Has come to me with breath, with radiance.

k I behold, or I hear;

The cry comes to me, the voice of them to us;

I consider that I have enjoyed the nectar then,

When I delighted you, O ye of golden hue.

l Ye, waters, are healing;

Further us to strength,

To see great joy.

m The most auspicious flavour that is yours,

Accord to us here,

Like eager mothers.

n To him may we come with satisfaction,

To whose dwelling ye quicken us,

O waters, and propagate us.

o Arise to the sky, aim at the atmosphere, be united with the earth; thou art splendour; for splendour thee!

v. 6. 2.

He draws cups of water; the cups are the royal consecration; the altar is the consecration; the royal consecration is the consecration of the All-Seeing; the altar to be built is the consecration of the Radiant; thereby is he consecrated; thereby also he conquers both the worlds, that of him who has offered the royal consecration and that of the builder of the altar. There are waters; the waters are opposed to fire; in that he lays the waters down below the altar, they serve to overcome opposition; he prospers himself, his opposition is defeated. The waters are nectar; therefore they sprinkle with water him who is faint; he does not go to ruin, he lives all his life, for whom these are laid down, and who knows them thus. The waters are food, the waters are cattle, cattle are food; an eater of food and rich in cattle he becomes, for whom these are laid down, and who knows them thus. They are twelve; the year has twelve months; thereby by the year he wins food for him; there are vessels used; in a vessel is food eaten; thereby he wins food with its birthplace; up to the twelfth generation he eats food; moreover, he is not cut off from his vessel for whom these are laid down, nor he who knows them thus. The pots and the pans make pairs, for the propagation of pairing; with offspring, with cattle, with pairings is he propagated for whom these are laid down and he who knows them thus. The fire is pain; it afflicts the officiant, the sacrificer, and offspring with pain; in that he lays down water, he soothes the pain; neither officiant nor sacrificer goes to ruin; offspring are soothed where these are laid down. The waters are the hearts of the waters; in that he lays these down, he unites these with the waters of the sky; the rain-cloud becomes likely to rain. He who knows their home and their arrangement becomes possessed of a home, things go in order for him. Along the furrows he lays them down; this is their home, their arrangements; he who knows thus becomes possessed of a home, and things go in order for him. The others he lays down in pairs, but four in the middle, for support. The bricks are food, this oblation is food in very presence; in that he lays down this oblation, thereby straightway he wins food for him; in the middle he lays them down; thereby he bestows food on him in the middle; therefore in the middle is food eaten. It is offered in the name of the Lord of Prayer; the Lord of Prayer is the holy power of the righteous; thereby by holy power he wins food for him. "Thou art splendour; for splendour thee!" he says; brilliant and resplendent does he become, for whom these are laid down, and he who knows it thus.

v. 6. 3.

He lays down the bricks of being; in every place is death born; wherever death is born, thence he removes it by sacrifice; therefore the builder of the altar lives all his life, for all deaths are removed by him. He who builds the altar is consecrated; these are the offerings of the divine consecrators; so many are the consecrations of the righteous, and they confer consecrations upon him; they consecrate him, the altar is consecration; the royal consecration is the consecration of the All-Seeing; the altar to be built is the consecration of holy power. "On the instigation of God the Light-giver, thee," he says; thereby, instigated by the Light-giver, he consecrates him with holy power, with the blessings. He pours down every sort of food, to win every sort of food. He pours down over him from the front face to face; for from the front face to face is food eaten. He pours down from the head, for from the head is food eaten; he causes the water to flow over up to the mouth; thereby on the mouth he bestows food-eating upon him. "With the lordship of the Radiant I consecrate thee," he says; this is the consecration of the Radiant; thereby he consecrates him with it. "With the lordship of the Lord of Prayer I consecrate thee," he says; the Lord of Prayer is the holy power of the righteous; thereby with holy power he consecrates him. "With the lordship of the Mighty I consecrate thee," he says; thereby he confers power from above upon him. That is the form of the royal consecration. He who knowing thus builds the altar conquers both the worlds, that of him who has offered the royal consecration and that of the builder of the altar. When the Mighty had been consecrated, his power and strength fell away in ten places; the righteous brought it together with the Sautramani; he who builds the altar is consecrated; having built the altar he should sacrifice with the Sautramani; thereby collecting power and strength he places them in himself.

v. 6. 4.

The year in unison with the Ayavans, the dawn in unison with the ruddy cows; the sun in unison with the steed; the two healers in unison with the wondrous works. The Radiant, Sustainer of All Men, in unison with the food offerings; with ghee; hail!

The year is the year, the Ayavas are the months, the red one the dawn, the steed the sun, the two healers these two worlds, the Sustainer of All Men the year, the food offerings cattle, ghee cattle. With the year cattle are born; thereby with the year he produces cattle for him. He offers on a blade of Darbha grass; the Darbhas are the nectar, the strength of the earth; he offers on it; thereby he is propagated. An eater of food he becomes for whom they offer thus. These are the foremost portions of the Radiant; thereby he honours them; thereby too he places the eye of the altar in front; he becomes not blind who knows thus. Waters were the world at first, the moving ocean; the Creator, becoming wind, rocked about on a lotus leaf (by His command); he could find no support; he saw that nest of the waters, on it he built the altar, that became this earth, then indeed did he find support. The brick which he laid down in front became the head, that is the eastern quarter; the brick which he laid down on the right became the right side, that is the southern quarter; the brick which he laid down behind became the tail, that is the western quarter; the brick which he laid down on the left became the left side, that is the northern quarter; the brick which he laid down above became the back, that is the zenith. The altar of the five bricks is this earth; therefore when they dig in it they knock up against the brick, against gravel. Now all this earth in the eyes of the birds shines at night, therefore birds do not at night rest upon it. He who knowing this builds an altar finds support, and conquers all the quarters. The scholar is connected with the Radiant, therefore the scholar finds prosperity in all the quarters; thereby every quarter he goes to is his own. The altar is the nest of the waters; therefore waters draw the fire; thereby they enter their own birthplace.

v. 6. 5.

Having kept the fire in the pan for a year, in the second year he should offer on eight potsherds in the name of the Radiant, on eleven potsherds in the name of the Mighty, on twelve potsherds in the name of all the angels, to the Lord of Prayer an oblation, on three potsherds in the name of the All-Pervading; in the third year he should sacrifice with the Abhijit offering. In that there is an offering on eight potsherds, the Gayatri has eight syllables, and the morning pressing is connected with the Radiant and the Gayatri, thereby he supports by it the morning pressing and the Gayatri metre. In that there is an offering on eleven potsherds, the Tristubh has eleven syllables, and the midday pressing is connected with the Mighty and the Tristubh, thereby he supports by it the midday pressing and the Tristubh metre. In that there is an offering on twelve potsherds, the Jagati has twelve syllables, and the third pressing is connected with all the angels and the Jagati, thereby he supports by it the third pressing and the Jagati metre. In that there is an oblation to the Lord of Prayer, and the Lord of Prayer is the holy power of the righteous, thereby he supports by it holy power. In that there is an offering on three potsherds in the name of the All-Pervading, and the All-Pervading is the sacrifice, thereby he supports by it the sacrifice. In that he sacrifices with the Abhijit in the third year, it serves for conquest. In that he keeps the fire in the pan for a year, he saves this world by it; in that he builds the altar in the second year, he saves the atmosphere by it; in that he sacrifices in the third year, he saves yonder world by it. This altar Para Atnara, Kaksivant Auśija, Vitahavya Srayasa, and Trasadasyu Paurukutsya built, being desirous of offspring; then indeed did they win thousands each of children; he is extended with offspring, with cattle, that measure he attains which they attained, who knowing thus builds the altar.

v. 6. 6.

a The Creator built the altar; it kept being razor-edged; the righteous in terror did not approach it; they, clothing themselves in the metres, approached it, and that is why the metres have their name. The metres are holy power; the black antelope skin is the form of holy power; he puts on a pair of black antelope skin shoes; thereby clothing himself with the metres he approaches the altar, to prevent injury to himself. b The altar is laid down as a treasure of the righteous. Now a treasure unguarded others find, or he cannot recollect where it is; he steps on the fire-pan; thereby he makes himself its overlord, for guardianship. Or rather they say, "It should not be stepped on"; the pan is connected with calamity; if he were to step on it, he would hand himself over to calamity; therefore it should not be stepped on. He lays down the human head, for guardianship; and moreover this is just as if one should say, "Guard that for me." c Atharvan is the Creator's servant; Dadhyanc Atharvana is the fire, his bones are the bricks; as to that the seer says, "The Mighty with the bones of Dadhyanc." In that he builds the altar with the bricks, he builds up the altar with itself; he has his own self in yonder world who knows thus. d The altar to be built is the body of the Radiant, the Sustainer of All Men is the self; in that he offers in the name of the Sustainer of All Men after the building, he prepares its body and mounts it; the sacrificer thus prepares his body, in that he builds the altar; in that he offers after the building, thereby having prepared his body he mounts it with the self; therefore they do not cut off from it; thereby living he goes to the righteous. e He puts on dust with a verse addressed to the Sustainer of All Men; the Sustainer of All Men is this earth, the dust is its building; thereby he builds the altar of the Sustainer of All Men; the Sustainer of All Men is the form dear to the Radiant; thereby he wins the form dear to him.

v. 6. 7.

The righteous obtained the brilliance (Viraj) of the altar by means of the consecration; for three nights should he be consecrated; the Viraj has three feet, he obtains the Viraj. For six nights should he be consecrated; the year consists of six seasons; the Viraj is the year, he obtains the Viraj. For ten nights should he be consecrated; the Viraj has ten syllables; he obtains the Viraj. For twelve nights should he be consecrated; the year has twelve months; the Viraj is the year; he obtains the Viraj. He should be consecrated for thirteen nights; the year has thirteen months; the Viraj is the year; he obtains the Viraj. For fifteen nights should he be consecrated; the nights of the half-month are fifteen; the year is made up by the half-months; the Viraj is the year; he obtains the Viraj. For seventeen nights should he be consecrated; the year has twelve months and five seasons; the Viraj is the year; he obtains the Viraj. For twenty-four nights should he be consecrated; the year has twenty-four half-months; the Viraj is the year; he obtains the Viraj. For thirty nights should he be consecrated; the Viraj has thirty syllables; he obtains the Viraj. For a month should he be consecrated; the year is the month; the Viraj is the year; he obtains the Viraj. For four months should he be consecrated; for four months the Bountiful bore him, they conquered the earth, the Gayatri metre; for eight the Healers, they conquered the atmosphere, the Tristubh metre; for twelve the Boundless Ones, they conquered the sky, the Jagati metre; then they attained distinction, supremacy among the righteous. Therefore after keeping the fire for twelve months, should one build the altar; the year has twelve months, the altar to be built is the year, the bricks are days and nights; he builds it with the bricks obtained; thereby also he attains distinction, supremacy over his equals.

v. 6. 8.

a The altar is built for the world of heaven; if he were not to mount after it the sacrificer would be excluded from the world of heaven. "I have mounted on the earth; let not breath forsake me"; "I have mounted on the atmosphere; let not offspring forsake me"; "I have mounted on the sky, we have attained the light," he says; this is the mounting after the altar; thereby he mounts after it, to attain the world of heaven. b If he were to set up the eleven posts commensurate with the wings, he would make the sacrificial rite too small, his offspring would be worse off than himself. He sets it up commensurate with the altar; thereby he makes the sacrificial rite larger, his offspring does not become worse than himself. c He should build the altar of a thousand bricks when first building it; this world is commensurate with a thousand; thereby he conquers this world. He should build it of two thousand when building a second time; the atmosphere is commensurate with two thousand; thereby he conquers the atmosphere. He should build it of three thousand when building for the third time; yonder world is commensurate with three thousand; thereby he conquers yonder world. d Knee deep should he build it, when building for the first time; thereby with the Gayatri he mounts this world; navel deep should he build it when building for the second time; thereby with the Tristubh he mounts the atmosphere; neck deep should he build it when building for the third time; thereby with the Jagati he mounts yonder world. e Having built the altar, a man is to keep to his lawful wife, and never be unchaste; in that he builds the altar, he is to guard his seed. f Three seeds there are, father, son, grandson; if he were to lay down two Retahsic bricks, he would cleave his seed; three he lays down, for the continuity of seed; the first Retahsic is this earth, this earth is speech, therefore they see this earth, they see speech speaking; the second is the atmosphere, the atmosphere is breath, therefore they see not the atmosphere, nor breath; the third is yonder sky, yonder sky is the eye, therefore they see yonder sky, they see the eye. With a Yajus he sets down this one and yonder one, but with mind only the middle, to arrange these worlds, and also the breaths. g "The sacrifice offered by the Bhrgus, the Bountiful, accord our desires; of thee thus offered, enjoyed, may I here enjoy wealth," he says; thereby he draws forth the song and the recitation. h "Father of the winds, bestow flawless abodes; the flawless abodes the eager have made; let the gift of God, all-knowing, the leader, be leader; let the Lord of Prayer recite hymns and rejoicing," he says; that is the hymn of the altar, and with it he recites after it.

v. 6. 9.

a That fire which is kept in the pan is consecrated of fires; if he were to put it down their embryos would be liable to abortion, and that would be like descending after consecration. He sets it on a throne, to support and prevent the falling of embryos, and he makes thus a consecration. b The fire in the pan is an embryo, the sling is the womb; if he were to remove the pan from the sling, he would strike the embryo from the womb; the sling has six ropes; man is sixfold, the body, the head, four limbs; thereby in himself he bears it. c The altar is of the Creator's gift, its breasts are the pan and the mortar; his offspring live on them; in that he lays down the pan and the mortar, with them the sacrificer draws blessing from the altar in yonder world. d The altar is the year, its bricks are arranged threefold, those of the Creator, of the All-Pervading, of the Maker of All; the Creator's bricks are the days and nights; in that he keeps the fire in the pan, he lays down the Creator's bricks; in that he takes up the kindling-sticks, and the trees are the All-Pervading's, thereby he lays down the All-Pervading's bricks; in that he builds the altar with bricks, and the Maker of All is this earth, thereby he lays down the Maker of All's bricks. Therefore they say, "Threefold is the altar." e This thus should the sacrificer himself build; if another build his altar, if he should not prosper him with sacrificial gifts, he would appropriate his altar; him who builds his altar he should prosper with sacrificial gifts; thereby thus he preserves his altar.

v. 6. 10.

The Creator built the altar as the year by the seasons; by the spring he built its front half, by the summer its right wing, by the rains its tail, by the autumn its left wing, by the winter its middle. By the scholar class he built its front half, by the lordly class its right wing, by cattle its tail, by the people its left wing, by hope its middle. He who knowing thus builds the altar builds it with the seasons; thereby he wins all; they hearken to him who has built the altar, he eats food, he is resplendent. The first layer is this earth, the mortar the plants and trees; the second is the atmosphere, the mortar the birds; the third is yonder sky, the mortar the constellations; the fourth the sacrifice, the mortar the sacrificial fee; the fifth the sacrificer, the mortar offspring; if he were to build it with three layers, he would obstruct the sacrifice, the fee, the self, offspring; therefore should it be built with five layers; thereby he preserves all. In that there are three layers, it is since the altar is threefold; in that there are two more, the sacrificer has two feet, it is for support; there are five layers, man is fivefold; thereby he preserves himself. There are five layers, he covers them with five sets of mortar, these make up ten, man has ten elements; he preserves man in his full extent. Again the Viraj has ten elements, the Viraj is food; thereby he finds support in the Viraj and the eating of food. The sixth layer is the year, mortar is the seasons; there are six layers, six sets of mortar, they make up twelve, the year has twelve months; thereby he finds support in the year.

The Horse Sacrifice (continued)

v. 6. 11.

The red, the dark red, the jujube red, these are for the Creator; the brown, the reddish-brown, the parrot brown, these are for the Healer. The white, the white-eyed, the white-necked, these are offered in the name of the forefathers' remembrance. Three black barren cows are for the All-Seeing, three white barren cows for the sun; the dusky-spotted hornless ones are for the Friend and the Lord of Prayer.

v. 6. 12.

The dappled, the one with cross-lines dappled, the one with dappled marks running up, these are for the winds; the bright, the ruddy woolled, the white, are for the Giver of Speech; the piebald, the grey piebald, the slightly piebald, these are for all the angels; three dark barren cows are for the Nourisher, three ruddy barren cows for the Friend; the red-spotted hornless ones are for the Mighty and the Lord of Prayer.

v. 6. 13.

The white limbed, the one with white limbs on one side, the one with white limbs on both sides, these are for the Mighty and the Master of the Winds; the one with white ear-holes, that with one white ear-hole, the one with both white ear-holes, they are for the Friend and the All-Seeing; the one with a pure tail, the one with a completely pure tail, the one with a tail in lumps, these are for the two healers; three barren cows of varied colours are for all the angels, three white for the supreme Lord; the white-spotted hornless ones are for the gift of God and the Nourisher.

v. 6. 14.

The humped, the bull, the dwarf animal, these are for the Mighty and the All-Seeing; the one with white hump, the white-backed, the white-rumped, these are for the Mighty and the Lord of Prayer; the white-footed, the white-lipped, the white-browed, these are for the Mighty and the All-Pervading; the three white-flecked barren cows are for the Maker of All; the three with piebald bellies are to be offered for the Sustainer; the white-spotted hornless ones are for the Mighty and the Nourisher.

v. 6. 15.

Three long-eared ones are for the Restrainer; three white-footed for the gift of God; three ichneumons are to be offered for the youngest light; three ruddy eighteen-month-old sheep, these are for the Bountiful; three red gallinules, these are for the Healers; the brown-spotted hornless ones are for the gift of God and the Mighty.

v. 6. 16.

Three small-eared are for the All-Pervading; three with red-tipped ears are to be offered for the All-Pervading, the wide strider; three with dewlaps are to be offered for the All-Pervading, the wide goer; three of two and a half years old are for the Boundless Ones; three of three years old are for the Angirases; the yellow spotted hornless ones are for the Mighty and the All-Pervading.

v. 6. 17.

For the Mighty, the king, are to be offered three white-backed; for the Mighty, the overlord, three with white humps; for the Mighty, the self-ruler, three with white buttocks; three four-year-old cows are for the Sadhyas; three draught cows are for all the angels; the black-spotted hornless ones are for the Radiant and the Mighty.

v. 6. 18.

For the Boundless are to be offered three ruddy-spotted; for the Mighty's consort-name three black-spotted; for the new moon three red-spotted; three calves for the full moon; three heifers for the thin crescent; the red-spotted hornless ones are for the Radiant and the All-Pervading.

v. 6. 19.

Three reddish-brown ones are for the gift of God; for the gift of God, the king, are to be offered three dappled ones; the cloud-formed are for the rain-cloud; three goats with dewlaps are to be offered for the Mighty's consort-name; three ewes are for the Boundless; those of auspicious mark and hornless are for sky and earth.

v. 6. 20.

There are three black-spotted for the All-Seeing; for the All-Seeing, the king, are to be offered three red-spotted; for the All-Seeing, destroyer of foes, three ruddy-spotted; three of varied colours are for all the angels; three dappled for all the blessings; the white-spotted hornless ones are for the Mighty and the Light-giver.

v. 6. 21.

For the gift of God, the self-ruler, there are to be offered two oxen which drag the cart; for the Mighty and the Radiant, the givers of force, two camels; for the Mighty and the Radiant, givers of might, two sheep that drag the plough; two heifers are for earth; to the quarters are to be offered two mares; two heifers are for earth; two females are for the Viraj; two heifers are for earth; two oxen that drag the carriage are to be offered for the Master of the Winds; two black barren cows are for the All-Seeing; two bulls with high horns are for the sky.

v. 6. 22.

In the morning eleven beasts of the ox kind are offered; the goat with spots, the blue jay, the Vidigaya, these are for the Artificer. For the sun there are nine white barren cows to be offered; those for the Radiant, the Mighty and the Radiant, and the two healers are offered at the great stake.

v. 6. 23.

There are three reddish-brown ones for spring; three dappled ones for summer; three piebald deer for the rains; three dappled for autumn; three with dappled thighs for winter; three smeared over for the cool season; to the year are offered those with hanging bellies.

Prapathaka Vii

The Piling of the Fire Altar (continued)

v. 7. 1.

a He who builds the altar without regard to the sign falls short of the blessings; he becomes poorer; he who builds it according to the sign does not fall short; he becomes richer. With a Gayatri verse addressed to the Radiant should he stroke the first layer; with a Tristubh the second; with a Jagati the third; with an Anustubh the fourth; with a Pankti the fifth; thereby he builds the altar according to the sign. He falls not short of the blessings; he becomes richer. This is the dividing of the sacrificial food; the food is cattle, and he builds it with cattle. b He who builds the altar after announcing to the Creator does not go to ruin. The horses should stand on either side, on the left the black, on the right the white; having offered them he should lay down the bricks; that is the form of the Creator's gift, the horse is connected with the Creator; thereby having announced to the Creator in real presence he builds the altar, he does not go to ruin; the white horse is the form of day, the black of night; the bricks are the form of day, the mortar of night; when about to lay down the bricks he should stroke the white horse, when about to lay down the mortar he should stroke the black; thereby with the days and nights he builds it. c A golden vessel full of honey he gives, saying, "May I be possessed of honey"; with a verse addressed to the Light-giver, containing the word "brilliant," he should gaze on it; thereby it becomes brilliant in the midday; he causes the horse to sniff it; yonder sun is a sign of the Mighty, a sign of the Creator; the horse is connected with the Creator; thereby he wins him straightway.

v. 7. 2.

a To thee, O Radiant One, the bull, the wise,

I have come, generating thee ever new;

Be our household rites not halting;

With thy keen holy power sharpen us.

The bricks are cattle, in each layer he lays down a bull brick; thereby in his sacrifice he makes a pairing for propagation; therefore in every herd there is a bull.

b The image of the year

Which men revere in thee, O night,

Making his offspring rich in heroes,

May he obtain all life.

He lays down this brick of the Creator; the sole eighth day is this earth; in that food is made on the sole eighth day, he wins it thereby; this is the wish cow of the Creator; thereby the sacrificer in yonder world draws blessing from the altar.

c With the light wherewith the righteous went upward,

Wherewith the Boundless Ones, the Bountiful, the Healers,

Wherewith the Angirases attained greatness,

With that let the sacrificer go in prosperity.

The altar is built for the world of heaven; with the words "With the light wherewith the righteous went upwards," he lights the fire in the pan; thereby he lays down the bricks connected with the trees, to win the world of heaven.

d Homage to the Lord of a hundred powers,

To Him of a hundred aids, the overcomer of hostility,

To the Mighty, who shall lead us over all obstacles

Through autumns without fail.

e The four paths going to the righteous

Which stretch between sky and earth,

To Him, O believers, do ye all accord us

Who brought to them unfailing power and untiring strength.

f Summer, winter, and spring for us,

Autumn, the rains be favourable for us;

May we enjoy the favour and protection

Of these seasons through a hundred autumns.

g To the Idu year, the complete year, the year

Pay ye honour great;

In their lovingkindness that are worthy of sacrifice

May we long be unfailing, unsmitten.

h Better than good have the righteous brought together;

With thee as aid may we win thee;

Do thou, wonder-working, O drop, enter us,

Be propitious and kindly to our children, our descendants.

i He lays down these unfailing bricks, they are the righteous unconquered; thereby he enters them; he is not conquered. k The theologians say, "Since the months, the half-months, the seasons, the years ripen the plants, then why is the offering of first-fruits made in other names?" The righteous conquered these plants; if he were to offer to the seasons, he would cause strife among the righteous; having offered the offering of first-fruits, he offers these libations; thereby he honours the half-months, the months, the seasons, the year; he does not cause strife among the righteous. "Better than good have the righteous brought together," he says, for the eating of the offering, to prevent the defeat of the sacrificer.

v. 7. 3.

a Thou art the thunderbolt of the Mighty, overcoming opposition;

Guarding our bodies, lying in wait;

He who in east, south, west,

In the north, as a foe plots against us,

May he be struck on this rock.

The believers and the rebellious were in conflict; the rebellious sought to force them from the quarters; the believers repelled them with arrow and thunderbolt; in that he lays down the thunderbolt bricks, he repels opposition with arrow and thunderbolt; in the quarters he lays down; thereby he puts around him those citadels of the righteous, which guard the body.

b O Radiant One and All-Pervading One,

May these songs gladden you in unison;

Come ye with radiance and strength.

The theologians say, "Since they do not offer in the name of any particular one, then whose is the stream of wealth?" Wealth is a gift of the Radiant, this stream is His; wealth is a gift of the All-Pervading, this stream is His; with a verse addressed to the Radiant and the All-Pervading he offers the stream of wealth; thereby he gives them their proper portions; thereby also he makes this libation to have an abode; he wins that for desire of which he makes this offering. The altar is under the sign of the Healer and Avenger; now two are the aspects, the dread the one, the auspicious the other; in that he offers the Satarudriya, he soothes with it the dread aspect; in that he offers the stream of wealth, he delights with it the auspicious aspect. He who knows the support of the stream of wealth finds support. If there is any butter left over, in it he should cook a mess for the scholars, four scholars should eat it; the scholar is a sign of the Sustainer of All Men, the Sustainer of All Men is the form dear to the Radiant; thereby he establishes it in his dear form. He should give four cows; thereby with them the sacrificer in yonder world draws blessing from the altar.

v. 7. 4.

a "To thought I offer with mind, with ghee," he says; the oblation to the Maker of All is called the undeceivable; the opposition cannot deceive him who has built; thereby also he wins the favour of the righteous. b "O Radiant One, to-day," with these words he offers with a Pankti verse, and by the Pankti and the libation he grasps the beginning of the sacrifice. c "Seven are thy kindling-sticks, O Radiant One; seven thy tongues," he says; thereby he wins the offices of the invoker. The altar departed from the righteous, desiring a portion; to it they assigned this as a portion; that is the Agnihotra; then is it born indeed when it is completely built. Thereby to it on birth he gives food; it, delighted, delights him, he becomes richer.

d The theologians say, "Since it is as the Garhapatya that the fire is built, then where is its Ahavaniya?" "Yonder sun," he should reply, for in it they offer in the name of all the blessings. He who knowing thus builds the altar straightway pleases the righteous.

e O Radiant One, the glorious, lead him to glory;

Bring hither the fame that is the Mighty's;

May he be head, overlord, resplendent,

Most famed of his equals.

With look auspicious first they underwent