For him who hath shaken himself, hail!

For him about to step out, hail!

For him stepping out, hail!

For him who hath stepped out, hail!

For him who is about to rush, hail!

For him who is rushing, hail!

For him who hath rushed, hail!

For him about to scratch, hail!

For him scratching, hail!

For him having scratched, hail!

For him about to rub, hail!

For him rubbing, hail!

For him who hath rubbed, hail!

For what he eateth, hail!

For what he drinketh, hail!

For offspring, hail!

For begetting, hail!

For all, hail!

vii. 1. 20.

a. To God the Radiant, hail! To God the Wind that He commands, hail! To God the Light-giver, hail!

b. Thou art holy order, thou art the holy order of holy order; thou art truth, thou art the truth of truth!

c. Thou art the path of holy order, the shadow of the righteous, the name of immortality; thou art truth, thou art the Creator's order.

d. When on him as on a steed in swift movements,

The folk of the sky vie with the sun;

Choosing the waters the sage becometh pure,

Like a beast the busy guardian that goeth around.

Prapathaka Ii

The Ahina Sacrifices (continued)

vii. 2. 1.

The righteous, desirous of heaven, saw this (rite) of six nights. They grasped it, and sacrificed with it. Then indeed did they go to the world of heaven. Those, who knowing thus perform (the rite) of six nights, go to the world of heaven. (The rite) of six nights is a session of the righteous, for these Prsthas are obvious. Those, who knowing thus perform (the rite) of six nights, mount evidently upon the way of the righteous. (The rite) is of six nights; the seasons are six, the Prsthas are six; verily by the Prsthas they mount the seasons, by the seasons the year; verily in the year they find support. They proceed with the Brhat and the Rathantara (chants). The Rathantara is this (earth), the Brhat is yonder (sky); verily with them do they proceed; verily also in them do they find support. These indeed are the quick paths of the sacrifice; verily by them do they proceed to the world of heaven. There is an Agnistoma with the Trivrt (Stoma); verily they win brilliance. There is a Pancadasa (Stoma); verily they win power. There is a Saptadasa (Stoma), for the winning of food; verily also by it they are blessed with offspring. There is an Ekavimsa (Stoma), for support; verily also they place radiance in themselves. There is a Trinava (Stoma), for conquest. There is a Trayastrimsa (Stoma), for support. They should sacrifice with this (rite) of six nights with both assembly-hall and offering-holder. The offering-holder and the fire-priest's seat should be of Asvattha wood, for that is heavenly. They should have wheels, for gaining the world of heaven. The sacrificial post is mortar-based, for support. They go forward, for forward as it were is the world of heaven. They go with the river of Knowledge. This is the path that goes to the righteous; verily they mount upon it. They go calling aloud; verily casting misfortune from themselves they attain support. When ten (cows) make a hundred, then is one time to stop. Man is of a hundred (years of) life and of a hundred powers; verily in life and power do they find support. When a hundred make a thousand, then is one time to stop. Yonder world is measured by a thousand; verily they conquer yonder world. If one of them perish or they be oppressed, then is one time to stop, for that is a suitable opportunity.

vii. 2. 2.

Kusurubinda Auddalaki desired, "May I be rich in cattle." He grasped this (rite) of seven nights, and sacrificed with it. Then indeed did he win all the domestic animals. He, who knowing thus sacrifices with (the rite) of seven nights, wins all domestic animals. (The rite) is of seven nights; the domesticated animals are seven, the wild seven, the metres seven, for winning both. There is an Agnistoma with the Trivrt (Stoma); verily he wins brilliance. There is a Pancadasa (Stoma); verily he wins power. There is a Saptadasa (Stoma), for the winning of food; verily also by it he is blessed with offspring. There is an Ekavimsa (Stoma), for support; verily he places radiance in himself. There is a Trinava (Stoma), for conquest. There is an Agnistoma with the Pancadasa (Stoma) to obtain the Creator's favour; it has (the characteristics of) the Mahavrata, to win food. There is a Visvajit Atiratra with all the Prsthas, to conquer all. If they were in the preceding days to perform the Prsthas in the obvious way, and similarly in the Visvajit, the last day would be as when one sits down to a cow which has already been milked; it would not be good enough for even a single night (rite). In the preceding days they perform the

Brhat and the Rathantara. The Rathantara is this (earth), the Brhat yonder (sky); verily they depart not from them; verily also in them do they find support. In that they perform the Prsthas in the Visvajit in the obvious manner, it is as when one milks a cow which is ready to give.

vii. 2. 3.

The Guardian of Prayer desired, "May I be resplendent." He saw this rite of eight nights, he grasped it, and sacrificed with it. Then indeed did he become resplendent. He, who knowing thus sacrifices with (the rite) of eight nights, becomes resplendent. (The rite) is of eight nights; the quarters are four, the intermediate quarters four; verily from the quarters he wins splendour. There is an Agnistoma with the Trivrt (Stoma); verily he wins brilliance. There is a Pancadasa (Stoma); verily he wins power. There is a Saptadasa (Stoma), for the winning of food; verily also by it he is blessed with offspring. There is an Ekavimsa (Stoma), for support; verily he places radiance in himself. There is a Trinava (Stoma), for conquest. There is a Trayastrimsa (Stoma), for support. There is an Agnistoma with the Pancadasa (Stoma), to obtain the Creator's favour; it has (the characteristics of) the Mahavrata, to win food. There is a Visvajit Atiratra with all the Prsthas, to conquer all.

vii. 2. 4.

God the Creator brought forth offspring. They being created were ahungered. He saw this (rite) of nine nights, he grasped it, and sacrificed with it. Then indeed was he able to help offspring. When offspring are ahungered, one should sacrifice with (the rite) of nine nights, for these worlds are not fitted for them, and thus they are ahungered; verily he makes these worlds fitted for them, and as they become fitted he becomes fit for offspring along with them; these worlds become fit for him, and strength he places in offspring. By means of three nights he makes fit this world, by means of three nights the atmosphere, by means of three nights yonder world. As a man casts thread on thread, so he casts world on world, for firmness, and to avoid looseness. The Stomas are known as Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the atmosphere, the Ayus yonder (sky); verily they find support in these worlds, and he becomes famous among people. (The rite) is of nine nights; verily in order he places brilliance on him. If a man be a long time ill, he should sacrifice with (the rite) of nine nights; for his breaths are loosened, and thus is he ill long; verily he supports his breaths in him, and even if his life be gone, yet he lives.

vii. 2. 5.

The Creator's order desired, "May I be fruitful." He saw this Dasahotr, and offered it. By this he ordained (the rite) of ten nights, and by this (rite) of ten nights he was blessed with offspring. If one is about to consecrate oneself for (the rite) of ten nights one should offer the Dasahotr; verily he ordains by the Dasahotr (the rite) of ten nights, and by (the rite) of ten nights he is blessed with offspring. The sacrifice of ten nights is connected with the Viraj. He, who knowing thus sacrifices with (the rite) of ten nights, attains the Viraj. The sacrifice of ten nights is connected with the Creator's order. He, who knowing thus sacrifices with (the rite) of ten nights, is blessed with offspring. The Mighty One was on a level with the believers, He was not separated from them. He ran up to the Creator's order; He gave him this (rite) of ten nights. He grasped it, and sacrificed with it. Then indeed he became separated from the others. He, who knowing thus sacrifices with (the rite) of ten nights, attains separation from the evil enemy. The sacrifice of ten nights has three eminences; the Pancadasa (Stoma) is one eminence; the Ekavimsa one eminence, the Trayastrimsa one eminence. He, who knowing thus sacrifices with (the rite) of ten nights, becomes thrice eminent among his peers. The one who offers is the Pancadasa; the one who offers the Ekavimsa, the one who offers the Trayastrimsa, and the others are the citadels. If a man be threatened by evil, he should sacrifice with (the rite) of ten nights; verily he surrounds himself with sacred citadels; no harm whatever can befall him. The believers and the deniers were in conflict. The believers saw in (the rite) of ten nights the sacred citadels. They surrounded themselves with them; no harm whatever befell them; then the believers prospered, the deniers were defeated. He who has enemies should sacrifice with (the rite) of ten nights; verily he surrounds himself with the sacred citadels; no harm whatever befalls him; he prospers and his enemy is defeated. Stoma serves Stoma; verily he makes his enemy his servant. In that they perform the lesser Stoma after performing the greater there is uniformity; to break the uniformity the Agnistoma chants are before and after (the greater Stoma). There is an Agnistoma, with the Trivrt (Stoma), in praise of God the Radiant, with verses addressed to Him; verily he wins brilliance. There is an Ukthya, with the Pancadasa (Stoma), and verses addressed to God the Mighty; verily he wins power. There is an Agnistoma, with the Trivrt (Stoma), and verses addressed to all the powers that serve God; verily he wins prosperity. There is an Agnistoma, with the Saptadasa (Stoma), and verses addressed to God the Creator, in which the Soma offering is bitter, to win food; verily also by it he is blessed with offspring. There is an Ukthya with the Ekavimsa (Stoma), and verses addressed to the sun, God's sign, for support; verily he places radiance in himself. There is an Agnistoma, with the Saptadasa (Stoma), and verses addressed to God the Creator, (called) the added offering; verily he is invited by all. There are two Agnistomas, with the Trinava (Stoma) on either side (of the Ukthya), with verses addressed to God the Mighty, for conquest. There is an Ukthya, with the Trayastrimsa (Stoma) with verses addressed to all the powers that serve God, for rest. There is an Atiratra Visvajit with all the Prsthas, for supremacy.

vii. 2. 6.

The seasons, desirous of offspring, could not procure offspring. They desired, "May we create offspring, may we win offspring, may we procure offspring, may we possess offspring." They saw this (rite) of eleven nights; they grasped it, and sacrificed with it. Then indeed did they create offspring, win offspring, procure offspring, and possess offspring. They became the seasons, and that is why the seasonal periods are seasonal periods. They are the children of the seasons, and therefore they are said to be connected with the seasons. Those, who knowing thus perform (the rite) of eleven nights, create offspring, win offspring, procure offspring, and possess offspring. There is an Atiratra with the form of light; verily they place light before them, to reveal the world of heaven. There is a Prsthya Sadaha; the seasons are six, the Prsthas are six; verily by the Prsthas they mount upon the seasons, by the seasons upon the year; verily in the year they find support. There is a Caturvimsa; the Gayatri has twenty-four syllables, splendour is connected with the Gayatri; verily in the Gayatri and in splendour they find support. There is a Catuscatvarimsa; the Tristubh has forty-four syllables, the Tristubh is power; verily in the Tristubh and in power they find support. There is an Astacatvarimsa; the Jagati has forty-eight syllables, cattle are connected with the Jagati; verily in the Jagati and in cattle they find support. (The rite) is of eleven nights, the seasons are five, the seasonal periods are five; verily in the seasons, in the seasonal periods, and in the year they find support and win offspring. There are Atiratras on either side, to secure offspring.

vii. 2. 7.

He should draw the cup for the Mighty and the Wind first if he desire, "May my offspring accord in order of seniority." Offspring are in accord according to the arrangement of the sacrifice, and if the sacrifice is disarranged, they are at discord. Verily he makes his offspring in accord in order of seniority; the younger does not overstep the older. He should draw the cup for the Mighty and the Wind first for one who is ill. For he who is ill is separated from breath, the cup for the Mighty and the Wind is breath; verily he unites him with breath. They should draw the cup for the Friend and the All-Seeing first if when they are consecrated one die. From expiration and inspiration are they separated of whom when consecrated one dies, the Friend and the All-Seeing are expiration and inspiration; verily at the commencement they grasp expiration and inspiration. He should draw the cup of the two physicians first who is infirm. The two physicians are of those who are infirm, late as it were came they to the front. They are the helpers of him who is infirm; they lead him to the front. He who desires support having attained prosperity should draw the Bright Cup first. The Bright is yonder sun, God's sign, this is the end; a man when he has reached the end of prosperity stops; verily from the end he grasps the end, and becomes not worse. He should draw the Agrayana cup first whose father and grandfather are holy, and who yet does not possess holiness. From speech and power is he separated whose father and grandfather are holy, and who yet does not possess holiness. The Agrayana (cup) is the breast as it were and the speech as it were of the sacrifice; verily with speech and with power he unites him, then he becomes not worse. He who is in need of protection should draw the Ukthya cup first. The Ukthya vessel is the power of all vessels; verily he yokes him with all power. He should take as Puroruc (the verse) "O Knowledge, lead us to prosperity." Knowledge is speech; verily with speech he yokes him. "May we go not through thee to joyless fields", he says. The joyless fields are those of death; verily he goes not to the fields of death. He should draw full cups for one who is ill. Pain afflicts the breaths of him who is ill, the cups are breaths; verily he frees his breaths from pain, and even if his life is gone, yet he lives. He should draw full cups if rain does not fall. Pain afflicts the breaths of the people if rain does not fall, the cups are breaths; verily he frees the breaths of the people from pain, and rain soon falls.

vii. 2. 8.

(The cup) for the Mighty and the Wind is connected with the Gayatri, the opening day is connected with the Gayatri, and therefore on the opening day (the cup) for the Mighty and the Wind is drawn; verily he draws it in its own abode. The Bright is connected with the Tristubh, the second day is connected with the Tristubh, and therefore on the second day the Bright is drawn; verily he draws it in its own abode. The Agrayana is connected with the Jagati, the third day is connected with the Jagati, and therefore on the third day the Agrayana is drawn; verily he draws it in its own abode. In that it completes the metres, it completes the sacrifice; in that the Agrayana is drawn on the next day, where they have seen the sacrifice, thence does he again employ it. The second three nights begin with the Jagati, the Agrayana is connected with the Jagati; in that the Agrayana is drawn on the fourth day, he draws it in its own abode; verily also they revolve round their own metre. (The cup) for the Mighty and the Wind is connected with the Rathantara (chant), the fifth day is connected with the Rathantara, and therefore on the fifth day (the cup) for the Mighty and the Wind is drawn; verily he draws it in its own abode. The Bright is connected with the Brhati, the sixth day is connected with the Brhati, and therefore on the sixth day the Bright is drawn; verily he draws it in its own abode. In that it completes the metres, it completes for the second time the sacrifice; in that the Bright is drawn on the next day, where they have seen the sacrifice, thence does he again employ it. The third three nights begin with the Tristubh, the Bright is connected with the Tristubh; in that the Bright is drawn on its seventh day, he draws it in its own abode, and they revolve round their own metre. The Agrayana is speech, the eighth day is speech, and therefore on the eighth day the Agrayana is drawn; verily he draws it in its own abode. (The cup) for the Mighty and the Wind is breath, the ninth day is breath, and therefore on the ninth day (the cup) for the Mighty and the Wind is drawn; verily he draws it in its own abode. In that it completes the metres, it completes for the third time the sacrifice; in that (the cup) for the Mighty and the Wind is drawn on the next day, where they have seen the sacrifice, thence does he again employ it, and they revolve round their own metre. They go by a trackless way leaving the path who start with anything except (the cup) for the Mighty and the Wind. The tenth day is the end of the sacrifice, (the cup) for the Mighty and the Wind is drawn on the tenth day; verily having reached the end of the sacrifice, they proceed from the trackless way to the path, and it is as when men go pushing on with a strong (team). The metres set their wishes on one another's world, and they were then interchanged. The fourth day is the abode of (the cup) for the Mighty and the Wind, the Agrayana is drawn on this (day); therefore (the cup) for the Mighty and the Wind is drawn on the ninth day, the abode of the Agrayana. The fifth day is the abode of the Bright, (the cup) for the Mighty and the Wind is drawn on this (day); therefore the Bright is drawn on the seventh day, the abode of (the cup) for the Mighty and the Wind. The sixth day is the abode of the Agrayana, the Bright is drawn on this (day); therefore the Agrayana is drawn on the eighth day, the abode of the Bright. Verily thus does he exchange the metres, and he who knows thus obtains interchange with the richer; verily also he causes concord in the sacrifice. Therefore one gives this to another.

vii. 2. 9.

The Creator's order desired, "May I be fruitful." He saw this (rite) of twelve nights; he grasped it, and sacrificed with it. Then indeed was he blessed with offspring. He who desires, "May I be blessed with offspring", should sacrifice with (the rite) of twelve nights; verily he is blessed with offspring. The scholars say, "The sacrifices have Agnistomas at the beginning; why then is Atiratra first employed?" The two Atiratras are the eyes of the sacrifice, the two Agnistomas the pupils; if they were to employ the Agnistoma first, they would put the pupils outside; therefore the Atiratra is employed first; verily having inserted the eyes of the sacrifice they put the pupils in them. He, who knows the Gayatri to have sides of light, goes to the world of heaven with light and radiance. The sides are the Agnistomas, the eight Ukthyas in between are the body; verily the Gayatri has sides of light. He who knows thus goes to the world of heaven with light and radiance. The twelve nights' (rite) is the Creator's order in twelve divisions. The two sides are the Atiratras, the eight Ukthyas within are the body; the Creator's order in such guise touches truth with the session, truth is the breaths; verily he touches the breaths. Those who perform the session perform it with the breath of all people, and therefore they ask, "Are these performers of a session?" Dear to people and noble is he who knows thus.

vii. 2. 10.

This (rite) with a Vaisvanara on one side (only) was not able to win the world of heaven; it was stretched upwards and they piled round this Vaisvanara, to overcome the world of heaven. The seasons made the Creator's order sacrifice with it, and in them because of it he prospered. He prospers among the priests who knowing thus sacrifices with (the rite) of twelve days. They were desirous of obtaining (their desires) from him. He gave to the spring the sap, to the hot season barley, to the rains plants, to autumn rice, beans and sesamum to winter and the cool season. The Creator made the Mighty One's servant sacrifice with it. Then indeed did he become great; therefore they say, "It is the sacrifice of the humble", for he by it first sacrificed. He eats a corpse who accepts a present at a session; a human corpse or the corpse of a horse. Food is the cow; in that he does not purify the vessel in which they carry food, filth is produced from it. One should sacrifice by oneself, for the Creator's order prospered by itself. One should be consecrated for twelve nights; the year consists of twelve months, the year is the Creator's order, he is born indeed who is born from fervour. The twelve Upasads are these four sets of three nights; with the first three he prepares the sacrifice, with the second three he grasps the sacrifice, with the third three he cleanses the vessels, and with the fourth three he purifies himself within. He who accepts (a present) at the twelve-day (rite) eats of his victim, of his sacrificial cake, of his fried grain, of his ghee, of his Soma, of what belongs to the one who offers. Therefore one should not cause one to sacrifice with the twelve-day (rite) for hire, to avert evil.

The Horse Offering (continued)

vii. 2. 11.

In God's name, to one, hail! To two, hail! To three, hail! To four, hail!

To five, hail!

To six, hail!

To seven, hail!

To eight, hail!

To nine, hail!

To ten, hail!

To eleven, hail!

To twelve, hail!

To thirteen, hail!

To fourteen, hail!

To fifteen, hail!

To sixteen, hail!

To seventeen, hail!

To eighteen, hail!

To nineteen, hail!

To twenty-nine, hail!

To thirty-nine, hail!

To forty-nine, hail!

To fifty-nine, hail!

To sixty-nine, hail!

To seventy-nine, hail!

To eighty-nine, hail!

To ninety-nine, hail!

To a hundred, hail!

To two hundred, hail!

To all, hail!

vii. 2. 12.

To one, hail!

To three, hail!

To five, hail!

To seven, hail!

To nine, hail!

To eleven, hail!

To thirteen, hail!

To fifteen, hail!

To seventeen, hail!

To nineteen, hail!

To twenty-nine, hail!

To thirty-nine, hail!

To forty-nine, hail! To fifty-nine, hail! To sixty-nine, hail! To seventy-nine, hail! To eighty-nine, hail! To ninety-nine, hail! To a hundred, hail! To all, hail!

vii. 2. 13.

To two, hail!

To four, hail!

To six, hail!

To eight, hail!

To ten, hail!

To twelve, hail!

To fourteen, hail!

To sixteen, hail!

To eighteen, hail!

To twenty, hail!

To ninety-eight, hail!

To a hundred, hail!

To all, hail!

vii. 2. 14.

To three, hail!

To five, hail!

To seven, hail!

(Then as in 12 down to) To all, hail!

vii. 2. 15.

To four, hail!

To eight, hail!

To twelve, hail!

To sixteen, hail!

To twenty, hail!

To ninety-six, hail!

To a hundred, hail! To all, hail!

vii. 2. 16.

To five, hail!