Prajapati created offspring.
On their creation Indra and Agni hid them away.
Prajapati reflected, Indra and Agni have hidden away from me offspring.
He then perceived this offering to Indra and Agni on eleven potsherds, and offered it, and the two (gods) restored offspring to him.
Indra and Agni indeed conceal his offspring, who being fit for offspring, yet obtains not offspring; so let a man who desires offspring offer a sacrifice to Indra, and Agni on eleven potsherds.
Verily Indra and Agni [1] he has recourse to with their own share; verily they make manifest offspring to him, he obtains offspring.

He should make an offering to Indra and Agni on eleven potsherds who has a dispute about a field or with his neighbours.
Verily Indra and Agni he has recourse to with their own share, by means of them he over powers the power and strength of his rival, he overcomes the evil foe.
Now power and strength depart from him who advances to battle; let him who is about to advance to battle offer to Indra and Agni an offering on eleven potsherds [2].
Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him; with power and strength he approaches the battle and conquers in it.
Now power and strength is he bereft of who wins a battle; let him who has won a battle make an offering to Indra and Agni on eleven potsherds.
Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him [3], he is not bereft of power and strength.
Now power and strength depart from him who goes to the assembly; let him who is about to go to the assembly make an offering to Indra and Agni on eleven potsherds.
Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him, with power and strength he goes to the assembly.
Let him next offer an oblation to Pusan.
Pusan is the giver of power and strength, verily Pusan [4] he has recourse to with his own share; verily he gives to him power and strength.
When he has gone to the assembly he should offer an oblation to K etrapati; Ksetrapati is this (earth); verily on this earth he takes firm root.
Thereafter let him make the offering to Indra and Agni on eleven potsherds; verily taking stand on this earth he next places power and strength in his body.

ii. 2. 2.

To Agni, maker of paths, he should offer a cake on eight potsherds who being a sacrificer at full and new moon passes over the offering either at the new or the full moon; he wanders from the path on a trackless way who being a sacrificer at new and full moon passes over the offering either at the new or the full moon; verily he has recourse to Agni with his own share; verily he leads him to the path from the trackless way.
A draught ox is the sacrificial fee, for it is the drawer; (verily it serves) for prosperity.
To Agni, lord of vows [1] he should offer a cake on eight potsherds, who having established a sacred firebreaks his vow as it were; verily he has recourse to Agni, lord of vows, with his own share; verily he makes good his vow for him; he becomes a keeper of vows.
To Agni, slayer of Raksases, he should offer a cake on eight potsherds, whom Raksases infest; verily he has recourse to Agni, slayer of Raksases, with his own share; verily he smites away the Raksases from him.
He should offer at night [2], for at night the Raksases are active; verily he smites them when active; he should offer in (a place) which is closed in, to prevent the Raksases entering; the Yajya, and the Anuvakya are Raksas slaying, to lay low the Raksases.
To Agni with the Rudras he should offer a cake on eight potsherds when he practises witchcraft; Rudra is his dread form; verily he cuts him down to him; swiftly he reaches misfortune.
He whose cows or men perish or who is afraid should offer to Agni, the fragrant, a cake on eight potsherds [3]; the fragrant is his healing form; verily by it he applies healing to him; it is offered to the fragrant, to smite away the fetid odour.
When a battle is joined he should offer a cake on eight potsherds to Agni, the burnt; verily by his own share he pacifies him and indicates his foes; whomsoever of those near (him) they pierce, he lives; whomsoever of the foe, he dies; he wins that battle [4].
He loves to frequent those whose oldest and youngest die continuously, for the human sacrifice is dearest to him, lie should offer to Agni, the burnt, a cake on eight potsherds; verily with his own share he pacifies him, and none other of them dies before his day.
He loves to frequent the house of him whose house he burns; he should offer a cake on eight potsherds to Agni, the burnt; verily he pacifies him with his own share, and he burns not his house again.

ii. 2. 3.

He who does not attain his desires should offer a cake on eight potsherds to Agni as desire; verily he has recourse to Agni as desire with his own share; verily he unites him with his desire; his desire comes to him.
He who has a dispute over a field or with his relatives should offer a cake on eight potsherds to Agni, the youngest; verily he has recourse to Agni, the youngest, with his own share; verily thereby he appropriates the power and strength of his foe [1]; he overcomes the evil foe.
He against whom witchcraft is practised should offer a cake on eight potsherds to Agni, the youngest; verily he has recourse to Agni, the youngest, with his own share; verily he drives away the Raksases from him; he who practises witchcraft does not lay him low.
He who desires, May I live all my days should offer a cake on eight potsherds to Agni of life; verily he has recourse to Agni of life with his own share; verily he bestows life upon him [2]; he lives all his days.
He who desires prosperity should offer a cake on eight potsherds to Agni, the all knower; verily he has recourse to Agni, the all knower, with his own share; verily he makes him attain prosperity; he prospers.
He who desires radiance should offer a cake on eight potsherds to Agni, the radiant; verily he has recourse to Agni, the radiant, with his own share; verily he bestows radiance on him; he is radiant.
He who desires brilliance should offer a cake on eight potsherds to Agni, the brilliant [3]; verily he has rec urse to Agni, the brilliant, with his own share; verily he bestows brilliance upon him; he becomes brilliant.
He who seeks to be strong should offer a cake on eight potsherds to Agni, the strong; verily he has recourse to Agni, the strong, with his own share; verily thereby he is strong who seeks to be strong.

ii. 2. 4.

He who desires, May I possess food should offer to Agni, possessor of food, a cake on eight potsherds; verily he has recourse to Agni, possessor of food, with his own share; verily he makes him to possess food; he becomes a possessor of food.
He who desires, May I be an eater of food should offer a cake on eight potsherds to Agni, eater of food; verily he has recourse to Agni, eater of food, with his own share; verily he makes him an eater of food; he becomes an eater of food [1].
He who desires, May I be a lord of food should offer to Agni, lord of food, a cake on eight potsherds; verily he has recourse to Agni, lord of food, with his own share; verily he makes him a lord of food; he becomes a lord of food.
He who is long ill should offer a cake on eight potsherds to Agni, the purifying, to Agni, the purifier, to Agni, the pure; in that he offers to Agni, the purifying, thereby he bestows health upon him; in that (he offers) to Agni, the purifier [2], thereby he bestows speech upon him; in that (he offers) to Agni, the pure, thereby he bestows life upon him; even if his life is gone, he yet lives.
He who desires sight should make the same offering; in that he offers to Agni, the purifying, he thereby bestows breath upon him; in that (he offers) to Agni, the purifier, thereby he bestows speech upon him; in that (he offers) to Agni, the pure, thereby he bestows sight upon him [3]; even if he is blind, he yet sees.
He who desires offspring should offer a cake on eigh potsherds to Agni with sons, and a cake on eleven potsherds to Indra, who has sons; verily Agni begets offspring for him and Indra makes it grow.
He who desires, May I be possessed of sap should offer an oblation cooked in goat s milk to Agni, full of sap; verily he has recourse to Agni, full of sap, with his own share; verily he makes him possessed of sap [4]; he becomes possessed of sap.
It is cooked in goat s milk; the she goat is connected with Agni; verily straightway he wins sap.
He who desires, May I be possessed of wealth should offer a cake on eight potsherds to Agni, possessed of wealth; verily he has recourse to Agni, possessed of wealth, with his own share, and he makes him possessed of wealth; he becomes possessed of wealth.
When battle is joined, he should offer a cake on eight potsherds to Agni, the racer, for a race [5] he desires to run, who is fain to conquer in battle; Agni of the gods is the racer; verily he has recourse to Agni with his own share; he runs the race, he slays the foe, he conquers in the battle, and like Agni he is not to be overcome.
He for whom fire they take out again (from the Garhapatya fire) to place on the Ahavaniya should offer a cake on eight potsherds to Agni with Agni; one of these (fires) has a portion assigned, one has not a portion assigned; they uniting overpower the sacrificer [6], and he is liable to suffer ruin; in that he offers to Agni with Agni, he appeases him with his own share; the sacrificer does not suffer uin.
He whose fire goes out after it has been taken out (from the Garhapatya) before the Agnihotra has been offered should offer a cake on eight potsherds to Agni with light; (they say), Should another be taken out, after lighting up (from the Garhapatya) That should not be done.
Since the former is taken out for a definite share, how should another [7] be taken out for (it)? He should deposit the extinguished embers and produce fire by friction, (with the words), Hence first was Agni born, from his own womb, the all knower; he with Gayatri, Tristubh, Jagati shall bear the oblation to the gods, the wise ones with the metres he begets him from his own womb; this is the fire they say, I what falls from it is light in that he offers to Agni with light, he wins the light which has fallen from it.

ii. 2. 5.

He who is calumniated should offer on twelve potsherds to Vaisvanara, an oblation to Varuna, and an oblation to Dadhikravan; in that there is (an offering) on twelve potsherds to Vaisvanara, and Agni Vaisvanara is the year; verily he satisfies him with the year, he smites off the evil hue; by (the offering) to Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him.
The sacrificial fee is gold; gold is a purifier; verily he purifies him; his food becomes fit to eat.
The same (offering) he should make who desires offspring; the year [1] unpropitiated burns up the womb of offspring, of cattle, for him who being fit for offspring does not obtain offspring; in that there is (an offering) on twelve potsherds for Vaisvanara, and Agni Vaisvanara is the year; verily he propitiates the year with its own share; it propitiated begets offspring for him from his own womb; by (the offering) to Varuna he frees him from the noose of Varuna; by Dadhikravan he purifies him.
The sacrificial fee is gold; gold is a purifier; verily he purifies him [2]; he obtains offspring.
When a son is born he should offer on twelve potsherds to Vaisvanara; in that there is (an offering) on eight potsherds, he purifies him with the Gayatri, with splendour; in that there is (an offering) on nine potsherds, he bestows brilliance upon him with the Trivrt Stoma(); in that there is (an offering) on ten potsherds, he bestows proper food upon him with the Viraj; in that there is (an offering) on eleven potsherds, he bestows power upon him with the Tristubh; in that there is (an offering) on twelve potsherds, he bestows cattle upon him with the Jagati; he upon whose birth he offers this sacrifice becomes pure [3], brilliant, an eater of food, powerful, possessed of cattle.
He is cut off from the world of heaven who, being a sacrificer at new and full moon, the sacrifice either at the new or the full moon omits, for the new and full moon offerings are made for the world of heaven; if he has omitted the sacrifice either at the new or the full moon, he should offer to Vaisvanara on twelve potsherds; Agni Vaisvanara is the year; verily he delights the year; verily also he brings up the year for him for the winning of the world of heaven [4]; verily also grasping the deities he goes to the world of heaven.
He who removes the fire is the slayer of the hero among the gods; formerly righteous Brahmans did not eat his food; he should offer to Agni on eight potsherds, to Vaisvanara on twelve potsherds, when he is about to remove the fire; in that there is (an offering) on eight potsherds, the Gayatri has eight syllables, Agni is connected with the Gayatri; to Agni in his full extent he shows hospitality; verily also that is as when one makes preparation for a man about to go to (another) people [5].
(The offering) to Vaisvanara is on twelve potsherds; the year has twelve months; the birthplace of Agni is the year; verily he makes him go to his own birth place; his food become fit to eat.
He who desires a village should offer on twelve potsherds to Vaisvanara, and to the Maruts on seven potsherds.
(the offering) to Vaisvanara he places on the Ahavaniya, that to the Maruts on the Garhapatya, for the avoidance of confusion.
(The offering) to Vaisvanara is on twelve potsherds; the year has twelve months; verily by the year he removes his rivals for him; there is one to the Maruts [6]; the Maruts are the subject class among the gods; verily by the subjects among the gods he wins for him the subjects among men; (the offering) is on seven potsherds; the Maruts are in seven troops; verily in troops he wins his rivals for him; he deposits (the offering) when (the verses) are being repeated; verily he makes the people follow him.

ii. 2. 6.

He who is about to engage in a conflict should offer an oblation to Aditi; Aditi is this (earth); verily in time gone by they were used to rest upon it.
He who has come to the place should offer to Vaisvanara on twelve potsherds; Agni Vaisvanara is the year, the place of the gods is the year; from that place the gods drove the Asuras in defeat; in that he offers to Vaisvanara on twelve potsherds, he strives for the abode of the gods; he wins this conflict.
Those two wipe (their sin) off upon him [1] who eats the food of two enemies; he who has eaten the food of two enemies should offer to Vaisvanara on twelve potsherds; Agni Vaisvanara is the year; verily he eats what the year has made sweet; those two do not wipe (their sin) off upon him.
For the year these two make compact who make compact; him of them who first acts with treachery Varuna seizes; he who of two who have made compact first shows treachery should offer on twelve potsherds to Vaisvanara; Agni Vaisvanara is the year; verily having obtained the year thereafter he acts with treachery against one who has lost Varuna s protection [2]; Varuna does not seize him.
The nature of the sheep he accepts who accepts a sheep; having accepted a sheep he should offer to Vaisvanara, Agni Vaisvanara is the year; verily he accepts (the ewe) made suitable by the year; he does not accept the nature of the sheep.
A measure of himself he obtains who accepts (an animal) with teeth in both jaws, whether horse or man; he who has accept d (an animal) with teeth in both jaws [3] should offer on twelve potsherds to Vaisvanara; Agni Vaisvanara is the year; verily he accepts it made suitable by the year; he does not obtain a measure of himself.
He who is eager to win wealth should offer to Vaisvanara on twelve potsherds; Agni Vaisvanara is the year; when a man for a year goes about among folk he becomes worthy of wealth.
In that he offers to Vaisvanara on twelve potsherds, he moves towards wealth gained by the year: people are fain to give him gifts.
He, who having yoked the year [4], does not let it go, becomes without support; after his return he should offer the same sacrifice to Vaisvanara; (the year) which he yokes he lets go with its own share, for support; the rope with which he drives the last of his cows he should cast against his foe; verily he casts misfortune upon him.

ii. 2. 7.

He who desires cattle should offer an oblation to Indra; cattle are connected with Indra; verily he has recourse to Indra with his own share; verily he gives him cattle; verily he becomes possessed of cattle; it is an oblation; verily for him from his own place of birth he produces cattle.
He who desires cattle should offer a cake on eleven potsherds to Indra, the powerful; cattle are power; verily he has recourse to Indra, the powerful, with his own share; he gives him [1] power and cattle; verily he becomes possessed of cattle.
He who desires splendour should offer a cake on eleven potsherds to Indra, possessed of heat; heat is splendour; verily he has recourse to Indra with his own share; he bestows upon him splendour, verily he becomes resplendent.
He who desires food should offer a cake on eleven potsherds to Indra of the hymn; the hymn is the food of the gods; verily he has recourse to Indra of the hymn with his own share [2]; he gives him food; verily he becomes an eater of food.
He who desires prosperity should offer a cake on eleven potsherds to Indra, possessed of heat, and to Indra, the powerful, and to Indra of the hymn; in that he offers to Indra, possessed of heat, he thereby makes his head; in that (he offers) to Indra, the powerful, he thereby makes his body; in that (he offers) to Indra of the hymn, he becoming prosperous finds support in food; verily he prospers.
He who is seized by misfortune should offer a cake on eleven potsherds to Indra [3], deliverer from tribulation, tribulation is misfortune; verily he has recourse to Indra, deliverer from tribulation, with his own share; verily he delivers him from the misfortune, from tribulation.
He whom enemies menace or invade his realms should offer a cake on eleven potsherds to Indra, repeller of foes; verily he has recourse to Indra, repeller of foes, with his own share; verily he repels foes from him [4].
He who is bound or beset should offer a cake on eleven potsherds to Indra, the protector; verily he has recourse to Indra, the protector, with his own share; verily he protects him.
He to whom the great sacrifice does not resort should offer a cake on eleven potsherds to Indra, of the Arka and the Asvamedha; the Arka and the Asvamedha are the two end bodies of the great sacrifice; verily he has recourse to Indra, of the Arka and the Asvamedha, with his own share; verily he moves for him the great sacrifice from the ends, and the great sacrifice resorts to him.

ii. 2. 8.

He who desires a village should offer a cake on eleven potsherds to Indra, who goes straight forward; verily he has recourse to Indra, who goes straight forward, with his own share; verily he makes his followers obedient to him; he becomes possessed of a village.
He whose dart is not as it were sharp should offer an oblation to Indrani; the deity of the arrow is Indrani; verily he has recourse to Indrani with her own share; she sharpens his arrow.
Balbaja grass he should fasten to the kindling stick [1]; where the cow being covered made water, thence grew the Balbaja; verily making him follow the way of the cows he causes him to obtain cows.
To Indra, the angry, the wise, he should offer a cake on eleven potsherds when battle is joined; with power, with anger, and with wisdom one wins the battle; verily he has recourse to Indra, the angry, the wise, with his own share; verily he bestows upon him power, anger, and mind; he wins [2] the battle.
The same offering should he make whose mind is affected and who as it were injures himself, for these are departed from him; verily he whose mind is affected and who injures himself has recourse to Indra, the angry, the wise, with his own share; verily he bestows upon him power, anger, and wisdom; his mind is not affected and he does not injure himself.
He who desires, May people be fain to give to me should offer a cake on eleven potsherds to Indra, the giver [3]; verily he has recourse to Indra, the giver, with his own share; veri y he makes people fain to give to him; people become fain to give to him.
He upon whom what is as it were ready to be given is not bestowed should offer a cake on eleven potsherds to Indra, the bestower; verily he has recourse to Indra, the bestower, with his own share; verily he makes (men) bestow upon him.
He who has been expelled or is being expelled should offer a cake on eleven potsherds to Indra, the good protector [4]; verily he has recourse to Indra, the good protector, with his own share; verily he protects him; he becomes unexpellable.
Indra was equal with the gods, he did not attain distinction, he had recourse to Prajapati, for him, he offered this (offering) to Indra on eleven potsherds, and thereby he bestowed power upon him; he makes the Yajya and the Puronuvakya of the Sakvari (metre); the Sakvari is the thunderbolt, the thunderbolt kindled him for prosperity [5], he became prosperous; having become prosperous, be became afraid, (thinking) It shall burn me he had recourse again to Prajapati; Prajapati from the Sakvari fashioned the (verse containing the word) rich for atonement, to prevent burning.
For him who being fit for prosperity is equal with his fellows he should offer this (offering) for Indra on eleven potsherds; verily he has recourse to Indra with his own share; verily he bestows power upon him.
The (verse containing the word) rich is the Puronuvakya, for atonement, to prevent burning; the Yajya is in the Sakvari (metre) the Sakvari is he thunderbolt, the thunderbolt kindles him for prosperity, he becomes prosperous.

ii. 2. 9.

He who practises witchcraft should offer to Agni and Visnu on eleven potsherds; Sarasvati should have a portion of the butter, and to Brhaspati an oblation (be offered); in that there is (an offering) on eleven potsherds to Agni and Visnu, and all the gods are Agni and the sacrifice is Visnu, with all the gods and the sacrifice be practises witchcraft against him; Sarasvati has a portion of the butter; Sarasvati is speech; verily with speech he practises against him; the oblation is Brhaspati s, Brhaspati is the holy power Brahman() of the gods; verily with the holy power Brahman() he practises against him [1].
Him who practises witchcraft they practise then against; he should double each of the Puronuvakyas, for special employment.
With the same (offering) should he sacrifice who is practised against; verily he sets gods against gods, the sacrifice against the sacrifice, speech against speech, the Brahman against the Brahman; between the gods and the sacrifice he creeps along; from no quarter is be injured; he who practises against him does not lay him low.
He to whom the sacrifice does not resort should offer on eleven potsherds to Agni and Visnu [2]; all the gods are Agni, the sacrifice is Visnu; verily he has recourse to Agni and Visnu with their own share; verily they give him the sacrifice; the sacrifice resorts to him.
He who desires sight should offer an oblation in ghee to Agni and Visnu by the eye of Agni men see, (by the eye) of the sacrifice the gods (see) veril he has recourse to Agni and Visnu with their own share; verily they [3] bestow sight upon him; he becomes possessed of sight.
The butter is the seed of the cow, the rice grain of the ox; verily from the pair he produces for him sight.
The oblation is (made) in ghee, ghee is brilliance, sight is brilliance; verily by brilliance he wins for him brilliance and sight.
His foe in sacrificing gains the power and strength of him who sacrifices not; when his foe is sacrificing he should offer against him a sort of sacrifice; he does not then gain his power [4] and strength.
He should offer before speech is uttered; all the speech of his foe he thus gains unuttered, and his speech as uttered other speeches follow after; they bestow upon the sacrificer power and strength.
Just at the time of the morning pressing he should offer on eight potsherds to Agni and Visnu; Sarasvati should have a share of the butter, and to Brhaspati an oblation (be offered); in that it is (offered) on eight potsherds, and the Gayatri has eight syllables, and the morning pressing is connected with the Gayatri, he obtains thereby the morning pressing [5].
Just at the time of the midday pressing he should offer on eleven potsherds to Agni and Visnu; Sarasvati should have a portion of the butter and to Brhaspati an oblation (be offered); in that (the offering) is on eleven potsherds, and the Tristubh has eleven syllables, and the midday pressing is connected with the Tristubh, he obtains thereby the midday pre sing.
Just at the time of the third pressing he should offer to Agni and Visnu on twelve potsherds; Sarasvati should have a share of the butter, and to Brhaspati the oblation (be offered); in that (the offering) is on twelve potsherds, and the Jagati has twelve syllables, and the third pressing is connected with the Jagati, he obtains thereby the third pressing.
Verily he sets gods against gods [6], the sacrifice against the sacrifice, speech against speech, the Brahman against the Brahman; verily by means of the potsherds he makes up the metres, by means of the cakes the pressings.
At the time of the (offering of the) cow, he should offer on one potsherd to Mitra and Varuna, this (offering) corresponds to his foe s cow which is to be slaughtered; his (offering) is on one potsherd, for he cannot obtain the animal (offering) by means of (many) potsherds.

ii. 2. 10.

Yonder sun did not shine, the gods sought an atonement for him, for him they offered this oblation to Soma and Rudra: verily thereby they bestowed brightness upon him.
If he desires to become resplendent, he should offer for him this oblation to Soma and Rudra; verily he has recourse to Soma and Rudra with their own portion; verily they bestow upon him splendour; he becomes resplendent.
He should offer on the full moon day of the month Tisya; Tisya is Rudra [1], the full moon is Soma; verily straightway he wins splendour.
He makes him sacrifice on an enclosed (altar), to acquire splendour.
The butter is churned from milk of a white (cow) with a white calf; butter is used for the sprinkling, and they purify themselves with butter; verily he produces whatever splendour exists.
Too much splendour is produced they say, he is liable to become a leper he should insert the verses of Manu s; whatever Manu said is medicine [2]; verily he makes medicine for him.
If he fear, I shall become a leper he should offer an oblation to Soma and Pusan; man has Soma as his deity, cattle are connected with Pusan; verily he makes him a skin by means of his own deity and cattle; he does not become a leper.
He who desires offspring should offer an oblation to Soma and Rudra; Soma is the bestower of seed, Agni is the begetter of offspring; verily Soma bestows on him seed, Agni begets offspring; he obtains [3] offspring.
He who practises witchcraft should offer an oblation to Soma and Rudra; man has Soma as his deity, Agni is this Rudra; verily ransoming him from his own deity he entrusts him to Rudra; swiftly he attains ruin.
He who is long ill should offer an oblation to Soma and Rudra; the sap of him who is long ill goes to Soma, the body to Agni; verily from Soma he ransoms his sap, from Agni his body; even if [4] his life be gone, he yet lives.
The Hotr loosens him that is swallowed by Soma and Rudra and he is liable to be ruined; an ox must be given by the Hotr; the ox is a carrier, the Hotr is a carrier; verily he saves himself as a carrier by means of a carrier.
He who desires, In his own abode may I produce a foe for him should offer an oblation to Soma and Rudra; selecting an altar he should dig up half, and half not, spread half the strew, and half not, pile on half the kindling wood and half not; verily in his own abode he produces a foe for him.

ii. 2. 11.

He who desires a village should offer on eleven potsherds to Indra, on seven potsherds to the Maruts; verily he has recourse to Indra and the Maruts with their own share; verily they make his fellows subject to him; he becomes possessed of a village.
He places (the offering) for Indra on the Ahavaniya, that for the Maruts on the Garhapatya, for the prevention of confusion.
(The offering) for the Maruts is on seven potsherds; the Maruts are in seven troops; verily by troops he wins his fellows for him.
He places (it) down when the recitation is proceeding; verily he makes the people [1] obedient to him.
The same offering should he make who desires, May I cause strife between the ruling class and the people.
As he cuts off from Indra s (cake), he should say, Do thou recite for Indra having directed (the Agnidh) to utter the Srausat call, he should say, Utter the Yajya, for the Maruts as he cuts off from the Maruts cake, he should say, Do thou recite for the Maruts having directed (the Agnidh), he should say, Utter the Yajya for Indra verily he produces strife between them for their shares, and they keep piercing each other.
The same offering [2] should he make who desires, May they be at unity.
According to each deity should he cut off and according to each utter the Yajya; verily he arranges them in due order with their portions; they are at unity.
He who desires a village should offer on eleven potsherds to Indra, and on twelve potsherds to the All gods; ve ily he has recourse to Indra and the All gods with their own share; verily they subject his fellows to him; he becomes possessed of a village.
Having cut off from Indra s (cake) he should cut off from the All gods, and then from Indra s [3]; verily with power (indriyéna) he surrounds his fellows on both sides.
The sacrificial fee is a garment with a fringe, for the delectation of his fellows.
He who desires a village should offer to the Maruts an oblation of panic seed in the milk of a speckled (cow); from the milk of a speckled (cow) were the Maruts born, of the speckled (cow) panic seed; his fellows have the Maruts for their deity; verily he has recourse to the Maruts with their own share; verily they subject his fellows to him; he becomes possessed of a village.
The Yajya and the Anuvakya contain the word dear [4]; verily he makes him dear to his fellows; the Puronuvakya, has two feet; verily he wins bipeds; the Yajya has four feet; verily he wins quadrupeds.
The gods and the Asuras were in conflict; the gods were mutually at variance; unwilling to accept the pre eminence of another they went apart in four bodies, Agni with the Vasus, Soma with the Rudras, Indra with the Maruts, Varuna with the Adityas.
Indra had recourse to Prajapati; he made him [5] sacrifice with the verse for harmony; to Agni with the Vasus he offered a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an ob ation; then indeed the gods agreed to recognize Indra s pre eminence.
Him who is mutually at variance with his fellows he should cause to offer with the verse for harmony; he should offer to Agni with the Vasus a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; so him becoming Indra his fellows recognize as superior; he becomes the best of his fellows.

ii. 2. 12.

a The golden germ.
b When the waters.
c O Prajapati.
d He as a son knoweth the father, he the mother, He is a son, he is of generous returns; He hath enveloped the sky, the atmosphere, he the heaven; He hath become all the worlds, he hath come to be.
e Up that. f The radiant.
g Thou from of old with thy new glory, O Agni, with thy companion light, Hast mightily outstretched.
h He doth put down the wise contrivings of every worshipper; Bearing in his arm [1] many a manly deed; Agni hath become the lord of riches, Making ever all immortal things.
i To help us I summon The golden handed Savitr; He as a god knoweth the place.
k Prosperity to day, O Savitr prosperity to morrow, Day by day prosperity mayst thou procure for us; Through this prayer may we win the prosperity Of many a prosperous dwelling, O god.
l O earth, thou bearest The weight of the mountains, Thou that dost, O great earth, With thy hills, quicken with thy might [2].
m The songs salute thee, Thee that extendest far, each day, Thee that, O bright one, dost shoot forward The seed like great riches.
n May I be in companionship with the friend pleasant within, Who being drunk shall not harm me, O thou of the tawny steeds; This Soma that hath been deposited within us, For that I go to Indra to prolong (my life).
o Giving spirit when drunken, with swift onset, Impetuous, strong, bearing arrows, with the residue is Soma; All plants and trees deceived not aforetime As substitutes Indra.
p Soma [3] the righteous as pressed becometh visible, Jamadagni singing the hymn to Indra; Thou art the mighty restrainer of impetuous might; Ward it off and strengthen the support for the singer.
q In unison men that make prayers offer to thee this prayer That giveth delight and invigoration; When the hymn with the radiance of Soma shall speed forth, Then shall Indra show his might in the contests.
r From the mouth to thee, O Visnu, do I utter the Vasat call; Do thou accept my oblation, O Sipivista [4]; Let my fair hymns of praise cause thee to wax great; Do ye protect us ever with blessings.
s That name of thee, the noble, to day I celebrate, O Sipivista, knowing the ways; I, the weaker, sing thee the strong, That rulest beyond this region.
t What was there to be disclosed in thee, O Visnu, What time thou didst declare, I am Sipivista Conceal not from us that form of thine What time thou dost change thy shape in battle [5].
u O Agni, give to the giver Wealth of heroes in abundance; Quicken us to richness in sons.
v Give to us, O Agni, a hundred, give a thousandfold; Like doors disclose for us booty for renown; Make with the prayer sky and earth propitious; Like bright heaven the dawns have shone forth.
w Agni give wealth that decketh the hero; Agni the Rsi who winneth thousands; Agni hath placed the oblation in the sky; In many a place are the abodes of Agni.
x Destroy [6] us not.
y Bring to us.
z Thy body is faultless, Like ghee purified, like pure gold That of thine shineth like an ornament, O thou powerful one.
aa O bright one, in thy mouth thou cookest Both ladles (full) of butter; Do thou make us full For our hymns, O lord of strength; Do thou bear food to the praisers.
bb O Vayu, a hundred of bay (steeds) Worthy of nourishment do thou yoke; Or let the chariot of thee that hast a thousand (steeds) Come with might.
cc The teams [7] wherewith thou comest to the giver, O Vayu, for seeking in the house, Grant us wealth rich in enjoyment, And a treasure of heroes, of horses, of cows.
dd Rich banquets be ours with Indra, With mighty strength, Wherewith fed we may rejoice.
ee Rich should he be, the praiser Of a generous and wealthy one like thee; (Famed) be (the praiser) of thee that art famed, O thou with the bays.