BOOK XI (11)
HYMN I (1)
An accompaniment to the preparation and presentation of a Brahmaudana
 Agni, spring forth! Here Aditi, afflicted, cooks a Brahmaudana, yearning for children.
Let the Seven Rishis, World creators, rub thee into existence here with gift of offspring.
 Raise, as I bid, the smoke, my strong companions, lovers of free dom from deceit and malice! Victor in fight heroic, here is Agni by whom the Gods subdued the hostile demons.
 Thou, Agni, wart produced for mighty valour, to cook Brahmaudana,O Jatavedas.
Seven Rishis, makers of the world, begat thee, Grant to this woman wealth with store of heroes.
 Burn up, O Agni, kindled with the fuel.
Knowing the Gods who merit worship, bring them.
Cooking, for these, oblation, Jatavedas! lift up this man to heaven s most lofty summit.
 Your portion from of old is triply parted, portion of Gods, of Fathers, and of mortals.
Know, all, your shares.
I deal them out among you.
The portion of the Gods shall save this woman.
 Strong art thou, Agni, conquering, all surpassing.
Crush down our foemen, ruin those who hate us.
So let this measure, measured, being measured, make all our kin thy tributary vassals.
 Increase with kinsmen and with all abundance: to mighty strength and power lift up this woman.
Erect, rise upward to the sky s high station, rise to the lofty world which men call Svarga.
 May this great Earth receive the skin, this Goddess Prithivi, showing us her love and favour.
Then may we go unto the world of virtue. [p. 42]
 Fix on the skin these two joined press stones, duly rending the fibres for the sacrificer.
Strike down and slay those who assail this woman, and elevating raise on high her offspring.
 Grasp with thy hand, O man, the well formed press stones: the holy Gods have come unto thy worship.
Three wishes of thy heart which thou electest, these happy gains for thee I here make ready.
 Here thy devotion is, here is thy birthplace.
Aditi, Mother of brave sons, accept thee! Wipe away those who fight against this woman with wealth and store of goodly sons endow her.
 Rest in the roaring frame of wood: be parted from husk and chaff, ye Sacrificial Fibres.
May we surpass in glory all our rivals.
I cast beneath my feet the men who hate us.
 Go, Dame, and quickly come again: the waters, enclosed, have mounted thee that thou mayst bear them.
Take thou of these such as are fit for service: skilfully separating.
leave the others.
 Hither these Dames have come in radiant beauty.
Arise and seize= upon thy strength, O woman.
To thee hath sacrifice come: take the pitcher, blest with a good lord, children, children s children.
 Instructed by the Rishis, bring those waters, the share of strength which was of old assigned you.
Let this effectual sacrifice afford you protection, fortune, off spring, men, and cattle.
 Agni, on thee the sacrificial caldron hath mounted: shining,.
fiercely flaming, heat it.
May hottest flames, divine, sprung from the Rishis, gathering, with the Seasons, heat this portion.
 Purified, bright, and holy, let these Women, these lucid waters glide into the caldron.
Cattle and many children may they give us.
May he who cooks.
the Odana go to heaven.
 Ye, Sacrificial Rice and Soma Fibres, cleansed and made pure by prayer and molten butter. [p. 43] Enter the water: let the caldron take you.
May he who dresses this ascend to heaven.
 Expand thyself abroad in all thy greatness, with thousand Prishthas, in the world of virtue.
Grandfathers, fathers, children, and descendants, fifteenth am I to thee when I have dressed it.
 With thousand streams and Prishthas, undecaying, Brahmaudana is celestial, God reaching.
Those I give up to thee with all their children.
Force them to tribute, but to me be gracious.
 Rise to the altar: bless this dame with offspring.
Promote this woman; drive away the demons.
May we surpass in glory all our rivals.
I cast beneath my feet the men who hate us.
 Approach this woman here with store of cattle: together with the deities come to meet her.
Let not a curse or imprecation reach thee: in thine own seat shine forth exempt from sickness.
 Fashioned at first by Right, set by the spirit, this altar of Brahmaudana was appointed.
Place the pure boiler on it, woman! set thou therein the rice mess of Celestial Beings.
 This second hand of Aditi, this ladle which the Seven Rishis, world creators, fashioned.
May this scoop deftly pile upon the altar, therein, the members of the rice oblation.
 Let the dressed offering and divine Ones serve thee: creep from.
the fire again, own these as masters.
Made pure with Soma rest within the Brahmans: let not thine eaters, Rishis sons, be injured.
 Give understanding unto these, King Soma! all the good Brah mans who attend and serve thee.
Oft, in Brahmaudana, and well I call on: Rishis, their sons, and those who sprang from Fervour.
 Here I set singly in the hands of Brahmans these cleansed and.
purifie d and holy Women, May Indra, Marut girt, grant me the blessing which as I sprinkle you, my heart desireth.
 Here is my gold, a light immortal: ripened grain from the field this Cow of Plenty give me! [p. 44] This wealth I place among the Brahmans, making a path that leads to heaven among the Fathers.
 Lay thou the chaff in Agni Jatavedas: remove the husks and drive them to a distance.
That, we have heard, that is the House Lord s portion: we know the share allotted to Destruction.
 Mark him who toils and cooks and pours oblation: make this man climb the path that leads to heaven, That he may mount and reach life that is highest, ascending to the loftiest vault above us.
 Adhvaryu, cleanse that face of the Supporter.
Make room, well knowing, for the molten butter.
Purify duly all the limbs with fatness.
I make a path to heaven amid the Fathers.
 Supporter, send to those men fiends and battle, to all non Brahmanas who attend and serve thee.
Famous and foremost, with their great possessions, let not these here, the Rishis sons, be injured.
 I set thee, Odana, with Rishis children: naught here belongs to men not sprung from Rishis.
Let Agni my protector, all the Maruts, the Visve Devas guard the cooked oblation.
 May we adore thee, Sacrifice that yieldeth an everlasting son, cow, home of treasures, Together with increasing store of riches, long life and immor tality of children.
 Thou art a Bull that mounts to heaven: to Rishis and their off spring go.
Rest in the world of pious men: there is the place prepared for us.
 Level the ways: go thitherward, O Agni.
Make ready thou the Godward leading pathways.
By these our pious actions may we follow sacrifice dwelling in the seven rayed heaven.
 May we invested with that light go upward, ascending to the sky s most lofty summit.
Wherewith the Gods, what time they had made ready Brahmaudana, mounted to the world of virtue.
HYMN II (2)
Prayer and praise to Bhava, Sarva and Rudra
 Bhava and Sarva, spare us, be not hostile.
Homage to you, twin Lords of beasts and spirits! Shoot not the arrow aimed and drawn against us: forbear to harm our quadrupeds and bipeds.
 Cast not our bodies to the dog or jackal, nor, Lord of Beasts! to carrion kites or vultures.
Let not thy black voracious flies attack them; let not thy birds obtain them for their banquet.
 We offer homage to thy shout, Bhava! thy breath, thy racking pains: Homage, Immortal One! to thee, to Rudra of the thousand eyes.
 We offer reverence to thee from eastward, and from north and south, From all the compass of the sky, to thee and to the firmament.
 Homage, O Bhava, Lord of Beasts, unto thy face and all thine eyes, To skin, and hue, and aspect, and to thee when looked at from behind!
 We offer homage to thy limbs, thy belly, and thy tongue, and mouth we offer homage to thy smell.
 Never may we contend with him, the mighty archer, thousand eyed. [p. 47] Rudra who wears black tufts of hair, the slaughterer of Ardhaka.
 May he, may Bhava from all sides avoid us, avoid us even as fire avoids the waters.
Let him not threaten us.
To him be homage!
 Four times, eight times be homage paid to Bhava, yea, Lord of Beasts, ten times be reverence paid thee! Thine are these animals, five several classes, oxen, and goats and sheep, and men, and horses
 Thine the four regions, thine are earth and heaven, thine, Mighty One, this firmament between them; Thine everything with soul and breath here on the surface of the land.
 Thine is this ample wealth containing storehouse that holds with in it all these living creatures.
Favour us, Lord of Beasts, to thee be homage! Far from us go ill omens, dogs, and jackals, and wild haired women with their horrid shrieking!
 A yellow bow of gold thou wieldest, slaying its hundred, tufted God! smiting its thousand.
Weapon of Gods, far flies the shaft of Rudra: wherever it may be, we pay it homage.
 Thou, Rudra, followest close the foe who lies in wait to conquer thee.
Even as a hunter who pursues the footsteps of the wounded game.
 Accordant and allies, Bhava and Rudra, with mighty strength ye go to deeds of valour.
Wherever they may be, we pay them homage.
 Be homage, Rudra, unto thee approaching and departing hence! Homage to thee when standing still, to thee when seated and at rest!
 Homage at evening and at morn, homage at night, homage by day
To Bhava and to Sarva, both, have I paid lowly reverence,
 Let us not outrage with our tongue far seeing Rudra, thousand eyed, Inspired with varied lore, who shoots his arrows forward, far away. [p. 48]
 Foremost we go to meet his car, the chariot of the long haired God, Drawn by brown horses, dusky, black, overthrowing, slaying, terrible.
Let reverence be paid to him.
 Cast not thy club at us, thy heavenly weapon.
Lord of Beasts, be not wroth with us.
Let reverence be paid to thee.
Shake thy celestial branch above some others elsewhere, not over us.
 Do us no harm, but comfort us: avoid thou us, and be not wroth.
Never let us contend with thee.
 Covet not thou our kine or men, covet not thou our goats or sheep.
Elsewhither, strong One! turn thine aim: destroy the mockers family.
 Homage to him whose weapon, Cough or Fever, assails one like the neighing of a stallion; to him who draws one forth and then another!
 Homage be paid him with ten Sakvari verses who stands established in the air s mid region, slaying non sacrificing God despisers!
 For thee were forest beasts and sylvan creatures placed in the wood, and small birds, swans, and eagles.
Floods, Lord of Beasts! contain thy living beings: to swell thy strength flow the celestial Waters.
 Porpoises, serpents, strange aquatic monsters, fishes, and things unclean at which thou shootest.
Nothing is far for thee, naught checks thee, Bhava! The whole earth in a moment thou surveyest.
From the east sea thou smitest in the northern.
 overwhelm us not with Fever or with poison, nor, Rudra! with the fire that comes from heaven.
Elsewhere, and not on us, cast down this lightning.
 Ruler of heaven and Lord of earth is Bhava: Bhava hath filled the spacious air s mid region.
Wherever he be, to him be paid our homage!
 King Bhava, favour him who offers worship, for thou art Pasupati, Lord of victims.
Be gracious to the quadruped and biped of the believer in the Gods existence. [p. 49]
 Harm thou among us neither great nor little, not one who bears us, not our future bearers.
Injure no sire among us, harm no mother.
Forbear to injure our own bodies, Rudra.
 This lowly reverence have I paid to Rudra s dogs with mighty mouths, Hounds terrible with bark and howl, who gorge unmasticated food.
 Homage to thy loud shouting hosts and thy long haired followers! Homage to hosts that are adored, homage to armies that enjoy Homage to all thy troops, O God.
Security and bliss be ours!
HYMN III (3)
A glorification of the Odana or oblation of boiled rice
Of that Odana Brihaspati is the head, Brahma the mouth.
Heaven and Earth are the ears, the Sun and Moon are the eyes, the seven Rishis are the vital airs inhaled and exhaled. [p. 50] 3.
Vision is the pestle, Desire the mortar.
Diti is the winnowing basket, Aditi is she who holds it, Vata is the sifter.
Horses are the grains, oxen the winnowed ricegrains, gnats the husks.
Kabru is the husked grain, the rain cloud is the reed.
Grey iron is its flesh, copper its blood.
Tin is its ashes, gold its colour, the blue lotus flower its scent.
The threshing floor is its dish, the wooden swords its shoulders, the car shafts its backbones.
Collar bones are its entrails, straps its intestines.
This earth, verily becomes the jar, and heaven the cover of the Odana as it is cooking.
Furrows are its ribs, sandy soils the undigested contents of its stomach.
Law is its water for the hands and family custom its aspersion.
The jar covered with the Rich has been solemnly directed by the priestly office.
Received by the Brahman, it has been carried round.
The Brihat is, the stirring spoon, the Rathantara the ladle.
The Seasons are the dressers, the Groups of Seasons kindle the fire.
The caldron flames round the oblation (charu) whose mouth consists of five openings.
The sacrificial word, all worlds are to be won with Odana.
Whereon in order rest the three, the ocean, and the heaven, and earth.
Within the residue whereof the Gods arranged six eightieth parts
I ask thee, of this Odana what is the mighty magnitude.
He who may know the magnitude of the Odana.
Would say, Not small, nor devoid of moistening sauce; not this, nor any thing whatever.
He would not declare it to be greater than the giver imagines it to be.
The theologians say, Thou hast eaten the averted Odana and the Odana turned hither ward.
Thou hast eaten the Odana and the Odana will eat thee.
Thou hast eaten this averted; thy inward breath will leave thee; so he said to this one.
Thou hast eaten this turned hitherward; thy downward breath will leave thee; so he said to this one.
I indeed have not eaten the Odana, nor has the Odana eaten me.
The Odana has just eaten the Odana.
 32. And thence he said to this one, Thou hast eaten this with a[p. 51] different head from that with which the ancient Rishis ate: thy offspring, reckoning from the eldest, will die.
I have eaten it neither turned downward, nor turned away, nor turned hitherward.
With Brihaspati as head: with him I have eaten, with him have I come to it.
Now this Odana is complete with all members, joints, and body.
Complete, verily, with all his members, joints, and body is he who possess this knowledge.
And thence he said to him, Thou hast eaten this with other ears than those with which the ancient Rishis ate it.
Thou wilt be deaf.
I have eaten it neither, etc.
(as in verse 32).
With Heaven and Earth as ears, with these I have eaten it, with these I have come to it.
Now this Odana, etc.
(as in 32).
And thence he said to him.
Thou hast eaten this with other eyes
thou wilt be blind.
With Sun and Moon, etc.
And thence, etc.
with other month.
Thy offspring will die, reckoning from the head
With Brahma as mouth.
And thence, etc.
with other tongue
Thy tongue will die
With the tongue of Agni.
And thence, etc.
With other teeth
Thy teeth will fall out
With the Seasons as teeth.
And thence, etc.
with other vital airs.
Thy vital airs will leave thee
With the Seven Rishis as the vital airs.
And thence, etc.
with other expanse
Consumption will destroy thee
With the firmament as expanse.
40 And thence, etc.
with other back.
Lightning will slay thee.
With the heaven as back.
And thence, etc.
with other breast
Thou wilt fail in agriculture.
With the earth as breast.
And thence, etc.
with other belly
colic will destroy thee
With truth as belly.
And thence, etc.
with other abdomen
Thou wilt die in the water
With the sea as abdomen.
And thence, etc.
with other thighs
Thy thigh will perish
With Mitra Varuna as thighs.
And thence, etc.
with other knees
Thou wilt become a sick man
With the knees of Tvashtar.
And thence, etc.
with other feet
Thou wilt become a wanderer
With the feet of the Asvins.
And thence, etc.
with other fore parts of the feet
A serpent will kill thee
With the fore parts of Savitar s feet.
And thence, etc.
with other hands
The Brahmana (divine power) will kill thee With the hands of Right. 49. And [p. 52] thence, etc.
with other basis
Without standing ground and resting place thou wilt die
Having taken my stand on truth.
With this I ate it, with this I came to it.
Now this Odana is complete with all members, joints, and body.
Complete, verily, with all his members, joints, and body is he who possesses this knowledge.
HYMN IV (4)
A glorification of Prana, Breath or Vital Spirit
 Homage to Prana, him who hath dominion over the universe, Who hath become the Sovran Lord of all, on whom the whole depends!
 Homage, O Prana, to thy roar, to thunder peal and lightning flash! Homage, O Prana, unto thee what time thou sendest down thy rain!
 When Prana with a thunderous voice shouts his loud message to the plants, They straightway are impregnate, they conceive, and bear abundantly. [p. 53]
 When the due season hath arrived and Prana shouteth to herbs, Then all is joyful, yea, each thing upon the surface of the earth.
 When Prana hath poured down his flood of rain upon the mighty land.
Cattle and beasts rejoice thereat: Now great will he our strength, they cry.
 Watered by Prana s rain the plants have raised their voices in accord: Thou hast prolonged our life, they say, and given fragrance to us all.
 Homage to thee when coming nigh, homage to thee departing hence! Homage, O Prana, be to thee when standing and when sitting still.
 Homage to thee at every breath thou drawest in and sendest forth! Homage to thee when turned away, homage to thee seen face to face! This reverence be to all of thee!
 Prana, communicate to us thy dear, thy very dearest form.
Whatever healing balm thou hast, give us thereof that we may live.
 Prana robes living creatures as a father his beloved son.
Prana is sovran Lord of all, of all that breathes not, all that breathes
 Prana is Fever, he is Death.
Prana is worshipped by the Gods.
Prana sets in the loftiest sphere the man who speaks the words of truth.
 Prana is Deshtri, and Viraj Prana is reverenced by all.
He is the Sun, he is the Moon.
Prana is called Prajapati.
 Both breaths are rice and barley, and Prana is called the toiling ox: In barley is the inbreath laid, and rice is named the outward breath.
 The human infant in the womb draws vital breath and sends it out: When thou, O Prana, quickenest the babe it springs anew to life.
 The name of Prana is bestowed on Matarisvan and on Wind.
On Prana, past and future, yea, on Prana everything depends. [p. 54]
 All herbs and plants spring forth and grow when thou, O Prana quickenest, Plants of Atharvan, Angiras, plants of the deities and men.
 When Prana hath poured down his flood of rain upon the mighty earth, The plants are wakened into life, and every herd that grows on ground.
 The man who knows this truth of thee, O Prana, and what bears thee up To him will all present their gift of tribute in that loftiest will all present their gift of tribute in that loftiest world.
 As all these living creatures are thy tributaries, Prana, so Shall they bring tribute unto him who hears thee with attentive ears.
 Filled with a babe, mid deities he wanders: grown; near at hand, he springs again to being.
That Father, grown the present and the future, hath past into the son with mighty powers.
 Hansa, what time he rises up, leaves in the flood one foot un moved.
If he withdrew it there would be no more tomorrow or to day, Never would there be night, no more would daylight shine or morning flush.
 It rolleth on, eight wheeled and single fellied, and with a thousand eyes, forward and backward.
With one half it engendered all creation.
What sign is there to tell us of the other?
 Homage, O Prana unto thee armed with swift bow among the rest, In whose dominion is this All of varied sort that stirs and works!
 May he who rules this Universe of varied sort, that stirs and works, Prana, alert and resolute, assist me through the prayer I pray.
 Erect among the sleepers he wakes, and is never laid at length, No one hath ever heard that he hath been asleep while others slept.
 Thou, Prana, never shalt be hid, never shalt be estranged from me.
I bind thee on myself for life, O Prana, like the Waters germ.
HYMN V (5)
A glorification of the Brahmachgri or religious student
 Stirring both worlds the Brahmachari moveth: in him the deities are all one minded.
He hath established firmly earth and heaven: he satisfies his Master with his Fervour.
 After the Brahmachari go the Fathers, the heavenly hosts, all Gods in separate order.
After him too have the Gandharvas followed, thirty and three, three hundred, and six thousand.
He satisfies all Gods with his devotion.
 The Master, welcoming his new disciple, into his bowels takes the Brahmachari.
Three nights he holds and bears him in this belly.
When he is born, the Gods convene to see him.
 This log is earth, the second log is heaven: he fills the air s mid region with the fuel.
With fuel, with his zone the Brahmachari contents the worlds, with labour and with Fervour.
 The Brahmachari, earlier born than Brahma, sprang up through Fervour, robed in hot libation.
From him sprang heavenly lore, the highest Brahma, and all the Gods, with life that lasts for ever. [p. 56]
 Lighted by fuel goes the Brahmachari, clad in black buck skin, consecrate, long bearded.
Swiftly he goes from east to northern ocean, grasping the worlds, oft bringing them anear him.
 The Brahmachari, fathering Prayer, world, Waters, Viraj, Prajapati, and Parameshthin, Lay as a germ within the Immortal s bosom, then became Indra and destroyed the demons.
 The Master fashioned both these cloudy regions, profound and spacious pair, the earth and heaven.
The Brahmachari guards them with his Fervour.
In him the deities are all one minded.
 The Brahmachari first of all brought hither this ample earth as alms, and heaven above it.
He makes these twain two fuel logs, and worships, On these sup ported rest all living creatures.
 Both treasuries of sacred lore lie hidden, one hitherward, beyond heaven s ridge the other.
The Brahmachari with his Fervour guards them.
He makes this all his own as knowing Brahma.
 Hitherward one, hence from the earth the other, two Agnis meet between these cloudy regions.
Close to these two firm rays of light are clinging.
The Brahma chari enters them through Fervour.
 Thundering, shouting, ruddy hued, and pallid, he bears along the earth great manly vigour.
Down on the ridge of earth the Brahmachari pours seed, and this gives life to heaven s four regions.
 The Brahmachari stores with fuel Waters, and Fire, and Sun, and Moon, and Matarisvan.
The Water s lights move separate in the rain cloud, Man, rain, and water are their molten butter.
 The Master is Death, Varuna, Soma, the plants of earth, and milk.
The thunder clouds were men of war.
By these this heavenly light was brought.
 Varuna, made a Master, takes at home the butter to himself.
Whatever with Prajapati he sought, the Brahmachari gave like Mitra from his loftiest soul. [p. 57]
 The pupil is the Master, yea, the pupil is Prajapati.
Prajapati shines bright; the bright Viraj grew potent Indra s self.
 By Fervour and by self restraint the King protects the realm he rules.
By self restraint the Master seeks a Brahmachari to instruct.
 By self restraint a maiden finds a youth to be her wedded lord.
By self restraint the ox and horse seek to win fodder for them selves.
 By Fervour and by self restraint the Gods draye Death away from them, And Indra brought by self restraint heaven s lustre to the deities.
 The plants, what is and what shall be, day, night, the tall tree of the wood, The year with seasons of the year, all from the Brahmachari sprang.
 All creatures of the earth and heaven, tame animals and sylvan beasts, Winged and wingless creatures, from the Brahmachari sprang to life,
 All children of Prajapati have breath distinctly in themselves.
The Brahma that is stored within the Brahmachari guards them all.
 Piled up on high, but never yet ascended, that power of deities is brightly shining.
From that sprang heavenly lore, the loftiest Brahma, and all the Gods with, life that lasts for ever.
 The Brahmachari wields the radiant Brahma wherein all Gods are woven close together; Creating breath, inhaling and exhaling, voice, mind, and heart, Brahma and holy wisdom.
 Bestow on us the power of sight and hearing, glory and food and seed and blood and belly.
 These, standing on the flood, the Brahmachari formed practising in sea his hot devotion.
When he hath bathed, brown, yellow hued, he shines exceedingly on earth.
HYMN VI (6)
A prayer to all Divinities and Sanctities for deliverance from distress
 We call on Agni, on the trees lords of the forest, herbs and.
plants, Indra, Surya, Brihaspati: may they deliver us from woe.
 We call on Vishnu, Bhaga, on Mitra and Varuna the King, Ansa Vivasvan we address: may they deliver us from woe.
 We call on Savitar the God, on Pushan the establisher, [p. 59] Tvashtar the foremost we address: may they deliver us from woe.
 Gandharvas and Apsarases; the Asvins, Brahmanaspati, Aryaman, God, by name we call: may they deliver us from woe.
 This word of ours to Day and Night, and to the Sun and Moon we speak, All the Adityas we address: may they deliver us from woe.
 Vata, Parjanya we address, the Quarters, and the Firmament, And all the Regions of the sky: may they deliver us from woe.
 From all that brings a curse may Day and Night and Dawn deliver me, May Soma free me, God to whom they give the name of Chandramas.
 All creatures both of heaven and earth, wild beasts and sylvan animals, And winged birds of air we call: may they deliver us from woe.
 Bhava and Sarva we address, and Rudra who is Lord of Beasts, Their arrows which we feel and know: may they be ever kind to us.
 We speak to Constellations, Heaven, to Earth, to Genii, and to Hills, To Seas, to Rivers, and to Lakes: may they deliver us from woe.
 Or the Seven Rishis we address, Waters divine, Prajapati, Fathers with Yama at their head: may they deliver us from woe.
 Gods whose abode is in the heaven and those who dwell in middle air, And Mighty ones who rest on earth: may they deliver us from.
 Adityas, Rudra, Vasus, Gods aloft in heaven, Atharvan s sons, The sages, sons of Angiras: may they deliver us from woe.
 To sacrifice, to worshipper, hymns, songs, and healing charms, we speak, To priestly acts and Yajus texts: may they deliver us from woe.
 To the five kingdoms of the plants which Soma rules as Lord we speak.
Darbha, hemp, barley, mighty power: may these deliver us from woe,
 To demons and fierce fiends we speak, to Holy Genii, Fathers,.
Snakes, [p. 60] And to the hundred deaths and one: may these deliver us from woe.
 We speak to Seasons, Season Lords, to years and sections of the year, To Months, half months, and years complete: may they deliver us from woe.
 Come hither from the south, ye Gods, rise and come forward from the west.
Gathered together, all ye Gods, ye mighty Ones, from east and and north: may they deliver us from woe.
 This we address to all the Gods, faithful, maintainers of the Right, With all their Consorts by their side: may they deliver us from woe.
 We speak to the collected Gods, faithful, maintainers of the Right.
Present with their collective Dames: may these deliver us from woe.
 The spirit, yea, the spirits Lord, ruler of spirits, we address.
Together let all spirits meet: may these deliver us from woe.
 The five Sky regions, Goddesses, and the twelve Seasons which are Gods.
The teeth of the completed year, may these deliver us from woe.
 The deathless balm that Matali knows, purchased at a chariot s price, Indra effused into the floods.
Waters, give us that healing balm!
HYMN VII (7)
A glorification of the Uchchhishta or Residue of Sacrifice
 The Residue of Sacrifice containeth name, and from, and world: Indra and Agni and the whole universe are comprised therein.
 The Residue of Sacrifice holdeth Earth, Heaven, and all that is: The Residue of Sacrifice holdeth sea, waters, Moon, and Wind.
 Real, non real, both are there, Prajapati, and Death, and strength: Thereon depend the worldly ones: in me are glory Dra and Vra.
 The firm, the fast, the strong, the hard, Brahma, the All creating Ten.
Gods, as a wheel about the nave, are fixed all round the Residue.
 Verse, Song, and Sacrificial Text, chanting, the prelude, and the laud, The hum is in the Residue, the tone, the murmur of the psalm.
 Within the Residue, like babes unborn, the parts of sacrifice, Aindragne Pavamana lie, Mahanamni, Mahavrata.
 The Vajapeya, Royal Rite, the Agnishoma and its forms, Hymns, joyfullest with living grass the Asvamedha, are therein,
 Diksha and Agnyadheya rite that sates the wish, with magic hymn, Suspended rites, long sessions, are contained within the Residue.
 Faith fire oblation, fervent zeal, service, and sacrificial cry, Guerdon, good works and their reward, are stored within the Residue.
 Sacrifice of one night, or two, Sadya kri, Ukthya, and Prakri, Call, deep toned summons are therein, fine parts, through lore, of sacrifice,
 Sacrifice of four nights, of five, of six nights, day and night conjoined, Shodasi, seven night sacrifice, all these sprang from the Residue, these which the Immortal One contains. [p. 62]
 Pratihara and Nidhanam, the Visvajit, the Abhijit, The two Sahnatiratras and Twelve day rite are stored therein.
 Pleasantness, reverence, peace, and power, strength, vigour, immortality All forward wishes are with love satisfied in the Residue.
 Nine several oceans, earths, and skies are set within, the Residue, Bright shines the Sun therein, in me, the Residue, are Day and Night.
 The Residue the Father s sire, who bears this universe, supports Vishuvan, Upahavya, and all worship offered secretly.
 The Father s sire, the Residue, grandson of Spirit, primal Sire, Lord of the universe, the Bull, dwells on the earth victorious.
 Right, truth, dominion, fervent zeal, toil, duty, action, future, past, Valour; prosperity, and strength dwell in the Residue in strength.
 Welfare, resolve and energy, the six expanses, kingship, sway, Prayer, and direction, and the year, oblation, planets, are there in;
 And the four Hotars, Apri hymns, the Nivida, and Four monthly rites, Oblations, sacrifices, and animal offerings, and their forms.
 Months, half months, sections of the year, seasons are in the Residue, The waters resonant afar, the thunder, and the mighty noise.
 Pebbles, sand, stones, and herbs, and plants, and grass are in the Residue, Closely embraced and laid therein are lightnings and the clouds and rain.
 Gain, acquisition, and success, fulness, complete prosperity.
Great gain and wealth, are laid, concealed and treasured, in the Residue.
 All things that breathe the breath of life, all creatures that have eyes to see, All the celestial Gods whose home is heaven sprang from the Residue.
 Verses, and Songs, and magic hymns, Purana, sacrificial text.
All the celestial Gods whose home is heaven sprang from the Residue. [p. 63]
 Inbreath and outbreath, eye and ear, decay and freedom from decay, All the celestial Gods whose home is heaven sprang from the Residue.
 All pleasures and enjoyments, all delights and rapturous ecsta sies, All the celestial Gods whose home is heaven sprang from the Residue.
 The Deities, the Fathers, men, Gandharvas, and Apsarases.
6 All the celestial Gods whose home is heaven sprang from the Residue.
HYMN VIII (8)
On the origin of some Gods and the creation of man
 When Manyu brought his consort home forth from Sankalpa s dwelling place, Who were the wooers of the bride, who was the chief who courted her?
 Fervour and Action were the two, in depths of the great billowy sea? These were the wooers of the bride; Brahma the chief who courted her.
 Ten Gods before the Gods were born together in the ancient time.
Whoso may know them face to face may now pronounce the mighty word.
 Inbreath and outbreath, eye and ear, decay and freedom from.
decay, [p. 65] Spiration upward and diffused, voice, mind have brought us wish and plan.
 As yet the Seasons were unborn, and Dilator and Prajapati, Both Asvins, Indra, Agni.
Whom then did they worship as supreme?
 Fervour and Action were the two, in depths of the great billowy sea; Fervour sprang up from Action: this they served and worship ped as supreme.
 He may account himself well versed in ancient time who knows by name.
The earth that was before this earth, which only wisest Sages know.
 From whom did Indra spring? from whom sprang Soma? whence was Agni born? From whom did Tvashtar spring to life? and whence is Dilator s origin?
 Indra from Indra, Soma from Soma, Agni from Agni sprang Tvashtar from Tvashtar was produced, Dilator was Dhatar s origin.
 Those Gods who were of old, the Ten begotten earlier than the Gods, What world do they inhabit since they gave the world unto their sons?
 When he had brought together hair, sinew and bone, marrow and flesh.
And to the body added feet, then to what world did he depart?
 Whence, from what region did he bring the hair, the sinews, and the bones, Marrow and limbs, and joints, and flesh? Who was the bringer, and from whence?
 Casters, those Gods were called who brought together all the elements: When they had fused the mortal man complete, they entered into him.
 The thighs, the knee bones, and the feet, the head, the face, Land both the hands, The ribs, the nipples, and the sides what I ishi hath constructed that? [p. 66]
 Head, both the hands, and face, and tongue, and neck, and inter coastal parts, All this, investing it with skins, Mahi conjoined with bond and tie.
 What time the might body lay firmly compact with tie and bond, Who gave its colour to the form, the hue wherewith it shines to day?
 All Deities had lent their aid: of this a noble Dame took note, Isa, the Consort of Command.
She gave its colour to the form.
 When Tvashtar, Tvashtar s loftier Sire, had bored it out and hollowed it.
Gods made the mortal their abode, and entered and possessed the man.
 Sleep, specially, Sloth, Nirriti, and deities whose name is Sin, Baldness, old age, and hoary hairs within the body found their way.
 Theft, evil doing, and deceit, truth, sacrifice, exalted fame, Strength, princely power, and energy entered the body as a home.
 Prosperity and poverty, kindnesses and malignities, Hunger and thirst of every kind entered the body as a home.
 Reproaches, freedom from reproach, all blamable, all blameless deeds, Bounty, belief, and unbelief entered the body as a home.
 All knowledge and all ignorance, each other thing that one may learn, Entered the body, prayer, and hymns, and songs, and sacrificial texts.
 Enjoyments, pleasures, and delights, gladness, and rapturous ecstasies.
Laughter and merriment and dance entered the body as a home.
 Discourse and conversation, and the shrill resounding cries of woe, All entered in, the motives and the purposes combined there with.
 Inbreath and outbreath, ear and eye, decay and freedom from decay.
Breath upward and diffused, voice, mind, these quickly with the body move, [p. 67]
 All earnest wishes, all commands, directions, and admonish ments.
Reflections, all deliberate plans entered the body as a home.
 They laid in the abhorrent frame those waters hidden, bright, and thick, Which in the bowels spring from blood, from mourning or from hasty toil.
 Fuel they turned to bone, and then they set light waters in the frame.
The molten butter they made seed: then the Gods entered into man.
 All Waters, all the Deities.
Viraj with Brahma at her side: Brahma into the body passed: Prajapati is Lord thereof.
 The Sun and Wind formed, separate, the eye and vital breath of man.
His other person have the Gods bestowed on Agni as a gift.
 Therefore whoever knoweth man regardeth him as Brahman s self: For all the Deities abide in him as cattle in their pen.
 At his first death he goeth hence, asunder, in three separate parts.
He goeth yonder with one part, with one he goeth yonder: here he sinketh downward with a third.
 In the primeval waters cold the body is deposited.
In this there is the power of growth: from this is power of growth declared.
HYMN IX (9)
An incantation for the destruction of a hostile army
 All arms and every arrow, all the power and might that bows possess, The warlike weapon, axes, swords, the plan and purpose in the heart, All this, O Arbudi, make thou visible to our enemies, and let them look on mist and fog.
 Arise ye and prepare yourselves: ye, the celestial hosts, are friends.
Let your mysterious natures be seen by our friends O Arbudi.
 Rise both of you: begin your work with fettering and binding.
fast, Assail, both of you, Arbudi, the armies of our enemies.
 The God whose name is Arbudi, and Nyarbudi the Mighty One, The two by whom the air and this great earth are compassed and possessed, With these two friends of Indra I go forth to conquer with the host.
 Rise with our army stand thou up.
O Godlike Being, Arbudi.
Breaking the hosts of enemies, surround them with thy winding coils.
 Exhibiting, O Arbudi, seven children of the mist and fog, When butter hath been offered, rise with all of these and with the host.
 Beating her breast, with tearful face, let the short earned, the wild haired hag. [p. 69] Shriek loudly when a man is slain, pierced through by thee, O Arbudi;
 Snatching away the vertebra, while with her thought she seeks her son, Her husband, brother, kin, when one, Arbudi! hath been pierc ed by thee.
 Let vultures, ravens, kites, and crows, and every carrion eating bird.
Feast on our foes, and show where one, Arbudi! hath been pierced by thee.
 Then let each greedy beast of prey, and fly and worm regale itself Upon the human corpse where one, Arbudi, hath been pierced by thee.
 Attack them, both of you; bear off their vital breath O Nyarbudi.
Let mingled shouts and echoing cries of woe amid our foemen show where thou, O Arbudi, hast pierced
 Shake them, and let them sink with fear: everwhelm our enemies with dread.
With widely grasping bends of arm, O Arbudi, crush down our foes.
 Let those mens arms grow faint and weak, dull be the purpose of their heart; And let not aught of them be left when thou, O Arbudi, hast pierced.
 Self smiting, beating breast and thigh, careless of unguent, with their hair dishevelled, weeping, hags shall run together, when a man is slain, when thou, O Arbudi, hast pierced.
 Apsarases with dog like mates, and Rupakas, O Arbudi, And her who licks the cup inside, and seeks to wound in ill kept place, All these, O Arbudi, do thou make visible to our enemies and let them look on mists and fog.
 The fiend who creeps upon the sword, maimed, dwelling where the wounded lie, The misty shapes that lurk concealed, Gandharvas and Apsara ses, demons, and snakes and Other Folk; [p. 70]
 Armed with four fangs and yellow teeth, deformed, with faces smeared with blood, the terrible and fearless ones,
 Make thou, O Arbudi, those wings of hostile armies quake with dread.
Let Conqueror and Victor, friends of Indra, overcome our foes.
 Stifled and crushed, O Nyarbudi, low let the smitten foeman lie.
With tongue of fire and crest of smoke go conquering maidens with our host!
 May Indra, Lord of Might, strike down each bravest warrior of the foes, Whom this our band hath put to flight: let not one man of those escape.
 Let their hearts burst asunder, let their breath fly up and pass away.
Let dryness of the mouth overtake our foemen, not the friendly ones.
 The clever and the foolish ones, those who are twisted round, the deaf, The dusky hued, the hornless goats and those whose voice is like the buck s, All these, O Arbudi, do thou make visible to our enemies: cause them to look on mists and fog.
 Arbudi and Trishandhi fall upon our foes and scatter them, So that, O Indra, Lord of Might, Slayer of Vritra, we may kill thousands of these our enemies!
 Tall trees, and those who live in woods, the herbs and creeping plants of Earth, Gandharvas, and Apsarases, Snakes,
Beings, Fathers, Gods, All these do thou, O Arbudi, make visible to our enemies: cause them to look on mists and fog.
 High sway have Maruts, and the God Aditya, Brahmanaspati, High sway have Indra, Agni, and Dilator, Mitra, Prajapati, High sway have Rishis given to you, showing upon our enemies where thou, O Arbudi, hast pierced.
 With full dominion over these, rise, stand ye up, prepare your selves, Ye are our friends, celestial hosts.
When ye have won this battle, go, each to his several sphere, apart.