The gods and the Asuras were in conflict, they could not decide the issue; Indra saw these bodies, he put them down; with them he conferred upon himself power, strength, and body; then the gods prospered, the Asuras were defeated.
In that he puts down Indra s bodies, the sacrificer with them bestows on himself power, strength, and body; verily also he piles up the fire with Indra and with a body; be prospers himself, his foe is [1] defeated.
The sacrifice departed from the gods; they could not recover it; they saw these bodies of the sacrifice, they put them down, and by them they recovered the sacrifice.
In that he puts down the bodies of the sacrifice, the sacrificer by them wins the sacrifice.
Three and thirty he puts down; the gods are three and thirty; verily he wins the gods; verily also he piles up the fire with itself and with a body; he becomes with his body in yonder world [2], who knows thus.
He puts down the lighted (bricks); verily he confers light upon it; the fire blazes piled up with these (bricks); verily with them he kindles it; in both worlds is there light for him.
He puts down the constellation bricks; these are the lights of the sky; verily he wins them; the Naksatras are the lights of the doers of good deeds; verily he wins them; verily also he makes these lights into a reflection [3] to light up the world of heaven.
If he were to place them in contact, he would obstruct the world of rain, Parjanya would not rain; he puts them down without touching; v rily he produces the world of rain, Parjanya is likely to rain; on the east he puts down some pointing west, on the west some pointing east; therefore the constellations move both west and east.

v. 4. 2.

He puts down the seasonal (bricks), to arrange the seasons.
He puts down a pair; therefore the seasons are in pairs.
This middle layer is as it were unsupported; it is as it were the atmosphere; he puts down a pair on the other layers, but four in the middle one, for support.
The seasonal (bricks) are the internal cement of the layers; in that he puts down the seasonal (bricks), (it is) to keep apart the layers.
He puts down next an Avaka plant; this is the birthplace of Agni; verily he piles up the fire with its birthplace [1].
Visvamitra says, He shall eat food with holy power, for whom these shall be put down, and he who shall know them thus
It is the year which repels from support him who having piled up the fire does not find support; there are five layers preceding, and then he piles up the sixth; the year has six seasons; verily in the seasons the year finds support.
These are the bricks [2], called the over ladies; he for whom they are put down becomes the overlord of his equals; he should think of him whom he hates as he puts (them down); verily he cuts him off for those deities; swiftly he goes to ruin.
The Angirases, going to the world of heaven, made over to the seers the accomplishment of the sacrifice; it became gold; in that he anoints with fragments of gold, (it is) for the completion of the sacrifice; verily also he makes healing for it [3]; moreover he unites it with its form, and with golden light he goes to the world of heaven.
He anoints with that wh ch contains the word of a thousand Prajapati is of a thousand; (verily it serves) to win Prajapati.
May these bricks, O Agni, be for me milch cows he says; verily he makes them milch cows; they, milking desires, wait upon him yonder in yonder world.

v. 4. 3.

The fire is Rudra; he is born then when he is completely piled up; just as a calf on birth desires the teat, so he here seeks his portion; if he were not to offer a libation to him, he would suck the Adhvaryu and the sacrificer.
He offers the Satarudriya (oblation); verily he appeases him with his own portion; neither Adhvaryu nor sacrificer goes to ruin.
If he were to offer with the milk of domesticated animals [1], he would afflict domestic animals with pain; if (with that) of wild (animals), wild (animals); he should offer with groats of wild sesame or with groats of Gavidhuka grass; he harms neither domesticated nor wild animals.
Then they say, Wild sesame and Gavidhuka grass are not a proper offering he offers with goat s milk, the female goat is connected with Agni; verily he offers with a proper offering; he harms neither domesticated nor wild animals.
The Angirases going to the world of heaven [2] spilled the cauldron on the goat; she in pain dropped a feather (like hair), it became the Arka (plant); that is why the Arka has its name.
He offers with a leaf of the Arka, to unite it with its birthplace.
He offers standing facing north; this is the quarter of Rudra; verily he propitiates him in his own quarter.
He offers on the last brick; verily at the end he propitiates Rudra.
He offers dividing it into three; these worlds are three; verily he makes these worlds of even strength; at this height he offers [3], then at this, then at this; these worlds are three; ver ly he appeases him for these worlds.
Three further libations he offers; they make up six, the seasons are six; verily with the seasons he appeases him.
If he were to offer while wandering round, he would make Rudra come within (the sacrifice).
Or rather they say, In what quarter is Rudra or in what? He should offer them while wandering round; verily he appeases him completely [4].
The highest (bricks) are the heavenly deities; over them he makes the sacrificer speak; verily by them he makes him attain the world of heaven; he should throw (the leaf) down in the path of the cattle of him whom he hates; the first beast that steps upon it goes to ruin.

v. 4. 4.

The strength on the stone (with these words) he moistens (the fire), and so purifies it; verily also he delights it; it delighted attends him, causing him neither hunger nor pain in yonder world; he rejoices in offspring, in cattle who knows thus.
That food and strength, do ye, O Maruts, bounteously bestow on us he says; strength is food, the Maruts are food; verily he wins food.
In the stone is thy hunger; let thy pain reach N.N.[1], whom we hate he says; verily he afflicts him whom he hates with its hunger and pain.
He goes round thrice, moistening; the fire is threefold; verily he calms the pain of the whole extent of the fire.
Thrice again he goes round; they make up six, the seasons are six; verily with the seasons he calms its pain.
The reed is the flower of the waters, the Avaka is the cream of the waters [2]; he draws over (it) with a branch of reeds and with Avaka plants; the waters are appeased; verily with them appeased he calms his pain.
The beast that first steps over the fire when piled, it is liable to burn it up with its heat.
He draws over (it) with a frog; this of animals is the one on which one does not subsist, for neither among the domesticated nor the wild beasts has it a place; verily he afflicts it with pain.
With eight (verses) he draws across [3]; the Gayatri has eight syllables, the fire is connected with the Gayatri; verily he calms the pain of the whole extent of the fire.
(He draws) with (verses) containing (the word) purifying the purifying (one) is food; verily by food he calms its pain.
The fire is death; the black antelope skin is the form of holy power; he puts on a pair of black sandals; verily by the holy power he shuts himself away from death.
He shuts himself away from death, and away from eating food they say; one he puts on, the other not; verily he shuts himself away [4] from death and wins the eating of food.
Honour to thy heat, thy blaze he says, for paying honour they wait on a richer man; may thy bolts afflict another than us he says; verily him whom he hates he afflicts with its pain; be thou purifying and auspicious to us he says; the purifying (one) is food; verily he wins food.
With two (verses) he strides over (it), for support; (with two) containing (the word) water for soothing.

v. 4. 5.

To him that sits in man hail! (with these words) he pours butter on; verily with the Pankti and the offering he takes hold of the beginning of the sacrifice.
He pours on butter transversely; therefore animals move their limbs transversely, for support.
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.
Some of the gods eat the offerings [1], others do not; verily he delights both sets by piling up the fire.
Those gods among gods (with these words) he anoints (it) with curds mixed with honey; verily the sacrificer delights the gods who eat and those who do not eat the offerings; they delight the sacrificer.
He delights those who eat the offerings with curds, and those who do not with honey; 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.
He anoints with a large handful (of grass); the large handful is connected with Prajapati [2]; (verily it serves) to unite it with its birthplace; with two (verses) he anoints, for support.
He anoints going round in order; verily he delights them completely.
Now he is deprived of the breaths, of offspring, of cattle who piling the fire steps upon it.
Giver of expiration art thou, of inspiration he says; verily he bestows on himse f the breaths; giver of splendour, giver of wide room he says; splendour is offspring; wide room is cattle; verily he bestows on himself offspring and cattle.
Indra slew Vrtra; him Vrtra [3] slain grasped with sixteen coils; he saw this libation to Agni of the front; he offered it, and Agni of the front, being delighted with his own portion, burnt in sixteen places the coils of Vrtra; by the offspring to Visvakarman he was set free from evil; in that he offers a libation to Agni of the front, Agni of the front, delighted with his own portion, burns away his evil, and he is set free from his evil by the offering to Visvakarman.
If he desire of a man, May he be set free slowly from evil [4], he should offer one by one for him; verily, slowly he is set free from evil; if he desire of a man, Swiftly may he be set free from evil he should run over all of them for him and make one offering; swiftly is he set free from evil.
Or rather he sacrifices separately with each hymn; verily severally he places strength in the two hymns; (verily they serve) for support.

v. 4. 6.

Do thou lead him forward (with these words) he puts on the kindling sticks; that is as when one provides hospitality for one who has come on a visit.
He puts down three; the fire is threefold; verily he provides his portion for the whole extent of the fire.
They are of Udumbara wood, the Udumbara is strength; verily he gives him strength.
May the All gods thee he says; the All gods are the breaths; verily with the breaths [1] he raises him up; I bear up with their thoughts, O Agni he says; verily he unites him with the thought for which he lifts him up.
May the five regions divine aid the sacrifice, the goddesses he says, for he moves forward along the quarters.
Driving away poverty and hostility he says, for smiting away the Raksases.
Giving to the lord of the sacrifice increase of wealth, he says; increase of wealth is cattle [2]; verily he wins cattle.
He takes (him) with six (verses); the seasons are six; verily with the seasons he takes him; two have (the word) embracing for the smiting away of the Raksases.
With the rays of the sun, with tawny hair, before us he says, for instigation.
Then let our pure invocations be accepted he says; the pure (one) is food; verily he wins food.
The gods and the Asuras were in conflict; the gods saw the unassailable (hymn) and with it they conquered the Asuras [3]; that is why the unassailable (hymn) has its name.
In that the second Hotr recites the unassailable (hymn) the sacrificer conquers his foes therewit unassailably; verily also he conquers what has not been conquered.
(The hymn) has ten verses; the Viraj has ten syllables, by the Viraj are kept apart these two worlds; (verily it serves) to keep apart these two worlds.
Again the Viraj has ten syllables, the Viraj is food; verily he finds support in the Viraj, in eating food.
The atmosphere is as it were unreal; the Agnidh s altar is as it were the atmosphere; on the Agnidh s altar [4] he puts down a stone, for reality; with two (verses), for support.
As measurer, he standeth in the midst of the sky he says; verily with this he measures; in the middle of the sky is the dappled stone set down he says; the dappled is food; verily he wins food.
With four (verses) he goes up to the tail; the metres are four; verily (he goes) with the metres.
All have caused Indra to wax he says; verily he attains increase.
True lord and lord of strength [5], he says; strength is food; verily he wins food.
Let the sacrifice invoke favour, and bring the gods he says; favour is offspring and cattle; verily be bestows on himself offspring and cattle.
Let the god, Agni, offer and bring to us the gods he says, to make the cry, Godspeed! He hath seized me with the impulse of strength, with elevation he says; elevation is yonder sun in rising; depression is it when setting; verily with holy power he elevates himself, with holy power he depresses his foe.

v. 4. 7.

Along the eastern quarter do thou advance, wise one he says; verily with this (verse) he moves to the world of heaven.
Mount ye, with Agni, to the vault he says; verily with this he mounts these worlds.
From earth have I mounted to the atmosphere, he says; verily with it he mounts these worlds.
Going to the heaven they look not away he says; verily he goes to the world of heaven.
O Agni, advance [1] first of worshippers he says; verily with it he bestows eyesight upon both gods and men.
He steps upon (the altar) with five (verses); the sacrifice is fivefold; verily he goes to the world of heaven with the full extent of the sacrifice.
Night and dawn he recites as the Puronuvakya, for preparation.
O Agni, of a thousand eyes he says; Prajapati is of a thousand; (verily it serves) to obtain Prajapati.
To thee as such let us pay honour; to strength hail! he says; strength is food; verily he wins food [2].
He offers on the naturally perforated brick (a ladle) of Udumbara wood filled with curds; curds are strength, the Udumbara is strength, the naturally perforated is yonder (sky); verily he places strength in yonder (sky); therefore we live on strength coming hitherward from yonder.
He puts (it) in place with three (verses); the fire is threefold; verily be makes the whole extent of the fire attain support.
Enkindled, O Agni, shine before us (with these words) he takes (the kindling stick) of Udumbara wood; this is a pipe with projections; by it [3] the go s made piercings of hundreds of the Asuras; in that he takes up the kindling stick with this (verse), the sacrificer hurls the hundred slaying (verse) as a bolt at his enemy, to lay him low without fail.
Let us pay homage to thee in thy highest birth, O Agni (with these words) he takes up (the kindling stick) of Vikankata wood; verily he wins radiance.
That various of Savitr, the adorable (with these words) be takes up (the kindling stick) of Sami wood, for soothing.
The fire milks the piler up of the fire; the piler up, milks the fire; that [4] various of Savitr, the adorable he says; this is the milking of the fire.
This of it Kanva Srayasa knew, and with it he was wont to milk it; in that be takes up the kindling stick with the verse, the piler up of the fire milks the fire.
Seven are thy kindling sticks, O Agni, seven tongues verily he delights seven sevens of his.
With a full (ladle) he offers, for Prajapati is as it were full, to obtain Prajapati [5].
He offers with a half filled (ladle), for from the half filled Prajapati created creatures, for the creation of offspring.
Agni departed from the gods; he entered the quarters; he who sacrifices should think in his mind of the quarters; verily from the quarters he wins him; with curds he offers at first, with butter afterwards; verily he bestows upon him brilliance and power in accord.
There is (an offering) to Vaisvanara on twelve potsherds; the year has twelve months, Agni Vaisvanara is the year; verily st aightway [6] he wins Vaisvanara.
If he were to offer the fore and after sacrifices, there would be a bursting of the sacrifice; he offers an oblation with a ladle, for the support of the sacrifice.
Vaisvanara is the kingly power, the Maruts the people; having offered the offering to Vaisvanara, he offers those to the Maruts; verily he attaches the people to the kingly power.
He utters aloud (the direction to the Agnidh) for Vaisvanara, he offers the offerings of the Maruts muttering; therefore the kingly power speaks above the people.
(The offerings) are for the Maruts; the people of the gods are the Maruts; verily he wins for him by the people of the gods the people among men.
There are seven; the Maruts are in seven troops; verily in troops he wins the people for him; running over troop by troop he offers; verily he makes the people obedient to him.

v. 4. 8.

He offers the stream of wealth; May a stream of wealth be mine (with this hope) is the offering made; this stream of ghee waits upon him in yonder world, swelling up.
He offers with butter; butter is brilliance, the stream of wealth is brilliance; verily by brilliance he wins brilliance for him.
Again the stream of wealth is desires; verily he wins desires.
If he desire of a man, May I separate his breaths and his eating of food [1], he should offer separately for him; verily he separates his breaths and his eating of food; if he desire of a man, May I continue his breaths and his eating of food he should offer for him in a continuous stream; verily he continues his breaths and his eating of food.
Twelve sets of twelve he offers; the year has twelve months; verily by the year he wins food for him.
May for me food, for me freedom from hunger he says; that [2] is the form of food; verily he wins food.
May for me fire, for me the waters be says; this is the birthplace of food; verily he wins food with its birthplace.
He offers those where Indra, is half; verily he wins the deities; since Indra is half of all and a match, therefore Indra is the most appropriating of gods; he says Indra later; verily he places strength in him at the top.
He offers the weapons of the sacrifice; the weapons of the sacrifice are the sacrifice [3]; verily he wins the sacrifice.
Again this is the form of the sacrifice; verily he wins the sacrifice by its form.
May for me the final bath and the cry of Godspeed! he says, to utter Godspeed! May the fire for me, the cauldron he says; that is the form of splendour; verily by the form he wins splendour.
May the Rc for me, the Saman he says [4]; that is the form of the metres; verily by the form he wins the metres.
May the embryo for me, the calves he says; that is the form of cattle; verily by the form he wins cattle.
He offers the orderers, to order the disordered.
He offers the even and the odd, for pairing; they are in ascending ratio, for ascent.
May one for me, three he says; one and three are the metres of the gods [51, four and eight the metres of men; verily he wins both the metres of gods and men.
Up to thirty three he offers; the gods are three and thirty; verily he wins the gods; up to forty eight he offers, the Jagati has forty eight syllables, cattle are connected with the Jagati: verily by the Jagati he wins cattle for him.
Strength, instigation (with these words) he offers a set of twelve; the year has twelve months; verily he finds support in the year.

v. 4. 9.

Agni departed from the gods, desiring a portion; the gods said to him, come back to us, carry the oblation for us.
He said, Let me choose a born; let them offer to me the Vajaprasaviya therefore to Agni they offer the Vajaprasaviya.
In that he offers the Vajaprasaviya, he unites Agni with his own portion; verily also this is his consecration.
He offers with fourteen (verses); there are seven domesticated, seven wild 1] animals; (verily it serves) to win both sets.
He offers of every kind of food, to win every kind of food.
He offers with an offering spoon of Udumbara wood; the Udumbara is strength, food is strength; verily by strength he wins for him strength and food.
Agni is the consecrated of gods, the piler of the fire of men; therefore when it rains a piler of the fire should not run, for he has thus obtained food; rain is as it were food; if he were to run he would be running from food.
He should go up to it; verily be goes up to food [2].
Night and dawn (with these words) he offers with the milk of a black cow with a white calf; verily by the day he bestows night upon him, by night day; verily day and night being bestowed upon him milk his desire and the eating of food.
He offers the supporters of the kingly power; verily he wins the kingdom.
He offers with six (verses); the seasons are six; verily he finds support in the seasons.
O lord of the world (with these words) he offers five libations at the chariot mouth; the chariot is a thunderbolt; verily w th the thunderbolt he conquers the quarters [3].
In yonder world the wind blows over the piler of the fire; he offers the names of the winds; verily over him in yonder world the wind blows; three he offers, these worlds are three; verily from these worlds he wins the wind.
Thou art the ocean, full of mist he says; that is the form of the wind; verily by the form he wins the wind.
He offers with his clasped hands, for not other wise can the oblation of these be accomplished.

v. 4. 10.

The chariot of the gods is yoked for the world of heaven, the chariot of man for wherever his intention is fixed; the fire is the chariot of the gods.
Agni I yoke with glory, with ghee he says; verily he yokes him; he, yoked, carries him to the world of heaven.
If he were to yoke with all five together, his fire yoked would fall away, the libations would be without support, the Stomas without support, the hymns without support.
He strokes (the fire) with three (verses) at the morning pressing; the fire is threefold [1]; verily he yokes the full extent of the fire; that is as when something is placed on a yoked cart; the oblations find support, the Stomas find support, the hymns find support.
He strokes with two (verses) in the Stotra of the Yajnayajniya; the sacrifice is as great as is the Agnistoma; a further extension is performed over and above it; verily he mounts at the end the whole extent of the sacrifice.
(He strokes) with two (verses), for support; when it is not completed by one (verse), then [2] does he stroke; the rest of the sacrifice resorts to him; (verily it serves) for continuity.
He who piles up the fire falls away from this world; his libation cannot be performed in a place without bricks; whatever libation he offers in a place without bricks, it runs away, and with its running away the sacrifice is ruined, with the sacrifice the sacrificer; in that he piles up a second piling, (it is) to support the libations; the libations find support [3], the sacri ice is not ruined, nor the sacrificer.
He puts down eight; the Gayatri has eight syllables; verily he piles it with the Gayatri metre; if eleven, with the Tristubh, if twelve with the Jagati verily he piles it with the metres.
The fire that is re piled is called the descendant; he who knowing thus re piles the fire eats food up to the third generation.
The re piling is like the re establishment of the fire; he who does not succeed through the establishment of the fire [4] re establishes it; he who does not succeed by the piling up of the fire re piles it.
In that he piles up the fire, (it is) for prosperity.
Or rather they say, one should not pile it up.
The fire is Rudra, and it is as if one stirs up a sleeping lion.
But again they say, One should pile it up.
It is as if one awakens a richer man with his due portion.
Manu piled the fire; with it he did not prosper; he saw this re piling, he piled it, with it he prospered; in that he piles the re piling, (it is) for prosperity.

v. 4. 11.

He who desires cattle should pile a piling with the metres; the metres are cattle; verily he becomes rich in cattle.
He should pile in hawk shape who desires the sky; the hawk is the best flier among birds; verily becoming a hawk he flies to the world of heaven.
He should pile in heron form who desires, May I be possessed of a head in yonder world verily he becomes possessed of a head in yonder world.
He should pile in the form of an Alaja bird, with four furrows, who desires support; there are four quarters; verily he finds support in the quarters.
He should pile in the form of a triangle, who has foes [1]; verily he repels his foes.
He should pile in triangle form on both sides, who desires, May I repel the foes I have and those I shall have verily he repels the foes he has and those he will have.
He should pile in the form of a chariot wheel, who has foes; the chariot is a thunderbolt; verily he hurls the thunderbolt at his foes.
He should pile in the form of a wooden trough who desires food; in a wooden trough food is kept; verily he wins food together with its place of birth.
He should pile one that has to be collected together, who desires cattle; verily he becomes rich in cattle [2].
He should pile one in a circle, who desires a village; verily he becomes possessed of a village.
He should pile in the form of a cemetery, who desires, May I be successful in the world of the fathers verily he is successful in the world of the fathers.
Visvamitra and Jamadagni h d a feud with Vasistha; Jamadagni saw these Vihavya (bricks); he put them down, and with them he appropriated the power and strength of Vasistha; in that he puts down the Vihavyas, the sacrificer with them appropriates the power and strength of his foe.
He puts down on the altar of the Hotr; the Hotr is the abode of the sacrificer [3]; verily in his abode he wins for him power and strength.
Twelve he puts down; the Jagati has twelve syllables, cattle are connected with the Jagati; verily with the Jagati he wins cattle for him.
Eight each he puts down in the other altars; cattle have eight half hooves; verily he wins cattle.
(He puts down) six on the Marjaliya; the seasons are six, the gods, the fathers, are the seasons; verily he delights the seasons, the gods, the fathers.

The Horse Sacrifice (continued)

v. 4. 12.

Be pure for the winning of strength this is the Anustubh strophe; three Anustubhs make four Gayatris; in that there are three Anustubhs, therefore the horse when standing stands on three feet; in that there are four Gayatri is, therefore he goes putting down all four feet.
The Anustubh is the highest of metres, the fourfold Stoma is the highest of Stomas, the three night sacrifice the highest of sacrifices, the horse the highest of animals; verily by the highest he makes him go to the highest state.
It is the twenty onefold day [1], on which the horse is slain, there are twelve months, five seasons; these worlds are three; the twenty onefold Stoma() is yonder sun; this is Prajapati, the horse is connected with Prajapati; verily he wins it straightway.
The Prstha Stotra() is of Sakvari verses to make the horse complete, there are various metres, different sets of animals are offered, both domesticated and wild; in that the Prstha is of Sakvari verses, (it is) to complete the horse.
The Saman of the Brahman is that of Prthurasmi; by the rein the horse is restrained [2], a horse unrestrained and unsupported is liable to go to the furthest distance; (verily it serves) to restrain and support the horse.
The Achavaka s Saman is the Samkrti; the horse sacrifice is an extensive sacrifice; who knows they say, if all of it is done or not? In that the Achavaka s Saman is the Samkrti, (it serves) to make the horse whole, to win it entirely, to prevent interference.
The last da is an Atiratra with all the Stomas, to obtain all, to conquer all; verily he obtains all, he conquers all with it.