The Placing of the Fire in the Fire-pan

5.1.1

He offers the Light-giver offerings, for instigation. He offers with an oblation ladled up four times, cattle have four feet; thus he wins cattle; the quarters are four; thus he finds support in the quarters. The metres departed from the righteous, saying, 'We will not carry your oblation without sharing in it'; for them they kept this oblation ladled up four times, for the invitation verse, the offering verse, the attribute, the Vasat call; in that he offers what has been ladled up four times, he delights the metres, and they delighted carry to the angels' Lord his oblation. If he desire of a man, 'May he become worse', he should offer each separately for him; thus 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; thus 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 the Radiant One as the attribute; these offerings to the Light-giver number eight, the Gayatri has eight syllables, the Radiant One is connected with the Gayatri; thus he does not abandon prosperity at the beginning of the sacrifice, nor the Radiant One as the attribute. The offerings to the Light-giver number eight, the libation as a whole is the ninth; thus he extends the threefold chant at the beginning of the sacrifice. If he desire, 'May I confer on the metres the glory of the sacrifice', he should make a verse last; thus 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; thus he confers on the sacrificer the glory of the sacrifice. 'By the verse make the chant to flourish,' he says, for prosperity. With four verses he takes up the spade; the metres are four; thus he takes it up with the metres. 'On the instigation of God the Light-giver,' he says, for instigation. The fire went away from the angels, 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; thus 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.

5.1.2

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; thus he proclaims its greatness in this form. 'Yoke ye the ass,' with these words he halters the ass; thus he establishes the ass on the nonexistent; therefore the ass is less real than the horse. 'In each need more strong,' he says; thus in each need he yokes him; 'in each contest we invoke,' he says; the contest is food; thus he wins food. 'As friends, the Mighty One to aid us,' he says; thus he wins power. The fire went away from the angels, him the Creator found; the horse is connected with the Creator, with the horse he collects it, for the finding of the fire. Now confusion occurs in that they perform the same thing with a better and worse instrument, for the ass is worse than the horse; 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; thus he tramples with the thunderbolt on the evil foe; 'from the lordship of the Healer,' he says; cattle are connected with the Healer; thus having begged cattle from God he acts for his own interest. 'With the Nourisher as fellow,' he says; the Nourisher is the leader together of roads; thus it serves for attainment. The fire has dust for its abode; the Angirases brought it together before the angels; 'from the abode of earth do thou approach the fire of the dust in the mode of Angiras,' he says; thus

he brings it together in one abode with the angels. 'We approach the fire of the dust in the manner of Angiras,' he says; thus he appropriates the strength of him whom he meets. 'The fire should be brought together after announcing it to the Creator,' they say; the Creator's sign is this earth, the ant-heap is its ear; 'we will bear the fire of the dust in the manner of Angiras,' with these words he pays reverence to the mound of an ant-heap; thus after announcing it to the Creator face to face, he brings together the fire. 'We bear the fire of the dust in the manner of Angiras,' he says; thus he appropriates the strength of him whom he meets. 'The Radiant One has gazed along the forefront of the dawns,' he says, to light up the heaven. 'The steed coming from the way,' 'Coming to earth, O steed,' he says; thus 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; the Creator quickened him from these worlds; thus 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; thus with the thunderbolt he lays him low.

5.1.3

'The strong steed has 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 officiating priest were to pour the libation on that which is without fire, the priest would be blind, the evil spirits would destroy the sacrifice; he puts gold down and offers; thus he pours on what has fire, the priest does not become blind, the evil spirits do not destroy the sacrifice. 'I touch the fire with mind, with ghee,' he says, for with mind man approaches the sacrifice; 'who lords it over all the worlds,' he says, for by God's leave he lords it over all; 'broad, vast, with pervading vital power,' he says, for he born small becomes great; 'most extensive, impetuous, winning food,' he says; thus 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 speech; 'with friendly mind,' he says, to smite away the evil spirits; 'with mortal glory, with engaging colour, the fire,' he says; thus he bestows beauty upon him; he is possessed of beauty who knows thus. By mind must he obtain that libation which the priest 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 evil spirits 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 evil spirits; with three verses he draws a line around, the fire is threefold; thus from the whole extent of the fire he smites away the evil spirits; with a Gayatri verse he draws a line around, the Gayatri is brilliance; thus with brilliance he encircles him; with a Tristubh verse he draws a line around, the Tristubh is power; thus he encircles him with power; with an Anustubh verse he draws a line around, the Anustubh envelops all the metres, thus 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; thus he encircles the sacrifice, with brilliance and power, on both sides.

5.1.4

'On the instigation of God the Light-giver thee,' with these words he digs, for instigation. Then with it he produces smoke; 'Full of light, thee, O Radiant One, of fair aspect,' he says, and thereby he produces light. The fire on birth afflicted creatures with pain, him the righteous appeased by the half-verse; 'auspicious and harmless to offspring,' he says; thus 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; the lotus leaf is the back of the waters; thus with its own form he takes it. He gathers with a lotus leaf; the lotus leaf is the birthplace of the fire; thus he gathers the fire with its own birthplace. He gathers with a black antelope skin; the black antelope skin is the sacrifice; thus 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; thus he afflicts with pain wild animals; 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 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; thus on both sides he encircles him with these two. The fire departed from the angels, Atharvan perceived him; 'Atharvan first pressed thee out, O Radiant One,' he says; thus he gathers him with him who perceived him. 'Thee, O Radiant One, from the lotus,' he says, for in the lotus leaf he found him reposing. 'Thee the sage, Dadhyanc,' he says; Dadhyanc, son of Atharvan, was full of brilliance; thus he bestows brilliance upon him. 'Thee Pathya Vrsan,' he says; thus with the latter verse he hails him whom he has previously addressed. He gathers with four verses, the metres are four; thus with the metres. He gathers with Gayatri verses for a scholar, for the scholar is connected with the Gayatri; with Tristubh verses for a ruler, for the ruler is connected with the Tristubh; if he desire of a man, 'May he be richer', he should gather for him with both sets; thus upon him he bestows brilliance and power together. With eight verses he gathers; the Gayatri has eight syllables, the Radiant One is connected with the Gayatri; thus he gathers all the extent of the fire. 'Sit thou, O invoking priest,' he says; thus he makes the powers sit down for him; 'The invoking priest down,' with these words he makes men sit; 'Sit thou down,' with these words he makes birds sit; 'Be born noble in the forefront of the days,' he says; thus he produces for him the common session of the righteous and men.

5.1.5

In that he digs he acts as it were harshly to this earth; he pours water down, the waters are appeased; thus with the waters appeased he calms her pain. 'May for thee the Wind, Matarisvan unite,' he says; the wind is breath; thus with breath he unites her breath; 'may for thee the Wind,' he says; therefore the rain speeds from the sky, made to fall by the wind. 'To him, O blessing, be Vasat with thee,' he says; the seasons are six; thus 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 evil spirits would destroy the sacrifice; 'Vat,' he says; thus, mysteriously he utters the Vasat cry; his Vasat cry is not exhausted, the evil spirits 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, the fire's dear body is the metres; thus he encircles him with his dear body; likely to win a garment is he who knows thus. The fire when tied up is connected with the All-Seeing; 'Arise, thou of fair sacrifice,' 'Arise, erect, to aid us,' with two verses addressed to the Light-giver he rises up; thus, instigated by the Light-giver, he sends aloft the wrath of the All-Seeing that is in him; with two verses he arises, for support. 'Born, thou art the child of the two worlds,' he says; the two worlds are these two, sky and earth, the fire is the child of the two; therefore he says thus. 'O Radiant One, 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; thus from them he makes him to fall. 'Be firm, of strong limbs,' with these words he places the fire on the ass; thus 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 the fire burns his place of birth. Now he is mounted upon offspring, and is strong to burn with pain offspring. 'Be auspicious, for offspring,' he says; thus 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; thus 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,' he says, for the seers called him the 'donkey'. 'Bearing the fire of the dust,' he says, for he bears the fire. 'May he fall not before his day,' he says; thus 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 fire,' he says, for he is strong, and the fire is strong. 'Germ of the waters, him of the ocean,' he says, for the fire is the germ of the waters. 'O Radiant One, come hither for enjoyment,' at these words the two worlds burst apart; in that he says, 'O Radiant One, come hither for enjoyment,' it is for the separation of these worlds. He, having left his place and not having reached a support, then thinks of the priest and the sacrificer; 'holy order and truth,' he says; holy order is this earth, truth is yonder sky; thus in these two he establishes him, and neither the priest nor the sacrificer is ruined. The fire when tied up, as the All-Seeing, attacks the sacrificer; 'O plants, do ye accept the fire here,' he says, for atonement. 'Casting aside all hostilities, all evil imaginings,' he says, to smite away the evil spirits. 'Sitting down, may he smite away from us misfortune,' he says, for support. 'O plants, do ye rejoice in him,' he says; the fire's portion is the plants; thus he unites him with them. 'Rich in flowers and having fair leaves,' he says; therefore plants produce fruit. 'This germ of yours, of due season, has sat him in his ancient seat,' he says; thus in those he establishes them from whom he makes him to fall. With two verses he deposits it, for support.

5.1.6

The fire when tied up is connected with the All-Seeing; 'With extending blaze,' with these words he unloosens him; thus, instigated by the Light-giver, he lets loose on all sides the wrath of the All-Seeing that is in him. He pours water down; the waters are appeased; thus by the waters appeased he calms his pain; with three verses he pours it down, the fire is threefold; thus he calms the fire's pain throughout his whole extent. 'The Friend having united the earth,' he says; the Friend is the auspicious one among the powers; thus 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; thus 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 the fire's dear form; thus he unites him with his dear form, and thus with brilliance. He unites him with the hairs of a black antelope skin; the black antelope skin is the sacrifice; thus he unites the sacrifice with the sacrifice. 'The Healers, having gathered together the earth,' he says; these powers first gathered him together; thus with them he gathers him together. 'Thou art the head of the sacrifice,' he says; the sacrifice is thus pictured, the fire-pan 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; 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; thus it serves to obtain these worlds. He makes it with the metres; the metres are strength; thus he makes it with strength. He makes a hole with a Yajus, for discrimination. He makes it so great, of equal girth with the Creator, 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. 'Having made the great pan,' with these words he deposits it; thus he establishes it among the righteous.

5.1.7

With seven verses he fumigates; the breaths in the head are seven, the pan is the head of the sacrifice; thus 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 the Creator; thus it serves to connect it with its place of birth. 'May the Boundless One thee,' he says; the Boundless One is this earth; thus with the Boundless One in the Boundless One he digs, to avoid injury to it, for one hurts not oneself. 'May the consorts of the angels thee,' he says; the consorts of the angels made it first; thus with them he places it. 'May the Dhisanas thee,' he says; the Dhisanas are the sciences; thus he enkindles it with the sciences. 'May the wives thee,' he says; the wives are the metres; thus with the wives he makes it cooked. 'May the protectors,' he says; the protectors are the invoking priest's offices; thus with the invoking priest's offices he cooks it. 'May the women thee,' he says; the women are the consorts of the angels; thus with them he cooks it. With six verses he cooks; the seasons are six; thus 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 the All-Seeing; he approaches it with a verse addressed to the Friend, for atonement. 'May God the Light-giver dig thee out,' he says; thus, instigated by the Light-giver, he digs it out with holy power and with the angels' leave. 'Breaking not, O earth, fill the regions, the quarters,' he says; therefore the fire 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 rebellious; he pours upon it; thus he makes it to be with the righteous; with goats' milk he pours upon it; the milk of the goat is the highest form of draught; thus 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; thus with the metres he pours upon the metres.

5.1.8

With twenty-one beans he approaches the head of the man; beans are impure, the man's head is impure; thus by the impure he redeems its impurity and making it pure takes it. There are twenty-one; man is composed of twenty-one parts; thus 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; thus he unites it with the breaths, to make it pure. Of all those that were comrades of death the appointed term holds the overlordship; he sings the verses of the appointed term; thus from the appointed term he redeems it; with three he sings; three are these worlds; thus from these worlds he redeems it; therefore one should not give to one who sings, for the song appropriates it. To the fires he offers animals; the fires are desires; thus he wins his desires. If he were not to offer the animals, then he would not obtain animals; 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 the Creator; the Creator's sacrifice is the sacrifice; thus he concludes the sacrifice in the sacrifice. The Creator created offspring, he thought himself empty, he saw these April verses, with them from the head he satisfied himself. In that there are these April verses, and the sacrifice is for the Creator, he satisfies the sacrifice from the beginning with them. They are of unlimited metres; the Creator is unlimited; thus they serve to attain the Creator. The pairs are deficient and redundant, for propagation; hairy by name is that metre of the Creator, animals are hairy; thus he wins animals. There are all forms in these; all forms are made when the fire has to be piled, therefore these appertain to the fire, to be piled. Twenty-one kindling verses he repeats; the twenty-onefold chant is light; thus he attains light, and a support besides, for the twenty-onefold chant is support. Twenty-four verses he recites; the year has twenty-four half-months, the Radiant One common to all men is the year; thus straightway he wins it. 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 Radiant One,' he says; thus with the half-years he causes the fire to increase, with the seasons the year. 'Illuminate all the quarters of the earth,' he says; therefore the fire illuminates all the quarters. 'The two Healers removed death from him,' he says; thus from him he repels death. 'We from the darkness,' he says; the darkness is the evil one; thus from him he smites away the evil one. 'We have come to the highest light,' he says; the highest light is yonder sun, a sign of God; thus he attains the light. The year lags not, his future fails not, for whom these are performed. The last he recites with the word 'light' in it; thus he bestows on him light above, to reveal the world of heaven.

5.1.9

With six verses he consecrates; the seasons are six; thus he consecrates him with the seasons. With seven he consecrates; the metres are seven; thus 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 the Creator is full as it were; thus it serves to attain the Creator; he offers with one that is deficient, for from the deficient the Creator created offspring; thus 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; thus 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; thus it serves for support. The pan is gathered together with holy power and the Yajus; if it should break, the sacrificer would be ruined, and his sacrifice destroyed. 'O Friend, do thou heat this pan,' he says; the Friend is holy power; thus 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; thus he approaches his own destiny. 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; thus he becomes prosperous. From a frying-pan he should take fire and deposit it for one who desires food; in a frying-pan food is kept; thus he wins food with its birth place. He deposits Munja grass; Munja is strength; thus he bestows upon him strength. The fire departed from the angels, he entered the Krumuka wood; he deposits Krumuka; thus he wins what of the fire is there imbued. With butter he joins it; butter is the dear home of the fire; thus he unites him with his dear abode, and with brilliance also. He puts on a stick of Vikankata wood; thus he wins radiance; he puts on one of Sami, for atonement. 'Do thou sit down in the lap of this mother,' with three verses he adores the fire when born; three are these worlds; thus he attains reputation in these worlds; thus also he bestows breaths on himself.

5.1.10

Formerly the fire 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; thus 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; thus he confers strength upon him. The Creator created the fire; him on creation the evil spirits were fain to destroy; he saw that hymn of the slaying of evil spirits; therewith he smote away the evil spirits; in that it is the hymn of the slaying of evil spirits, thereby he drives away the evil spirits from the fire when born. He puts on one of Asvattha wood; of trees the Asvattha is the overcomer of foes; thus it serves for victory. He puts on one of Vikankata; thus he wins light. He puts on one of Sami 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; thus by means of the holy power he quickens the kingly power, and by the kingly power the holy power; therefore a scholar who has a ruler's patronage is superior to another scholar; therefore a ruler who has a scholar is superior to another ruler. Now the fire is death, gold is immortality; he puts a gold plate within; thus he severs immortality from death; it has twenty-one projections, the worlds of the angels are twenty-one, the twelve months, the four seasons, these three worlds, and as twenty-first yonder sun; so many are the worlds of the angels; thus from them he severs his foe. By means of the projections the righteous reduced the rebellious to straits; that is the reason why projections have their names; it is covered with projections; thus he reduces his foes to straits. He puts it on with a verse addressed to the Light-giver, for instigation. 'Night and the dawn,' with this as second; thus he raises him with day and night. 'The angels, granters of wealth, support the flame,' he says; the angels, granters of wealth, are the breaths; thus having raised him with day and night 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; thus on both sides he encircles him, with brilliance and with holy power. The sling is of six fathoms in extent; the seasons are six; thus he raises him with the seasons; if it is of twelve fathoms, he raises him with the year. It is of Munja grass; the Munja is strength; thus he unites him with strength. 'Thou art the bird of fair feathers,' with these words he gazes; thus he declares his greatness in that form. 'Go to the sky, fly to the heaven,' he says; thus he makes him to go to the world of heaven.

The Apri Hymn for the Horse Sacrifice

5.1.11

a Enkindled, decking the store-room of prayers,

Swelling with sweet butter, O Radiant One,

Steed bearing the strong drink, O all-knower,

Carry it to the dear place of the angels' Lord.

b With ghee adorning the paths leading to the righteous,

Let the strong one, wise, go to the angels' Lord;

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 the Radiant One in unison with the angels, the Vasus,

Bear thee, a glad messenger, he the all-knower.

d Rejoicing in the strewn grass, well strewed,

That does extend wide and broad on the earth,

Joined with the angels, may the Boundless One in unison,

Bestowing pleasantness, cause it to prosper.

e 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 the Friend and the All-Seeing,

Well knowing the beginning of sacrifices,

The two dawns for you, 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,

The angels that gaze on all the worlds,

Those that ordain your ordinances,

The two invoking priests, that indicate the light in its place.

h May Bharati with the Adityas love our sacrifice;

The stream of wisdom with the Healers has helped us,

And Ida invoked with the Vasus in unison;

Our sacrifice, O blessings, place ye with the immortals.

i The Fashioner begot the hero with love for the angels' Lord;

From the Fashioner is born the courser, the swift steed;

The Fashioner produced all this world;

The maker of much do thou offer to, as invoking priest.

k May the steed, anointed with glee, of his own impulse

Go to the angels' Lord in due season to their abode;

May the forest lord knowing the world of the righteous,

Bear the oblations made ready by the Radiant One.

l Waxing with the fervour of the Creator,

Immediately on birth, O Radiant One, Thou didst support the sacrifice

As harbinger with the oblation offered with Hail!

Do Thou go; let the righteous eat the oblation duly.