1The Asvins Honey-whip was born from heaven and earth, from middle air, and oceans and from fire and wind.
All living creatures welcome it with joyful hearts, fraught with the store of Amrit it hath gathered up.

2They call thee earth's great strength in every form, they call thee too the ocean's genial seed.
Whence comes the Honey-whip bestowing bounty, there Vital Spirit is, and Amrit treasured.

3 In sundry spots, repeatedly reflecting, men view upon the earth her course and action;
For she, the first-born daughter of the Maruts, derives her origin from Wind and Agni.

4Daughter of Vasus, mother of Ádityas, centre of Amrit, breath of living creatures.
The Honey-whip, gold-coloured, dropping fatness, moves as a mighty embryo 'mid mortals.

5The deities begat the Whip of Honey: her embryo assumed all forms and fashions.
The mother nourishes that tender infant which at its birth looks on all worlds and beings.

6Who understandeth well, who hath perceived it her heart's uninjured Soma-holding beaker?
Let the wise Bráhman priest therein be joyful.

7He understandeth them, he hath perceived them, her breasts that pour a thousand streams, uninjured:
They unreluctantly yield strength and vigour.

8She who with voice upraised in constant clamour, mighty, life-giving, goes unto her function,
Bellowing to the heated three libations, suckles with streams of milk, and still is lowing.

9On whom, well-fed, the Waters wait in worship, and steers and self-refulgent bulls attend her.
For thee, for one like thee down pour the Waters, and cause desire and strength to rain upon thee. -

10The thunder is thy voice, O Lord of Creatures: a Bull, thou castest on the earth thy vigour.
The Honey-whip, the Maruts' first-born daughter, derives her origin from Wind and Agni.

11As at the morning sacrifice the Asvins twain love Soma well.
Even so may both the Asvins lay splendour and strength within my soul.

12As at the second sacrifice Indra and Agni love him well,
Let the pair, Indra Agni, lay splendour and strength within my soul.

13As at third sacrifice Soma is the Ribhus' well-beloved one,
Even so may they, the Ribhus, store splendour and strength within my soul.

14Fain would I bring forth sweetness, fain would make it mine.
Bringing milk, Agni! have I come: splendour and strength bestow on me!

15Grant me, O Agni, splendid strength, and progeny, and lengthened life.
May the Gods know me as I am, may Indra with the Rishis know.

16As honey-bees collect and add fresh honey to their honey store.
Even so may both the Asvins lay splendour and strength within my soul.

17As over honey flies besmear this honey which the bees have made.
So may both Asvins lay in me splendour and strength and power and might.

18May all the sweetness that is found in hills and mountains, steeds and kine.
And wine that floweth from the cup, — may all that sweetness be in me.

19May both the Asvins, Lords of Light, balm me with honey of the bees.
That I may speak among the folk words full of splendour and of strength.

20The thunder is thy voice, O Lord of Creatures: a Bull, thou castest strength on earth and heaven.
To that all cattle look for their existence: with this she nourishes their force and vigour.

21The Whip itself is Heaven, Earth is the handle, the point of juncture is the Air's mid-region.
The lash is lightning, and the tip is gold.

22Whoever knows the Whip's seven kinds of honey, becomes himself a man endowed with sweetness.
Bráhman and King, the draught-ox and the milch-cow, barley and rice, and honey is the seventh.

23Sweet is the man, sweet are his goods and chattels: he who knows this conquers the worlds of sweetness,

24The thundering of Prajápati in heaven is verily manifest to living creatures.
Therefore I stand from right to left invested, and, O Prajápati, I cry, regard me!
The man who hath this knowledge is regarded by living beings and the Lord of Creatures.

1Káma the Bull, slayer of foes, I worship with molten butter, sacrifice, oblation.
Beneath my feet cast down mine adversaries, with thy great manly power, when I have praised thee.

2That which is hateful to mine eye and spirit, that harasses and robs me of enjoyment.
The evil dream I loose upon my foemen. May I rend him when I have lauded Káma.

3Káma, do thou, a mighty Lord and Ruler, let loose ill dream, misfortune, want of children.
Homelessness, Káma! utter destitution, upon the sinner who designs my ruin.

4Drive them away, drive them afar, O Káma; indigence fall on those who are my foemen!
When they have been cast down to deepest darkness, consume their dwellings with thy fire, O Agni.

5She, Káma! she is called the Cow, thy daughter, she who is named Vák and Viráj by sages.
By her drive thou my foemen to a distance. May cattle, vital breath, and life forsake them.

6By Káma's might, King Váruna's and Indra's, by Vishnu's strength, and Savitar's instigation,
I chase my foes with sacrifice to Agni, as a deft steersman drives his boat through waters.

7May Káma, mighty one, my potent warder, give me full freedom from mine adversaries.
May all the Deities be my protection, all Gods come nigh to this mine invocation.

8Accepting this oblation rich with fatness, be joyful here, ye Gods whose chief is Káma,
Giving me freedom from mine adversaries,

9Ye, Indra, Agni, Káma! come together and cast mine adversaries down beneath me.
When they have sunk into the deepest darkness,
O Agni, with thy fire consume their dwellings.

10Slay those who are mine enemies, O Káma: headlong to depth of blinding darkness hurl them.
Reft be they all of manly strength and vigour! Let them not have a single day's existence.

11Káma hath slain those who were mine opponents and given me ample room to grow and prosper.
Let the four regions bow them down before me, and let the six expanses bring me fatness.

12Let them drift downward like a boat torn from the rope that held it fast.
There is no turning back for those whom our keen arrows have repelled.

13Agni averts, Indra averts, and Soma: may the averting Gods avert this foeman;

14To be avoided by his friends, detested, repelled, with few men round him, let him wander.
Yea, on the earth descend the lightning-flashes: may the strong God destroy your adversaries.

15This potent lightning nourishes things shaken, and things unshaken yet, and all the thunders;
May the Sun, rising with his wealth and splendour, drive in victorious might my foemen downward.

16Thy firm and triply-barred protection, Káma! thy spell, made weapon-proof extended armour —
With that drive thou my foemen to a distance. May cattle, vital breath, and life forsake them.

17Far from the world wherein we live, O Káma, drive thou my foemen with that self-same weapon
Wherewith the Gods repelled the fiends, and Indra cast down the Dasyus into deepest darkness.

18As Gods repelled the Asuras, and Indra down to the lowest darkness drove the demons.
So, Káma, from this World, to distant places, drive thou the men who are mine adversaries.

19First before all sprang Káma into being. Gods, Fathers, mortal men have never matched him.
Stronger than these art thou, and great for ever.
Káma, to thee, to thee I offer worship.

20Wide as the space which heaven and earth encompass, far as the flow of waters, far as Agni,
Stronger than these art thou, and great for ever,
Káma, to thee, to thee I offer worship.

21Vast as the quarters of the sky and regions that lie between them spread in all directions, vast as celestial tracts and views of heaven,
Stronger than these art thou, and great for ever.
Káma, to thee, to thee I offer worship.

22Many as are the bees, and bats, and reptiles, and female serpents of the trees, and beetles.
Stronger art thou than these, and great for ever.
Káma, to thee, to thee I offer worship.

23Stronger art thou than aught that stands or twinkles, stronger art thou than ocean, Káma! Manyu!
Stronger than these art thou, and great for ever.
Káma, to thee, to thee I offer worship.

24Not even Váta is the peer of Káma, not Agni, Chandramas the Moon, nor Súrya.
Stronger than these art thou, and great for ever, Káma, to thee, to thee I offer worship.

25Thy lovely and auspicious forms, O Káma, whereby the thing thou wilt becometh real.
With these come thou and make thy home among us,
And make malignant thoughts inhabit elsewhere.

1We loose the ties and fastenings of the house that holds all precious things,
The bands of pillars and of stays, the ties of beams that form the roof.

2All-wealthy House I each knot and band, each cord that is attached to thee
I with my spell untie, as erst Brihaspati disclosed the cave.

3He drew them close, he pressed them fast, he made thy knotted bands secure:
With Indra's help we loose them as a skilful
Slaughterer severs joints.

4We loose the bands of thy bamboos, of bolts, of fastening, of thatch.
We loose the ties of thy side-posts, O House that holdest all we prize.

5We loosen here the ties and bands of straw in bundles, and of clamps,
Of all that compasses and binds the Lady Genius of the Home.

6We loose the loops which men have bound within thee, loops to tie and hold.
Be gracious, when erected, to our bodies, Lady of the Home!

7Store-house of Soma, Agni's hall, the ladies' bower, the residence.
The seat of Gods art thou, O Goddess House.

8We with our incantation loose the net that hath a thousand eyes.
The diadem, securely tied and laid upon the central beam.

9The man who takes thee as his own, and he who was thy builder, House!
Both these, O Lady of the Home, shall live to long-extended years.

10There let her come to meet this man. Firm, strongly fastened, and prepared
Art thou whose several limbs and joints we part and loosen one by one.

11He who collected timber for the work and built thee up, O House,
Made thee for coming progeny, Prajápati, the Lord Supreme.

12Homage to him! We worship too the giver and the Mansion's lord:
Homage to Agni! to the man who serves at holy rites for thee.

13Homage to kine and steeds! to all that shall be born within the house!
We loose the bonds that fasten thee, mother of multitudes to come!

14Agni thou shelterest within, and people with domestic beasts.
We loose the bonds that fasten thee, mother of multitudes to come!

15All space that lies between the earth and heaven, therewith I take this house for thy possession,
And all that measures out the air's mid-region I make a hollow to contain thy treasures. There-with I take the house for his possession.

16Rich in prosperity, rich in milk, founded and built upon the earth,
Injure not thy receivers, House who holdest food of every sort!

17Grass-covered, clad with straw, the house, like Night, gives rest to man and beast.
Thou standest, built upon the earth, like a she-elephant, borne on feet.

18I loosen and remove from thee thy covering formed by mats of reed.
What Váruna hath firmly closed Mitra shall open at early morn.

19May Indra, Agni, deathless Gods, protect the house where Soma dwells.
House that was founded with the prayer, built and erected by the wise.

20Nest upon nest hath been imposed, compartment on compartment laid:
There man shall propagate his kind, and there shall everything be born.

21Within the house constructed with two side-posts, or with four, or six,
Built with eight side-posts, or with ten, lies Agni like a babe unborn.

22Turned to thee, House! I come to thee, innocent, turned to welcome me:
For Fire and Water are within, the first chief door of sacrifice.

23Water that kills Consumption, free from all Consumption, here I bring.
With Agni, the immortal one, I enter and possess the house.

24Lay thou no cord or noose on us: a weighty burthen, still be light!
Wither-soever be our will, O House, we bear thee like a bride.

25Now from the east side of the house to the Great Power be homage paid!
Hail to the Gods whose due is Hail!

26Now from the south side of the house, etc,

27Now from the west side of the house, etc,

28Now from the north side of the house, etc,

29So from the mansion's every side to the Great Power be homage paid!
Hail to the Gods whose due is Hail!

1The Bull, fierce, thousand-fold, filled full of vigour, bearing within his flanks all forms and natures,
Brihaspati's Steer, hath stretched the thread, bestowing bliss on the worshipper, the liberal giver.

2He who at first became the Waters' model, a match for everyone, like Earth the Goddess;
The husband of the cows, the young calves' father, may he secure us thousand-fold abundance.

3Masculine, pregnant, stedfast, full of vigour, the Bull sustains a trunk of goodly treasure.
May Agni Játavedas bear him offered, on pathways traversed by the Gods, to Indra.

4The husband of the cows, the young calves' father, father is he of mighty water-eddies.
Calf, after-birth, new milk drawn hot, and biestings, curds, butter, that is his best genial humour.

5He is the Gods' allotted share and bundle, essence of waters, and of plants, and butter,
Sakra elected him, the draught of Soma; What was his body was a lofty mountain.

6A beaker filled with Soma juice thou beares, framer of forms, begetter of the cattle.
Kindly to us be these thy wombs here present; and stay for us, O Axe, those that are yonder.

7He bears oblation, and his seed is butter. Thousand-fold plenty; sacrifice they call him.
May he, the Bull, wearing the shape of Indra, come unto us, O Gods, bestowed with blessing.

8Both arms of Váruna, and Indra's vigour, the Maruts' hump is he, the Asvins shoulders.
They who are sages, bards endowed with wisdom, call him Brihaspati compact and heightened.

9Thou, vigorous, reachest to the tribes of heaven. Thee they call Indra, thee they call Sarasván.
Turned to one aim, that Bráhman gives a thousand who offers up the Bull as his oblation.

10Brihaspati, Savitar gave thee vital vigour: tby breath was brought from Tvashtar and from Váyu.
In thought I offer thee in air's mid-region. Thy sacrificial grass be Earth and Heaven!

11Let the priest joyfully extol the limbs and members of the Bull
Who moved and roared among the kine as Indra moves among the Gods.

12The sides must be Anumati's, and both rib-pieces Bhaga's share.
Of the knee-bones hath Mitra said, Both these are mine, and only mine.

13The Ádityas claim the hinder parts, the loins must be Brihaspati's.
Váta, the God, receives the tail: he stirs the plants and herbs therewith.

14To Súrya they assigned the skin, to Siniváli inward parts.
The Slaughterer hath the feet, they said, when they distributed the Bull.

15They made a jest of kindred's curse: a jar of Soma juice was set,
What time the deities, convened, assigned the Bull's divided parts.

16 They gave the hooves to tortoises, to Saramá scraps of the feet:
His undigested food they gave to worms and things that creep and crawl.

17That Bull, the husband of the kine, pierces the demons with his horns,
Banishes famine with his eye, and hears good tidings with his ears,

18With hundred sacrifices he worships: the fires consume him not:
All Gods promote the Bráhman who offers the Bull in sacrifice.

19 He who hath given away the Bull to Bráhman frees and cheers his soul.
In his own cattle-pen he sees the growth and increase of his cows.

20Let there be cattle, let there be bodily strength and progeny:
All this may the Gods kindly grant to him who gives away the Bull.

21Indra here verily hath rejoiced: let him bestow conspicuous wealth.
May he draw forth at will from yonder side of heaven a deft cow, good to milk, whose calf is never wanting.

22With close connexion mingle with the cows in this our cattle-pen:
Mingle, the Bull's prolific flow, and, Indra! thine heroic strength!

23Here we restore this Bull, your youthful leader: sporting with him, go, wander at your pleasure.
Ne'er, wealthy ones! may he be reft of offapring; and do ye favour us with growth of riches.

1Seize him and bring him hither. Let him travel, foreknowing, to the regions of the pious.
Crossing in many a place the mighty darkness, let the Goat mount to the third heaven above us.

2I bring thee hither as a share for Indra; prince, at this sacrifice, for him who worships.
Grasp firmly from behind all those who hate us: so let the sacrificer's men be sinless.

3Wash from his feet all trace of evil-doing: fore-knowing, with cleansed hooves let him go upward.
Gazing on many a spot, crossing the darkness, let the Goat mount to the third heaven above us.

4Cut up this skin with the grey knife, Dissector! dividing joint from joint, and mangle nothing.
Do him no injury: limb by limb arrange him, and send him up to the third cope of heaven.

6With verse upon the fire I set the caldron: pour in the water; lay him down within it!
Encompass him with fire, ye Immolators. Cooked, let him reach the world where dwell the righteous.

7Hence come thou forth, vexed by no pain or torment.
Mount to the third heaven from the heated vessel.
As fire out of the fire hast thou arisen. Conquer and win this lucid world of splendour.

8The Goat is Agni: light they call him, saying that living man must give him to the Bráhman.
Given in this world by a devout believer, the Goat dispels and drives afar the darkness.

9Let the Panchaudana Goat, about to visit the three lights, pass away in five divisions.
Go midst the pious who have paid their worship, and, parted, dwell on the third cope of heaven.

10Rise to that world, O Goat, where dwell the righteous: pass, like a Sarabha veiled, all difficult places.
The Goat Panchaudana, given to a Bráhman, shall with all fulness satisfy the giver.

10The Goat Panchaudana, given to a Bráhman, sets the bestower on the pitch of heaven,
In the third vault, third sky, third ridge. One only
Cow omniform art thou, that yields all wishes.

11That is the third light that is yours, ye Fathers. He gives the Goat Panchaudana to the Bráhman.
Given in this world by the devout believer, the Goat dispels and drives afar the darkness.

12Seeking the world of good men who have worshipped, he gives the Goat Panchaudana to the Bráhman.
Win thou this world as thy complete possession.
Auspicious unto us be he, accepted!

13Truly the Goat sprang from the glow of Agni, inspired as sage with all a sage's power.
Sacrifice, filled, filled full, offered with Vashat — this let the Gods arrange at proper seasons.

14 Home-woven raiment let him give, and gold as guerdon to the priests.
So he obtains completely all celestial and terrestrial worlds.

15Near to thee, Goat! approach these streams of Soma, divine, distilling meath, bedecked with butter!
Stay thou the earth and sky and fix them firmly up on the seven-rayed pitch and height of heaven.

16Unborn art thou, O Goat: to heaven thou goest.
Through thee Angirases knew that radiant region.
So may I know that holy world.

17Convey our sacrifice to heaven, that it may reach the Gods, with that
Whereby thou, Agni, bearest wealth in thousands, and all precious things.

18The Goat Panchaudana, when cooked, transporteth, repelling Nirriti, to the world of Svarga.
By him may we win worlds which Súrya brightens.

19The droppings of the Odanas attending the Goat which I have lodged with priest or people —
May all this know us in the world of virtue, O Agni, at the meeting of the pathways.

20This Unborn cleft apart in the beginning: his breast became the earth, his back was heaven.
His middle was the air, his sides the regions; the hollows of his belly formed both oceans.

21His eyes were Truth and Right. The whole together was Truth: Viráj his head, and Faith his breathing.
This Goat Panchaudana was indeed a sacrifice unlimited.

22A boundless sacrifice he performs, he wins himself a boundless world
Who gives the Goat Panchaudana illumined with a priestly fee.

23Let him not break the victim's bones, let him not suck the marrow out.
Let the man, taking him entire, here, even here deposit him.

24This, even this is his true form: the man uniteth him therewith.
Food, greatness, strength he bringeth him who giveth the Goat Panchaudana illumed with guerdon.

25The five gold pieces, and the five new garments, and the five milch-kine yield him all his wishes
Who gives the Goat Panchaudana illumined with a priestly fee.

26The five gold pieces are a light to light him, robes become armour to defend his body;
He winneth Svarga as his home who giveth the
Goat Panchaudana illumed with bounty.

27When she who hath been wedded finds a second husband afterward,
The twain shall not be parted if they give the Goat Panchaudana.

28One world with the re-wedded wife becomes the second husband's home
Who gives the Goat Panchaudana illumined with the priestly fee,

29They who have given a cow who drops a calf each season, or an ox,
A coverlet, a robe, or gold, go to the loftiest sphere of heaven,

30Himself, the father and the son, the grandson, and the father's sire.
Mother, wife, her who bore his babes, all the beloved ones I call.

31The man who knows the season named the Scorching — the Goat Panchaudana is this scorching season —
He lives himself, he verily burns up his hated rival's fame,
Who gives the Goat Panchaudana illumined with the priestly fee.

32The man who knows the season called the Working takes to himself the active fame, his hated rival's active fame.
The Goat Panchaudana is this Working season.
He lives himself, etc.

33The man who knows the season called the Meeting takes to himself the gathering fame, his hated rival's gathering fame.
The Goat Panchaudana is this Meeting season.

34The man who knows the season called the Swelling takes to himself the swelling fame, his hated rival's swelling fame.
The Goat Panchaudana is this Swelling season.
He lives himself, etc.

35The man who knows the season called the Rising takes to himself the rising fame, his hated rivals rising fame.
The Goat Panchaudana is this Rising season.

36The man who knows the season called Surpassing takes to himself the conquering fame, his hated rival's conquering fame.
The Goat Panchaudana is this Conquering season.
He lives himself, he verily burns up his hated rival's fame
Who gives the Goat Panchaudana illumined with a priestly fee.

37He cooks the Goat and the five boiled rice messes.
May the united Quarters, all accordant, and intermediate points, accept him from thee.

38May these preserve him for thee. Here I offer to these the molten butter as oblation.

1Whoso will know Prayer with immediate knowledge, whose members are the stuff, whose spine the verses:

2Whose hairs are psalms, whose heart is called the Yajus, whose coverlet is verily oblation —

3Verily when a host looks at his guests he looks at the place of sacrifice to the Gods.

4When he salutes them reverently he undergoes preparation for a religious ceremony: when he calls for water, he solemnly brings sacrificial water

5The water that is solemnly brought at a sacrifice is this same water.

6The libation which they bring, the sacrificial victim dedicated to Agni and Soma which is tied to the post, that, verily, is this man.

7When they arrange dwelling-rooms they arrange the sacred chamber and the shed for housing the Soma cars.

8What they spread upon the floor is just Sacrificial Grass.

9With the couch that the men bring, he wins for himself the world of Svarga.

10The pillow-coverings that they bring are the green sticks that surround the sacrificial altar.

11The ointment that they bring for inunction is just clarified liquid butter.

12The food they bring before the general distribution represents the two sacrificial cakes of rice meal.

13When they call the man who prepares food they summon the preparer of oblation.

14The grains of rice and barley that are selected are just filaments of the Soma plant.

15The pestle and mortar are really the stones of the Soma press.

16The winnowing-basket is the filter, the chaff the Soma dregs, the water the pressing-gear.

17Spoon, ladle, fork, stirring-prong are the wooden Soma tubs; the earthen cooking-pots are the mortar-shaped Soma vessels; this earth is just the black-antelope's skin.

18Or the host acts in this way to a Yajamána's Bráhman: when he looks at the furniture and utensils he says, More here! Yet more here.

19When he says, Bring out more, he lengthens his life thereby.

20He brings oblations: he makes the men sit down.

21As the guest of the seated company he himself offers up sacrifice.

22With ladle, with hand, in life, at the sacrificial post, with cry of Ladle! with exclamation of Vashat!

23Now these guests, as priests beloved or not beloved, bring one to the world of Svarga.

24He who hath this knowledge should not eat hating, should not eat the food of one who hates him, nor of one who is doubtful, nor of one who is undecided.

25This man whose food they eat hath all his wickedness blotted out.

26All that man's sin whose food they do not eat remains unblotted out.

27The man who supplies food hath always pressing stones adjusted, a wet Soma filter, well prepared religious rites, and mental power to complete the arranged sacrifice.

28The arranged sacrifice of the man who offers food is a sacrifice to Prajápati.

29The man who offers food follows the steps of Prajápati.

30The fire of the guest« is the Ahavaniya, the fire in the dwelling is the Gárhapatya, that whereon they cook food is the Southern Sacrificial Fire. serve as a fence to restrict the range of the fire.

31Now that man who eats before the guest eats up the sacrifice and the merit of the house.

32He devours the milk and the sap:

33And the vigour and prosperity:

34And the progeny and the cattle:

35And the fame and reputation.

36The man who eats before the guest eats up the glory and the understanding of the house.

37The man should not eat before the guest who is a Bráhman versed in holy lore.

38When the guest hath eaten he should eat. This is the rule for the animation of the sacrifice and the preservation of its continuity.

39Now the sweetest portion, the produce of the cow, milk, or flesh, that verily he should not eat.

40The man who having this knowledge pours outmilk and offers it wins for himself as much thereby as he gains by the performance of a very successful Aguishtoma sacrifice.

41The man who having this knowledge pours out clarified butter and offers it wins for himself thereby as much as he gains by the performance of a very successful Atiratra sacrifice.

42He who pours out mead and offers it wins for himself thereby as much as he gains by the performance of a very successful Sattrasadya sacrifice,

43He who having this knowledge besprinkles flesh and offers it wins for himself thereby as much as he gains by the performance of a very successful Twelve-Day sacrifice.

44The man who having this knowledge pours out water and offers it obtains a resting-place for the procreation of living beings and becomes dear to living beings, even the man who having this knowledge pours out water and offers it.

45For him Dawn murmurs, and Savitar sings the prelude; Brihaspati chants with vigour, and Tvashtar joins in with increase; the Visve Devá take up the conclusion. He who hath this knowledge is the abiding-place of welfare, of progeny, and of cattle.

46For him the rising Sun murmurs, and Early Morning sings the prelude; Noon chants the psalm. Afternoon joins in; the setting Sun takes up the conclusion. He who hath this knowledge is the abiding Place of welfare, of progeny, and of cattle.

47For him the Rain-cloud murmurs when present, sings the prelude whien thundering, joins in when lightening, chants the psalm when raining, and takes up the conclusion when it stays the downpour. He who hath this knowledge is the abiding- place of welfare, of progeny, and of cattle.

48He looks at the guests, he utters a gentle sound; he speaks, he sings the prelude; he calls for water, he chants the psalm; he offers the residue of the sacrifice, he takes up the conclusion.

49When he summons the door-keeper he gives instruction.

50He (the door-keeper) pronounces the sacrificial formula in his answer to what he hears.

51When the attendants with vessels in their hands, foremost and hindmost, come in, they are just the priests who manage the Soma cups.

52Not one of them is incompetent to sacrifice.

53Or if the host, having offered food to his guest, goes up to the house, he virtually enters the bath of purification.

54When he distributes food he distributes priestly fees; what he performs he asks as favour.

55He, having been invited on earth, regales, invited, in that which wears all various forms on earth.

56He, having been invited in air, regales, invited, in that which wears all various forms in air.

57He having been invited in the sky, regales, invited, in that which wears all various forms in the sky.

58He, having been invited among the Gods, regales, invited, in that which wears all various forms among the Gods.

59He, having been invited in the worlds, regales, invited, in that which wears all various forms in the worlds.

60He, having been invited, hath been invited.

61He gains this world and the world yonder.

62He who hath this knowledge wins the luminous spheres.

1Prajápati and Parameshthin are the two horns, Indra is the head, Agni the forehead, Yama the joint of the neck.

2King Soma is the brain, Sky is the upper jaw. Earth is the lower jaw.

3Lightning is the tongue, the Maruts are the teeth, Revati is the neck, the Krittikás are the shoulders, the Gharma is the shoulder-bar.

4His universe is Váyu, Svarga is bis world, Krishnadram is the tendons and vertebrae.

5The Syena ceremony is the breast, Air is the region of the belly, Brihaspati is the hump, Brihatí the breast-bone and cartilages of the ribs.

6The consorts of the Gods are the ribs, the attendants are ribs.

7Mitra and Váruna are the shoulder-blades, Tvashtar and Aryaman the fore-arms, Mahadeva is the arms.

8Indráni is the hinder parts, Váyu the tail, Pavamána the hair.

9Priestly rank and princely power are the hips, and strength is the thigh.

10Dhátar and Savitar are the two knee-bones, the Gandharvas are the legs, the Apsarases are bits of the feet, Aditi is the hooves.

11Thought is the heart, intelligence is the liver, law the pericardium.

12Hunger is the belly, refreshing drink is the rectum, mountains are the inward parts.

13Wrath is the kidneys, anger the testes, offsspring the generative organ.

14The river is the womb, the Lords of the Rain are the breasts, the thunder is the udder.

15The All-embracing (Aditi) is the hide, the herbs are her hair, and the Lunar Mansions her form.

16The hosts of Gods are her entrails, men are her bowels, and demons her abdomen.

17Rákshasas are the blood, the Other Folk are the contents of the stomach.

18The rain-cloud is her fat, her resting-place her marrow.

19Sitting he is Agni, when he hath stood up he is the Asvins.

20Standing eastwards he is Indra, standing southwards, Yama.

21Standing westwards he is Dhátar, standing northwards Savitar.

22When he hath got his grass he is King Soma.

23He is Mitra when he looks about him, and when he hath turned round he is joy.

24When he is yoking he belongs to the All-Gods, when yoked be is Prajipati, when unyoked be is All.

25This verily is omniform, wearing all forms, bovine-formed.

26Upon him wait omniform beasts, wearing every shape, each one who hath this knowledge.

1Each pain and ache that racks the head, earacbe, and erysipelas.
All malady that wrings thy brow we charm away with this our spell.

2From both thine ears, from parts thereof, thine ear-ache, and the throbbing pain.
All malady that wrings thy brow we charm away with this our spell.

3So that Consumption may depart forth from thine ears and from thy mouth.
All malady that wrings thy brow we charm away with this our spell.

4The malady that makes one deaf; the malady that makes one blind,
All malady that wrings thy brow we charm away with this our spell.

5The throbbing pain in all thy limbs that rends thy frame with fever-throes,
All malady that wrings thy brow we charm away with this our spell.

6The malady whose awful look makes a man quiver with alarm.
Fever whom every Autumn brings we charm away with this our spell.

7Disease that creeps about the thighs and, after, reaches both the groins.
Consumption from thine inward parts we charm away with this our spell.

8If the disease originates from love, from hatred, from the heart,
Forth from the heart and from the limbs we charm the wasting malady.

9The yellow Jaundice from thy limbs, and Colic from the parts within,
And Phthisis from thine inward soul we charm away with this our spell.

10Let wasting malady turn to dust, become the water of disease.
I have evoked the poison-taint of all Consumptions out of thee.

11Forth from the hollow let it run, and rumbling sounds from thine inside.
I have evoked the poison-taint of all Consumptions out of thee.

12Forth from thy belly and thy lungs, forth from thy navel and thy heart
I have evoked the poison-taint of all Consumptions out of thee.

13The penetrating stabs of pain which rend asunder crown and head.
Let them depart and pass away, free from disease and harming not.

14The pangs that stab the heart and reach the breast-bone and connected parts,
Let them depart and pass away, free from disease and harming not.

15The stabs that penetrate the sides and pierce their way along the ribs,
Let them depart and pass away, free from disease and harming not.

16The penetrating pangs that pierce thy stomach as they shoot across,
Let them depart and pass away, free from disease and harming not.

17The pains that through the bowels creep, disordering the inward parts.
Let them depart and pass away, free from disease and harming not.

18The pains that suck the marrow out, and rend and tear the bones apart.
May they speed forth and pass away, free from disease and harming not.

19Consumptions with their Colic pains which make thy limbs insensible —
I have evoked the poison-taint of all Consumptions out of thee.

20Of piercing pain, of abscesses, rheumatic ache, ophthalmia —
I have evoked the poison-taint of all Consumptions out of thee.

21I have dispelled the piercing pains from feet, knees, hips, and hinder parts,
And spine, and from the neck and nape the malady that racked the head.

22Sound are the skull-bones of thy head and thy heart's beat is regular.
Thou, Sun, arising with thy beams hast chased away the head's disease, hast stilled the pain that racked the limbs.

1The second brother of this lovely Hotar, hoary with eld, is the voracious Lightning.
The third is he whose back is balmed with butter.
Here have I seen the King with seven male children.

2The seven make the one-wheeled chariot ready: bearing seven names the single Courser draws it.
The wheel, three-naved, is sound and undecaying: thereon these worlds of life are all dependent.

3The seven who on this seven- wheeled car are mounted have horses, seven in tale, who draw them onward.
Seven sisters utter songs of praise together, in whom the Cows' seven names are held and treasured.

4Who hath beheld at birth the Primal Being, when She who hath no bone supports the bony?
Where is the blood of earth, the life, the spirit?
Who may approach the man who knows, to ask it?

5Let him who knoweth presently declare it, this lovely Bird's securely-founded station.
Forth from his head the Cows draw milk, and wearing his vesture with their foot have drunk the water.

6Unripe in mind, in spirit undiscerning, I ask of these the Gods' established places.
High up above the yearling Calf the sages, to form a web, their own seven threads have woven.

7Here, ignorant, I ask the wise who know it, as one who knows not, for the sake of knowledge.
What is That One, who in the Unborn's image hath stablished and fixed firm this world's six regions.

8The Mother gave the Sire his share of Order. With thought at first she wedded him in spirit.
She, coyly loth, was filled with dew prolific. With adoration men approached to praise her.

9Yoked was the Mother to the boon Cow's car-pole: in humid folds of cloud the infant rested.
Then the Calf lowed and looked upon the Mother, the Cow who wears all shapes in three directions.

10Bearing three mothers and three fathers, single he stood erect: they never made him weary.
On yonder heaven's high ridge they speak together in speech not known to all, themselves all-knowing.

11Upon the five-spoked wheel revolving ever, whereon all creatures rest and are dependent.
The axle, heavy-laden, is not heated: the nave from ancient time remains unheeded.

12They call him in the farther laid of heaven the Sire five-footed, of twelve forms, wealthy in watery store.
These others, later still, say that he takes his stand upon a seven-wheeled car, six-spoked, whose sight is clear.

13Formed with twelve spokes, too strong for age to weaken, this wheel of during Order rolls round heaven.
Herein established, joined in pairs together, seven hundred sons and twenty stand, O Agni.

14The wheel revolves, unwasting, with its felly: ten draw it, yoked to the far-stretching car-pole.
Girt by the region moves the eye of Súrya, on whom dependent rest all living creatures.

15They told me these were males, though truly females.
He who hath eyes sees this, the blind discerns not.
The son who is a sage hath comprehended; who knows this rightly is his father's father.

16Of the co-born they call the seventh single-born: the six twin pairs are called the Rishis, sons of Gods.
Their good gifts sought of men are ranged in order due, and, various, form by form, move for their guiding Lord.

17Beneath the upper realm, above this lower, bearing her Calf at foot, the Cow hath risen.
Whitherward, to what place hath she departed?
Where doth she calve? Not in this herd of cattle.

18Who, that the father of this Calf discerneth beneath the upper realm, above the lower,
Showing himself a sage, may here declare him?
Whence hath the godlike spirit had its rising?

19Those that come hitherward they call departing, those that depart they call directed hither.
Whatever ye have made, Indra and Soma! steeds draw, as 'twere, yoked to the region's car-pole.

20Two Birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge.
One of the twain eats the sweet Fig-tree's berry: the other, eating not, regardeth only.

21The tree whereon the fine Birds eat the sweetness, where they all rest and procreate their offspring —
Upon the top, they say, the fruit is luscious: none gaineth it who knoweth not the Father.

22Where the fine birds hymn ceaselessly their portion of life eternal, and the sacred synods.
There is the Universe's Guard and Keeper who, wise hath entered into me the simple.

1How on the Gáyatri the Gáyatri was based; how from the Trishtup they fashioned the Trishtup forth;
How on the Jagátí was based the Jagátí — they who know this have won themselves immortal life.

2With Gáyatri he measures out the praise-song, Sáman with praise-song, triplet with the Trishtup,
The triplet with the two or four-foot measure, and with the syllable they form seven metres;

3With Jagatl the flood in heaven he stablished, and saw the Sun in the Rathantara Sáman.
Gáyatri hath, they say, three logs for burning: hence it excels in majesty and vigour;

4I invocate this Milch-cow good at milking, so that the Milker, deft of hand, may milk her.
May Savitar give goodliest stimulation. The caldron is made hot: he will proclaim it.

5She, Lady of all treasures, hath come hither, yearning in spirit for her calf, and lowing.
May this Cow yield her milk for both the Asvins, and may she prosper to our high advantage.

6The Cow hath lowed after her blinking youngling: she licks his forehead as she lows, to form it.
His mouth she fondly calls to her warm udder, and suckles him with milk while gently lowing.

7He also snorts, by whom encompassed round the Cow lows as she closely clings to him who sheds the rain.
She with her shrilling cries hath humbled mortal men, and, turned to lightning, hath stripped off her covering robe.

8That which hath breath and life and speed and motion lies firmly stablished in the midst of houses.
The living moves by powers of the departed: the immortal is the brother of the mortal.

9The old hath waked the young Moon from his slumber, who runs his circling course with many round him.
Behold the God's high wisdom in its greatness: he who died yesterday to-day is living.

10He who hath made him doth not comprehend him: from him who saw him surely he is hidden.
He, yet enveloped in his mother's bosom, source of much life, hath sunk into destruction.

11I saw the Herdsman, him who never stumbles, approaching by his pathways and departing.
He, clothed with gathered and diffusive splendours, within the worlds continually travels.

12Dyaus is our father, our begetter: kinship is here. This great Earth is our kin and mother.
Between the wide-spread world-halves is the birth-place. The Father laid the Daughter's germ within it.

13I bid thee tell me earth's extremest limit, about the Stallion's genial flow I ask thee;
I ask about the universe's centre, and touching highest heaven where Speech abideth.

14The earth's most distant limit is this altar: this Soma is the Stallion's genial humour; This sacrifice the universe's centre: this Bráhman highest heaven where Speech abideth.

15What thing I truly am I know not clearly: mysterious, fettered in my mind I wander.
When the first-born of holy Law approached me, then of this Speech I first obtain a portion.

16Back, forward goes he, grasped by power inherent, immortal born the brother of the montal.
Ceaseless they move in opposite directions: men mark the one and fail to mark the other.

17Seven germs unripened yet are Heaven's prolific seed: their functions they maintain by Vishnu's ordinance.
Endued with wisdom through intelligence and thought, present on every side they compass us about.

18Upon what syllable of holy praise-hymn, as 'twerem their highest heaven, the Gods repose them —
Who knows not this, what will he do with praise-hymn? But they who know it well sit here assembled.

19They, ordering the verse's foot by measure, with the half-verse arranged each thing that moveth.
Prayer was diffused in many forms three-footed: thereby the world's four regions have their being.

20Fortunate mayst thou be with goodly pasture, and may we also be exceeding wealthy.
Feed on the grass, O Cow, through all the seasons, and coming hitherward drink limpid water.

21Forming the water-floods the Cow herself hath lowed, one-footed or two-footed or four-footed, she,
Who hath become eight-footed or acquired nine feet, the universe's thousand-syllabled Pankti. From her descend in streams the seas of water.

22Dark the descent: the birds are golden-coloured.
Robed in the floods they fly aloft to heaven.
Again from Order's seat have they descended, and inundated all the earth with fatness.

23The footless Maid precedeth footed creatures. Who marketh, Mitra Varana! this your doing?
The Babe unborn supporteth this world's burthen, supporteth Right and watcheth Wrong and False-hood.

24Viráj is Speech, and Earth, and Air's mid-region. He is Brajapati, and he is Mritu.
He is the Lord Imperial of the Sádhyas. He rules what is and what shall be hereafter. May he make me lord of what is and shall be.

25I saw from far away the smote of fuel with spires that rose on high o'er that beneath it.
The heroes cooked and dressed the spotted bullock.
These were the customs in the days aforetime.

26Three with long tresses show in ordered season. One of them sheareth when the year is ended.
One with his powers the universe regardeth. Of one the sweep is seen, but not the figure.

27Speech hath been measured out in four divisions: the Bráhmans who have wisdom comprehend them.
Three, kept in close concealment, cause no motion.
Of Speech men speak the fourth division only.

28They call him Indra, Mitra, Váruna, Agni; and he is heavenly nobly-winged Garutman.
That which is One bard, call by many a title: they call It Agni, Yama, Mátarisvan.