KRISHNA YAJUR VEDA
PRAPATHAKA VI (6)
ii. 6. 1.
He offers to the kindling sticks; verily he wins spring among the seasons.
He offers to Tanunapat; verily he wins the hot season.
He offers to the oblations; verily he wins the rains.
He offers to the sacrificial strew, verily lie wins autumn.
He offers with the cry of Hail! verily he wins the winter.
Therefore in winter animals over which the cry of Hail! is raised perish.
He offers to the kindling sticks; verily he wins the dawns of the goddesses.
He offers to Tanunapat; verily he wins the sacrifice .
He offers to the oblations; verily he wins cattle.
He offers to the sacrificial strew; verily he wins offspring.
He takes (the oblation) from the Upabhrt.
The oblation is brilliance, the sacrificial strew off spring; verily he places brilliance in offspring.
He offers with the cry of Hail! verily he wins speech.
They make up ten, the Viraj has ten syllables, the Viraj is food; verily he wins food by the Viraj.
He offers to the kindling sticks; verily he finds support in this world.
He offers to Tanunapat ; verily in the sacrifice and in the atmosphere he finds support.
He offers to the oblations; verily in cattle he finds support.
He offers to the sacrificial strew; verily he finds support in the paths that lead to the gods.
He offers with the cry of Hail! verily he finds support in the world of heaven.
So many are the worlds of the gods; verily in them in order he finds support.
The gods and the Asuras contended as to these worlds.
The gods by the fore sacr fices drove the Asuras away from these worlds; that is why the fore sacrifices  are so called.
He for whom knowing thus are offered the fore sacrifices, drives his enemy away from these worlds.
He offers stepping near, for conquest.
He who knows the pairing of the fore sacrifices is propagated with offspring, with cattle, with pairings.
He offers to the kindling sticks as many, to Tanunapat as one, and that makes a pair.
He offers to the kindling sticks as many, to the sacrificial strew as one, and that makes a pair.
That is the pairing of the fore sacrifices.
He who knows thus  is propagated with offspring, with cattle, with pairings.
These deities were not sacrificed to by the gods; then the Asuras were fain to harm the sacrifice.
The gods divided the Gayatri, five syllables in front and three behind.
Then the sacrifice was protected, and the sacrificer.
In that the fore and after sacrifices are offered, protection is afforded to the sacrifice and to the sacrificer, for the overcoming of the enemy.
Therefore a covering is larger in front and smaller behind.
The gods thought that the sacrifice must be completed (in the fore sacrifice) before the Raksases  with the cry of Hail! They completed it with the cry of Hail! in the fore sacrifices.
They split the sacrifice who complete it with the cry of Hail! in the fore sacrifices.
Having offered the fore sacrifices he sprinkles the oblations, for the continuity of the sacrifice; then verily he makes the oblation, and then he proceeds in order.
The fore sacrifices are the father, the after sacrifices the son; in that having offered the fore sacrifices he sprinkles the oblations, the father makes common property with the son .
Therefore they say, who know it or who know not, How is it the son s only, how is the father s common? That which spills when the fore sacrifices are offered is not really spilt.
The Gayatri conceives through it, and produces offspring and cattle for the sacrificer.
ii. 6. 2.
The two portions of the oblation are the eyes of the sacrifice.
In that he offers the two portions of the oblation, he inserts the two eyes of the sacrifice.
He offers in the front place; therefore the eyes are in front.
He offers evenly; therefore the eyes are even.
By Agni the sacrificer discerns the world of the gods, by Soma the world of the Pitrs; in the north part he offers to Agni, in the south to Soma, for these worlds are thus, as it were, to illumine these worlds.
Agni and Soma are the kings of the gods .
They are sacrificed to between the gods, to separate the gods.
Therefore men are separated by the king.
The theologians say, What is it that the sacrificer does in the sacrifice to support both those animals which have incisors on one side only and those which have incisors on both? When he has repeated a Rc, he makes an offering of the portion of the oblation with the jusana formula; by that means he supports those with incisors on one side only.
When he has repeated a Rc, he makes an offering of the sacrificial food (havis) with a Rc; by that means he supports those with incisors on both sides.
The Puronuvakya contains the word head verily he makes him head of his peers .
He offers with averse containing the word team (niyut); verily he appropriates (ni yu) the cattle of his enemy.
Kesin Satyakami said to Kesin Darbhya, The seven footed Sakvari I shall use for thee at the sacrifice to morrow, by whose strength one defeats the enemies that have ari en and those that shall be, by the first half of whose strength the ox feeds, by the second half the cow.
The Puronuvakya is marked in front; verily he defeats the enemies that have arisen; the Yajya is marked behind ; verily he defeats the enemies that shall be.
The Puronuvakya is marked in front; verily he places light in this world; the Yajya is marked behind; verily he places light in yonder world.
Full of light become these worlds to him who knows thus.
The Puronuvakya, is marked in front; therefore the ox feeds with the first half.
The Yajya is marked behind; therefore the cow feeds with the second half.
Him who knows thus these two enjoy.
The oblation is a bolt, the portions of the oblation are a bolt , the Vasat call is a bolt; thus forges be a threefold bolt and hurls it at his foe, so as not to make a failure.
He utters the Vasat call in anger, to lay low his foe.
The Puronuvakya is the Gayatri, the Yajya the Tristubh; verily he makes the ruling class dependent on the priestly class; therefore the Brahman is the chief.
The chief he becomes who knows thus.
He proclaims him with the Puronuvakya, leads him forward with the Yajya, and makes him go with the Vasat call.
He takes him with the Puronuvakya, he gives him with the Yajya, and  establishes him with the Vasat call.
The Puronuvakya has three feet; these worlds are three; verily he finds support in these worlds.
The Yajya has four feet; verily he wins four footed cattle.
The Vasat call has two syllables the sacrificer has two feet; verily afterwards he finds support in cattle.
The Puronuvakya is the Gayatri, the Yajya, the Tristubh, and this is the sevenfooted Sakvari.
Whatever the gods were fain to do by it, that they were able to do; he who knows thus can do whatever he is fain to do.
ii. 6. 3.
Prajapati assigned the sacrifices to the gods.
He placed in himself the oblation.
The gods said to him, The oblation is the sacrifice; let us have a share in it.
He said, Lot them offer to you the portions of the oblation, let them pour out (a layer), let them sprinkle (it).
Therefore they offer the portions of the oblation, they pour out (a layer), and sprinkle (it).
The theologians say, For what reason are the other offerings worn out, but the oblation fresh? He should reply, Because it is Prajapati s , for Prajapati is of the gods the fresh one.
The metres ran away from the gods (saying), We will not bear the offering, if we have no share.
They kept for them (the offering) divided into four parts, for the Puronuvakya, the Yajya, the deity, the Vasat call.
In that he offers (the offering) in four parts, he delights the metres, and they delighted by him carry the offering to the gods.
The Angirases were the last to go hence to the world of heaven.
The Rsis came to the place of sacrifice; they  saw the sacrificial cake creeping about, having become a tortoise.
They said to it, Be firm for Indra; be firm for Brhaspati: be firm for the All gods.
It did not become firm.
They said to it, Be firm for Agni.
It became firm for Agni.
In that (the cake) for Agni on eight potsherds is unmoved at the full and at the new moon, (it serves) to conquer the world of heaven.
They said to it, How hast thou been left? I have not been anointed he said, just as an axle not anointed  goes wrong, so I have gone wrong.
After anointing it above, he anoints it below, to gain the world of heaven.
He spreads (the cake) on all the fragments; so many cakes does he conquer in yonder world.
That which is burnt belongs to Nirrti, that which is not cooked to Rudra, that which is cooked to the gods.
Therefore one should cook it, without burning it, for the gods.
He covers it with ashes; therefore the bones are clothed with flesh.
He covers it with the bunch of grass; therefore  the head is covered with hair.
The offering which is cooked without being sprinkled has fallen from this world, but has not reached the world of the gods.
He sprinkles it before covering it; verily he makes it go among the gods.
If one fragment were lost, one month of the year would be omitted, and the sacrificer would perish.
If two were lost, two months of the year would be omitted, and the sacrificer would perish.
He counts before covering, to guard the sacrificer .
If it be lost, be should make an offering on two potsherds to the Asvins, and on one potsherd to sky and earth.
The Asvins are the physicians of the gods; verily by them he heals it.
Then is offered an offering on one potsherd to sky and earth; in them is lost what is lost; verily in them he finds it, (and it serves) for support.
ii. 6. 4.
(Saying) On the impulse of the god Savitr thee he takes the sword, for impelling.
With the arms of the Asvins he says, for the Asvins were the Adhvaryus of the gods.
With the hands of Pusan he says, for restraint.
Thou art a hundred edged, of the tree, slayer of the foe he says; verily he sharpens the bolt, being about to hurl it at his enemy.
He throws away the grass with a Yajus.
The earth is the size of the altar; verily he deprives his enemy of so much of that .
Therefore they do not deprive one who has no share.
He throws it away thrice; these worlds are three; verily he excludes him from these worlds.
He throws it silently a fourth time; verily he excludes him from the unmeasured.
He uproots it; verily what of it is impure he cuts off.
He uproots it; therefore the plants perish.
He cuts the root; verily he cuts the root of the enemy.
If dug too deep, it has the Pitrs for its deity; so much does he dig as is measured  by Prajapati as the mouth of the sacrifice.
He digs until (he reaches) support; verily he causes the sacrificer to reach support.
He makes it higher on the south; verily he makes it the form of the sacrificial ground.
He makes it full of loose earth; loose earth is offspring and cattle; verily he makes him full of offspring and cattle.
He performs the second drawing of a boundary.
The earth is the size of the altar; verily having excluded his enemy from so much of it, he performs the second drawing of a boundary for himself.
Cruelly he a ts  in making an altar.
(With the words) Thou art the holder, thou art the self holder it is made smooth, for healing.
He places the sprinkling waters; the waters are Raksas slaying; (verily they serve) for slaying the Raksases.
He places them in the path made by the sword, for the continuity of the sacrifice.
He should think of any one whom he hates; verily does he inflict trouble upon him.
ii. 6. 5.
The theologians say, Thou hast sprinkled the offerings with water; but the waters with what? With the holy power Brahman() he should say, for verily he sprinkles the offerings with water, and the waters with the holy power Brahman().
He sprinkles the kindling wood and the sacrificial strew; verily he makes it pure.
He sprinkles the altar, the altar was rough, hairless, and impure; verily he makes it pure.
To the sky thee, to the atmosphere thee, to earth thee (with these words) he places the sacrificial strew and sprinkles it ; verily he sprinkles it for these worlds.
Cruelly indeed does he act in that he digs.
He pours down the waters, for healing.
He takes the bunch in front; verily he makes it the chief.
He takes so much as is measured by Prajapati as the mouth of the sacrifice.
He spreads the sacrificial strew, the sacrificial strew is offspring, the altar is the earth; verily he places offspring on the earth.
He strews it so as not to be very discernible; verily he makes him not very discernible by offspring and cattle .
He puts the bundle over the sacrificial strew, the strew is offspring, the bundle the sacrificer; verily he makes the sacrificer superior to the non sacrificer.
Therefore the sacrificer is superior to the non sacrificer.
He puts (grass) between, for separation.
He anoints it; verily he makes it into an offering and causes it to go to the world of heaven.
He anoints it in three places; these worlds are three; verily he anoints it for these worlds.
He does not break off (its edges); if he were to break them off, it would not go aloft for the sacrificer.
He pushes it upwards as it were , for the world of heaven is upwards as it were.
He depresses it; verily he brings down rain for him.
He should not put forward the points too much; if he were to do so, there would be a violent torrent to destroy the Adhvaryu.
He should not throw it (so that the roots are) in front.
If he were to do this, he would thrust the sacrificer from the world of heaven.
He puts it forward (with its points) to the east; verily he makes the sacrificer go to the world of heaven.
He should not spread (the bunch) in all directions.
If he were to spread (it) in all directions , a daughter would be born to him.
He strews it upwards, for upwards is as it were connected with a man; verily a male child is born to him.
If he were to smooth it with the sword or the poking stick, that would be his ruin.
He smooths it with his hand, for the protection of the sacrificer.
The theologians say, What in the sacrifice is the sacrificer The bundle (is the reply).
Where in it is the world of heaven? The Ahavaniya (fire) he should reply.
In that he puts the bundle on the Ahavaniya, he makes the sacrificer  go to the world of heaven.
The sacrificer is rent in that they smooth the bundle; he throws the strew along after it, for calming.
The Adhvaryu has no support, and he is liable to be seized by shivering.
(With the words), Thou art firm (dhr va) he strokes it; the Dhruva is this (earth); verily he finds support in it, and shivers not.
Has he gone, O Agnidh? he says.
If (the Agnidh) were to say, Agni has gone? he would make Agni go into the fire, and exclude the sacrificer from the world of heaven.
So he should say only Has he gone? Verily he makes the sacrificer go to the world of heaven.
ii. 6. 6.
Agni had three elder brothers; they perished while carrying the offering to the gods.
Agni was afraid, Thus indeed will this one fall on misfortune.
He ran away, and entered the waters.
The gods sought to start him up.
The fish proclaimed him, and he cursed it, At Pleasure may they slay thee, since thou hast proclaimed me.
So they slay the fish at pleasure, for he is cursed .
They found him; they said, Come to us, and carry the offering for us.
He said, Let me choose a boon; whatever of the offering when it is taken (in the ladle) falls outside the enclosing sticks, let that be the share of my brothers.
There fore whatever of the offering when it is taken falls outside the enclosing sticks is their share; verily by it he delights them.
He puts the enclosing sticks around, to smite away the Raksases.
He makes them touch , so that the Raksases may not creep through.
He puts none in front, for the sun rises in front and smites away the Raksases.
He places the two kindling sticks upright, for upwards they smite away the Raksases.
(He places) one with a Yajus, the other in silence, to make a pair.
He places two, the sacrificer has two feet, for support.
The theologians say, He indeed would be a sacrificer who should be the stronger for a failure in the sacrifice.
(The words), To the lord of earth hail! To the lord of the world, hail! To the lord of creatures  hail! he should pronounce over the spilt (offering).
Thus by a failure in the sacrifice he becomes tronger, for he delights more gods (than usual).
There is sameness in the sacrifice, in that there are two sacrificial cakes (offered) in order.
Between them he offers the silent sacrifice, to break the sameness and to make a pair.
Agni was in yonder world, Yama in this.
The gods said, Come, let us interchange them with food the gods invited Agni , with the kingdom the Pitrs Yama; therefore is Agni the food eater of the gods, Yama the king of the Pitrs; he who knows thus obtains the kingdom and food.
To him they gave that share which they cut off for Agni Svistakrt.
In that he cuts off a share for Agni Svistakrt, he gives Rudra a share.
He cuts off one in each case, for Rudra is one as it were.
He cuts off from the north part, for this is Rudra s  quarter; verily he appeases Rudra in his own quarter.
He sprinkles it twice, to make it divided into four.
The former offerings are cattle, Agni is Rudra here; if he were to pour over the former offerings, he would give Rudra cattle, and the sacrificer would be without cattle.
He offers leaving the former oblations aside, to protect the cattle.
The Part of the Hotr in the New and Full Moon Sacrifice
ii. 6. 7.
Manu desired what of earth was sacrificial.
He found the poured out ghee.
He said, Who is able to produce this also at the sacrifice? Mitra and Varuna said, We are able to produce the cow.
Then they set the cow in motion.
Wherever she stepped, there ghee was pressed out; therefore she is called ghee footed; that is her origin.
The Rathantara is invoked with the earth he says .
The Rathantara is this (earth); verily he invokes her with food.
The Vamadevya is invoked with the atmosphere he says.
The Vamadevya, is cattle; verily he invokes cattle with the atmosphere.
The Brhat is invoked with the sky he says.
The Brhat is connected with food; verily he invokes food with the sky.
The seven Hotras are invoked he says; verily he invokes the Hotras.
The cow is invoked with the bull he says ; verily he invokes a pair.
The friend food is invoked he says; verily he invokes the Soma drink.
It is invoked; ho! he says; verily he invokes the self, for the self is the best of those invoked.
He invokes food, food is cattle; verily he invokes cattle.
He invokes four, for cattle are four footed.
Offspring of Manu he says, for Manu first saw her .
Ghee footed he says.
Because ghee was pressed out of her foot, therefore be says thus.
Of Mitra and Varuna he says, for Mitra and Varuna set her in motion.
The Brahman, god made, is invoked he says; verily he invokes the Brahman.
The divine Adhvaryus are invoked, the human are invoked he says; verily e invokes the gods and men.
Who shall help this sacrifice and make the lord of the sacrifice prosper he says ; verily he invokes a blessing for the sacrifice and the sacrificer.
Sky and earth are invoked he says; verily he invokes sky and earth.
Born of yore, the righteous he says, for they were born of yore and are righteous.
Divine, with gods for children he says, for they are divine and have gods for children.
Invoked is this sacrificer he says; verily he invokes the sacrificer.
Invoked in the highest sacrifice, invoked in the greater offering, invoked in the divine abode , he says.
The highest sacrifice is offspring, the greater offering is cattle, the divine abode is the world of heaven.
(With the words), Thou art this; thou art this he invokes the dear abode of the sacrifice.
All that is dear to it is invoked he says; verily not vainly does he invoke.
ii. 6. 8.
Food is cattle, he takes it himself; verily by himself he fills his desires of cattle, for no one else can grant him his desire of cattle.
Thee offered to the lord of speech I eat he says; verily he delights speech with a share.
Thee offered to the lord of the Sadas I eat he says, for completion.
(The food) is divided.
in four; what is divided in four is the offering, what is divided in four is cattle; if the Hotr were to eat it, the Hotr would  experience misfortune; if he were to offer it in the fire, he would give the cattle to Rudra, and the sacrificer would be without cattle.
Thee offered to the lord of speech I eat he says; verily secretly does he offer it.
Thee offered to the lord of the Sadas he says, for completion.
They eat; they eat at a suitable moment; he gives a sacrificial gift; at a suitable moment be gives a gift.
They cleave the sacrifice , if they eat in the middle.
They purify it with water; all the gods are the waters; verily they connect the sacrifice with the gods.
The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods gathered round it (saying), May it be right for us.
They said, Well offered will this be for us, if we propitiate him.
That is why Agni is called the well offerer (svistakrt).
When it was pierced (by him)  they cut off (a piece) of the size of a barleycorn; therefore one should cut off (a piece) the size of a barleycorn.
If one were to cut off more, he would confuse that part of the sa rifice.
If he were to make a layer and then to sprinkle, lie would make it swell on both sides.
He cuts it off and sprinkles it; there are two operations; the sacrificer has two feet, for support.
If he were to transfer it (to the Brahman) crosswise, he would pierce the unwounded part of the sacrifice; lie transfers it in front; verily he transfers it in the proper way.
They transferred it for Pusan .
Pusan having eaten it lost his teeth; therefore Pusan has pounded food for his share, for he has no teeth.
The gods said of him, He has lost (his teeth), he is not fit for the offering.
They transferred it to Brhaspati.
Brhaspati was afraid, Thus indeed will this one fall on misfortune.
He saw this Mantra; With the eye of the sun I gaze on thee he said, for the eye of the sun harms no one .
He was afraid, It will harm me as I take it.
On the impulse of the god Savitr, with the arms of the Asvins, with the hands of Pusan I take thee he says; verily, impelled by Savitr, he took it with the holy power Brahman() and with the gods.
He was afraid, It will harm me as I eat.
Thee with the mouth of Agni I eat he said, for nothing harms the mouth of Agni.
He was afraid , It will harm me when I have eaten.
With the belly of the Brahman he said, for nothing harms the belly of the Brahman.
With the holy power Brahman() of Brhaspati (he said), for he is fullest of the holy power Brahman().
The breaths indeed depart from him who eats this offering; by purify ng it with water he grasps the breaths; the breaths are ambrosia, the waters ambrosia; verily he summons the breaths according to their places.
ii. 6. 9.
He takes a portion for the Agnidh; verily he delights the seasons whose mouth is Agni.
He takes a kindling stick, for the support of the subsequent offerings; verily he pours on that which has a kindling stick.
He rubs the enclosing sticks; verily he purifies them.
He rubs each once, for the sacrifice there is as it were turned away.
It makes up four, cattle are four footed; verily he wins cattle.
O Brahman, will we set out? he says; there indeed is the sacrifice placed , where the Brahman is; where the sacrifice is placed, thence does he commence it.
If he were to instigate him with his hand, he would shiver; if with his head, he would have a headache; if he were to sit in silence, the sacrifice would not proceed; he should say, Set out! In speech the sacrifice is placed; where the sacrifice is placed, thence does he bestow it.
O god Savitr, that he  hath proclaimed to thee he says, for impelling.
Brhaspati is the (priest) Brahman he says, for he is fullest of the holy power Brahman().
Do thou guard the sacrifice, guard the lord of the sacrifice, guard me he says; for the sacrifice, the sacrificer, and himself, for these he thus invokes a blessing, to prevent misfortune, Having caused (him) to call out, he says, Utter the verse for sacrifice to the gods.
The theologians say, The gods have been sacrificed to; what gods are they? The metres he should reply, Gayatri Tristubh , and Jagati.
Then they say, The metres are the Brahmans verily he sa rifices to them.
The deities were sacrificed to by the gods; then Agni did not burn forth; the gods found him by the offerings in the after sacrifices; in that he offers the after sacrifices verily thus one kindles Agni.
There was an Asura, named Etadu.
He then appropriated the blessing of the sacrifice.
If one were to say, That indeed (etád u) hath been glorious, O sky and earth , one would cause Etadu to attain the blessing of the sacrifice.
This (idám) has been glorious, sky and earth he should say; verily he makes the sacrificer attain the blessing of the sacrifice.
We have won the utterance of prayer and homage he says; we have won this he says in effect.
It resteth on sky and earth he says, for the sacrifice rests on the sky and earth.
Helpful for thee in this sacrifice, O sacrificer, be sky and earth , he says; verily he invokes this blessing.
If he were to say, easy of access and easy to dwell on the sacrificer would be likely to perish, for when he perishes he has recourse to this (earth).
Easy of approach, and easy to move on he should say; verily he invokes for him a wider sphere, and he is not likely to perish.
In the knowledge of these two Agni hath rejoiced in this offering he says; the gods we have sacrificed to , we have made them to prosper he says in effect.
If he were not to indicate (the sacrificer), the blessing of the sacrifice would go to his neighbour.
This sacrificer imploreth (a blessing) N.N., he says; veril by indicating him he makes him attain the world of heaven.
He imploreth length of days, he imploreth a noble offspring, he says; verily he invokes this blessing.
He imploreth superiority over his equals he says; his equals are the breaths; verily he does not obstruct his breaths .
Agni shall win, god, from the gods, we men from Agni he says, Agni wins from the gods, we from men he says in effect.
Here is the path of favour, and this our homage to the gods he says; to both the gods whom he sacrifices to and those to whom he does not sacrifice, he pays homage, for his own security.
ii. 6. 10.
The gods could not find any one to utter the call Svaga at the sacrifice.
They spoke to Samyu Barhaspatya, Perform the Svaga call at this sacrifice for us.
He said, Let me choose a boon; if a faithless man sacrifice, or a man sacrifices without prescription, let the blessing of such a sacrificer be mine.
Therefore if a faithless man sacrifices, or a man sacrifices without prescription, the blessing of such a sacrifice goes to Samyu Barhaspatya.
That is mine he said, What is to belong to my offspring? .
Him, who reviles him, he shall fine with a hundred; him, who strikes him, he shall fine with a thousand; he, who draws blood from him, shall not behold the world of the Pitrs for as many years as are the grains of dust which the blood in its fall seizes upon (they replied).
Therefore one should not revile a Brahman, nor strike him, nor draw blood from him; for so great is his sin.
That health and wealth we choose he says; verily he utters the call Svaga, over the sacrifice.
That  health and wealth we choose he says; verily he gives Samyu Barhaspatya his portion.
Success to the sacrifice, success to the sacrificer he says; verily he invokes this blessing.
He sacrifices to Soma; verily he places seed; he sacrifices to Tvastr; seed is placed and Tvastr moulds forms; he sacrifices to the wives of the gods, to make a pair; he sacrifices to Agni, lord of the house, for support.
There is sameness in the sacrifice  in that the fore sacrifices are offered with butter, and the sacrifices to the wives (are offered) with butter.
Having repeated the Rc, of the sacrifices to the wives he offers with a Rc, to prevent sameness, and to make a pairing.
The sacrifice has a fivefold prelude and a fivefold end; there are offered five fore sacrifices; there are four sacrifices to the wives, the fifth is the Samistayajus by they make up five as a prelude, and five as an end.
ii. 6. 11.
Yoke like a charioteer, Agni, The steeds that best invite the gods Set down as ancient Hotr.
b And, O god, for us do thou the gods, Most wise one, call hither; Make all our wishes true; c Since thou, O most young, O son of strength, who art sacrificed to, Art righteous and worthy of sacrifice.
d This Agni is lord of a thousandfold,.
A hundredfold, strength; The sage, the head of wealth.
e Bring him hither with common call Lower to our sacrifice, O Angiras.
As the Rbhus bend the felly (of the chariot) [I] f To him, the heavenly, Now with constant voice, O Virupa, To the strong one urge the hymn of praise.
g What Pani shall we lay low among the kine With the missile of this Agni Who seeth from afar? h May not the clans of the gods forsake us, Like the dawns entering the waters, As cows a poor man.
i Let not the assault Of any ill minded foe smite us, As a wave a ship.
k Homage to thee, O Agni, for might, The people sing, O god; With strength  trouble thou the foe.
l Wilt thou not, O Agni, Bring us wealth for our quest for cattle? O room maker, make room for us.
m Cast us not aside in this great contest, Like a bearer his burden; Gather wealth and conquer it.
n May this terror, this misfortune, O Agni, fasten on another than us; Increase our impetuous strength.
o The reverent or generous man In whose offering he hath delighted, Agni aideth indeed with furtherance.
p From a far  region Come hither to these lower ones, Favour those in the region where I am.
q Since we have known of old Of thy help, O Agni, as a father s, Now we seek thy favour.
r Thou, who art like a mighty man who slayeth with the dart Or a sharp horned bull, O Agni, hast rent the forts.
s O friends, together (offer) fit Food and praise to Agni, Highest over the folk, The son of strength, the mighty.
t Thou gatherest, O strong one, All that belongeth, O Agni, to the niggard; Thou art kindled in the place of offering; Do thou bear us good things.
u O Prajapati.
v He knoweth. w O Soma and Pusan.
x These gods.
ii. 6. 12.
a Eagerly we hail thee, Eagerly would we kindle thee; Eager bring the eager, The fathers, to eat the offering.
b Thou, O Soma, art pre eminent in wisdom; Thou movest along the straightest path; Through thy guidance, O drop, our fathers wisely divided The treasure among the gods.
By thee, O Soma Pavamana, our ancient fathers Wisely ordained the offerings; Conquering, untroubled, do thou open the barriers; Be generous to us in heroes and horses .
d Thou, O Soma, in accord with the fathers, Hast stretched over sky and earth; To thee, O drop, let us make sacrifice with offering; Let us be lords of wealth.
e O fathers, made ready by Agni, come hither; With good leadership sit ye on each seat; Eat ye the offerings set out on the strew; And give us wealth with many heroes.
f O fathers that sit on the sacrificial strew, come hither with your aid; We have made these offerings for you; accept them, And then come to us with your most healing aid, Give us  health, wealth, and safety! g I have found the kindly fathers, The scion and the step of Visnu; They that sit on the sacrificial strew and enjoy the drink That is pressed for them with the Svadha call are most eager to come hither.
h Invoked are the fathers who love the Soma To their dear homes on the sacrificial strew; May they come hither; may they hear us here May they speak for us; and may they aid us.
i Let them arise, the lower and the higher And the middle fathers who love the Soma; They who lived their lives  in goodness and without sin; May these fathers help us when we call.
k Be this homage to day to the fathers, Who went before and who went after; Who are seated in the earthly region Or who are now in abodes with fair dwellings.
l As our fathers before, Of old, O Agni, furthering right, Sought the pure, the devotion, singing hymns Cleaving the earth they disclosed the red ones.
m When, O Agni , bearer of oblations, Thou sacrificest to the righteous fathers, Thou shalt bear the oblations To the gods and to the fathers.
n Thou, O Agni, praised, all knower, Didst carry the offerings making them fragrant; Thou didst give them to the fathers who ate them at the Svadha call; Eat thou, O god, the offerings set before thee.
o Matali with the Kavyas, Yama with the Angirases, Brhaspati rejoicing with the Rkvans, Those whom the gods magnified and those who magnified the gods; Some in the Svaha call, some in the Svadha rejoice .
p Sit on this strew, O Yama, In accordance with the Angirases, the fathers Let the verses made by the poets bring thee hither Rejoice, O king, in this offering.
Come with the Angirases who deserve the sacrifice Yama, rejoice here with the Vairupas; I summon Virasvant who is thy father, Sitting down on the strew at this sacrifice.
r The Angirases, our fathers, the Navagvas, Atharvans, Bhrgus, who love the Soma; May we be in the favour of those ones worthy of sacrifice, May we have their kindly good will.