v. 4. 2.

He lays down the seasonal bricks, to arrange the seasons. He lays 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 lays 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 lays down the seasonal bricks, it is to keep apart the layers. He lays down next an Avaka plant; this is the birthplace of the Radiant; thereby he builds the altar with its birthplace. Visvamitra says, "He shall eat food with holy power, for whom these shall be laid down, and he who shall know them thus." It is the year which repels from support him who having built the altar does not find support; there are five layers preceding, and then he builds the sixth; the year has six seasons; thereby in the seasons the year finds support. These are the bricks called the over-ladies; he for whom they are laid down becomes the overlord of his equals. 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; thereby also he makes healing for it; 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"; the Creator is of a thousand blessings; it serves to seek the Creator's favour. "May these bricks, O Radiant One, be for me milch cows," he says; thereby he makes them milch cows; they, milking desires, wait upon him yonder in yonder world.

v. 4. 3.

The altar is under the sign of God the Healer and Avenger; it is born then when it is completely built; just as a calf on birth desires the teat, so he here seeks his portion; if he were not to offer a libation, there would be harm for the officiant and the sacrificer. He offers the Satarudriya oblation; thereby he seeks the favour of God the Healer with his own portion; neither officiant nor sacrificer goes to ruin. If he were to offer with the milk of domesticated animals, 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 the Radiant; thereby he offers with a proper offering; he harms neither domesticated nor wild animals. The Angirases going to the world of heaven 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 the Healer; thereby he seeks His favour in His own quarter. He offers on the last brick; thereby at the end he seeks the favour of God the Healer. He offers dividing it into three; these worlds are three; thereby he makes these worlds of even strength; at this height he offers, then at this, then at this; these worlds are three; thereby he seeks His favour for these worlds. Three further libations he offers; they make up six, the seasons are six; thereby with the seasons he seeks His favour. If he were to offer while wandering round, he would bring the Avenger within the sacrifice. Or rather they say, "In what quarter is the Healer, or in what?" He should offer them while wandering round; thereby he seeks His favour completely. The highest bricks are the heavenly signs; over them he makes the sacrificer speak; thereby by them he makes him attain the world of heaven.

v. 4. 4.

"The strength on the stone," with these words he moistens the altar, and so purifies it; thereby also he delights it; delighted, it 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 winds, bounteously bestow on us," he says; strength is food, the winds are food; thereby he seeks food. "In the stone is thy hunger; let thy pain be far from us," he says; thereby he removes hunger and pain from himself. He goes round thrice, moistening; the altar is threefold; thereby he calms the pain of the whole extent of the altar. Thrice again he goes round; they make up six, the seasons are six; thereby with the seasons he calms its pain. The reed is the flower of the waters, the Avaka is the cream of the waters; he draws over it with a branch of reeds and with Avaka plants; the waters are appeased; thereby with them appeased he calms the pain. The beast that first steps over the altar when built, 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; thereby he removes the heat. With eight verses he draws across; the Gayatri has eight syllables, the altar is connected with the Gayatri; thereby he calms the pain of the whole extent of the altar. He draws with verses containing the word "purifying," the purifying one is food; thereby by food he calms its pain. The black antelope skin is the form of holy power; he puts on a pair of black sandals; thereby by the holy power he shields himself from harm. "He shields himself from harm, and from want of food," they say; one he puts on, the other not; thereby he shields himself from harm 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 be far from us," he says; "be thou purifying and auspicious to us," he says; the purifying one is food; thereby he wins food. With two verses he strides over it, for support; with two containing the word "water," for soothing.

v. 4. 5.

"To the One who dwells in man, hail!" with these words he pours butter on; thereby 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 sacrifice would be spoiled; "Vat" he says; thereby, mysteriously he utters the Vasat cry; his Vasat cry is not exhausted, the sacrifice is not spoiled. Some of the angels, it is said, are given the offerings, others not; thereby he honours both sets by building the altar. "Those angels among angels," with these words he anoints it with curds mixed with honey; thereby the sacrificer honours both; they favour the sacrificer. He honours those who receive 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 the Creator; it serves to unite it with its birthplace; with two verses he anoints, for support. He anoints going round in order; thereby he honours them completely. Now he is deprived of the breaths, of offspring, of cattle who building the altar steps upon it. "Giver of expiration art thou, of inspiration," he says; thereby he bestows on himself the breaths; "giver of splendour, giver of wide room," he says; splendour is offspring; wide room is cattle; thereby he bestows on himself offspring and cattle. The Mighty overcame the Enveloper; him the Enveloper, overcome, grasped with sixteen coils; he saw this libation of the front flame; he offered it, and the front flame, being delighted with his own portion, burnt in sixteen places the coils of the Enveloper; by the offering to the Maker of All he was set free from evil; in that he offers a libation to the front flame, the front flame, delighted with his own portion, burns away his evil, and he is set free from his evil by the offering to the Maker of All. If he desire of a man, "May he be set free slowly from evil," he should offer one by one for him; thereby 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; thereby severally he places strength in the two hymns; 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 lays down three; the altar is threefold; thereby he provides his portion for the whole extent of the altar. They are of Udumbara wood, the Udumbara is strength; thereby he gives him strength. "May all the angels thee," he says; the angels are the breaths; thereby with the breaths he raises him up; "I bear up with their thoughts, O Radiant One," he says; thereby he unites him with the thought for which he lifts him up. "May the five regions divine aid the sacrifice," he says, for he moves forward along the quarters. "Driving away poverty and hostility," he says, for smiting away evil. "Giving to the lord of the sacrifice increase of wealth," he says; increase of wealth is cattle; thereby he seeks cattle. He takes him with six verses; the seasons are six; thereby with the seasons he takes him; two have the word "embracing," for the smiting away of evil. "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; thereby he wins food. The believers and the rebellious were in conflict; the believers saw the unassailable hymn and with it they overcame the rebellious; that is why the unassailable hymn has its name. In that the second reciter recites the unassailable hymn the sacrificer overcomes opposition therewith unassailably; thereby 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; it serves to keep apart these two worlds. Again the Viraj has ten syllables, the Viraj is food; thereby he finds support in the Viraj, in eating food. The atmosphere is as it were unreal; the altar of the fire-keeper is as it were the atmosphere; on the altar of the fire-keeper he lays down a stone, for reality; with two verses, for support. "As measurer, he stands in the midst of the sky," he says; thereby with this he measures; "in the middle of the sky is the dappled stone set down," he says; the dappled is food; thereby he wins food. With four verses he goes up to the tail; the metres are four; thereby he goes with the metres. "All have caused the Mighty to wax," he says; thereby he attains increase. "True lord and lord of strength," he says; strength is food; thereby he wins food. "Let the sacrifice invoke favour, and bring the blessings," he says; favour is offspring and cattle; thereby he bestows on himself offspring and cattle. "Let the Radiant One offer and bring to us the blessings," he says, to make the cry, Godspeed! "He has seized me with the impulse of strength, with elevation," he says; elevation is yonder sun in rising; depression is it when setting; thereby with holy power he elevates himself, with holy power he humbles his opposition.

v. 4. 7.

"Along the eastern quarter do thou advance, wise one," he says; thereby with this verse he moves to the world of heaven. "Mount ye, with the Radiant One, to the vault," he says; thereby with this he mounts these worlds. "From earth have I mounted to the atmosphere," he says; thereby with it he mounts these worlds. "Going to the heaven they look not away," he says; thereby he goes to the world of heaven. "O Radiant One, advance first of worshippers," he says; thereby with it he bestows eyesight upon both the righteous and men. He steps upon the altar with five verses; the sacrifice is fivefold; thereby he goes to the world of heaven with the full extent of the sacrifice. "Night and dawn," he recites as the invitatory verse, for preparation. "O Radiant One, of a thousand eyes," he says; the Creator is of a thousand blessings; it serves to obtain the Creator's favour. "To thee as such let us pay honour; to strength hail!" he says; strength is food; thereby he wins food. 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; thereby he places strength in yonder sky; therefore we live on strength coming hitherward from yonder. He puts it in place with three verses; the altar is threefold; thereby he makes the whole extent of the altar attain support. "Enkindled, O Radiant One, shine before us," with these words he takes the kindling-stick of Udumbara wood; this is a pipe with projections; by it the believers made piercings of hundreds of the rebellious; in that he takes up the kindling-stick with this verse, the sacrificer hurls the hundred-slaying verse as a bolt at opposition, to lay it low without fail. "Let us pay homage to thee in thy highest birth, O Radiant One," with these words he takes up the kindling-stick of Vikankata wood; thereby he wins radiance. "That various of the Light-giver, the adorable," with these words he takes up the kindling-stick of Sami wood, for soothing. The altar yields to the builder of the altar; the builder yields to the altar; "that various of the Light-giver, the adorable," he says; this is the yielding of the altar. This of it Kanva Srayasa knew, and with it he was wont to draw it; in that he takes up the kindling-stick with the verse, the builder of the altar draws the blessing. "Seven are thy kindling-sticks, O Radiant One, seven tongues"; thereby he honours seven sevens of his. With a full ladle he offers, for the Creator is as it were full, to obtain the Creator's favour. He offers with a half-filled ladle, for from the half-filled the Creator created creatures, for the creation of offspring. The Radiant One departed from the angels; he entered the quarters; he who sacrifices should think in his mind of the quarters; thereby from the quarters he wins him; with curds he offers at first, with butter afterwards; thereby he bestows upon him brilliance and power in accord. There is an offering to the Radiant One, the Sustainer of All Men, on twelve potsherds; the year has twelve months, the Sustainer of All Men is the year; thereby straightway he wins the Sustainer of All Men. 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. The Sustainer of All Men is the kingly power, the winds the people; having offered the offering to the Sustainer of All Men, he offers those to the winds; thereby he attaches the people to the kingly power. He utters aloud the direction to the fire-keeper for the Sustainer of All Men, he offers the offerings of the winds muttering; therefore the kingly power speaks above the people. The offerings are for the winds; the people of the angels are the winds; thereby he wins for him by the people of the angels the people among men. There are seven; the winds are in seven troops; thereby in troops he wins the people for him; running over troop by troop he offers; thereby 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; thereby by brilliance he wins brilliance for him. Again the stream of wealth is desires; thereby he wins desires. If he desire of a man, "May I separate his breaths and his eating of food," he should offer separately for him; 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; thereby he continues his breaths and his eating of food. Twelve sets of twelve he offers; the year has twelve months; thereby by the year he wins food for him. "May for me food, for me freedom from hunger," he says; that is the form of food; thereby he wins food. "May for me fire, for me the waters," he says; this is the birthplace of food; thereby he wins food with its birthplace. He offers those where the Mighty is half; thereby he honours the attributes of God; since the Mighty is half of all and a match, therefore the Mighty is the most appropriating of the names; he says the Mighty later; thereby he places strength in him at the top. He offers the implements of the sacrifice; the implements of the sacrifice are the sacrifice; thereby he wins the sacrifice. Again this is the form of the sacrifice; thereby 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; thereby by the form he wins splendour. "May the Re for me, the Saman," he says; that is the form of the metres; thereby by the form he wins the metres. "May the embryo for me, the calves," he says; that is the form of cattle; thereby 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 angels, four and eight the metres of men; thereby he wins both the metres of angels and men. Up to thirty-three he offers; the angels are three and thirty; thereby he honours the angels; up to forty-eight he offers, the Jagati has forty-eight syllables, cattle are connected with the Jagati; thereby by the Jagati he wins cattle for him. "Strength, instigation," with these words he offers a set of twelve; the year has twelve months; thereby he finds support in the year.

v. 4. 9.

The Radiant One departed from the angels, desiring a portion; they said to him, "Come back to us, carry the oblation for us." He said, "Let me choose a boon; let them offer to me the Vajaprasaviya"; therefore they offer the Vajaprasaviya. In that he offers the Vajaprasaviya, he unites the altar with its own portion; also this is his consecration. He offers with fourteen verses; there are seven domesticated, seven wild animals; 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; thereby by strength he wins for him strength and food. The Radiant One is the consecrated of the angels, the builder of the altar of men; therefore when it rains a builder of the altar should not run, for he has thus obtained food; rain is as it were food; if he were to run he would be running from food. He should go up to it; thereby he goes up to food. "Night and dawn," with these words he offers with the milk of a black cow with a white calf; thereby by the day he bestows night upon him, by night day; day and night being bestowed upon him milk his desire and the eating of food. He offers the supporters of the kingly power; thereby he wins the kingdom. He offers with six verses; the seasons are six; thereby 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; thereby with the thunderbolt he conquers the quarters. In yonder world the wind blows over the builder of the altar; he offers the names of the winds; thereby over him in yonder world the wind blows; three he offers, these worlds are three; thereby from these worlds he wins the wind. "Thou art the ocean, full of mist," he says; that is the form of the wind; thereby by the form he wins the wind. He offers with his clasped hands, for not otherwise can the oblation of these be accomplished.

v. 4. 10.

The chariot of the righteous is yoked for the world of heaven, the chariot of man for wherever his intention is fixed; the altar is the chariot of the righteous. "The Radiant One I yoke with glory, with ghee," he says; thereby he yokes him; he, yoked, carries him to the world of heaven. If he were to yoke with all five together, his altar yoked would fall away, the libations would be without support, the Stomas without support, the hymns without support. He strokes the altar with three verses at the morning pressing; the altar is threefold; thereby he yokes the full extent of the altar; 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 Yajnayajniya; the sacrifice is as great as is the Agnistoma; a further extension is performed over and above it; thereby 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 does he stroke; the rest of the sacrifice resorts to him; it serves for continuity. He who builds the altar 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 builds a second building, it is to support the libations; the libations find support, the sacrifice is not ruined, nor the sacrificer. He lays down eight; the Gayatri has eight syllables; thereby he builds it with the Gayatri metre; if eleven, with the Tristubh, if twelve with the Jagati, thereby he builds it with the metres. The altar that is re-built is called the descendant; he who knowing thus re-builds the altar eats food up to the third generation. The re-building is like the re-establishment of the altar; he who does not succeed through the establishment of the altar re-establishes it; he who does not succeed by the building of the altar re-builds it. In that he builds the altar, it is for prosperity. Or rather they say, "One should not build it." The altar is under the sign of the Avenger, and it is as if one stirs up a sleeping lion. But again they say, "One should build it." It is as if one honours a richer man with his due portion. Manu built the altar; with it he did not prosper; he saw this re-building, he built it, with it he prospered; in that he builds the re-building, it is for prosperity.

v. 4. 11.

He who desires cattle should build a building with the metres; the metres are cattle; thereby he becomes rich in cattle. He should build in hawk shape who desires the sky; the hawk is the best flier among birds; thereby, becoming a hawk, he flies to the world of heaven. He should build in heron form who desires, "May I be possessed of a head in yonder world"; thereby he becomes possessed of a head in yonder world. He should build in the form of an Alaja bird, with four furrows, who desires support; there are four quarters; thereby he finds support in the quarters. He should build in the form of a triangle, who has opposition; thereby he repels his opposition. He should build in triangle form on both sides, who desires, "May I repel the opposition I have and that I shall have"; thereby he repels the opposition he has and that he will have. He should build in the form of a chariot wheel, who has opposition; the chariot is a thunderbolt; thereby he hurls the thunderbolt at his opposition. He should build in the form of a wooden trough who desires food; in a wooden trough food is kept; thereby he wins food together with its place of birth. He should build one that has to be collected together, who desires cattle; thereby he becomes rich in cattle. He should build one in a circle, who desires a village; thereby he becomes possessed of a village. He should build in the form of a cemetery, who desires, "May I be successful in the world of the forefathers"; thereby he is successful in the world of the forefathers. Visvamitra and Jamadagni had a feud with Vasistha; Jamadagni saw these Vihavya bricks; he laid them down, and with them he appropriated the power and strength of Vasistha; in that he lays down the Vihavyas, the sacrificer with them appropriates the power and strength of his opposition. He lays down on the altar of the Hotr; the Hotr is the abode of the sacrificer; thereby in his abode he wins for him power and strength. Twelve he lays down; the Jagati has twelve syllables, cattle are connected with the Jagati; thereby with the Jagati he wins cattle for him. Eight each he lays down in the other altars; cattle have eight half-hooves; thereby he wins cattle. He lays down six on the Marjaliya; the seasons are six, the righteous, the forefathers, are the seasons; thereby he honours the seasons, the righteous, the forefathers.