vii. 5. 4.

The verses are the same. The verses are the world of men; verily they leave not the world of man. There are different chants; the chant is the world of the righteous; verily they descend from the world of the righteous to one world after another of men. They first use the Jagati, and the metres descend from the Jagati, the cups from the Agrayana, the Prsthas from the Brhat, the Stomas from the Trayastrimsa. Therefore the younger descends before an elder. The cup of the All-Maker is drawn; verily by it those who offer win all rites. The cup for the Boundless is drawn. The Boundless is this (earth); verily they rest on this (earth). The one and the other are drawn, for pairing, for propagation. Of old the Creator's order brought forth offspring by means of the ten-night (rite); in that the ten-night rite is performed, those who offer create offspring. Udanka Saulbayana has declared the ten-night rite to be the prosperity of the session, and the ten-night rite serves for the prosperity of the session. Verily also whatever is done wrongly in the earlier days, this serves to atone for it.

vii. 5. 5.

If two libations are offered simultaneously, then one should perform the early litany in the advanced part of the night. He who does it first wins the speech, the angels, and the metres (of the others). The strophe should contain the word "strong"; verily he takes the Mighty One's favour away from their morning pressing. Or rather they say, "The strophe at the beginning of each pressing should be of this kind"; verily he takes it away from each of their pressings.

For entry, for rest, for the overcoming, of the Gayatri, of the Tristubh, of the Jagati, of the Anustubh, of the Pankti, hail! Entry and rest are the metres; verily by the metres he takes away their metres. One should recite the Sajaniya hymn; one should recite the Vihavya hymn; one should recite the Kayasubhiya hymn of Agastya. This indeed is so much as that, verily he takes away so much as is theirs. If at the early pressing the bowl is broken, they should sing verses addressed to the All-Pervading and containing the epithet Sipivista. Whatever in the sacrifice is redundant, is redundant with regard to the All-Pervading Sipivista; verily the All-Pervading Sipivista places the redundant in the redundant. Verily having obtained the redundant by the redundant, they win it. If it is broken at the midday pressing, they should make the chant have the Vasatkara as its finale. The support of the sacrifice is the Vasatkara; verily they make the chant obtain support. If it breaks at the third pressing, the same thing (should be done).

vii. 5. 6.

Having made up the month with the six-day periods they leave out a day, for they behold the months by the six-day periods. Having made up the months with the half-months, they leave out a day, for they behold the months by the half-months. Having made up the months by the new moon night, they leave out a day, for they behold the months by the new moon night. Having made up the months by the full moon night, they leave out a day, for they behold the month by the full moon night. He who pours (liquid) into a full (vessel) wastes the liquid; he who pours out from a full (vessel) places breath in it. In that, having made up the months with the full moon night, they leave out a day, they place breath in the year, and the performers of the session breathe along it. If they did not leave out a day, then the year would fall asunder, as falls asunder a skin bag tied tight, and they would be ruined. In that, having made up the months with the full moon night, they leave out a day, they place out-breathing in the year, and the performers of the session breathe out along it, and are not ruined. At the full moon (the Soma) of the righteous is pressed. In that, having made up the months with the full moon night, they leave out a day, with the sacrifice they go to another sacrifice. They cleave asunder the sacrifice, in that (after performing it) as a series of six-day rites they leave out a day. They offer an animal in the name of God the Creator. The Creator is the One to whom all belongs; verily in His name do they offer the sacrifice. They leave the pressing, who leave out the day. The Samnayya is the fourth pressing. Because there is the Samnayya, they do not leave the pressing. They partake of it after uttering the invocation, for they have this then as their Soma drink. The angels who serve at the pressings of those who leave out the day go to their places; they offer the sacrificial cakes in each of the pressings; verily they win the favour of those who serve at the pressing from their several places. (They offer the cakes) on eight potsherds at the early pressing, on eleven potsherds at the midday pressing, and on twelve potsherds at the third pressing; verily they obtain and win the metres. They offer an offering for all the powers at the third pressing. The third pressing belongs to them; verily they leave not the third pressing.

vii. 5. 7.

The scholars consider, "Should (a day) be left out, or should it not be left out?" They say, "It should be left out." They say, "It should be left out at the new moon and at the full moon, for these two guide the sacrifice." "These two must not be left out," they say, "for these two determine the dependent sacrifice." "(The day) should be left out on the first Vyastaka," they say, "for this is what rends the month." They should not leave out a day which is appointed. If they should leave out one which is appointed, they should leave it out on the seventh day after making up the months with six-day periods, whatever be the recurrent position which it occupies in the course of the six-day period. They should then offer, in the name of God the Radiant with the first rank of angels, a cake on eight potsherds, in the name of God the Mighty curds, in the name of God the Mighty with the winds a cake on eleven potsherds, in the name of God for all the powers a cake on twelve potsherds. The early pressing belongs to God the Radiant with the first rank; in that they offer in the name of God the Radiant a cake on eight potsherds, they make the angels share in it, and they approach the pressing with eight. In that the curds are in the name of God the Mighty, they do not shut out the Mighty One from a share. The midday pressing belongs to God the Mighty with the winds. In that they offer in the name of God the Mighty with the winds a cake on eleven potsherds, they make the angels share in it, and they approach the pressing with eleven. The third pressing belongs to all the powers with the skilled craftsmen. In that they offer a cake on twelve potsherds in the name of God for all of them, they make them share in it, and they approach the pressing with twelve. They offer an animal in the name of God the Creator; the Creator is the One to whom the sacrifice belongs, that the sacrifice may not be abandoned. For six months (as they go) hence the supervising priest's chant should be the "victorious". The "victorious" is the holy power; verily they go winning the world of heaven by the holy power; for the world of heaven is as it were opposite from hence. When they come thence the supervising priest's chant for six months should be "O Mighty One, bear us strength, as a father to his sons. Guide us, O thou that art much invoked, on our path. Living, may we attain the light." The light is this world, the light is offspring; verily they come, gazing on this world by repeating the verse.

vii. 5. 8.

When they had come to the end, their power and strength departed. They won them again by the Krosa (chant), and that is why the Krosa has the name. In that they sing the Krosa at the end of the pit, they win power and strength at the end of the sacrifice. They sing the Sattra-syarddhi (chant) at the end of the offering fire; verily, taking the fire as a witness, they advance to prosperity. They sing the Prajapater Hrdaya within the shed; verily they win His favour. They sing the Sloka (chant) in front of the assembly-hall, the Anusloka (chant) behind; verily fame is their portion at the end of the sacrifice. The officiating priest sings nine (verses). Nine are the breaths in man; verily he places breaths in those who offer. All of them are addressed to the Mighty One; verily he places power in the breaths. He sings without the Pratihara. Therefore a man can contract all the other members (of the body) except the head, but the head not. The Rathantara (chant) has the Pancadasa (Stoma); verily they win power. The Brhat has the Saptadasa, for the winning of food; verily also they are blessed with offspring by it. The Bhadra (chant) has the Ekavimsa (Stoma) with two-footed verses, for support. The wives (of those who offer) sing, for offspring, for propagation. The Creator's order brought forth offspring; He desired, "May I gain the kingship over them." He obtained the kingship over them by the Rajana (chant), and that is why the Rajana has the name. In that there is the Rajana, those who offer obtain good rule over offspring. It has the Pancavimsa (Stoma), to win His favour. They sing five (verses) standing; verily they win the world of the righteous; five sitting; verily they win the world of men. These come to ten; the Viraj is of ten syllables, the Viraj is food; verily they win food by the Viraj. In five places they sing sitting down; there are five quarters; verily they rest on the quarters. They come up each before one verse has been sung; verily they bear food from the quarters. The singer sings these (verses); verily having borne food from the quarters they place glory in themselves. Therefore one breath protects all the limbs. Therefore, just as a bird about to fly upwards raises its head aloft, so those who offer are highest among people. The singer mounts a throne; verily they attain rule. The caller (mounts) a swing; verily they mount the back of the firmament. The officiating priest (mounts) two mats; verily they reach the surface of the ruddy one. So many indeed are the worlds, and in them in order they find support. Then those who offer make thus a bridge to mount, for the gaining of the world of heaven.

vii. 5. 9.

By means of the Arkya (chant) the Creator's order brought forth offspring in thousands. From them by means of the Ilamda (chant) He took away the food they had gathered. In that there is the Arkya, those who offer create offspring; in that there is the Ilamda, they take away from the offspring which has been created the food they have gathered. Therefore, in whatever year the session is performed, the offspring are hungry in that year, for they take their food and strength; in whatever year the session is imperfect, the offspring are not hungry in that year; for they take not their food and strength. They raise a loud noise. As men being freed from bonds cry aloud, so those who offer, freed from the bonds, cry aloud, placing food and strength in themselves. The lute has a hundred strings. Man is of a hundred (years) of age, and of a hundredfold strength; verily they find support in age and strength. They run a race, to win what has not yet been won. They beat drums; the voice of the drum is the highest (form of) speech; verily they win the highest (form of) speech. They beat the earth-drum; verily they win that speech which has entered this (earth); verily also they conquer the earth. All (forms of) speech they utter, to gain all (forms of speech). Two strive on a dry hide, to gain strength. One reviles, another extols. He who reviles purifies them, he who extols places food in them after they are purified. They win by the first months what is done by the seers and by the righteous; in that the Bhutechad chants are used, both are gained.

vii. 5. 10.

They pierce the hide; verily they remove the sin of those who offer. "Do not miss, do not pierce through", he says; verily they now remove their sin. Maidservants dance round the Marjaliya fire with water-pots on their heads, beating the ground with their feet, and singing "This is honey." Honey indeed is the chiefest food; verily they win the chiefest food. They beat the ground with their feet; verily they endow those who offer with might.

The Horse Offering (continued)

vii. 5. 11.

For earth, hail!

For the atmosphere, hail!

For the sky, hail!

For that which will stream together, hail!

For that which is streaming together, hail!

For that which hath streamed together, hail!

For that which will cloud, hail!

For that which cloudeth, hail!

For that which hath been clouded, hail!

For cloud, hail!

For mist, hail!

For storm, hail!

For freezing, hail!

For springing, hail!

For that which will lighten, hail!

For that which lighteneth, hail!

For that which lighteneth together, hail!

For that which will thunder, hail!

For that which thundereth, hail!

For that which thundereth terribly, hail!

For that which will rain, hail!

For that which raineth, hail!

For that which raineth around, hail!

For that which raineth about, hail!

For that which raineth together, hail!

For that which raineth along, hail!

For that which will sprinkle, hail!

For that which sprinkleth, hail!

For that which is sprinkled, hail!

For that which will warm, hail!

For that which warmeth, hail!

For that which warmeth around, hail!

For that which will cease, hail!

For that which ceaseth, hail!

For that which hath ceased, hail!

For that which will stream away, hail!

For that which streameth away, hail!

For that which hath streamed away, hail!

For that which will burn, hail!

For that which burneth, hail!

For that which burneth terribly, hail!

For the verses, hail!

For the prose formulas, hail!

For the chants, hail!

For the Angirases, hail!

For the sacred texts, hail!

For the Gathas, hail!

For the Narasansis, hail!

For the Raibhis, hail!

For all, hail!

vii. 5. 12.

For the toothed, hail!

For the toothless, hail!

For the breathing, hail!

For that which hath not breath, hail!

For that which hath a face, hail!

For the faceless, hail!

For that which hath a nose, hail!

For the noseless, hail!

For that which hath eyes, hail!

For the eyeless, hail!

For that which hath ears, hail!

For the earless, hail!

For that which hath a head, hail!

For the headless, hail!

For that which hath feet, hail!

For the footless, hail!

For that which breatheth, hail!

For that which breatheth not, hail!

For that which speaketh, hail!

For the speechless, hail!

For that which seeth, hail!

For that which seeth not, hail!

For that which heareth, hail!

For that which heareth not, hail!

For that which hath a mind, hail!

For the mindless, hail!

For offspring, hail!

For begetting, hail!

For that which hath hair, hail!

For the hairless, hail!

For skin, hail!

For the skinless, hail!

For that which hath a hide, hail!

For the hideless, hail!

For that which hath blood, hail!

For the bloodless, hail!

For that which hath flesh, hail!

For the fleshless, hail!

For sinews, hail!

For that which hath no sinews, hail!

For that which hath bones, hail!

For the boneless, hail!

For that which hath marrow, hail!

For the marrowless, hail!

For that which hath limbs, hail!

For the limbless, hail!

For the trunk, hail!

For the trunkless, hail!

vii. 5. 13.

Who yoketh thee? Let him yoke thee. Let God the All-Pervading yoke thee, for the prosperity of this sacrifice, for my pre-eminence, for N.N.'s pleasure; for life thee, for expiration thee, for inspiration thee, for cross-breathing thee, for dawning thee, for wealth thee, for prosperity thee, for sound thee, for nourishing thee, for calling from afar thee, for falling thee (I yoke).

vii. 5. 14.

In the name of God the Radiant, of the Gayatri (metre), the Trivrt (Stoma), the Rathantara (chant), the spring (season), (offering is made) on eight potsherds. In the name of God the Mighty, of the Tristubh (metre), the Pancadasa (Stoma), the Brhat (chant), the summer (season), (offering is made) on eleven potsherds. In the name of God for all the powers that serve Him, of the Jagati (metre), the Saptadasa (Stoma), the Vairupa (chant), the rainy (season), (offering is made) on twelve potsherds. In the name of God the Friend and the All-Seeing, of the Anustubh (metre), the Ekavimsa (Stoma), the Vairaja (chant), the autumn (season), curds. In the name of God the Guardian of Prayer, of the Pankti (metre), the Trinava (Stoma), the Sakvara (chant), the winter (season), an offering (is made). In the name of God the Light-giver, of the Atichandas (metre), the Trayastrimsa (Stoma), the Raivata (chant), the cool (season), (offering is made) on twelve potsherds. In the name of God the Boundless, an offering (is made). In the name of God the Light that belongs to all people, (offering is made) on twelve potsherds. In the name of God the Favourable, an offering (is made). In the name of God the One Who, (offering is made) on one potsherd.