He offers the Savitr offerings, for instigation.
He offers with (an oblation) ladled up four times, cattle have four feet; verily he wins cattle; the quarters are four; verily he finds support in the quarters.
The metres departed from the gods (saying), We will not carry your oblation without sharing (in it) for them they kept this (oblation) ladled up four times, for the Puronuvakya the Yajya, the deity, the Vasat call; in that he offers what has been ladled up four times, he delights the metres, and they delighted carry to the gods his oblation.
If he desire of a man [1], May he become worse he should offer each separately for him; verily he makes him severed from the libations; he becomes worse.
If he desire of a man, May he become better he should offer all for him continuously; verily he makes him master of the libation; he becomes better.
This is the mastering of the sacrifice.
He abandons prosperity in the beginning of the sacrifice who departs from Agni as the deity; these offerings to Savitr number eight, the Gayatri has eight syllables, Agni is connected with the Gayatri [2]; verily he does not abandon prosperity at the beginning of the sacrifice, nor Agni as the deity.
The offerings to Savitr number eight, the libation (as a whole) is the ninth; verily he extends the threefold Stoma() at the beginning of the sacrifice.
If he desire, May I confer on the metres the glory of the sacrifice he should make a Re verse last; verily he confers on the metres th glory of the sacrifice.
If he desire, May I confer on the sacrificer the glory of the sacrifice he should make a Yajus formula last; verily he confers on the sacrificer the glory of the sacrifice.
By the Rc make the Stoma to flourish he says [3], for prosperity.
With four (verses) he takes up the spade; the metres are four; verily (he takes it up) with the metres.
On the instigation of god Savitr he says, for instigation.
Agni went away from the gods, he entered the reed; he resorted to the hole which is formed by the perforation of the reed; the spade is perforated to make it his birthplace; wherever he lived, that became black; (the spade) is stained, for perfection of form; it is pointed at both ends, for the winning of light both hence and from yonder world; it is a fathom long; so much is the strength in man; (verily it is) commensurate with his strength; it is unlimited in girth, to win what is unlimited; that tree which has fruit is strong among trees, the reed bears fruit, (the spade) is of reed, to win strength.

v. 1. 2.

That part of the sacrifice is unsuccessful which is performed with no Yajus.
This bond of order they grasped (with these words) he takes up the horse s halter, to make a Yajus and to make successful the sacrifice.
Swiftly run hither, O steed (with these words) he halters the horse; verily he proclaims its greatness in this form.
Yoke ye the ass (with these words) (he halters) the ass; verily he establishes the ass on the non existent; therefore the ass is less real than the horse.
In each need more strong he says [1]; verily in each need he yokes him; in each contest we invoke he says; the contest is food; verily he wins food.
As friends, Indra to aid us he says; verily he wins power.
Agni went away from the gods, him Prajapati found; the horse is connected with Prajapati, with the horse he collects (it), for the finding (of Agni).
Now confusion occurs in that they perform the same thing with a better and worse (instrument), for the ass is worse than the horse [2]; they lead the horse in front to avoid confusion; therefore the worse follows after the better.
Many are the foes of the man who waxes great, he waxes great as it were who piles the fire, the steed has a thunderbolt; hastening come hither, trampling the enemy he says; verily he tramples with the thunderbolt on the evil foe; from the lordship of Rudra he says; cattle are connected with Rudra; verily having begged from Rudra [3] cattle he acts for his own interest.
With Pusan as fellow he ays; Pusan is the leader together of roads; (verily it serves) for attainment.
The fire has dust for its abode; the Angirases brought it together before the deities; from the abode of earth do thou approach Agni of the dust in the mode of Angiras he says; verily he brings it together in one abode with the deities.
We approach Agni of the dust in the manner of Angiras he says; verily he appropriates the strength of him whom he meets [4].
The fire should be brought together after announcing it to Prajapati they say; Prajapati is this earth, the ant heap is its ear; we will bear Agni of the dust in the manner of Angiras (with these words) he pays reverence to the mound of an ant heap; verily after announcing it to Prajapati face to face, he brings together the fire.
We bear Agni of the dust in the manner of Angiras he says; verily he appropriates the strength of him whom he meets.
Agni hath gazed along the forefront of the dawns [5], he says, to light up (the heaven).
The steed coming, from the way Coming to earth, O steed he says; verily he wishes for it with the first and obtains it with the second; with two (verses) he makes it come, for support; (with two) of the same form, therefore cattle are born of the same form.
Thy back is the sky, thy abode earth he says; Prajapati quickened him from these worlds; verily he proclaims its greatness in this form.
The steed is possessed of the thunderbolt, by its incisors it is more puissant than those with on row of incisors, by its hair than those with two rows; him whom he hates he should conceive as beneath its feet; verily with the thunderbolt he lays him low.

v. 1. 3.

The strong steed hath stepped forth with these two (verses) he makes it step forth; (with two) of the same form, therefore cattle are born of the same form.
He pours water down; where there are waters, there Plants take root, and where plants take root cattle find support through them, the sacrifice (finds support) in cattle, the sacrificer in the sacrifice, offspring in the sacrificer; therefore he pours water down, for support.
If the Adhvaryu were to pour the libation on that which is without fire, the Adhvaryu would be [1] blind, the Raksases would destroy the sacrifice; he puts gold down and offers; verily he pours on what has fire, the Adhvaryu does not become blind, the Raksases do not destroy the sacrifice.
I touch Agni with mind, with ghee he says, for with mind man approaches the sacrifice; who lordeth it over all the worlds he says, for he lords it over all; broad, vast, with pervading vital power he says, for he born small becomes great [2]; most extensive, impetuous, winning food he says; verily he makes pleasant food for him; all is pleasant for him who knows thus.
I touch thee with speech, with ghee he says; therefore what a man conceives with mind he utters with speech; with friendly (mind) he says, to smite away the Raksases; with mortal glory, with engaging colour, Agni he says; verily he bestows beauty upon him; he is possessed of beauty who knows thus [3].
By mind must he obtain that libation which the Adhvaryu offers in that which s without fire; he offers with two verses containing the word mind to obtain the two libations; with two (he offers), for support.
As the beginning of the sacrifice is performed the Raksases are fain to destroy the sacrifice; now then is this (place) the beginning of the sacrifice when the libation comes upon it; he draws a line around, to smite away the Raksases; with three (verses) he draws a line around, Agni is threefold; verily from the whole extent of Agni he smites away the Raksases [4]; with a Gayatri verse he draws a line around, the Gayatri is brilliance; verily with brilliance, he encircles him; with a Tristubh verse he draws a line around, the Tristubh is power; verily he encircles him with power; with an Anustubh verse he draws a line around, the Anustubh, envelops all the metres, (verily it serves) for complete attainment; with the Anustubh in the middle (he draws), the Anustubh is speech, therefore from the middle we speak with speech; with the Gayatri first he draws, then with the Anustubh, then with the Tristubh; the Gayatri is brilliance, the Anustubh the sacrifice, the Tristubh power; verily he encircles the sacrifice, with brilliance and power, on both sides.

v. 1. 4.

On the instigation of the god Savitr thee (with these words) he digs, for instigation.
Then with it he produces smoke; Full of light, thee, O Agni, of fair aspect he says, and thereby he produces light.
Agni on birth afflicted creatures with pain, him the gods appeased by the half verse; auspicious and harmless to offspring he says; verily he makes him appeased for offspring.
He digs with two (verses), for support.
Thou art the back of the waters (with these words) he takes the lotus leaf [1]; the lotus leaf is the back of the waters; verily with its own form he takes it.
He gathers with a lotus leaf; the lotus leaf is the birthplace of Agni; verily he gathers Agni with his own birthplace.
He gathers with a black antelope skin; the black antelope skin is the sacrifice; verily he gathers the sacrifice with the sacrifice.
If he were to gather with the skin of tame animals he would afflict with pain tame animals; he gathers with a black antelope skin; verily he afflicts with pain wild animals [2]; therefore of animals of even birth the wild animals are the smaller, for they are afflicted with pain.
He gathers on the hairy side, for on that side is it pure.
He strews the lotus leaf and the black antelope skin together; the black antelope skin is this (earth), the lotus leaf yonder (sky); verily on both sides he encircles him with these two.
Agni departed from the gods, Atharvan perceived him; Atharvan first pressed thee out, O Agni [3], he says; verily he gathers im with him who perceived him.
Thee, O Agni, from the lotus he says, for in the lotus leaf he found him reposing.
Thee the sage, Dadhyanc he says; Dadhyanc, son of Atharvan, was full of brilliance; verily he bestows brilliance upon him.
Thee Pathya Vrsan he says; verily with the latter (verse) he hails him whom he has previously addressed [4].
He gathers with four (verses), the metres are four; verily (he gathers) with the metres.
(He gathers) with Gayatri verses for a Brahman, for the Brahman is connected with the Gayatri; with Tristubh verses for a Rajanya, for the Rajanya is connected with the Tristubh; if he desire of a man, May he be richer he should gather for him with both sets; verily upon him he bestows brilliance and power together.
With eight (verses) he gathers; the Gayatri has eight syllables, Agni is connected with the Gayatri; verily he gathers all the extent of Agni.
Sit thou, O Hotr he says; verily he makes the deities sit down for him; The Hotr down (with these words he makes) men (sit down); Sit thou down (with these words he makes) birds (sit down); Be born noble in the forefront of the days he says; verily he produces for him the common session of gods and men.

v. 1. 5.

In that he digs he acts as it were harshly to this (earth); he pours water down, the waters are appeased; verily with the waters appeased he calms her pain.
May for thee Vayu, Matarisvan unite he says; Vayu is breath; verily with breath he unites her breath; may for thee Vayu he says; therefore the rain speeds from the sky, made to fall by Vayu.
To him, O goddess, be Vasat with thee [1], he says; the seasons are six; verily upon the seasons he bestows rain; therefore in all the seasons it rains.
If he were to utter the Vasat cry, his Vasat cry would be exhausted; if he were not to utter the Vasat cry, the Raksases would destroy the sacrifice; Vat he says; verily, mysteriously he utters the Vasat cry; his Vasat cry is not exhausted, the Raksases do not destroy the sacrifice.
Well born with light (with these words) he ties up with an Anustubh verse; all the metres are the Anustubh [2], Agni s dear body is the metres; verily he encircles him with his dear body; likely to win a garment is he who knows thus.
Agni when tied up is connected with Varuna; Arise, thou of fair sacrifice Arise, erect, to aid us with two (verses) addressed to Savitr he rises up; verily, instigated by Savitr, he sends aloft the wrath of Varuna that is in him; with two (verses) (he arises), for support.
Born, thou art the child [3] of the two worlds, he says; the two worlds are these two (sky and earth), Agni is the child of the two; therefore he says thus.
O Agni, brilliant, distrib ted among the plants he says, for when they distribute him, then he becomes more brilliant.
Thou didst come thundering from thy mothers he says; his mothers are the plants; verily from them he makes him to fall.
Be firm, of strong limbs (with these words) he places Agni() on the ass [4]; verily thereby he yokes it for strength.
He gathers with the ass; therefore the ass is the best burden gatherer of animals.
He gathers with the ass; therefore the ass, even when grazing is bad, becomes fat beyond other animals, for by it they gather food and light.
He gathers with the ass; therefore the ass, being of double seed, is born as the least of animals, for Agni burns his place of birth.
Now he is mounted upon offspring [5], and is strong to burn with pain offspring.
Be auspicious, for offspring he says; verily he makes him calm for offspring.
(For offspring) of man, O Angiras he says, for offspring are of men.
Scorch not sky and earth, nor the atmosphere, nor the trees he says; verily he makes him calm for these worlds.
Let the steed advance, thundering he says, for he is a steed.
The sounding, the donkey, the flier [6], he says, for the seers called him the donkey
Bearing Agni of the dust he says, for he bears Agni.
May he fall not before his day he says; verily he bestows life upon him; therefore an ass lives all its days; therefore are men afraid when an ass perishes before its day.
The strong, bearing the strong Agni he says, for he is strong, and Agni is strong.
Germ of the waters [7], him of the ocean he says, for Agni is the germ of the waters.
O Agni, come hither for enjoyment (at these words) the two worlds burst apart; in that he says, O Agni, come hither for enjoyment it is for the separation (vityai) of these worlds.
He, having left his place and not having reached a support, then thinks of the Adhvaryu and the sacrificer; holy order and truth he says; holy order is this (earth), truth [8] is yonder (sky); verily in these two he establishes him, and neither the Adhvaryu nor the sacrificer is ruined.
Agni when tied up, as Varuna, attacks the sacrificer; O plants, do ye accept Agni here he says, for atonement.
Casting aside all hostilities, all evil imaginings he says, to smite away the Raksases.
Sitting down, may he smite away from us misfortune he says, for support.
O plants, do ye rejoice [9] in him he says; Agni s portion is the plants; verily he unites him with them.
Rich in flowers and having fair leaves he says; therefore plants produce fruit.
This germ of yours, of due season, hath sat him in his ancient seat he says; verily in those he establishes them from whom he makes him to fall.
With two verses he deposits (it), for support.

v. 1. 6.

Agni when tied up is connected with Varuna; With extending blaze (with these words) he unloosens (him); verily, instigated by Savitr, he lets loose on all sides the wrath of Varuna that is in him.
He pours water down; the waters are appeased; verily by the waters appeased he calms his pain; with three (verses) he pours (it) down, Agni is three fold; verily he calms Agni s pain throughout his whole extent.
Mitra having united the earth he says; Mitra is the auspicious one of the gods; verily [1] with him he unites him, for atonement.
If he were to unite him with sherds of domestic pots, he would afflict domestic pots with pain; he unites (him) with fragments of broken pots; these are not used for life; verily he afflicts them with pain.
He unites (him) with sand, for support, and for healing.
He unites (him) with goat hair; the female goat is Agni s dear form; verily he unites him with his dear form, and thus with brilliance.
He unites him with the hairs of a black antelope skin [2]; the black antelope skin is the sacrifice; verily he unites the sacrifice with the sacrifice.
The Rudras, having gathered together the earth he says; these deities first gathered him together; verily with them he gathers him together.
Thou art the head of Makha he says; Makha is the sacrifice, the firepan is his head; therefore he says thus.
Ye are the two feet of the sacrifice he says, for these are the two feet of the sacrifice [3]; and also (it serves) for support.
He hands (the pan) over with one set (of verses), and addresses it with another, to make a pairing.
He makes it with a triple stand; these worlds are three; (verily it serves) to obtain these worlds.
He makes (it) with the metres; the metres are strength; verily he makes it with strength.
He makes a hole with a Yajus, for discrimination.
He makes it so great, of equal girth with Prajapati, the beginning of the sacrifice.
He makes it with two breasts, for the milking of sky and earth; he makes it of four breasts, for the milking of cattle; he makes it of eight breasts, for the milking of the metres.
For him who practises witchcraft he should make it nine cornered; verily gathering together the threefold thunderbolt he hurls it at his foe, to lay him low.
Having made the great pan (with these words) he deposits (it); verily he establishes it among the deities.

v. 1. 7.

With seven (verses) he fumigates; the breaths in the head are seven, the pan is the head of the sacrifice; verily he places the breaths in the head of the sacrifice; therefore seven are the breaths in the head.
He fumigates with horse dung; the horse is connected with Prajapati; (verily it serves) to connect it with its place of birth.
May Aditi thee he says; Aditi is this (earth); verily with Aditi in Aditi he digs, to avoid injury to it, for one hurts not oneself.
May the wives of the gods thee he says; the wives of the gods made it first [1]; verily with them he places it.
May the Dhisanas thee he says; the Dhisanas are the sciences; verily he enkindles it with the sciences.
May the wives thee he says; the wives are the metres; verily with the wives he makes it cooked.
May the protectors, he says; the protectors are the Hotr s offices; verily with the Hotr s offices he cooks it.
May the women thee he says; the women are the wives of the gods [2]; verily with them he cooks it.
With six (verses) he cooks; the seasons are six; verily with the seasons he cooks it.
May they cook he says twice; therefore twice in the year does the corn ripen.
The pan when enkindled is connected with Varuna; he approaches it with (a verse) addressed to Mitra, for atonement.
May the god Savitr dig thee out he says; verily, instigated by Savitr, he digs it out with holy power and with the deities.
Breaking not, O earth, fill the regions, the quarters [3], he says; therefor Agni shines along all the quarters.
Arise, become great, stand upright, be thou firm he says, for support.
A bowl that is not poured upon is connected with the Asuras; he pours upon it; verily he makes it to be with the gods; with goats milk he pours upon it; the milk of the goat is the highest form of draught; verily he pours upon it with the highest draught; (he pours) with a Yajus, for discrimination.
He pours with the metres; with the metres it is made; verily with the metres he pours upon the metres.

v. 1. 8.

With twenty one beans he approaches the head of the man; beans are impure, the man s head is impure; verily by the impure he redeems its impurity and making it pure takes it.
There are twenty one; man is composed of twenty one parts; (verily they serve) to obtain man.
The man s head is impure as bereft of the breaths; he deposits (it near) an ant heap pierced in seven places; the breaths in the head are seven; verily he unites it with the breaths, to make it pure.
Of all those [1] that were comrades of death Yama holds the overlordship; he sings the verses of Yama; verily from Yama he redeems it; with three he sings; three are these worlds; verily from these worlds he redeems it; therefore one should not give to one who sings, for the Gatha appropriates it.
To the fires he offers animals; the fires are desires; verily he wins his desires.
If he were not to offer the animals, then he would not obtain animals [2]; if he were to let them go after circumambulation with fire, he would disturb the sacrifice; if he were to keep them until the conclusion, the heads would be exhausted; in that he offers the animals, he wins thereby animals; in that he lets them go after circumambulation with fire, (it serves) to prevent the exhaustion of the heads; he concludes (the rite) with (an animal) for Prajapati; Prajapati is the sacrifice; verily he concludes the sacrifice in the sacrifice.
Prajapati created offspring, he thought himself empty, he saw these April (verses), with them from the head [3] he satisfied himself.
In that there are these April verses, and Prajapati is the sacrifice, he satisfies the sacrifice from the beginning with them.
They are of unlimited metres; Prajapati is unlimited; (verily they serve) to obtain Prajapati.
The pairs are deficient and redundant, for propagation; hairy by name is that metre of Prajapati, animals are hairy; verily he wins animals.
There are all forms in these; all forms are made when Agni has to be piled up, therefore these appertain to Agni, to be piled [4].
Twenty one kindling (verses) be repeats; the twenty onefold Stoma() is light; verily he attains light, and a support besides, for the twenty one fold Stoma() is support.
Twenty four (verses) he recites; the year has twenty four half months, Agni Vaisvanara is the year; verily straightway he wins Vaisvanara.
He recites them straight on, for the world of heaven is as it were going straight away.
Let the half years, the seasons, increase thee, O Agni he says; verily with the half years he causes Agni to increase [5], with the seasons the year.
Illuminate all the quarters of the earth he says; therefore Agni illuminates all the quarters.
The Asvins removed death from him he says; verily from him he repels death.
We from the darkness he says; the darkness is the evil one; verily from him he smites away the evil one.
We have come to the highest light he says; the highest light is yonder sun; verily he attains unity with the sun.
The year lags not, h s future fails not, for whom these are performed.
The last he recites with the word light in it; verily he bestows on him light above, to reveal the world of heaven.

v. 1. 9.

With six (verses) he consecrates; the seasons are six; verily he consecrates him with the seasons.
With seven he consecrates; the metres are seven; verily he consecrates him with the metres.
Let every man of the god that leads with the final Anustubh he offers; the Anustubh is speech; therefore speech is the highest of the breaths.
The first quarter foot is deficient by one syllable; therefore men live upon the incomplete part of speech.
He offers with a full (one), for Prajapati is full as it were; (verily it serves) to obtain Prajapati [1]; he offers with one that is deficient, for from the deficient Prajapati created offspring; (verily it serves) for the creation of offspring.
If he were to heat it on the flame, he would win what has been, if on the embers, what is to be; he heats it on the embers; verily he wins what is to be, for what is to be is greater than what has been.
With two verses he heats (it); the sacrificer has two feet; (verily it serves) for support.
The pan is gathered together with holy power and the Yajus; if it should break, the sacrificer would be ruined [2], and his sacrifice destroyed.
O Mitra, do thou heat this pan he says; Mitra is holy power; verily on holy power he establishes it; the sacrificer is not ruined, nor is his sacrifice destroyed.
If it should break, he should unite it with the selfsame potsherds; that is the atonement for it.
If a man has attained prosperity, he should for him deposit (the fire) after producing it by friction; this is one that has succeeded; verily he approaches his own deity [3].
For him who desires prosperity should be used (the fire) which comes to life from the pan, for from it is it produced, it is self produced by name; verily he becomes prosperous.
If he desire of a man, May I produce a foe for him he should take for him (fire) from elsewhere, and deposit it; verily straightway he produces a foe for him.
From a frying pan he should (take fire) and deposit (it) for one who desires food; in a frying pan food is kept; verily he wins food with its birth place [4].
He deposits Munja grass; Munja is strength; verily he bestows upon him strength.
Agni departed from the gods, he entered the Krumuka wood; he deposits Krumuka; verily he wins what of Agni is there imbued.
With butter he joins (it); butter is the dear home of Agni; verily he unites him with his dear abode, and with brilliance also [5].
He puts on (a stick) of Vikankata wood; verily he wins radiance; he puts on one of Sami, for atonement.
Do thou sit down in the lap of this mother with three (verses) he adores (the fire) when born; three are these worlds; verily he attains reputation in these worlds; verily also he bestows breaths on himself.

v. 1. 10.

Formerly Agni would not burn what was not cut by the axe, but Prayoga, the seer, made that acceptable to him.
Whatever logs we place on thee (with these words) he puts on a kindling stick; verily he makes what is not cut by the axe acceptable to him; all is acceptable to him who knows thus.
He puts on one of Udumbara wood; the Udumbara is strength; verily he confers strength upon him.
Prajapati created Agni; him on creation the Raksases [1] were fain to destroy; he saw that (hymn) of the Raksas slaying (one); therewith he smote away the Raksases; in that it is (the hymn) of the Raksas slaying one, thereby he drives away the Raksases from Agni when born.
He puts on one of Asvattha wood; of trees the Asvattha is the overcomer of foes; (verily it serves) for victory.
He puts on one of Vikankata; verily he wins light.
He puts on one of Sami wood, for atonement.
Sharpened is my holy power Their arms have I uplifted (with these words) he makes him speak over the last two Udumbara (sticks) [2]; verily by means of the holy power he quickens the kingly power, and by the kingly power the holy power; therefore a Brahman who has a princely person is superior to another Brahman; therefore a prince who has a Brahman is superior to another prince.
Now Agni is death, gold is immortality; he puts a gold plate within; verily he severs immortality from death; it has twenty one projections, the worlds of the gods are twenty one, the twelve months, the four seasons, these three worlds, and as twenty first yonder sun [3]; so many are the worlds of the gods; verily from them he severs his foe.
By means of the projections the gods reduced the Asuras to straits (nirbadé); that is the reason why projections (nirbadháh) have their names; it is covered with projections; verily he reduces his foes to straits.
He puts (it) on with a verse addressed to Savitr, for instigation.
Night and the dawn with (this as) second; verily he raises him with day and night.
The gods, granters of wealth, support Agni be says; the gods, granters of wealth, are the breaths; verily having raised him with day and night [4] he supports him with the breaths.
Sitting he puts (it) on; therefore offspring are born sitting; the black antelope skin is above; gold is brilliance, the black antelope skin is holy power; verily on both sides he encircles him, with brilliance and with holy power.
The sling is of six fathoms in extent; the seasons are six; verily he raises him with the seasons; if it is of twelve fathoms, (he raises him) with the year.
It is of Munja grass; the Munja is strength; verily he unites him with strength.
Thou art the bird of fair feathers (with these words) he gazes; verily he declares his greatness in that form.
Go to the sky, fly to the heaven he says; verily he makes him to go to the world of heaven.

The Apri Hymn for the Horse Sacrifice

v. 1. 11.

a Enkindled, decking the store room of prayers, Swelling with sweet butter, O Agni, Steed bearing the strong drink, O all knower, Carry it to the dear place of the gods.
b With ghee adorning the paths leading to the gods, Let the strong one, wise, go to the gods; May thee, O courser, the regions attend, Bestow strength on this sacrificer.
c To be praised thou art, and to be celebrated, O steed; Swift and pure art thou, O courser; May Agni in unison with the gods, the Vasus, Bear thee [1], a glad messenger, he the all knower.
d Rejoicing in the strewn grass, well strewed, That doth extend wide and broad on the earth, Joined with the gods, may Aditi in unison, Bestowing pleasantness, cause it to prosper.
c These happy (doors), all formed, Opening with their sides, with the centre, Lofty and sounding, adorning themselves, The doors divine, may they be of pleasant entrance.
f Moving between Mitra and Varuna, Well knowing the beginning of sacrifices, The two dawns for you [2], rich in gold, rich in adornment, I settle here in the birthplace of holy order.
g First for you have I made glad the two, who share one car, fair of hue, The gods that gaze on all the worlds, Those that ordain your ordinances, The two Hotrs, that indicate the light in its place.
h May Bharati with the Adityas love our sacrifice; Sarasvati with the Rudras hath holpen us, And Ida invoked with the Vasus in unison; Our sacrifice, O goddesses, place ye with the immortals.
i Tvastr begot the hero with love for the gods; From Tvastr is born the courser, the swift steed [3]; Tvastr produced all this world; The maker of much do thou offer to, as Hotr.
k May the steed, anointed with glee, of his own impulse Go to the gods in due season to their abode; May the forest lord knowing the world of the gods, Bear the oblations made ready by Agni.
l Waxing with the fervour of Prajapati, Immediately on birth, O Agni, thou didst support the sacrifice As harbinger with the oblation offered with Hail! Do thou go; let the gods eat the oblation duly.