The Horse Sacrifice (continued)

v. 4. 12.

"Be pure for the winning of strength," this is the Anustubh strophe; three Anustubhs make four Gayatris; in that there are three Anustubhs, therefore the horse when standing stands on three feet; in that there are four Gayatris, therefore he goes putting down all four feet. The Anustubh is the highest of metres, the fourfold Stoma is the highest of Stomas, the three-night sacrifice the highest of sacrifices, the horse the highest of animals; thereby by the highest he makes him go to the highest state. It is the twenty-onefold day on which the horse is slain, there are twelve months, five seasons; these worlds are three; the twenty-onefold Stoma is yonder sun, a sign of God; this is the Creator's, the horse is connected with the Creator; thereby he wins it straightway. The Prstha Stotra is of Sakvari verses to make the horse complete, there are various metres, different sets of animals are offered, both domesticated and wild; in that the Prstha is of Sakvari verses, it is to complete the horse. The Saman of the Brahman is that of Prthurasmi; by the rein the horse is restrained, a horse unrestrained and unsupported is liable to go to the furthest distance; it serves to restrain and support the horse. The Acchavaka's Saman is the Samkrti; the horse sacrifice is an extensive sacrifice; "who knows," they say, "if all of it is done or not?" In that the Acchavaka's Saman is the Samkrti, it serves to make the horse whole, to win it entirely, to prevent interference. The last day is an Atiratra with all the Stomas, to obtain all, to conquer all; thereby he obtains all, he conquers all with it.

Prapathaka V

The Piling of the Fire Altar (continued)

v. 5. 1.

In that he completes the sacrifice with one animal, it is for the continuity of the sacrifice and to avoid cutting it in two. The male animals belong to the Mighty; in that, being His, they are offered at the altars, he must not cause strife among the attributes of God. He should use Tristubh verses, appertaining to the Radiant, for the Yajyas and Anuvakyas; in that they appertain to the Radiant, the verses are His, in that they are Tristubhs they are the Mighty's; they serve for prosperity; he does not cause strife among the attributes. To God, the Master of the Winds, he offers a hornless animal; the wind is a sign of the brilliance of the Radiant; it is offered in gratitude for brilliance; therefore wheresoever the wind blows, the fire burns; thereby it follows its own brilliance. If he were not to make this offering, the sacrificer would go mad; an offering is made for this, to prevent the sacrificer going mad. The Yajya and the Anuvakya contain the words "wind" and "white," to secure brilliance. "The golden germ first arose," with these words he pours out the butter portion; the golden germ is the Creator's gift; it serves for likeness to the Creator's gift. This animal is slain to make up all forms of animals; its hairs are the form of man, its lack of horns that of horses, the possession of one set of incisors only that of cows, the sheep-like hooves that of sheep, that it is a goat, that is the form of goats. The wind is the abode dear to cattle; in that it is offered in His name, in accord cattle wait upon him. "Should an animal be offered to the Master of the Winds, or to the Creator?" they say; for these are names of the One God; if he were to offer it with one name only, he would seem to depart from the other; in that the animal is offered with the one name, and a cake is offered with the other, therefore he does not depart from the Creator; in that it is offered on twelve potsherds, therefore he does not depart from the Sustainer of All Men. When about to consecrate himself, he offers to the Radiant and the All-Pervading on eleven potsherds; all the attributes belong to the One God; the sacrifice is for the All-Pervading; thereby he holds fast to the sacrifice; the Radiant is the lowest of the names, the All-Pervading the highest; in that he offers on eleven potsherds, the sacrificer embraces the names on both sides and wins God's favour. By the cake the righteous prospered in yonder world, by the oblation in this; he who desires, "May I prosper in yonder world," should offer a cake; thereby he prospers in yonder world. In that it is offered on eight potsherds, it is connected with the Radiant, in that it is offered on three potsherds, it is connected with the All-Pervading; it serves for prosperity. He who desires, "May I prosper in the world," should offer an oblation; the ghee belongs to the Radiant, the rice grains to the All-Pervading, therefore an oblation should be offered; thereby he prospers in this world. It is an offering in the name of the Boundless; the Boundless is this earth; thereby he finds support in this earth; thereby also he extends the sacrifice over this. He who builds the altar without keeping the fire in the pan for a year, it is with him as when an embryo dropped prematurely goes to ruin; he should offer before the others on twelve potsherds to the Sustainer of All Men; the year is the sign of the Sustainer of All Men; even as an embryo attaining a year's growth is born when the due season is come, so he having obtained the year when the due season is come, builds the altar; he goes not to ruin. The Sustainer of All Men is the form dear to the Radiant; thereby he wins the form dear to him. These offerings are three; these worlds are three; they serve for the mounting of these worlds.

v. 5. 2.

The Creator, after creating creatures, in affection entered into them (by His knowledge and mercy); from them He could not be separated; He said, "He shall prosper who shall build me again hence." The righteous built Him; then they prospered; in that they built, that is why the building has its name. He who knowing thus builds the altar is prosperous. "For what good is the altar built?" they say. "May I be possessed of the altar," with this aim is the altar built; thereby he becomes possessed of the altar. "For what good is the altar built?" they say. "May the righteous know me," with this hope is the altar built; the righteous know him. "For what good is the altar built?" they say. "May I have a house," with this hope is the altar built; thereby he becomes possessed of a house. "For what good is the altar built?" they say. "May I be rich in cattle," with this hope is the altar built; thereby he becomes rich in cattle. "For what good is the altar built?" they say. "May the seven men live upon me," with this hope is the altar built; three before, three behind, the self the seventh; so many live upon him in yonder world. The Creator desired to build the altar; to him spoke the earth: "Thou shalt not build the altar on me; thou wilt burn me excessively, and I being burned excessively will shake you apart; thou wilt fall into a sorry state." He replied, "So shall I act that it will not burn thee excessively." He stroked it, saying, "May the Creator seat thee; with that blessing, in the manner of Angiras, do thou sit firm"; thereby making this a brick he laid it down, to prevent excessive burning. That on which he is to build the altar he should stroke, saying, "May the Creator seat thee; with that blessing, in the manner of Angiras, do thou sit firm"; thereby making this a brick he sets it down to prevent excessive burning. The Creator desired, "Let me be propagated"; He saw this fire in the pan, He bore it for a year, then was He propagated. Therefore for a year must it be borne, then is he propagated. To him the Bountiful said, "Thou hast been propagated; let us be propagated." He gave it to the Bountiful, they bore it for three days, thereby they created three hundred, three and thirty; therefore should it be borne for three days; thereby is he propagated. To them the Healers said, "Ye have been propagated, let us be propagated." They gave it to the Healers; they bore it for six days, thereby they created three hundred, three and thirty; therefore should it be borne for six days; thereby is he propagated. To them the Boundless Ones said, "Ye have been propagated; let us be propagated." They gave it to the Boundless Ones, they bore it for twelve days, thereby they created three hundred, three and thirty; therefore should it be borne for twelve days; thereby is he propagated. Thereby they created a thousand, the pan being the thousandth; he who knows thus the pan as the thousandth obtains a thousand cattle.

v. 5. 3.

"With a Yajus it is made, with a Yajus it is cooked, with a Yajus it is set loose, this pan; it is therefore exhausted, it cannot be used again," they say. "O Radiant One, yoke thy steeds," "Yoke them that best invoke the blessings," with these words he offers in the pan; thereby he yokes it again and thereby is it not exhausted. He who yokes the Radiant One where the yoking is to be performed, yokes him best among those who are yoking. "O Radiant One, yoke thy steeds," "Yoke them that best invoke the blessings," he says; this is the yoking of the Radiant; thereby he yokes him, and yokes him best among those who are yoking. The theologians say, "Should the altar be built with face down, or face upwards?" Now the altar is built in the likeness of birds; if he were to build it face downward, the libations would reach it behind; if upwards, it could not fly, it would not be heavenly for him; he lays down the human head towards the east, face upwards; thereby the libations reach it in the mouth; he does not build it face upwards; thereby it is heavenly for him. He offers with a verse addressed to God the Light-giver; thereby he bestows sight upon it; twice he offers, for there are two eyes; he offers with the same verse, for sight is the same, for prosperity. The believers and the rebellious were in conflict, they deposited their desirable wealth; the believers appropriated it by means of the Vamabhrt brick; that is why the Vamabhrt, supporting the desirable, has its name. In that he lays down the Vamabhrt, the sacrificer by it appropriates the desirable wealth of his opposition. It has a head of gold; gold is light, the desirable is light; thereby by light he appropriates the desirable which is light; there are two Yajuses, for support.

v. 5. 4.

The waters were the wives of the All-Seeing; the Radiant longed for them, he had union with them; his seed fell away, it became this earth; what second fell away became yonder sky; this is the Viraj, yonder the Svaraj; in that he lays down two Viraj bricks he lays down these two worlds. Now the seed which yonder sky impregnates, finds support in this earth, it is propagated, it becomes plants and shoots; them the fire eats. He who knows thus is propagated, and becomes an eater of food. If a man be full of seed, one should lay both down in the first layer for him; thereby these in accord pour seed for him; if a man have poured his seed, he should lay one in the first layer for him and one in the last; thereby he encloses by the two worlds the seed he has impregnated. For a year to no man should he descend in honour; for these two worlds descend in honour for no man; that is their rule. He who builds the altar without a head, becomes headless in yonder world, he who builds it with a head becomes possessed of a head in yonder world. "To thought I offer with mind, with ghee, that the blessings may come hither, delighting in the offerings, increasing holy order; on the path of the moving ocean I offer all the days to the Maker of All the undying oblation," with these words he lays down the naturally perforated brick and offers; that is the head of the altar; thereby he builds the altar with its head. He becomes possessed of a head in yonder world who knows thus. The altar is built for the world of heaven; whatever is done out of order, that is not heavenly; the altar is heavenly; having laid down the layer he should stroke it, saying, "May the wise discern wisdom and folly, like backs straight and crooked, like men; for wealth and good offspring, O Lord, grant us freedom, and keep bondage from us." Thereby he lays it down in order. He builds the altar facing east; it becomes heavenly for him.

v. 5. 5.

"The Maker of All, lord of the quarters, may He protect our cattle, may He protect us, to Him homage! The Creator; the Healer; the All-Seeing; the Radiant; lord of the quarters; may He protect our cattle, may He protect us, to Him homage!" These are names of the One God, overlord of these animals; to Him he is answerable who lays down the heads of the animals. He lays down the gold bricks; thereby he pays honour to God. The theologians say, "In the altar he places the domesticated animals, with pain he afflicts the wild animals; what then does he leave?" In that he lays down the golden bricks, and gold is a sign of lasting worth, by it he makes healing for the domesticated animals, he hurts them not. The first naturally perforated brick is expiration, the second cross-breathing, the third inspiration. Having laid down the first naturally perforated brick he should breathe out along it; thereby he unites expiration with expiration; having laid down the second he should breathe across; thereby he unites cross-breathing with cross-breathing; having laid down the third, he should breathe in; thereby he unites inspiration with inspiration; thereby he kindles it with the breaths. "Bhuh, Bhuvah, Suvar," with these words he lays down the naturally perforated bricks; the naturally perforated bricks are these worlds; with these exclamations the Creator's gift was propagated; in that he lays down the naturally perforated bricks with these exclamations, he lays down these worlds, and over these worlds he is propagated. For expiration, for cross-breathing, for inspiration; for speech thee; for sight thee; with that blessing, in the manner of Angiras, do thou sit firm. By the altar the righteous sought to go to the world of heaven, with it they could not fly; they saw these four naturally perforated bricks, they laid them down in the quarters, with it, with eyes on all sides, they went to the world of heaven. In that he lays down four naturally perforated bricks in the quarters, the sacrificer with the altar, with eyes on all sides, goes to the world of heaven.

v. 5. 6.

a "O Radiant One, come to enjoy," he says; thereby he summons him.

b "The Radiant One we choose as envoy," he says; thereby having called he chooses him.

c "By the Radiant One the Radiant One is kindled," he says; thereby he kindles him.

d "May the Radiant One overcome the foes," he says; thereby he confers power on him when kindled.

e "O Radiant One, we exalt the praise," he says; thereby he exalts him.

These are the forms of the days; thereby each day he builds, and wins the forms of the days. The theologians say, "For what reason are other bricks exhausted, the space-filler not?" "Because it is connected with the Mighty and the Radiant and with the Lord of Prayer," he should say, for the Mighty and the Radiant and the Lord of Prayer are those among the names of God which are not exhausted.

It has a follower to avoid monotony. He follows it with an Anustubh; the space-filler is the body, the Anustubh the breath; therefore breath comes through all the limbs. "They of him, streaming with milk," he says; therefore there is sap in every joint; "the dappled mix the Soma," he says; the dappled cow is food; thereby he wins food; the Radiant One is praise, food is praise; thereby he wins food; "the clans in the birthplace of the angels, in the three realms of sky," he says; thereby he makes these worlds full of light for him. He who knows the support of the bricks finds support. "With that blessing, in the manner of Angiras, do thou sit firm," he says; this is the support of the bricks; he who knows thus finds support.

v. 5. 7.

The altar is built for the world of heaven; the set of eleven stakes is a thunderbolt; if he were to set up eleven stakes in the altar, he would shut it off from the world of heaven with the thunderbolt; if he were not to set it up, he would sever the animals from the chips; one stake he sets up; thereby he does not shut it off from the world of heaven, nor sever the animals from the chips. He who building the altar steps down on it is deprived of power and strength; he should, with a verse addressed to the Mighty, lay down a brick opposite his step; thereby he is not deprived of power and strength. The altar is under the sign of God the Healer and Avenger, His are three missiles, one that comes straight on, one that strikes transversely, and one that follows up. Answerable to these is he who builds the altar; having built the altar he should give a bow with three arrows to a scholar, unasked; thereby he honours the warning, and also he ransoms himself from it.

The bow of thine, O Lord of Mercy, in the east, may the wind blow after it for thee, to thee, O Lord of Mercy, with the year I pay homage. The bow of thine, O Lord of Mercy, on the south, may the wind blow after it for thee, to thee, O Lord of Mercy, with the full year I pay homage. The bow of thine, O Lord of Mercy, on the west, may the wind blow after it for thee, to thee, O Lord of Mercy, with the Ida year I pay homage. The bow of thine, O Lord of Mercy, on the north, may the wind blow after it for thee, to thee, O Lord of Mercy, with the Idu year I pay homage. The bow of thine, O Lord of Mercy, above, may the wind blow after it for thee, to thee, O Lord of Mercy, with the year I pay homage.

The fire is a sign of the Avenger; just as a tiger stands in anger, so also stands the fire; when built with these words he reverences God; thereby with homage he is shielded.

The fires of the dust

That have entered within the earth,

Of them thou art the highest;

Do thou instigate us to life.

"Thee, O Radiant One, with the mind have I obtained; thee, O Radiant One, with the devotion have I obtained; thee, O Radiant One, with the consecration have I obtained; thee, O Radiant One, with the observances have I obtained; thee, O Radiant One, with the pressing-day have I obtained; thee, O Radiant One, with the sacrificial fees have I obtained; thee, O Radiant One, with the concluding bath have I obtained; thee, O Radiant One, with the barren cow have I obtained; thee, O Radiant One, with the cry of Godspeed have I obtained," he says; this is the obtaining of the Radiant; thereby he obtains him.

v. 5. 8.

He pays reverence in front with the Gayatra Saman; thereby he confers breath upon him. He reverences the wings with the Brhat and the Rathantara; thereby he confers might upon him. He reverences the tail with the seasonal Yajnayajniya; thereby he finds support in the seasons. He pays reverence with the Prstha Stotras; the Prsthas are brilliance; thereby he confers brilliance upon him. The Creator created the altar fire; it, created, went away from him; him he checked by the Varavantiya, and that is why the Varavantiya has its name. By the Syaita he congealed him, and that is why the Syaita has its name. In that he reverences with the Varavantiya, he restrains him, and by the Syaita he congeals him. At the joinings of the wings he reverences with the heart of the Creator's gift; thereby he attains His affection.

With the eastern quarter I place thee, with the Gayatri metre, with the Radiant as the sign; with the head of the altar I lay down the head of the altar. With the southern quarter I place thee, with the Tristubh metre, with the Mighty as the sign; with the wing of the altar I lay down the wing of the altar. With the western quarter I place thee, with the Jagati metre, with the Light-giver as the sign; with the tail of the altar I lay down the tail of the altar. With the northern quarter I place thee, with the Anustubh metre, with the Friend and the All-Seeing as the sign; with the wing of the altar I lay down the wing of the altar. With the upright quarter I place thee, with the Pankti metre, with the Lord of Prayer as the sign, with the back of the altar I lay down the back of the altar.

He who builds the altar without its body is without a body in yonder world; he who builds it with its body is with his body in yonder world. He lays down the body bricks; this is the body of the altar; thereby he builds the altar with its body; he has his body in yonder world who knows thus.

v. 5. 9.

a O Radiant One, the ocean, thy arrow called the young, with it be gentle to us; homage to this of thine; may we prosper, living on this of thine. b O Radiant One, the boisterous; c the abysmal; d the strong; e the desirable; thy arrow called young, with it be gentle to us; homage to this of thine; may we prosper, living on this of thine.

f The layers are the five altars, the first is the ocean by name, the second the boisterous, the third the abysmal, the fourth the strong, the fifth the desirable; if he were not to offer libations to them they would harm the officiant and the sacrificer; in that he offers these libations, thereby he soothes them with their proper portion; neither officiant nor sacrificer goes to ruin.

g May speech be mine in the mouth, breath in the nostrils, sight in the eyes, hearing in the ears, might in the arms, force in the thighs, may all my members be uninjured; may thy body be with my body; homage to thee; harm me not.

h The breaths depart from him who building the altar steps down on it; "May speech be mine in the mouth, breath in the nostrils," he says; thereby he bestows the breaths on himself.

i The mercy of the Healer is in the fire, in the waters, in the plants, the mercy that has entered all beings, to that Lord of Mercy be homage.

k Some of the Healer's names have shares in the libations, others have shares in the oblations; having offered the Satarudriya, he should lay down on the last brick an oblation of Gavidhuka; thereby he soothes him with his portion. "For him indeed is the Satarudriya offered in truth," they say, "for whom this oblation is made on the altar."

l May the Bountiful, with the Healers, protect thee on the east; may the forefathers, whose lord is the Restrainer, protect thee on the south; may the Boundless Ones, with all the angels, protect thee on the west; may the radiant one of the winds, with the winds, protect thee on the north; may the angels, whose chief is the Mighty, protect thee from below and from above.

m It is not purified, nor made worthy of sacrifice, nor really anointed, if it is anointed before this point; in that he anoints it with ghee after it has been built, thereby is it purified, made worthy of sacrifice and really anointed.

v. 5. 10.

a Thou art the eastern quarter, the favourable by name; of thee as such the Radiant is the overlord, the guardian is a servant of God; to the Overlord and to the guardian, homage; may they be gentle to us. Thou art the southern quarter, the mighty by name; of thee as such the Mighty is the overlord, a servant of God the guardian. Thou art the western quarter, the forward by name; of thee as such the gift of God is the overlord, a servant of God the guardian. Thou art the northern quarter, the stable by name; of thee as such the All-Seeing is overlord, a servant of God the guardian. Thou art the great quarter, the lady paramount by name; of thee as such the Lord of Prayer is overlord, a servant of God the guardian. Thou art this quarter, the powerful by name; of thee as such the Restrainer is the overlord, a servant of God the guardian; to the Overlord and the guardian, homage; may they be gentle to us.

b These guardians keep the altar when kindled; if he were not to offer libations, harm would come to the officiant and the sacrificer; in that he offers these libations he soothes them with their proper portion; neither officiant nor sacrificer goes to ruin.

c Ye are missiles by name; your houses are in the east; your arrows are the light; the water, and so on. Ye are smearers by name; your houses are in the south, your arrows are the forefathers; the ocean, and so on. Ye are the bearers of the bolt by name; your houses are in the west, your arrows are sleep; the cleft, and so on. Ye are the stable by name; your houses are in the north; your arrows are the waters; the sea, and so on. Ye are overlords by name; your houses are above; your arrows are the rain; the helper, and so on. Ye are the eaters of raw flesh by name, of the earth; your houses are below; your arrows are food; winking is the name of the wind; be ye gentle to us.

d Some of the angels, it is said, are given the offerings, others not; thereby the builder of the altar honours both sets. He offers these libations with curds mixed with honey; thereby he honours them with their proper portion. Or rather they say, "The beings who do not eat the oblations are the bricks." He offers going round in order; thereby he honours them completely.

e Drink this mighty breast of the waters,

Filled in the midst of the flood, O Radiant One;

Rejoice in the spring of sweetness, O ocean,

Enter thy seat of the sea.

f If one having yoked the altar does not set it free, then just as a horse yoked and not set free in hunger is overcome, so his altar is overcome, and with it being overcome the sacrificer is overcome; he having built the altar becomes weak; "Drink this mighty breast of the waters," with these words he offers a ladle full of butter; this is the freeing of the altar; thereby setting it free he gives it food. Therefore they say, both he who knows and he who knows not, "A horse well loaded carries well"; the horse is the altar; thereby he honours him, he honoured honours him; he becomes richer.

The Horse Sacrifice (continued)

v. 5. 11.

For the Mighty, the king, a boar; for the All-Seeing, the king, a black antelope; for the Restrainer, the king, a deer; for the bull, the king, a gayal; for the tiger, the king, a wild ox; for the king of men, a monkey; for the swift falcon a quail; for the Nilangu snake a worm; for the gift of God, the king, a gazelle; for the ocean a crocodile; for the snowy mountain an elephant.

v. 5. 12.

The ape is for the Creator; the owl, the Haliksna, the cat, are for the Sustainer; for the Giver of Speech the white starling, of human speech; the wild goat, the ichneumon, the Saka, these are for the Nourisher; the curlew to speech.

v. 5. 13.

For the offspring of waters a fish; the crocodile, the dolphin, the Kulikaya are for the ocean; to speech the Paingaraja; for the Bestower the sea-crow; the swan, the Vahasa, the woodpecker, these are for the Master of the Winds; to the quarters the Cakravaka.

v. 5. 14.

For might, a boa-constrictor; the mole, the Srjaya, the lizard, these are for the Friend; for death the dark serpent; for wrath the viper; the pot-nosed, the lotus-sitter, the copper snake, these are for the Artificer; to the echo the Vahasa.

v. 5. 15.

The dappled deer for day; the black antelope for night; the cuckoo, the Ksvinka, the black-headed, these are to be offered for the Upholder of Covenants; the crab for the Sustainer. The lizard, the Kalaka, the woodpecker, these are for the trees.

v. 5. 16.

For the sun the crane; the deer, the peacock, the hawk, these are for the singers of the heavenly realm; for the Bountiful the francolin partridge; for the Healers the partridge; the red doe, the Kundrnaci, the Golattika, these are for the maidens of the Garden; to the wood the Srmara.

v. 5. 17.

The dappled deer is for all the angels; the Pitva, Nyanku, the Kaca, these are to be offered for Favour; the cuckoo is for the half-months; the tortoise for the months; the Kvayi, the Kutaru, the gallinule, these are to be offered for the thin crescent; for the Lord of Prayer the cat.

v. 5. 18.

The Saka is for earth; the field-rat, the Kaca, the flying fox, these are for the forefathers; the pole-cat for the seasons; the quail to the year; the pigeon, the owl, the hare, these are for calamity; the cock for the Light-giver.

v. 5. 19.

The deer for the Healer; the chameleon, the bird, the Pippaka, these are to be offered to the arrow shot; the gazelle for the winds; the Sarga to the scholar; the hyena, the black deer, the dog of four eyes, the ass, these are for other men; to the Radiant the crow.

v. 5. 20.

The Alaja is for the atmosphere; the otter, the diver, the swimmer, these for the waters; to the Boundless the Hansasaci; to the Mighty's consort-name the Kirsa; the vulture, the white-breasted, the Vardhranasa, these are for the sky; the hedgehog is for sky and earth.

v. 5. 21.

The eagle for the rain-cloud; the swan, the wolf, the cat, these are for the Mighty; the otter for the waters; the jackal is to be offered to the Upholder of Covenants; the lion, the ichneumon, the tiger, these are to be offered to the Great Mighty One; the rhinoceros to desire.

v. 5. 22.

For the Radiant the black-necked; for the Giver of Speech the ewe; the brown one for the gift of God; the dark for the Nourisher; the white-backed for the Lord of Prayer; the variegated for all the angels; the ruddy one for the Mighty; the speckled one for the winds; the mixed one for the Mighty and the Radiant; the one spotted below for the Light-giver; the ram for the All-Seeing.

v. 5. 23.

The horse, the hornless one, the gayal, these are for the Creator; for the Radiant the two with black necks; for the Artificer the two with hairy thighs; the two white-backed for the Lord of Prayer; to the Sustainer the speckled bellied one; for the sun the white ram.

v. 5. 24.

To the Radiant of the front the red-limbed ox; the two spotted below for the Light-giver; the two red-navelled for the Nourisher; the two hornless tawny ones for all the angels; the speckled for the winds; the black goat for the Radiant, the ewe for the Giver of Speech; the black ram with one white foot for the All-Seeing.

Prapathaka Vi

The Piling of the Fire Altar (continued)

v. 6. 1.

a Golden of colour, pure, purifying,

In which was born Kasyapa, in which the Mighty,

They have conceived the fire as a germ, of varied forms;

May these waters be gentle and kindly to us.

b Those in whose midst the All-Seeing goes,

Gazing on the truth and falsehood of men,

Dripping honey, pure, purifying;

May these waters be gentle and kindly to us.

c Those of which in the sky the angels make their food,

Those that are in many places in the sky,

Those that inundate the earth with their sap, the pure ones,

May these waters be gentle and kindly to us.

d With auspicious eye gaze on me, O waters;

With auspicious body, do ye touch my skin;

I invoke all the lights that rest in the waters;

Do ye confer upon me radiance and might and force.

e When as ye went below

Ye cried on the slaying of the serpent,

Therefore are ye criers by name;

These are your names, O streams.

f When instigated by the All-Seeing

Ye hastened speedily,

Then the Mighty obtained you as ye went

Therefore ye are waters.

g As ye glided against his will,

He stayed your courses,

The Mighty with his might, O ye bounties;

Therefore your name is water.

h One of the righteous stepped upon them,

As they glided, according to his will,

Saying, "The great ones have breathed forth,"

Therefore they are called water.

i The waters are kindly, the waters were ghee;

These waters bear the light and the gift of God;

The bitter sap of those dispensing sweetness, the satisfying,