for its metre.
c The drop that falleth of them, that shoot,
Shaken by the arms, from the womb of the pressing-planks,
Or from the filter of the Adhvaryu,
Over it I say Hail! and offer it to Indra.
d The drop, the shoot, that hath fallen on the ground,
From the rice grains [1], the cake, the mush,
From the Soma with grain, from the mixed, O Indra, from the pure,
Over it I say Hail! and offer it to Indra.
e Thy sweet drop, powerful,
Over which Hail! is said and which goeth back to the gods
From the sky, the earth, the atmosphere
Over it I say Hail! and offer it to Indra.

f The Adhvaryu is the first of the priests to start work, verily they say the Stoma should be started by him.
g ‘May speech that goes in front go in front, going straight to the gods, placing glory in me, breath in cattle, offspring in me [2] and in the sacrificer’, he says; verily he yokes speech at the beginning of the sacrifice. The place of the sacrifice is made when having drawn off the libations they creep to the Bahispavamana; for they go away, and they praise with verses which go away; he returns, and with a verse addressed to Visnu reverences (the Soma); Visnu is the sacrifice; verily he makes the sacrifice. ‘O Visnu, as our nearest, O mighty one, grant us protection; the streams dripping honey milk for thee the unfailing source’, he says; verily he makes to swell by it whatever of the Soma has dried up through lying (in the barrels).

iii. i. 11.

a By Agni may one win wealth
And abundance day by day,
Glory, full of heroes.
b Rich in cattle, in sheep, O Agni, in horses is the sacrifice;
With manly companions, ever unalterable;
Rich in food is this, O Asura, in offspring,
Enduring, wealth, deep based and rich in houses.
C Swell up. 
d Together for thee.
e Here Tvastr the first,
Of all forms, I call.
May he be ours only.
f That procreant strength for us do thou,
O God Tvastr, graciously lot loose,
Whence is born a hero [1] of great deeds, of skill,
Who wieldeth the pressing-stone and loveth the gods.
g Come hither, O Tvastr, propitious,
Pervasive for abundance, and of thy own will,
Aid us in every sacrifice.,
h The hero is born, loving the gods,
Of brilliant hue, strong, and full of vigour;
Tvastr accord us offspring and descendants;
May he go to the place of the gods.
i Forth for us, O goddess.
k From the sky.
l May we milk offspring and food
From Sarasvant’s breast,
Swelling for all to see [2].1
m May we enjoy the favour
Of thy waves, O Sarasvant,
Which are full of honey and drip ghee.
n Let us call for aid on this Sarasvant,
Whose ordinance all cattle follow,
Whose ordinance the waters obey,
And in whose ordinance the lord of increase doth rest.
o The divine, well-feathered bird, the great one,
Germ of the waters, male of the plants,
Who delighteth with rain from near,
This Sarasvant let us call on for aid.
p O Sinivali, with broad braids,
Who art the sister of the gods,
Accept the offering [3] which is made;
Reveal, O goddess, offspring unto us.
q To her that hath fair hands, fair fingers,
Prolific, and mother of many,
To her the queen Sinivali,
Pour the offering.
r Indra from all sides.
s Indra men.
t The dark-coloured steeds with fair feathers,
Clad in the mist, spring up to the sky;
They turn hitherward having established their abodes;
Then the earth is wet with ghee.
u He hath golden tresses in the expanse of the air,
A raging serpent like the rushing wind,
With pure radiance [4], knowing the dawn,
Like true, glorious and toiling (women).
v Thy winged (steeds) have charged them as they are wont;
The dark bull hath roared when this was;
He hath come hither with (lightnings) that smile like kindly (women);
The rains fall, the clouds thunder.
w Like a cow the lightning loweth;
It tendeth its young like a mother,
When their rain hath been let loose.
x The mountain that hath waxed great is afraid
Even the ridge of heaven trembleth at your roaring;
When ye sport, O Maruts [5], with your spears,
Ye speed along together like the waters.
y Roar and thunder, deposit a germ,
Fly around with thy chariot water-laden;
Draw downward thy opened water-skin,
And let the heights and the depths be level.
z Even these immovable things (dost thou eat),
O Agni, like a beast at grass;
What time, O immortal, the hosts of thee,
The strong, rend the woods.
aa O Agni, many are the hosts of the immortal all-knower,
O God, powerful; and (many) the [6] wiles of the wily
Which of yore they deposited in thee,
O thou that impellest all, O seeker of friends.
bb From the sky grant us rain, O ye Maruts;
Make ye to swell the streams of the strong steed
Come hither with this thunder,
Pouring the waters, the Asura our father.
cc The bounteous Maruts make to swell the waters
Which yield milk with ghee for the sacrifices;
The strong steer they lead about as it were for rain;
They milk the thundering and never-failing spring.
dd O ye Maruts, swimming in water, send forth
The rain [7], which all the Maruts strengthen;
May it call aloud like a maiden,
Like a wife with her husband in union.

ee With ghee anoint sky and earth, with honey;
Make the plants rich in milk, the waters;
Make to swell strength and goodwill,
When, O hero Maruts, ye pour the honey,
ff Upwards that.
gg The radiant.
hh Like Aurva, like Bhrgu, like Apnavana,
I summon the pure
Agni who is clothed with the sea.
ii As the impulse of Savitr,
The favour of Bhaga, I call
Agni who is clothed with the sea.
kk I call the wise one, who soundeth like the wind,
The might that roareth like Parjanya,
Agni who is clothed with the sea.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA II

The Supplement to the Soma Sacrifice (continued)

iii. 2. 1. He who sacrifices knowing the ‘ascent’ verses of the Pavamana (Stotras) mounts on the Pavamanas and is not cut off from the Pavamanas. ‘Thou art the hawk, with the Gayatri for thy metre; I grasp thee; bring me over in safety. Thou art the eagle, with the Tristubh for thy metre; I grasp thee; bring me over in safety. Thou art the vulture, with the Jagati for thy metre; I grasp thee; bring me over in safety’, he says. These [1] are the ascents of the Pavamanas; he who knowing thus these sacrifices mounts on the Pavamanas, and is not cut off from the Pavamanas. He who knows the continuity of the Pavamana lives all his days; he does not die before his time; be becomes rich in cattle; he obtains offspring. The Pavamana cups are drawn off, but these are not drawn off by him, the wooden vessel, the stirring-vessel, and the vessel which holds the purified Soma. If he were to begin (the Stotra) without drawing them off, he would split the Pavamana [2], and with its being split the breath of the Adhvaryu would be split. ‘Thou art taken with a support; to Prajapati thee!’, (with these words) he should rub the wooden vessel; ‘to Indra thee!’, (with these words) the stirring-vessel; ‘to the All-gods thee!’, (with these words) the vessel which holds the purified Soma verily he renders continuous the Pavamana, he lives all his days; he does not die before his time; he becomes rich in cattle; he obtains offspring.

iii. 2. 2.

There are three pressings. Now they spoil the third pressing if there are no stalks of the Soma in it. Having offered the silent cup, he puts a shoot in the vessel which holds it, and placing it with the third pressing he should press it out. In that he makes it swell, it has a stalk (of the Soma); in that he presses it out, it has the lees (of the Soma); verily he makes all the pressings have stalks and pure Soma, and be of equal strength.

Two oceans are there extended, unperishing;
They revolve in turns like the waves in the bosom of the sea;
Seeing they pass over one of them,
Seeing not [1] they pass over the other with a bridge.
Two garments continuous one weareth;
With locks, knowing all the worlds;
He goeth in secret clad in the dark;
He putteth on his bright robe abandoning that of the worn-out one.

Whatever the gods did at the sacrifice the Asuras did. The gods saw this great sacrifice, they extended it, they performed the Agnihotra as the vow; therefore one should perform the vow twice, for twice they offer the Agnihotra. They performed the full moon rite, as the animal sacrifice to Agni and Soma [2]. They performed the new moon rite, as the animal sacrifice to Agni. They performed the sacrifice to the All-gods as the morning pressing. They performed the Varunapraghasas, as the midday pressing. They performed the Sakamedhas, the sacrifice to the fathers, and the offering to Tryambaka, as the third pressing. The Asuras sought to follow their sacrifice, but could not get on its tracks. They said, ‘These gods have become inviolable (adhvartavyah). That is why the sacrifice (adhvara) is inviolable. Then the gods prospered, the Asuras were defeated. He who knowing thus offers the Soma, prospers himself, the enemy is defeated.

iii. 2. 3.

a Surrounding Agni, surrounding Indra, surrounding the All-gods, surrounding me with splendour, be purified for us, with healing for cattle, healing for men, healing for the horses, healing, O king, for the plants; may we possess the abundance of wealth that is thine who art unbroken and of heroic power, O lord of wealth; of that give me, of that may I share, of that that is thine I procure this.
b For my expiration, be purified, giving splendour, for splendour;
c For my inspiration;
d For my cross-breathing;
e For my speech [1];
f For my skill and strength;
g For my two eyes do ye be purified, giving splendour, for splendour;
h For my ear;
i For my trunk;
k For my members;
I For my life;
m For my strength
n Of Visnu,
o Of Indra,
p Of the All-gods thou art the belly, giving splendour to me, be purified for splendour.
q Who art thou? (Thou art) who by name. To who (kásmai) thee, to who (káya) thee, thee whom I have delighted with Soma, thee whom I have gladdened with Soma. May I be possessed of fair offspring with offspring, of noble heroes with heroes, of excellent splendour with splendour, of great abundance with abundances.
r To all my forms giving splendour [2], be purified for splendour; of that give me; of that may I share, of that that is thine I procure this.

He who desires to be great should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with prosperity. He who desires splendour should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with splendour. He who is ill [3] should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted is purified for him with life. He who practises witchcraft should look (on the offerings); Prajapati is here in the vessels, Prajapati is the sacrifice; verily he delights him, and he being delighted cuts off him (the enemy) from expiration and inspiration, from speech, from skill and strength, from his eyes, from his ears, from his trunk, from the members, from life; swiftly he comes to ruin.

iii. 2. 4.

a The wooden sword is safety, the hammer is safety, the knife, the sacrificial enclosure, the axe is safety; sacrificial ye art, makers of the sacrifice; do ye invite me to this sacrifice.
b May sky and earth invite me;
(May) the place of singing, the bowl, Soma, the fire (invite me);
(May) the gods, the sacrifice,
The Hotras call upon me in invitation.
c ‘Homage to Agni, slayer of Makha; may the glory of Makha impel me’–(with these words) he reverences the Ahavaniya. Makha is the sacrifice [1]; verily he slays the sacrifice; verily paying homage to him he creeps to the Sadas, for his own safety.
d ‘Homage to Rudra, slayer of Makha; for this homage guard me’ (with these words he reverences) the place of the Agnidh; verily paying homage to him he creeps to the Sadas, for his own safety.
e ‘Homage to Indra, slayer of Makha; injure not my power and strength’–(with these words he reverences) the place of the Hotr; verily he invokes this blessing, for the preserving of his power and strength [2].
f He who creeps forward knowing the gods who cause ruin at the Sadas is not ruined at the Sadas. ‘Homage to Agni, slayer of Makha’, he says. These gods cause ruin at the Sadas. He, who knowing them thus creeps forward, is not ruined at the Sadas.

g Ye two are firm, loose; united guard me from trouble.
h May the sun, the god, guard me from trouble from the sky, Vayu from the atmosphere [3], Agni from earth, Yama from the fathers, Sarasvati from men.
i O ye divine doors, oppress me not.
k Homage to the Sadas, homage to the lord of the Sadas, homage to the eye of the friends who go before, homage to sky, homage to earth.
l Ho! son of a second marriage, get thee hence; sit on the seat of another more foolish than we are.
m From the low, from the high may I go.
n O sky and earth protect me from this day to-day.

o When he creeps forward to the seat [4], the fathers creep along after him; they have power to injure him; having crept to the seat he should look along the south side (saying), ‘Come, O ye fathers; through you may I possess the fathers; may ye have good offspring in me’; verily paying reverence to them he creeps to the Sadas, for his own safety.

iii. 2. 5.

a Food come hither, enter me for long life, for health, for increase of wealth, for splendour, for good offspring. Come hither, O Vasu, preceded by wealth; thou art dear to my heart.
b May I grasp thee with the arms of the Açvins.
c With clear sight may I gaze’ upon thee, O god Soma, who regardest men.
d Gentle control, banner of the sacrifices, may speech accept and delight in the Soma; I may Aditi, gentle, propitious, with head inviolable, as speech, accept and delight in the Soma.
e Come hither, O thou who art of all men [1], with healing and favour; with safety come to me, O tawny-coloured, for skill, for strength, for increase of wealth, for good heroes.
f Terrify me not, O king, pierce not my heart with thy radiance, for manly strength, for life, for splendour.
g Of thee, O god Soma, who hast the Vasus for thy troop, who knowest the mind, who belongest to the first pressing, who hast the Gayatri as thy metre, who art drunk by Indra, who art drunk by Naraçansa, who art drunk by the fathers, who hast sweetness, and who art invited, I invited eat.
h Of thee, O god Soma, who hast the Rudras for thy troop, who knowest the mind, who belongest to the midday pressing, who hast the Tristubh for thy metre, who art drunk by Indra, who art drunk by Naraçansa [2], who art drunk by the fathers, who hast sweetness, and who art invited, I invited eat.
i Of thee, O god Soma, who hast the Adityas for thy troop, who knowest the heart, who belongest to the third pressing, who hast the Jagati for thy metre, who art drunk by Indra, who art drunk by Naraçansa, who art drunk by the fathers, who hast sweetness, and who art invited, I invited eat.
k Swell up, lot thy strength be gathered
From all sides, O Soma;
Be strong in the gathering of might.
l Impel my limbs, O thou with tawny steeds,
Do not distress my troops;
Propitious do thou honour for me the seven sages;
Do not go below my navel [3].
m We have drunk the Soma, we have become immortal,
We have seen the light, we have found the gods;
What can the enmity, what the treachery,
Of mortal man do to us, O immortal?
n Whatever fault has been mine,
Agni hath put that right, all-knower, he who belongeth to all men;
Agni hath given back the eye,
Indra and Brhaspati have given it back;
Do ye two, O Açvins,
Replace my eye within its sockets.
o Of thee, O god Soma, over whom the Yajus is spoken, the Stoma sung [4], the Uktha recited, who hast tawny steeds, who art drunk by Indra, who hast sweetness, and who art invited, I invited eat.
p Ye are to be filled; fill me
With offspring and wealth.
q That is thine, O father, and those that are after thee. That is thine, O grandfather, O great-grandfather, and those that are after thee.
r Rejoice therein, O fathers, according to your shares.
s Homage to your taste, O fathers; homage to your birth, O fathers; homage to your life, O fathers; homage to your [5] custom, O fathers; homage to your anger, O fathers; homage to your terrors, O fathers; O fathers, homage to you.
t Ye that are in that world, may they follow you; ye that are in this world, may they follow me.
u Ye that are in that world, of them be ye the most fortunate; ye that are in this world, of these may I be the most fortunate.
v O Prajapati, none other than thou
Comprehendeth all these creatures [6].
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.

iii. 2. 6.

a Thou art the milk of the great ones, the body of the All-gods; may I to-day 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 strength.

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. His sacrifice is broken whose speckled butter is spilt. He takes it again with a Rc addressed to Visnu; Visnu is the sacrifice; verily he unites the sacrifice by the sacrifice.

iii. 2. 7.

a O God Savitr, he hath declared that to thee; that do thou impel and offer.
b The Brahman is Brhaspati.
c Depart not from the life-giving Rc, from the Saman which protecteth the body.
d Let your wishes be accomplished, let your purposes (be accomplished).
e Speak right and truth.
f Praise ye on the impulse of the god Savitr.
g The praised of the praised art thou, may the praised milk strength for me, may the praised of the praised come to me.
h Thou art the Çastra of the Çastra [1], may the Çastra milk strength for me, may the Çastra of the Çastra come to me.
i With power may we conquer,
May we milk offspring and food.
k May my wish be accomplished among the gods.
l May splendour come to me.
m The sacrifice hath become, it hath come into being,
It hath been born, it hath waxed great;
It hath become the overlord of the gods,
May it make us overlords,
May we be lords of wealth.

n Either the sacrifice [2] milks the lord of the sacrifice, or the lord of the sacrifice milks the sacrifice. Him, who sacrifices not knowing the milking of the Stotra and the Çastra, the sacrifice milks, he after sacrificing becomes worse; he, who knowing the milking of these two sacrifices, milks the sacrifice; he after sacrificing becomes better. ‘The praised of the praised art thou, may the praised milk strength for me, may the praised of the praised come to me. The Çastra, of the Çastra thou art, may the Çastra milk strength for me, may the Çastra of the Çastra come to me’, he says; this is the milking of the Stotra and the Çastra; he who sacrifices knowing thus milks the sacrifice, and by sacrificing becomes better.

iii. 2. 8.

a To the flying eagle hail! Vat! To him who approveth himself homage. To the support, the law, hail! Vat! To him who approveth himself homage. To the enclosing-stick which extendeth men hail! Vat! To him who approveth himself homage. To the strength of the Hotras hail! Vat! To him who approveth himself homage. To the milk of the Hotras hail! Vat! To him who approveth himself homage. To Prajapati, to Manu, hail! Vat! To him who approveth himself homage. Right, guardian of right, heaven-bearing, hail! Vat! To him who approveth himself homage.
b Let the Hotras delight in the sweet ghee. 
c To the lord of the sacrifice the Rsis said,
‘By thy sin [1] creatures are famishing and troubled’;
He did not secure the two drops of honey;
May Viçvakarman unite us with them.
d Dread are the Rsis; homage be to them,
In the union with their eye and mind;
To Brhaspati great, real, and glorious reverence;
Homage to Viçvakarman; may he guard us.
e Deeming that the Soma-drinkers are his own,
Knowing the breath like a valiant man in battle,–
He hath committed a great sin and is bound by them–
Him set free, O Viçvakarman [2], for safety.
f Those who eating deserved not riches,
Whom the fires of the hearths did trouble,
That is their offering to expiate the ill sacrifice
A good sacrifice for us may Viçvakarman make it.
g Homage to the Pitrs, who have watched around us,
Making the sacrifice, loving the sacrifice, the benignant deities;
We have not brought you the offering without desires;
Trouble us not for this sin.

h All those who are in the Sadas must have presents; he who did not [3] give them a present would fall a victim to them; in that he offers the libations to Viçvakarman, he thus delights those who are in the Sadas.

i Ye gods, have regard to this wonder,
The good thing which the husband and wife win with the milk admixture;
A male child is born, be findeth riches,
And all the house prospereth unhurt.
k May the husband and wife who give the milk admixture win good;
May wealth unharmed attend them dwelling in harmony;
May he, who poureth that which hath been milked together with the pot (of Soma),
By the sacrifice leave misfortune on his way.
l Butter-necked [4], fat is his wife;
Fat his sons and not meagre,
Who with his wife eager to offer a good sacrifice
Hath given to Indra the milk admixture together with the pot (of Soma).,
m May the milk admixture place in me strength and good offspring
And food, wealth and fair fame,
(Me that am) conquering the fields with might, O Indra,
And casting down my rivals.
n Thou art being, place me in being; thou art the mouth, may I be
the mouth.
o From sky and earth I take thee.
p May the All-gods, belonging to all men [5], move thee forward.
q In the sky make firm the gods, in the atmosphere the birds, on earth the creatures of earth.
r With the firm offering the firm
Soma, we transfer,
That the whole world may be for us
Free of sickness and of kindly intent;
s That Indra may make
All the clans for us of one mind,
That all the quarters
May be ours alone.

iii. 2. 9.

In that the Hotr addresses the Adhvaryu, he makes the thunder bolt advance towards him; ‘O reciter of hymns’, he says in response at the morning pressing; the syllables herein are three, the Gayatri has three Padas, the morning pressing is connected with the Gayatri; verily with the Gayatri he places the thunderbolt within the morning pressing. ‘The hymn hath been uttered’, he says in response at the midday pressing; the syllables herein are four, the Tristubh has four Padas, the midday pressing is connected with the Tristubh; verily with the Tristubh he places the thunderbolt within the midday pressing [1]. ‘The hymn hath been uttered to Indra’, he says in response at the third pressing; the syllables herein are seven, the Çakvari has seven Padas, the thunder bolt is connected with the Çakvari; verily with the thunderbolt he places the thunderbolt within the third pressing. The theologians say, ‘He indeed would be an Adhvaryu who should produce the metres in the responses according to the pressings; he would bestow brilliance upon himself at the morning pressing, power at the midday pressing, and cattle at the third pressing.’ ‘O reciter of hymns’, he says in response at the morning pressing; the syllables herein are three, [2], the Gayatri has three Padas, the morning pressing is connected with the Gayatri; verily at the morning pressing he produces the metres in the response; now the Gayatri is brilliance, the morning pressing is brilliance; verily at the morning pressing he bestows brilliance upon himself. ‘The hymn hath been uttered’, he says in response at the midday pressing; the syllables herein are four, the Tristubh has four Padas, the midday pressing is connected with the Tristubh; verily at the midday pressing he produces the metres in the response; now the Tristubh is power, the midday pressing is power [3]; verily at the midday pressing he bestows power upon himself. ‘The hymn hath been uttered to Indra’, he says in response at the third pressing; the syllables herein are seven, the Çakvari has seven Padas, cattle are connected with the Çakvari, the third pressing is connected with the Jagati; verily at the third pressing he produces the metres in the response; now the Jagati is cattle, the third pressing is cattle; verily at the third pressing he bestows cattle upon himself that the Hotr addresses the Adhvaryu, he puts fear in him; if be were not to smite it off [4], they would have fear in his house before the year (was over). ‘Recite, let us two rejoice’,’ he responds, and thereby he smites it off. Just as one looks for the exact interval, so the Adhvaryu looks for the response. If he were to respond in advance, that would be as when one goes to meets the exact interval. If the (response) were to be omitted after the half-verse, that would be as when one is left behind those that are running. The Udgithas are similar for the priests, the Udgitha for the Udgatrs, [5], the Rces and the Pranavas for the singers of hymns, the response for the Adhvaryus. He, who knowing thus responds, becomes an eater of food, a strong one is born among his offspring. The Hotr is this (earth), the Adhvaryu yonder (sky); in that he recites sitting, so the Hotr goes not away from the (earth), for this (earth) is seated as it were; verily thereby the sacrifice milks this (earth). In that he responds standing, so the Adhvaryu goes not away from yonder (sky) [6], for yonder (sky) stands as it were; verily thereby the sacrificer milks yonder (sky). In that he recites sitting, therefore the gods live on that which is given hence; in that he responds standing, therefore men live on what is given thence. In that he recites seated towards the east, and he responds standing towards the west, therefore seed is impregnated in front, offspring are born behind. In that the Hotr addresses the Adhvaryu, he makes the thunderbolt advance towards him; he turns towards the West; verily he overcomes the thunderbolt.

iii. 2. 10.

a Thou art taken with a support; thou art seated in speech for the guardians of speech, for the guardians of insight, for the overseers of this established sacrifice do I take thee.
b Thou art taken with a support; thou art seated in holy order; for the guardians of sight, &c., do I take thee.
c Thou art taken with a support; thou art seated in holy lore; for the guardians of the ear, &c., do I take thee.
d For the gods thee!
e For the All-gods thee!
f For all the gods thee!
g O Visnu, wide striding, this is thy Soma; guard it [1] let not the evil-eyed one espy this of thine.
h In me is the Vasu, whom wealth precedeth, who guardeth the voice; guard my voice.
i In me is the Vasu, who winneth wealth, who guardeth the eye; guard my eye.
k In me is the Vasu, who keepeth wealth together, who guardeth the ear; guard my ear.
l Thou art Bhuh, best of rays, guardian of expiration; guard my expiration.
m Thou art Dhuh, best of rays, guardian of inspiration; guard my inspiration.
n The foe who, O Indra and Vayu, is hostile to us,
Who seeketh to assail us, O lords of splendour,
May I here burl him below my feet,
So that, O Indra, I may shine as the highest.
o (The foe who), O Mitra and Varuna, &c.
p (The foe who), O Açvins, &c.

iii. 2. 11.

a He by thy help, O Agni,
With good heroes, making strength, is victorious,
Whose companionship thou dost favour.
b Your ancient lofty praise bear
To Agni, the Hotr
The creator who beareth as it were the light of songs.
c O Agni, three are thy powers, three thy stations,
Three are thine ancient tongues, O born of holy order;
Three are thy bodies in which the gods find pleasure,
With them guard thou our songs unfailing.
d With the rite, with food [1] I impel you,
O Indra and Visnu, to the end of this work;
Rejoice in the sacrifice and bestow wealth,
Furthering us with safe ways.
e Both are victorious, they are not defeated
Neither of them at any time hath been defeated;
When, with Indra, O Visnu, ye did strive,
Then did ye in three divide the thousand.
f Three ages are thine, O All-knower,
Three births in the dawns, O Agni;
With them, knowing, do thou propitiate the gods,
And [2] be for the sacrificer health and wealth.
g Agni abideth in three abodes
Of three foundations, the sage;
May he offer and may he satisfy for us,
The three sets of eleven (gods);
The wise envoy made ready,
Let the others all be rent asunder.
h O Indra and Visnu, ye overthrew
The nine and ninety strong forts of Çambara;
Of Varcin, the Asura, a hundred and a thousand heroes
Do ye slay irresistibly.
i Then did his mother seek to persuade him,
‘O son, these gods are abandoning thee.’
Then said Indra, about to slay Vrtra,
‘O friend Visnu, step thou more widely.’


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA III

The Supplement to the Soma Sacrifice (continued).

iii. 3. 1.

a O Agni, brilliant, be thou brilliant among the gods; make me brilliant, of long life, radiant among men; for the brilliance of consecration and of penance do I offer to thee.
b Thou dost win brilliance; may brilliance forsake me not, may I forsake not brilliance, may brilliance forsake me not.
c O Indra, full of force, be thou full of force among the gods, make me full of force, of long life, radiant among men; for the force of the Brahmanhood and royalty [1] do I offer to thee.
d Thou dost win force; may force forsake me not, may I forsake not force, may force forsake me not.
e O sun, blazing, be thou blazing among the gods; make me blazing, of long life, radiant among men; for the blazing of the wind and of the waters do I offer to thee.
f Thou dost win the light; may the light forsake me not, may I not forsake the light, may the light forsake me not.
g On me wisdom, on me offspring, on me brilliance may Agni bestow; on me wisdom, on me offspring, on me power may Indra bestow; on me wisdom, on me offspring, on me blazing may Surya bestow.

iii. 3. 2.

a The maker of the sound ‘Him’ is Vayu, the Prastotr is Agni, the Saman is Prajapati, the Udgatr is Brhaspati, the subordinate singers are the All-gods, the Pratihartrs are the Maruts, the finale is Indra; may these gods who support breath bestow breath upon me.
b All this the Adhvaryu, as he begins, begins for the Udgatrs; ‘May these gods who support breath bestow breath upon me’, he says; verily he bestows all this on himself.
c May Ida who summoneth the gods, Manu who leadeth the sacrifice,
d May Brhaspati recite the hymns and acclamations.
e The All-gods [1] are reciters of the hymns.
f O earth mother, do not harm me.
g Of honey shall I think, honey shall I produce, honey shall I proclaim, honey shall I speak, may I utter speech full of honey for the gods, and acceptable to men.
h May the gods aid me to radiance, may the Pitrs rejoice in me.

iii. 3. 3.

a Let the Vasus press thee with the Gayatri metre; go thou to the dear place of Agni.
b Lot the Rudras press thee with the Tristubh metre; go thou to the dear place of Indra.
c Let the Adityas press thee with the Jagati metre; go thou to the dear place of the All-gods.
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 Soma hail!
u Gladly do thou, O god Soma, go to the dear place of Agni [2] with the Gayatri metre.
v Willingly do thou, O god Soma, go to the dear place of Indra with the Tristubh metre.
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.

iii. 3. 4.

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. ‘Herein the dread (ones) have moved themselves’ [1], he says; that is as in the text. ‘The lofty form of the bull shineth on high,’ he says; the rain is in its lofty form; verily by the form he wins the rain. ‘That undeceived, watchful, name of thine, O Soma’, he says; he indeed offers an oblation with an oblation who drawing the Adabhya (cup) offers it to Soma. The life and breath him [2] who draws the Ançu depart; ‘Come breath to us from afar’, he says; verily he bestows life and breath upon himself. ‘Thou art ambrosia; for breath thee!’ (with these words) he breathes over the gold; the gold is ambrosia, breath is life; verily with ambrosia he bestows life upon him self. It is of a hundred (Krsnalas) in weight; man has a hundred years of life, a hundred powers; verily he finds support in life and power. He touches the waters; the waters are medicine; verily he makes medicine.

iii. 3. 5.

a Thou art the wind, expiration by name, in the lordship of Savitr give me expiration.
b Thou art the eye, the ear by name, in the lordship of Dhatr give me life.
c Thou art the form, colour by name, in the lordship of Brhaspati, give me offspring.
d Thou art holy order, truth by name, in the lordship of Indra, give me lordly power.
e Thou art the past, the future by name, in the lordship of the Pitrs, expugnate the waters and the plants.
f Thee for the realm of holy order!
g Thee for the might of holy order! [1]
h Thee for the circumference of holy order!
i Thee for the truth of holy order!
k Thee for the light of holy order!

Prajapati saw the Viraj; by it he created the past and the future; he concealed it from the Rsis; by penance Jamadagni beheld it, and by it he created various delights; that is why the various (cups) have their name. In that the various (cups) are drawn, so the sacrificer wins various delights. ‘Thou art the wind, expiration [2] by name’, he says; verily he wins expiration and inspiration.’ ‘Thou art the eye, the ear by name’, he says; verily he wins life. ‘Thou art the form, colour by name’, he says; verily he wins offspring. ‘Thou art holy order, truth by name’, he says; verily he wins lordly power. ‘Thou art the past, the future by name’, he says; the foetus of the waters and the plants is cattle; verily he wins cattle [3]. So much as is around a man, that does he thus win. ‘Thee for the realm of holy order’, he says; the realm of holy order is this (earth); verily he conquers this (earth). ‘Thee for the might of holy order’, he says; the might of holy order is the atmosphere; verily he conquers the atmosphere. ‘Thee for the circumference of holy order’, he says; the circumference of holy order is the sky; verily he conquers the sky. ‘Thee for the truth of holy order’ [4], he says; the truth of holy order is the quarters; verily he conquers the quarters. ‘Thee for the light of holy order’, he says; the light of holy order is the world of heaven; verily he conquers the world of heaven. So many are the worlds of the gods; verily he conquers them. They make up ten; the Viraj has ten syllables, the Viraj is food; verily he finds support in the Viraj, the eating of food.

iii. 3. 6.

What the gods could not win by the sacrifice, that they won by the Para (Grahas), and that is why the Paras have their name. In that the Paras are drawn, (it serves) to win that which one does not win by the sacrifice. The first he draws, by this he conquers the world; the second (he draws), by this he conquers the atmosphere; the third (he draws), by this he conquers yonder world. In that they are drawn, (they serve) to conquer these worlds [1]. In the latter days they are drawn hitherward from yonder, verily having conquered these worlds they descend again towards this world. In that in the former days they are drawn thitherward from hence, therefore these worlds are thitherward from hence; in that in the latter days they are drawn hitherward from thence, therefore these worlds are hitherward from thence; therefore men depend on the worlds in variation. The theologians say, ‘For what reason do plants spring from the waters, the food of man is plants [2], and offspring are born through Prajapati?’ ‘Through the Paras’, he should reply. In that he draws (saying),’For the waters thee, for the plants I take’, therefore from the waters plants spring; in that he draws (saying), ‘For the plants thee, for offspring I take’, therefore the food of man is the plants; in that he draws (saying), ‘For offspring thee, for Prajapati I take’, therefore through Prajapati offspring are born.

iii. 3. 7.

Prajapati created the gods and the Asuras; thereafter the sacrifice was created, after the sacrifice the metres; they went away in all directions, the sacrifice went after the Asuras, the metres after the sacrifice; the gods reflected, ‘These have become what we are’; they had recourse to Prajapati; Prajapati said, ‘Taking the strength of the metres I shall bestow it upon you.’ He took the strength of the metres [1] and bestowed it upon them. Then the metres ran away, and the sacrifice followed the metres. Then the gods prospered, the Asuras were defeated. He who knows the strength of the metres–‘Do thou proclaim’, ‘Be it proclaimed’, ‘Utter’, ‘We that utter’, the Vasat call–prospers himself, his foe is defeated. The theologians say, ‘For whose gain does the Adhvaryu cause (him) to proclaim?’ ‘For the strength of the metres’, he should reply; ‘Do thou proclaim’, ‘Be it proclaimed’, ‘Utter’, ‘We that utter’, the Vasat call, that is the strength of the metres [2]; he who knows thus sings what ever he sings with the metres in full strength. ‘In that Indra, slew Vrtra, there is impurity, in that he destroyed the Yatis, there is impurity; then why is the sacrifice Indra’s up to the completion?’ they say. The sacrifice is the sacrificial body of Indra, and it is this they sacrifice. To him who knows thus the sacrifice resorts.

iii. 3. 8.

a Giving life, O Agni, rejoicing in the oblation,
Be thou faced with ghee and with thy birthplace of ghee;
Having drunk the ghee, the sweet, the delightful product of the cow,
As a father his son, do thou protect him.

The sacrificer falls a victim to the two fires in that having made (the offering) ready in them he goes elsewhere to the final bath; ‘Giving life, O Agni, rejoicing in the oblation’, (with these words) should he offer when about to go to the final bath; verily by the offering he appeases the two (fires); the sacrificer does not go to destruction.

b That loan which I have not yet paid back [1],
The tribute that I still owe to Yama,
Here do I make requital for it;
Here, O Agni, may I be freed from that debt.
c O Viçvalopa, I offer thee in the mouth of the burner of all;
One is an eater of the uneaten, one an eater of the unoffered, one an eater of that which is gathered;
May they make for us medicine,
An abode, delightful strength.’
d May he that fatteneth protect us
From in front with the cloud
Many be our houses,
That houses fail us not.
e Do thou [2], O lord of cloud,
Bestow on us strength with kindliness;
Return to us what is lost,
Return wealth to us.
f O god that dost fatten, thou art a lord of a thousandfold prosperity; do thou give us increase of wealth unfailing, rich in heroes, prosperity abiding through the year.

Yama is Agni, Yama is this (earth); the sacrificer becomes under a debt to Yama in that he strews the altar with plants; if he were to go away with out burning (them), they would drag him about bound by the neck [3] in yonder world. In that he burns, (saying) ‘The loan which I have not yet paid’, being here, having made requital of the loan to Yama, he goes freed from the debt to the world of heaven. If he does manifold things as it were, he should offer in the forest (fire) groats with his hand; the forest (fire) is Agni Vaiçvanara; verily he appeases him. On the Ekastaka the divider of the days, he should cook a cake of four Çaravas in size, and early with it should fire the thicket; if [4] it burns, it becomes a good season, if it does not burn, a bad season. By this mode of prognostication the seers of old used to undertake a long Sattra. He who knowing the seer, the hearer, the reciter, sacrifices, is united in yonder world with what he has sacrificed and bestowed. The seer is Agni, the hearer is Vayu, the reciter Aditya; he, who offers knowing thus to them, in yonder world is united with what be has sacrificed and bestowed. ‘May he from in front with the cloud’ [5], he says; (he that is) from in front with the cloud is Agni; verily he says to Agni, ‘Guard this for me.’ ‘Do thou, O lord of cloud’, he says; the lord of cloud is Vayu; verily he says to Vayu, ‘Guard this for me.’ ‘O god, that dost fatten’, he says; the god that fattens is yonder Aditya; verily he says to Aditya, ‘Guard this for me.’

The Special Animal Offerings

iii. 3. 9.

a This young one I put around you,
Playing with him that is dear do ye move;
Afflict us not in birth, O ye prosperous ones;
May we rejoice in increase of wealth, in food.
b Homage to thy greatness, to thine eye,
0 father of the Maruts, that do I sing;
Be propitious, with a fair sacrifice may we offer;
Be this oblation acceptable to the gods.
c This was the bundle of the gods,
The germ of the waters smeared upon the plants;
Pusan chose a drop of Soma [1];
A great stone was there then for them.
d Father of calves, husband of cows,
And father too of great gulfs,
Calf, afterbirth, fresh milk, beestings,
Clotted milk, curd, ghee is his seed.
e Thee the cows chose for lordship,
Thee the Maruts, sweet singers, bailed;
Resting on the summit, the pinnacle, of lordly power,
Then O dread one to us assign wealth.

Unsuccessful is his animal offering for whom these (rites) are not performed; successful is the offering of him for whom they are performed.


iii. 3. 10.

a Surya, the god, for those that sit in the sky, Dhatr for lordly power, Vayu for offspring, Brhaspati for Prajapati offer thee radiant.
b Thee have I united with the gods,
Who hast a tawny embryo
And a womb of gold,
Whose limbs are uninjured.
c Bring near, O bringer,
Remove away, O remover,
O Indra Nardabuda,
With the four quarters of the earth
Do thou bring near.
d I split apart thy urinator,
Thy womb, the two groins, [1]
The mother and the child,
The embryo and the after-birth.
e Apart from thee let it be. So!
f The drop, far extending, of all forms,
Purified, wise, hath anointed the embryo.
g With one foot, two feet, three feet, four feet, five feet, six feet, seven feet, eight feet may she extend over the worlds; hail!
h Nay the two great ones, sky and earth,
Mingle for us this sacrifice,
May they sustain us with support.

iii. 3. 11.

a This oblation is dear in your mouth,
O Indra and Brhaspati,
The hymn and acclamation is recited.
b This Soma is poured for you,
O Indra and Brhaspati,
Dear for delight, for drinking.
c To us, O Indra and Brhaspati,
Grant wealth of a hundred kine,
Of horses a thousandfold.
d From behind may Brhaspati guard us,
From above, from below, from the plotter of evil;
May Indra from the front, from the middle,
Friend to friend, grant us wide room.
e Sped by the winds on all sides, O Agni,
Thy flames [1], O pure one, pure are diffused
Mightily destroying, the divine ones, the Navagvas
Assail the forests, rudely crushing (them).
f Thee, O Agni, the tribes of men praise,
Who knowest the Hotr’s duty, discerning, best bestower of jewels,
Who art in secret yet, O happy one, seen by all,
Of impetuous spirit, a good sacrificer, brilliant with ghee.
g May Dhatr give us wealth,
The lord the ruler of the world,
May he favour us with a full (gift).
h Dhatr is lord of offspring and of wealth,
Dhatr created all this world.
Dhatr giveth a son to the sacrificer [2]
To him let us offer the oblation rich in ghee.
i may Dhatr give us wealth,
Life in days to come and unfailing;
May we obtain the favour
Of the god whose gifts are true.
k May Dhatr give wealth to the giver,
Desiring offspring, generous in his home;
Let all the immortal gods roll themselves up for him,
The All-gods and Aditi in unison.
l For us to-day may Anumati
Among the gods favour our sacrifice,
And be she and Agni, bearer of the oblation,
A joy to the giver.
m Accord thy favour, O Anumati [3],
And grant us wealth;
For inspiration, for insight impel us,
Lengthen our days for us.
n May she favouring, favour (us)
With wealth, undecaying, rich in offspring;
In her disfavour may we not fall;
May the goddess easy to invoke grant us protection.
o Anumati men reverence in the quarter
Wherein is that which shineth;
May she in whose lap is the broad atmosphere,
The goddess, easy to invoke, grant us protection [4].
p Raka, easy to invoke, I invoke with fair praise;
May the fortunate one hear us and be aware of us
With needle that breaks not may she sew her task;
May she give a hero, whose wergild is a hundred, worthy of song.
q The fair thoughts of thine, O Raka,
Whereby thou art wont to give wealth to the giver,
With them to-day come to us in kindliness,
Granting, O fortunate one, a thousandfold prosperity.
r O Sinivali,
s The fairhanded.
t I invoke at the sacrifice Kuhn the fortunate,
Who accomplisheth her work, the easy to invoke;
May she give us the fame of our fathers;
To thee, O goddess, let us offer with oblation.
u Kuhn, lady of the gods and of immortality,
Worthy of invocation, may she be aware of the oblation
To the giver may she assign much good fortune,
To the wise may she grant increase of wealth.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA IV

The Optional and Occasional Offerings

iii. 4. 1.

The sacrifice of him whose offering is too large is unsuccessful; ‘Surya, the god, for those that sit in the sky’, he says; verily with the aid of Brhaspati and Prajapati he makes good the deficiency in the sacrifice. Now the Raksases infest the victim if it being offered to one deity is greater (than normal); ‘Thou who hast a tawny embryo’, he says; verily he sends it to the gods, to smite away the Raksases. ‘Bring near, O bringer’, he says [1]; verily with the holy power he brings it. ‘I split apart thy urinator’, he says; that is according to the text. ‘The drop, far extending, of all forms’, he says; the drop is offspring and cattle; verily with offspring and cattle he unites him. To the sky the deficiency of the sacrifice goes, to the earth the redundancy; if he were not to appease it, the sacrificer would be ruined; ‘May the two great ones, sky and earth, for us’ [2], he says; verily by means of sky and earth he appeases both the deficiency and the redundancy of the sacrifice; the sacrificer is not ruined. He covers (the offering) with ashes for the call of ‘Godspeed’; now this is the embryo of these two; verily in these two he deposits it. If he were to cut off, he would make it redundant; if he were not to cut off, he would fail to cut off from the victim which has been offered; one portion he should cut off from in front of the navel, another behind it; the expiration is in front of the navel [3], the inspiration behind; verily he cuts off from the whole extent of the victim. He offers to Visnu Çipivista; Visnu Çipivista is the redundancy of the sacrifice, the greatness of the victim, the prosperity thereof; verily in the redundant he deposits the redundant, to appease the redundant. The sacrificial fee is gold of eight measures, for the (victim) has eight feet; the self is the ninth; (verily it serves) to win the victim. It is enveloped in a turban in an inner box, for so as it were is the victim, the omentum, the skin, the flesh, the bone; verily he obtains and wins the whole extent of the victim. He, for whom in the sacrifice this expiration is offered, by his sacrificing becomes richer.

iii. 4. 2.

a O Vayu, drinker of the pure, come to us;
A thousand are thy teams, O thou that hast all choice boons;
For thee the sweet drink bath been drawn,
Whereof, O God, thou hast the first drink. 
b For intent thee, for desire thee, for prosperity thee; Kikkita thy mind! to Prajapati hail! Kikkita thy breath, to Vayu hail! Kikkita thy eye, to Surya hail! Kikkita thy ear, to sky and earth hail! Kikkita, thy speech, to Sarasvati hail! [1]
c Thou, the fourth, art the barren, the eager one,
Since once in thought the embryo hath entered thy womb;
Do thou, the barren, go eagerly to the gods,
Be the desires of the sacrificer fulfilled.
d Thou art the goat, resting on wealth, sit on the earth, mount aloft on the atmosphere, in the sky be thy great radiance.
e Stretching the thread of the atmosphere do thou pursue the light;
Guard the paths of light made by prayer.
f Weave ye without a flaw the work of the singers;
Become Manu; produce thou. the host divine.
g Thou art the offering of mind, the colour of Prajapati, may we share thy limbs.

iii. 4. 3.

These two were together, Vayu blew them apart; they conceived a child, Soma generated it, Agni swallowed it. Prajapati saw this (offering) to Agni on eight potsherds, he offered it, and thereby he redeemed this (victim) from Agni. Therefore though sacrificing it to another god, still one should first offer on eight potsherds to Agni; verily redeeming it from Agni he offers it. Because [1] Vayu blew (them apart), therefore is it connected with Vayu; because these two conceived, therefore is it connected with sky and earth; because Soma generated, and Agni swallowed, there fore is it connected with Agni and Soma; because when the two parted speech was uttered, therefore is it connected with Sarasvati; because Prajapati redeemed it from Agni, therefore is it connected with Prajapati; the barren goat is connected with all the gods. To Vayu should he offer it who desires wealth. the swiftest deity is Vayu; verily he has recourse to Vayu with his own share [2], and he causes him to attain wealth. To sky and earth should he offer it who in ploughing desires support; verily from the sky Parjanya rains for him, plants spring up in this (earth), his corn prospers. To Agni and Soma should he offer it who desires, ‘May I be possessed of food, an eater of food’; by Agni he wins food, by Soma the eating of food; verily he becomes possessed of food, an eater of food. To Sarasvati should he offer it who [3], being able to utter speech, cannot utter speech; Sarasvati is speech; verily he has recourse to Sarasvati with her own share, and she bestows speech upon him. To Prajapati should he offer it who desires, ‘May I gain that which has not been gained’; all the deities are Prajapati; verily by the deities he gains what has not been gained. He brings (the victims) up with a verse ad dressed to Vayu; verily winning it from Vayu he offers it. ‘For intent thee, for desire thee!’ [4] he says; that is according to the text. He offers with the sound kikkita; at the sound kikkita the domestic animals stop, the wild run away. In that he offers with the sound kikkita, (it serves) to support domestic animals. He offers while the circumambulation by fire is taking place; verily alive he sends it to the world of heaven. ‘Thou, the fourth, art the barren, the eager one’, he says; verily he sends it to the gods. ‘Be the desires of the sacrificer fulfilled’, he says; this is the desire [5] of the sacrificer that (the sacrifice) should proceed to its conclusion without injury. ‘Thou art the goat, resting in wealth’, he says; verily in these worlds he makes it find support. ‘In the sky be thy great radiance’, he says; verily in the world of heaven he bestows light upon him. ‘Stretching the thread of the atmosphere do thou pursue the light’, he says; verily he makes these worlds full of light for him. ‘Weave ye without a flaw the work of the singers, [6], he says; whatever flaw is committed in the sacrifice, this serves to atone for it. ‘Become Manu; produce thou the host divine’, he says; offspring are connected with Manu; verily he makes them fit for food. ‘Thou art the offering of mind’, he says, to make ‘Godspeed’. ‘May we share thy limbs’, he says; verily he invokes this blessing. Of this (victim) there is one time unpropitious for sacrifice to the gods, when a cloud appears when it has been offered [7]; if a cloud should appear when it has been offered, he should either cast it into the waters or eat it whole; if he were to cast it into the waters, he would con fuse the sacrifice; he should eat it whole; verily he bestows power upon himself. By three people is this to be performed, him who performs a year-long Sattra, him who offers with a thousand (gifts), and him who is a domestic sacrificer; with it let them sacrifice, for them is it fit.

The Jaya, Abhyatana, and Rastrabhrt Offerings

iii. 4. 4.

a Thought and thinking, intent and intention, known and knowledge, mind and power, the new and the full moon, the Brhat and the Rathantara.

b Prajapati bestowed victories on Indra
The strong, he who is dread in battle contest,
To him all the people bowed in reverence,
For he waxed dread, worthy of offering.

The gods and the Asuras were in conflict. Indra had recourse to Prajapati, to him he gave these victories (offerings); he offered them; then indeed were the gods victorious over the Asuras; in that they were victorious, that is why (the offerings) are called ‘victorious’. They should be offered by one engaged in conflict; verily does he win in the conflict.

iii. 4. 5.

a Agni overlord of creatures, may he help me; Indra of powers, Yama of earth, Vayu of the atmosphere, Surya of the sky, Candramas of Naksatras, Brhaspati of holy power, Mitra of truths, Varuna of waters, the ocean of streams, food of lordships overlord, may it help me; Soma of plants, Savitr of instigations, Rudra of cattle, Tvastr of forms, Visnu of mountains, the Maruts of troops overlords, may they help me.
b O ye fathers, ye grandfathers, ye further, ye nearer, ye dadas, ye granddadas, do ye here help me.
c In this holy power, this worldly power, this prayer, this Purohitaship, this rite, this invocation of the gods.

iii. 4. 6.

What the gods did at the sacrifice, the Asuras did. The gods saw these overpowering (Homas), they performed them; the rite of the gods succeeded, that of the Asuras did not succeed. If he is desirous of prospering in a rite, then should he offer them, and in that rite he prospers. In that the All-gods brought together (the materials), the Abhyatanas are connected with the All-gods; in that Prajapati bestowed the victories (Jayas), therefore the Jayas are connected with Prajapati [1]; in that they won the kingdom by the Rastrabhrts, that is why the Rastrabhrts (supporters of the kingdom) have their name. The gods overpowered the Asuras with the Abhyatanas, conquered them with the Jayas, and won the kingdom with the Rastrabhrts; in that the gods overpowered (abhyátanvata) the Asuras with the Abhyatanas, that is why the Abhyatanas have their name; in that they conquered (ájayan) them with the Jayas, that is why the Jayas have their name; in that they won the kingdom with the Rastrabhrts, that is why the Rastrabhrts have their name. Then the gods prospered, the Asuras were defeated. He who has foes should offer these (offerings); verily by the Abhyatanas he overpowers his foes, by the Jayas he conquers them, by the Rastrabhrts he wins the kingdom; he prospers himself, his foe is defeated.

iii. 4. 7.

a Supporting holy order, abounding in truth, Agni is the Gandharva; his Apsarases are the plants, called strength; may he protect this holy power, this lordly power; may they protect this holy power, this lordly power; to him hail! To them hail!
b The compact, possessing all the Samans, the sun is the Gandharva, his Apsarases are the rays (called) active, &c.
c The all-blessed, sun-rayed Candramas is the Gandharva; his Apsarases are the Naksatras, (called) the bright, &c.
d The active, the winged sacrifice is the Gandharva, his Apsarases are the sacrificial fees, (called) praises, &c.
e Prajapati, all-creator, the mind [1], is the Gandharva; his Apsarases are the Rc and Saman verses, (called) hymns, &c.
f The swift, all-pervading wind is the Gandharva; his Apsarases are the waters, (called) delights, &c.
g O lord of the world, thou who hast houses above and here, do thou give us increase of wealth, unfailing, rich in heroes, prosperity abiding through the year.
h The supreme ruler, the overlord, death is the Gandharva; his Apsarases are the whole (world), (called) the worlds. &c.
i With fair abode, fair wealth, doer of good deeds, holding the light, Parjanya. is the Gandharva; his Apsarases are the lightnings, (called) the radiant, &c.
k Whose dart speeds afar, the pitiless [2], death is the Gandharva; the Apsarases are his offspring, (called) the timid, &c.
I The dear one, looking with desire, love is the Gandharva; his Apsarases are thoughts, (called) the burning; may he protect this our holy power, our lordly power; may they protect this our holy power, our lordly power; to him hail! To them hail!
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.

iii. 4. 8.

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! 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.

iii. 4. 9.

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. He makes Dhatr first; verily he produces pairing with him, Anumati gives approval to him, Raka gives, Sinivali produces, and in offspring when produced by Kuhu he places speech. These (offerings) also should he make who desires cattle; the minor deities are the metres, cattle are as it were the metres [1]; verily by the metres he produces offspring for him. He makes Dhatr first; by him he scatters, Anumati gives approval to him, Raka gives, Sinivali produces, and by Kuhu he establishes offspring when produced. These (offerings) also should he make who desires a village; the minor deities are the metres, a village is as it were the metres; verily by the metres he wins a village for him [2]. He puts Dhatr in the middle; verily he places him in the middle of a village. These (offerings) also should he offer who is long ill; the minor deities are the metres, the metres are unfavourable to him whose illness is long; verily by the metres he makes him well. He puts Dhatr in the middle, it is not in order in the middle of him whose illness is long; verily thereby in the middle he puts (things) in order for him. These (offerings) also [3] should he offer to whom the sacrifice does not resort; the minor deities are the metres, the metres do not resort to him to whom the sacrifice does not resort. He puts Dhatr first; verily in his mouth he places the metres; the sacrifice resorts to him. These (offerings) also should he make who has sacrificed; the minor deities are the metres, the metres of him who has sacrificed are worn out as it were. He puts Dhatr last [4]; verily afterwards he wins for him metres unwearied; the next sacrifice resorts to him. These (offerings) should he make to whom wisdom does not resort; the minor deities are the metres, the metres do not resort to him to whom wisdom does not resort. He puts Dhatr first; verily in his mouth he places the metres; wisdom resorts to him. These (offerings) also should he make [5] who desires brilliance; the minor deities are the metres, brilliance is as it were the metres; verily by the metres he bestows brilliance upon him. They are made in milk; verily he bestows brilliance upon him. He puts Dhatr in the middle; verily he places him in the middle of brilliance. Anumati is the Gayatri, Raka the Tristubh, Sinivali the Jagati, Kuhu the Anustubh, Dhatr the Vasat call. Raka is the first fortnight, Kuhu the second, Sinivali the new moon (night), Anumati the full moon (night), Dhatr the moon. The Vasus are eight [6], the Gayatri has eight syllables; the Rudras are eleven, the Tristubh has eleven syllables; the Adityas are twelve, the Jagati has twelve syllables, the Anustubh is Prajapati, the Vasat call Dhatr. Thus indeed the minor deities are all the metres and all the gods and the Vasat call. If he were to offer them all at once, they would be likely to burn him up; he should offer first two, and a third for Dhatr, and then offer likewise the last two; thus they do not burn him up, and for whatever desire they are offered that he obtains by them.

iii. 4. 10.

a O Vastospati, accept us;
Be of kind entrance for us and free from ill;
That which we seek from thee, do thou accord us,
And health be thou for our bipeds, health for our quadrupeds.
b O Vastospati, may we be comrades of thee
In a friendship, effectual, joyful, and proceeding well;
Aid our wishes in peace, in action;
Do ye guard us ever with blessings.

In that evening and morning he offers the Agnihotra the sacrificer thus piles up the oblation bricks [1]; the bricks of him who has established a sacred fire are the days and nights; in that he offers evening and morning, verily he obtains the days and nights, and making them into bricks piles them up. He offers ten in the same place; the Viraj has ten syllables; verily having obtained the Viraj, he makes it into a brick and piles it up; verily in the Viraj he obtains the sacrifice; the piling up must be repeated by him. Therefore that is the place of sacrifice where he advances having spent ten (nights); not suitable is the place where (he spends) less time than that [2] Now Vastospati is Rudra. If he were to go on without offering to Vastospati, the fire becoming Rudra would leap after him and slay him; he offers to Vastospati; verily with his own share he appeases him; the sacrificer does not come to ruin. If he were to offer with the chariot yoked, that would be as when one offers an oblation on a place he has left; if he were to offer without the chariot being yoked, that would be as when one offers an oblation at rest; verily no offering would be made to Vastospati [3]. The right (animal) is yoked, the left not yoked, and thus he offers to Vastospati; verily he does both, and appeases him completely. If he were to offer with one (verse) he would make (it) a ladle offering; having pronounced the Puronuvakya he offers with the Yajya, to win the gods. If he were to load (his cart) after the offering, he would make Rudra enter his house. If he were to set out without extinguishing the smouldering embers, it would be like a con fusion of the sacrifice or a burning. ‘This is thy birthplace in season’, (with these words) he places (the embers) on the kindling-sticks [4]; this is the birthplace of Agni; verily he mounts it on its own birthplace. Now they say, ‘If being placed on the kindling-sticks it should be lost, his fire would be dispersed, it would have to be piled up again. ‘With thy body, O Agni, worthy of sacrifice, come hither and mount’, (with these words) he makes it mount on himself; the birthplace of fire is the sacrificer; verily on its own birthplace he causes it to mount.

iii. 4. 11.

a Long life thou givest, O Agni,
O god, to the giver,
Sage, lord of the house, the youthful.
b Bearing the oblations, Agni, immortal, our father,
Wide extending, widely refulgent, fair to see for us,
With good household fire, do thou shine forth food,
Mete out to uswards renown.
c O do thou, O Soma, will life for us,
That we may not die,
Thou that lovest praise, lord of the forest.
d Brahman of the gods, leader of poets,
Sage of seers, bull of wild beasts,
Eagle of vultures, axe of the forests,
Soma [1] goeth over the seive singing.
e With our hymns to-day we choose
The god of all, the lord of the true,
Savitr of true instigation.
f Coming with true light,
Placing the mortal and the immortal,
With golden car Savitr
The god advanceth gazing on the worlds.
g That Aditi may accord
To our cattle, our men, our kine,
To our offspring, Rudra’s grace.
h Harm us not in our children, our descendants, nor in our life,
Harm us not in our cattle, in our horses [2]
Smite not in anger our heroes, O Rudra,
With oblations let us serve thee with honour.
i Like watchful birds swimming in water,
Like the noises of the loud thundercloud,
Like joyous waves breaking forth from the mountains,
The praises have lauded Brhaspati.
k With comrades shouting like swans,
Casting aside his stone-made fetters,
Brhaspati thundered towards the cows,
And praised and sang in celebration perceiving them.
l Hither, O Indra, enduring wealth [3],
Victorious, bearing all,
Highest for help, do thou bring.
m O thou much invoked, thou dost endure the foes;
Best be thy strength, thy gift here;
Bring riches with thy right (hand), O Indra,
Thou art the lord of rich rivers.
n Thou were born, in full size at once,
For the drinking of (Soma) when pressed,
O Indra, O wise one, for pre-eminence.
o Thou art mighty, O Indra, with holy power,
To be adored at every pressing;
Thou art an overthrower of men in every conflict,
And highest song [4], O lord of all the people.
p The fame of Mitra, supporter of the people,
Of the god is eternal,
True, and most varied in fame.
q Mitra stirreth men, the wise one,
Mitra supporteth earth and sky;
Mitra regardeth men with unwinking (eye);
To the true one, let us offer an oblation rich in ghee.
r Rich in food be that mortal, O Mitra,
Who, O Aditya, seeks to follow thy law;
Aided by thee he is not slain nor oppressed;
Affliction cometh to him neither from near nor from afar.
s Whatever [5] law of thine, as men,
O god Varuna,
Day by day we transgress.
t Whatever wrong we mortals here do
Against the host divine,
Whatever breach of thy laws we make through lack of thought,
For that sin, O god, harm us not.
u As gamesters cheat in dicing,
What we know in truth or what we know not,
All that do thou, O god, loosen as it were,
And may we be dear to thee, O Varuna.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA V

Miscellaneous Supplements

iii. 5. 1.

a Full behind, and full in front,
In the middle hath she of the full moon been victorious;
In her let the gods dwelling together
Rejoice here in the highest firmament.
b The share that the gods dwelling together
In greatness bestowed on thee, O new moon,
(Therewith) do thou fill our sacrifice, O thou of every boon
Grant us wealth of good heroes, O fortunate one. 
c Holder and gatherer of riches,
Clad in all rich forms,
Granting a thousandfold prosperity,
The fortunate one hath come to us with radiance accordant [1].
d O Agni and Soma, the first in strength,
Do ye quicken the Vasus, the Rudras, the Adityas here;
Rejoice in him of the full moon in the midst,
Ye that are made to grow by holy power, won by good deeds,
And allot to us wealth with heroes.

The Adityas and the Angirases piled up the fires, they desired to obtain the new and the full moon (offerings); the Angirases offered the oblation, then the Adityas saw these two offerings, and offered them; then they first grasped the new and full moon (offerings) [2]. He who is commencing the new and full moon (sacrifices) should first offer these two (offerings); verily straightway he commences the new and full moon (sacrifices). The theologians say, ‘He indeed would begin the new and full moon (sacrifices) who should know the normal and reversed order’. What follows on the new moon is the normal, what is after the full moon is the reversed order; if he were to begin the full moon (offering) first, he would offer these two (libations) in reverse order; he would waste away as the moon waned [3]; he should offer these libations to Sarasvant and Sarasvati in front; Sarasvati is the new moon; verily he commences them in normal order; he waxes as the moon waxes. He should offer first on eleven potsherds to Agni and Visnu, to Sarasvati an oblation, to Sarasvant on twelve potsherds. In that it is (offered) to Agni, and the mouth of the sacrifice is Agni, verily he places in front prosperity and the mouth of the sacrifice; in that it is (offered) to Visnu, and Visnu is the sacrifice, verily commencing the sacrifice he continues it. There is an oblation for Sarasvati, and (an offering) on twelve potsherds for Sarasvant; Sarasvati is the new moon, Sarasvant is the full moon; verily straightway he commences these (offerings), he prospers by them. That to Sarasvant is on twelve potsherds, for pairing, for generation. The sacrificial fee is a pair of kine, for prosperity.

iii. 5. 2.

The Rsis could not see Indra face to face; Vasistha saw him face to face; he said, ‘Holy lore shall I proclaim to you so that people will be propagated with thee as Purohita; therefore do thou proclaim me to the other Rsis.’ To him he proclaimed these shares in the Stoma, therefore people were propagated with Vasistha as their Purohita; therefore a Vasistha should be chosen as the Brahman priest; verily he is propagated. ‘Thou art the ray; for dwelling thee! Quicken the dwelling’ [1], he says; the dwelling is the gods; verily to the gods he announces the sacrifice. ‘Thou art advance; for right thee! Quicken right’, he says; right is men; verily to men he announces the sacrifice. ‘Thou art following; for sky thee! Quicken the sky’, he says; verily to these worlds he announces the sacrifice. ‘Thou art a prop; for rain thee! Quicken rain’, he says; verily he wins rain [2]. ‘Thou art blowing forward; thou art blowing after’, he says, for pairing. ‘Thou art the eager; for the Vasus thee! Quicken the Vasus’, he says; the Vasus are eight, the Rudras eleven, the Adityas twelve; so many are the gods; verily to them he announces the sacrifice. ‘Thou art force; to the Pitrs thee! Quicken the Pitrs’, he says; verily the gods and the Pitrs he connects. ‘Thou art the thread; for offspring thee! Quicken offspring’ [3], he says; verily the Pitrs and offspring he connects. ‘Thou dost endure the battle; for cattle thee! Quicken cattle’, he says; verily offspring and cattle he connects. ‘Thou art wealthy; for the plants thee! Quicken the plants’, he says; verily in the plants he makes cattle find support. ‘Thou art the victorious, with ready stone; for Indra thee! Quicken Indra’, he says, for victory. ‘Thou art the overlord; for breath thee! Quicken breath’ [4], he says; verily upon offspring he bestows breath. ‘Thou art the Trivrt, thou art the Pravrt’, he says, for pairing. ‘Thou art the mounter, thou art the descender’, he says, for propagating. ‘Thou art the wealthy, thou art the brilliant, thou art the gainer of good’, he says, for support.

iii. 5. 3.

a By Agni, the god, I win battles, with the Gayatri metre, the Trivrt Stoma, the Rathantara Saman, the Vasat call, the thunderbolt, I trample under foot my foes born before me, I depress them, I repel them, in this home, in this world of earth; him who hateth us and him whom we hate I step over him with the stride of Visnu.
b By Indra, the god, I win battles, with the Tristubh metre, the Pañcadaça Stoma the Brhat Saman, the Vasat call, the thunderbolt [1], (I trample under foot my foes) born along (with me), &c.
c By the All-gods I win battles, with the Jagati metre, the Saptadaça Stoma, the Vamadevya Saman, the Vasat call, the thunderbolt, (I trample under foot my foes) born after (me), &c.
d In unison with Indra, may we
Withstand our foes,
Smiting the enemy irresistibly.
e With the brilliance that is thine, O Agni, may I become brilliant; with the radiance that is thine, O Agni, may I become radiant; with the splendour that is thine, O Agni, may I become resplendent.

iii. 5. 4.

a The gods, destroying the sacrifice, stealing the sacrifice,
That are seated on earth,
May Agni protect me from them;
May we go to those that do good deeds.
b We have come, O noble ones, Mitra and Varuna,
To the share of the nights that is yours,
Grasping the firmament, in the place of good deeds,
On the third ridge above the light of the sky.
c The gods, destroyers of the sacrifice, stealers of the sacrifice,
That sit in the atmosphere,
From them may Vayu guard me;
May we go to those that do good deeds.
d The nights of thine, O Savitr [1], that go, traversed by gods,
Between sky and earth,
With all your houses and offspring,
Do ye first mounting the light traverse the regions.
e The gods, destroyers of the sacrifice, stealers of the sacrifice,
That sit in the sky,
From them may Surya guard me;
May we go to those that do good deeds.
f That highest oblation wherewith, O All-knower,
Thou didst collect milk for Indra,
Therewith, O Agni, do thou make him grow;
Bestow on him lordship over his fellows.

The gods are destroyers of the sacrifice, stealers of the sacrifice [2]; they sit these worlds taking and destroying from him who gives and sacrifices. ‘The gods, destroyers of the sacrifice, that sit on the earth, that (sit) in the atmosphere, that sit in the sky’, he says; verily traversing the worlds, he goes to the world of heaven with his household, with his cattle. From him who has sacrificed with the Soma (sacrifice), the deities and the sacrifice depart; he should offer to Agni on five potsherds as the final act; all the deities are Agni [3], the sacrifice is fivefold; verily he wins the deities and the sacrifice. Now Agni is connected with the Gayatri and has the Gayatri as his metre; he severs him from his metre, if he offers on five potsherds; it should be made on eight potsherds; the Gayatri has eight syllables, Agni is connected with the Gayatri and has the Gayatri for his metre; verily he unites him with his own metre. The Yajya and the Anuvakya are in the Pañkti metre the sacrifice is fivefold; verily thereby he does not depart from the sacrifice.

iii. 5. 5.

a May Surya, the god, protect me from the gods, Vayu from the atmosphere; may Agni, the sacrificer, protect me from the (evil) eye; O strong one, O impetuous one, O instigator, O thou of all men, with these names, O Soma, we will worship thee; with these names, O Soma, we will worship thee.
b I from above, I from below,
I revealed the darkness with the light;
The atmosphere hath become my father;
On both sides have I seen the sun;
May I become highest of my equals [1].
c To the ocean, to the atmosphere, Prajapati makes the cloud to fall; may Indra distil (it), may the Maruts cause (it) to rain.
d Flood the earth,
Break this divine cloud;
Give to us of the divine water;
Ruling loosen the water bag.
e The Aditya (cup) is these cattle, Agni is Rudra here, having cast plants in the fire he offers the Aditya (cup); verily he hides the cattle from Rudra, and causes the cattle to find support in the plants [2].
f The sage stretcheth the path of the sacrifice,
On the back of the vault, above the light of the sky,
Whereby thou carriest the offering, thou goest as messenger,
Hence wisely, thence with more gain.
g All the fire-sticks that are thine, O Agni,
Or on earth, on the strew, or in the sun,
Lot these of thine approach the oblation of ghee,
A protection to the pious sacrificer.
h Invoking increase of wealth,
Rich in heroes and rich in steeds,
Bidden I God-speed’ by Brhaspati, with wealth
Abide thou for me, the sacrificer.


iii. 5. 6.

a I yoke thee with milk, with ghee;
I yoke thee with water, and plants;
I yoke thee with offspring;
To-day being consecrated do thou win strength for us.
b Let the lady of holy power advance,
Let her sit on the altar with fair colour;
c Then may I, full of desire,
Enter my own place, here.
d With fair offspring, with noble husbands,
We are come to thee,
O Agni, to thee that deceivest the foe,
The undeceivable, we that are not deceived.
e I loosen this bond of Varuna [1],
Which Savitr, the kindly, hath bound,
And in the birthplace of the creator, in the place of good action,
I make it pleasant for me with my husband.
f Go forth, go up, to the lovers of holy order; may Agni lead thy head, Aditi give (thee) a middle, thou art that let loose by Rudra, Yuva by name; harm me not.
g For the Vasus, the Rudras, the Adityas, for the All-gods, I take you, foot-washing (waters);
h For the sacrifice I place you, foot-washing (waters).
i In the sight of thee that art all, that hast all, that hast manly power [2], O Agni, in the lovers, may I deposit all seed.
k The sacrifice hath come to the gods, the goddesses have left the sacrifice for the gods, to the sacrificer that poureth blessings, accompanied by the cry ‘Hail!’, standing in the waters, do ye follow the Gandharva, in the rush of the wind, food that is praised.

iii. 5. 7.

The Vasat call cleft the head of the Gayatri; its sap fell away, it entered the earth, it became the Khadira; he, whose dipping-spoon is make of Khadira wood, cuts off with the sap of the metres; his oblations are full of sap. Soma was in the third sky from hence; the Gayatri fetched it, a leaf of it was cut off, that became the Parna, that is why the Parna is so called. He whose ladle is made of Parna wood [1] has his oblations acceptable; the gods rejoice in his oblation. The gods discussed regarding holy power; the Parna overheard it; he whose ladle is made of Parna wood is styled famous; he hears no evil bruit. The Parna is holy power, the Maruts are the people, the people are food, the Açvattha is connected with the Maruts; he whose ladle is made of Parna wood, and his spoon (upabhrt) is of Açvattha, by holy power wins food, and the holy class [2] puts over the people. The Parna is the royalty, the Açvattha is the people; in that the ladle is made of Parna wood and the spoon of Açvattha, verily he puts the royalty over the people. Prajapati sacrificed; where the oblation found support, thence sprung the Vikankata; there he created offspring; the oblation of him whose Dhruva, is made of Vikankata, wood finds rest; verily he is propagated. That is the form of the offering-spoons; on him whose spoons are so formed all forms of cattle attend, nothing unshapely is born in him.

iii. 6. 8.

a Thou art taken with a support; for Prajapati thee, for him full of light, thee full of light I take; for Daksa who increases cleverness, (thee) that are acceptable to the gods, thee for those whose tongue is Agni, who are righteous, whose highest is Indra, whose king is Varuna, whose friend is Vata, whose breath is Parjanya, for sky thee, for atmosphere thee, for earth thee!
b Smite away, O Indra, the mind of him who hateth us,
Who desireth to oppress us,
Smite him away who practiseth evil against us.
c For expiration thee, for inspiration thee, for cross-breathing thee for
being thee, for not being thee; for the waters thee, for the plants for
all beings thee; whence offspring arose unhurt, for that thee, for Prajapati, of bounteous gifts, full of light, (thee) full of light I offer.

iii. 5. 9.

To that deity whom the Adhvaryu and the sacrificer overlook do they fall victims; he should draw the cup of curd for Prajapati, all the gods are Prajapati; verily they make reparation to the gods. This is the foremost of cups; verily he for whom it is drawn attains a foremost place. This cup is the form of all the deities; on him for whom it is drawn all forms of cattle attend. ‘Thou are taken with a support [1]; for Prajapati thee, for him full of light, (thee) full of light I take’, he says; verily he makes him a light of his equals. ‘For those whose tongue is Agni, who are righteous’, he says; so many are the deities; verily for all of them he draws it. ‘Smite away, O Indra, the mind of him who hateth us’, he says, for the smiting away of foes. ‘For expiration thee, for inspiration thee’, he says; verily he bestows the breaths on the sacrificer. ‘For that thee, for Prajapati, of bounteous gifts, full of light, (thee) full of light I offer’ [2], he says; all the deities are Prajapati; verily for all the deities he offers it. He should draw the cup of butter for one who desires brilliance; butter is brilliance; verily he becomes brilliant; he should draw the cup of Soma for one who desires splendour; Soma is splendour; verily he becomes resplendent; he should draw the cup of curd for one who desires cattle; curd is strength, cattle are strength; verily by strength he wins him strength and cattle.

iii. 5. 10.

a All turn their minds towards thee
When these twice or thrice become helpers;
Mix with the sweet what is sweeter than sweet,
I have won with the mead the mead.
b Thou art taken with a support; to Prajapati I take thee acceptably; this is thy birthplace; for Prajapati thee!

He draws the Prana, cups; so much is there as are these cups, these Stomas, these metres, these Prstha (Stotras), these quarters; whatever there is [1] that he wins. The highest Brahmans have proclaimed these before; they have therefore won all the quarters. He for whom these are drawn attains supremacy, he conquers the quarters. Five are drawn, the quarters are five; verily they prosper in all the quarters. Nine each are drawn; nine are the vital airs in man; verily upon the sacrificers he bestows the vital airs. At the beginning and at the end they are drawn; the Prana cups are the vital airs [2]; verily they begin with the vital airs, and end with the vital airs. Now offspring leave their vital airs in that the Vamadevya (Saman) departs from its norm; on the tenth day the Vamadevya departs from its norm; in that they are drawn on the tenth day, offspring leave not their vital airs.

iii. 5. 11.

a Bring onward with meditation divine
The god, who knoweth all;
May he duly bear our sacrifices.
b He, the Hotr is led forward for the sacrifice,
The servant of the gods;
Like a covered chariot glowing
He himself knoweth health.
c This Agni rescueth
Us from the immortal race,
He that is stronger than strength,
The god made for life.
d In the place of Ida we set thee down,
On the navel of the earth,
O Agni, all-knower,
To bear the oblation [1].
e O Agni of kindly aspect, do thou with the All-gods
Sit first on the birthplace made of wool,
Nest-like, rich in ghee, for Savitr
Do thou lead well the sacrifice, for the sacrificer.
f Sit thou, O Hotr, in thine own world, wise,
Place thou the sacrifice in the birthplace of good deeds
Eager for the gods, do thou sacrifice to them with oblation;
O Agni, bestow great strength on the sacrificer.
g The Hotr hath sat him down in the place of the Hotr wise,
Glittering, shining, skilful,
With vows and foresight undeceived, most wealthy,
Bearing a thousand, pure-tongued Agni.
h Thou art the envoy, thou [2] our guardian,
Thou, O bull, leadest us to better fortune;
0 Agni, be thou the guardian of our offspring, our descendants
In their bodies, unfailing and radiant.
i To thee, O god Savitr,
Lord of things delightful,
We come for fortune, O thou of constant help.
k May the great ones, sky and earth,
Mingle for us this sacrifice,
May they sustain us with support.
l Thee, O Agni, from the lotus
Atharvan passed out,
From the head of every priest.
m Thee [3] the sage, Dadhyañc,
Son of Atharvan, doth kindle,
Slayer of Vrtra, destroyer of forts.
n Thee Pathya Vrsan doth kindle,
Best slayer of foes,
Winner of booty in every conflict.
o Let men say too,
‘Agni hath been born, slayer of Vrtra,
Winning booty in every conflict.’
p Whom, like a quoit in their bands,
Like a child at birth, they bear,
Agni, fair sacrificer of the folk.
q Bring forward the god, best finder of riches,
For offering to the gods;
May he sit down in his own birthplace [4].
r In the all-knower cause to rest
The dear guest on birth,
In a pleasant place, the lord of the house.
s By Agni is Agni kindled,
The wise, the young, the lord of the house,
The bearer of the oblation, with ladle in his mouth.
t Thou, O Agni, by Agni,
The sage by the sage, the good by the good,
The comrade by the comrade, art kindled.
u Him they make bright, the wise,
Victorious in the contests,
Strong in his abodes.
v By the sacrifice the gods sacrificed the sacrifice;
These were the first ordinances;
These mighty powers frequent the vault
Where are the ancient Sadhya gods.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


KANDA IV

THE PILING OF THE FIRE ALTAR

PRAPATHAKA I

The Placing of the Fire in the Fire-pan

iv. 1. 1.

a Yoking mind first,
Extending his thoughts, Savitr
Discerning the light,
Hath brought Agni from the earth.
b Yoking with mind the gods,
Going to the heaven, the sky, with thought,
Those that are to make great light,
Savitr instigates.
c With mind well yoked are we
In the instigation of god Savitr,
For strength to go to the heaven.
d They yoke their minds, they yoke their thoughts,
The priests of the mighty wise priest,
He alone, who knoweth the way, appointeth their functions [1]
Great is the praise of the god Savitr.
e I yoke with honour your ancient prayer;
The praises go like Suras on their way;
All the sons of immortality hear (it),
Who have achieved dwellings divine.
f He whose advance others followed,
Gods, of the god praising might,
He who meted out the regions of earth,
He is the brilliant god Savitr in greatness.
g O god Savitr, instigate the sacrifice, instigate the lord of the sacrifice [2] to good luck; may the divine Gandharva, who purifieth thoughts purify our thought; may the lord of speech to-day make sweet our utterance.
h This sacrifice for us, O god Savitr
Do thou instigate, serving the gods,
Finding comrades, ever victorious,
Winning booty, winning heaven.
i By the Rc make the Stoma to prosper,
By the Gayatra the Rathantara,
The Brhat with the Gayatri for its metre.
k On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan, with the Gayatri metre, I take thee, in the manner of Angiras.
l Thou art the spade, thou art the woman [3], from the abode of the earth I bear Agni of the dust in the manner of Angiras; with the Tristubh metre I grasp thee in the manner of Angiras.
m Thou art the bearer, thou art the woman; through thee may we be strong to dig Agni of the dust in his place; with the Jagati metre I grasp thee in the manner of Angiras.
n Grasping in thy hand, Savitr,
Bearing the spade of gold,
Therewith digging Agni
Do thou bring for us light unperishing.
With the Anustubh metre I grasp thee in the manner of Angiras.

iv. i. 2.

a This bond of order they grasped
At their assemblies in ages gone by, the sages;
Therewith the gods mastered the pressed (juice)–
In the Saman of order proclaiming the stream.
b Swiftly run hither, O steed,
Along the most extended space;
In the sky is thy highest birth,
In the atmosphere thy navel, on the earth thy birthplace.
c Yoke ye two the ass,
In this course, O ye of mighty wealth,
Which beareth Agni, serving us.
d In each need more strong,
In each contest, we invoke,
As friends, Indra to aid us.
e Hastening [1] come hither, trampling the enemy,
Come with wondrous skill from the leadership of Rudra;
Fare along the broad atmosphere,
With happy pastures, bestowing security.
f With Pusan as fellow, from the abode of the earth do thou approach
Agni of the dust in the manner of Angiras.
g We approach Agni of the dust in the manner of Angiras.
h We will bear Agni of the dust in the manner of Angiras.
i We bear Agni of the dust in the manner of Angiras.
k Agni gazed along the forefront of the dawns,
Along the days first, the all-knower,
And in many ways along the rays of the sun [2],
He hath extended along sky and earth.
I The steed coming from the way
Driveth every foe;
He is fain to gaze with his eye
On Agni in his great abode.
m Coming to earth, O steed,
Do thou seek Agni with thy radiance;
Turning from earth I tell us
Whence we shall dig him up.
n Thy back is the sky, thy abode earth,
Thy breath the atmosphere, thy birthplace the ocean;
Discerning with thine eye,
Do thou overcome [3] the enemy.
o Arise for great prosperity
From this abode, giving wealth, O steed;
May we enjoy the loving favour of earth,
That are about to dig fire in her lap.
p The strong steed hath stepped forward, giving wealth;
He hath made the place of earth well wrought;
Thence let us dig Agni of fair aspect,
Mounting the heaven on the top of the vault.
q The water divine do thou pour, full of sweetness
To avert diseases for men,
From their place let arise
Plants with fair leaves.
r I touch [4] Agni with mind, with ghee,
Who lordeth it over all the worlds,
Broad, vast, with pervading vital power,
Most extensive, impetuous, winning, food.
s I touch thee with speech, with ghee,
With friendly mind accept it;
With mortal glory, with engaging colour,
Agni, with body full of life may not be touched.
t Round the offerings hath Agni gone,
The sage, the lord of strength,
Bestowing jewels on the donor.
u May we set thee around us, O Agni,
The sage, O strong one, as a fort,
Of daring due, day by day,
Destroyer of that which may be broken.
v Thou, O Agni, with days, fain to shine towards us,
Thou from the waters, thou from the rock,
Thou from the woods, thou from the plants,
Thou, O lord of men, art born pure.

iv. 1. 3.

a On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan, in the abode of earth, I dig Agni of the dust in the manner of Angiras.
b Full of light, thou, O Agni; of fair aspect,
Shining with unaging radiance,
Auspicious and harmless to offspring,
In the abode of earth, I dig Agni of the dust in the manner of Angiras.
c Thou art the back of the waters, expansive, wide,
About to bear Agni, least to be laid aside;
Growing to might as the lotus-flower,
Do thou extend in width with the measure of heaven.
d Ye two are protectors [1] and a help,
Unbroken, both expansive;
Do ye expanding be united;
Bear Agni of the dust.
e Be ye united, that win the heaven,
In union of heart and self;
Who shall bear within Agni
Full of light and unaging.
f Thou art of the dust, all-supporting; Atharvan first pressed out thee, O Agni.
g Thee, O Agni, from the lotus
Atharvan pressed out,
From the head of every priest.
h Thee the sage, Dadhyañc,
Son [2] of Atharvan, doth kindle,
Slayer of Vrtra, destroyer of foes.
i Thee Pathya Vrsan doth kindle,
Best slayer of foes,
Winner of booty in every conflict.
k Sit thou, O Hotr, in thine own world, wise,
Place thou the sacrifice in the birthplace of good deeds,
Eager for the gods, do thou sacrifice to them with oblation;
O Agni, bestow great strength on the sacrificer.
l The Hotr hath sat him down in the place of the Hoty, wise,
Glittering, shining, skilful,
With vows and foresight undeceived, most wealthy,
Bearing a thousand, pure-tongued Agni.
m Sit thou down, thou art great,
Burn [3] best servant of the gods;
O Agni, pure one, send forth the ruddy smoke,
O famous one, that can be seen afar.
n Be born noble in the forefront of the days,
Kind to the kindly, red in the woods;
Bestowing seven jewels in every home
Hath Agni sat him down as Hotr.

iv. 1. 4.

a May I Vayu, Matariçvan, unite
The broken heart of thee that art outstretched
To him who moveth with the expiration of the gods,
With thee, O goddess, be Vasat.
b Wellborn, with light,
Guard and protector, thou hast sat on the heaven;
O Agni, thy garment of many hues,
Put on, O thou that dost abound in light.
c Arise, thou of fair sacrifice,
Aid us with thy divine radiance;
Brilliant to behold, with mighty blaze,
Do thou come hither, O Agni, in response to our prayers [1].
d Arise erect to aid us,
Like Savitr, the god;
Erect to win the booty,
When in contest we call on thee with the shining praisers.
e Born, thou art the child of the two worlds,
O Agni; a brilliant child distributed among the plants;
A beauteous babe beyond the darkness outspread,
Thou didst come thundering from thy mothers.
f Be firm, of strong limbs,
Swift, a mighty steed;
Be broad, of kindly seat,
Thou art the carrier of dust for Agni.
g Be auspicious [2], for offspring
Of men, O Angiras;
Scorch not sky and earth,
Nor the atmosphere, nor the trees.
h Let the steed advance, thundering
And resounding, the ass, the flier;
Bearing Agni of the dust
May he fall not before his day.
i The ass, well yoked to your chariot,
O ye strong ones, that thundereth,
May he as swift envoy
Bear hence Agni of the dust.
k The strong, bearing the strong Agni,
Germ of the waters, him of the ocean,
O Agni, come hither, for enjoyment [3],
As holy order and truth.
l O plants, do ye accept Agni here
Who cometh auspicious towards you;
Casting aside all hostilities, all evil imaginings,
Sitting down, may he smite away from us misfortune.
m O plants, do ye rejoice in him,
O ye that are rich in flowers, and have fair berries;
This germ of yours, of due season,
Hath sat him in his ancient seat.

iv. 1. 5.

a Radiant with extending blaze,
Do thou repel the enemy, the Raksas’s hostility;
May I enjoy the protection of the great protector,
May I enjoy the leadership of Agni, easy to invoke.
b Ye, waters, are healing;
Further us to strength,
To see great joy.
c The most auspicious flavour that is yours,
Accord to us here,
Like eager mothers.
d To him may we come with satisfaction,
To whose dwelling ye quicken us,
O waters, and propagate us.
e Mitra [1], having united the earth
And the ground with light,
Agni well-born, all-knower,
Common to all men, the wide extending.
f For health I unite thee, for offspring; may the All-gods, common to all men, unite thee with the Anustubh metre, in the manner of Angiras.
g The Rudras, having gathered together the earth,
Kindled a great light;
Their ray undying
Shineth clear among the gods.
h United by the Vasus, the cunning Rudras,
The mud fit for the rite,
Making it smooth with her hands,
May Sinivali fashion [2] this (pan).
i Sinivali, of fair braids,
Of fair head-dress, with fair locks,
May she, O Aditi, O great one,
Place within thy hands the pan.
k Let Aditi fashion the pan with might,
With her arms , with wisdom,
Let her bear Agni in her womb
As a mother a child in her lap.
I Thou art the head of Makha.
m Ye are the two feet of the sacrifice.
n May the Vasus fashion thee with the Gayatri metre, in the manner of Angiras. Thou art the earth; may the Rudras fashion thee with the Tristubh metre, in the manner of Angiras. Thou art the atmosphere [3]; may the Adityas fashion thee with the Jagati metre in the manner of Angiras. Thou art the sky; may the All-gods, common to all men, fashion thee with the Anustubh metre, in the manner of Angiras. Thou art the quarters; thou art the fixed (quarter); fix in me offspring, increase of wealth, richness in cattle, richness in heroes, (subject) his fellows to the sacrificer.
o Thou art the girdle of Aditi.
p Let Aditi seize thy hole with the Pankti metre, in the manner of Angiras.
q Having made the great pan,
Wrought of clay, as a birthplace for Agni,
Aditi gave it to her sons,
(Saying), ‘Let them cook it.’

iv. 1. 6.

a May the Vasus fumigate thee with the Gayatri metre, in the manner of Angiras; may the Rudras fumigate thee with the Tristubh metre, in the manner of Angiras; may the Adityas fumigate thee with the Jagati metre, in the manner of Angiras; may the All-gods, common to all men, fumigate thee with the Anustubh metre, in the manner of Angiras; may Indra fumigate thee in the manner of Angiras; may Visnu fumigate thee in the manner of Angiras; may Varuna fumigate thee in the manner of Angiras.
b May Aditi, connected with the All-gods, the goddess, dig thee on the abode of earth, in the manner of Angiras, O trench.
c May the wives of the gods [1], the goddesses, connected with the All-gods, place thee on the abode of earth, in the manner of Angiras, O pan.
d May the Dhisanas, the goddesses connected with the All-gods, kindle thee on the abode of earth, in the manner of Angiras, O pan; may the wives, the goddesses, connected with the All-gods, prepare thee on the abode of earth, in the manner of Angiras, O pan; may the protectors, the women, the goddesses, connected with the All-gods, cook thee on the abode of earth, in the manner of Angiras, O pan.
e O Mitra, cook this pan; may it not break.
f This I place around thee, to prevent breaking.
g Mitra, extending, compasseth
This sky in greatness [2],
And the earth with his fame.
h The fame of Mitra, supporter of the people,
Of the god is eternal,
True, and most varied in fame.
i May the god Savitr dig thee out,
With fair hands, fair fingers,
Fair arms, with his might.
k Breaking not, O earth,
Do thou fill the regions, the quarters;
Arise, become great,
Stand upright, be thou firm.
l May the Vasus fill thee with the Gayatri metre, in the manner of Angiras: may the Rudras fill thee with the Tristubh metre, in the manner of Angiras; may the Adityas fill thee with the Jagati metre, in the manner of Angiras; may the All-gods, common to all men, fill thee with the Anustubh metre, in the manner of Angiras.

iv. 1. 7.

a Let the half-years, the seasons, increase thee, O Agni,
The years, the Rsis, and what truths there are;
Shine with thy heavenly lustre,
Illuminate all the quarters of the earth.
b Be kindled, O Agni, and awake him;
Arise for great good fortune;
May he that waiteth on thee, O Agni, be not harmed;
May thy priests be famous, not the others.
c These Brahmans, O Agni, choose thee;
Be thou propitious, O Agni [1], to us in the sanctuary;
Slaying our rivals, conquering the foes,
Do thou watch unfailing in thine own home.
d Here, O Agni, do thou grant wealth;
May not the overcomers, anticipating (us); overcome thee;
May the lordly power be easily wielded by thee, O Agni
Let him who waiteth on thee prosper, unassailed.
e With good life, O Agni, unite thee with the lordly power;
O Agni, vie with Mitra in friendlihood;
Be thou the midmost of thine equals;
O Agni, shine forth here to be invoked by kings.
f (Be thou) over the [2] enemy, the obstructor,
Unwisdom, niggardliness, O Agni,
All obstacles do thou overcome,
And bestow upon us wealth with heroes.
g Unassailable, all-knower, unoverpowered,
Ruling, O Agni, supporting the lordly power, do thou shine here;
Through all the regions, freeing men from fear,
Do thou this day guard us for increase with kindliness.
h O Brhaspati, instigator, awake him;
The sharp do thou more thoroughly sharpen;
Increase him to great prosperity [3]
Let the All-gods rejoice in him.
i What time, O Brhaspati, thou didst free
From life yonder, from Yama’s enmity,
The Açvins removed death from him,
O Agni, the physicians of the gods with their powers.
k We from the darkness,
Gazing on the higher light,
Surya a god among the gods,
Have come to the highest light.

iv. 1. 8.

a Uplifted are his kindling-sticks,
Uplifted and pure are the rays of Agni,
Most brilliant (are they) of the son of fair countenance.
b The son of self, the Asura, all-knower,
God, god among gods,
Anointeth the ways with mead and ghee.
c With mead thou attainest the sacrifice,
Delighting, as Naraçansa, O Agni,
The kindly god Savitr, with every boon.
d Hither he cometh, with might, with ghee,
The priest implored with adoration;
To Agni the ladles (move) when the rites proceed.
e Worship let him pay to the greatness of him, of Agni;
He [1] indeed is pre-eminent among the delightful,
The wealthy, the wisest, best bestower of wealth.
f The divine doors–all–preserve
The rules of him, of Agni,
Of wide expanse, lording it with dominion.
g May day and night
Like heavenly maidens in his birthplace
Protect this our sacrifice and offering.
h O ye divine Hotrs, sing ye
To our uplifted sacrifice, to Agni’s tongue,
Make for us good offering.
i May the three goddesses sit on this strew,
Ida, Sarasvati [2], Bharati, the great, being sung.
k That seminal fluid of ours, wondrous,
Abundant, may Tvastr release
As increase of wealth with good heroes, as offspring to us.
l O tree, let free,
Bestowing with thyself among the gods;
Let Agni as queller make ready the oblation.
m O Agni, utter ‘Hail!’ O all-knower, over the oblation for Indra;
May all the gods rejoice in this offering.
n The golden germ first arose;
Born he was the only lord of creation;
He supporteth the earth and the sky [3]
To what god shall we offer with oblation?
o He that alone by his might is king
Of the breathing, the winking world,
Who is lord of these bipeds and quadrupeds;
To what god shall we offer with oblation?
p He who is giver of breath, giver of strength,
Upon whose bidding all, even the gods, wait,
Whose shadow is immortality and death;
To what god shall we offer with oblation?
He whose are these snowy mountains through his might,
Whose they call the ocean with the Rasa [4],
Whose two arms are these quarters;
To what god shall we offer with oblation?
r To whom the armies stablished
Through his aid gazed with minds disturbed,
Over whom on the rising of the sun it goeth;
To what god shall we offer with oblation?
s He by whom the dread earth and the sky were made firm,
By whom the heaven was established, by whom the vault,
Who is the measure of the region in the atmosphere;
To what god shall we offer with oblation?
t When the waters, the great ones, went
Bearing all [5] strength, begetting Agni,
Then one breath of the gods arose;
To what god shall we offer with oblation?
u He who in his might beheld the waters
Bearing strength, begetting Agni,
Who was the god alone over the gods;
To what god shall we offer with oblation?

iv. 1. 9.

a Purpose, Agni, impulse, hail! Mind, intellect, Agni, impulse, hail! Thought, knowledge, Agni, impulse, hail! Discrimination of speech, Agni, impulse, hail! To Manu, lord of creatures, hail! To Agni Vaiçvanara hail!
b Let every man choose the companionship
Of the god who leadeth;
Every man prayeth for wealth;
Let him choose glory that he may prosper; hail!
e Be not broken, nor come to harm;
Be firm and enduring;
O mother, daringly show thy heroism [1];
With Agni wilt thou do this deed.
d Be firm, O goddess earth, for prosperity;
Thou art the wile of the Asura, made with power;
Let this oblation be pleasing to the gods;
Do thou emerge uninjured at this our sacrifice.
e O Mitra, heat this pan; may it not break.
f This I place around thee, to prevent breaking.
g Feeding on wood, sipping clarified butter,
The ancient desirable Hotr,
Son of strength, the wondrous.
h From a far region
Come hither to these lower ones [2]
Favour those in the region where I am.
i From a far distance
Do thou of ruddy steeds come hither;
Of the dust, dear to many,
O Agni, do thou overcome obstructions.
k Do thou sit down in the lap of this mother,
O Agni, knowing all the ways;
Consume her not with light nor with heat,
Within her shine with pure radiance.
l O Agni, with glow
Within thine own seat of the pan,
Heating with her blaze,
Be thou, O all-knower, auspicious.
m Becoming auspicious to me, O Agni,
Do thou sit down auspicious;
Having made all the quarters auspicious
Sit here on thine own birthplace.

iv. 1. 10.

a Whatever logs we place
In thee, O Agni,
Be that ghee for thee;
Accept it, O youngest one.
b What the insect eateth,
What the ant climbeth over,
All that be ghee for thee;
Accept it, O youngest one.
c Mighty by night, unfailingly bearing (food)
For him as fodder to a stalled horse,
May we, O Agni, thy neighbours, be not harmed,
Rejoicing in increase of wealth, in food.
d Kindled on earth’s navel [1], Agni
We invoke for great increase of wealth,
Delighting in drink, recipient of great praise, worthy of offering,
The victor, Agni, sustainer in battles.
e The hosts that attack,
That pierce, the trooping,
The thieves and the robbers,
Them, O Agni, do I place in thy mouth.
f With thy tusks the burglars,
With thy teeth the robbers,
With thy jaws the thieves, O blessed one,
Do thou chew, well chewed.
g The burglars among men,
The thieves and robbers in the forest,
The [2] mischief-workers in the thickets,
Them I place within thy jaws.
h The man who is hostile to us,
And him who hateth us,
Him who revileth us, and him who seeketh to hurt,
Every one of them do thou crush to atoms.
i Sharpened is my holy power,
Sharpened the strength and might,
Sharpened the conquering lordly power of him
Whose domestic priest I am.
k Their arms have I uplifted,
Their radiance, their might;
With holy power I waste the foes,
I support [3] my own.
I Shining like gold, he hath become widely resplendent,
For glory shining with immortal life;
Agni became immortal in his strength
What time prolific Dyaus begat him.
m The sage showeth all forms;
He hath produced bliss for biped and quadruped;
Savitr, the desirable, hath discerned the vault;
After the moving forward of the dawn he shineth.
n Night and the dawn, one-minded but of various form,
United suckle one child;
The radiant one shineth between sky and earth [4]
The gods, granters of wealth, support Agni.
o Thou art the bird of fair feathers; thy head the Trivrt (Stoma), thy eye the Gayatra, thy breath the Stoma, thy body the Vamadevya Saman, thy wings the Brhat and the Rathantara, thy tail the Yajñayajñiya, thy limbs the metres, thy hoofs the altars, thy name the Yajus formulae.
p Thou art the bird of fair feathers; go to the sky, fly to the heaven.

iv. 1. 11.

a O Agni, that sacrifice, that offering,
Which on all sides thou dost encircle,
It of a truth goeth to the gods.
b O Soma, the wondrous aids
That there are of thine for the generous man,
With these be thou our helper.
c Agni the, head.
d Be.
e Thou, O Soma.
f These abodes of thine.
g That excellent glory of Savitr,
The god, we meditate,
That he may stimulate our prayers.
h What we have done in thoughtlessness against the host divine,
With feeble insight, with violence as is man’s way [1],
Among gods and men, do thou, O Savitr,
There instigate us to sinlessness.
i Impeller of righteousness,
Instigator of devotions,
Sarasvati hath established the sacrifice.
k May the maiden of the lightning, the one of varied life,
Sarasvati, wife of a hero, inspire our devotion;
In accord with the ladies, may she accord to the singer
Protection uninjured, and guardianship unsurpassable.
I May Pusan follow the cows for us,
May he guard our horses;
May Pusan win booty for us.
m Bright is part of thee, worthy of offering another [2],
Like day and night of various hue, like the sky art thou;
All magic thou dost further, O powerful one;
Propitious here, O Pusan, be thy bounty.
n They grew in might with their own power;
They mounted the vault, they made a broad seat;
When Visnu helped the strong one who causeth gladness,
Like birds they sat on the dear strew.
o Bear ye variegated praise to the strong singer,
The host of the Maruts, which hath strength;
Who with might endure might [3],
For the jocund ones, O Agni, the earth shakes.
p The All-gods.
q O All-gods.
r May sky and earth this day
Place among the gods this sacrifice,
Successful, touching the sky.
s Bring forward the parents born of old with now songs,
In the seat of holy order,
Come to us, O sky and earth, with the host divine;
Great is your protection.
t Awaken Agni with the praise,
Kindling the immortal;
May he place our oblations among the gods.
u Bearing the oblation, immortal,
The eager messenger, well-inclined,
Agni uniteth with our prayer.
v Health be they.
w For each prize.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA II

The Preparation of the Ground for the Fire

iv. 2. 1.

a Thou art the step of Visnu, overcoming hostility, mount the Gayatri metre, step along the earth, excluded is he whom we hate. Thou art the step of Visnu, overcoming imprecations, mount the Tristubh metre, step along the atmosphere, excluded is he whom we hate. Thou art the step of Visnu, overcomer of the enemy, mount the Jagati metre, step along the sky, excluded is he whom we hate. Thou art the stop of Visnu [1], overcomer of the foe, mount the Anustubh metre, step along the quarters, excluded is he whom we hate.
b Agni hath cried, like Dyaus thundering,
Licking the earth, devouring the plants
Straightway on birth he shone aflame,
He blazeth with his light within the firmaments.
c O Agni, returner, to us return
With life, with radiance, with gain, with wisdom, with offspring, with wealth.
d O Agni [2], O Angiras, a hundred be thy returns,
A thousand thy movements;
With the increase of their increase
Do thou bring back for us what is lost,
Bring back to us wealth.
e Return with strength,
Return, O Agni, with food and life;
Again guard us on all sides.
f Return with wealth,
O Agni, fatten with the stream,
All-gaining on every side.
g Unloose from us, O Varuna, the highest,
The lowest, the midmost knot [3];
Then may we, O Aditya, in thy rule,
Be guiltless before Aditi.
h I have drawn thee, thou hast become within,
Be thou firm and motionless,
Lot all the folk desire thee;
In him establish the kingship.
i In greatness hath he arisen erect in the van of the dawns;
Emerging from the darkness, he hath come with the light;
Agni, with radiant brilliance, fair limbed,
On birth hath filled every seat.
k Do thou sit down in the lap of this mother [4],
O Agni, knowing all the ways;
Consume her not with light nor with heat,
Within her shine with pure radiance.
1 O Agni, with glow
Within thine own seat of the pan,
Heating with her blaze,
Be thou, O all-knower, auspicious.
m Becoming auspicious to me, O Agni,
Do thou sit down auspicious;
Having made all the quarters auspicious,
Sit here on thine own birthplace.
n The gander seated in purity, the bright one seated in the atmosphere,
The Hotr seated at the altar, the guest seated in the house,
Seated among men, seated in the highest, seated in holy order, seated in the firmament,
Born of the waters, born of the cows, born of holy order, born of the mountain, the great holy order.

iv. 2. 2.

a From the sky was Agni first born,
From us secondly he who knoweth all,
In the waters thirdly the manly,
The pious man singeth of him, the undying, as he kindleth him.
b We know thy three places threefold, O Agni,
We know thy seat that is established in many places;
We know thy highest name in secret;
We know the spring whence thou hast come.
c The manly souled kindleth thee in the ocean, in the waters,
In the breast of the sky, O Agni, he who gazeth on men;
Thee standing in the third region [1],
In the birthplace of holy order, the steers inspirited.
d Agni hath cried, like Dyaus thundering,
Licking the earth, devouring the plants;
Straightway on birth he shone aflame,
He blazeth with his light within the firmaments.
e Eager, purifying, the envoy, the wise one,
Agni, the immortal, hath been established among men;
He beareth and darteth forward his ruddy smoke;
The sky he attaineth with his pure radiance.
f The banner of the whole world, the germ [2],
Filled on birth the firmaments;
Even the firm mountain he cleft passing over,
When the five peoples sacrificed to Agni.
g Receptacle of prosperity, supporter of riches,
Granter of thoughts, guardian of the Soma,
Son of the bright one, of strength, the king
Is resplendent within the waters, kindled before the dawns.
h He who first maketh for thee to-day, O thou of wondrous radiance,
A cake rich in ghee, O god Agni;
Do thou bear him ever on to the better,
To glory allotted by the gods, O youngest one [3].
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.

iv. 2. 3.

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.
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.

iv. 2. 4.

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.
m Thou art a piler round; in the manner of Angiras be firm with that deity.
n Fill the world, fill the hole, do thou sit down auspicious;
Indra and Agni and Brhaspati
Have placed thee on this birthplace
o The dappled kine, streaming with milk,
Mix the Soma,
Clans in the birthplace of the gods,
In the three realms of sky.

iv. 2. 5.

a Be united, be in harmony, in affection,
Radiant, with kindly thought,
Clothed in food and strength,
United have I made your minds, your ordinances, your hearts.
b O Agni of the dust be overlord for us;
Bestow food and strength on the sacrificer.
c Thou, O Agni, art of the dust,
Rich, full of increase,
Making all the regions propitious
Thou hast sat down on thine own birthplace.
d Be ye of one mind for us,
One dwelling [1], spotless;
Harm not the sacrifice, nor the lord of the sacrifice, O all-knowers;
Be ye two auspicious to-day unto us.
e As a mother her son, the earth,
The pan, hath borne Agni of the dust in his own birthplace
In unison with the All-gods, the seasons,
Let Prajapati, all-worker, release it.
f The bright light
Born beyond this firmament,
May that convey us beyond our foes,
O Agni Vaiçvanara, hail!
g Homage to thee, O Nirrti of every form [2],
Loosen ye this bond made of iron;
Do thou in accord with Yama and Yami
Mount this highest vault.
h The bond that Nirrti, the goddess,
Bound on thy neck, not to be loosened,
This I loosen for thee as from the middle of life;
Then living, let loose, do thou eat the food.
i Thee in whose cruel mouth here I make offering,
For the loosening of these bonds,
As ‘earth’ men know thee,
As ‘Nirrti’ [3], I know thee on every side.
k Seek the man who poureth not offering nor sacrifices;
The road of the thief and robber thou followest;
Seek another than us, that is thy road;
Homage be to thee, O Nirrti, O goddess.
l Praising Nirrti, the goddess,
Like a father his son, I weary her with my words;
She who knoweth all that is born,
Discerneth, the lady, every head.
m Abode and collector of riches,
Every form she discerneth with might [4],
Like the god Savitr of true laws,
Like Indra, she standeth at the meeting of the ways.
n Make firm the straps,
Fasten the buckets;
We shall drain the well full of water,
That never is exhausted, never faileth.
o The well with buckets fastened,
With strong straps, that yieldeth abundantly,
Full of water, unexhausted, I drain.
p The sages yoke the ploughs;
They stretch apart the yokes,
Wise with goodwill among the gods.
q Yoke the ploughs, stretch apart the yokes,
Here sow in the womb made ready the seed [5]
Through our song be there audience with profit for us;
May the ripe (grain) be brought low by the sickle.
r The plough, of keen share,
Propitious, with well-polished handle,
Plougheth up a cow, a sheep,
And a fat blooming maid,
A chariot support with a platform.
s With prosperity may our ploughs cleave the ground,
With prosperity may the ploughers go round the yokes;
Prosperity (may) Parjanya (give) with honey and milk,
And do ye, O Çuna and Sira, accord prosperity to us.
t Wishes, O milker of wishes, do thou milk
To Mitra and Varuna;
To Indra, to Agni, to Pusan,
To the plants, and to offspring.
u The furrow anointed with ghee, with honey,
Approved by the All-gods, the Maruts,
Full of strength, swelling with milk,
Do thou, O furrow, turn towards us with milk.

iv. 2. 6.

a The plants born
Three generations before the gods,
Of the brown ones I celebrate
The seven and a hundred abodes.
b A hundred, O mother, are your abodes,
A thousand too your shoots,
Therefore do ye, with a hundred powers,
Make him whole for me.
c With flowers, with shoots,
Fruit-bearing and without fruit,
Like steeds victorious
The plants are strong to help.
d ‘Plants’, O ye mothers,
I hail you, O goddesses;
Go bearing away defilement,
Defilement [1] destroying.
e In the Açvattha is your seat,
In the Parna is your dwelling made;
Cows shall in truth be your share
If ye shall gain this man.
f In that in strength I seize
These plants in my hand,
The soul of the disease perisheth,
As before one that taketh alive.
g When the plants come together
Like princes at the assembly,
Sage is the physician called,
Slayer of Raksases, overpowerer of diseases.
h Remover is your mother by name,
And ye are helpers;
Ye are winged streams [2];
Remove whatever is unwell.
i Let one of you aid another,
Let one be of assistance to another;
All the plants in unison
Do ye further this speech of mine.
k The strength of the plants hath arisen
Like cows from the pasturage,
Of them that are fain to win gain,
To the self of thee, O man.
I Beyond all obstacles,
Like the thief the pen, they have strode,
The plants have shaken away
Every defilement in the body.
m Those [3] that have mounted thy self,
That have entered every limb,
May they repel thy disease,
Like a dread intercessor.
n O disease, do thou fly forth
With the eagle, the blue jay (kikidivi)
With the rush of the wind,
With the whirlwind do thou disappear.
o Rich in steeds, rich in Soma,
Full of strength, full of power,
I have found all the plants
For his safety.
p The fruitful, the fruitless,
The flowering, the flowerless,
Impelled by Brhaspati,
May they free us from tribulation.
q The [4] plants whose king is Soma,
And which have entered the earth,
Of them thou art the highest,
Impel us to long life.
r Falling from the sky
The plants said,
‘He, whom we reach while in life,
Shall not come to ill.’
s Those that hear now
And those that are gone far away,
Coming all together here
Give ye him healing.
t May the digger of you come to no ill,
Nor he for whom I dig you;
May all our bipeds and quadrupeds
Be free from disease.
u The plants hold converse
With Soma, the king,
‘The man for whom the Brahman prepares (us),
We, O king, bring to safety.’

iv. 2. 7.

a May I be harm us not who is father of earth
Or who, of true law, created the sky,
And he who created the great bright waters;
To what god shall we offer with oblation?
b Turn towards (us), O earth,
With the sacrifice, with milk;
Over thy caul let Agni, aroused, creep.
c O Agni, that of thee which is pure, which is bright,
Which is cleansed, which is fit for offering,
That we bear to the gods.
d Food and strength do I take hence [1],
From the abode of holy order, from the birthplace of immortality.
May it enter us, in cattle and in plants;
I abandon decline, lack of food, and ill-health.
e O Agni, strength and fame are thine,
Thy rays shine mightily, O rich in light;
O thou of broad radiance, with thy might, strength worthy of laud,
Thou bestowest on the worshipper, O sage.
f Do thou extend over men, O Agni,
Ruling over wealth for us, O immortal one;
Thou art the master of a glorious form,
Thou fillest glorious wealth.
g O son of strength, O all-knower,
Rejoice in our fair praises [2], being adored in our prayers;
In thee have they placed food, rich in seed,
Of wondrous aid, of prosperous birth.
h With pure radiance, with bright radiance,
With undiminished radiance, thou comest forth with thy light;
Visiting thy parents thou aidest them;
Thou fillest both worlds.
i The righteous, the bull, common to all men,
Agni, men place before them for favour,
Thee with their speech, that art ready to hear and most extending,
The divine, the generations of men.
k Preparer of the sacrifice, the wise,
Who ruleth for great gain,
The giver of the Bhrgus, the eager, skilled in the sacrifice
Thou fillest glorious wealth.
l Ye are pilers, ye are pilers around, do ye pile upwards as a support,
with that deity, sit ye firm in the manner of Angiras.
m Swell up, let thy strength be gathered
From all sides, O Soma.
Be strong in the gathering of might.
n Let thy milk draughts, thy strength be united,
The mightinesses of him who overcometh the foe;
Swelling for immortality, O Soma,
Place in the sky the highest glories,

iv. 2. 8.

a He hath overcome every foe, every enemy;
That Agni saith, that saith Soma too;
Brhaspati, Savitr, say this of me,
Pusan hath placed me in the world of good action.
b When first thou didst cry on birth,
Arising from the ocean or the dust,
The wings of the eagle, the limbs of the gazelle,
That is thy famed birth, O steed.
c Thou art the back of the waters, the birthplace of Agni,
The ocean swelling on either side;
Growing to might [1] as the lotus flower,
Do thou extend in width with the measure of heaven.
d The holy power born first in the east
Vena hath disclosed from the shining boundary,
He hath revealed its fundamental nearest forms,
The womb of being and of not being.
e The golden germ first rose;
Born he was the only lord of creation;
He supporteth the earth and the sky;
To what god shall we offer with oblation.
f The drop hath fallen on the earth [2], the sky,
On this seat, and on the one which was aforetime;
The drop that wandereth over the third seat
I offer in the seven Hotras.
g Homage to the serpents
Which are on the earth,
The serpents in the atmosphere, in the sky,
To those serpents homage.
h Those that are there in the vault of the sky,
Or those who are in the rays of the sun,
Those whose seat is made in the waters,
To those serpents honour.
i Those that are the missiles of sorcerers,
Or those that are among the trees,
Or those that lie in the wells,
To those serpents honour.

iv. 2. 9.

a Thou art firm, supporting, unoverpowered,
Well wrought by Viçvakarman;
Let not the ocean smite thee, nor the eagle;
Unshaking do thou make firm the earth.
b May Prajapati seat thee on the back of earth, capacious, extending; thou art extent, 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.

iv. 2. 10.

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.
h This woolly wile of Varuna,
The skin of cattle, biped and quadruped,
The first birthplace of the offspring of Tvastr,
O Agni, harm not in the highest heaven;
I appoint for thee the buffalo of the forest [3];
Therewith piling thy forms, be seated.
i The Agni born of the heat of Agni,
From the burning of the earth or of the sky,
That whereby Viçvakarman attained creatures,
Him, O Agni, let thy wrath spare.
k The goat was born from Agni as an embryo;
She beheld her begetter before;
Thereby those worthy of sacrifice attained pre-eminence,
Thereby first the gods attained godhead;
I appoint for thee the Çarabha of the forest;
Therewith piling thy forms, be seated.

iv. 2. 11.

a O Indra and Agni, the realms of the sky
Ye adorn in your strength;
That might of yours is dear.
b The foe shall he pierce and wealth he doth gain
Who worshippeth Indra and Agni, the strong ones,
Who rule over much wealth,
The most strong who with strength show their power.
c Men ye surpass in the battle call,
Earth ye surpass, and sky,
The mountains and the streams (ye surpass) in greatness,
And, O Indra and Agni, all other worlds.
d In whose house [1], O Maruts,
Ye drink, O joyous ones of the sky
That man hath the best of guardians.
e Either through sacrifices receiving worship,
Or from the prayers of the singer,
Do ye, O Maruts, hearken to our call.
f 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,
Have found the dear home of the Maruts.
g Thy wrath.
h The highest.
i With what aid will he come to us,
Our wondrous, ever-waxing, friend?
With what most potent aid [2]?
k Who to-day yoketh to the pole of holy order
The oxen, eager, of keen spirits, the furious,
With darts in their mouths, heart-piercing, healthful?
He who attaineth their service shall live.
l O Agni, lead.
m Of the gods.
n May they be prosperous for us
o In every contest.
In the waters, O Agni, is thy seat,
Thou enterest the plants;
Being in the germ thou art born again.
q Thou art strong, O Soma, and bright;
Thou art strong, O god, and strong thy rule;
Strong laws dost thou establish.
r This for me, O Varuna.
s That of thine I approach.
t Thou, O Agni.
u Do thou to us, O Agni.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA III

The Five Layers of Bricks

iv. 3. 1.

a I place thee in the going of the waters; I place thee in the rising of the waters; I place thee in the ashes of the waters; I place thee in the light of the waters; I place thee in the movement of the waters.
b Sit on the billows as thy place of rest; sit on the ocean as thy place of rest; sit on the stream as thy place of rest; sit in the abode of the waters; sit on the seat of the waters.
c I place thee in the seat of the waters; I place thee in the dwelling of the waters; I place thee in the dust of the waters; I place thee in the womb of the waters; I place thee in the stronghold of the waters.
d The metro the Gayatri; the metre the Tristubh; the metro the Jagati; the metre the Anustubh; the metre the Pankti.

iv. 3. 2.

a This one in front the existent; his, the existent’s breath; spring born of the breath; the Gayatri born of the spring; from the Gayatri the Gayatri (Saman); from the Gayatra the Upançu (cup); from the Upançu the Trivrt (Stoma); from the Trivrt the Rathantara; from the Rathantara Vasistha, the Rsi; with thee taken by Prajapati, I take breath for offspring.
b This one on the right, the all-worker; his, the all-worker’s, mind; summer born of mind; the Tristubh born of summer; from the Tristubh the Aida (Saman); from the Aida the Antaryama (cup); from the Antaryama the fifteenfold (Stoma); from the fifteenfold the Brhat; from the Brhat Bharadvaja, the Rsi; with thee taken by Prajapati, I take mind for offspring [1].
c This one behind, the all-extending; his, the all-extending’s, eye; the rains born of the eye; the Jagati born of the rains; from the Jagati the Rksama (Saman); from the Rksama the Çukra (cup); from the Çukra the seventeenfold (Stoma); from the seventeenfold the Vairupa; from the Vairupa Viçvamitra, the Rsi; with thee taken by Prajapati, I take the eye for my offspring.
d This one on the left, the light; his, the light’s, ear; the autumn born of the ear; the Anustubh connected with the autumn; from the Anustubh the Svara (Saman); from the Svara the Manthin (cup); from the Manthin the twenty-onefold (Stoma); from the twenty-onefold the Vairaja; from the Vairaja Jamadagni, the Rsi; with thee taken by Prajapati [2], I take the ear for offspring.
c This one above, thought; his, thought’s, speech; the winter born of speech; the Pankti born of winter; from the Pankti that which has finales; from that which has finales the Agrayana (cup); from the Agrayana the twenty-sevenfold and the thirty-threefold (Stomas); from the twenty-sevenfold and the thirty-threefold the Çakvara and Raivata; from the Çakvara and Raivata Viçvakarman, the Rsi; with thee taken by Prajapati, I take speech for offspring.

iv. 3. 3.

a The east of the quarters; the spring of the seasons; Agni the deity; holy power the wealth; the Trivrt the Stoma, and it forming the path of the fifteenfold (Stoma); the eighteen-month-old calf the strength; the Krta of throws of dice; the east wind the wind; Sanaga the Rsi.
b The south of the quarters; the summer of the seasons; Indra the deity; the kingly power the wealth; the fifteenfold the Stoma, and it forming the path of the seventeenfold (Stoma); the two-year-old the strength; the Treta of throws; the south wind the wind; Sanatana, the Rsi.
c The west of the quarters; the rains of the seasons; the All-gods the deity; the peasants [1] the wealth; the seventeenfold the Stoma, and it forming the path of the twenty-onefold (Stoma); the three-year-old the strength; the Dvapara of throws; the west wind the wind; Ahabuna the Rsi.
d The north of the quarters; the autumn of the seasons; Mitra and Varuna the deity; prosperity the wealth; the twenty-onefold the Stoma; and it forming a path of the twenty-sevenfold (Stoma); the four-year-old the strength; the Askanda of throws; the north wind the wind; Pratna the Rsi.
e The zenith of the quarters; the winter and the cool season of the seasons; Brhaspati the deity; radiance the wealth; the twenty-sevenfold the Stoma, and it forming a path of the thirty-threefold; the draught ox the strength; the Abhibhu of throws; the wind all through the wind; Suparna the Rsi.
f Fathers, grandfathers, near and far, may they protect us, may they help us, in this holy power, this lordly power, this prayer, this Purohita-ship, this rite, this invocation of the gods.

iv. 8. 4.

a Firm is thy dwelling, thy place of birth, firm art thou
Settle thou duly in thy firm place of birth;
Banner of the fire in the pan,
May the two Açvins, the leeches, set thee here first in the east.
b In thine own skill sit thou whose sire is skill,
As the great earth bountiful among the gods,
Be of kindly approach and come with thy body,
Kindly as a father to his son;
May the two Açvins, the leeches, set thee here.
c Nesting, rich in wealth, strength bestowing,
Increase for us wealth, abundant, rich in heroes [1],
Driving away hostility and enmity,
Granting the lord of the sacrifice a share in increase of wealth,
Do thou bestow the heaven as increase to the sacrificer;
May the two Açvins, the leeches, set thee here.
d Thou art the dust of Agni, the leader of the gods;
May the All-gods favour thee as such;
With Stomas for thy back, rich in ghee, sit thou here,
And win to us by sacrifice riches with offspring.
May the two Açvins, the leeches, set thee here!
e Thou art the head of sky, the navel of earth, the holder apart of the quarters, the lady paramount of the worlds [2], the wave, the drop of the waters thou art; Viçvakarman is thy seer; may the two Açvins, the leeches, set thee here.
f In unison with the seasons, in unison with the ordainers, in unison with the Vasus, in unison with the Rudras, in unison with the Adityas, in unison with the All-gods, in unison with the gods, in unison with the gods establishing strength, to Agni Vaiçvanara, thee; may the two Açvins, the leeches, set thee here.
g Protect my expiration; protect my inspiration; protect my cross breathing; make my eye to shine widely; make my ear to hear.
h Make thick the waters; quicken the plants; protect bipeds; help quadrupeds; from the sky make rain to start.

iv. 3. 5.

a (Thou art) the calf of eighteen months in strength, the Tristubh metre; the two-year-old in strength, the Viraj metre; the two-and-a-half year-old in strength, the Gayatri metre; the three-year-old in strength, the Usnih metre; the four-year-old in strength, the Anustubh metre; the draught ox in strength, the Brhati metre; the bull in strength, the Satobrhati metre; the bullock in strength, the Kakubh metre; the milch cow in strength, the Jagati metre; the beast of burden in strength, the Pankti metre; the goat in strength, the spacious metre; the ram in strength, the slow metre; the tiger in strength, the unassailable metre; the lion in strength, the covering metre; the support in strength, the overlord metre; the lordly power in strength, the delight-giving metre; the all-creating in strength, the supreme lord metro; the head in strength, the Prajapati metre.

iv. 3. 6.

a O Indra and Agni, do ye two make firm
The brick that quaketh not;
And let it with its back repel
The sky and earth and atmosphere.
b Let Viçvakarman place thee in the ridge of the atmosphere, encompassing, expanding, resplendent, possessing the sun, thee that dost illumine the sky, the earth, the broad atmosphere, support the atmosphere, make firm the atmosphere, harm not the atmosphere; for every expiration, inspiration, cross-breathing, out-breathing, support, movement; let Vayu protect thee with great prosperity, with a covering [1] most healing; with that deity do thou sit firm in the manner of Angiras.
c Thou art the queen, the eastern quarter; thou art the ruling, the southern quarter; thou art the sovereign, the western quarter; thou art the self-ruling, the northern quarter; thou art the lady paramount, the great quarter.
d Protect my life; protect my expiration; protect my inspiration; protect my cross-breathing; protect my eye; protect my ear; quicken my mind; strengthen my voice; protect my breath; accord me light.

iv. 3. 7.

a (Thou art) Ma metre, Prama metre, Pratima metre, Asrivis metre, Pankti metre, Usnih metre, Brhati metre, Anustubh metre, Viraj metre, Gayatri metre, Tristubh metre, Jagati metre. (Thou art) earth metre, atmosphere metro, sky metre, seasons metre, Naksatras metre, mind metre, speech metre, ploughing metre, gold metre, cow metre, female goat metre, horse metre. (Thou art) Agni, the deity [1], Vata, the deity, Surya, the deity, Candramas, the deity, the Vasus, the deity, the Rudras, the deity, the Adityas, the deity, the All-gods, the deity, the Maruts, the deity, Brhaspati, the deity, Indra, the deity, Varuna, the deity.
b The head thou art, ruling; thou art the firm, the supporting; thou art the prop, the restrainer; for food thee; for strength thee; for ploughing thee: for safety thee! (Thou art) the prop, ruling; thou art the firm, the supporting; thou art the holder, the sustainer; for life thee; for radiance thee; for force thee; for might thee!

iv. 3. 8.

(Thou art) the swift, the triple (Stoma); the shining, the fifteenfold the sky, the seventeenfold; speed, the eighteenfold; fervour, the nineteen. fold; attack, the twentyfold; support, the twenty-onefold; radiance, the twenty-twofold; maintenance, the twenty-threefold; the womb, the twenty-fourfold; the embryo, the twenty-fivefold; might, the twenty sevenfold; inspiration, the thirty-onefold; support, the thirty-threefold; the surface of the tawny one, the thirty-fourfold; the vault, the thirty-six fold; the revolving, the forty-eightfold; the support, the fourfold Stoma.

iv. 3. 9.

a Thou art the portion of Agni, the overlordship of consecration, the holy power saved, the threefold Stoma.
b Thou art the portion of Indra, the overlordship of Visnu, the lordly power saved, the fifteenfold Stoma.
c Thou art the portion of them that gaze on men, the overlordship of Dhatr, the birthplace saved, the seventeenfold Stoma.
d Thou art the portion of Mitra, the overlordship of Varuna, the rain from the sky, the winds saved, the twenty-onefold Stoma.
e Thou art the portion of Aditi, the overlordship of Pusan, force saved, the twenty-sevenfold Stoma.
f Thou art the portion of the Vasus [1], the overlordship of the Rudras, the quadruped saved, the twenty-fourfold Stoma.
g Thou art the portion of the Adityas, the overlordship of the Maruts, offspring saved, the twenty-fivefold Stoma.
h Thou art the portion of the god Savitr, the overlordship of Brhaspati, all the quarters saved, the fourfold Stoma.
i Thou art the portion of the Yavas, the overlordship of the Ayavas, offspring saved, the forty-fourfold Stoma.
k Thou art the portion of the Rbhus, the overlordship, of the All-gods, being calmed and saved, the thirty-threefold Stoma.

iv. 3. 10.

They praised with one, creatures were established, Prajapati was overlord. They praised with three, the holy power: was created, the lord of holy power was overlord. They praised with fire, beings were created, the lord of beings was the overlord. They praised with seven, the seven seers were created, Dhatr was the overlord. They praised with nine, the fathers were created, Aditi was the overlady. They praised with eleven, the seasons were created, the seasonal one was the overlord. They praised with thirteen, the months were created, the year was the overlord [1]. They praised with fifteen, the lordly class was created, Indra was the overlord. They praised with seventeen, cattle were created, Brhaspati was the overlord. They praised with nineteen, the Çudra and the Arya were created, day and night were the overlords. They praised with twenty-one, the whole-hooved cattle were created, Varuna was the overlord. They praised with twenty-three, small cattle were created, Pusan was the overlord. They praised with twenty-five, wild cattle were created, Vayu was the overlord. They praised with twenty-seven, sky and earth [2] went apart, the Vasus, Rudras, and Adityas followed their example, theirs was the overlordship. They praised with twenty-nine, trees were created, Soma was the overlord. They praised with thirty-one, creatures were created, the Yavas and the Ayavas had the overlordship. They praised with thirty-three, creatures came to rest, Prajapati was the overlord and chief.

iv. 3. 11.

a This is she that first dawned;
Within this (earth) she hath entered and moveth;
The new-made bride as mother beareth the mothers;
Three greatnesses attend her.
b Charming, the dawns, adorned,
Moving along a common birthplace,
Wives of the sun, they move, wise ones,
Making a banner of light, unaging, rich in seed.
c Three have followed the path of holy order,
Three cauldrons have come with the light,
Offspring one guardeth, strength one [1],
Another the law of the pious guardeth.
d The fourth hath become that of four Stomas,
Becoming the two wings of the sacrifice, O Rsis;
Yoking the Gayatri, Tristubh, Jagati, and Anustubh, the Brhat,
The hymn, they have borne forward this heaven.
e By five the creator disposed this (world),
What time he produced sisters of them, five by five,
By their mingling go five strengths
Clad in various forms.
f Thirty sisters go to the appointed place,
Putting on the same badge [2],
The sages spread out the seasons, the knowing ones
With the metres in their midst, go about in brilliance.
g The shining one putteth on clouds,
The ways of the sun, the night divine;
The beasts of many forms that are born
Look around on the lap of their mother.
h The Ekastaka, undergoing penance,
Hath borne a child, the great Indra;
Therewith the gods overpowered the Asuras;
Slayer of Asuras he became in his might.
i Ye have made me, who am not younger, the younger;
Speaking the truth I desire this;
May I [3] enjoy his lovingkindness as do ye;
May not one of you supplant another.
k He hath enjoyed my lovingkindness, the all-knower;
He hath found a support, for he hath won the shallow;
May I enjoy his lovingkindness as do ye
May not one of you supplant another.
l On the five dawns follow the five milkings,
On the cow with five names the five seasons;
The five quarters are established by the fifteenfold (Stoma),
With equal heads over the one world [4].
M She who first shone forth is the child of holy order;
One supporteth the might of the waters;
One moveth in the places of the sun,
And one in those of the heat; Savitr governeth one.
n She who first shone forth
Hath become a cow with Yams;
Do thou, rich in milk, milk for us
Season after season.
O She of bright bulls hath come with the cloud, the light,
She of all forms, the motley, whose banner is fire;
Accomplishing thy common task,
Bringing old age, thou hast come, O unaging dawn.
P Lady, of seasons the first, she hath come hither,
Leading the days, and bearer of offspring;
Though one, O Usas, in many places dost thou shine forth
Unaging thou dost make to age all else.

iv. 3.12.

a O Agni, drive away those foes of ours that are born;
Drive away those too that are unborn, O all-knower;
Shine out for us in kindliness and without anger,
In thy protection may I be with threefold protection and victorious.
b O Agni, drive away those foes of ours that are born with force;
Drive away those that are unborn, O all-knower;
Favour us in kindliness,
May we (enjoy thy protection); drive away our foes.
c (Thou art) the forty-fourfold Stoma, radiance the wealth.
d (Thou art) the sixteenfold Stoma, force the wealth.
e Thou art the dust of earth [1], called Apsas.
f (Thou art) the course metre; the space metre; the health-bringing metre; the overpowering metre; the covering metre; the mind metre; the expanse metre; the river metre; the sea metro; the water metre; the uniting metro; the separating metre; the Brhat metro; the Rathantara metre; the collecting metre; the parting metre; the voices metre; the radiant metro; the Sastubh metre; the Anustubh metre; the Kakubh metre; the Trikakubh metre; the poetic metre; the water metre [2]; the Padapankti metre, the Aksarapahkti metre, the Vistarapankti metre: the razor-with-strop metre; the enveloping metre; the side metre; the course metre; the space metre; the strength metre; the maker of strength metre; the expansive metre; the conflict metre; the covering metre; the difficult of access metre; the slow metre; the Ankanka metre.

iv. 3. 13.

a May Agni slay the foe,
Eager for wealth, joyfully,
Kindled, pure as offered.
b Thou Soma art very lord,
Thou art king, and slayer of foes;
Thou art favouring strength.
c Favouring is thy look, O fair-faced Agni,
That art dread and extending, pleasant (is it);
Thy radiance they cover not with the darkness;
The defiling leave no stain in thy body.
d Favouring is thy face, O mighty Agni;
Even by the side of the sun it is bright [1],
Radiant to behold it is seen even by night,
Pleasant to the sight is food in thy form.
e With his countenance the kindly one
Will sacrifice to the gods for us, most skilled to win prosperity by sacrifice;
Guardian undeceived and protector of us,
O Agni, shine forth with radiance and with wealth.
f Prosperity for us from sky, O Agni, from earth,
With full life do thou procure, O god, for worship;
That splendid thing, O sky-born, which we ask,
Do thou bestow upon us that radiant wealth.
g As thou, O Hotr, in man’s worship [2],
O son of strength, shalt sacrifice with offerings,
Verily do thou to-day, gladly, offer sacrifice
To the glad gods together assembled.
h I praise Agni, domestic priest,
God of the sacrifice and priest,
The Hotr, best bestower of jewels.
i Thou art strong, O Soma, and bright,
Thou art strong, O god, and strong thy rule,
Strong laws dost thou establish.
k O Maruts, that burn, this offering (is yours)
Do ye rejoice in it,
For your aid, ye destroyers of the foe.
I The man of evil heart, O bright ones, O Maruts,
Who is fain to smite us contrary to right [3],
In the noose of destruction may he be caught,
Slay him with your most burning heat.
m The Maruts, of the year, fair singers,
With wide abodes, in troops among men,
May they from us unloosen the bonds of tribulation,
Those that burn, delighting, granting delight,
n Delight the eager gods, O thou most young,
Knowing the seasons, O lord of the season, do thou sacrifice here;
With the priests divine, O Agni,
Thou art the best sacrificer of Hotrs.
o O Agni, whatever to-day, O offering Hotr of the people,
O pure [4] and radiant one, thou dost enjoy, for thou art the sacrificer,
Rightly shalt thou sacrifice, since thou hast grown in might,
Carry the oblations that are thine to-day, O thou most young.
p By Agni may one win wealth
And abundance, day by day,
Glory full of heroes.
q Enricher, slayer of disease,
Wealth-finder, prospering prosperity,
O Soma, be a good friend to us.
r Come hither, O ye that tend the house,
Depart not, O Maruts,
Freeing us from tribulation.
s For in autumns gone by
We have paid worship, O Maruts,
With the means [5] of mortal men.
t Your greatness surgeth forth from the depths,
Make known your names, O active ones;
O Maruts, accept the thousandth share of the house,
Of the householder’s offering.
u Him to whom, the strong, the youthful maiden,
Rich in oblation, bearing ghee, approacheth night and morning,
To him his own devotion (approacheth) seeking wealth.
v O Agni, these most acceptable oblations,
Immortal one, bear for the divine worship;
Let them accept our fragrant (offerings).
w The playful horde of the Maruts,
Sporting, resplendent on the chariot [6],
O Kanvas, do ye celebrate.
x The Maruts, speeding like steeds,
Disport themselves like youths gazing at a spectacle,
Standing in the home like beauteous younglings,
Bestowing milk, like playful calves.
y At their advance the earth moves as if trembling,
When they yoke (their teams) for their journeys, for brilliance;
Playing, resounding, with flaming weapons,
They display their own greatness, the shakers.
z What time on the steeps ye pile the moving one,
Like birds, O Maruts, on whatever path [7],
The clouds spill their water on your chariots;
Do ye sprinkle for the praiser ghee of honey hue.
aa Agni with invocations
They ever invoke, lord of the people,
Bearer of the oblation, dear to many.
bb For him they ever praise,
The god with ladle dripping ghee,
Agni to bear the oblation.
cc O Indra and Agni, the spaces of sky.
dd Pierce Vrtra.
ee Indra from all sides.
ff Indra men.
gg O Viçvakarman, waxing great with the oblation.
hh O Viçvakarman, with the oblation as strengthening.


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA IV

The Fifth Layer of Bricks (continued)

iv. 4. 1.

a Thou art the ray; for dwelling thee! Quicken the dwelling. Thou art advance; for right thee! Quicken right. Thou art following; for sky thee! Quicken the sky. Thou art union; for atmosphere thee! Quicken the atmosphere. Thou art propping; for earth thee! Quicken earth. Thou art a prop; for rain thee! Quicken rain. Thou art blowing forward; for day thee! Quicken day.
b Thou art blowing after; for night thee! Quicken night. Thou art eager [1]; for the Vasus thee! Quicken the Vasus. Thou art intelligence; for the-Rudras thee! Quicken the Rudras. Thou art the brilliant; for the Adityas thee! Quicken the Adityas. Thou art force; for the Pitrs thee! Quicken the Pitrs. Thou art the thread; for offspring thee! Quicken offspring. Thou dost endure the battle; for cattle thee! Quicken cattle.
c Thou art wealthy; for plants thee! Quicken plants. Thou art the victorious with ready stone; for Indra thee! Quicken Indra. Thou art the overlord; for expiration [2] thee! Quicken expiration. Thou art the restrainer; for inspiration thee! Quicken inspiration. Thou art the glider; for the eye thee! Quicken the eye. Thou art the bestower of strength; for the ear thee! Quicken the ear. Thou art threefold.
d Thou art Pravrt, thou art Samvrt, thou art Vivrt. Thou art the mounter, thou art the descender, thou art the fore mounter, thou art the after mounter.
e Thou art the wealthy, thou art the brilliant, thou art the gainer of good.

iv. 4. 2.

a Thou art the queen, the eastern quarter; the Vasus, the deities, are thine overlords, Agni stayeth missiles from thee; may the threefold Stoma support thee on earth, may the Ajya hymn establish thee in firmness, the Rathantara Saman be thy support.
b Thou art the ruling, the southern quarter; the Rudras, the deities, are thine overlords, Indra stayeth missiles from thee; may the fifteenfold Stoma support thee on earth, may the Praüga hymn establish thee, in firmness, the Brhat Saman be thy support.
c Thou art the sovereign, the western quarter [1]; the Adityas, the deities, are thine overlords, Soma stayeth missiles from thee; may the seventeenfold Stoma support thee on earth, the Marutvatiya hymn establish thee in firmness, the Vairupa Saman be thy support.
d Thou art the self-ruling, the northern quarter; the All-gods are thine overlords, Varuna stayeth missiles from thee; may the twenty-onefold Stoma support thee on earth, the Niskevalya Uktha establish thee, in firmness, the Vairaja Samana be thy support.
e Thou art the lady paramount, the great quarter; the Maruts, the deities, are thine overlords [2], Brhaspati stayeth missiles from thee; may the twenty-sevenfold and the-thirty-threefold Stomas secure thee on earth, the Vaiçvadeva and the Agnimaruta hymns establish thee in firmness, the Çakvara and Raivata Samans be thy support.
f For the atmosphere may the Rsis firstborn among the gods extend thee with the measure, the breadth, of the sky, and be that is disposer and overlord; let all of them in unison establish thee and the sacrificer on the ridge of the vault, on the world of heaven.

iv. 4. 3.

a This in the front, with tawny hair, with the sun’s rays; the leaders of his host and bands are Rathagrtsa and Rathaujas, and Puñjikasthala and Krtasthala his Apsarases, his missile wizards, his weapon the Raksases.
b This on the right, all worker; the leaders of his host and bands are Rathasvana and Rathecitra, and Menaka and Sahajanya his Apsarases, his missile biting beasts, his weapon the death of men.
c This behind, all extending; the leaders of his host and bands are Ratheprota and Asamaratha, and Pramlocanti [1] and Anumlocanti his Apsarases, his missile the serpents, his weapon tigers.
d This on the left, collecting riches; the leaders of his host and bands are Senajit and Susena, and Viçvaci and Ghrtaci his Apsarases, his missile the waters, his weapon the wind.
e This above, bringing riches; the leaders of his host and bands Tarksya and Aristamemi, and Urvaçi and Parvacitti his Apsarases, his missile the lightning, his weapon the thunder.
f To them homage; be they gracious to us; him whom [2] we hate and who hateth us I place in your jaws.
g I place thee in the seat of the living, in the shadow of the helper; homage to the ocean, homage to the splendour of the ocean.
h May the supreme lord place thee on the ridge of the vault, encompassing, expanding, mighty, powerful, overcoming; support the sky, make firm the sky, harm not the sky; for every expiration, inspiration, cross-breathing, out-breathing, support, movement; let Surya protect thee with great prosperity, with a covering most healing; with that deity do thou sit firm in the manner of Angiras.
i Like a horse neighing eager for the pasture,
When he hath wandered from the great enclosure,
Then the wind bloweth after his splendour,
And then thy path becometh black.

iv. 4. 4.

a Agni is the head of the sky, the height,
Lord of the earth here,
He quickeneth the seed of the waters.
b Thee, O Agni, from the lotus
Atharvan pressed out
From the head of every priest.
c This Agni is lord of a thousandfold,
A hundredfold, strength;
The sage, the head of wealth.
d Leader of the sacrifice and the region art thou,
Where with steeds auspicious thou dost resort;
Thou placest in the sky thy head winning light,
Thou makest, O Agni, thy tongue to bear the oblation.
e Agni hath been awakened by the kindling-stick of men
To meet the dawn that cometh on like a cow [1];
Like young ones rising up to a branch,
The rays rise towards the vault.
f We have uttered to the sage, the worshipful,
Our voice of praise, to the strong bull;
Gavisthira with his homage hath raised to Agni this laud,
Wide extending like brilliance in the sky.
g He hath been born as guardian of men, wakeful,
Agni, skilful, for fresh prosperity;
Ghee-faced, with mighty sky-reaching (blaze)
He shineth gloriously, pure for the Bharatas.
h Thee, O Agni [2], the Angirases found
When hidden in secret, resting in every wood;
Thou when rubbed art born as mighty strength;
Son of strength they call thee, O Angiras.
i Banner of the sacrifice, first domestic priest,
Agni men kindle in the three stations;
With Indra and the gods conjoined on the strew
Let him sit, as Hotr, well skilled for sacrificing.
k Thee of most resplendent fame
Men invoke in their dwellings,
With flaming hair, O dear to many,
O Agni, to bear the oblation.
1 O friends, together (offer) fit [3]
Food and praise to Agni,
Highest over the folk,
The son of strength, the mighty.
m Thou gatherest, O strong one,
O Agni, all that belongeth to the niggard;
Thou art kindled in the place of offering;
Do thou bear us good things.
n With this homage Agni,
Son of strength, I invoke,
Dear, most effectual messenger, the good sacrificer,
The envoy of all, immortal.
o He, the ruddy, shall yoke (his steeds) all cherishing,
He shall hasten when well adored;
The sacrifice hath good prayer and strong effort [4],
Of the Vasus, the divine gift of men.
p The radiance of the bounteous offerer
Hath mounted on high,
The ruddy smoke (riseth) touching the sky;
Men in unison kindle Agni.
q O Agni, lording it over strength rich in kine,
Youthful son of strength,
Bestow upon us, O all-knower, great fame.
r Being kindled, bright, sage,
Agni, to be praised with song,
Do thou shine with wealth for us, O thou of many faces.
s O Agni, lord of the night,
And of the morning, and of the dawn,
Do thou burn against the Raksases with sharp jaws [5].
t May we kindle thee, O Agni,
Radiant, O god, and unaging;
When this most desirable
Kindling-stick maketh radiance for thee in the sky,
Do thou bear food to thy praisers.
u With the song, O Agni, the oblation,
O lord of brilliant light,
Bright shining, wonderworker, lord of the people,
O bearer of the oblation, is offered to thee;
Do thou bear food to thy praisers.
v O bright one, in thy mouth thou cookest
Both ladles (full) of butter;
Do thou make us full [6],
For our hymns, O lord of strength;
Do thou bear food to thy praisers.
w O Agni to-day, let us make to prosper by praises,
By devotions, for thee this (sacrifice) like a (good) steed,
Like a noble resolve which toucheth the heart.
x O Agni, thou hast become master
Of noble resolve, of true inspiration,
Of mighty holy order.
y With these songs singing to thee, O Agni,
This day let us pay worship;
Thy strengths thunder forth as from the sky.
z At these our hymns of praise do thou be propitious [7],
Like the light of heaven,
O Agni, propitious with all thy faces.
aa Agni I deem the Hotr, the generous wealth-giver,
The son of strength, the all-knower,
Who knoweth all as a sage,
bb Who offereth sacrifice well,
With beauty soaring aloft towards the gods, the god,
Following the flames of the ghee,
Of the butter of brilliant radiance when offered up.
cc O Agni, be thou our nearest,
Our protector, kindly, a shield;
dd Thee, O shining and most radiant one,
We implore for favour, for our friends.
ee Agni, bright, of bright fame,
Come hither in thy greatest splendour and give us wealth.

iv. 4. 5.

a I yoke thee in bonds of fellowship with Indra and Agni, with the ghee sprinklings, with brilliance, with radiance, with the hymns, with the Stomas, with the metres, for the increase of wealth, for pro-eminence among thy fellows; I yoke thee in bonds of fellowship with me.
b Amba, Duhi, Nitatni, Abhrayanti, Meghayanti, Varsayanti, Cupunika, art thou by name, with Prajapati, with our every prayer, I deposit thee.
c The earth penetrated by food, a reservoir of water (thou art), men are thy guardians, Agni is placed in this (brick), to it I resort, and may it [1] be my protection and my refuge.
d The over-sky penetrated by holy power, the atmosphere (thou art); the Maruts are thy guardians, Vayu is placed in this (brick), to it I resort, and may it be my protection and my refuge.
e The sky, penetrated by ambrosia, the unconquered (thou art); the Adityas are thy guardians, the sun is deposited in this (brick), to it I resort, and may it be my protection and my refuge.


iv. 4. 6.

a Let Brhaspati place thee on the ridge of earth, full of light, for every expiration, inspiration; support all the light, Agni is thine overlord.
b Let Viçvakarman place thee on the ridge of the atmosphere, full of light, for every expiration, inspiration; support all the light, Vayu is thine overlord.
c Let Prajapati place thee on the ridge of the sky, full of light, for every expiration, inspiration; support all the light, the supreme lord is thine overlord.
d Thou art the bringer of the east wind; thou art the winner of rain; thou art the winner of lightning [1]; thou art the winner of thunder; thou art the winner of rain.
e Thou art the path of Agni; thou art the gods’ path of Agni.
f Thou art the path of Vayu; thou art the gods’ path of Vayu.
g Thou art the path of the atmosphere; thou art the gods’ path of the atmosphere.
h Thou art the atmosphere; to the atmosphere thee!
i To the ocean thee, to water thee, to the watery thee, to impulse thee, to the wise thee, to the radiant thee, to the light of the sky thee, to the Adityas thee!
k To the Rc thee, to radiance thee, to the shining thee, to the blaze thee, to the light thee!
l Thee, giving glory, in glory; thee, giving brilliance, in brilliance; thee, giving milk, in milk; thee, giving radiance, in radiance; thee giving wealth, in wealth I place; with this seer, the holy power, this deity, sit firm in the manner of Angiras.

iv. 4. 7.

a Thou art the furtherer; thou art the maker of wide room; thou art the eastern; thou art the zenith; thou art the sitter in the atmosphere, sit on the atmosphere.
b Thou art the sitter on the waters; thou art the sitter on the hawk thou art the sitter on the vulture; thou art the sitter on the eagle; thou art the sitter on the vault.
c In the wealth of earth I place thee; in the wealth of the atmosphere I place thee; in the wealth of the sky I place thee; in the wealth of the quarters I place thee; giver of wealth I place thee in wealth.
d Protect my expiration; protect my inspiration; protect my cross-breathing [1]; protect my life; protect all my life; protect the whole of my life.
e O Agni, thy highest name, the heart,
Come let us join together,
Be thou, O Agni, among those of the five races.
f (Thou art) the Yavas, the Ayavas, the courses, the helpers, the Sabda, the ocean, the firm one.

iv. 4. 8.

(Thou I art) all overcoming through Agni; self-ruling through the sun; lord of strength through might; creator with the bull; bountiful through the sacrifice; heavenly through the sacrificial fee; slayer of enemies through rage; supporter of the body through kindliness; wealth through food; through the earth he hath won; (thou art) eater of food with verses; increased by the Vasat cry; protector of the body through the Saman; full of light with the Viraj; drinker of Soma through the holy power; with cows he supporteth the sacrifice; with lordly power men; with horse and car bearer of the bolt; lord with the seasons; enclosing with the year; unassailable through penance; the sun with bodies.

iv. 4. 9.

(Thou art) Prajapati in mind, when come to the Soma; the creator in the consecration; Savitr in the bearing; Pusan in the cow for the purchase of the Soma; Varuna when bound (in the cloth); Asura in the being bought; Mitra when purchased; Çipivista when put in place; delighter of men when being drawn forward; the overlord on arrival; Prajapati being led on; Agni at the Agnidh’s altar; Brhaspati on being led from the Agnidh’s altar; Indra at the oblation-holder; Aditi when put in place; Visnu when being taken down; Atharvan when made wet; Yama when pressed out; drinker of unpurified (Soma) when being cleansed; Vayu when purifying; Mitra as mixed with milk; the Manthin when mixed with groats; that of the All-gods when taken out; Rudra when offered; Vayu when covered up; the gazer on men when revealed; the food when it comes; the famed of the fathers; life when taken; the river when going to the final bath; the ocean when gone; the water when dipped; the heaven when arrived at completion.

iv. 4. 10.

a (Thou art) Krttikas, the Naksatra, Agni, the deity; ye are the radiances of Agni, of Prajapati, of the creator, of Soma; to the Re thee, to radiance thee, to the shining thee, to the blaze thee, to the light thee
b (Thou art) Rohini the Naksatra, Prajapati the deity; Mrgaçirsa the Naksatra, Soma the deity; Ardra the Naksatra, Rudra the deity; the two Punarvasus the Naksatra, Aditi the deity; Tisya the Naksatra, Brhaspati the deity; the Açresas the Naksatra, the serpents the deity; the Maghas the Naksatra, the fathers the deity; the two Phalgunis the Naksatra [1], Aryaman the deity; the two Phalgunis the Naksatra, Bhaga the deity; Hasta the Naksatra, Savitr the deity; Citra the Naksatra, Indra the deity; Svati the Naksatra, Vayu the deity; the two Viçakhas the Naksatra, Indra and Agni the deity; Anruradha the Naksatra, Mitra the deity; Rohini the Naksatra, Indra the deity; the two Viçrts the Naksatra; the fathers the deity; the Asadhas the Naksatra, the waters the deity; the Asadhas the Naksatra, the All-gods the deity; Çrona the Naksatra, Visnu the deity; Çravistha the Naksatra, the Vasus [2] the, deity; Çatabhisaj the Naksatra, Indra the deity; Prosthapadas the Naksatra, the goat of one foot the deity; the Prosthapadas the Naksatra, the serpent of the deep the deity; Revati the Naksatra, Pusan the deity; the two Açvayujs the Naksatra, the Açvins the deity; the Apabharanis the Naksatra, Yama the deity.
c Full on the west; what the gods placed.

iv. 4. 11.

a (Ye are) Madha and Madhava, the months of spring.
b (Ye are) Çukra and Çuci, the months of summer.
c (Ye are) Nabha and Nabhasya, the months of rain.
d (Ye are) Isa and Urja, the months of autumn.
e (Ye are) Saha and Sahasya, the months of winter.
f (Ye are) Tapa and Tapasya, the months of the cool season.
g Thou art the internal bond of the fire,
Be sky and earth in place,
Be waters and plants in place,
Be the fires severally in place
In unison for my greatness [1]
May the fires which of one mind
Are between sky and earth,
Taking place according to the months of the cool season,
Attend (on them), as the gods on Indra.
h (Thou art) the uniter and forethinker of Agni, Soma, Surya.
i Thou art the dread, the terrible, of the fathers, of Yama, of Indra.
k Thou art the firm (quarter) and the earth of the god Savitr, the Maruts, Varuna.
l Thou art the support, the upholder, of Mitra and Varuna, Mitra, Dhatr,
m Thou art the eastern, the western (quarter) of the Vasus, the Rudras [2], the Adityas.
n These are thine overlords, to them honour, be they gracious to us, him whom we hate and who hateth us I place in your jaws.
o Thou art the measure of a thousand, thou art the image of a thousand, thou art the size of a thousand, thou art the replica of a thousand, thou art of a thousand, for a thousand thee!
p May these bricks, O Agni, be milch cows for me, one, and a hundred, and a thousand, and ten thousand [3], and a hundred thousand, and a million, and ten million, and a hundred million, and a thousand million, and ten thousand million, and a hundred thousand million, and ten hundred thousand million, and a hundred hundred thousand million; may these bricks, O Agni, be for me milch cows, sixty, a thousand, ten thousand unperishing; ye are standing on holy order, increasing holy order, dripping ghee, dripping honey, full of strength, full of power; may these bricks, O Agni, be for me milkers of desires named the glorious yonder in yon world.

The Horse Sacrifice

iv. 4. 12.

a May the kindling-stick of the quarters, that winneth the heaven, (Guard us) according to our hopes; from Madhu may Madhava protect us;
Agni, the god, hard to overcome, the undeceivable,
May he guard our kingly power, may he protect us.
b May the Rathantara with the Samans protect us,
The Gayatri with every form of metres,
The Trivrt Stoma with the order of the days,
The ocean, the wind, make full this strength.
c (May) the dread among the quarters, the overpowering, giver of strength,
Pure, full of might on a bright day (protect us);
O Indra, as overlord, make full,
And for us [1] on all sides do thou preserve this great kingly power.
d (May) the Brhat Saman, which supporteth kingly power, with vast strength,
The force made beautiful by the Tristubh, that of fierce strength (protect us);
O Indra, with the fifteenfold Stoma
Do thou guard this in the midst with the wind, with the ocean.
e (May) the eastern among the quarters, famous and renowned,
O ye All-gods, heavenly with the rain of the days (protect us);
Let this kingly power be unassailable,
Force unoverpowerable, a thousandfold and mighty.
f Here in the Vairupa Saman may we have strength for this;
With the Jagati we place him in the people;
O ye All-gods [2] through the seventeenfold (Stoma) this radiance,
This kingly power with the ocean wind (be) dread.
g The supporter among the quarters doth support this lordly power,
The stay of the regions; may force rich in friends be ours;
O Mitra and Varuna, ye wise ones with the autumn of the days,
Do ye accord great protection to this kingdom.
h In the Vairaja Saman is my devotion;
By the Anustubh (be) manly strength collected;
This kingly power rich in friends, with dripping wet,
Do ye, O Mitra and Varuna, guard through your overlordship.
i May the victorious among quarters, with the Saman, the strong one,
The season winter in order make us full;
May the great ones, the Çakvari (verses), with favouring winds [8]
Aid this sacrifice, full of ghee.
k May the heavenly of the quarters, the easily milked, the rich in milk,
The goddess aid us, full of ghee;
Thou art the protector, who goest in front and behind;
O Brhaspati, yoke a voice in the south.
1 (May) the upright of the quarters, the bounteous region of the plants,
And Savitr with the year of the days (aid us);
The Revat Saman, and the Atichandas metre;
Without a foe, be kindly to us.
m O thou of the three-and-thirtyfold Stoma, lady of the world,
Breathed on by Vivasvant, do thou be gracious to us [4];
Rich in ghee, O Savitr, through thy overlordship,
Be the bounteous region rich in milk, for us.
The firm among the quarters, lady of Visnu, the mild,
Ruling over this strength, the desirable,
Brhaspati, Matariçvan, Vayu,
The winds blowing together be gracious to us.
o Prop of the sky, supporter of the earth,
Ruling this world, lady of Visnu,
All-extending, seeking food, with prosperity,
May Aditi be auspicious to us in her life.
p Vaiçvanara to our help.
q Present in the sky.
r Us to-day Anumati.
s O Anumati, thou.
t With what to us radiant shall he be?
u Who to-day yoketh?


 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA V

The Offerings to Rudra

iv. 5. 1.

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

iv. 5. 2.

a Homage to the golden-armed leader of hosts, and to the lord of the quarters homage!
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 homage!
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!

iv. 5. 3.

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 homage!
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), homage!
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!
n Homage to you that art seated, and to you that lie homage!
o Homage to you that sleep, and to you that wake homage!
P Homage to you that stand, and to you that run homage!
q Homage to you assemblies, and to you, lords of assemblies, homage!
r Homage to you horses, and to you, lords of horses, homage!

iv. 5. 4.

a Homage to you that wound, and to you that pierce homage!
b Homage to you that are in bands, and to you that are destructive homage!
c Homage to you sharpers, and to you, lords of sharpers, homage!
d Homage to you hosts, and to you, lord of hosts, homage!
e Homage to you troops, and to you, lords of troops, homage
f Homage to you of misshapen form, and to you of all forms homage!
g Homage to you that are great, and to you that are small homage!
h Homage to you that have chariots, and to you that are chariotless homage!
i Homage to you chariots [1], and to you, lords of chariots, homage!
k Homage to you hosts, and to you, lords of hosts, homage!
I Homage to you, doorkeepers, and to you, charioteers, homage!
m Homage to you, carpenters, and to you, makers of chariots, homage!
n Homage to you, potters, and to you, smiths, homage!
o Homage to you, Puñjistas, and to you, Nisadas, homage!
p Homage to you, makers of arrows, and to you, makers of bows, homage!
q Homage to you, hunters, and to you, dog-leaders, homage!
r Homage to you dogs, and to you, lords of dogs, homage!

iv. 5. 5.

a Homage to Bhava and to Rudra.
b Homage to Çarva and to the lord of cattle.
c Homage to the blue-necked one, and to the white-throated.
d Homage to the wearer of braids, and to him of shaven hair.
e Homage to him of a thousand eyes, and to him of a hundred bows.
f Homage to him who haunteth the mountains, and to Çipivista.
g Homage to the most bountiful, and to the bearer of the arrow.
h Homage to the short, and to the dwarf.
i Homage to the great, and to the stronger.
k Homage to him who hath waxed, and to the waxing.
I Homage to the chief, and to the first.
m Homage to the swift, and to the active.
n Homage to the rapid, and to the hasty.
o Homage to him of the wave, and to the roaring.
p Homage to him of the stream, and to him of the island.

iv. 5. 6.

a Homage to the oldest, and to the youngest.
b Homage to the first born, and to the later born.
c Homage to the midmost, and to the immature.
d Homage to the hindmost, and to him in the depth.
e Homage to Sobhya, and to him of the amulet.
f Homage to him who dwelleth with Yama, and to him at peace.
g Homage to him of the ploughed field, and to him of the threshing-floor.
h Homage to him of fame, and to him at his end.
i Homage to him of the wood, and to him of the thicket.
k Homage to sound, and to echo [1].
I Homage to him of the swift host, and to him of the swift car.
m Homage to the hero, and the destroyer.
n Homage to the armoured, and to the corsleted.
o Homage to the mailed, and to the cuirassed.
p Homage to the famous, and to him of a famous host.

iv. 5. 7.

a Homage to him of the drum, and to him of the drumstick.
b Homage to the bold, and to the cautious.
c Homage to the messenger, and to the servant.
d Homage to the quiver-bearer, and to the owner of the quiver.
e Homage to him of the sharp arrow, and to him of the weapon.
f Homage to him of the good weapon, and to him of the good bow.
g Homage to him of the stream,’ and to him of the way.
h Homage to him of the hole,’ and to him of the pool.
i Homage to him of the ditch, and to him of the lake.
k Homage to him of the stream, and to him of the tank
1 Homage to him of the cistern, and to him of the well.
m Homage to him of the rain, and to him not of the rain.
n Homage to him of the cloud, and to him of the lightning.
o Homage to him of the cloudy sky, and to him of the heat.
p Homage to him of the wind, and to him of the storm.
q Homage to him of the dwelling, and to him who guardeth the dwelling.

iv. 5. 8.

a Homage to Soma, and to Rudra.
b Homage to the dusky one, and to the ruddy one.
c Homage to the giver of weal, and to the lord of cattle.
d Homage to the dread, and to the terrible.
e Homage to him who slayeth in front, and to him who slayeth at a distance.
f Homage to the slayer, and to the special slayer.
g Homage to the trees with green tresses.
h Homage to the deliverer.
i Homage to the source of health, and to the source of delight.
k Homage to the maker of health, and to the maker of delight.
I Homage to the auspicious, and to the more auspicious.
m Homage to him of the ford, and to him of the bank.
n Homage to him beyond, and to him on this side.
o Homage to him who crosseth over, and to him who crosseth back.
p Homage to him of the crossing, and to him of the ocean.
q Homage to him in the tender grass, and to him in foam.
r Homage to him in the sand, and to him in the stream.

iv. 5. 9.

a Homage to him in the cleft, and to him in the distance.
b Homage to him dwelling in the stony and to him in habitable places.
c Homage to him of braided hair, and to him of plain hair.
d Homage to him who dwelleth in the cowshed, and to him of the house.
e Homage to him of the bed, and to him of the dwelling.
f Homage to him of the hole,’ and to him of the abyss.
g Homage to him of the lake, and to him of the whirlpool.
h Homage to him of the dust, and to him of the mist.
i Homage to him of the dry, and to him of the green.
k Homage to him of the copse, and to him of the grass [1].
l Homage to him in the earth, and to him in the gully.
M Homage to him of the leaf, and to him of the leaf-fall.
n Homage to him who growleth, and to him who smiteth away.
o Homage to him who draggeth, and to him who repelleth.
p Homage to you, sparkling hearts of the gods.
q Homage to the destroyed.
r Homage to the intelligent.
s Homage to the unconquerable.
t Homage to the destroyers.


iv. 5. 10.

a O chaser, lord of the Soma plants,
O waster, red and blue,
Frighten not nor injure
(Any) of these people, of these cattle;
Be not one of these injured.
b That auspicious form of thine, O Rudra,
Auspicious and ever healing,
Auspicious and healing (form of) Rudra,
With that show mercy on us for life.
c This prayer we offer up to the impetuous Rudra,
With plaited hair, destroyer of men,
That health be for our bipeds and quadrupeds,
And that all in this village be prosperous [1] and free from ill.
d Be merciful to us, O Rudra, and give us delight;
With honour let us worship thee, destroyer of men;
The health and wealth which father Manu won by sacrifice,
May we attain that, O Rudra, under thy leadership.
e Neither our great, nor our small,
Our waxing or what has waxed,
Do thou slay, nor father nor mother;
Injure not, O Rudra, our dear bodies [2].
f Harm us not in our children, our descendants, our life;
Harm us not in our cattle, in our horses;
Smite not in anger our heroes, O Rudra;
With oblations lot us serve thee with honour.
g From afar to thee, slayer of cows, and slayer of men,
Destroyer of heroes, be goodwill for us;
Guard us and accord us aid
And grant us protection in abundance.
h Praise [3] the famous youth, mounted on the chariot seat,
Dread and destructive like a fierce wild beast;
Being praised, O Rudra, be merciful to the singer;
Let thy missiles smite down another than us.
i May the missile of Rudra spare us,
May the wrath of the brilliant evil worker (pass over us);
Unstring for the generous donors (thy) strong (bows);
O bounteous one, be merciful to our children and descendants.
k O most bounteous, most auspicious,
Be auspicious and favourably inclined to us;
Placing down thy weapon on the highest tree,
Clad in thy skin, come,
And approach us bearing the spear [4].
1 O blood-red scatterer,
Homage to thee, O adorable one;
May thy thousand missiles
Smite down another than us.
m A thousandfold in thousands
Are the missiles in thine arms;
O adorable one, do thou turn away
The points of those which thou dost rule.

iv. 5. 11.

a The Rudras that are over the earth
In thousands by thousands,
Their bows we unstring
At a thousand leagues.
b The Bhavas in this great ocean,
The atmosphere–
c The Çarvas of black necks, and white throats,
Who wander below on the earth–
d The Rudras who abide in the sky,
Of black necks and white throats–
e Those who of black necks and ruddy,
Grass green, are in the trees–
f The overlords of creatures,
Without top-knot, with braided hair–
g Those that assault men in their food
And in their cups as they drink–
h Those that guard the paths,
Bearing food, warriors–
i Those that resort to fords [1],
With spears and quivers–
k The Rudras that so many and yet more
Occupy the quarters, their bows we unstring
At a thousand leagues.
l m n Homage to the Rudras on the earth, in the atmosphere, in the sky, whose arrows are food, wind, and rain, to them ten eastwards, ten to the south, ten to the west, ten to the north, ten upwards; to them homage, be they merciful to us, him whom we hate and him who hateth us, I place him within your jaws.


 

 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA VI

The Preparation of the Fire

iv. 6. 1.

a The strength resting on the stone, the bill,
On the wind, on Parjanya, on the breath of Varuna,
Brought together from the waters, from the plants, from the trees;
That food and strength do ye, O Maruts, bounteously bestow upon us.
b In the stone is thy hunger; let thy pain reach N. N., whom we hate.
c With the wind of the ocean
We envelop thee, O Agni;
Be thou purifying and auspicious to us.
d With the caul of winter
We envelop thee, O Agni;
Be thou purifying and auspicious to us.
e Down upon earth [1], upon the reed,
Upon the waters lower (do thou descend);
Thou, O Agni, art the bile of the waters,
f O female frog, with these come hither;
Do thou make this sacrifice of ours
Pure in hue and auspicious.
g Pure, with radiance wonderful,
On earth he hath shone as with the light of dawn.
h Who (cometh) to battle,
Moving with strength as on Etaça’s course,
In the heat unathirst, immortal.
i O Agni, the purifying, with thy light,
O god, with thy pleasant tongue,
Bring hither the gods [2], and sacrifice.
k Do thou, O shining and purifying one,
O Agni, bring hither the gods
To our sacrifice and our oblation.
1 This is the meeting of the waters,
The abode of the ocean;
May thy bolts afflict another than us;
Be thou purifying and auspicious to us.
m Homage to thy heat, thy blaze
Homage be to thy light;
May thy bolts afflict another than us;
Be thou purifying and auspicious to us.
n To him that sitteth in man, hail! [3] To him that sitteth in the waters, hail! To him that sitteth in the wood, hail! To him that sitteth on the strew, hail! To him that findeth the heaven, hail!
o Those gods among gods, worshipful among the worshipful,
Who await their yearly portion,
Who eat not oblations, in this sacrifice
Do ye delight yourselves with honey and ghee.
p The gods who above the gods attained godhead,
Who lead the way to this holy power,
Without whom no place whatever is pure,
Neither on the heights of sky or earth are they.
q Giver of expiration art thou [4], of inspiration, of cross-breathing,
Giver of eyesight, giver of splendour, giver of wide room;
May thy bolts afflict another than us;
Be thou purifying and auspicious to us.
r May Agni with his piercing blaze
Cast down every foe;
May Agni win for us wealth.
s With his countenance the kindly one
Will sacrifice to the gods for us, most skilled to win prosperity by sacrifice;
Guardian undeceived and protector of us,
O Agni, shine forth with radiance and with wealth.

iv. 6. 2.

a He who sat down, offering all these beings,
As Hotr, the seer, our father,
He seeking wealth with prayer,
Hath entered into the boon of the first of coverers.
b Since Viçvakarman is mighty in mind,
Disposer, ordainer, and highest seer,
Their offerings rejoice in food,
Where say they is one beyond the seven Rsis.
c He who is our father, our begetter, the ordainer,
Who begot us from being unto being [1],
Who alone assigneth their names to the gods,
Him other beings approach for knowledge.
d Wealth they won by offering to him
The seers of old like singers in abundance,
They who fashioned these beings illumined and unillumined
In the expanse of space.
e Ye shall not find him who produced this world;
Another thing shall be betwixt you;
Enveloped in mist and with stammering
The singers of hymns move enjoying life.
f Beyond the sky, beyond this [2] earth,
Beyond the gods, what is secret from the Asuras,
What germ first did the waters bear,
When all the gods came together?
g This germ the waters first bore,
When all the gods came together;
On the navel of the unborn is set the one
On which doth rest all this world.
h Viçvakarman, the god, was born;
Then second the Gandharva;
Third the father, begetter of plants [31
In many a place did he deposit the germ of the waters.
i Father of the eye, the sage with his mind,
Produced these two worlds rich in ghee,
When the fore ends were made firm,
Then did sky and earth extend.
k With eyes on every side, with a face on every side,
With hands on every side, with feet on every side,
The one god producing sky and earth
Welds them together with arms, with wings.
l What was the basis?
Which and what his support?
When producing earth [4] Viçvakarman, all-seeing,
Disclosed the sky with his might.
m What was the wood, and what the tree,
Whence they formed sky and earth?
O ye wise ones, inquire with your minds
On what he stood as he supported the worlds.
n Thy highest, lowest,
Midmost abodes here, O Viçvakarman,
In the offering do thou teach thy comrades, O faithful one;
Do thou thyself sacrifice to thyself, rejoicing.
o The lord of speech, Viçvakarman,
Let us invoke this day to aid us [5], thought yoked for strength,
May he delight in our nearest offerings,
He with all healing, to aid (us), the doer of good deeds.
p O Viçvakarman, waxing great with the oblation,
Do thou thyself sacrifice to thyself rejoicing;
May the others around, our foes, be confused;
May our patrons here be rich.
q O Viçvakarman, with the oblation as strengthening,
Thou didst make Indra, the protector, free from scathe,
To him the clans of old bowed in homage,
That he might be dread, to be severally invoked.
r To the ocean, the moving,
The lord of streams, homage!
To the lord of all the streams
Do ye offer, to Viçvakarman,
Through all the days the immortal offering.

iv. 6. 3.

a O Agni, to whom ghee is offered,
Do thou lead him forward;
Unite him with increase of wealth,
With offspring and with wealth.
b O Indra, bring him to the fore,
That he may be lord over his fellows;
Unite him with splendour,
That he may assign their shares to the gods.
c Him, O Agni, do thou exalt
In whose house we make the offering;
To him may the gods lend aid,
And he the lord of holy power.
d May the All-gods thee [1],
O Agni, bear up with their thoughts;
Be thou to us most propitious,
With kindly face, abounding in light.
e May the five regions divine aid the sacrifice,
The goddesses driving away poverty and hostility,
And giving to the lord of the sacrifice increase of wealth.
In increase of wealth the sacrifice hath been established,
Waxing great on the kindled fire,
Grasped with hymns as wings, to be adored;
They sacrificed embracing the heated cauldron.
g When with strength the gods laboured at the sacrifice
For the divine supporter, the enjoyer,
Serving the gods, benign, with a hundred drinks (was it);
The gods kept embracing the sacrifice [2].
h With the rays of the sun, with tawny hair,
Savitr hath raised before (us) his unending light;
On his instigation fareth Pusan the god,
The guardian, gazing on all things.
i The gods stand serving as priests for the gods;
Ready (is it) for the immolator, let the immolator sacrifice;
Where the fourth offering goeth to the oblation,
Thence let our pure invocations be accepted.
k As measurer he standeth in the midst of the sky,
Filling the two worlds and the atmosphere;
The all-reaching [3], the butter-reaching, he discerneth,
Between the eastern and the western mark.
l Bull, ocean, ruddy bird,
He hath entered the birthplace of his ancient sire;
In the middle of the sky is the dappled stone set down
He hath stepped apart, he guardeth the two ends of space.
m All songs have caused Indra to wax
To encompass the ocean,
Best charioteer of charioteers,
True lord and lord of strength.
n Let the sacrifice invite favour, and bring (to us) the gods; let the god, Agni, offer and bring (to us) the gods.
o With the impulse of strength,
With elevation he hath seized me;
Then Indra hath made my enemies
Humble by depression.
p The gods have increased my prayer,
Which is elevation and depression;
Then do ye, O Indra and Agni,
Scatter my foes on every side.

iv. 6. 4.

a Swift, like a bull sharpening his horns, the warrior
Fond of slaughter, disturber of the people,
Bellowing, unwinking, sole hero,
Indra at once conquered a hundred hosts.
b With the bellowing, unwinking, conquering,
Fighter, hard to overthrow, and daring Indra,
With Indra do ye conquer, do ye withstand
The foe, O heroes, with the strong one who holdeth the arrow in his hands.
c He is mighty with those who have arrows in their hands and quivers,
Indra who joineth hosts with his band,
Conquering in combat, drinker of Soma, with many a band,
With bow uplifted, and shooter with well-drawn arrows.
d O Brhaspati, fly round with thy chariot [1],
Slaying the foe, driving away the enemy;
Defeating hosts, destroyer, victor in battle,
Be thou protector of our chariots.
e The cleaver of the cowstalls, finder of the cows, with the thunderbolt on his arm,
Victorious, crushing in might a host,
Be heroes, O my fellows, like him;
O comrades, follow in Indra’s footsteps.
f Conspicuous by might, strong, heroic,
Enduring, mighty, steadfast, dread,
Surpassing heroes and warriors born of strength,
Do thou, winning kine, mount, O Indra, thy victorious car.
g In might penetrating the cowstalls,
Impetuous [2], the hero, Indra, with wrath a hundredfold,
Hard to resist, enduring in battle, unovercomable,
May he aid our armies in the battles.
h Indra (be) their leader, and let Brhaspati,
The sacrificial fee, the sacrifice and Soma go before;
Let the Maruts precede the hosts divine,
That overthrow and conquer.
i Of Indra, the strong, of Varuna, the king,
Of the Adityas, of the Maruts the mighty host–
The voice hath ascended of the gods
Great-hearted that shake the worlds as they conquer.
k Ours (be) Indra, when the standards meet;
Ours be the arrows that conquer [3];
Ours be the heroes who are victors,
And us do ye aid, O gods, at our invocations.
l Exalt our weapons, O bounteous one,
Exalt the might of my warriors;
Exalt the strength of the steed, O slayer of Vrtra,
Let the sound of the conquering chariots arise.
m Go ye forward, O heroes; conquer;
Be your arms strong;
May Indra accord you protection
That ye may be unassailable.
n Let loose, fly forward,
O arrow, expelled with holy power;
Go to our foes, and enter [4] them;
Not one of them do thou spare.
o Thy vital parts I clothe with armour;
May Soma, the king, cover thee with immortality,
Space broader than broad be thine;
May the gods take delight in thy victory.
p When the arrows fly together
Like boys unshorn,
Then may Indra, slayer of foes,
Accord us protection for ever.

iv. 6. 5.

a Along the eastern quarter do thou advance, wise one;
Be thou, O Agni, of Agni the harbinger here;
Illumine with thy radiance all the regions;
Confer strength on our bipeds and quadrupeds.
b Mount ye, with Agni, to the vault,
Bearing him of the pan in your hands;
Having gone to the ridge of the sky, to the heaven,
Do ye eat, mingled with the gods.
c From earth have I mounted to the atmosphere;
From the atmosphere have I mounted to the sky;
From the ridge of the vault of the sky
Have I attained the heaven, the light [1].
d Going to the heaven, they look not away;
They mount the sky, the two worlds,
They who extended, wisely,
The sacrifice, streaming on every side.
e O Agni, advance, first of worshippers,
Eye of gods and mortals;
Pressing on in unison with the Bhrgus,
Let the sacrificers go to heaven, to prosperity.
f Night and the dawn, one-minded, but of various form,
United suckle one child;
The radiant one shineth between sky and earth;
The gods, granters of wealth, support Agni.
g O Agni, of a thousand eyes [2], of a hundred heads,
A hundred are thy expirations, a thousand thine inspirations;
Thou art lord of wealth a thousandfold;
To thee as such let us pay homage for strength, hail!
h Thou art the winged bird, sit on the earth; sit on the ridge of earth; with thy blaze fill the atmosphere, with thy light establish the sky, with thy brilliance make firm the quarters.
i Receiving offering, fair of face, O Agni;
Sit down in front in thine own birthplace, in due order;
In this higher place,
O All-gods [3], do ye sit with the sacrificer.
k Enkindled, O Agni, shine before us,
O most youthful, with unfailing beam;
Ever upon thee strength awaiteth.
I Let us pay homage to thee in thy highest birth, O Agni;
Let us pay homage with praises in thy lower abode;
The place of birth whence thou didst come, to that I offer;
In thee when kindled they offered the oblations.
m That various lovingkindness given to all men,
Of Savitr the adorable, I choose,
That mighty fat cow of his which Kanva milked,
Streaming with a thousand (draughts) of milk [4].
n Seven are thy kindling-sticks, O Agni, seven thy tongues,
Seven seers, seven dear abodes;
Seven Hotras sevenfold sacrifice to thee
Seven birthplaces with ghee do thou fill.
o Such like, other like, thus like, similar, measured, commensurate, harmonious;
p Of pure radiance, of varied radiance, of true radiance, the radiant, true, protector of holy order, beyond distress [5];
q Winning holy order, winning truth, host-conquering, having a good host, with foes within, with foes afar, the troop;
r Holy order, true, secure, supporting, supporter, upholder, upholding;
s Such like, thus like, do ye come to us, similar and equal.
t Measured and commensurate, to aid us, harmonious, at this sacrifice, O Maruts.
u On Indra attend the divine folk, the Maruts; even as the divine folk, the Maruts, attend on Indra, so may the folk divine and human, attend on this sacrificer.

The Horse Sacrifice

iv. 6. 6.

a As of a thunder-cloud is the face of the warrior
As he advanceth to the lap of the battles;
Be victorious with unpierced body;
Let the might of thine armour protect thee.
b By the bow cows, by the bow the contest may we win,
By the bow dread battles may we win;
The bow doth work displeasure to the foe;
By the bow let us win in all the quarters.
c As if about to speak it approacheth the ear,
Embracing its dear comrade,
Like a woman this bowstring twangeth stretched over the bow [1],
Saving in the battle.
d They coming together as a maiden to the assembly,
As a mother her child, shall bear (the arrow) in their lap;
In unison shall they pierce the foes,
These two ends springing asunder, the enemies.
e Father of many (daughters), many his sons,
He whizzeth as he goeth to battle,
The quiver, slung on the back, yielding its content,
Doth conquer every band and army.
f Standing on the chariot be guideth his steeds before him
Wheresoever he desireth, good charioteer;
The might of the reins [2] do ye admire;
The reins behind obey the mind (of the driver).
g Shrilly the strong-hooved horses neigh,
As with the cars they show their strength;
Trampling with their forefeet the enemy
They unflinchingly destroy the foe.
h The chariot-bearer is his oblation by name,
Where is deposited his armour and his weapon;
Then may we sit on the strong car,
All the days, with friendly hearts.
i The fathers with pleasant seats, granting strength,
A support in trouble mighty and profound,
With varied hosts, with arrows to strengthen them, free,
With real heroes, broad conquerors of hosts.
k The Brahmans [3], the fathers worthy of the Soma,
And sky and earth, unequalled be propitious to us;
May Pusan guard us from misfortune, us that prosper holy order
Do thou guard; may no foe overpower us.
I A feather her garment, a deer her tooth,
Tied with cowhide she flieth shot forth;
Where men run together and apart,
There may the arrows accord us protection.
m O thou of straight path, avoid us;
Be our body as of stone
May Soma favour us,
And Aditi [4] grant protection!
n Their backs it smites,
Their thighs it belabours;
O horse-whip, do ye stimulate
The skilled horses in the battles.
o Like a snake with its coils it encircleth his arm,
Fending off the friction of the bowstring,
Let the hand-guard, knowing all cunning,
Manfully guard the man on all sides.
p O lord of the forest, be strong of limb,
Our comrade, efficacious, of great strength;
Thou art tied with cowhide, be thou strong;
Let him that mounteth thee conquer what is to be conquered.
q From sky, from earth [5] is might collected,
From trees is strength gathered;
The might of the waters surrounded with the kine,
Indra’s thunderbolt, the chariot, do thou adore with oblation.
r The thunderbolt of Indra, the face of the Maruts,
The embryo of Mitra, the navel of Varuna,
Do thou, accepting this our sacrifice,
O chariot divine, take to thyself the oblations.
s Roar to earth and sky;
Let the scattered world be ware of thee in many places;
Do thou, O drum, in unison with Indra and the gods [6],
Drive away the foe further than far.
t Roar thou! Grant us force and might.
Thunder, overthrowing obstacles;
Snort away, O drum, misfortune hence;
Indra’s fist art thou; show thy strength.
u Drive to us those, and these make to come to us;
The drum speaketh aloud for a signal (of battle)
Our heroes winged with steeds meet together;
Be our chariotmen victorious, O Indra.

iv. 6. 7.

a When first thou didst cry on birth,
Arising from the ocean or the dust,
The wings of the eagle, the limbs of the gazelle,
That is thy famed birth, O steed.
b The steed given by Yama hath Trita yoked,
It Indra first mounted,
The bridle of it the Gandharva grasped;
O Vasus, from the sun ye fashioned the steed.
c Thou art Yama, O steed, thou art Aditya;
Thou art Trita by secret ordinance;
Thou art entirely separated from Soma [1];
Three, they say, are thy bonds in the sky.
d Three, they say, are thy bonds in the sky,
Three in the waters, three within the ocean
And like Varuna to me thou appearest, O steed,
Where, say they, is thy highest birthplace.
e These, O swift one, are thy cleansings,
These the placings down of thy hooves in victory;
Here I have seen thy fair ropes,
Which the guards of holy order guard.
f The self of thee with my mind I perceived from afar,
Flying with wings from below through the sky [2];
Thy head I saw speeding with wings
On paths fair and dustless.
g Here I saw thy highest form,
Eager to win food in the footstep of the cow;
When a mortal man pleaseth thy taste,
Then most greedily dost thou consume the plants.
h Thee follows the chariot, thee the lover, O steed,
Thee the kine, thee the portion of maidens;
Thy friendship the companies have sought;
The gods have imitated thy strength [3].
i Golden his horns, iron his feet;
Swift as thought, Indra was his inferior;
The gods came to eat his oblation
Who first did master the steed.
k Full haunched, of slender middle,
The heroic divine steeds,
Vie together like cranes in rows,
When the horses reach the divine coursing-place
1 Thy body is fain to fly, O steed;
Thy thought is like the blowing wind;
Thy horns are scattered in many places,
They wander busy in the woods.
m To [4] the slaughter the swift steed hath come,
Pondering with pious mind;
The goat, his kin, is led before,
Behind him come the sages to sing.
n To his highest abode hath the steed come,
To his father and his mother;
To-day do thou go, most welcome, to the gods;
Then boons shall he assign to the generous.

iv. 6. 8.

a Let not Mitra, Varuna, Aryaman, Ayu,
Indra, Rbhuksan, the Maruts disregard us,
When we shall proclaim before the assembly
The might of the strong god-born steed.
b When they bear before him, covered with a garment and with wealth
The gift they have seized,
The goat, all-formed, bleating,
Goeth straight to the dear stronghold of Indra and Pusan.
c This goat is led before the strong steed
As share of Pusan, connected with the All-gods,
When Tvastr impels him as an acceptable sacrifice
Together with the steed for fair renown [1].
d When men thrice lead round in due season
The steed going to the gods as an acceptable offering
Then first goeth Pusan’s share,
The goat announcing the sacrifice to the gods.
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.

iv. 6. 9.

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.
e The garment they spread for the horse,
The upper garment, the golden (trappings),
The bond of the steed, the hobble,
As dear to the gods they offer.
f If one hath smitten thee, riding thee driven with force,
With heel or with whip [2],
As with the ladle the parts of the oblation in the sacrifice,
So with holy power all these of thine I put in order.
g The four and thirty ribs of the strong steed,
Kin of the gods, the axe meeteth;
Skilfully do ye make the joints faultless;
Declaring each part, do ye cut it asunder.
h One carver is there of the steed of Tvastr
Two restrainers are there, so is the use;
Those parts of thy limbs that I place in order,
Those in balls I offer in the fire.
i Let not thy dear self distress thee [3] as thou comest;
Let not the axe stay in thy body;
May no greedy skilless carver,
Missing the joints, mangle thy limbs with the knife.
k Thou dost not die, indeed, thou art not injured,
On easy paths thou goest to the gods;
The bays, the dappled ones, have become thy yoke-fellows;
The steed bath stood under the yoke of the ass.
I Wealth of kine for us, may the strong one (grant), wealth in horses,
Men and sons, and every form of prosperity;
May Aditi confer on us sinlessness;
Kingship for us may the horse rich in offering gain.


 

 

 

—————————————————————————————-

 

      ——————————————————————————-

                                           


PRAPATHAKA VII

The Piling of the Fire Altar (Continued)

iv. 7. 1.

a O Agni and Visnu, may these songs gladden you in unison; come ye with radiance and strength.
b May for me strength, instigation, influence, inclination, thought, inspiration, speech, fame, renown, reputation, light, heaven, expiration, inspiration [1], cross-breathing, breath, mind, learning, voice, mind, eye, ear, skill, might, force, strength, life, old age, breath, body, protection, guard, limbs, bones, joints, bodies (prosper through the sacrifice).

iv. 7. 2.

May for me pre-eminence, overlordship, spirit, anger, violence, impetuosity, victorious power, greatness, breadth, extent, greatness, length, growth, growing, truth, faith, world [1], wealth, power, radiance, play, delight, what is born, what is to be born, good words, good deeds, finding, what there is to find, what has been, what will be, easy road, good way, prosperity, prospering, agreement, agreeing, thought, good thought (prosper through the sacrifice).

iv. 7. 3.

May for me prosperity, comfort, desire, wish, longing, kindliness, good, better, superior, fame, good luck, riches, restrainer, supporter, peace, firmness, all [1], greatness, discovery, knowledge, begetting, procreation, plough, harrow, holy order, immortality, freeness from disease, freedom from illness, life, longevity, freedom from foes, fearlessness, ease of going, lying, fair dawning, and fair day (prosper through the sacrifice).

iv. 7. 4.

May for me strength, righteousness, milk, sap, ghee, honey, eating and drinking in company, ploughing, rain, conquest, victory, wealth, riches, prosperity, prospering, plenteousness [1], lordship, much, more, fun, fuller, imperishableness, bad crops, food, freedom from hunger, rice, barley, beans, sesame, kidney beans, vetches, wheat, lentils, Millet, Panicum miliaceumPanicum frumentaceum, and wild rice (prosper through the sacrifice).

iv. 7. 5.

May I for me the stone, clay, hills, mountains, sand, trees, gold, bronze, lead, tin, iron, copper, fire, water, roots, plants, what grows on ploughed land, what grows on unploughed land, tame and wild cattle prosper through the sacrifice; may for me wealth and gaining wealth, attainment and attaining, riches, dwelling, act, power, aim, strength, moving and going (prosper through the sacrifice).

iv. 7. 6.

May Agni for me and Indra, may Soma and Indra, may Savitr and Indra, may Sarasvati and Indra, may Pusan and Indra, may Brhaspati and Indra, may Mitra and Indra, may Varuna and Indra, may Tvastr [1] and Indra, may Dhatr and Indra, may Visnu and Indra, may the Açvins and Indra, may the Maruts and Indra, may the All-gods and Indra, may earth and Indra, may the atmosphere and Indra, may sky and Indra, may the quarters and Indra, may the head and Indra, may Prajapati and Indra (be auspicious for me through the sacrifice).

iv. 7. 7.

May the Amçu cup for me, the Raçmi, the Adabhya, the overlord (cup), the Upançu, the Antaryama, the (cup) for Indra and Vayu, the (cup) for Mitra and Varuna, the (cup) for the Açvins, the Pratiprasthana (cup) the Çukra, the Manthin, the Agrayana, the (cup) for the All-gods, the Dhruva, the (cup) for Vaiçvanara, the season cups [1], the Atigrahyas, the (cup) for Indra and Agni, the (cup) for the All-gods, the (cups) for the Maruts, the (cup) for Mahendra, the (cup) for Aditya, the (cup) for Savitr the (cup) for Sarasvati, the (cup) for Pusan, the (cup) for (Tvastr) with the wives (of the gods), the Hariyojana (cup) (prosper for me through the sacrifice).

iv. 7. 8.

May the kindling-wood for me, the strew, the altar, the lesser altars, the offering-spoons, the cups, the pressing-stones, the chips (of the post), the sounding-holes, the two pressing-boards, the wooden tub, the Vayu cups, the (bowl) for the purified Soma, the mixing (bowl), the Agnidh’s altar, the oblation-holder, the house, the Sadas, the cakes, the cooked (offerings), the final bath, the cry of ‘Godspeed’ (prosper for me through the sacrifice).

iv. 7. 9.

May the fire for me, the cauldron, the beam, the sun, breath, the horse sacrifice, earth, Aditi, Diti, sky, the Çakvari verses, the fingers, the quarters prosper through the sacrifice; may the Re, the Saman, the hymn tune, the Yajus, consecration, penance, the season, the vow (prosper) through the rain of day and night, the Brhat and Rathantara prosper for me through the sacrifice.

iv. 7. 10.

May the embryo for me, the calves, the one-and-a-half-year-old male and female, the two-year-old male and female, the two-and-a-half-year-old male and female, the three-year-old male and female, the four-year-old male and female, the draught ox and the draught cow, the bull and the cow that is barren, the steer [1] and the cow that miscarries, the bullock and the cow (prosper through the sacrifice); may life prosper through the sacrifice, may expiration prosper through the sacrifice, may inspiration prosper through the sacrifice, may cross-breathing prosper through the sacrifice, may the eye prosper through the sacrifice, may the ear prosper through the sacrifice, may mind prosper through the sacrifice, may speech prosper through the sacrifice, may the self prosper through the sacrifice, may the sacrifice prosper through the sacrifice.

iv. 7. 11.

a May one for me, three, five, seven, nine, eleven, thirteen, fifteen, seventeen, nineteen, twenty-one, twenty-three, twenty-five, twenty-seven, twenty-nine, thirty-one, thirty-three [1];
b four, eight, twelve, sixteen, twenty, twenty-four, twenty-eight, thirty-two, thirty-six, forty, forty-four, forty-eight;
c strength, instigation, the later born, inspiration, heaven, the head, the Vyaçniya, the offspring of the last, the last, the offspring of being, being, the overlord (prosper with the sacrifice).

iv. 7. 12.

a May strength aid us through the seven quarters,
The four distances,
Strength aid us here with the All-gods
For the gaining of wealth.
b May all the Maruts to-day be present, all, to aid us,
Be the fires all enkindled present;
May the All-gods come to us with aid;
All wealth, and strength, be ours.
c O gods, come in your cars of gold
For the instigation of strength,
Agni, Indra, Brhaspati
And the Maruts to drink the Soma.
d For each prize, aid us, O ye steeds,
For the rewards [1], O ye wise, immortal, righteous ones;
Drink of this mead, rejoice in it;
Delighted go by paths on which the gods go.
e Strength is in front, in the midst of us;
Strength shall assort the gods in due season
The instigation of strength is propitious;
In all the quarters may I become a lord of strength.
f Milk may I place on earth, milk on the plants,
Milk in the sky, in the atmosphere milk,
Be the quarters rich in milk for me.
g I unite myself with milk, with ghee,
I united myself. with waters [2] and plants;
Strength may I win, O Agni.
h Night and the dawn, one-minded, but of various form
United suckle one child;
The radiant one shineth between sky and earth;
The gods, granters of wealth, support Agni.
i Thou art the ocean, full of mist, granting moisture, blow over me with healing, with wonder-working; hail! Thou art of the Maruts, the horde of the Maruts, blow over me with healing, with wonder-working; hail! Thou art the helper, the worshipper, blow over me with healing, with wonder-working; hail!

iv. 7.13.

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.
l That by which thou bearest a thousand,
Thou, O Agni, all wealth,
With that highest (path) for the gods to travel,
Do thou bear this sacrifice for us.
m Awake, O Agni; be roused for him;
With this one do thou create sacrifice and donation;
Making thee, his father, young again
He hath stretched over thee this covering.
n This is thy due place of birth,
Whence born thou didst shine,
Mount it, O Agni, knowing it,
And make our wealth increase.


iv. 7. 14.