vii. 3. 19.

For the plants, hail!

For the roots, hail!

For the panicles, hail!

For the joints, hail!

For the twigs, hail!

For the flowers, hail!

For the fruits, hail!

For those that are used, hail!

For those that are not used, hail!

For those that have fallen off, hail!

For those that are lying (on the ground), hail!

For all, hail!

vii. 3. 20.

For the trees, hail!

For the roots, hail!

For the panicles, hail!

For the corona, hail!

For the branches, hail!

For the leaves, hail!

For the flowers, hail!

For the fruits, hail!

For those that are used, hail!

For those that are not used, hail!

For those that have fallen off, hail!

For those that are lying (on the ground), hail!

For the one that is left, hail!

For the one that is left over, hail!

For the one that is left around, hail!

For the one that is left along, hail!

For the one left out, hail!

For the one deprived (of leaves), hail!

For the one not deprived, hail!

For the one deprived around, hail!

For the one deprived along, hail!

For the one deprived altogether, hail!

For all, hail!

Prapathaka Iv

The Sessions (continued)

vii. 4. 1.

The Guardian of Prayer desired, "May the righteous have faith in me, and may I become their counsellor." He saw this (rite) of twenty-four nights; he grasped it, and sacrificed with it. Then they had faith in him, and he became their counsellor. In those who knowing thus perform the twenty-four night (rite) men have faith, and they become their counsellors.

There are the three days Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the atmosphere, and the Ayus yonder (sky); verily they mount upon these worlds. The three days occur in order; verily in order do they mount upon the world of heaven. There can be no session where there is no Chandoma; in that there are Chandomas, there is the session. The righteous they win by the Prsthas, the cattle by the Chandomas. The Prsthas are force and strength, the Chandomas cattle; verily in force and strength, and in cattle they find support. They proceed with the Brhat and the Rathantara (chants). The Rathantara is this (earth), the Brhat yonder (sky); verily with them do they proceed; verily also in them they find support. These indeed are the quick paths of the sacrifice; verily by them do they proceed to the world of heaven. (The rite is one) of twenty-four nights. Twenty-four half-months make up the year; the year is the world of heaven; verily they find support in the year, the world of heaven. Now the Gayatri is of twenty-four syllables; the Gayatri is splendour; verily by the Gayatri they win splendour. There are Atiratras on either side, to secure splendour.

vii. 4. 2.

As are men, so were the righteous in the beginning. They desired, "Let us strike off the misfortune, the evil of death, and reach the conclave of the righteous." They saw this twenty-four night (rite); they grasped it, and sacrificed with it. Then they struck off the misfortune, the evil of death, and reached the conclave of the righteous. Those who knowing thus perform the twenty-four night (rite) strike off the misfortune, the evil, and win prosperity, for the conclave of the righteous is in the case of man prosperity. The Atiratra is light, for the lighting up of the world of heaven. There is a Prsthya Sadaha. The year consists of six seasons, and, entering it, the months, the half-months and the seasons reached the conclave. Those who knowing thus perform the twenty-four night rite, entering the year, reach a better station. There are three Trayastrimsas before, and three Trayastrimsas behind; verily with Trayastrimsas on either hand they strike off the evil of misfortune and in the middle reach the conclave of the righteous, for the conclave is the Prsthas. There is uniformity in that there are three Trayastrimsas in succession, and a break in the uniformity in that there is in the middle one which is not defined. The Prsthas go onwards, the Chandomas go onwards; with both forms they go to the world of heaven. There can be no session where there is no Chandoma; in that there are Chandomas, there is the session. The righteous they win by the Prsthas, the cattle by the Chandomas. The Prsthas are force and strength, the Chandomas cattle; verily in force and strength and in cattle they find support. There are three Trayastrimsas before, and three Trayastrimsas behind; in the middle there are the Prsthas. The Trayastrimsas are the breast, the Prsthas the breath; verily thus those who offer don a protection for the breath, to avoid injury. They proceed with the Brhat and the Rathantara. The Rathantara is this (world), the Brhat yonder (world); verily they proceed with them; verily also in them they find support. These indeed are the quick paths of the sacrifice; verily by them do they proceed to the world of heaven. They mount the world of heaven turning away (from earth) who perform the Prsthas in succession. The six-day (rite) is reversed for the return (from the heaven), and for support. Having prospered in either world they cease (the rite). They go from a Trivrt to a Trivrt, for the attainment of the Stomas, for pre-eminence. There is an Agnistoma in the Jyotis form. This dwelling is this (world); verily by reason thereof they depart not from this dwelling. (The rite is one) of twenty-four nights. Twenty-four half-months make up the year, the year is the world of heaven; verily they find support in the year, the world of heaven. Now the Gayatri is of twenty-four syllables; the Gayatri is splendour; verily by the Gayatri they win splendour. There are Atiratras on either side, to secure splendour.

vii. 4. 3.

This (earth) was bare and hairless. It desired, "Let me be blessed with plants and trees." It saw these thirty nights. Then indeed it was blessed with plants and trees. Those who desire offspring and cattle should perform (the rite of) these (nights); they are blessed with offspring and cattle. This (earth) was hungry. It saw this Viraj, and placing it within itself it won food, plants, trees, offspring, cattle. Thereby it grew, it attained victoriousness and greatness. Those, who knowing thus perform (the rite of) these (nights), placing the Viraj in themselves, win food, grow great with offspring and cattle, and attain victoriousness and might. There is a Jyotistoma Atiratra, for the revealing of the world of heaven. There is a Prsthya Sadaha. The seasons are six, the Prsthas are six; verily by the Prsthas they reach the seasons, with the seasons the year; verily in the year they find support. From the Trayastrimsas they go to the Trayastrimsa, for the continuity of the sacrifice. Now the Trayastrimsa is the Creator's order; verily they seize hold of it, for support. There is a Trinava, for victory. There is an Ekavimsa, for support; verily they place radiance in themselves. There is a praise of God the Radiant with the Trivrt; verily they burn away evil with it. Now the Trivrt is brilliance; verily they place brilliance in themselves. There is a praise of God the Mighty with the Pancadasa; verily they win power. There is a Saptadasa, for the winning of food; verily by it they are blessed with offspring. There is an Ekavimsa, for support; verily they place radiance in themselves. There is a Caturvimsa. Twenty-four half-months make up the year, the year is the world of heaven; verily they find support in the year, the world of heaven. Now there is the chief (day), and those who knowing thus perform (the rite of) these (nights) become the chief. From the Caturvimsa they go to the Prsthas. Verily having found support in the year they attain the righteous. From the Trayastrimsa they go to the Trayastrimsa. The righteous are three and thirty; verily in them they find support. There is a Trinava. The Trinava is these worlds; verily in these worlds they find support. There are two Ekavimsas, for support; verily they place radiance in themselves. There are many Sodasins, and therefore there are many males among offspring. In that these Stomas are intermingled, therefore this (earth) is covered with mingled plants and trees. Those who knowing thus perform (the rite of) these (nights) have both offspring and cattle. These go imperfect to the world of heaven, for they resort to various Stomas; in that the Stomas are arranged in order, they go in order to the world of heaven, and there is order in both these worlds. These (nights) are thirty in number, the Viraj has thirty syllables; verily by the Viraj they win food. There are Atiratras on either hand, to secure food.

vii. 4. 4.

The Creator's order went to the world of heaven. But with whatever metre they yoked him, they achieved not him. They saw (the rite of) these thirty-two nights. The Anustubh has thirty-two syllables, the Creator's order is connected with the Anustubh; verily having gained His favour by His own metre they mounted on him and went to the world of heaven. Those who knowing thus perform (the rite of) these thirty-two (nights)--the Anustubh has thirty-two syllables, the Creator's order is connected with the Anustubh--gaining His favour by His own metre, go to prosperity, for the world of heaven for man is prosperity. These (nights) are thirty-two, the Anustubh has thirty-two syllables, the Anustubh is speech; verily they gain all speech; all become speakers of speech, for all attain prosperity. There are the three days, Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the atmosphere, and the Ayus yonder (sky); verily they mount upon these worlds. The three days occur in order; verily in order do they mount upon the world of heaven. They proceed with the Brhat and Rathantara (chants). The Rathantara is this (earth), the Brhat yonder (sky); verily with them do they proceed; verily also in them they find support. These indeed are the quick paths of the sacrifice; verily by them do they proceed to the world of heaven. Those who perform the three days in succession mount upon the world of heaven turning away (from earth). There is a three day period reversed, for returning (from heaven), and also for support. Having prospered in both worlds they cease (the rite). These (nights) are thirty-two. As for thirty of them, the Viraj has thirty syllables, the Viraj is food; verily by the Viraj they win food. As for the (remaining) two, they are days and nights, and by both forms they go to the world of heaven. There are Atiratras on either side, for security.

vii. 4. 5.

There are two sessions of the righteous, that of twelve days and that of thirty-three days. Those, who knowing thus perform (the rite of) thirty-three days, mount openly upon the way of the righteous. As a great man who has reached (the goal) seeks (more), so he does. If he fail he becomes worse; if he fail not, he remains the same. Those, who knowing thus perform (the rite of) thirty-three days, are distinguished from the evil enemy. The righteous in the beginning seized these (nights), sharing the days. One took one day, one another, and with them all equally prospered. Those, who knowing thus perform (the rite) of thirty-three days, all equally prosper, all gain the rank of village chief. There are five day periods; the year has five seasons; verily they rest on the seasons, the year. Again the Pankti has five syllables, the sacrifice is fivefold; verily they win the sacrifice. There are three (days with the) Asvina (Sastra); three are these worlds; verily in these worlds they find support. Again three are the powers of the sacrifice; verily they win them. There is a Visvajit (day), for the winning of food. It has all the Prsthas, for the conquest of all. The twelve-day (rite) is speech. If they were to perform the twelve-day (rite) before (what has already gone), they would perform speech imperfectly, and their speech would be likely to fail. They perform the twelve-day (rite) afterwards; verily they perform speech perfectly, and therefore we utter speech from above. Intermediately indeed by means of a ten-nights' (rite) did the Creator's order bring forth offspring. In that there is a ten-nights' (rite), those who offer create offspring. Udanka Saulbayana has declared the ten-night rite to be the prosperity of the session. In that there is a ten-nights' rite, (it serves) for the prosperity of the session. Verily also whatever is wrongly done in the former days, it serves to atone. These nights form two rows, those who offer are the Visvajit, the first are sixteen with the Atiratra, the second are sixteen with the Atiratra. To those, who knowing thus perform (the rite) of thirty-three days, are born children in two rows. There are Atiratras on either side, for security.

vii. 4. 6.

The sun-like ones desired, "Let us go to the world of heaven." They discerned not the world of heaven, they went not to the world of heaven. They saw this (rite) of thirty-six nights; they grasped it, and sacrificed with it. Then indeed did they discern the world of heaven, and went to the world of heaven. Those, who knowing thus perform (the rite) of thirty-six nights, discern the world of heaven, and go to the world of heaven. The Atiratra is light; verily they put light before them, to reveal the world of heaven. There are Sadahas; six are the seasons; verily in the seasons they find support. There are four (Sadahas); four are the quarters; verily in the quarters they find support. There can be no session where there is no Chandoma; in that there are Chandomas, there is the session. The righteous they win by the Prsthas, the cattle by the Chandomas. The Prsthas are force and strength, the Chandomas cattle; verily in force and strength they find support. (The rite has) thirty-six nights; the Brhati has thirty-six syllables, cattle are connected with the Brhati; verily by the Brhati they win cattle. The Brhati obtained the sovereignty over the metres. They obtain sovereignty who knowing thus perform (the rite) of thirty-six nights; verily they go to the world of heaven. There are Atiratras on either side, for the securing of the world of heaven.

vii. 4. 7.

Vasistha, his sons slain, desired, "May I win offspring, and defeat the Saudasas." He saw this (rite) of forty-nine nights; he grasped it, and sacrificed with it. Then indeed did he win offspring and defeated the Saudasas. Those, who knowing thus perform (the rite) of forty-nine nights, win offspring and defeat their enemies. There are three Agnistomas with the Trivrt; verily they sharpen the point of the weapon. There are ten Pancadasas; the weapon is fifteenfold; verily they take away the weapon from their rivals. The tenth day has a Sodasin; verily they place strength in the weapon. There are twelve Saptadasas, to win food; verily also they are blessed with offspring by them. There is a Prsthya Sadaha. Six are the seasons, six the Prsthas; verily by the Prsthas they mount upon the seasons, by the seasons upon the year; verily in the year they find support. There are twelve Ekavimsas, for support; verily they place radiance in themselves. There are many Sodasins, for conquest. There are six (days) with the Asvina (Sastra), six are the seasons; verily they rest on the seasons. These nights are deficient and redundant. They are deficient in that they are fifty less one, redundant in that they are (one) more than forty-eight. Both from the deficient, indeed, and from the redundant the Creator's order brought forth offspring. Those who desire offspring and cattle should perform (the rite of) these nights; verily are they blessed with offspring and cattle. This sacrifice is connected with the Viraj because it is one of forty-nine (nights). Those, who knowing thus perform (the rite) of forty-nine nights, attain the Viraj, and become eaters of food. There are Atiratras

on either side, for the securing of food.

vii. 4. 8.

Those who are about to consecrate themselves for the year (rite) should consecrate themselves on the Ekastaka. The Ekastaka is the companion of the year; on that night the year rests with it; verily they consecrate themselves grasping openly the year. Those who consecrate themselves on the Ekastaka consecrate themselves in the troubled part of the year, for then are the two months called the end. Those who consecrate themselves on the Ekastaka consecrate themselves on the torn part of the year, for them are the two seasons called the end. They should consecrate themselves on the full moon in Phalguni. The full moon in Phalguni is the beginning of the year; verily they consecrate themselves grasping the year at its beginning. To that there is this one objection that the Visuvant day falls in the cloudy season. They should consecrate themselves on the full moon in Citra. The full moon in Citra is the beginning of the year; verily they consecrate themselves grasping the year at the beginning. In that there is no objection at all. They should consecrate themselves on the fourth day before the full moon. Then the buying (of the Soma) falls for them on the Ekastaka; verily they do not waste the Ekastaka. In their case the pressing-(day) falls on the first half (of the month), the months end in the first half, they complete (the rite) in the first half, and when they complete the rite the plants and trees come out after them. And after them follows the fair report, "These who offered have succeeded", and therefore all succeed.

vii. 4. 9.

They go to the world of heaven who perform the session. They kindle themselves with the Diksas, and cook themselves with the Upasads. With two they cut off their hair, with two their skin, with two their blood, with two their flesh, with two their bones, with two their marrow. In the session the self is the sacrificial gift; verily taking the self as the gift they go to the world of heaven. They cut off the top-knot, for prosperity, (thinking), "More swiftly may we attain the world of heaven."

vii. 4. 10.

The scholars say, "The Atiratra is the highest of the forms of sacrifice. Why do they perform it first?" Now in doing so they really perform in order first the Agnistoma, then the Ukthya, then the Sodasin, then the Atiratra, all the forms of sacrifice, and seizing and holding them, they keep drinking the Soma. They perform the Jyotistoma first; the Jyotistoma is the beginning of the Stomas; verily they commence the Stomas from the beginning. The Stomas being sung together make up the Viraj, and two verses are redundant; the Gostoma has one too many, and the Ayustoma one too few. The Jyotistoma is the world of heaven, the Viraj is strength; verily by it they go to the world of heaven. "The Rathantara is used in the day, the Rathantara at night", say the scholars, "what is used to avoid repetition?" The great chant of Sobhari is used as the supervising priest's chant at the third pressing; it they place in the middle, to separate them; verily there is no repetition.

vii. 4. 11.

They first perform the Jyotistoma; verily by it they find support in this world. They perform secondly the Gostoma; verily by it they find support in the atmosphere. They perform thirdly the Ayustoma; verily by it they find support in yonder world. The Jyotis is this (earth), the Go the atmosphere, and the Ayus yonder (sky). In that they perform these Stomas, the performers of the session keep finding support in these worlds. These (Stomas) being sung together make up the Viraj, and two verses are redundant; the Gostoma has one too many, and the Ayustoma one too few. The Jyotistoma is the world of heaven, the Viraj is strength; verily they win strength. They experience not misery through hunger, and are not hungry, for the performers of sessions are as it were afflicted with hunger. The two Agnistomas on either side are the rims, the Ukthyas in the middle the nave, and that is the circling wheel of the righteous. In that they go by that Sadaha, they mount the wheel, for safety. They obtain prosperity. They go with the Sadaha; there are six seasons; verily in the seasons they find support. They go with a Jyotistoma on either hand; verily on either hand they find support in the world of heaven. There are two Sadahas, they make up twelve days. Man is of twelve parts, two thighs, two arms, the trunk and the head, four members, and the breasts as the eleventh and twelfth. Therefore (the days) follow man. There are three Sadahas, they make up eighteen days, nine and nine. Nine are the breaths in man; verily they follow the breaths. There are four Sadahas, they make up twenty-four days. The year consists of twenty-four half-months; verily they follow the year. "The year is not fixed", they say. "It is greater than a support." The scholar's rule for the month is that of the year also; verily they go finding support in each month.

The Horse Offering (continued)

vii. 4. 12.

a. Let the ram aid thee with cooked food, the dark-necked with goats, the cotton-tree with increase, the Parna-tree with the holy power, the fig-tree with the sacrifice, the banyan with the beakers, the Udumbara with strength, the Gayatri with the metres, the Trivrt with the Stomas.

b. Ye are helpers; let the helpers help thee. Dearest among dear things, best among things to be sought, treasure, lord of treasures, thee we hail, O my radiant one.

vii. 4. 13.

For the waters of wells, hail!

For those of the pools, hail!

For those of the clefts, hail!

For those of holes, hail!

For those which are dug for, hail!

For those of lakes, hail!

For those of morasses, hail!

For those of ponds, hail!

For those of tanks, hail!

For those of marshes, hail!

For those of rain, hail!

For those without rain, hail!

For those of hail, hail!

For those of rime, hail!

For those which glide, hail!

For those which are stagnant, hail!

For those of the streams, hail!

For those of the rivers, hail!

For those of the ocean, hail!

For all, hail!

vii. 4. 14.

For waters, hail!

For those that flow, hail!

For those that flow around, hail!

For those that flow all about, hail!

For those that flow swiftly, hail!

For those that flow quickly, hail!

For those that flow wildly, hail!

For those that flow terribly, hail!

For the waters of earth, hail!

For those of the atmosphere, hail!

For those of the sky, hail!

For all, hail!

vii. 4. 15.

a. Him who is fain to injure the steed

God the All-Seeing punisheth.

Away the wrongdoer!

b. I and thou, O overcomer of the enemy,

Have been united to win spoils;

Even the foe, O hero,

Must think of us;

Good are the gifts of the Mighty.

c. Thou hast surpassed in might, O Mighty One, on the earth

The regions comprehend not thy greatness;

For with Thine own strength Thou didst overcome the enemy;

No foe hath found the end of Thee in fight.

vii. 4. 16.

Homage to the King of kings! Homage to the All-Seeing God!

Homage to the Creator!

Thou art an overlord; make me an overlord; may I be overlord of creatures.

Place me, place in me.

For him that is driven near, hail!

For him that is taken hold of, hail!