1.5.1

The righteous and the rebellious were in conflict; the righteous, in anticipation of the contest, deposited in the fire their desirable riches (thinking), 'This will still be ours, if they defeat us.' The fire desired it and went away with it. The righteous having defeated (the rebellious) pursued the fire, desirous of recovering it. They sought violently to take it from it. The fire said, 'Let me have a share; then this will be yours.' They replied, 'The re-establishing shall be thine alone.' 'He shall prosper', it said, 'who shall establish the fire with Me as its sign.' Pusan established it; therefore did Pusan prosper; therefore cattle are said to be Pusan's. Tvastr established it; therefore did Tvastr prosper; therefore cattle are said to be Tvastr's. Manu established it; therefore did Manu prosper; therefore offspring are said to be Manu's. Dhatr established it; therefore Dhatr prospered; Dhatr is the year; therefore offspring and cattle are born in the course of the year. He who knows thus the prosperity of the re-establishing prospers. He who knows his connexions becomes possessed of connexions himself. The fire desiring a share after being established assailed the offspring and cattle of the giver. Having removed it, one should re-establish it; thus he unites him with his own portion; verily he is appeased. He should establish under the star Punarvasu; Punarvasu is the star for the re-establishing; verily by establishing it in its own season he becomes resplendent. He establishes with Darbha grass, for variety. He establishes with Darbha; verily winning it from the waters and the plants he establishes it. The sacrificial cake is offered on five potsherds; the seasons are five; verily he wins it from the seasons and establishes it.

1.5.2

He who removes the fire casts away the offering and cattle. The sacrificial cake is offered on five potsherds; the offering is fivefold, cattle are fivefold; verily he wins the offering and cattle. Now he who removes the fire has wronged a worthy person among the people; scholars desirous of holiness did not aforetime eat his food; the invocations are in the five-fold metre; the offering is fivefold, man is fivefold; verily making recompense he re-establishes the fire. They are of a hundred syllables; man lives a hundred years and has a hundred powers; verily he rests on life and power. In that the fire when established does not prosper, (it is that he is) desiring a greater portion; in that it is all the Radiant One's, that is his prosperity. Speech is uttered together in the house of him who removes the fire; the giver is liable to perish on account of the uttering together of speech. There are discriminations, to sever speech and preserve the giver. He makes a discrimination; verily he makes the holy power. He speaks the prayer, muttering; it is as if one who has found a rich treasure hides it. To the Radiant One who completes the offering he speaks aloud; it is as if one who has found a rich treasure is fain to go openly. Uttering the discrimination he makes the call of praise with the fore-offering; verily he leaves not his abode. The sacrificial cake is the giver, the oblations are cattle; in that he offers these libations on either side of the cake, he thus surrounds the giver on either side with cattle. 'After performing the prayer and collecting the apparatus', they say: 'the apparatus should not be collected, the prayer should not be performed,' they say: the apparatus should be collected and the prayer performed, for the prosperity of the offering. The sacrificial fee is a renovated chariot, a newly-sewn garment, a draught ox let loose again, for the prosperity of the re-establishing. 'Seven are thy kindling-sticks, O Radiant One, seven thy tongues'; (with these words) he offers the morning and evening offering. Wherever there is anything of his nature, thence does he win him. Now he who removes the fire has wronged a worthy person; the All-Seeing is the exactor of the recompense; he should make an offering on eleven potsherds to the Radiant One and the All-Seeing; him whom he has wronged and him who exacts the recompense he delights with their own portion; the giver is not ruined.

1.5.3

a (Thou art) earth in depth, sky in breadth, atmosphere in greatness;

In thy lap, O earth, the fire

I place, food-eater for the eating of food.

b The spotted bull hath come

And reached again the mother

And the father, faring to the heaven.

c Thirty places he ruleth;

Speech resorteth to the bird

Bear it with the days.

d With her inspiration from his expiration,

She wandereth between the worlds;

The bull discerneth the heaven.

e If thee in anger I have scattered,

In rage or through misfortune,

That of thee, O Radiant One, be in good order,

Again thee we relight.

f Whatever of thee scattered in rage

Was spread over the earth,

That the Sustainers, all the righteous

And the Bountiful gathered together.

g Mind, light, rejoice in the offering.

May he unite this scattered offering;

May the Lord of Prayer extend it;

May all the righteous rejoice herein.

h Seven are thy kindling-sticks, O Radiant One, seven thy tongues;

Seven seers, seven dear abodes,

Seven priesthoods sevenfold offering to thee;

Seven birthplaces with ghee do thou fill.

i Return with strength, return,

O Radiant One, with food and life;

Again guard us on all sides.

k Return with wealth, O Radiant One,

Fatten with the stream,

All gaining on every side.

l Leka, Salekha, Sulekha, may these Sustainers rejoicing partake of our offering; Keta, Saketa, Suketa, may these Sustainers rejoicing partake of our offering; Vivasvan, the earth, Devajuti, may these Sustainers rejoicing partake of our offering.

1.5.4

'Earth in depth, sky in breadth,' he says; with this benediction he establishes it. The serpents thought that they were growing worn out; Kasarnira, the son of Kadru, beheld this prayer; then did they strike off their worn-out skins. With the verses of the queen of serpents he establishes the household fire, and so renewing it he establishes it as lasting. Pure food did not come to the earth; she beheld this prayer; then food came to her. In that he establishes the household fire with the verses of the serpent queen (it serves) for the winning of food; verily he establishes it firm in the earth. 'If thee in anger I have scattered', he says; verily he conceals it from him. 'Again thee we relight', he says; verily he kindles him all together. 'Whatever of thee scattered in rage', he says; verily by means of the powers serving God he unites him. The offering of him who removes the fire is split; he pays reverence with a verse containing the word 'Lord of Prayer'; the Lord of Prayer is the holy power of the righteous; verily by holy power he unites the offering. 'May he unite this scattered offering', he says, for continuity, 'May all the righteous rejoice herein', he says; verily continuing the offering he points it out to the righteous. 'Seven are thy kindling-sticks, O Radiant One, seven thy tongues', he says, for sevenfold in seven-wise are the dear forms of the fire; verily he wins them. 'Return with strength', 'Return with wealth', (with these words) he offers oblations on either side of the sacrificial cake; verily with strength and with wealth he surrounds on either side the giver. The Sustainers went from this world to yonder world, they were thirsty in yonder world, having returned to this world and having established the fire, they offered these oblations; they prospered, they went to the world of heaven. He who establishes a fire after the second establishment should offer these oblations; he prospers with the prosperity wherewith the Sustainers prospered.