Yajur Veda 3

Yajur Veda English Translation – AB Keith
them in unison establish thee and the sacrificer on the ridge of the vault, on the
world of heaven.
iv. 4. 3.
a This in the front, with tawny hair, with the sun's rays; the leaders of his host and
bands are Rathagrtsa and Rathaujas, and Puñjikasthala and Krtasthala his
Apsarases, his missile wizards, his weapon the Raksases.
b This on the right, all worker; the leaders of his host and bands are Rathasvana
and Rathecitra, and Menaka and Sahajanya his Apsarases, his missile biting beasts,
his weapon the death of men.
c This behind, all extending; the leaders of his host and bands are Ratheprota and
Asamaratha, and Pramlocanti [1] and Anumlocanti his Apsarases, his missile the
serpents, his weapon tigers.
d This on the left, collecting riches; the leaders of his host and bands are Senajit
and Susena, and Viçvaci and Ghrtaci his Apsarases, his missile the waters, his
weapon the wind.
e This above, bringing riches; the leaders of his host and bands Tarksya and
Aristamemi, and Urvaçi and Parvacitti his Apsarases, his missile the lightning, his
weapon the thunder.
f To them homage; be they gracious to us; him whom [2] we hate and who hateth
us I place in your jaws.
g I place thee in the seat of the living, in the shadow of the helper; homage to the
ocean, homage to the splendour of the ocean.
h May the supreme lord place thee on the ridge of the vault, encompassing,
expanding, mighty, powerful, overcoming; support the sky, make firm the sky,
harm not the sky; for every expiration, inspiration, cross-breathing, out-breathing,
support, movement; let Surya protect thee with great prosperity, with a covering
most healing; with that deity
do thou sit firm in the manner of Angiras.
i Like a horse neighing eager for the pasture,
When he hath wandered from the great enclosure,
Then the wind bloweth after his splendour,
And then thy path becometh black.
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Yajur Veda English Translation – AB Keith
iv. 4. 4.
a Agni is the head of the sky, the height,
Lord of the earth here,
He quickeneth the seed of the waters.
b Thee, O Agni, from the lotus
Atharvan pressed out
From the head of every priest.
c This Agni is lord of a thousandfold,
A hundredfold, strength;
The sage, the head of wealth.
d Leader of the sacrifice and the region art thou,
Where with steeds auspicious thou dost resort;
Thou placest in the sky thy head winning light,
Thou makest, O Agni, thy tongue to bear the oblation.
e Agni hath been awakened by the kindling-stick of men
To meet the dawn that cometh on like a cow [1];
Like young ones rising up to a branch,
The rays rise towards the vault.
f We have uttered to the sage, the worshipful,
Our voice of praise, to the strong bull;
Gavisthira with his homage hath raised to Agni this laud,
Wide extending like brilliance in the sky.
g He hath been born as guardian of men, wakeful,
Agni, skilful, for fresh prosperity;
Ghee-faced, with mighty sky-reaching (blaze)
He shineth gloriously, pure for the Bharatas.
h Thee, O Agni [2], the Angirases found
When hidden in secret, resting in every wood;
Thou when rubbed art born as mighty strength;
Son of strength they call thee, O Angiras.
i Banner of the sacrifice, first domestic priest,
Agni men kindle in the three stations;
With Indra and the gods conjoined on the strew
Let him sit, as Hotr, well skilled for sacrificing.
k Thee of most resplendent fame
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Yajur Veda English Translation – AB Keith
Men invoke in their dwellings,
With flaming hair, O dear to many,
O Agni, to bear the oblation.
1 O friends, together (offer) fit [3]
Food and praise to Agni,
Highest over the folk,
The son of strength, the mighty.
m Thou gatherest, O strong one,
O Agni, all that belongeth to the niggard;
Thou art kindled in the place of offering;
Do thou bear us good things.
n With this homage Agni,
Son of strength, I invoke,
Dear, most effectual messenger, the good sacrificer,
The envoy of all, immortal.
o He, the ruddy, shall yoke (his steeds) all cherishing,
He shall hasten when well adored;
The sacrifice hath good prayer and strong effort [4],
Of the Vasus, the divine gift of men.
p The radiance of the bounteous offerer
Hath mounted on high,
The ruddy smoke (riseth) touching the sky;
Men in unison kindle Agni.
q O Agni, lording it over strength rich in kine,
Youthful son of strength,
Bestow upon us, O all-knower, great fame.
r Being kindled, bright, sage,
Agni, to be praised with song,
Do thou shine with wealth for us, O thou of many faces.
s O Agni, lord of the night,
And of the morning, and of the dawn,
Do thou burn against the Raksases with sharp jaws [5].
t May we kindle thee, O Agni,
Radiant, O god, and unaging;
When this most desirable
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Yajur Veda English Translation – AB Keith
Kindling-stick maketh radiance for thee in the sky,
Do thou bear food to thy praisers.
u With the song, O Agni, the oblation,
O lord of brilliant light,
Bright shining, wonderworker, lord of the people,
O bearer of the oblation, is offered to thee;
Do thou bear food to thy praisers.
v O bright one, in thy mouth thou cookest
Both ladles (full) of butter;
Do thou make us full [6],
For our hymns, O lord of strength;
Do thou bear food to thy praisers.
w O Agni to-day, let us make to prosper by praises,
By devotions, for thee this (sacrifice) like a (good) steed,
Like a noble resolve which toucheth the heart.
x O Agni, thou hast become master
Of noble resolve, of true inspiration,
Of mighty holy order.
y With these songs singing to thee, O Agni,
This day let us pay worship;
Thy strengths thunder forth as from the sky.
z At these our hymns of praise do thou be propitious [7],
Like the light of heaven,
O Agni, propitious with all thy faces.
aa Agni I deem the Hotr, the generous wealth-giver,
The son of strength, the all-knower,
Who knoweth all as a sage,
bb Who offereth sacrifice well,
With beauty soaring aloft towards the gods, the god,
Following the flames of the ghee,
Of the butter of brilliant radiance when offered up.
cc O Agni, be thou our nearest,
Our protector, kindly, a shield;
dd Thee, O shining and most radiant one,
We implore for favour, for our friends.
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Yajur Veda English Translation – AB Keith
ee Agni, bright, of bright fame,
Come hither in thy greatest splendour and give us wealth.
iv. 4. 5.
a I yoke thee in bonds of fellowship with Indra and Agni, with the ghee
sprinklings, with brilliance, with radiance, with the hymns, with the Stomas, with
the metres, for the increase of wealth, for pro-eminence among thy fellows; I yoke
thee in bonds of fellowship with me. b Amba, Duhi, Nitatni, Abhrayanti,
Meghayanti, Varsayanti, Cupunika, art thou by name, with Prajapati, with our
every prayer, I deposit thee. c The earth penetrated by food, a reservoir of water
(thou art), men are thy guardians, Agni is placed in this (brick), to it I resort, and
may it [1] be my protection and my refuge. d The over-sky penetrated by holy
power, the atmosphere (thou art); the Maruts are thy guardians, Vayu is placed in
this (brick), to it I resort, and may it be my protection and my refuge. e The sky,
penetrated by ambrosia, the unconquered (thou art); the Adityas are thy guardians,
the sun is deposited in this (brick), to it I resort, and may it be my protection and
my refuge.
iv. 4. 6.
a Let Brhaspati place thee on the ridge of earth, full of light, for every expiration,
inspiration; support all the light, Agni is thine overlord.
b Let Viçvakarman place thee on the ridge of the atmosphere, full of light, for
every expiration, inspiration; support all the light, Vayu is thine overlord.
c Let Prajapati place thee on the ridge of the sky, full of light, for every expiration,
inspiration; support all the light, the supreme lord is thine overlord.
d Thou art the bringer of the east wind; thou art the winner of rain; thou art the
winner of lightning [1]; thou art the winner of thunder; thou art the winner of rain.
e Thou art the path of Agni; thou art the gods' path of Agni.
f Thou art the path of Vayu; thou art the gods' path of Vayu.
g Thou art the path of the atmosphere; thou art the gods' path of the atmosphere.
h Thou art the atmosphere; to the atmosphere thee!
i To the ocean thee, to water thee, to the watery thee, to impulse thee, to the wise
thee, to the radiant thee, to the light of the sky thee, to the Adityas thee!
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Yajur Veda English Translation – AB Keith
k To the Rc thee, to radiance thee, to the shining thee, to the blaze thee, to the light
thee!
l Thee, giving glory, in glory; thee, giving brilliance, in brilliance; thee, giving
milk, in milk; thee, giving radiance, in radiance; thee giving wealth, in wealth I
place; with this seer, the holy power, this deity, sit firm in the manner of Angiras.
iv. 4. 7.
a Thou art the furtherer; thou art the maker of wide room; thou art the eastern; thou
art the zenith; thou art the sitter in the atmosphere, sit on the atmosphere.
b Thou art the sitter on the waters; thou art the sitter on the hawk thou art the sitter
on the vulture; thou art the sitter on the eagle; thou art the sitter on the vault.
c In the wealth of earth I place thee; in the wealth of the atmosphere I place thee; in
the wealth of the sky I place thee; in the wealth of the quarters I place thee; giver
of wealth I place thee in wealth.
d Protect my expiration; protect my inspiration; protect my cross-breathing [1];
protect my life; protect all my life; protect the whole of my life.
e O Agni, thy highest name, the heart,
Come let us join together, Be thou, O Agni, among those of the five races.
f (Thou art) the Yavas, the Ayavas, the courses, the helpers, the Sabda, the ocean,
the firm one.
iv. 4. 8.
(Thou I art) all overcoming through Agni; self-ruling through the sun; lord of
strength through might; creator with the bull; bountiful through the sacrifice;
heavenly through the sacrificial fee; slayer of enemies through rage; supporter of
the body through kindliness; wealth through food; through the earth he hath won;
(thou art) eater of food with verses; increased by the Vasat cry; protector of the
body through the Saman; full of light with the Viraj; drinker of Soma through the
holy power; with cows he supporteth the sacrifice; with lordly power men; with
horse and car bearer of the bolt; lord with the seasons; enclosing with the year;
unassailable through penance; the sun with bodies.
iv. 4. 9.
(Thou art) Prajapati in mind, when come to the Soma; the creator in the
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Yajur Veda English Translation – AB Keith
consecration; Savitr in the bearing; Pusan in the cow for the purchase of the Soma;
Varuna when bound (in the cloth); Asura in the being bought; Mitra when
purchased; Çipivista when put in place; delighter of men when being drawn
forward; the overlord on arrival; Prajapati being led on; Agni at the Agnidh's altar;
Brhaspati on being led from the Agnidh's altar; Indra at the oblation-holder; Aditi
when put in place; Visnu when being taken down; Atharvan when made wet;
Yama when pressed out; drinker of unpurified (Soma) when being cleansed; Vayu
when purifying; Mitra as mixed with milk; the Manthin when mixed with groats;
that of the All-gods when taken out; Rudra when offered; Vayu when covered up;
the gazer on men when revealed; the food when it comes; the famed of the fathers;
life when taken; the river when going to the final bath; the ocean when gone; the
water when dipped; the heaven when arrived at completion.
iv. 4. 10.
a (Thou art) Krttikas, the Naksatra, Agni, the deity; ye are the radiances of Agni, of
Prajapati, of the creator, of Soma; to the Re thee, to radiance thee, to the shining
thee, to the blaze thee, to the light thee b (Thou art) Rohini the Naksatra, Prajapati
the deity; Mrgaçirsa the Naksatra, Soma the deity; Ardra the Naksatra, Rudra the
deity; the two Punarvasus the Naksatra, Aditi the deity; Tisya the Naksatra,
Brhaspati the deity; the Açresas the Naksatra, the serpents the deity; the Maghas
the Naksatra, the fathers the deity; the two Phalgunis the Naksatra [1], Aryaman
the deity; the two Phalgunis the Naksatra, Bhaga the deity; Hasta the Naksatra,
Savitr the deity; Citra the Naksatra, Indra the deity; Svati the Naksatra, Vayu the
deity; the two Viçakhas the Naksatra, Indra and Agni the deity; Anruradha the
Naksatra, Mitra the deity; Rohini the Naksatra, Indra the deity; the two Viçrts the
Naksatra; the fathers the deity; the Asadhas the Naksatra, the waters the deity; the
Asadhas the Naksatra, the All-gods the deity; Çrona the Naksatra, Visnu the deity;
Çravistha the Naksatra, the Vasus [2] the, deity; Çatabhisaj the Naksatra, Indra the
deity; Prosthapadas the Naksatra, the goat of one foot the deity; the Prosthapadas
the Naksatra, the serpent of the deep the deity; Revati the Naksatra, Pusan the
deity; the two Açvayujs the Naksatra, the Açvins the deity; the Apabharanis the
Naksatra, Yama the deity.
c Full on the west; what the gods placed.
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Yajur Veda English Translation – AB Keith
iv. 4. 11.
a (Ye are) Madha and Madhava, the months of spring.
b (Ye are) Çukra and Çuci, the months of summer.
c (Ye are) Nabha and Nabhasya, the months of rain.
d (Ye are) Isa and Urja, the months of autumn.
e (Ye are) Saha and Sahasya, the months of winter.
f (Ye are) Tapa and Tapasya, the months of the cool season.
g Thou art the internal bond of the fire,
Be sky and earth in place,
Be waters and plants in place,
Be the fires severally in place
In unison for my greatness [1]
May the fires which of one mind
Are between sky and earth,
Taking place according to the months of the cool season,
Attend (on them), as the gods on Indra.
h (Thou art) the uniter and forethinker of Agni, Soma, Surya.
i Thou art the dread, the terrible, of the fathers, of Yama, of Indra.
k Thou art the firm (quarter) and the earth of the god Savitr, the Maruts, Varuna.
l Thou art the support, the upholder, of Mitra and Varuna, Mitra, Dhatr,
m Thou art the eastern, the western (quarter) of the Vasus, the Rudras [2], the
Adityas.
n These are thine overlords, to them honour, be they gracious to us, him whom we
hate
and who hateth us I place in your jaws.
o Thou art the measure of a thousand, thou art the image of a thousand, thou art the
size of a thousand, thou art the replica of a thousand, thou art of a thousand, for a
thousand thee! p May these bricks, O Agni, be milch cows for me, one, and a
hundred, and a thousand, and ten thousand [3], and a hundred thousand, and a
million, and ten million, and a hundred million, and a thousand million, and ten
thousand million, and a hundred thousand million, and ten hundred thousand
million, and a hundred hundred thousand million; may these bricks, O Agni, be for
me milch cows, sixty, a thousand, ten thousand unperishing; ye are standing on
holy order, increasing holy order, dripping ghee, dripping honey, full of strength,
full of power; may these bricks, O Agni, be for me milkers of desires named the
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Yajur Veda English Translation – AB Keith
glorious yonder in yon world.
The Horse Sacrifice
iv. 4. 12.
a May the kindling-stick of the quarters, that winneth the heaven, (Guard us)
according
to our hopes; from Madhu may Madhava protect us;
Agni, the god, hard to overcome, the undeceivable,
May he guard our kingly power, may he protect us.
b May the Rathantara with the Samans protect us,
The Gayatri with every form of metres,
The Trivrt Stoma with the order of the days,
The ocean, the wind, make full this strength.
c (May) the dread among the quarters, the overpowering, giver of strength,
Pure, full of might on a bright day (protect us);
O Indra, as overlord, make full,
And for us [1] on all sides do thou preserve this great kingly power.
d (May) the Brhat Saman, which supporteth kingly power, with vast strength,
The force made beautiful by the Tristubh, that of fierce strength (protect us);
O Indra, with the fifteenfold Stoma
Do thou guard this in the midst with the wind, with the ocean.
e (May) the eastern among the quarters, famous and renowned,
O ye All-gods, heavenly with the rain of the days (protect us);
Let this kingly power be unassailable,
Force unoverpowerable, a thousandfold and mighty.
f Here in the Vairupa Saman may we have strength for this;
With the Jagati we place him in the people;
O ye All-gods [2] through the seventeenfold (Stoma) this radiance,
This kingly power with the ocean wind (be) dread.
g The supporter among the quarters doth support this lordly power,
The stay of the regions; may force rich in friends be ours;
O Mitra and Varuna, ye wise ones with the autumn of the days,
Do ye accord great protection to this kingdom.
h In the Vairaja Saman is my devotion;
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Yajur Veda English Translation – AB Keith
By the Anustubh (be) manly strength collected;
This kingly power rich in friends, with dripping wet,
Do ye, O Mitra and Varuna, guard through your overlordship.
i May the victorious among quarters, with the Saman, the strong one,
The season winter in order make us full;
May the great ones, the Çakvari (verses), with favouring winds [8]
Aid this sacrifice, full of ghee.
k May the heavenly of the quarters, the easily milked, the rich in milk,
The goddess aid us, full of ghee;
Thou art the protector, who goest in front and behind;
O Brhaspati, yoke a voice in the south.
1 (May) the upright of the quarters, the bounteous region of the plants,
And Savitr with the year of the days (aid us);
The Revat Saman, and the Atichandas metre;
Without a foe, be kindly to us.
m O thou of the three-and-thirtyfold Stoma, lady of the world,
Breathed on by Vivasvant, do thou be gracious to us [4];
Rich in ghee, O Savitr, through thy overlordship,
Be the bounteous region rich in milk, for us.
The firm among the quarters, lady of Visnu, the mild,
Ruling over this strength, the desirable,
Brhaspati, Matariçvan, Vayu,
The winds blowing together be gracious to us.
o Prop of the sky, supporter of the earth,
Ruling this world, lady of Visnu,
All-extending, seeking food, with prosperity,
May Aditi be auspicious to us in her life.
p Vaiçvanara to our help.
q Present in the sky.
r Us to-day Anumati.
s O Anumati, thou.
t With what to us radiant shall he be?
u Who to-day yoketh?
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Yajur Veda English Translation – AB Keith
PRAPATHAKA V
The Offerings to Rudra
iv. 5. 1.
a Homage to thy wrath, O Rudra,
To thine arrow homage also;
Homage to thy bow,
And homage to thine arms.
b With thy most kindly arrow,
And kindly bow,
With thy kindly missile,
Be gentle to us, O Rudra.
c That body of thine, O Rudra, which is kindly,
Not dread, with auspicious look,
With that body, most potent to heal,
O haunter of the mountains, do thou look on us.
d The arrow which, O haunter of mountains,
In thy hand [1] thou bearest to shoot,
That make thou kindly, O guardian of mountains;
Harm not the world of men.
e With kindly utterance thee
We address, O liver on the mountains,
That all our folk
Be free from sickness and of good cheer.
f The advocate hath spoken in advocacy,
The first divine leech,
Confounding all the serpents
And all sorceries.
g The dusky, the ruddy,
The brown, the auspicious,
And the Rudras which in thousands
Lie around this (earth) in the quarters [2],
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Yajur Veda English Translation – AB Keith
Their wrath do we deprecate.
h He who creepeth away,
Blue-necked and ruddy,
Him the cowherds have seen,
Have seen the bearers of water
And him all creatures;
May be, seen, be gentle unto us.
i Homage to the blue-necked,
Thousand-eyed one, the bountiful
And to those that are his warriors
I have paid my homage.
k Unfasten from the two notches
Of thy bow the bowstring,
And cast thou down
The arrows in thy hand [3].
1 Unstringing thy bow,
Do thou of a thousand eyes and a hundred quivers,
Destroying the points of thine arrows,
Be gentle and kindly to us.
m Unstrung is the bow of him of the braided hair
And arrowless his quiver;
His arrows have departed,
Empty is his quiver.
n O most bountiful one, the missile
That is in thy hand, thy bow,
With it on all sides do thou guard us,
Free from sickness.
o Homage to thy weapon,
Unstrung, dread;
And homage to thy two hands,
To thy bow.
p May the missile from thy bow
Avoid us on every side,
And do thou lay far from us
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Yajur Veda English Translation – AB Keith
This quiver that is thine.
iv. 5. 2.
a Homage to the golden-armed leader of hosts, and to the lord of the quarters
homage!
b Homage to the trees with green tresses, to the lord of cattle homage!
c Homage to the one who is yellowish-red like young grass, to the radiant, to the
lord of paths homage!
d Homage to the brown one, to the piercer, to the lord of food homage!
e Homage to the green-haired, wearer of the cord, to the lord of prosperity
homage!
f Homage to the dart of Bhava, to the lord of the moving world homage!
g Homage to Rudra, with bent bow, to the lord of fields homage!
h Homage to the minstrel, the inviolate, to the lord of the woods homage!
i Homage [1] to the ruddy one, the ruler, to the lord of woods homage!
k Homage to the minister, the trader, to the lord of thickets homage!
l Homage to the extender of the world, the offspring of the maker of room, to the
lord of plants homage!
m Homage to the loud calling, the screaming, to the lord of footmen homage!
n Homage to the wholly covered, to the running, to the lord of warriors homage!
iv. 5. 3.
a Homage to the strong, the piercing, to the lord of assailers homage!
b Homage to the leader, the holder of the quiver, to the lord of thieves homage!
c Homage to the holder of the quiver, to the owner of the quiver, to the lord of
robbers homage!
d Homage to the cheater, the swindler, to the lord of burglars homage!
c Homage to the glider, to the wanderer around, to the lord of the forests homage!
f Homage to the bolt-armed destructive ones, to the lord of pilferers homage!
g Homage to the bearers of the sword, the night wanderers, to the lord of cut-
purses homage!
h Homage to the turbaned wanderer on the mountains, to the lord of pluckers
homage!
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Yajur Veda English Translation – AB Keith
i Homage [1] to you, bearers of arrows, and to you, bowmen, homage!
k Homage to you that string (the bow), and to you that place (on the arrow),
homage!
l Homage to you that bend (the bow), and to you that let go the arrow) homage!
m Homage to you that hurl, and to you that pierce homage!
n Homage to you that art seated, and to you that lie homage!
o Homage to you that sleep, and to you that wake homage!
P Homage to you that stand, and to you that run homage!
q Homage to you assemblies, and to you, lords of assemblies, homage!
r Homage to you horses, and to you, lords of horses, homage!
iv. 5. 4.
a Homage to you that wound, and to you that pierce homage!
b Homage to you that are in bands, and to you that are destructive homage!
c Homage to you sharpers, and to you, lords of sharpers, homage!
d Homage to you hosts, and to you, lord of hosts, homage!
e Homage to you troops, and to you, lords of troops, homage
f Homage to you of misshapen form, and to you of all forms homage!
g Homage to you that are great, and to you that are small homage!
h Homage to you that have chariots, and to you that are chariotless homage!
i Homage to you chariots [1], and to you, lords of chariots, homage!
k Homage to you hosts, and to you, lords of hosts, homage!
I Homage to you, doorkeepers, and to you, charioteers, homage!
m Homage to you, carpenters, and to you, makers of chariots, homage!
n Homage to you, potters, and to you, smiths, homage!
o Homage to you, Puñjistas, and to you, Nisadas, homage!
p Homage to you, makers of arrows, and to you, makers of bows, homage!
q Homage to you, hunters, and to you, dog-leaders, homage!
r Homage to you dogs, and to you, lords of dogs, homage!
iv. 5. 5.
a Homage to Bhava and to Rudra.
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Yajur Veda English Translation – AB Keith
b Homage to Çarva and to the lord of cattle.
c Homage to the blue-necked one, and to the white-throated.
d Homage to the wearer of braids, and to him of shaven hair.
e Homage to him of a thousand eyes, and to him of a hundred bows.
f Homage to him who haunteth the mountains, and to Çipivista.
g Homage to the most bountiful, and to the bearer of the arrow.
h Homage to the short, and to the dwarf.
i Homage to the great, and to the stronger.
k Homage to him who hath waxed, and to the waxing.
I Homage to the chief, and to the first.
m Homage to the swift, and to the active.
n Homage to the rapid, and to the hasty.
o Homage to him of the wave, and to the roaring. p Homage to him of the stream,
and to him of the island.
iv. 5. 6.
a Homage to the oldest, and to the youngest.
b Homage to the first born, and to the later born.
c Homage to the midmost, and to the immature.
d Homage to the hindmost, and to him in the depth.
e Homage to Sobhya, and to him of the amulet.
f Homage to him who dwelleth with Yama, and to him at peace.
g Homage to him of the ploughed field, and to him of the threshing-floor.
h Homage to him of fame, and to him at his end.
i Homage to him of the wood, and to him of the thicket.
k Homage to sound, and to echo [1].
I Homage to him of the swift host, and to him of the swift car.
m Homage to the hero, and the destroyer.
n Homage to the armoured, and to the corsleted.
o Homage to the mailed, and to the cuirassed. p Homage to the famous, and to him
of a famous host.
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Yajur Veda English Translation – AB Keith
iv. 5. 7.
a Homage to him of the drum, and to him of the drumstick.
b Homage to the bold, and to the cautious.
c Homage to the messenger, and to the servant.
d Homage to the quiver-bearer, and to the owner of the quiver.
e Homage to him of the sharp arrow, and to him of the weapon.
f Homage to him of the good weapon, and to him of the good bow.
g Homage to him of the stream,' and to him of the way.
h Homage to him of the hole,' and to him of the pool.
i Homage to him of the ditch, and to him of the lake. k Homage to him of the
stream, and to him of the tank 1 Homage to him of the cistern, and to him of the
well. m Homage to him of the rain, and to him not of the rain. n Homage to him of
the cloud, and to him of the lightning.
o Homage to him of the cloudy sky, and to him of the heat.
p Homage to him of the wind, and to him of the storm.
q Homage to him of the dwelling, and to him who guardeth the dwelling.
iv. 5. 8.
a Homage to Soma, and to Rudra.
b Homage to the dusky one, and to the ruddy one.
c Homage to the giver of weal, and to the lord of cattle.
d Homage to the dread, and to the terrible.
e Homage to him who slayeth in front, and to him who slayeth at a distance.
f Homage to the slayer, and to the special slayer.
g Homage to the trees with green tresses.
h Homage to the deliverer.
i Homage to the source of health, and to the source of delight.
k Homage to the maker of health, and to the maker of delight.
I Homage to the auspicious, and to the more auspicious.
m Homage to him of the ford, and to him of the bank.
n Homage to him beyond, and to him on this side.
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o Homage to him who crosseth over, and to him who crosseth back. p Homage to
him of the crossing, and to him of the ocean. q Homage to him in the tender grass,
and to him in foam. r Homage to him in the sand, and to him in the stream.
iv. 5. 9.
a Homage to him in the cleft, and to him in the distance.
b Homage to him dwelling in the stony and to him in habitable places.
c Homage to him of braided hair, and to him of plain hair.
d Homage to him who dwelleth in the cowshed, and to him of the house.
e Homage to him of the bed, and to him of the dwelling.
f Homage to him of the hole,' and to him of the abyss.
g Homage to him of the lake, and to him of the whirlpool.
h Homage to him of the dust, and to him of the mist.
i Homage to him of the dry, and to him of the green.
k Homage to him of the copse, and to him of the grass [1]. l Homage to him in the
earth, and to him in the gully. M Homage to him of the leaf, and to him of the leaf-
fall. n Homage to him who growleth, and to him who smiteth away.
o Homage to him who draggeth, and to him who repelleth.
p Homage to you, sparkling hearts of the gods.
q Homage to the destroyed.
r Homage to the intelligent.
s Homage to the unconquerable.
t Homage to the destroyers.
iv. 5. 10.
a O chaser, lord of the Soma plants,
O waster, red and blue,
Frighten not nor injure
(Any) of these people, of these cattle;
Be not one of these injured.
b That auspicious form of thine, O Rudra,
Auspicious and ever healing,
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Auspicious and healing (form of) Rudra,
With that show mercy on us for life.
c This prayer we offer up to the impetuous Rudra,
With plaited hair, destroyer of men,
That health be for our bipeds and quadrupeds,
And that all in this village be prosperous [1] and free from ill.
d Be merciful to us, O Rudra, and give us delight;
With honour let us worship thee, destroyer of men;
The health and wealth which father Manu won by sacrifice,
May we attain that, O Rudra, under thy leadership.
e Neither our great, nor our small,
Our waxing or what has waxed,
Do thou slay, nor father nor mother;
Injure not, O Rudra, our dear bodies [2].
f Harm us not in our children, our descendants, our life;
Harm us not in our cattle, in our horses;
Smite not in anger our heroes, O Rudra;
With oblations lot us serve thee with honour.
g From afar to thee, slayer of cows, and slayer of men,
Destroyer of heroes, be goodwill for us;
Guard us and accord us aid
And grant us protection in abundance.
h Praise [3] the famous youth, mounted on the chariot seat,
Dread and destructive like a fierce wild beast;
Being praised, O Rudra, be merciful to the singer;
Let thy missiles smite down another than us.
i May the missile of Rudra spare us,
May the wrath of the brilliant evil worker (pass over us);
Unstring for the generous donors (thy) strong (bows);
O bounteous one, be merciful to our children and descendants.
k O most bounteous, most auspicious,
Be auspicious and favourably inclined to us;
Placing down thy weapon on the highest tree,
Clad in thy skin, come,
And approach us bearing the spear [4].
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Yajur Veda English Translation – AB Keith
1 O blood-red scatterer,
Homage to thee, O adorable one;
May thy thousand missiles
Smite down another than us.
m A thousandfold in thousands
Are the missiles in thine arms;
O adorable one, do thou turn away
The points of those which thou dost rule.
iv. 5. 11.
a The Rudras that are over the earth In thousands by thousands, Their bows we
unstring At a thousand leagues. b The Bhavas in this great ocean, The atmosphere-
-c The Çarvas of black necks, and white throats, Who wander below on the earth--
d The Rudras who abide in the sky, Of black necks and white throats--e Those who
of black necks and ruddy, Grass green, are in the trees--f The overlords of
creatures, Without top-knot, with braided hair--g Those that assault men in their
food And in their cups as they drink--h Those that guard the paths, Bearing food,
warriors--i Those that resort to fords [1], With spears and quivers--k The Rudras
that so many and yet more Occupy the quarters, their bows we unstring At a
thousand leagues. l m n Homage to the Rudras on the earth, in the atmosphere, in
the sky, whose arrows are food, wind, and rain, to them ten eastwards, ten to the
south, ten to the west, ten to the north, ten upwards; to them homage, be they
merciful to us, him whom we hate and him who hateth us, I place him within your
jaws.
PRAPATHAKA VI
The Preparation of the Fire
iv. 6. 1.
a The strength resting on the stone, the bill,
On the wind, on Parjanya, on the breath of Varuna,
Brought together from the waters, from the plants, from the trees;
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That food and strength do ye, O Maruts, bounteously bestow upon us.
b In the stone is thy hunger; let thy pain reach N. N., whom we hate.
c With the wind of the ocean
We envelop thee, O Agni;
Be thou purifying and auspicious to us.
d With the caul of winter
We envelop thee, O Agni;
Be thou purifying and auspicious to us.
e Down upon earth [1], upon the reed,
Upon the waters lower (do thou descend);
Thou, O Agni, art the bile of the waters,
f O female frog, with these come hither;
Do thou make this sacrifice of ours
Pure in hue and auspicious.
g Pure, with radiance wonderful,
On earth he hath shone as with the light of dawn.
h Who (cometh) to battle,
Moving with strength as on Etaça's course,
In the heat unathirst, immortal.
i O Agni, the purifying, with thy light,
O god, with thy pleasant tongue,
Bring hither the gods [2], and sacrifice.
k Do thou, O shining and purifying one,
O Agni, bring hither the gods
To our sacrifice and our oblation.
1 This is the meeting of the waters,
The abode of the ocean;
May thy bolts afflict another than us;
Be thou purifying and auspicious to us.
m Homage to thy heat, thy blaze
Homage be to thy light;
May thy bolts afflict another than us;
Be thou purifying and auspicious to us.
n To him that sitteth in man, hail! [3] To him that sitteth in the waters, hail! To him
that sitteth in the wood, hail! To him that sitteth on the strew, hail! To him that
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findeth the heaven, hail!
o Those gods among gods, worshipful among the worshipful,
Who await their yearly portion,
Who eat not oblations, in this sacrifice
Do ye delight yourselves with honey and ghee.
p The gods who above the gods attained godhead,
Who lead the way to this holy power,
Without whom no place whatever is pure,
Neither on the heights of sky or earth are they.
q Giver of expiration art thou [4], of inspiration, of cross-breathing,
Giver of eyesight, giver of splendour, giver of wide room;
May thy bolts afflict another than us;
Be thou purifying and auspicious to us.
r May Agni with his piercing blaze
Cast down every foe;
May Agni win for us wealth.
s With his countenance the kindly one
Will sacrifice to the gods for us, most skilled to win prosperity by sacrifice;
Guardian undeceived and protector of us,
O Agni, shine forth with radiance and with wealth.
iv. 6. 2.
a He who sat down, offering all these beings, As Hotr, the seer, our father,
He seeking wealth with prayer,
Hath entered into the boon of the first of coverers.
b Since Viçvakarman is mighty in mind,
Disposer, ordainer, and highest seer,
Their offerings rejoice in food,
Where say they is one beyond the seven Rsis.
c He who is our father, our begetter, the ordainer,
Who begot us from being unto being [1],
Who alone assigneth their names to the gods,
Him other beings approach for knowledge.
d Wealth they won by offering to him
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The seers of old like singers in abundance,
They who fashioned these beings illumined and unillumined
In the expanse of space.
e Ye shall not find him who produced this world;
Another thing shall be betwixt you;
Enveloped in mist and with stammering
The singers of hymns move enjoying life.
f Beyond the sky, beyond this [2] earth,
Beyond the gods, what is secret from the Asuras,
What germ first did the waters bear,
When all the gods came together?
g This germ the waters first bore,
When all the gods came together;
On the navel of the unborn is set the one
On which doth rest all this world.
h Viçvakarman, the god, was born;
Then second the Gandharva;
Third the father, begetter of plants [31
In many a place did he deposit the germ of the waters.
i Father of the eye, the sage with his mind,
Produced these two worlds rich in ghee,
When the fore ends were made firm,
Then did sky and earth extend.
k With eyes on every side, with a face on every side,
With hands on every side, with feet on every side,
The one god producing sky and earth
Welds them together with arms, with wings.
l What was the basis?
Which and what his support?
When producing earth [4] Viçvakarman, all-seeing,
Disclosed the sky with his might.
m What was the wood, and what the tree,
Whence they formed sky and earth?
O ye wise ones, inquire with your minds
On what he stood as he supported the worlds.
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n Thy highest, lowest,
Midmost abodes here, O Viçvakarman,
In the offering do thou teach thy comrades, O faithful one;
Do thou thyself sacrifice to thyself, rejoicing.
o The lord of speech, Viçvakarman,
Let us invoke this day to aid us [5], thought yoked for strength,
May he delight in our nearest offerings,
He with all healing, to aid (us), the doer of good deeds.
p O Viçvakarman, waxing great with the oblation,
Do thou thyself sacrifice to thyself rejoicing;
May the others around, our foes, be confused;
May our patrons here be rich.
q O Viçvakarman, with the oblation as strengthening,
Thou didst make Indra, the protector, free from scathe,
To him the clans of old bowed in homage,
That he might be dread, to be severally invoked.
r To the ocean, the moving,
The lord of streams, homage!
To the lord of all the streams
Do ye offer, to Viçvakarman,
Through all the days the immortal offering.
iv. 6. 3.
a O Agni, to whom ghee is offered,
Do thou lead him forward;
Unite him with increase of wealth,
With offspring and with wealth.
b O Indra, bring him to the fore,
That he may be lord over his fellows;
Unite him with splendour,
That he may assign their shares to the gods.
c Him, O Agni, do thou exalt
In whose house we make the offering;
To him may the gods lend aid,
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And he the lord of holy power.
d May the All-gods thee [1],
O Agni, bear up with their thoughts;
Be thou to us most propitious,
With kindly face, abounding in light.
e May the five regions divine aid the sacrifice,
The goddesses driving away poverty and hostility,
And giving to the lord of the sacrifice increase of wealth.
In increase of wealth the sacrifice hath been established,
Waxing great on the kindled fire,
Grasped with hymns as wings, to be adored;
They sacrificed embracing the heated cauldron.
g When with strength the gods laboured at the sacrifice
For the divine supporter, the enjoyer,
Serving the gods, benign, with a hundred drinks (was it);
The gods kept embracing the sacrifice [2].
h With the rays of the sun, with tawny hair,
Savitr hath raised before (us) his unending light;
On his instigation fareth Pusan the god,
The guardian, gazing on all things.
i The gods stand serving as priests for the gods;
Ready (is it) for the immolator, let the immolator sacrifice;
Where the fourth offering goeth to the oblation,
Thence let our pure invocations be accepted.
k As measurer he standeth in the midst of the sky,
Filling the two worlds and the atmosphere;
The all-reaching [3], the butter-reaching, he discerneth,
Between the eastern and the western mark.
l Bull, ocean, ruddy bird,
He hath entered the birthplace of his ancient sire;
In the middle of the sky is the dappled stone set down
He hath stepped apart, he guardeth the two ends of space.
m All songs have caused Indra to wax
To encompass the ocean,
Best charioteer of charioteers,
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True lord and lord of strength.
n Let the sacrifice invite favour, and bring (to us) the gods; let the god, Agni, offer
and bring (to us) the gods.
o With the impulse of strength, With elevation he hath seized me; Then Indra hath
made my enemies Humble by depression.
p The gods have increased my prayer, Which is elevation and depression; Then do
ye, O Indra and Agni, Scatter my foes on every side.
iv. 6. 4.
a Swift, like a bull sharpening his horns, the warrior
Fond of slaughter, disturber of the people,
Bellowing, unwinking, sole hero,
Indra at once conquered a hundred hosts.
b With the bellowing, unwinking, conquering,
Fighter, hard to overthrow, and daring Indra,
With Indra do ye conquer, do ye withstand
The foe, O heroes, with the strong one who holdeth the arrow in his hands.
c He is mighty with those who have arrows in their hands and quivers,
Indra who joineth hosts with his band,
Conquering in combat, drinker of Soma, with many a band,
With bow uplifted, and shooter with well-drawn arrows.
d O Brhaspati, fly round with thy chariot [1],
Slaying the foe, driving away the enemy;
Defeating hosts, destroyer, victor in battle,
Be thou protector of our chariots.
e The cleaver of the cowstalls, finder of the cows, with the thunderbolt on his arm,
Victorious, crushing in might a host,
Be heroes, O my fellows, like him;
O comrades, follow in Indra's footsteps.
f Conspicuous by might, strong, heroic,
Enduring, mighty, steadfast, dread,
Surpassing heroes and warriors born of strength,
Do thou, winning kine, mount, O Indra, thy victorious car.
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Yajur Veda English Translation – AB Keith
g In might penetrating the cowstalls,
Impetuous [2], the hero, Indra, with wrath a hundredfold,
Hard to resist, enduring in battle, unovercomable,
May he aid our armies in the battles.
h Indra (be) their leader, and let Brhaspati,
The sacrificial fee, the sacrifice and Soma go before;
Let the Maruts precede the hosts divine,
That overthrow and conquer.
i Of Indra, the strong, of Varuna, the king,
Of the Adityas, of the Maruts the mighty host--
The voice hath ascended of the gods
Great-hearted that shake the worlds as they conquer.
k Ours (be) Indra, when the standards meet;
Ours be the arrows that conquer [3];
Ours be the heroes who are victors,
And us do ye aid, O gods, at our invocations.
l Exalt our weapons, O bounteous one,
Exalt the might of my warriors;
Exalt the strength of the steed, O slayer of Vrtra,
Let the sound of the conquering chariots arise.
m Go ye forward, O heroes; conquer;
Be your arms strong;
May Indra accord you protection
That ye may be unassailable.
n Let loose, fly forward,
O arrow, expelled with holy power;
Go to our foes, and enter [4] them;
Not one of them do thou spare.
o Thy vital parts I clothe with armour;
May Soma, the king, cover thee with immortality,
Space broader than broad be thine;
May the gods take delight in thy victory.
p When the arrows fly together
Like boys unshorn,
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Yajur Veda English Translation – AB Keith
Then may Indra, slayer of foes,
Accord us protection for ever.
iv. 6. 5.
a Along the eastern quarter do thou advance, wise one;
Be thou, O Agni, of Agni the harbinger here;
Illumine with thy radiance all the regions;
Confer strength on our bipeds and quadrupeds.
b Mount ye, with Agni, to the vault,
Bearing him of the pan in your hands;
Having gone to the ridge of the sky, to the heaven,
Do ye eat, mingled with the gods.
c From earth have I mounted to the atmosphere;
From the atmosphere have I mounted to the sky;
From the ridge of the vault of the sky
Have I attained the heaven, the light [1].
d Going to the heaven, they look not away;
They mount the sky, the two worlds,
They who extended, wisely,
The sacrifice, streaming on every side.
e O Agni, advance, first of worshippers,
Eye of gods and mortals;
Pressing on in unison with the Bhrgus,
Let the sacrificers go to heaven, to prosperity.
f Night and the dawn, one-minded, but of various form,
United suckle one child;
The radiant one shineth between sky and earth;
The gods, granters of wealth, support Agni.
g O Agni, of a thousand eyes [2], of a hundred heads,
A hundred are thy expirations, a thousand thine inspirations;
Thou art lord of wealth a thousandfold;
To thee as such let us pay homage for strength, hail!
h Thou art the winged bird, sit on the earth; sit on the ridge of earth; with thy blaze
fill
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the atmosphere, with thy light establish the sky, with thy brilliance make firm the
quarters.
i Receiving offering, fair of face, O Agni;
Sit down in front in thine own birthplace, in due order;
In this higher place,
O All-gods [3], do ye sit with the sacrificer.
k Enkindled, O Agni, shine before us,
O most youthful, with unfailing beam;
Ever upon thee strength awaiteth.
I Let us pay homage to thee in thy highest birth, O Agni;
Let us pay homage with praises in thy lower abode;
The place of birth whence thou didst come, to that I offer;
In thee when kindled they offered the oblations.
m That various lovingkindness given to all men,
Of Savitr the adorable, I choose,
That mighty fat cow of his which Kanva milked,
Streaming with a thousand (draughts) of milk [4].
n Seven are thy kindling-sticks, O Agni, seven thy tongues,
Seven seers, seven dear abodes;
Seven Hotras sevenfold sacrifice to thee
Seven birthplaces with ghee do thou fill.
o Such like, other like, thus like, similar, measured, commensurate, harmonious; p
Of pure radiance, of varied radiance, of true radiance, the radiant, true, protector of
holy order, beyond distress [5];
q Winning holy order, winning truth, host-conquering, having a good host, with
foes
within, with foes afar, the troop;
r Holy order, true, secure, supporting, supporter, upholder, upholding;
s Such like, thus like, do ye come to us, similar and equal.
t Measured and commensurate, to aid us, harmonious, at this sacrifice, O Maruts.
u On Indra attend the divine folk, the Maruts; even as the divine folk, the Maruts,
attend on Indra, so may the folk divine and human, attend on this sacrificer.
The Horse Sacrifice
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iv. 6. 6.
a As of a thunder-cloud is the face of the warrior
As he advanceth to the lap of the battles;
Be victorious with unpierced body;
Let the might of thine armour protect thee.
b By the bow cows, by the bow the contest may we win,
By the bow dread battles may we win;
The bow doth work displeasure to the foe;
By the bow let us win in all the quarters.
c As if about to speak it approacheth the ear,
Embracing its dear comrade,
Like a woman this bowstring twangeth stretched over the bow [1],
Saving in the battle.
d They coming together as a maiden to the assembly,
As a mother her child, shall bear (the arrow) in their lap;
In unison shall they pierce the foes,
These two ends springing asunder, the enemies.
e Father of many (daughters), many his sons,
He whizzeth as he goeth to battle,
The quiver, slung on the back, yielding its content,
Doth conquer every band and army.
f Standing on the chariot be guideth his steeds before him
Wheresoever he desireth, good charioteer;
The might of the reins [2] do ye admire;
The reins behind obey the mind (of the driver).
g Shrilly the strong-hooved horses neigh,
As with the cars they show their strength;
Trampling with their forefeet the enemy
They unflinchingly destroy the foe.
h The chariot-bearer is his oblation by name,
Where is deposited his armour and his weapon;
Then may we sit on the strong car,
All the days, with friendly hearts.
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i The fathers with pleasant seats, granting strength,
A support in trouble mighty and profound,
With varied hosts, with arrows to strengthen them, free,
With real heroes, broad conquerors of hosts.
k The Brahmans [3], the fathers worthy of the Soma,
And sky and earth, unequalled be propitious to us;
May Pusan guard us from misfortune, us that prosper holy order
Do thou guard; may no foe overpower us.
I A feather her garment, a deer her tooth,
Tied with cowhide she flieth shot forth;
Where men run together and apart,
There may the arrows accord us protection.
m O thou of straight path, avoid us;
Be our body as of stone
May Soma favour us,
And Aditi [4] grant protection!
n Their backs it smites,
Their thighs it belabours;
O horse-whip, do ye stimulate
The skilled horses in the battles.
o Like a snake with its coils it encircleth his arm,
Fending off the friction of the bowstring,
Let the hand-guard, knowing all cunning,
Manfully guard the man on all sides.
p O lord of the forest, be strong of limb,
Our comrade, efficacious, of great strength;
Thou art tied with cowhide, be thou strong;
Let him that mounteth thee conquer what is to be conquered.
q From sky, from earth [5] is might collected,
From trees is strength gathered;
The might of the waters surrounded with the kine,
Indra's thunderbolt, the chariot, do thou adore with oblation.
r The thunderbolt of Indra, the face of the Maruts,
The embryo of Mitra, the navel of Varuna,
Do thou, accepting this our sacrifice,
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Yajur Veda English Translation – AB Keith
O chariot divine, take to thyself the oblations.
s Roar to earth and sky;
Let the scattered world be ware of thee in many places;
Do thou, O drum, in unison with Indra and the gods [6],
Drive away the foe further than far.
t Roar thou! Grant us force and might.
Thunder, overthrowing obstacles;
Snort away, O drum, misfortune hence;
Indra's fist art thou; show thy strength.
u Drive to us those, and these make to come to us;
The drum speaketh aloud for a signal (of battle)
Our heroes winged with steeds meet together;
Be our chariotmen victorious, O Indra.
iv. 6. 7.
a When first thou didst cry on birth,
Arising from the ocean or the dust,
The wings of the eagle, the limbs of the gazelle,
That is thy famed birth, O steed.
b The steed given by Yama hath Trita yoked,
It Indra first mounted,
The bridle of it the Gandharva grasped;
O Vasus, from the sun ye fashioned the steed.
c Thou art Yama, O steed, thou art Aditya;
Thou art Trita by secret ordinance;
Thou art entirely separated from Soma [1];
Three, they say, are thy bonds in the sky.
d Three, they say, are thy bonds in the sky,
Three in the waters, three within the ocean
And like Varuna to me thou appearest, O steed,
Where, say they, is thy highest birthplace.
e These, O swift one, are thy cleansings,
These the placings down of thy hooves in victory;
Here I have seen thy fair ropes,
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Which the guards of holy order guard.
f The self of thee with my mind I perceived from afar,
Flying with wings from below through the sky [2];
Thy head I saw speeding with wings
On paths fair and dustless.
g Here I saw thy highest form,
Eager to win food in the footstep of the cow;
When a mortal man pleaseth thy taste,
Then most greedily dost thou consume the plants.
h Thee follows the chariot, thee the lover, O steed,
Thee the kine, thee the portion of maidens;
Thy friendship the companies have sought;
The gods have imitated thy strength [3].
i Golden his horns, iron his feet;
Swift as thought, Indra was his inferior;
The gods came to eat his oblation
Who first did master the steed.
k Full haunched, of slender middle,
The heroic divine steeds,
Vie together like cranes in rows,
When the horses reach the divine coursing-place
1 Thy body is fain to fly, O steed;
Thy thought is like the blowing wind;
Thy horns are scattered in many places,
They wander busy in the woods.
m To [4] the slaughter the swift steed hath come,
Pondering with pious mind;
The goat, his kin, is led before,
Behind him come the sages to sing.
n To his highest abode hath the steed come,
To his father and his mother;
To-day do thou go, most welcome, to the gods;
Then boons shall he assign to the generous.
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iv. 6. 8.
a Let not Mitra, Varuna, Aryaman, Ayu,
Indra, Rbhuksan, the Maruts disregard us,
When we shall proclaim before the assembly
The might of the strong god-born steed.
b When they bear before him, covered with a garment and with wealth
The gift they have seized,
The goat, all-formed, bleating,
Goeth straight to the dear stronghold of Indra and Pusan.
c This goat is led before the strong steed
As share of Pusan, connected with the All-gods,
When Tvastr impels him as an acceptable sacrifice
Together with the steed for fair renown [1].
d When men thrice lead round in due season
The steed going to the gods as an acceptable offering
Then first goeth Pusan's share,
The goat announcing the sacrifice to the gods.
e Hotr Adhvaryu, atoner, fire kindler,
Holder of the stone, and skilled reciter,
With this well-prepared sacrifice
Well offered do ye fill the channels.
f The cutters of the stake, the bearers of the stake,
And they that fashion the top piece for the stake for the horse,
And they that collect the cooking-pot for the steed [2],
May their approval quicken us.
g He hath come forth--efficacious hath been my prayer--
To the regions of the gods, straight backed;
In him the sages, the seers, rejoice,
For the prosperity of the gods a good friend have we made.
h The bond of the strong one, the tie of the steed,
The head stall, the rope of him,
And the grass placed in his mouth,
May all these of thine be with the gods.
i Whatever of the horse's raw flesh [3] the fly eateth,
Whatever on the chip or the axe hath stuck,
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Whatever is on the hands, the nails of the slayer,
May all these of thine be with the gods.
k The refuse that bloweth forth from the belly,
The smell of raw flesh,
Let the slayers see that in order
Let them cook the fat to a turn.
I Whatever flieth away from thy limb
As it is cooked by the fire when thou art spitted,
Let it fall not on earth, nor on the grass;
Be that given to the eager gods.
iv. 6. 9.
a Those who watch for the cooking of the strong one,
And call out, 'It is fragrant; take it out,'
And who wait to beg for the meat of the steed,
May their approval quicken us.
b The trial spoon of the meat-cooking pot,
The vessels to hold the juice,
The coverings of the dishes for warming,
The hooks, the crates, attend the steed.
c The starting-place, the sitting down, the turning,
The hobbles of the steed,
What it hath drunk, what it hath eaten as fodder [1],
May all these of thine be with the gods.
d May Agni, smoke smelling, not make thee crackle;
May not the radiant pot be broken, smelling;
Offered, delighted in, approved, offered with the Vasat cry,
The gods accept the horse.
e The garment they spread for the horse,
The upper garment, the golden (trappings),
The bond of the steed, the hobble,
As dear to the gods they offer.
f If one hath smitten thee, riding thee driven with force,
With heel or with whip [2],
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As with the ladle the parts of the oblation in the sacrifice,
So with holy power all these of thine I put in order.
g The four and thirty ribs of the strong steed,
Kin of the gods, the axe meeteth;
Skilfully do ye make the joints faultless;
Declaring each part, do ye cut it asunder.
h One carver is there of the steed of Tvastr
Two restrainers are there, so is the use;
Those parts of thy limbs that I place in order,
Those in balls I offer in the fire.
i Let not thy dear self distress thee [3] as thou comest;
Let not the axe stay in thy body;
May no greedy skilless carver,
Missing the joints, mangle thy limbs with the knife.
k Thou dost not die, indeed, thou art not injured,
On easy paths thou goest to the gods;
The bays, the dappled ones, have become thy yoke-fellows;
The steed bath stood under the yoke of the ass.
I Wealth of kine for us, may the strong one (grant), wealth in horses,
Men and sons, and every form of prosperity;
May Aditi confer on us sinlessness;
Kingship for us may the horse rich in offering gain.
PRAPATHAKA VII
The Piling of the Fire Altar (Continued)
iv. 7. 1.
a O Agni and Visnu, may these songs gladden you in unison; come ye with
radiance and strength.
b May for me strength, instigation, influence, inclination, thought, inspiration,
speech, fame, renown, reputation, light, heaven, expiration, inspiration [1], cross-
breathing, breath, mind, learning, voice, mind, eye, ear, skill, might, force,
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strength, life, old age, breath, body, protection, guard, limbs, bones, joints, bodies
(prosper through the sacrifice).
iv. 7. 2.
May for me pre-eminence, overlordship, spirit, anger, violence, impetuosity,
victorious power, greatness, breadth, extent, greatness, length, growth, growing,
truth, faith, world [1], wealth, power, radiance, play, delight, what is born, what is
to be born, good words, good deeds, finding, what there is to find, what has been,
what will be, easy road, good way, prosperity, prospering, agreement, agreeing,
thought, good thought (prosper through the sacrifice).
iv. 7. 3.
May for me prosperity, comfort, desire, wish, longing, kindliness, good, better,
superior, fame, good luck, riches, restrainer, supporter, peace, firmness, all [1],
greatness, discovery, knowledge, begetting, procreation, plough, harrow, holy
order, immortality, freeness from disease, freedom from illness, life, longevity,
freedom from foes, fearlessness, ease of going, lying, fair dawning, and fair day
(prosper through the sacrifice).
iv. 7. 4.
May for me strength, righteousness, milk, sap, ghee, honey, eating and drinking in
company, ploughing, rain, conquest, victory, wealth, riches, prosperity, prospering,
plenteousness [1], lordship, much, more, fun, fuller, imperishableness, bad crops,
food, freedom from hunger, rice, barley, beans, sesame, kidney beans, vetches,
wheat, lentils, Millet,
and wild rice
Panicum miliaceum, Panicum frum entaceum,
(prosper through the sacrifice).
iv. 7. 5.
May I for me the stone, clay, hills, mountains, sand, trees, gold, bronze, lead, tin,
iron, copper, fire, water, roots, plants, what grows on ploughed land, what grows
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on unploughed land, tame and wild cattle prosper through the sacrifice; may for me
wealth and gaining wealth, attainment and attaining, riches, dwelling, act, power,
aim, strength, moving and going (prosper through the sacrifice).
iv. 7. 6.
May Agni for me and Indra, may Soma and Indra, may Savitr and Indra, may
Sarasvati and Indra, may Pusan and Indra, may Brhaspati and Indra, may Mitra and
Indra, may Varuna and Indra, may Tvastr [1] and Indra, may Dhatr and Indra, may
Visnu and Indra, may the Açvins and Indra, may the Maruts and Indra, may the
All-gods and Indra, may earth and Indra, may the atmosphere and Indra, may sky
and Indra, may the quarters and Indra, may the head and Indra, may Prajapati and
Indra (be auspicious for me through the sacrifice).
iv. 7. 7.
May the Amçu cup for me, the Raçmi, the Adabhya, the overlord (cup), the
Upançu, the Antaryama, the (cup) for Indra and Vayu, the (cup) for Mitra and
Varuna, the (cup) for the Açvins, the Pratiprasthana (cup) the Çukra, the Manthin,
the Agrayana, the (cup) for the All-gods, the Dhruva, the (cup) for Vaiçvanara, the
season cups [1], the Atigrahyas, the (cup) for Indra and Agni, the (cup) for the All-
gods, the (cups) for the Maruts, the (cup) for Mahendra, the (cup) for Aditya, the
(cup) for Savitr the (cup) for Sarasvati, the (cup) for Pusan, the (cup) for (Tvastr)
with the wives (of the gods), the Hariyojana (cup) (prosper for me through the
sacrifice).
iv. 7. 8.
May the kindling-wood for me, the strew, the altar, the lesser altars, the offering-
spoons, the cups, the pressing-stones, the chips (of the post), the sounding-holes,
the two pressing-boards, the wooden tub, the Vayu cups, the (bowl) for the purified
Soma, the mixing (bowl), the Agnidh's altar, the oblation-holder, the house, the
Sadas, the cakes, the cooked (offerings), the final bath, the cry of 'Godspeed'
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(prosper for me through the sacrifice).
iv. 7. 9.
May the fire for me, the cauldron, the beam, the sun, breath, the horse sacrifice,
earth, Aditi, Diti, sky, the Çakvari verses, the fingers, the quarters prosper through
the sacrifice; may the Re, the Saman, the hymn tune, the Yajus, consecration,
penance, the season, the vow (prosper) through the rain of day and night, the Brhat
and Rathantara prosper for me through the sacrifice.
iv. 7. 10.
May the embryo for me, the calves, the one-and-a-half-year-old male and female,
the two-year-old male and female, the two-and-a-half-year-old male and female,
the three-year-old male and female, the four-year-old male and female, the draught
ox and the draught cow, the bull and the cow that is barren, the steer [1] and the
cow that miscarries, the bullock and the cow (prosper through the sacrifice); may
life prosper through the sacrifice, may expiration prosper through the sacrifice,
may inspiration prosper through the sacrifice, may cross-breathing prosper through
the sacrifice, may the eye prosper through the sacrifice, may the ear prosper
through the sacrifice, may mind prosper through the sacrifice, may speech prosper
through the sacrifice, may the self prosper through the sacrifice, may the sacrifice
prosper through the sacrifice.
iv. 7. 11.
a May one for me, three, five, seven, nine, eleven, thirteen, fifteen, seventeen,
nineteen, twenty-one, twenty-three, twenty-five, twenty-seven, twenty-nine, thirty-
one, thirty-three [1];
b four, eight, twelve, sixteen, twenty, twenty-four, twenty-eight, thirty-two, thirty-
six, forty, forty-four, forty-eight;
c strength, instigation, the later born, inspiration, heaven, the head, the Vyaçniya,
the offspring of the last, the last, the offspring of being, being, the overlord
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(prosper with the sacrifice).
iv. 7. 12.
a May strength aid us through the seven quarters,
The four distances,
Strength aid us here with the All-gods
For the gaining of wealth.
b May all the Maruts to-day be present, all, to aid us,
Be the fires all enkindled present;
May the All-gods come to us with aid;
All wealth, and strength, be ours.
c O gods, come in your cars of gold
For the instigation of strength,
Agni, Indra, Brhaspati
And the Maruts to drink the Soma.
d For each prize, aid us, O ye steeds,
For the rewards [1], O ye wise, immortal, righteous ones;
Drink of this mead, rejoice in it;
Delighted go by paths on which the gods go.
e Strength is in front, in the midst of us;
Strength shall assort the gods in due season
The instigation of strength is propitious;
In all the quarters may I become a lord of strength.
f Milk may I place on earth, milk on the plants,
Milk in the sky, in the atmosphere milk,
Be the quarters rich in milk for me.
g I unite myself with milk, with ghee,
I united myself. with waters [2] and plants;
Strength may I win, O Agni.
h Night and the dawn, one-minded, but of various form
United suckle one child;
The radiant one shineth between sky and earth;
The gods, granters of wealth, support Agni.
i Thou art the ocean, full of mist, granting moisture, blow over me with healing,
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with
wonder-working; hail! Thou art of the Maruts, the horde of the Maruts, blow over
me
with healing, with wonder-working; hail! Thou art the helper, the worshipper, blow
over me with healing, with wonder-working; hail!
iv. 7.13.
a Agni I yoke with glory, with ghee,
The bird divine mighty in strength;
Therewith may we fly to the expanse of the ruddy one,
Mounting the heaven above the highest vault.
b These are wings unaging of thee, the winged,
Wherewith thou dost smite away the Raksases, O Agni;
With these may we fly to the world of good men,
Where are the seers, the first-born, those of yore.
c Thou art piling, born of the ocean, the drop,
The skilled one, the eagle, the righteous,
The golden-winged busy bird, mighty,
That hath sat down firmly in its place [1].
d Homage be to thee; harm me not,
Thou dost stand resting on the head of all;
Within the ocean is thy heart, thy life;
Sky and earth are placed on the worlds.
e Give of the water, cleave the holder of the water; from the sky, from Parjanya,
from the atmosphere, from the earth, thence do ye help us with rain; thou art the
head of the sky, the navel of earth, the strength of waters and plants, protection of
all life, extending; homage to the way!
f With that devotion wherewith the seers performed the session of sacrifice [2],
Kindling Agni, bearing aloft the heaven,
I set on this vault that Agni
Whom men call him for whom the spread is strewed.
g Him with our wives let us pursue, O gods,
With our sons, our brothers, or by gold,
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Yajur Veda English Translation – AB Keith
Seizing the vault in the world of good action,
Above the third firmament, in the light of the sky.
h To the middle of speech hath the busy one arisen,
Agni here, lord of the good, the wise;
Established on the back of the earth, the radiant one,
He casteth beneath his feet [3] the combatants.
i Let Agni here, the most manly, strength-bestowing,
Of a thousand shapes, shine unwearying,
Radiant in the midst of the ocean;
Do ye approach the abodes divine.
k Move ye forward, go ye long together;
Make ye the paths gods travelled, O Agni;
In this highest abode
O All-gods, sit ye with the sacrificer.
l That by which thou bearest a thousand,
Thou, O Agni, all wealth,
With that highest (path) for the gods to travel,
Do thou bear this sacrifice for us.
m Awake, O Agni; be roused for him;
With this one do thou create sacrifice and donation;
Making thee, his father, young again
He hath stretched over thee this covering.
n This is thy due place of birth,
Whence born thou didst shine,
Mount it, O Agni, knowing it,
And make our wealth increase.
iv. 7. 14.
a May radiance be mine, O Agni, in rival invocations,
May we, kindling thee, make ourselves to prosper;
To me let the four quarters bow;
With thee as overseer may we conquer the fighters.
b Let all the gods be at my invocation,
The Maruts with Indra, Visnu, Agni;
May the broad atmosphere be my guardian;
May the wind blow for me unto this desire.
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c May the gods bestow wealth upon me through sacrifice;
May blessing be mine, and mine divine invocation;
The divine sacrificers of old shall win for us [1];
Unharmed may we be in ourselves, rich in heroes.
d For me let them sacrifice whatever sacrifices are mine
Fulfilled be the intent of my mind;
No sin whatever may I commit;
May the All-gods befriend me.
e O ye six spaces divine, for us make broad room;
O ye All-gods, here show your prowess;
May we not lose offspring nor ourselves;
May we not fall victims to our foe, O king Soma.
f Agni, driving away wrath in front [2],
As guardian unfailing, do thou guard us on all sides;
Let thy foes turn away again
And be their plotting at home ruined through thy foresight.
g The creator of creators, lord of the world,
The god Savitr overcoming enmity,
This sacrifice may the two Açvins and Brhaspati,
The gods (guard) and protect the sacrificer from misfortune.
h May the bull, wide extending, afford us protection rich in food,
He much invoked in this invocation;
O thou of the bay steeds, be gracious unto our progeny;
Harm us not [3], abandon not us.
i May our rivals depart;
With Indra and Agni we overthrow them;
The Vasus, the Rudras, the Adityas have made me
A dread corrector and overlord, sky reaching.
k Hitherward do we summon Indra from thence,
Him who is winner of cows, of booty, and winner too of horses;
Do thou accept this sacrifice at our invocation;
Ally of it we make thee, O lord of the bays.
The Horse Sacrifice
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iv. 7. 15.
a Of Agni first I reckon, the wise ones,
Him of the five folk whom many kindle;
Him who hath entered into every concourse do we implore,
May he relieve us from tribulation.
b Him whose is that which breatheth, which winketh, which moveth,
Whose alone is that which has been born and is being born,
Agni I praise; I invoke seeking aid,
May he relieve us from tribulation.
c Of Indra first I reckon, the wise one;
Praise of the slayer of Vrtra hath come to me,
He who cometh at the call of the generous doer of good deeds [1],
May he relieve us from tribulation.
d Him who in might leadeth forth the host for battle,
Who commingleth the three possessions;
Indra I praise; I invoke seeking aid,
May he relieve us from tribulation.
e Of you, O Mitra and Varuna, I reckon
Take heed of him, O ye of true strength, strong ones, whom ye afflict;
Ye who go in might against the king in his chariot,
May ye relieve us from sin.
f You whose chariot with straight reins, of true path,
Approacheth to spoil him who acteth falsely,
Mitra and Varuna I praise [2]; I invoke seeking aid,
May ye relieve us from sin.
g We venerate the ordinances of Vayu and of Savitr,
Who support that which hath life and guard it,
Who surround all things;
May ye relieve us from sin.
h The best blessings have come to us
In the realm of the two gods;
I praise Vayu and Savitr; I invoke seeking aid,
May ye relieve us from sin.
i Best charioteers of carmen, I hail for aid,
That go most smoothly with well-guided steeds;
Ye [3] whose might among the gods, O gods, is unextinguished,
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May ye relieve us from sin.
k What time ye came to the wedding of Surya,
Choosing a seat together on the three-wheeled (chariot),
I praise you, Açvins, gods, invoke seeking aid,
May ye relieve us from sin.
l Of the Maruts I reckon; may they aid us;
May they all help this every prayer (of ours);
The swift, easily controlled (ones) I call to help,
May they relieve us from evil.
m The sharp weapon, strong and mighty,
The divine host [4] keen in the battles,
I praise the gods, the Maruts; I invoke seeking aid,
May they relieve us from evil.
n Of the gods I reckon; may they aid us;
May they all help this every prayer;
The swift, easily controlled (ones) I call to help,
That they may relieve us from evil.
o That which now consumeth me
From deed of men or gods,
I praise the All-gods; I invoke seeking aid,
May they free us from evil.
p Us to-day Anumati.
q O Anumati, thou [5].
r Vaiçvanara for aid to us.
s Present in sky.
t Those that expanded with unmeasured might,
Those that became the supports of wealth,
I praise sky and earth; I invoke seeking aid,
May ye relieve us from tribulation.
u O ye broad firmaments, make room for us;
O rulers of the field, aid us;
I praise sky and earth; I invoke seeking aid,
May ye relieve us from tribulation.
v Whatever sin we commit against thee,
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Yajur Veda English Translation – AB Keith
As men are wont in ignorance, O most young [6],
Make us blameless before Aditi,
Remove our evil deeds on all sides, O Agni.
w Even as ye did set free, O bright ones,
O ye that are worthy of offering, the buffalo cow bound by the foot,
So do thou remove from us tribulation;
Be our life prolonged further, O Agni.
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KANDA V
THE EXPLANATION OF THE PILING OF
THE FIRE ALTAR
PRAPATHAKA I
The Placing of the Fire in the Fire-pan
v. 1. 1.
He offers the Savitr offerings, for instigation. He offers with (an oblation) ladled
up four times, cattle have four feet; verily he wins cattle; the quarters are four;
verily he finds support in the quarters. The metres departed from the gods (saying),
'We will not carry your oblation without sharing (in it)'; for them they kept this
(oblation) ladled up four times, for the Puronuvakya the Yajya, the deity, the Vasat
call; in that he offers what has been ladled up four times, he delights the metres,
and they delighted carry to the gods his oblation. If he desire of a man [1], 'May he
become worse', he should offer each separately for him; verily he makes him
severed from the libations; he becomes worse. If he desire of a man, 'May he
become better', he should offer all for him continuously; verily he makes him
master of the libation; he becomes better. This is the mastering of the sacrifice. He
abandons prosperity in the beginning of the sacrifice who departs from Agni as the
deity; these offerings to Savitr number eight, the Gayatri has eight syllables, Agni
is connected with the Gayatri [2]; verily he does not abandon prosperity at the
beginning of the sacrifice, nor Agni as the deity. The offerings to Savitr number
eight, the libation (as a whole) is the ninth; verily he extends the threefold (Stoma)
at the beginning of the sacrifice. If he desire, 'May I confer on the metres the glory
of the sacrifice', he should make a Re verse last; verily he confers on the metres the
glory of the sacrifice. If he desire, 'May I confer on the sacrificer the glory of the
sacrifice', he should make a Yajus formula last; verily he confers on the sacrificer
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the glory of the sacrifice. 'By the Rc make the Stoma to flourish', he says [3], for
prosperity. With four (verses) he takes up the spade; the metres are four; verily (he
takes it up) with the metres. 'On the instigation of god Savitr', he says, for
instigation. Agni went away from the gods, he entered the reed; he resorted to the
hole which is formed by the perforation of the reed; the spade is perforated to make
it his birthplace; wherever he lived, that became black; (the spade) is stained, for
perfection of form; it is pointed at both ends, for the winning of light both hence
and from yonder world; it is a fathom long; so much is the strength in man; (verily
it is) commensurate with his strength; it is unlimited in girth, to win what is
unlimited; that tree which has fruit is strong among trees, the reed bears fruit, (the
spade) is of reed, to win strength.
v. 1. 2.
That part of the sacrifice is unsuccessful which is performed with no Yajus. 'This
bond of order they grasped', (with these words) he takes up the horse's halter, to
make a Yajus and to make successful the sacrifice. 'Swiftly run hither, O steed',
(with these words) he halters the horse; verily he proclaims its greatness in this
form. 'Yoke ye the ass', (with these words) (he halters) the ass; verily he establishes
the ass on the nonexistent; therefore the ass is less real than the horse. 'In each need
more strong', he says [1]; verily in each need he yokes him; 'in each contest we
invoke', he says; the contest is food; verily he wins food. 'As friends, Indra to aid
us', he says; verily he wins power. Agni went away from the gods, him Prajapati
found; the horse is connected with Prajapati, with the horse he collects (it), for the
finding (of Agni). Now confusion occurs in that they perform the same thing with a
better and worse (instrument), for the ass is worse than the horse [2]; they lead the
horse in front to avoid confusion; therefore the worse follows after the better.
Many are the foes of the man who waxes great, he waxes great as it were who piles
the fire, the steed has a thunderbolt; 'hastening come hither, trampling the enemy',
he says; verily he tramples with the thunderbolt on the evil foe; 'from the lordship
of Rudra', he says; cattle are connected with Rudra; verily having begged from
Rudra [3] cattle he acts for his own interest. 'With Pusan as fellow', he says; Pusan
is the leader together of roads; (verily it serves) for attainment. The fire has dust
for its abode; the Angirases brought it together before the deities; 'from the abode
of earth do thou approach Agni of the dust in the mode of Angiras', he says; verily
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he brings it together in one abode with the deities. 'We approach Agni of the dust
in the manner of Angiras', he says; verily he appropriates the strength of him whom
he meets [4]. 'The fire should be brought together after announcing it to Prajapati',
they say; Prajapati is this earth, the ant-heap is its ear; 'we will bear Agni of the
dust in the manner of Angiras', (with these words) he pays reverence to the mound
of an ant-heap; verily after announcing it to Prajapati face to face, he brings
together the fire. 'We bear Agni of the dust in the manner of Angiras', he says;
verily he appropriates the strength of him whom he meets. 'Agni hath gazed along
the forefront of the dawns' [5], he says, to light up (the heaven). 'The steed coming,
from the way', 'Coming to earth, O steed', he says; verily he wishes for it with the
first and obtains it with the second; with two (verses) he makes it come, for
support; (with two) of the same form, therefore cattle are born of the same form.
'Thy back is the sky, thy abode earth', he says; Prajapati quickened him from these
worlds; verily he proclaims its greatness in this form. The steed is possessed of the
thunderbolt, by its incisors it is more puissant than those with one row of incisors,
by its hair than those with two rows; him whom he hates he should conceive as
beneath its feet; verily with the thunderbolt he lays him low.
v. 1. 3.
'The strong steed hath stepped forth', with these two (verses) he makes it step forth;
(with two) of the same form, therefore cattle are born of the same form. He pours
water down; where there are waters, there Plants take root, and where plants take
root cattle find support through them, the sacrifice (finds support) in cattle, the
sacrificer in the sacrifice, offspring in the sacrificer; therefore he pours water
down, for support. If the Adhvaryu were to pour the libation on that which is
without fire, the Adhvaryu would be [1] blind, the Raksases would destroy the
sacrifice; he puts gold down and offers; verily he pours on what has fire, the
Adhvaryu does not become blind, the Raksases do not destroy the sacrifice. 'I
touch Agni with mind, with ghee', he says, for with mind man approaches the
sacrifice; 'who lordeth it over all the worlds', he says, for he lords it over all;
'broad, vast, with pervading vital power', he says, for he born small becomes great
[2]; 'most extensive, impetuous, winning food', he says; verily he makes pleasant
food for him; all is pleasant for him who knows thus. 'I touch thee with speech,
with ghee', he says; therefore what a man conceives with mind he utters with
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speech; 'with friendly (mind) he says, to smite away the Raksases; 'with mortal
glory, with engaging colour, Agni', he says; verily he bestows beauty upon him; he
is possessed of beauty who knows thus [3]. By mind must he obtain that libation
which the Adhvaryu offers in that which is without fire; he offers with two verses
containing the word 'mind', to obtain the two libations; with two (he offers), for
support. As the beginning of the sacrifice is performed the Raksases are fain to
destroy the sacrifice; now then is this (place) the beginning of the sacrifice when
the libation comes upon it; he draws a line around, to smite away the Raksases;
with three (verses) he draws a line around, Agni is threefold; verily from the whole
extent of Agni he smites away the Raksases [4]; with a Gayatri verse he draws a
line around, the Gayatri is brilliance; verily with brilliance, he encircles him; with a
Tristubh verse he draws a line around, the Tristubh is power; verily he encircles
him with power; with an Anustubh verse he draws a line around, the Anustubh,
envelops all the metres, (verily it serves) for complete attainment; with the
Anustubh in the middle (he draws), the Anustubh is speech, therefore from the
middle we speak with speech; with the Gayatri first he draws, then with the
Anustubh, then with the Tristubh; the Gayatri is brilliance, the Anustubh the
sacrifice, the Tristubh power; verily he encircles the sacrifice, with brilliance and
power, on both sides.
v. 1. 4.
'On the instigation of the god Savitr thee', (with these words) he digs, for
instigation. Then with it he produces smoke; 'Full of light, thee, O Agni, of fair
aspect', he says, and thereby he produces light. Agni on birth afflicted creatures
with pain, him the gods appeased by the half-verse; 'auspicious and harmless to
offspring', he says; verily he makes him appeased for offspring. He digs with two
(verses), for support. 'Thou art the back of the waters', (with these words) he takes
the lotus leaf [1]; the lotus leaf is the back of the waters; verily with its own form
he takes it. He gathers with a lotus leaf; the lotus leaf is the birthplace of Agni;
verily he gathers Agni with his own birthplace. He gathers with a black antelope
skin; the black antelope skin is the sacrifice; verily he gathers the sacrifice with the
sacrifice. If he were to gather with the skin of tame animals he would afflict with
pain tame animals; he gathers with a black antelope skin; verily he afflicts with
pain wild animals [2]; therefore of animals of even birth the wild animals are the
smaller, for they are afflicted with pain. He gathers on the hairy side, for on that
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side is it pure. He strews the lotus leaf and the black antelope skin together; the
black antelope skin is this (earth), the lotus leaf yonder (sky); verily on both sides
he encircles him with these two. Agni departed from the gods, Atharvan perceived
him; 'Atharvan first pressed thee out, O Agni' [3], he says; verily he gathers him
with him who perceived him. 'Thee, O Agni, from the lotus', he says, for in the
lotus leaf he found him reposing. 'Thee the sage, Dadhyañc', he says; Dadhyañc,
son of Atharvan, was full of brilliance; verily he bestows brilliance upon him.
'Thee Pathya Vrsan', he says; verily with the latter (verse) he hails him whom he
has previously addressed [4]. He gathers with four (verses), the metres are four;
verily (he gathers) with the metres. (He gathers) with Gayatri verses for a
Brahman, for the Brahman is connected with the Gayatri; with Tristubh verses for
a Rajanya, for the Rajanya is connected with the Tristubh; if he desire of a man,
'May he be richer', he should gather for him with both sets; verily upon him he
bestows brilliance and power together. With eight (verses) he gathers; the Gayatri
has eight syllables, Agni is connected with the Gayatri; verily he gathers all the
extent of Agni. 'Sit thou, O Hotr', he says; verily he makes the deities sit down for
him; 'The Hotr down', (with these words he makes) men (sit down); 'Sit thou
down', (with these words he makes) birds (sit down); 'Be born noble in the
forefront of the days', he says; verily he produces for him the common session of
gods and men.
v. 1. 5.
In that he digs he acts as it were harshly to this (earth); he pours water down, the
waters are appeased; verily with the waters appeased he calms her pain. 'May for
thee Vayu, Matariçvan unite', he says; Vayu is breath; verily with breath he unites
her breath; 'may for thee Vayu', he says; therefore the rain speeds from the sky,
made to fall by Vayu. 'To him, O goddess, be Vasat with thee' [1], he says; the
seasons are six; verily upon the seasons he bestows rain; therefore in all the
seasons it rains. If he were to utter the Vasat cry, his Vasat cry would be
exhausted; if he were not to utter the Vasat cry, the Raksases would destroy the
sacrifice; 'Vat', he says; verily, mysteriously he utters the Vasat cry; his Vasat cry
is not exhausted, the Raksases do not destroy the sacrifice. 'Well born with light',
(with these words) he ties up with an Anustubh verse; all the metres are the
Anustubh [2], Agni's dear body is the metres; verily he encircles him with his dear
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body; likely to win a garment is he who knows thus. Agni when tied up is
connected with Varuna; 'Arise, thou of fair sacrifice', 'Arise, erect, to aid us', with
two (verses) addressed to Savitr he rises up; verily, instigated by Savitr, he sends
aloft the wrath of Varuna that is in him; with two (verses) (he arises), for support.
'Born, thou art the child [3] of the two worlds, he says; the two worlds are these
two (sky and earth), Agni is the child of the two; therefore he says thus. 'O Agni,
brilliant, distributed among the plants', he says, for when they distribute him, then
he becomes more brilliant. 'Thou didst come thundering from thy mothers', he
says; his mothers are the plants; verily from them he makes him to fall. 'Be firm, of
strong limbs', (with these words) he places (Agni) on the ass [4]; verily thereby he
yokes it for strength. He gathers with the ass; therefore the ass is the best burden-
gatherer of animals. He gathers with the ass; therefore the ass, even when grazing
is bad, becomes fat beyond other animals, for by it they gather food and light. He
gathers with the ass; therefore the ass, being of double seed, is born as the least of
animals, for Agni burns his place of birth. Now he is mounted upon offspring [5],
and is strong to burn with pain offspring. 'Be auspicious, for offspring', he says;
verily he makes him calm for offspring. '(For offspring) of man, O Angiras', he
says, for offspring are of men. 'Scorch not sky and earth, nor the atmosphere, nor
the trees', he says; verily he makes him calm for these worlds. 'Let the steed
advance, thundering', he says, for he is a steed. 'The sounding, the donkey, the flier'
[6], he says, for the seers called him the 'donkey'. 'Bearing Agni of the dust', he
says, for he bears Agni. 'May he fall not before his day', he says; verily he bestows
life upon him; therefore an ass lives all its days; therefore are men afraid when an
ass perishes before its day. 'The strong, bearing the strong Agni', he says, for he is
strong, and Agni is strong. 'Germ of the waters [7], him of the ocean', he says, for
Agni is the germ of the waters. 'O Agni, come hither for enjoyment', (at these
words) the two worlds burst apart; in that he says, 'O Agni, come hither for
vityai
enjoyment', it is for the separation (
) of these worlds. He, having left his
place and not having reached a support, then thinks of the Adhvaryu and the
sacrificer; 'holy order and truth', he says; holy order is this (earth), truth [8] is
yonder (sky); verily in these two he establishes him, and neither the Adhvaryu nor
the sacrificer is ruined. Agni when tied up, as Varuna, attacks the sacrificer; 'O
plants, do ye accept Agni here', he says, for atonement. 'Casting aside all
hostilities, all evil imaginings', he says, to smite away the Raksases. 'Sitting down,
may he smite away from us misfortune', he says, for support. 'O plants, do ye
rejoice [9] in him', he says; Agni's portion is the plants; verily he unites him with
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them. 'Rich in flowers and having fair leaves', he says; therefore plants produce
fruit. 'This germ of yours, of due season, hath sat him in his ancient seat', he says;
verily in those he establishes them from whom he makes him to fall. With two
verses he deposits (it), for support.
v. 1. 6.
Agni when tied up is connected with Varuna; 'With extending blaze', (with these
words) he unloosens (him); verily, instigated by Savitr, he lets loose on all sides
the wrath of Varuna that is in him. He pours water down; the waters are appeased;
verily by the waters appeased he calms his pain; with three (verses) he pours (it)
down, Agni is three fold; verily he calms Agni's pain throughout his whole extent.
'Mitra having united the earth', he says; Mitra is the auspicious one of the gods;
verily [1] with him he unites him, for atonement. If he were to unite him with
sherds of domestic pots, he would afflict domestic pots with pain; he unites (him)
with fragments of broken pots; these are not used for life; verily he afflicts them
with pain. He unites (him) with sand, for support, and for healing. He unites (him)
with goat-hair; the female goat is Agni's dear form; verily he unites him with his
dear form, and thus with brilliance. He unites him with the hairs of a black
antelope skin [2]; the black antelope skin is the sacrifice; verily he unites the
sacrifice with the sacrifice. 'The Rudras, having gathered together the earth', he
says; these deities first gathered him together; verily with them he gathers him
together. 'Thou art the head of Makha', he says; Makha is the sacrifice, the firepan
is his head; therefore he says thus. 'Ye are the two feet of the sacrifice', he says, for
these are the two feet of the sacrifice [3]; and also (it serves) for support. He hands
(the pan) over with one set (of verses), and addresses it with another, to make a
pairing. He makes it with a triple stand; these worlds are three; (verily it serves) to
obtain these worlds. He makes (it) with the metres; the metres are strength; verily
he makes it with strength. He makes a hole with a Yajus, for discrimination. He
makes it so great, of equal girth with Prajapati, the beginning of the sacrifice. He
makes it with two breasts, for the milking of sky and earth; he makes it of four
breasts, for the milking of cattle; he makes it of eight breasts, for the milking of the
metres. For him who practises witchcraft he should make it nine cornered; verily
gathering together the threefold thunderbolt he hurls it at his foe, to lay him low.
'Having made the great pan', (with these words) he deposits (it); verily he
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establishes it among the deities.
v. 1. 7.
With seven (verses) he fumigates; the breaths in the head are seven, the pan is the
head of the sacrifice; verily he places the breaths in the head of the sacrifice;
therefore seven are the breaths in the head. He fumigates with horse-dung; the
horse is connected with Prajapati; (verily it serves) to connect it with its place of
birth. 'May Aditi thee', he says; Aditi is this (earth); verily with Aditi in Aditi he
digs, to avoid injury to it, for one hurts not oneself. 'May the wives of the gods
thee', he says; the wives of the gods made it first [1]; verily with them he places it.
'May the Dhisanas thee', he says; the Dhisanas are the sciences; verily he enkindles
it with the sciences. 'May the wives thee', he says; the wives are the metres; verily
with the wives he makes it cooked. 'May the protectors, he says; the protectors are
the Hotr's offices; verily with the Hotr's offices he cooks it. 'May the women thee',
he says; the women are the wives of the gods [2]; verily with them he cooks it.
With six (verses) he cooks; the seasons are six; verily with the seasons he cooks it.
'May they cook', he says twice; therefore twice in the year does the corn ripen. The
pan when enkindled is connected with Varuna; he approaches it with (a verse)
addressed to Mitra, for atonement. 'May the god Savitr dig thee out', he says;
verily, instigated by Savitr, he digs it out with holy power and with the deities.
'Breaking not, O earth, fill the regions, the quarters' [3], he says; therefore Agni
shines along all the quarters. 'Arise, become great, stand upright, be thou firm', he
says, for support. A bowl that is not poured upon is connected with the Asuras; he
pours upon it; verily he makes it to be with the gods; with goats' milk he pours
upon it; the milk of the goat is the highest form of draught; verily he pours upon it
with the highest draught; (he pours) with a Yajus, for discrimination. He pours
with the metres; with the metres it is made; verily with the metres he pours upon
the metres.
v. 1. 8.
With twenty-one beans he approaches the head of the man; beans are impure, the
man's head is impure; verily by the impure he redeems its impurity and making it
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pure takes it. There are twenty-one; man is composed of twenty-one parts; (verily
they serve) to obtain man. The man's head is impure as bereft of the breaths; he
deposits (it near) an ant-heap pierced in seven places; the breaths in the head are
seven; verily he unites it with the breaths, to make it pure. Of all those [1] that
were comrades of death Yama holds the overlordship; he sings the verses of Yama;
verily from Yama he redeems it; with three he sings; three are these worlds; verily
from these worlds he redeems it; therefore one should not give to one who sings,
for the Gatha appropriates it. To the fires he offers animals; the fires are desires;
verily he wins his desires. If he were not to offer the animals, then he would not
obtain animals [2]; if he were to let them go after circumambulation with fire, he
would disturb the sacrifice; if he were to keep them until the conclusion, the heads
would be exhausted; in that he offers the animals, he wins thereby animals; in that
he lets them go after circumambulation with fire, (it serves) to prevent the
exhaustion of the heads; he concludes (the rite) with (an animal) for Prajapati;
Prajapati is the sacrifice; verily he concludes the sacrifice in the sacrifice. Prajapati
created offspring, he thought himself empty, he saw these April (verses), with them
from the head [3] he satisfied himself. In that there are these April verses, and
Prajapati is the sacrifice, he satisfies the sacrifice from the beginning with them.
They are of unlimited metres; Prajapati is unlimited; (verily they serve) to obtain
Prajapati. The pairs are deficient and redundant, for propagation; hairy by name is
that metre of Prajapati, animals are hairy; verily he wins animals. There are all
forms in these; all forms are made when Agni has to be piled up, therefore these
appertain to Agni, to be piled [4]. Twenty-one kindling-(verses) be repeats; the
twenty-onefold (Stoma) is light; verily he attains light, and a support besides, for
the twenty-one fold (Stoma) is support. Twenty-four (verses) he recites; the year
has twenty-four half-months, Agni Vaiçvanara is the year; verily straightway he
wins Vaiçvanara. He recites them straight on, for the world of heaven is as it were
going straight away. 'Let the half-years, the seasons, increase thee, O Agni ', he
says; verily with the half-years he causes Agni to increase [5], with the seasons the
year. 'Illuminate all the quarters of the earth', he says; therefore Agni illuminates
all the quarters. 'The Açvins removed death from him', he says; verily from him he
repels death. 'We from the darkness', he says; the darkness is the evil one; verily
from him he smites away the evil one. 'We have come to the highest light', he says;
the highest light is yonder sun; verily he attains unity with the sun. The year lags
not, his future fails not, for whom these are performed. The last he recites with the
word 'light' in it; verily he bestows on him light above, to reveal the world of
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heaven.
v. 1. 9.
With six (verses) he consecrates; the seasons are six; verily he consecrates him
with the seasons. With seven he consecrates; the metres are seven; verily he
consecrates him with the metres. 'Let every man of the god that leads', with the
final Anustubh he offers; the Anustubh is speech; therefore speech is the highest of
the breaths. The first quarter foot is deficient by one syllable; therefore men live
upon the incomplete part of speech. He offers with a full (one), for Prajapati is full
as it were; (verily it serves) to obtain Prajapati [1]; he offers with one that is
deficient, for from the deficient Prajapati created offspring; (verily it serves) for the
creation of offspring. If he were to heat it on the flame, he would win what has
been, if on the embers, what is to be; he heats it on the embers; verily he wins what
is to be, for what is to be is greater than what has been. With two verses he heats
(it); the sacrificer has two feet; (verily it serves) for support. The pan is gathered
together with holy power and the Yajus; if it should break, the sacrificer would be
ruined [2], and his sacrifice destroyed. 'O Mitra, do thou heat this pan', he says;
Mitra is holy power; verily on holy power he establishes it; the sacrificer is not
ruined, nor is his sacrifice destroyed. If it should break, he should unite it with the
selfsame potsherds; that is the atonement for it. If a man has attained prosperity, he
should for him deposit (the fire) after producing it by friction; this is one that has
succeeded; verily he approaches his own deity [3]. For him who desires prosperity
should be used (the fire) which comes to life from the pan, for from it is it
produced, it is self-produced by name; verily he becomes prosperous. If he desire
of a man, 'May I produce a foe for him', he should take for him (fire) from
elsewhere, and deposit it; verily straightway he produces a foe for him. From a
frying-pan he should (take fire) and deposit (it) for one who desires food; in a
frying-pan food is kept; verily he wins food with its birth place [4]. He deposits
Muñja grass; Muñja is strength; verily he bestows upon him strength. Agni
departed from the gods, he entered the Krumuka wood; he deposits Krumuka;
verily he wins what of Agni is there imbued. With butter he joins (it); butter is the
dear home of Agni; verily he unites him with his dear abode, and with brilliance
also [5]. He puts on (a stick) of Vikankata wood; verily he wins radiance; he puts
on one of Çami, for atonement. 'Do thou sit down in the lap of this mother', with
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three (verses) he adores (the fire) when born; three are these worlds; verily he
attains reputation in these worlds; verily also he bestows breaths on himself.
v. 1. 10.
Formerly Agni would not burn what was not cut by the axe, but Prayoga, the seer,
made that acceptable to him. 'Whatever logs we place on thee', (with these words)
he puts on a kindling-stick; verily he makes what is not cut by the axe acceptable
to him; all is acceptable to him who knows thus. He puts on one of Udumbara
wood; the Udumbara is strength; verily he confers strength upon him. Prajapati
created Agni; him on creation the Raksases [1] were fain to destroy; he saw that
(hymn) of the Raksasslaying (one); therewith he smote away the Raksases; in that
it is (the hymn) of the Raksas-slaying one, thereby he drives away the Raksases
from Agni when born. He puts on one of Açvattha wood; of trees the Açvattha is
the overcomer of foes; (verily it serves) for victory. He puts on one of Vikankata;
verily he wins light. He puts on one of Çami wood, for atonement. 'Sharpened is
my holy power', 'Their arms have I uplifted', (with these words) he makes him
speak over the last two Udumbara (sticks) [2]; verily by means of the holy power
he quickens the kingly power, and by the kingly power the holy power; therefore a
Brahman who has a princely person is superior to another Brahman; therefore a
prince who has a Brahman is superior to another prince. Now Agni is death, gold is
immortality; he puts a gold plate within; verily he severs immortality from death; it
has twenty-one projections, the worlds of the gods are twenty-one, the twelve
months, the four seasons, these three worlds, and as twenty-first yonder sun [3]; so
many are the worlds of the gods; verily from them he severs his foe. By means of
nirbadé
the projections the gods reduced the Asuras to straits (
); that is the
nirbadháh
reason why projections (
) have their names; it is covered with
projections; verily he reduces his foes to straits. He puts (it) on with a verse
addressed to Savitr, for instigation. 'Night and the dawn', with (this as) second;
verily he raises him with day and night. 'The gods, granters of wealth, support
Agni', be says; the gods, granters of wealth, are the breaths; verily having raised
him with day and night [4] he supports him with the breaths. Sitting he puts (it) on;
therefore offspring are born sitting; the black antelope skin is above; gold is
brilliance, the black antelope skin is holy power; verily on both sides he encircles
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him, with brilliance and with holy power. The sling is of six fathoms in extent; the
seasons are six; verily he raises him with the seasons; if it is of twelve fathoms, (he
raises him) with the year. It is of Muñja grass; the Muñja is strength; verily he
unites him with strength. 'Thou art the bird of fair feathers', (with these words) he
gazes; verily he declares his greatness in that form. 'Go to the sky, fly to the
heaven', he says; verily he makes him to go to the world of heaven.
The Apri Hymn for the Horse Sacrifice
v. 1. 11.
a Enkindled, decking the store-room of prayers,
Swelling with sweet butter, O Agni,
Steed bearing the strong drink, O all-knower,
Carry it to the dear place of the gods.
b With ghee adorning the paths leading to the gods,
Let the strong one, wise, go to the gods;
May thee, O courser, the regions attend,
Bestow strength on this sacrificer.
c To be praised thou art, and to be celebrated, O steed;
Swift and pure art thou, O courser;
May Agni in unison with the gods, the Vasus,
Bear thee [1], a glad messenger, he the all-knower.
d Rejoicing in the strewn grass, well strewed,
That doth extend wide and broad on the earth,
Joined with the gods, may Aditi in unison,
Bestowing pleasantness, cause it to prosper.
c These happy (doors), all formed,
Opening with their sides, with the centre,
Lofty and sounding, adorning themselves,
The doors divine, may they be of pleasant entrance.
f Moving between Mitra and Varuna,
Well knowing the beginning of sacrifices,
The two dawns for you [2], rich in gold, rich in adornment,
I settle here in the birthplace of holy order.
g First for you have I made glad the two, who share one car, fair of hue,
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The gods that gaze on all the worlds,
Those that ordain your ordinances,
The two Hotrs, that indicate the light in its place.
h May Bharati with the Adityas love our sacrifice;
Sarasvati with the Rudras hath holpen us,
And Ida invoked with the Vasus in unison;
Our sacrifice, O goddesses, place ye with the immortals.
i Tvastr begot the hero with love for the gods;
From Tvastr is born the courser, the swift steed [3];
Tvastr produced all this world;
The maker of much do thou offer to, as Hotr.
k May the steed, anointed with glee, of his own impulse
Go to the gods in due season to their abode;
May the forest lord knowing the world of the gods,
Bear the oblations made ready by Agni.
l Waxing with the fervour of Prajapati,
Immediately on birth, O Agni, thou didst support the sacrifice
As harbinger with the oblation offered with Hail!
Do thou go; let the gods eat the oblation duly.
PRAPATHAKA II
The Preparation of the Ground for the Fire
v. 2. 1.
Headed by Visnu the gods won finally these worlds by the metres; in that he strides
the strides of Visnu, the sacrificer becoming Visnu wins finally these worlds. 'Thou
art the step of Visnu, overcoming hostility', he says; the earth is connected with the
Gayatri, the atmosphere with the Tristubh, the sky with the Jagati, the quarters with
the Anustubh; verily he wins in order these worlds with the metres. Prajapati
created Agni; he being created went away from him [1]; he followed him with this
(verse), 'He hath cried'; with it he won the home dear to Agni; in that he repeats
this (verse), he wins thereby the home dear to Agni. Now he who steps the strides
of Visnu is apt as he goes away to be burnt up; he turns with four (verses); the.
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metres are four, Agni's dear body is the metres; verily he turns round on his dear
body [2]; he turns round from left to right; verily he turns round on his own
strength; therefore the right side of the body is the stronger; verily also does he turn
with the turning of the sun. Varuna seized Çunahçepa Ajigarti, he saw this verse
addressed to Varuna, by it he freed himself from the noose of Varuna; Varuna
seizes him who takes the fire-pan; 'From us the highest knot, O Varuna', he says;
verily thereby he frees himself from Varuna's noose [3]. 'I have drawn thee', he
says, for he draws him. 'Be thou firm and motionless', he says, for support. 'Let all
the folk desire thee', he says; verily with the folk he unites him. 'In him establish
the kingdom', he says; verily in him he makes the kingdom to abide. If he desire of
a man, 'May he be a ruler', he should think of him with his mind; verily he
becomes a ruler [4]. 'In greatness he hath risen erect in the van of the dawns', he
says; verily he makes him the first of his peers. 'Emerging from the darkness', he
says; verily he smites away darkness from him. 'He hath come with the light', he
says; verily he bestows light upon him. He places him with four (verses); the
metres are four; verily with the metres (he places him); with an Atichandas as the
last; the Atichandas is the highest of metres; verily he makes him the highest of his
sad
peers; it contains [5] the word 'sit' (
); verily he makes him attain reality
sat-tvám
(
). With (the hymn) of Vatsapri he reverences (him); by that did
Vatsapri Bhalandana win the home dear to Agni; verily by it he wins the home
dear to Agni. It has eleven (verses); verily in eleven places he bestows strength on
the sacrificer. By the Stoma the gods prospered in this world, by the metres in
yonder world; the hymn of Vatsapri is the type of the Stoma; in that he pays
reverence with (the hymn) of Vatsapri [6], he wins with it this world; in that he
strides the steps of Visnu, he wins by them yonder world. On the first day he
strides forth, on the next day he pays reverence; therefore the minds of some
creatures are set on energy, those of others on rest; therefore the active lords it over
him who takes his ease therefore the active fixes upon a man who takes his ease.
He clenches his fist, he restrains his speech, for support.
v. 2. 2.
'O lord of food, accord us food', he says; the lord of food is Agni; verily he grants
him food. 'Uninjurious, impetuous', he says; he means in fact 'free from disease'.
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'Do thou further the donor, bestow strength on our bipeds, our quadrupeds', he
says; verily he invokes this blessing. 'May the All-gods bear thee up', he says; the
All-gods are the breaths [1]; verily with the breaths he raises him. 'O Agni, with
their thoughts', he says; with the purpose for which he raises him, he verily unites
him. He places (him) with four (verses); the metres are four; verily with the metres
(he places him); with an Atichandas as the last; the Atichandas is the highest of the
metres; verily he makes him the highest of his peers; it contains the word 'sit' (sad);
sat-tvám
verily he makes him attain reality (
). 'Come forward, O Agni, rich in
light' [2], he says; verily he bestows light upon him. With his body he injures him
whom he injures; 'Harm not our offspring with thy body', he says; verily for his
offspring he makes him gentle. The Raksases infest that sacrifice where the axle
creaks; 'He hath cried', he repeats, to smite away the Raksases. They bear (him)
with a cart; verily he confers honour upon him; therefore he that has a cart and he
that has a chariot are of guests [3] the most honoured: honour is his who knows
thus. 'With kindling-wood serve Agni', (with these words) he puts a kindling-stick,
made wet with ghee, upon him when put in place; that is as when hospitality with
melted butter is offered to a guest on arrival; (he puts it on) with a Gayatri for a
Brahman, for the Brahman is connected with the Gayatri, with a Tristubh for a
Rajanya, for the Rajanya is connected with the Tristubh. He casts the ash into the
waters; Agni's place of birth is in the waters; verily he makes him attain his own
place of birth; with three (verses) he casts (it); Agni is threefold [4]; verily he
makes Agni attain support through all his extent. Now he casts away Agni who
puts the ash into the waters; he places it (in the pan) with (verses) containing the
word 'light'; verily he bestows light upon him; with two (he places it), for support.
He throws away offspring and cattle who puts the ash in the waters; 'Return with
strength', 'With wealth', (with these words) he comes back; verily he bestows upon
himself offspring and cattle. 'May the Adityas [5], the Rudras, the Vasus kindle
thee again', he says; these deities first kindled him; verily by them he kindles him.
'Hearken', 'Be thou', (with these words) he pays reverence; verily he awakens him;
therefore after sleeping creatures awake. In his place he pays reverence, and
therefore cattle returning go to their place.
v. 2. 3.
Yama holds the overlordship of the whole extent of earth; he who without asking
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from Yama a place of it for divine sacrifice piles up the fire is piling it for Yama.
'Go hence', (with these words) he makes him fix (on the place); verily having asked
from Yama a place of it for divine sacrifice, he piles the fire for himself. Seeking
they could not find so much as an arrow point of it which was not covered with
death; the gods saw this Yajus, 'Go hence'; in that he makes him fix with this [1],
he piles the fire on a place freed from death. He throws up (the earth); verily he
smites away any impurity in it; he sprinkles water on, for atonement. He puts down
sand; that is the form of Agni Vaiçvanara; verily by his form he wins Vaiçvanara.
He puts down salt; salt is the nourishment and the propagating; verily he piles the
fire in nourishment, in propagation, and also in concord; for the salt is the concord
[2] of cattle. Sky and earth were together; separating they said, 'Let us share
together what is worthy of sacrifice'. What of yonder (sky) was worthy of sacrifice,
it placed in this (earth), that became salt; what of this (earth) was worthy of
sacrifice, it placed in yonder (sky) and that is yonder black in the moon; when he
puts down the salt he should think of yonder (black); verily he piles the fire in that
of sky and earth which is worthy of sacrifice. 'This is that Agni' is Viçvamitra's [3]
hymn; by that Viçvamitra won the abode dear to Agni; verily by it he wins the
abode dear to Agni. By the metres the gods went to the world of heaven; he places
four (bricks) pointing east the metres are four; verily by the metres the sacrificer
goes to the world of heaven. As they went to the world of heaven, the quarters
were confused; they put down two in front, facing the same way, and two [4]
behind, facing the same way; by them they made firm the quarters. In that he
places two in front, facing the same way, and two behind, facing the same way, (it
serves) to make firm the quarters; again, the metres are cattle; verily he makes
cattle available for him. He places eight (bricks); the Gayatri has eight syllables,
Agni is connected with the Gayatri; verily he piles Agni in his full extent. He
places eight; the Gayatri has eight syllables; the Gayatri knows in truth the world
of heaven; (verily it serves) to reveal the world of heaven [5]. He places thirteen
world-fillers; they make twenty-one, the twenty-onefold Stoma is a support, the
Garhapatya is a support, verily he finds support in the support of the twenty-
onefold (Stoma), the Garhapatya; he who knows thus finds support in the fire
which he has piled. He who first piles (the fire) should pile in five layers; the
sacrifice is fivefold, cattle are fivefold; verily he wins the sacrifice and cattle. He
who piles for a second time should pile in three layers; these worlds are three;
verily he finds support [6] in these worlds. He who piles for a third time should
pile in one layer; the world of heaven is in one place; verily he goes to the world of
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heaven by the single (layer). He makes (them) firm with mortar; therefore the bone
is covered with meat; he who knows thus does not become diseased of skin. There
are five layers, he makes firm with five (sets of) dust; they make up ten, the Viraj
has ten syllables, the Viraj is food; verily he finds support in the Viraj, in proper
food.
v. 2. 4.
The Agni that was before and the one in the fire-pan are at variance; 'Be united',
with four (verses) he unites them together; the metres are four, Agni's dear body is
the metres; verily with his dear body he puts them in order. 'Be united, he says;
therefore the kingly power unites with the holy power; in that after uniting (them)
he separates (them), therefore the holy power separates from the kingly power.
With the seasons [1] they consecrate him; with the seasons likewise he must be set
free; 'As a mother her son, the earth Agni of the dust', he says; verily having
consecrated him with the seasons, with the season he sets him free. With (a verse)
addressed to Vaiçvanara, he takes the sling; verily he makes it ready. For Nirrti
there are three (bricks) black, dried by a chaff fire; chaff is the portion of Nirrti,
black is the form of Nirrti; verily by her own form he propitiates Nirrti. They go to
this quarter; this [2] is the quarter of Nirrti; verily in her own quarter he propitiates
Nirrti. He places (it) in a self-made hole or a cleft; that is the abode of Nirrti; verily
he propitiates Nirrti in her own abode. He places (them) over against the sling, the
noose is connected with Nirrti; verily he frees him straightway from the noose of
Nirrti. He places three, man is threefold in arrangement; verily he removes by
sacrifice Nirrti from the whole extent of man. He places them going away (from
the place of sacrifice); verily he drives away Nirrti from him [3]. They return
without looking round, to conceal Nirrti. Having purified, they pay reverence, for
purity. To the Garhapatya they pay reverence; verily having wandered in the world
of Nirrti, they return, purified, to the world of the gods. They pay reverence with
one (verse); verily in one place they bestow strength on the sacrificer. 'Abode and
collector of riches', he says; rich are offspring and cattle; verily he unites him with
offspring and cattle.
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v. 2. 5.
With man's measure he metes out; man is commensurate with the sacrifice; verily
he metes him with a member of the sacrifice; so great is he as a man with arms
extended; so much strength is there in man; verily with strength he metes him.
Winged is he, for wingless he could not fly; these wings are longer by an ell;
therefore birds have strength by their wings. The wings and the tail are a fathom in
breadth; so much is the strength in man [1], he is commensurate in strength. He
metes with a bamboo; the bamboo is connected with Agni; (verily it serves) to
unite him with his birthplace. With a Yajus he yokes (the team), with a Yajus he
ploughs, for discrimination. He ploughs with a (team) of six oxen; the seasons are
six; verily with the seasons he ploughs him. In that (he ploughs) with (a team) of
twelve oxen, (he ploughs) with the year. This (earth) was afraid of excessive
burning by Agni; she saw this of two sorts, ploughed and unploughed [2], then
indeed he did not burn her excessively; in that there is ploughed and unploughed,
(it serves to prevent) her being excessively burned. 'He should restrain Agni when
twofold', they say; in that there is ploughed and unploughed (it serves) to restrain
Agni. So many are animals, bipeds and quadrupeds; if he were to let them loose to
the east, he would give them over to Rudra; if to the south, he would deliver them
to the Pitrs; if to the west, the Raksases would destroy them; to the north he let
them loose; this is the auspicious quarter of gods and men (3); verily he lets them
loose in that direction. Again he lets them loose to this quarter, the breath is yonder
sun: verily he lets them loose following the breath. From left to right they turn,
around their own strength they turn; therefore the right side of the body is the
stronger; verily they turn with the turning of the sun. Therefore cattle depart from
(us), and come back towards (us). Three by three he ploughs the furrows [4]; verily
he extends the threefold (Stoma) in the beginning of the sacrifice. He scatters
plants, by holy power he wins food, in the Arka the Arka is piled. With fourteen
verses he scatters; the domesticated plants are seven, the wild are seven; (verily
they serve) to win both sets. He scatters (seeds) of diverse kinds of food, to win
diverse foods. He scatters on the ploughed (ground), for in the ploughed plants find
support. He scatters along the furrows, for propagation. In twelve furrows he
scatters; the year has twelve months; verily with the year he cooks food for him. If
he who piles the fire [5] should eat of what has not been obtained, he would be
separated from what has been obtained. Those trees which bear fruit he should
sprinkle in the kindling-wood, to obtain what has not been obtained. From the
quarters he gathers clods; verily winning the strength of the quarters, he piles the
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fire in the strength of the quarters; he should take a clod from the quarter where is
he whom he hates, (saying), 'Food and strength do I take hence', verily he wins
from that quarter food and strength, and hungry is he who is in that quarter. He
scatters over the high altar, for on the high altar is the fire piled; the high altar is
cattle; verily he wins cattle; (verily it serves) for the avoidance of passing over a
limb of the sacrifice.
v. 2. 6.
'O Agni, strength and fame are thine', (with these words) he scatters sand; that is
the hymn of Agni Vaiçvanara; verily with the hymn he wins (Agni) Vaiçvanara.
With six (verses) he scatters; the year has six seasons, Agni Vaiçvanara is the year;
verily straightway he wins Vaiçvanara. This metre is called the ocean; offspring
are born like the ocean; in that he scatters sand with this (hymn), (it is) for the
propagation of offspring. Indra [1] hurled his bolt at Vrtra; it parted into three, one
third the wooden sword, one-third the chariot, one-third the sacrificial post; the
interior reeds which were crushed became gravel; that is the explanation of gravel;
gravel is a thunderbolt, the fire is an animal; in that he supports the fire with
gravel, he encircles with the bolt cattle for him; therefore cattle are encircled with
the bolt; therefore the stronger does not receive the weaker. He should support (the
fire) with twenty-one (pieces of gravel) for one who desires cattle [2]; there are
seven breaths in the head, cattle are the breaths; verily he wins cattle for him by the
breaths. With twenty-seven (should he support it) for one who has foes; thus
making the threefold bolt he hurls it at his foe, to lay him low. He should support
(it) with unnumbered ones, to win what is unnumbered. If he desire of a man, 'May
he be without cattle', then without piling the gravel in support, he should separate
the sand; verily he pours forth for him the seed on all sides in (a place) not
encircled; verily he becomes without cattle [3]. If he desire of a man, 'May he be
rich in cattle,' he should separate the sand, after piling the gravel; verily he pours
forth for him the seed in one direction in an encircled (place), and he becomes rich
in cattle. With (a verse) addressed to Soma he separates (the sand); Soma is
impregnator of seed; verily he impregnates seed; with a Gayatri for a Brahman, for
the Brahman is connected with the Gayatri, with a Tristubh for a Rajanya, for the
Rajanya is connected with the Tristubh. To Çamyu, son of Brhaspati, the sacrifice
did not resort; it entered the fire [4]; it departed from the fire in the form of a black
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antelope, it entered the horse, it became the intermediate hoof of the horse; in that
he makes the horse advance, he wins the sacrifice which has entered the horse. 'By
Prajapati must the fire be piled', they say; the horse is connected with Prajapati; in
that he makes the horse advance, by Prajapati he piles the fire. He puts down a
lotus leaf; the lotus leaf is the birthplace of the fire; verily he piles the fire with its
own birthplace. 'Thou art the back of the waters', (with these words) he puts (it)
down; the lotus leaf is the back of the waters; verily with its form he puts it down.
v. 2. 7.
'The holy power born', (with these words) he puts down the gold disk. Prajapati
created creatures with the Brahman class as first; verily the sacrificer creates
offspring with the Brahman as first; 'the holy power born', he says; therefore the
Brahman is the first; the first he becomes who knows thus. The theologians say,
'Nor on earth, nor in the atmosphere, nor on sky should the fire be piled'; if he were
to pile (it) on earth, he would afflict the earth with pain; nor trees, nor plants would
[1] be born; if he should pile (it) in the atmosphere, he would afflict the
atmosphere with pain, the birds would not be born; if he should pile (it) in the sky,
he would afflict the sky with pain, Parjanya would not rain. He puts down a gold
disk; gold is immortality; verily in immortality he piles the fire, for propagation.
He puts down a golden man, to support the world of the sacrificer; if he were to put
it over the perforation in the brick, he would obstruct the breath of cattle and of the
sacrificer; he puts it down on the south side [2] with head to the east: he supports
the world of the sacrificer; he does not obstruct the breath of cattle and the
sacrificer. Or rather he does place it over the perforation of the brick, to allow the
breath to pass out. 'The drop hath fallen', (with these words) he touches it; verily he
establishes it in the Hotr's offices. He puts down two ladles, one made of
Karsmarya and full of butter, one of Udumbara and full of curds; that made of
Karsmarya is this (earth), that of Udumbara is yonder (sky); verily he deposits
these two (earth and sky) [3]. In silence he puts (them) down, for he should not
obtain them with a Yajus; the Karsmarya on the south, the Udumbara on the north;
therefore is yonder (sky) higher than this (earth); the Karsmarya filled with butter,
the butter is a thunderbolt, the Karsmarya is a thunderbolt; verily by the
thunderbolt he smites away the Raksases from the south of the sacrifice; the
Udumbara filled with curds, curds are cattle, the Udumbara is strength; verily he
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confers strength upon cattle. He puts (them) down filled; verily filled they wait on
him [4] in yonder world. 'In the Viraj should the fire be piled', they say; the Viraj is
the ladle; in that he puts down two ladles, he piles Agni in the Viraj. As each
beginning of the sacrifice is being performed, the Raksases seek to destroy the
sacrifice; the golden disk is a beginning of the sacrifice; in that he pours butter over
the gold disk, he smites away the Raksases from the beginning of the sacrifice.
With five (verses) he pours butter; the sacrifice is fivefold; verily he smites away
the Raksases from the whole extent of the sacrifice; he pours butter transversely;
therefore animals move their limbs transversely, for support.
v. 2. 8.
He puts down the naturally perforated brick; the naturally perforated brick is this
(earth); verily he puts down the (earth). He makes the horse sniff it; verily he
bestows breath upon it; now the horse is connected with Prajapati; verily he piles
the fire with Prajapati. The first brick that is put down obstructs the breath of cattle
and of the sacrificer; it is a naturally perforated one, to permit the breath to pass,
and also to reveal the world of heaven. 'In the fire must the fire be piled', they say;
the Brahman [1] is Agni Vaiçvanara, and to him should he hand over the first brick
over which a Yajus has been recited; with the Brahman he should deposit it; verily
in the fire he piles the fire. Now he who ignorantly puts down a brick is liable to
experience misfortune. Three boons should he give, the breaths are three; (verily
they serve) to guard the breaths; two only should be given, for the breaths are two;
one only should be given, for the breath is one. The fire is an animal here [2];
animals do not find pleasure in want of grass; a brick of Durva grass he puts down,
to support animals; with two (verses), for support. 'Arising from every stem', he
says, for it finds support with every stem; 'do thou, O Durva, extend us with a
thousand, a hundred', he says; Prajapati is connected with a thousand; (verily it
serves) to obtain Prajapati. The fact that it has three lines on it is a mark of the
gods; the gods put it down with the mark uppermost, the Asuras with the mark
undermost [3]; if he desire of a man, 'May he become richer', he should put it down
for him mark uppermost; verily he becomes richer; if he desire of a man, 'May he
become worse off', he should put his down mark undermost; verily he makes him
depressed in accordance with its birthplace among the Asuras, and he becomes
worse off. (The brick) has three lines on it; that with three lines is these worlds;
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verily he excludes its foe from these worlds. When the Angirases went to the world
of heaven, the sacrificial cake becoming a tortoise crawled after them [4]; in that
he puts down a tortoise, just as one who knows a place leads straight (to it), so the
tortoise leads him straight to the world of heaven. The tortoise is the intelligence of
animals; in that he puts down the tortoise, animals resort there, seeing their own
intelligence; in that the heads of the dead animals are deposited, a burial-ground is
made; in that he puts down the living tortoise, he is no maker of a burial-ground,
the tortoise is suitable for a dwelling [5]. 'To the pious the winds honey', (with
these words) he anoints with curds, mixed with honey; verily he makes him ready;
curds is a food of the village, honey of the wild; in that he anoints with curds
mixed with honey, (it serves) to win both. 'May the two great ones, heaven and
earth', he says; verily with them he encircles him on both sides. He puts it down to
the east,' to attain the world of heaven; he puts it down to the east facing west;
therefore [6] to the east facing west the animals attend the sacrifice. If he piles the
fire without a navel, (the fire) enters the navel of the sacrificer, and is liable to
injure him. He puts down the mortar; this is the navel of the fire; verily he piles the
fire with its navel, to avoid injury. (The mortar) is of Udumbara wood; the
Udumbara is strength; verily he wins strength; in the middle he puts it down; verily
in the middle he bestows strength upon him; therefore in the middle men enjoy
strength. So large is it, commensurate with Prajapati, the mouth of the sacrifice. He
pounds; verily he makes food; he puts (it) down with (a verse) addressed to Visnu;
the sacrifice is Visnu, the trees are connected with Visnu; verily in the sacrifice he
establishes the sacrifice.
v. 2. 9.
The pan is the concentrated light of these lights; in that he puts down the pan,
verily he wins the light from these worlds; in the middle he puts (it) down; verily
he bestows upon it light; therefore in the middle we reverence the light; with sand
he fills (it); that is the form of Agni Vaiçvanara; verily by his form he wins
Vaiçvanara. If he desire of a man, 'May he become hungry', he should put down for
one (a pan) deficient in size [1]; if he desire of a man, 'May he eat food that fails
not', he should put it down full; verily he eats food that fails not. The man accords
a thousand of cattle, the other animals a thousand; in the middle he puts down the
head of the man, to give it strength. In the pan he puts (it) down; verily he makes it
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attain support; the head of the man is impure as devoid of breaths; the breaths are
immortality [2], gold is immortality; on the (organs of the) breaths he hurls chips
of gold; verily he makes it attain support, and unites it with the breaths. He fills (it)
with curds mixed with honey, (saying) 'May I be fit to drink honey'; (he fills with
curds) to be curdled with hot milk, for purity. The curds are the food of the village,
honey of the wild; in that he fills (it) with curds mixed with honey, (it serves) to
win both. He puts down the heads of the animals; the heads of the animals are
cattle; verily he wins cattle. If he desire of a man, 'May he have no cattle'[3], he
should put them down, looking away, for him; verily he makes cattle look away
from him; he becomes without cattle. If he desire of a man, 'May he be rich in
cattle', he should put (them) down looking with (the man's head); verily he makes
the cattle look with him; he becomes rich in cattle. He puts (the head) of the horse
in the east looking west, that of the bull in the west looking east; the beasts other
than the oxen and the horses are not beasts at all; verily he makes the oxen and the
horses look with him. So many are the animals [4], bipeds and quadrupeds; them
indeed he puts down in the fire, in that he puts down the heads of the animals. 'I
appoint for thee N.N. of the forest', he says; verily from the cattle of the village he
sends pain to those of the wild; therefore of animals born at one time the animals
of the wild are the smaller, for they are afflicted with pain. He puts down the head
of a snake; verily he wins the brilliance that is in the snake [5]. If he were to put it
down looking with the heads of the animals, (the snakes) would bite the animals of
the village; if turned away, those of the wild; he should speak a Yajus, he wins the
brilliance that is in the snake, he injures not the animals of the village, nor those of
the wild. Or rather should it be put down; in that he puts down, thereby he wins the
brilliance that is in the serpent; in that he utters a Yajus, thereby is it appeased.
The First Layer of Bricks
v. 2. 10.
The fire is an animal, now the birthplace of the animal is changed in that before the
putting up of the bricks the Yajus is performed. The water bricks are seed; be puts
down the water bricks; verily he places seed in the womb. Five he puts down (on
the east) cattle are fivefold; verily he produces cattle for him; five on the south, the
water bricks are the thunderbolt; verily with the thunderbolt he smites away the
Raksases from the south of the sacrifice; five he puts down on the west [1],
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pointing east; seed is impregnated in front from behind; verily from behind he
deposits seed for him in front. Five he puts down on the east, pointing west; five on
the west pointing east; therefore seed is impregnated in front, offspring are born at
the back. On the north he puts down five metre bricks; the metre bricks are cattle;
verily he brings cattle on birth to his own dwelling. This (earth) was afraid of
excessive burning by the fire; she saw these [2] water bricks, she put them down,
then (the fire) did not burn her excessively; in that he puts down the water bricks,
(it is) to avoid excessive burning. She said, 'He shall eat food with holy power, for
whom these shall be put down, and he who shall know them thus.' He puts down
the breath-supporting (bricks); verily he places the breaths in the seed; therefore an
animal is born with speech, breath, sight, and bearing. 'This one in front [3], the
existent'; (with these words) he puts down on the east; verily with these he supports
breath. 'This one on the right, the all-worker', (with these words he puts down) on
the south; verily with these he supports mind. 'This one behind, the all-extending',
(with these words he puts down) on the west; verily with these he supports sight.
'This one on the left, the light', (with these words he puts down) on the north; verily
with these he supports hearing. 'This one above, thought', (with these words he puts
down) above; verily with these he supports speech. Ten by ten he puts (them)
down, to give strength. Transversely [4] he puts (them) down; therefore
transversely do animals move their limbs, for support. With those (put down) on
the east Vasistha prospered, with those on the south Bharadvaja, with those on the
west Viçvamitra, with those on the north Jamadagni, with those above
Viçvakarman. He who knows thus the prosperity in these (bricks) prospers; he who
knows thus their relationship becomes rich in relations; he who knows thus their
ordering, (things) go orderly [5] for him; he who knows thus their abode becomes
possessed of an abode; he who knows thus their support becomes possessed of
support. Having put down the breath-supporters he puts down the unifying
(bricks); verily having deposited in him the breaths he unifies them with the
unifying (bricks); that is why the unifying have their name. Then too he puts
inspiration upon expiration; therefore expiration and inspiration move together. He
puts (them) down pointing in different directions; therefore expiration and
inspiration go in different directions. The ununified part of the fire [6] is not
worthy of heaven; the fire is worthy of heaven; in that he puts down the unifying
(bricks), he unifies it; verily he makes it worthy of heaven. 'The eighteen-month-
old calf the strength, the Krta of throws at dice', he says; verily by the strengths he
wins the throws, and by the throws the strengths. On all sides (these verses) have
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the word wind', and therefore the (wind) blows on all sides.
The Horse Sacrifice (continued)
v. 2. 11.
a May the Gayatri, the Tristubh, the Jagati,
The Anustubh, with the Pankti,
The Brhati, the Usnih, and the Kakubh,
Pierce thee with needles.
b May the two-footed, the four-footed,
The three-footed, the six-footed,
The metrical, the unmetrical,
Pierce thee with needles.
c May the Mahanamnis, the Revatis,
All the regions that are rich in fruits,
The lightnings of the clouds, the voices.
Pierce thee with needles.
d The silver, the gold, the leaden,
Are yoked as workers with the works,
On the skin of the strong horse,
May they pierce thee with needles.
e May the ladies [1], the wives,
With skill separate thy hair,
The wives of the gods, the quarters,
Pierce thee with needles.
f What then? As men who have barley
Reap the barley in order, removing it,
Hither bring the food of those
Who have not gone to the reverential cutting of the strew.
v. 2. 12.
a Who cutteth thee? Who doth divide thee
Who doth pierce thy limbs?
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Who, too, is thy wise dissector?
b May the seasons in due season,
The dissectors, divide thy joints,
And with the splendour of the year
May they pierce thee with needles.
c May the divine Adhvaryus cut thee,
And divide thee;
May the piercers piercing
Joint thy limbs.
d May the half-months, the months,
Cut thy joints, piercing,
May the days and nights, the Maruts,
Make whole thine injuries [1].
e May the earth with the atmosphere,
May Vayu heal thy rent,
May the sky with the Naksatras
Arrange thy form aright.
f Healing to thy higher limbs,
Healing to thy lower; Healing to bones, marrow, Healing too to thy body!
PRAPATHAKA III
The Second and Later Layers of Bricks
v. 3. 1.
Now this fire (ritual) is an extensive sacrifice; what part of it is performed or what
not? The part of the sacrifice which is performed that is omitted becomes rotten; be
puts down the Açvin (bricks); the Açvins are the physicians of the gods; verily by
them be produces medicine for it. Five he puts down; the sacrifice is fivefold;
verily he produces medicine for the whole extent of the sacrifice. He puts down the
seasonal (bricks), to arrange the seasons [1]. Five he puts down; the seasons are
five; verily he arranges the seasons in their whole number. They begin and end
alike; therefore the seasons are alike; they differ in one foot; therefore the seasons
differ likewise. He puts down the breath-supporters; verily he places the breaths in
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the months; therefore being alike the seasons do not grow old; moreover he
generates them. The breath is the wind; in that having put down the seasonal
(bricks) he puts down the breath-sup porters [2], therefore the wind accompanies
all the seasons. He puts down the rain-winners; verily he wins rain. If he were to
put them down in one place, then would fall rain in one season only; he puts them
down after carrying them round in order; therefore it rains in all the seasons. Since
having put down the breath-supporters he puts down the rain-winners, therefore the
rain starts from the sky, impelled downwards by the wind. The strengthening
(bricks) are cattle; cattle have various purposes and various customs, but only as
regards water are they of one purpose [3]; if he desire of a man, 'May he be without
cattle', he should put down for him the strengthening (bricks) and then put down
the water (bricks); verily he makes discord for him with cattle; verily he becomes
without cattle. If he desire of a man, 'May he possess cattle', he should put down
for him the water (bricks) and then put down the strengthening (bricks); verily he
makes concord for him with cattle and he becomes possessed of cattle. He puts
down four in front; therefore the eye has four forms, two white, two black [4]. The
(verses) contain the word 'head'; therefore the head (of the fire) is in front. Five he
puts down in the right hip, five in the left; therefore the animal is broader behind
and receding in front; 'The goat in strength', (with these words he puts down) on
the right shoulder; (with) 'The ram in strength', on the left; verily he puts together
the shoulders (of the fire). 'The tiger in strength', (with these words) he puts down
in the right wing, (with) 'The lion in strength' on the left; verily he gives strength to
the wings. (With) 'The man in strength' (he puts down) in the middle; therefore
man is overlord of animals.
v. 3. 2.
'O Indra and Agni, (the brick) that quaketh not', (with these words) he puts down
the naturally perforated (brick); these worlds are separated by Indra and Agni;
(verily it serves) to separate these worlds. Now the middle layer is, as it were,
insecure, it is as it were the atmosphere; 'Indra and Agni', he says; Indra and Agni
are the supporters of force among the gods; verily he piles it with force in the
atmosphere, for support. He puts down the naturally perforated (brick); the
naturally perforated (brick) is the atmosphere; verily he puts down the atmosphere
[1]. He makes the horse sniff it; verily he puts breath in it; now the horse is
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connected with Prajapati; verily by Prajapati he piles the fire. It is a naturally
perforated (brick), to allow the passage of the breaths, and also for the lighting up
of the world of heaven. When the gods went to the world of heaven, the quarters
were in confusion; they saw these regional (bricks), they put them down, and by
them they made firm the quarters; in that he put down the regional bricks, (it is) to
support the quarters. Ten breath supporters he places in the east [2]; the breaths in
man are nine, the navel is the tenth; verily he places the breaths in front; therefore
the breaths are in front. He puts down the last with the word 'light'; there fore
speech, which is the last, is the light of the breaths. He put down ten; the Viraj has
ten syllables, the light of the metres is the Viraj; verily he puts the light in the east;
therefore we revere the light in the east. The metres ran a race for the cattle; the
Brhati won them; there fore cattle are called connected with the Brhati [3]. 'Ma
metre', (with these words) he puts down on the south; therefore the months turn
south wards; (with) 'Earth metre' (he puts down) on the west, for support; (with)
'Agni, the deity' (he puts down) on the north; Agni is might; verily on the north he
places might; therefore he that advances to the north is victorious. They make up
thirty-six; the Brhati has thirty-six syllables, cattle are connected with the Brhati;
verily by the Brhati he wins cattle for him. The Brhati holds the sovereignty of the
metres; he for whom these [4] are put down attains sovereignty. He puts down
seven Valakhilya, (bricks) in the east, seven in the west; in the head there are seven
breaths, two below; (verily they serve) to give the breaths strength. 'The head thou
art, ruling', (with these words) he puts down on the east; 'Thou art the prop ruling',
(with these words) he puts down on the west; verily he makes the breaths
accordant for him.
v. 3. 3.
Whatever the gods did at the sacrifice the Asuras did. The gods saw these
Aksnayastomiya (bricks), they put them down on one place after reciting in
another; the Asuras could not follow it; then the gods prospered, the Asuras were
defeated. In that he puts down the Aksnayastomiyas in one place after reciting in
another, (it is) to overcome foes: he prospers himself, his foe is defeated. 'The
swift, the triple', (with these words) he puts down on the east; the triple is the
beginning of the sacrifice [1]; verily in the east he establishes the beginning of the
sacrifice. 'The sky, the seventeenfold ', (with these words be puts down) on the
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south; the sky is food, the seventeenfold is food; verily on the south he places food;
therefore with the right (hand) is food eaten. 'Support, the twenty-onefold', (with
these words he puts down) on the west; the twenty-onefold is support; (verily it
serves) for support. 'The shining, the fifteenfold', (with these words he puts down)
on the north; the shining is force; verily he places force on the north; therefore he
that advances to the north is victorious. 'Speed, the eighteenfold', (with these
words) he puts down on the east [2]; two threefold ones he establishes in the
beginning of the sacrifice in order. 'Attack, the twentyfold', (with these words he
puts down) on the south; Attack is food, the twentyfold is food; verily he places
food on the south therefore with the right is food eaten. 'Radiance, the twenty-
twofold', (with these words he puts down) on the west; in that there are twenty,
thereby there are two Viraj verses; in that there are two there is support; verily in
order he finds support in the Viraj verses and in the eating of food. 'Fervour, the
nineteenfold', (with these words he puts down) on the north; therefore the left hand
[3] has the greater fervour. 'The womb, the twenty-fourfold', (with these words) he
puts down on the east; the Gayatri has twenty-four syllables, the beginning of the
sacrifice is the Gayatri; verily on the east he establishes the beginning of the
sacrifice. 'The embryo, the twenty-fivefold', (with these words he puts down) on
the south; embryos are food, the twenty-fivefold is food; verily he places food on
the south; therefore with the right is food eaten. 'Force the twenty sevenfold', (with
these words he puts down) on the west; the twenty-seven fold is these worlds;
verily he finds support in these worlds. 'Maintenance, the twenty-fourfold', (with
these words he puts down) on the north [4]; therefore the left hand is most to be
maintained. 'Inspiration, the thirty-onefold', (with these words) he puts down on the
east; inspiration is speech, speech is the beginning of the sacrifice; verily he
establishes the beginning of the sacrifice on the east. 'The surface of the tawny one,
the thirty fourfold', (with these words he puts down) on the south; the surface of
the tawny one is yonder sun; verily he places splendour on the south; therefore the
right side is the more resplendent. 'Support, the thirty threefold', (with these words
he puts down) on the west, for support. 'The vault, the thirty-sixfold', (with these
words he puts down) on the north'; the vault is the world of heaven; (verily it
serves) to attain the world of heaven.
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Yajur Veda English Translation – AB Keith
v. 3. 4.
'Thou art the portion of Agni', (with these words he puts down) on the east; Agni is
the beginning of the sacrifice, consecration is the beginning of the sacrifice, holy
power is the beginning of the sacrifice, the threefold is the beginning of the
sacrifice; verily on the east he establishes the beginning of the sacrifice. 'Thou art
the portion of them that gaze on men', (with these words he puts down) on the
south; those that gaze on men are the learned, Dhatr is food; verily on birth he
gives him food; therefore on birth he eats food. 'The birthplace saved, the
seventeenfold Stoma', he says; the birthplace is food [1], the seventeen fold is food;
verily he places food on the south; therefore with the right food is eaten. 'Thou art
the portion of Mitra', (with these words he puts down) on the west; Mitra is
expiration, Varuna inspiration; verily he confers on him expiration and inspiration.
'The rain from the sky, the winds saved, the twenty-onefold Stoma', he says; the
twenty-onefold is support, (verily it serves) for support. 'Thou art the portion of
Indra', (with these words he puts down) on the north; Indra is force, Visnu, is force,
the lordly power is force, the fifteenfold is force [2]; verily on the north he places
force; therefore he that advances to the north is victorious. 'Thou art the portion of
the Vasus', (with these words) he put down on the east; the Vasus are the beginning
of the sacrifice, the Rudras are the beginning of the sacrifice, the twenty-fourfold is
the beginning of the sacrifice; verily on the east he establishes the beginning of the
sacrifice. 'Thou art the portion of the Adityas', (with these words he puts down) on
the south; the Adityas are food, the Maruts are food, embryos are food, the twenty-
fivefold is food; verily be places food on the south; therefore with the right food is
eaten. 'Thou art the portion of Aditi' [3], (with these words he puts down) on the
west; Aditi is support, Pusan is support, the twenty-sevenfold is support; (verily it
serves) for support. 'Thou art the portion of the god Savitr', (with these words he
puts down) on the north; the god Savitr is holy power, Brhaspati is holy power, the
fourfold Stoma is holy power; verily he places splendour on the north; therefore
the northern half is more resplendent. (The verse) contains a word connected with
Savitr; (verily it serves) for instigation; therefore is their gain produced in the north
for Brahmans. 'The support, the fourfold Stoma', (with these words) he puts down
on the east; the support is the beginning of the sacrifice [4], the fourfold Stoma is
the beginning of the sacrifice; verily he establishes on the east the beginning of the
sacrifice. 'Thou art the portion of the Yavas', (with these words he puts down) on
the south; the Yavas' are the months, the Ayavas are the half-months; therefore the
months turn to the south; the Yavas are food, offspring is food; verily he places
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food on the south; therefore with the right food is eaten. 'Thou art the portion of the
Rbhus', (with these words he puts down) on the west, for support. 'The revolving,
the forty-eightfold', (with these words he puts down) on the north, to confer
strength on these two worlds; therefore these two worlds are of even strength [5].
He becomes first for whom these are placed on the east as the beginning (of the
sacrifice), and his son is born to be first; he eats food for whom on the south these
(are placed) rich in food, and a son is born to him to eat food; he finds support for
whom these (are placed) on the west, full of support; he becomes forcible for
whom these (are placed) on the north, full of force, and a forcible son is born to
him. The fire is a hymn; I verily in that this arrangement [6] is made are its Stotra
and Çastra produced; verily in the hymn the Arkya (Saman and Çastra) is
produced; he eats food, and his son is born to eat food, for whom this arrangement
is made, and he too who knows it thus. He puts down the creating (bricks); verily
he wins things as created. Now there was neither day nor night in the world, but it
was undiscriminated; the gods saw these dawn (bricks), they put them down; then
did this shine forth; for him for whom these are put down the dawn breaks; verily
he smites away the dark.
v. 3. 5.
'O Agni, drive away those foes of ours that are born', (with these words) he puts
down on the east; verily he drives away his foes on birth. 'That are born with force',
(with these words he puts down) on the west; verily he repels those that are to be
born. 'The forty-fourfold Stoma', (with these words he puts down) on the south; the
forty-fourfold is splendour; verily he places splendour on the south; therefore the
right side is the more resplendent. 'The sixteenfold Stoma', (with these words he
puts down) on the north; the sixteenfold is force; verily he places force on the
north; therefore [1] he that advances to the north is victorious. The forty-fourfold is
a thunderbolt, the sixteenfold is a thunder bolt; in that he puts down these two
bricks, he hurls the bolt after the foe born and to be born whom he has repelled, to
lay them low. He puts down in the middle (a brick) full of dust, the middle of the
púrisa
body is faeces (
); verily he piles the fire with its own body, and with his
own body he is in yonder world who knows thus. These bricks are called the
unrivalled; no rival is his for whom they are put down [2]. The fire is an animal; he
puts down the Viraj (bricks) in the highest layer; verily be confers upon cattle the
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highest Viraj; therefore he that is possessed of cattle speaks the highest speech.
Ten by ten he puts (them) down, to confer power on them. Transversely he puts
(them) down; therefore cattle move their limbs transversely, for support. By those
metres which were heavenly, the gods went to the world of heaven; for that the
seers toiled [3]; they practised fervour, these they saw by fervour, and from them
they fashioned these bricks. 'The course metre; the space metre', (with these words)
they put them down; with these they went to the world of heaven; in that he puts
down these bricks, the sacrifice goes to the world of heaven with the metres that
are heavenly. By the sacrifice Prajapati created creatures; he created them by the
Stomabhagas; in that [4] he puts down the Stomabhagas, the sacrificer creates
offspring. In the Stomabhagas Brhaspati collected the brilliance of the sacrifice; in
that he puts down the Stomabhaga (bricks) he piles the fire with its brilliance. 1n
the Stomabhagas Brhaspati saw the support of the sacrifice; in that he puts down
the Stomabhagas, (it is) for the support of the sacrifice. Seven by seven he puts
down, to confer strength, three in the middle, for support.
v. 3. 6.
(With the words) 'ray', he created Aditya; with 'advance', right; with 'following', the
sky; with 'union', the atmosphere; with 'propping', the earth; with 'prop', the rain;
with blowing forward', the day; with 'blowing after', the night; with eager', the
Vasus; with 'intelligence', the Rudras; with 'brilliant', the Adityas; with 'force', the
Pitrs; with 'thread', offspring; with 'enduring the battle', cattle; with 'wealthy',
plants. 'Thou art the victorious, with ready stone [1]; for Indra thee Quicken Indra',
(with these words) he fastened the thunderbolt on his right side, for victory. He
created offspring without expiration; on them he bestowed expiration (with the
words) 'Thou art the overlord'; inspiration (with the word) 'Restrainer'; the eye
(with) 'the gliding'; the ear (with) 'the bestower of strength'. Now these offspring,
though having expiration and inspiration, hearing and seeing, did not couple; upon
them he bestowed copulation (with the words) 'Thou art the Trivrt'. These
offspring though coupling [2] were not propagated; he made them propagate (with
the words) 'Thou art the mounter, thou art the descender'. These offspring being
propagated did not find support; he made them find support in these worlds (with
the words) 'Thou art the wealthy, thou art the brilliant, thou art the gainer of good',
verily he makes offspring when propagated find support in these worlds, he with
his body mounts the atmosphere, with his expiration he finds support in yonder
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world, of expiration and inspiration he is not liable to be deprived who knows thus.
v. 3. 7.
By the 'sitters on the vault' the gods went to the world of heaven; that is why the
'sitters on the vault' have their name. In that he puts down the 'sitters on the vault',
the sacrificer thus goes by the 'sitters on the vault' to the world of heaven; the vault
is the world of heaven; for him for whom these are put down there is no misfortune
náákam
(
); the 'sitters on the vault' are the home of the sacrificer; in that he puts
down the 'sitters on the vault', the sacrificer thus makes himself a home. The 'sitters
on the vault' are the collected brilliance of the Prstha (Stotras); in that he puts down
the 'sitters on the vault' [1], verily he wins the brilliance of the Prsthas. He puts
down the five crested; verily becoming Apsarases they wait on him in yonder
world; verily also they are the bodyguards of the sacrificer. He should think of
whomever he hates as he puts (them) down; verily he cuts him off for these deities;
swiftly he goes to ruin. He puts (them) above the 'sitters on the vault'; that is as
when having taken a wife one seats her in the house [2]; he puts the highest on the
west, pointing east; therefore the wife attends on the west, facing east. He puts as
the highest the naturally perforated and the earless (bricks); the naturally perforated
is breath, the earless is life; verily he places breath and life as the highest of the
breaths; therefore are breath and life the highest of the breaths. No brick higher
(than these) should he put down; if he were to put another brick higher, he would
obstruct the breath and life of cattle [3] and of the sacrificer; there fore no other
brick should be put down higher. He puts down the naturally perforated brick; the
naturally perforated brick is yonder (sky); verily he puts down yonder (sky). He
makes the horse sniff it; verily be places breath in it; again the horse is connected
with Prajapati; verily by Prajapati he piles the fire. It is naturally perforated, to let
out the breaths, and also to light up the world of heaven. The earless is the triumph
of the gods; in that he puts down the earless, he triumphs with the triumph of the
gods; to the north he puts it down; therefore to the north of the fire is action carried
on; (the verse) has the word 'wind', for kindling.
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Yajur Veda English Translation – AB Keith
v. 3. 8.
He puts down the metre bricks; the metres are cattle; verily he wins cattle; the good
thing of the gods, cattle, are the metres; verily he wins the good thing, cattle.
Yajñasena Caitriyayana taught this layer; by this he won cattle; in that he puts it
down, he wins cattle. He puts down the Gayatris on the east; the Gayatri is
brilliance; verily at the beginning he places brilliance [1]; they contain the word
'head'; verily he makes him the head of his equals. He puts down the Tristubhs; the
Tristubh is power; verily he places power in the middle He puts down the Jagatis;
cattle are connected with the Jagati; verily he wins cattle. He puts down the
Anustubhs; the Anustubh is breath; (verily it serves) to let the breaths out. Brhatis,
Usnihs, Panktis, Aksarapanktis, these various metres he puts down; cattle are
various, the metres are cattle [2]; verily he wins various cattle; variety is seen in his
house for whom these are put down, and who knows them thus. He puts down an
Atichandas; all the metres are the Atichandas; verily he piles it with all the metres.
The Atichandas is the highest of the metres; in that he puts down an Atichandas, be
makes him the highest of his equals. He puts down two-footed (bricks); the
sacrificer has two feet; (verily they serve) for support.
v. 3. 9.
For all the gods is the fire piled up; if he were not to put (them) down in unison,
the gods would divert his fire; in that he puts (them) down in unison, verily he piles
them in unison with himself; he is not deprived of his fire; moreover, just as man is
held together by his sinews, so is the fire held together by these (bricks). By the
fire the gods went to the world of heaven; they became yonder Krttikas; he for
whom these are put down goes to the world of heaven, attains brilliance, and
becomes a resplendent thing. He puts down the circular bricks; the circular bricks
are these worlds; the citadels of the gods are these worlds; verily he enters the
citadels of the gods; he is not ruined who has piled up the fire. He puts down the
all-light (bricks); verily by them he makes these worlds full of light; verily also
they support the breaths of the sacrificer; they are the deities of heaven; verily
grasping them he goes to the world of heaven.
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Yajur Veda English Translation – AB Keith
v. 3. 10.
He puts down the rain-winning (bricks); verily he wins the rain. If he were to put
(them) down in one place, it would rain for one season; he puts down after carrying
them round in order; therefore it rains all the seasons. 'Thou art the bringer of the
east wind', he says; that is the form of rain; verily by its form he wins rain. With
sám ayus
the Samyanis the gods went (
) to these worlds; that is why the
Samyanis have their name; in that he puts down the Samyanis, just as one goes in
the waters with a ship, so [1] the sacrificer with them goes to these worlds. The
Samyanis are the ship of the fire; in that he puts down the Samyanis, verily he puts
down a boat for the fire; moreover, when these have been put down, if the waters
strive to drag away his fire, verily it remains unmoved. He puts down the Aditya
bricks; it is the Adityas who repel from prosperity him who being fit for prosperity
does not obtain prosperity; verily the Adityas [2] make him attain prosperity. It is
yonder Aditya who takes away the brilliance of him who having piled up a fire
does not display splendour; in that he puts down the Aditya bricks, yonder sun
confers radiance upon him; just as yonder sun is radiant, so he is radiant among
men. He puts down ghee bricks; the ghee is the home dear to Agni; verily he unites
him with his dear home [3], and also with brilliance. He places (them) after
carrying (them) round; verily he confers upon him brilliance not to be removed.
Prajapati piled up the fire, he lost his glory, he saw these bestowers of glory, he put
them down; verily with them he conferred glory upon himself; five he puts down;
man is fivefold; verily he confers glory on the whole extent of man.
v. 3. 11.
The gods and the Asuras were in conflict; the gods were the fewer, the Asuras the
more; the gods saw these bricks, they put them down; 'Thou art the furtherer', (with
these words) they became multiplied with the trees, the plants; (with) 'Thou art the
maker of wide room', they conquered this (earth); (with) 'Thou art the eastern', they
conquered the eastern quarter; (with) 'Thou art the zenith', they conquered yonder
(sky); (with) 'Thou art the sitter on the atmosphere; sit on the atmosphere', they
conquered the atmosphere; then the gods prospered [1], the Asuras were defeated.
He for whom those are put down becomes greater, conquers these worlds, and
prospers himself; his foe is defeated. 'Thou art the sitter on the waters; thou art the
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sitter on the hawk', he says; that is the form of Agni; verily by his form he wins
Agni. 'In the wealth of earth I place thee', he says; verily with these (bricks) he
makes these worlds wealthy. He puts down the life-giving (bricks); verily he
bestows life upon him [2]. 'O Agni, thy highest name, the heart', he says; that is the
home dear to Agni; verily he obtains his dear home. 'Come, let us join together', he
says; verily with him to aid he encircles him. 'Be thou, O Agni, among those of the
five races.' The fire of the five layers is the fire of the five races; therefore he
speaks thus. He puts down the seasonal (bricks); the seasonal (bricks) are the
abode dear to the seasons; verily he wins the abode dear to the seasons. 'The firm
one', he says; the firm one is the year; verily he obtains the abode dear to the year.
The Horse Sacrifice (continued)
v. 3. 12.
The eye of Prajapati swelled, that fell away, that became a horse; because it
áçvayat
áçva
swelled (
), that is the reason why the horse (
) has its name. By
the horse sacrifice the gods replaced it. He who sacrifices with the horse sacrifice
makes Prajapati whole; verily he becomes whole; this is the atonement for
everything, and the cure for everything. All evil by it the gods overcame; by it also
the gods overcame (the sins of) Brahman- slaying; all evil [1] he overcomes, he
overcomes Brahman-slaying who sacrifices with the horse sacrifice, and he who
knows it thus. It was the left eye of Prajapati that swelled; therefore they cut off
from the horse on the left side, on the right from other animals. The mat is of reeds;
the horse has its birthplace in the waters, the reed is born in the waters; verily he
establishes it in its own birthplace. The Stoma is the fourfold one; the bee tore the
thigh of the horse, the gods made it whole with the fourfold Stoma; in that there is
the fourfold Stoma, (it is) to make whole the horse.
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Yajur Veda English Translation – AB Keith
PRAPATHAKA IV
The Piling of the Fire Altar (continued)
v. 4. 1.
The gods and the Asuras were in conflict, they could not decide the issue; Indra
saw these bodies, he put them down; with them he conferred upon himself power,
strength, and body; then the gods prospered, the Asuras were defeated. In that he
puts down Indra's bodies, the sacrificer with them bestows on himself power,
strength, and body; verily also he piles up the fire with Indra and with a body; be
prospers himself, his foe is [1] defeated. The sacrifice departed from the gods; they
could not recover it; they saw these bodies of the sacrifice, they put them down,
and by them they recovered the sacrifice. In that he puts down the bodies of the
sacrifice, the sacrificer by them wins the sacrifice. Three and thirty he puts down;
the gods are three and thirty; verily he wins the gods; verily also he piles up the fire
with itself and with a body; he becomes with his body in yonder world [2], who
knows thus. He puts down the lighted (bricks); verily he confers light upon it; the
fire blazes piled up with these (bricks); verily with them he kindles it; in both
worlds is there light for him. He puts down the constellation bricks; these are the
lights of the sky; verily he wins them; the Naksatras are the lights of the doers of
good deeds; verily he wins them; verily also he makes these lights into a reflection
[3] to light up the world of heaven. If he were to place them in contact, he would
obstruct the world of rain, Parjanya would not rain; he puts them down without
touching; verily he produces the world of rain, Parjanya is likely to rain; on the
east he puts down some pointing west, on the west some pointing east; therefore
the constellations move both west and east.
v. 4. 2.
He puts down the seasonal (bricks), to arrange the seasons. He puts down a pair;
therefore the seasons are in pairs. This middle layer is as it were unsupported; it is
as it were the atmosphere; he puts down a pair on the other layers, but four in the
middle one, for support. The seasonal (bricks) are the internal cement of the layers;
in that he puts down the seasonal (bricks), (it is) to keep apart the layers. He puts
down next an Avaka plant; this is the birthplace of Agni; verily he piles up the fire
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Yajur Veda English Translation – AB Keith
with its birthplace [1]. Viçvamitra says, 'He shall eat food with holy power, for
whom these shall be put down, and he who shall know them thus'. It is the year
which repels from support him who having piled up the fire does not find support;
there are five layers preceding, and then he piles up the sixth; the year has six
seasons; verily in the seasons the year finds support. These are the bricks [2],
called the over-ladies; he for whom they are put down becomes the overlord of his
equals; he should think of him whom he hates as he puts (them down); verily he
cuts him off for those deities; swiftly he goes to ruin. The Angirases, going to the
world of heaven, made over to the seers the accomplishment of the sacrifice; it
became gold; in that he anoints with fragments of gold, (it is) for the completion of
the sacrifice; verily also he makes healing for it [3]; moreover he unites it with its
form, and with golden light he goes to the world of heaven. He anoints with that
which contains the word 'of a thousand'; Prajapati is of a thousand; (verily it
serves) to win Prajapati. 'May these bricks, O Agni, be for me milch cows', he
says; verily he makes them milch cows; they, milking desires, wait upon him
yonder in yonder world.
v. 4. 3.
The fire is Rudra; he is born then when he is completely piled up; just as a calf on
birth desires the teat, so he here seeks his portion; if he were not to offer a libation
to him, he would suck the Adhvaryu and the sacrificer. He offers the Çatarudriya
(oblation); verily he appeases him with his own portion; neither Adhvaryu nor
sacrificer goes to ruin. If he were to offer with the milk of domesticated animals
[1], he would afflict domestic animals with pain; if (with that) of wild (animals),
wild (animals); he should offer with groats of wild sesame or with groats of
Gavidhuka grass; he harms neither domesticated nor wild animals. Then they say,
'Wild sesame and Gavidhuka grass are not a proper offering'; he offers with goat's
milk, the female goat is connected with Agni; verily he offers with a proper
offering; he harms neither domesticated nor wild animals. The Angirases going to
the world of heaven [2] spilled the cauldron on the goat; she in pain dropped a
feather (like hair), it became the Arka (plant); that is why the Arka has its name.
He offers with a leaf of the Arka, to unite it with its birthplace. He offers standing
facing north; this is the quarter of Rudra; verily he propitiates him in his own
quarter. He offers on the last brick; verily at the end he propitiates Rudra. He offers
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dividing it into three; these worlds are three; verily he makes these worlds of even
strength; at this height he offers [3], then at this, then at this; these worlds are
three; verily he appeases him for these worlds. Three further libations he offers;
they make up six, the seasons are six; verily with the seasons he appeases him. If
he were to offer while wandering round, he would make Rudra come within (the
sacrifice). Or rather they say, 'In what quarter is Rudra or in what?' He should offer
them while wandering round; verily he appeases him completely [4]. The highest
(bricks) are the heavenly deities; over them he makes the sacrificer speak; verily by
them he makes him attain the world of heaven; he should throw (the leaf) down in
the path of the cattle of him whom he hates; the first beast that steps upon it goes to
ruin.
v. 4. 4.
'The strength on the stone', (with these words) he moistens (the fire), and so
purifies it; verily also he delights it; it delighted attends him, causing him neither
hunger nor pain in yonder world; he rejoices in offspring, in cattle who knows
thus. 'That food and strength, do ye, O Maruts, bounteously bestow on us', he says;
strength is food, the Maruts are food; verily he wins food. 'In the stone is thy
hunger; let thy pain reach N.
N. [1], whom we hate', he says; verily he afflicts him whom he hates with its
hunger and pain. He goes round thrice, moistening; the fire is threefold; verily he
calms the pain of the whole extent of the fire. Thrice again he goes round; they
make up six, the seasons are six; verily with the seasons he calms its pain. The reed
is the flower of the waters, the Avaka is the cream of the waters [2]; he draws over
(it) with a branch of reeds and with Avaka plants; the waters are appeased; verily
with them appeased he calms his pain. The beast that first steps over the fire when
piled, it is liable to burn it up with its heat. He draws over (it) with a frog; this of
animals is the one on which one does not subsist, for neither among the
domesticated nor the wild beasts has it a place; verily he afflicts it with pain. With
eight (verses) he draws across [3]; the Gayatri has eight syllables, the fire is
connected with the Gayatri; verily he calms the pain of the whole extent of the fire.
(He draws) with (verses) containing (the word) 'purifying', the purifying (one) is
food; verily by food he calms its pain. The fire is death; the black antelope skin is
the form of holy power; he puts on a pair of black sandals; verily by the holy
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power he shuts himself away from death. 'He shuts himself away from death, and
away from eating food', they say; one he puts on, the other not; verily he shuts
himself away [4] from death and wins the eating of food. 'Honour to thy heat, thy
blaze', he says, for paying honour they wait on a richer man; 'may thy bolts afflict
another than us', he says; verily him whom he hates he afflicts with its pain; 'be
thou purifying and auspicious to us', he says; the purifying (one) is food; verily he
wins food. With two (verses) he strides over (it), for support; (with two) containing
(the word) 'water', for soothing.
v. 4. 5.
'To him that sits in man hail!' (with these words) he pours butter on; verily with the
Pankti and the offering he takes hold of the beginning of the sacrifice. He pours on
butter transversely; therefore animals move their limbs transversely, for support. If
he were to utter the Vasat cry, his Vasat cry would be exhausted; if he were not to
utter the Vasat cry, the Raksases would destroy the sacrifice; Vat he says; verily,
mysteriously he utters the Vasat cry; his Vasat, cry is not exhausted, the Raksases
do not destroy the sacrifice. Some of the gods eat the offerings [1], others do not;
verily he delights both sets by piling up the fire. 'Those gods among gods', (with
these words) he anoints (it) with curds mixed with honey; verily the sacrificer
delights the gods who eat and those who do not eat the offerings; they delight the
sacrificer. He delights those who eat the offerings with curds, and those who do not
with honey; curds is a food of the village, honey of the wild; in that he anoints with
curds mixed with honey, (it serves) to win both. He anoints with a large handful (of
grass); the large handful is connected with Prajapati [2]; (verily it serves) to unite it
with its birthplace; with two (verses) he anoints, for support. He anoints going
round in order; verily he delights them completely. Now he is deprived of the
breaths, of offspring, of cattle who piling the fire steps upon it. 'Giver of expiration
art thou, of inspiration', he says; verily he bestows on himself the breaths; 'giver of
splendour, giver of wide room', he says; splendour is offspring; wide room is
cattle; verily he bestows on himself offspring and cattle. Indra slew Vrtra; him
Vrtra [3] slain grasped with sixteen coils; he saw this libation to Agni of the front;
he offered it, and Agni of the front, being delighted with his own portion, burnt in
sixteen places the coils of Vrtra; by the offspring to Viçvakarman he was set free
from evil; in that he offers a libation to Agni of the front, Agni of the front,
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delighted with his own portion, burns away his evil, and he is set free from his evil
by the offering to Viçvakarman. If he desire of a man, 'May he be set free slowly
from evil' [4], he should offer one by one for him; verily, slowly he is set free from
evil; if he desire of a man, 'Swiftly may he be set free from evil', he should run
over all of them for him and make one offering; swiftly is he set free from evil. Or
rather he sacrifices separately with each hymn; verily severally he places strength
in the two hymns; (verily they serve) for support.
v. 4. 6.
'Do thou lead him forward', (with these words) he puts on the kindling-sticks; that
is as when one provides hospitality for one who has come on a visit. He puts down
three; the fire is threefold; verily he provides his portion for the whole extent of the
fire. They are of Udumbara wood, the Udumbara is strength; verily he gives him
strength. 'May the All-gods thee', he says; the All-gods are the breaths; verily with
the breaths [1] he raises him up; I bear up with their thoughts, O Agni', he says;
verily he unites him with the thought for which he lifts him up. 'May the five
regions divine aid the sacrifice, the goddesses', he says, for he moves forward
along the quarters. 'Driving away poverty and hostility', he says, for smiting away
the Raksases. 'Giving to the lord of the sacrifice increase of wealth,' he says;
increase of wealth is cattle [2]; verily he wins cattle. He takes (him) with six
(verses); the seasons are six; verily with the seasons he takes him; two have (the
word) 'embracing', for the smiting away of the Raksases. 'With the rays of the sun,
with tawny hair, before us', he says, for instigation. 'Then let our pure invocations
be accepted', he says; the pure (one) is food; verily he wins food. The gods and the
Asuras were in conflict; the gods saw the unassailable (hymn) and with it they
conquered the Asuras [3]; that is why the unassailable (hymn) has its name. In that
the second Hotr recites the unassailable (hymn) the sacrificer conquers his foes
therewith unassailably; verily also he conquers what has not been conquered. (The
hymn) has ten verses; the Viraj has ten syllables, by the Viraj are kept apart these
two worlds; (verily it serves) to keep apart these two worlds. Again the Viraj has
ten syllables, the Viraj is food; verily he finds support in the Viraj, in eating food.
The atmosphere is as it were unreal; the Agnidh's altar is as it were the atmosphere;
on the Agnidh's altar [4] he puts down a stone, for reality; with two (verses), for
support. 'As measurer, he standeth in the midst of the sky', he says; verily with this
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he measures; 'in the middle of the sky is the dappled stone set down', he says; the
dappled is food; verily he wins food. With four (verses) he goes up to the tail; the
metres are four; verily (he goes) with the metres. 'All have caused Indra to wax', he
says; verily he attains increase. 'True lord and lord of strength' [5], he says;
strength is food; verily he wins food. 'Let the sacrifice invoke favour, and bring the
gods', he says; favour is offspring and cattle; verily be bestows on himself
offspring and cattle. 'Let the god, Agni, offer and bring to us the gods', he says, to
make the cry, Godspeed! 'He hath seized me with the impulse of strength, with
'elevation', he says; elevation is yonder sun in rising; depression is it when setting;
verily with holy power he elevates himself, with holy power he depresses his foe.
v. 4. 7.
'Along the eastern quarter do thou advance, wise one', he says; verily with this
(verse) he moves to the world of heaven. 'Mount ye, with Agni, to the vault', he
says; verily with this he mounts these worlds. 'From earth have I mounted to the
atmosphere,' he says; verily with it he mounts these worlds. 'Going to the heaven
they look not away', he says; verily he goes to the world of heaven. 'O Agni,
advance [1] first of worshippers', he says; verily with it he bestows eyesight upon
both gods and men. He steps upon (the altar) with five (verses); the sacrifice is
fivefold; verily he goes to the world of heaven with the full extent of the sacrifice.
'Night and dawn', he recites as the Puronuvakya, for preparation. O Agni, of a
thousand eyes', he says; Prajapati is of a thousand; (verily it serves) to obtain
Prajapati. 'To thee as such let us pay honour; to strength hail!' he says; strength is
food; verily he wins food [2]. He offers on the naturally perforated brick (a ladle)
of Udumbara wood filled with curds; curds are strength, the Udumbara is strength,
the naturally perforated is yonder (sky); verily he places strength in yonder (sky);
therefore we live on strength coming hitherward from yonder. He puts (it) in place
with three (verses); the fire is threefold; verily be makes the whole extent of the
fire attain support. 'Enkindled, O Agni, shine before us', (with these words) he
takes (the kindling-stick) of Udumbara wood; this is a pipe with projections; by it
[3] the gods made piercings of hundreds of the Asuras; in that he takes up the
kindling-stick with this (verse), the sacrificer hurls the hundred-slaying (verse) as a
bolt at his enemy, to lay him low without fail. 'Let us pay homage to thee in thy
highest birth, O Agni ', (with these words) he takes up (the kindling-stick) of
Vikankata wood; verily he wins radiance. 'That various of Savitr, the adorable',
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(with these words) be takes up (the kindling-stick) of Çami wood, for soothing.
The fire milks the piler-up of the fire; the piler-up, milks the fire; 'that [4] various
of Savitr, the adorable', he says; this is the milking of the fire. This of it Kanva
Çrayasa knew, and with it he was wont to milk it; in that be takes up the kindling-
stick with the verse, the piler-up of the fire milks the fire. 'Seven are thy kindling-
sticks, O Agni, seven tongues'; verily he delights seven sevens of his. With a full
(ladle) he offers, for Prajapati is as it were full, to obtain Prajapati [5]. He offers
with a half-filled (ladle), for from the half-filled Prajapati created creatures, for the
creation of offspring. Agni departed from the gods; he entered the quarters; he who
sacrifices should think in his mind of the quarters; verily from the quarters he wins
him; with curds he offers at first, with butter afterwards; verily he bestows upon
him brilliance and power in accord. There is (an offering) to Vaiçvanara on twelve
potsherds; the year has twelve months, Agni Vaiçvanara is the year; verily
straightway [6] he wins Vaiçvanara. If he were to offer the fore- and after-
sacrifices, there would be a bursting of the sacrifice; he offers an oblation with a
ladle, for the support of the sacrifice. Vaiçvanara is the kingly power, the Maruts
the people; having offered the offering to Vaiçvanara, he offers those to the
Maruts; verily he attaches the people to the kingly power. He utters aloud (the
direction to the Agnidh) for Vaiçvanara, he offers the offerings of the Maruts
muttering; therefore the kingly power speaks above the people. (The offerings) are
for the Maruts; the people of the gods are the Maruts; verily he wins for him by the
people of the gods the people among men. There are seven; the Maruts are in seven
troops; verily in troops he wins the people for him; running over troop by troop he
offers; verily he makes the people obedient to him.
v. 4. 8.
He offers the stream of wealth; 'May a stream of wealth be mine', (with this hope)
is the offering made; this stream of ghee waits upon him in yonder world, swelling
up. He offers with butter; butter is brilliance, the stream of wealth is brilliance;
verily by brilliance he wins brilliance for him. Again the stream of wealth is
desires; verily he wins desires. If he desire of a man, 'May I separate his breaths
and his eating of food' [1], he should offer separately for him; verily he separates
his breaths and his eating of food; if he desire of a man, 'May I continue his breaths
and his eating of food', he should offer for him in a continuous stream; verily he
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continues his breaths and his eating of food. Twelve sets of twelve he offers; the
year has twelve months; verily by the year he wins food for him. 'May for me food,
for me freedom from hunger', he says; that [2] is the form of food; verily he wins
food. 'May for me fire, for me the waters', be says; this is the birthplace of food;
verily he wins food with its birthplace. He offers those where Indra, is half; verily
he wins the deities; since Indra is half of all and a match, therefore Indra is the
most appropriating of gods; he says Indra later; verily he places strength in him at
the top. He offers the weapons of the sacrifice; the weapons of the sacrifice are the
sacrifice [3]; verily he wins the sacrifice. Again this is the form of the sacrifice;
verily he wins the sacrifice by its form. 'May for me the final bath and the cry of
Godspeed!' he says, to utter Godspeed! 'May the fire for me, the cauldron', he says;
that is the form of splendour; verily by the form he wins splendour. 'May the Rc for
me, the Saman', he says [4]; that is the form of the metres; verily by the form he
wins the metres. 'May the embryo for me, the calves', he says; that is the form of
cattle; verily by the form he wins cattle. He offers the orderers, to order the
disordered. He offers the even and the odd, for pairing; they are in ascending ratio,
for ascent. 'May one for me, three', he says; one and three are the metres of the
gods [51, four and eight the metres of men; verily he wins both the metres of gods
and men. Up to thirty-three he offers; the gods are three and thirty; verily he wins
the gods; up to forty-eight he offers, the Jagati has forty eight syllables, cattle are
connected with the Jagati: verily by the Jagati he wins cattle for him. 'Strength,
instigation', (with these words) he offers a set of twelve; the year has twelve
months; verily he finds support in the year.
v. 4. 9.
Agni departed from the gods, desiring a portion; the gods said to him, 'come back
to us, carry the oblation for us.' He said, 'Let me choose a born; let them offer to
me the Vajaprasaviya'; therefore to Agni they offer the Vajaprasaviya. In that he
offers the Vajaprasaviya, he unites Agni with his own portion; verily also this is his
consecration. He offers with fourteen (verses); there are seven domesticated, seven
wild [ 1] animals; (verily it serves) to win both sets. He offers of every kind of
food, to win every kind of food. He offers with an offering-spoon of Udumbara
wood; the Udumbara is strength, food is strength; verily by strength he wins for
him strength and food. Agni is the consecrated of gods, the piler of the fire of men;
therefore when it rains a piler of the fire should not run, for he has thus obtained
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food; rain is as it were food; if he were to run he would be running from food. He
should go up to it; verily be goes up -to food [2]. 'Night and dawn', (with these
words) he offers with the milk of a black cow with a white calf; verily by the day
he bestows night upon him, by night day; verily day and night being bestowed
upon him milk his desire and the eating of food. He offers the supporters of the
kingly power; verily he wins the kingdom. He offers with six (verses); the seasons
are six; verily he finds support in the seasons. 'O lord of the world', (with these
words) he offers five libations at the chariot mouth; the chariot is a thunderbolt;
verily with the thunderbolt he conquers the quarters [3]. In yonder world the wind
blows over the piler of the fire; he offers the names of the winds; verily over him in
yonder world the wind blows; three he offers, these worlds are three; verily from
these worlds he wins the wind. 'Thou art the ocean, full of mist', he says; that is the
form of the wind; verily by the form he wins the wind. He offers with his clasped
hands, for not other wise can the oblation of these be accomplished.
v. 4. 10.
The chariot of the gods is yoked for the world of heaven, the chariot of man for
wherever his intention is fixed; the fire is the chariot of the gods. 'Agni I yoke with
glory, with ghee', he says; verily he yokes him; he, yoked, carries him to the world
of heaven. If he were to yoke with all five together, his fire yoked would fall away,
the libations would be without support, the Stomas without support, the hymns
without support. He strokes (the fire) with three (verses) at the morning pressing;
the fire is threefold [1]; verily he yokes the full extent of the fire; that is as when
something is placed on a yoked cart; the oblations find support, the Stomas find
support, the hymns find support. He strokes with two (verses) in the Stotra of the
Yajñayajñiya; the sacrifice is as great as is the Agnistoma; a further extension is
performed over and above it; verily he mounts at the end the whole extent of the
sacrifice. (He strokes) with two (verses), for support; when it is not completed by
one (verse), then [2] does he stroke; the rest of the sacrifice resorts to him; (verily
it serves) for continuity. He who piles up the fire falls away from this world; his
libation cannot be performed in a place without bricks; whatever libation he offers
in a place without bricks, it runs away, and with its running away the sacrifice is
ruined, with the sacrifice the sacrificer; in that he piles up a second piling, (it is) to
support the libations; the libations find support [3], the sacrifice is not ruined, nor
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the sacrificer. He puts down eight; the Gayatri has eight syllables; verily he piles it
with the Gayatri metre; if eleven, with the Tristubh, if twelve with the Jagati verily
he piles it with the metres. The fire that is re-piled is called the descendant; he who
knowing thus re-piles the fire eats food up to the third generation. The re-piling is
like the re-establishment of the fire; he who does not succeed through the
establishment of the fire [4] re-establishes it; he who does not succeed by the piling
up of the fire re-piles it. In that he piles up the fire, (it is) for prosperity. Or rather
they say, 'one should not pile it up.' The fire is Rudra, and it is as if one stirs up a
sleeping lion. But again they say, 'One should pile it up.' It is as if one awakens a
richer man with his due portion. Manu piled the fire; with it he did not prosper; he
saw this re-piling, he piled it, with it he prospered; in that he piles the re-piling, (it
is) for prosperity.
v. 4. 11.
He who desires cattle should pile a piling with the metres; the metres are cattle;
verily he becomes rich in cattle. He should pile in hawk shape who desires the sky;
the hawk is the best flier among birds; verily becoming a hawk he flies to the
world of heaven. He should pile in heron form who desires, 'May I be possessed of
a head in yonder world'; verily he becomes possessed of a head in yonder world.
He should pile in the form of an Alaja bird, with four furrows, who desires support;
there are four quarters; verily he finds support in the quarters. He should pile in the
form of a triangle, who has foes [1]; verily he repels his foes. He should pile in
triangle form on both sides, who desires, 'May I repel the foes I have and those I
shall have'; verily he repels the foes he has and those he will have. He should pile
in the form of a chariot wheel, who has foes; the chariot is a thunderbolt; verily he
hurls the thunderbolt at his foes. He should pile in the form of a wooden trough
who desires food; in a wooden trough food is kept; verily he wins food together
with its place of birth. He should pile one that has to be collected together, who
desires cattle; verily he becomes rich in cattle [2]. He should pile one in a circle,
who desires a village; verily he becomes possessed of a village. He should pile in
the form of a cemetery, who desires, 'May I be successful in the world of the
fathers'; verily he is successful in the world of the fathers. Viçvamitra and
Jamadagni had a feud with Vasistha; Jamadagni saw these Vihavya (bricks); he put
them down, and with them he appropriated the power and strength of Vasistha; in
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that he puts down the Vihavyas, the sacrificer with them appropriates the power
and strength of his foe. He puts down on the altar of the Hotr; the Hotr is the abode
of the sacrificer [3]; verily in his abode he wins for him power and strength.
Twelve he puts down; the Jagati has twelve syllables, cattle are connected with the
Jagati; verily with the Jagati he wins cattle for him. Eight each he puts down in the
other altars; cattle have eight halfhooves; verily he wins cattle. (He puts down) six
on the Marjaliya; the seasons are six, the gods, the fathers, are the seasons; verily
he delights the seasons, the gods, the fathers.
The Horse Sacrifice (continued)
v. 4. 12.
'Be 'pure for the winning of strength', this is the Anustubh strophe; three Anustubhs
make four Gayatris; in that there are three Anustubhs, therefore the horse when
standing stands on three feet; in that there are four Gayatri is, therefore he goes
putting down all four feet. The Anustubh is the highest of metres, the fourfold
Stoma is the highest of Stomas, the three-night sacrifice the highest of sacrifices,
the horse the highest of animals; verily by the highest he makes him go to the
highest state. It is the twenty-onefold day [1], on which the horse is slain, there are
twelve months, five seasons; these worlds are three; the twenty-onefold (Stoma) is
yonder sun; this is Prajapati, the horse is connected with Prajapati; verily he wins it
straightway. The Prstha (Stotra) is of Çakvari verses to make the horse complete,
there are various metres, different sets of animals are offered, both domesticated
and wild; in that the Prstha is of Çakvari verses, (it is) to complete the horse. The
Saman of the Brahman is that of Prthuraçmi; by the rein the horse is restrained [2],
a horse unrestrained and unsupported is liable to go to the furthest distance; (verily
it serves) to restrain and support the horse. The Achavaka's Saman is the Samkrti;
the horse sacrifice is an extensive sacrifice; 'who knows', they say, 'if all of it is
done or not?' In that the Achavaka's Saman is the Samkrti, (it serves) to make the
horse whole, to win it entirely, to prevent interference. The last day is an Atiratra
with all the Stomas, to obtain all, to conquer all; verily he obtains all, he conquers
all with it.
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PRAPATHAKA V
The Piling of the Fire Altar (continued)
v. 5. 1.
In that he completes (the sacrifice) with one animal, (it is) for the continuity of the
sacrifice and to avoid cutting it in two. The male animals belong to Indra; in that
being Indra's they are offered to the fires, he causes strife among the deities. He
should use Tristubh verses, appertaining to Agni, for the Yajyas and Anuvakyas; in
that they appertain to Agni, (the verses) are Agni's, in that they are Tristubhs (they
are) Indra's; (verily they serve) for prosperity; he does not cause strife among the
deities. To Vayu of the team he offers a hornless (animal); Vayu is the brilliance of
Agni; it is offered to brilliance; therefore wheresoever the wind [1] blows, the fire
burns; verily it follows its own brilliance. If he were not to offer to him of the
team, the sacrificer would go mad; (an offering) is made to him of the team, to
prevent the sacrificer going mad. The Yajya and the Anuvakya, contain (the
words) 'wind' and 'white', to secure brilliance. 'The golden germ first arose', (with
these words) he pours out the butter portion; the golden germ is Prajapati; (verily it
serves) for likeness to Prajapati. This (animal) is slain to make up all forms of
animals; its hairs are [2] the form of man, its lack of horns that of horses, the
possession of one set of incisors only that of cows, the sheep-like hooves that of
sheep, that it is a goat, that is the form of goats. The wind is the abode dear to
cattle; in that it is offered to Vayu, in accord cattle wait upon him. 'Should an
animal be offered to Vayu, or to Prajapati?' they say; if he were to offer it to Vayu,
he would depart from Prajapati; if he were to offer it to Prajapati, he would depart
from Vayu [3]; in that the animal is offered to Vayu, therefore he does not depart;
in that a cake is offered to Prajapati, therefore he does not depart from Prajapati; in
that it is offered on twelve potsherds, therefore he does not depart from
Vaiçvanara. When about to consecrate himself, he offers to Agni and Visnu on
eleven potsherds; all the deities are Agni; the sacrifice is Visnu; verily he lays hold
of the deities and the sacrifice; Agni is the lowest of the deities, Visnu the highest;
in that he offers to Agni and Visnu on eleven potsherds, the sacrificer envelops the
gods [4] on both sides and wins them. By the cake the gods prospered in yonder
world, by the oblation in this; he who desires, 'May I prosper in yonder world',
should offer a cake; verily he prospers in yonder world. In that it is offered on eight
pot sherds, it is connected with Agni, in that it is offered on three potsherds, it is
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connected with Visnu; (verily it serves) for prosperity. He who desires, 'May I
prosper in the world', should offer an oblation; the ghee belongs to Agni, the rice
grains to Visnu, therefore [5] an oblation should be offered; verily he prospers in
this world. It is (an offering) to Aditi; Aditi is this (earth); verily he finds support in
this (earth); verily also be extends the sacrifice over this. He who piles the fire
without keeping it in the pan for a year-(it is with him) as when an embryo is
dropped prematurely would go to ruin; he should offer before (the others) on
twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; even as (an embryo)
attaining a year's growth [61 is born when the due season' is come, so he having
obtained the year when the due season is come, piles the fire; he goes not to ruin.
Vaiçvanara is the form dear to Agni; verily he wins the form dear to him. These
offerings are three; these worlds are three; (verily they serve) for the mounting of
these worlds.
v. 5. 2.
Prajapati after creating creatures in affection entered into them; from them he
could not emerge; he said, 'He shall prosper who shall pile me again hence.' The
gods piled him; then they prospered; in that they piled him, that is why the piling
has its name. He who knowing thus piles the fire is prosperous. 'For what good is
the fire piled?' they say. 'May I be possessed of the fire' [1], (with this aim) is the
fire piled; verily be becomes possessed of the fire. 'For what good is the fire piled?'
they say. 'May the gods know me', (with this hope) is the fire piled; the gods know
him. 'For what good is the fire piled?' they say. 'May I have a house', (with this
hope) is the fire piled; verily he becomes possessed of a house. 'For what good is
the fire piled?' they say. 'May I be rich in cattle', (with this hope) is the fire [2]
piled; verily he becomes rich in cattle. 'For what good is the fire piled?' they say.
'May the seven men live upon me', (with this hope) is the fire piled; three before,
three behind, the self the seventh; so many live upon him in yonder world.
Prajapati desired to pile the fire; to him spake earth; 'Thou shalt not pile the fire on
me; thou wilt burn me excessively, and I being burned excessively will shake you
apart [3]; thou wilt fall into a sorry state.' He replied, 'So shall I act that it will not
burn thee excessively.' He stroked it, (saying), 'May Prajapati seat thee; with that
deity, in the manner of Angiras, do thou sit firm'; verily making this a brick he put
it down, to prevent excessive burning. That on which he is to pile the fire he should
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stroke, (saying), 'May Prajapati seat thee; with that deity in the manner of Angiras,
do thou sit firm' [4]; verily making this a brick he sets it down to prevent excessive
burning. Prajapati desired, 'Let me be propagated', he saw this (fire) in the pan, he
bore it for a year, then was he propagated. Therefore for a year must it be borne,
then is he propagated. To him the Vasus said, 'Thou hast been propagated; let us be
propagated.' He gave it to the Vasus, they bore it for three days, thereby [5] they
created three hundred, three and thirty; therefore should it be borne for three days;
verily is he propagated. To them the Rudras said, 'Ye have been propagated, let us
be propagated.' They gave it to the Rudras; they bore it for six days, thereby they
created three hundred, three and thirty; therefore should it be borne for six days;
verily is he propagated. To them the Adityas said, 'Ye have been propagated; let us
[6] be propagated'. They gave it to the Adityas, they bore it for twelve days,
thereby they created three hundred, three and thirty; therefore should it be borne
for twelve days; verily is he propagated. Thereby they created a thousand, the pan
being the thousandth; he who knows thus the pan as the thousandth obtains a
thousand cattle.
v. 5. 3.
'With a Yajus it is made, with a Yajus it is cooked, with a Yajus it is set loose, this
pan; it is therefore exhausted, it cannot be used again', they say. 'O Agni, yoke thy
(steeds)', 'Yoke them that best invoke the gods', (with these words) he offers in the
pan; verily he yokes it again and thereby is it not exhausted. He, who yokes Agni
where the yoking is to be performed, yokes him (best) among those who are
yoking. 'O Agni [1], yoke thy (steeds)', 'Yoke them that best invoke the gods', he
says;' this is the yoking of Agni; verily he yokes him, and yokes him (best) among
those who are yoking. The theologians say, 'Should the fire be piled up with face
down, or face upwards?' Now the fire is piled in the likeness of birds; if he were to
pile it face downward, the libations would reach it behind; if upwards, it could not
fly, it would not be heavenly for him; he puts down the human head towards the
east, face upwards [2]; verily the libations reach it in the mouth; he does not pile it
face upwards; verily it is heavenly for him. He offers with (a verse) addressed to
Surya; verily he bestows sight upon it; twice he offers, for there are two eyes; he
offers with the same verse, for sight is the same, for prosperity. The gods and the
Asuras were in conflict, they deposited their desirable wealth; the gods
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appropriated it by means of the Vamabhrt (brick); that is why the Vamabhrt
(supporting the desirable) has its name. In that he puts down the Vamabhrt, the
sacrificer by it appropriates the desirable wealth of his foe. It has a head of gold;
gold is light, the desirable is light; verily by light he appropriates the desirable
which is light; there are two Yajuses, for support.
v. 5. 4.
The waters were the wives of Varuna; Agni longed for them, he had union with
them; his seed fell away, it became this (earth); what second fell away became
yonder (sky); this is the Viraj, yonder the Svaraj; in that he puts down two Viraj
(bricks) he puts down these two (worlds). Now the seed which yonder (sky)
impregnates, finds support in this (earth), it is propagated, it becomes plants [1]
and shoots; them the fire eats. He who knows thus is propagated, and becomes an
eater of food. If a man be full of seed, one should put both down in the first layer
for him; verily these in accord pour seed for him; if a man have poured his seed, he
should put one in the first layer for him and one in the last; verily he encloses by
the two (worlds) the seed he has impregnated. For a year to no man [2] should he
descend in honour; for these two (worlds) descend in honour for no man; that is
their rule. He who piles the fire without a head, becomes headless in yonder world,
he who piles it with a head becomes possessed of a head in yonder world. 'To
thought I offer with mind, with ghee, that the gods may come hither, delighting in
the offerings, increasing holy order; on the path of the moving ocean I offer all the
days to Viçvakarman the undying oblation', (with these words) he puts down the
naturally perforated brick and offers [3]; that is the head of the fire; verily he piles
the fire with its head. He becomes possessed of a head in yonder world who know
thus. The fire is piled for the world of heaven; whatever is done out of order, that is
not heavenly; the fire is heavenly; having put down the layer he should stroke it,
(saying), 'May the wise discern wisdom and folly, like backs straight and crooked,
like men; for wealth and good offspring, O god, grant us freedom, and keep
bondage from us.' Verily he puts it down in order. He piles (the fire) facing east; it
becomes heavenly for him.
v. 5. 5.
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Viçvakarman, lord of the quarters, may he protect our cattle, may he protect us, to
him homage! Prajapati; Rudra; Varuna; Agni; lord of the quarters; may he protect
our cattle, may he protect us, to him homage!' These are the deities, overlords of
these animals; to them he is cut off who puts down the heads of the animals. He
puts down the gold bricks; verily he pays honour to these deities. The theologians
[1] say, 'In the fire he places the domesticated animals, with pain he afflicts the
wild animals; what then does he leave?' In that he puts down the golden bricks, and
gold is immortality, by immortality he makes healing for the domesticated animals,
he hurts them not. The first naturally perforated brick is expiration, the second
cross -breathing, the third inspiration. Having put down the first naturally
perforated brick he should breathe out along it; verily he unites expiration with
expiration; having put down the second [2] he should breathe across; verily he
unites cross-breathing with cross-breathing; having put down the third, he should
breathe in; verily he unites inspiration with inspiration; verily he kindles him with
the breaths. 'Bhuh, Bhuvah, Suvar', (with these words) he puts down the naturally
perforated bricks; the naturally perforated bricks are these worlds; with these
exclamations Prajapati was propagated; in that he puts down the naturally
perforated bricks with these exclamations, he puts down these worlds, and over
these [3] worlds he is propagated. For expiration, for cross-breathing, for
inspiration; for speech thee; for sight thee; with that deity, in the manner of
Angiras, do thou sit firm. By Agni the gods sought to go to the world of heaven,
with him they could not fly; they saw these four naturally perforated bricks, they
put them down in the quarters, with him with eyes on all sides they went to the
world of heaven. In that he puts down four naturally perforated bricks in the
quarters, the sacrificer with Agni with eyes on all sides goes to the world of
heaven.
v. 5. 6.
a O Agni, come to enjoy', he says; verily he summons him.
b 'Agni we choose as envoy', he says; verily having called he chooses him.
c 'By Agni Agni is kindled', he says; verily he kindles him.
d 'May Agni slay the foes', he says; verily he confers power on him when kindled.
e 'O Agni, we exalt the praise', he says; verily he exalts him.
These are the forms of the days [1]; verily each day he piles him, and wins the
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forms of the days. The theologians say, 'For what reason are other bricks
exhausted, the space-filler not?' 'Because it is connected with Indra and Agni and
with Brhaspati', he should say, for Indra and Agni and Brhaspati are those among
the gods who are not exhausted.
It has a follower to avoid monotony. He follows it with an Anustubh; the space
filler is the body, the Anustubh the breath; therefore breath comes through all the
limbs. 'They of him, streaming with milk' [2], he says; therefore there is sap in
every joint; 'the dappled mix the Soma', he says; the dappled (cow) is food; verily
he wins food; Agni is praise, food is praise; verily he wins food; 'the clans in the
birthplace of the gods, in the three realms of sky', he says; verily he makes these
worlds full of light for him. He who knows the support of the bricks finds support.
'With that deity, in the manner of Angiras, do thou sit firm,' he says; this is the
support of the bricks; he who knows thus finds support.
v. 5. 7.
The fire is piled up for the world of heaven; the set of eleven stakes is a
thunderbolt; if he were to set up eleven stakes in the fire, he would shut it off from
the world of heaven with the thunderbolt; if he were not to set it up, he would sever
the animals from the chips; one stake he sets up; verily he does not shut it off from
the world of heaven, nor sever the animals from the chips. He who piling the fire
steps down on it is deprived of power and strength; he should, with a verse
addressed to Indra [1], put down a brick opposite his step; verily he is not deprived
of power and strength. The fire is Rudra, his are three missiles, one that comes
straight on, one that strikes transversely, and one that follows up. To them he is cut
off who piles the fire; having piled the fire he should give (a bow) with three
arrows to a Brahman, unasked; verily to them he pays homage, and also he
ransoms himself from them.
The bow of thine, O Rudra, in the east [2], may the wind blow after it for thee, to
thee, O Rudra, with the year I pay homage. The bow of thine, O Rudra, on the
south, may the wind blow after it for thee, to thee, O Rudra, with the full year I pay
homage. The bow of thine, O Rudra, on the west, may the wind blow after it for
thee, to thee, O Rudra, with the Ida year I pay homage. The bow of thine, O Rudra,
on the north, may the wind blow after it for thee [3], to thee, O Rudra, with the Idu
year I pay homage. The bow of thine, O Rudra, above, may the wind blow after it
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for thee, to thee, O Rudra, with the year I pay homage.
Agni is Rudra; just as a tiger stands in anger, so he also (stands); when piled with
these he reverences him; verily with homage he soothes him.
The fires [4] of the dust
That have entered within the earth,
Of them thou art the highest;
Do thou instigate us to life.
'Thee, O Agni, with the mind have I obtained; thee, O Agni, with the fervour have
I obtained; thee, O Agni, with the consecration have I obtained; thee, O Agni, with
the observances have I obtained; thee, O Agni, with the pressing-day have I
obtained; thee, O Agni, with the sacrificial fees have I obtained; thee, O Agni, with
the concluding bath have I obtained; thee, O Agni, with the barren cow have I
obtained; thee, O Agni, with the cry of Godspeed I have I obtained', he says; I this
is the obtaining of Agni verily therewith he obtains him.
v. 5. 8.
He pays reverence in front with the Gayatra (Saman); verily he confers breath upon
him. (He reverences) the wings with the Brhat and the Rathantara; verily he
confers might upon him. (He reverences) the tail with the seasonal Yajñayajñiya;
verily he finds support in the seasons. He pays reverence with the Prstha (Stotras);
the Prsthas are brilliance; verily he confers brilliance upon him. Prajapati created
avarayata
Agni; he, created, went away from him; him he checked (
) by the
Varavantiya, and that is why the Varavantiya has it name. By the Çyaita he
congealed him, and that is why the Çyaita has its name [1]. In that he reverences,
with the Varavantiya, he restrains him, and by the Çyaita he congeals him. At the
joinings of the wings he reverences with the heart of Prajapati; verily he attains his
affection.
With the eastern quarter I place thee, with the Gayatri metre, with Agni as the
deity; with the head of Agni I put down the head of Agni. With the southern
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quarter I place thee, with the Tristubh metre, with Indra as the deity; with the wing
of Agni I put down the wing of Agni. With the western quarter I place thee [2],
with the Jagati metre, with Savitr as the deity; with the tail of Agni I put down the
tail of Agni. With the northern quarter I place thee, with the Anustubh metre, with
Mitra and Varuna as the deity; with the wing of Agni I put down the wing of Agni.
With the upright quarter I place thee, with the Pankti metre, with Brhaspati as the
deity, with the back of Agni I put down the back of Agni.
He who piles the fire without its body is without a body in yonder world; he who
piles it with its body is with his body in yonder world. He puts down the body
bricks; this is the body of the fire; verily he piles the fire with its body; he has his
body in yonder world who knows thus.
v. 5. 9.
a O Agni, the ocean, thy arrow called the young, with it be gentle to us; homage to
this of thine; may we prosper, living on this of thine. b O Agni, the boisterous; c
the abysmal; d the strong; e the desirable; thy arrow called young, with it be gentle
to us; homage to this of thine; may we prosper, living on this of thine.
f The layers are the five Agnis, the first is the ocean by name, the second the
boisterous [1], the third the abysmal, the fourth the strong, the fifth the desirable; if
he were not to offer libations to them they would burn the Adhvaryu and the
sacrificer; in that he offers these libations, verily he soothes them with their proper
portion; neither Adhvaryu nor sacrificer goes to ruin.
g May speech be mine in the mouth, breath in the nostrils, sight in the eyes,
hearing in the ears, might in the arms, force in the thighs, may all my members be
uninjured; may thy body [2] be with my body; homage to thee; harm me not.
h The breaths depart from him who piling the fire steps down on it; 'May speech be
mine in the mouth, breath in the nostrils', he says; verily he bestows the breaths on
himself.
i The Rudra in the fire, in the waters, in the plants, the Rudra that hath entered all
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beings, to that Rudra be homage.
ahuti
k Some Rudras have shares in the libations (
), others have shares in the
havis
oblations (
) [3]; having offered the Çatarudriya, he should put down on the
last brick an oblation of Gavidhuka; verily he soothes him with his portion. 'For
him indeed is the Çatarudriya offered in truth', they say, 'for whom this (oblation)
is made on the fire.'
l May the Vasus, with the Rudras, protect thee on the east; may the Pitrs whose
lord is Yama, with the Pitrs, protect thee on the south; may the Adityas, with the
All-gods, protect thee on the west; may Dyutana Maruta, with the Maruts, protect
thee on the north [4]; may the gods, whose chief is Indra, protect thee from below
and from above.
m It is not purified, nor made worthy of sacrifice, nor really anointed, if it is
anointed before this point; in that he anoints it with ghee after it has been piled,
thereby is it purified, made worthy of sacrifice and really anointed.
v. 5. 10.
a Thou art the eastern quarter, the favourable by name; of thee as such Agni is the
overlord, the black (snake) the guardian; the overlord and the guardian, to them
homage; may they be gentle to us; him whom we hate and who hateth us I place
within the jaws of you two. Thou art the southern quarter, the mighty by name; of
thee as such Indra is the overlord, the scorpion, &c. Thou art the western quarter,
the forward by name; of thee as such [1] Soma is the overlord, the viper, &c. Thou
art the northern quarter, the stable by name; of thee as such Varuna is overlord, the
striped snake, &c. Thou art the great quarter, the lady paramount by name; of thee
as such Brhaspati is overlord, the white, &c. Thou art this quarter, the powerful by
name; of thee as such Yama is the overlord, the spotted necked (snake) the
guardian; the overlord and the guardian, to them homage; may they be gentle to us;
him whom we hate and [2] who hateth us I place within the jaws of you two.
b These deities guard the fire when kindled; if he were not to offer libations to
them, they would suck the Adhvaryu and the sacrificer; in that he offers these
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libations he soothes them with their proper portion; neither Adhvaryu nor sacrificer
goes to ruin.
c Ye are missiles by name; your houses are in the east; your arrows are Agni; the
water, &c. Ye are smearers by name [3]; your houses are in the south, your arrows
are the fathers; the ocean, &c. Ye are the bearers of the bolt by name; your houses
are in the west, your arrows are sleep; the cleft, &c. Ye are the stable by name;
your houses are in the north; your arrows are the waters; the sea, &c. Ye are
overlords by name; your houses are above; your arrows are the rain; the helper,
&c. Ye are the raw-flesh eaters by name, of the earth; your houses are bore [4];
your arrows are food; winking is the name of the wind; to you homage; be ye
gentle to us; him whom we hate and who hateth us I put in your jaws.
d Some gods eat the offerings, others do not; verily the piler of the fire delights
both sets. He offers these libations with curds mixed with honey; verily he delights
them with their proper portion. Or rather they say, 'The gods who eat not the
oblations are the bricks' [5]. He offers going round in order; verily he delights them
completely.
e Suck this mighty breast of the waters, Filled in the midst of the flood, O Agni;
Rejoice in the spring of sweetness, O ocean, Enter thy seat of the sea.
f If one having yoked the fire does not set it free, then just as a horse yoked and not
set free in hunger is overcome, so his fire is overcome, and with it being overcome
the sacrificer is overcome; he having piled the fire becomes aheat [6]; 'Suck this
mighty breast of the waters', (with these words) he offers a ladle full of butter; this
is the freeing of the fire; verily setting it free he gives it food. Therefore they say,
both he who knows and he who knows not. 'A horse well loaded carries well'; the
horse is Agni; verily he delights him, he delighted delights him; he becomes richer.
The Horse Sacrifce (continued)
v. 5. 11.
To Indra, the king, a boar; to Varuna, the king, a black (antelope); to Yama, the
king, a deer; to the bull, the king, a Gayal; to the tiger, the king, a Bos Gavaeus; to
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the king of men a monkey; for the swift falcon a quail; for the Nilangu (snake) a
worm; for Soma, the king, a gazelle; for the ocean a crocodile; for the snowy
mountain an elephant.
v. 5. 12.
The ape is for Prajapati; the owl, the Haliksna the cat, are for Dhatr; to Sarasvati
the white starling, of human speech; the wild goat, the ichneumon, the Çaka, these
are for Pusan; the curlew to speech.
v. 5. 13.
To the offspring of waters a fish; the crocodile, the dolphin, the Kulikaya are for
the ocean; to speech the Paingaraja; to Bhaga the sea-crow; the swan, the Vahasa,
the woodpecker, these are for Vayu; to the quarters the Cakravaka.
v. 5. 14.
To might, a boa-constrictor; the mole, the Srjaya, the lizard, these are for Mitra; to
death the dark (serpent); to wrath the viper; the pot-nosed, the lotus-sitter, the
copper snake, these are for Tvastr; to the echo the Vahasa.
v. 5. 15.
The human beast to the moon; the lizard, the Kalaka, the woodpecker, these are for
the trees; the dappled (deer) to day; the black (antelope) to night; the cuckoo, the
Ksvinka, the black-headed, these are (to be offered) to Aryaman; the crab for
Dhatr.
v. 5. 16.
For the sun the crane; the deer, the peacock, the hawk, these are for the
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Gandharvas; for the Vasus the francolin partridge; for the Rudras the partridge; the
red doe, the Kundrnaci, the Golattika, these are for the Apsarases; to the wood the
Srmara.
v. 5. 17.
The dappled (deer) is for the All-gods; the Pitva, Nyanku, the Kaça, these are (to
be offered) to Anumati; the cuckoo is for the half months; the tortoise for the
months; the Kvayi, the Kutaru, the gallinule, these are (to be offered) to Sinivali; to
Brhaspati the cat.
v. 5. 18.
The Çaka, is for earth; the field-rat, the Kaça, the flying fox, these are for the
fathers; the pole-cat for the seasons; the quail to the year; the pigeon, the owl, the
hare, these are for Nirrti; the cock for Savitr.
v. 5. 19.
The deer for Rudra; the chameleon, the bird, the Pippaka, these are (to be offered)
to the arrow shot; the gazelle for the Maruts; the Çarga to the Brahman; the hyena,
the black (deer), the dog of four eyes, the ass, these are for other men; to Agni the
crow.
v.5.20.
The Alaja is for the atmosphere; the otter, the diver, the swimmer, these for the
waters; to Aditi the Hansasaci; to Indrani the Kirça; the vulture, the white-breasted,
the Vardhranasa, these are for the sky; the hedgehog is for sky and earth.
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v. 5. 21.
The eagle for Parjanya; the swan, the wolf, the cat, these are for Indra; the otter for
the waters; the jackal is (to be offered) to Aryaman; the lion, the ichneumon, the
tiger, these are (to be offered) to great Indra; the rhinoceros to desire.
v. 5. 22.
For Agni the black-necked; for Sarasvati the ewe; the brown one for Soma; the
dark for Pusan; the white-backed for Brhaspati; the variegated for the All-gods; the
ruddy one for Indra; the speckled one for the Maruts; the mixed one for Indra and
Agni; the one spotted below for Savitr; the ram for Varuna.
v. 5. 23.
The horse, the hornless one, the Gayal, these are for Prajapati; for Agni the two
with black necks; for Tvastr the two with hairy thighs; the two white-backed for
Brhaspati; to Dhatr the speckled bellied one; for the sun the white ram.
v. 5. 24.
To Agni of the front the red-limbed ox; the two spotted below for Savitr; the two
rednavelled for Pusan; the two hornless tawny ones for the All-gods; the speckled
for the Maruts; the black goat for Agni the ewe for Sarasvati; the black ram with
one white foot for Varuna.
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PRAPATHAKA VI
The Piling of the Fire Altar (continued)
v. 6. 1.
a Golden of colour, pure, purifying,
In which was born Kaçyapa, in which Indra,
They have conceived Agni as a germ, of varied forms;
May these waters be gentle and kindly to us.
b Those in whose midst Varuna doth go,
Gazing on the truth and falsehood of men,
Dripping honey, pure, purifying;
May these waters be gentle and kindly to us.
c Those of which in the sky the gods make their food,
Those that are in many places in the sky,
Those that inundate the earth with their sap [1], the pure ones
May these waters be gentle and kindly to us.
d With auspicious eye gaze on me, O waters;
With auspicious body, do ye touch my skin;
I invoke all you Agnis that sit in the waters;
Do ye confer upon me radiance and might and force.
e When as ye went below
Ye cried (
ánadata
) on the slaying of the serpent,
Therefore are yo criers (
nadyáh
) by name;
These are your names, O streams.
When instigated by Varuna
Ye wallowed speedily [2],
Then Indra obtained (
apnot
) you as ye went
Therefore ye are waters (
ápah
).
g As ye glided against his will,
He stayed (
ávivarata
) your courses,
Indra with his might, O goddesses;
Therefore your name is water (
váh
).
h One god stepped upon them,
As they glided, according to his will,
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(Saying) 'The great ones have breathed forth (
úd
)
Therefore they are called water.
i The waters are kindly, the waters were ghee;
These waters bear Agni and Soma;
The bitter sap of those dispensing sweetness [3], the satisfying,
Hath come to me with breath, with radiance.
k I behold, or I hear;
The cry cometh to me, the voice of them to us;
I consider that I have enjoyed the ambrosia then,
When I delighted you, O ye of golden hue.
l Ye, waters, are healing;
Further us to strength,
To see great joy.
m The most auspicious flavour that is yours,
Accord to us here,
Like eager mothers.
n To him may we come with satisfaction,
To whose dwelling ye quicken us,
O waters, and propagate us.
O Arise to the sky, aim at the atmosphere, be united with the earth;
thou art splendour; for splendour thee!
v. 6. 2.
He draws cups of water; the cups are the royal consecration; the fire is the
consecration; the royal consecration is the consecration of Varuna; (the fire) to be
piled is Agni's consecration; verily by them is he consecrated; verily also he
conquers both the worlds, that of him who has offered the royal consecration and
that of the piler of the fire. There are waters; the waters are foes of Agni; in that he
puts the waters down below the fire, (they serve) to overcome his foe; he prospers
himself, his foe is defeated. The waters are ambrosia [1]; therefore they sprinkle
with water him who is faint; he does not go to ruin, he lives all his life, for whom
these are put down, and who knows them thus. The waters are food, the waters are
cattle, cattle are food; an eater of food and rich in cattle he becomes, for whom
these are put down, and who knows them thus. They are twelve; the year has
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twelve months; verily by the year he wins food for him [2]; there are vessels used;
in a vessel is food eaten; verily he wins food with its birthplace; up to the twelfth
generation he eats food; moreover, he is not cut off from his vessel for whom these
are put down, nor he who knows them thus. The pots and the pans make pairs, for
the propagation of pairing; with offspring, with cattle, with pairings is he
propagated for whom these are put down and he who [3] knows them thus. Agni is
pain; he afflicts the Adhvaryu, the sacrificer, and offspring with pain; in that he
puts down water, he soothes his pain; neither Adhvaryu nor sacrificer goes to ruin;
offspring are soothed where these are put down. The waters are the hearts of the
waters; in that he puts these down, he unites these with (the waters) of the sky;
Parjanya becomes likely to rain [4]. He who knows their home and their
arrangement becomes possessed of a home, things go in order for him. Along the
furrows he puts (them) down; this is their home, their arrangements; he who knows
thus becomes possessed of a home, and things go in order for him. The others he
puts down in pairs, but four in the middle, for support. The bricks are food, this
oblation is food in very presence; in that he puts down this oblation, verily
straightway [5] he wins food for him; in the middle he puts (them) down; verily he
bestows food on him in the middle; therefore in the middle is food eaten. It is
offered to Brhaspati; Brhaspati is the holy power of the gods: verily by holy power
he wins food for him. 'Thou art splendour; for splendour thee!' he says; brilliant
and resplendent does he become, for whom these are put down, and he who knows
it thus.
v. 6. 3.
He puts down the bricks of being; in every place is death born; wherever death is
born, thence he removes it by sacrifice; therefore the piler of the fire lives all his
life, for all deaths are removed by him; therefore the piler of the fire is not to be
practised against; his witchcraft turns upon him (who does so) and lays him low.
He who piles the fire is consecrated; these are the offerings of the divine
consecrators; so many are the consecrations of the gods, and they [1] confer
consecrations upon him; they consecrate him, the fire is consecration; the royal
consecration is the consecration of Varuna; (the fire) to be piled is the consecration
of holy power. 'On the instigation of the god Savitr, thee', he says; verily instigated
by Savitr he consecrates him with holy power, with the deities. He pours down
every sort of food, to win every sort of food. He pours down over him from the
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front face to face; for from the front face to face is food eaten. He pours down from
the head, for from the head is food eaten; he causes (the water) to flow over up to
the mouth [2]; verily on the mouth he bestows food-eating upon him. 'With the
lordship of Agni I consecrate thee', he says; this is the consecration of Agni; verily
he consecrates him with it. 'With the lordship of Brhaspati I consecrate thee', he
says; Brhaspati is the holy power of the gods; verily with holy power he
consecrates him. 'With the lordship of Indra I consecrate thee', he says; verily he
confers power from above upon him. That [3] is the form of the royal consecration.
He who knowing thus piles the fire conquers both the worlds, that of him who has
offered the royal consecration and that of the piler of the fire. When Indra had been
consecrated, his power and strength fell away in ten places; the gods brought it
together with the Sautramani; he who piles the fire is consecrated; having piled the
fire he should sacrifice with the Sautramani; verily collecting power and strength
he places them in himself.
v. 6. 4.
The year in unison with the Ayavans the dawn in unison with the ruddy (cows);
Surya in unison with the steed; the Açvins in unison with the wondrous works.
Agni Vaiçvanara in unison with the food offerings; with ghee; hail!
The year is the year, the Ayavas are the months, the red one the dawn, the steed
Surya, the Açvins these two (worlds), Agni Vaiçvanara the year, the food offerings
cattle, ghee cattle. With the year cattle are born; verily with the year he produces
cattle for him. He offers on a blade of Darbha grass [1]; the Darbhas are the
ambrosia, the strength of the (earth); he offers on it; verily he is propagated. An
eater of food he becomes for whom they offer thus. These deities are the foremost
portions of Agni; verily he delights them; verily too he places the eye of Agni in
front; he becomes not blind who knows thus. Waters were the world at first, the
Moving ocean; Prajapati, becoming wind, rocked about on a lotus leaf; he [2]
could find no support; he saw that nest of the waters, on it he piled the fire, that
became this (earth), then indeed did he find support. (The brick) which he put
down in front became the head, that is the eastern quarter; (the brick) which he put
down on the right became the right side, that is the southern quarter; (the brick)
which he put down behind became the tail, that is the western quarter; (the brick)
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which he put down on the left [3] became the left side, that is the northern quarter;
(the brick) which he put down above became the back, that is the zenith. Agni of
the five bricks is this (earth); therefore when they dig in it they knock up against
the brick, against gravel. Now all this (earth) in the eyes of the birds shines at
night, therefore birds do not at night rest upon it. He who knowing this piles a fire
finds support, and conquers all the quarters. The Brahman is connected with Agni,
therefore the Brahman finds prosperity in all the quarters; verily every quarter he
goes to is his own. The fire is the nest of the waters; therefore waters draw the fire;
verily they enter their own birthplace.
v. 6. 5.
Having kept the fire in the pan for a year in the second year he should offer on
eight potsherds to Agni, to Indra on eleven potsherds, to the All-gods on twelve
potsherds, to Brhaspati an oblation, to Visnu on three potsherds; in the third year
he should sacrifice with the Abhijit (offering). In that there is (an offering) on eight
potsherds, the Gayatri has eight syllables, and the morning pressing is connected
with Agni and the Gayatri, verily he supports by it the morning pressing and the
Gayatri metre. In that there is (an offering) on eleven potsherds, the Tristubh has
eleven syllables, and the midday pressing is connected with Indra and the Tristubh,
verily he supports by it the midday pressing and the Tristubh [1] metre. In that
there is (an offering) on twelve potsherds, the Jagati has twelve syllables, and the
third pressing is connected with the All-gods and the Jagati, verily he supports by it
the third pressing and the Jagati metre. In that there is an oblation to Brhaspati, and
Brhaspati is the holy power of the gods, verily he supports by it holy power. In that
there is (an offering) to Visnu on three potsherds, and Visnu is the sacrifice, verily
he supports by it the sacrifice. In that he sacrifices with the Abhijit in the third
year, (it serves) for conquest. In that he keeps the fire in the pan for a year, he [2]
saves this world by it; in that he piles the fire in the second year, he saves the
atmosphere by it; in that he sacrifices in the third year, he saves yonder world by it.
This (fire) Para Atnara, Kaksivant Auçija, Vitahavya Çrayasa, and Trasadasyu
Paurukutsya piled, being desirous of offspring; then indeed did they win thousands
each of children; he is extended with offspring, with cattle, that measure he attains
which they attained, who knowing thus piles the fire.
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v. 6. 6.
a Prajapati piled the fire; it kept being razor-edged; the gods in terror did not
approach it; they, clothing themselves in the metres, approached it, and that is why
the metres have their name. The metres are holy power; the black antelope skin is
the form of holy power; he puts on a pair of black antelope skin shoes; verily
clothing himself with the metres he approaches the fire, to prevent injury to
himself. b The fire is put down as a treasure of the gods [1]. Now a treasure
unguarded others find, or he cannot recollect where it is; he steps on the fire-pan;
verily he makes himself its overlord, for guardianship. Or rather they say, 'It should
not be stepped on'; the pan is connected with Nirrti; if he were to step on it, he
would hand himself over to Nirrti; therefore it should not be stepped on. He puts
down the human head, for guardianship; and moreover this is just as if one should
say, 'Guard that for me' [2]. c Atharvan is Prajapati; Dadhyañc Atharvana is the
fire, his bones are the bricks; as to that the seer says, 'Indra with the bones of
Dadhyañc'. In that he piles the fire with the bricks, he piles up the fire with itself;
he has his own self in yonder world who knows thus. d (The fire) to be piled is the
body of Agni, Vaiçvanara is the self; in that he offers to Vaiçvanara after the
piling, he prepares its [3] body and mounts it; the sacrificer thus prepares his body,
in that he piles the fire; in that he offers to Vaiçvanara after the piling, verily
having pre pared his body he mounts it with the self; therefore they do not cut off
from it; verily living he goes to the gods. e He puts on dust with a verse addressed
to Vaiçvanara; Agni Vaiçvanara is this (earth), the dust is its piling; verily he piles
Agni Vaiçvanara; Vaiçvanara is the form dear to Agni; verily he wins the form
dear to him.
v. 6. 7.
virájam
The gods obtained the brilliance (
) of Agni by means of the
consecration; for three nights should he be consecrated; the Viraj has three feet, he
obtains the Viraj. For six nights should he b consecrated; the year consists of six
seasons; the Viraj is the year, he obtains the Viraj. For ten nights should he be
consecrated; the Viraj has ten syllables; he obtains the Viraj. For twelve nights
should he be consecrated; the year has twelve months; the Viraj is the year; he
obtains the Viraj. He should be consecrated for thirteen nights; the year has
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thirteen months [1]; the Viraj is the year; he obtains the Viraj. For fifteen nights
should he be consecrated; the nights of the half-month are fifteen; the year is made
up by the half-months; the Viraj is the year; he obtains the Viraj. For seventeen
nights should he be consecrated; the year has twelve months and seven seasons; the
Viraj is the year; he obtains the Viraj. For twenty-four nights should he be
consecrated; the year has twenty-four half-months; the Viraj is the year; he obtains
the Viraj. For thirty nights should he be consecrated [2]; the Viraj has thirty
syllables; he obtains the Viraj. For a month should he be consecrated; the year is
the month; the Viraj is the year; he obtains the Viraj. For four months should he be
consecrated; for four months the Vasus bore him, they conquered the earth, the
Gayatri metre; for eight the Rudras, they conquered the atmosphere, the Tristubh
metre; for twelve the Adityas, they conquered the sky, the Jagati metre; then they
attained distinction, supremacy over the gods. Therefore after keeping the fire for
twelve months, should one pile it up; the year has twelve months, the fire to be
piled is the year, the bricks are days and nights; he piles him with the bricks
obtained; verily also he attains distinction, supremacy over his equals.
v. 6. 8.
a Agni is piled for the world of heaven; if he were not to mount after him the
sacrificer would be excluded from the world of heaven. 'I have mounted on the
earth; let not breath forsake me'; 'I have mounted on the atmosphere; let not
offspring forsake me'; 'I have mounted on the sky, we have attained the light', he
says; this is the mounting after Agni verily by it he mounts after him, to attain the
world of heaven. b If he were to set up (the eleven posts) commensurate with the
wings [1], he would make the sacrificial rite too small, his offspring would be
worse off than himself. He sets (it) up commensurate with the altar; verily he
makes the sacrificial rite larger, his offspring does not become worse than himself.
e He should pile (the fire) of a thousand (bricks) when first piling (it); this world is
commensurate with a thousand; verily he conquers this world. He should pile (it)
of two thousand when piling a second time; the atmosphere is commensurate with
two thousand; verily be conquers the atmosphere. He should pile (it) of three
thousand when piling for the third time [2]; yonder world is commensurate with
three thousand; verily he conquers yonder world. d Knee deep should he pile (it),
when piling for the first time; verily with the Gayatri he mounts this world; navel
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deep should he pile (it) when piling for the second time; verily with the Tristubh he
mounts the atmosphere; neck deep should he pile (it) when piling for the third
time; verily with the Jagati he mounts yonder world. e After piling the fire he
should not have intercourse with a woman of pleasure, thinking, 'I shall deposit
seed in that which is no womb'; nor after piling for the second time should he have
intercourse with the wife of another [3], nor after piling for a third time should he
have intercourse with any woman whatever. In that he piles the fire, he deposits
seed; if he were to have intercourse. he would be deprived of seed. Or rather they
say, 'If he were not to have intercourse, there would be no offspring.' In that he
puts down the two Retahsic (bricks), they support the seed of the sacrificer;
therefore he should have intercourse, for the non-spilling of seed.' f Three seeds are
there, father, son, grandson [4]; if he were to put down two Retahsic (bricks), he
would cleave his seed; three he puts down, for the continuity of seed; the first
Retahsic is this (earth), this (earth) is speech, therefore they see this (earth), they
see speech speaking; the second is the atmosphere, the atmosphere is breath,
therefore they see not the atmosphere, nor breath; the third is yonder (sky), yonder
(sky) is the eye, therefore they see yonder (sky), they see the eye. With a Yajus he
sets down this one [5] and yonder one, but with mind only the middle, to arrange
these worlds, and also the breaths. g 'The sacrifice offered by the Bhrgus, the
Vasus, accord our desires; of thee thus offered, enjoyed, may I here enjoy wealth,'
he says; verily he milks thereby the song and the recitation. h 'Father Matariçvan,
bestow flawless abodes; the flawless abodes the Uçijs have made; let Soma, all
knowing, the leader, be leader; let Brhaspati recite hymns and rejoicing,' he says;
that is Agni's hymn, and with it he recites after him.
v. 6. 9.
a That fire which is kept in the pan is consecrated of fires; if he were to put it down
their embryos would be liable to abortion, and that would be like descending after
consecration. He sets it on a throne, to support and prevent the falling of embryos,
and he makes thus a consecration. b (The fire) in the pan is an embryo, the sling is
the womb; if he were to remove the pan from the sling, he would strike the embryo
from the womb; the sling has six ropes; man is sixfold [1], the body, the head, four
limbs; verily in himself he bears it. c The fire is Prajapati, his breasts are the pan
and the mortar; his offspring live on them; in that he puts down the pan and the
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mortar, with them the sacrificer milks the fire in yonder world. d The fire is the
year, its bricks are arranged threefold, those of Prajapati, of Visnu [2], of
Viçvakarman; the Prajapati (bricks) are the days and nights; in that he keeps (the
fire) in the pan, he puts down the Prajapati (bricks); in that he takes up the
kindling-sticks, and the trees are Visnu's, verily he puts down the Visnu (bricks); in
that he piles the fire with bricks, and Viçvakarman is this (earth), verily he puts
down the Viçvakarman (bricks). Therefore they say, 'Threefold is Agni.' e This
thus should the sacrificer himself pile; if another pile his fire, if he should not
prosper him with sacrificial gifts, he would appropriate his fire; him who piles his
fire he should prosper with sacrificial gifts; verily thus he preserves his fire.
v. 6. 10.
Prajapati piled the fire as the year by the seasons; by the spring he piled its front
half, by the summer its right wing, by the rains its tail, by the autumn its left wing,
by the winter its middle. By the Brahman class he piled its front half, by the lordly
class its right wing, by cattle its tail, by the people its left wing, by hope its middle.
He who knowing thus piles the fire piles it with the seasons; verily he wins all [1];
they hearken to him who has piled the fire, he eats food, he is resplendent. The first
layer is this (earth), the mortar the plants and trees; the second is the atmosphere,
the mortar the birds; the third is yonder (sky), the mortar the Naksatras; the fourth
the sacrifice, the mortar the sacrificial fee; the fifth the sacrificer, the mortar
offspring; if he were to pile it with three layers, he would obstruct the sacrifice, the
fee, the self, offspring; therefore should it be piled with five layers; verily he
preserves all. In that there [2] are three layers, (it is) since Agni is threefold; in that
there are two (more), the sacrificer has two feet, (it is) for support; there are five
layers, man is five fold; verily he preserves himself. There are five layers, he
covers (them) with five (sets of) mortar, these make up ten, man has ten elements;
he preserves man in his full extent. Again the Viraj has ten elements, the Viraj is
food; verily he finds support in the Viraj and the eating of food. The sixth layer is
the year, mortar is the seasons; there are six layers, six (sets of) mortar, they make
up twelve, the year has twelve months; verily he finds support in the year.
The Horse Sacrifice (continued)
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Yajur Veda English Translation – AB Keith
v. 6. 11.
The red, the dark red, the jujube red, these are for Prajapati; the brown, the reddish-
brown, the parrot brown, these are for Rudra. The white, the white-eyed, the white-
necked, these have the fathers as their deities. Three black barren cows are for
Varuna, three white barren cows for the Sun; the dusky-spotted hornless ones are
for Mitra and Brhaspati.
v. 6. 12.
The dappled, the one with cross-lines dappled, the one with dappled marks running
up, these are for the Maruts; the bright, the ruddy woolled, the white, are for
Sarasvati; the piebald, the grey piebald, the slightly piebald, these are for the All-
gods; three dark barren cows are for Pusan, three ruddy barren cows for Mitra; the
red-spotted hornless ones are for Indra and Brhaspati.
v. 6. 13.
The white limbed, the one with white limbs on one side the one with white limbs
on both sides, these are for Indra and Vayu; the one with white ear-holes, that with
one white ear-hole, the one with both white ear-holes, they are for Mitra and
Varuna; the one with a pure tail, the one with a completely pure tail, the one with a
tail in lumps, these are for the Açvins; three barren cows of varied colours are for
the All-gods, three white for the supreme lord; the white-spotted hornless ones are
for Soma and Pusan.
v. 6. 14.
The humped, the bull, the dwarf (animal), these are for Indra and Varuna; the one
with white hump, the white-backed, the white-rumped, these are for Indra and
Brhaspati; the white-footed, the white-lipped, the white-browed, these are for Indra
and Visnu; the three white-flecked barren cows are for Viçvakarman; the three
with piebald bellies are (to be offered) to Dhatr; the white-spotted hornless ones
are for Indra and Pusan.
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v. 6. 15.
Three long-eared ones are for Yama; three white-footed for Soma; three
ichneumons are (to be offered) to Agni, the youngest; three ruddy eighteen-month-
old (sheep), these are for the Vasus; three red gallinules, these are for the Rudras;
the brown-spotted hornless ones are for Soma and Indra.
v. 6. 16.
Three small-eared are for Visnu; three with red-tipped ears are (to be offered) to
Visnu, the wide strider; three with dewlaps are (to be offered) to Visnu, the wide
goer; three of two and a half years old are for the Adityas; three of three years old
are for the Angirases; the yellow spotted hornless ones are for Indra and Visnu.
v. 6.17.
To Indra, the king, are (to be offered) three white-backed; to Indra, the overlord,
three with white humps; to Indra, the self-ruler, three with white buttocks; three
four-year-old (cows) are for the Sadhyas; three draught cows are for the All-gods;
the black-spotted hornless ones are for Agni and Indra.
v. 6. 18.
To Aditi are (to be offered) three ruddy-spotted; to Indrani three black-spotted; to
Kuhu three red-spotted; three calves to Raka; three heifers to Sinivali; the red-
spotted hornless ones are for Agni and Visnu.
v. 6. 19.
Three reddish-brown ones are for Soma; to Soma, the king, are (to be offered)
three dappled ones; the cloud-formed are for Parjanya; three goats with dewlaps
are (to be offered) to Indrani; three ewes are for Aditi; those of auspicious mark
and hornless are for sky and earth.
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v. 6. 20.
There are three black-spotted for Varuna; to Varuna, the king, are (to be offered)
three red-spotted; to Varuna, destroyer of foes, three ruddy-spotted; three of varied
colours are for the All-gods; three dappled for all the deities; the white-spotted
hornless ones are for Indra and Surya.
v. 6. 21.
To Soma, self-ruler, there are (to be offered) two oxen which drag the cart; to Indra
and Agni, the givers of force, two camels; to Indra and Agni, givers of might, two
sheep that drag the plough; two heifers are for earth; to the quarters are (to be
offered) two mares; two heifers are for earth; two females are for the Viraj two
heifers are for earth; two oxen that drag the carriage are (to be offered) to Vayu;
two black, barren cows are for Varuna; two bulls with high horns, destructive, are
for the sky.
v. 6. 22.
In the morning eleven beasts of the ox kind are offered; the goat with spots, the
blue jay, the Vidigaya, these are for Tvastr. For Surya there are nine white barren
cows to be offered; those for Agni, Indra and Agni, and the Açvins are offered at
the great stake.
v. 6. 23.
There are three reddish-brown ones for spring; three dappled ones for summer;
three piebald (deer) for the rains; three dappled for autumn; three with dappled
thighs for winter; three smeared over for the cool season; to the year are (offered)
those with hanging bellies.
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PRAPATHAKA VII
The Piling of the Fire Altar (continued)
v. 7. 1.
a 'He who piles the fire without regard to the deity falls a victim to the deities; he
becomes poorer; he who (piles it) according to the deity does not fall a victim to
the deities; he becomes richer. With a Gayatri (verse) addressed to Agni should he
stroke the first layer; with a Tristubh the second; with a Jagati the third; with an
Anustubh the fourth; with a Pankti the fifth; verily he piles the fire according to the
deity. He falls not a victim to the deities; he becomes richer. This is the dividing of
the sacrificial food; the food is cattle, and he piles it with cattle [1]. b He who piles
the fire after announcing to Prajapati does not go to ruin. The horses should stand
on either side, on the left the black, on the right the white; having offered them he
should put down the bricks; that is the form of Prajapati, the horse is connected
with Prajapati; verily having announced to Prajapati in real presence he piles the
fire, he does not go to ruin; the white horse is the form of day, the black of night;
the bricks are the form of day [2], the mortar of night; when about to put down the
bricks he should stroke the white horse, when about to put down the mortar he
should stroke the black; verily with the days and nights he piles it. c A golden
vessel full of honey he gives, (saying), 'May I be possessed of honey'; with (a
verse) addressed to Surya, containing the word 'brilliant', he should gaze (on it);
verily it becomes brilliant in the midday; he causes the horse to sniff it; Indra is
yonder sun, Prajapati is he; the horse is connected with Prajapati; verily he wins
him straightway.
v. 7. 2.
a To thee, O Agni, the bull, the wise,
I have come, generating thee ever new;
Be our household rites not halting;
With thy keen holy power sharpen us.
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The bricks are cattle, in each layer he puts down a bull (brick); verily in his
sacrifice he makes a pairing for propagation; therefore in every herd there is a bull.
b The image of the year
Which men revere in thee, O night,
Making his offspring rich in heroes,
May he obtain all life.
He puts down this Prajapati (brick) [1]; the sole eighth day is this (earth); in that
food is made on the sole eighth day, he wins it thereby; this is the wish cow of
Prajapati; verily by it the sacrificer in yonder world milks the fire.
c With the light wherewith the gods went upward, Wherewith the Adityas, the
Vasus, the Rudras, Wherewith the Angirases attained greatness, With that let the
sacrificer go in prosperity.
The fire is piled for the world of heaven [2]; (with the words) With the light
wherewith the gods went upwards', he lights the fire in the pan; verily he puts
down the bricks connected with the trees, to win the world of heaven.
d (Homage) to the hundred-weaponed, him of a hundred powers,
Him of a hundred aids, the overcomer of hostility,
To Indra who shall lead us over all obstacles
Through autumns without fail.
e The four paths going to the gods
Which stretch between sky and earth,
To him, O gods, do ye all accord us
Who brought to them unfailing power and untirelessness [3].
f Summer, winter, and spring for us,
Autumn, the rains be favourable for us;
May we enjoy the favour and protection
Of these seasons through a hundred autumns.
g To the Idu year, the complete year, the year
Pay ye honour great;
In their lovingkindness that are worthy of sacrifice
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May we long be unfailing, unsmitten.
h Better than good have the gods brought together;
With thee as aid may we win thee;
Do thou, wonder-working, O drop [4], enter us,
Be propitious and kindly to our children, our descendants.
i He puts down these unfailing (bricks), they are the gods unconquered; verily he
enters them; he is not conquered. k The theologians say, 'Since the months, the
half-months, the seasons, the years cook the plants, then why is the offering of
first-fruits made to other deities?' The gods conquered these (plants); if he were to
offer to the seasons, he would cause strife with the gods; having offered the
offering of first-fruits, he offers these libations; verily he delights the half-months,
the months, the seasons, the year; he does not cause strife with the gods. 'Better
than good have the gods brought together', he says, for the eating of the offering, to
prevent the defeat of the sacrificer.
v. 7. 3.
a Thou art the thunderbolt of Indra, slaying foes;
Guarding our bodies, lying in wait;
He who in east, south, west,
In the north, as a foe plots against us,
May he strike on this rock.
The gods and the Asuras were in conflict; the Asuras sought to force them from the
quarters; the gods repelled them with arrow and thunder bolt; in that he puts down
the thunderbolt (bricks), he repels his foes with arrow and thunderbolt; in the
quarters [1] he puts down; verily he puts round him those citadels of the gods,
which guard the body.
b O Agni and Visnu,
May these songs gladden you in unison;
Come ye with radiance and strength.
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The theologians say, 'Since they do not offer to any deity, then what deity has the
stream of wealth?' Wealth is Agni, this stream is his; wealth is Visnu, this stream is
his; with a verse addressed to Agni and Visnu he offers the stream of wealth; verily
he unites them with their proper portions; verily also [2] he makes this libation to
have an abode; he wins that for desire of which he makes this offering. The fire is
Rudra; now two are his bodies, the dread the one, the auspicious the other; in that
he offers the Çatarudriya, he soothes with it his dread form; in that he offers the
stream of wealth, he delights with it his auspicious form. He, who knows the
support of the stream of wealth [3], finds support. If there is any butter left over, in
it he should cook a mess for the Brahmans, four Brahmans should eat it; the
Brahman is Agni Vaiçvanara, Vaiçvanara, is the form dear to Agni; verily he
establishes it in his dear form. He should give four cows; verily with them the
sacrificer in yonder world milks the fire.
v. 7. 4.
a 'To thought I offer with mind, with ghee', he says; the oblation to Viçvakarman is
called the undeceivable; the foe cannot deceive him who has piled; verily also he
wins the gods. b 'O Agni, to-day', (with these words) he offers with a Pankti verse,
and by the Pankti and the libation he grasps the beginning of the sacrifice. C 'Seven
are thy kindling-sticks, O Agni; seven thy tongues', he says; verily he wins the
Hotr's offices. Agni went away from the gods, desiring a portion [1]; to him they
assigned this as a portion; that is the Agnihotra, of Agni; then is he born indeed
when
he is completely piled. Verily to him on birth he gives food; he delighted delights
him,
he becomes richer.
d The theologians say, 'Since it is as the Garhapatya that (the fire) is piled, then
where
is its Ahavaniya?' 'Yonder sun', he should reply, for in it they offer to all the gods
[2].
He who knowing thus piles the fire straightway makes pleased the gods.
e O Agni, the glorious, lead him to glory;
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Bring hither the fame that is Indra's;
May he be head, overlord, resplendent,
Most famed of his equals.
With look auspicious first they underwent
Fervour and consecration, the seers who found the heavenly light;
Thence was born the kingly power, might and force;
May the gods in unison accord that to us.
Disposer, ordainer, and highest [3] onlooker,
Prajapati, supreme lord, the ruler;
The Stomas, the metres, the Nivids, mine they call;
To him may we secure the kingdom.
Turn towards me, come to me;
May he be your ruler, your overlord;
On his discernment do ye depend;
Upon him henceforth do ye all serve.
He puts down these supporters of the realm; this is the realm supporting piling of
the fire; verily with it he bestows on him the kingly power, he becomes the kingly
power, the kingly power does not fall away from him.
v. 7. 5.
a Just as a son born dies, so dies he whose fire in the pan is extinguished. If he
were to make it by friction, he would divide (the fire), he would produce a foe for
him. It must again be kindled (with wood) around; verily he produces it from its
own birthplace, he does not produce a foe for him. Darkness seizes on him whose
fire in the pan is extinguished, darkness is death; a black garment, a black heifer
are the sacrificial fees; verily with darkness [1] he smites away the darkness which
is death. Gold he gives, gold is light; verily with the light he smites away the
darkness; moreover gold is brilliance; verily he confers brilliance upon himself.
b Like heavenly light, the heat; hail! Like heavenly light, the Arka hail!
Like heavenly light, the bright; hail! Like heavenly light, the light; hail! Like
heavenly light, the sun; hail!'
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The fire is Arka, the horse sacrifice is yonder sun [2]; in that he offers these
libations he unites the lights of the Arka and the horse sacrifice; he indeed is an
offerer of the Arka and the horse sacrifice, for whom this is done in the fire. c The
waters were first this world, the moving; Prajapati saw this first layer, it he put
down, it became this (earth). To him Viçvakarman said, 'Let me come to thee';
'There is no space here', he answered [3]. He saw this second layer, he put it down,
it became the atmosphere. The sacrifice said to Prajapati, 'Let me come to thee';
'There is no space here', he answered. He said to Viçvakarman, 'Let me come to
thee.' 'In what way wilt thou come to me? ' 'By the regional (bricks)', he replied. He
came with the regional (bricks), he put them down, they became the regions [4].
The supreme lord said to Prajapati, 'Let me come to thee'; 'There is no space here',
he answered. He said to Viçvakarman and the sacrifice, 'Let me come to you two';
'There is no space here', they answered. He saw this third layer, he put it down, it
became yonder (world). Aditya said to Prajapati, 'Let me come to thee' [5]; 'There
is no space here', he answered. He said to Viçvakarman and the sacrifice, 'Let me
come to you two'; 'There is no space here', they answered. He said to the supreme
lord, 'Let me come to thee.' 'In what way wilt thou come to me?' 'By the space-
filler', he replied. He came to him by the space filler; therefore the space-filler is
unexhausted, for yonder Aditya is unexhausted [6]. To them the seers said, 'Let us
come to you.' 'In what way will ye come?' 'By greatness', they replied. To them
they came with two (more) layers; (the fire) became one of five layers. He who
knowing thus piles the fire becomes greater, he conquers these worlds, the gods
know him; moreover he attains community with these deities.
v. 7. 6.
a The fire is a bird; if the piler of the fire were to eat of a bird, he would be eating
the fire, he would go to ruin. For a year should he observe the vow, for a vow goes
not beyond a year.
b The fire is an animal; now an animal destroys him who moves up to it face to
face; therefore he should go up to it from behind while it is looking towards the
front, to prevent injury to himself.
c 'Brilliance art thou, grant me brilliance, restrain earth [1], guard me from the
earth. Light art thou, grant me light, restrain the atmosphere, guard me from the
atmosphere.
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Heavenly light art thou, grant me heavenly light, restrain the heavenly light, guard
me from the sky', he says; by these are these worlds supported; in that he puts them
down, (it is) for the support of these worlds. Having put down the naturally
perforated (bricks) he puts down the gold bricks; the naturally perforated are these
worlds, gold is light; in that having put down the naturally perforated [2] he puts
down the gold bricks; verily he makes these worlds full of light by means of them;
verily also by them these worlds shine forth for him.
d Those flames of thine, O Agni, which rising in the sun,
With rays envelop the sky,
With all of them bring us to brilliance, to man.
Those flames of yours in the sun, O gods,
Those flames in cattle, in horses,
O Indra and Agni, with all of these
Grant us brilliance, O Brhaspati.
Grant us brilliance [3] in our Brahmans,
Place brilliance in our princes,
Brilliance in Viçyas and Çudras;
With thy flame grant me brilliance.
The glory and power of him who has piled the fire go apart twofold, or to the fire
which he has piled or to the man who has sacrificed. In that he offers these
libations, he places in himself power and fame. e He who having piled the fire
steps on it is liable to go to ruin. 'To thee I come praising with holy power'; with
this verse addressed to Varuna [4] should he offer; that is the soothing of the fire
and the protection of himself. f He who piles the fire is made into an offering; just
as an offering spills, so he spills who having piled the fire approaches a woman;
with clotted curds for Mitra and Varuna he should sacrifice; verily he approaches
unity with Mitra and Varuna, to avoid his spilling. g He who knows the fire to rest
on the seasons, for him the seasons go in order; he finds support. The fire resting
on the seasons is the year [5]; the head is the spring, the right side summer, the tail
the rains, the left side autumn, the middle winter, the layers the first half-months,
the mortar the second half-months, the bricks the days and nights; this is the fire
resting on the seasons; he who knows thus, for him the seasons go in order; he
finds support. h Prajapati, desirous of supremacy, put down the fire; then did he
attain supremacy; he who knowing thus piles the fire attains thus supremacy.
1030

Yajur Veda English Translation – AB Keith
v. 7. 7.
a What has flowed from purpose, or heart,
Or what is gathered from mind or sight,
Follow to the world of good deed,
Where are the seers, the first-born, the ancient ones.
b This I place around thee, O abode, the treasure
Whom the all-knower hath brought here;
After you the lord of the sacrifice will follow;
Know ye him in the highest firmament.
c Know ye him in the highest firmament,
O gods associates, ye know his form;
When he shall come [1] by the paths, god-travelled,
Do ye reveal to him what is sacrificed and bestowed.
d Move ye forward; go ye along together,
Make ye the paths, god-travelled, O Agni
In this highest abode,
O All-gods, sit ye with the sacrificer.
e With the strew, the encircling- stick,
barhis
The offering-ladle, the altar, the grass (
),
With the Rc, bear this sacrifice for us
To go to the heaven to the gods.
f What is offered, what is handed over,
What is given, the sacrificial fee,
That [2] may Agni Vaiçvanara
Place in the sky among the gods for us.
g That by which thou bearest a thousand,
Thou, O Agni, all wealth,
By that (path) do thou bear the sacrifice of ours,
To go to the gods in heaven.
h By that (path) by which, O Agni, the priests, busy,
Bear the fees, the sacrifice,
By that do thou bear this sacrifice of ours,
To go to the gods in heaven.
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Yajur Veda English Translation – AB Keith
i By that (path) by which, O Agni, the doers of good deeds,
Obtain the streams of honey,
By that do thou bear this sacrifice of ours,
To go to the gods in heaven.
k Where are the streams that fail not
Of honey and of ghee,
May Agni Vaiçvanara place us
In heaven among the gods.
v. 7. 8.
a Thy kindling-sticks, O Agni, thine abodes,
Thy tongues, O all-knower, thy light,
Thy cracklings, thy drops,
With these pile thyself, well knowing.
The fire is an extended sacrifice; what of it is performed, what not? What the
Adhvaryu in piling the fire omits, that of himself he omits. 'Thy kindling-sticks, O
Agni, thine [1] abodes', he says; this is the self piling of the fire; verily the fire
piles the fire, the Adhvaryu omits nothing from himself.
b To the four quarters let the fires advance;
May he bear this sacrifice for us, well knowing;
Making rich the ghee, immortal, full of heroes,
The holy power is the kindling-stick of the libations.
The tortoise is put down for the world of heaven; 'To the four quarters let the fires
advance', he says [2]; verily by it he recognizes the quarters; 'May he bear this
sacrifice for us, well knowing', he says, for guidance to the world of heaven; 'The
holy power is the kindling-stick of the libations', he says. By means of the holy
power the gods went to the world of heaven; in that he puts down (the tortoise)
with (a verse) containing the word 'holy power', by the holy power the sacrificer
goes to the world of heaven. c The fire is Prajapati here; cattle are the offspring;
the form the metres; all colours of bricks should he make; verily by the form he
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wins offspring, cattle, the metres; verily also he piles it winning it for offspring,
cattle, the metres.
v. 7. 9.
a In me I take first Agni,
For increase of wealth, for good offspring with noble heroes;
In me offspring, in me radiance I place;
May we be unharmed in our body with good heroes.
b The immortal Agni who hath entered
Into us mortals within the heart, O fathers,
May we enclose him in ourselves;
May he not abandon us and go afar.
If the Adhvaryu without taking the fire in himself were to pile it, he would pile his
own fire also [1] for the sacrificer. Now cattle depend upon the fire; cattle would
be likely to depart from him. 'In me I take first Agni', he says; verily in himself he
supports his own fire, cattle depart not from him. b The theologians say, 'Since clay
and water are not food for Agni, then why is he piled with clay and water?' In that
he joins with water [2] and all the deities are the waters, verily he unites him with
the waters. In that he piles with clay and Agni Vaiçvanara is this earth, verily he
piles Agni with Agni. c The theologians say, 'Since the fire is piled with clay and
water, then why is it called the fire?' In that he piles with the metres and the metres
are fires, therefore is it called fire. Moreover Agni Vaiçvanara is this (earth); in
that [3] he piles with clay, therefore is it called the fire. d He puts down golden
bricks; gold is light; verily be confers light upon him; again gold is brilliance;
verily he confers radiance upon himself. He, who piles (the fire) with faces on all
sides, eats food in all his offspring, conquers all the quarters. In the east he puts
down a Gayatri, a Tristubh on the south, a Jagati on the west, an Anustubh on the
north, a Pankti in the middle; this is the fire with faces on all sides: he, who
knowing thus piles it, eats food in all his offspring, conquers all the quarters; verily
also he weaves quarter in quarter; therefore quarter is woven in quarter.
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v. 7. 10.
Prajapati created the fire; it created ran away east from him; he cast the horse at it,
it turned to the south; he cast the ram at it, it turned to the west; he cast the bull at
it, it turned to the north; he cast the goat at it, it ran upwards. He cast the man at it.
In that he puts down the heads of animals, he piles it [1], winning it on every side.
The heads of animals are bricks, breath supporting, full of sight; in that he puts
down the heads of animals, the sacrificer breathes with them in yonder world;
verily also these worlds shine forth for him by them. He puts them down after
smearing with mud, for purity. The fire is an animal, animals are food, the heads of
animals are this fire; if he desire of a man, 'May his food be less' [2], he should put
down for him the heads of animals more closely together; his food becomes less; if
he desire of a man, 'May his food be similar (to what he has now)', he should put
them down for him at a mean distance; verily his food becomes the same; if he
desire of a man, 'May his food become more', he should put them down separating
them at the ends of the pile; verily at the ends also he wins food for him; his food
becomes more.
The Horse Sacrifice (continued)
v. 7. 11.
Flies with the teeth, frogs with the grinders; the cater with the gnawer; strength
with the digester; the wild with the knee-cap; clay with the gums; Avaka grass with
pieces of gravel; with the Avakas gravel; with the hump the tongue; with the
shouter the palate, Sarasvati with the tongue tip.
v. 7. 12.
Strength with the jaws; the waters with the mouth; the Adityas with the hair;
support with the lower lip; the existent with the upper; the clearness with what is
between; by the gloss the external (radiance); by the knob the thundering; by the
eyes Surya and Agni; by the two pupils the two lightnings; the lightning-stroke by
the brain; might by the marrow parts.
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Yajur Veda English Translation – AB Keith
v. 7. 13.
Tortoises with the hooves; with the flesh of the hooves francolin partridges; the
Saman with the dewclaws; speed with the legs; health with the two knees; strength
with the two Kuhas; fear with the two movers; the secret with the two sides; the
Açvins with the two shoulders Aditi with the head; Nirrti with the bald head.
v. 7. 14.
The yoke-thong with the pits of the legs; the yoke with the bent part; thought with
the neck; sounds with the breaths; with the gloss skin; with the Parakaça the
interior; with hair the flies; Indra with the hard-working bearing part; Brhaspati
with the seat of the birds; the chariot with the cervical vertebrae.
v. 7. 15.
Indra and Varuna with the two buttocks; Indra and Agni with the flesh below the
buttocks; Indra and Brhaspati with the two thighs; Indra and Visnu with the knees;
Savitr with the tail; the Gandharvas with the penis; the Apsarases with the testicles;
the purifying with the anus; the strainer with the two Potras; the going with the two
Sthuras; the going to with the two centres of the loins.
v. 7. 16.
For Indra the breast, for Aditi the flanks, for the quarters the cervical cartilages; the
clouds with the heart and its covering; atmosphere with the pericardium; the mist
with the flesh of the stomach; Indrani with the lungs; ants with the liver, the hills
with the intestines; the ocean with the stomach; Vaiçvanara with the fundament.
v. 7. 17.
For Pusan the rectum; for the blind serpent the large entrails; serpents with the
entrails; seasons with the transverse processes; sky with the back; for the Vasus the
first vertebra; for the Rudras the second; for the Adityas the third; for the
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Angirases the fourth; for the Sadhyas the fifth; for the All-gods the sixth.
v. 7. 18.
Force with the neck; Nirrti with the bones; Indra with the hard-working bearing
part; for Rudra the moving shoulder; for day and night the second (part); for the
half-months the third; for the months the fourth; for the seasons the fifth; for the
year the sixth.
v. 7. 19.
Joy with the delighter; love with the two Pratyasas; fear with the two Çitimans;
command with the two Praçasas; sun and moon with the two kidney parts; the dark
and the light with the two kidneys; the dawning with the form; the setting with the
formless.
v. 7. 20.
Day with the flesh; night with the fat; the waters with the juice; ghee with the sap;
ice with the fat (vása); hail with the rheum of the eyes; with tears hoar-frost; sky
with the form; the Naksatras with the shadow; earth with the hide; the skin with the
skin; to it brought up hail! To it slaughtered hail! To it offered hail!
v. 7. 21.
For Agni the first rib; for Sarasvati the second; for Soma the third; for the waters
the fourth; for the plants the fifth; for the year the sixth; for the Maruts the seventh;
for Brhaspati the eighth; for Mitra the ninth; for Varuna the tenth; for Indra the
eleventh for the All-gods the twelfth; for sky and earth the side; for Yama the side
bone.
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Yajur Veda English Translation – AB Keith
v. 7. 22.
For Vayu the first rib; for Sarasvant the second; for the moon the third; for the
Naksatras the fourth; for Savitr the fifth; for Rudra the sixth for the serpents the
seventh; for Aryaman the eighth; for Tvastr the ninth for Dhatr the tenth; for
Indrani the eleventh; for Aditi the twelfth; for sky and earth the side; for Yama the
side bone.
v. 7. 23.
The path with the two parts near the kidneys; continuance with the two sinew
parts; parrots with bile; jaundice with the liver; the Haliksnas with the evil wind;
Kuçmas with dung; the worms with the contents of the intestines; dogs with the
cutting up; serpents with the smell of the blood, birds with the smell of the
cooking; ants with the fragments.
v. 7. 24.
With strides the courser hath strode out,
In unison with the All-gods worthy of sacrifice;.
Do thou bear us to the world of good deeds;
May we rejoice in thy strength.
v. 7. 25.
a Thy back is the sky; thy place earth; thy breath the atmosphere; thy birthplace the
ocean. b Thine eye the sun; thy breath the wind; thine ear the moon; thy joints the
months and the half-months; thy limbs the seasons; thy greatness the year.
v. 7. 26.
Agni was the animal; with it they sacrificed; it won this world where Agni is; this
is thy world, thou wilt win it, and so snuff (it). Vayu was the animal; with it they
sacrificed; it won this world where Vayu is; this is thy world, therefrom will I
obstruct thee if thou dost not snuff (it). Aditya was the animal; with it they
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sacrificed; it won this world where Aditya is; this is thy world, thou wilt win it if
thou dost snuff it.
1038