KRISHNA YAJUR VEDA
THE EXPLANATION OF THE PILING OF THE FIRE ALTAR
PRAPATHAKA II (2)
v. 2. 1.
Headed by Visnu the gods won finally these worlds by the metres; in that he strides the strides of Visnu, the sacrificer becoming Visnu wins finally these worlds.
Thou art the step of Visnu, overcoming hostility he says; the earth is connected with the Gayatri, the atmosphere with the Tristubh, the sky with the Jagati, the quarters with the Anustubh; verily he wins in order these worlds with the metres.
Prajapati created Agni; he being created went away from him ; he followed him with this (verse), He hath cried with it he won the home dear to Agni; in that he repeats this (verse), he wins thereby the home dear to Agni.
Now he who steps the strides of Visnu is apt as he goes away to be burnt up; he turns with four (verses); the.
metres are four, Agni s dear body is the metres; verily he turns round on his dear body ; he turns round from left to right; verily he turns round on his own strength; therefore the right side of the body is the stronger; verily also does he turn with the turning of the sun.
Varuna seized Sunahsepa Ajigarti, he saw this verse addressed to Varuna, by it he freed himself from the noose of Varuna; Varuna seizes him who takes the fire pan; From us the highest knot, O Varuna he says; verily thereby he frees himself from Varuna s noose .
I have drawn thee he says, for he draws him.
Be thou firm and motionless he says, for support.
Let all the folk desire thee he says; verily with the folk he unites him.
In him establish the kin dom he says; verily in him he makes the kingdom to abide.
If he desire of a man, May he be a ruler he should think of him with his mind; verily he becomes a ruler .
In greatness he hath risen erect in the van of the dawns he says; verily he makes him the first of his peers.
Emerging from the darkness he says; verily he smites away darkness from him.
He hath come with the light he says; verily he bestows light upon him.
He places him with four (verses); the metres are four; verily with the metres (he places him); with an Atichandas as the last; the Atichandas is the highest of metres; verily he makes him the highest of his peers; it contains  the word sit (sad); verily he makes him attain reality (sat tvám).
With (the hymn) of Vatsapri he reverences (him); by that did Vatsapri Bhalandana win the home dear to Agni; verily by it he wins the home dear to Agni.
It has eleven (verses); verily in eleven places he bestows strength on the sacrificer.
By the Stoma the gods prospered in this world, by the metres in yonder world; the hymn of Vatsapri is the type of the Stoma; in that he pays reverence with (the hymn) of Vatsapri , he wins with it this world; in that he strides the steps of Visnu, he wins by them yonder world.
On the first day he strides forth, on the next day he pays reverence; therefore the minds of some creatures are set on energy, those of others on rest; therefore the active lords it over him who takes his ease therefore the active fixes up n a man who takes his ease.
He clenches his fist, he restrains his speech, for support.
v. 2. 2.
O lord of food, accord us food he says; the lord of food is Agni; verily he grants him food.
Uninjurious, impetuous he says; he means in fact free from disease
Do thou further the donor, bestow strength on our bipeds, our quadrupeds he says; verily he invokes this blessing.
May the All gods bear thee up he says; the All gods are the breaths ; verily with the breaths he raises him.
O Agni, with their thoughts he says; with the purpose for which he raises him, he verily unites him.
He places (him) with four (verses); the metres are four; verily with the metres (he places him); with an Atichandas as the last; the Atichandas is the highest of the metres; verily he makes him the highest of his peers; it contains the word sit (sad); verily he makes him attain reality (sat tvám).
Come forward, O Agni, rich in light , he says; verily he bestows light upon him.
With his body he injures him whom he injures; Harm not our offspring with thy body he says; verily for his offspring he makes him gentle.
The Raksases infest that sacrifice where the axle creaks; He hath cried he repeats, to smite away the Raksases.
They bear (him) with a cart; verily he confers honour upon him; therefore he that has a cart and he that has a chariot are of guests  the most honoured: honour is his who knows thus.
With kindling wood serve Agni (with these words) he puts a kindling stick, made wet with ghee, upon him when put in place; that is as when hospitality with melt d butter is offered to a guest on arrival; (he puts it on) with a Gayatri for a Brahman, for the Brahman is connected with the Gayatri, with a Tristubh for a Rajanya, for the Rajanya is connected with the Tristubh.
He casts the ash into the waters; Agni s place of birth is in the waters; verily he makes him attain his own place of birth; with three (verses) he casts (it); Agni is threefold ; verily he makes Agni attain support through all his extent.
Now he casts away Agni who puts the ash into the waters; he places it (in the pan) with (verses) containing the word light verily he bestows light upon him; with two (he places it), for support.
He throws away offspring and cattle who puts the ash in the waters; Return with strength With wealth (with these words) he comes back; verily he bestows upon himself offspring and cattle.
May the Adityas , the Rudras, the Vasus kindle thee again he says; these deities first kindled him; verily by them he kindles him.
Hearken Be thou (with these words) he pays reverence; verily he awakens him; therefore after sleeping creatures awake.
In his place he pays reverence, and therefore cattle returning go to their place.
v. 2. 3.
Yama holds the overlordship of the whole extent of earth; he who without asking from Yama a place of it for divine sacrifice piles up the fire is piling it for Yama.
Go hence (with these words) he makes him fix (on the place); verily having asked from Yama a place of it for divine sacrifice, he piles the fire for himself.
Seeking they could not find so much as an arrow point of it which was not covered with death; the gods saw this Yajus, Go hence in that he makes him fix with this , he piles the fire on a place freed from death.
He throws up (the earth); verily he smites away any impurity in it; he sprinkles water on, for atonement.
He puts down sand; that is the form of Agni Vaisvanara; verily by his form he wins Vaisvanara.
He puts down salt; salt is the nourishment and the propagating; verily he piles the fire in nourishment, in propagation, and also in concord; for the salt is the concord  of cattle.
Sky and earth were together; separating they said, Let us share together what is worthy of sacrifice
What of yonder (sky) was worthy of sacrifice, it placed in this (earth), that became salt; what of this (earth) was worthy of sacrifice, it placed in yonder (sky) and that is yonder black in the moon; when he puts down the salt he should think of yonder (black); verily he piles the fire in that of sky and earth which is worthy of sacrifice.
This is that Agni is Visvamitra s  hymn; by that Visvamitra won the abode dear to Agni; verily by it he wins the ab de dear to Agni.
By the metres the gods went to the world of heaven; he places four (bricks) pointing east the metres are four; verily by the metres the sacrificer goes to the world of heaven.
As they went to the world of heaven, the quarters were confused; they put down two in front, facing the same way, and two  behind, facing the same way; by them they made firm the quarters.
In that he places two in front, facing the same way, and two behind, facing the same way, (it serves) to make firm the quarters; again, the metres are cattle; verily he makes cattle available for him.
He places eight (bricks); the Gayatri has eight syllables, Agni is connected with the Gayatri; verily he piles Agni in his full extent.
He places eight; the Gayatri has eight syllables; the Gayatri knows in truth the world of heaven; (verily it serves) to reveal the world of heaven .
He places thirteen world fillers; they make twenty one, the twenty onefold Stoma is a support, the Garhapatya is a support, verily he finds support in the support of the twenty onefold Stoma(), the Garhapatya; he who knows thus finds support in the fire which he has piled.
He who first piles (the fire) should pile in five layers; the sacrifice is fivefold, cattle are fivefold; verily he wins the sacrifice and cattle.
He who piles for a second time should pile in three layers; these worlds are three; verily he finds support  in these worlds.
He who piles for a third time should pile in one layer; the world of heave is in one place; verily he goes to the world of heaven by the single (layer).
He makes (them) firm with mortar; therefore the bone is covered with meat; he who knows thus does not become diseased of skin.
There are five layers, he makes firm with five (sets of) dust; they make up ten, the Viraj has ten syllables, the Viraj is food; verily he finds support in the Viraj, in proper food.
v. 2. 4.
The Agni that was before and the one in the fire pan are at variance; Be united with four (verses) he unites them together; the metres are four, Agni s dear body is the metres; verily with his dear body he puts them in order.
Be united, he says; therefore the kingly power unites with the holy power; in that after uniting (them) he separates (them), therefore the holy power separates from the kingly power.
With the seasons  they consecrate him; with the seasons likewise he must be set free; As a mother her son, the earth Agni of the dust he says; verily having consecrated him with the seasons, with the season he sets him free.
With (a verse) addressed to Vaisvanara, he takes the sling; verily he makes it ready.
For Nirrti there are three (bricks) black, dried by a chaff fire; chaff is the portion of Nirrti, black is the form of Nirrti; verily by her own form he propitiates Nirrti.
They go to this quarter; this  is the quarter of Nirrti; verily in her own quarter he propitiates Nirrti.
He places (it) in a self made hole or a cleft; that is the abode of Nirrti; verily he propitiates Nirrti in her own abode.
He places (them) over against the sling, the noose is connected with Nirrti; verily he frees him straightway from the noose of Nirrti.
He places three, man is threefold in arrangement; verily he removes by sacrifice Nirrti from the whole extent of man.
He places them going away (from the place of sacrifice); verily he drives away Nirrti from him .
They retur without looking round, to conceal Nirrti.
Having purified, they pay reverence, for purity.
To the Garhapatya they pay reverence; verily having wandered in the world of Nirrti, they return, purified, to the world of the gods.
They pay reverence with one (verse); verily in one place they bestow strength on the sacrificer.
Abode and collector of riches he says; rich are offspring and cattle; verily he unites him with offspring and cattle.
v. 2. 5.
With man s measure he metes out; man is commensurate with the sacrifice; verily he metes him with a member of the sacrifice; so great is he as a man with arms extended; so much strength is there in man; verily with strength he metes him.
Winged is he, for wingless he could not fly; these wings are longer by an ell; therefore birds have strength by their wings.
The wings and the tail are a fathom in breadth; so much is the strength in man , he is commensurate in strength.
He metes with a bamboo; the bamboo is connected with Agni; (verily it serves) to unite him with his birthplace.
With a Yajus he yokes (the team), with a Yajus he ploughs, for discrimination.
He ploughs with a (team) of six oxen; the seasons are six; verily with the seasons he ploughs him.
In that (he ploughs) with (a team) of twelve oxen, (he ploughs) with the year.
This (earth) was afraid of excessive burning by Agni; she saw this of two sorts, ploughed and unploughed , then indeed he did not burn her excessively; in that there is ploughed and unploughed, (it serves to prevent) her being excessively burned.
He should restrain Agni when twofold they say; in that there is ploughed and unploughed (it serves) to restrain Agni.
So many are animals, bipeds and quadrupeds; if he were to let them loose to the east, he would give them over to Rudra; if to the south, he would deliver them to the Pitrs; if to the west, the Raksases would destroy them; to the north he let them loose; this is the auspicious qu rter of gods and men (3); verily he lets them loose in that direction.
Again he lets them loose to this quarter, the breath is yonder sun: verily he lets them loose following the breath.
From left to right they turn, around their own strength they turn; therefore the right side of the body is the stronger; verily they turn with the turning of the sun.
Therefore cattle depart from (us), and come back towards (us).
Three by three he ploughs the furrows ; verily he extends the threefold Stoma() in the beginning of the sacrifice.
He scatters plants, by holy power he wins food, in the Arka the Arka is piled.
With fourteen verses he scatters; the domesticated plants are seven, the wild are seven; (verily they serve) to win both sets.
He scatters (seeds) of diverse kinds of food, to win diverse foods.
He scatters on the ploughed (ground), for in the ploughed plants find support.
He scatters along the furrows, for propagation.
In twelve furrows he scatters; the year has twelve months; verily with the year he cooks food for him.
If he who piles the fire  should eat of what has not been obtained, he would be separated from what has been obtained.
Those trees which bear fruit he should sprinkle in the kindling wood, to obtain what has not been obtained.
From the quarters he gathers clods; verily winning the strength of the quarters, he piles the fire in the strength of the quarters; he should take a clod from the quarter where is he whom he hates, (saying), Food and strength do I take hence verily he wins from that quarter food and strength, and hungry is he who is in that quarter.
He scatters over the high altar, for on the high altar is the fire piled; the high altar is cattle; verily he wins cattle; (verily it serves) for the avoidance of passing over a limb of the sacrifice.
v. 2. 6.
O Agni, strength and fame are thine (with these words) he scatters sand; that is the hymn of Agni Vaisvanara; verily with the hymn he wins Agni() Vaisvanara.
With six (verses) he scatters; the year has six seasons, Agni Vaisvanara is the year; verily straightway he wins Vaisvanara.
This metre is called the ocean; offspring are born like the ocean; in that he scatters sand with this (hymn), (it is) for the propagation of offspring.
Indra  hurled his bolt at Vrtra; it parted into three, one third the wooden sword, one third the chariot, one third the sacrificial post; the interior reeds which were crushed became gravel; that is the explanation of gravel; gravel is a thunderbolt, the fire is an animal; in that he supports the fire with gravel, he encircles with the bolt cattle for him; therefore cattle are encircled with the bolt; therefore the stronger does not receive the weaker.
He should support (the fire) with twenty one (pieces of gravel) for one who desires cattle ; there are seven breaths in the head, cattle are the breaths; verily he wins cattle for him by the breaths.
With twenty seven (should he support it) for one who has foes; thus making the threefold bolt he hurls it at his foe, to lay him low.
He should support (it) with unnumbered ones, to win what is unnumbered.
If he desire of a man, May he be without cattle then without piling the gravel in support, he should separate the sand; verily he pours forth for him the seed on all sides in (a place) not encircled; verily he becomes without cattle .
If he desire of a man, May he be rich in cattle, he should separate the sand, after piling the gravel; verily he pours forth for him the seed in one direction in an encircled (place), and he becomes rich in cattle.
With (a verse) addressed to Soma he separates (the sand); Soma is impregnator of seed; verily he impregnates seed; with a Gayatri for a Brahman, for the Brahman is connected with the Gayatri, with a Tristubh for a Rajanya, for the Rajanya is connected with the Tristubh.
To Samyu, son of Brhaspati, the sacrifice did not resort; it entered the fire ; it departed from the fire in the form of a black antelope, it entered the horse, it became the intermediate hoof of the horse; in that he makes the horse advance, he wins the sacrifice which has entered the horse.
By Prajapati must the fire be piled they say; the horse is connected with Prajapati; in that he makes the horse advance, by Prajapati he piles the fire.
He puts down a lotus leaf; the lotus leaf is the birthplace of the fire; verily he piles the fire with its own birthplace.
Thou art the back of the waters (with these words) he puts (it) down; the lotus leaf is the back of the waters; verily with its form he puts it down.
v. 2. 7.
The holy power born (with these words) he puts down the gold disk.
Prajapati created creatures with the Brahman class as first; verily the sacrificer creates offspring with the Brahman as first; the holy power born he says; therefore the Brahman is the first; the first he becomes who knows thus.
The theologians say, Nor on earth, nor in the atmosphere, nor on sky should the fire be piled if he were to pile (it) on earth, he would afflict the earth with pain; nor trees, nor plants would  be born; if he should pile (it) in the atmosphere, he would afflict the atmosphere with pain, the birds would not be born; if he should pile (it) in the sky, he would afflict the sky with pain, Parjanya would not rain.
He puts down a gold disk; gold is immortality; verily in immortality he piles the fire, for propagation.
He puts down a golden man, to support the world of the sacrificer; if he were to put it over the perforation in the brick, he would obstruct the breath of cattle and of the sacrificer; he puts it down on the south side  with head to the east: he supports the world of the sacrificer; he does not obstruct the breath of cattle and the sacrificer.
Or rather he does place it over the perforation of the brick, to allow the breath to pass out.
The drop hath fallen (with these words) he touches it; verily he establishes it in the Hotr s offices.
He puts down two ladles, one made of Karsmarya and full of butter, one of Udumbara and full of curds; that made of Karsm rya is this (earth), that of Udumbara is yonder (sky); verily he deposits these two (earth and sky) .
In silence he puts (them) down, for he should not obtain them with a Yajus; the Karsmarya on the south, the Udumbara on the north; therefore is yonder (sky) higher than this (earth); the Karsmarya filled with butter, the butter is a thunderbolt, the Karsmarya is a thunderbolt; verily by the thunderbolt he smites away the Raksases from the south of the sacrifice; the Udumbara filled with curds, curds are cattle, the Udumbara is strength; verily he confers strength upon cattle.
He puts (them) down filled; verily filled they wait on him  in yonder world.
In the Viraj should the fire be piled they say; the Viraj is the ladle; in that he puts down two ladles, he piles Agni in the Viraj.
As each beginning of the sacrifice is being performed, the Raksases seek to destroy the sacrifice; the golden disk is a beginning of the sacrifice; in that he pours butter over the gold disk, he smites away the Raksases from the beginning of the sacrifice.
With five (verses) he pours butter; the sacrifice is fivefold; verily he smites away the Raksases from the whole extent of the sacrifice; he pours butter transversely; therefore animals move their limbs transversely, for support.
v. 2. 8.
He puts down the naturally perforated brick; the naturally perforated brick is this (earth); verily he puts down the (earth).
He makes the horse sniff it; verily he bestows breath upon it; now the horse is connected with Prajapati; verily he piles the fire with Prajapati.
The first brick that is put down obstructs the breath of cattle and of the sacrificer; it is a naturally perforated one, to permit the breath to pass, and also to reveal the world of heaven.
In the fire must the fire be piled they say; the Brahman  is Agni Vaisvanara, and to him should he hand over the first brick over which a Yajus has been recited; with the Brahman he should deposit it; verily in the fire he piles the fire.
Now he who ignorantly puts down a brick is liable to experience misfortune.
Three boons should he give, the breaths are three; (verily they serve) to guard the breaths; two only should be given, for the breaths are two; one only should be given, for the breath is one.
The fire is an animal here ; animals do not find pleasure in want of grass; a brick of Durva grass he puts down, to support animals; with two (verses), for support.
Arising from every stem he says, for it finds support with every stem; do thou, O Durva, extend us with a thousand, a hundred he says; Prajapati is connected with a thousand; (verily it serves) to obtain Prajapati.
The fact that it has three lines on it is a mark of the gods; the gods put it down with the mark uppermost, the Asuras with the mar undermost ; if he desire of a man, May he become richer he should put it down for him mark uppermost; verily he becomes richer; if he desire of a man, May he become worse off he should put his down mark undermost; verily he makes him depressed in accordance with its birthplace among the Asuras, and he becomes worse off.
(The brick) has three lines on it; that with three lines is these worlds; verily he excludes its foe from these worlds.
When the Angirases went to the world of heaven, the sacrificial cake becoming a tortoise crawled after them ; in that he puts down a tortoise, just as one who knows a place leads straight (to it), so the tortoise leads him straight to the world of heaven.
The tortoise is the intelligence of animals; in that he puts down the tortoise, animals resort there, seeing their own intelligence; in that the heads of the dead animals are deposited, a burial ground is made; in that he puts down the living tortoise, he is no maker of a burial ground, the tortoise is suitable for a dwelling .
To the pious the winds honey (with these words) he anoints with curds, mixed with honey; verily he makes him ready; curds is a food of the village, honey of the wild; in that he anoints with curds mixed with honey, (it serves) to win both.
May the two great ones, heaven and earth he says; verily with them he encircles him on both sides.
He puts it down to the east, to attain the world of heaven; he puts it down to the east facing west; therefo e  to the east facing west the animals attend the sacrifice.
If he piles the fire without a navel, (the fire) enters the navel of the sacrificer, and is liable to injure him.
He puts down the mortar; this is the navel of the fire; verily he piles the fire with its navel, to avoid injury.
(The mortar) is of Udumbara wood; the Udumbara is strength; verily he wins strength; in the middle he puts it down; verily in the middle he bestows strength upon him; therefore in the middle men enjoy strength.
So large is it, commensurate with Prajapati, the mouth of the sacrifice.
He pounds; verily he makes food; he puts (it) down with (a verse) addressed to Visnu; the sacrifice is Visnu, the trees are connected with Visnu; verily in the sacrifice he establishes the sacrifice.
v. 2. 9.
The pan is the concentrated light of these lights; in that he puts down the pan, verily he wins the light from these worlds; in the middle he puts (it) down; verily he bestows upon it light; therefore in the middle we reverence the light; with sand he fills (it); that is the form of Agni Vaisvanara; verily by his form he wins Vaisvanara.
If he desire of a man, May he become hungry he should put down for one (a pan) deficient in size ; if he desire of a man, May he eat food that fails not he should put it down full; verily he eats food that fails not.
The man accords a thousand of cattle, the other animals a thousand; in the middle he puts down the head of the man, to give it strength.
In the pan he puts (it) down; verily he makes it attain support; the head of the man is impure as devoid of breaths; the breaths are immortality , gold is immortality; on the (organs of the) breaths he hurls chips of gold; verily he makes it attain support, and unites it with the breaths.
He fills (it) with curds mixed with honey, (saying) May I be fit to drink honey (he fills with curds) to be curdled with hot milk, for purity.
The curds are the food of the village, honey of the wild; in that he fills (it) with curds mixed with honey, (it serves) to win both.
He puts down the heads of the animals; the heads of the animals are cattle; verily he wins cattle.
If he desire of a man, May he have no cattle , he should put them down, looking away, for him; verily he makes cattle l ok away from him; he becomes without cattle.
If he desire of a man, May he be rich in cattle he should put (them) down looking with (the man s head); verily he makes the cattle look with him; he becomes rich in cattle.
He puts (the head) of the horse in the east looking west, that of the bull in the west looking east; the beasts other than the oxen and the horses are not beasts at all; verily he makes the oxen and the horses look with him.
So many are the animals , bipeds and quadrupeds; them indeed he puts down in the fire, in that he puts down the heads of the animals.
I appoint for thee N.N. of the forest he says; verily from the cattle of the village he sends pain to those of the wild; therefore of animals born at one time the animals of the wild are the smaller, for they are afflicted with pain.
He puts down the head of a snake; verily he wins the brilliance that is in the snake .
If he were to put it down looking with the heads of the animals, (the snakes) would bite the animals of the village; if turned away, those of the wild; he should speak a Yajus, he wins the brilliance that is in the snake, he injures not the animals of the village, nor those of the wild.
Or rather should it be put down; in that he puts down, thereby he wins the brilliance that is in the serpent; in that he utters a Yajus, thereby is it appeased.
v. 2. 10.
The fire is an animal, now the birthplace of the animal is changed in that before the putting up of the bricks the Yajus is performed.
The water bricks are seed; be puts down the water bricks; verily he places seed in the womb.
Five he puts down (on the east) cattle are fivefold; verily he produces cattle for him; five on the south, the water bricks are the thunderbolt; verily with the thunderbolt he smites away the Raksases from the south of the sacrifice; five he puts down on the west , pointing east; seed is impregnated in front from behind; verily from behind he deposits seed for him in front.
Five he puts down on the east, pointing west; five on the west pointing east; therefore seed is impregnated in front, offspring are born at the back.
On the north he puts down five metre bricks; the metre bricks are cattle; verily he brings cattle on birth to his own dwelling.
This (earth) was afraid of excessive burning by the fire; she saw these  water bricks, she put them down, then (the fire) did not burn her excessively; in that he puts down the water bricks, (it is) to avoid excessive burning.
She said, He shall eat food with holy power, for whom these shall be put down, and he who shall know them thus.
He puts down the breath supporting (bricks); verily he places the breaths in the seed; therefore an animal is born with speech, breath, sight, and bearing.
This one in front , the existent (with these words) he puts down on the east; verily with these he support breath.
This one on the right, the all worker (with these words he puts down) on the south; verily with these he supports mind.
This one behind, the all extending (with these words he puts down) on the west; verily with these he supports sight.
This one on the left, the light (with these words he puts down) on the north; verily with these he supports hearing.
This one above, thought (with these words he puts down) above; verily with these he supports speech.
Ten by ten he puts (them) down, to give strength.
Transversely  he puts (them) down; therefore transversely do animals move their limbs, for support.
With those (put down) on the east Vasistha prospered, with those on the south Bharadvaja, with those on the west Visvamitra, with those on the north Jamadagni, with those above Visvakarman.
He who knows thus the prosperity in these (bricks) prospers; he who knows thus their relationship becomes rich in relations; he who knows thus their ordering, (things) go orderly  for him; he who knows thus their abode becomes possessed of an abode; he who knows thus their support becomes possessed of support.
Having put down the breath supporters he puts down the unifying (bricks); verily having deposited in him the breaths he unifies them with the unifying (bricks); that is why the unifying have their name.
Then too he puts inspiration upon expiration; therefore expiration and inspiration move together.
He puts (them) down pointing in different directions; therefore expiration and inspiration go in different directions.
The ununified part of the fire  is not worthy of heaven; the fire is worthy of heaven; in that he puts down the unifying (bricks), he unifies it; verily he makes it worthy of heaven.
The eighteen month old calf the strength, the Krta of throws at dice he says; verily by the strengths he wins the throws, and by the throws the strengths.
On all sides (these verses) have the word wind and therefore the (wind) blows on all sides.
v. 2. 11.
a May the Gayatri, the Tristubh, the Jagati, The Anustubh, with the Pankti, The Brhati, the Usnih, and the Kakubh, Pierce thee with needles.
b May the two footed, the four footed, The three footed, the six footed, The metrical, the unmetrical, Pierce thee with needles.
c May the Mahanamnis, the Revatis, All the regions that are rich in fruits, The lightnings of the clouds, the voices.
Pierce thee with needles.
d The silver, the gold, the leaden, Are yoked as workers with the works, On the skin of the strong horse, May they pierce thee with needles.
e May the ladies , the wives, With skill separate thy hair, The wives of the gods, the quarters, Pierce thee with needles.
f What then? As men who have barley Reap the barley in order, removing it, Hither bring the food of those Who have not gone to the reverential cutting of the strew.
v. 2. 12.
a Who cutteth thee? Who doth divide thee Who doth pierce thy limbs? Who, too, is thy wise dissector? b May the seasons in due season, The dissectors, divide thy joints, And with the splendour of the year May they pierce thee with needles.
c May the divine Adhvaryus cut thee, And divide thee; May the piercers piercing Joint thy limbs.
d May the half months, the months, Cut thy joints, piercing, May the days and nights, the Maruts, Make whole thine injuries .
e May the earth with the atmosphere, May Vayu heal thy rent, May the sky with the Naksatras Arrange thy form aright.
f Healing to thy higher limbs, Healing to thy lower; Healing to bones, marrow, Healing too to thy body!