Hymns of the Atharva Veda – Translation by M Bloomfield
the height, the pinnacle of royalty: then do thou, mighty, distribute goods among us!
3. Thy kinsmen with calls shall come to thee; agile Agni shall go with them as messenger! Thy
wives, thy sons shall be devoted to thee; being a mighty (ruler) thou shalt behold rich tribute!
4. The Asvins first, Mitra and Varuna both, all the gods, and the Maruts, shall call thee! Then fix
thy mind upon the bestowal of wealth, then do thou, mighty, distribute wealth among us!
5. Hither hasten forth from the farthest distance heaven and earth, both, shall be propitious to
thee! Thus did this king Varuna (as if, 'the chooser') decree that; he himself did call thee: 'come
thou hither'!
6. O Indra, Indra, come thou to the tribes of men, for thou hast agreed, concordant with the
Varunas (as if,'the electors'), He did call thee to thy own domain (thinking): 'let him revere the
gods, and manage, too, the people'!
7. The rich divinities of the roads, of manifold diverse forms, all coming together have given
thee a broad domain. They shall all concordantly call thee; rule here, a mighty, benevolent
(king), to up the tenth decade (of thy life)!
{03005}
III, 5. Praise of an amulet derived from the parna-tree,
designed to strengthen royal power.
1. Hither hath come this amulet of parna-wood, with its might mightily crushing the enemy. (It
is) the strength of the gods, the sap of the waters: may it assiduously enliven me with energy!
2. The power to rule thou shalt hold fast in me, O amulet of parna-wood; wealth (thou shalt hold
fast) in me! May I, rooted in the domain of royalty, become the chief!
3. Their very own amulet which the gods deposited secretly in the tree, that the gods shall give us
to wear, together with life!
4. The parna has come hither as the mighty strength of the soma, given by Indra, instructed by
Varuna. May I, shining brilliantly, wear it, unto long life, during a hundred autumns!
5. The amulet of parna-wood has ascended upon me unto complete exemption from injury, that I
may rise superior (even) to friends and alliances!
6. The skilful builders of chariots, and the ingenious workers of metal, the folk about me all, do
thou, O parna, make my aids!
7. The kings who (themselves) make kings, the charioteers, and leaders of hosts, the folk about
me all, do thou, O parna, make my aids!
8. Thou art the body-protecting parna, a 'liero, brother of me, the hero. Along with the brilliancy
of the year do I fasten thee on, O amulet!
{04022}
IV, 22. Charm to secure the superiority of a king.
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1. This warrior, O Indra, do thou strengthen for me, do thou install this one as sole ruler (bull) of
the Vis (the people); emasculate all his enemies, subject them to him in (their) contests!
2. To him apportion his share of villages, horses, and cattle; deprive of his share the one that is
his enemy! May this king be the pinnacle of royalty; subject to him, O Indra, every enemy!
3. May this one be the treasure-lord of riches, may this king be the tribal lor d of the Vis (the
people)! Upon this one, O Indra, bestow great lustre, devoid of lustre render his enemy!
4. For him shall ye, O heaven and earth, milk ample good, as two milch-cows yielding warm
milk! May this king be favoured of Indra, favoured of cows, of plants, and cattle!
5. I unite with thee Indra who has supremacy, through whom one conquers and is not (himself)
conquered, who shall install thee as sole ruler of the people, and as chief of the human kings.
6. Superior art thou, inferior are thy rivals, and whatsoever adversaries are thine, O king! Sole
ruler, befriended of Indra, victorious, bring thou hither the supplies of those who act as thy
enemies!
7. Presenting the front of a lion do thou devour all (their) people, presenting the front of a tiger
do thou strike down the enemies! Sole ruler, befriended of Indra, victorious, seize upon the
supplies of those who act as thy enemies!
{01009}
I, 9. Prayer for earthly and heavenly success.
1. Upon this (person) the Vasus, Indra, Pûshan, Varuna, Mitra, and Agni, shall bestow goods
(vasu)! The Âdityas, and, further, all the gods shall hold him in the higher light!
2. Light, ye gods, shall be at his bidding: Sûrya (the sun), Agni (fire), or even gold! Inferior to us
shall be our rivals! Cause him to ascend to the highest heaven
3. With that most potent charm with which, O Gâtavedas (Agni), thou didst bring to Indra the
(soma-) drink, with that, O Agni, do thou here str engthen this one; grant him supremacy over his
kinsmen!
4. Their sacrifice and their glory, their increase of wealth and their thoughtful plans, I have
usurped, O Agni. Inferior to us shall be our rivals! Cause him to ascend to the highest heaven!
{06038}
VI, 38. Prayer for lustre and power.
1. The brilliancy that is in the lion, the tiger, and the serpent; in Agni, the Brâhmana, and Surya
(shall be ours)! May the lovely goddess that bore Indra come to us, endowed with lustre!
2. (The brilliancy) that is in the elephant, panther, and in gold; in the waters, cattle, and men
(shall be ours)! May the lovely goddess that bore Indra come to us, endowed with lustre!
3. (The brilliancy) that is in the chariot, the dice, in the strenath of the bull; in the wind,
Parganya, and in the fire of Varuna (shall be ours) ! May the lovely goddess that bore Indra come
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to us, endowed with lustre!
4. (The brilliancy) that is in the man of royal caste, in the stretched drum, in the strength of the
horge, in the shout of men (shall be ours)! May the lovely goddess that bore Indra come to us,
endowed with lustre!
{06039}
VI, 39. Prayer for glory (yasas).
1. The oblation that yields glory, sped on by Indra, of thousandfold strength, well offer ed,
prepared with might, shall prosper! Cause me, that offers the oblation, to continue long
beholding (light), and to rise to supremacy!
2. (That he may come) to us, let us honour with obeisance glor y-owning Indra, the glorious one
with glory-yielding (oblations)! Do thou (the oblation) grant us sovereignty sped on by Indra;
may we in thy favour be glorious!
3. Glorious was Indra born, glorious Agni, glorious Soma. Glorious, of all beings the most
glorious, am I.
{08008}
VIII, 8. Battle-charm.
1. May Indra churn (the enemy), he, the churner, Sakra (mighty), the hero, that pierces the forts,
so that we shall slay the armies of the enemies a thousandfold!
2. May the rotten rope, wafting itself against yonder army, turn it into a stench. When the
enemies see from afar our smoke and fir e, fear shall they lay into their hearts!
3. Tear asunder those (enemies), O asvattha (ficus religiosa), devour (khâda) them, O! khadira
(acacia catechu) in lively style! Like the tâgadbhanga (ricinus communis) they shall be broken
(bhagyantâm), may the vadhaka (a certain kind of tree) slay them with his weapons (vadhaih)!
4. May the knotty âhva-plant put knots upon yonder (enemies), may the vadhaka slay them with
his weapons! Bound up in (our) great trap-net, they shall quickly be broken as an arrow-reed!
5. The atmosphere was the net, the great regions (of space) the (supporting) poles of the net: with
these Sakra (mighty Indra) did surround and scatter the army of the Dasyus.
6. Great, forsooth, is the net of great Sakra, who is rich in steeds: with it infold thou all the
enemies, so that not one of them shall be released!
7. Great is the net of thee, great Indra, hero, that art equal to a thousand, and hast hundredfold
might. With that (net) Sakra slew a hundred, thousand, ten thousand, a hundred million foes,
having surrounded them with (his) army.
8. This great world was the net of great Sakra: with this net of Indra I infold all those (enemies)
yonder in darkness,
9. With great dejection, failure, and irrefragable misfortune; with fatigue, lassitude, and
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confusion, do I surround all those (enemies) yonder.
10. To death do I hand them over, with the fetters of death they have been bound. To the evil
messengers of death do I lead them captive.
11. Guide ye those (foes), ye messengers of death; ye messengers of Yama, infold them! Let
more than thousands be slain; may the club of Bhava crush them!
12. The Sâdhyas (blessed) go holding up with might one support of the net, the Rudras another,
the Vasus another, (Still) another is upheld by the Âdityas.
13. All the gods shall go pressing from above with might; the Angiras shall go on the middle (of
the net), slaying the mighty army!
14. The trees, and (growths) that are like trees, the plants and the herbs as well; two-footed and
four-footed creatures do I impel, that they shall slay yonder army!
15. The Gandharvas and Apsaras, the serpents and the gods, holy men and (deceased) Fathers,
the visible and invisible (beings), do I impel, that they shall slay yonder army!
16. Scattered here are the fetters of death; when thou steppest upon them thou shalt not escape!
May this hammer slay (the men) of yonder army by the thousand!
17. The gharma (sacrificial hot drink) that has been heated by the fire, this sacrifice (shall) slay
thousands! Do ye, Bhava and Sarva, whose arms are mottled, slay yonder army!
18. Into the (snare of) death they shall fall, into hunger, exhaustion, slaughter, and fear! O Indra
and Sarva, do ye with trap and net slay yonder army!
19. Conquered, O foes, do ye flee away; repelled by (our) charm, do ye run! Of yonder host,
repulsed by Brihaspati, not one shall be saved!
20. May their weapons fall from their (hands), may they be unable to lay the arrow on (the bow)!
And then (our) arrows shall smite them, badly frightened, in their vital members!
21. Heaven and earth shall shriek at them, and the atmosphere, along with the divine powers!
Neither aider, nor support did they find; smiting one another they shall go to death!
22. The four regions are the she-mules of the god's chariot, the purodâsas (sacrificial rice-cakes)
the hoofs, the atmosphere the seat (of the wagon). Heaven and earth are its two sides, the seasons
the reins, the intermediate regions the attendants, Vâk (speech) the road.
23. The year is the chariot, the full year is the body of the chariot, Virâg, the pole, Agni the front
part of the chariot. Indra is the (combatant) standing on the left of the chariot, Kandramas (the
moon) the charioteer.
24. Do thou win here, do thou conquer here, overcome, win, hail! These her e shall conquer,
those yonder be conquered! Hail to these here, perdition to those yonder! Those yonder do I
envelop in blue and red!
{01019}
I, 19. Battle-charm against arrow-wounds.
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1. The piercing (arrows) shall not hit us, nor shall the striking arrows hit us! Far away fron, us O
Indra, to either side, cause the arrow-shower to fall!
2. To either side of us the arrows shall f all, those that have been shot and shall be shot! Ye divine
and ye human arrows, pierce ye mine enemies!
3. Be he our own, or be he strange, the kinsman, or the foreianer, who bear enmity towards us,
those enemies of mine Rudra shall pierce with a shower of arrows!
4. Him that rivals us, or does not rival us, him that curses us with hate, may all the gods injure
my charm protects me from within!
{03001}
III, 1. Battle-charm for confusing the enemy.
1. Agni shall skilfully march against our opponents, burning against their schemes and hostile
plans; Gâtavedas shall confuse the army of our opponents and deprive them (of the use) of their
hands!
2. Ye Maruts are mighty in such matters: advance ye, crush ye, conquer ye (the enerny)! These
Vasus when implored did crush (them). Agni, vily, as their vanauard shall skilfully attack!
3. O Maghavan, the hostile army which contends against us--do ye, O Indra, Vritra's slayer, and
Agni, burn against them!
4. Thy thunderbolt, O Indra, who hast been driven forward swiftly by thy two bay steeds, shall
advance, crushing the enemies. Slay them that resist, pursue, or flee, deprive their schemes of
fulfilment!
5. O Indra, confuse the army of the enemy; with the impact of the fire and the wind scatter them
to either side!
6. Indra shall confuse the army, the Miaruts shall slay it with might! Agni shall rob it of its sight;
vanquished it shall turn about!
{03002}
III, 2. Battle-charm for confusing the enemy.
1. Agni, our skilful vanguard, shall attack, burning, against their schemes and hostile plans!
Gâtavedas shall bewilder the plans of the enemy, and deprive them (of the use) of their hands!
2. This fire has confused the schemes that are in your mind; it shall blow you from your home,
blow you away from everywhere!
3. O Indra, bewildering their schemes, come hither with thy (own) plan: with the impact of the
fire and the wind scatter them to either side!
4. O ye plans of theirs, fly ye away; O ye schemes, be ye confused! Moreover, what now is in
their mind, do thou drive that out of them!
5. Do thou, O (goddess) Apvi, confusing their plans, go forth (to them), and seize their limbs!
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Attack them, burn with flames into their hearts; strike the enemy with fits, (strike our) opponents
with darkness!
6. That army yonder o( the enemy, that comes against us fighting with might, do ye, O Maruts,
strike with planless darkness, that one of them shall not know the other!
{06097}
VI, 97. Battle-charm of a king upon the eve of battle.
1. Superior is the sacrifice, superior Agni, superior Soma, superior Indra. To the end that I shall
be superior to all hostile armies do we thus, offering the agnihotra, reverently present this
oblation!
2. Hail be, ye wise Mitra and Varuna: with honey swell ye our kingdom here, (so that it shall)
abound in offspring! Drive far to a distance misfortune, strip off from us sin, even after it has
been committed!
3. With inspiration follow ye this strong hero; cling close, ye friends, to Indra (the king), who
conquers villages, conquers cattle, has the thunderbolt in his arm, overcomes the host arrayed
(against him), crushing it with might!
{06099}
VI, 99. Battle-charm of a king on the eve of battle.
1. I call -upon thee, O Indra, from afar, upon thee for protection against tribulation. I call the
strong avenger that has many names, and is of unequalled birth.
2. Where the hostile weapon now rises against us,threatening to slay, ther e do we place the two
arms of Indra round about.
3. The two arms of Indra, the protector, do we place round about us: let him protect us! O god
Savitar, and king Soma, render me of confident mind, that I may prosper!
{11009}
XI, 9. Prayer to Arbudi and Nyarbudi for help in battle.
1. The arms, the arrows, and the might of the bows; the swords, the axes, the weapons, and the
artful scheme that is in our mind; all that, O Arbudi, do thou make the enemies see, and spectres
also make them see!
2. Arise, and arm yourselves; friends are ye, O divine folk! May our friends be perceived and
protected by you, O Arbudi (and Nyarbudi)!
3. Arise (ye two), and take hold I With fetters and shackles surround ye the armies of the enemy,
O Arbudi (and Nyarbudi)!
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4. The god whose name is Arbudi, and the lord Nyarbudi, by whom the atmosphere and this
great earth has been infolded, with these two companions of Indra do I pursue the conquered
(king) with my army.
5. Arise, thou divine person, O Arbudi, together with thy army! Crushing the army of tlie enemy,
encompass them with thy embraces!
6. Thou, Arbudi, makest appear the sevenfold spectral brood. Do thou, when the oblation has
been poured, rise up with all. these, together with the army!
7. (The female mourner), beating herself, with tear-stained face, with short ( mutilated?) ears,
with dishevelled hair, shall lament, when a man has been slain, pierced by thee, O Arbudi!
8. She curves her spine while longing in her heart for her son, her husband, and her kin, when (a
man) has been pierced by thee, O Arbudi!
9. The aliklavas and the gâshkamadas, the vultures, the strong-winged hawks, the crows, and the
birds (of prey) shall obtain their fill! Let them make evident to the enemy, when (a man) has
been pierced by thee, O Arbudi!
10. Then, too, every wild beast, insect, and worm shall obtain his fill on the human carcass, when
(a man) has been pierced by thee, O Arbudi!
11. Seize ye, and tear out in-breathing and outbreathing, O Nyarbudi (and Arbudi): deep-
sounding groans shall arise! Let them make it evident to the enemy, when (a man) has been
pierced by thee, O Arbudi!
12. Scare them forth, let them tremble; bewilder the enemies with fright! With thy broad
embrace, with the clasp of thy arms crush the enemies, O Nyarbudi!
13. May their arms, and the artful scheme that is in their mind be confused! Not a thing shall
remain of them, pierced by thee, O Arbudi!
14. May (the mourning women) beating them selves, run together, smiting their breasts and their
thighs, not anointed, with dishevelled hair, howling, when a man has been slain, has been pierced
by thee, O Arbudi!
15. The dog-like Apsaras, and also the Rûpakâs (phantoms), the plucking sprite, that eacerly
licks within the vessel, and her that seeks out what has been carelessly hidden, all those do thou,
O Arbudi, make the enemies see, and spectres also make them see!
16. (And also make them see) her that strides upon the mist, the mutilated one, who dwells with
the mutilated; the vapoury spooks that are hidden, and the Gandharvas and Apsaras, the serpents,
and other brood, and the Rakshas!
17. (And also) the spooks with fourfold teeth, black teeth, testicles like a pot, bloody faces, who
are inherently frightful, and terrifying!
18. Frighten thou, O Arbudi, yonder lines of the enemy; the conquering and the victorious
(Arbudi and Nyarbudi), the two comrades of Indra, shall conquer the enemies!
19. Dissolved, crushed, slain the enemy shall lie, O Nyarbudi! May victorious sprites, with fiery
tongues and smoky crests, go with (our) army!
20. Of the enemies repulsed by this (army), O Arbudi, Indra, the spouse of Saki, shall slay each
picked man: not a single one of those yonder shall escape!
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21. May their hearts burst, may their life's breath escape upward! May dryness of the mouth
overtake (our) enemies, but not (our) allies!
22. Those who are bold and those who are cowardly, those who turn (in flight) and those who are
deaf (to danger?), those who are (like) dark goats, and those, too, who bleat like goats, all those,
do thou, O Arbudi, make the enemies see, and spectres also make them see!
23. Arbudi and Trishamdhi shall pierce our enemies, so that, O Indra, slayer of Vritra, spouse of
Sakî, we may slay the enemy by thousands!
24. The trees, and (growths) that are like trees, the plants and the herbs as well, the Gandharvas
and the Apsaras, the serpents, gods, pious men, and (departed) Fathers, all those, O Arbudi, do
thou make the enemies see, and spectres also make them see!
25. The Maruts, god Âditya, Brahmanaspati did rule over you; Indra, and Agni, Dhâtar, Mitra,
and Pragâpati did rule over you; the seers did rule over you. Let them make evident to the
enemies when (a man) has been pierced by thee, O Arbudi!
26. Ruling over all these, rise ye and arm yourselves! Ye divine folk are (our) friends: win ye the
battle, and disperse to your various abodes!
{11010}
XI, 10. Prayer to Trishamdhi for help in battle.
1. Arise and arm yourselves, ye nebulous spectres together with fiery portents; ye serpents, other
brood, and Rakshas, run ye after the enemy!
2. He knows bow to rule your kingdom together with the red portents (of the heavens). The evil
brood that is in the air and the heaven, and the human (powers) upon the earth, shall be obedient
to the plans of Trishamdhi!
3. The brazen-beaked (birds of prey), those with beaks pointed as a needle, and those, too, with
thorny beaks, flesh-devouring, swift as the wind, shall fasten themselves upon the enemies,
together with the Trishamdhi-bolt (the bolt with three joints)!
4. Make away with, O Gâtavedas Âditya, many carcasses! This army of Trishamdhi shall be
devoted to my bidding!
5. Arise thou divine person, O Arbudi, together with thy army! This tribute has been offered to
you (Arbudi and Trishamdhi), an offerinor pleasing to Trishamdhi.
6. This white-footed, four-footed arrow shall fetter (?). Do thou, O magic spell, operate, together
with the army of Trishamdhi, against the enemies!
7. May (the mourning woman) with suffused eyes hurry on, may she that hath short (mutilated?)
ears shout when (a man) has been overcome by the army of Trishamdhi! Red portents shall be
(visible)!
8. May the winged birds that move in the air and in the sky descend; beasts of prey and insects
shall seize upon them; the vultures that feed upon raw flesh shall hack into (their) carcasses!
9. By virtue of the compact which thou, O Brihaspati, didst close with Indra and Brahman, by
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virtue of that agreement with Indra, do I call hither all the gods: on this side conquer, not over
yonder!
10. Brihaspati, the descendant of Angiras, and the seers, inspired by (our) song, did fix the three-
jointed (Trishamdhi) weapon upon the sky for the destruction of the Asuras.
11. Trishamdhi, by whom both yonder Âditya (the sun) and Indra, are protected, the gods did
destine for (our) might and strencth.
12. All the worlds the gods did conquer through this oblation, (and) by the bolt which Brihaspati,
the descendant of Angiras, did mould into a weapon for the destruction of the Asuras.
13. With the bolt which Brihaspati, the descendant of Angiras, did, mould into a weapon for the
destruction of the Asuras do I, O Brihaspati, annihilate yonder army: I smite the enemies with
force.
14. All the gods that eat the oblation offered with the call vashat are coming over. Receive this
oblation graciously; conquer on this side, not over yonder!
15. May all the gods come over: the oblation is pleasing to Trishamdhi. Adhere to the great
compact under which of yore the Asur as were conquered!
16. Vâyu (the wind) shall bend the points of the enemies' bows, Indra shall break their arms, so
that they shall be unable to lay on their arrows, Âditya (the sun) shall send their missiles astray,
and Kandramas (the moon) shall bar the way of (the enemy) that has not (as yet) started!
17. If they have come on as citadels of the gods, if they have constituted an inspired charm as
their armour, if they have gathered courage through the protections for the body and the
bulwarks which they have made, render all that devoid of force!
18. Placing (our) purohita (chaplain), together with the flesh-devourer (Agni) and death, in thy
train, do thoti, O Trishamdhi, go forth with thy army, conquer the enemies, advance!
19. O Trishamdhi, envelop thou the enemies in darkness; may not a single one of those, driven
forth by the speckled ghee, be saved!
20. May the white-footed (arrow?) fly to yonder lines of the enemy, may yonder armies of the
enemies be to-day put to confusion, O Nyarbudi!
21. The enemies have been confused, O Nyarbudi: slay each picked man among them, slay them
with this army!
22. The enemy with coat-of-mail, he that has no coat-of-mail, and he that stands in the battle-
throng, throttled by the strings of their bows, by the fastenings of their coats-of-mail, by the
battle-throng, they shall lie!
23. Those w ith armour and those without armour, the enemies that are shielded by armour, all
those, O Arbudi, after they have been slain, dogs shall devour upon the ground!
24. Those that ride on chariots, and those that have no chariots, those that are mounted, and those
that are not mounted, all those, after they have been slain, vultures and strong-winged hawks
shall devour!
25. Counting its dead by thousands, the hostile army, pierced and shattered in the clash of arms,
shall lie!
26. Pierced in a vital spot, shrieking in concert with the birds of prey, wretched, crushed,
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prostrate, (the birds of prey) shall devour the enemy who attempts to hinder this oblation of ours
directed against (him)!
27. With (the oblation) to which the gods flock, which is free from failure,-with it Indra, the
slayer of Vritra, shall slay, and with the Trishamdhi-bolt (the bolt with three joints)!
{05020}
V, 20. Hymn to the battle-drum.
1. High sounds the voice of the drum, that acts the warrior, the wooden (drum), equipped with
the skin of the cow. Whetting thy voice, subduing the enemy, like a lion sure of victory, do thou
loudly thunder against them!
2. The wooden (instrument) with fastened (covering) has thundered as a lion, as a bull roars to
the cow that longs to mate. Thou art a bull, thy enemies are eunuchs; thou ownest Indra's
foesubduing fire!
3. Like a bull in the herd, full of might, lusty, do thou, O snatcher of booty, roar against them!
Pierce with fire the heart of the enemy; with -broken ranks the foe shall run and scatter !
4. In victorious battles raise thy roar! What may be captured, capture; sound in many places!
Favour, O drum, (our deeds) with thy divine voice; bring to (us) with strength the property of the
enemy!
5. When the wife of the enemy hears the voice of the drum, that speaks to a far distance, may
she, aroused by the sound, distressed, snatch her son to her arms, and run, frightened at the clash
of arms!
6. Do thou, O drum, sound the first sound, ring brilliantly over the back of the earth! Open wide
thy maw at the enemies host; resound brightly, joyously, O drum!
7. Between this heaven and earth thy noise shall spread, thy sounds shall quickly part to every
side! Shout thou and thunder with swelling sound; make music at thy friend's victory, having,
(chosen) the good side!
8. Manipulated with care, its voice shall resound! Make bristle forth the weapons of the warriors!
Allied to Indra do thou call hither the warriors; with thy friends beat vigorously down the
enemies!
9. A shouting herald, followed by a bold army, spreading news in many places, sounding through
the village, eager for success, knowing the way, do thou distribute glory to many in the battle!
10. Desiring advantage, gaining booty, full mighty, thou hast been made keen by (my) song, and
winnest battles. As the press-stone on the gathering skin dances upon the soma-sboots, thus do
thou, O drum, lustily dance upon the booty!
11. A conqueror of enemies, overwhelming, foe-subduing, eager for the fray, victoriously
crushing, as a speaker his speech do thou carry forth thy sound; sound forth here strength for
victory in battle!
12. Shaking those that are unshaken, hurrying to the strife, a conqueror of enemies, an
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unconquerable leader, protected by Indra, attending to the hosts, do thou that crusheth the hearts
of the enemies, quickly go!
{05021}
V, 21 Hymn to the battle-drum, the terror of the enemy.
1. Carry with thy voice, O drum, lack of heart, and failure of courage among the enemies!
Disagreement, dismay, and fright, do we place into the enemies: beat them down, O drum!
2. Agitated in their minds, their sight, their hearts, the enemies shall run, f rightened with terror,
when our oblation has been offered!
3. Made of wood, equipped with the skin of the cow, at home with every clan, put thou with thy
voice terror into the enemies, when thou hast been anointed with ghee!
4. As the wild animals of the forest start in f ear from man, thus do thou, O drum, shout against
the enemies, frighten them away, and bewilder their minds!
5. As goats and sheep run from the wolf, badly frightened, thus do thou, O drum, shout against
the enemies, frighten them away, and bewilder their minds!
6. As birds start in fear from the eagle, as by day and by night (they start) at the roar of the lion,
thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds!
7. With the drum and the skin of the antelope all the gods, that sway the battle, have scared away
the enemies.
8. At the noise of the beat of the feet when Indra disports himself, and at his shadow, our
enemies yonder, that come in successive r anks, shall tremble!
9. The whirring of the bowstring and the drums shall shout at the directions where the conquered
armies of the enemies go in successive ranks!
10. O sun, take away their sight; O rays, run after them; clinging to their feet, fasten yourselves
upon them, when the strength of their arms is gone!
11. Ye strong Maruts, Prisni's children, with Indra as an ally, crush ye the enemies; Soma the
king (shall crush them), Varuna the king, Mahâdeva, and
also Mrityu (death), and Indra!
12. These wise armies of the gods, having the sun as their ensign, shall conquer our enemies!
Hail!
VI.
CHARMS TO SECURE HARMONY, INFLUENCE IN THE
ASSE-NIBLY, AND THE LIKE (SÂMMANASYÂNI, ETC.).
{03030}
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III, 30. Charm to secure harmony.
1. Unity of heart, and unity of mind, freedom from hatred, do I procure for you. Do ye take
delight in one another, as a cow in her (new-) born calf!
2. The son shall be devoted to his father, be of the same mind with his mother; the wife shall
speak honied, sweet, words to her husband!
3. The brother shall not hate the brother, and the sister not the sister! Harmonious, devoted to the
same purpose, speak ye words in kindly spirit!
4. That charm which causes the gods not to disagree, and not to hate one another, that do we
prepare in your house, as a means of agreement for your folk.
5. Following your leader, of (the same) mind, do ye not hold yourselves apart! Do ye come here,
co-operating, going along the same wagon-pole, speaking agreeably to one another! I render you
of the same aim, of the same mind.
6. Identical shall be your drink, in common shall be your share of food! I yoke you together in
the same traces: do ye worship Agni, joining together, as spokes around about the hub!
7. I render you of the same aim, of the same mind, all paying deference to one (person) through
my harmonising charm. Like the gods that are guarding the ambrosia, may he (the leader) be
welldisposed towards you, night and day!
{06073}
VI, 73. Charm to allay discord.
1. Hither shall come Varuna, Soma, Agni; Brihaspati with the Vasus shall come hither! Come
together, O ye kinsmen all, of one mind, to the glory of this mighty guardian!
2. The fire that is within your souls, the scheme that hath entered your minds, do I frustrate with
my oblation, with my ghee: delight in me shall ye take, O kinsmen!
3. Remain right here, go not away from us; (the roads) at a distance Pûshan shall make
impassable for you! Vistoshpati shall urgently call you back: delight in me shall ye take, O
kinsmen!
{06074}
VI, 74. Charm to allay discord.
1. May your bodies be united, may your mindg and your purposes (be united)! Brahmanaspati
here has brought you together, Bhaga has brought you together.
2. Harmony of mind (I procure) for you, and also harmony of heart. Moreover with the aid of
Bhaga's exertions do I cause you to agree.
3. As the Âdityas are united with the Vasus, as the fierce (Rudras), free from grudge, with the
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Maruts, thus, O three-named (Agni), without grudge, do thou render these people here of the
same mind!
{07052}
VII, 52. Charm against strife and bloodshed.
1. May we be in harmony with our kinfolk, in harmony with strangers; do ye, O Asvins, establish
here agreement among us!
2. May we agree in mind and thought, may we not struggle with one another, in a spirit
displeasing to the gods! Ma not the din of frequent battle-carnage arise, may the arrow not fly
when the day of Indra has arrived!
{06064}
VI, 64. Charm to allay discord.
1. Do ye agree, unite yourselves, may your minds be in harmony, just as the gods of old in
harmony-. sat down to their share!
2. Same be their counsel, same their assembly, same their aim, in common their thought! The
'same' oblation do I sacrifice for you: do ye enter upon the same plan!
Same be your intention, same your hearts! Same be your mind, so that it may be perfectly in
common to you!
{06042}
VI, 42. Charm to appease anger.
1. As the bowstring from the bow, thus do I take off thy anger from thy heart, so that, having
become of the same mind, we shall associate like friends!
2. Like friends we shall associate-I take off thy anger. Under a stone that is heavy do we cast thy
anger.
3. I step upon thy anger with my heel and my for e-foot, so that, bereft of will, thou shalt not
speak, shalt come up to my wish!
{06043}
VI, 43. Charm to appease anger.
1. This darbha-grass removes the anger of both kinsman and of stranger. And this remover of
wrath, 'appeaser of wrath' it is called.
2. This darbha-grass of many roots, that reaches down into the ocean, having risen from the
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earth, 'appeaser of wrath' it is called.
3. Away we take the offensiveness that is in thy jaw, away (the offensiveness) in thy mouth, so
that, bereft of will, thou shalt not speak, shalt come up to my wish!
{02027}
II, 27. Charm against opponents in debate, undertaken with
the pâtâ-plant.
1. May the enemy not win the debate! Thou art mighty and overpowering. Overcome the debate
of those that debate against us, render them devoid of force, O plant!
2. An eagle found thee out, a boar dug thee out with his snout. Overcome the debate of those that
debate against us, render them devoid of force, O plant!
3. Indra placed thee upon his arm in order to overthrow the Asur as. Overcome the debate of
those that debate against us, render them devoid of force, O plant!
4. Indra did eat the pâtâ-plant, in order to overthrow the Asuras. Overcome the debate of those
that debate against us, render them devoid of force, O plant!
5. By means of thee I shall conquer the enemy, as Indra (conquered) the Sâlâvrikas. Overcome
the debate of those that debate against us, render them devoid of for ce, O plant!
6. O Rudra, whose remedy is the urine, with black crest of hair, performer of (strong)
deeds,overcome thou the debate of those that debate against us, render them devoid of force, O
plant!
7. Overcome thou the debate of him that is hostile to us, O Indra! Encourage us with thy might!
Render me superior in debate!
{07012}
VII, 12. Charm to procure influence in the assembly.
1. May assembly and meeting, the two daughters of Pragâpati, concurrently aid me! May he with
whom I shall meet co-operate with me, may I, O ye Fathers, speak agreeably to those assembled!
2. We know thy name, O assembly: 'mirth,' verily, is thy name; may all those that sit assembled
in thee utter speech in harmony with me!
3. Of them that are sitting together I take to myself the power and the understanding: in this
entire vathering render, O Indra, me successful!
4. If your mind has wandered to a distance, or has been enchained here or there, then do we turn
it hither: may your mind take delight in me!
{06094}
VI, 94. Charm to bring about submission to one's will.
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1. Your minds, your purposes, your plans, do we cause to bend. Ye persons yonder, that ar e
devoted to other purposes, we cause you to comply!
2. With my mind do I seize your minds: do ye with your thoughts follow my thought! I place
your hearts in my control: come ye, directing your way after my course!
3. I have called upon heaven and earth, I have called upon the goddess Sarasvatî, I have called
upon both Indra and Agni: may we succeed in this. O Sarasvatî!
VII.
CHARMS TO SECURE PROSPERITY IN HOUSE,
FIELD, CATTLE, BUSINESS, GAMBLING, AND
KINDRED MATTERS.
{03012}
III, 12. Prayer at the building of a house.
1. Right here do I erect a firm house: may it stand upon a (good) foundation, dripping with ghee!
Thee may we inhabit, O house, with heroes all, with strong heroes, with uninjured heroes!
2. Right here, do thou, O house, stand firmly, full of horses, full of cattle, full of abundance! Full
of sap, ful.] of ghee, full of milk, elevate thyself unto great happiness!
3. A supporter art thou, O house, with broad roof, containing purified grain! To thee may the calf
come, to thee the child, to thee the milch-cows, when they return in the evening!
4. May Savitar, Vâyu, Indra, Brihaspati cunningly erect this house! Alay the Alaruts sprinkle it
with moisture and with ghee; may king Bhaga let our ploughing take root!
5. O mistress of dwelling, as a sheltering and kindly goddess thou wast erected by the gods in the
bealrinina; clothed in grass, be thou kindly disposed; give us, moreover, wealth along with
heroes!
6. Do thou, O cross-beam, according to regulation ascend the post, do thou, mightily ruling, hold
off the enemies! May they that approach thee r everently, O house, not suffer injury, may we with
all our heroes live a hundred autumns!
7. Hither to this (house) hath come the tender child, hither the calf along with (the other)
domestic animals; hither the vessel (full) of liquor, together with bowls of sour milk!
8. Carry forth, O woman, this full jar, a stream of ghee mixed with ambrosia! Do thou these
drinkers supply with ambrosia; the sacrifice and the gifts (to the Brahmans) shall it (the house)
protect!
9. These waters, free f rom disease, destructive of disease, do I carr y forth. The chambers do I
enter in upon together with the immortal Agni (fire).
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{06142}
VI, 142. Blessing during the sowing of seed.
1. Raise thyself up, grow thick by thy own might, O grain! Burst every vessel! The lightning in
the heavens shall not destroy thee!
2. When we invoke thee, god grain, and thou dost listen, then do thou raise thyself up like the
sky, be inexhaustible as the sea!
3. Inexhaustible shall be those that attend to thee, inexhaustible thy heaps! Theywhogivethee as a
present shall be inexhaustible, they who eat thee shall be inexhaustible!
{06079}
VI, 79. Charm for procuring increase of grain.
1. May this bounteous Nabhasaspati (the lord of the cloud) preserve for us (possessions) without
measure in our house!
2. Do thou, O Nabhasaspati, keep strengthening food in our house, may prosperity and goods
come hither!
3. O bounteous god, thou dost command thousandfold prosperity: of that do thou bestow upon
iis, of that do thou give us, in that may we share with thee!
{06050}
VI, 50. Exorcism of vermin infesting grain in the field.
1. Slay ye the tarda ('borer'), the samanka ('hook'), and the mole, O Asvins; cut off their heads,
and crush their ribs! Shut their mouths, that they shall not eat the barley; free ye, moreover, the
grain from danger!
2. Ho tarda ('borer'), ho locust, ho gabhya ('snapper'), upakvasa! As a Brahman (eats not) an
uncompleted sacrifice, do ye, not eating this barley, without working injury, get out!
3. O husband of the tardâ (-female), O husband Of the vaghâ ( -female), ye of the sharp teeth,
listen to me! The vyadvaras (' rodents') of the forest, and whatever other vyadvaras (there are),
all these we do crush.
{07011}
VII, 11. Charm to protect grain from lightning.
1. With thy broad thunder,with the beacon, elevated by tile gods that pervade this all, with the
lightning do thou not destroy our grain, O god; nor do thou destroy it with the rays of the sun!
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{02026}
II, 26. Charm for the prosperity of cattle.
1. Hither shall come the cattle which have strayed to a distance, whose companionship Vâyu (the
wind) enjoys! (The cattle) whose structure of form Tvashtar knows, Savitar shall hold in place in
this stable!
2. To this stable the cattle shall flow together, Brihaspati skilfully shall conduct them hither!
Sînîvâlî shall conduct hither their van: do thou, O Anumati, hold them in place after they have
arrived!
3. May the cattle, may the horses, and may the domestics flow together; may the increase of the
grain flow together! I sacrifice with an oblation that causeth to flow together!
4. I pour together the milk of the cows, I pour together strength and sap with the ghee. Poured
together shall be our heroes, constant shall be the cows with me the owner of the cows!
5. I bring hither the milk of the cows, I have brought hither the sap of the grain. Brought hither
are our heroes, brought hither to this house are our wives.
{03014}
III, 14. Charm for the prosperity of cattle.
1. With a firmly founded stable, with wealth, with well-being, with the name of that which is
born on a lucky day do we unite you (O cattle)!
2. May Aryaman unite you, may Pûshan, Brihaspati, and Indra, the conqueror of booty, unite
you! Do ye prosper my possessions!
Flocking together without fear, making ordure in this stable, holding honey fit for soma, free
from disease, ye shall come hither!
4. Right here come, ye cows, and prosper here like the sakâ-bird! And right here do ye beget
(your youn(y)! May ye be in accord with me!
5. May your stable be auspicious to you, prosper ye like the sâri-birds and parrots! And right
here do ye beget (your young)! With us do we unite you.
6. Attach yourselves, O cows, to me as your possessor; may this stable here cause you to
prosper! Upon you, growing numerous, and living, may we, increasing in wealth, alive, attend!
{06059}
VI, 59. Prayer to the plant arundhatî for protection to cattle.
1. Thy foremost protection, O Arundhatî, do thou bestow upon steer and milch-kine, upon (cattle
of) the age when weaned from their mother, upon (all) four-footed creatures!
2. May Arundhatî, the herb, bestow protection along with the gods, render full of sap the stable,
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free from disease our men!
3. The variegated, lovely, life-giving (plant) do I invoke. May she carr y away for us, far from the
cattle, the missile hurled by Rudra!
{06070}
VI, 70. Charm to secure the attachment of a cow to her calf.
1. As meat, and liquor, and dice (abound) at the gambling-place, as the heart of thf. lusty male
hankers after the woman, thus shall thy heart, O cow, hanker after the calf!
2. As the elephant directs his steps after the steps of the female, as the heart of the lusty male
hankers after the woman, thus shall thy heart, O cow, hanker after the calf!
3. As the felloe, and as the spokes, and as the nave (of the wheel is joined) to the felloe, as the
heart of the lusty male hankers after the woman, thus shall thy heart, O cow, hanker after the
calf!
{03028}
III, 28. Formula in expiation of the birth of twin-calves
1. Through one creation at a time this (cow) was born, when the fashioners of the beings did
create the cows of many colours. (Ther efore), when a cow doth beget twins portentously,
growling and cross she injureth the cattle.
2. This (cow) doth injure our cattle: a flesh-eater, devourer, she hath become. Hence to a
Brahman he shall give her; in this way she may be kindly and auspicious!
3. Auspicious be to (our) men, auspicious to (our) cows and horses, auspicious to this entire
field, auspicious be to us right here!
4. Here be prosperity, licre be sap! Be thou here one that especially gives a thousandfold! Make
the cattle prosper, thou mother of twins!
5. Where our pious friends live joyously, having left behind the ailments of their bodies, to that
world the mother of twins did attain: may she not injure our men and our cattle!
6. Where is the world of our pious friends, where the world of thern that sacrifice with the
agnihotra, to that world the mother of twins did attain: may she not injure our imen and our
cattle!
{06092}
VI, 92. Charm to endow a horse with swiftness.
1. Swift as the wind be thou, O steed, when joined (to the chariot); at Indra's urging go, fleet as
the mind! The Maruts, the all-possessing, shall harness thee,Tvashtar shall put fleetness into thy
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feet!
2. With the fleetness, O runner, that has been deposited in thee in a secr et place, (with the
fleetness) that has been made over to the eagle, the wind, and moves in them, with that, O steed,
strong with strength, do thou win the. race, reaching the goal in the contest!
3. Thy body, O steed, leading (our) body, shall run, a pleasur e to ourselves, delight to thyself! A
god, not stumbling, for the support of the gr eat, he shall, as if upon the heaven, found his own
light!
{03013}
III, 13. Charm for conducting a river into a new channel.
1. Because of yore, when the (cloud-) serpent was slain (by Indra), ye did rush forth and shout
(anadatâ), therefore is your name 'shouters' (nadyah rivers'): that is your designation, ye streams!
2. Because, when sent forth by Varuna, ye then quickly did bubble up; then Indra met (âpnot)
you, as ye went, therefore anon ar e ye 'meeters' (âpah waters')!
3. When reluctantly ye flowed, Indr a, forsooth, did with might choose (avîvarata) you as his
own, ye goddesses! Therefore 'choice' (vâr 'water') has been given you as your name!
4. One god stood upon you, as ye flowed according to will. Up breathed (ud ânishuh) they who
are known as 'the great' (mahîh). Therefore 'upbreather' (udakam 'water') are they called!
5. The waters are kindly, the waters in truth were ghee. These waters, truly, do support Agni and
Soma. May the readily flowing, strong sap of the honey-dripping (waters) come to me, together
with life's breath and lustre!
6. Then do I see them and also do I hear them; their sound, their voice doth come to me. When,
ye golden-coloured, I have refreshed myself with you, then I ween, ambrosia (amrita) am I
tasting!
7. Here, ye waters, is your heart, here is your calf, ye righteous ones! Come ye, mighty ones, by
this way here, by which I am conducting you her e!
{06106}
VI, 106. Charm to ward off danger from fire.
1. Where thou comest, (O fire), and where thou goest away, the blooming dûrvâ-plant shall
grow: a well-spring there shall rise up, or a lotus-laden pool!
2. Here (shall be) the gathering place of the waters, here the dwelling-place of the sea! In the
midst of a pond our house shall be: turn, (O fir e), away thy jaws!
With a covering of coolness do we envelop thee, O house; cool as a pond be thou for us! Agni
shall furnish the remedy!
{04003}
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IV, 3. Shepherd's charm against wild beasts and robbers.
1. Three have gone away from here, the tiger, man, and wolf. Out of sight, forsooth, cm the
rivers, out of siaht (grows the divine tree (the banyan-tree?): out of sight the enemies shall
retreat!
2. The wolf shall tlead a distant path, and the robber one still more distant! On a distant path
shall move the biting rope (the serpent), on a distant path the plotter of evil!
3. Thy eyes and thy jaw we crush, O tiger, and also all thy twenty claws.
4. We crush the tiger, the foremost of animals, armed with teeth. Next, too, the thief, and then the
serpent, the wizard, and also the wolf.
5. The thief that approacheth to-day, crushed to pieces he goeth away. Where the paths are
precipitate he shall go, Indra shall slay him with his bolt!
6. The teeth of the wild beast are dulled, and broken are his ribs. Out of thy sight the dragon shall
go, down shall tumble the hare-hunting beast!
7. The (jaw, O beast,) that thou shuttest together, thou shalt not open up; that which thou openest
up, thou shalt not shut together!--Born of Indra, born of Soma, thou, (my charm), art Atharvan's
crusher of tigers.
{03015}
III, 15. A merchant's prayer.
1. Indra, the merchant, do I summon: may he come to us, may he be our van; driving away the
demon of grudge, the waylayers, and wild beasts, may he, the possessor, bestow wealth upon
me!
2. May the many paths, the roads of the gods, which come together between heaven and earth,
c,ladden me with milk and ghee, so that I may gather in wealth from my purchases!
3. Desirous do I, O Agni, with firewood and ghee offer oblations (to thee), for success and
strength; according to ability praising (thee) with my prayer, do I sing this divine song, that I
may gain a hundredfold!
4. (Pardon, O Agni, this sin of ours [incurred upon] the far road which we have travelled!) May
our purchases and our sales be successful for us; may what I get in barter render me a gainer!
May ye two (Indra and Agni) in accord take pleasure in this oblation! May our transactions and
the accruing gain be auspicious to us!
5. The wealth with which I go to pur chase, desiring, ye gods, to gain wealth through wealth, may
that grow more, not less! Drive away, O Agni, in return for the oblation, the gods who shut off
gain!
6. The wealth with which I go to pur chase, desiring, ye gods, to gain wealth through wealth, may
Indra, Pragâpati, Savitar, Soma, Agni, place lustre into it for me!
7. We praise with reverence thee, O priest (Agni) Vaisvdnara. Do thou over our children, selves,
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cattle, and life's breath watch!
8. Daily, never failing, shall we bring (oblations to thee), O Gâtavedas, (as if fodder) to a horse
standing (in the stable). In growth of wealth and nutriment rejoicing, may we, O Agni, thy
neighbours, not take harm!
{04038}
IV, 38. A. Prayer for success in gambling.
1. The successful, victorious, skilfully gaming Apsarâ, that Apsarâ who makes the winnings in
the game of dice, do I call hither.
2. The skilfully gaming Apsarâ who sweeps and heaps up (the stakes), that Apsarâ who takes the
winnings in the game of dice, do I call hither.
May she, who dances about with the dice, when she takes the stakes from the game of dice, when
she desires to win for us, obtain the advantage by ( her) magic! May she come to us full of
abundance! Let them not win this wealth of ours!
4. The (Apsarâs) who rejoice in dice, who carry grief and wrath-tbat joyful and exulting Apsarâ,
do I call hither.
B. Prayer to secure the return of calves that have strayed to a distance.
5. They (the cattle) who wander along the rays of the sun, or they who wander along the flood of
light) they whose bull (the. sun), full of strength, f rom afar protecting, with the day wanders
about all the worlds-may he (the bull), full of strength, delighting in this offering, come to us
together with the atmosphere!
6. Together with the atmosphere, O thou who art full of strength, protect the white (karkî) calf, O
thou swift steed (the sun)! Here are many drops (of ghee) for thee; come hither! May this white
calf (karkî) of thine, may thy mind, be here!
7. Together with the atmosphere, O thou who art full of strength, protect the white (karkî) calf, O
thou swift steed (the sun)! Here is the fodder, here the stall, here do we tie down the calf.
Whatever (are your) names, we own you. Hail!
{07050}
VII, 50. Prayer for success at dice.
1. As the lightning at all times smites irresistibly the tree, thus would I to-day ir resistibly beat the
gamesters with my dice!
2. Whether they be alert, or not alert, the fortune of (these) folks, unresisting, shall assemble
from all sides, the gain (collect) within my hands!
3. I invoke with reverence Agni, who has his own riches; here attached he shall beap up gain for
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us! I procure (wealth) for myself, as if with chariots that win the race. May I accomplish
auspiciously the song of praise to the Maruts!
4. May we by thy aid conquer the (adversary s) troop; help us (to obtain) our share in every
contest! Make for us, O Indra, a good and ample road; crush, O Maghavan, the lusty power of
our enemies!
5. I have conquered and cleaned thee out (?); I have also gained thy reserve. As the wolf plucks
to pieces the sheep, thus do I pluck thy winnings.
6. Even the strong hand the bold player conquers, as the skilled gambler heaps up his winnings at
the proper time. Upon him that loves the game (the god), and does not spare his money, (the
game, the god) verily bestows the delights of wealth.
7. Through (the possession of) cattle we all would suppress (our) wretched poverty, or with grain
our hunger, O thou oft implored (god)! May we foremost among rulers, unharmed, gain wealth
by our cunning devices!
8. Gain is deposited in my right hand, victory in my left. Let me become a conqueror of cattle,
horses, wealth, and gold!
9. O dice, yield play, profitable as a cow that is rich in milk! Bind me to a streak of gain, as the
bow (is bound) with the string!
{06056}
VI, 56. Exorcism of serpents from the premises.
1. May the serpent, ye gods, not slay us along with our children and our men! The closed (jaw)
shall not snap open, the open one not close! Reverence (be) to the divine folk!
2. Reverence be to the black serpent, reverence to the one that is striped across! To the brown
svaga reverence; reverence to the divine folk!
3. I clap thy teeth upon thy teeth, and also thy jaw upon thy jaw; I press thy tongue against thy
tongue, and close up, O serpent, thy mouth.
{10004}
X, 4. Charm against serpents, invoking the horse of Pedu
that slays serpents.
1. To Indra belongs the first chariot, to the gods the second chariot, to Varuna, forsooth, the
third. The serpents' chariot is the last: it shall hit a post, and come to grief!
2. The young darbha-grass burns (the serpents?), the tail of the horse, the tail of the shaggy one,
the seat of the wagon (burns the serpents?).
3. Strike down, O white (horse), with thy forefoot and thy hind-foot! As timber floating in water,
the poison of the serpents, the fierce fluid, is devoid of strength.
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4. Neighing loudly he dived down, and, again diving up, said: 'As timber floating in water, the
poison of the serpents, the fierce fluid, is devoid of strength.'
5. The horse of Pedu slays the kasarnîla, the horse of Pedu slays the white (serpent), and also the
black. The horse of Pedu cleaves the head of the ratharvî, the adder.
6. O horse of Pedu, go thou first: we come after thee! Thou shalt cast out the serpents from the
road upon which we come!
7. Here the horse of Pedu was born; from here is his departure. Here are the tracks of the serpent-
killing, powerful steed!
8. May the closed (serpent's jaw) not snap open, may the open one not close! The two serpents in
this field, man and wife, they are both bereft of strength.
9. Without strength here are the serpents, those that are near, and those that are far. With a club
do I slay the vriskika (scorpion), with a staff the serpent that has approached.
10. Here is the remedy for both the aghâsva and the svaga! Indra (and) Pedu's horse have put to
naught the evil-planning (aghâyantam) serpent.
11. The horse of Pedu do we remember, the strong, with strong footing: behind he, staring forth,
these adders.
12. Deprived are they of life's spirit, deprived of poison, slain by Indra with his bolt. Indra hath
slain them: we have slain them.
13. Slain are they that are striped across, crushed are the adders! Slay thou the one that produces
a hood, (slay) the white and the black in the darbha-grass!
14. The maiden of the Kirâta-tribe, the little one digs up the remedy, with golden spades, on the
mountain's back.
15. Hither has come a youthful physician: he slays the speckled (serpent), is irresistible. He,
forsooth, crushes the svaga and the vriskika both.
16. Indra did set at naught for me the serpent, (and so did) Mitra and Varuna, Vâta and Parganya
both.
17. Indra did set at naught for me the serpent, the adder, male and female, the svaga, (the
serpent) that is striped across, the kasarnîla, and the dasonasi.
18. Indra slew thy first ancestor, O serpent, and since they are crushed, what strength, forsooth,
can be theirs?
19. I have gathered up their heads, as the fisherman the karvara (fish). I have gone off into the
river's midst, and washed out the serpent's poison.
20. The poison of all serpents the rivers shall carry off! Slain are they that are striped across,
crushed are the adders!
21. As skilfully I cull the fibre of the plants, as I guide the mares, (thus), O serpent, shall thy
poison go away!
22. The poison that is in the fire, in the sun, in the earth, and in the plants, the kândâ-poison, the
kanaknaka, thy poison shall go forth, and come!
23. The serpents that are sprung from the fir e, that are sprung from the plants, that are sprung
from the water, and originate from the lightning; they from whom great brood has sprung in
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many ways, those serpents do we revere with obeisance.
24. Thou art, (O plant), a maiden, Taudî by name.; Ghritâkî, forsooth, is thy name. Underfoot is
thy place: I take in hand what destroys the poison.
25. From every limb make the poison start; shut it out from the heart! Now the force that is in thy
poison shall go down below!
26. The poison has gone to a distance: he has shut it out; he has fused the poison with poison.
Agni has put away the poison of the serpent, Soma has led it out. The poison has gone back to
the biter. The serpent is dead!
{11002}
XI, 2. Prayer to Bhava and Sarva for protection from
dangers.
1. O Bhava and Sarva, be merciful, do not attack (us); ye lords of beings, lords of cattle,
reverence be to you twain! Discharge not your arrow even after it has been laid on (the bow), and
has been drawn! Destroy not our bipeds and our quadrupeds!
2. Prepare not our bodies for the dog, or the jackal; for the aliklavas, the vultures, and the black
birds! Thy greedy insects, O lord of cattle (pasupate), and thy birds shall not get us to devour!
3. Reverence we offer, O Bhava, to thy roaring, to thy breath, and to thy injurious qualities;
reverence to thee, O Rudra, thousand-eyed, immortal!
4. We offer rever ence to thee from the east, from the north, and from the -south; from (ever y)
domain, and from heaven. Reverence be to thy atmosphere!
5. To thy face, O lord of cattle, to thy eyes, O Bhava, to thy skin, to thy form, thy appearance,
(and to thy aspect) from behind, reverence be!
6. To thy limbs, to thy belly, to thy tongue, to thy mouth, to thy teeth, to thy smell (nose),
reverence be!
7. May we not conflict with Rudra, the archer with the dark crest, the thousand-eyed, powerful
one, the slayer of Ardhaka!
8. Bhava shall steer clear from us on all sides, Bhava shall steer clear from us, as fire from water!
May he not bear malice towards us: reverence be to him!
9. Four times, eight times, be reverence to Bhava, ten times be reverence to thee, O lord of cattle!
To thy (charge) have been assigned these five (kinds of) cattle: cows, horses, men, goats and
sheep.
10. Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth, and thine this
broad atmosphere; thine is this all that has a spirit and has breath upon the earth.
11. Thine is this broad, treasure-holding receptacle within which all worlds are contained. Do
thou spare us, O lord of cattle: reverence be to thee! Far from us shall go the jackals, evil omens,
dogs; far shall go (the mourning women) who bewail rnisfortune with dishevelled hair!
12. Thou, O crested (god), carriest in (thy hand), that smites thousands, a yellow, golden bow
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that slays hundreds; Rudra's arrow, the missile of the gods, flies abroad: reverence be to it, in
whatever direction from here (it flies)!
13. The adversary who lurks and seeks to overcome thee, O Rudra, upon him thou dost fasten
thyself from behind, as (the hunter) that follows the trail of a wounded (animal).
14. Bhava and Rudra, united and concordant, both strong (ugrau), ye advance to deeds of
heroism: reverence be to both of them, in whatever direction (they are) from here!
15. Reverence be to thee coming, reverence to thee going; reverence, O Rudra, be to thee
standing, and reverence, also, to thee sitting!
16. Reverence in the evening, reverence in the morning, reverence by night,reverence byday! I
have offered reverence to Bhava and to Sarva, both.
17. Let us not with our tongue offend Rudra, who rushes on, thousand-eyed, overseeing all, who
hurls (his shafts) forward, who is manifoldly wise!
18. We approach first the (god) that has dark horses, is black, sable, destructive, terrible, who
casts down the car of Kesin: reverence be to him!
19. Do not hurl at us thy club, thy divine bolt; be not incensed at us, O lord of cattle! Shake over
some other than us the celestial branch!
20. Injure us not, interpose for us, spare us, be not angry with us! Let us not contend with thee!
21. Do not covet our cattle, our men, our goats and sheep! Bend thy course elsewhere, O strong
god (ugra), slay the offspring of the blasphemers!
22. He whose missile, fever and cough, assails the single (victim), as the snorting of a stallion,
who snatches away (his victims) one by one, to him be reverence!
23. He who dwells fixed in the atmosphere, smiting the blasphemers of the god that do not
sacrifice, to him be reverence with ten sakvarî-stanzas!
24. For thee the wild beasts of the forest have been placed in the forest: flamingoes, eagles, birds
of prey, and fowls. Thy spirit, O lord of cattle, is within the waters, to strengthen thee the
heavenly waters flow.
25. The dolphins, great serpents (boas), purîkayas (water-animals), sea-monsters, fishes, ragasas
at which thou shootest-there exists for thee, O Bhava, no distance, and no barrier. At a glance
thou lookest around the entire earth; f rom the eastern thou slayest in the northern ocean.
26. Do not, O Rudra, contaminate us with fever, or with poison, or with heavenly fire: cause this
lightning to descend elsewhere than upon us!
27. Bhava rules the sky, Bhava rules the earth; Bhava has filled the broad: atmosphere.
Reverence be to him in whatever direction from here (he abides)!
28. O king Bhava, be merciful to thy worshipper, for thou art the lord of living beasts! He who
believes the gods exist, to his quadruped and biped be merciful!
29. Slay neither our great nor our small; neither those of us that are riding, nor those that shall
ride; neither our father, nor our mother. Cause no injury, O Rudra, to our own persons!
30. To Rudra's howling dogs, who swallow their food without blessing, who have wide jaws, I
have made this obeisance.
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31. Reverence, O god, be to thy shouting hosts, reverence to thy long-haired, rever ence to thy
reverenced, reverence to thy devouring hosts! May well-being and security be to us!
{04028}
IV, 28. Prayer to Bhava and Sarva for protection from
calamities.
1. O Bhava and Sarva, I am devoted to you. Take note of that, ye under whose control, is all this
which shines (the visible universe)! Ye who rule all these two-footed and four-footed creatures,
deliver us from calamity!
2. Ye to whom belongs all that is near by, yea, all that is far; ye who are known as the most
skilful archers among bowmen; ye who rule all these two-footed and four-footed creatures,
deliver us from calamity!
3. The thousand-eyed slayers of Vritra both do I invoke. I go praising the two strong gods
(ugrau) whose pastures extend far. Ye who rule all these two-footed and four-footed creatures,
deliver us from calamity!
4. Ye who, united, did undertake many (deeds) of old, and, moreover, did visit portents upon the.
people; ye who rule all these two-footed and fourfooted creatures, deliver us from calamity!
5. Ye from whose blows no one either among gods or men escapes; ye who rule all these
twofooted and four-footed creatures, deliver us from calamity!
6. The sorcerer who prepares a spell, or manipulates the roots (of plants) against us, against him,
ye strong gods, launch your thunderbolt! Ye who rule all these two-footed and four-footed
creatures, deliver us from calamity.
7. Ye strong gods, favour us in battles, bring into contact with your thunderbolt the Kimîdin! I
praise you, O Bhava and Sarva, call fervently upon you in distress: deliver us from calamity!
{07009}
VII, 9. Charm for finding lost property.
1. On the distant path of the paths Pûshan was born, on the distant path of heaven, on the distant
path of the earth. Upon the two most lovely places both he walks hither and away, knowing (the
way).
2. Pûshan knows these regions all; he shall lead us by the most dangerless (way). Bestowing
well-being, of radiant glow, keeping our heroes undiminished, he shall, alert and skilful, go
before us!
3. O Pûshan, under thy law may we never suffer harm: as praisers of thee are we here!
4. Pûshan shall from the east place his right hand about us, shall bring again to us what has been
lost: we shall come upon what has been lost!
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{06128}
VI, 128. Propitiation of the weather-prophet.
1. When the stars made Sakadhûma their king they bestowed good weather upon him: 'This shall
be his dominion,' they said.
2. Let us have good weather at noon, good weather at eve, good weather in the early morning,
good weather in the niyht
3. For day and night, for the stars, for sun and moon, and for us prepare good weather, O king
Sakadhûma!
4. To thee, O Sakadhûma, ruler of the stars, that gavest us good weather in the evening in the
night, and by day, let there ever be obeisance!
{11006}
XI, 6. Prayer for deliverance from calamity, addressed to the
entire pantheon.
1. To Agni we speak and to the trees, to the plants and to the herbs; to Indra, Brihaspati, and
Sûya: they shall deliver us from calamity!
2. We speak to king Varuna, to Mitra, Vishnu and Bhaga. To Amsa and Vivasvant do we speak:
they shall deliver us from calamity!
3. We speak to Savitar, the god, to Dhâtar, and to Pûshan; to first-born Tvashtar do we speak:
they shall deliver us from calamity!
4. We speak to the Gandharvas and the Apsaras, to the Asvins and to Brahmanaspati, to the god
whose name is Aryaman: they shall deliver us from calamity!
5. Now do we speak to day and night, to Sûrya (sun) and to Kandramas (moon), the twain; to all
the Âdityas we speak: they shall deliver us from calamity!
6. We speak to Vâta (wind) and Parganya, to the atmosphere and the directions of space. And to
all the regions do we speak: they shall deliver us from calamity!
7. Day and night, and Ushas (dawn), too, shall deliver thee from curses! Soma the god, whom
they call Kandramas (moon), shall deliver me!
8. To the animals of the earth and those of heaven, to the wild beasts of the forest, to the winged
birds, do we speak: they shall deliver us from calamity!
9. Now do we speak to Bhava and Sarva, to Rudra and Pasupati; their arrows do we know well:
these (arrows) shall be ever propitious to us!
10. We speak to the heavens, and the stars, to earth, the Yakshas, and the mountains; to the seas..
the rivers, and the lakes: they shall deliver us from calamity!
11. To the seven Rishis now do we speak, to the divine waters and Pragâpati. To the Fathers with
Yama at their head: they shall deliver us from calamity!
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12. The gods that dwell in heaven, and those that dwell in the atmosphere; the mighty (gods) that
are fixed upon the earth, they shall deliver us from
calamity!
13. The Âdityas, Rudras, Vasus, the divine Atharvans in heaven, and the wise Angiras: they shall
deliver us from calamity!
14. We speak to the sacrifice and the sacrificer, to the riks, the sâmans, and the healing
(Atharvan) charms; we speak to the yagus-formulas and the invocations (to the gods): they shall
deliver us from calamity!
15. We speak to the five kingdoms of the plants with soma the most excellent among them. The
darbha-grass, hemp, and mighty barley: they shall deliver us from calamity!
16. We speak to the Arâyas (demons of grudge), Rakshas, serpents, pious men, and Fathers; to
the one and a hundred deaths: they shall deliver us from calamity!
17. To the seasons we speak, to the lords of the seasons, and to the sections of the year; to the
halfyears, years, and months: they shall deliver us from calamity!
18. Come, ye gods, from the south and the west; ye gods in the east come forth! From the east,
from the north the mighty gods, all the gods assembled: they shall deliver us from calamity!
19, 20. We speak here to all the gods that hold to their agreements, promote the order (of the
universe), together with all their wives: they shall deliver us from calamity!
21. We speak to being, to the lord of being, and also to him that controls the beings; to the beings
all assembled: they shall deliver us from calamity!
22. The five divine regions, the twelve divine seasons, the teeth of the year, they shall ever be
propitious, to us!
23. The amrita (ambrosia), bought for the price of a chariot, which Mâtalî knows as a remedy,
that Indra stored away in the waters: that, O ye waters, furnish ye as a remedy!
VIII.
CHARMS IN EXPIATION OF SIN AND DEFILEMENT.
{06045}
VI, 45. Prayer against mental delinquency.
1. Pass far away, O sin of the mind! Why dost thou utter things not to be uttered? Pass away, I
love thee not! To the trees, the forests go on! With the house, the cattle, is my mind.
2. What wrongs we have committed through imprecation, calumny, and false speech, either
awake, or asleep--Agni shall put far away from us all offensive evil deeds!
3. What, O Indra Brahmanaspati, we do falselymay Praketas ('care-taker') Ângir asa protect us
from misfortune, and from evil!
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{06026}
VI, 26. Charm to avert evil.
1. Let me go, O evil; being powerful, take thou pity on us! Set me, O evil, unharmed, into the
world of happiness!
2. If, O evil, thou dost not abandon us, then do we abandon thee at the fork of the road. May evil
follow after another (man)!
3. Away from us may thousand-eyed, immortal (evil) dwell! Him whom we hate may it strike,
and him whom we hate do thou surely smite!
{06114}
VI, 114. Expiatory formula for imperfections in the sacrifice.
1. The god-angering (deed), O ye gods, that we, the (Brahman) gods, have committed, from that
do ye, O Âdityas, release us, by virtue of the order of the universe!
2. By virtue of the order of the universe do ye, O reverend Âdityas, release us here, if, O ye
carriers of the sacrifice, though desirous of accomplishing (the sacrifice), we did not accomplish
(it)!--
3. (If), when sacrificing with the fat (animal), when offering oblations of ghee with the spoon,
when desiring to benefit you, O all ye gods, we have contrar y to desire, not succeeded!
{06115}
VI, 115. Expiatory formulas for sins.
1. From the sins which knowingly or unknowingly we have committed, do ye, all gods, of one
accord, release us!
2. If awake, or if asleep, to sin inclined, I have committed a sin, may what has been, and what
shall be, as if from a wooden post, release me!
3. As one released from a wooden post, as one in a sweat by bathing (is cleansed) of filth, as
ghee is clarified by the sieve, may all (the gods) clear me from sin!
{06112}
VI, 112. Expiation for the precedence of a younger brother
over an older.
1. May this (younger brother) not slay the oldest one of them, O Agni; protect him that he be not
torn out by the root! Do thou here cunningly loosen the fetter of Grâhi (attack of disease); may
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all the gods give thee leave!
2. Free these three, O Agni, from the three fetters with which they have been shackled! Do thou
cunningly loosen the fetters of Grâhi; release them all, father, sons, and mother!
3. The fetters with which the older brother, whose younger brother has married before him, has
been bound, with which he has been encumbered and shackled limb by limb, may they be
loosened; since fit for loosening they are! Wipe off, O Pûshan, the misdeeds upon him that
practiseth abortion!
{06113}
VI, 113. Expiation for certain heinous crimes.
1. On Trita the gods wiped off this sin, Trita wiped it off on human beings; hence if Grâhi (attack
of disease) has seized thee, may these gods r emove her by means of their charm!
2. Enter into the rays, into smoke, O sin; go into the vapours, and into the fog! Lose thyself on
the foam of the river! 'Wipet off, O Pûshan, the misdeeds upon him that practiseth abortion!
3. Deposited in twelve places is that which has been wiped off Trita, the sins belonging to
humanity. Hence if Grâhi has seized thee, may these gods remove her by means of their charm!
{06120}
VI, 120. Prayer for heaven after remission of sins.
1. If air, or earth and heaven, if mother or father, we have injured, may this Agni Gârhapatya
(household fire) without fail lead us out from this (crime)
to the world of well-doing!
2. The earth is our mother, Aditi (the universe) our kin, the air our protector from hostile
schemes. May father sky bring prosperity to us from the world of the Fathers; may I come to my
(departed) kin, and not lose heaven!
3. In that bright world where our pious friends live in joy, having cast aside the ailments of their
own bodies, free from lameness, not deformed in limb, there may we behold our parents and our
children!
{06027}
VI, 27. Charm against pigeons regarded as ominous birds.
1. O ye gods, if the pigeon, despatched as the messenger of Nirriti (the goddess of destruction),
hath come here seeking (us out), we shall sing his praises, and prepare (our) ransom. May our
two-footed and four-footed creatures be prosperous!
2. Auspicious to us shall be the pigeon that has been despatched; harmless, ye gods, the bird shall
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be to our house! The sage Agni shall verily take pleasure in our oblation; the winged missile
shall avoid us!
3. The winged missile shall not do us injury: upon our hearth, our fireplace he (the pigeon) takes
his steps! Propitious he shall be to our cattle and
our domestics; may not, ye gods, the pigeon here do harm to us!
{06029}
VI, 29. Charm against ominous pigeons and owls.
1. Upon those persons yonder the winged missile shall fall! If the owl shrieks, futile shall this be,
or if the pigeon takes his steps upon the fire!
2. To thy two messengers, O Nirriti, who come here, despatched or not despatched, to our house,
to the pigeon and to the owl, this shall be no place to step upon!
3. He shall not fly hither to slaughter (our) men; to keep (our ) men sound he shall settle here!
Charm .him very far away unto a distant region, that (people) shall behold you (i.e. him) in
Yama's house devoid of strength, that they shall behold you bereft of power!
{07064}
VII, 64. Expiation when one is defiled by a black bird of
omen.
1. What this black bird flying forth towards (me) has dropped here--may the waters protect me
from all that misfortune and evil!
2. What this black bird has brushed here with thy mouth, O Nirtiti (goddess of misfortune)-may
Agni Gârhapatya (the god of the household fire) f ree me from this sin!
{06046}
VI, 46. Exorcism of evil dreams.
1. Thou who art neither alive nor dead, the immortal child of the gods art thou, O Sleep!
Varunânî is thy mother, Yama (death) thy father, Araru is thy name.
2. We know, O Sleep, thy birth, thou art the son of the divine women-folk, the instrument of
Yama (death)! Thou art the ender, thou art death! Thus do we know thee, O Sleep: do thou, O
Sleep, protect us from evil dreams!
3. As one pays off a sixteenth, an eighth, or an (entire) debt, thus do we transfer every evil dream
upon our enemy.
{07115}
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VII, 115. Charm for the removal of evil characteristics, and
the acquisition of auspicious ones.
1. Fly forth from here, O evil mark, vanish from here, fly forth to yonder place! Upon him that
hates us do we fasten thee with a brazen hook.
2. The unsavoury mark which flying has alighted upon me, as a creeper upon a tree, that mayest
thou put away from us, away from here, O golden-handed
(golden-rayed) Savitar (the sun), bestowing goods upon us!
3. Together with the body of the mortal, from his birth, one and a hundred marks are born. Those
that are most foul do we drive away from here; the auspicious ones, O Gâtavedas (Agni), do thou
hold fast for us!
4. These (marks) here I have separated, as cows scattered upon the heather. The pure marks shall
remain, the foul ones I have made to disappear!
IX.
PRAYERS AND IMPRECATIONS IN THE INTEREST OF
THE BRAHMANS.
{05018}
V, 18. Imprecation against the oppressors of Brahmans.
1. The gods, O king, did not give to thee this (Cow) to eat. Do not, O prince, seek to devour the
cow of the Brâhmana, which is unfit to be eaten!
2. The prince, beguiled by dice, the wretched one who has lost as a stake his own person, he
may, perchance, eat the cow of the Brâhmana, (thinking), 'let me live to-day (if) not to-morrow'!
3. Enveloped (is she) in her skin, as an adder with evil poison; do not, O prince, (eat the cow) of
the Brâhmana: sapless, unfit to be eaten, is that cow!
4. Away does (the Brâhmana) take regal power, destroys vigour; like fire which has caught does
he burn away everything. He that regards the Brâhmana as fit food drinks of the poison of the
taimâta-serpent.
5. He who thinks him (the Brahman) mild, and slays him, he who reviles the gods, lusts after
wealth, without thought, in his heart Indra kindles a fire; him both heaven and earth hate while
he lives.
6. The Brâhmana must not be encroached upon, any more than fire, by him that regards his own
body! For Soma is his (the Brâhmana's) heir, Indra protects him from hostile plots.
7. He swallows her (the cow), bristling with a hundred hooks, (but) is unable to digest her, he,
the fool who, devouring the food of the Brahmans, thinks, 'I am eating a luscious (morsel).'
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8. (The Brahman's) tongue turns into a bow. string, his voice into the neck of an ar row; his
windpipe, his teeth are bedaubed with holy fir e: with these the Brahman strikes those who revile
the gods, by means of bows that have the strength to reach the heart, discharged by the gods.
9. The Brâhmanas have sharp ar rows, are armed with missiles, the arrow whi ch they hurl goes
not in vain; pursuing him with their holy fire and their wrath, even from afar, do they pierce him.
10. They who ruled over a thousand, and were themselves ten hundred, the Vaitahavya, when
they devoured the cow of the Br âhmana, perished.
11. The cow herself, when slaughtered, came down upon the Vaitahavyas. who had roasted for
themselves the last she-goat of Kesarapr âbandhâ.
12. The one hundred and one persons whom the earth did cast off, because they had injured the
offspring of a Brâhmana, were ruined irretrievably.
13. As a reviler of the gods does he live among mortals, having swallowed poison, he becomes
more bone (than flesh). He that injureth a Brâhmana, whose kin are the gods, does not reach
heaven by the road of the Fathers.
14. Agni is called our guide, Soma our heir, Indra slays those who curse (us): that the strong
(sages) know.
15. Like a poisoned arrow, O king, like -an adder, O lord of cattle, is the terrible arrow of the
Brâhmana: with that he smites those who revile (the gods).
{05019}
V, 19. Imprecation against the oppressors of Brahmans.
1. Beyond measure they waxed strong, just fell short of touching the heavens. When they
infringed upon Bhrigu they perished, the Sriñgaya Vaitahavyas.
2. The persons who pierced Brihatsâman, the descendant of Angiras, the Br âhmana--a ram with
two rows of teeth, a sheep devoured their offspring.
3. They who spat upon the Brâhmana, who desired tribute from him, they sit in the middle of a
pool of blood, chewing hair.
4. The cow of the Brahman, when roasted, as far as she reaches does she destroy the lustre of the
kingdom; no lusty hero is born (there).
5. A cruel (sacrilegious) deed is her slaughter, her meat, when eaten, is sapless; when her milk is
drunk, that surely is accounted a crime against the Fathers.
6. When the king, weening himself mighty, desires to destroy the Brâhmana, then royal power is
dissipated, where the Brâhmana is oppressed.
7. Becoming eight-footed, four-eyed, four-eared, four-jawed, two-mouthed, two-tongued, she
dispels the rule of the oppressor of the Brahman.
8. That (kingdom) surely she swamps, as water a leaking ship; misfortune strikes that kingdom,
in which they injure a Brâhmana.
9. The trees chase away with the words: 'do not come within our shade,' him who covets the
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wealth that belongs to a Brâhmana, O Nârada!
10. King Varuna pronounced this (to be) poison, prepared by the gods: no one who has devoured
the cow of a Brâhmana retains the charge of a kingdom.
11. Those full nine and ninety whom the earth did cast off, because they had injured the
offspring of a Brâhmana, were ruined irretrievably.
12. The kûdî-plant (Christ's thorn) that wipes away the track (of death), which they fasten to the
dead, that very one, O oppressor of Br ahmans, the gods did declare (to be) thy couch.
13. The tears which have rolled from (the eyes of) the oppressed (Brahman), as he laments, these
very ones, O oppressor of Brahmans, the gods did assign to thee as thy shar e of water.
14. The water with which they bathe the dead, with which they moisten his beard, that very one,
O oppressor of Brahmans, the gods did assign to thee as thy share of water.
15. The rain of Mitra and Varuna does not moisten the oppressor of Brahmans; the assembly is
not complacent for him, he does not guide his friend according to his will.
{05007}
V, 7. Prayer to appease Arâti, the demon of grudge and
avarice.
1. Bring (wealth) to us, do not stand in our way, O Arâti; do not keep from us the sacrificial
reward as it is being taken (to us)! Adoration be to the power of grudge, the power of failure,
adoration to Arâti!
2. To thy advising minister, whom thou, Arâti, didst make thy agent, do we make obeisance. Do
not bring failure to my wish!
3. May our wish, instilled by the gods, be fulfilled by day and night! We go in quest of Arâti.
Adoration be to Arâti!
4. Sarasvatî (speech), Anumati (favour), and Bhaga (fortune) we go to invoke. Pleasant, honied,
words I have spoken on the occasions when the gods were invoked.
5. Him whom I implore with Vâk Sarasvatî (the goddess-of speech), the yoke-fellow of thought,
faith shall find to-day, bestowed by the brown soma!
6. Neither our wish nor our speech do thou frustrate! May Indra and Agni both bring us wealth!
Do ye all who to-day desire to make gifts to us gain favour with Arâti!
7. Go far away, failure! Thy missile do we avert. I know thee (to be) oppressive and piercing, O
Arâti!
8. Thou dost even transform thyself into a naked woman, and attach thyself to people in their
sleep, frustrating, O Arâti, the thought, and intention of man.
9. To her who, great, and of great dimension, did penetrate all the regions, to this golden-locked
Nirriti (goddess of misfortune), I have rendered obeisance.
10. To the gold-complexioned, lovely one, who rests upon golden cushions, to the great one, to
that Arâti who wears golden robes, I have rendered obeisance.
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{12004}
XII, 4. The necessity of giving away sterile cows to the
Brahmans.
1. 'I give,' he shall surely say,'the sterile cow to the begging Brahmans'--and they have noted her -
-that brings progeny and offspring!
2. With his offspring does he trade, of his cattle is he deprived, that refuses to give the cow of the
gods to the begging descendants of the Rishis.
3. Through (the gift of) a cow with broken horns his (cattle) breaks down, through a lame one he
tumbles into a pit, through a mutilated one his house is burned, through a one-eyed one his
property is given away.
4. Flow of blood attacks the cattle-owner from the spot where her dung is deposited: this
understanding there is about the vasâ (the sterile cow); for thou (sterile cow) art said to be very
difficult to deceive!
5. From the resting-place of her feet the (disease) called viklindu overtakes (the owner, or the
cattle). Without sickness breaks down (the cattle) which she sniffs upon with her nose.
6. He that pierces her ears is estranged from the gods. He thinks: 'I am making a mark (upon
her),' (but) he diminishes his own property.
7. If any one for whatsoever purpose cuts her tail then do his colts die, and the wolf tears his
calves.
8. If a crow has injured her hair, as long as she is with her owner then do his children die: decline
overtakes them without (noticeable) sickness.
9. If the serving-maid sweeps together her dung, that bites as lye, there arises from this sin
disfigurement that passeth not away.
10. The sterile cow in her very birth is born for the gods and Brâhmanas. Hence to the Brahmans
she is to be given: that, they say, guar antees the security of one's own property.
11. For those that come requesting her the cow has been created by the gods. Oppression of
Brahmans it is called, if he keeps her for himself.
12. He that refuses to give the cow of the gods to the descendants of the Rishis who ask for it,
infringes upon the gods, and the wrath of the Brâhmanas.
13. Though he derives benefit from this sterile cow, another (cow) then shall he seek! When kept
she injures (his) folk, if he refuses to give her after she has been asked for!
14. The sterile cow is as a treasure deposited for die Brâhmanas: they come here for her, with
whomsoever she is born.
15. The Brâhmanas come here for their own, when they come for the sterile cow. The refusal of
her is, as though he were oppressing them in other concerns.
I& If she herds up to her third year, and no disease is discovered in her, and he finds her to be a
sterile cow, O Nârada, then must he look for the Brâhmanas.
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17. If he denies that she is sterile, a treasure deposited for the gods, then Bhava and Sarva, both,
come upon him, and hurl their arrow upon him.
18. Though he does not perceive upon her either udder, or tits, yet both yield him milk, if he has
prevailed upon himself to give away the sterile cow.
19. Hard to cheat, she oppresses him, if, when asked for, he refuses to give her. His desires are
not fulfilled, if he aims to accomplish them without giving her away.
20. The gods did ask for the sterile cow, making the Brâhmana their mouthpiece. The man that
does not give (her) enters into the wrath of all of these.
21. Into the wrath of the cattle enters he that gives not the sterile cow to the Brâhmanas; if he, the
mortal, appropriates the share deposited for the gods.
22. Even if a hundred other Brâhmanas beg the owner for the sterile cow, yet the gods did say
anent her: 'The cow belongs to him that knoweth thus.'
23. He that refuses the sterile cow to him that knoweth thus, and gives her to others, difficult to
dwell upon is for him the earth with her divinities.
24. The gods did beg the sterile cow of him wilh whom she was born at first. That very one
Nârada recognised and drove forth in company with the gods.
25. The sterile cow renders childless, and poor in cattle, him that yet appropriates her, when she
has been begged for by the Brâhmanas.
26. For Agni and Soma, for Kâma, for Mitra, and for Varuna, for these do the Br âhmanas beg
her: upon these he infringes, if he gl ves her not.
27. As long as the owner does not himself hear the stanzas referring to (the giving away of) her,
she may herd among his cattle; (only) if he has not heard (them) may she pass the night in his
house.
28. He that has listened to the stanzas, yet has permitted her to herd among the cattle, his life and
prosperity the angry gods destroy.
29. The sterile cow, even when she r ambles fr eely, is a treasure deposited for the gods. Make
evident thy true nature when thou desirest to go to thy (proper) stable!
30. She makes evident her nature when she desires to go to her (proper) stable. Then indeed the
sterile cow puts it into the minds of the Brahmans to beg (for her).
31. She evolves it in her mind, that (thought) reaches the gods. Then do the Brahmans come to
beg for the sterile cow.
32. The call svadhâ befriends him with the Fathers, the sacrifice with the gods. Through the gift
of the sterile cow the man of royal caste incurs not the anger of (her), his mother.
33. The sterile cow is the mother of the man of royal caste: thus was it from the beginning. It is
said to be no (real) deprivation if she is given to the Br ahmans.
34. As if he were to rob the ghee ladled up for Agni (the fire) from the (very) spoon, thus, if he
gives not the sterile cow to the Brahmans, does he infringe upon Agni.
35. The sterile cow has the purodasa (sacrificial cake) for her calf, she yields plentiful milk,
helps in this world, and fulfils all wishes for him that gives her (to the Brahmans).
36. The sterile cow fulfils all wishes in the kingdom of Yama for him that gives her. But they say
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that hell falls to the lot of him that withholds her, when she has been begged for.
37. The sterile cow, even if she should become fruitful, lives in anger at her owner: 'since he did
regard me as sterile (without giving me to the Brahmans), he shall be bound in the fetters of
death!'
38, He who thinks that the cow is sterile, and (yet) roasts her at home, even his children qnd
grandchildren Brihaspati causes to be importuned (for her ).
39. Fiercely does the (supposed) sterile cow burn when she herds with the cattle, though she be a
(fruitful) cow. She verily, too, milks poison for the owner that does not present her.
40. It pleases the cattle when she is given to the Brahmans; moreover, the sterile cow is pleased,
when she is made an offering to the gods (Brahmans).
41. From the sterile cows which the gods, returning from the sacrifice, created, Nârada picked
out as (most) terrible the viliptî.
42. In reference to her the gods reflected: 'Is she a sterile cow, or not?' And Nârada in reference
to her said: 'Of sterile cows she is the most sterile!'
43. 'How many sterile cows (are there), O Nârada, which thou knowest to be born among men?'
About these do I ask thee, that knowest: 'Of which may the non-Brâhmana not eat?'
44. Of the viliptî, of her that has born a sterile cow, and of the sterile cow (herself), the non-
Brâhmana, that hopes for prosperity, shall not eat!
45. Reverence be to thee, O Nârada, that knowest thoroughly which sterile cow is the most
terrible, by withholding which (from the Brahmans) destruction is.incurred.
46. The viliptî, O Brihaspati, her that has, begotten a sterile cow, and the sterile cow (herself),
the non-Brâhmana, that hopes for prosperity, shall not eat!
47. Three kinds, forsooth, of sterile cows are there: the viliptî, she that has begotten a sterile cow,
and the sterile cow (herself). These he shall give to the Brahmans; (then) does he not estrange
himself from Pragâpati.
48. 'This is your oblation, O Brâhmanas,' thus shall he reflect, if he is supplicated, if they ask him
for the sterile cow, terrible in the house of him that refuses to give her.
49. The gods animadverted in reference to Bheda and the sterile cow, angry because he had not
given her, in these verses-and therefore he (Bheda) perished.
50. Bheda did not present the sterile cow, though requested by Indra: for this sin the gods
crushed him in battle.
51. The counsellors that advise the withholding (of the sterile cow), they, the rogues, in their
folly, conflict with the wrath of Indra.
52. They who lead the owner of cattle aside, then say to him: 'do not give,' in their folly they run
into the missile hurled by Rudra.
53. And if he roasts the sterile cow at home, whether he makes a sacrifice of her, or not, he sins
against the gods and Brâhmanas, and as a cheat falls from heaven.
{11001}
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XI, 1. The preparation of the brahmaudana, the porridge
given as a fee to the Brahmans.
1. O Agni, come into being! Aditi here in her throes, longing for sons, is cooking the porridge for
the Brahmans, The seven Rishis, that did create the beings, shall here churn thee, along with
progeny!
2. Produce the smoke, ye lusty friends; unharmed by wiles go ye into the contest! Here is the
Agni (fire) who gains battles, and commands powerful warriors, with whom the gods did
conquer the demons.
3. O Agni, to a great heroic deed thou wast aroused, to cook the Brahman's porridge, O
Gâtavedas! The seven Rishis, that did create the beings, have produced thee. Grant her (the wife)
wealth together with undiminished heroes!
4. Burn, O Agni, after having been kindled by the firewood, bring skilfully hither the gods that
are to be revered! Causing the oblation to cook for these (Brahmans), do thou raise this
(sacrificer) to the highest firmament!
5. The, threefold share which was of yore assigned to you (belongs) to the gods, the (departed)
Fathers, and to the mortals (the priests). Know your shares! I divide them for you: the (share) of
the gods shall protect this (woman)!
6. O Agni, possessed of might, superior, thou dost without fail prevail! Bend down to the ground
our hateful rivals!--This measure, that is being measured, and has been measured, may constitute
thy kin into (people) that render thee tribute!
7. Mayest thou together with thy kin be endowed with sap! Elevate her (the wife) to gr eat
heroism! Ascend on high to the base of the firmament, which they call 'the world of brightness'!
8. This great goddess earth, kindly disposed, shall receive the (sacrificial) skin! Then may we go
to the world of well-doing (heaven)!
9. Lay these two press-stones, well coupled, upon the skin; crush skilfully the (soma-) shoots for
the sacrificer! Crush down, (O earth), and beat down, those who ar e hostile to her (the wife); lift
up high, and elevate her offspring!
10. Take into thy hands, O man, the press-stones that work together: the gods that are to be
revered have come to thy sacrifice! Whatever three wishes thou dost choose, I shall here procure
for thee unto fulfilment.
11. This, (O winnowing-basket), is thy purpose, and this thy nature: may Aditi, mother of heroes,
take hold of thee! Winnow out those who are hostile to this (woman); afford her wealth and
undiminished heroes!
12. Do ye, (O grains), remain in the (winnowing-) basket, while (the wind) blows over you; be
separated, ye who are fit for the sacrifice, from the chaff! May we in happiness be superior to all
our equals! I bend down under our feet those that hate us.
13. Retire, O woman, and return promptly! The stable of the waters (water -vessel) has settled
upon thee, that thou mayest carry it: of these (the waters) thou shalt take such as are fit for
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sacrifice; having intelligently divided them off, thou shalt leave the rest behind!
14. These bright women, (the waters), have come hither. Arise, thou woman, and gather strength!
To thee, that art render ed by thy husband a true wife, (and) by thy children rich in offspring, the
sacrifice has come: receive the (water-) vessel!
15. The share of food that belongs to you of yor e has been set aside for you. Instructed by the
Rishis bring thou (woman) hither this water! May this sacrifice win advancement for you, win
prAection, win offspring for you; may it be mighty, win cattle, and heroes for you!
16. O Agni, the sacrificial pot has settled upon thee: do thou shining, brightly glowing, heat it
with thy glow! May the divine descendants of the Rishis, assembled about their share (of the
porridge), full of fervour, heat this (pot) at the proper time!
17. Pure and clear may these sacrificial women, the waters bright, flow into the pot! The), have
given us abundant offspring and cattle. May he that cooks the porridge go to the world of the
pious (heaven)!
18. Purified by (our) prayer, and clarified by the ghee are the soma-shoots, (and) these sacrificial
grains. Enter the water; may the pot r eceive you! When ye have cookect this (porridge) go ye to
the world of the pious (heaven)!
19. Spread out far unto great extent, with a thousand surfaces, in the world of the pious!
Grandfathers, fathers, children, grandchildren--I am the fifteenth one that did cook thee.
20. The porridge has a thousand surfaces, a hundred streams, and is indestr uctible; it is the road
of the gods, leads to heaven. Yonder (enemies) do I place upon thee: injure them and their
offspring; (but) to me that brings gifts thou shalt be merciful!
21. Step upon the altar (vedi); make this woman thrive in her progeny; repel the demons.;
advance her! May we in happiness be superior to all our equals! I bend down under our feet all
those that hate us.
22. Turn towards her with cattle, (thou pot), face towards her, together with the divine powers!
Neither curses nor hostile magic shall reach thee; rule in thy dwelling free from disease!
23. Properly built, placed with care, this altar (vedi) has been arranged of yore for the Brahmans
porridge. Put it, O woman, upon the purified amsadhrl; place there the porridge for the divine
(Brâhmanas)!
24. May this sacrificial ladle (sruk), the second hand of Aditi, which the seven Rishis, the
creators of the beings, did fashion, may this spoon, knowing the limbs of the porridge, heap it
upon the altar!
25. The divine (Brâhmanas) shall sit down to thee, the cooked saerfice: do thou again descending
from the fire, approach them! Clarified by soma settle in the belly of the Brâhmanas; the
descendants of the Rishis who eat thee shall not take harm!
26. O king Soma, infuse harmony into the good Brâhmanas who shall sit about thee! Eagerly do
I invite to the porridge the Rishis, descended from Rishis, that are born of religious fervour, and
gladly obey the call.
27. These pure and clear sacrificial women (the waters) I put into the hands of the Brâhmanas
severally. With whatever wish I pour this upon you, may Indra. accompanied by the Maruts grant
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this to me!
28. This gold is my immortal light, this ripe fruit of the field is my wish-granting cow. This
treasure I present to the Brâhmanas: I prepar e for myself a road that leads. to the Fathers in the
heavens.
29. Scatter the spelt into Agni Gâtavedas (the fire), sweep away to a f ar distance the chaff! This
(chaff) we have heard, is the share of the ruler of the house (Agni), and we know, too, what
belonos to Nirriti (destruction) as her share.
30. Note, (O porridge), him that takes pains, and cooks and presses the soma; lift him up to the
heavenly road, upon which, after he has reached the fullest age, he shall ascend to the highest
firmament, the supreme heavens!
31. Anoint (with ghee), O adhvaryu (priest), the surface of this sustaining (porridge), make
skilfully a place for the melted butter; with ghee do thou anoint all its limbs! I prepare for myself
a road that leads to the Fathers in the heavens.
32. O sustaining (porridge), cast destruction and strife among such as are sitting about thee, and
are not Brâhmanas! (But) the descendants of the -Rishis, that eat thee, being full of substance,
spreading forth, shall not take harm!
33. To the descendants of the Rishis I make thee over, O porridge; those who are not descended
from Rishis have no share in it! May Agni as my guardian, may all the Maruts, and all the gods
watch over the cooked food!
34. Thee (the porridge) that milkest the sacrifice, art evermore abundant, the male milch-cow, the
seat of wealth, we beseech for immortality of off-spring and long lif e with abundance of wealth.
35. Thou art a lusty male, penetratest heaven: go thou to the Rishis, descended from Rishis!
Dwell in the world of the pious: there is a well-prepared (place) for us two!
36. Pack thyself up, go forth! O Agni, prepare the roads, that lead to the gods! By these: well-
prepared (roads) may we reach the sacrifice, standing upon the firmament (that shines) with
seven rays!
37. With the light with which the gods, having cooked the porridge for the Brâmanas, ascended
to heaven, to the world of the pious, with that would we go to the world of the pious, ascending
to the light, to the highest firmament!
{07003}
XII, 3. The preparation of the brahmaudana, the porridge
given as a fee to the Brahmans.
1. (Thyself) a male, step thou upon the hide of the male (steer): go, call thither all that is dear to
thee! At whatever age ye two formerly did first unite (in marriage), may that age be your
common lot in Yama's kingdom!
2. Your sight shall be as clear (as formerly), your strength as abundant, your lustre as great, your
vitality as manifold! When Agni, the (funeral- ) pyre, fastens himself upon the corpse, then as a
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pair ye.shall rise from the (cooked) porridge!
3. Come ye together in this world, upon the road to the gods, and in Yama's realms! By
purifications purified call ye together the offspring that has sprung from you!
4. Around the water united, sit ye down, O children; around this living (father) and the waters
that refresh the living! Partake of these (waters), and of that porridge which the mother of you
two cooks, and which is called amrita (ambrosia)!
5. The porridge which the father of you two, and which the mother cooks, unto freedom from
defilement and foulness of speech, that porridge with a hundred streams (of ghee), leading to
heaven, has penetrated with might both the hemispheres of the world.
6. In that one of the two hemispheres and the two heavenly worlds, conquered by the pious,
which especially abounds in light, and is rich in honey, in that do ye in the fulness of time come
together with your children!
7. Keep ever on in an easterly direction: this is the region that the faithful cling to! When your
cooked porridge has been prepared on the fire, hold together, O man and wife, that ye may guard
it!
8. When ye shall have reached the southerly direction, turn ye to this vessel! In that Yama,
associated with the fathers, shall give abundant protection to your cooked porridge!
9. This westerly direction is especially favoured: in it Soma is ruler and consoler. To this hold,
attach yourselves to the pious: then as a pair ye shall rise from the cooked porridge!
10. The northerly direction shall make our realm the very uppermost, in offspring, uppermost!
The purusha is the metre pahkti: with all (our kin), endowed with all their limbs, may we be
united!
11. This 'firm' direction (nadir) is Virâg (brilliancy): reverence be to her; may she be kind to my
children and to me! Mayest thou, O goddess Aditi, who boldest all treasures, as an alert guardian
guard the cooked porridge!
12. As a father his children do thou, (O earth), embrace us; may gentle winds blow upon us here
on earth! Then the porridge which the two divinities (the sacrificer and his wife) are here
preparing for us shall take note of our religious fer~our and our truth!
13. Whatever the black bird, that has come hither stealthily, has touched of that ahich has stuck
to the rim, or whatever the wet-banded slavegirl does pollute-may ye, O waters, purify (that)
mortar and pestle!
14. May this sturdy press-stone, with broad bottom, purified by the purifiers, beat away the
Rakshas! Settle upon the skin, afford firm protection; may man and wife not come to grief in
their children!
15. The (pestle of) wood has come to us together with the gods: it drives away the Rakshas and
Pisâkas. Up it shall rise, shall let its voice resound
through it let us conquer all the worlds!
16. The cattle clothed itself in sevenfold strength, those among them that are sleek and those that
are poor. The thirty-three gods attend them mayest thou, (O cattle), guide us to the heavenly
world!
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17. To the bright world of heaven thou shalt lead us; (there) let us be united with wife and
children! I take her hand, may she follow me there; neither Nirriti (destruction), nor Arâti
(grudge), shall gain mastery over us!
18. May we get past the evil Grâhi (seizure)! Casting aside darkness do thou, (O pestle), let thy
lovely voice resound; do not, O wooden tool, when raised, do injury; do not mutilate the grain
devoted to the gods!
19. All-embracing, about to be covered with ghee, enter, (O pot), as a co-dweller this space!--
Take hold of the winnowing-basket, that has been grown by the rain: the spelt and the chaff it
shall sift out!
20. Three regions are constructed after the pattern of the Brâhmana: yonder heaven, the earth,
and the atmosphere.--Take the (soma-) shoots, and hold one another, (O man and wife)! They
(the shoots) shall swell (with moisture), and again go back into the winnowing-basket!
21. Of manifold variegated colours are the animals, one colour hast thou, ( O porridge), when
successfully prepared.--Push these (soma-) Shoots upon this red skin; the press-stone shall purify
them as the washer-man his clothes!
22. Thee, the (pot of) earth, I place upon the earth: your substance is the same, though thine, (O
pot), is modified. Even though a blow has cracked or scratched thee, do not therefore burst: with
this verse do I cover that up!
23. Gently as a mother embrace the son: I unite thee, (pot of) earth, with the earth! Mayest thou,
the hollow pot, not totter upon the altar, when thou art pressed by the tools of sacrifice and the
ghee!
24. May Agni who cooks thee protect thee on the east, Indra with the Maruts protect thee on the
south! May Varuna on the west support thee upon thy foundation, may Soma on the north hold
thee together!
25. Purified by the purifiers, the (waters) flow pure from the clouds, they reach to the spaces of
heaven, and of the earth. They are alive, refresh the livino, and are firmly rooted: may Agni heat
them, after they have been poured into the vessel!
26. From heaven they come, into the earth they penetrate; from the earth they penetrate into the
atmosphere. May they, now pure, yet purify themselves further; may they conduct us to the
heavenly world!
27. Whether ye are over -abundant or just sufficient, ye are surely clear, pure, and immortal:
cook, ye waters, instructed by the husband and wife, obliging and helpful, the porridge!
28. Counted drops penetrate into the earth, commensurate with the breaths of life and the plants.
The uncounted golden (drops), that are poured into (the porridge), have, (themselves) pure,
established complete purity.
29. The boiling waters rise and sputter, cast up foam and many bubbles. Unite, ye waters, with
this grain, as a woman who beholds her husband in the proper season!
30. Stir up (the grains) as they settle at the bottom: let them mingle their inmost parts with the
waters! The water here I have measured with cups; measured was the grain, so as to be according
to these regulations.
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31. Hand over the sickle, with haste bring promptly (the grass for the barhis); without giving pain
let them cut the plants at the joints! They whose kingdom Soma rules, the plants, shall not
harbour anger against us!
32. Strew a new barhis for the porridge: pleasing to its heart, and lovely to its sight it shall be!
Upon it the gods together with the goddesses shall enter; settle down to this (porridge) in proper
order, and cat it!
33. O (instrument of) wood, settle down upon the strewn barhis, in keeping with the divinities
and the agnishloma rites! Well shaped, as if by a carpenter (Tvashtar) with his axe, is thy form.
Longing for this (porridge) the (gods) shall be seen about the vessel!
34. In sixty autumns the treasurer (of the porridge) shall fetch it, by the cooked grain he shall
obtain heaven; the parents and the children shall live upon it. Bring thou this (man) to heaven,
into the presence of Agni!
35. (Thyself) a holder, (O pot), hold on to the foundation of the earth: thee, that art immoveable
the gods (alone) shall move! Man and wife, alive, with living children, shall remove thee from
the hearth of the fire!
36. Thou hast conquered and reached all worlds; as many as are our wishes, thou hast satisfied
them. Dip ye in, stirring stick and spoon! Place it (the por idge) upon a single dish!
37. Lay (ghee) upon it, let it spread forth, anoint this dish with ghee! As the lowing cow her
young that craves the breast, ye gods shall greet with sounds of satisfaction this (porridge)!
38. With ghee thou hast covered it, hast made this place (for the porridge): may it, peerless,
spread afar to heaven! Upon it shall rest the mighty eagle; gods shall offer it to the divinities!
39. Whatever the wife cooks aside from thee, (O husband), or the husband (cooks) unbeknown of
thee, O wife, mix that together: to both of you it shall belong; bring it together into a single
place!
40. As many of her children as dwell upon the earth, and the sons that have been begotten by
him, all those ye shall call up to the dish: on shall come the young knowing their nest!
41. The goodly streams, swelling with honey, mixed with ghee, the seats of ambrosia, all these
does he obtain, ascends to heaven. In sixty autumns the treasurer (of the porridge) shall fetch it!
42. The treasurer shall fetch this treasure: all outsiders round about shall not control it! The
heaven-directed porridge, that has been presented and deposited by us, in three divisions has
reached the thrte heavens.
43. May Agni burn the ungodly Rakshas; the flesh-devouring Pisâka shall have nothing here to
partake of! We drive him away, hold him afar from us: the Âdityas and Angiras shall stay near
it!
44. To the Âdityas and the Angiras do I offer this (food of) honey, mixed with ghee. Do ye two,
(man and wife), with clean hands, without having injured a Brâhmana, performing pious deeds,
go to that heavenly world!
45. I would obtain this highest part of it (the porridge), the place from which the highest lord
permeates (the all). Pour butter upon it, anoint it witb plentiful ghee: this here is our share, fit for
the Angiras!
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46. For the sake of truth and holy strength do we make over this porridge as a hoarded treasure to
the gods: it shall not be lost to us in gaming or in the assembly; do not let it go to any other
person before me!
47. I cook, and I give (to the Brahmans), and so, too, my wife, at my religious rite and practice.--
With the birth of a son the world of children has arisen (for you): do ye two hold on to a life that
extends beyond (your years)!
48. In that place exists no guilt, and no duplicity, not even if he goes conspiring with his friends.
This full dish of ours has here been deposited: the cooked (porridge) shall come back again to
him that cooks it!
49. kind deeds we shall perform for our friends: all that hate us shall go to darkness (hell)!--As
(fruitful) cow, and (strong) steer, they (man and wife) shall during, ever y successive period of
their lives drive away man-besetting death!
50. The fires (all) know one another, that which lives in plants, and lives in the waters, and all
the (light-) gods that glow upon the heaven. The gold (here) becomes the light of him that cooks
(the porridge).
51. This (naked skin) among the hides is born upon man (alone), all other animals are riot naked.
Clothe yourselves, (ye Brahmans), in sheltering garments: (even) the face of the porridge is a
homespun garment!
52. What falsehood thou shalt speak at play and in the assembly, or the falsehood that thou shalt
speak through lust for gain--put on together, (O man and wife), this same garment, deposit upon
it every blemish!
53. Produce rain, go to the gods, let smoke arise f rom (thy) surface; all-embracing, about to be
covered with ghee, enter as a co-dweller this place!
54. In many ways heaven assumes within itself a different form, according to circumstances. It
(the heaven) has laid aside its black form, purifying itself to a bright (form); the red form do I
sacrifice fot thee into the fire.
55. Thee here we hand over to the eastern direction, to Agni as sovereign lord, to the black
serpent as guardian, to Âditya as bowman: do ye guard it for us, until we arrive! To the goal here
he shall lead us, to old age; old age shall hand us over to death: then shall we be united with the
cooked (porridge)!
56. Thee here we hand over to the southern direction, to Indr a as sovereign lord, to the serpent
that is striped across as guardian, to Yama as bowman: do ye guard it for us, until we arrive! To
the goal here, &c.
57. Thee here we hand over to the western direction, to Varuna as sovereign lord, to the pridâku-
serpent as guardian, to food as bowman: do ye guard it for us, until we arrive. To the goal here,
&c.
58. Thee here we hand over to the northern direction, to Soma as sovereign lord, to the svaga-
serpent as guardian, to the lightning as bowman: do ye guard it for us, until we arrive. To the
goal here, &c.
59. Thee here we hand over to the direction of the nadir, to Vishnu as sovereign lord, to the
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serpent with black-spotted neck as guardian, to the plants as bowmen: do ye guard it for us, until
we arrive. To the goal here, &c.
60. Thee here we hand over to the direction of the zenith, to Brihaspati as sovereign lord, to the
light-coloured serpent as guardian, to the rain as bowman: do ye guard it for us, until we arrive.
To the goal here, &c.
{09003}
IX, 3. Removal of a house that has been presented to a priest
as sacrificial reward.
1. The fastenings of the buttresses, the supports, and also of the connectinc, beams of the house,
that abounds in treasures, do we loosen.
2. O (house) rich in all treasures! the fetter which has been bound about thee, and the knot which
has been fastened upon thee, that with my charm do I undo, as Brihaspati (undid) Vala.
3. (The builder) has drawn thee to,,ether, pressed thee together, placed firm knots upon thee.
Skilfully, as the priest who butchers (the sacrificial animal), do we with Indra's aid disjoint thy
limbs.
4. From thy beams, thy bolts, thy frame, and thy thatch; from thy sides, (O house) abounding in
treasures, do we loosen the fastenings.
5. The fastenings of the dove-tailed (joints), of the reed (-covering), of the fr ame-work, do we
loosen here from the 'mistress of dwelling.'
6. The ropes which they have tied within thee for comfort, these do we loosen from thee; be thou
propitious to our persons, O mistress of dwelling, after thou hast (again) been erected!
7. A receptacle for Soma, a house for Agni, a seat for the mistresses (of the house), a seat (for the
priests), a seat for the gods art thou, O goddess house!
8. Thy covering of wicker-work, with thousand eyes, stretched out upon thy crown, f astened
down and laid on, do we loosen with (this) charm.
9. He who receives thee as a gift, O house, and he by whom thou hast been built, both these, O
mistress of dwelling, shall live attaining old age!
10. Return to him in the other world, firmly bound, ornamented, (thou house), which we loosen
limb by limb, and joint by joint!
11. He who built thee, O house, brought together (thy) timbers, he, a Pragâpati on high, did
construct thee, O house, for his progeny (pragâyai).
12. We render obeisance to him (the builder); obeisance to the giver, the lord of the house;
obeisance to Agni who serves (the sacrifice); and obeisance to thy (attendant) man!
13. Reverence to the cattle and the horses, and to that which is born in the house! Thou that hast
produced, art rich in offspring, thy f etters do we loosen.
14. Thou dost shelter Agni within, (and) the domestics together with the cattle. Thou that hast
produced, art rich in offspring, thy f etters do we loosen.
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15. The expanse which is between heaven and earth, with that do I receive as a gift this house of
thine; the middle region which is stretched out from the sky, that do I make into a receptacle for
treasures; with that do I receive the house for this one.
16. Full of nurture, full of milk, fixed upon the earth, erected, holding food for all, O house, do
thou not injure them that receive thee as a gift!
17. Enveloped in grass, clothed in reeds, like night does the house lodge the cattle; erected thou
dost stand upon the earth, like a she-elephant, firm of foot.
18. The part of thee that was covered with mats unfolding do I loosen. Thee that hast been
enfolded by Varuna may Mitra uncover in the morning!
19. The house built with pious word, built by seers, erected--may Indra and Agni, the two
immortals, protect the house, the seat of Soma!
20. Chest is crowded upon chest, basket upon basket; there mortal man is begotten from whom
all things spring.
21. In the house which is built with two facades, four facades, six facades; in the house with
eight facades, with ten facades, in the 'mistress of dwelling.' Agni rests as if in the womb.
Tuirning towards thee that art turned towards me, O house, I come to thee that injurest me not.
For Agni and the waters, the first door to divine order, are within.
23. These waters, free from disease, destructive of disease, do I bring here. The chambers do I
enter in upon in company with the immortal Agni (fire).
24. Do thou not fasten a fetter upon us; though a heavy load, become thou light! As a bride do
we carry thee, O house, wherever we please.
25. From the easterly direction of the house reverence (be) to gr eatness, hail to the gods who are
to be addressed with hail!
26. From the southerly direction of the house, &c.!
27. From the westerly direction of the house, &c.!
28. From the northerly direction of the house, &c.!
29. From the firm direction (nadir) of the house, &c.!
30. From the upright direction (zenith) of the house, &c.!
3 1. From every direction of the house rever ence ( be) to greatness, hail to the gods who are to be
addressed with hail!
{06071}
VI, 71. Brahmanical prayer at the receipt of gifts.
1. The varied food which I consume in many places, my gold, my horses, and, too, my cows,
goats, and sheep: everything whatsoever that I have received as a gift--may Agni, the priest,
render that an auspicious offering!
2. The gift that has come to me by sacrifice, or without sacrifice, bestowed by the Fathers,
granted by men, through which my heart, as it were, lights up with joy--may Agni, the priest,
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render that an auspicious offering!
3. The food that I, O gods, improperly consume, (the food) I promise, intending to give of it (to
the Brahmans), or not to give of it, by the might of mighty Vaisvânara (Agni) may (that) food be
for me auspicious and full of honey!
{20127}
XX, 127. A kuntâpa-hymn.
A.
1. Listen, ye folks, to this: (a song) in praise of a hero shall be sung! Six thousand and ninety
(cows) did we get (when we were) with Kaurama among the Rusamas,--
2. Whose twice ten buffaloes move right along, touether with their cows; the height of his chariot
just misses the heaven which recedes from its touch.
3. This one (Kaurama) presented the seer with a hundred jewels, ten chaplets, three hundred
steeds, and ten thousand cattle.
B.
4. Disport thyself, O chanter, disport thyself as a bird upon a flowering tree; thy tongue glides
quickly over the lips as a razor over the strop.
5. The chanters with their pious song hur ry on blithely as cows; at home are their children, and at
home the cows do they attend.
6. Bring hither, O chanter, thy poem, that which earns cattle and earns good things! Among the
gods (kings) place thy voice as a manly archer his arrow!
C.
7. Listen ye to the high praise of the king who rules over all peoples, the god who is above
mortals, of Vaisvânara Parikshit!
8. 'Parikshit has procured for us a secure dwelling when he, the most excellent one, weat to his
seat.' (Thus) the husband in Kuru-land, when he founds his household, converses with his wife.
9. 'What may I bring to thee, curds, stirred drink, or liquor?' (Thus) I the wife asks her husband in
the kingdom of king Parikshit.
10. Like light the ripe barley runs over beyond the mouth (of the vessels). The people thrive
merrily in the kingdom of king Parikshit.
D.
11. Indra has awakened the poet, saying: 'Arise, move about, and sing; of me, the strong, verily,
sing the praises; full every pious one shall of fer thee (sacrificial reward)!'
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12. Here, O cattle, ye shall be born, here, ye horses, here, ye domestics! And Pûshan also, who
bestows a thousand (cows) as sacrificial reward, settles down here.
13. May these cattle, O Indra, not suffer harm, and may their owner not suffer harm; may the
hostile folk, O Indra, may the thief not gain possession of them!
14. We shout to the hero with hymn and song we (shout) with a pleasing song. Take delight in
our songs; may we not ever suffer harm!
X.
COSMOGONIC AND THEOSOPHIC HYMNS.
{12001}
XII, 1. Hymn to goddess Earth.
1. Truth, greatness, universal order (rita), strength. consecration, creative fervour (tapas),
spiritual exaltation (brahma), the sacrifice, support the earth. May this earth, the mistress of that
which was and shall be, prepare for us a broad domain!
2. The earth that has heights, and slopes, and great plains, that supports the plants of manif old
virtue, free from the pressure that comes from the midst of men, she shall spread out for us, and
fit. herself for us!
3. The earth upon which the sea, and the rivers and the waters, upon which food and the tribes of
men have arisen, upon which this breathing, moving life exists, shall afford us precedence in
drinking!
4. The earth whose are the four regions of space, upon which food and the tribes of men have
arisen, which supports the manifold breathing, moving things, shall afford us cattle and other
possessions also!
5. The earth upon which of old the first men unfolded themselves, upon which the gods
overcame the Asuras, shall procure for us (all) kinds of cattle, horses, and f owls, good fortune,
and glory!
6. The earth that supports all, furnishes wealth, the foundation, the golden-breasted resting-place
of all living creatures, she that supports Agni Vaisvânara (the fire), and mates with Indra, the
bull, shall furnish us with property!
7. The broad earth, which the sleepless gods ever attentively guard, shall milk for us precious
honey, and, moreover, besprinkle us with glory!
8. That earth which formerly was water upon the ocean (of space), which the wise (seers) found
out by their skilful devices; whose heart is in the highest heaven, immortal, surrounded by truth,
shall bestow upon us brilliancy and strength, (and place us) in supr eme sovereignty!
9. That earth upon which the attendant waters jointly flow by day and night unceasingly, shall
pour out milk for us in rich streams, and, moreover, besprinkle us with glory!
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10. The earth which the Asvins have measured, upon which Vishnu has stepped out, which
Indra, the lord of might, has made friendly to himself; she, the mother, shall pour forth milk for
me, the son!
11. Thy snowy mountain heights, and thy forests, O earth, shall be kind to us! The brown, the
black, the red, the multi-coloured, the firm earth, that is protected by Indra, I have settled upon,
not suppressed, not slain, not wounded.
12. Into thy rniddle set us, O earth, and into thy navel, into the nourishing strength that has
grown tip from thy body; purify thyself for us! The earth is the mother, and I the son of the earth;
Paro-anya is the father; he, too, shall save us!
13. The earth upon which they (the priests) inclose the altar (vedi), upon which they, devoted to
all (holy) works, unfold the sacrifice, upon which are set up, in front of the sacrifice, the
sacrificial posts, erect and brilliant, that earth shall prosper us, herself prospering!
14. Him that hates us, O earth, him that battles against us, him that is hostile towards us with his
mind and his weapons, do thou subject to us, anticipating (our wish) by deed!
15. The mortals born of thee live on thee, thou supportest both bipeds and quadrupeds. Thine, O
earth, are these five races of men, the mortals, upon whom the rising sun sheds undying light
with his rays.
16. These creatures all together shall yield milk for us; do thou, O earth, give us the honey of
speech!
17. Upon the firm, broad earth, the all-begetting mother of the plants, that is supported by
(divine) law, upon her, propitious and kind, may we ever pass-our lives!
18. A great gathering-place thou, great (earth), hast become; great haste, commotion, and
agitation are upon thee. Great Indra protects thee unceasingly. Do thou, O earth, cause us to
brighten as if at the sight of gold: not any one shall hate us!
19. Agni (fire) is in the earth, in the plants, the waters hold Agni, Agni is in the stones; Agni is
within men, Agnis (fires) are within cattle, within horses.
20. Agni glows from the sky, to Agni, the god, belongs the broad air. The mortals kindle Agni,
the bearer of oblations, that loveth ghee.
21. The earth, clothed in Agni, with dark knees, shall make me brilliant and alert!
22. Upon the earth men give to the gods the sacrifice, the prepared oblation; upon the earth
mortal men live pleasantly by food. May this earth give us breath and life, may she cause me to
reach old age!
23. The fragrance, O earth, that has arisen upon thee, which the plants and the waters hold, which
the Gandharvas and the Apsaras have partaken of , with that make me fragrant: not any one shall
hate us!
24. That fragrance of thine which has entered into the lotus, that fragrance, O earth, which the
immortals of yore gathered up at the marriage of Sûryâ, with that make me fragrant: not any one
shall hate us!
25. That fragrance of thine which is in men, the loveliness and charm that is in male and female,
that which is in steeds and heroes, that which is in the wild animals with trunks (elephants), the
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lustre that is in the maiden, O earth, with that do thou blend us: not any one shall hate us!
26. Rock, stone, dust is this earth; this earth is supported, held together. To this golden-breasted
earth I have rendered obeisance.
27. The earth, upon whom the forest-sprung trees ever stand firm, the all-nourishing, compact
earth, do we invoke.
28. Rising or sitting, standing or walking, may we not stumble with our right or left foot upon the
earth!
29. To the pure earth I speak, to the ground, the soil that has grown through the brahma (spiritual
exaltation). Upon thee, that holdest nourishment, prosperity, food, and ghee, we would settle
down, O earth!
30. Purified the waters shall flow for our bodies; what flows off from us that do we deposit upon
him we dislike: with a purifier, O earth, do I purify myself!
31. Thy easterly regions, and thy northern, thy southerly (regions), O earth, and thy western,
shall be kind to me as I walk (upon thee)! May I that have been placed into the world not fall
down!
32. Do not drive us from the west, nor from the east; not from the north, and not from the south!
Security be thou for us, O earth: waylayers shall not find us, hold far away (their) murderous
weapon!
33. As long as I look out upon thee, O earth, with Sûrya (the sun) as my companion, so long shall
my sight not fall, as year followeth upon year!
34. When, as I lie, I turn upon my right or left side, O earth; when stretched out we lie with our
ribs upon thee pressing against (us), do not, O earth, that liest close to everything, there injur e us!
35. What, O earth, I dig out of thee, quickly shall that grow again: may I not, O pure one, pierce
thy vital spot, (and) not thy heart!
36. Thy summer, O earth, thy rainy season, thy autumn, winter, early spring, and spring; thy
decreed yearly seasons, thy days and nights shall yield us milk
37. The pure earth that starts in fright away from the serpent, upon whom were the fires that are
within the waters, she that delivers (to destruction) the blasphemous Dasyus, she that takes the
side of Indra, not of Vritra, (that earth) adheres to Sakra (mighty Indra), the lusty bull.
38. Upon whom rests the sacrificial hut (sadas) and the (two) vehicles that hold the soma
(havirdhâne), in whom the sacrificial post is fixed, upon whom the Brâhmanas praise (the gods)
with riks and sâmans, knowing (also) the yagur-formulas; upon whom the serving-priests (ritvig)
are employed so that Indra shall drink the soma;--
39. Upon whom the seers of yore, that created the beings, brought forth with their songs the
cows, they the seven active (priests), by means of the satra-offerings, the sacrifices, and (their)
creative fervour (tapas);--
40. May this earth point out to us the wealth that we-crave; may Bhaga (fortune) add his help,
may Indra come here as ( our) champion!
41. The earth upon whom the noisy mortals sing and dance, upon whom they fight, upon whom
resounds the roaring drum, shall drive forth our enemies, shall make us free from rivals!
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42. To the earth upon whom are food, and rice and barley, upon whom live these five r aces of
men, to the earth, the wife of Parganya, that is fattened by rain, be reverence!
43. The earth upon whose ground the citadels constructed by the gods unfold themselves, ever y
region of her that is the womb of all, Pragâpati shall make pleasant for us!
44. The earth that holds treasures manifold in secret places, wealth, jewels, and gold shall she
give to me; she that bestows wealth liberally, the kindly goddess, wealth shall she bestow upon
us!
45. The earth that holds people of manifold varied speech, of different customs, according to
their habitations, as a reliable milch-cow that does not kick, shall she milk for me a thousand
streams of wealth!
46. The serpent, the scorpion with thirsty fangs, that hibernating torpidly lies upon thee; the
worm, and whatever living thing, O earth, moves in the rainy season, shall, when it creeps, not
creep upon us: with what is auspicious (on thee) be gracious to us!
47. Thy many paths upon which people go, thy tracks for chariots and wagons to advance, upon
which both good and evil men proceed, this road, free from enemies, and free from thieves, may
we gain: with what is auspicious (on thee) be gracious to us!
48. The earth holds the fool and holds the wise, endures that good and bad dwell (upon her); she
keeps company with the boar, gives herself up to the wild hog.
49. Thy forest animals, the wild animals homed in the woods, the man-eating lions, and tigers
that roam; the ula, the wolf, mishap, injury (rikshikâ), and demons (rakshas), O earth, drive away
from us!
50. The Gandharvas, the Apsaras, the Arâyas and Kimîdins; the Pisâkas and all demons
(rakshas), these, O earth, hold from us!
51. The earth upon whom the biped birds fly together, the flamingoes, eagles, birds of prey, and
fowls; upon whom Mâtarisvan, the wind, hastens, raising the dust, and tossing the trees-as the
wind blows forth and back the flame bursts after;--
52. The earth upon whom day and night jointly, black and bright, have been decreed, the broad
earth covered and enveloped with rain, shall kindly place us into every pleasant abode!
53. Heaven, and earth, and air have here given me expanse; Agni, Sûrya, the waters, and all the
gods together have given me wisdom.
54. Mighty am I, 'Superior' (uttara) by name, upon the earth, conquering am I, all-conquering,
completely conquering every region.
55. At that time, O goddess, when, spreading., (prathamânâ) forth, named (prithivî 'broad') by the
gods, thou didst extend to greatness, then prosperity did enter thee, (and) thou didst fashion the
four regions.
56. In the villages and in the wilderness, in the assembly-halls that are upon the earth; in the
gatherings, and in the meetings, may we hold forth agreeably to thee!
57. As dust a steed did she, as soon as she was born, scatter these people, that dwelt upon the
earth, she the lovely one, the leader, the guardian of the world, that holds the trees and plants.
58. The words I speak, honied do I speak them: the things I see they furnish me with. Brilliant I
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am and alert: the others that rush (against me) do I beat down.
59. Gentle, fragrant, kindly, with the sweet drink (kîlâla) in her udder, rich in milk, the broad
earth together with (her) milk shall give us courage!
60. She whom Visvakarman (the creator of all) did search out by means of oblations, when she
had entered the surging (flood of the) atmosphere, she, the vessel destined to nourish, deposited
in a secret place, became visible (to the gods) and the (heavenly) mothers.
61. Thou art the scatterer of men, the broadly expanding Aditi that yields milk according to wish.
What is wanting in thee Pragâpati, first-born of the divine order (rita), shall supply for thee
62. Thy laps, O earth, free from ailment! Free from disease, shall be produced for us! May we
attentively, throuoh our long lives, be bearers of bali-offerings to thee!
63. O mother earth, kindly set me down upon a well-founded place! With (father) heaven
cooperating, O thou wise one, do thou place me into happiness and prosperity!
{13001}
XIII, 1. Prayer for sovereign power addressed to the god
Rohita and his female Rohinî.
1. Rise up, O steed, that art within the waters, enter this kingdom, rich in liberal gifts! Rohita (the
red sun) who has begotten this all, shall keep thee well-supported for sovereignty!
2. The steed that is within the waters has risen up: ascend upon the clans that are sprung from
thee! Furnishing soma, the waters, plants, and cows, cause thou four-footed and two-footed
creatures to enter here!
3. Do ye, strong Maruts, children of Prisni (the cloud), allied with Indra, crush the enemies!
Rohita shall hear you, that give abundant gifts, the thrice seven Maruts, who take delight in
sweet (nourishment)!
4. Rohita has climbed the heights, he has ascended them, he, the embryo of women, (has
ascended) the womb of births. Closely united with these women they found out the six broad
(directions); spying out a road he has brought hither sovereignty.
5. Hither to thee Rohita has brought sovereignty; he has dispersed the enemies: freedom from
danger has resulted for thee. To thee heaven and earth together with the revatî and sakvarî-
stanzas shall yield gifts at will!
6. Rohita produced heaven and earth; there Parameshthin (the lord on high) extended the thread
(of the sacrifice). There Aga Ekapâda (the one-footed goat, the sun) did fix himself; he made
firm the heavens and earth with his strength.
7. Rohita made firm heaven and earth, by him the (heavenly) light was established, by him the
firmament. By him the atmosphere and the spaces were measured out, through him the gods
obtained immortality.
8. Rohita did ponder the multiform (universe) while preparing (his) climbings and advances.
Having ascended the heaven with great might, he shall anoint thy royalty with milk and ghee!
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9. All thy climbings, advances, and all thy ascents with which thou, (Rohita, the sun), fillest the
heavens and the atmosphere, having strengthened thyself with their brahma and payas (spiritual
and physical essence) do thou keep awake (do thou watch over) among the people in the
kingdom of the (earthly) Rohita (the king) !
10. The peoples that have originated from thy tapas (heat, or creative fervour), have followed
here the calf, the gâyatri. They shall enter thee with kindly spirit; the calf Rohita with its mother
shall come on!
11. High on the firmament Rohita has stood, a youth, a sage, begettinu all forms. As Agni he
shines with piercing light, in the third space he did assume lovely (forms).
12. A bull with a thousand horns, Gâtavedas (fire), endowed with sacrifices of ghee, carrying
soma upon his back, rich in heroes, he shall, when implored, not abandon me, nor may I abandon
thee: abundance in cattle and abundance in heroes procure for me!
14. Rohita is the generator of the sacrifice, and its mouth; to Rohita I offer oblations with voice,
ear, and mind. To Rohita the gods resort with glad mind: he shall cause me to rise through
elevation derived from the assembly!
14. Rohita arranged a sacrifice for Visvakarman; from it these brilliant, qualities have come to
me. Let me announce thy origin over the extent of the world!
15, Upon thee have ascended the brihatî and the pankti (metres), upon thee the kakubh with
splendour, O Gâtavedas. Upon thee the vashat-call, whose syllables make an ushnihâ, has
ascended, upon thee Rohita with his seed has ascended.
16. This one clothes himself in the womb of the earth, this one clothes himself in heaven, and in
the atmosphere. This one at the station of the brown (sun) did attain unto the worlds of light.
17. O Vâkaspati (lord of speech), the earth shall be pleasant to us, pleasant our dwelling,
agrecable our couches! Right here life's breath shall be to our friend; thee, O Parameshthin, Agni
shall envelop in life and lustre!
18. O Vâkaspati, the five seasons that we have, which have come about as the creation of
Visvakarman, rialit here (they and) life's breath shall be to our friend; thee, O Parameshthin,
Rohita shall envelop in life and lustre!
19. O Vâkaspati, good cheer and spirit, cattle in our stable, children in our wombs beget thou!
Right here life's breath shall be to our friend; thee, O Parameshthin, I envelop in life and lustre.
20. God Savitar and Agni shall envelop thee, Mitra and Varuna sur round thee with lustre!
Treading down all powers of grudge come thou hither: thou hast made this kingdom rich in
liberal gifts.
21. Thou, O Rohita, whom the brindled cow, harnessed at the side, carries, goest with brilliance,
causing the waters to flow.
22. Devoted to Rohita is Rohinî his mistress, with beautiful colour (complexion), great, and
lustrous: through her may we conquer booty of every description, through her win every battle!
23. This seat, Rohinî, belongs to Rohita; yonder is the path on which the brindled (female) goes!
Her the Gandharvas and the Kasyapas lead forth, her the sages guard with diligence.
24. The radiant bay steeds of the sun, the immortal, ever draw the delightful chariot. Rohita, the
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drinker of ghee, the shining god, did enter the variegated heavens.
25. Rohita, the sharp-horned bull, who surpasses Agni and surpasses Sûrya, who props up the
earth and the sky, out of him the gods frame the creations.
26. Rohita ascended the heaven from the great flood; Rohita has climbed all heights.
27. Create (the cow) that is rich in milk, drips with ghee: she is the milch-cowof the gods that
does not refuse! Indra shall drink the Soma, there shall be secure possession; Agni shall sing
praises: the enemies do thou drive out!
28. Agni kindled, spreads his flames, fortified by ghee, sprinkled with ghee. Victorious, all-
conquering Agni shall slay them that are my rivals!
29. He shall slay them, shall burn the enemy that battles against us! With the flesh-devouring
Agni do we burn our rivals.
30. Smite them down, O Indra, with the thunderbolt, with thy (strong) arm! Then have I
overpowered my rivals with Agni's brilliant strengths.
31. O Agni, subject our rivals to us; confuse, O Brihaspati, the kinsman that is puffed up! O
Indra and Agni, O Mitra and Varuna, subjected they shall be, unable to vent their wrath against
us!
32. Do thou, god Sûrya (the sun), when thou risest, beat down my rivals, beat them down with a
stone: they shall go to the nethermost darkness!
33. The calf of Virâg, the bull of prayers, carrying the bright (soma) upon his back, has ascended
the atmosphere. A song accompanied by ghee they sing to the calf; himself brahma (spiritual
exaltation) they swell him with their brahma (prayer).
34. Ascend the heavens, ascend the earth sovereignty ascend thou, and possessions ascend thou!
Offspring ascend thou, and immortality ascend thou, unite thy body with Rohita!
35. The gods that hold sovereignty, who go about the sun, with these allied, Rohita, kindly
disposed, shall bestow sovereignty upon thee!
36. The sacrifices purified by prayer lead thee forth; the bay steeds that travel upon the road
carry thee: thou shinest across the swelling ocean.
37. In Rohita who conquers wealth, conquers cattle, and conquers booty, heaven and earth are
fixed. Of thee that hast a thousand and seven births, let me announce the or igin over the extent of
the world!
38. Glorious thou goest to the intermediate directions and the directions (of space), glorious (in
the sight) of animals and the tribes of men, glorious in the lap of the earth, of Aditi: may I like
Savitar be lovely!
39. Being yonder thou knowest (what takes place) here; being here thou beholdest these things.
Here (men) behold the inspired sun that shines upon the sky.
40. A god thou praisest the gods, thou movest within the flood. They kindle (him), a universal
fire; him the highest sages know.
41. Below the superior (region), above the inferior (region) here, the cow has arisen supporting
(her) calf by the foot. Whither is she turned; to which half (of the universe), forsooth, has she
aone away; where, forsooth, does she beget? Verily not in this herd!
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42. One-footed, two-footed, four-footed is she; eight-footed, nine-footed became she, the
thousand-syllabled (consisting of thousand elements) pankti (quinary stanza) of the universe: the
oceans from her flow forth upon (the world).
43. Ascending the heaven, immortal, receive kindly my song! The sacrifices purified by prayer
lead thee forth; the bay steeds that travel upon the road carry thee.
44. That do I know of thee, O immortal, where thy march is upon the sky, where thy habitation is
in the highest heaven.
45. Sûrya (the sun) surveys the sky, Sûrya the earth, Sûrya the waters. Sûr ya is the single eye of
being: he has ascended the great heavens.
46. The broad (directions) where the fagots that f ence in (the fire), the earth turned itself into a
fire-altar. There Rohita laid on for himself these two fires, cold and heat.
47. Laying on cold and heat, using the mountains as sacrificial posts, the two fires of Rohita who
knows the (heavenly) light, into which (the fires) rain (flowed) as ghee, carried out the sacrifice.
48. The fire of Rohita who knows the (heavenly) light is kindled by prayer. From it heat, from it
cold, from it the sacrifice was produced.
49. The two fires swelling through prayer, increased through prayer, sacrificed into with prayer;
the two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the
sacrifice.
50. One is deposited in truth, the other is kindled in the waters. The two fir es of Rohita who
knows the (heavenly) light, kindled through pr ayer, carried out the sacrifice.
51. The fire which the wind brightens up, and that which Indra and Brahmanaspati (brighten up),
the two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the
sacrifice.
52. Having fashioned the earth into an altar, having made the heavens (his) sacrificial reward,
then having made heat into fire, Rohita created all that has breath through rain (serving) as ghee.
53. Rain fashioned itself into ghee, heat into fire, the earth into an altar. Then Agni by (his) songs
fashioned the high mountains.
54. Having fashioned by means of songs the high (mountains), Rohita spake to the earth: In thee
all shall be born, what is and what shall be.
55. The sacrifice first, (and then) what is and what shall be was born. From that this all was born,
and whatever here appears, brought hither by the sage Rohita.
56. He who kicks a cow with his foot, and he who micturates towards the sun--of thee do I tear
out the root; thou shalt henceforth not cast a shadow!
57. Thou that passest across me, casting thy shadow against me, between me and the fire--of thee
do I tear out the root; thou shalt henceforth not cast a shadow!
58. He, O god Sûrya, that to-day passes between thee and me, upon him our evil dream, our
foulness, and our misfortunes do we wipe off.
59. May we not miss our way, may we not, O Indra, miss the sacrifice of him that presses the
soma; may.not the powers of grudge intercept us!
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60. The (guiding) thread stretched out among the gods, that accomplishes the sacrifice, that, by
pouring oblations, may we attain!
{11005}
XI, 5. Glorification of the sun, or the primeval principle, as a
Brahman disciple.
1. The Brahmakârin (Brahmanical disciple) moves inciting both hemispheres of the world; in
him the gods are harmonised. He holds the heavens and the earth, he fills the teacher with
creative fervour (tapas).
2. The fathers, the divine folk, and all the gods severally follow the Brahmakârin; the
Gandharvas did go after him, six thousand three hundred and thirty-three. He fills all the gods
with creative fervour.
3. When the teacher receives the Brahmakârin as a disciple, he places him as a foetus inside (of
his body). He carries him for three nights in his belly: when he is born the gods gather about to
see him.
4. This earth is (his first) piece of firewood, the heaven the second, and the atmosphere also he
fills with (the third) piece of firewood. The Brahmakârin. fills the worlds with his firewood, his
girdle, his asceticism, and his creative fervour.
5. Prior to the brahma (spiritual exaltation) the Brahmakârin was born; clothed in heat, by
creative fervour he arose. From him sprung the brâhmanam (Brahmanic life) and the highest
brahma, and all the gods together with immortality (amrita).
6. The Brahmakârin advances, kindled by the firewood, clothed in the skin of the black antelope,
consecrated, with long beard. Within the day he passes from the eastern to the northern sea;
gathering together the worlds he repeatedly shapes them.
7. The Brahmakârin, begetting the brahma, the waters, the world, Pragâpati Parameshthin (he
that stands in the hiahest place), and Virâg, having become an embryo in the womb of
immortality, having forsooth, become Indr a, pier ced the Asuras.
8. The teacher fashioned these two hern spheres of the world, the broad and the deep, earth and
heaven. These the Brahmakârin guards with his cr eative fervour (tapas): in him the gods are
harmonised.
9. This broad earth and the heaven the Brahmakârin first brought hither as alms. Having made
these into two sticks of firewood he reveres them upon them all beings have been founded.
10. One is on the hither side, the other on the farther side of the back of the heavens; secretly are
deposited the two receptacles of the br âhmanam (Brahmanic life). These the Brahmakârin
protects by his tapas (creative fervour); understandingly he performs that brahma (spiritual
exaltation) solely.
11. One on the hither side, the other away from the earth, do the two Agnis come together
between these two hemispheres (of the world). To them adhere the rays firmly; the Brahmakârin
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by his tapas (creative f ervour) enters into the (rays).
12. Shouting forth, thundering, red, white he carries a great penis along the earth. The
Brahmakârin sprinkles seed upon the back of the earth; through it the four directions live.
13. Into fire, the sun, the moon, Mâtarisvan (wind), and the waters, the Brahmakârin places the
firewood; the lights from these severally go into the clouds, from them come sacrificial butter,
the purusha (primeval man), rain, and water.
14. Death is the teacher, (and) Varuna, Soma, the plants, milk; the clouds were the warriors: by
these this light has been brought hither.
15. Varuna, having become the teacher, at home prepares the ghee solely. Whatever he desired
from Pragâpati, that the Brahmakârin furnished, as Mitra (a friend) from his own Atman (spirit,
or person).
16. The Brahmakârin is the teacher, the Brahmakârin Pragâpati. Pragâpati rules (shines forth, vi
râgati); Virâg (heavenly power, or light) became Indra, the ruler.
17. Through holy disciplehood. (brahmakâryam), through tapas (creative fervour), the king
protects his kingdom. The teacher by (his own) brahmakâryam (holy life) seeks (finds) the
Brahmakârin.
18. Through holy disciplehood the maiden obtains a young husband, through holy disciplehood
the steer, the horse seeks to obtain fodder.
19. Through holy disciplehood, through creative fervour, the gods drove away death.
Indrajorsooth, by his holy disciplehood brought the light to the gods.
20. The plants, that which was and shall be, day and night, the tree, the year along with the
seasons, have sprung from the Brahmakârin.
21. The earthly and the heavenly animals, the wild and the domestic, the wingless and the
winged (animals), have sprung from the Brahmakârin.
22. All the creatures of Pragâpati (the cr eator) severally carr y breath in their souls. All these the
brahma, which has been brought hither in the Brahmakârin, protects.
23. This, that was set into motion by the gods, that is insurmountable, that moves shining, from it
has sprung the brâhmanam (Brahmanical life), the highest br ahma, and all the gods, together
with immortality (amrita).
24, 25. The Brahmakârin carries the shining brahma: into this all the gods are woven. Producing
in-breathing and out-breathing, as well as through-breathing; speech, mind, heart, br ahma, and
wisdom, do thou furnish us with sight, hearing, glory, food, semen, blood, and belly!
26. These things the Brahmakârin fashioned upon the back of the (heavenly) water. He stood in
the sea kindled with tapas (creative fervour). He, when he has bathed, shines vigorously upon the
earth, brown and ruddy.
{11004}
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XI, 4. Prâna, life or breath, personified as the supreme
spirit.
1. Reverence to Prâna, to whom all this (universe) is subject, who has become the lord of the all,
on whom the all is supported!
2. Reverence, O Prâna, to thy roaring (wind), reverence, O Prâna, to thy thunder, reverence, O
Prâna, to thy lightning, reverence, O Prâna, to thy rain!
When Prâna calls aloud to the plants with his thunder, they are fecundated, they conceive, and
then are produced abundant (plants).
4. When the season has arrived, and Prâna calls aloud to the plants, then ever ything rejoices,
whatsoever is upon the earth.
5. When Prâna has watered the great earth with rain, then the beasts rejoice; (they think):
'strength, forsooth, we shall now obtain.'
6. When they had been watered by Prâna, the plants spake in concert: 'thou hast, forsooth,
prolonged our life, thou hast made us all fragrant.'
7. Reverence be, O Prâna, to thee coming, reverence to thee going; 'rever ence to thee standing,
and reverence, too, to thee sitting!
8. Reverence be to thee, O Prâna, when thou breatbest in (primate), reverence when thou
breathest out! Reverence be to thee when thou art turned away, reverence to thee when thou art
turned hither: to thee, entire, reverence be here!
9. Of thy dear form, O Prâna, of thy very dear form, of the healing power that is thine, give unto
us, that we may live!
10. Prâna clothes the creatures, as a father his dear son. Prâna, truly, is the lord of all, of all that
breathes, and does not breathe.
11. Prâna is death, Prâna is fever. The gods worship Prana. Prâna shall place the truth-speaker in
the highest world
12. Prâna is Virâg (power, lustre), Prâna is Deshtrî (the divinity that guides): all worship Prâna.
Prâna verily is sun and moon. They call Prâna Pragâpati.
13. Rice and barley are in-breathing and outbreathing. Prâna is called a steer. In-breathing
forsooth, is founded upon barley; rice is called out-breathing.
14. Man breathes out and breathes in when within the womb. When thou, O Prâna, quickenest
him, then is he born again.
15. They call Prâna Mâtarisvan (the wind); Prâna, forsooth, is called Vâta (the wind). The past
and the future, the all, verily is supported upon Prâna.
16. The holy (âtharvana) plants, the magic (ângirasa) plants, the divine plants, and those
produced by men, spring forth, when thou, O Prâna, quickenest them.
17, When Prâna has watered the great earth with rain, then the plants spring forth, and also every
sort of herb.
18. Whoever, O Prâna, knows this regarding thee, and (knows) on what thou art supported, to
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him all shall offer tribute in yonder highest world.
19. As all these creatures, O Prâna, offer thee tribute, so they shall offer tribute (in yonder world)
to him who hears thee, O far-famed one!
20. He moves as an embryo within the gods; having arrived, and being in existence, he is born
again. Having arisen he enters with his mights the present and the future, as a father (goes to) his
son.
21. When as a swan he rises from the water he does not withdraw his one foot. If in truth he were
to withdraw it, there would be neither to-day, nor to-morrow, no night and no day, never would
the dawn appear.
22. With eight wheels, and one felloe he moves, containing a thousand sounds (elements),
upward in the east, downward in the west. With (his) half he produced the whole world: what is
the visible sign of his (other) half?
23. He who rules over this (all) derived from every source, and over everything that
movesreverence be to thee, O Prâna, that wieldest a swift bow against others (the enemies)!
24. May Prâna, who rules over this (all) derived from every sour ce, and over ever ything that
moves, (may he) unwearied, strong through the brahma, adhere to me!
25. Erect he watches in those that sleep, nor does lie lie down across. No one has heard of his
sleeping in those that sleep.
26. O Prâna, be not turned away from me, thou shalt not be other than myself! As the embryo of
the waters (fire), thee, O Prâna, do bind to me, that I may live.
{09002}
IX, 2. Prayer to Kâma (love), personified as a primordial
power.
1. To the bull that slays the enemy, to Kâma, do I render tribute with ghee, oblation, and
(sacrificial) melted butter. Do thou, since thou hast been extolled, hurl down my enemies by thy
great might!
2. The evil dream which is offensive to my mind and eye, which harasses and does not please
me, that (dream) do I let loose upon my enemy. Having pr aised Kâma may I prevail!
3,. Evil dreams, O Kâma, and misfortune, O Kâma, childlessness, ill-health, and trouble, do thou,
a strong lord, let loose upon him that designs evil against us!
4. Drive them away, O Kâma, thrust them away, O Kâma; may they that are my enemies fall into
trouble! When they have been driven into the nethermost darkness, do thou, O Agni, burn up
their d welling- places!
5. That milch-cow, O Kâma, whom the sages call Vâk Virâg (ruling, or resplendent speech), is
said to be thy daughter; by her drive away my enemies; breath, cattle, and life shall give them a
wide birth!
6. With the strength of Kâma, Indra, king Varuna, and Vishnu, with the impelling force (savena)
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of Savitar, with the priestly power of Agni, do I drive forth the enemies, as a skilled steersman a
boat.
7. My sturdy guardian, strong Kâma, shall procure for me full freedom from enmity! May the
gods collectively be my refuge, may all the gods respond to this, my invocation!
8. Taking pleasure in this (sacrificial) melted butter, and ghee do ye, (O gods), of whom Kâma is
the highest, be joyful in this place, procuring for me full freedom from enmity!
9. O Indra and Agni, and Kâma, having formed an alliance, do ye hurl down my enemies; when
they have fallen into the nethermost darkness, do thou, O Agni, burn up after them their dwelling
places!
10. Slay thou, O Kâma, those that are my enemies, hurl them down into blind darkness. Devoid
of vigour, Without sap let them all be; they shall not live a single day!
11. Kâma has slain those that are my enemies, a broad space has he f urnished me to thrive in.
May the four directions of space bow down to me, and the six broad (regions) carry ghee to me!
12. They (the enemies) shall float down like a boat cut loose from its moorings! There is no
returning again for those who have been struck by our missiles.
13. Agni is a defence, Indra a defence, Soma a defence. May the gods, who by their defence
ward off (the enemy), ward him off!
14. With his men reduced, driven out, the hated (enemy) shall go, shunned by his own friends!
And down upon the earth do the lightnings alight; may the strong god crush your enemies!
15. This mighty lightning supports both moveable and immoveable things, as well as all
thunders. May the rising sun by his resources and his majesty hurl down my enemies, lie the
mighty one!
16. With that triple-armoured powerful covering of thine, O Kâma, with the charm that has been
made into an Invulnerate armour spread (over thee), with that do thou drive away those who are
my enemies; may breath, cattle, and life give them a wide berth!
17. With the weapon with which the god drove forth the Asuras, with which Indra led the Dasyus
to the nethermost darkness, with that do thou, O Kâma, drive forth far away from this world
those who are my enemies!
18. As the gods drove forth the Asuras, as Indra. forced the demons into the nethermost darkness,
thus do thou, O Kâma, drive forth far away from this world those who are my enemies!
19. Kâma was born at first; him neither the gods, nor the Fathers, nor men have equalled. To
these art thou superior, and ever great; to thee, O Kâma, do I verily offer reverence.
20. As great as are the heavens and earth in extent, as far as the waters have swept, as far as fire;
to these art thou superior, &c.
21. Great as are the directions (of space) and the intermediate direction on either side, great as
are the regions and the vistas of the sky; to these art thou superior, &c.
22. As many bees, bats, kurûru-worms, as many vaghas and tree-serpents as there are; to these
art thou superior, &c.
23. Superior art thou to all that winks (lives), superior to all that stands still (is not alive),
superior to the ocean art thou, O Kâma, Manyu! To these art thou superior, &c.
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24. Not, surely, does the wind equal Kâma, not the fire, not the sun, and not the moon. To these
art thou superior, &c.
25. With those auspicious and gracious forms of thine, O Kâma, through which what thou wilst
becometh reaL with these do thou enter into us, and elsewhere send the evil thoughts!
{19053}
XIX, 53. Prayer to Kâla (time), personified as a primordial
power.
1. Time, the steed, runs with seven reins (rays), thousand-eyed, ageless, rich in seed. The seers,
thinking holy thoughts, mount him, all the beings (worlds) are his wheels.
2. With seven wheels does this Time ride, seven naves has he, immortality is his axle. He carries
hither all these beings (worlds). Time, the first god, now hastens onward.
3. A full jar has been placed upon Time; him, verily, we see existing in many forms. He carries
away all these beings (worlds); they call him Time in the highest heaven.
4. He surely did bring hither all the beings (worlds), he surely did encompass all the beings
(worlds). Being their father, he became their son; there is, verily, no other force, higher than he.
5. Time begot yonder heaven, Time also (begot) these earths. That which was, and that which
shall be, urged forth by Time, spreads out.
6. Time created the earth, in Time the sun burns. In Time are all beings, in Time the eye looks
abroad.
7. In Time mind is fixed, in Time breath (is fixed), in Time names (are fixed); when Time has
arrived all these creatures rejoice.
8. In Time tapas (creative fervour) is fixed; in Time the highest (being is fixed); in Time brahma
(spiritual exaltation) is fixed; Time is the lord of ever ything, he was the father of Pragâpati.
9. By him this (universe) was urged forth, by him it was begotten, and upon him this (universe)
was founded. Time, truly, having become the brahma (spiritual exaltation), supports
Parameshthin (the highest lord).
10. Time created the creatures (pragâh), and Time in the beginning (created) the lord of creatures
(Prâgapati); the self-existing Kasyapa and the tapas (creative fervour) from Time were born.
{19054}
XIX, 54. Prayer to Kâla (time), personified as a primordial
power.
1. From Time the waters did arise, from Time the brahma (spiritual exaltation), the tapas
(creative fervour), the regions (of space did arise). Through Time the sun rises, in Time he goes
down again.
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2. Through Time the wind blows, through Time (exists) the great earth; the great sky is fixed in
Time. In Time the son (Pragâpati) begot of yore that which was, and that which shall be.
3. From Time the Riks arose, the Yagus was born from Time; Time put forth the sacrifice, the
imperishable share of the gods.
4. Upon Time the Gandharvas and Apsarases are f ounded, upon Time the worlds (are founded),
in Time this Angiras and Atharvan rule over the heavens.
5. Having conquered this world and the highest world, and the holy (pure) worlds (and) their
holy divisions; having by means of the brahma (spiritual exaltation) conquered all the worlds,
Time, the highest God, forsooth, hastens onward.
{11007}
XI, 7. Apotheosis of the ukkhishta, the leavings of the
sacrifice.
1. In the ukkhishta are deposited name (quality) and form, in the ukkhishta the world is
deposited. Within the ukkhishta Indra and Agni, and the all are deposited.
2. In the ukkhishta heaven and earth, and all beings, are deposited; in the ukkhishta are deposited
the waters, the ocean, the moon, and the wind.
3. In the ukkhishta are both being and non-being, death, strength (food), and Pragâpati. The
(creatures) of the world are founded upon the ukkhishta; (also) that which is confined and that
which is free, and the grace in me.
4. He who fastens what is firm, the strong, the leader, the brahma, the ten creators of the all, the
divinities, are fixed on all sides to the ukkhishta as the (spokes of the) wheel to the nave.
5. Rik, Sâman, and Yagus, the singing of the sâmans, their introductions, and the stotras are in
the ukkhishta. The sound 'him' is in the ukkhishta, and the modulations and the music of the
sâman. That is in me.
6. The prayer to Indra and Agni (aindrâgnam), the call to the soma, as it is being purified
(pâvamâmam), the mahânâmnî-verses, the singing of the mahâvr ata, (these) divisions of the
service are in the ukkhishta, as the embr yo in the mother.
7. The ceremony of the consecration of the king (râgasûya), the vâgapeya, the agnishtoma, and
the cattle-sacrifice belonging to it, the arka and the horse-sacrifice, and the most delightful
(sacrifice) for which fresh barhis is strewn, are in the ukkhishta.
8. The preparation of the sacred fire (agnyâdheyam), the consecration for the soma-sacrifice
(dikshâ), the sacrifice by which (special) wishes are fulfilled, together with the metres, the
sacrifices that have passed out, and the extended sacrifices (satra), are lounded upon the
ukkhishta.
9. The agnihotra, faith, the call vashat, vows and asceticism, sacrificial rewards, what is
sacrificed (to the gods) and given (to the priests) are contained in the ukkhishta.
10. The (soma-sacrifice) that lasts one night (ekar âtra), and that which lasts two nights (dvirâtra),
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the (condensed soma-sacrifice called) sadyahkrî, and
(that which is called) prakrî, the (Songs called) ukthya, are woven and deposited in the
ukkhishta; (also the parts) of the sacrifice subtle through (higher) knowledge.
11. The soma-sacrifice that lasts four nights (katûrâtra), five nights (pañkar âtra), six nights
(shadrâtra), and along (with them) those that last double the time; the sixteenfold stotra
(shodasin), and the soma-sacrifice that lasts seven nights (saptarâtra), all the sacrifices which
were founded upon immortality (amrita), were begotten of the ukkhishta.
12. The pratihâra-passages (in the sâman-songs), and their final syllables, the (soma-sacrifices
called) visvagit and abhgit, the soma-sacrifice that ends
with the day (sâhna), and that which lasts into the next day (atirâtra), are in the ukkhishta--the
soma-sacrifice also that lasts twelve days. That is in me.
13. Liberality, accomplishment, possession, the call svadhâ, nurture, immortality (amrita), and
might, all inner desires are satisfied according to wish in the ukkhishta.
14. The nine earths, oceans, heavens, are founded upon the ukkhishta. The sun shines in the
ukkhishta, and day and night also. That is in me.
15. The (soma-sacrifice called) upahavya, the offering on the middle day of a sacrifice lasting a
year (vishûvant), and the sacrifices that are secretly presented, Ukkhishta, the sustainer of the
universe, the father of the gener ator (Pragâpati), supports.
16. Ukkhishta, the father of the generator, the grandson of the spirit (asu), the primal ancestor
(grandfather), the ruler of the universe, the lusty bull dwells upon the earth.
17. Order (rita), truth (satya), creative fervour (tapas), sovereignty, asceticism, law and works;
past, future, strength, and prosperity, are in the ukkhishta-force in force.
18. Success, might, plans, dominion, sovereignty, the six broad (regions), the year, libation (idâ),
the orders to the priests (praisha), the draughts of soma (graha), oblations (are founded) upon the
ukkhishta.
19. The (liturgies called) katurhotârah, the âpri-hymns, the triennial sacrifices, the (formulas
called) nîvid, the sacrifices, the priestly functions, the cattle-sacrifice and the soma-oblations
connected with it, are in the ukkhishta.
20. The half-months and months, the divisions of the year together with the seasons, the
resounding waters, thunder, the great Vedic canon (sruti) are in the ukkhishta.
21. Pebbles, sand, stones, herbs, plants, grass, clouds, lightning, rain, are attached to, and are
founded upon the ukkhishta.
22. Success, attainment, accomplishment, control, greatness, prosperity, supreme attainment, and
wellbeing rest upon, rest in, have been deposited in the ukkhishta.
23. Whatever breathes with breath, and sees with sight, all gods in the heavens, founded upon
heaven, were born of the ukkhishta.
24. The riks and the sâmans, the metres, the ancient legends (purânam) together with the yagus,
all gods in the heavens, founded upon heaven, were born of the ukkhishta.
25. In-breathing and out-breathing, sight, hearing, imperishableness and perishableness, all gods
in the heavens, founded upon heaven, were born of the ukkhishta.
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26. Joys, pleasures, delights, jubilation and merriment, all gods in the heavens, founded upon
heaven, were born of the ukkhishta.
27. The gods, the (deceased) Fathers, men, Gandharvas and Apsaras, all gods in the heavens,
founded upon heaven, were born of the ukkhishta.
{09001}
IX, 1. Hymn to the honey-lash of the Asvins.
1. From heaven, from earth, from the atmosphere, from the sea, from the fire, and from the wind,
the honey-lash hath verily sprung. This, clothed in amrita (ambrosia), all the creatures revering,
acclaim in their hearts.
2. Great sap of all forms (colours) it hath-they call thee moreover the seed of the ocean. Where
the honey-lash comes bestowing gifts, there life's breath, and there immortality has settled down.
3. Men severally, contemplating it profoundly, behold its action upon the earth: from the fire and
from the wind the honey-lash hath verily sprung, the strong child of the Maruts.
4. Mother of the Âdityas, daughter of the Vasus, breath of life of created beings, nave of
immortality, the honey-lash, golden-coloured, dripping ghee, as a great embryo, moves among
mortals.
5. The god's begot the lash of honey, from it came an embryo having all forms (colours). This, as
soon as born, (while yet) young its mother nourishes; this, as soon as born, surveys all the
worlds.
6. Who knows it and who perceives it, the inexhaustible, soma-holding cup that has come from
the heart of it (the honey-lash)? 'Tis the wise priest: he shall derive inspiration from it!
7. He knows them, and he perceives them, the inexhaustible breasts of it (the honey-lash), that
yield a thousand streams. Nourishment they pour out -without recalcitration.
8. The great (cow) that loudly gives forth the sound 'him,' that bestows strength, and goes with
loud shouts to the holy act, bellowing with lust for the three (male) gharmas (fires), she lows, and
drips with (streams) of milk.
9. When the waters, the mighty bulls, self-sovereign, wait upon (the cow), swollen with milk,
(then) they, the waters, pour nourishment (upon her), and cause her to pour nourishment at will
for him that knoweth this.
10. The thunder is thy voice, O Pragâpati; as a bull thou hurlest thy fire upon the earth. From the
fire, and from the wind the honey-lash hath verily sprung, the strong child of the Maruts.
11. As the soma at the morn ing-pressure is dear to the Asvins, thus in my own person, O Asvins,
lustre shall be sustained!
12. As the soma at the second (mid-day) pressure is dear to Indra and Agni, thus in my own
person, O Indra, and Agni, lustre shall be sustained!
13. As the soma at the third pressure (evening) is dear to the Ribhus, thus in my own person, O
Ribhus, lustre shall be sustained!
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14. May I beget honey for myself; may I obtain honey for myself! Bringing milk, O Agni, I have
come:. endow me with lustre!
15. Endow me, O Agni, with lustre, endow me with offspring and with life! May the gods take
note of this (prayer) of mine; may Indra together with the Rishis (take note of it)!
16. As bees carry together honey upon honey, thus in my own person, O Asvins, lustre shall be
sustained!
17. As the bees pile this honey upon honey, thus in my own person, O Asvins, lustre, brilliance,
strength, and force shall be sustained!
18. The honey that is in the mountains, in the heights; in the cows, and in the horses; the honey
which is in the surâ (brandy) as it is being poured out, that shall be in me!
19. O Asvins, lords of brightness, anoint me with the honey of the bee, that I may speak f orceful
speech among men!
20. The thunder is thy speech, O Pr agâpati; as a bull thou hurlest thy fire upon earth and heaven.
All animals live upon it (the earth), and she with it (Pragâpati's fire) fills nourishment and food.
21. The earth is the staff, the atmosphere the embryo, the heaven the whip (itself?), the lightning
the whip-cord; of gold is the tip (of the whip?).
22. He that knoweth the seven honies of the whip becomes rich in honey; (to wit), the Brâhmana,
the king, the cow, the ox, rice, barley, and honey as the seventh.
23. Rich in honey becomes he, rich in honey become his appurtenances, worlds rich in honey
does he win, he that knoweth thus.
24. When in a bright sky it thunders, then Pragâpati manifests himself to (his) creatures (pragâh).
Therefore do I stand with the sacred cord suspended from the right shoulder (prâkinopavita),
saying, 'O Pragâpati, watch over me!' The creatures (pragâh) watch over him, Pragâpati watches
over him, that knoweth thus.
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