The Major Religions of The World Volume Two

Summary of the History and Beliefs of the Major Religions and

Selected Lines/Quotes from their Scared Texts

Confucianism Buddhism Judaism Christianity Islam Hinduism This Volume:

Hinduism

Volume 2 2010

Dedicated to my family

2010

Preface

Since I was a teen-ager, I’ve been attracted to the study of religion − its origins, principles and beliefs. I observed how region evolved as man evolved, from pagan polytheisms to one-god monotheisms. But while religions became more sophisticated, I felt that they were still mainly founded on primitive ideas, hopes and fears and downright superstition. (No offence meant.) I also saw that so many religions professed to have the “word of God” revealed directly to them backing up their claim of being the “right religion”, which was to me an obvious impossibility. Further, I found it ironic that the huge polarizing differences among the religions of the world were mainly ones of interpretation and dogma − form over substance − despite the vast amount of common beliefs among them. While being somewhat of a cynic about religion, I found beauty and interest in their mysticism and enjoyed the poetry and imagery of their sacred scriptures.

With that as a backdrop, and being a “collector” of sorts, I began a project in 2002 to research and read the texts of various major religions (philosophies) and to collect my favorite lines and verses from their scriptures. My daughter, Leandra helped me immensely by typing volumes of notes and excerpts from the numerous books that I had read. She is an excellent typist and her efforts made a difference. I stopped in 2004 in favor of other priority projects such as recording my music compositions and editing my poetry.

While many of the texts in these volumes are lengthy, they are not meant to be read in their entirety, but rather casually perused. They can be used, just as my other collections are intended to be used, (such as my poetry, favorite lines of Shakespeare and favorite quotes and sayings) for casual reading with no need to “finish” anything or to have to “keep one’s place.” Also, like my other collections that I have worked on over the past 50 years, this volume is intended to achieve four main purposes: to satisfy my “intellectual curiosity”; to be enjoyed during my old age; to represent some little mark in my life and to serve as an element in the personal inheritance I will leave to my family.

It is my sincere hope that whoever reads through these volumes will find some reward in them.

Hinduism Table of Contents Selected Lines and Quotes from Scriptures and Writings: :

Page

Hymns of the Samaveda-Excerpts

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Hymns of the Samaveda-Full Text

17

Hymns of the Atharva-Veda

119

The Upanishads

207

Dicussion/History of the Vedas and Upanshads

253

Hymns of the Samaveda-Excerpts (Hinduism)

HYMNS OF THE SAMAVEDA ~ The Samaveda or Veda of Holy Songs, third in the usual order of enumeration of the three Vedas, ranks next in sanctity and liturgical importance to the Rgveda or Veda of Recited praise. ~ Chiefly of hymns to be chanted by the udgatar priests. ~ Taken mainly from the Rgveda, transposed and re-arranged, without reference to their original order. ~ Such a manual was unnecessary in the early times when the Aryans first came into India, but was required for guidance and use in the complicated ritual elaborated by the invaders after their expansion and settlement in their new homes.

HYMNS OF THE SAMAVEDA, FIRST PART, BOOK 1, CHAPTER 1

DECADE I AGNI ~ Do thou, O Agni, with great might guard us from all malignity, Yea, from the hate of mortal man! ~ O Agni, come; far other songs of praise will I sing forth to thee, Wax mighty with these Soma-drops! ~ May Vatsa draw thy mind away even from thy loftiest dwelling place! Agni, I yearn for thee with song. ~ Agni, Atharvan brought thee forth by rubbing from the sky, the head of all who offer sacrifice. ~ O Agni, bring us radiant light to be our mighty succour, for thou art our visible deity!

DECADE II AGNI ~ O Agni, God, the people sing reverent praise to thee for strength: With terrors trouble thou the foe. ~ I seek with song your messenger, oblation-bearer, lord of wealth, immortal, best at sacrifice. ~ Do thou, O Agni, with great might guard us from all malignity, yea, from the hate of mortal man! ~ O Agni, come; far other songs of praise will I sing forth to thee. Wax mighty with these Soma-drops! ~ May Vatsa draw thy mind away even from thy loftiest dwelling place! Agni, I yearn for thee with song. ~ Agni, Atharvan brought thee forth by rubbing from the sky, the head of all who offer sacrifice. ~ O Agni, bring us radiant light to be our mighty succour, for thou art our visible deity!

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DECADE II AGNI ~ O Agni, God, the people sing reverent praise to thee for strength: With terrors trouble thou the foe. ~ I seek with song your messenger, oblation-bearer, lord of wealth, Immortal, best at sacrifice. ~ Still turning to their aim in thee the sacrificer’s sister hymns have come to thee before the wind. ~ To thee, illuminer of night, O Agni, day by day with prayer, bringing thee reverence, we come. ~ Help, thou who knowest lauds, this work, a lovely hymn in Rudra’s praise, Adorable in every house! ~ To this fair sacrifice to drink the milky draught art thou called forth: O Agni, with the Maruts come!

DECADE III AGNI ~ May Agni with his pointed blaze cast down each fierce devouring fiend: May Agni win us wealth by war! ~ Agni, be gracious; thou art great: thou hast approached the pious man, Hast come to sit on sacred grass. ~ Agni, preserve us, from distress consume our enemies, O God, Eternal, with thy hottest flames.

CHAPTER II, DECADE I AGNI ~ Thou, Agni, art the homestead’s lord, our hotar-priest at sacrifice. Lord of all boons, thou art the Potar, passing wise. Pay worship, and enjoy the good!

DECADE IV AGNI ~ Bring us most mighty splendour thou, Agni, resistless on thy way: Prepare for us the path that leads to glorious opulence and strength! ~ May the brave man, if full of zeal he serve and kindle Agni’s flame.

DECADE II AGNI ~ Sing praise to him the lord of light! The Gods have made the God to be their messenger, to bear oblation to the Gods. ~ Bring us that splendour, Agni, which may overcome each greedy fiend in our abode, and the malicious wrath of men!

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CHAPTER II, DECADE III INDRA ~ Praise, even as he is known, with song Indra the guardian of the kine, the son of truth, lord fo the brave.

DECADE IV INDRA AND OTHERS ~ Now morning with her earliest light shines forth, dear daughter of the sky: High, Asvins, I extol your praise. ~ That might of his shone brightly forth when Indra brought together, like a skin, the worlds of heaven and earth. ~ May Vata breathe his balm on us, healthful, delightful to our heart: May he prolong our days of life.

BOOK III, CHAPTER I, DECADE I INDRA ~ Let the drops pass within thee as the rivers flow into the sea O Indra, naught excelleth thee! ~ Indra, the singers with high praise, Indra reciters with their lauds, Indra the choirs have glorified. ~ May Indra give, to aid us wealth handy that rules the skilful ones! Yea, may the strong give potent wealth.

DECADE II INDRA ~ With waters’ foam thou torest off, Indra, the head fo Namuchi, when thou o’ercamest all the foes.

DECADE IV INDRA ~ O Indra, in each fight and fray give to our bodies manly strength: Strong lord, grant ever-conquering might! ~ For so thou art the brave man’s friend; a hero, too, art thou, and strong: So may thine heart be won to us!

CHAPTER II, DECADE I INDRA ~ A thousand and a hundred steeds are harnessed to thy golden car: Yoked by devotion, Indra, let the long-maned bays bring thee to drink the Soma juice!

DECADE II INDRA AND OTHERS ~ O Indra, give us wisdom s a sire gives wisdom to his sons Guide us, O much-invoked, in this our way: may we still live and look upon the light! ~ O Indra, turn us not away: be present with us at our feast for thou art our protection, yea, thou art our kin: O Indra, turn us not away!

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BOOK IV, CHAPTER I, DECADE II ~ Advancing, sending forth her rays, the daughter of the sky is seen. The mighty one lays bare the darkness with her eye, the friendly Lady makes the light.

DECADE III ~ Like birds of beauteous wing the Priyamedhas, Rishis, imploring, have come nigh to Indra. Dispel the darkness and fill full our vision: deliver us as men whom snares entangle! ~ They have prepared and fashioned for this hero words never matched, most plentiful, most auspicious, for him the ancient, great, strong, energetic, the very mighty wielder of the thunder.

DECADE IV INDRA ~ The old hath waked the young Moon from his slumber who runs his circling course with many round him.

Behold the god’s high wisdom in its greatness: he who died yesterday to-day is living.

BOOK V, CHAPTER I, DECADE I INDRA ADITYAS ` Adityas, very mighty ones, grant to our children and our seed this lengthened term of life that they may live long days! ~ Though knowest, Indra, Thunder-armed! How to avoid destructive powers, as one secure from pitfalls each returning day.

DECADE II INDRA ~ Still, Indra, from all ancient time rivalless ever and companionless art thou: Thou seekest friendship but in war. ~ Fail not when marching onward: come hither, like-spirited, stay not far away ye who can tame even what is firm! ~ We call on thee, O matchless one! We, seeking help, possessing nothing firm ourselves, call on thee, wondrous, thunder-armed.

DECADE III INDRA ~ Unconquered strength is only thine, Indra, Stonecaster, thunder-armed! When thou with thy surpassing power smotest to death that guileful beast, lauding thine own supremacy. ~ Go forward, meet the foe, be bold; thy bolt of thunder is not checked! Manliness, Indra, is thy strength. Slay Vritra, make the waters thine, lauding thine own supremacy!

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~ When war and battles are on foot, booty is offered to the bold. Yoke thou thy wildly-rushing bays. Whom wilt thou slay, and whom enrich? Do thou, O Indra, make us rich! ~ Within the waters runs the Moon, he with the beauteous wings in heaven. Ye lightnings with your golden wheels, men find not your abiding-place. Mark this my woe, ye Earth and Sky!

DECADE IV AGNI AND OTHERS ~ Great, as his nature is, through power, terrible, he hath waxed in strength, lord of bay steeds, strong-jawed, sublime, he in joined hands for glory’s sake hath grasped his iron thunderbolt.

DECADE V SOMA PAVAMANA ~ Run forth to battle, conquering the Vritras; thou speedest to quell the foes like one exacting debts. ~ Flow onward, Soma, as a mighty sea, as Father of the Gods, to every form. ~ Flow onward, Soma, flow for mighty strength, as a strong courser, bathed, to win the prize. ~ Fair Indu hath flowed on for rapturous joy, sage, for good fortune, in the waters’ lap. ~ In thee, effused. O Soma, we rejoice ourselves for great supremacy in fight: Thou, Pavamana, enterest into mighty deeds. ~ The strong youths have come forth to view, to show their strength, God Savitar’s quickening energy: Ye warrior horsemen, win the heavens.

DECADE III INDRA AND OTHERS ~ To Vishnu, to the mighty whom the Maruts follow, let your hymns born in song go forth, Evayamarut! To the strong, very holy band adorned with bracelets, that rushes on in joy and ever roars for vigour!

DECADE V SOMA PAVAMANA ~ Indu flow on, a mighty juice; glorify us among the folk: drive all our enemies away!

BOOK VI, CHAPTER I, DECADE I SOMA PAVAMANA ~ Soma, thou flowest chasing foes, finder of wisdom and delight: drive thou the godless folk afar! Flow onward with that stream wherewith thou gavest splendour to the Sun, speeding the waters kind to man! ~ Flow onward, Indu, with this food for him who in thy wild delights battered the nine-and-ninety down!

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~ Flow, pressed, into the filter, speed the heavenly one who winneth wealth, who bringeth booty through our juice!

DECADE III SOMA PAVAMANA ~ The living drops of Soma juice pour, as they flow, the gladdening drink, intelligent drops above the station of the sea, exhilarating, dropping meath. ~ Flow on, best winner of the spoil, to precious gifts of every sort! Thou art a sea according to the highest law, joy-giver, Soma! To the Gods.

DECADE IV SOMA PAVAMANA ~ Guard of all being, generating creatures, loud roared the sea as highest law commanded. Strong, in the filter, on the fleecy summit, pressed from the stone, Soma hath waxen mighty. ~ The swift steed, bounteous, giving hundreds, thousands, hath reached the sacred grass which never fails him. ~ Flow onward, Soma, rich in meath, and holy, enrobed in waters, on the fleecy summit! Settle in vessels that are full of fatness, as cheering and most gladdening drink for Indra!

DECADE V SOMA PAVAMANA ~ Strong Indu, bathed in milk, flows on for Indra, Soma exciting, strength, for his carousal. He quells malignity and slays the demons, King of the homestead, he who gives us comfort. ~ Pour forth this wealth with this purification: flow onward to the yellow lake, O Indu! ~ Soma, the mighty, when, the waters’ offspring, he chose the Gods, performed that great achievement.

CHAPTER II, DECADEI SOMA PAVAMANA ~ The guiless ones are singing praise to Indra’s well-beloved friend, As, in the morning of its life, the mothers lick the new-born calf.

PART SECOND, BOOK I, CHAPTER I, IV AGNI ~ For us thou winnest, Agni, God, heroic strength exceeding great, far-spreading and of high renown.

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XIX SOMA PAVAMANA ~ Sending forth flashes he hath bellowed to the jars, led by the men into the golden reservoir. The milkers of the sacrifice have sung to him: Lord fo three heights, thou shinest brightly o’er the Dawns.

XXIII INDRA ~ As rivers swell the ocean, so, hero, our prayers increase thy might, though of thyself, O thudnerer, waxing day by day.

CHAPTERII, I INDRA ~ Indra, the dancer, be to us the giver of abundant wealth: The mighty bring it us knee-deep!

CHAPTER I, III SOMA PAVAMANA ~ Indu, flow on, a mighty juice; glorify us among the folk: Drive all our enemies away! ~ And in thy friendship, Indu, most sublime and glorious, may we subdue all those who war with us! ~ Those awful weapons which thou hast, sharpened at point to strike men down- Guard us therewith from every foe!

VIII INDRA ~ Indra is close to his bays, with chariot ready at his word, Indra the golden, thunder-armed. ~ Help us in battles Indra, in battles where thousand spoils are gained, with awful aids, O awful one! ~ Indra raised up the son aloft in heaven, that he may see afar: He burst the mountain for the kine.

CHAPTER, III SOMA PAVAMANA ~ With sacrifice we seek to thee fair cherisher of manly might in mansons of the lofty heavens. ~ Drink gladdening, crusher of the bold, praiseworthy, with most mighty sway, destroyer of a hundred forts. ~ Hence riches came to thee, the King, O sapient one: the strong-winged bird, unwearied, brought thee from the sky. ~ And now, sent forth, he hath attained to mighty power and majesty, active and ready to assist. ~ That each may see the light, the bird brought us the guard of law, the friend o fall, speeder through the air.

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BOOK III, CHAPTER I, II SOMA PAVAMANA ~ Thy juice, O Pavamana, sends its rays abroad fixe splendid skill, like luster, all heaven’s light, to see.

VIII INDRA ~ Armed with the bones of dead Dadhyach, Indra with unresisted, might the nine-and-ninety Vritras slew. ~ He, searching for the horse’s head that in the mountains lay concealed, found it in Saryandcdn lake. ~ Then straight the recognized the mystic name of the creative Steer. There in the mansion of the moon.

V SOMA PAVAMANA ~ As one who conquers, ne’er subdued, attacks and slays the enemy, thus, vanquisher of thousands! Flow!

XVII SOMA PAVAMANA ~ Make high and splendid glory shine hitherward, lord of food, God, on the friend of Gods unclose the cask of middle air. ~ Roll onward from the press, O mighty one, effused, s kings, supporter of the tribes pour on us rain from heaven, send us the water’s flow, urging our thoughts to win the spoil!

BOOK IV, CHAPTER I, IV SOMA PAVAMANA ~ O Soma Pavamana, be victorious, win us high renown; and make us better than we are! ~ Win thou the light, win heavenly light, and, Soma, all felicities; and make us better than we are! ~ Win skilful strength and mental power! O Soma, drive away our foes; And make us better than we are! ~ Ye purifiers, purify Soma for Indra, for his drink; Make thou us better than we are! ~ Give us our portion in the sun through thine own mental power and aids; and make us better than we are! ~ Through thine own mental power and aids long may we look upon the sun: Make thou us better than we are! ~ Well-weaponed Soma, pour to us a stream of riches doubly great; and make us better than we are! ~ As one victorious unsubdued in battle, pour forth wealth to us: And make us better than we are! ~ With offerings, Pavamana! Men have strengthened thee as law commands: Make thou us better than we are! ~ O Indu, bring us wealth in steeds brilliant and quickening all life; and make us better than we are!

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V SOMA PAVAMANA ~ Swift runs this giver of delight, even the stream of flowing juice: Swift runs this giver of delight. ~ The morning knows all precious things, the Goddess knows her grace to man: Swift runs this giver of delight. ~ We have accepted thousands from Dhvasra’s and Purusbanti’ hands: Swift runs this giver of delight. ~ From whom we have accepted thus thousands and three-times ten besides: Swift runs this giver of delight.

XVI INDRA ~ Relax that mortal’s stubborn strength whose heart is bent on wickedness. Trample him down beneath thy feet who watches for and aims at us. The Goddess mother brought thee forth, the blessed mother gave thee life.

IV MITRA-VARUNA ~ Sing forth unto your Varuna and Mitra with a song imspired: They, mighty lords, are lofty law. ~ Full springs of fatness, Sovran kings, Mitra nd Varuna, the twain, Gods glorified among the Gods. ~ So help ye us to riches, great celestial and terrestrial wealth! Vast is your sway among the Gods.

XIV INDRA ~ Stone-Darting Indra, wonderous God, what wealth thou hast not given me here, that bounty, treasure-finder!

Bring, filling full both thy hands, to us! ~ Bring what thou deemest worth the wish, O Indra that which is in heaven! So may we know thee as thou art a giver boundless in thy gifts! ~ Thy lofty spirit famed in all the regions s appeasable, with this thou rendest even things firm, stone-darter! So to win thee strngth.

BOOK V, CHAPTER I, I SOMA PAVAMANA ~ Hawk seated in the press, bird wide-extended, the banner seeking kine and wielding weapons, uniting with the sea, the wave of waters, the mighty tells his fourth form and declares it.

IV SOMA PAVAMANA ~ O Pavamna bring us wealth bright with a thousand splendours; yea, O Indu, give us ready help! ~ Sage, poet, poured with all his stream, Soma is driven, far away, to the dear places of the sky.

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XII SOMA PAVAMANA ~ Soma, as thou art purified with flowing wave, exhibiting thy strength enter thou Indra’s throat. Make both worlds stream for us, as lightning doth the clouds: mete out exhaustless powers for us through this our prayer!

CHAPTER II, XVII SOMA PAVAMANA ~ In might, O Indu, with thy streams flow for the banquet of the Gods: Rich in meath, Soma, in our beaker take thy seat! ~ Thy drops that swim in water have exalted Indra to delight the Gods have drunk thee up for immortality. ~ Stream opulence to us, ye drops of Soma, pressed and purified pouring down rain from heaven in floods, and finding light!

BOOK VI, CHAPTER II, II AGNI ~ O Agni of the Bharatas, flame splendid with unfading might shine forth and gleam, eternal one!

XI SOMA PAVAMANA ~ To him, praiseworthy, sacred tones have sounded, steer of the triple height, the life-bestower. Dwelling in wood, like Varuna, a river, lavishing treasure, he distributes blessings. ~ Great conqueror, warrior girt, Lord of all heroes, flow on thy way as he who winneth riches: With sharpened arms, with swift bow, never vanquished in battle, vanquishing in fight the foemen! ~ Giving security, lord of wide dominion, send us both heaven and earth with all their fullness! Striving to win the dawns, the light, the waters, and cattle, call to us abundant booty!

XII INDRA ~ O Indra, thou art far-renowned, impetuous lord of power and might. Alone, the never-conquered guardian of mankind, thou smitest down resistless foes. ~ As such we seek thee now, O Aura, the most wise, craving thy bounty as our share thy sheltering defence is like an ample cloak. So may thy favours reach to us.

CHAPTER III, I SOM PAVAMANA ~ Pour down the rain upon us, pour a wave of waters from the sky. And plenteous store of wholesome food! ~ Flow onward with that stream of thine, whereby the cows have come to us. The kine of strangers to our home. ~ Dearest to Gods in sacred rites, pour on us fatness with thy stream, pour down on us a flood of rain!

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~ To give as vigour, with thy stream run through the fleecy straining-cloth! For verily the Gods will hear. ~ Onward hath Pavamana flowed and beaten off the Rakshasas. Flashing out splendour as of old.

X SVITAR, BRAHMAPSPATI. AGNI ~ Agni, thou pourest life: send down upon us food and vigorous strength; drive thou misfortune far away!

XI MITRA-VARUVA ~ So help ye us to riches, great celestial and terrestrial wealth vast is your sway among the Gods! ~ Carefully tending law with law they have attained their vigorous might: Both Gods, devoid of guile, wax strong. ~ With rainy skies and streaming floods, lords of the food that falls in dew, a lofty seat have they attained.

XV AGNI ~ O Agni, thou hast made the sun, the eternal star, to mount the sky, giving the boon of light to men. ~ Thou, Agni, art the people’s light, best, dearest, seated in thy shrine watch for the singer, give him life!

X INDRA ~ We, seeking glory, have invoked this God of yours, the lord of wealth, who must be magnified by constant sacrifice.

XIV DAWN ~ This light is come, amid all lights the fairest: born is the brilliant, far-extending brightness. Night, sent away for Savitar’s uprising, hath yielded up a birthplace for the morning. ~ The fair, the bright is come with her white offspring to her the Dark one hath resigned her dwelling. Akin, immortal, following each other, changing their colours both the heavens move onward. ~ Common, unending is the sisters’ pathway: taught by the Gods alternately they travel, fair-formed, of different hues and yet one-minded, night and dawn clash not, neither do they tarry.

BOOK IX, VII INDRA ~ Drive Rakshasas and foes away, break thou in pieces Vritra’s jaws: O Britra-slaying Indra, quell the foeman’s wrath who threatens us!

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~ O Indra, beat our foes away, humble the men who challenge us: Send down to nether darkness him who seeks to do us injury! ~ Strong, ever-youthful are the arms of Indra, fair unassailable, never to be vanquished: These first let him employ when need hath come on us, wherewith the Asuras’ great might was overthrown.

VIII SOMA, VARUNA ~ Blind, O my foemen, shall ye be, even s headless serpents are may Indra slay each best of you when Agni’s flame hath struck you down! ~ Whoso would kill us, whether he be a stranger foe or one of us, may all the Gods discomfit him! My nearest, closest mail is prayer, my closest armour and defence.

IX INDRA. ALL-GODS ~ Like a dread wild beast roaming on the mountain thou hast approached us from the farthest distance. Whetting thy bolt and thy sharp blade, O Indra, crush thou the foe and scatter those who hate us!

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Hymns of the Samaveda-Full Text (Hinduism)

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Vedas (Copied)

HYMNS OF THE SAMAVEDA Translated with a Popular Commentary

Ralph T.H. Griffith 1895

PREFACE The Samaveda, or Veda of Holy Songs, third in the usual order of enumeration of the three Vedas, ranks next in sanctity and liturgical importance to the Rgveda or Veda of Recited praise. Its Sanhita, or metrical portion, consists chiefly of hymns to be chanted by the Udgatar priests at the performance of those important sacrifices in which the juice of the Soma plant, clarified and mixed with milk and other ingredients, was offered in libation to various deities.

The Collection is made up of hymns, portions of hymns, and detached verses, taken mainly from the Rgveda, transposed and re-arranged, without reference to their original order, to suit the religious ceremonies in which they were to be employed. In these compiled hymns there are frequent variations, of more or less importance, from the text of the Rgveda as we now possess it which variations, although in some cases they are apparently explanatory, seem in others to be older and more original than the readings of the Rgveda. In singing, the verses are still further altered by prolongation, repetition and insertion of syllables, and various modulations, rests, and other modifications prescribed, for the guidance of the officiating priests, in the Ganas or Song-books. Two of these manuals, the Gramageyagdna, or Congregational, and the Aranyagana or Forest Song-Book, follow the order of the verses of part I, of the Sanhita, and two others, the Uhagana, the Uhyagana, of Part II. This part is less disjointed than part I, and is generally arranged in triplets whose first verse is often the repetition of a verse that has occurred in part I. There is no clue to the date of the compilation of the Samaveda Hymns, nor has the compiler's name been handed down to us. Such a manual was unnecessary in the early times when the Aryans first came into India, but was required for guidance and use in the complicated ritual elaborated by the invaders after their expansion and settlement in their new homes.

There are three recensions of the text of the Samaveda Sanhita, the Kauthuma Sakha or recension is current in Guzerat, the Jaiminiya in the Carnatic, and the Ranayaniya in the Mahratta country. A translation, by Dr. Stevenson, of the Ranayaniya recension-or, rather, a free version of Sayana's paraphrase-was edited by Professor Wilson, in 1842; in 1848 Professor Benfey of GĂśttingen brought out an excellent edition of the same text with a metrical translation, a complete glossary, and explanatory notes; and in 1874-78 Pandit Satyavrata Samasrami of Calcutta published in the Bibliotheca Indicaa. most meritorious edition of the Sanhita according to the same recension, with Sayana's commentary, portions of the Song-books, andi other illustrative matter. I have followed Benfey's text, and have, made much use of his glossary and notes. Pandit Satyavrata Samasrami's edition also has been of the greatest service to me.

To Mr. Venis, Principal of the Benares Sanskrit College, I am indebted for, the loan of the College manuscripts of the text and commentary.

I repeat the expression of my obligations to those scholars whose works assisted me in my translation of the Hymns of the Rgveda. For help in translating the non-Rgvedic Hymns of the Samaveda, I am additionally indebted to the late Professor Benfey and to Professor Ludwig whose version will be found in his Der Rgveda, vol. III, pp. 19-25.

For further information regarding the Samaveda Weber's History Of Indian Literature, and Max MĂźller's History of Ancient Sanskrit Literature, or the article on the Veda in Chamber's Encyclopaedia should be consulted.

R.T.H. GRIFFITH Kotagiri, Nilgiri 25th May,1893.

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HYMNS OF THE SAMAVEDA FIRST PART BOOK I CHAPTER I Om. Glory to the Samaveda! To Lord Ganesa glory! Om. DECADE I Agni 1. Come, Agni, praised with song, to feast and sacrificial offering: sit As Hotar on the holy grass!

2. O Agni, thou hast been ordained Hotar of every sacrifice,

By Gods, among the race of men.

3. Agni we choose as envoy, skilled performer of this holy rite, Hotar, possessor of all wealth.

4. Served with oblation, kindled, bright, through love of song may Agni, bent On riches, smite the Vritras dead!

5. I laud your most beloved guest like a dear friend, O Agni, him Who, like a chariot, wins us wealth.

6. Do thou, O Agni, with great might guard us from all malignity, Yea, from the hate of mortal man!

7. O Agni, come; far other songs of praise will I sing forth to thee.

Wax mighty with these Soma-drops!

8. May Vatsa draw thy mind away even from thy loftiest dwelling place!

Agni, I yearn for thee with song.

9. Agni, Atharvan brought thee forth by rubbing from the sky, the head Of all who offer sacrifice.

10. O Agni, bring us radiant light to be our mighty succour, for Thou art our visible deity!

DECADE II Agni 1. O Agni, God, the people sing reverent praise to thee for strength: With terrors trouble thou the foe 2. I seek with song your messenger, oblation-bearer, lord of wealth, Immortal, best at sacrifice.

3. Still turning to their aim in thee the sacrificer's sister hymns Have come to thee before the wind.

4. To thee, illuminer of night, O Agni, day by day with prayer, Bringing thee reverence, we come.

5. Help, thou who knowest lauds, this work, a lovely hymn in Rudra's praise, Adorable in every house!

6. To this fair sacrifice to drink the milky draught art thou called forth: O Agni, with the Maruts come!

7. With homage will I reverence thee, Agni, like a long-tailed steed, Imperial lord of holy rites.

8. As Aurva and as Bhrigu called, as Apnavana called, I call The radiant Agni robed with sea.

9. When he enkindles Agni, man should with his heart attend the song: I kindle Agni till he glows.

10. Then, verily, they see the light refulgent of primeval seed, Kindled on yonder side of heaven.

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DECADE III Agni 1. Hither, for powerful kinship, I call Agni, him who prospers you, Most frequent at our solemn rites.

2. May Agni with his pointed blaze cast down each fierce devouring fiend: May Agni win us wealth by war!

3. Agni, be gracious; thou art great: thou hast approached the pious man, Hast come to sit on sacred grass.

4. Agni, preserve us,from distress consume our enemies, O God, Eternal, with thy hottest flames 5. Harness, O Agni, O thou God, thy steeds which are most excellent!

The fleet ones bring thee rapidly.

6. Lord of the tribes, whom all must seek, we worshipped Agni set thee down, Refulgent, rich in valiant men.

7. Agni is head and height of heaven, the master of the earth is he He quickeneth the waters' seed.

8. O Agni, graciously announce this our good fortune of the Gods, And this our newest hymn of praise!

9, By song, O Agni, Angiras! Gopavana hath brought thee forth Hear thou my call, refulgent one!

10. Agni, the Sage, the Lord of Strength, hath moved around the sacred gifts, Giving the offerer precious things.

11. His heralds bear him up aloft, the God who knoweth all that lives, The Sun, that all may look on him.

12, Praise Agni in the sacrifice, the Sage whose holy laws are true The God who driveth grief away.

13. Kind be the Goddesses to lend us help, and kind that we may drink: May their streams bring us health and wealth 14. Lord of the brave, whose songs dost thou in thine abundance now inspire, Thou whose hymns help to win the kine?

DECADE IV Agni 1. Sing to your Agni with each song, at every sacrifice for strength.

Come, let us praise the wise and, everlasting God even as a well-beloved friend, 2. Agni, protect thou us by one, protect us by the second song, Protect us by three hymns, O Lord of power and might, bright God, by four hymns guard us well!

3. O Agni, with thy lofty beams, with thy pure brilliancy, O God, Kindled, most youthful one! by Bharadvaja's hand, shine on us richly, holy Lord!

4. O Agni who art worshipped well, dear let our princes be to thee, Our wealthy patrons who are governors of men, who part, as gifts, the stall of kine!

5. Agni, praise-singer! Lord of men, God! burning up the Rakshasas, Mighty art thou, the ever-present, household-lord! home-friend and guardian from the sky.

6. Immortal Jatavedas, thou bright-hued refulgent gift of Dawn, Agni, this day to him who pays oblations bring the Gods who waken with the morn!

7. Wonderful, with thy favouring help, send us thy bounties, gracious Lord.

Thou art the charioteer, Agni, of earthly wealth: find rest and safety for our seed!

8. Famed art thou, Agni, far and wide, preserver, righteous, and a Sage.

The holy singers, O enkindled radiant one, ordainers, call on thee to come.

9. O holy Agni, give us wealth famed among men and strengthening life!

Bestow on us, O helper, that which many crave, more glorious still through righteousness!

10. To him, who dealeth out all wealth, the sweet-toned Hotar-priest of men, To him like the first vessels filled with savoury juice, to Agni let the lauds go forth.

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DECADE V Agni 1. With this mine homage I invoke Agni for you, the Son of Strength, Dear, wisest envoy, skilled in noble sacrifice, immortal messenger of all.

2. Thou liest in the logs that are thy mothers: mortals kindle thee.

Alert thou bearest off the sacrifleer's gift, and then thou shinest to the Gods.

3. He hath appeared, best prosperer, in whom men lay their holy acts: So may our songs of praise come nigh to Agni who was born to give the Arya strength!

4. Chief Priest is Agni at the laud, as stones and grass at sacrifice.

Gods! Maruts! Brahmanaspati! I crave with song the help that is most excellent.

5. Pray Agni of the piercing flame, with sacred songs, to be our help; For wealth, famed Agni, Purumilha and ye men! He is Suditi's sure defence.

6. Hear, Agni who hast ears to hear, with all thy train of escort Gods!

With those who come at dawn let Mitra, Aryaman sit on the grass at sacrifice.

7. Agni of Divodasa, God, comes forth like Indra in his might.

Rapidly hath he moved along his mother earth: he stands in high heaven's dwelling-place.

8. Whether thou come from earth or from the lofty lucid realm of heaven, Wax stronger in thy body through my song of praise: fill full all creatures, O most wise!

9. If, loving well the forests, thou wentest to thy maternal floods, Not to be scorned, Agni, is that return of thine when, from afar, thou now art here.

10. O Agni, Manu stablished thee a light for all the race of men: With Kanva hast thou blazed, Law-born and waxen strong, thou whom the people reverence.

CHAPTER II DECADE I Agni 1. The God who giveth wealth accept your full libation poured to, him!

Pour ye it out, then fill the vessel full again, for so the God regardeth you.

2. Let Brahmanaspati come forth, let Sunrita the Goddess come, And Gods bring to our rite which yields a fivefold gift the hero, lover of mankind!

3. Stand up erect to lend us aid, stand up like Savitar the God, Erect as strength-bestower when we call on thee with priests who balm our offerings!

4. The man who bringeth gifts to thee, bright God who fain wouldst lead to wealth, Winneth himself a brave son, Agni! skilled in lauds, one prospering in a thousand ways.

5. With hymns and holy eulogies we supplicate your Agni, Lord Of many families who duly serve the Gods, yea, him whom others too inflame.

6. This Agni is the Lord of great prosperity and hero, strength, Of wealth with noble offspring and with store of kine, the Lord of battles with the foe.

7. Thou, Agni, art the homestead's Lord, our Hotar-priest at sacrifice.

Lord of all boons, thou art the Potar, passing wise. Pay worship, and enjoy the good!

8. We as thy friends have chosen thee, mortals a God, to be our help.

The Waters' Child, the blessed, the most mighty one, swift conqueror, and without a peer.

DECADE II Agni 1. Present oblations, make him splendid: set ye as Hotar in his place the Home's Lord, worshipped With gifts and homage where they pour libations! Honour him meet for reverence in our houses.

2. Verily wondrous is the tender youngling's growth who never draweth nigh to drink his mother's milk.

As soon as she who hath no udder bore him, he, faring on his. great errand, suddenly grew strong.

3. Here is one light for thee, another yonder: enter the third and, be therewith united.

Beautiful be thy union with the body, beloved in the Gods' sublimest birthplace!

4. For Jatavedas, worthy of our praise, will we frame with our mind this eulogy as 'twere a car; For good, in his assembly, is this care of ours. Let us not, in thy friendship, Agni, suffer harm!

5. Agni Vaisvanara, born in course of Order, the messenger of earth, the head of heaven,

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The Sage, the sovran, guest of men, our vessel fit for their mouth, the Gods have generated.

6. Even as the waters from the mountain ridges, so sprang the; Gods, through lauds, from thee, O Agni.

To thee speed hymns and eulogies, as horses haste, bearing him who loves the song, to battle.

7. Win to protect you, Rudra, lord of worship, priest of both worlds, effectual sacrificer, Agni, invested with his golden colours, before the thunder strike and lay you senseless!

8. The King whose face is decked with oil is kindled with homage offered by his faithful servant.

The men, the priests adore him with oblations. Agni hath shone forth at the flush of morning.

9. Agni advanceth with his lofty banner: through earth and heaven the Bull hath loudly bellowed He hath come nigh from the sky's farthest limit: the Steer hath waxen in the waters' bosom.

10. From the two fire-sticks have the men engendered with thoughts, urged by the hand, the glorious Agni, Far-seen, with pointed flame, Lord of the Homestead.

DECADE III Agni 1. Agni is wakened by the people's fuel to meet the Dawn who cometh like a milch-cow.

Like young trees shooting up on high their branches, his flames. are mounting to the vault of heaven.

2. Set forth the gleaming one, the song-inspirer, not foolish with. the foolish, fort-destroyer, Who leadeth with his hymns to thought of conquest, gold-bearded, richly splendid with his armour 3. Thou art like heaven: one form is bright, one holy, like Day and Night dissimilar in colour.

All magic powers thou aidest, self-dependent! Auspicious bethy bounty here, O Pushan!

4. As holy food, Agni, to thine invoker give wealth in cattle, lasting, rich in marvels!

To us be born a son and spreading offspring. Agni, be this thy gracious will to us-ward!

5. Stablished to fill the juice with vital vigour, giver of wealth, guard of his servant's body, The great Priest, born, who knows the clouds, abider with men, is seated in the waters' eddy.

6. Let the song, honouring the best, with longing honour the Asura's most famous sovran, The deeds of him the mighty, deeds like Indra's, the manly one in whom the folk must triumph!

7. In the two kindling-blocks lies Jatavedas like the well-cherished germ in pregnant women,-Agni who day by day must be entreated by men who watch provided with oblations.

8. Agni, from days of old thou slayest demons: never shall Rakshasas in fight o'ercome thee.

Burn up the foolish ones, raw flesh devourers: let none of them escape thine heavenly arrow!

DECADE IV Agni 1. Bring us most mighty splendour thou, Agni, resistless on thy way: Prepare for us the path that leads to glorious opulence and strength!

2. May the brave man, if full of zeal he serve and kindle Agni's flame, Duly presenting sacred gifts, enjoy the Gods' protecting help.

3. Thy bright smoke lifts itself aloft, and far-extended shines in heaven, For, Purifier! like the Sun thou beamest with thy radiant glow.

4. Thou, Agni, even as Mitra, hast a princely glory of thine own.

Bright, active God, thou makest fame increase like means of nourishment.

5. At dawn let Agni, much-beloved, guest of the house, be glorified, In whom, the everlasting one, all mortals make their offerings blaze.

6. Most moving song be Agni's: shine on high, O rich in radiant light!

Like the chief consort of a King riches and strength proceed from thee.

7. Exerting all our strength with thoughts of power we glorify in speech Agni your dear familiar friend, the darling guest in every house.

8. His beam hath lofty power of life: sing praise to Agni, to the God Whom men have set in foremost place, like Mitra for their eulogy!

9. To noblest Agni, friend of man, chief Vritra-slayer, have we comeWho with Srutarvan, Riksha's son, in lofty presence is inflamed.

10. Born as the loftiest Law commands, comrade of those who grew with him.

Agni, the sire of Kasyapa by faith, the mother, Manu, Sage.

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DECADE V Agni 1. We in King Soma place our trust, in Agni, and in Varuna, The Aditya, Vishnu, Surya, and the Brahman-priest Brihaspati.

2. Hence have these men gone up on high and mounted to the heights of heaven: On! conquer on the path by which Angirasas travelled to the skies!

3. That thou mayst send us ample wealth, O Agni, we will kindler thee: So, for the great oblation, Steer, pray Heaven and Earth to come to us!

4. He runs when one calls after him, This is the prayer of him who prays.

He holds all knowledge in his grasp even as the felly rounds the wheel.

5. Shoot forth, O Agni, with thy flame: demolish them on every side!

Break down the Yatudhana's strength, the vigour of the Rakshasa!

6. Worship the Vasus, Agni! here, the Rudras and Adityas, all Who know fair sacrifices, sprung from Mann, scattering blessings down!

BOOK II CHAPTER I DECADE I Agni 1. Agni, thy faithful servant I call upon thee with many a gift, As in the keeping of the great inciting God. 2. To Agni, to the Hotar-priest offer your best, your lofty speech, To him ordainer-like who bears the light of songs.

3. O Agni, thou who art the lord of wealth in kine, thou Son of Strength, Bestow on us, O Jatavedas, high renown 4. Most skilled in sacrifice, bring the Gods, O Agni, to the pious, man: A joyful Priest, thy splendour drives our foes afar 5. Taught by seven mothers at his birth was he, for glory of the wise.

He, firm and sure, hath set his mind on glorious wealth 6. And in the day our prayer is this: May Aditi come nigh to help, With loving-kindness bring us weal and chase our foes 7. Worship thou Jatavedas, pray to him who willingly accepts, Whose smoke wanders at will, and none may grasp his flame 8. No mortal man can e'er prevail by arts of magic over him Who hath served Agni well, the oblation-giving God. 9. Agni, drive thou the wicked foe, the evil-hearted thief away, Far, far, Lord of the brave! and give us easy paths!

10. O hero Agni, Lord of men, on hearing this new laud of mine Burn down the Rakshasas, enchanters, with thy flame!

DECADE II Agni 1. Sing forth to him the holy, most munificent, sublime with his refulgent glow, To Agni, ye Upastutas 2. Agni, he conquers by thine aid that brings him store of valiant sons and does great deeds, Whose bond of friendship is thy choice 3. Sing praise to him the Lord of light! The Gods have made the God to be their messenger, To bear oblation to the Gods.

4. Anger not him who is our guest! He is the bright God Agni, praised by many a man, God Hotar, skilled in sacrifice.

5. May Agni, worshipped, bring us bliss: may the gift, blessed one! and sacrifice bring bliss.

Yea, may our eulogies bring bliss.

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6. Thee have we chosen skilfullest in sacrifice, immortal Priest among the Gods, Wise finisher of this holy rite.

7. Bring us that splendour, Agni, which may overcome each greedy fiend in our abode, And the malicious wrath of men!

8. Soon as the eager Lord of men is friendly unto Manu's race Agni averteth from us all the Rakshasas!

DECADE III Indra 1. Sing this, beside the flowing juice, to him your hero, much-invoked, To please him as a mighty Bull 2. O Satakratu Indra, now rejoice with that carouse of thine Which is most glorious of all!

3. Ye cows, protect the fount: the two mighty ones bless the sacrifice.

The handles twain are wrought of gold.

4. Sing praises that the horse may come; sing, Srutakaksha, that the cow May come, that Indra's might may come 5. We make this Indra very strong to strike, the mighty Vritra dead: A vigorous hero shall he be.

6. Based upon strength and victory and power, O Indra, is thy birth: Thou, mighty one! art strong indeed, 7. The sacrifice made Indra great when he unrolled the earth, and made Himself a diadem in heaven.

8. If I, O Indra, were, like thee, the single ruler over wealth My worshipper should be rich in kine.

9. Pressers, blend Soma juice for him, each draught most excellent, for him The brave, the hero, for his joy.

10. Here is the Soma juice expressed. O Vasu, drink till thou art full: Undaunted God, we give it thee DECADE IV Indra 1. Surya, thou mountest up to meet the hero famous for his wealth, Who hurls the bolt and works for man.

2. Whatever, Vritra-slayer! thou, Surya hast risen upon to-day, That, Indra, all is in thy power.

3. That Indra is our youthful friend, who with his trusty guidanceled Turvasa, Yadu from afar.

4. O Indra, let not ill designs surround us in the sunbeams' light This may we gain with thee for friend!

5. Indra, bring wealth that gives delight, the victor's ever-conquering wealth, Most excellent, to be our aid 6. In mighty battle we invoke Indra, Indra is lesser fight, The friend who bends his bolt at fiends.

7. In battle of a thousand arms Indra drank Kadru's Soma juice There he displayed his manly might.

8. Faithful to thee, we sing aloud, heroic Indra, songs to thee Mark, O good Lord, this act of ours!

9. Hitherward! they who light the flame and straightway trim the sacred grass, Whose friend is Indra ever young.

10. Drive all our enemies away, smite down the foes who press around, And bring the wealth for which we long!

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DECADE V Indra and others 1. I Hear, as though 'twere close at hand, the cracking of the whips they hold: They gather splendour on their way.

2. Indra, these friends of ours, supplied with Soma, wait and look to thee As men with fodder to the herd.

3. Before his hot displeasure all the peoples, all the men bow down, As rivers bow them to the sea.

4. We choose unto ourselves that high protection of the mighty Gods, That it may help and succour us.

5. O Brahmanaspati, make thou Kakshivan Ausija a loud Chanter of flowing Soma juice!

6. Much honoured with libations may the Vritra-slayer watch for us: May Sakra listen to our prayer 7. Send us this day, God Savitar, prosperity with progeny Drive thou the evil dream away!

8. Where is that ever-youthful Steer, strong-necked and never yet bent down?

What Brahman ministers to him?

9. There where the mountains downward slope, there at the meeting of the streams The Sage was manifest by song.

10. Praise Indra whom our songs must laud, sole sovran of mankind, the chief Most liberal who controlleth men CHAPTER II DECADE I Indra and others 1. Indra whose jaws are strong hath drunk of worshipping Sudaksha's draught, The Soma juice with barley brew.

2. O Lord of ample wealth, these songs of praise have called aloud to thee, Like milch-kine lowing to their calves!

3. Then straight they recognized the mystic name of the creative Steer, There in the mansion of the Moon.

4. When Indra, strongest hero, brought the streams, the mighty waters down, Pushan was standing by his side.

5. The Cow, the streaming mother of the liberal Maruts, pours her milk, Harnessed to draw their chariots on.

6. Come, Lord of rapturous joys, to our libation with thy bay steeds, come With bay steeds to the flowing juice 7. Presented strengthening gifts have sent Indra away at sacrifice, With night, unto the cleansing bath.

8. I from my Father have received deep knowledge of eternal Law: I was born like unto the Sun. 9. With Indra splendid feasts be ours, rich in all strengthening things, wherewith, Wealthy in food, we may rejoice 10. Soma and Pushan, kind to him who travels to the Gods, provide Dwellings all happy and secure.

DECADE II Indra 1. Invite ye Indra with a song to drink your draught of Soma steeds, juice, All-conquering Satakratu, most munificent of all who live 2. Sing ye a song, to make him glad, to Indra, Lord of tawny The Soma-drinker, O my friends!

3. This, even this, O Indra, we implore: as thy devoted friends

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The Kanvas praise thee with their hymns!

4. For Indra, lover of carouse, loud be our songs about the juice Let poets sing the song of praise.

5. Here, Indra, is thy Soma draught, made pure upon the sacred grass: Run hither, come and drink thereof 6. As a good cow to him who milks, we call the doer of good deeds To our assistance duy by day.

7. Hero, the Soma being shed, I pour the juice for thee to drink Sate thee and finish thy carouse!

8. The Soma, Indra, which is shed in saucers and in cups for thee, Drink thou, for thou art lord thereof!

9. In every need, in every fray we call, as friends, to succour us, Indra, the mightiest of all.

10. O come ye hither, sit ye down: to Indra sing ye forth your song, Companions, bringing hymns of praise DECADE III Indra 1. So, Lord of affluent gifts, this juice hath been expressed for thee with strength: Drink of it, thou who lovest song!

2. Great is our Indra from of old; greatness be his, the Thunderer Wide as the heaven extends his might.

3. Indra, as one with mighty arm, gather for us with thy right hand Manifold and nutritious spoil!

4. Praise, even as he is known, with song Indra the guardian of the kine, The Son of Truth, Lord of the brave.

5. With what help will he come to us, wonderful, ever-waxing friend?

With what most mighty company?

6. Thou speedest down to succour us this ever-conquering God of yours Him who is drawn to all our songs.

7. To the assembly's wondrous Lord, the lovely friend of Indra, I Had prayed for wisdom and successs.

8. May all thy paths beneath the sky whereby thou speddest Vyasva on, Yea, let all spaces hear our voice 9. Bring to us all things excellent, O Satakratu, food and strength, For, Indra, thou art kind to us!

10. Here is the Soma ready pressed: of this the Maruts, yea, of this, Self-luminous the Asvins drink.

DECADE IV Indra and others 1. Tossing about, the active ones came nigh to Indra at his birth, Winning themselves heroic might.

2. Never, O Gods, do we offend, nor are we ever obstinate We walk as holy texts command.

3. Evening is come: sing loudly thou Atharvan's nobly singing son: Give praise to Savitar the God! 4. Now Morning with her earliest light shines forth, dear daughter of the Sky: High, Asvins, I extol your praise.

5. Armed with the bones of dead Dadhyach, Indra, with unresisted might The nine-and-ninety Vritras slew.

6. Come, Indra, and delight thee with the juice at all our Soma feasts, Protector, mighty in thy strength 7. O thou who slayest Vritras, come, O Indra, hither to our side, Mighty one, with thy mighty aids!

8. That might of his shone brightly forth when Indra brought together, like

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A skin, the worlds of heaven and earth, 9. This is thine own Thou drawest near, as turns a pigeon to his mate: Thou carest, too, for this our prayer.

10. May Vata breathe his balm on us, healthful, delightful to our heart: May he prolong our days of life DECADE V Indra and others 1. Ne'er is he injured whom the Gods Varuna, Mitra, Aryam.

The excellently wise, protect.

2. According to our wish for kine, for steeds and chariots, as of old, Be gracious to our wealthy chiefs 3. Indra, these spotted cows yield thee their butter and the milky draught, Aiders, thereby, of sacrifice.

4. That thou much-lauded! many-named! mayst, with this thought, that longs for milk, Come to each Soma sacrifice.

5. May bright Sarasvati, endowed with plenteous wealth and spoil, enriched With prayer, desire the sacrifice.

6. Why 'mid the Nahusha tribes shall sate this Indra with his Soma juice?

He shall bring precious things to us.

7. Come, we have pressed the juice for thee; O Indra, drink this Soma here: Sit thou on this my sacred grass 8. Great, unassailable must be the heavenly favour of the Three, Varuna, Mitra, Aryaman.

9. We, Indra, Lord of ample wealth, our guide, depend on one like thee, Thou driver of the tawny steeds!

BOOK III CHAPTER I DECADE I Indra 1. Let Soma juices make thee glad! Display thy bounty, Thunderer: Drive off the enemies of prayer!

2. Drink our libation, Lord of hymns! with streams of meath thou art bedewed: Yea, Indra, glory is thy gift.

3. Indra hath ever thought of you and tended you with care. The God, Heroic Indra, is not checked.

4. Let the drops pass within thee as the rivers flow into the sea O Indra, naught excelleth thee!

5. Indra, the singers with high praise, Indra reciters with their lauds, Indra the choirs have glorified.

6. May Indra give, to aid us wealth handy that rules the skilful ones!

Yea, may the Strong give potent wealth 7. Verily Indra, conquering all, drives even mighty fear away, For firm is he and swift to act.

8. These songs with every draught we pour come, lover of the song, to thee As milch-kine hasten to their calves.

9. Indra and Wishan will we call for friendship and prosperity, And for the winning of the spoil.

10. O Indra, Vritra-slayer, naught is better, mightier than thou Verily there is none like thee!

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DECADE II Indra 1. Him have I magnified, our Lord in common, guardian of your folk, Discloser of great wealth in kine.

2. Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord, And with one will have risen to thee!

3. Good guidance hath the mortal man whom Arya-man, the Marut host, And Mitras, void of guile, protect.

4. Bring us the wealth for which we long, O Indra, that which is concealed In strong firm place precipitous.

5. Him your best Vritra-slayer, him the famous champion of mankind I urge to great munificence.

6. Indra, may we adorn thy fame, fame of one like thee, hero! deck, Sakra! thy fame at highest feast!

7. Indra, accept at break of day our Soma mixt with roasted corn, With groats, with cake, with eulogies!

8. With waters' foam thou torest off, Indra, the head of Namuchi, When thou o'ercamest all the foes.

9. Thine are these Soma juices, thine, Indra, those still to be expressed: Enjoy them, Lord of princely wealth!

10. For thee, O Indra, Lord of light, Somas are pressed and grass is strewn: Be gracious to thy worshippers!

1. We seeking strength, with Soma drops fill full your Indra like a well, Most liberal, Lord of boundless might.

2. O Indra, even from that place come unto us with food that gives A hundred, yea, a thousand powers!

3. The new-born Vritra-slayer asked his mother, as he seized his shaft, Who are the, fierce and famous ones?

4. Let us call him to aid whose hands stretch far, the highly-lauded, who Fulfils the work to favour us 5. Mitra who knoweth leadeth us, and Varuna who guideth straight, And Aryaman in accord with Gods.

6. When, even as she were present here, red Dawn hath shone from far away, She spreadeth light on every side.

7. Varuna, Mitra, sapient pair, pour fatness on our pastures, pour Meath on the regions of the air!

8. And, at our sacrifices, these, sons, singers, have enlarged their bounds, So that the cows must walk knee-deep.

9. Through all this world strode Vishnu: thrice his foot he planted, and the whole Was gathered in his footstep's dust.

DECADE IV Indra 1. Pass by the wrathful offerer; speed the man who pours libation, drink The juice which he presents to thee!

2. What is the word addressed to him, God great and excellently wise?

For this is what exalteth him.

3, His wealth who hath no store of kine hath ne'er found out recited laud, Nor song of praises that is sung.

4. Lord of each thing that giveth strength, Indra delighteth most in lauds, Borne by bay steeds, libations' friend.

5. With wealth to our libation come, be not thou angry with us, like A great man with a youthful bride.

6. When, Vasu, wilt thou love the laud? Now let the Channel bring the stream.

The juice is ready to ferment.

7. After the Seasons. Indra, drink the Soma from the Brahman's gift: Thy friendship is invincible!

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S. O Indra, lover of the song, we are the singers of thy praise O Soma-drinker, quicken us!

9. O Indra, in each fight and fray give to our bodies manly strength: Strong Lord, grant ever-conquering might!

10. For so thou art the brave man's friend; a hero, too, art thou, and strong: So may thine heart be won to us!

DECADE V Indra 1. Like kine unmilked we call aloud, hero, to thee, and sing thy praise, Looker on heavenly light, Lord of this moving world, Lord, Indra, of what moveth not!

2. That we may win us wealth and power we poets, verily, call on thee: In war men call on thee, Indra, the hero's Lord, in the steed's race-course call on thee: 3. To you will I sing Indra's praise who gives good gifts as well we know; The praise of Maghavan who, rich in treasure, aids his singers with wealth thousandfold.

4. As cows low to their calves in stalls, so with our songs we glorify This Indra, even your wondrous God who checks attack, who takes delight in precious juice.

5. Loud singing at the sacred rite where Soma flows we priests invoke With haste, that he may help, as the bard's cherisher, Indra who findeth wealth for you 6. With Plenty for his true ally the active man will gain the spoil.

Your Indra, much-invoked, I bend with song, as bends a wright his wheel of solid wood.

7. Drink, Indra, of the savoury juice, and cheer thee with our milky draught!

Be, for our weal, our friend and sharer of the feast, and let thy wisdom guard us well!

8. For thou--come to the worshipper!--wilt find great wealth to make us rich.

Fill thyself full, O Maghavan, for gain of kine, full, Indra, for the gain of steeds!

9. Vasishtha will not overlook the lowliest one among you all Beside our Soma juice effused to-day let all the Maruts drink with eager haste!

10. Glorify naught besides, O friends; so shall no sorrow trouble you!

Praise only mighty Indra when the juice is shed, and say your lauds repeatedly!

CHAPTER II DECADE I Indra 1. No one by deed attains to him who works and strengthens evermore: No, not by sacrifice, to Indra. praised of all, resistless, daring, bold in might.

2 He without ligature, before making incision in the neck, Closed up the wound again, most wealthy Maghavan, who healeth the dissevered parts.

3. A thousand and a hundred steeds are harnessed to thy golden car: Yoked by devotion, Indra, let the long-maned bays bring thee to drink the Soma juice!

4. Come hither, Indra, with bay steeds, joyous, with tails like peacock's plumes!

Let no men check thy course as fowlers stay the bird: pass o'er them as o'er desert lands!

5. Thou as a God, O mightiest, verily blessest mortal man.

O Maghavan, there is no comforter but thou: Indra, I speak my words to thee.

6. O Indra, thou art far-renowned, impetuous Lord of power and might.

Alone, the never-conquered guardian of mankind, thou smitest down resistless foes.

7. Indra for worship of the Gods, Indra while sacrifice proceeds, Indra, as warriors in the battle-shock, we call, Indra that we may win the spoil.

8. May these my songs of praise exalt thee, Lord, who hast abundant wealth!

Men skilled in holy hymns, pure, with the hues of fire, have sung them with their lauds to thee.

9. These songs of ours exceeding sweet, these hymns of praise ascend to thee, Like ever-conquering chariots that display their strength gain wealth and give unfailing help.

10. Even as the wild-bull, when he thirsts, goes to the desert's watery pool, Come to us quickly both at morning and at eve, and with the Kanvas drink thy fill!

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DECADE II Indra and others 1. Indra, with all thy saving helps assist us, Lord of power and might!

For after thee we follow even as glorious bliss, thee, hero, finderout of wealth.

2. O Indra, Lord of light, what joys thou broughtest from the Asuras, Prosper therewith, O Maghavan, him who lauds that deed, and those whose grass is trimmed for thee!

3. To Aryaman and Mitra sing a reverent song, O pious one, A pleasant hymn to Varuna who shelters us: sing ye a laud unto the Kings!

4. Men with their lauds are urging thee, Indra, to drink the Soma first.

The Ribhus in accord have lifted up their voice, and Rudras sung thee as the first.

5. Sing to your lofty Indra, sing, Maruts, a holy hymn of praise Let Satakratu, Vritra-slayer, slay the foe with hundred-knotted thunderbolt!

6. To Indra sing the lofty hymn, Maruts! that slays the Vritras best, Whereby the holy ones created for the God the light divine that ever wakes.

7. O Indra, give us wisdom as a sire gives wisdom to his sons Guide us, O much-invoked, in this our way: may we still live and look upon the light!

8. O Indra, turn us not away: be present with us at our feast For thou art our protection, yea, thou art our kin: O Indra, turn us not away!

9. We compass these like waters, we whose grass is trimmed and Soma pressed.

Here where the filter pours its stream, thy worshippers round thee, O Vritra-slayer, sit.

10. All strength and valour that is found, Indra, in tribes of Nahushas, And all the splendid fame that the Five Tribes enjoy, bring, yea, all manly powers at once!

DECADE III Indra 1. Yea, verily thou art a Bull, our guardian, rushing like a bull: Thou, mighty one, art celebrated as a Bull, famed as a Bull both near and far.

2. Whether, O Sakra, thou be far, or, Vritra-slayer, near at hand, Thence by heaven-reaching songs he who bath pressed the juice invites thee with thy long-maned steeds.

3. In the wild raptures of the juice sing to your hero with high laud, to him the wise, To Indra glorious in his name, the mighty one, even as the hymn alloweth it!

4. O Indra, give us for our weal a triple refuge, triply strong!

Bestow a dwelling-place on our rich lords and me, and keep thy dart afar from these!

5. Turning, as 'twere, to meet the Sun enjoy from Indra all good things!

When he who will be born is born with power we look to treasures as our heritage.

6. The godless mortal gaineth not this food, O thou whose life is long!

But one who yokes the bright-hued horses, Etasas; then Indra yokes his tawny steeds.

7. Draw near unto our Indra who must be invoked in every fight!

Come, thou most mighty Vritra-slayer, meet for praise, come to, libations and to hymns!

8. Thine, Indra, is the lowest wealth, thou cherishest the midmost wealth, Thou ever rulest all the highest: in the fray for cattle none resisteth thee.

9. Where art thou? Whither art thou gone? For many a place attracts thy mind.

Haste, warrior, fort-destroyer, Lord of battle's din! haste, holy songs have sounded forth!

10. Here, verily, yesterday we let the thunder-wielder drink his fill.

Bring him the juice poured forth in sacrifice to-day. Now range you by the glorious one!

DECADE IV Indra 1. He who as sovran Lord of men moves with his chariots unrestrained, The Vritra-slayer, vanquisher of fighting hosts, pre-eminent, is praised in song.

2. Indra, give us security from that whereof we are afraid Help us, O Maghavan, let thy favour aid us thus; drive away foes and enemies!

3. Strong pillar thou, Lord of the home! armour of Soma-offerers!

The drop of Soma breaketh all the strongholds down, and Indra is the Rishis' friend.

4. Verily, Surya, thou art great; truly, Aditya, thou art great!

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O most admired for greatness of thy majesty, God, by thy greatness thou art great!

5. Indra! thy friend, when fair of form and rich in chariots, steeds, and kine, Hath ever vital power that gives him strength, and joins the company with radiant men.

6. O Indra, if a hundred heavens and if a hundred earths were thine,-No, not a hundred suns could match thee at thy birth, not both the worlds, O Thunderer!

7. Though, Indra, thou art called by men eastward and west ward, north and south, Thou chiefly art with Anava and Turvasa, brave champion urged by men to come.

8. Indra whose wealth is in thyself, what mortal will attack this man?

The strong will win the spoil on the decisive day through faith in thee, O Maghavan!

9. First, Indra! Agni! hath this Maid come footless unto those with feet.

Stretching her head and speaking loudly with her tongue, she hath gone downward thirty steps.

10. Come, Indra, very near to us with aids of firmly-based resolve Come, most auspicious, with thy most auspicious help; good kinsman, with good kinsmen come!

DECADE V Indra.

1. Call to your aid the eternal one who shoots and none may shoot at him, Inciter, swift, victorious, best of charioteers, unconquered, Tugriya's strengthener!

2. Let none, no, not thy worshippers, delay thee far away from us Even from faraway come thou unto our feast, or listen if' already here!

3. For Indra Soma-drinker, armed with thunder, press the Soma juice; Make ready your dressed meats: cause him to favour us! The giver blesses him who gives.

4. We call upon that Indra who, most active, ever slays the foe With boundless spirit, Lord of heroes, manliest one, help thou and prosper us in fight!

5. Ye rich in strength, through your great power vouchsafe us blessings day and night!

The offerings which we bring to you shall never fail gifts brought by us shall never fail.

6. Whenever mortal worshipper will sing a bounteous giver's praise, Let him with song inspired laud Varuna who supports the folk who follow varied rites.

7. Drink milk to Indra in the joy of Soma juice, Medhyatithi!

To golden Indra ever close to his bay steeds, the thunder-armed, the golden one!

8. Both boons,-may Indra, hitherward turned listen to this prayer of ours, And mightiest Maghavar, with thought inclined to us come near to drink the Soma juice!

9. Not for an ample price dost thou, Stone-caster! give thyself away, Not for a thousand, Thunderer! nor ten thousand, nor a hundred, Lord of countless wealth!

10. O Indra, thou art more to me than sire or niggard brother is.

Thou and my mother, O good Lord, appear alike, to give me wealth abundantly.

BOOK IV CHAPTER I DECADE I Indra and others 1. These Soma juice mixt with curd have been expressed for Indra here: Come with thy bay steeds, Thunder-wielder, to our home, to drink them till they make thee glad!

2. Indra, these Somas with their lauds have been prepared for thy delight.

Drink of the pleasant juice and listen to our songs; lover of song, reward the hymn!

3. I call on thee, Sabardugha, this day, inspirer of the psalm.

Indra, the richly-yielding milch-cow who provides unfailing food in ample stream.

4. Indra, the strong and lofty hills are powerless to bar thy way None stays that act of thine when thou wouldst fain give wealth to one like me who sings thy praise.

5. Who knows what vital power he wins, drinking beside the flowing juice?

This is the fair-cheeked. God who, joying in the draught, breaks down the castles in his strength.

6. What time thou castest from his seat and punishest the riteless man, Strengthen for opulence, O Indra Maghavan, our plant desired by many a one!

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7. Let Tvashtar, Brahmanaspati, Parjanya guard our heavenly word, Aditi with her sons, the brothers, guard for us the invincible, the saving word!

8. Ne'er art thou fruitless, Indra, ne'er dost thou desert the worshipper: But now, O Maghavan, thy bounty as a God is poured forth ever more and more.

9. Best slayer of the Vritras, yoke thy bay steeds, Indra, far away Come with the high ones hither, Maghavan, to us, mighty, to, drink the Soma juice!

10. O Thunderer, zealous worshippers gave thee drink this time yesterday: So, Indra, listen here to him who offers lauds: come near unto, our dwelling-place!

DECADE II 1. Advancing, sending forth her rays, the daughter of the Sky is seen.

The mighty one lays bare the darkness with her eye, the friendly Lady makes the light.

2. These morning sacrifices call you, Asvins, at the break of day.

For help have I invoked you rich in power and might: for, house by house, ye visit all.

3. Where are ye, Gods? What mortal man, O Asvins, glows with zeal for you, Urging you with the crushing stone and with the stalk of Soma thus or otherwise?

4. This sweetest Soma juice hath been expressed for you at morning rites.

Asvins, drink this prepared ere yesterday and give treasures to him who offers it!

5. Let me not, still beseeching thee with might and sound of Soma drops, Anger at sacrifice a fierce wild creature! Who would not beseech the almighty one!

6. Adhvaryu, let the Soma flow, for Indra longs to drink thereof.

He even now hath yoked his vigorous bay steeds: the Vritraslayer hath come nigh.

7. Bring thou all this unto the good, O Indra, to the old and young!

For, Maghavan, thou art rich in treasures from of old, to be invoked in every fight.

8. If I, O Indra, were the lord of riches ample as thine own, I would support the singer, God who scatterest wealth! and not abandon him to woe.

9. Thou in thy battles, Indra, art subduer of all hostile bands.

Father art thou, all-conquering, cancelling the curse, thou victor of the vanquisher!

10. For in thy might thou stretchest out beyond the mansions of the sky.

The earthly region, Indra, comprehends thee not. Thou hast waxed mighty over all.

DECADE III 1. Pressed is the juice divine with milk commingled: thereto hath Indra ever been accustomed.

We wake thee, Lord of bays, with sacrifices: mark this our laud in the wild joys of Soma!

2. A home is made for thee to dwell in, Indra: O much-invoked one, with the men go thither!

Thou, that thou mayest guard us and increase us, givest us wealth and joyest in the Somas.

3. The well thou clavest, settest free the fountains, and gavest rest to floods that were obstructed.

Thou, Indra, laying the great mountain open, slaying the Ddnava, didst loose the torrents.

4. When we have pressed the juice we laud thee, Indra, most valorous! even about to win the booty.

Bring us prosperity, and by thy great wisdom, under thine own protection, may we conquer!

5. Thy right hand have we grasped in ours, O Indra, longing, thou very Lord of wealth, for treasures.

Because we know thee, hero, Lord of cattle: vouchsafe us mighty and resplendent riches!

6. Men call on Indra in the armed encounter that he may make the hymns they sing decisive.

Hero in combat and in love of glory, give us a portion of the stall of cattle!

7. Like birds of beauteous wing the Priyamedhas, Rishis, imploring, have come nigh to Indra.

Dispel the darkness and fill full our vision: deliver us as men whom snares entangle!

8. They gaze on thee with longing in their spirit, as on a strongwinged bird that mounteth sky-ward; On thee with wings of gold, Varuna's envoy, the Bird that hasteneth to the home of Yama.

9. First in the ancient time was Prayer engendered: Vena disclosed the bright ones from the summit, Laid bare this world's lowest and highest regions, womb of the existent and the non-existent.

10. They have prepared and fashioned for this hero words never matched, most plentiful, most auspicious, For him the ancient, great, strong, energetic, the very mighty wielder of the thunder.

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DECADE IV Indra 1. The black drop sank in Ansumati's bosom, advancing with ten thousand round about it.

Indra with might longed for it as it panted: the hero-hearted King laid down his weapons.

2. Flying in terror from the snort of Vritra all deities who were thy friends forsook thee.

So, Indra, with the Maruts be thy friendship: in all these battles thou shalt be the victor.

3. The old hath waked the young Moon from his slumber who runs his circling course with many round him.

Behold the God's high wisdom in its greatness: he who died yesterday to-day is living.

4. Then, at thy birth, thou wast the foeman, Indra, of those the seven who ne'er had met a rival.

The hidden pair, heaven and the earth, thou foundest, and to the mighty worlds thou gavest pleasure.

5. A friend we count thee, sharp-edged, thunder-wielder, Steer strong of body, overthrowing many.

Thou, helping, causest pious tribes to conquer: Indra, I laud the, heavenly Vritra-slayer.

6. Bring to the wise, the great, who waxeth mighty your offerings,. and make ready your devotion!

Go forth to many tribes as man's controller!

7. Call we on Maghavan, auspicious Indra, best hero in this fight where spoil is gathered, Strong, listening to give us aid in battles, who slays the Vritras, wins and gathers riches!

8. Prayers have been offered up-through love of glory: Vasishtha, honour Indra in the battle!

He who with fame extends through all existence hears words which I, his faithful servant, utter.

9. May the sweet Soma juices make him happy to cast his quoit that lies in depth of waters!

Thou from the udder which o'er earth is fastened hast poured the milk into the kine and herbage.

DECADE V Indra and others 1. This vigorous one whom deities commission, the conqueror of cars, the strong and mighty, Swift, fleet to battle, with uninjured fellies, even Tarkshya for our weal will we call hither.

2. Indra the rescuer, Indra the helper, hero who listens at each invocation, Sakra I call, Indra invoked of many. May Indra Maghavan accept our presents!

3. Indra whose right hand wields the bolt we worship, driver of bay steeds seeking sundered courses.

Shaking his beard with might he hath arisen, terrible with his weapons, with his bounty.

4. The ever-slaying, bold and furious Indra, the bright bolt's Lord, the strong, the great, the boundless, Who slayeth Vritra and acquireth booty, giver of blessings, Maghavan the bounteous.

5. The man who lies in wait and fights against us, deeming himself a giant or a hero,-By battle or with strength destroy him, Indra! With thy help, manly-souled! may we be victors!

6. He whom men call when striving with their foemen, or speeding onward in array of battle, Whom bards incite where heroes win the booty, or in the way to waters, He is Indra.

7. On a high car, O Parvata and Indra, bring pleasant viands, with brave heroes, hither!

Enjoy our presents, Gods, at sacrifices: wax strong by hymns, rejoice in our oblation!

8. In ceaseless flow hath he poured forth his praises, as waters from the ocean's depth, to Indra, Who to his car on both its sides securely hath fixed the earth and heaven as with an axle.

9. May our friends turn thee hitherward to friendship! Mayst thou approach us even o'er many rivers!

May the Disposer, radiant in this mansion with special lustre, bring the father's offspring!

10. Who yokes to-day unto the pole of Order the strong and passionate steers of checkless spirit, Health-bringing, bearing in their mouths no fodder? Long shall he live who richly pays their service.

CHAPTER II DECADE I Indra 1. The singers hymn thee, they who chant the psalm of praise are lauding thee.

The Brahmans have exalted thee, O Satakratu, like a pole.

2. All sacred-songs have magnified Indra expansive as the sea, Best of all warriors borne on cars, the Lord of heroes, Lord of strength.

3. This poured libation, Indra, drink, immortal, gladdening, excellent: Streams of the bright have flowed to thee here at the seat of holy Law. 4. Stone-darting Indra, wondrous God, what wealth thou hast not given me here,

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That bounty, treasure-finder! bring, filling full both thy hands, to us!

5. O Indra, hear Tiraschi's call, the call of him who serveth thee!

Satisfy him with wealth of kine and valiant offspring! Great art thou.

6. This Soma hath been pressed for thee, O Indra: bold one, mightiest, come!

May Indra-vigour fill thee full, as Surya fills mid-air with rays 7. Come hither, Indra, with thy bays, come thou to Kanva's eulogy!

Ye by command of yonder Dyaus, God bright by day! have gone to heaven.

8. Song-lover! like a charioteer come songs to thee when Soma flows.

Together, they have called to thee as mother-kine unto their calves.

9. Come now and let us glorify pure Indra with pure Sama hymn!

Let milk-blent juice delight him made stronger with pure, pure songs of praise!

10. That which, most wealthy, makes you rich, in splendours most illustrious, Soma is pressed: thy gladdening drink, Indra libation's Lord! is this.

DECADE II Indra. Dadhikravan 1. Bring forth oblations to the God who knoweth all who fain would drink, The wanderer, lagging not behind the hero, coming nigh with speed!

2. To us the mighty, lying in all vital power, who resteth in the deep, who standeth in the east.

Drive thou the awful word away.

3. Even as a car to give us aid, we draw thee nigh to favour us, Strong in thy deeds, quelling attack, Indra, Lord, mightiest! of the brave.

4. With powers of mighty ones hath he, the friend, the ancient, been equipped, Through whom our father Manu made prayers efficacious with the Gods.

5. What time the swift and shining steeds, yoked to the chariots, draw them on, Drinking the sweet delightful juice, there men perform their glorious acts.

6. Him for your sake I glorify as Lord of Strength who wrongeth none, Indra the hero, mightiest, all-conquering and omniscient.

7. I with my praise have glorified strong Dadhikravan, conquering steed Sweet may he make our mouths: may he prolong the days we have to live!

8. Render of forts, the young, the wise, of strength unmeasured, was he born, Sustainer of each sacred rite, Indra, the Thunderer, much-extolled.

DECADE III Indra and others 1. Offer the triple sacred draught to Indu hero-worshipper!

With hymn and plenty he invites you to complete the sacrifice.

2. Those whom they call the attendant pair of Kasyapa who knows the light, Lords of each holy duty when the wise have honoured sacrifice.

3. Sing, sing ye forth your songs of praise, men, Priya-medhas, sing your songs: Yea, let young children sing their lauds: yea, glorify our firm stronghold!

4. To Indra must a laud be said, a joy to him who freely gives, That Sakra may be joyful in our friendship and the juice we pour.

5. Your Lord of might that ne'er hath bent, that ruleth over all mankind, I call, that he, as he is wont, may aid the chariots and the men.

6. Even he who is thine own, through thought of Heaven, of mortal man who toils, He with the help of lofty Dyaus comes safe through straits of enmity.

7. Wide, Indra Satakratu, spreads the bounty of thine ample grace: So, good and liberal giver, known to all men, send us splendid wealth!

8. Bright Ushas, when thy times return, all quadrupeds and bipeds stir, And round about flock winged birds from all the boundaries of heaven.

9. Ye Gods who yonder have your home amid the luminous realm of heaven, What count ye right? what endless life? What is the ancient call on you?

10. We offer laud and psalm wherewith men celebrate their holy rites.

They govern at the sacred place and bear the sacrifice to Gods.

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DECADE IV Indra 1. Heroes of one accord brought forth and formed for kingship Indra who wins the victory in all encounters, For power, in firmness, in the field, the great destroyer, fierce and exceeding strong,rstalwart and full of vigour.

2. I trust in thy first wrathful deed, O Indra, when thou slewest Vritra and didst work to profit man; When the two world-halves fled for refuge unto thee, and earth even trembled at thy strength, O Thunder-armed!

3. Come all with might together to the Lord of heaven, the only one who is indeed the guestof men.

He is the first: to him who fain would come to us all pathways turn; he is in truth the only one.

4. Thine, Indra, praised of many, excellently rich, are we who trusting in thy help draw near to thee.

For none but thou, song-lover, shall receive our lauds: as Earth loves all her creatures, welcome this our hymn!

5. High hymns have sounded forth the praise of Maghavan, supporter of mankind, of Indra meet for lauds; Him who hath waxen mighty, much-invoked with prayers, immortal one whose praise each day is sung aloud.

6. In perfect unison have all your longing hymns that find the light of heaven sounded forth Indra's praise.

As wives embrace their lord, the comely bridegroom, so they compass Maghavan about that he may help.

7. Make glad with songs that Ram whom many men invoke, worthy hymns of praise, Indra the sea of wealth; Whose boons spread like the heavens, the - lover of mankind: sing praise to him the Sage, most liberal for our good!

8. I glorify that Ram who finds the light of heaven, whose hundred strong and mighty ones go forth with him.

With prayers may I turn hither Indra to mine aid;-the car which like a swift steed hasteth to the call!

9. Filled full of fatness, compassing all things that be, wide, spacious, dropping meath, beautiful in their form, The heaven and the earth by Varuna's decree, unwasting, rich in germs, stand parted each from each.

10. As like the Morning, thou hast filled, O Indra, both the earth. and heaven, So as the mighty one, great King of all the mighty race of men, the Goddess mother brought thee forth, the blessed mother gave thee life.

11. Sing, with oblation, praise to him who maketh glad, who with. Rijisvan drove the dusky brood away!

Let us, desiring help, call him for friendship, him the strong, the Marut-girt, whose right hand wields the bolt!

DECADE V Indra I. When Somas flow thou makest pure, Indra, thy mind that merits laud For gain of strength that ever grows: for great is he.

2. Sing forth to him whom many men invoke, to him whom many laud: Invite the potent Indra with your songs of praise 3. We sing this strong and wild delight of thine which conquer; in the fray, Which, Caster of the Stone! gives room and shines like gold, 4. Whether thou drink the Soma by Vishnu's or Trita Aptya's side, Or with the Maruts, Indra! quaff the following drops.

5. Come, priest, and of the savoury juice pour forth a yet more gladdening draught: So is the hero praised who ever prospers us.

6. Pour out the drops for Indra; let him drink the meath of Soma juice!

He through his majesty sends forth his bounteous gifts.

7. Come, sing we praise to Indra, friends! the hero who deserves the laud, Him who with none to aid o'ercomes all tribes of men.

8. Sing ye a psalm to Indra, sing a great song to the lofty Sage, To him who maketh prayer, inspired who loveth laud!

9. He who alone bestoweth wealth on mortal man who offereth gifts Is Indra only, potent Lord whom none resist.

10. Companions, let us learn a prayer to Indra, to the Thunderer, To glorify your bold and most heroic friend!

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BOOK V CHAPTER I DECADE I Indra Adityas 1. Indra, this might of thine I praise most highly for the sacrifice That thou, O Lord of Power, dost slay Vritra with might 2. For thee this Soma hath been pressed, in whose wild joy thou madest once Sambara Divodasa's prey: O Indra, drink!

3. Come unto us, O Indra, dear, still conquering, unconcealable!

Wide as a mountain spread on all sides, Lord of heaven!

4. Joy, mightiest Indra, that perceives, sprung from deep Soma draughts, whereby Thou smitest down the greedy fiend,-that joy we crave!

5. Adityas, very mighty ones, grant to our children and our seed This lengthened term of life that they may live long days!

6. Though knowest, Indra, Thunder-armed! how to avoid destructive powers, As one secure from pitfalls each returning day.

7. Drive ye disease and strife away, drive ye away malignity: Adityas, keep us far removed from sore distress!

8. Drive Soma, Indra, Lord of bays! and let it cheer thee: the stone, like a well-guided courser, DECADE II Indra.

1. Still, Indra, from all ancient time rivalless ever and companionless art thou: Thou seekest friendship but in war.

2. Him who of old hath broucht to us this and that blessing, him I magnify for you, Even Indra, O my friends, for help.

3. Fail not when marching onward: come hither, like-spirited, stay not far away Ye who can tame even what is firm!

4. Come hither to the dropping juice, O Lord of cornland. Lord of horses, Lord of kine: Drink thou the Soma, Soma's Lord!

5. Hero, may we, with thee for friend, withstand the man who pants against us in his wrath, In fight with people rich in kine!

6. Yea, kin by common ancestry, the Maruts, even the oxen, close united friends!

Are licking one another's back.

7. O Indra, bring great strength to us, bring valour, Satakratu, thou most active, bring A hero conquering in war!

8. So, Indra, friend of song, do we draw nigh to thee with longing; we have streamed to thee Coming like floods that follow floods 9. Sitting like birds beside thy meath, mingled with milk, which gladdeneth and exalteth thee, Indra, to thee we sing aloud.

10. We call on thee, O matchless one! We, seeking help, possessing nothing firm ourselves, Call on thee, wondrous, Thunder-armed.

DECADE III Indra 1. The juice of Soma thus diffused, sweet to the taste the bright cows drink, Who travelling in splendour close to mighty Indra's side rejoice, good in their own supremacy.

2. Thus hath the Soma, gladdening draught, produced the prayer that giveth joy: Thou, mightiest, Thunder-armed, hast driven by force the Dragon from the earth, lauding thine own supremacy.

3. By men hath Indra been advanced, the Vritra-slayer, to joy and strength.

Him only we invoke for help in battles whether great or small: be he our aid in deeds of might!

4. Unconquered strength is only thine, Indra, Stonecaster, Thunder-armed!

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When thou with thy surpassing power smotest to death that guileful beast, lauding thine own supremacy.

5. Go forward, meet the foe, be bold; thy bolt of thunder is not checked!

Manliness, Indra, is thy strength. Slay Vritra, make the waters thine, lauding thine own supremacy!

6. When war and battles are on foot, booty is offered to the bold.

Yoke thou thy wildly-rushing bays. Whom wilt thou slay, and whom enrich? Do thou, O Indra, make us rich!

7. Wcll have they eaten and rejoiced; the friends have risen and passed away: The sages luminous in themselves have praised thee with their latest hymn. Now, Indra, yoke thy two bay steeds!

8. Graciously listen to our songs. Maghavan, be not negligent!

When wilt thou make us glorious? Make this, only this thine end and aim. Now, Indra! yoke thy two bay steeds.

9. Within the waters runs the Moon, he with the beauteous wings in heaven.

Ye lightnings with your golden wheels, men find not your abiding-place. Mark this my woe, ye Earth and Sky! 10. To meet your treasure-bringing car, the mighty car most dear to us.

Asvins, the Rishi is prepared, your worshipper, with songs of praise. Lovers of sweetness, hear my call!

DECADE IV Agni and others.

1. O Agni, God, we kindle thee, refulgent, wasting not away, That this more glorious fuel may send forth for thee its shine to heaven. Bring food to those who sing thy praise!

2. With offerings of our own we choose thee, Agni, as our Hotar priest, Piercing and brightly shining-at your glad carouse-served with trimmed grass at sacrifice. Thou waxest great.

3. O heavenly Dawn, awaken us to ample opulence to-day, Even as thou didst waken us with Satyasravas, Vayya's son, high born! delightful with thy steeds!

4. Send us a mind that brings delight, send energy and mental power.

Then-at your glad carouse-let men joy in thy love, sweet juice! as kine in pasturage. Thou waxest great, 5. Great, as his nature is, through power, terrible, he hath waxed in strength, Lord of bay steeds, strong-jawed, sublime, he in joined hands for glory's sake hath grasped his iron thunderbolt.

6. He, Indra, verily will mount the powerful car that finds the kine, Who thinks upon the well-filled bowl, the tawny coursers' harnesser. Now, Indra, yoke thy two bay steeds!

7. I think of Agni who is kind, whom, as their home, the milch-kine seek: Whom fleet-foot coursers seek as home, and strong enduring steeds as home. Bring food to those who sing thy praise!

8. No peril, no severe distress, ye Gods, affects the mortal man Whom Aryaman and Mitra lead, and Varuna, of one accord, beyond his foes.

DECADE V Soma Pavamana 1. Flow forth, O Soma, flow thou onward, sweet to Indra's Mitra's, Pushan's, Bhaga's taste.

2. Run forth to battle, conquering the Vritras; thou speedest to quell the foes like one exacting debts.

3. Flow onward, Soma, as a mighty sea, as Father of the Gods, to every form.

4. Flow onward, Soma, flow for mighty strength, as a strong courser, bathed, to win the prize.

5. Fair Indu hath flowed on for rapturous joy, sage, for good fortune, in the waters' lap.

6. In thee, effused. O Soma, we rejoice ourselves for great supremacy in fight: Thou, Pavamana, enterest into mighty deeds.

7. Who are these radiant men in serried rank, Rudra's young heroes, too, with noble steeds?

8. Agni, with hymns may we now accomplish that which thou lovest, Strength, like a horse, auspicious strength with service.

9. The strong youths have come forth to view, to show their strength, God Savitar's quickening energy: Ye warrior horsemen, win the heavens.

10. Soma, flow splendid with thy copious stream in due succession through the ample fleece.

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CHAPTER II DECADE I. Indra 1. Giver from all sides, bring to us from every side, thou whom as strongest we entreat!

2. This Brahman, comer at due time, named Indra, is renowned and praised.

3. The Brahmans with their hymns exalting Indra increased his strength that he might slaughter Ahi. 4. Anavas wrought a chariot for thy courser, and Tvashtar, much-invoked! the bolt that gitters: 5. Rest, wealth to him who longs for wealth! the riteless stirs not his love nor wins his way to riches.

6. The cows are ever pure and all-supporting, the Gods are ever free from stain and blemish.

7. With all thy beauty come! The kine approaching with full udders follow on thy path.

8. May we, inhabiting a meath-rich dwelling, increase our wealth, and think of thee, O Indra!

9. The Maruts with fair hymns chant out their praise-song: this Indra, famed and youthful, shouts accordant.

10. Sing to your Indra, mightiest Vritra-slayer, sing to the Sage the song that he accepteth!

DECADE II Agni Indra 1. Observant Agni hath appeared, oblation-bearer with his car.

2. O Agni, be our nearest friend, yea, our protector and our kind deliverer!

3. Like wondrous Bhaga, Agni deals treasure among the mighty.

4. Far off or present even now, send forth thy shouting first of all!

5. Dawn drives away her sister's gloom, and through her excellence makes her retrace her path.

6. May we, with Indra and the Gods to aid us, bring these existing worlds to full completion!

7. Like streams of water on their way, let bounties, Indra, flow from thee!

8. With this may we obtain strength god-appointed, happy with brave sons through a hundred winters!

9. With strength let Mitra, Varuna swell oblations; do thou prepare for us rich food, O Indra!

10. Indra is King of all the world.

DECADE III Indra and others 1. At the Trikadrukas the great and strong enjoyed the barley-brew. With Vishnu did he drink the pressed-out Soma juice, even as he would.

That hath so heightened him the great, the wide to do his mighty work. So did the God attend the God, true Indu Indra who is true.

2. This God who sees for thousands of mankind, the light, the thought of poets, and the Law, The brilliant one, hath sent forth hither all the Dawns: spotless, one-minded, zealous in their home they dwell, with thought upon the Steer.

3. Come to us, Indra, from afar, conducting us, as, to the gatherings, a Lord of heroes, as an archer King, the heroes' Lord!

We come with gifts of pleasant food, with flowing juice, invoking thee, as sons invite a sire, that we may win the spoil, thee, bounteousest, for gain of spoil.

4. Loudly I call that Indra Maghavan, the mighty, resistless, evermore possessing many glories.

Holy, most liberal, may he lead us on to riches, through songs, and, thunder-armed make all our pathways pleasant!

5. Heard be our prayer! In thought I honour Agni first: now straightway we elect this heavenly company, Indra and Vayu we elect.

For when our latest thought is raised and on Vivasvan centred well, then do our holy songs go forward on their way, our songs as 'twere unto the Gods.

6. To Vishnu, to the mighty whom the Maruts follow, let your hymns born in song go forth, Evayamarut!

To the strong, very holy band adorned with bracelets, that rushes on in joy and ever roars for vigour!

7. With this his golden splendour purifying him, be with his own allies subdues all enemies, as Sura with his own allies.

Cleansing himself with stream of juice he shines forth yellow-hued and red, when with the praisers he encompasses all, forms, with praisers having seven mouths.

8. I praise this God, parent of heaven and earth, exceeding wise, possessed of real energy, giver of treasure, thinker dear to all,

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Whose splendour is sublime, whose light shone brilliant in, creation, who, wise and golden-handed, in his beauty mader the sky.

9. Agni I deem our Hotar-priest, munificent wealth-giver, Son of Strength, who, knoweth all that is, even as the Sage who, knoweth all.

Lord of fair rites, a God with form erected turning to the Gods, he, when the flame hath sprung forth from the holy oil, the offered fatness, longs for it as it glows bright.

10. This, Indra! dancer! was thy hero deed, thy first and ancient work, worthy to be told forth in heaven, Even thine who furtheredst life with a God's own power, freeing the floods. All that is godless may he conquer with his might, and, Lord of Hundred Powers, find for us strength and food!

DECADE IV Soma Pavamana 1. High is thy juice's birth: though set it heaven, on earth it hath obtained dread sheltering power and great renown.

2. In sweetest and most gladdening stream flow pure, O Soma, on thy way, pressed out for Indra, for his drink!

3. Flow onward mighty with thy stream, inspiriting the Maruts' Lord, winning all riches with thy power!

4. Flow onward with that juice of thine most excellent, that brings delight, slaying the wicked, dear to Gods!

5. Three several words are uttered: kine are lowing, cows who give the milk; the tawny-hued goes bellowing on.

6. For Indra girt by Maruts, flow, thou Indu, very rich in meath, to seat thee in the place of song!

7. Strong, mountain-born, the stalk hath been pressed in the streams for rapturous joy. Hawk-like he settles in his home.

8. Gold-hued! as one who giveth strength flow on for Gods to drink, a draught for Vayu and the Marut host!

9. Soma, the dweller on the hills, effused, hath flowed into the sieve. All-bounteous art thou in carouse.

10. The Sage of heaven whose heart is wise, when laid between both hands, with roars, gives us delightful powers of life.

DECADE V Soma Pavamana 1. The rapture-shedding Somas have flowed forth in our assembly, pressed to glorify our liberal lords.

2. The Somas, skilled in song, the waves, have led the water forward, like buffaloes speeding to the woods.

3. Indu flow on, a mighty juice; glorify us among the folk: drive all our enemies away!

4. For thou art strong by splendour: we, O Pavamana, call on thee, the brilliant looker on the light.

5. Indu, enlightener, dear, the thought of poets, hath flowed clearly, like a charioteer who starts the steed.

6. Through our desire of heroes, kine, and horses, potent Soma drops, brilliant and swift, have been effused.

God, working with mankind, flow on; to Indra go thy gladdening juice: to Vayu mount as Law commands!

From heaven hath Pavamana made, as 'twere, the marvellous thunder, and the lofty light of all mankind.

9. Pressed for the gladdening draught the drops flow forth abundantly with song, flow onward with the stream of meath.

10. Reposing on the river's wave, the Sage hath widely flowed around, bearing the bard whom many love.

BOOK VI CHAPTER I DECADE I Soma Pavamana 1. The Gods have come to Indu well-descended, beautified with milk, the active crusher of the foe.

2. Active, while being purified, he hath assailed all enemies: they deck the Sage with holy hymns.

3. Pouring all glories hither, he, effused, hath passed within the jar: Indu on Indra is bestowed.

4. From the two press-boards is the juice sent, like a car-horse, to the sieve: the steed steps forward to the goal.

5. Impetuous, bright, have they come forth, unwearied in their speed, like bulls, driving the black skin far away.

6. Soma, thou flowest chasing foes, finder of wisdom and delight: drive thou the godless folk afar!

Flow onward with that stream wherewith thou gavest splendour to the Sun, speeding the waters kind to man!

8. Flow onward thou who strengthenedst Indra to slaughter Vritra who compassed and stayed the mighty floods!

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9. Flow onward, Indu, with this food for him who in thy wild delights battered the nine-and-ninety down!

10. Flow, pressed, into the filter, speed the heavenly one who winneth wealth, who bringeth booty through our juice!

DECADE II Soma Pavamana 1. The tawny Bull hath bellowed, fair as mighty Mitra to behold: he gleams and flashes with the Sun. 2. We choose to-day that chariot-steed of thine, the strong, that brings us bliss, the guardian, the desire of all.

3. Adhvaryu, to the filter lead the Soma juice expressed with stones: make thou it pure for Indra's drink.

4. Swift runs this giver of delight, even the stream of flowingjuice: Swift runs this giver of delight.

5. Pour hitherward, O Soma, wealth in thousands and heroic strength, and keep renown secure for us!

-6. The ancient living ones have come unto a newer resting-place. They made the Sun that he might shine.

7. Soma, flow on exceeding bright with loud roar to the reservoirs, resting in wooden vats, thy home!

8. O Soma, thou, art strong and bright, potent, O God, with potent sway: thou, mighty one, ordainest laws.

9. For food, flow onward with thy stream, cleansed and made bright by sapient men: Indu. with sheen approach the milk!

10. Soma, flow on with pleasant stream, strong and devoted to the Gods, our friend, unto the woollen sieve.

11. By this solemnity, Soma, thou, though great, hast been increased: in joy thou, verily actest like a bull!

12. Most active and benevolent, this Pavamana sent to us for lofty friendship meditates.

13. Indu, to us for this great rite, bearing as 'twere thy wave to Gods, unwearied, thou art flowing on.

14. Chasing our foemen, driving off the godless, Soma floweth on, going to Indra's settled place.

DECADE III Soma Pavamana 1. Cleansing thee, Soma, in thy stream, thou flowest in a watery robe: giver of wealth, thou sittest in the place of Law, O God, a fountain made of gold.

2. Hence sprinkle forth the juice effused, Soma, the best of sacred gifts, who, friend of man, hath run amid the waterstreams! He hath pressed Soma out with stones.

3. Expressed by stones, O Soma, and urged through the long wool of the sheep, thou, entering the press-boards even as men a fort, gold-hued hast settled in the vats.

4. O Soma,--for the feast of Gods, river-like he hath swelled with surge, sweet with the liquor of the stalk, as one who wakes, into the vat that drops with meath.

5. Pressed out by pressers, Soma goes over the fleecy backs of sheep, goes, even as with a mare, in tawny-coloured stream, goes in a sweetly-sounding stream.

6. O Soma, Indu, every day thy friendship hath been my delight. Many fiends follow me help me, thou tawny-hued: pass on beyond these barriers!

7. Deft-handed! thou when purified liftest thy voice amid the sea. Thou, Pavamana, makest riches flow to us, yellow, abundant, much desired.

8. The living drops of Soma juice pour, as they flow, the gladdening drink, intelligent drops above the station of the sea, exhilarating, dropping meath.

9. Soma, while thou art cleansed, most dear and watchful in the sheep's long wool, most like to Angiras! thou hast become a sage. Sprinkle our sacrifice with mead!

10. Soma, the gladdening juice, flows pressed for Indra with his Marut host: he hastens o'er the fleece with all his thousand streams: him, him the men make pure and bright.

11. Flow on, best winner of the spoil, to precious gifts of every sort! Thou art a sea according to the highest law, joygiver, Soma! to the Gods 12. Over the cleansing sieve have flowed the Pavamanas in a stream, girt by the Maruts, gladdening, steeds with Indra's strength, for wisdom and for dainty food.

DECADE IV Soma Pavamana 1. Run onward to the reservoir and seat thee: cleansed by the men speed forward to the battle!

Making thee glossy like an able courser, forth to the sacred grass with reins they lead thee.

2. The God declares the deities' generations, like Uaana, proclaiming lofty wisdom.

With brilliant kin, far-ruling, sanctifying, the wild boar, singing with his foot, advances.

3. Three are the voices that the car-steed utters: he speaks the lore of prayer, the thought of Order.

To the cows' master come the cows inquiring: the hymns with eager longing come to Soma.

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4. Made pure by this man's urgent zeal and impulse, the God hath with his juice the Gods pervaded.

Pressed, singing, to the sieve he goes, as passes the Hotar to enclosures holding cattle.

5. Father of holy hymns Soma flows onward, the father of the earth, father of heaven; Father of Agni, Surya's generator, the father who begat Indra and Vishnu 6. To him, praiseworthy, sacred tones have sounded, Steer of the triple height, the life-bestower.

Dwelling in wood, like Varuna, a river, lavishing treasure, he distributes blessings.

7. Guard of all being, generating creatures, loud roared the sea as highest law commanded.

Strong, in the filter, on the fleecy summit, pressed from the stone, Soma hath waxen mighty.

8. Loud neighs the tawny steed when started, settling deep in the wooden vessel while they cleanse him.

Led by the men he makes the milk his raiment; then shall he, of himself, engender worship.

9. This thine own Soma, rich in meath, O Indra, the Strong, hath flowed into the Strong One's filter.

The swift steed, bounteous, giving hundreds, thousands, hath reached the sacred grass which never fails him.

10. Flow onward, Soma, rich in meath, and holy, enrobed in waters, on the fleecy summit!

Settle in vessels that are full of fatness, as cheering and most gladdening drink for Indra!

DECADE V Soma Pavamana 1. In forefront of the cars forth goes the hero, the leader, seeking spoil: his host rejoices.

Soma endues his robe of lasting colours, and blesses, for his friends, their calls on Indra.

2. Thy streams have been poured forth with all their sweetness, when, cleansed thou passest through the woollen filter.

The race of kine thou cleansest, Pavamana! Thou didst beget: and speed the Sun with splendours.

3. Let us sing praises to the Gods: sing loudly, send ye the Soma forth for mighty riches!

Let him flow, sweetly-flavoured, through the filter: let the God Indu settle in the beaker!

4. Urged on, the father of the earth and heaven hath gone forth like a car to gather booty.

Going to Indra, sharpening his weapons, and in his hands containing every treasure.

5. When, by the law of the Most High, in presence of heaven and earth, the fond mind's utterance formed him.

Then, loudly lowing, came the cows to Indu, the chosen, wellloved master in the beaker.

6. Ten sisters, pouring out the rain together, the sage's quickly-moving thoughts, adorn him.

Hither hath run the gold-hued child of Surya, and reached the vat like a fleet vigorous courser.

7. When beauties strive for him as for a charger, then strive the songs as people for the sunlight.

A mighty Sage, he flows enrobed in waters and hymns as 'twree a stall that kine may prosper.

8. Strong Indu, bathed in milk, flows on for Indra, Soma exciting, strength, for his carousal.

He quells malignity and slays the demons, King of the homestead, he who gives us comfort.

9. Pour forth this wealth with this purification: flow onward to the yellow lake, O Indu!

Here, too, the bright one, wind-swift, full of wisdom, shall give a son to him who cometh quickly.

10. Soma, the mighty, when, the waters' offspring, he chose the Gods, performed that great achievement.

He, Pavamana, granted strength to Indra: he, Indu, generated light in Surya.

11. As for a chariot-race, the skilful speaker, first hymn, inventor, hath with song been started.

The sisters ten upon the fleecy summit adorn the car-horse in the resting-places.

12. Hastening onward like the waves of waters our holy hymns are coming forth to Soma.

To him they go with lowly adoration, and, longing, enter him who longs to meet them.

CHAPTER II DECADE I Soma Pavamana 1. For first possession of your juice. for the exhilarating drink, Drive ye away the dog, my friends, drive ye the long-tongued dog away!

2. As Pushan. Fortune, Bhaga, comes this Soma while they make him pure.

He, Lord of all the multitude, hath looked upon the earth and heaven.

3. The Somas, very rich in sweets, for which the sieve is destined,. flow Effused, the source of Indra's joy: may your strong juices reach the Gods!

4. For us the Soma juices flow, the drops best furtherers of weal, Effused as friends, without a spot, benevolent, finders of the. light.

5. Stream on us riches that are craved by hundreds, best at winning spoil, Riches, O Indu, thousandfold, most splendid, that surpass the light!

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6. The guileless ones are singing praise to Indra's well-beloved friend, As, in the morning of its life, the mothers lick the new-born calf.

7. They for the bold and lovely one ply manly vigour like a bow; Bright, glad, in front of songs they spread to form a vesture for the Lord.

8. Him with ths fleece they purify, brown, golden-hued, beloved of all, Who with exhilarating juice goes forth to all the deities.

9. Let him, as mortal, crave this speech, for him who presses, of the juice, As Bhrigu's sons chased Makha, so drive ye the niggard hound away!

DECADE II Soma Pavamana 1. Graciously-minded he is flowing on his way to win dear names o'er which the youthful one grows great.

The mighty and far-seeing one hath mounted now the mighty Surya's car which moves to every side.

2. Spontaneous let our drops of Soma juice flow on, pressed out and tawny-coloured, mightily, to the Gods!

Still let our enemies, the godless, be in want, though filled with food; and let our prayers obtain success!

3. Most beauteous of the beauteous, Indra's thunderbolt, this Soma, rich in sweets, hath clamoured in the vat.

Dropping with oil, abundant, streams of sacrifice flow unto him, and milch-kine, lowing, with their milk.

4. Indu hath started forth for Indra's settled place, and slights not, as a friend, the promise of his friend.

Soma comes onward like a youth with youthful maids, and gains the beaker by a course of hundred paths.

5. On flows the potent juice, sustainer of the heavens; the strength of Gods, whom men must hail with shouts of joy.

Thou, gold-hued, started like a courser by brave men, art lightly showing forth thy splendour in the streams.

6. Far-seeing Soma flows, the Steer, the Lord of hymns, the furtherer of days, of mornings, and of heaven.

Breath of the rivers, he hath roared into the jars, and with the help of sages entered Indra's heart.

7. The three-times seven milch-kine in the loftiest heaven have for this Soma poured the genuine milky draught.

Four other beauteous creatures hath he made for his adornment when he waxed in strength through holy rites.

8. Flow on to indra, Soma, carefully effused: let sickness stay afar together with the fiend!

Let not the double-tongued delight them with thy juice: here be thy flowing drops laden with opulence!

9. Even as a King hath Soma, red and tawny Bull, been pressed: the wondrous one hath bellowed to the kine.

While purified thou passest through the filtering fleece to seat thee hawk-like on the place that drops with oil.

10. The drops of Soma juice, like cows who yield their milk, have flowed forth, rich in meath, unto the diety, And, seated on the grass, raising their voice, assumed the milk, the covering robe wherewith the address stream.

11. They balm him, balm him over, balm him thoroughly, caress the mighty strength and balm it with the meath.

They seize the flying Steer at the stream's breathing-place: cleansing with gold they grasp the animal herein.

12. Spread is thy cleansing filter, Brahmanaspati: as prince thou enterest its limbs from every side.

The raw, whose mass hath not been heated, gains not this: they only which are dressed, which bear, attain to it.

DECADE III Soma Pavamana 1. To Indra, to the mighty one, let these gold-coloured juices go, Drops born as Law prescribes, that find the light of heavenj 2. Flow vigilant for Indra, thou Soma, yea, Indu, run thou forth; Bring hither splendid strength that finds the light of heaven!

3. Sit down, O friends, and sing aloud to him who purifies himself.

Deck him for glory, like a child, with holy rites!

4. Friends, hymn your Lord who makes him pure for rapturous carouse: let them Sweeten him, as a child, with lauds and sacred gifts!

5. Breath of the mighty Dames, the Child, speeding the plan of' sacrifice, Surpasses all things that are dear, yea, from of old!

6. In might, O Indu, with thy streams flow for the banquet of the Gods: Rich in meath, Soma, in our beaker take thy seat!

7. Soma, while filtered, with his wave flows through the long wool of the sheep, Roaring, while purified, before the voice of song.

8. The speech is uttered for the Sage, for Soma being purified: Bring meed as 'twere to one who makes thee glad with hymns!

9. Flow to us, Indu, very strong, effused, with wealth of kine and, steeds,

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And do thou lay above the milk thy radiant hue!

10. Voices have sung aloud to thee as finder-out of wealth for us: We clothe the hue thou wearest with a robe of milk.

11. Gold-hued and lovely in his course through tangles of the wooli he flows: Stream forth heroic fame upon the worshippers!

12. On through the long wool of the sheep to the meath-dropping vat he flows: The Rishis' sevenfold quire hath sung aloud to him.

DECADE IV Soma Pavamana I. For Indra flow, thou Soma, on, as most inspiring drink, exceeding rich in sweets.

Great, most celestial, gladdening drink!

2. Make high and splendid glory shine hitherward, Lord of food, God, on the friend of Gods: Unclose the cask of middle air!

3. Press ye and pour him, like a steed, laud-worthy, speeding through the region and the flood, Who swims in water, dwells in wood!

4. Him, even this Steer who milks the heavens, him with a thousand streams, distilling rapturous joy, Him who brings all things excellent.

5. Effused is he who brings good things, who brings us store of' wealth and sweet refreshing food, Soma who brings us quiet homes.

6. For, verily, Pavamana, thou, divine! endued with brightest splendour calling all Creatures to immortality.

7. Effused, he floweth in a stream, best rapture-giver, in the longwool of the sheep, Sporting, as 'twere the waters' wave.

8. He who from out the rocky cavern with his might took forth the red-refulgent cows-Thou drewest to thyself the stall of kine and steeds: burst it, brave Lord, like one in mail; yea, burst it, O brave Lord, like one in mail!

PART SECOND BOOK I CHAPTER I Om. Glory to the Samaveda! to Lord Ganesa glory! Om. I Soma Pavamana 1. Sing forth to Indu, O ye men, to him who now is purified, Fain to pay worship to the Gods!

2, Together with thy pleasant juice the Atharvans have commingled. milk.

Divine, God-loving, for the God. 3. Bring health to cattle with thy flow, health to the people, health, to steeds, Health, O thou King, to growing plants!

II Soma Pavamana 1. Bright are these Somas blent with milk, with light that flashes brilliantly, And form that shouteth all around.

2. Roused by his drivers and sent forth, the strong Steed hath come: nigh for spoil, As warriors when they stand arrayed.

3. Specially, Soma, Sage, by day, coming together for our weal, Like Surya, flow for us to see!

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III Soma Pavamana 1. The streams of Pavamana, thine, Sage, mighty one, have poured them forth, Like coursers eager for renown.

2. They have been poured upon the Reece towards the meath-distilling vat: The holy songs have rung aloud.

3. Like milch-kine coming home, the drops of Soma juice have reached the lake, Have reached the shrine of sacrifice IV Agni 1. Come, Agni, praised with song to feast and sacrificial offerings: sit As Hotar on the holy grass!

2. So, Angiras, we make thee strong with fuel and with holy oil.

Blaze high, thou youngest of the Gods!

3. For us thou winnest, Agni, God, heroic strength exceeding great, Far-spreading and of high renown.

V Mitra Varuna 1. Varuna, Mitra, sapient pair, pour fatness on our pastures, pour Meath on the regions of the air!

2, Gladdened by homage, ruling far, ye reign by majesty of might, Pure in your ways, for evermore.

3. Lauded by Jamadagni's song, sit in the shrine of sacrifice: Drink Soma, ye who strengthen Law! VI Indra 1. Come, we have pressed theJuice for thee; O Indra, drink this Soma here: Sit thou on this my sacred grass!

2. O Indra, let thy long-maned bays, yoked by prayer, bring thee hitherward!

Give ear and listen to our prayers!

3. We Soma-bearing Brahmans call thee Soma-drinker with thy friend, We, Indra, bringing Soma juice.

VII Indra Agni 1. Indra and Agni, moved by songs, come to the juice, the precious dew: Drink ye thereof, impelled by prayer!

2. Indra and Agni, with the man who lauds comes visible sacrifice: So drink ye both this flowing juice!

3. With force of sacrifice I seek Indra, Agni who love the wise: With Soma let them sate them here!

VIII Soma Pavamana 1. High is thy juice's birth: though set in heaven, on earth it hath obtained Dread sheltering power and great renown.

2. Finder of room and freedom, flow for Indra whom we must adore, For Varuna and the Marut host!

3. Striving to win, with him we gain all riches from the enemy, Yea, all the glories of mankind,

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IX Soma Pavamana 1. Cleansing thee, Soma, in thy stream, thou flowest in watery robe.

Giver of wealth, thou sittest in the place of Law, O God, a fountain made of gold.

2. He, milking for dear meath the heavenly udder, hath sat in the ancient gathering-place.

Washed by the men, far-sighted, strong, thou streamest to ther honourable reservoir.

X Soma Pavamana 1. Run onward to the reservoir and seat thee: cleansed by the men speed forward to the battle.

Making thee glossy like an able courser, forth to the sacred grass with reins they lead thee.

2. Indu, the well-armed God is flowing onward, he who averts the curse and guards the homesteads.

Father, begetter of the Gods, most skilful, the buttress of the heavens and earth's supporter.

XI Indra 1. Like kine unmilked we call aloud, hero, to thee, and sing thy praise, Looker on heavenly light, Lord of this moving world, Lord, Indra! of what moveth not.

2. None other like to thee, of earth or of the heavens, hath been or ever will be born.

Desiring horses, Indra Maghavan! and kine, as men of might we call on thee.

XII Indra 1. With what help will he come to us, wonderful, everwaxing friend?

With what most mighty company?

2. What genuine and most liberal draught will spirit thee with juice to burst Open e'en strongly-guarded wealth?

3. Do thou who art protector of us thy friends who praise thee With hundred aids approach us!

XIII Indra 1. As cows low to their calves in stalls, so with our songs we glorify This Indra, even your wondrous God who checks attack, who takes delight in precious juice.

2. Celestial, bounteous giver, girt about with might, rich, mountain-like, in pleasant things,-Him swift we seek for foodful booty rich in kine, brought hundredfold and thousandfold.

XIV Indra 1. Loud-singing at tbe sacred rite where Soma flows, we priests invoke.

With haste, that he may help, as the bard's cherisher. Indra who findeth wealth for you.

2. Whom, fair of cheek, in rapture of the juice, the firm resistless slayers hinder not: Giver of glorious wealth to him who sings his praise, honouring him who toils and pours.

XV Soma Pavamana 1. In sweetest and most gladdening stream flow pure, O Soma, on thy way, Pressed out for Indra, for his drink!

2. Fiend-queller, friend of all men, he hath reached his shrine, his dwelling-place.

Within the iron-hammered vat.

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3. Be thou best Vritra-slaver, best granter of room, most liberal: Promote our wealthy princes' gifts!

XVI Soma Pavamana 1. For Indra flow, thou Soma, on, as most inspiring drink, most rich in sweets, Great, most Celestial, gladdening drink!

2. Thou of whom having drunk the Steer acts like a steer: having drunk this that finds the light, He, excellently wise, hath come anear to food and booty, even as Etasa.

XVII Indra 1. To Indra, to the mighty let these golden-coloured juices go, Drops born as Law prescribes, that find the light of heaven!

2. This juice that gathers spoil flows, pressed, for Indra, for his maintenance.

Soma bethinks him of the conqueror, as he knows.

3. Yea, Indra in the joys of this obtains the grasp that gathers spoil, And, winning waters, wields the mighty thunderbolt.

XVIII Soma Pavamana.

1. For first possession of your juice, for the exhilarating drink, Drive ye away the dog, my friends, drive ye the long-tongued dog away!

2. He who with purifying stream, effused, comes flowing hitherward, Indu, is like an able steed.

3. With prayer all-reaching let the men tend unassailable Soma: beThe stones prepared for sacrifice!

XIX Soma Pavamana 1. Graciously- minded he is flowing on his way to win dear names o'er which the youthful one grows great.

The mighty and far-seeing one hath mounted now the mighty Surya's car which moves to every side.

2. The speaker, unassailable master of this prayer, the tongue of sacrifice, pours forth the pleasant meath.

As son be sets the name of mother and of sire in the far distance, in the third bright realm of heaven.

3. Sending forth flashes he hath bellowed to the jars, led by the men into the golden reservoir.

The milkers of the sacrifice have sung to him: Lord of three heights, thou shinest brightly o'er the Dawns.

XX Agni 1. Sing to your Agni with each song, at every sacrifice for strength!

Come, let us praise the wise and everlasting God, even as a well-beloved friend: 2. The Son of Strength; for is be not our gracious Lord? Let us serve him who bears our gifts!

In battles may he be our help and strengthener, yea, be the saviour of our lives!

XXI Agni 1. O Agni, come; far other songs of praise will I sing forth to thee.

Wax mighty with these Soma drops!

2. Where'er thy mind applies itself, vigour preeminent hast thou: There wilt thou gain a dwelling-place.

3. Not for a moment only lasts thy bounty, Lord of many men: Our service therefore shalt thou gain.

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XXII Indra 1. We call on thee, O matchless one. We, seeking help, possessing nothing firm ourselves.

Call on thee, wondrous, thunder-armed: 2. On thee for aid in sacrifice, This youth of ours, the bold, the terrible, bath gone forth.

We therefore, we thy friends, Indra, have chosen thee, spoil winner, as our succourer.

XXIII Indra 1. So, Indra, friend of song, do we draw near to thee with longing; we have streamed to thee Coming like floods that follow floods.

2. As rivers swell the ocean, so, hero, our prayers increase thy might, Though of thyself, O Thunderer, waxing day by day.

3. With holy song they bind to the broad wide-yoked car the bay steeds of the quickening God, Bearers of Indra, yoked by word.

CHAPTER II I Indra I. Invite ye Indra with a song to drink your draught of Soma juicel All-conquering Satakratu, most munificent of all who live!

2. Lauded by many, much-invoked, leader of song renowned of old: His name is Indra, tell it forth!

3. Indra, the dancer, be to us the giver of abundant wealth: The mighty bring it us knee-deep!

II Indra 1. Sing ye a song, to make him glad, to Indra, Lord of tawny steeds, The Soma-drinker, O my friends!

2. To him, the bounteous, say the laud, and let us glorify, as men May do, the giver of true gifts!

3. O Indra, Lord of boundless might, for us thou seekest spoil and kine, Thou seekest gold for us, good Lord!

III Indra 1. This, even this, O Indra, we implore: as thy devoted friends, The Kanvas praise thee with their hymns.

2. Naught else, O Thunderer, have I praised in the skilled singer's eulogy; On thy laud only have I thought.

3. The Gods seek him who presses out the Soma; they desire not sleep: They punish sloth unweariedly IV Indra 1. For Indra, lover of carouse, loud be our songs about the juice: Let poets sing the song of praise 2. We summon Indra to the draught, in whom all glories rest, in whom The seven communities rejoice.

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3. At the Trikadrukas the Gods span sacrifice that stirs the mind: Let our songs aid and prosper it!

V Indra 1. Here, Indra, is thy Soma draught, made pure upon the sacred grass: Run hither, come and drink thereof!

2. Strong-rayed! adored with earnest hymns! this juice is shed for thy delight: Thou art invoked, Akhandala!

3. To Kundapayya, grandson's son, grandson of Sringavrish! to thee, To him have I addressed my thought.

VI Indra 1. Indra, as one with mighty arm, gather for us with thy right hand, Manifold and nutritious spoil!

2. We know thee mighty in thy deeds, of mighty bounty, mighty wealth.

Mighty in measure, prompt to aid.

3. Hero when thou wouldst give thy gifts, neither the Gods nor mortal men Restrain thee like a fearful bull.

VII Indra 1. Hero, the Soma being shed, I pour the juice for thee to drink: Sate thee and finish thy carouse!

2. Let not the fools, or those who mock, beguile thee when they seek thine aid: Love not the enemy of prayer!

3. Here let them cheer thee well supplied with milk to great munificence: Drink as the wild bull drinks the lake!

VIII lndra I. Here is the Soma juice expressed: O Vasu, drink till thou art full!

Undaunted God, we give it thee!

2. Washed by the men, pressed out with stones, strained through the filter made of wool, 'Tis like a courser bathed in streams.

3. This juice have we made sweet for thee like barley, blending it with milk.

Indra, I call thee to our feast.

IX Indra 1. So, Lord of affluent gifts, this juice hath been expressed for thee with strength: Drink of it, thou who lovest song!

2. Incline thy body to the juice which suits thy godlike nature well: Thee, Soma-lover! let it cheer!

3. O Indra, let it enter both thy flanks, enter thy head with prayer, With bounty, hero! both thine arms!

X Indra 1. O Come ye hither, sit ye down; to Indra sing ye forth your song, Companions, bringing hymns of praise, 2. Laud Indra, richest of the rich, who ruleth over noblest wealth, Beside the flowing Soma juice!

3. May he stand near us in our need with all abundance, for our wealth: With strength may he come nigh to us!

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XI Indra 1. In every need, in every fray we call, as friends to succour us, Indra, the mightiest of all.

2. I call him, mighty to resist, the hero of our ancient home, Thee whom my sire invoked of old.

3. If he will hear us, let him come with succour of a thousand kinds, With strength and riches, to our call!

XI Indra 1. When Somas flow thou makest pure, Indra, thy mind that merits laud, For gain of strength that ever grows: for great is he.

2. In heaven's first region, in the seat of Gods, is he who brings success, Most glorious, prompt to save, who wins the waterfloods.

3. Him I invoke, to win the spoil, even mighty Indra for the fray.

Be thou most near to us for bliss, a friend to aid!

XIII Agni 1. With this mine homage I invoke Agni for you, the Son of Strength.

Dear, wisest envoy, skilled in noble sacrifice, immortal, messanger of all.

2. His two red horses, all-supporting, let him yoke: let him, well-worshipped, urge them fast!

Then hath the sacrifice good prayers and happy end, the heavenly gift of wealth to men.

XIV Dawn 1. Advancing, sending forth her rays, the daughter of the Sky is seen.

The mighty one lays bare the darkness with her eye, the friendly Lady makes the light.

2. The Sun ascending, the refulgent star, pours down his beams. together with the Dawn.

O Dawn, at thine arising, and, the Sun's, may we attain the share allotted us!

XV Asvins 1. These morning sacrifices call you, Asvins, at the break of day.

For help have I invoked you rich in power and might: for, house by house, ye visit all.

2. Ye, heroes, have bestowed wonderful nourishment: send it to him whose songs are sweet.

One-minded, both of you, drive your car down to us: drink yethe savoury Soma juice!

XVI Soma Pavamana.

1. After his ancient splendour, they, the bold, have drawn the bright milk from The Sage who wins a thousand spoils.

2. In aspect he is like the Sun: he runneth forward to the lakes: Seven currents flowing to the sky.

3. He, while they purify him, stands high over all things that exist Soma, a God as Surya is.

XVII Soma Pavamana 1. By generation long ago this God, engendered for the Gods, Flows tawny to the straining cloth.

2. According to primeval plan this poet hath been strengthened by, The sage as God for all the Gods.

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3. Shedding the ancient fiuid thou art poured into the cleansing sieve: Roaring, thou hast produced the Gods.

XVIII Soma Pavamana 1. Bring near us those who stand aloof: strike fear into our enemy: O Pavamana, find us wealth!

2. To him the active, nobly born.

3. Sing ye your songs to him, O men!

XIX Soma Pavamana 1. The Somas skilled in song, the waves have led the water forward, like Buffaloes speeding to the woods.

2. With stream of sacrifice the brown bright drops have flowed with strength in store Of kine into the wooden vats.

3. To Indra, Vayu. Varuna to Vishnu and the Maruts let The Soma juices flow expressed.

XX Soma Pavamana 1. O Soma, for the feast of Gods, river-like he hath swelled with surge, Sweet with the liquor of the stalk, as one who wakes, into the vat that drops with meath.

2. Like a dear son how must be decked, the bright and shining one hath clad him in his robe.

Men skilful at their work drive him forth, like a car, into the rivers from their hands.

XXI Soma Pavamana 1. The rapture-shedding Somas have flowed forth in our assembly, pressed.

To glorify our liberal lords.

2. Now like a swan hemaketh all the company sing each his hymm He like steed is bathed in milk.

3. And Trita's maidens onward urge the tawny-coloured with the stones, Indu for Indra, for his drink.

XXII Soma Pavamana.

1. Herewith flow on, thou friend of Gods! Singing, thou runnest round the sieve oni every side.

The streams of meath have been effused.

2. Lovely, gold-coloured, on he flows.

3. For him who presses, of the juice.

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BOOK II CHAPTER I I Soma Pavamana 1. Soma, as leader of the song, flow onward with thy wondrous aid.

For holy lore of every sort!

2. Do thou as leader of the song, stirring the waters of the sea, Flow onward, known to all mankind!

1 O Soma, O thou Sage, these worlds stand ready to enhance thy might: The milch-kine run for thy behoof.

II Soma Pavamana 1. Indu, flow on, a mighty juice; glorify us among the folk: Drive all our enernies away!

2. And in thy friendship, Indu, most sublime and glorious, may we Subdue all those who war with us!

3. Those awful weapons which thou hast, sharpened at point to strike men down-Guard us therewith from every foe!

III Soma Pavamana 1. O Soma, thou art strong and bright, potent, O God, with potent sway, 2. Steer-strong thy might is like a steer's, steer-strong the wood, steer-strong the juice: A steer indeed, O Steer, art thou.

3. Thou, Indu, as a vigorous horse, hast neighed together steeds and kine: Unbar for us the doors to wealth!

IV Soma Pavamana 1. For thou art strong by splendour: we, O Pavamana call on thee, The brilliant looker on the light.

2. When thou art sprinkled with the streams, thou reachest, purified by men, Thy dwelling in the wooden vat.

3. Do thou, rejoicing, nobly-armed! pour upon us heroic strength.

O Indu, come thou hitherward!

V Soma Pavamana 1. We seek to win thy friendly love, even Pavamana's flowing o'er The limit of the cleansing sieve.

2. With those same waves which in their stream o'erflow the purifying sieve, Soma, be gracious unto us!

3. O Soma, being purified, bring us from all sides-for thou canstRiches and food with hero sons!

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VI Agni 1. Agni we choose as envoy, skilled performer of this holy rite, Hotar, possessor of all wealth.

2. With constant calls they invocate Agni, Agni, Lord of the house, Oblation-bearer, much-beloved 3. Bring the Gods hither, Agni, born for him who trims the Sacred grass: Thou art our Hotar, meet for praise!

VII Mitra Varuna 1. Mitra and Varuna we call to drink the draught of Soma juice, Those born endowed with holy strength.

2. Those who by Law uphold the Law, Lords of the shining light of Law, Mitra I call, and Varuna.

3. Let Varuna be our chief defence, let Mitra guard us with all aids, Both make us rich exceedingly!

VIII Indra 1. Indra the singers with high praise, Indra reciters with their lauds, Indra the choirs have glorified.

2. Indra is close to his two bays, with chariot ready at his word, Indra the golden, thunder-armed.

3. Help us in battles Indra, in battles where thousand spoils are gained, With awful aids, O awful one!

4. Indra raised up the son aloft in heaven, that he may see afar: He burst the mountain for the kine.

IX Indra-Agni 1. To Indra and to Agni we bring reverence high and holy hymn, And, craving help, soft words with prayer.

2. For all these holy singers thus implore these twain to succour them, And priests that they may win them strength.

3. Eager to laud you, we with songs invoke you, bearing sacred food, Fain for success in sacrifice.

X Soma Pavamana 1. Flow onward, mighty with thy stream, inspiriting the Marut's Lord, Winning all riches with thy power!

2. I send thee forth to battle from the press, O Pavamana, strong, Sustainer, looker on the light!

3. Acknowledged by this song of mine, flow, tawnycoloured, with thy stream: Incite to battle thine ally!

XI Soma Pavamana 1. A Red Bull bellowing to the kine, thou goest, causing the heavens and earth to roar and thunder.

A shout is heard like Indra's in the battle: thou flowest on, sending this voice before thee.

2. Swelling with milk, abounding in sweet juices, urging the meathrich plant thou goest onward.

Making loud clamour, Soma Pavamana, thou flowest when thou art effused for Indra.

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3. So flow thou on inspiriting, for rapture, turning the weapon of the water's holder!

Flow to us wearing thy resplendent colour, effused and eager for the kine. O Soma!

XII Indra 1. That we may win us wealth and power we poets verily, call on thee: In war men call on thee, Indra, the hero's Lord, in the steed's race-course call on thee 2. As such, O wonderful, whose hand holds thunder, praised as mighty, Caster of the Stone!

Pour on us boldly, Indra, kine and chariot-steeds, ever to be the conqueror's strength!

XIII Indra 1. To you will I sing Indra's praise who gives good gifts, as we I we know; The praise of Maghavan who, rich in treasure, aids his singers with wealth thousandfold.

2. As with a hundred hosts, he rushes boldly on, and for the offerer slays his foes.

As from a mountain fiow the water-brooks, thus flow his gifts who feedeth many a one.

XIV Indra 1. O Thunderer, zealous worshippers gave thee drink this time yesterday: So, Indra, listen here to him who offers lauds: come near unto our dwelling-place!

2. Lord of bay steeds, fair-helmed, rejoice thee: thee we seek. Here the disposers wait on thee.

Thy glories, meet for praise! are highest by the juice, O Indra, lover of the song.

XV Soma Pavamana 1. Flow onward with that juice of thine most excellent, that brings delight, Slaying the wicked, dear to Gods!

2. Killing the foeman and his hate, and daily winning spoil and strength, Gainer art thou of steeds and kine.

3. Red-hued, be blended with the milk that seems to yield its lovely breast, Falcon-like resting in thine home!

XVI Soma Pavamana 1. As Pashan, Fortune, Bhaga, comes this Soma while they make him pure.

He, Lord of all the multitude, hath looked upon the earth and heaven.

2. The dear cows sang in joyful mood together to the gladdening drink.

The drops as they are purified, the Soma juices, make the paths.

3. O Pavamana, bring the juice, the mightiest, worthy to be famed, Which the Five Tribes have over them, whereby we may win opulence!

XVII Soma Pavamana 1. Far-seeing Soma flows, the Steer, the Lord of hymns, the furtherer of days, of mornings, and of heaven.

Breath of the rivers, he hath roared into the jars, and with the help of sages entered Indra's heart.

2. On, with the sages, flows the poet on his way, and guided by the men, hath streamed into the vats.

He, showing Trita's name, hath caused the meath to flow, increasing Vayu's strength to make him Indra's friend.

3. He, being purified, hath made the mornings shine, and it is he who gave the rivers room to flow.

Making the three-times seven pour out the milky stream, Soma, the cheerer, yields whate'er the heart finds sweet.

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XVIII Indra 1. For so thou art the brave man's friend; a hero, too, art thou, and strong: So may thy heart be won us!

2. So hath the offering. wealthiest Lord, been paid by all the worshippers.

So dwell thou, Indra, even with us!

3. Be not thou like a slothful priest, O Lord of spoil and strength: rejoice In the pressed Soma blent with milk!

XIX Indra 1. All sacred songs have magnified Indra expansive as the sea.

Best of all warriors borne on cars, the Lord of heroes, Lord of strength.

2. Lord of might, Indra, may we ne'er, strong in thy friendship, be afraid!

We glorify with praises thee, the never conquered conqueror.

3. The gifts of Indra from of old, his saving succours never fail, When to his worshippers he gives the boon of booty rich in kine.

CHAPTER II I Soma Pavamana 1. These rapid Soma-drops have been poured through the purifying sieve.

To bring us all felicities.

2. Dispelling manifold mishap, giving the courser's progeny, Yea, and the warrior steed's, success.

3. Bringing prosperity to kine, they pour perpetual strengthening food On us for noble eulogy.

II Soma Pavamana.

1. King Pavamana is implored with holy songs, on man's behalf, To travel through, the realm of air.

2. Pressed for the banquet of the Gods, O Soma, bring us might,and speed, Like beauty for a'brilliant show!

3. Bring us, O Indu, hundredfold increase of kine, and noble steeds.

The gift of fortune for our help!

III Soma Pavamana 1. With sacrifice we seek to thee fair cherisher of manly might In mansons of the lofty heavens.

2. Drink gladdening, crusher of the bold, praiseworthy, with most mighty sway, Destroyer of a hundred forts.

3. Hence riches came to thee, the King, O sapient one: the strong-winged bird, Unwearied, brought thee from the sky.

4. And now, sent forth, he hath attained to mighty power and majesty, Active and ready to assist.

5. That each may see the light, the bird brought us the guard of Law, the friend O fall, the speeder through the air.

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IV Soma Pavamana 1. For food, flow onward with thy stream, cleansed and made bright by sapient men: Indu, with sheen approach the milk!

2. While thou art cleansed, song-lover. bring comfort and vigourto the folk, Poured, tawny one! on milk and curds!

3. Purified for feast of Gods, go thou to Indra's resting-place, Resplendent, furthered by the strong!

V Agni.

1. By Agni Agni is inflamed, Lord of the house, wise, young,. who bears Our gifts: the ladle is his mouth.

2. God, Agni, be his sure defence who, lord of sacrificial gifts.

Worshippeth thee the messenger.

3. Be gracious, brilliant Godl to him who, rich in sacred gifts,would fain Call Agni to the feast of Gods!

VI Mitra Varuna 1. Mitra of holy strength I call, and foe-destroying Varuna, Who perfect prayer with offered oil.

2. By Law, O Mitra, Varuna, Law-strengtheners who cleave to Law, Have ye obtained your lofty power.

3. The Sages, Mitra, Varuna, of wide dominion, mighty ones, Bestow on us effectual strength.

VII Maruts 1. So mayst thou verily be seen coming with fearless Indra: both Of equal splendour, bringing bliss!

2. Thereafter they, as is their wont, resumed the state of new-born babes, Taking their sacrificial name.

3. Thou, Indra, with the rapid Gods who shatter even what is firm, Even in the cave didst find the cows.

VIII Indra-Agni 1. I call the twain whose deed wrought here hath all been famed in ancient time: Indra and Agni harm us not!

2. The strong, the scatterers of the foe, Indra and Agni we invoke: May they be kind to one like me: 3. Ye slay our Arya foes, O Lords of heroes, slay our Dasa foes: Ye drive all enemies away.

IX Soma Pavamana.

1. The living drops of Soma juice pour, as they flow the gladdening drink, Intelligent drops above the station of the sea, exhilarating, dropping meath.

2. May Pavamana, King and God, speed with his wave over the sea the lofty rite!

Do thou by Mitra's and by Varuna's decree flow furthering the lofty rite: 3. Far-seeing, lovely, guided by the men, the God whose habitation is the sea!

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X Soma Pavamana 1. Three are the voices that the car-steed utters: he speaks the lore of prayer, the thought of Order.

To the cows' master come the cows inquiring: the hymns with eager longing come to Soma.

2. To Soma come the cows, the milch-kine longing, to Soma sages with their hymns inquiring.

Soma, effused, is purified and lauded: our hymns and Trishtup songs unite in Soma.

3. Thus, Soma, as we pour thee into vessels, while thou art purified, flow for our welfare!

Pass into Indra. with great joy and rapture: make the voice swell, and generate abundance!

XI Indra 1. O Indra, if a hundred heavens and if a hundred earths were thine,-No, not a hundred suns could match thee at thy birth, not both the worlds, O Thunderer.

2. Thou, hero, hast performed thy hero deeds with might, yea, all with strength, O strongest one.

Maghavan, help us to a stable full of kine, O Thunderer, with wondrous aids!

XII Indra 1. We compass thee like water, we whose grass is trimmed and Soma pressed.

Here where the filter pours its stream, thy worshippers round thee, O Vritra-slayer, sit.

2. Men, Vasu! by the Soma with lauds call thee to the foremost place.

When cometh he athirst unto the juice as home, O Indra, like a bellowing bull?

3. O valiant hero, boldly win thousandfold spoil with Kanva's sons!

O active Maghavan, with eager prayer we crave the yellowhued with store of kine.

XIII Indra 1. With Plenty for his true ally the active man will gain the spoil.

Your Indra, much-invoked, I bend with song, as bends a wright his wheel of solid wood.

2. They who bestow great riches love not paltry praise: wealth comes not to the niggard churl.

Light is the task to give, O Maghavan, to one like me on the decisive day.

XIV Soma Pavamana 1. Three several words are uttered: kine are lowing cows. who give the milk: The tawny-hued goes bellowing on.

2. The young and sacred mothers of the holy rite have uttered praise, Embellishing the Child of Heaven.

3. From every side, O Soma, for our profit, pour thou forth four seas.

Filled full of riches thousandfold!

XV Soma Pavamana 1. The Somas, very rich in sweets, for which the sieve is distined, flow Effused, the source of Indra's joy: may you strong juices reach the Gods!

2. Indu flows on for Indra's sake,-thus have the deities declared.

The Lord of Speech exerts himself, controller of all power and might.

3. Inciter of the voice of song, with thousand streams the ocean flows.

Even Soma, Lord of opulence, the friend of Indra, day by day.

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XVI Soma Pavamana 1. SPREAD is thy cleansing filter, Brahmanaspati: as prince thou enterest its limbs from every side.

The raw; whose mass bath not been heated. gains not this: they only which are dressed, which bear, attain to it.

2. High in the seat of heaven is placed the scorcher's sieve: its, threads are standing separate, glittering with light.

The swift ones favour him who purifieth this: with brilliancy they mount up to the height of heaven.

3. The foremost spotted Steer bath made the Mornings shine: he bellows, fain for war, among created things.

By his high wisdom have the mighty Sages wrought: the Fathers who behold mankind laid down the germ.

XVII Agni 1. Sing forth to him, the holy, most munificent, sublime with his refulgent glow, To Agni, ye Upastutas 2. Worshipped with gifts, enkindled, splendid, Maghavan shall win himself heroic fame: And will not his more plentiful benevolence come to us with abundant strength?

XVIII Indra 1. We sing this strong and wild delight of thine which conquers in the fray, Which, Caster of the Stone! gives room and shines like gold.

2. Wherewith thou foundest shining lights for Ayu and for Manu's sake: Now joying in this sacred grass thou bearnest forth.

3. This day too singers of the hymn praise, as of old, this might of thine: Win thou the waters every day, thralls of the strong!

XIX Indra 1. O Indra, hear Tirschi's call, the call of him who serveth thee.

Satisfy him with wealth of kine and valient offspring! Great art thou.

2. For he, O Indra, hath produced for thee the newest gladdening song, A hymn that springs from careful drop thought, ancient and full of sacred truth.

3. That Indra will we laud whom songs and hymns of praise have magnified.

Striving to win, we celebrate his many deeds of hero might.

BOOK III CHAPTER I I Soma Pavamana 1. Fleet as swift steeds thy cows celestial have been poured, O Pavamana, with the milk into the vat.

Sages who make thee bright, O friend whom Rishis love, have shed continuous streams from out the realm of air.

2. The beams of Pavamana, sent from earth and heaven his ensigns who is ever stedfast, travel round.

When on the sieve the golden-hued is cleansed he rests within the jars as one who seats him in his place.

3. O thou who seest all things, sovran as thou art and passing strong, thy rays encompass every form.

Pervading with thy natural powers thou flowest on, and as the whole world's Lord, O Soma, thou art King.

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II Soma Pavamana 1. From heaven hath Pavamana, made, as 'twere, the marvellous thunder, and The lofty light of all mankind.

2. The gladdening and auspicious juice of thee, O Pavamana, King!

Flows o'cr the woollen straining-cloth.

3. Thy juice, O Pavamana, sends its rays abroad fixe splendid skill, Like lustre, all heaven's light, to see.

III Soma Pavamana 1. Impetuous, bright, have they come forth, unwearied in their speed, like bulls, Driving the black skin far away.

2. May we attain the bridge of bliss, leaving the bridge of woe behind: The riteless Dasa may we quell!

3. The mighty Pavamana's roar is heard as 'twere the rush of rain The lightning-Rashes move in heaven.

4. Indu, pour out abundant food with store of cattle and of gold, Of heroes, Soma! and of steeds!

5. Flow onward, dear to all mankind fi full the mighty heaven and earth, As Dawn, as Surya with his beams 6. On every side, O Soma, flow round us with thy protecting stream, As Rasa flows around the world!

IV Soma Pavamana 1. Flow on, O thou of lofty thought, flow swift in thy beloved form, Saying, I go where dwell the Gods.

2. Preparing what is unprepared, and bringing store of food to man, Make thou the rain descend from heaven 3. Even here is he who, swift of course, hath with the river's wave Rowed down.

From heaven upon the straining cloth.

4. With might. producing glare, the juice enters the purifying sieve, Far-seeing, sending forth its light.

5. Inviting him from far away, and even from near at hand, the juice For Indra is poured forth as meath.

6. In union they have sung the hymn: with stones they urge the golden-hued, Indu for Indra, for his drink.

V Soma Pavamana 1. The glittering maids send Sdra forth, the glorious sisters, closeallied, Send Indu forth, their mighty Lord.

2. Pervade, O Pavamana, all our treasures with repeated light, Pressed out, O God thyself, for Gods!

3. Pour on us, Pavamana! rain, as service and fair praise for Gods: Pour forth unceasingly for food!

VI Agni 1. The watchful guardian of the people hath been born, Agni, the very strong, for fresh prosperity.

With oil upon his face. with high heaven-touching flame, he shineth splendidly, pure, for the Bharatas.

2. O Agni, the Angirasas discovered thee what time thou layest hidden, fleeing back from wood to wood.

Thou by attrition art produced as conquering might, and men, O Angiras, call thee the Son of Strength.

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3. The men enkindle Agni in his threefold seat, ensign of sacrifice, the earliest bousehold-priest.

With Indra and the Gods together on the grass let the wise priest sit to complete the sacrifice!

VII Mitra-Varuna 1. This Soma hath been pressed for you, Low-strengtheners, Mitra, Varuna!

List, list ye here to this may call!

2. Both Kings who never injure aught have come to their sublimest home, The thousand-pillared, firmly based.

3. Worshipped with fat libation. Lords of gifts, Adityas, sovran Kings, They wait on him whose life is true.

VIII Indra 1. Armed with the bones of dead Dadhyach, Indra with unresisted. might The nine-and-ninety Vritras slew.

2. He, searching for the horse's head that in the mountains lay concealed, Found it in Saryandvdn lake.

3. Then straight they recognized the mystic name of the creative Steer.

There in the mansion of the Moon.

IX Indra Agni I. As rain from out the cloud, for you, Indra and Agni, from my thought This noblest praise hath been produced.

2. Indra and Agni, listen to the singer's call: accept his songs.

Fulfil, ye mighty Lords, his prayers!

3. Give us not up to indigence, ye heroes, Indra, Agni, nor To Slander and reproach of men!

X Soma Pavamana 1. Gold-Hued! as one who giveth strength flow on for Gods to drink, a draught For Vayu and the Marut host!

2. The Steer shines brightly with the Gods, dear Sage in his appointed home.

Even Pavamana unbeguiled.

3. O Pavamana, sent by prayer, roaring about thy dwelling-place, Ascend to Vayu as Law bids!

XI Soma Pavamana 1. O Soma, Indu, every day thy friendship hath been my delight.

Many fiends follow me; help me, thou tawny-hued: pass on beyond these barriers!

2. Close to thy bosom am I. Soma, day and night draining the milk, O golden hued.

Surya himself refulgent with his glow have we, as birds, o'ertaken in his course.

XII Soma Pavamana 1. Active, while being purified, he hath assailed all enemies: They deck the Sage with holy hymns.

2. The Red hath mounted to his shrine; strong Indra hath approached the juice: In his firm dwelling let him rest!

3. O Indu, Soma, send us now great opulence from every side: Pour on us treasures thousandfold!

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XIII Indra 1. Drink Soma, Indra Lord of bays! and let it cheer thee: the stone, like a well-guided courser, Directed by the presser's arms bath pressed it.

2. So let the draught of joy, thy dear companion, by which, O Lord of bays, thou slayest Vritras, Delight thee, Indra, Lord of princely treasuresl 3. Mark closely, Maghavan, the word I utter, this eulogy recited by Vasislitha: Accept the prayers I offer at thy banquet!

XIV Indra 1. Heroes of one accord brought forth and formed for kingship Indra who wins the victory in all encounters, For power, in firmness, in the field, the great destroyer, fierce and exceeding strong, stalwart and full of vigour.

2. The holy sages form a ring, to view and sing unto the Ram. Inciters, very brilliant, from all deceit, are with your chariters nigh to hear.

3. Bards joined in song to Indra so that he might drink the Soma juice.

The Lord of light, that he whose laws stand fast might aid with power and with the help he gives.

XV Indra 1. He who as sovran Lord of men moves with his chariots unrestrained, The Vritra-slayer, conqueror of all fighting hosts, preeminents, is praised in song.

2. Honour that Indra, Puruhanman! for his aid, him in whose hand of old the fair Sustaining bolt of thunder, mighty like the God, like Surya, was deposited!

XVI Soma Pavamana 1. The Sage of heaven whose heart is wise, when laid between both hands, with roars, Gives us delightful powers of life.

2. He, the bright son, when born, illumed his parents who had sprung to life, Great Son, great strengtheners of Law. 3. On, onward to a glorious home, free from all guile and dear to. men, Flow with enjoyment to our praise!XVII Soma Pavamana 1. For, verily, Pavamana, thou, divine! endued with brightest splendour, calling all Creatures to immortality.

4. With whom Dadhyach Navagva opened fastened doors, by whom the sages gained their wish, By whom they won the fame of lovely Amrita in the felicity of Gods.

XVIII Soma Pavamana 1. Soma, while filtered, with his wave flows through the long wool of the sheep, Roaring, while purified, before the voice of song.

2. With prayers they cleanse the mighty steed, sporting in wood, above the fleece: Our hymns, intoned, have praised him of the triple height.

3. He hath been hastened to the jars, bountiful, like an eager horse, And, lifting up his voice, while filtered, glided on.

XIX Soma Pavamana 1. Father of holy hymns, Soma flows onward, the father of the earth, father of heaven.

Father of Agni, Surya's generator, the father who begat Indra and Vishnu.

2. Brahman of Gods, the leader of the poets, Rishi of sages, chief of savage creatures,

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Falcon amid the vultures, axe of forests, over the cleansing sieve goes Soma singing.

3. He, Soma Pavamana, like a river, hath stirred the wave of voice, our songs and praises Beholding these inferior powers, the hero, well knowing, takes his stand among the cattle.

XX Agni I. Hither, for powerful kinship, I call Agni, him who prospers you, Most frequent at our solemn rites.

2. That through this famed one's power he may stand by us, even as Tvasbtar comes Unto the forms that must be shaped.

3. This Agni is the Lord supreme above all glories' mid the Gods: May he come nigh to us with strength.

XXI Indra 1. This poured libation, Indra drink, immortal, gladdening, excellent!

Streams of the bright have flowed to thee here at the seat of holy Law. 2. When, Indra, thou dost guide thy bays, there is no better charioteer: None hath surpassed thee in thy might, none with good steeds o'ertaken thee.

3. Sing glory now to Indra, say to him your solemn eulogies!

The drops poured forth have made him glad: pay reverence to his noblest might!

XII Indra 1. Indra, be pleased: drive forward, hero, striker of thy bays!

Fair, like a sage, delighting in the meath, drink of the juice for rapturous joy.

2. O Indra, fill thy belly anew with meath that seems to flow from heaven.

The sweet-voiced raptures of this juice have come, as 'twere to heaven. to thee.

3. Indra, victorious, Mitra-like, smote, like a Yati, Vritra dead.

As Bhrigu quelled his foes, he cleft Vala in Soma's rapturous joy.

CHAPTER II I Soma Pavamana 1. Winner of gold and gear and cattle flow thou on, set as impregner, Indu! 'mid the worlds of life!

Rich in brave men art thou, Soma, who winnest all: these holy singers wait upon thee with song.

2. O Soma, thou beholdest men from every side: O Pavamana, Steer, thou wanderest through these.

Pour out upon us wealth in treasure and in gold: may we have strength to live among the things that be!

3. Thou passest to these worlds as sovran Lord thereof, O Indu, harnessing thy tawny well-winged mares.

May they pour forth for thee milk and oil rich in sweets: O Soma, let the folk abide in thy decree!

II Soma Pavamana 1. The streams of Pavamana, thine, finder of all I have been ettused, Even as Surya's rays of light.

2. Making the light that shines from heaven thou flowest on to every form, Soma, thou swellest like a sea.

3. Shown forth thou sendest out thy voice, O Pavamana, with a roar.

Like Surya, God, as Law commands.

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III Soma Pavamana 1. Hitherward have the Somas streamed, the drops while they are purified: When blent, in waters they are raised.

2. The milk hath run to meet them like floods rushing down a precipice: They come to Indra, being cleansed.

3. O Soma Pavamana, thou flowest as Indra's gladdener: The men have seized and lead thee forth.

4. Thou, Indu, when, expressed by stones, thou runnest to the filter, art Ready for Indra's high decree.

5. Victorious, to be hailed with joy, O Soma, flow delighting men, As the supporter of mankind!

6. Flow on, best Vritra-slayer; flow meet to be hailed with joyful lauds, pure, purifying, wonderful 7. Pure, purifying, is he called, Soma effused and full of sweets, Slayer of sinners, dear to Gods.

IV Soma Pavamana 1. The Sage hath robed him in the sheep's wool for the banquet of the Gods, Subduing all our enemies.

2. For he, as Pavamana, sends thousandfold riches in the shape Of cattle to the worshippers.

3. Thou graspest all things with thy mind, and purifiest thee with thoughts: As such, O Soma, find us fame!

4. Pour on us lofty glory, send sure riches to our liberal lords: Bring food to those who sing thy praise!

5. As thou art cleansed, O wondrous steed, O Soma, thou hast entered, like A pious king, into the songs, 6. He, Soma, like a courser in the floods invincible, made bright With hands, is resting in the press.

7. Disporting, like a liberal chief, thou goest. Soma to the sieve, Lending the laud heroic strength.

V Soma Pavamana 1. Pour on us with thy juice all kinds of corn, each sort of nourishment!

And, Soma, all felicities!

2. As thine, O Indu, is the praise, and thine what springeth from, the juice, Seat thee on the dear sacred grass!

3. And, finding for us steeds and kine, O Soma, with thy juice flow on Through days that fly most rapidly!

4. As one who conquers, ne'er subdued, attacks and slays the enemy, Thus, vanquisher of thousands! flow!

VI Soma Pavamana 1. Thou, Indu, with thy streams that drop sweet juices, which were poured for help, Hast settled in the cleansing sieve.

2. So flow thou onward through the fleece, for Indra flow to be his drink, Seating thee in the shrine of Law! 3. As giving room and freedom, as most sweet, pour butter forth and milk, O Soma, for the Angirasas!

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VII Agni 1. Thy glories are, like lightnings from the rainy cloud, visible, Agni, like the comings of the Dawns, When, loosed to wander over plants and forest trees, thou crammest by thyself thy food into thy mouth.

2. When, sped and urged by wind, thou spreadest thee abroad, soon piercing through thy food according to thy will, The hosts, who ne'er decayest, eager to consume, like men on chariots, Agni! strive on every side.

3. Agni, the Hotar-priest who fills the assembly full, waker of wisdom, chief controller of the thoughtThee, yea, none other than thyself, doth man elect priest of the holy offering, great and small, alike.

VIII Mitra-Varuna 1. Even far and wide, O Varuna and Mitra, doth your help extend: May I obtain your kind good-will!

2. True Gods, may we completely gain food and a dwelling place from you: Ye Mitras, may we be your own!

3. Guard us, ye Mitras, with your guards, save us, ye skilled to save: may we Subdue the Dasyus by ourselves!

IX Indra I. Arising in thy might, thy jaws thou shookest Indra, having drunk The Soma which the press had shed.

2. Indra, both world gave place to thee as thou wast fighting, when thou wast The slayer of the Dasyu hosts.

3. From Indra, have I measured out a song eight-footed with nine parts, Delicate, strengthening the Law. X Indra-Agni 1. Indra and Agni, these our songs of praise have sounded forth to you: Ye who bring blessings! drink the juice 2. Come, Indra, Agni, with those teams, desired of many, which ye have, O heroes, for the worshipper 3. With those to his libation poured, ye heroes, Indra, Agni, come: Come ye to drink the Soma-juice!

XI Soma Pavamana 1. Soma, flow on exceeding bright with loud roar to the reservoirs, Resting in wooden vats thy home!

2. Let water winning Somas flow to Indra, Vayu, Varuna, To Vishnu and Marut host!

3. Soma, bestowing food upon our progeny, from every side Pour on us riches thousandfold.

XII Soma Pavamana 1. Pressed out by pressers Soma goes over the fleecy backs of sheep, Goes even as with a mare in tawny-coloured stream, goes in a sweetly-sounding stream.

2. Down to the water Soma, rich in kine, bath flowed with cows, with cows that have been milked.

They have approached the mixing-vessels as a sea: the cheerer streams for the carouse.

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XIII Soma Pavamana 1. O Purifying Soma, bring to us the wondrous treasure, meet.

For lauds, that is in earth and heaven!

2. Cleansing the lives of men, thou, Steer, bellowing on the sacred grass, Gold-hued, hast settled in thy home.

3. For ye twain, Indra, Soma, are Lords of heaven's light, Lords of the kine: Prosper, as mighty ones, our prayers XIV Indra 1. By men hath Indra been advanced, the Vritra-sIayer, to joy and strength.

Him only we invoke for help in battles whether great or small be he our aid in deeds or might!

2. For, hero, thou art like a host, art giver of abundant spoil.

Strengthening e'en the feeble, thou aidest the sacrificer, thou givest great wealth to him who pours.

3. When war and battles are on foot, booty is offered to the bold.

Yoke thou thy wildly-rushing bays! Whom wilt thou slay, and whom enrich? Do thou, O Indra, make us rich!

XV Indra I. The juice of Soma thus diffused, sweet to the taste, the bright cows drink, Who travelling in splendour close to mighty Indra's side rejoice, good in their own supremacy.

2. Craving his touch the dappled kine mingle the Soma with their milk.

The milch-kine dear to Indra send forth his death dealing thunder-bolt, good in their own supremacy.

3. With veneration, passing wise, they honour his victorious might.

They follow close his many laws to win them due preeminence, good in their own supremacy.

XVI Soma Pavamana 1. Strong, mountain-born, the stalk hath been pressed in the streams for rapturous joy.

Hawk-like he settles in his home.

2. Fair is the juice beloved of Gods, washed in the waters, pressed by men: The milch kine sweeten it with milk 3. Then, like a steed, have they adorned the inciter for eternal life, The meath's juice at the festival.

XVII Soma Pavamana 1. Make high and splendid glory shine hitherward, Lord of food, God, on the friend of Gods Unclose the cask of middle air 2. Roll onward from the press, O mighty one, effused, as kings, supporter of the tribes Pour on us rain from heaven, send us the water's flow, urging our thoughts to win the spoil!

XVIII Soma Pavamana 1. Breath of the mighty Dames, the Child, speeding the plan of sacrifice, Surpasses all things that are dear, yea, from of old.

2. The place that is concealed hath gained a share of Trita's pressing-stones, By the seven laws of sacrifice, even that dear place.

3. He hath sent forth unto the heights the three, in stream, as Trita's wealth: He who is passing wise measures his pathways out.

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XIX Soma Pavamana 1. Flow to the filter with thy stream, effused, to win us spoil and wealth, Soma exceeding rich in meath for Indra, Vishnu, and the Gods 2. The hymns that know not guile, caress thee, golden-coloured, in the sieve.

As mothers, Pavamana, lick the new-born calf, as Law commands.

3. Lord of great sway, thou liftest thee above the heavens, above the earth.

Thou, of Pavamana, hast assumed thy coat of mail with majesty.

XX Soma Pavamana 1. Strong Indu, bathed in milk, flows on for Indra, Soma exciting strength, for his carousal.

He quells malignity and slays the demons, King of the homestead, he who gives us comfort.

2. Then in a stream he flows, milked out with press-stones, mingled with sweetness, through the fleecy filter-Indu rejoicing in the love of Indra, the God who gladdens for the God's enjoyment.

3. He flows, as he is cleansed, to sacred duties, a God bedewing Gods with his own juices.

Indu hath, clothed in powers that suit the season, on the raised fleece engaged the ten swift fingers.

XXI Agni 1. O Agni, God, we kindle thee, refulgent, wasting not away, That this more glorious fuel may send forth for thee its shine to heaven. Bring food to those who sing thy praise!

2. To thee the splendid, Lord of light! bright! wondrous! prince of men! is brought.

Oblation with the holy verse, O Agni, bearer of our gifts! Bring food to those who sing thy praise!

3. Thou heatest both the ladles in thy mouth, O brilliant prince of men!

So fill us also in our hymns abundantly, thou Lord of Strength. Bring food to those who sing thy praise!

XXII Indra 1. Sing ye a psalm to Indra; sing a great song to the lofty Sage, To him who maketh prayer, inspired, who loveth laud.

2. Thou, Indra, art the conqueror: thou gavest splendour to the Sun. Maker of all things, thou art mighty and All-God. 3. Radiant with light thou wentest to the sky, the luminous realm of -heaven.

The Gods, O Indra, strove to win thy friendly love.

XXIII Indra 1. This Soma hath been pressed for thee, O Indra, bold one, mightiest, come!

May Indra vigour fill thee full, as Surya fills mid-air with rays 2. Slayer of Vritra, mount thy car! The bay steeds have been yoked by prayer.

May, with its voice, the pressing-stone draw thine attention hitherward!

3. His pair of tawny coursers bring Indra, resistless in his might.

Hither to Rishis' songs of praise and sacrifice performed by men.

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BOOK IV CHAPTER I I Soma Pavamana 1. Light of the sacrifice, be pours delicious meathp most wealthy, father and begetter of the Gods.

He, gladdening, best of cheerers, juice that Indra loves, enriches with mysterious treasure earth and heaven.

2. The Lord of heaven, the vigorous and far-seeing one, flowsshouting to the beaker with his thousand streams.

Coloured like gold he rests in seats where Mitra dwells, the Steer made beautiful by rivers and by sheep.

3. As Pavamana thou flowest before the streams: thou goest on, before the hymn, before the kine.

Thou sharest mighty booty in the van of war Soma, well-armed, thou art pressed out by men who press.

II Soma Pavamana 1. Through our desire of heroes, kine, and horses, vigorous Somadrops, Brilliant and swift, have been effused.

2. They, beautified by holy men and purified in both the hands, Are flowing through the fleecy cloth.

3. These Soma juices shall pour forth all treasures for the worshipper, From heaven and earth and firmament.

III Soma Pavamana 1. Flow, Soma, Indu, dear to Gods, swift through the purifying sieve, And enter fndra in thy strength 2. As mighty food speed hitherward, Indu, as a most splendid steer: Sit in thy place as one with power 3. The well-loved meath was made to flow, the stream of the creative juice: The Sage drew waters to himself.

4. The mighty waters, yea, the floods accompany thee mighty one, When thou wilt clothe thee with the milk.

5. The lake is brightened in the floods. Soma, our friend, heaven's prop and stay, Falls on the purifying cloth.

6. The tawny Bull hath bellowed. fair as mighty Mitra to behold He gleams and flashes with the Sun. 7. Songs, Indra, active in their might, are beautified for thee, wherewith Thou deckest thee for rapturous joy.

8. To thee who givest ample room we pray, to win the wild delight, That Thou mayst have exalted praise, 9. Winner of kine Indu, art thou, winner of heroes, steeds, and spoil: Primeval soul of sacrifice.

10. Pour on us, Indu! Indra-strength with a full stream of sweetness, like Parianya, sender of the rain!

IV Soma Pavamana 1. O Soma Pavamana, be victorious, win us high renown; And make us better than we are!

2. Win thou the light, win heavenly light, and, Soma, all felicities; And make us better than we are!

3. Win skilful strength and mental power! O Soma, drive away our foes; And make us better than we are!

4. Ye purifiers, purify Soma for Indra, for his drink;

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Make thou us better than we are!

5. Give us our portion in the Sun through thine own mental power and aids; And make us better than we are!

6. Through thine own mental power and aids long may we look upon the Sun: Make thou us better than we are!

7. Well-weaponed Soma, pour to us a stream of riches doubly great; And make us better than we are!

8. As one victorious unsubdued in battle, pour forth wealth to us: And make us better than we are!

9. With offerings, Pavamana! men have strengthened thee as Law commands: Make thou us better than we are!

10. O Indu, bring us wealth in steeds brilliant and quickening all life; And make us better than we are!

V Soma Pavamana 1. Swift runs this giver of delight, even the stream of flowing juice: Swift runs this giver of delight.

2. The Morning knows all precious things, the Goddess knows her grace to man: Swift runs this giver of delight.

3. We have accepted thousands from Dhvasra's and Purusbanti's hands: Swift runs this giver of delight.

4. From whom we have accepted thus thousands and three-times ten besides: Swift runs this giver of delight.

VI Soma Pavamana 1. Forth with his stream who gladdens best these Soma juices have been poured, Lauded with songs for mighty strength.

2. Thou flowest to enjoy the milk, and bringest valour, being, cleansed: Winning the spoil flow hitherward 3. And, hymned by Jamadagni, let all nourishment that kine supply, And general praises, flow to us!

VII Agni 1. For Jatavedas, worthy of our praise, will we frame with our mind this eulogy as 'twere a car.

For good, in his assembly, is this care of ours. Let us not, in thy friendship, Agni, suffer harm!

2. We will bring fuel and prepare our sacred gifts, reminding thee at each successive holy time.

Fulfil our thoughts that we may lengthen out our lives Let us not, in thy friendship, Agni, suffer harm!

3. May we have power to kindle thee! Fulfil our prayers in thee the Gods eat the presented sacrifice.

Bring hither the Adityas, for we long for them! Let us not, in thy friendship, Agni, suffer harm!

VIII Mitra, Varuna, Aryaman 1. Soon as the Sun hath risen I sing to you, to Mitra, Varuna, And Aryaman who slays the foe.

2. With wealth of gold may this my song bring unmolested might; may this, Sages! obtain the sacrifice!

3. May we be thine, God Varuna, and with our princes, Mitra, thine: May we gain food and heavenly light!

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IX Indra 1. Drive all our enemies away, smite down the foes who press around, And bring the wealth for which we long: 2. Of which the world shall know forthwith as given by thee abundantly: Bring us the wealth for which we long: 3. O Indra, that which is concealed in strong firm place precipito us: Bring us the wealth for which we long!

X Indra-Agni 1. Yea, ye are priests of sacrifice, winners in war and holy works Indra and Agni, mark this well!

2. Bountiful, riders on the car, slayers of Vritra unsubdued, Indra and Agni, mark this well!

3. The men with pressing-stones have pressed this meath of yours which gives delight: Indra and Agni, mark this well!

XI Soma Pavamana 1. For Indra girt by Maruts, flow, thou Indu, very rich in meath, To seat thee in the place of song!

2. Sage: who know the lore of speech deck thee, the strong sustainer, well: Men make thee bright and beautiful.

3. Let Mitra, Varuna, Aryaman drink Pavamana's juice, yea, thine.

Sage! let the Maruts drink thereof.

XII Soma Pavamana 1. Deft-handed! thou when purified liftest thy voice amid the sea.

Thou, Pavamana makest riches flow to us, yellow, abundant, much-desired.

2. Made pure, as Pavamana, in the sheep's long wool, the Steer bath bellowed in the vat.

Thou flowest, Soma Pavamana! balmed with 'milk unto the meeting-place of Gods.

XIII Soma Pavamana 1. Him here, the offspring of the sea, the ten swift fingers beautify: With the Adityas is he seen.

2. With Indra and with Vayu he, effused, flows onward with the beams Of Surya to the cleansing sieve.

3. Flow rich in sweets and lovely for our Bhaga, Vayu, Pushan, fair For Mitra and for Varuna!

XIV Indra 1. With Indra splendid feasts be ours, rich in all strengthening things, wherewith, Wealthy in food, we may rejoice!

2. Like thee, thyself, for singers yoked, thou movest, as it were besought, Bold one, the axle of the car, 3. That, Satakratu, thou, to serve and please thy praisers, as it were, Stirrest the axle with thy strength.

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XV Indra 1. As a good cow to him who milks, we call the doer of good deeds, To our assistance day by day.

2. Come thou to our libations, drink of Soma, Soma-drinker! yea, The rich one's rapture giveth kine.

3. So may we be acquainted with thine innermost benevolence: Neglect us not; come hitherward!

XVI Indra 1. As, like the Morning, thou has filled, O Indra, both the earth and heaven, So as the mighty one, great King of all the mighty race of men, the Goddess mother brought thee forth, the blessed mother gave thee life.

2. Thou bearest in thine hand a lance like a long hook, great counsellor.

As with his foremost foot a goat, draw down the branch O Maghavan. The Goddess mother brought thee forth, the blessed mother gave thee life.

3. Relax that mortal's stubborn strength whose heart is bent on wickedness.

Trample him down beneath thy feet who watches for and aims at us. The Goddess mother brought thee forth, the blessed mother gave thee life.

XVII Soma Pavamana 1. Soma, the dweller on the hills, effused, hath flowed into the sieve.

All-bounteous art thou in carouse.

2. Thou art a holy bard, a Sage; the meath offspring of thy sap: All bounteous art thou in carouse.

3. All-d6ties of one accorcl have come that they may drink of thee: All-bounteous art thou in carouse.

XVIII Soma Pavamana 1. Effused is he who brings good things, who brings us store of wealth, and sweet refreshing food, Soma who brings us quiet homes: 2. He whom our Indra and the Marut host shall drink, Bhaga shall drink with Aryaman, By whom we bring to us Mitra and Varuna, and Indra for our great defence.

XIX Soma Pavamana 1. Friends, hymn your Lord who makes him pure for rapturous carouse: let them Sweeten him, as a child, with lauds and sacred gifts 2. Like as a calf with mother cows, so Indu is urged forth and sent, Glorified by our hymns;, the god-delighting juice.

3. Effectual help to power is he. he is a banquet for the troop, He who hath been effused, more rich in meath, for Gods.

XX Soma Pavamana 1. For us the Soma juices flow, the drops best furtherers of weal, Effused as friends, without a spot, benevolent, finders of the light.

2. These Soma juices, skill.ed in song, purified, blent with milk and curd, Hastening on and firmly set in oil resemble beauteous suns.

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3. Effused by means of pressing- stones, upon the oxhide visible, They, treasure-finders, have announced food unto us from every side.

XXI Soma Pavamana 1. Pour forth this wealth with this purification: flow onward to the yellow lake, O Indu!

Here, too, the bright one, wind-swift, full of wisdom, shall give a son to him who cometh quickly.

2. Flow on for us with this purification to the famed ford of thee whose due is glory!

May the foe-queller shake us down, for triumph, like a tree's ripe fruit, sixty thousand treasures!

3. Eagerly do we pray for those two exploits, at the blue lake and Prisana, wrought in battle.

He sent our enemies to sleep and slew them, and turned away the foolish and unfriendly.

XXII Agni 1. O Agni, be our nearest friend, yea, our protector and our kind deliverer!

2. As gracious Agni, famed for treasures, come, and, most resplendent, give us store of wealth!

3. To thee then, O most bright, O radiant God, we come with prayer for happiness for our friends.

XXIII Indra 1. May we, with Indra and the Gods to aid us, bring these existing worlds to full completion!

2. Our sacrifice, our bodies, and our offspring, let Indra with the Adityas-form and finish!

3. With the Adityas, with the band of Maruts, let Indra send us medicines to heal us!

XXIV Indra 1. Sing to your Indra, mightiest Vritra-slayer, sing to the Sage the song that he accepteth!

CHAPTER II I Soma Pavamana 1. The God declares the deities' generations, like Usana, proclaiming lofty wisdom.

With brilliant kin far-ruling, sanctifying, the wild boar, singing with his foot, advances.

2. The swans, the Vrishagnas from anear us, restless, have brought their clamour to our dwelling-Friends come to Pavamana, meet for praises-and sound in concert their resistless music.

3. He takes the swiftness of the great Far strider: cows low as, 'twere to him who sports at pleasure.

He with the sharpened horns brings forth abundance: the silvery shines by night, by day the golden.

4. Like cars that thunder on their way, like coursers eager for renown, Have Soma drops flowed forth for wealth.

5. Forth have they rushed from holding hands, like chariots that are urged to speed, Like joyful songs of singing-men.

6. The Somas deck themselves with milk as kings are graced with eulogies, And, with seven priests, the sacrifice.

7. Pressed for the gladdening draught the drops flow forth abundantly with song, Flow with the stream of savoury juice.

8. Winning Vivasvan's glory and speeding the light of Dawn, the suns, Pass through the openings of the cloth.

9. The singing-men of ancient time open the doors of sacred songs-The men who bring the mighty One. 10. In close society have come the priests, the sevenfold brotherhood, Filling the station of the One. 11. He makes us kin with Gods, he joins the Sun, for seeing, with mine eye;

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I milk the Sage's offspring forth.

12. The Sun beholdeth with his eye the heaven's dear quarter which the priests Have set within the sacred cell.

II Soma Pavamana 1. Forth on their way the glorious drops have flowed for maintenance of Law, Knowing what suits this worshipper.

2. Down in the mighty waters sinks the stream of Meath, most excellent, Oblation best of all in worth.

3. About the holy place the Steer, true, guileless, noblest, hath sent forth, Continuous voices in the wood.

4. When the Sage, purging manly deeds and lofty wisdom flows, around, 5. When purified, he sits enthroned as King over the warring clans.

What time the sages speed him on.

6. Most dear, gold-coloured, in the fleece he sinks, and settles in the wood: The singer is besieged with song.

7. He goes to Indra, Vayu, and the Asvins with the rapturous joy, To whomsoe'er his power delights.

8. The waves of pleasant Soma flow to Bhaga, Mitra, Varuna, Well knowing, through his mighty powers.

9. Gain for us, O ye Heaven and Earth, riches of Meath to win us strength: Gain for us treasures and renown.

10. We choose to-day that chariot-steed of thine, the strong, that brings us bliss, The guardian, the desire of all; 11. The excellent, the gladdener, the Sage with heart that understands.

The guardian, the desire of all; 12. Who for ourselves, O thou most wise, is wealth and fair intelligence, The guardian, the desire of all.

III Agni 1. Agni Vaisvanara, born in course of Order, the messenger of earth, the head of heaven, The Sage, the Sovran, guest of men, our vessel fit for their mouth, the Gods have generated.

2. To thee, immortal! when to life thou springest all the Gods sing for joy as to their infant.

They by thy mental powers were made immortal, Vaisvdnara when thou shonest from thy parents.

3. Him have they praised, mid-point of sacrifices, great cistern of libations, seat of riches.

Vaisvanara, conveyer of oblations, ensign of worship, have the Gods engendered.

IV Mitra-Varuna 1. Sing forth unto your Varuna and Mitra with a song inspired: They, mighty Lords, are lofty law.

2. Full springs of fatness, sovran Kings, Mitra and Varuna, the twain, Gods glorified among the Gods, 3. So help ye us to riches, great celestial and terrestrial wealth!

Vast is your sway among the Gods.

V Indra 1. O Indra marvellously bright, come, these libations long for thee, Thus by firie fingers purified!

2. Urged by the holy singer, sped by song, come nigb, O Indra, to The sacrificing suppliant's pravers!

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3. Approach, O Indra, basting thee, Lord of bay horses, to our prayers: In our libation t ake delight!

VI Indra-Agni 1. Glorify him who compasses all forests with his glowing Dame, And leaves them blackened by his tongue.

2. He who gains Indra's grace by fire enkindled, finds as easy way Over the floods to splendid wealth.

3. Give us, ye twain, swift steeds to bring Indra and Agni, and bestow Abundant food with wealth on us.

VII Soma Pavamana.

1. Indu hath started forth for Indra's settled place, and slights not, as a friend, the promise of his friend.

Soma comes onward like a youth with youthful maids, and gains the beaker by a course of hundred paths.

2. Your hymns of pleasant sound, praiseworthy, fond of lauds, have come into the hall enclosed for sacrifice.

Singers have hymned the golden-coloured as he sports, and milchkine have come near to meet him with their milk, 3. O Soma, Indu, while they cleanse thee, with thy wave pour orb us plentiful accumulated food, Which, ceaseless, thrice a day shall yield us hero power enriched. with store of nourishment, and strength, and meath.

VIII Indra.

1. No one by deed attains to him who works and strengthensevermore: No, not by sacrifice, to Indra praised of all, resistless, daring, bold in might; 2. The powerful conqueror, invincible in war, him at whose birth the mighty ones, The kine who spread afar, sent their loud voices out, heavens, earths sent their loud voices out.

IX Soma Vaisvanara 1. Sit down, O friends, and sing aloud to him who purifies himself: Deck him for glory, like a child, with holy rites 2. Loose him who bringeth household wealth, even as a calf with. mother kine, Him who bath double strength, strong, god-delighting juice!

3. Purify him who gives us power, most blissful one, that he may be A banquet for the troop, Mitra, and Varuna!

X Soma Pavamana 1. The Strong hath flowed forth in a thousand streams, flowed through the filter and the sheep's long wool.

2. With ceaseless genial flow the Strong hath run, purified by the waters, blent with milk.

3. Pressed out with stones, directed by the men, go forth, O Soma, into Indra's throat!

XI Soma Pavamana 1. The Soma juices which have been expressed afar or near at hand, Or there on Saryanavan's bank, 2. Those pressed among Arjikas, pressed among the active, in, men's homes, Or pressed among the Fivefold Tribes-3. May these celestial drops, expressed, pour forth upon us, as they flow, Rain from the heavens and hero strength!

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XII Agni 1. May Vatsa draw thy mind away even from thy loftiest dwelling-place!

Agni, I yearn for thee with song.

2. Thou art alike in many a place: through all the regions thou art Lord.

In fray and fight we call on thee.

3. When we are seeking spoil we call Agni to help us in the strife, Giver of wordrous gifts in war.

XIII Indra 1, O Indra, bring great strength to us, bring valour, 5atakratu, thou most active, bring A hero conquering in war!

2. For, gracious Satakratu, thou hast ever been a mother and a sire to us, So now for bliss we pray to thee.

3. To thee, strong! much-invoked! who showest forth thy strength, made very mighty! do I speak: So grant thou us heroic power!

XIV Indra 1. Stone-Darting Indra, wonderous God, what wealth thou hast not given me here, That bounty, treasure-finder! bring, filling full both thy hands, to us!

2. Bring what thou deemest worth the wish, O Indra that which is in heavem!

So may we know thee as thou art a giver boundless in thy gifts!

3. Thy lofty spirit famed in all the regions as appeasable,-With this thou rendest even things firm, Stone-darter! so to win thee strength.

BOOK V CHAPTER I I Soma Pavamana 1. The Maruts with their troop adorn and brighten, even at his birth, the Sage, the lovely infant.

By songs a poet, and a Sage by wisdom, Soma goes singing through the cleansing filter.

2. Light-winner, Rishi-minded, Rishi-maker, hymned in a thousand hymns, leader of sages, Eager to gain his third form, mighty, Soma is, like Viraj, resplendent as a singer.

3. Hawk seated in the press, bird wide-extended, the banner seeking kine and wielding weapons, Uniting with the sea, the wave of waters, the mighty tells his fourth form and declares it.

II Soma Pavamana 1. Obeying Indra's dear desire these Soma juices have flowed forth Increasing his heroic might.

2. Laid in the press and flowing pure to Vayu and the Asvins, may These give us great heroic strength.

3. Soma, as thou art purified, incite to bounty Indra's heart, To seat him in the shrine of Gods!

4. The ten swift fingers deck thee forth seven ministers impel thee on, The sages have rejoiced in thee.

5. When through the filter thou art poured we clothe thee with a robe of milk, To be a rapturous feast for Gods.

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6. When purified within the jars, Soma bright-red and golden-hued, Hath veiled him in a milky dress.

7. Flow onward to our wealthy lords. Drive all our enemies away: O lndu, pass into thy friend!

8. May we obtain thee, Indra's drink, who viewest men and findest light, Gain thee and progeny and food!

9. Send down the rain from heaven and make splendour upon the earth! Give us, O Soma, victory in war!

III Soma Pavamana 1. Poured through the fleece in thousand streams purified Soma floweth to, Indra's and Vayu's meeting-place.

2. Sing forth, ye men who long for help, to Pavamana, to the Sage, Effused to entertain the Gods!

3. The Soma drops with thousand powers are purified to win us strength, Hymned to become the feast of Gods.

4. Yea, as thou flowest bring great store of food that we may win us strength: Indu, bring splendid manly might 5. Like coursers by their drivers urged, they were poured forth, to win us strength, Swift through the woollen straining-cloth.

6. May they in flowing give us wealth in thousands, and heroic power,-These godlike Soma drops effused!

7. The roaring Soma drops flow on, like milch-kine lowing to, their calves: They have run forth from both the hands.

8. Beloved by Indra, bringing joy, roaring as thou art purified, Drive all our enemies away.

9. As Pavamanas, driving off the godless, looking on the light, Sit in the place of sacrifice.

IV Soma Pavamana 1. The Soma drops, exceeding rich in sweets, to Indra have been poured, Shed with the stream of sacrifice.

2. Sages have called to Indra, like cows, milch-kine, lowing to their calves, Called him to drink the Soma juice.

3. In the stream's wave wise Soma dwells, distilling rapture, in his. seat, Resting upon a wild cow's hide.

4. Far-sighted Soma, Sage and bard, is worshipped in the central point, Of heaven, the straining-cloth of wool.

5. In close embracement Indu holds Soma when poured within the: jars.

And on the purifying sieve.

6. Indu sends forth a voice on high, up in the region of the sea.

Stirring the cask that drops with meath.

7. The tree whose praises never fail dwells in the stream of holy milk, Urged onward by its human friend.

8. O Pavamana bring us wealth bright with a thousand splendours; yea, O Indu, give us ready help!

9. Sage, poet, poured with all his stream, Soma is driven, far away, To the dear places of the sky.

V Soma Pavamana 1. Loud as a river's roaring wave thy powers have lifted up themselves: Urge on thine arrow's sharpened point!

2. At thine effusion upward rise three voices fresh and strong, when thou.

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Flowest upon the fleecy ridge.

3. On to the fleece they urge with stones the dear, the goldencoloured one, Even Pavamana dropping meath.

4. Flow with thy current to the sieve, O Sage, best giver of delight, To seat these in the shrine of song!

5. Best giver of delight, flow on anointed with the milk for balm, And enter into Indra's throat!

VI Soma Pavamana 1. Flow onward, Indu, with this food for him who in thy wild delights, Battered the nine-and-ninety down.

2. Smote swiftly forts, and Sambara, then Yadu and that Turvasa, For pious Divodasa's sake!

3. Finder of horses, pour on us horses and wealth in kine and gold, And Indu, food in boundless store!

VII Soma Pavamana 1. Chasing our foemen, driving off the godless, Soma floweth on, Going to Indra's settled place.

2. O Pavamana, hither bring great riches, and destroy our foes: O Indu, grant heroic fame!

3. A hundred obstacles have ne'er checked thee when rain to give thy boons, When, being cleansed, thou combatest.

VIII Soma Pavamana 1. Flow onward with that stream wherewith thou gavest splendour to the sun, Speeding the waters kind to man!

2. He, Pavamana, high o'er man, yoked the Sun's courser Etasa, To travel through the realm of air.

3. Yea, those bay steeds he harnessed to the chariot that the Sun might come: Indu, he said, is Indra's self.

IX Agni 1. Associate with fires, make your God Agni envoy at sacrifice, best skilled in worship, Established firm among mankind, the holy flame-crowned and fed with oil, the purifier!

2. Like a steed neighing eager for the pasture, when he hath stepped forth from the great enclosure: Then the wind following blows upon his splendour, and, straight, the path is black which thou hast travelled.

3. From thee, a bull but newly born, O Agni, the kindled everlasting flames rise upward.

Aloft to heaven as ruddy smoke thou mountest: Agni, thou speedest to the Gods as envoy.

X Indra 1. We make this Indra very strong to strike the mighty Vritra dead: A vigorous hero shall he be.

2. This Indra, made for giving gifts, is stablished, mightiest, in strength, Bright, meet for Soma, famed in song.

3. By song, as 'twere' the powerful bolt which none may parry, was prepared: Strong and invincible he grew.

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XI Soma Pavamana I. Adhvaryu, to the filter lead the Soma-juice expressed with stones: Make thou it pure for Indra's drink!

2. These Gods and all the Marut host, Indu! enjoy this juice of thine, This Pavamana's flowing meath.

3. Pour out for Indra, Thunder-armed, the milk of heaven, the Soma's juice, Most excellent, most rich in sweets!

XII Soma Pavamana 1. On flows the potent juice, sustainer of the heavens, the strength of Gods, whom men must hail with shouts of joy, Thou, gold-hued, started like a courser by brave men, art lightly showing forth thy splendour in the streams.

2. He takes his weapons, like a hero, in his hands, fain to win light, car-borne, in forays for the kine.

Indu, while stimulating Indra's might, is urged forward and balmed by sages skilful in their task.

3. Soma, as thou art purified with flowing wave, exhibiting thy strength enter thou Indra's throat.

Make both worlds stream for us, as lightning doth the clouds: mete out exhaustless powers for us through this our prayer!

XIII Indra 1. Though, Indra, thou art called by men eastward and westward, north and south, Thou chiefly art with Anava and Turvasa, brave champion! urged by men to come.

2. Or, Indra, when with Ruma, Rusama, Syavaka, and Kripa thou rejoicest thee, Still do the Kanvas, bringing prayer, with hymns of praise O Indra, draw thee hither: come!

XIV Indra 1. Both boons,-may, Indra, hitherward turned, listen to this prayer of ours.

And mightiest Maghavan with thought inclined to us come near to drink to Soma juice!

2. For him, strong, independent ruler, Heaven and Earth have fashioned forth with power and might.

Thou seatest thee as first among thy peers in place, for thy soul longs for Soma juice.

XV Soma Pavamana 1. God, working with mankind flow on; to Indra go thy gladdening juice: To Vayu mount as Law commands!

2. O Soma Pavamana, thou pourest out wealth that may be famed: O Indu, pass into the lake!

3. Soma, thou flowest chasing foes, finder of wisdom and delight: Drive thou the godless folk afar!

XVI Soma Pavamana 1. Stream on us riches that are craved by hundreds, best at winning spoil, Riches, O Indu, thousandfold, most splendid, that surpass the light!

2. May we, O Vasu, be most near to this thy bounty, food, and wealth!

Desired by many men, and in thy favour, O resistless one!

3. Effused, this Indu hath flowed on, distilling rapture, to the fleece.

He streams erect to sacrifice, as 'twere with splendour, seeking kine.

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XVII Soma Pavamana 1. Flow onward, Soma, as a mighty sea, as Father of the Gods, to every form!

2. Flow on, O Soma, radiant for the Gods, blissful to heaven and earth and living things!

3. Thou art, bright juice, sustainer of the sky: flow, mighty, in accordance with true law!

XVIII Agni I. I laud your most beloved guest, like a dear friend, O Agni, him!

Who, like a chariot, wins us wealth.

2. Whom as a Sage who merits praise the Gods have, from the olden time, Established among mortal men.

3. Do thou, most youthful God, protect the men who offer, hear their songs, And of thyself preserve their seed!

XIX Indra 1. Come unto us, O Indra, dear, still conquering, unconcealable Wide as a mountain spread on all sides, Lord of heaven.

2. O truthful Soma-drinker, thou art mightier than both the worlds.

Thou strengthenest him who pours'libation, Lord of heaven.

3. For thou art he, O Indra, who upholdeth all our fortresses, The Dasyu's slayer, man's sustainer, Lord of heaven.

XX Indra 1. Render of forts, the young, the wise, of strength unmeasured, was he born, Sustainer of each sacred rite, Indra, the Thunderer, much extolled, 2. Thou wielder of the stone, didst burst the cave of Vala rich in kine.

The Gods came pressing to thy side, and free from terror aided thee.

3. They glorified with hymns of praise Indra who reigneth by his might, Whose bounteous gifts in thousands come, yea, even more abundantly.

CHAPTER II I Soma Pavamana 1. Guard of all being, generating creatures, loud roared the sea as highest law commanded.

Strong in the filter, on the fleecy summit, pressed from the stone, Soma hath waxen mighty.

2. Make Vayu glad, for furtherance and bounty: cheer Varuna and Mitra, as they cleanse thee!

Gladden the Gods, gladden the host of Maruts: make Heaven and Earth rejoice, O God, O Soma!

3. Soma, the mighty, when, the water's offspring, he chose the Gods, performed that great achievement.

He, Pavamana, granted strength to Indra: he, Indu, generated strength in Surya.

II Soma Pavamana 1. Here present this immortal God flies, like a bird upon her wings, To settle in the vats of wood.

2. Praised by the sacred bards, this God dives into waters, and bestows Rich gifts upon the worshipper.

3. He. like a warrior going forth with heroes, as he flows along.

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Is fain to win all precious boons.

4. This God as he is flowirig on speeds like a car and gives his aid: He lets his voice be heard of all.

5. This God, while flowing, is adorned, gold-coloured, for the spoil, by men Devout and skilled in holy songs.

6. This God, made ready with the hymn runs swiftly through the winding ways, Inviolable as he flows.

7. A way he rushes with his stream, across the regions, into heaven, And roars as he is flowing on.

8. While flowing, meet for sacrifice, he hath gone up to heaven, across The regions, never overthrown.

9. By generation long ago, this God, engendered for the Gods, Flows tawny to the straining-cloth.

10. This Lord of many holy laws, even at his birth engendering strength, Effused, flows onward in a stream.

III Soma Pavamana 1. Through the fine fingers, with the song, this hero comes with rapid cars, Going to Indra's settled place.

2. In holy thought he ponders much for the great service of theGods, Where the immortals have their seat.

3. Men beautify him in the vats, him worthy to be beautified, Him who brings forth abundant food.

4. He is deposited and led along the consecrated path When zealous men are urging him, 5. He moves, a vigorous steed, adorned with beauteous rays of shining gold, He who is Sovran of the streams.

6. He brandishes his horns on high, and whets them, bull who leads the herd, Doing with might heroic deeds.

7. He, over places rough to pass bringing rich treasures, closely pressed.

Descends into the reservoirs.

8. Him, even him the golden-hued, well armed, best giver of delight, Ten fingers urge to run his course.

IV Soma Pavamana 1. This Bull, this chariot robes him in the sheep's long wool as heproceeds.

To war that wins a thousand spoils.

2. The dames of Trita with the stones urge forth this goldencoloured one, Indu to Indra for his drink.

3. He like a falcon settles down amid the families of men, Like lover speeding to his love.

4. This young exhilarating juice looks downward from its place in heaven, This Soma drop that pierced the sieve.

5. Pressed for the draught, this tawny juice flows forth intelligent, calling out, Unto the well-beloved place.

6. Him, here, the gold-decked skilful ten cleanse carefully, who make him bright.

And beauteous for the gladdening draught.

V Soma Pavamana 1. Urged by the men, this vigorous steed, Lord of the mind omniscient, Flies to the long wool of the sheep.

2. Within the filter hath he flowed, this Soma for the Gods effused.

Entering all their essences.

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3. He shines in beauty there, this God, immortal, in his dwellingplace, Foe-slayer, dearest to the Gods.

4. Directed by the sisters ten, bellowing on his way this Steer Runs onward to the wooden vats.

5. This Pavamana, gladdening drink within the purifying sieve, Gave splendour to the Sun in heaven.

6. Unconquerable Lord of speech, dwelling beside Viavasvan, he Mounts up together with the Sun. VI Soma Pavamana 1. This Sage, exalted by our lands, flows to the purifying sieve, Scattering foes as he is cleansed.

2. Giver of strength, winner of light, for Indra and for Vayu he Is poured upon the filtering-cloth.

3. The men conduct him, Soma, Steer, omniscient the head of heaven.

Effused into the vats of wood.

4. Longing for kine, longing for gold hath Indu Pavamana roared, Still conqueror, never overcome.

5. To Indra in the firmament this mighty tawny Steer hath flowed This Indu, being purified.

6. This Soma being purified flows mighty and invincible, Slayer of sinners, dear to Gods.

VII Soma Pavamana 1. This Soma, strong effused for draught, flows to the purifying sieve, Slaying the fiends, loving the Gods.

2. Far sighted, tawny-coloured, he flows to the sieve intelligent, Bellowing to his place of rest.

3. This vigorous Pavamana runs forth to the luminous realm of heaven, Fiend-slayer, through the sheep's long wool.

4. This Pavamana, up above on Trita's ridge, hath made the Sun, Together with the Sisters, shine.

5. Effused, this Soma, Steer, who slays Vritra, room-giver, unbeguiled, Hath gone as 'twere to win the spoil.

6. Urged by the sage upon his way, this God speeds forward to the: vats, Indu to Indra, giving boons.

VIII Soma Pavamana 1. The man who reads the essence stored by saints, the Pavamana hymns, Tastes food completely purified, made sweet by Matarisvan's touch.

2. Whoever reads the essence stored by saints, the Pavamana hymns, For him Sarasvat! pours forth water and butter, milk and meath.

3. Yea, for the Pavamanas flow richly, drop fatness, bring us weal,-Amrit deposited among the Brahmans, essence stored by saints.

4. So may the Pavamana hymns bestow on us this world and that, And gratify our hearts' desires'-the Goddesses combined with Gods!

5. The purifying flood wherewith Gods ever purify themselves,-With that, in thousand currents, may the Pavamanas make us clean!

6. The Pavamana hymns bring weal: by these man goes to Paradise, And, eating pure and holy food, attains to immortality.

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IX Agni 1. We with great reverence have approached the Youngest, who hath shone forth well kindled in his dwelling, Wondrously bright between wide earth and heaven, well worshipped, looking forth in all directions.

2. Through his great might o'ercoming all misfortunes, praised in the house is Agni Jatavedas.

May he preserve us from disgrace and trouble, both us who laud him and our wealthy princes!

3. O Agni, thou art Varuna and Mitra: Vasishthas! with their holy hymns exalt thee.

With thee be most abundant gain of treasure!

Do ye preserve us evermore with blessing!

X Indra 1. Indra, great in his power and might, and like Parjanya rich in rain.

Hath been increased by Vatsa's lauds.

2. Since Kanvas have with lauds made him completer of the sacrifice, Words are their own appropriate arms.

3. When priests who magnify the Son of holy law present their gifts, Sages with Order's hymn of praise.

XI Soma Pavamana 1. Of gold-hued Pavamana, great destroyer, radiant streams have flowed, Swift streams of him whose gleams are swift.

2. Best rider of the chariot, praised with fairest praise 'mid beauteous ones, Gold gleaming with the Marut host, 3. Penetrate, Pavamana, best at winning booty, with thy rays, Giving the Singer hero strength!

XII Soma Pavamana 1. Hence sprinkle forth the juice effused, Soma, the best of sacred gifts, Who, friend of man, hath run among the water-streams He hath pressed Soma out with stones.

2. Now, being purified, flow hither through the fleece, invincible and more odorous!

We joy in thee in waters when thou art effused, blending thee still with juice and milk.

3. Pressed out for all to see, delighting Gods, Indu, far-seeing one, is mental power.

XIII Soma Pavamana 1. Even as a King hath Soma, red and tawny Bull, been pressed the wondrous one hath bellowed to the kine.

While purified thou passest through the filtering fleece to seat thee hawk-like in the place that drops with oil.

2. Parjanya is the sire of the leaf-bearing Bull: on mountains, in earth's centre hath he made his home.

The waters have flowed forth, the Sisters, to the kine: he meets the pressing-stones at the beloved rite.

3. To glory goest thou, a Sage with ordering skill, like a groomed steed thou rushest forward to the prize.

Be gracious to us, Soma, driving off distress! Thou goest, clothed in butter, to a robe of state.

XIV Indra 1. Turning as 'twere to meet the Sun, enjoy from Indra all good things!

When he who will be born is born with power we look to treasures as our heritage.

2. Praise him who sends us wealth, prompt with his liberal boons Good 4re the gifts that Indra gives.

He is not wroth with one who satisfies his wish: he instigates, his mind to give.

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XV Indra 1. Indra, give us security from that whereof we are afraid Help us, O Maghavan, let thy favour aid us thus drive away foes and enemies!

2. For thou, O liberal Lord of ample bounty, art the ruler of our house and home.

So, Indra Maghavan, thou lover of the song, we with pressed Soma call on thee.

XVI Soma Pavamana 1. Thou, Soma, hast a running stream, sweet-toned most strong at sacrifice: Flow bounteously bestowing wealth 2. Thou most delightful, when effused, running, the best of gladdeners, art Indu, still conquering, ne'er subdued.

3. Do thou, poured forth by pressing- stones, flow hither uttering a roar, And bring us brightly-glorious strength!

XVII Soma Pavamana 1. In might, O Indu, with thy streams flow for the banquet of the Gods: Rich in meath, Soma, in our beaker take thy seat!

2. Thy drops that swim in water have exalted Indra to delight The Gods have drunk thee up for immortality.

3. Stream opulence to us, ye drops of Soma, pressed and purified Pouring down rain from heaven in floods, and finding light!

XVIII Soma Pavamana 1. Him with the fleece they purify, brown, golden-hued beloved of all, Who with exhilarating juice goes forth to all the deities 2. Whom, bright with native splendour, crushed between the preesing-stones, a friend.

Whom Indra dearly loves, the waves and ten companions dip and bathe 3. For Vritra-slaying Indra, thou, Soma, art poured that he may drink, And for the guerdon-giving man, the hero sitting in his seat.

XIX Soma Pavamana 1. Flow onward Soma, flow for mighty strength, as a strong courser, bathed, to win the prize.

2. The pressers clarify this juice of thine, the Soma for delight and lofty fame.

3. They deck the gold-hued infant, newly-born, even Soma, Indu, in the sieve, for Gods.

XX Soma Pavamana 1. The Gods have come to Indu well-descended, beautified with milk, The active crusher of the foe.

2. Even as mother cows their calf, so let our praise-songs strengthen him, Yea, him who winneth Indra's heart!

3. Soma, pour blessings on our kine, pour forth the food that streams with milk: Increase the sea, praiseworthy one!

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XXI Indra 1. Hitherward! they who light the flame and straightway trim the sacred grass, Whose friend is Indra ever young.

2. Large is their fuel, much their laud, wide is their splinter from the stake, Whose friend is Indra ever young.

3. Unquelled in fight the hero leads his army with the warrior chiefs, Whose friend is Indra ever young.

XXII Indra 1. He who alone bestoweth wealth on mortal man who offereth gifts, Is Indra only, potent Lord whom none resist.

2. Whoever with the Soma pressed draws thee away from many men,Verily Indra gains thereby tremendous power.

3. When willhe trample, like a weed, the man who hath no gift for him?

When, verily, will Indra hear our songs of praise?

XXIII Indra 1. The singers hymn thee, they who chant the psalm of praise are lauding thee.

The Brahmans have exalted thee, O Satakratu, like a pole.

2, When thou wast climbing ridge from ridge, he looked upon the toilsome task: Indra takes notice of that wish, and the Ram hastens with his troop.

3. Harness thy pair of strong bay steeds, long-maned, whose bodies fill the girths.

And, Indra, Soma drinker, come to listen to our songs Of praise!

BOOK VI CHAPTER I I Agni 1. Agni,well kindled bring the Gods for him who offers holy gifts; And worship them, pure Hotar-priest!

2. O Sage, Tanunapat, present our sacrifice to Gods to-day, Sweet to the taste, that they may help!

3. Dear Narasansa, sweet of tongue, presenter of oblations, I Invoke to this our sacrifice.

4. Agni, on thy most easy car, entreated, hither bring the Gods!

Manus-appointed Priest art thou.

II Adityas 1. So when the Sun hath risen to-day may sinless Mitra, Aryaman, Bhaga, and Savitar send us forth!

2. May this our home be guarded well: forward, ye bounteous, on the way, Who bear us safely o'er distress!

3. Yea, Aditi, and those great Kings whose statute is inviolate, Are sovrans of a vast domain.

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III Indra 1. Let Soma juices make thee glad! Display thy bounty, Thunderer: Drive off the enemies of prayer!

2. Crush with thy foot the niggard churls who bring no gifts! mighty art thou: There is not one to equal thee.

3. Thou art the Lord of Somas pressed, Somas unpressed are also thine: Thou art the Sovran of the folk.

IV Soma Pavamana 1. True object of our hymns, Sage, watchful Soma hath settled in the press as they refine him.

Him the Adhvaryus, paired and eager, follow, leaders of sacrifice and skilful-handed.

2. He, purified and bringing gifts to Surya, hath filled full heaven and earth, and hath disclosed them.

He by whose dear help heroes gain their wishes will yield the precious meed as to a victor.

3. He, being cleansed, the strengthener and increaser, bountiful Soma helped us his lustre, Wherein our sires of old who knew the footsteps found light and sought the kine within the mountain.

V Indra 1. Glorify naught besides, O friends, so shall no sorrow trouble you!

Praise only mighty Indra, when the juice is shed, and say your lauds repeatedly!

2. Even him, the swift one, like a bull who rushes down men's conqueror, bounteous like a cow; Him who is cause of both, of enmity and peace, to both sides most munificent.

VI Indra 1. These songs of our exceeding sweet, these hymns of praise ascend to thee, Like ever-conquering chariots that display their strength, gain wealth and give unfailing help.

2. The Bhrigus are like suns, like Kanvas, and have gained each thing whereon their thought was bent.

The living men of Priyamedha's race have sun g exalting Indra with their lauds.

VII Soma Pavamana 1. Run forth to battle conquering the Vritras! thou Speedest to quell the foe like one exacting debts.

2. Thou Pavamana, didst beget the Sun with might, and rain in the supporting sky, Hasting to us with plenty vivified with milk.

3. For, Soma, we rejoice ourselves in thee effused for great supremacy in fight; Thou, Pavamana, enterest into mighty deeds.

VIII Soma Pavamana 1. Flow forth, O Soma, flow thou onward, sweet to Indra's, Mitra's, Pushan's, Bhaga's taste!

2. So flow thou on as bright celestial juice, flow to the vast immortal dwelling-place!

3. Let Indra drink, O Soma, of thy juice for wisdom, and all deities for strength!

IX Soma Pavamana 1. Even as the beams of Surya, urging men to speed, they issue forth together, gladdening as they flow, These swift outpourings in long course of holy rites: no form save only Indra shows itself so pure.

2. The thought is deeply fixed, the savoury juice is shed; the tongue with joyous sound is stirring in the mouth:

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And Pavamana, like the shout of those who press, the drop, rich in sweet juice, is flowing through the fleece.

3. The bull is bellowing; the cows are coming nigh: the Goddesses approach the God's own resting-place.

Onward hath Soma pressed through the sheep's fair bright fleece, and hath, as 'twere, endued a garment newly washed.

X Agni 1. From the two fire-sticks have the men engendered, with thought, urged by the hand, the glorious Agni, Far-seen, with pointed flame, Lord of the Homestead.

2. The Vasus set that Agni in the dwelling, fair to behold, for help, from every quarter: Who, in the house for ever, must be honoured.

3. Shine thou before us, Agni, well-enkindled, with flame, most youthful God, that never fadeth!

To thee come goods and treasures all together.

XI Surya 1. This spotted Bull hath come and sat before the mother in the east, Advancing to his father heaven.

2. As expiration from his breath, his radiance penetrates within The Bull shines out through all the sky.

3. Song is bestowed upon the Bird: it reigns supreme through thirty realms.

Throughout the days at break of morn.

CHAPTER II I Agni 1. Chant we a hymn to Agni while we go to sacrifice, to him Who hears us even from afar!

2. Who from of old, in carnage, when the folk were gathered, hath preserved.

His household for the worshipper.

3. May that most blissful Agni guard our wealth and all ourfamily.

And keep us safe from pain and grief 4. Yea, let men say, Agni is born, even he who slayeth Vritra, he, Who winneth wealth in every fight!

II Agni 1. Harness, O Agni, O thou God, thy steeds which are most excellent!

The fleet ones bring the rapidly.

2. Come hither, bring the Gods to us to taste the sacrificial feast, To drink the draught of Soma juice!

3. O Agni of the Bharatas, flame splendid with unfading might Shine forth and gleam, eternal one!

III Soma Pavamana 1. Let him, as mortal, crave this speech for him who presses of the juice!

As Bhrigu's sons chased Makha, so drive ye the niggard hound away.

2. The kinsman hath endued his robe even as a son is clasped in arms.

He went, as lover to a dame, to take his station suitor-like.

3. That hero who produces strength, he who hath propped both worlds apart, Gold-hued, hath wrapped him in the sieve to settle, priest-like, in his place.

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IV Indra 1. Still, Indra, from all ancient time rivalless ever and companionless art thou: Thou seekest friendship but in war.

2. Thou findest not the wealthy man to be thy friend: those scorn thee who are flown with wine.

What time thou thunderest and gatherest, then thou, even as a father, art invoked.

V Indra 1. A thousand and a hundred steeds are harnessed to thy golden car: Yoked by devotion, Indra, let the long-maned bays bring thee to drink the Soma juice!

2. Yoked to thy chariot wrought of gold, may thy two bays with, peacock tails.

Convey thee hither, steeds with their white backs, to quaff sweet juice that makes us eloquent!

3. So drink, thou lover of the song, as the first drinker, of this juice.

This the outpouring of the savoury sap prepared is good and meet to gladden thee.

VI Soma Pavamana 1. Press ye and pour him, like a steed, laud-worthy, speeding through the region and the flood, Who swims in water, dwells in wood 2. The Steer with thousand streams who poureth out the rain, dear to the race of deities; Who, born in Law, hath waxen mighty by the Law, King, God, and lofty ordinance.

VII Agni 1. Served with oblation, kindled, bright, through love of song, may Agni, bent On riches, smite the Vritras dead 2. His father's father, shining in his mother's ever-lasting side, Set on the seat of sacrifice!

3. O active Jatavedas, bring devotion that wins progeny, Agni, that it may shine to heaven!

VIII Soma Pavamana 1. Made pure by this man's urgent zeal and impulse, the God hath with his juice the Gods pervaded.

Pressed, singing, to the sieve he goes, as passes the Hotar to enclosures hoiding cattle.

2. Robed in fair raiment meet to wear in combat, a mighty Sage pronouncing invocations, Roll onward to the press-boards as they cleanse thee, far-seeing at the feast of Gods and watchful!

3. Dear, he is brightened on the fleecy summit, a prince among us, nobler than the noble.

Roar out as thou art purified, run forward! Do ye preserve us evermore with blessings!

IX Indra 1. Come now and let us glorify pure Indra with pure Sama hymn!

Let milk-blent juice delight him made stronger with pure, pure songs of praise!

2. O Indra, come thou pure to us, with pure assistance pure thyself!

Pure, send thou riches down to us, and, meet for Soma! pure, rejoice!

3. O Indra, pure, vouchsafe us wealth, and, pure enrich the worshipper!

Pure, thou dost strike the Vritras dead, and strivest pure, to win the spoil.

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X Agni 1. Eager for wealth we meditate Agni's effectual laud to-day, Laud of the God who touches heaven.

2. May Agni who is Hotar-priest among mankind accept our songs, And worship the celestial folk!

3. Thou, Agni, art spread widely forth, Priest dear and excellent through thee Men make the sacrifice complete.

XI Soma Pavamana 1. To him, praiseworthy, sacred tones have sounded, Steer of the triple height, the life-bestower.

Dwelling in wood, like Varuna, a river, lavishing treasure, he distributes blessings.

2. Great conqueror, warrior girt, Lord of all heroes, flow on thy way as he who winneth riches: With sharpened arms, with swift bow, never vanquished in battle, vanquishing in fight the foemen!

3. Giving security, Lord of wide dominion, send us both heaven and earth with all their fulness!

Striving to win the Dawns, the light, the waters, and cattle, call to us abundant booty!

XII Indra 1. O Indra, thou art far-renowned, impetuous Lord of power and might.

Alone, the never-conquered guardian of mankind, thou smitest down resistless foes.

2. As such we seek thee now, O Asura, the most wise, craving thy bounty as our share Thy sheltering defence is like an ample cloak. So may thy favours reach to us.

XIII Agni 1. Thee have we chosen, skilfullest in sacrifice, immortal, Priest, among the Gods, Best finisher of this holy rite: 2. The Waters' Child, the blessed brightly-shining one, Agni whose, light is excellent.

May he by sacrifice win us in heaven the grace of Mitra, Varuna, and the Floods!

XIV Agni 1. Lord of all food is he, the man whom thou protectest in the fight, Agni, and urgest to the fray.

2. Him, whosoever he may be, no one may vanquish, mighty one!

Nay, very glorious wealth is his.

3. May he who dwells with all mankind conquer in fight with steeds of war, With sages may he win the spoil.

XV Soma Pavamana 1. Ten sisters, pouring out the rain together, the sage's quickly moving thoughts, adorn him.

Hither hath run the gold-hued Child of Surya, and reached the vat like a fleet vigorous courser.

2. Even as a youngling shouting with his mothers, the bounteous Steer hath flowed along with waters.

As youth to damsel, so with milk he hastens on to the settled meeting-place, the beaker.

3. Yea, swollen is the udder of the milch-cow; thither in streams. comes very sapient Indu.

The kine make ready, as with new-washed treasures, the head and chief with milk within the vessels.

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XVI Indra 1. Drink, Indra, of the savoury juice, and cheer thee, with our milky draught!

Be, for our weal, our friend and sharer of the feast, and let thy wisdom guard us well!

2. In thy kind grace and favour may we still be strong: cast us not down before the foe!

With manifold assistance guard and succour us, and stablish us in thy good-will!

XVII Soma Pavamana 1. The three-times seven milch-kine in the loftiest heaven have for this Soma poured the genuine milky draught.

Four other beauteous creatures hath he made for his adornment when he waxed in strength through holy rites.

2. Enjoying lovely Amrit by his wisdom he divided, each apart from other, earth and heaven.

He gladly wrapped himself in the most lucid floods, when through their glory they-found the God's resting-place.

3. May those his brilliant rays be ever free from death, inviolate for both classes of created things-Rays wherewith powers of men and Gods are purified! Yea, even for this have sages welcomed him as King.

XVIII Soma Pavamana 1. Lauded with song, to feast him, flow to Vayu, flow purified to Varuna and Mitra!

Flow to the song inspiring car-borne hero, to mighty Indra, him who wields the thunder!

2. Pour on us garments that shall clothe us meetly, send, purified, milch-kine, abundant yielders!

God Soma, send us cbariot-drawing horses that they may bring us treasures bright and golden!

3. Send to us in a stream celestial riches, send us when thou art cleansed, what earth containeth, So that thereby we may acquire possessions and Rishihood in Jamadagni's manner!

XIX Indra 1. When thou, unequalled Maghavan, wast born to smite the Vritras dead, Thou spreadest out the spacious earth and didst support and prop the heavens.

2. Then was the sacrifice produced for thee, the laud, and song of joy.

In might thou art above this All, all that now is and yet shall be.

3. Raw kine thou filledst with ripe milk. Thou madest Surya rise to heaven.

Heat him as milk is heated with pure Sdma hymns, great joy to him who loves the song!

XX Indra 1. Rejoice: thy glory hath been quaffed, Lord of bay steeds! as 'twere the bowl's enlivening mead.

Thine, Steer, is Indu, Steer, the Strong, best winner of a thousand spoils.

2. Let our strong drink, most excellent, exhilarating, come to thee, Victorious, Indra! bringing gain, immortal conquering in fight!

3. Thou, hero, winner of the spoil, urgest to speed the car of man.

Burn, like a vessel with the flame, the riteless Dasyu, conqueror!

CHAPTER III I Soma Pavamana 1. Pour down the rain upon us, pour a wave of waters from the sky.

And plenteous store of wholesome foood!

2. Flow onward with that stream of thine, whereby the cows have come to us.

The kine of strangers to our home.

3. Dearest to Gods in sacred rites, pour on us fatness with thy stream,

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Pour down on us a flood of rain!

4. To give as vigour, with thy stream run through the fleecy straining-cloth!

For verily the Gods will hear.

5. Onward hath Pavamana flowed and beaten off the Rakshasas.

Flashing out splendour as of old.

II Indra 1. Bring forth oblations to the God who knoweth all, who fain would drink.

The wanderer, lagging not behind the hero, coming nigh with, speed!

2. With Somas go ye nigh to him chief drinker of the Soma's. juice: With beakers to the impetuous God, to Indra with the flowing, drops!

3. What time with Somas, with the drops effused,, ye come beforethe God, Full wise, he knows the hope of each, and, bold one strikes this. foe and that.

4. To him, Adhvaryu! yea, to him give offerings of the juiceexpressed!

Will he not keep us safely from the spiteful curse of each, presumptuous high-born foe?

III Soma Pavamana 1. Sing ye a song to Soma brown of hue, of independent might, The Red, who reaches up to heaven!

2. Purify Soma when effused with stones which hands move rapidly, And pour the sweet milk in the meath.

3. With humble homage draw ye nigh; blend the libation with the curds: To Indra offer Indu up 4. Soma, foe-queller, strong and swift, doing the will of Gods, pour forth, Prosperity upon our kine 5. Heart-knower, Sovran of the heart, thou art effused, O Soma, Tthat, Indra. may drink thee and rejoice.

6. O Soma Pavamana, give us riches and heroic strength, Indu, with Indra. our ally!

IV Indra I. Surya, thou mountest up to meet the hero famous for his wealth, Who hurls the bolt and works for men; 2. Him who with might of both his arms broke nine-and-ninety castles down, Slew Vritra and smote Ahi dead.

3. This Indra is our gracious friend. He sends, like a full-streaming cow, Riches in horses, kine, and corn.

V Surya 1. May the bright God drink glorious Soma-mingled meath, giving the sacrifices lord unbroken life He who, wind-urged, in person guards our offspring well, nourishes them with food and shines o'er many a land.

2. Radiant, as high Truth, cherished, best at winning strength, Truth based upon the statute that supports the heavens, He rose, a light that kills Vritras and enemies, best slayer of the Dasyus, Asuras, and foes.

3. This light, the best of lights, supreme, all conquering, winner of riches, is exalted with high laud.

All-lighting, radiant, mighty as the Sun to see, he spreadeth wide unshaken victory and strength.

VI Indra 1. O Indra, give us wisdom as a sire gives wisdom to his sons, Guide us, O much-invoked, in this our way: may we still livc and look upon the light!

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2. Grant that no mighty foes, unknown, malevolent unhallowed, tread us to the ground!

With thine assistance, hero, may we pass through all the waters that are rushing down!

VII Indra 1. Protect us, Indra, each to-day, each to morrow, and each following day!

Through all the days shalt thou, Lord of the brave, preserve our singers both by day and night!

2. A crushing warrior, passing rich, is Maghavan, endowed with all heroic strength.

Thine arms, O Satakratu, are exceeding strong, those arms, which grasp the thunderbolt.

VIII Sarasvan 1. We call upon Sarasvan as unmarried men who long for wives, As bounteous men who yearn for sons.

IX Sarasvati 1. Yea, she most dear amid dear streams-seven-sistered, loved with foundest love.

Sarasvati, hath earned our praise.

X Svitar. Brahmapaspati. Agni 1. May we attain that excellent glory of Savitar the God: So may he stimulate our prayers!

2. O Brahmanaspati, make thou Kakshivan Ausija a loud Chanter of flowing Soma juice!

3. Agni, thou pourest life: send down upon us food and vigorous strength; Drive thou misfortune far away!

XI Mitra-Varuva 1. So help ye us to riches, great celestial and terrestrial wealth Vast is your sway among the Gods!

2. Carefully tending Law with law they have attained their vigorous might: Both Gods, devoid of guile, wax strong.

3. With rainy skies and streaming floods, Lords of the food that falls in dew, A lofty seat have they attained.

XII Indra I. They who stand round him as he moves harness the bright, the ruddy steed: The lights shining in the sky.

2. On both sides to the car they yoke the two bay coursers dear to him, Brown, bold, who bear the hero on.

3. Thou, making light where no light was, and form, O men where form was not, Wast born together with the Dawns.

XIII Soma Pavamana 1. For thee this Soma is effused. O Indra: drink of this j uice; for thee the stream is flowing-Soma, which thou thyself hast made and chosen, even Indu for thy special drink to cheer thee!

2. Like a capacious car hath it been harnessed, the mighty, to acquire abundant treasures.

Then in the sacrifice they shouted lauding all triumphs won by Nahus in the battle.

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3. Flow onward like the potent band of Maruts, like that celestial host which none revileth!

Quickly be gracious unto us like waters, like sacrifice victorious, thousand-fashioned!

XIV Agni 1. O Agni, thou hast been ordained Hotar of every sacrifice, By Gods, among the race of men.

So with sweet-sounding tongues for us sacrifice nobly in this rite: Bring thou the Gods and worship them 3. For, as disposer, Agni, God, most wise in sacrifices, thou Knowest straightway the roads and paths.

XV Agni 1. Immortal, Hotar-priest, and God, with wondrous power heleads the way, Urging the congregations on.

2. Strong, he is set on deeds of strength. He is led forth in holy rites, Sage who completes the sacrifice.

3. Excellent, he was made by thought. The germ of beings have gained.

Yea, and the Sire of active power.

XVI Agni 1. Pour on the juice the heated milk which hasteneth to heaven and. earth; Bestow the liquid on the Bull!

2. These know their own abiding-place: like calves beside themother cows, They come together with their kin.

3. Devouring in their greedy jaws, they make sustaining food irb heaven, For Indra, Agni, homage, light.

XVII Indra 1. In all the worlds That was the best and highest whence sprang the mighty one, of splendid valour, As soon as he is born he smites his foemen, he in whom all who lend him aid are joyful foe 2. Grown mighty in his strength, of ample vigour, he as a strikes fear into the Dasa, Eager to win the breathing and the breathless. All sang thy praise at banquet and oblation.

3. All concentrate on thee their mental vigour, what time these, once or twice, are thine assistants.

Blend what is sweeter than the sweet with sweetness: win quickly with our meath that meath in battle.

XVIII Indra 1. At the Trikadrukas the great and strong enjoyed the barley-brew. With Vishnu did he drink the pressed-out Soma juice, even as he would.

That hath so heightened him the great, the wide, to do his mighty work. So may the God attend the God, true Indu Indra who is true!

2. Brought forth together with wisdom and potent strength thou grewest great: with hero deeds subduing the malevolent, most swift in act; Giving prosperity and lovely wealth to him who praiseth thee.

So may the God attend the God, true Indu Indra who is true!

3. So he resplendent in the battle overcame Krivi by might. He with his majesty bath filled the earth and heaven, and waxen strong.

One share of the libation bath he swallowed down: one share he left. Enlighten us! So may the God attend the God, true Indu Indra who is true!

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BOOK VII CHAPTER I I Indra 1. Praise, even as he is known, with song Indra the guardian of the kine, The Son of Truth, Lord of the brave, 2. Hither have his bay steeds been sent, red steeds are on the sacred grass Where we in concert sing our songs.

3. For Indra, thunder-armed, the kine have yielded mingled milk and meath, What time he found them in the vault.

II Indra 1. Draw near unto our Indra who must be invoked in every fight!

Come, thou most mighty Vritra-slayer, meet for praise come to libations and to hymns.

2. Thou art the best of all in sending bounteous gyifts, true art thou,, lordly in thine act.

We claim alliance with the very glorious one, yea, with the mighty Son of Strength.

III Soma Pavamana I. They have drained forth from out the great depth of the sky the old divine primeval milk that claims the laud: They lifted up their voice to Indra at his birth.

2. Then, beautifully radiant, certain heavenly ones proclaimed their kinship with him as they looked thereon: Savitar opens, as it were, the fold of heaven.

3. And now that thou, O Pavamana, art above this earth and heaven and all existence in thy might, Thou shinest like a bull supreme among the herd.

IV Agni 1. O Agni, graciously announce this our good fortune to the Gods, And this our newest hymn of praise!

2. Thou dealest gifts, resplendent one! nigh, as with wave of Sindhu, thou Swift strearnest to the worshipper.

3. Give us a share of wealth most high, a share of wealth most near to us, A share of wealth that is between.

V Indra 1. I from my Father have obtained deep knowledge of eternal Law; I was born like unto the Sun. 2. After the ancient manner I, like Kanva, beautify my songs, And Indra's self gains power thereby.

3. Whatever gishis have not praised thee, Indra, or have praised thee, wax Mighty indeed when praised by me!

VI Agni 1. Agni, produced by strength, do thou with all thy fires accept our prayer: With those that are with Gods, with those that are with men exalt our songs!

2. Forth come to us with all his fires that Agni, whose the mighty are,

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Come, fully girt about with wealth for us and for our kith and kin!

3. Do thou, O Agni, with thy fires strengthen our prayer and sacrifices: Incite them to bestow their wealth to aid our service of the Gods!

VII Soma Pavamana 1. Some, the men of old whose grass was trimmed addressed the hymn to thee for mighty strength and for renown: So, hero, urge us onward to heroic power' 2. All round about hast thou with glory pierced for us as 'twere a never-failing well for men to drink, Borne on thy way as 'twere in fragments from both arms.

3. Thou didst produce him, deathless one! for mortal man, for maintenance of Law and lovely Amrita: Thou evermore hast moved making wealth flow to us.

VIII Indra 1. Pour out the drops f or Indra; let him drink the meath of Soma Juice!

He through his majesty sends forth his bounteous gifts.

2. I spake to the bay coursers' Lord, to him who grants the boon. of wealth: Now hear the son of Asva as he praises thee?

3. Never was any hero born before thee mightier than thou: None certainly like thee in riches and in praise.

IX Indra 1. Thou wishest for thy kine a bull, lord of thy cows whom none may kill, For those who long for his approach, for those who turn away from him.

X Agni 1. The God who giveth wealth accept the full libation poured to him!

Pour ye it out, then fill the vessel full again, for so the God regardeth you!

2. The Gods made him the Hotar-priest of sacrifice, oblationbearer, passing wise.

Agni gives wealth and valour to the worshipper, to man who offers up his gifts.

XI Agni 1. He hath appeared, best prosperer, in whom men lay their holy acts: So may our songs of praise come nigh to Agni who was born to give the Arya strength.

2. Him before whom the people shrink when he performs his glorious deeds, Him who wins thousands at the sacrifice, himself, that Agni, reverence with songs!

3. Agni of Divoddsa, God, comes forth like Indra in his might.

Rapidly hath he moved along his mother earth; he stands in high heaven's dwelling-place.

XII Agni 1. Agni, thou pourest life: send down upon us food and vigorous strength: Drive thou misfortune far away!

2. Agni is Pavamana, Sage, Chief Priest of all the fivefold tribes; To him whose wealth is great we pray.

3. Skilled in thy task, O Agni, pour splendour with hero strength on us, Granting me wealth that nourishes!

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XIII Agni 1. O Agni, holy and divine with splendour and thy pleasant tongue. Bring thou the Gods and worship them!

2. We pray thee bathed in butter, O bright-rayed! who lookest on the sun, Bring the Gods hither to the feast!

3. Sage, we have kindled thee, the bright, the feaster on oblation, thee, O Agni, great in sacrifice!

XIV Agni I. Adorable in all our prayers, favour us, Agni, with thine aid.

What time the psalm is chanted forth!

2. Bring to us ever-conquering wealth, wealth, Agni, worthy of our choice, Invincible in all our frays!

3. Grant us, O Agni, through thy grace wealth to support us evermore, Thy favour so that we may live!

XV Agni 1. Let songs of ours speed Agni forth like a fleet courser in the race, And we will win each prize through him 2. Agni! the host whereby we gain kine for ourselves with help from thee,That send us for the gain of wealth!

3. O Agni, bring us wealth secure, vast wealth in horses and in kine: Oil thou the socket, turn the wheel!

4. O Agni, thou hast made the Sun, the eternal star, to mount the sky, Giving the boon of light to men.

5. Thou, Agni, art the people's light, best, dearest, seated in thy shrine Watch for the singer, give him life!

XVI Agni 1. Agni is head and height of heaven, the master of the earth is he: He quickeneth the waters' seed.

2. Yea, Agni, thou as Lord of light rulest o'er choicest gifts may I, Thy singer, find defence in thee 3. Upward, O Agni, rise thy flames, pure and resplendent, blazing high, Thy lustres, fair effulgences.

CHAPTER II I Agni 1. Who, Agni, is thy kin, of men? who honours thee with sacrifice?

On whom dependent? who art thou?

2. The kinsman, Agni! of mankind, their well-beiaved friend art thou, A friend whom friends may supplicate.

3. Bring Mitra, Varukia, bring the Gods hither to. our great sacrifice: Bring them, O Agni, to thine home II Agni 1. Meet to be worshipped and implored, showing in beauty through the gloom, Agni, the strong, is kindled well.

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2. Strong Agni is enkindled well, even as the horse that brings the Gods: Men with oblations pray to him.

3. We will enkindle thee, the strong, we, hero! who axe strong ourselves, III Agni 1. Thy mighty flames, O Agni, when thou art enkindled, rise on high, Thy bright flames, thou refulgent one 2. Beloved! let my ladies full of sacred oil come nigh to thee.

Agni, accept our offerings!

3. I pray to Agni--may he hear!--the Hotar with sweet tones, the Priest, Wondrously splendid, rich in light, V Agni 1. O King, the potent and terrific envoy, kindled for strength, is manifest in beauty.

He shines, observant, with his lofty splendour; chasing black night he comes with white-rayed morning.

2. Having o'ercome the glimmering Black with beauty, and bringing forth the Dame, the great Sire's daughter, Holding aloft the radiant lights of Surya, as messenger of heaven he shines with treasures.

3. Attendant on the blessed Dame the blessed hath come: the lover followeth his sister.

Agni, far-spreading with conspicuous lustre, hath covered night with whitely-shining garments.

VI Agni 1. What is the praise wherewith, O God, Angiras, Agni, Son of Strength, We, after thine own wish and thought, 2. May serve thee, O thou Child of Power, and with what sacrifice's plan?

What reverent word shall I speak here?

VII Agni 1. Agni, come hither with thy fires; we choose thee as our Hotar; let The proffered ladle filled with offerings balm thee, best of priests, to sit on sacred grass!

2. For unto thee, O Angiras, O Son of Strength, move ladles in the sacrifice.

We pray to Agni, Child of Force, whose locks drop oil, foremost in sacrificial rites.

VIII Agni 1. Let our songs come anear to him beauteous and bright with piercing flame, Our sacrifices with our homage unto him much-lauded, very rich, for help: 2. To Agni Jatavedas, to the Son of Strength, that he may give us precious gifts, 3. Immortal, from of old Priest among mortal men, whose tones are sweetest in the house!

X Agni 1. Invincible is Agni, he who goes before the tribes of men, A chariot swift and ever new.

2. By bringing offerings unto him the mortal worshipper obtains A home from him whose light is pure.

3. Inviolable power of Gods, subduing all his enemies, Agni is mightiest in fame.

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XI Agni 1. May Agni, worshipped, bring us bliss: may the gift, blessed one! and sacrifice bring bliss, Yea, may our eulogies bring bliss 2. Show forth the mind that brings success in war with fiends, wherewith thou conquerest in fight!

Bring down the many firm hopes of our enemies, and for thy victory let us win!

XII Agni 1. O Agni thou who art the Lord of wealth in kine, thou Son of Strength, Bestow on us, O Jatavedas, high renown 2. He, Agni, kindled, good and wise, must be entreated with a. song; Shine, thou of many forms, shine thou with wealth on us 3. And, Agni, shining of thyself by night and when the morning breaks, Burn, thou whose teeth are sharp, against the Rakshasas XIII Agni 1. Exerting all our strength with thoughts of power we glorify in speech, Agni, your dear familiar friend, the darling guest of every house: 2. Whom, served with sacrificial oil, like Mitra, men presenting gifts, Glorify with their songs of praise 3. Much-lauded Jatavedas, him who sends oblations up to heaven, Prepared in service of the Gods.

XIV Agni 1. Agni, inflamed with fuel, in my song I sing, pure bright, and stedfast set in front at sacrifice.

Wise Jatavedas we implore with prayers for grace, the Sage, the Hotar-priest, bounteous, and void of guile.

2. Men, Agni, in each age, have made thee, deathless one, their envoy, offering-bearer, guard adorable.

With reverence Gods and mortals have established thee as everwatchful and almighty household Lord.

3. Though, Agni ordering the works and ways of both, as envoy of the Gods traversest both the realms.

When we lay claim to thy regard and gracious care, be thou to us a th rice- protecting friendly guard?

XV Agni 1. Still turning to their aim in thee the sacrificer's sister hymns Have come to thee before the wind.

2. Even the waters find their place in him whose three fold sacred grass Is spread unbound, unlimited.

3. The station of the bounteous God, by his unconquerable aid, Hath a fair aspect like the Sun. CHAPTER III I Indra 1. Men with their lauds are urging thee, Indra, to drink the Soma first.

The Ribhus in accord have lifted up their voice, and Rudras sung thee as the first.

2. Indra, at sacrifice, increased his manly strength, in the wild rapture of this juice: And living men to-day, even as of old, sing forth their praises to his majesty.

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II Indra-Agni 1. Indra and Agni! singers skilled in melody, with lauds, hymn you: I choose you both to bring me food.

2. Indra and Agni! ye shook down, together, with one mightyr deed, The ninety forts which Dasas held.

3. To Indra and to Agni prayers go forward from the holy task, Along the path of sacred Law. 4. Indra and Agni, powers are yours, yours are oblations ano abodes: Good is your zealous energy.

III Indra 1. Indra, with all thy saving helps assist us, Lord of power and might!

For after thee we follow even as glorious bliss, thee, hero, finder-out of wealth!

2. Increaser of our steeds and multiplying kine, a golden well, G God, art thou, For no one may impair the gift laid up in thee. Bring me whatever thing I ask!

IV Indra 1. For thou--come to the worshipper!--wilt find great wealth to make us rich.

Fill thyself full, O Maghavan, for gain of kine, full, Indra, forthe gain of steeds!

2. Thou as thy gift bestowest many hundred herds, yea, many thou-sands dost thou give.

With singers' hymns have we brought the fortrender near, singing to Indra for his grace.

V Agni 1. To him who dealeth out all wealth, the sweet-toned Hotar-priest of men, To him, like the first vessels filled with savoury juice, to Agni let the lauds go forth!

2. Votaries, bounteous givers, deck him with their songs, even as the steed who draws the car.

To both, strong Lord of men! to kith and kin convey the bounties of our wealthy lords!

VI Varuna 1. Hear this my call, O Varuna, and show thy gracious love today: Desiring help I long for thee!

VII Indra 1. O Hero, with what aid dost thou delight us, with what succour bring, Riches to those who worship thee?

VIII Indra 1. Indra, for service of the Gods, Indra while sacrifice proceeds, Indra, as worshippers, in battle-shock we call, Indra that we may win the spoil.

2. With might hath Indra spread out heaven and earth, with power hath indra lighten up the Sun. In Indra are all creatures closely held; in him meet the distilling Soma-drops.

IX Visvakarman 1. Bring, Visvakarman strengthened by oblation, thyself, thy body-'tis thine own-for worship Let other men around us live in folly here let us have', a rich and liberal patron!

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X Soma Pavamana 1. With this his golden splendour purifying him, he with his own allies subdues all enemies. as Sura with his own allies.

Cleansing himself with stream of juice he shines forth yellow-hued and red, when with his praisers he encompasses all forms, with praisers having seven mouths.

2. He moves intelligent directed to the east. The every beauteous car rivals the beams of light, the beautiful celestial car.

Hymns, lauding manly valour, came inciting Indra to success, that ye may be unconquered, both thy bolt and thou, both be unconquered in the war.

3. That treasure of the Panis thou discoveredst. Thou with the Mothers deckest thee in thine abode, with, songs of worship in thine home.

As 'twere from far away is heard the psalm where hymns resound in joy. He, with the triple Dames red-hued, hath won life-power, he, gleaming, hath won vital strength.

XI Pusan 1. Yea, cause our hymn to gain for us cattle and steeds and store of wealth, That it may help us manfully!

XII Maruts 1. Heroes of real strength, ye mark either the sweat of him who toils, Or his desire who supplicates.

XIII Visvedevas 1. The Sons of immortality shall listen to our songs of praise, And be exceeding kind to us.

XIV Heaven and Earth 1. To both of you, O Heaven and Earth, we bring our lofty song of praise, Pure pair! to glorify you both.

2. Ye sanctify each other's form by your own proper strength ye rule: Further the sacrifice evermore!

3. Promoting and fulfilling, ye, mighty ones, perfect Mitra's law: Ye sit around our sacrifice.

XV Indra 1. This is thine own. Thou drawest near, as turns a pigeon to his mate: Thou carest, too, for this our prayer.

2. O hero, Lord of bounties, praised in hymns, may glorious fame and might Be his who sings the laud to thee 3. Lord of a Hundred Powers, rise up to be our succour in this fight: In other fights let us agree XVI Oblations 1. Ye cows, protect the fount: the two mighty ones bless the sacrifice.

The handles twain are wrought of gold.

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2. The pressing-stones are set at work: the meath is poured into the tank At the out-shedding of the fount.

3. With reverence they drain the fount that circles with its wheel above.

Exhaustless, with the mouth below.

XVII Indra 1. Let us not tire or be afraid with thee, the mighty, for our friend!

May we see Turvasa and Yadu! thy great deed, O hero, must be glorified.

2. On his left hip the hero hath reclined himself: the proffered feast offends him not.

The milk is blended with the honey of the bee: quickly come hither, haste, and drink!

XVIII Indra 1. May these my songs of praise exalt thee, Lord, who hast abundant wealth!

Men skilled in holy hymns, pure, with the hues of fire, have sung them with their lauds to thee.

2. He, when a thousand Rishis have enhanced his might, hath like an ocean spread himself.

His majesty is praised as true at solemn rites, his power where holy singers rule.

XIX Indra 1. Good Lord of wealth is he to whom all Aryas, Dasas here belong.

Directly unto thee, the pious Rusama Paviru, is that wealth brought nigh.

2. In zealous haste the singers have sung forth a song distilling fatness, rich in sweets.

Riches have spread among us and heroic strength, with us are flowing Soma-drops.

XX Soma Pavamana 1. Flow to us, Indu, very strong, effused, with wealth of kine and steeds, And do thou lay above the milk thy radiant hue 2. Lord of the tawny, Indu, thou who art the Gods' most special food, As friend to friend, for splendour be thou good to men!

3. Drive utterly, far away from us each godless, each voracious; foe; O Indu, overcome and drive the false afar!

XXI Soma Pavamana.

1. They balm him, balm him over, balm him thoroughly, caress. the mighty strength and balm it with the meath.

They seize the flying Steer at the stream's breathing place cleansing with gold they grasp the animal herein.

2. Sing forth to Pavamana skilled in holy song! the juice is flowing onward like a mighty stream.

He glideth like a serpent from his ancient skin, and like a. playful horse the tawny Steer hath run.

3. Dweller in floods, King, foremost, he displays his might, set among living things as measure of days.

Distilling oil he flows, fair, billowy, golden-hued, borne on car of light, sharing on home with wealth.

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BOOK VIII CHAPTER I I Agni 1. With all thy fires, O Agni, find pleasure in this our sacrifice, And this our speech, O son of Strength!

2. Whate'er, in this perpetual course, we sacrifice to God and God, That gift is offered but in thee.

3. May he be our beloved King and excellent sweet-toned Hotar may We with bright fires be dear to him II Indra 1. For you from every side we call Indra away from other men Ours, and none others, may he be!

2. Unclose, our manly hero! thou for ever bounteous, yonder cloud For us, thou irresistible 3. As the strong bull leads on the herds, he stirs the people with his might, The ruler irresistible.

III Agni 1. Wonderful, with thy saving help, send us thy bounties, gracious Lord!

Thou art the charioteer, Agni, of earthly wealth: find rest and safety for our seed!

2. Prosper our kith and kin with thy protecting powers inviolate, never negligent!

Keep far from us, O Agni, all celestial wrath. and wickedness of godless men!

IV Vishnu 1. What, Vishnu, is the name that thou proclaimest when thou declaredst, I am Sipivishta?

Hide not this form from us, nor keep it secret, since thou didst wear another shape in battle.

2. This offering to-day, O Sipivishta, I, skilled in rules, extol, to thee the noble.

Yea, I, the poor and weak, praise thee, the mighty, who dwellest in the realm beyond this region.

3. O Vishnu, unto thee my lips cry Vashat! Let this mine offering, Sipivishta, please thee!

May these my songs of eulogy exalt thee! Do ye preserve us evermore with blessings!

V Vayu, Indra and Vayu I. Vayu, the bright is offered thee, best of the meath, at morning rites.

Come thou to drink the Soma juice, God, longed for on thy team-drawn car!

2. O Vayu, thou and Indra are meet drinkers of these Soma draughts, For unto you the drops proceed like waters gathering to the vale.

3. Vayu and Indra, mighty twain, borne on one chariot, Lords of strength, Come to ouf succour with your steeds, that ye may drink the Soma juice!

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VI Soma Pavamana 1. Then thou, made beautiful by night, enterest into mighty deeds, When prayers impel the golden-hued to hasten from Vivasvan's place.

2. We cleanse this gladdening drink of his, the juice which Indra chiefly drinks, That which kine took into their mouths, oF old, and princes take it now.

3. Thy with the ancient psalm have sung to him as he is purified, And sacred songs which bear the Dames of Gods have supplicated him.

VI Agni 1. With homage will I reverence thee, Agni, like a long-tailed steed, Imperial Lord of holy rites.

2. May the far-striding Son of Strength, our friend who brings felicity, Who pours his gifts like rain, be ours 3. From near and far away do thou, the everlasting, evermore Protect us from the sinful man!

VIII Indra 1. Thou in thy battles, Indra, art subduer of all hostile bands.

Father art thou, all-conquering, cancelling the curse, thou victor of the vanquisher!

2. The earth and heaven cling close to thy victorious might, as sire and mother to their child.

When thou attackest Vritra, all the hostile bands shrink and faint, Indra, at thy wrath.

IX Indra 1. The sacrifice made Indra great when he unrolled the earth, and made Himself a diadem in heaven.

2. In Soma's ecstasy Indra spread the firmament and realms of light, When he cleft Vala limb from limb.

3. Showing the hidden, he drave forth the cows for the Angirasas, And Vala he cast headlong down.

X Indra 1. Thou speedest down to succour us this-ever-conquering God of yours, Him who is drawn to all our songs; 2, The warrior whom none may wound, the Soma-drinker ne'er o'erthrown, The chieftain of resistless might.

3. O Indra, send us riches, thou omniscient, worthy of our hymns: Help us in the decisive fray!

XI Indra 1. That lofty power and might of thine, thy strength and thine intelligence, And thy surpassing thunderbolt, the wish makes keen.

2. O Indra, heaven and earth augment thy manly force and thy renown: The waters and the mountains stir and urge thee on: 3. Vishnu in the lofty ruling power, Varuna, Mitra sing thy praise: In thee the Maruts' company have great delight.

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XII Agni 1. O Agni, God, the people sing reverent praise to thee for strength: With terrors trouble thou the foe 2. Wilt thou not, Agni, lend us aid to win the cattle, win the wealth?

Maker of room, make room for us 3. In the great fight cast us not off, Agni, as one who bears a load: Snatch up the wealth and win it all!

XIII Indra 1. Before his hot displeasure all the peoples, all the men bow down, As rivers bow them to the sea.

2. Even fiercely-moving Vritra's head he served with his thunderbolt, His mighty hundred-knotted bolt.

3. That might of his shone brightly forth when Indra brought together, like A skin, the worlds of heaven and earth.

XIV Indra 1. Kind-thoughted is the noble, gladdening, friendly one.

2. Approach, O beauteous hero, this auspicious pair that draws the car!

These two are coming near to us.

3. Bend lowly down, as 'twere, your beads: be stands amid the water-flood, Pointing with his ten horns the way.

CHAPTER II I Indra 1. Pressers, blend Soma juice for him, each draugbt most excellent, for him The brave, the: hero, for his joy!

2. The two stroing bay steeds, voked by prayer, hither shall bring to us our friend, Indra, song-lover, through our songs.

3. The Vritra-slayer drinks the juice. May he who gives a hundred aids Approach, nor stay afar from us!

II Indra 1. Let the drops pass within thee as the rivers flow into the sea O Indra, naught excelleth thee.

2. 'Thou' wakeful hero, by thy might hast taken food of Soma juice, Which, Indra, is within thee now.

3. O Indra, Vritra-slayer, let Soma be ready for thy maw, The drops be ready for thy forms!

III Agni 1. Help, thou who knowest lauds, this work, a lovely hymn in Rudra's praise, Adorable in every house 2. May this our God, great, limitless, smoke-bannered, excellently bright, Urge us to holy thought and wealth

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3. Like soma rich lord of men, may he, Agni, the banner of the Gods, Refulgent, hear us through our lauds!

IV Indra 1. Sing this, beside the flowing juice, to him, your hero, much invoked, To please him as a mighty Bull!

2. He, excellent, withholdeth not his bounteous gift of wealth in kine.

When lie bath listened to our songs.

3. May he with might unclose for us the cow's stall, whosesoe'er it be, To which the Dasyu-slayer goes!

V Vishnu 1. Through all this world strode Vishnu: thrice his foot he planted, and the whole Was gathered in his footstep's dust.

2. Vishnu, the guardian, he whom none deceiveth, made three steps, thenceforth Establishing his high decrees.

3. Look ye on Vishnu's works whereby the friend of Indra, close allied, Hath let his holy ways be seen 4. The princes evermore behold that loftiest place of Vishnu, like An eye extended through the heavens.

5. This, Vishou's station most sublime, the sages, ever-vigilant, Lovers of holy song, light up.

6. May the Gods help and favour us out of the place whence Vishnu strode Over the back and ridge of earth.

VI Indra 1. Let none, no, not thy worshippers, delay thee far away from us!

Even from far away come thou unto our feast, or listen it already here!

2. For here, like rites on honey, those who pray to thee sit by the juice that they have poured.

Wealth-craving singers have on Indra set their hope, as men set foot upon a car.

VII Indra 1. Sung is the song of ancient time: to Indra have ye said the prayer.

They have sung many a Brihati of sacrifice, poured forth the worshipper's many thoughts.

2. Indra hath tossed together mighty stores of wealth, and both the worlds, yea, and the sun.

Pure, brightly-shining, mingled with the milk, the draughts of Soma have made Indra glad.

VIII Soma Pavamana 1. For Vritra-slaying Indra, thou, Soma, art poured that he may drink, And for the guerdon-giving man, the hero sitting in his seat.

2. Friends, may the princes, ye and we, obtain this most resplendent one, Gain him who hath the smell of strength, win him whose home is very strength!

3. Him with the fleece they purify, brown, golden-hued, beloved of all.

Who with exhilarating juice flows forth to all the deities.

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IX Indra 1. Indra whose wealth is in thyself, what mortal will attack this man?

The strong will win the spoil on the decisive day through faith in thee, O Maghavan!

2. In battles with the foe urge on our mighty ones who give the treasures dear to thee And may we with our princes, Lord of tawny steeds! pass through all peril, led by thee!

X Indra 1. Come, priest, and of the savoury juice pour forth a yet more gladdening draught!

So is the hero praised who ever prospers us.

3. Indra, whom tawny coursers bear, praise such as thine, preeminent, None by his power or by his goodness hath attained.

3. We, seeking glory, have invoked this God of yours, the Lord of wealth, Who must be magnified by constant sacrifice.

XI Agni 1. Sing praise to him, the Lord of light. The Gods have made the God to be their messenger, To bear oblation to the Gods.

2. Agni, the bounteous giver, bright with varied flames, laud thou, O singer Sobhari, Him who controls this sacred food with Soma blent, who hath first claim to sacrifice!

XII Soma Pavamana 1. Expressed by stones, O Soma, and urged through the long wool of the sheep, Thou, entering the press-boards, even as men a fort, goldbued, hast settled in the vats.

2. He beautifies himself through the sheep's long fine wool, the bounteous, like the racing steed, Even Soma Pavamana who shall be the joy of sages and of holy bards.

XIII Indra 1. Here, verily, yesterday we let the Thunder-wielder drink his fill.

Bring him the juice poured forth in sacrifice to-day! Now range you by the glorious one!

2. Even the wolf, the savage beast that rends the sheep, follows the path of his decrees.

So graciously accepting, Indra, this our praise, with wondrous thought come forth to us!

XIV Indra-Agni 1. Indra and Agni, in your deeds of might ye deck heaven's lucid realms: Famed is that hero strength of yours.

2. To Indra and to Agni prayers go forward from the holy task.

Along the path of sacred Law. 3. Indra and Agni, powers are yours, yours are oblations and abodes: Good is your zealous energy.

XV Indra 1. Who knows what vital power he wins, drinking beside the flowing juice?

This is the fair-cheeked God who, joying in the draught, breaks down the castles in his strength.

2. As a wild elephant rushes on, this way and that way mad with heat,

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None may restrain thee, yet come hither to the draught! Thou, movest mighty in thy power.

3. When he, the terrible, ne'er o'erthrown, stedfast, made ready for the fight-When Indra Maghavan lists to his praiser's call, he will not stand aloof, but come.

XVI Soma Pavamana 1. The Pavamanas have been poured, the brilliant drops of Soma juice, For holy lore of every kind.

2. From heaven, from out the firmament hath PavamAna been effused Upon the back and ridge of earth.

3. The Pavamanas have been shed, the beautified swift Somadrops, Driving all enemies afar.

XVII Indra-Agni I. Indra and Agni I invoke, joint-victors, bounteous, unsubdued, Foe-slayers, best to win the spoil.

2. Indra and Agni, singers skilled in melody hymn you bringing lauds: I choose you both to bring me food.

3. Together, with one mighty deed, Indra and Agni, ye shook down.

The ninety forts which Dasas held.

XVIII Agni 1. O Child of Strength, to thee whose look is lovely, with oblations we, O Agni, have poured forth our songs.

2. To thee for shelter are we come, as to the shade from fervent heat, Agni, who glitterest like gold 3. Mighty as one who slays with shafts, or like a bull with sharpened horn, Agni, thou brakest down the forts.

XIX Agni 1. To give eternal glow, we pray Vaisvanara the holy one, Lord of the light of sacrifice.

2. Who, furthering the light of Law, hath spread himself to meet this work: He sends the seasons, mighty one.

3. Love of what is and what shall be, Agni, in his beloved forms, Shines forth alone as sovran Lord.

CHAPTER III I Agni 1.Wise Agni, in the ancient way, making his body beautiful, Hath been exalted by the sage.

2. I invocate the Child of Strength, Agni whose glow is bright and pure, In this well-ordered sacrifice.

3. So, Agni, rich in many friends, with fiery splendour seat thyself.

With Gods upon our sacred grass!

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II Soma Pavamana 1. O thou with stones for arms, thy powers, rending the fiends, have raised themselves: Drive off the foes who compass us 2. Hence conquering with might when car meets car, and when the prize is staked, With fearless heart will I sing praise.

3. None, evil-minded, may assail this Pavamana's holy laws Crush him who fain would fight with thee!

4. For Indra to the streams they urge the tawny rapture-dropping steed, Indu, the bringer of delight.

III Indra 1. Come hither, Indra, with bay steeds, joyous, with tails like peacocks' plumes!

Let no men check thy course as fowlers stay the bird: pass o'er them as o'er desert lands!

2. Vritra's devourer, he who burst the cloud, brake forts, and drave the floods, Indra, who mounts his chariot at his bay steeds' cry, shatters e'en things that stand most firm.

3. Like pools of water deep and full, like kine thou cherishest thy might; Like the milch-cows that go well-guarded to the mead, like water-brooks that reach the lake.

IV Indra 1. Even as the wild bull, when he thirsts, goes to the desert's watery pool, Come hither quickly both at morning and at eve, and with the Kanvas drink thy fill!

2. May the drops gladden thee, Lord Indra, and obtain bounty for him who pours the juice!

Soma, shed in the press, thou stolest and didst drink, and hence hast won surpassing might.

V Indra I. Thou as a God. O mightiest, verily blessest mortal man.

O Maghavan, there is no comforter but thou: Indra, I speak my words to thee.

2. Let not thy bounteous gifts, let not thy saving help all fail us good Lord, at any time!

And measure out to us, thou lover of man-kind, all riches hitherward from men VI Dawn I. This Lady, excellent and kind, after her sister shining forth, Daughter of Heaven, hath shown herself.

2. Red, like a mare, and beautiful, holy, the mother of the kine, The Dawn became the Asvins' friend.

3. Yea, and thou art the Asvins', friend the mother of the cows art thou: O Dawn, thou rules over wealth VII Asvins 1. Now Morning with her earliest light shines forth, dear daughter of the Sky: High, Asvins, I extol your praise 2. Children of Ocean, mighty ones, discoverers of riches, Gods, Finders of treasure through our prayer!

3. Your lofty coursers hasten over the everlasting realm, whea your car flies with winged steeds.

VIII Dawn 1. O Dawn who hast a store of wealth, bring unto us that splendid gift Wherewith we may support children and children's sons

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2. Thou radiant Lady of sweet strains, with wealth of horses and of kine Shine thou on us this day, O Dawn, auspiciously 3. O Dawn who hast a store of wealth, yoke red steeds to thy car to-day.

Then bring us all delight and all felicities IX Asvins 1. O Asvins, wonderful in act, do ye unanimous direct Your chariot to our home wealthy in kine and gold!

2. Hither may they who wake at dawn bring, to drink Soma, both the Gods, Health-givers, wonder-workers, borne on paths of gold!

3. Ye who brought down the hymn from heaven, a light that giveth light to men, Do ye, O Asvins, bring strength hither unto us!

X Agni 1. I think of Agni who is kind, whom, as their home, the milch-kine seek; Whom fleet-foot coursers seek as home, and strong enduring, steeds as home.

Bring food to those who sing thy praise!

2. For Agni, God of all mankind, gives the strong courser to theman.

Agni gives ready gear for wealth, he gives the best when he ix pleased.

Bring food to those who sing thy praise!

3. The Agni who is praised as kind, to whom the milch-kine come. in herds, To whom the racers, swift of foot, to whom our wellborn princes come. Bring food to those who sing thy praise!

XI Dawn 1. O heavenly Dawn, awaken us to ample opulence today, Even as thou didst waken us with Satyasravas, Vayya's, Son, high-born! delightful with thy steeds!

2. Daughter of heaven, thou dawnedst of Sunitha, Suchadratha's son; So dawn thou on one mightier still, on Satyasravas, Vayya's son, high-born! delightful with thy steeds!

3. So bringing treasure, shine to-day on us, thou daughter, of the Sky, As on one mightier thou hast dawned, on Satyasravas, Vayya's son, high-born! delightful with thy steeds!

XII Asvins 1. To meet your treasure-bringing car, the car that is most dear to us, Asvins the Rishi is prepared, your worshipper with, songs of praise. Lovers of sweetness, hear my call 2. Pass, Asvins, over all away. May I obtain you for myself, Wonderful, with your golden paths, most gracious, bringers of the flood! Lovers of sweetness, hear my call!

3. Come to us, O ye Asvins twain, bringing your precious treasures, come Ye Rudras, on your paths of gold, rejoicing, with your store of wealth! Lovers of sweetness, hear my call!

XIII Agni 1. Agni is wakened by the people's fuel to meet the Dawn who cometh like a milch-cow.

Like young trees shooting up on high their branches, his flames mounting to the vault of heaven.

2. For the Gods' worship hath the priest been wakened: kind Agni hath arisen erect at morning.

Kindled, his radiant might is made apparent, and the great God hath been set free from darkness.

3. When he hath roused the line of his attendants, with the bright milk bright Agni is anointed.

Then is prepared the effectual oblation, which spread in front, with tongues, erect, he drinketh, XIV Dawn 1. This light is come, amid all lights the fairest: born is the brilliant, far-extending brightness.

Night, sent away for Savitar's uprising, hath yielded up a birthplace for the morning.

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2. The fair, the bright is come with her white offspring to her the Dark one hath resigned her dwelling.

Akin, immortal, following each other, changing their colours both the heavens move onward.

3. Common, unending is the sisters' pathway: taught by the Gods alternately they travel, Fair-formed, of different hues and yet one-minded, Night and Dawn clash not, neither do they tarry.

XV Asvins 1. Agni, the bright face of the Dawns, is shining: the singers' pious voices have ascended.

Borne on your chariot, Asvins, turn you hither, and come unto our brimming warm libation!

2. Most frequent guests, they scorn not what is ready: even now the lauded Asvins are beside us.

With promptest aid they come at morn and evening, the worshipper's most healthful guards from trouble.

3. Yea, come at milking-time, at early morning, at noon of day, and when the Sun is setting, By day, at night, with most auspicious favour! Not only now the draught hath drawn the Asvins.

XVI Dawn 1. These Dawns have raised their banner: in the eastern half of middle air they spread abroad their shining light.

Like heroes who prepare their weapons for the fray, the cows are coming on, the mothers, red of hue.

2. Rapidly have the ruddy beams of light shot up: the red cows have they harnessed, easy to be yoked.

The Dawns have made their pathways as in former times: redhued, they have attained refulgent brilliancy.

3. They sing their song like women active in their tasks, along their common path hither from far away, Bringing refreshment to the liberal devotee, yea, all things to the worshipper who pours the juice.

XVII Asvins 1. Agni is wakened: Surya riseth from the earth. Bright Dawn hath opened out the mighty twain with light.

The Asvins have equipped their chariot for the course. God Savitar hath roused the world in sundry ways.

2. When, O ye Asvins, ye equip your mighty car, with fatness and with honey balm, ye twain, our power!

To our devotion give victorious strength in war: may we win riches in the heroes' strife for spoil!

3. Nigh to us come the Asvins' lauded three wheeled car, the car laden with meath and drawn by fleet-foot steeds, Three-seated, opulent, bestowing all delight: may it bring weal to us, to cattle and to men!

XVIII Soma Pavamana 1. Thy streams that never fail or waste flow forth like showers of rain from heaven, To bring a thousand stores of wealth.

2. He, flows beholding on his way all well-beloved sacred lore, Green-tinted, brandishing his arms.

3. He, when the people deck him like a docile king of elephants, Sits as a falcon in the wood.

4. So bring thou hitherward to us, Indu, while thou art purified.

All treasures both of heaven and earth!

BOOK IX CHAPTER I I Soma Pavamana 1. Forward have flowed the streams of power, of this the mighty one effused, Of him who waits upon the Gods.

2. The singers praise him with their song, and learned priests adorn the steed

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Born as thelight that merits laud.

3. These things thou winnest quickly, while men cleanse thee, Soma, nobly rich!

II Indra 1. This Brahman, comer at the due time, named Indra, is renowned and praised.

2. To thee alone, O Lord of Strength, go, as it were, all songs of praise.

3. Like streams of water on their way, let bounties, Indra, flow from thee!

III Indra 1. Even as a car to give us aid, we draw thee nigh to favour us, Strong in thy deeds, quelling attack, Indra, Lord, mightiest! of the brave.

2. Great in thou power and wisdom, strong, with thought that comprehendeth all!

Wide hast thou spread in majesty.

3. Thou very mighty one, whose hands by virtue of thy greatness wield The golden bolt that beaks its way!

IV Agni 1. He who hath lighted up the joyous castle, wise courser like the steed of cloudy heaven, Bright like the Sun with hundredfold existence 2. He, doubly born, hath spread in his effulgence through the three luminous realms, through all the regions, Best sacrificing Priest where waters gather.

3. Priest doubly born, he through his love of glory hath in his keeping all things worth the choosing.

The man who brings him gifts hath noble offspring.

V Agni 1. Agni, with hymns may we now accomplish that which thou lovest, Strength, like a horse auspicious, with service!

2. For, Agni, thou art now the promoter of strength auspicious, Lofty sacrifice, power effective.

3. Through these our praises, come thou to meet us, bright as the sunlight, Agni, kindly with all thy faces!

VI Agni 1. Immortal Jatavedas, thou bright-hued refulgent gift of Dawn.

Agni, this day to him who pays oblations bring the Gods who waken with the morn!

2. For thou art offering-bearer, well-loved messenger, and charioteer of holy rites.

Accordant with the Asvins and with Dawn grant us heroic strength and lofty fame!

VII Indra 1. The old hath waked the young Moon from his slumber who runs his circling course with many round him Behold the God's high wisdom in its greatness: he who died yesterday to-day is living.

2. Strong is the red Bird in his strength, great hero, who from of old bath had no nest to dwell in.

That which he knows is truth and never idle: he wins and gives the wealth desired of many.

3. Through these Thunderer gained strong manly vigour, through whom he waxed in stren gth to slaughter Vritra; These who through might of actual operation sprang forth as Gods in course of Law and Order.

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VIII Maruts 1. Here is the Soma ready pressed: of this the Maruts, yea, of this Self-luminous, the Asvins, drink.

2. Of this, moreover, purified, set in three places, procreant, Drink Varuna, Mitra, Aryaman.

3. Yea, Indra, like the Hotar-priest, will in the early morning drink, At pleasure, of the milky juice: IX Surya 1. Verily, Surya, thou art great; truly, Aditya, thou art great.

O most admired for greatness of thy majesty, God, by thy greatn.ess thou art great.

2. Yea, Surya, thou art great in fame: thou evermore, O God, art great.

Thou by thy greatness art the Gods' High-Priest, divine, farspread unconquerable light.

X Indra 1. Come, Lord of rapturous joys, to our libations with thy bay steeds, come With bay steeds to our flowing juice!

2. Known as best Vritra-slayer erst, as Indra $atakratu, come With bay steeds to our flowing juice!

3. For, Vritra-slayer, thou art he who drinks these drops of Soma come With bay steeds to our flowing juice!

XI Indra 1. Bring to the wise, the great, who waxeth mighty your offerings and make ready your devotion.

Go forth to many tribes as man's controller!

2. For Indra the sublime, the far-pervading, have singers generateo prayer and praises; The sages never violate his statutes.

3. The choirs have established Indra King for ever for victory him, whose anger is resistless: And for the bays' Lord strengthened those he loveth.

XII Indra 1. If I, O Indra, were the lord of riches ample as thine own, I would support the singer, God who scatterest wealth! and, not abandon him to woe.

2. Each day would I enrich the man who sang my praise, in whatsoever place he were.

No kinship is there better, Maghavan, than thine: a father even, is no more.

XIII Indra 1. Here thou the call of the juice-drinking press-stone: mark thou the sage's hymn who sings and lauds thee!

Take to thine inmost self these adorations!

2. I know and ne'er forget the hymns and praises of thee, theconqueror, of thy power immortal.

Thy name I ever utter, self-refulgent!

3. Among mankind many are thy libations, and many a time the pious sage invokes thee.

O Maghavan, be not long distant from us!

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XIV Indra 1. Sing strength to Indra that shall. set his chariot in the foremost place!

Giver of room in closest fight, slayer of foes in shock of war, be thou our great encorager! Let the weak bowstrings break upon the bows of our weak mies!

2. Thou didst destroy the Dragon: thou sentest the rivers down to Earth.

Foeless, O Indra, wast thou born. Thou tendest well each choicest thing. Therefore we draw us close to thee. Let the weak bowstrings break upon the bows of our weak enemies!

Destroyed be all malignitics and all our enemy's designs!

3. Thy bolt thou castest at the foe, O Indra, who would smite us dead: thy liberal bounty gives us wealth. Let the weak bowstrings break upon the bows of our weak enemies!

XV Indra 1. Rich be the praiser of one rich and liberal, Lord of days! like thee: High rank be his who lauds the juice!

2. His wealth who hath no store of kine hath ne'er found out recited laud, Nor song of praises that is sung.

3. Give us not, Indra, as a prey unto the scornful or the proud: Help, mighty one, with power and might!

XVI Indra 1. Come hither, Indra, with thy bays, come thou to Kanva's eulogy!

Ye by command of yonder Dyaus, God bright by day! have gone to heaven.

2. The stones' rim shakes the Soma here like a wolf worrying a sheep.

Ye by command of yonder Dyaus, God bright by day I have gone to heaven.

3. May the stone bring thee as it speaks, the Soma-stone with ringing voice!

Ye by command of yonder Dyaus, God bright by day! have gone to heaven.

XVII Soma Pavamana 1. For Indra flow most rich in sweets, O Soma, bringing him delight!

2. Bright, meditating sacred song, these juices have sent Vayu forth.

3. They were sent forth to feast the Gods, like chariots speeding in the race.

XVIII Agni 1. Agni I deem our Hotar priest, munificent wealth-giver, Son of Strength, who knoweth all that is even as the Sage who knoweth all.

Lord of fair rites, a God with form erected turning to the Gods, he when the flame hath sprung forth from the holy oil, the offered fatness, longs for it as it grows bright.

2. We, sacrificing, call on the best worshipper thee eldest of Angirasas, singer! with hyrnns, thee, brilliant one! with singers' hymn; Thee, wandering round, as 'twere the sky, thee who art Hotar-priest of men, whom, Bull with hair of flame, the people must observe, tile people that he speed them on.

3. He with his blazing Power refulgent far and wide, he verily it iswho conquers demon foes, conquers the demons like an axe: At whose close touch things solid partg and what is stable yields he keeps his ground and flinches not,like trees.

Subduing all from the skilled archer flinches not.

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CHAPTER II I Agni 1. O Agni, strength and fame are thine: thy fires blaze forth on high, O thou refulgent God! Sage, passing bright, thou givest to the worshipper with power, the wealth that merits laud.

2. With brilliantg purifying sheen, with perfect sheen thou liftest up thyself in light.

Thou, visiting both thy mothers, aidest them as son; thou joinest close the earth and heaven.

3. O Jatavedas, Son of Strength, rejoice thyself, gracious, in our fair hymns and songs!

In thee have they heaped viands various, many formed; wealthborn, of wondrous help are they.

4. Agni, spread forth, as ruler, over living things: give wealth, to us, immortal God! Thou shinest out from beauty fair to look upon: thou leadest us to beauteous Power.

5. I laud the Sage, who orders sacrifice, who hath great riches under his control.

Thou givest blest award of good, and plenteous food, thou givest wealth that wins success.

6. The men have set before them, for his favour, Agni, strong, visible to all, the holy.

Thee, Lord divine, with ears to hear, most famous, mens' generations magnify with praise-songs.

II Agni 1. Agni, he conquers by thine aid that brings him store of valiant sons and does great deeds, Whose bond of friendship is thy choice.

2. Thy spark is black and crackling; kindled in due time, O bounteous, it is taken up.

Thou art the dear friend of the mighty Mornings: thou shinest in glimmerings of the night.

III Agni 1. Him, duly coming, as their germ have plants received: this Agni have maternal Waters brought to life.

So, in like manner, do the forest trees and plants bear him within them and produce him evermore.

IV Agni 1. Agni grows bright for Indra: he shines far resplendent in the sky: He sends forth offspring like a queen.

V Agni 1. The sacred hymns love him who wakes and watches: to him who watches the holy verses.

This Soma saith to him Who wake my dwelling in thy friendship.

VI Agni 1. Agni is watchful, and the Richas love him: Agni is watchful, Sama hymns approach him.

Agni is watchful, to him saith this Soma, I rest and have my dwelling in thy friendship.

VII Gods 1. Praise to the friends who sit in front! to those seated together,praise I use the hundred-footed speech speech.

2. I use the hundred-footed speech, I sing what hath a thousand paths,

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Gayatra, Trishtup, Jagat hymn.

3. Gayatra, Trishtup, Jagat hymn,the forms united and complete, Have the Gods made familiar friends.

VIII Agni 1. Agni, is light, light is Agni, Indra is light, light is Indra Surya is light, light is Surya.

2. O Agni, turn again with strength, turn thou again with food and life: Save us again from grief and woe!

3. O Agni, turn again with wealth sprinkle thou us from everyside.

With thine own all-supporting stream!

IX Indra 1. If I, O Indra, were like thee, the single ruler over wealth.

My worshipper should be rich in kine.

2. I should be fain, O Lord of power, to strengthen and enrich thesage, Where I the ford of herds of kine.

3. Thy goodness, Indra, is a cow yielding in plenty kine and steeds.

To worshippers who press the juice.

X The Waters 1. Yea, Waters, ye bring health and bliss: so help ye us to energy.

That we may look on great delight!

2. Give us a portion of the dew, the most auspicious that ye have, Like mothers in their longing love!

3. For you we gladly go to hirn to whose abode ye speed us on, And, Waters, give us procreant strength!

XI Vata 1. May Vata breathe his balm on us, healthful, delightful to our heart: May he prolong our days of life!

2. Thou art our father, Vata, yea, thou art our brother and our friend: So give us strength that we may live!

3. The store of Amrit that laid away yonder, O Vata, in thine home-Give us strength that we may live!

XII Agni 1. The fleet steed wearing divers forms, the eagle bearing his golden raiment to his birthplace, Clothed in due season with the light of Surya, red, hath begot the sacrifice in person.

2. Multiform seed he laid in waters, lustre which gathered on the earth and there developed.

In the mid-air establishing his greatness, he cries aloud, seed of the vigorous courser.

3. He hath, enduing thousand robes that suit him, as sacrifice upheld the light of Surya, Giver of ample gifts in hundreds, thousands, supporter of the heavens, earth's Lord and ruler.

XIII Vena 1. They gaze on thee with longing in their spirit, as on a strong-winged bird that mounteth sky-ward; On thee with wings of gold, Varuna's envoy, the Bird that hasteneth to the home of Yama.

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2. Erect, to heaven hath the Gandharva mounted, pointing at us his many-coloured weapons: Clad in sweet raiment beautiful to look on, for he, as light, produceth forms that please us..

3. When as a spark he cometh ilear the ocean, looking with vulture's eye as Law commandeth, His lustre, joying in its own bright splendour, maketh dear glories in the loftiest region.

CHAPTER III I Indra 1. Swift, rapidly striking, like a bull who sharpens his horns, terrific, stirring up the people.

With eyes that close not, bellowing, sole hero, Indra subdued at once a hundred armies.

2. With him loud-roaring, ever watchful victcr, bold, hard to overthrow, rouser of battle, Indra. the strong, whose hand bears arrows, conquer, ye heroes, now, now vanquish in the combat!

3. He rules with those who carry shafts and quivers, Indra who with his band brings hosts together, Foe-conquering strong of arm the Soma-drinker, with mighty bow, shooting with well-laid arrows.

II Brihaspati. Indra 1. Brihaspati, fly with thy chariot hither, slayer of demons, driving off our foemen!

Be thou protector of our cars, destroyer, victor in battle, breaker-up of armies!

2, Conspicuous. by thy strength, firm, foremost fighter, mighty and fierce, victorious, all-subduing, The Son of Conquest, passing men and heroes, kinewinner, mount thy conquering car, O Indra!

3. Cleaver of stalls, kine-winner, armed with thunder, who quells an army and with might destroys it-Follow him, brothers! quit yourselves like heroes, and like this Indra show your zeal and courage!

III Indra. Brihaspati 1. Piercing with conquering strength the cow-stalls, Indra, pitiless hero with unbounded anger, Victor in fight, unshaken and resistless--may he protect our armies in our battles!

2. Indra guide these! Brihaspati, and Soma, the guerdon and the sacrifice precede them; And let the banded Maruts march in forefront of heavenly hosts that conquer and demolish!

3. Ours be the potent host of mighty Indra, King Varuna the Maruts, and Adityas!

Uplifted is the shout of Gods who conquer, hightninded Gods who cause the worlds to tremble.

IV Indra.Maruts 1. Bristle thou up, O Maghavan, our weapons: excite the spirits, of my warring heroes!

Urge on the strong steed's might, O Vyitra-slayer, and let the din of conquering cars go upward 2. May Indra aid us when our flags are gathered: victorious be ther arrows of our army!

May our brave men of war prevail in battle. Ye Gods, protect us in the shout of onset!

3. That army of the foemen, O ye Maruts, which, striving in its. mighty strength, approaches, Hide ye and bury it in pathless darkness that not a man oF them may know the other!

V Agha 1. Bewildering the senses of our foemen, seize thou their bodies, and depart, O Agha!

Attack them, set their hearts on fare with sorrows; so let our foes abide in utter darkness!

2. Advance, O heroes, win the day, May Indra be your sure defence!

Mighty and awful be your arms, that none may wound or injure you!

3. Loosed from the bowstring fly away, thou arrows sharpened by our prayer!

Go to the foemen, strike them home, and let not one be left alive!

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VI Indra and others 1. Let ravens and strong-pinioned birds pursue them: yea, let that army be the food of vultures!

Indra, let none escape, no sin-remover: behind them all let following birds be gathered!

2. This host of foemen Maghavan! that cometh on in warlike show-Meet it, O Vritra-slayer, thou, Indra, and Agni, with your flames!

3. There where the flights of arrows fall like boys whose locks are yet unshorn.

Even there may Brahmanaspati, may Aditi protect us well, protect us well through all our days!

VII Indra 1. Drive Rakshasas and foes away, break thou in pieces Vritra's jaws: O Vritra-slaying Indra, quell the foeman's wrath who threatens us!

2. O Indra, beat our foes away, humble the men who challenge us: Send down to nether darkness him who seeks to do us injury!

3. Strong, ever-youthful are the arms of Indra, fair unassailable, never to be vanquished: These first let him employ when need hath come on us, wherewith the Asuras' great might was overthrown.

VIII Soma, Varuna 1. Thy vital parts I cover with thine armour: with immortality King Soma clothe thee!

Varuna give thee what is more than ample, and in thy victory may Gods be joyful!

2. Blind, O my foemen, shall ye be, even as headless serpents are May Indra slay each best of you when Agni's flame hath struck you down!

3. Whoso would kill us, whether he be a stranger foe or one of us, May all the Gods discomfit him! My nearest, closest mail is prayer, my closest armour and defence.

IX Indra. All-Gods 1. Like a dread wild beast roaming on the mountain thou hast approached us from the farthest distance.

Whetting thy bolt and thy sharp blade, O Indra, crush thou the foe and scatter those who hate us!

2. Gods, may our ears hear that which is auspicious, may our eyes see that which is good, ye holy!

Extolling you with still strong limbs and bodies, may we attain the age by Gods appointed!

3. Illustrious far and wide, may Indra bless us, may Pushan bless us, master of all riches!

May Tarkshya with uninjured fellies bless us! Brihaspati bestow on us his favour! Brihaspati bestow on us his favour!

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HYMNS OF THE ATHARVA-VEDA TOGTHER WITH EXTRACTS FROM THE RITUAL BOOKS AND THE COMMENTARIES TRANSLATED BY MAURICE BLOOMFIELD Sacred Books of the East, volume 42 [1897] [Scanned at www.sacred-texts.com] [Editors Note: this, the 42nd volume of the the Sacred Books of the East, is an anthology of representative texts from the Arthrva-veda, the fourth Veda. Since the order is not that of the original I have inserted a five digit number in wavy brackets in front of each hymn, where the first two digits are the book and the remaining three digits are the hymn number. For instance, {07044} is the 44th verse of the 7th book. This is to assist in searching if you know which verse you are looking for. Due to time considerations, I have omitted most of the introduction and the annotations.]

Excerpt from the Introduction The present volume of translations comprises about one third of the entire material of the Atharva-veda in the text of the Saunaka-school. But it represents the contents and spirit of the fourth Veda in a far greater measure than is indicated by this numerical statement. The twentieth book of the Samhitâ, with the exception of the so-called kuntâpasûktini (hymns 127-136), seems to be a verbatim repetition of mantras contained in the Rig-veda, being employed in the Vaitâna-sûra at the sastras and stotras of the soma-sacrifice: it is altogether foreign to the spirit of the original Atharvan. The nineteenth book is a late addendum, in general very corrupt; its omission (with the exception of hymns 26, 34, 35, 38, 39, 53, and 54) does not detract much from the general impression left by the body of the collection. The seventeenth book consists of a single hymn of inferior interest. Again, books XV and XVI, the former entirely Brahmanical prose, the latter almost entirely so, are of doubtful quality and chronology. Finally, books XIV and XVIII contain respectively the wedding and funeral stanzas of the Atharvan, and are largely coincident with corresponding Mantras of the tenth book of the Rig-veda: they are, granted their intrinsic interest, not specifically Atharvanic. Of the rest of the Atharvan (books I-XIII) there is presented here about one half, naturally that half which seemed to the translator the most interesting and characteristic. Since not a little of the collection rises scarcely above the level of mere verbiage, the process of exclusion has not called for any great degree of abstemiousness.

These successive acts of exclusion have made it possible to present a fairly complete history of each of the hymns translated. The employment of the hymns in the Atharvanic practices is in closer touch with the original purpose of the composition or compilation of the hymns than is true in the case of the other collections of Vedic hymns. Many times, though by no means at all times, the practices connected with a given hymn present the key to the correct interpretation of the hymn itself. In any case it is instructive to see what the Atharvan priests did with the hymns of their own school, even if we must judge their performances to be secondary.

I do not consider any translation of the AV. at this time as final. The most difficult problem, hardly as yet ripe for final solution, is the original function of many mantras, after they have been stripped of certain adaptive modifications, imparted to them to meet the immediate purpose of the Atharvavedin. Not infrequently a stanza has to be rendered in some measure of harmony with its connection, when, in fact, a more original meaning, not at all applicable to its present environment, is but scantily covered up by the 'secondary modifications of the text. This garbled tradition of the ancient texts partakes of the character of popular etymology in the course of the transmission of wofds. New meaning is read into the mantras, and any little stubbornness on their part is met with modifications of their wording.

The critic encounters here a very difficult situation: searching investigation of the remaining Vedic collections is necessary before a bridge can be built from the more original meaning to the meaning implied and required by the situation in a given Atharvan hymn. Needless to say the only correct and useful way to translate a mantra in the

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Atharvan, is to reproduce it with the bent which it has received in the Atharvan. The other Vedic collections are by no means free from the same taint. The entire Vedic tradition, the Rig-veda not excepted, presents rather the conclusion than the beginning of a long period of literary activity. Conventionality of subject-matter, style, form (metre), &c., betray themselves at every step: the 'earliest' books of the RV. are not exempt from the same processes of secondary grouping and adaptation of their mantras, though these are less frequent and less obvious than is the case in the Atharva-veda.

Obligations to previous translators: Weber, Muir, Ludwig, Zimmer, Grill', Henry, &c., are acknowledged in the introduction to each hymn. I regret that the work was in the hands of the printer prior to the appearance of Professor Henry's excellent version of books X-XII. The late lamented Professor Whitney kindly furnished me with the advance sheets of the late Shankar Pandurang Pandit's scholarly edition of the AV. with Sâyana's commentary, as also with many of the readings of the Cashmir text (the so-called Paippalâda-sâkhâ) of the AV. Neither the Paippalâda nor Sâyana sensibly relieves the task of its difficulty and responsibility.

MAURICE BLOOMFIELD. JOHNS HOPKINS UNIVERSITY, BALTIMORE: April, 1896.

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HYMNS OF THE ATHARVA-VEDA. I. TO CURE DISEASES AND POSSESSION BY DEMONS OF DISEASE (BHAISHAGYKNI). {05022} V, 22. Charm against takman (fever) and related diseases.

1. May Agni drive the takman away from here, may Soma, the press-stone, and Varuna, of tried skill; may the altar, the straw (upon the altar), and the brightly-flaming fagots (drive him away)! Away to naught shall go the hateful powers!

2. Thou that makest all men sallow, inflarning them like a searing fire, even now, O takman, thou shalt become void of strength: do thou now go away down, aye, into the depths!

The takman that is spotted, covered Nvith spots, like reddish sediment, him thou, (O plant) of unremitting potency, drive away down below!

4. Having made obeisance to the takman, I cast him down below: let him, the champion of Sakambhara, return again to the Mahâvrishas!

5. His home is with the Mûgavants, his home with the Mahâvrishas. From the moment of thy birth thou art indigenous with the Balhikas.

6. O takman, vyãla, ví gada, vyánga, hold off (thy missile) far! Seek the gadabout slave-girl, strike her with thy bolt!

7. O takman, go to the Mûgavants, or to the Balhikas farther away! Seek the lecherous Sûdra female: her, O takman, give a good shaking-up!

8. Go away to the Mahâvrishas and the Mûgavants, thy kinsfolk, and consume them! Those (regions) do we bespeak for the takman, or these regions here other (than ours).

9. (If) in other regions thou dost not abide, mayest thou that art powerful take pity on us! Takman, now, has become eager: he will go to the Balhikas.

10. When thou, being cold, and then again deliriously hot, accompanied by cough, didst cause the (sufferer) to shake, then, O takman, thy missiles were terrible: from these surely exempt us!

11. By no means ally thyself with balâsa, cough and spasm! From there do thou not return hither again: that, O takman, do I ask of thee!

12. O takman, along with thy brother balâsa, along with thy sister cough, along with thy cousin pâman, go to yonder foreign folk!

13. Destroy the takman that returns on (each) third day, the one that intermits (each) third day, the one that continues without intermission, and the autumnal one; destroy the cold takman, the hot, him that comes in summer, and him that arrives in the rainy season!

14. To the Gandhâris, the Mâgavants, the Angas, and the Magadhas, we deliver over the takman, like a servant, like a treasure! {06020} VI, 20. Charm against takman (fever).

1. As if from this Agni (fire), that burns and flashes, (the takman) comes. Let him then, too, as a babbling drunkard, pass away! Let him, the impious one, search out some other person, not ourselves! Reverence be to the takman with the burning weapon!

2. Reverence be to Rudra, reverence to the takman, reverence to the luminous king Varuna! Reverence to heaven, reverence to earth, reverence to the plants!

3. To thee here, that burnest through, and turnest all bodies yellow, to the red, to the brown, to the takman produced by the forest, do I render obeisance. {01025}

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I, 25. Charm against takman (fever).

1. When Agni, having entered the waters, burned, where the (gods) who uphold the order (of the universe) rendered homage (to Agni), there, they say, is thy origin on high: do thou feel for us, and spare us, O takman!

2. Whether thou art flame, whether thou art heat, or whether from licking chips (of wood) thou bast arisen, Hrûdu by name art thou, O god of the yellow: do thou feel for us, and spare us, O takman!

3. Whether thou art burning, whether thou art scorching, or whether thou art the son of king Varuna, Hrûdu by name art thou, O god of the yellow: do thou feel for us, and spare us, O takman!

4. To the cold takman, and to the deliriously hot, the glowing, do I render homage. To hirn that returns on the morrow, to him that returns for two (successive) days, to the takman that returns on the third day, homage shall be! {07116} VII, 116. Charm against takman (fever).

1. Homage (be) to the deliriously hot, the shaking, exciting, impetuous (takman)! Homage to the cold (takman), to him that in the past fulfilled desires!

2. May (the takman) that returns on the morrow, he that returns on two (successive) days, the impious one, pass into this frog! {05004} V, 4. Prayer to the kushtha-plant to destroy takman (fever).

1. Thou that art born upon the mountains, as the most potent of plants, come hither, O kushtha, destroyer of the takman, to drive out from here the takman!

2. To thee (that growest) upon the mountain, the brooding-place of the eagle, (and) art sprung from Himavant, they come with treasures, having heard (thy fame). For they know (thee to be) the destroyer of the takman.

3. The asvattha-tree is the seat of the gods in the third heaven from here. There the gods procured the kushtha, the visible manifestation of amrita (ambrosia).

4. A golden ship with golden tackle moved upon the heavens. There the gods procured the kushtha, the flower of amrita (ambrosia).

5. The paths were golden, and golden were the oars; golden were the ships, upon which they carried forth the kushtha hither (to the mountain).

6. This person here, O kushtha, restore for me, and cure him! Render him free from sickness for me!

7. Thou art born of the gods, thou art Soma's good friend. Be thou propitious to my in-breathing and my out-breathing, and to this eye of mine!

8. Sprung in the north from the Himavant (mountains), thou art brought to the people in the east. There the most stiperior varieties of the kushtha were apportioned.

9. 'Superior,' O kushtha, is thy name; 'superior' is the name of thy father. Do thou drive out all disease, and render the takman devoid of strength!

10. Pain in the head, affliction in the eye, and ailment of the body, all that shall the kushtha heal-a divinely powerful (remedy), forsooth! {19039} XIX, 39. Prayer to the kushtha-plant to destroy takman (fever), and other ailments.

1. May the protecting god kushtha come hither from the Himavant: destroy thou every takman, and all female spooks!

2. Three names hast thou, O kushtha, (namely: kushtha), na-ghâ-mâra ('forsooth-no-death'), and na-ghâ-risha ('forsooth-no-harm'). Verily no harm shall suffer (na ghâ . . . rishat) this person here, for whom I bespeak thee morn and eve, aye the (entire) day!

3. Thy mother's name is gîvalâ ('quickening'), thy father's name is gîvanta ('living'). Verily no harm shall suffer this person here, for whom I bespeak thee morn and eve, aye the entire day!

4. Thou art the most superior of the plants, as a steer among cattle, as the tiger among beasts of prey. Verily no harm shall stiffer this person here, for whom I bespeak thee morn and eve, aye the entire day!

5. Thrice begotten by the Sâmbu Angiras, thrice by the Âdityas, and thrice by all the gods, this kushtha, a universal remedy, stands together with soma. Destroy thou every takman, and all female spooks!

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6. The asvattha-tree is the seat of the gods in the third heaven from here. There came to sight the amrita (ambrosia), there the kushtha-plant was born.

7. A golden ship with golden tackle moved upon the heavens. There came to sight the amrita, there the kushtha-plant was born.

8. On the spot where the ship glided down, on the peak of the Himavant, there came to sight the ambrosia, there the kushtha-plant was born. This kushtha, a universal remedy, stands together with soma. Destroy thou every takman, and all female spooks!

9. (We know) thee whom Ikshvâku knew of yore, whom the women, fond of kushtha, knew, whom Vâyasa and Mâtsya knew: therefore art thou a universal remedy.

10. The takman that returns on each third day, the one that cominues without intermission, and the yearly one, ao thou, (O plant) of unremitting strength, drive away down below! {01012} I, 12. Prayer to lightning, conceived as the cause of fever, headache, and cough.

1. The first red bull, born of the (cloud-)womb, born of wind and clouds, comes on thundering with rain. May he, that cleaving moves straight on, spare our bodies; he who, a single force, has passed through threefold!

2. Bowing down to thee that fastenest thyself with heat upon every limb, we would reverence thee with oblations; we would reverence with oblations the crooks and hooks of thee that hast, as a seizer, seized the limbs of this person.

3. Free him from headache and also from cough, (produced by the lightning) that has entered his every joint! May the flashing (lightning), that is born of the cloud, and born of the wind, strike the trees and the mountains!

4. Comfort be to my upper limb, comfort be to my nether; comfort be to my four members, comfort to my entire body! {01022} I, 22. Charm against jaundice and related diseases.

1. Up to the sun shall go thy heart-ache and thy jaundice: in the colour of the red bull do we eovelop thee!

2. We envelop thee in red tints, unto long life. May this person go unscathed, and be free of vellow colour!

3. The cows whose divinity is Rohini, they who, moreover, axe (themselves) red (róhinin)-(in their) every form and every strength we do envelop thee.

4. Into the parrots, into the ropanâkâs (thrush) do we put thy jaundice, and, furthermore, into the hâridravas (yellow wagtail) do we put thy jaundice. {06014} VI, 14. Charm against the disease balâsa.

1. The internal disease that has set in, that crumbles the bones, and crumbles the joints, every balâsa do thou drive out, that which is in the limbs, and in the joints!

2. The balâsa of him that is afflicted with balâsa do I remove, as one gelds a lusty animal. Its connection do I cut off as the root of a pumpkin.

3. Fly forth from here, O balâsa, as a swift foal (after the mare). And even, as the reed in every year, pass away without slaying men! {04105} VI, 105. Charm against cough.

1. As the-soul with the soul's desires swiftly to a distance flies, thus do thou, O cough, fly forth along the soul's course of flight!

2. As a well-sharpened arrow swiftly to a distance flies, thus do thou, O cough, fly forth along the expanse of the earth!

3. As the rays of the sun swiftly to a distance fly, thus do thou, O cough, fly forth along the flood of the sea! {01002}

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I, 2. Charm against excessive discharges from the body.

1. We know the father of the arrow, Parg-anya, who furnishes bountiful fluid, and well do we know his mother, Prithivi (earth), the multiform!

2. O bowstring, turn aside from us, turn my body into stone! Do thou firmly hold very far away the hostile powers and the haters!

3. When the bowstring, embracing the wood (of the bow), greets with a whiz the eaoer arrow, do thou, O Indra, ward off from us the piercing missile!

4. As the point (of the arrow) stands in the way of heaven and earth, thus may the muñga-grass unfailingly stand in the way of sickness and (excessive) discharge! {02003} II, 3. Charm against excessive discharges from the body, undertaken with spring-water.

1. The spring-water yonder which runs down upon the mountain, that do I render healing for thee, in order that thou mayest contain a potent remedy.

2. Then surely, yea quite surely, of the hundred remedies contained in thee, thou art the most superior in checking discharges and removing pain.

3. Deep down do the Asuras bury this great healer of wounds: that is the cure for discharges, and thal hath removed disease.

4. The ants bring the remedy from the sea: that is the cure for discharges, and that hath quieted disease.

5. This great healer of wounds has been gotten out of the earth: that is the cure for discharges, and that hath removed disease.

6. May the waters afford us welfare, may the herbs be propitious to us I Indra's bolt shall beat off the Rakshas, far (from us) shall fly the arrows cast by the Rakshas! {06044} VI, 44. Charm against excessive discharges from the body.

1. The heavens have stood still, the earth has stood still, all creatures have stood still. The trees that sleep erect have stood still: may this disease of thine stand still!

2. Of the hundred remedies which thou hast, of the thousand that have been collected, this is the most excellent cure for discharges, the best remover of disease.

3. Thou art the urine of Rudra, the navel of amrita (ambrosia). Thy name, forsooth, is vishânakâ, (thou art) arisen from the foundation of the Fathers, a remover of diseases produced by the winds (of the body). {01003} I, 3. Charm against constipation and retention of urine.

1. We know the father of the arrow, Parganya, of hundredfold power. With this (charm) may I render comfortable thy body: make thy Outpouring upon the earth; out of thee may it come with the sound bâl!

2. We know the father of the arrow, Mitra, &c.

3. We know the father of the arrow, Varuna, &c.

4. We know the father of the arrow, Kandra, &c.

5. We know the father of the arrow, Sûrya, &c.

6. That which has accumulated in thy entralls. thy canals, in thy bladder-thus let thy urine be released, out completely, with the sound bâl!

7, I split open thy penis like the dike of a lake--thus let thy urine be released, out completely, with the sound bâl!

8. Relaxed is the opening of thy bladder like the ocean, the reservoir of water--thus let thy urine be released, out completely, with the sound bâl!

9. As an arrow flies to a distance when hurled from the bow-thus let thy urine be released, out completely, with the sound bâl! {06090}

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VI, 90. Charm against internal pain (colic), due to the missiles of Rudra.

1. The arrow that Rudra did cast upon thee, into (thy) limbs, and into thy heart, this here do we now draw out away from thee.

2. From the hundred arteries which are distributed along thy limbs, from all of these do we exorcise forth the poisons.

3. Adoration be to thee, O Rudra, as thou casteth (thy arrow); adoration to the (arrow) when it has been placed upon (the bow); adoration to it as it is being hurled; adoration to it when it has fallen down! {01010} I, 10. Charm against dropsy.

1. This Asura rules over the gods; the commands of Varuna, the ruler, surely come true. From this (trouble), from the wrath of the mighty (Varuna), do I, excelling in my incantation, lead out this man.

2. Reverence, O king Varuna, be to thy wrath, for all falsehood, O mighty one, clost thou discover. A thousand others together do I make over to thee: this thy (man) shall live a hundred autumns!

3. From the untruth which thou hast spoken, the abundant wrong, with thy tongue--from king, Varuna I release thee, whose laws do not fail.

4. I release thee from Vaisvânara (Agni), from the great flood. Our rivals, O mighty one, do thou censure here, and give heed to our prayer! {07083} VII, 83. Charm against dropsy.

1. Thy golden chamber, king Varuna, is built in the waters! Thence the king that maintains the laws shall loosen all shackles!

2. From every habitation (of thine), O king Varuna, from here do thou free us! In that we have said, 'ye waters, ye cows;' in that we have said, 'O Varuna,' from this (sin), O Varuna, free us!

3. Lift from us, O Varuna, the uppermost fetter, take down the nethermost, loosen the middlemost! Then shall we, O Âditya, in thy law, exempt from guilt, live in freedom!

4. Loosen from us, O Varuna, all fetters, the uppermost, the nethermost, and those imposed by Varuna! Evil dreams, and misfortune drive away from us: then may we go to the world of the pious! {06024} VI, 24. Dropsy, heart-disease, and kindred maladies cured by flowing water.

1. From the Himavant (mountains) they flow forth, in the Sindhu (Indus), forsooth, is their assembling-place: may the waters, indeed, grant me that cure for heart-ache!

2. The pain that hurts me in the eyes, and that which hurts in the heels and the fore-feet, the waters, the most skilled of physicians, shall put all that to rights!

3. Ye rivers all, whose mistress is Sindhu, whose queen is Sindhu, grant us the remedy for that: through this (remedy) may we derive benefit from you! {06080} VI, 80. An oblation to the sun, conceived as one of the two heavenly dogs, as a cure for paralysis.

1. Through the air he flies, looking down upon all beings: with the majesty of the heavenly dog, with that oblation would we pay homage to thee!

2. The three kâlakâñga that are fixed upon the sky like gods, all these I have called for help, to render this person exempt from injury.

3. In the waters is thy origin, upon the heavens thy home, in the middle of the sea, and upon the earth thy greatness.

With the majesty of the heavenly dog, with that oblation would we pay homage to thee! {02008}

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II, 8. Charm against kshetriya, hereditary disease.

1. Up have risen the majestic twin stars, the vikritau ('the two looseners'); may they loosen the nethermost and the uppermost fetter of the kshetriya (inherited disease)!

2. May this night shine (the kshetriya) away, may she shine away the witches; may the plant, destructive of kshetriya, shine the kshetriya away!

3. With the straw of thy brown barley, endowed with white stalks, with the blossom of the sesame--may the plant, destructive of kshetriya, shine the: kshetriya away!

4. Reverence be to thy ploughs, reverence to thy wagon-poles and yokes! May the plant, destructive of kshetriya, shine the kshetriya away!

5. Reverence be to those with sunken eyes reverence to the indicenous (evils?), reverence to the lord of the field! May the plant, destructive of kshetriya, shine the kshetriya away! {02010} II, 10. Charm against kshetriya, hereditary disease.

1. From kshetriya (inherited disease), from Nirriti (the goddess of destruction), from the curse of the kinswoman, from Druh (the demon of guile), from the fetter of Varuna do I release thee. Guiltless do I render thee through my charm; may heaven and earth both be propitious to thee!

2. May Agni together with the waters be auspicious to thee, may Soma together with the plants be auspicious. Thus from kshetriya, from Nirriti, from the curse of the kinswoman, from the Druh, from the fetter of Varuna do I release thee. Guiltless do I render thee through my charm; may heaven and earth both be propitious to thee!

May the wind in the atmosphere auspiciously bestow upon thee strength, may the four quarters of the heaven be auspicious to thee. Thus from kshetriya, from Nirriti &c.

4. These four goddesses, the directions of space, the consorts of the wind, the sun surveys. Thus from kshetriya, from Nirriti &c.

5. Within these (directions) I assign thee to old age; forth to a distance shall go Nirriti and disease! Thus from kshetriya, from Nirriti &c.

6. Thou hast been released from disease, from mishap, and from blame; out from the fetter of Druh, and from Grâhi (the demon of fits) thou hast been released. Thus from kshetriya, from Nirriti &c.

7. Thou didst leave behind Arâti (the demon of grudge), didst obtain prosperity, didst enter the happy world of the pious. Thus from kshetriya, from Nirriti &c.

8. The gods, releasing the sun and the ritam (the divine order of the universe) from darkness and from Grâhi, did take them out of sin. Thus from kshetriya, from Nirriti &c. {03007} III, 7. Charm against kshetriya, hereditary disease.

1. Upon the head of the nimble antelope a remedy grows! He has driven the kshetriya (inherited disease) in all directions by means of the horn.

2. The antelope has gone after thee with his four feet. O horn, loosen the kshetriya that is knitted into his heart!

3. (The horn) that glistens yonder like a roof with four wings (sides), with that do we drive out every kshetriya from thy limbs.

4. The lovely twin stars, the vikritau ('the two looseners') that are yonder upon the sky, shall loosen the nethermost and the uppermost fetter of the kshetriya!

5. The waters, verily, are healers, the waters are scatterers of disease, the waters cure all disease: may they. relieve thee from the kshetriya!

6. The kshetriya that has entered into thee from the prepared (magic) concoction, for that I know the remedy; I drive the kshetriya out of thee.

7. When the constellations fade away, and when the dawn does fade away, (then) shall he shine away from us every evil and the kshetriya! {01023}

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I, 23. Leprosy cured by a dark plant.

1. Born by night art thou, O plant, dark, black, sable. Do thou, that art rich in colour, stain this leprosy, and the gray spots!

2. The leprosy and the gray spots drive away from here--may thy native colour settle upon thee--the white spots cause to fly away!

3. Sable is thy hiding-place, sable thy dwelling-place, sable art thou, O plant: drive away from here the speckled spots!

4. The leprosy which has originated in the bones, and that which has originated in the body and upon the skin, the white mark begotten of corruption, I have destroyed with my charm. {01024} I, 24. Leprosy cured by a dark plant.

1. The eagle (suparna) that was born at first, his gall thou wast, O plant. The Âsurî having conquered this (gall) gave it to the trees for their colour.

2. The Âsurî was the first to construct this remedy for leprosy, this destroyer of leprosy. She has destroyed the leprosy, has made the skin of even colour.

3. 'Even-colour' is the name of thy mother; 'Even-colour' is the name of thy father; thou, O plant, producest even colour: render this (spot) of even colour!

4. The black (plant) that produces even colour has been fetched out of the earth. Do thou now, pray, perfect this, construct anew the colours! {06083} VI, 83. Charm for curing scrofulous sores called apakit.

1. Fly forth, ye apakit (sores), as an eagle from the nest! Sûrya (the sun) shall prepare a remedy, Kandramâs (the moon) shall shine you away!

2. One is variegated, one is white, one is black, and two are red: I have gotten the names of all of them. Go ye away without slaying men!

3. The apakit, the daughter of the black one, without bearing offspring will fly away; the boil will fly away from here, the galunta (swelling) will perish.

4. Consume thy own (proper) oblation with gratification in thy mind, when I here offer svâhâ in my mind! {07076} VII, 76. A. Charm for curing scrofulous sores called apakit.

1. Ye (sores) fall easily from that which falls easily, ye exist less than those that do not exist (at all); ye are drier than the (part of the body called) sehu, more moist than salt.

2. The apakit (sores) that are upon the neck, and those that are upon the shoulders; the apakit that are upon the vigâman (some part of the body) fall off of themselves.

B. Charm for curing tumours called gâyânya.

3. The gâyânya that crushes the ribs, that which passes down to the sole of the foot, and whichever is fixed upon the crown of the head, I have driven out every one.

4. The gâyânya, winged, flies; he settles down upon man. Here is the remedy both for sores not caused by cutting as well as for wounds sharply cut!

5. We know, O gâyânya, thy origin, whence thou didst spring. How canst thou slay there, in whose house we offer oblations?

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C. Stanza sung at the mid-day pressure of the soma.

6. Drink stoutly, O Indra, slayer of Vritra, hero, of the soma in the cup, at the battle for riches! Drink thy fill at the mid-day pressure! Living in wealth, do thou bestow wealth upon us! {07074} VII, 74. A. Charm for curing scrofulous sores called apakit.

1. We have heard it said that the mother of the black Apakit (pustules) is red: with the root (found by) the divine sage do I strike all these.

2. I strike the foremost one of them, and I strike also the middlemost of them; this hindmost one I cut off as a flake (of wool).

B. Charm to appease jealousy.

3. With Tvashtar's charm I have sobered down thy jealousy; also thy anger, O lord, we have quieted.

C. Prayer to Agni, the lord of vows.

4. Do thou, O lord of vows, adorned with vows, ever benevolently here shine! May we all, adoring thee, when thou hast been kindled, O Gâtavedas, be rich in offspring! {06025} VI, 25. Charm against scrofulous sores upon neck and shoulders.

1. The five and fifty (sores) that gather together upon the nape of the neck, from here they all shall pass away, as the pustules of the (disease called) apakit!

2. The seven and seventy (sores) that gather together upon the neck, from here they all shall pass away, as the pustules of the (disease called) apakit!

3. The nine and ninety (sores) that gather together upon the shoulders, from here they all shall pass away, as the pustules of the (disease called) apakit! {06057} VI, 57. Urine (gâlâsha) as a cure for scrofulous sores.

1. This, verily, is a remedy, this is the remedy of Rudra, with which one may charm away the arrow that has one shaft and a hundred points!

2. With gâlâsha (urine) do ye wash (the tumour), with gâlâsha do ye sprinkle it! The gâlâsha is a potent remedy: do thou (Rudra) with it show mercy to us, that we may live!

3. Both well-being and comfort shall be ours, and nothing whatever shall injure us! To the ground the disease (shall fall): may every remedy be ours, may all remedies be ours! {04012} IV, 12. Charm with the plant arundhatî (lâkshâ) for the cure of fractures.

1. Rohan! art thou, causing to heal (rohanî), the broken bone thou causest to heal (rohanî): cause this here to heal (rohaya), O arundhatî!

2. That bone of thine which, injured and burst, exists in thy person, Dhâtar shall kindly knit together again, joint with joint!

3. Thy marrow shall unite with marrow, and thy joint (unite) with joint; the part of thy flesh that has fallen off, and thy bone shall grow together again!

4. Thy marrow shall be joined together with marrow, thy skin grow together with skin! Thy blood, thy bone shall

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grow, thy flesh grow together with flesh!

5. Fit together hair with hair, and fit together skin with skin! Thy blood, thy bone shall grow: what is cut join thou together, O plant!

6. Do thou here rise up, go forth, run forth, (as) a chariot with sound wheels, firm feloe, and strong nave; stand upright firmly!

7. If he has been injured by falling into a pit, or if a stone was cast and hurt him, may he (Dhâtar, the fashioner) fit him together, joint to joint, as the wagoner (Ribhu) the parts of a chariot! {05005} V, 5. Charm with the plant silâki (lâkshâ, arundhatî) for the cure of wounds.

1. The night is thy mother, the cloud thy father, Aryaman thy grandfather. Silâkî, forsooth, is thy name, thou art the sister of the gods.

2. He that drinks thee lives; (that) person thou dost preserve. For thou art the supporter of all successive (generations), the refuge of men.

3. Every tree thou dost climb, like a wench lusting after a man. 'Victorious,' 'firmly founded,' 'saving,' verily, is thy name.

4. The wound that has been inflicted by the club, by the arrow, or by fire, of that thou art the cure: do thou cure this person here!

5. Upon the noble plaksha-tree (ficus infectoria) thou growest up, upon the asvattha (ficus religiosa), the khadira (acacia catechu), and the dhava (grislea tomentosa); (thou growest up) upon the noble nyagrodha (ficus indica, banyan-tree), and the parna (butea frondosa). Come thou to us, O arundhatî!

6. O gold-coloured, lovely, sun-coloured, most handsome (plant), mayest thou come to the fracture, O cure! 'Cure,' verily, is thy name!

7. O gold-coloured, lovely, fiery (plant), with hairy stem, thou art the sister of the waters, O lâkshâ, the wind became thy very breath.

8. Silâkî is thy name, O thou that art brown as a goat, thy father is the son of a maiden. With the blood of the brown horse of Yama thou hast verily been sprinkled.

9. Having dropped from the blood of the horse she ran upon the trees, turning into a winged brook. Do thou come to us, O arundhatî! {06109} VI, 109. The pepper-corn as a cure for wounds.

1. The pepper-corn cures the wounds that have been struck by missiles, it also cures the wounds from stabs. Anent it the gods decreed: 'Powerful to secure life this (plant) shall be!'

2. The pepper-corns spake to one another, as they came out, after having been created: 'He whom we shall find (as yet) alive, that man shall not suffer harm!'

3. The Asuras did dig thee into the ground, the gods cast thee up again, as a cure for disease produced by wind (in the body), moreover as a cure for wounds struck by missiles. {01017} I, 17. Charm to stop the flow of blood.

1. The maidens that go yonder, the veins, clothed in red garments, like sisters without a brother, bereft of strength, they shall stand still!

2. Stand still, thou lower one, stand still, thou higher one; do thou in the middle also stand still! The most tiny (vein) stands still: may then the great artery also stand still!

Of the hundred arteries, and the thousand veins, those in the middle here have indeed stood still. At the same time the ends have ceased (to flow).

4. Around you has passed a great sandy dike: stand ye still, pray take your case! {02031}

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II, 31. Charm against worms.

1. With Indra's great mill-stone, that crushes all vermin, do I grind to pieces the worms, as lentils with a mill-stone.

2. I have crushed the visible and the invisible worm, and the kurûru, too, I have crushed. All the algandu and the saluna, the worms, we grind to pieces with our charm.

3. The algandu do I smite with a mighty weapon: those that have been burned, and those that have not been burned, have become devoid of strength. Those that are left and those that are not left do I destroy with my song, so that not one of the worms be left.

4. The worm which is in the entrails, and he that is in the head, likewise the one that is in the ribs: avaskava and vyadhvara, the worms, do we crush with (this) charm.

5. The worms that are within the mountains, forests, plants, cattle, and the waters, those that have settled in our bodies, all that brood of the worms do I smite. {02032} II. 32. Charm against worms in cattle.

1. The rising sun shall slay the worms, the setting sun with his rays shall slay the worms that are within the cattle!

2. The variegated worm, the four-eyed, the speckled, and the white--I crush his ribs, and I tear off his head.

3. Like Atri, like Kanva, and like Gamadagni do I slay you, ye worms! With the incantation of Agastya do I crush the worms to pieces.

4. Slain is the king of the worms, and their viceroy also is slain. Slain is the worm, with him his mother slain, his brother slain, his sister slain.

5. Slain are they who are inmates with him, slain are his neighbours; moreover all the quite tiny worms are slain.

6. I break off thy two horns with which thou deliverest thy thrusts; I cut that bag of thine which is the receptacle for thy poison. {05023} V, 23. Charm against worms in children.

1. I have called upon heaven and earth, I have called upon the goddess Sarasvatî, I have called upon Indra and Agni: 'they shall crush the worm,' (I said).

2. Slay the worms in this boy, O Indra, lord of treasures! Slain are all the evil powers by my fierce imprecation!

3. Him that moves about in the eyes, that moves about in the nose, that gets to the middle of the teeth, that worm do we crush.

4. The two of like colour, the two of different colour; the two black ones, and the two red ones; the brown one, and the brown-eared one; the (one like a) vulture, and the (one like a) cuckoo, are slain.

5. The worms with white shoulders, the black ones with white arms, and all those that are variegated, these worms do we crush.

6. In the east rises the sun, seen by all, slaying that which is not seen; slaying the seen and the unseen (worms), and grinding to pieces all the worms.

7. The yevâsha and the kashkasha, the egatka, and the sipavitnuka--the seen worm shall be slain, moreover the unseen shall be slain!

8. Slain of the worms is the yevâsha, slain further is the nadaniman; all have I crushed down like lentils with a millstone.

9. The worm with three heads and the one with three skulls, the speckled, and the white--I crush his ribs and I tear off his head.

10. Like Atri, like Kanva, and like Gamadagni do I slay you, ye worms! With the incantation of Agastya do I crush the worms to pieces.

11. Slain is the king of the worms, and their viceroy also is slain. Slain is the worm, with him his mother slain, his brother slain, his sister slain.

12. Slain are they who are inmates with him, slain are his neighbours; moreover all the quite tiny worms are slain.

13. Of all the male worms, and of all the female worms do I split the heads with the stone, I burn their faces with fire. {04006}

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IV, 6. Charm against poison.

1. The Brâhmana was the first to be born, with ten heads and ten mouths. He was the first to drink the soma; that did render poison powerless.

2. As great as heaven and earth are in extent, as far as the seven streams did spread, so far from here have I proclaimed forth this charm that destroys poison.

3. The eagle Garutmant did, O poison, first devour thee. Thou didst not bewilder him, didst not injure him, yea, thou didst turn into food for him.

4. The five-fingered hand that did hurl upon thee (the arrow) even from the curved bow--from the point of the tearing (arrow) have I charmed away the poison.

5. From the point (of the arrow) have I charmed away the poison, from the substance that has been smeared upon it, and from its plume. From its barbed horn, and its neck, I have charmed away the poison.

6. Powerless, O arrow, is thy point, and powerless is thy poison. Moreover of powerless wood is thy powerless bow, O powerless (arrow)!

7. They that ground (the poison), they that daubed it on, they that hurled it, and they that let it go, all these have been rendered impotent. The mountain that grows poisonous plants has been rendered impotent.

8. Impotent are they that dig thee, impotent art thou, O plant! Impotent is that mountain height whence this poison has sprung. {04007} IV, 7. Charm against poison.

1. This water (vâr) in the (river) Varanâvatî shall ward off (vârayâtai)! Amrita (ambrosia) has been poured into it: with that do I ward off (vâraye) poison from thee.

2. Powerless is the poison from the east, powerless that from the north. Moreover the poison from the south transforms itself into a porridge.

3. Having made thee (the poison) that comes from a horizontal direction into a porridge, rich in fat, and cheering, from sheer hunger he has eaten thee, that hast an evil body: do thou not cause injury!

4. Thy bewildering quality (madam), O (plant?) that art bewildering (madivati), we cause to fall like a reed. As a boiling pot of porridge do we remove thee by (our) charm.

5. (Thee, O poison) that art, as it were, heaped about the village, do we cause to stand still by (our) charm. Stand still as a tree upon its place; do not, thou that hast been dug with the spade, cause injury!

6. With broom-straw (?), garments, and also with skins they purchased thee: a thing for barter art thou, O plant! Do not, thou that hast been dug with the spade, cause injury!

7. Those of you who were of yore unequalled in the deeds which they performed-may the), not injure here our men: for this very purpose do I engage you! {06100} VI, 100. Ants as an antidote against poison.

1. The gods have given, the sun has given, the earth has given, the three Sarasvatîs, of one mind, have given this poison-destroying (remedy)!

2. That water, O ants, which the gods poured for you into the dry land, with this (water), sent forth by the gods, do ye destroy this poison!

3. Thou art the daughter of the Asuras, thou art the sister of the gods. Sprung from heaven and earth, thou didst render the poison devoid of strength. {06013} VI, 13 Charm against snake-poison.

1. Varuna, the sage of heaven, verily lends (power) to rne. With mighty charms do I dissolve thy poison. The (poison) which has been dug, that which has not been duo-, and that which is inherent, 1 have held fast. As a brook in the desert thy poison has dried up.

2. That poison of thine which is not fluid I have confined within these (serpents?). I hold fast the sap that is in thy middle, thy top, and in thy bottom, too. May (the sap) now vanish out of thee from fright!

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3. My lusty shout (is) as the thunder with the cloud: then do I smite thy (sap) with my strong charm. With manly strength I have held fast that sap of his. May the sun rise as light from the darkness!

4. With my eye do I slay thy eye, with poison do I slay thy poison. O serpent, die, do not live; back upon thee shall thy poison turn!

5. O kairâta, speckled one, upatrinya (grass-dweller?), brown one, listen to me; ye black repulsive reptiles, (listen to me)! Do not stand upon the ground of my friend; cease with your poison and make it known (to people?)!

6. I release (thee) from the fury of the black serpent, the taimâta, the brown serpent, the poison that is not fluid, the allconquering, as the bowstring (is loosened) from the bow, as chariots (from horses).

7. Both Âligî and Viligî, both father and mother, we know your kin everywhere. Deprived of your strength what will ye do?

8. The daughter of urugûlâ, the evil one born with the black--of all those who have run to their hiding-place the poison is devoid of force.

9. The prickly porcupine, tripping down from the mountain, did declare this: 'Whatsoever serpents, living in ditches, are here, their poison is most deficient in force.'

10. Tâbuvam (or) not tâbuvam, thou (O serpent) art not tâbuvam. Through tâbuvam thy poison is bereft of force.

11. Tastuvam (or) not tastuvam, thou (O serpent) art not tastuvam. Through tastuvarn thy poison is bereft of force. {06012} VI, 12. Charm against snake-poison.

1. As the sun (goes around) the heavens I have surrounded the race of the serpents. As night (puts to rest) all animals except the hamsa bird, (thus) do I with this (charm) ward off thy poison.

2. With (the charm) that was found of yore by the Brahmans, found by the Rishis, and found by the gods, with (the charm) that was, will be, and is now present, with this do I ward off thy poison.

3. With honey do I mix the rivers; the mountains and peaks are honey. Honey are the rivers Parushnî and Sîpalâ.

Prosperity be to thy mouth, prosperity to thy heart! {07056} VII, 56. Charm against the poison of serpents, scorpions, and insects.

1. The poison infused by the serpent that is striped across, by the black serpent, and by the adder; that poison of the kankaparvan ('with limbs like a comb,' scorpion) this plant has driven out.

2. This herb, born of honey, dripping honey, sweet as honey, honied, is the remedy for injuries; moreover it crushes insects.

3. Wherever thou hast been bitten, wherever thou hast been sucked, from there do we exorcise for thee the poison of the small, greedily biting insect, (so that it be) devoid of strength.

4. Thou (serpent) here, crooked, without joints, and without limbs, that twisteth thy crooked jawsmayest thou, O Brihaspati, straighten them out, as a (bent) reed!

5. The poison of the sarkota (scorpion) that creeps low upon the ground, (after he) has been deprived of his strength, I have taken away; moreover I have caused him to be crushed.

6. There is no strength in thy arms, in thy head, nor in the middle (of thy body). Then why dost thou so wickedly carry a small (sting) in thy tail?

7. The ants devour thee, pea-hens hack thee to pieces. Yea, every one of you shall declare the poison of the sarkota powerless!

8. Thou (scorpion) that strikest with both, with mouth as well as tail, in thy mouth there is no poison: then what can there be in the receptacle in thy tail? {06016} VI, 16. Charm against ophthalmia.

1. O âbayu, (and even if) thou art not âbayu, strong is thy juice, O âbayu! We eat a gruel, compounded of thee.

2. Vihalha is thy father's name, Madâvatî thy mother's name. Thou art verily not such, as to have consumed thy own self.

3. O Tauvilikâ, do be quiet! This howling one has become quiet. O brown one, and brown-eared one, go away! Go

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out, O âla!

4. Alasâlâ thou art first, silâñgalâlâ thou art the next, nîlâgalasâlâ (thou art third?)! {06021} VI, 21. Charm to promote the growth of hair.

1. Of these three earths (our) earth verily is the highest. From the surface of these I have now plucked a remedy.

2. Thou art the most excellent of remedies, the best of plants, as Soma (the moon) is the lord in the watches of the night, as Varuna (is king) among the gods.

3. O ye wealthy, irresistible (plants), ye do generously bestow benefits. And ye strengthen the hair, and, moreover, promote its increase. {06136} VI, 136. Charm with the plant nitatni to promote the growth of hair.

1. As a goddess upon the goddess earth thou wast born, O plant! We dig thee up, O nitatni, that thou mayest strengthen (the growth) of the hair.

2. Strengthen the old (hair), beget the new! That which has come forth render more luxurious!

3. That hair of thine which does drop off, and that which is broken root and all, upon it do I sprinkle here the allhealing herb. {06137} VI, 137. Charm to promote the growth of hair.

1. The (plant) that Gamadagni dug up to promote the growth of his daughter's hair, Vâtahavya has brought here from the dwelling of Asita.

2. With reins they had to be measured, with outstretched arms they had to be measured out. May thy hairs grow as reeds, may they (cluster), black, about thy head!

3. Make firm their roots, draw out their ends, expand their middle., O herb! May thy hairs grow as reeds, may they (cluster), black, about thy head! {04004} IV, 4. Charm to promote virility.

1. Thee, the plant, which the Gandharva dug up for Varuna, when his virility had decayed, thee, that causest strength[1], we dig up.

2. Ushas (Aurora), Sûrya, (the sun), and this charm of mine; the bull Pragâpati (the lord of creatures) shall with his lusty fire arouse him!

3. This herb shall make thee so very full of lusty strength, that thou shalt, when thou art excited, exhale heat as a thing on fire!

4. The fire of the plants, and the essence of the bulls shall arouse him! Do thou, O Indra, controller of bodies, place the lusty force of men into this person!

5. Thou (O herb) art the first-born sap of the waters and also of the plants. Moreover thou art the brother of Soma, and the lusty force of the antelope buck!

6. Now, O Agni, now, O Savitar, now, O goddess Sarasvatî, now, O Brahmanaspati, do thou stiffen the pasas as a bow!

7. I stiffen thy pasas as a bowstring upon the bow. Embrace thou (women) as the antelope buck the gazelle with ever unfailing (strength)!

8. The strength of the horse, the mule, the goat and the ram, moreover the strength of the bull bestow upon him, O controller of bodies (Indra)!

[1. The original, more drastically, sepaharshanîm. By a few changes and omissions in stanzas 3, 6, and 7 the direct simplicity of the original has been similarly veiled.] {06111}

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VI, 111. Charm against mania.

1. Release for me, O Agni, this person here, who, bound and well-secured, loudly jabbers! Then shall he have due regard for thy share (of the offering), when he shall be free from madness!

2. Agni shall quiet down thy mind, if it has been disturbed! Cunningly do I prepare a remedy, that thou shalt be freed from madness.

3. (Whose mind) has been maddened by the sin of the gods, or been robbed of sense by the Rakshas, (for him) do I cunningly prepare a remedy, that he shall be free from madness.

4. May the Apsaras restore thee, may Indra, may Bhaga restore thee; may all the gods restore thee, that thou mayest be freed from madness! {04037} IV, 37. Charm with the plant agasringi to drive out Rakshas, Apsaras and Gandharvas.

1. With thee, O herb, the Atharvans first slew the Rakshas, with thee Kasyapa slew (them), with thee Kanva and Agastya (slew them).

2. With thee do we scatter the Apsaras and Gandharvas. O agasringi (odina pinnata), goad (aga) the Rakshas, drive them all away with thy smell!

3. The Apsaras, Guggulil, I'lli, Naladi, Aukshagandhi, and Pramandani (by name), shall go to the river, to the ford of the waters, as if blown away! Thither do ye, O Apsaras, pass away, (since) ye have been recognised!

4. Where grow the asvattha (ficus religiosa) and the banyan-trees, the great trees with crowns, thither do ye, O Apsaras, pass away, (since) ye have been recognised!

5. Where your gold and silver swings are, where cymbals and lutes chime together, thither do ye, O Apsaras, pass away, (since) ye have been recog~ nised.

6. Hither has come the mightiest of the plants and herbs. May the agasringi arâtaki pierce with her sharp horn (tîkshmasringî)!

7. Of the crested Gandharva, the husband of the Apsaras, who comes dancing hither, I crush the two mushkas and cut off the sepas.

8. Terrible are the missiles of Indra, with a hundred points, brazen; with these he shall pierce the Gandharvas, who devour oblations, and devour the avakâ-reed.

9. Terrible are the missiles of Indra, with a hundred points, golden; with these he shall pierce the Gandharvas, who devour oblations, and devour the avakd-reed.

10. All the Pisâkas that devour the avakâ-reeds, that burn, and spread their little light in the waters, do thou, O herb, crush and overcome!

11. One is like a dog, one like an ape. As a youth, with luxuriant locks, pleasant to look upon, the Gandharva hangs about the woman. Him do we drive out from here with our powerful charm.

12. The Apsaras, you know, are your wives; ye, the Gandharvas, are their husbands. Speed away, ye immortals, do not go after mortals! {02009} II, 9. Possession by demons of disease, cured by an amulet of ten kinds of wood.

1. O (amulet) of ten kinds of wood, release this man from the demon (rakshas) and the fit (grâhi) which has seized upon.(gagrâha) his joints! Do thou, moreover, O plant, lead him forth to the world of the living!

2. He has come, he has gone forth, he has joined the community of the living. And he has become the father of sons, and the most happy of men!

3. This person has come to his senses, he has come to the cities of the living. For he (now) has a hundred physicians, and also a thousand herbs.

4. The gods have found thy arrangement, (O amulet); the Brahmans, moreover, the plants. All the gods have found thy arrangement upon the earth.

5. (The god) that has caused (disease) shall perform the cure; he is himself the best physician.

Let him indeed, the holy one, prepare remedies for thee, together with the (earthly) physician! {04006}

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IV, 6. Charm against demons (pisâka) conceived as the cause of disease.

1. May Agni Vaisvânara, the bull of unfailing strength, burn up him that is evil-disposed, and desires to harm us, and him that plans hostile deeds against us!

2. Between the two rows of teeth of Agni Vaisvânara do I place him that plans to injure us, when we are not planning to injure him; and him that plans to injure us, when we do plan to injure him.

Those who hound us in our chambers, while shouting goes on in the night of the new moon, and the other fleshdevourers who plan to injure us, all of them do I overcome with might.

4. With might I overcome the Pisâkas, rob them of their property; all evil-disposed (demons) do I slay: may my device succeed!

5. With the gods who vie with, and measure their swiftness with this sun, with those that are in the rivers, and in the mountains, do I, along with my cattle, consort.

6. I plague the Pisâkas as the tiger the cattle-owners. As dogs who have seen a lion, these do not find a refuge.

7. My strength does not lie with Pisâkas, nor with thieves, nor with prowlers in the forest. From the village which I enter the Pisâkas vanish away.

8. From the village which my fierce power has entered the Pisâkas vanish away; they do not devise evil.

9. They who irritate me with their jabber, as (buzzing) mosquitoes the elephant, them I regard as wretched (creatures), as small vermin upon people.

10. May Nirriti (the goddess of destruction) take hold of this one, as a horse with the halter! The fool who is wroth with me is not freed from (her) snare. {02025} II, 25. Charm with the plant prisniparnî against the demon of disease, called kanva.

1. The goddess Prisniparnî has prepared prosperity for us, mishap for Nirriti (the goddess of destruction). For she is a fierce devourer of the Kanvas: her, the mighty, have I employed.

2. The Prisniparnî was first begotten powerful; with her do I lop off the heads of the evil brood, as (the head) of a bird.

3. The blood-sucking demon, and him that tries to rob (our) health, Kanva, the devourer of our offspring, destroy, O Prisniparnî, and overcome!

4. These Kanvas, the effacers of life, drive into the mountain; go thou burning after them like fire, O goddess Prisniparnî!

5. Drive far away these Kanvas, the effacers of life! Where the dark regions are, there have I made these flesh-eaters go. {06032} VI, 32. Charm for driving away demons (Rakshas and Pisâkas).

1. Do ye well offer within the fire this oblation with ghee, that destroys the spook! Do thou, O Agni, burn from afar against the Rakshas, (but) our houses thou shalt not consume!

2. Rudra has broken your necks, ye Pisâkas: may he also break your ribs, ye spooks! The plant whose power is everywhere has united you with Yama (death).

3. Exempt from danger, O Mitra and Varuna, may we here be; drive back with your flames the devouring demons (Atrin)! Neither aider, nor support do they find; smiting one another they go to death. {02004} II, 4. Charm with an amulet derived from the gangida tree, against diseases and demons.

1. Unto long life and great delights, for ever unharmed and vigorous, do we wear the gangida, as an amulet destructive of the vishkandha.

2. From convulsions, from tearing pain, from vishkandha, and from torturing pain, the gangida shall protect us on all sides--an amulet of a thousand virtues!

3. This gangida conquers the vishkandha, and smites the Atrin (devouring demons); may this all-healing gangida protect us from adversity!

4. By means of the invigorating gangida, bestowed by the gods as an amulet, do we conquer in battle the vishkandha and all the Rakshas.

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5. May the hemp and may gangida protect me against vishkandha! The one (gangida) is brought hither from the forest, the other (hemp) from the sap of the furrow.

6. Destruction of witchcraft is this amulet, also destruction of hostile powers: may the powerful gangida therefore extend far our lives! {19034} XIX, 34, Charm with an amulet derived from the gafigpida-tree, aoainst diseases and demons.

1. Thou art an Angiras, O gangida, a protector art thou, O gangida. All two-footed and four-footed creatures that belong to us the gangida shall protect!

2. The sorceries fifty-three in number, and the hundred performers of sorcery, all these having lost their force, the gangida shall render bereft of strength!

3. Bereft of strength is the gotten-up clamour, bereft of strength are the seven debilitating (charms). Do thou, O gangida, hurl away from here poverty, as an archer an arrow!

4. This gangida is a destroyer of witchcraft, and also a destroyer of hostile powers. May then the powerful gangida extend far our lives!

5. May the greatness of the gangida protect us about on all sides, (the greatness) with which he has overcome the vishkandha (and) the samskandha, (overcoming the powerful (disease) with power!

6. Thrice the gods begot thee that hast grown up upon the earth. The Brahmanas of yore knew thee here by the name of Angiras.

7. Neither the plants of olden times, nor they of recent times, surpass thee; a fierce slayer is the gahaida, and a happy refuge.

8 And when, O gangida of boundless virtue, thou didst spring up in the days of yore, O fierce (plant), Indra at first placed strength in thee.

9. Fierce Indra, verily, put might into thee, O lord of the forest! Dispersing all diseases, slay thou the Rakshas, O plant!

I o. The breaking disease and the tearing disease, the balâsa, and the pain in the limbs, the takman that comes every autumn, may the gangida render devoid of force! {19035} XIX, 35. Charm with an amulet derived from the gangida-tree, against diseases and demons.

1. While uttering Indra's name the seers bestowed (upon men) the gangida, which the gods in the beginning had made into a remedy, destructive of the vishkandha.

2 . May that gangida protect us as a treasurer his treasures, he whom the gods and the Brâhmanas made into a refuge that puts to naught the hostile powers!

3. The evil eye of the hostile-minded, (and) the evil-doer I have approached. Do thou, O thousandeyed one, watchfully destroy these! A refuge art thou, O gangida.

4. May the gangida protect me from heaven, protect me from earth, protect (me) from the atmosphere, protect me from the plants, protect me from the past, as well as the future; may he protect us from every direction of space!

5. The sorceries performed by the gods, and also those performed by men, may the all-healing gangida render them all devoid of strength! {06085} VI, 85. Exorcism of disease by means of an amulet from the varana-tree.

1. This divine tree, the varana, shall shut out (vârayâtai). The gods, too, have shut out (avîvaran) the disease that hath entered into this man!

2. By Indra's command, by Mitra's and by Varuna's, by the command of all the gods do we shut out thy disease.

3. As Vritra did bold fast these ever-flowing waters, thus do I shut out (vâraye) disease from thee with (the help of) Agni Vaisvânara. {06127}

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VI, 127. The kîpudru-tree as a panacea.

1. Of the abscess, of the balâsa, of flow of blood, O plant; of neuralgia, O herb, thou shalt not leave even a speck!

2. Those two boils (testicles) of thine, O balasa, that are fixed upon the arm-pits-I know the remedy for that: the kîpudru-tree takes care of it.

3. The neuralgia that is in the limbs, that is in the ears and in the eyes-we tear them out, the neuralgia, the abscess, and the pain in the heart. That unknown disease do we drive away downward. {19038} XIX, 38. The healing properties of bdellium.

1. [Neither diseases, nor yet a curse, enters this person, O arundhatî!] From him that is penetrated by the sweet fragrance of the healing bdellium, diseases flee in every direction, as antelopes and as horses run.

2. Whether, O bdellium, thou comest from the Sindhu (Indus), or whether thou art derived from the sea, I have seized the qualities of both, that this person shall be exempt from harm. {06091} VI, 91. Barley and water as universal remedies.

1. This barley they did plough vigorously, with yokes of eight and yokes of six. With it I drive off to a far distance the ailment from thy body.

2. Downward blows the wind, downward burns the sun, downward the cow is milked: downward shall thy ailment pass!

3. The waters verily are healing, the waters chase away disease, the waters cure all (disease): may they prepare a remedy for thee! {08007} VIII, 7. Hymn to all magic and medicinal plants, used as a universal remedy.

1. The plants that are brown, and those that are white; the red ones and the speckled ones; the sable and the black plants, all (these) do we invoke.

2. May they protect this man from the disease sent by the gods, the herbs whose father is the sky, whose mother is the earth, whose root is the ocean.

3. The waters and the heavenly plants are foremost; they have driven out from every limb thy disease, consequent upon sin.

4. The plants that spread forth, those that are busby, those that have a single sheath, those that creep along, do I address; I call in thy behalf the plants that have shoots, those that have stalks, those that divide their branches, those that are derived from all the gods, the strong (plants) that furnish life to man.

5. With the might that is yours, ye mighty ones, with the power and strength that is yours, with that do ye, O plants, rescue this man from this disease!

I now prepare a remedy.

6. The plants givalâ ('quickening'), na-ghâ-rishâ ('forsooth-no-harm'), gîvanti ('living'), and the arundhatî, which removes (disease), is full of blossoms, and rich in honey, do I call to exempt him from injury.

7. Hither shall come the intelligent (plants) that understand my speech, that we may bring this man into safety out of misery!

8. They that are the food of Agni (the fire), the offspring of the waters, that grow ever renewing themselves, the firm (plants) that bear a thousand names, the healing (plants), shall be brought hither!

9. The plants, whose womb is the avaki (blyxa octandra), whose essence are the waters, shall with their sharp horns thrust aside evil!

10. The plants which release, exempt from Varuna (dropsy), are strong, and destroy poison; those, too, that remove (the disease) baldsa, and ward off witchcraft shall come hither!'

11. The plants that have been bought, that are right potent, and are praised, shall protect in this village cow, horse, man, and cattle!

12. Honied are the roots of these herbs, honied their tops, honied their middles, honied their leaves, honied their

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blossoms; they share in honey, are the food of immortality. May they yield ghee, and food, and cattle chief of all!

13. As many in number and in kind the plants here are upon the earth, may they, furnished with a thousand leaves, release me from death and misery!

14. Tiger-like is the amulet (made of) herbs, a saviour, a protector against hostile schemes: may it drive off far away from us all diseases and the Rakshas!

15. As if at the roar of the lion they start with fright, as if (at the roar) of fire they tremble before the (plants) that have been brought hither. The diseases of cattle and men have been driven out by the herbs: let them pass into navigable streams!

16. The plants release us from Agni Vaisvânara. Spreading over the earth, go ye, whose king is the tree!

17. The plants, descended from Angiras, that grow upon the mountains and in the plains, shall be for us rich in milk, auspicious, comforting to the heart!

18. The herbs which I know, and those which I see with my sight; the unknown, those which we know, and those which we perceive to be charged with (power),-19. All plants collectively shall note my words, that we may bring this man into safety out of misfortune,-20. The asvattha (ficus religiosa), and the darbha among the plants; king Soma, amrita (ambrosia) and the oblation; rice and barley, the two healing, immortal children of heaven!

21. Ye arise: it is thundering and crashing, ye plants, since Parganya (the god of rain) is favouring you, O children of Prisni (the spotted cloud), with (his) seed (water).

22. The strength of this amrita (ambrosia) do we crive this man to drink. Moreover, I prepare a remedy, that he may live a hundred years!

23. The boar knows, the ichneumon knows the healing plant. Those that the serpents and Gandharvas know, I call hither for help.

24. The plants, derived from the Angiras, which the eagles and the heavenly raghats (falcons) know, which the birds and the flamingos know, which all winged (creatures) know, which all wild animals know, I call hither for help.

25. As many plants as the oxen and kine, as many as the goats and the sheep feed upon, so many plants, when applied, shall furnish protection to thee!

26. As many (plants), as the human physicians know to contain a remedy, so many, endowed with every healing quality, do I apply to thee!

27. Those that have flowers, those that have blossoms, those that bear fruit, and those that are without fruit, as if from the same mother they shall suck sap, to exempt this man from injury!

28. 1 have saved thee from a depth of five fathoms, and, too, from a depth of ten fathoms; moreover, from the footfetter of Yama, and from every sin against the gods. {06096} VI, 96. Plants as a panacea.

1. The many plants of hundredfold aspect, whose king is Soma, which have been begotten by Brihaspati, shall free us from calamity!

2. May they free us from (the calamity) consequent upon curses, and also from the (toils) of Varuna; moreover, from the foot-fetter of Yama, and every sin against the gods!

3. What laws we have infringed upon, with the eye, the mind, and speech, either while awake, or asleep-may Soma by his (divine) nature clear these (sins) away from us! {02032} II, 32. Charm to secure perfect health.

1. From thy eyes, thy nostrils, ears, and chin--the disease which is seated in thy head--from thy brain and tongue I do tear it out.

2. From thy neck, nape of the neck, ribs, and spine--the disease which is seated in thy fore-arm--from thy shoulders and arms I do tear it out.

3. From thy heart, thy lungs, viscera, and sides; from thy kidneys, spleen, and liver we do tear out the disease.

4. From thy entrails, canals, rectum, and abdomen; from thy belly, guts, and navel I do tear out the disease.

5. From thy thighs, knees, heels, and the tips of thy feet--from thy hips I do tear out the disease seated in thy buttocks, from thy bottom the disease seated in thy buttocks.

6. From thy bones, marrow, sinews and arteries; from thy hands, fingers, and nails I do tear out the disease.

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7. The disease that is in thy every limb, thy every hair, thy every joint; that which is seated in thy skin, with Kasyapa's charm, that tears out, to either side we do tear it out. {09008} IX, 8. Charm to procure immunity from all diseases.

1. Headache and suffering in the head, pain in the ears and flow of blood, every disease of the head, do we charm forth from thee.

2. From thy ears, from thy kankûshas the earpain, and the neuralgia--every disease of the head do we charm forth from thee.

3. (With the charm) through whose agency disease hastens forth from the ears and the mouth-every disease of the head do we charm forth from thee.

4. (The disease) that renders a man deaf and blind--every disease of the head do we charm forth from thee.

5. Pain in the limbs, fever in the limbs, the neuralgia that affects every limb-every disease of the head do we charm forth from thee.

6. (The disease) whose frightful aspect makes man tremble, the takman (fever) that comes every autumn, do we charm forth from thee.

7. The disease that creeps along the thighs, and then enters the canals, out of thy inner parts do we charm forth.

8. If from the heart, from love, or from disgust, it arises, from thy heart and from thy limbs the balâsa do we charm forth.

9. Jaundice from thy limbs, diarrhoea from within thy bowels, the core of disease from thy inner soul do we charm forth.

10. To ashes (âsa) the balâsa shall turn; what is diseased shall turn to urine! The poison of all diseases I have charmed forth from thee.

11. Outside the opening (of the bladder) it shall run off; the rumbling shall pass from thy belly! The poison of all diseases I have charmed forth from thee.

12. From thy belly, lungs, navel, and heart-the poison of all diseases I have charmed forth from thee.

13. (The pains) that split the crown (of the head), pierce the head, without doing injury, without causing disease, they shall run off outside the opening (of the bladder)!

14. They that pierce the heart, creep along the ribs, without doing injury, without causing disease, they shall run off outside the opening (of the bladder)!

15. They that pierce the sides, bore along the ribs, without doing injury, without causing disease, they shall run off outside the opening (of the bladder)!

16. They that pierce crosswise, burrow in thy abdomen, without doing injury, without causing disease, they shall run off outside the opening (of the bladder)!

17. They that creep along the rectum, twist the bowels, without doing injury, without causing disease, they shall run off outside the opening (of the bladder)!

18. They that suck the marrow, and split the joints, without doing injury, without causing disease, they shall run off outside the opening (of the bladder)!

19. The diseases and the injuries that paralyse thy limbs, the poison of all diseases I have charmed forth from thee.

20. Of neuralgia, of abscesses, of inflation, or of inflammation of the eyes, the poison of all diseases I have driven forth from thee.

21. From thy feet, knees, thighs, and bottom; from thy spine, and thy neck the piercing pains, from thy head the ache I have removed.

22. Firm are the bones of thy skull, and the beat of thy heart. At thy rising, O sun, thou didst remove the pains of the head, quiet the pangs in the limbs. {02029} II, 29. Charm for obtaining long life and prosperity by transmission of disease.

1. In the essence of earthly bliss, O ye gods, in strength of body (may he live)! May Agni, Sûrya, Brihaspati bestow upon him life's vigour!

2. Give life to him, O Gâtavedas, bestow in addition progeny upon him, O Tvashtar; procure, O Savitar, increase of wealth for him; may this one, who belongs to thee, live a hundred autumns!

3. May our prayer bestow upon us vigour, and possession of sound. progeny; ability and property do ye two, (O heaven and earth), bestow upon us!, May he, conquering lands with might, (live), O Indra, subjecting the others, his

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enemies!

4. Given by Indra, instructed by Varuna, sent by the Maruts, strong, he has come to us; may he, in the lap of ye two, heaven and earth, not suffer from hunger and not from thirst!

5. Strength may ye two, that are rich in strength, bestow upon him; milk may ye two, that are rich in milk, bestow upon him! Strength heaven and earth did bestow upon him; strength all the gods, the Maruts, and the waters.

6. With the gracious (waters) do I delight thy heart, mayest thou, free from disease, full of force, rejoice! Clothed in the same garment do ye two drink this stirred drink, taking on as a magic form the shape of the two Asvins!

7. Indra, having been wounded, first created this vigour, and this ever fresh divine food: that same belongs to thee. By means of that do thou, full of force, live (a hundred) autumns; may it not flow out of thee: physicians have prepared it for thee!

II. PRAYERS FOR LONG LIFE AND HEALTH (ÂYUSHYÂNI). {03011} III, 11. Prayer for health and long life.

1. I release thee unto life by means of (my) oblation, from unknown decline, and from consumption. If Grâhi (seizure) has caught hold (gagrâha) of this person here, may Indra and Agni free him from that!

2. If his life has faded, even if he has passed away, if he has been brought to the very vicinity of death, I snatch him from the lap of Nirriti (the goddess of destruction): I have freed him unto a life of a hundred autumns.

3. I have snatched him (from death) by means of an oblation which has a thousand eyes, hundredfold strength, and ensures a hundredfold life, in order that Indra may conduct him through the years across to the other side of every misfortune.

4. Live thou, thriving a hundred autumns, a hundred winters, and a hundred springs! May Indra, Agni, Savitar, Brihaspati (grant) thee a hundred years! I have snatched him (from death) with an oblation that secures a life,of a hundred years.

5. Enter ye, O in-breathirig and out-breathing, as two bulls a stable! Away shall go the other deaths, of which, it is said, there are a hundred more!

6. Remain ye here, O in-breathing and out-breathing, do not go away from here; do ye car anew to old age his body and his limbs!

7. To old age I make thee over, into old age I urge thee; may a happy old age guide thee! Away shall go the other deaths, of which, it is said, there are a hundred more!

8. Upon thee (life unto) old age has been deposited, as a rope is tied upon a bull. That death which has fettered thee at thy birth with a firm rope, Brihaspati with the hands of the truth did strip off from thee. {02028} II, 28. Prayer for long life pronounced over a boy.

1. For thee alone, O (death from) old age, this (boy) shall grow up: the other hundred kinds of death shall not harm him! Like a provident mother in her lap Mitra shall befriend him, shall save him from misfortune!

2. May Mitra or Varuna, the illustrious, cooperating, grant him death from old age! Then Agni, the priest, who knows the ways, promulgates all the races of the gods.

3. Thou, (O Agni), rulest over all the animals of the earth, those which have been born, and those which are to be born: may not in-breathing leave this one, nor yet out-breathing, may neither friends nor foes slay him!

4. May father Dyaus (sky) and mother Prithivi (earth), co-operating, grant thee death from old age, that thou mayest live in the lap of Aditi a hundred winters, guarded by in-breathing and outbreathing!

5. Lead this dear child to life and vigour, O Agni, Varuna, and king Mitra! As a mother afford him protection, O Aditi, and all ye gods, that he may attain to old age! {03031}

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III, 31. Prayer for health and long life.

1. The gods are free from decrepitude; thou, O Agni, art removed from the demon of hostility. I free thee from all evil and disease, (and) unite thee with life.

2. (Vâyu), the purifying (wind), shall free thee from misfortune, Sakra (Indra) from evil sorcery! I free thee from all evil and disease, (and) unite thee with life.

3. The tame (village) animals are separate from the wild (forest animals); the water has flowed apart from thirst. I free thee from all evil and disease, (and) unite thee with life.

4. Heaven and earth here go apart; the paths go in every direction. I free thee from all evil and disease, (and) unite thee with life.

5. 'Tvashtar is preparing a wedding for his daughter,' thus (saying) does this whole world pass through. I free thee from all evil and disease, (and) unite thee with life.

6. Agni unites (life's) breaths, the moon is united with (life's) breath. I free thee from all evil and disease, (and) unite thee with life.

7. By means of (life's) breath the gods aroused the everywhere mighty sun. I free thee from all evil and disease, (and) unite thee with life.

8. Live thou by the (life's) breath of them that have life, and that create life; do not die! I free thee from all evil and disease, (and) unite thee with life.

9. Breathe thou with the (life's) breath of those that breathe; do not die! I free thee from all evil and disease, (and) unite thee with life.

10. Do thou (rise) up with life, unite thyself with life, (rise) up with the sap of the plants! I free thee from all evil and disease, (and) unite thee with life.

11. From the rain of Parganya we have risen up, immortal. I free thee from all evil and disease, (and) unite thee with life. {07053} VII, 53. Prayer for long life.

1. When, O Brihaspati, thou didst liberate (us) from existence in yonder world of Yama, (and) from hostile schemes, then did the Asvins, the physicians of the gods, with might sweep death from us, O Agni!

2. O in-breathing and out-breathing, go along with the body, do not leave it: may they be thy allies here! Live and thrive a hundred autumns; Agni shall be thy most excellent shepherd and overseer!

3. Thy vital force that has been dissipated afar, thy in-breathing and thy out-breathing, shall come back again! Agni has snatched them from the lap of Nirriti (the goddess of destruction), and I again introduce them into thy person.

4. Let not his in-breathing desert him, nor his out-breathing quit him and depart! I commit him to the Seven Rishis: may they convey him in health to old age!

5. Enter, O in-breathing and out-breathing, like two bulls into a stable: this person shall here flourish, an unmolested repository for old age!

6. Life's breath we do drive into thee, disease we do drive away from thee. May this excellent Agni endow us with life from every source!

7. Ascending from the darkness of death to the highest firmament, to SĂťrya (the sun), the god among gods, we have reached the highest light. {08001} VIII, 1. Prayer for exemption from the dangers of death.

1. To the 'Ender,' to Death be reverence! May thy in-breathing and thy out-breathing remain here! United here with (life's) spirit this man shall be, sharing in the sun, in the world of immortality (amrita)!

2. Bhaga has raised him up, Soma with his rays (has raised) him up, the Maruts, the gods, (have raised) him up, Indra and Agni (have raised) him up unto well-being.

3. Here (shall be) thy (life's) spirit, here thy inbreathing, here thy life, here thy mind! We rescue thee from the toils of Nirriti (destruction) by means of our divine utterance.

4. Rise up hence, O man! Casting off the footshackles of death, do not sink down! Be not cut off from this world, from the sight of Agni and the sun!

5. The wind, Mâtarisvan, shall blow for thee, the waters shall shower amrita (ambrosia) upon thee, the sun shall shine kindly for thy body! Death shall pity thee: do not waste away!

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6. Thou shalt ascend and not descend, O man! Life and alertness do I prepare for thee. Mount, forsooth, this imperishable, pleasant car; then in old age thou shalt hold converse with thy family!

7. Thy mind shall not go thither, shall not disappear! Do not become heedless of the living, do not follow the Fathers!

All the gods shall preserve thee here!

8. Do not long after the departed, who conduct (men) afar! Ascend from the darkness, come to the light! We lay hold of thy hands.

9. The two dogs of Yama, the black and the brindled one, that guard the road (to heaven), that have been despatched, shall not (go after) thee! Come hither, do not long to be away; do not tarry here with thy mind turned to a distance!

10. Do not follow this path: it is terrible! I speak of that by which thou hast not hitherto gone. Darkness is this, O man, do not enter it! Danger is beyond, security here for thee.

11. May the fires that are within the waters gLiard thee, may (the fire) which men kindle guard thee, may Gâtavedas Vaisvânara (the fire common to all men) guard thee! Let not the heavenly (fire) together with the lightning burn, thee!

12. Let not the flesh-devouring (fire) menace thee: move afar from the funeral pyre! Heaven shall guard thee, the earth shall guard thee, the sun and moon shall guard thee, the atmosphere shall guard thee against the divine missile!

13. May the alert and the watchful divinities guard thee, may he that sleeps not and nods not guard thee, may he that protects and is vigilant guard thee!

14. They shall guard thee, they shall protect thee. Reverence be to them. Hail be to them!

15. Into converse with the living Vâyu, Indra, Dhâtar, and saving Savitar shall put thee; breath and strength shall not leave thee! Thy (life's) spirit do we call back to thee.

16. Convulsions that draw the jaws together, darkness, shall not come upon thee, nor (the demon) that tears out the tongue (?)! How shalt thou then waste away? The Âdityas and Vasus, Indra and Agni shall raise thee up unto wellbeing!

17. The heavens, the earth, Pragâpati, have rescued thee. The plants with Soma their king have delivered thee from death.

18. Let this man remain right here, ye gods, let him not depart hence to yonder world! We rescue him from death with (a charm) of thousandfold strength.

19. I have delivered thee from death. The (powers) that furnish strength shall breathe upon thee. The (mourning women) with dishevelled hair, they that wail lugubriously, shall not wail over thee!

20. 1 have snatched thee (from death), I have obtained thee; thou hast returned with renewed youth. O thou, that art (now) sound of limb, for thee sound sight, and sound life have I obtained.

21. It has shone upon thee, light has arisen, darkness has departed from thee. We remove from thee death, destruction, and disease. {08002} VIII, 2. Prayer for exemption from the dangers of death.

1. Take hold of this (charm) that subjects to immortality (life), may thy life unto old age not be cut off! I bring to thee anew breath and life: not to mist and darkness, do not waste away!

2. Come hither to the light of the living; I rescue thee unto a life of a hundred autumns! Loosing the bands of death and imprecation, I bestow upon thee long life extended very far.

3. From the wind thy breath I have obtained, from the sun thine eye; thy soul I hold fast in thee: be together with thy limbs, speak articulating with thy tongue!

4. With the breath of two-footed and four-footed creatures I blow upon thee, as on Agni when he is born (as on fire when kindled). I have paid reverence, O death, to thine eye, reverence to thy breath.

5. This (man) shall live and shall not die: we rouse this man (to life)! I make for him a remedy: O death, do not slay the man!

6. The plant gîvalâ (quickening'), na-ghâ-rishâ ('forsooth-no-harm'), and gîvantî ('living), a victorious, mighty saviourplant do I invoke, that he may be exempt from injury.

7. Befriend him, do not seize him, let him go, (O death); though he be thy very own, let him abide here with unimpaired strength! O Bhava and Sarva, take pity, grant Protection; misfortune drive away, and life bestow!

8. Befriend him, death, and pity him: may he from here arise! Unharmed, with sound limbs, hearing perfectly, through old age carrying a hundred years, let him get enjoyment by himself (unaided)!

9. The missile of the gods shall pass thee by! I pass thee across the mist (of death); from death I have rescued thee.

Removing far the flesh-devouring Agni, a barrier do I set around thee, that thou mayest live.

10. From thy misty road that cannot be withstood, O death, from this path (of thine) we guard this (man), and make our charm a protection for him.

11. In-breathing and out-breathing. do I prepare for thee, death in old age, long life, and prosperity. All the messengers

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of Yama, that roam about, dispatched by Vivasvant's son, do I drive away.

12. Arâti (grudge), Nirriti (destruction), Grâhi (seizure), and the flesh-devouring Pisâkas (do we drive) away to a distance, and hurl all wicked Rakshas away into darkness as it were.

13. I crave thy life's breath from the immortal, life-possessing Agni Gâtavedas. That thou shalt not take harm, shalt be immortal in (Agni's) company, that do I procure for thee, and that shall be fulfilled for thee!

14. May heaven and earth, the bestowers of happiness, be auspicious and harmless to thee; may the sun-shine, and the wind blow comfort to thy heart; may the heavenly waters, rich in milk, flow upon thee kindly!

15. May the plants be auspicious to thee! I have raised thee from the lower to the upper earth: there may both the Âdityas, the sun and the moon, . protect thee.

16. Whatever garment for clothing, or whatever girdle thou makest for thyself, agreeable to thy body do we render it; not rough to thy touch shall it be!

17. When thou, the barber, shearest with thy sharp well-whetted razor our hair and beard, do not, while cleansing our face, rob us of our life!

18. Rice and barley shall be auspicious to thee, causing no balâsa, inflicting no injury! They two drive away disease, they two release from calamity.

19. Whatever thou eatest or drinkest, the grain of the plough-land or milk, whatever is or is not to be eaten, all that food do I render for thee free from poison.

20. To day and to night both do we commit thee: from the demons that seek to devour, do ye preserve this (man) for me!

21. A hundred years, ten thousand years, two, three, four ages (yuga) do we allot to thee; Indra and Agni, and all the gods without anger shall favour thee!

22. To autumn thee, to winter, spring and summer, do we commit; the rains in which grow the plants shall be pleasant to thee!

23. Death rules over bipeds, death rules over quadrupeds. From that death, the lord of cattle, do I rescue thee: do not fear!

24. Free from harm thou shalt not die; thou shalt not die: do not fear! Verily, they do not die there, they do not go to the nethermost darkness;-25. Verily, every creature lives there, the cow, the horse, and man, where this charm is performed, as the (protecting) barrier for life.

26. May it preserve thee from sorcery, from thy equals and thy kin! Undying be, immortal, exceedingly vital; thy spirits shall not abandon thy body!

27. From the one and a hundred deaths, from the dangers that are surmountable, from that Agai Vaisvânara (the funeral pyre?) may the gods deliver thee!

28. Thou, the remedy called p6tudru, art the body of Agni, the deliverer, slayer of Rakshas, slayer of rivals, moreover thou chasest away disease. {05030} V. 30. Prayer for exemption from disease and death.

1. From near thy vicinity, from near thy distance (do I call): remain here, do not follow; do not follow the Fathers of yore! Firmly do I fasten thy life's breath.

2. Whatever sorcery any kinsman or stranger has practised against thee, both release and deliverance with my voice do I declare for thee.

3. If thou hast deceived or cursed a woman or a man in thy folly, both release and deliverance with my voice do I declare for thee.

4. If thou liest (ill) in consequence of a sin committed by thy mother or thy father, both release and deliverance with my voice do I declare for thee.

5. Fight shy of the medicine which thy mother and thy father, thy sister and thy brother let out against thee: I shall cause thee to live unto old age!

6. Remain here, O man, with thy entire soul; do not follow the two messengers of Yama: come to the abodes of the living!

7. Return when called, knowing the outlet of the path (death), the ascent, the advance, the road of every living man!

8. Fear not, thou shalt not die: I shall cause thee to live unto old age! I have charmed away from thy limbs the disease that wastes the limbs.

9. The disease that racks and wastes thy limbs, and the sickness in thy heart, has flown as an eagle to a far distance, overcome by my charm.

10. The two sages Alert and Watchful, the sleepless and the vigilant, these two guardians of thy life's breath, are

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awake both day and night.

11. Agni here is to be revered; the sun shall rise here for thee: rise thou from deep death, yea from black darkness!

12. Reverence be to Yama, reverence to death; reverence to the Fathers and to those that lead (to them) [death's messengers?]! That Agni who knows the way to save do I engage for this man, that he be exempt from harm!

13. His breath shall come, his soul shall come, his sight shall come, and, too, his strength! His body shall collect itself: then shall he stand firm upon his feet!

14. Unite him, Agni, with breath and sight, provide him with a body and with strength! Thou hast a knowledge of immortality: let him not now depart, let him not now become a dweller in a house of clay!

15. Thy in-breathing shall not cease, thy outbreathing shall not vanish; Sûrya (the sun), the supreme lord, shall raise thee from death with his rays!

16. This tongue (of mine), bound (in the mouth, yet) mobile, speaks within: with it I have charmed away disease, and the hundred torments of the takman (fever).

17. This world is most dear to the gods, unconquered. For whatever death thou wast destined when thou wast born, O man, that (death) and we call after thee: do not die before old age! {04009} IV, 9. Salve (âñgana) as a protector of life and limb.

1. Come hither! Thou art the living, protecting eye-ointment of the mountain, given by all the gods as a safeguard, unto life.

2. Thou art a protection for men, a protection for cattle, thou didst stand for the protection of horses and steeds.

3. Thou art, O salve, both a protection that crushes the sorcerers, and thou hast knowledge of immortality (amrita).

Moreover, thou art food for the living, and thou art, too, a remedy aorainst jaundice.

4. From him over whose every limb and every joint thou passest, O salve, thou dost, as a mighty intercepter, drive away disease.

5. Him that bears thee, O salve, neither curse, nor sorcery, nor burning pain does reach; nor does the,vishkandha come upon him.

6. From evil scheme, from troubled dream, from evil deed, and also from foulness.; from the evil eye of the enemy, from this protect us, O salve!

7. Knowing this, O salve, I shall speak the truth, avoid falsehood. May I obtain horses and cattle, and thy person, O serving-man!

8. Three are servants of the salve: the takman (fever), the balâsa, and the serpent. The highest of the mountains, Trikakud ('Three-peaks') by name, is thy father.

9. Since the salve of Trikakud is born upon the Himavant, it shall demolish all the wizards and all the witches.

10. Whether thou art derived from the (mountain) Trikakud, or art said to come from the (river) Yamunâ, both these names of thine are auspicious: with these, O salve, protect us! {04010} IV, 10. The pearl and its shell as an amulet bestowing long life and prosperity.

1. Born of the wind, the atmosphere, the lightning, and the light, may this pearl shell, born of gold, protect us from straits!

2. With the shell which was born in the sea, at the head of bright substances, we slay the Rakshas and conquer the Atrins (devouring demons).

3. With the shell (we conquer) disease and poverty; with the shell, too, the Saânvâs. The shell is our universal remedy; the pearl shall protect us from straits!

4. Born in the heavens, born in the sea, brought on from the river (Sindhu), this shell, born of gold, is our lifeprolonging amulet.

5. The amulet, born from the sea, a sun, born from Vritra (the cloud), shall on all sides protect us from the missiles of the gods and the Asuras!

6. Thou art one of the golden substances, thou art born from Soma (the moon). Thou art sightly on the chariot, thou art brilliant on the quiver. [May it prolong our lives!]

7. The bone of the gods turned into pearl; that, animated, dwells in the waters. That do I fasten upon thee unto life, lustre, strength, longevity, unto a life lasting a hundred autumns, May the (amulet) of pearl protect thee! {19026}

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XIX, 26. Gold as an amulet for long life.

1. The gold which is born from fire, the immortal, they bestowed upon the mortals. He who knows this deserves it; of old age dies he who wears it.

2. The gold, (endowed by) the sun with beautiful colour, which the men of yore, rich in descendants, did desire, may it gleaming envelop thee in lustre! Long-lived becomes he who wears it!

3. (May it envelop) thee unto (long) life, unto lustre, unto force, and unto strength, that thou shalt by the brilliancy of the gold shine forth among people!

4. (The gold) which king Varuna knows, which god Brihaspati knows, which Indra, the slayer of Vritra, knows, may that become for thee a source of life, may that become for thee a source of lustre!

III IMPRECATIONS AGAINST DEMONS, SORCERERS, AND ENEMIES (ÂBHIKÂRIKÂNI AND KRITYÂPRATIHARANÂNI). {01007} I, 7. Against sorcerers and demons.

1. The sorcerer (yâtudhâna) that vaunts himsel and the Kimîdin do thou, O Agni, convey hither! For thou, O god, when lauded, becomest the destroyer of the demon.

2. Partake of the ghee, of the sesame-oil, O Agni Gâtavedas, that standest on high, conquerest by thyself! Make the sorcerers howl!

3. The sorcerers and the devouring (atrin) Kimîdin shall howl! Do ye, moreover, O Agni and Indra, receive graciously this our oblation!

4. Agni shall be the first to seize them, Indra with his (strong) arms shall drive them away! Every wizard, as soon as he comes, shall proclaim himself, saying, 'I am he'!

5. We would see thy might, O Gâtavedas; disclose to us the wizards, O thou that beholdest men! May they all, driven forth by thy fire, disclosing themselves, come to this spot!

6. Seize hold, O Gâtavedas: for our good thou wast born! Become our messenger, O Agni, and make the sorcerers howl!

7. Do thou, O Agni, drag hither the sorcerers, bound in shackles; then Indra with his thunderbolt shall cut off their heads! {01008} I, 8. Against sorcerers and demons.

1. May this oblation carry hither the sorcerers, as a river (carries) foam! The man or the woman who has performed this (sorcery), that person shall here proclaim himself!

2. This vaunting (sorcerer) has come hither: receive him with alacrity! O Brihaspati, put him into subjection; O Agni and Soma, pierce him through!

3. Slay the offspring of the sorcerer, O soma-drinking (Indra), and subject (him)! Make drop out the farther and the nearer eye of the braggart (demon)!

4. Wherever, O Agni Gâtavedas, thou perceivest the brood of these hidden devourers (atrin), do thou, mightily strengthened by our charm, slay them: slay their (brood), O Agni, piercing them a hundredfold! {01016} I, 16. Charm with lead, against demons and sorcerers.

1. Against the devouring demons who, in the night of the full-moon, have arisen in throngs, may Agni, the strong, the slayer of the sorcerers, give us courage!

2. To the lead Varuna gives blessing, to the lead Agni gives help. Indra gave me the lead: unfailingly it dispels sorcery.

3. This (lead) overcomes the vishkandha, this smites the devouring demons (atrin); with this I have overwhelmed all the brood of the Pisâkas.

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4. If thou slayest our cow, if our horse or our domestic, we pierce thee with the lead, so that thou shalt not slay our heroes. {06002} VI, 2. The soma-oblation directed against Demons (rakshas).

1. Press the soma, ye priests, and rinse it (for renewed pressing), in behalf of Indra who shall listen to the song of the worshipper, and to my call!

2. Do thou, O doughty (Indra), whom the drops of soma enter as birds a tree, beat off the hostile brood of the Rakshas!

3. Press ye the soma for Indra, the soma-drinker, who wields the thunderbolt! A youthful victor and ruler is he, praised by many men. {02014} II, 14. Charm against a variety of female demons, conceived as hostile to men, cattle, and home.

1. Nissâlâ, the bold, the greedy demon (?dhishana), and (the female demon) with long-drawn howl, the bloodthirsty; all the daughters of Kanda, the Sadânvâs do we destroy.

2. We drive you out of the stable, out of the axle (of the wagon), and the body of the wagon; we chase you, O ye daughters of Magundî, from the house.

3. In yonder house below, there the grudging demons (arâyî) shall exist; there ruin shall prevail, and all the witches!

4. May (Rudra), the lord of beings, and Indra. drive forth from here the Sadânvâs; those that am seated on the foundation of the house Indra shall overcome with his thunderbolt!

5. Whether ye belong to (the demons) of inherited disease, whether ye have been dispatched by men, or whether ye have originated from the Dasyus (demon-like aborigines), vanish from here, O ye Sadânvâs!

6. About their dwelling-places I did swiftly course, as if on a race-course. I have won all contests with you: vanish from here, O ye Sadânvâs! {03009} III, 9. Against vishkandha and kâbava (hostile demons).

1. Of karsapha and visapha heaven is the father and earth the mother. As, ye gods, ye have brought on (the trouble), thus do ye again remove it!

2. Without fastening the), (the protecting plants?) held fast, thus it has been arranged by Manu. The vishkandha do I render impotent, like one who gelds cattle.

3. A talisman tied to a reddish thread the active (seers) then do fasten on: may the fastenings render impotent the eager, fiery kâbava!

4. And since, O ye eager (demons), ye walk like gods by the wile of the Asuras, the fastening (of the amulet) is destructive to the kâbava, as the ape to the dog.

5. I revile thee, the kâbava, unto misfortune, (and) shall work harm for thee. Accompanied with curses ye shall go out like swift chariots!

6. A hundred and one vishkandha are spread out along the earth; for these at the beginning they brought out thee, the amulet, that destroys vishkandha. {04020} IV, 20. Charm with a certain plant (sadampushpâ) which exposes demons and enemies.

1. He sees here, he sees yonder, he sees in the distance, he sees--the sky, the atmosphere as well as the earth, all that, O goddess, he sees.

2. The three heavens, the three earths, and these six directions severally; all creatures may I see through thee, O divine plant!

3. Thou art verily the eyeball of the divine eagle; thou didst ascend the earth as a weary woman a palanquin.

4. The thousand-eyed god shall put this plant into my right hand: with that do I see every one, the Sûdra as well as the Ârya.

5. Reveal (all) forms, do not hide thy own self; moreover, do thou, O thousand-eyed (plant), look the Kimîdins in the face!

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6. Reveal to me the wizards, and reveal the witches, reveal all the Pisâkas: for this purpose do I take hold of thee, O plant!

7. Thou art the eye of Kasyapa, and the eye of the four-eyed bitch. Like the sun, moving in the bright day, make thou the Pisâka evident to me!

8. 1 have dragged out from his retreat the sorcerer and the Kimîdin. Through this (charm) do I see every one, the Sûdra as well as the Ârya.

9. Him that flies in the air, him that moves across the sky, him that regards the earth as his resort, that Pisâka do thou reveal (to me)! {04017} IV, 17. Charm with the apâmârga-plant, against sorcery, demons, and enemies.

1. We take hold, O victorious one, of thee, the mistress of remedies. I have made thee a thing of thousandfold strength for ever), one, O plant!

2. Her, the unfailingly victorious one, that wards off curses, that is powerful and defensive; (her and) all the plants have I assembled, intending that she shall save us from this (trouble)!

3. The woman who has cursed us with a curse, who has arranged dire misfortune (for us), who has taken hold of our children, to rob them of their strengthmay she eat (her own) offspring!

4. The magic spell which they have put into the unburned vessel, that which they have put into the blue and red thread, that which they have put into raw flesh, with these slay thou those that have prepared the spell!

5. Evil dreams, troubled life, Rakshas, gruesomeness, and grudging demons (arâyî), all the evil-named, evil-speakinor (powers), these do we drive out from us.

6. Death from hunger, and death from thirst, poverty in cattle, and failure of offspring, all that, O apâmârga, do we wipe out (apa mrigmahe) with thee.

7. Death from thirst, and death from hunger, moreover, ill-luck at dice, all that, O apâmârga, do we wipe out with thee.

8. The apâmârga is sole ruler over all plants, with it do we wipe mishap from thee: do thou then live exempt from disease! {04018} IV, 18. Charm with the apâmârga-plant, against sorcerers and demons.

1. Night is like unto the sun, the (starry) night is similar to day. The truth do I engage for help: the enchantments shall be devoid of force!

2. He, O ye gods, who prepares a spell, and carries it to the house of one that knows not (of it), upon him the spell, returning, shall fasten itself like a suckling calf upon its mother!

3. The person that prepares evil at home, and desires with it to harm another, she is consumed by fire, and many stones fall upon her with a loud crash.

4. Bestow curses, O thou (apâmârga), that hast a thousand homes, upon the (demons) visikha ('crestless'), and vigrîva ('crooked-neck')! Turn back the spell upon him that has performed it, as a beloved maid (is brought) to her lover!

5. With this plant I have put to naught all spells, those that they have put into thy field, thy cattle, and into thy domestics.

6. He that has undertaken them has not been able to accomplish them: he broke his foot, his toe. He performed a lucky act for us, but for himself an injury.

7. The apâmârga-plant shall wipe out (apa mârshtu) 'inherited ills, and curses; yea, it shall wipe out all witches, and all grudging demons (arâyî)!

8. Having wiped out all sorcerers, and all grudging demons, with thee, O apâmârga, we wipe all that (evil) out. {04019} IV, 19. Mystic power of the apâmârga-plant, against demons and sorcerers.

1. On the one hand thou deprivest of kin, on the other thou now procurest kinfolk. Do thou, moreover, cut the offspring of him that practises spells, as a reed that springs up in the rain!

2. By a Brâhmana thou hast been blest, by Kanva, the descendant of Nrishad. Thou goest like a stronor army; where thou hast arrived, O plant, there there is no fear.

3. Thou goest at the head of the plants, spreading lustre, as if with a light. Thou art on the one hand the protector of the weak, on the other the slayer of the Rakshas.

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4. When of yore, in the beginning, the gods drove out the Asuras with thee, then, O plant, thou wast begotten as apâmârga ('wiping out').

5. Thou cuttest to pieces (vibhindatî), and hast a hundred branches; vibhindant ('cutting to pieces') is thy father's name.

Do thou (turn) against, and cut to pieces (vi bhindhi) him that is hostile towards us!

6. Non-being arose from the earth, that goes to heaven, (as) a great expansion. Thence, verily, that, spreading vapours, shall turn against the performer (of spells)!

7. Thou didst grow backward, thou hast fruit which is turned backward. Ward off from me all curses, ward off very far destructive weapons!

8. Protect me with a hundredfold, guard me with a thousandfold (strength)! Indra, the strong, shall put strength into thee, O prince of plants! {07065} VII, 65. Charm with the apâmârga-plant, against curses, and the consequences of sinful deeds.

1. With fruit turned backward thou verily didst grow, O apâmârga: do thou drive all curses quite far away from here!

2. The evil deeds and foul, or the sinful acts which we have committed, with thee, O apâmârga, whose face is turned to every side, do we wipe them out (apa mrigmahe).

3. If we have sat together with one who has black teeth, or diseased nails, or one who is deformed, with thee, O apâmârga, we wipe all that out (apa mrigmahe). {10001} X, 1. Charm to repel sorceries or spells.

1. The (spell) which they skilfully prepare, as a bride for the wedding, the multiform (spell), fashioned by hand, shall go to a distance: we drive it away!

2. The (spell) that has been brought forward by the fashioner of the spell, that is endowed with head, endowed with nose, endowed with ears, and multiform, shall go to a distance: we drive it away!

3. (The spell) that has been prepared by a Sadra, prepared by a Râga, prepared by a woman, prepared by Brahmans, as a wife rejected by her husband, shall recoil upon her fabricator, (and) his kin!

4. With this herb have I destroyed all spells, that which they have put into thy field, into thy cattle, and into thy men.

5. Evil be to him that prepares evil, the curse shall recoil upon him that utters curses: back do we hurl it against him, that it may slay him that fashions the spell.

6. Pratikîna (' Back-hurler'), the descendant of Angiras, is our overseer and officiator (purohita): do thou drive back again (pratîkîh) the spells, and slay yonder fashioners of the spells!

7. He that has said to thee (the spell): 'go on'! upon that enemy, that antagonist do thou turn, O spell: do not seek out us, that are harmless!

8. He that has fitted together thy joints with skill, as the wagoner (Ribhu) the joints of a chariot, to him go, there is thy course: this person here shall remain unknown to thee!

9. They that have prepared thee and taken hold of thee, the cunning wizards-this is what cures it, destroys the spell, drives it back the opposite way - with it do we bathe thee.

10. Since we have come upon tile wretched (spell), as upon (a cow) with a dead calf, flooded away (by a river), may all evil go away from me, and mav possessions come to me!

11. If (thy enemies) have made (offerings) to thy Fathers, or have called thy name at the sacrifice, may these herbs free thee from every indigenous evil!

12. From the sin of the gods, and that of the fathers, from mentions of (thy) name, from (evil schemes) concocted at home, may the herbs free thee with might, through (this) charm, (and these) stanzas, (that are) the milk of the Rishis!

13. As the wind stirs up the dust from the earth, and the cloud from the atmosphere, thus may all misfortune, driven by my charm, go away from me!

14. Stride away (O spell), like a loudly braying she-ass, that has been loosened (from the tether); reach those that have fabricated thee, driven from here by (my) forceful charm!

15. 'This is the way, O spell,' with these words do we lead thee. Thee that hast been sent Out against us do we send back again. Go this way like a crushing army, with heavy carts, thou that art multiform, and crowned by a crest(?)!

16. In the distance there is light for thee, hitherward there is no road for thee; away from us take thy course! By another road cross thou ninety navigable streams, hard to cross! Do not injure, go away!

17. As the wind the trees, crush down and fell (the enemy), leave them neither cow, nor horse, nor serving-man! Turn from here upon those that have fabricated thee, O spell, awaken them to childlessness!

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18. The spell or the magic which they have buried against thee in the sacrificial straw (barhis), in the field, (or) in the burial-ground, or if with superior skill they have practised sorcery against thee, that art simple and innocent, in thy household fire,-19. The hostile, insidious instrument which they have brought hither has been discovered; that which has been dug in we have detected. It shall go whence it has been brought hither; there, like a horse, it shall disport itself, and slay the offspring of him that has fashion'ed the spell!

20. Swords of good brass are in our house: we know how many joints thou hast, O spell! Be sure to rise, go away from hence! O stranger, what seekest thou here?

21. I shall hew off, O spell, thy neck, and thy feet: run away! May Indra and Agni, to whom belong the children (of men), protect us!

22. King Soma, who guards and pities us, and the lords of the beings shall take pity on us!

23. May Bhava and Sarva cast the lightning, the divine missile, upon him that performs evil, fashions a spell, and does wrong!

24. If thou art come two-footed, (or) four-footed, prepared by the fashioner of the spell, multiform, do thou, having become eight-footed, again go away from here, O misfortune!

25. Anointed, ornamented, and well equipped, go away, carrying every misfortune! Know, O spell, thy maker, as a daughter her own father!

26. Go away, O spell, do not stand still, track (the enemy) as a wounded (animal)! He is the game, thou the hunter: he is not able to put thee down.

27. Him that first hurls (the arrow), the other, laying on in defence, slays with the arrow, and while the first deals the blow, the other returns the blow.

28. Hear, verily, this speech of mine, and then return whence thou camest, against the one that fashioned thee!

29. Slaughter of an innocent is heinous, O spell: do not slay our cow, horse, or serving-man! Wherever thou hast been put down, thence thee do we remove. Be lighter than a leaf!

30. If ye are enveloped in darkness, covered as if by a net--we tear all spells out from here, send them back again to him that fashioned them.

31. The offspring of them that fashion the spell, practise magic, or plot against us, crush thou, O spell, leave none of them! Slay those that fashion the spell!

32. As the sun is released from darkness, abandons the night, and the streaks of the dawn, thus every misery, (every) device prepared by the fashioner of the spell, (every) misfortune, do I leave behind, as an elephant the dust. {05031} V, 31. Charm to repel sorceries or spells.

1. The spell which they have put for thee into an unburned vessel, that which they have put into mixed grain, that which they have put into raw meat, that do I hurl back again.

2. The spell which they have put for thee into a cock, or that which (they have put) into a goat, into a crested animal, that which they have put into a sheep, that do I hurl back again.

3. The spell which they have put for thee into solipeds, into animals with teeth on both sides, that which they have put into an ass, that do I hurl back again.

4. The magic which they have put for thee into moveable property, or into personal possession, the spell which they have put into the field, that do I hurl back again.

5. The spell which evil-scheming persons have put for thee into the gârhapatya-fire, or into the housefire, that which they have put -into the house, that do I hurl back again.

6. The spell which they have put for thee into the assembly-hall, that which (they have put) into the gaming-place, that which they have put into the dice, that do I hurl back again.

7. The spell which they have put for thee into the army, that which they have put into the arrow and the weapon, that which they have put into the drum, that do I hurl back again.

8. The spell which they have placed down for thee in the well, or have buried in the burial-ground, that which they have put into (thy) home, that do I hurl back again.

9. That which they have put for thee into human bones, that which (they have put) into the funeral fire, to the consuming, burning, flesh-eating fire do I hurl that back again.

10. By an unbeaten path he has brought it (the spell) hither, by a (beaten) path we drive it out from here. The fool in his folly has prepared (the spell) aorainst those that are surely wise.

11. He that has undertaken it has not been able to accomplish it: he broke his foot, his toe. He, luckless, performed an auspicious act for us, that are lucky.

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12. Him that fashions spells, practises magic, digs after roots, sends out curses, Indra, shall slay with his mighty weapon, Agni shall pierce with his hurled (arrow)! {05014} V, 14. Charm to repel sorceries or spells.

1. An eagle found thee out, a boar dug thee out with his snout. Seek thou, O plant, to injure him that seeks to injure (us), strike down him that prepares spells (against us'!

2. Strike down the wizards, strike down him that prepares spells (against us); slay thou, moreover, O plant, him that seeks to injure us!

3. Cutting out from the skin (of the enemy) as if (from the skin) of an antelope, do ye, O gods, fasten the spell upon him that prepares it, as (one fastens) an ornament!

4. Take hold by the hand and lead away the spell back to him that prepares it! Place it in his very presence, so that it shall slay him that prepares the spell!

5. The spells shall take effect upon him that prepares the spells, the curse upon him that pronounces the curse! As a chariot with easy-going wheels, the spell shall turn back upon him that prepares the spell!

6. Whether a woman, or whether a man has prepared the spell for evil, we lead that spell to him as a horse with the halter.

7. Whether thou hast been prepared by the gods, or hast been prepared by men, we lead thee back with the help of Indra as an ally.

8. O Agni gainer of battles, do thou gain the battles! With a counter-charm do we hurl back the spell upon him that prepares the spell.

9. Hold ready, (O plant,) thy weapon, and strike him, slay the very one that has prepared (the spell)! We do not whet thee for the destruction of him that has not practised (spells).

10. Go as a son to his father, bite like an adder that has been stepped upon. Return thou, O spell, to him that prepares the spell, as one who overcomes his fetters!

11. As the shy deer, the antelope, goes out to the mating (buck), thus the spell shall reach him that prepares it!

12. Straighter than an arrow may it (the spell) fly against him, O ye heaven and earth; may that spell take hold again of him that prepares it, as (a hunter) of his game!

13. Like fire (the spell) shall progress in the teeth of obstacles, like water along its course! As a chariot with easygoing wheels the spell shall turn back upon him that prepares the spell! {08005} VIII, 5. Prayer for protection addressed to a talisman made from wood of the sraktya-tree.

1. This attacking talisman, (itself) a man, is fastened upon the man: it is full of force, slays enemies, makes heroes of men, furnishes shelter, provides good luck.

2. This talisman slays enemies, makes strong men, is powerful, lusty, victorious, strong; as a man it advances against sorceries and destroys them.

3. With this talisman Indra slew Vritra, with it he, full of device, destroyed the Asuras, with it he conquered both the heaven and earth, with it he conquered the four regions of space.

4. This talisman of sraktya assails and attacks. With might controlling the enemies, it shall protect us on all sides!

5. Agni has said this, and Soma has said this; Brihaspati, Savitar, Indra (have said) this. These divine purohitas, (chaplains) shall turn back for me (upon the sorcerer) the sorceries with aggressive amulets!

6. I have interposed heaven and earth, also the day, and also the sun. These divine purohitas (chaplains) shall turn back for me (upon the sorcerer) the sorceries with aggressive amulets!

7. (For) the folk that make an armour of the talisman of sraktya--like the sun ascending the sky, it subjects and beats off the sorceries.

8. With the amulet of sraktya, as if with a seer of powerful spirit, I have gained all battles, I slay the enemies, the Rakshas.

9. The sorceries that come from the Angiras, the sorceries that come from the Asuras, the sorceries that prepare themselves, and those that are prepared by others, both these shall go away to a distance across ninety navigable streams!

10. As an armour upon him the gods shall tie the amulet, Indra, Vishnu, Savitar, Rudra, Agni, Pragâpati, Parameshthin, Virâg,Vaisvânara, and the seers all.

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11. Thou art the most superb of plants, as if a steer among the cattle, as if a tiger among beasts of prey. (The amulet) that we did seek, that have we found, a guardian at our side.

12. He that wears this talisman, verily is a tiger, a lion as well, and, too, a bull; moreover a curtailer of enemies.

13. Him slay not the Apsaras, nor the Gandharvas, nor mortal men; all reoions does he rule, that wears this talisman.

14. Kasyapa has created thee, Kasyapa has produced thee. Indra wore thee in human (battle); wearing thee in the close combat he conquered. The gods did make the talisman an armour of thousandfold strength.

15. He that plans to harm thee with sorceries, with (unholy) consecrations and sacrifices--him beat thou back, O Indra, with thy thunderbolt that hath a hundred joints!

16. This talisman verily does assail, full of might, victorious. Offspring and wealth it shall protect, provide defence, abound in luck!

17. Remove our enemies in the south, remove our enemies in the north; remove, O Indra, our enemies in the west: light, O hero, place in front (east) of us!

18. An armour for me be heaven and earth, an armour day, an armour the sun! An armour for me be Indra and Agni; Dhâtar shall bestow (dadhAtu) an armour upon me!

19. The armour of Indra and Agni, that is thick and strong, all the gods united do not pierce. This great (armour) shall protect my body on all sides, that I may obtain long life, and reach old age!

20. The divine talisman has ascended upon me,unto completc exemption from injury. Assemble about this post that protects the body, furnishes threefold defence, in order to (secure) strength!

21. Into it Indra shall deposit manliness: do ye, O gods, assemble about it for long life, for life lasting a hundred autumns, that he may reach old age.

22. May Indra who bestows welfare, the lord of the people, the slayer of Vritra, the controller of enemies, he that conquereth and is unconquered, the soma-drinking bull that frees from danger, fasten the amulet upon thee: may it protect thee on each and every side, by day and by night! {10003} X, 3. Praise of the virtues of an amulet derived from the varana-tree.

1. Here is my varana-amulet, a bull that destroys the rivals: with it do thou close in upon thy enemies, crush them that desire to injure thee!

2. Break them, crush them, close in upon them: the amulet shall be thy vanguard in front! With the varana the Devas (gods) did ward off (avârayanta) the onslaught of the Asuras (demons) day after day.

3, This thousand-eyed, yellow, golden varanaamulet is a universal cure; it shall lay low thy enemies: be thou the first to injure those that hate thee!

4. This varana will ward off (vârayishyate) the spell that has been spread against thee; this will protect thee from human danger, this will protect thee from all evil!

5. This divine tree, the varana, shall shut out (vârayâtâi)! The gods, too, have shutout (avivaran) the disease that has entered into this (man).

6. If when asleep thou shalt behold an evil dream; as often as a wild beast shall run an inauspicious course; from (ominous) sneezing, and from the evil shriek of a bird, this varana-amulet will protect thee (vârayishyate).

7. From Arâti (grudge), Nirriti (misfortune), from sorcery, and from danger; from death and overstrong weapons the varana will protect thee.

8. The sin that my mother, that my father, that my brothers and my sister have committed; the sin that we (ourselves) have committed, from that this divine tree will protect us.

9. Through the varana are confused my enemies and my (rival) kin. To untraversed gloom they have gone: they shall go to the nethermost darkness!

10. (May) I (be) unharmed, with cows unharmed, long-lived, with undiminished men! This varana-amulet shall guard me in every region (of space)!

11. This varana upon my breast, the kingly, divine tree, shall smite asunder my enemies, as Indra the Dasyus, the Asuras (demons)!

12. Long-lived, a hundred autumns old, do I wear this varana: kingdom and rule, cattle and strength, this shall bestow upon me!

13. As the wind breaks with might the trees, the lords of the forest, thus do thou break my rivals, those formerly born, and the latter born! The varana shall watch over thee!

14. As the wind and the fire consume the trees, the lords of the forest, thus, do thou consume my rivals, those formerly born, and the latter born! The varana shall watch over thee!

15. As, ruined by the wind, the trees lie prostrate, thus do thou ruin and prostrate my rivals, those formerly born, and the latter born! The varana shall watch over thee!

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16. Do thou cut off, O varana, before their appointed time and before old age, those that aim to injure him in his cattle, and threaten his sovereignty!

17. As the sun is resplendent, as in him brilliance has been deposited, thus shall the amulet of varana hold fast for me reputation and prosperity, shall sprinkle me with brilliance, and anoint me with splendour!

1 8. As splendour is in the moon, and in the sun, the beholder of men, thus shall the amulet of varana hold fast, &c.

19. As splendour is in the earth, as in this Gâtavedas (the fire), thus shall the amulet of varana hold fast, &c.

20. As splendour is in the maiden, as in this appointed chariot, thus shall the amulet of varana hold fast, &c.

2 1. As splendour is in the soma-draught, as splendour is in the honey-mixture (for guests), thus shall the amulet of varana hold fast, &c.

22. As splendour is in the agnihotra-oblation, as splendour is in the call vashat, thus shall the amulet of varana hold fast, &c.

23. As splendour is in the sacrificer, as (splendour) has been deposited in the sacrifice, thus shall the amulet of varana hold fast, &c.

24. As splendour is in Pragâpati, as in this Parameshthin (the lord on high), thus shall the amulet of varana hold fast, &c.

25. As immortality is in the gods, as truth has been deposited in them, thus shall the amulet of varana hod fast, &c. {10006} X, 6. Praise of the virtues of amulet of khadira-wood in the shape of a ploughshare.

1. The head of the hostile rival, of the enemy that bates me, do I cut off with might.

2. This amulet, produced by the ploughshare, will prepare an armour for me: full of stirred drink it has come to me, together with sap and lustre.

3. If the skilful workman has injured thee with his hand or with his knife, the living bright waters shall purify thee from that, (so that thou shalt be) bright!

4. This amulet has a golden wreath, bestows faith and sacrifice and might; in our house as a guest it shall dwell!

5. Before it (the amulet as a guest) ghee, surâ (liquor), honey, and every kind of food we place. The amulet having gone to the gods shall, as a father for his sons, plan for us growing good, more and more day after day!

6. The amulet which Brihaspati tied, the ploughshare dripping with ghee, the strong khadira, unto strength, that Agni did fasten on; that yields him ghee more and more day after day: with it those that hate me do thou slay!

7. This amulet which Brihaspati tied that Indra did fasten on, for strength and heroism; that yields him might more and more, &c.

8. The amulet which Brihaspati tied . . . that Soma did fasten on unto perfect hearing and seeing; that verily yields him lustre more and more, &c.

9. The amulet which Brihaspat, tied . . . that Sûrya did fasten on, with that he conquered these directions of space; that yields him prosperity moreand more, &c.

10. The amulet which Brihaspati tied wearing that amulet Kandramas (the moon) conquered the golden cities of the Asuras and the Dânavas; that yields him fortune more and more, &c.

11. The amulet which Brihaspat' tied for swift Vâta (wind), that yields him strength more and more, &c.

12, The amulet which Brihaspati tied for swift Vâta, with that amulet, O Asvins, do ye guard this plough-land; that yields the two physicians (the Asvins) might more and more, &c.

13. The amulet which Brihaspati tied for swift Vâta, wearing that, Savitar through it conquered this light; that yields him abundance more and more, &c.

14. The amulet which Brihaspati tied for swift Vâta, wearing that, the waters ever run undiminished; that verily yields them ambrosia more and more, &c.

15. The amulet which Brihaspati tied for swift Vâta, that comforting amulet king Varuna did fasten on; that verily yields him truth more and more, &c.

16. The amulet which Brihaspati tied for swift Vâta, wearing that the gods did conquer all the worlds in battle; that verily yields them conquest more and more, &c.

17. The amulet which Brihaspati tied for swift Vâta, that comforting amulet the divinities did fasten on; that verily yields them- all more and more, &c.

18. The seasons did fasten it on; the divisions (of the year) did fasten it on. Since the year did fasten it on, it guards every being.

19. The intermediate directions did fasten it on; the directions did fasten it on. The amulet created by Pragâpati has subjected those that hate me.

20. The Atharvans did tie it on, the descendants of the Atharvans did tie it on; with these allied, the Angiras cleft the castles of the Dasyus. With it those that hate me do thou slay!

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21. That Dhâtar did fasten on: (then) he shaped the being. With it those that hate me do thou slay!

22. The amulet which Brihaspati tied for the gods, destructive of the Asuras, that has come to me together with sap and lustre.

23. The amulet . . . has come to me together with cows, goats, and sheep, together with food and offspring.

24. The amulet . . . has come to me together with rice and barley, together with might and prosperity.

25. The amulet has come to me with a stream of honey and ghee together with sweet drink.

26. The amulet has come to me together with nourishment and milk, together with goods and fortune.

27. The amulet . . . has. come to me together with brilliance and strength, together with glory and reputation.

28. The amulet . . . has come to me together with all 'kinds of prosperity.

29, This amulet the gods shall give me unto prosperity, the mighty amulet that strengthens sovereignty and injures the rivals!

30. An (amulet) auspicious for me thou shalt fasten upon (me), together with brahma (spiritual exaltation) and brilliance! Free from rivals, slaying rivals, it has subjected my rivals.

31. This god-born amulet, the sap milked from which these three worlds revere, shall render me superior to him that hates me; it shall ascend upon my head unto excellence!

32. The amulet upon which the gods, the Fathers, and men ever live, shall ascend upon my head unto excellence!

33. As the seed grows in the field, in the furrow drawn by the ploughshare, thus in me offspring, cattle, and every kind of food shall grow up!

34. Upon whom, O thou amulet that prosperest the sacrifice, I have fastened thee (that art) propitious, him, O amulet, that yieldest a hundredfold sacrificial reward, thou shalt inspire unto excellence!

35. This fire-wood that has been laid on together with the oblations do thou, Agni, gladly accept: may we in this kindled Gâtavedas (fire), through (this) charm, find favour, well-being, offspring, sight, and cattle! {04016} IV, 16. Prayer to Varuna for protection against treacherous designs.

1. The great guardian among these (gods) sees as if from anear. He that thinketh he is moving stealthily--all this the gods know.

2. If a man stands, walks, or sneaks about, if he goes slinking away, if he goes into his hiding-place; if two persons sit together and scheme, king Varuna is there as a third, and knows it.

3. Both this earth here belongs to king Varuna, and also yonder broad sky whose boundaries are far away. Moreover these two oceans are the loins of Varuna; yea, he is hidden in this small (drop of) water.

4. He that should flee beyond the heaven far away would not be free from king Varuna. His spies come hither (to the earth) from heaven, with a thousand eyes do they watch over the earth.

5. King Varuna sees through all that is between heaven and earth, and all that is beyond. He has counted the winkings of men's eyes. As a (winning) gamester puts down his dice, thus does he establish these (laws).

6. May all thy fateful toils which, seven by seven, threefold, lie spread out, ensnare him that speaks falsehood: him that speaks the truth they shall let go!

7. With a hundred snares, O Varuna, surround him, let the liar not go free from thee, O thou that observest men! The rogue shall sit, his belly hanging loose, like a cask without hoops, bursting all about!

8. With (the snare of) Varuna which is fastened lengthwise, and that which (is fastened) broadwise, with the indigenous and the foreign, with the divine and the human,-9. With all these snares do I fetter thee, O N. N., descended from N. N., the son of the woman N. N.: all these do I design for thee. {02012} II, 12. Imprecation against enemies thwarting holy work.

1. Heaven and earth, the broad atmosphere, the goddess of the field, and the wonderful, far-striding (Vishnu); moreover, the broad atmosphere guarded by Vâta (the wind): may these here be inflamed, when I am inflamed!

2. Hear this, O ye revered gods! Let Bharadvâga recite for me songs of praise! 'May he who injures this our plan be bound in the fetter (of disease) and joined to misfortune!

3. Hear, O soma-drinking Indra, what with burning heart I shout to thee! I cleave, as one cleaves a tree with an axe, him that injures this our plan.

4. With (the aid of) thrice eighty siman-singers, with (the aid of) the Âdityas, Vasus, and Angiras--may our father's sacrifices and gifts to the priests, aid us-do I seize this one with fateful fervour.

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5. May heaven and earth look after me, may all the gods support me! O ye Angiras, O ye fathers devoted to Soma, may he who does harm enter into misfortune!

6 . He who perchance despises us, O ye Maruts, he who abuses the holy practice which is beiog performed by us, may his evil deeds be firebrands to him, may the heavens surround with fire the hater of holy practices!

7. Thy seven in-breathings and thy eight marrows, these do I cut for thee by means of my charm. Thou shalt go to the seat of Yama, fitly prepared, with Agni as thy guide!

8. 1 set thy footstep upon the kindled fire. May Agni surround thy body, may thy voice enter into breath! {07070} VII, 70. Frustration of the sacrifice of an enemy.

1. Whenever yonder person in his thought, and with his speech, offers sacrifice accompanied by oblations and benedictions, may Nirriti (the goddess of destruction), allying herself with death, smite his offering before it takes effect!

2. May sorcerers, Nirriti, as well as Rakshas, mar his true work with error! May the gods, despatched by Indra, scatter (churn) his sacrificial butter; may that which yonder person offers not succeed!

3. The two agile supreme rulers, like two eagle-s pouiicing down, shall strike the sacrificial butter pf the enemy, whosoever plans evil against us!

4. Back do I tie both thy two arms, thy mouth I shut. With the fury of god Agni, have I destroyed thy oblation.

5. I tie thy two arms, I shut thy mouth. With the fury of terrible Agni have I destroyed thy oblation. {02007} II, 7. Charm against curses and hostile plots, undertaken with a certain plant.

1. The god-begotten plant, hated by the wicked, which wipes away the curses (of the enemies), like water a foul spot it has washed away all curses from me.

2. The curse of the rival and the curse of the kinswoman, the curse which the Brahman shall utter in wrath, all that (do thou put) under our feet!

3. From heaven her root is suspended, from the earth it rises up; with her that has a thousand shoots do thou protect us on all sides!

4. Protect me, protect my offspring, protect our goods; let not ill-will overcome us, let not hostile schemes overcome us!

5. The curse shall go to the curser; joint possession shall we have with the friend. Of the enemy who bewitches with (his) eye we hew off the ribs. {03006} III, 6. The asvattha-tree as a destroyer of enemies.

1. A male has sprung from a male, the asvattha (ficus religiosa) from the khadira (acacia catechu). May this slay my enemies, those whom I hate and those who hate me!

2. Crush the enemies, as they rush on, O asvattha, 'displacer,' allied with Indra, the slayer of Vritra, (allied) with Mitra and Varuxa!

3. As thou didst break forth, O asvattha, into the great flood (of the air), thus do thou break up all those whom I hate and those who hate me!

4. Thou that goest conquering as a conquering bull, with thee here, O asvattha, may we conquer our rivals!

5. May Nirriti (the goddess of destruction), O asvattha, bind in the toils of death that cannot be loosened those enemies of mine whom I hate and who hate me!

6. As thou climbest up the trees, O asvattha, and renderest them subordinate, thus do thou split in two the head of iny enemy, and overcome him!

7. They (the enemies) shall float down like a ship cut loose from its moorings! There is no returning again for those that have been driven out by the 'displacer.'

8. I drive them out with my mind, drive them out with my thought, and also with my incantation. We drive them out with a branch of the asvattha-tree. {06075}

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VI, 75. Oblation for the suppression of enemies (nairbâdhyam havih).

1. Forth from his home do I drive that person yonder, who as a rival contends with us: through the oblation devoted to suppression Indra, has broken him to pieces.

2. Indra, the slayer of Vritra, shall drive him to the remotest distance, from which in all successive years he shall not again return!

3. He shall go to the three distances, he shall go beyond the five peoples; he shall go beyond the three ethers, whence he shall not again in all successive years return, while the sun is upon the heavens! {07037} VII 37. Curse against one that practises hostile charms.

1. The thousand-eyed curse having yoked his chariot has come hither, seeking out him that curses me, as a wolf the house of him that owns sheep.

2. Avoid us, O curse, as a burning fire (avoids) a lake! Strike here him that curses us, as the lightning of heaven the tree!

3. He that shall curse us when we do not curse, and he that shall curse us when we do curse, him do I hurl to death as a bone to a dog upon the ground. {07013} VII, 13. Charm to deprive enemies of their strength.

1. As the rising sun takes away the lustre of the stars, thus do I take away the strength of both the women and the men that hate me.

2. As many enemies as ye are, lookina out auainst me, as I come on--of those that hate me do I take away the strenorth, as the sun takes away the strength of persons asleep (while it rises).

IV. CHARMS PFRTAINING TO WOMEN (STRiKARATkV1). {02036} II, 36. Charm to obtain a husband.

1. May, O Agni, a suitor after our own heart come to us, may he come to this maiden with our fortune! May she, agreeable to suitors, charming at festivals, promptly obtain happiness through a husband!

2. Agreeable to Soma, agreeable to Brahma, arranged by Aryaman, with the unfailing certainty of god Dhâtar, do I bestow upon thee good fortune, the acquisition of a husband.

3. This woman shall obtain a hnsband, since king Soma makes her lovely! May she, begetting sons, become a queen; may she, going to her husband, shine in loveliness!

4. As this comfortable cave, O Maghavan (Indra), furnishing a safe abode, hath become pleasing to animals, thus may this woman be a favourite of fortune (Bhaga), beloved, not at odds with her husband!

5. Do thou ascend the full, inexhaustible ship of Bhaga (fortune); upon this bring, hither the suitor who shall be agreeable (to thee)!

6. Bring hither by thy shouts, O lord of wealth, the suitor, bend his mind towards her; turn thou the right side of every agreeable suitor towards (her)!

7. This gold and bdellium, this balsam, and Bhaga (fortune), too; these have prepared thee for husbands, that thou mayest obtain the one that is agreeable.

8. Hither to thee Savitar shall lead the husband that is agreeable! Do thou, O herb, bestow (him) upon her! {06060}

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VI, 60. Charm for obtaining a husband.

1. This Aryaman (wooer) with loosened crest of hair comes hither in front (of the procession), seeking a husband for this spinster, and a wife for this wifeless man.

2. This maid, O Aryaman, has wearied of going to the wedding-feasts of other women. Now shall, without fail, O Aryaman, other women go to her wedding-feast!

3. Dhâtar (the creator) supports (didhhra) this earth, Dhâtar supports the heavens, and the sun. May Dhatar furnish this spinster with a husband after her own heart). {06082} VI, 82. Charm for obtaining a wife.

1. I call the name of him that comes here, that hath come here, and is arriving; I crave (the name) of Indra, Vritra's slayer, the Visava, of hundredfold strength.

2. The road by which the Asvins carried away as a bride Sûryâ, Savitar's daughter,'by that road,' Bhaga (fortune) told me, 'thou shalt bring here a wife'!

With thy wealth-procuring, great, golden hook, O Indra, husband of Sakî, procure a wife for me that desireth a wife! {06078} VI, 78. Blessing for a married couple.

1. Through this oblation, that causes prosperity, may this man flourish anew; may he excel the wife that they have brought to him with his sap!

2. May he excel in strength, excel in royalty! May this couple be inexhaustible in wealth that bestows thousandfold lustre!

3. Tvashtar begot (for thee) a wife, Tvashtar for her begot thee as a husband. May Tvashtar bestow upon you two a thousand lives, may he bestow upon you long life! {07036} VII, 36. Love-charm spoken by a bridal couple.

1. The eyes of us two shine like honey, our foreheads gleam like ointment. Place me within thy heart; may one mind be in common to us both! {07037} VII, 37. Charm pronounced by the bride over the bridegroom.

1. I envelope thee in my garment that was produced by Manu (the first man), that thou shalt be mine alone, shalt not even discourse of other women! {06081} VI, 81. A bracelet as an amulet to ensure conception.

1. A holder art thou, holdest both hands, drivest off the Rakshas. An acquirer of offspring and wealth this bracelet hath become!

2. O bracelet, open up the womb, that the embryo be put (into it)! Do thou, O limit (-setting bracelet), furnish a son, bring him here (A gamaya), thou that comest here (Agame)!

3. The bracelet that Aditi wore, when she desired a son.Tvashtar shall fasten upon this woman, intending that she shall beget a son. {03023}

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III, 23. Charm for obtaining a son (pumsavanam).

1. That which has caused thee to miscarry do we drive away from thee, that very thing do we deposit outside of thee, away in a far place.

2. Into thy womb shall enter a male germ, as an arrow into a quiver! May a man be born there, a son ten months old!

3. A male son do thou produce, and after him a male shall be born! Thou shalt be the mother of sons, of those who are born, and those whom thou shalt bear!

4. By the effective seed which bulls put forth do thou obtain a son; be a fruitful milch-cow!

5. Pragâpati's (the lord of creatures) work do I perform for thee: may the germ enter into thy womb! Obtain thou, woman, a son who shall bring prosperity to thee, and bring thou pi-osperity to him!

6. The plants whose father was the sky, whose mother the earth, Whose root the (heavenly) ocean--may those divine herbs aid thee in obtaining a son! {06011} VI, 11. Charm for obtaining a son (pumsavanam).

1. The asvattha (ficus religiosa) has mounted the samî (mimosa suma): then a male child was produced. That, forsooth, is the way to obtain a son; that do we bring to (our) wives.

2. In the male, forsooth, seed doth grow, that is poured into the female. That, forsooth, is the way to obtain a son; that has been told by Pragâpati.

3. Pragâpati, Anumati, and Sinîvâlî have fashioned him. May he (Pragâpati) elsewhere afford the birth of a female, but here he shall bestow a man! {07035} VII, 35. An incantation to make a woman sterile.

1. The other enemies conquer with might; beat back, O Gâtavedas, those that are not yet born! Enrich this kingdom unto happiness, may all the gods acclaim this man!

2. Of these hundred entrails of thine, as well as of the thousand canals, of all these have I closed the openings with a stone.

3. The upper part of the womb do I place below, there shall come to thee neither offspring nor birth! I render thee sterile and devoid of offspring; a stone do I make into a cover for thee. {06017} VI, 17. Charm to prevent miscarriage.

1. As this great-earth conceives the germs of the beings, thus shalt thy embryo be-beld fast, to produce a child after pregnancy!

2. As this great earth holds these trees, thus shall thy embryo be held fast, to produce a child after pregnancy!

3. As this great earth holds the mountains and the peaks, thus shall thy embryo be held fast, to produce a child after pregnancy!

4. As this great earth holds the animals scattered far, thus shall thy embryo be held fast, to produce a child after pregnancy! {01011} I, 11. Charm for easy parturition.

1. Aryaman as active hotar-priest shall utter for thee the vashat-call at this (soma-) pressing, O Pûshan! May (this) woman, (herself) begotten in the proper way, be delivered, may her joints relax, that she shall bring forth!

2. Four directions has the heaven, and also four the earth: (from these) the gods created the embryo. May they open her, that she shall bring forth!

3. May Sûshan open: her womb do we cause to gape. Do thou, O Sûshan, loosen the womb, do thou, O Bishkalâ, let go (the ernbryo)!

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4. Attached not at all to the flesh, nor to the fat, not at all to the marrow, may the splotched, moist, placenta come down to be eaten by a dog! May the placenta fall down!

5. I split open thy vagina, thy womb, thy canals; I separate the mother and the son, the child along with the placenta.

May the placenta fall down!

6. As flies the wind, as flies the mind, as fly the winged birds, so do thou, O embryo,. ten months old, fall along with the placenta! May the placenta fall down! {01034} I, 34. Charm with licorice, to secure the love of a woman.

1. This plant is born of honey, with honey do we dig for thee. Of honey thou art begotten, do thou make us full of honey!

2. At the tip of my tongue may I have honey, at my tongue's root the sweetness of honey! In my power alone shalt thou then be, thou shalt come up to my wish!

3. Sweet as honey is my entrance, sweet as honey my departure. With my voice do I speak sweet as honey, may I become like honey!

4. I am sweeter than honey, fuller of sweetness than licorice. Mayest thou, without fail, long for me alone, (as a bee) for a branch full of honey!

5. I have surrounded thee with a clinging sugarcane, to remove aversion, so that thou shalt not be averse to me! {02030} II, 30. Charm to secure the love of a woman.

1. As the wind tears this grass from the surface of the earth, thus do I tear thy soul, so that thou, woman, shalt love, shalt not be averse to me!

2. If ye, O two Asvins, shall unite and bring together the loving pair-united are the fortunes of,both of you (lovers), united the thoughts, united the purposes!

3. When birds desire to chirp, lustily desire to chirp, may my call go there, as an arrow-point upon the shaft!

4. What is within shall be without, what is without shall be within! Take captive, O herb, the, soul of the maidens endowed with every chai-m!

5. Longing for a husband this woman hath come, I have come longing for a wife, As a loudly neighing horFe I have attained to my good fortune! {06008} VI, 8. Charm to secure the love of a woman.

1. As the creeper embraces the tree on all sides, thus do thou embrace me, so that thou, woman, shalt love me, so that thou shalt not be averse to me!

2. As the eagle when he flies forth presses his wings against the earth, thus do I fasten down thy mind, so that thou, woman, shalt love me, so that thou shalt not be averse to me.

3. As the sun day by day goes about this heaven and earth, thus do I go about thy mind, so that thou, woman, shalt love me, so that thou shalt not be: averse to me. {06009} VI, 9. Charm to secure the love of a woman.

1. Hanker thou after my body, my feet, hanker after my eyes, my thighs! The eyes of thee, as thou lustest after me, and thy hair shall be parched with love?

2. I make thee cling to my arm, cling to my heart, so that thou shalt be in my power, shalt come up to my wish!

3. The cows, the mothers of the ghee, who lick their young, in whose heart love is planted, shall make yonder woman bestow love upon:me! {06102}

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VI, 102. Charm to secure the love of a woman.

1. As this draught animal, O ye Asvins, comes on, and proceeds, thus may thy soul come on, and proceed to me!

2. 1 draw to myself thy mind, as the leading stallion the female side-horse. As the stalk of grass torn by the wind, thus shall thy mind fasten itself upon me!

3. A coaxing mixtLire of salve, of sweet wood, of kushtha, and of spikenard, do I deftly pick out with the hands of Bhaga (good fortune). {03025} III, 25. Charm to arouse the passionate love of a woman.

1. May (love), the disquieter, disquiet thee; do not hold out upon thy bed! With the terrible arrow of Kâma (love) do I pierce thee in the heart.

2. The arrow, winged with longing, barbed with love, whose shaft is undeviating desire, with that, well-aimed, Kâma shall pierce thee in the heart!

3. With that well-aimed arrow of Kâma which parches the spleen, whose plume flies forward, which burns up, do I pierce thee in the heart.

4. Consumed by burning ardour, with parched mouth, do thou (woman) come to me, pliant, (thy) pride laid aside, mine alone, speaking sweetly and to me devoted!

5. I drive thee with a goad from thy mother and thy father, so that thou shalt be in my power, shalt come up to my wish.

6. All her thoughts do ye, O Mitra and Varuna, drive out of her! Then, having deprived her of her will,.put her into my power alone! {07139} VII, 139. Charm to arouse the passionate love of a woman.

1. Clinging to the ground thou didst grow, (O plant), that producest bliss for me; a hundred branches extend from thee, three and thirty grow down from thee: with this plant of a thousand leaves thy heart do I parch.

2. Thy heart shall parch (with love) for me, and thy mouth shall parch (with love for me)! Languish, moreover, with love for me, with parched mouth pass thy days!

3. Thou that causest affection, kindlest (love), brown, lovely (plant), draw (us) together; draw together yonder woman and myself, our hearts make the same!

4. As the mouth of him that hath not drunk dries tip, thus languish thou with love for me, with parched mouth pass thy days!

5. As the Ichneumon tears the serpent, and joins him together again, thus, O potent (plant), join together what hath been torn by love! {07038} VII, 38. Charm to secure the love of a man.

1. This potent herb do I dig out: it draws toward me the eve, causes (love's) tears. It brings back him who has gone to a distance, rejoices him that approaches me.

2. By (the plant) with which the Âsurî allured Indra away from the gods, by that do I subject thee, that I may be wellbeloved of thee!

3. Thy face is turned towards Soma (the nioon), thy face is turned towards Sûrya (the sun), thy face is turned towards all the gods: 't is tliee here that we do invoke.

4. My speech, not thine, (in this matter) hath weight: in the assembly, forsooth, do thou speak! To me alone shalt thou belong, shalt not even discourse of other women!

5. Whether thou art beyond the haunts of men, or whether across the river, this very herb, as if a captive bound, shall bring, thee back to me! {06130}

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VI, 130. Charm to arouse the passionate love of a man.

1. This yearning love comes from the Apsaras, the victorious, imbued with victory. Ye gods, send forth the yearning love: may yonder man burn after me!

2. My wish is, he shall long for me, devoted he shall long for me! Ye gods, send forth the yearning love: may yonder man burn after me!

3. That yonder man shall long for me, (but) I for him nevermore, ye gods, send forth the yearning love: may yonder man burn after me!

4. Do ye, O Maruts, intoxicate him (With love); do thou, O mid-air, intoxicate him; do thou, O Agni, intoxicate him!

May yonder man burn after me! {06131} VI, 131. Charm to arouse the passionate love of a man.

1. From thy head unto thy feet do I implant (love's) longing into thee. Ye gods, send forth the yearning love: may yonder man burn after me!

2. Favour this (plan), Anumati; fit it tooether, Âkûti! Ye gods, send forth the yearning love may yonder man burn after me!

3. If thou dost run three leagues away, (or even) five leagues, the distance coursed by a horseman, from there thou shalt again return, shalt be the father of our sons! {06132} VI, 132. Charm to arouse the passionate love of a man.

1. Love's consuming longing, together with yearning, which the gods have poured into the waters, that do I kindle for thee by the law of Varuna!

2. Love's consuming longing, together with yearning, which the all-gods (visve devâh) have poured into the waters, that do I kindle for thee by the law of Varuna!

3. Love's consuming longing, together with yearning, which Indrâni has poured into the waters, that do I kindle for thee by the law of Varuna!

4. Love's consuming longing, together with yearning, which Indra and Agni have poured into the waters, that do I kindle for thee by the law of Varuna!

5. Love's consuming longing, together with yearning, which Mitra and Varuna have poured into the waters, that do I kindle for thee by the law of Varuna! {06005} IV, 5. Charm at an assignation.

1. The bull with a thousand horns who rose out of the sea, with the aid of him, the mighty one, do we put the folks to sleep.

2. The wind blows not over the earth. No one looks on. Do thou then, befriended of Indra, put all women and dogs to sleep!

3. The women that lie upon couches and upon beds, and they that rest in litters, the women all that exhale sweet fragrance, do we put to sleep.

4. Every moving thing I have held fast. Eye and breath I have held fast. I have held fast all limbs in the deep gloom of the night.

5. Of him that sits, and him that walks, of him that stands and looks about, of these the eyes we do shut, just as these premises (are shut).

6. The mother shall sleep, the father shall sleep, the dog shall sleep, the lord of the house shall sleep! All her relations shall sleep, and these people round about shall sleep!

7. O sleep, put thou to sleep all people with the magic that induces sleep! Put the others to sleep until the sun rises; may I be awake until the dawn appears, like Indra, unharmed, uninjured! {06077}

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VI, 77. Charm to cause the return of a truant woman.

1. The heavens have stood, the earth has stood, all creatures have stood. The mountains have stood upon their foundation, the horses in the stable I have caused to stand.

2. Him that has control of departure, that has control of coming home, return, and turning in, that shepherd do I also call.

3. O Gâtavedas (Agni), cause thou to turn ill; a hundred way's hither shall be thine, a thousand modes of return shall be thine: with these do thou restore us again! {06018} VI, 18. Charm to allay jealousy.

1. The first impulse of jealousy, moreover the one that comes after the first, the fire, the heart-burning, that do wc waft away from thee.

2. As the earth is dead in spirit, in spirit more dead than the dead, and as the spirit of him that has died, thus shall the spirit of the jealous (man) be dead!

3. Yon fluttering little spirit that has been fixed into thy heart, from it the jealousy do I remove, as air from a waterskin. {07045} VII, 45. Charm to allay jealousy.

1. From folk belonging to all. kinds of people, from the Sindhu (Indus) thou hast been brought hither: from a distance, I ween, has been fetched the very remedy for jealousy.

2. As if a fire is burning him, as if the forest-fire burns in various directions, this jealousy of his do thou quench, as a fire (is quenched) with water! {01014} I, 14. A woman's incantation against her rival.

1. I have taken unto myself her fortune and her glory, as a wreath off a tree. Like a mountain with broad foundation may she sit a long time with her parents!

2. This woman shall be subjected to thee as thy wife, O king Yama; (till then) let her be fixed to the house of her mother, or her brother, or her father!

3. This woman shall be the keeper of thy house, O king (Yama), and her do we make over to thee! May she long sit with her relatives, until (her hair) drops from her head!

4. With the incantation of Asita, of Kasyapa, and of Gaya do I cover up thy fortune, as women cover (something) within a chest. {03018} III, 18. Charm of a woman against a rival or co-wife.

1. I dig up this plant, of herbs the most potent, by whose power rival women are overcome, and husbands are obtained.

2. O thou (plant) with erect leaves, lovely, do thou, urged on by the gods, full of might, drive away my rival, make my h usband mine alone!

3. He did not, forsooth, call thy name, and thou shalt not delight in this' husband! To the very farthest distance do we drive our rival.

4. Superior am I, O superior (plant), superior, truly, to superior (women). Now shall my rival be inferior to those that are inferior!

5. I am overpowering, and thou, (O plant), art completely overpowering. Having both grown full of power, let us overpower my rival!

6. About thee (my husband) I have placed the overpowering (plant), upon thee placed the very overpowering one.

May thy mind run after me as a calf after the cow, as water along its course!

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{06138} VI, 138. Charm for depriving a man of his virility.

1. As the best of the plants thou art reputed, O herb: turn this man for me to-day into a eunuch that wears his hair dressed!

2. Turn him into a eunuch that wears his hair dressed, and into one that wears a hood! Then Indra with a pair of stones shall break his testicles both!

3. O eunuch, into a eunuch thee I have turned;O castrate, into a castrate thee I have turned; O weakling, into a weakling thee I have turned! A hood upon his head, and a hair-net do we place.

4. The two canals, fashioned by the gods, in which man's power rests, in thy testicles . . . . . . . . . . . . I break them with a club.

5. As women break reeds for a mattress with a stone, thus do I break thy member {01018} I, 18. Charm to remove evil bodily characteristics from a woman.

1. The (foul) mark, the lalâmî (with spot on the forehead), the Arâti (grudging demon), do we drive out. Then the (signs) that are auspicious (shall remain) with us; (yet) to beget offspring do we bring the Arâti!

2. May Savitar drive out uncouthness from her feet, may Varuna, Mitra, and Aryaman (drive it) out from her hands; may Anumati kindly drive it out for us! For happiness the gods have created this woman.

3. The fierceness that is in thyself, in thy body, or in thy look, all that do we strike away with our charm. May god Savitar prosper thee!

4. The goat-footed, the bull-toothed, her who scares the cattle, the snorting one, the vilîdhî (the driveling one), the lalâmî (with spot on the forehead), these do we drive from us. {06110} VI, 110. Expiatory charm for a child born under an unlucky star.

1. Of yore, (O Agni), thou wast worthy of supplication at the sacrifice; thou wast the priest in olden times, and now anew shalt sit (at our sacrifice)! Delight, O Agni, thy own body, and, sacrificing, bring good fortune here to us!

2. Him that hath been born under the (constellation) gyeshihaghnî ('she that slays the oldest'), or under the vikritâu ('they that uproot'), save thou from being torn up by the root by Yama (death)! May be (Agni) guide him across all misfortunes to long life, to a life of a hundred autumns!

3. On a tiger (-like) day the hero was born; born under a (good) constellation he becometh a mighty hero. Let him not slay, when he grows up, his father, let him not injure the mother that hath begotten him! {06140} VI, 140. Expiation for the irregular appearance of the first pair of teeth.

1. Those two teeth, the tigers, that have broken forth, eager to devour father and mother, do thou, O Brahmanaspati Gâtavedas, render auspicious!

2. Do ye eat rice, eat barley, and eat, too, beans, as well as sesamum! That, O teeth.. is the share deposited for your enrichment. Do not injure father and mother!

3. Since ye have been invoked, O teeth, be ye in unison kind and propitious! Elsewhere, O teeth, shall pass away the fierce (qualities) of your body! Do not injure father and mother! {04008} V.

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CHARMS PERTAINING TO ROYALTY (RÂGAKARMÂNI).

IV, 8. Prayer at the consecration of a king.

1. Himself prosperous (bhûto), he does put strength into the beings (bhûteshu); he became the chief lord of the beings (bhûtânâm). To his consecration death does come: may he, the king, favour this kingdom!

2. Come forth hither-do not glance away-as a mighty guardian, slayer of enemies! Step hither, thou who prosperest thy friends: the gods shall bless thee!

3. As he did step hither all (men) did attend him. Clothed in grace, he moves, shining by his own lustre. This is the great name of the manly Asura; endowed with every form (quality) he entered upon immortal (deeds).

4. Thyself a tiger, do thou upon this tiger-skin stride (victorious) through the great regionst All the clans shall wish for thee, and the heavenly waters, rich in sap!

5. The heavenly waters, rich in sap, flow joyously, (and too) those in the sky and upon the earth: with the lustre of all of these do I sprinkle thee.

6. They have sprinkled thee with their lustre., the heavenly waters rich in sap. May Savitar thus fashion thee, that thou shalt prosper thy friends!

7. (The waters) thus embracing him, the tiger, promote him, the lion, to great good fortune. Him, the leopard in the midst of the waters, as though standing in the ocean, the beneficent (floods, or the vigorous priests) cleanse thoroughly! {03003} III, 3. Charm for the restoration of an exiled king.

1. (Agni) has shouted loud: may he here well perform his work! Spread thyself out, O Agni, over the far-reaching hemispheres of the world! The all-possessing Maruts shall engage thee: bring hither that (king) who devoutly spends the offering!

2. However far he be, the red (steeds) shall urge hither Indra, the seer, to friendship, since the gods, (chanting) for him the gâyatri, the brihatî, and the arka (songs), infused courage into him with the sautrâmanî-sacrifice!

3. From the waters king Varuna shall call thee, Soma shall call thee from the mountains, Indra shall cite thee to these clans! Turn into an eagle and fly to these clans!

4. An eagle shall bring hither from a distance him that is fit to be called, (yet) wanders exiled in a strange land! The Asvins shall prepare for thee a path, easy to travel! Do ye, his kinfolk, gather close about him!

5. Thy opponents shall call thee; thy friends have chosen. thee! Indra, Agni, and all the gods have kept prosperity with this people.

6. The kinsman or the stranger that opposes thy call, him, O Indra, drive away; then render this (king) accepted here! {03004} III, 4. Prayer at the election of a king.

1. (Thy) kingdom hath come to thee: arise, endowed with lustre! Go forth as the lord of the people, rule (shine) thou, a universal ruler! All the regions of the compass shall call thee, O king; attended and revered be thou here!

2. Thee the clans, thee these regions, goddesses five, shall choose for empire! Root thyself upon the height, the pinnacle of royalty: then do thou, mighty, distribute goods among us!

3. Thy kinsmen with calls shall come to thee; agile Agni shall go with them as messenger! Thy wives, thy sons shall be devoted to thee; being a mighty (ruler) thou shalt behold rich tribute!

4. The Asvins first, Mitra and Varuna both, all the gods, and the Maruts, shall call thee! Then fix thy mind upon the bestowal of wealth, then do thou, mighty, distribute wealth among us!

5. Hither hasten forth from the farthest distance heaven and earth, both, shall be propitious to thee! Thus did this king Varuna (as if, 'the chooser') decree that; he himself did call thee: 'come thou hither'!

6. O Indra, Indra, come thou to the tribes of men, for thou hast agreed, concordant with the Varunas (as if,'the electors'), He did call thee to thy own domain (thinking): 'let him revere the gods, and manage, too, the people'!

7. The rich divinities of the roads, of manifold diverse forms, all coming together have given thee a broad domain.

They shall all concordantly call thee; rule here, a mighty, benevolent (king), to up the tenth decade (of thy life)! {03005}

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III, 5. Praise of an amulet derived from the parna-tree, designed to strengthen royal power.

1. Hither hath come this amulet of parna-wood, with its might mightily crushing the enemy. (It is) the strength of the gods, the sap of the waters: may it assiduously enliven me with energy!

2. The power to rule thou shalt hold fast in me, O amulet of parna-wood; wealth (thou shalt hold fast) in me! May I, rooted in the domain of royalty, become the chief!

3. Their very own amulet which the gods deposited secretly in the tree, that the gods shall give us to wear, together with life!

4. The parna has come hither as the mighty strength of the soma, given by Indra, instructed by Varuna. May I, shining brilliantly, wear it, unto long life, during a hundred autumns!

5. The amulet of parna-wood has ascended upon me unto complete exemption from injury, that I may rise superior (even) to friends and alliances!

6. The skilful builders of chariots, and the ingenious workers of metal, the folk about me all, do thou, O parna, make my aids!

7. The kings who (themselves) make kings, the charioteers, and leaders of hosts, the folk about me all, do thou, O parna, make my aids!

8. Thou art the body-protecting parna, a 'liero, brother of me, the hero. Along with the brilliancy of the year do I fasten thee on, O amulet! {04022} IV, 22. Charm to secure the superiority of a king.

1. This warrior, O Indra, do thou strengthen for me, do thou install this one as sole ruler (bull) of the Vis (the people); emasculate all his enemies, subject them to him in (their) contests!

2. To him apportion his share of villages, horses, and cattle; deprive of his share the one that is his enemy! May this king be the pinnacle of royalty; subject to him, O Indra, every enemy!

3. May this one be the treasure-lord of riches, may this king be the tribal lord of the Vis (the people)! Upon this one, O Indra, bestow great lustre, devoid of lustre render his enemy!

4. For him shall ye, O heaven and earth, milk ample good, as two milch-cows yielding warm milk! May this king be favoured of Indra, favoured of cows, of plants, and cattle!

5. I unite with thee Indra who has supremacy, through whom one conquers and is not (himself) conquered, who shall install thee as sole ruler of the people, and as chief of the human kings.

6. Superior art thou, inferior are thy rivals, and whatsoever adversaries are thine, O king! Sole ruler, befriended of Indra, victorious, bring thou hither the supplies of those who act as thy enemies!

7. Presenting the front of a lion do thou devour all (their) people, presenting the front of a tiger do thou strike down the enemies! Sole ruler, befriended of Indra, victorious, seize upon the supplies of those who act as thy enemies! {01009} I, 9. Prayer for earthly and heavenly success.

1. Upon this (person) the Vasus, Indra, Pûshan, Varuna, Mitra, and Agni, shall bestow goods (vasu)! The Âdityas, and, further, all the gods shall hold him in the higher light!

2. Light, ye gods, shall be at his bidding: Sûrya (the sun), Agni (fire), or even gold! Inferior to us shall be our rivals!

Cause him to ascend to the highest heaven 3. With that most potent charm with which, O Gâtavedas (Agni), thou didst bring to Indra the (soma-) drink, with that, O Agni, do thou here strengthen this one; grant him supremacy over his kinsmen!

4. Their sacrifice and their glory, their increase of wealth and their thoughtful plans, I have usurped, O Agni. Inferior to us shall be our rivals! Cause him to ascend to the highest heaven! {06038} VI, 38. Prayer for lustre and power.

1. The brilliancy that is in the lion, the tiger, and the serpent; in Agni, the Brâhmana, and Surya (shall be ours)! May the lovely goddess that bore Indra come to us, endowed with lustre!

2. (The brilliancy) that is in the elephant, panther, and in gold; in the waters, cattle, and men (shall be ours)! May the

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lovely goddess that bore Indra come to us, endowed with lustre!

3. (The brilliancy) that is in the chariot, the dice, in the strenath of the bull; in the wind, Parganya, and in the fire of Varuna (shall be ours)! May the lovely goddess that bore Indra come to us, endowed with lustre!

4. (The brilliancy) that is in the man of royal caste, in the stretched drum, in the strength of the horge, in the shout of men (shall be ours)! May the lovely goddess that bore Indra come to us, endowed with lustre! {06039} VI, 39. Prayer for glory (yasas).

1. The oblation that yields glory, sped on by Indra, of thousandfold strength, well offered, prepared with might, shall prosper! Cause me, that offers the oblation, to continue long beholding (light), and to rise to supremacy!

2. (That he may come) to us, let us honour with obeisance glory-owning Indra, the glorious one with glory-yielding (oblations)! Do thou (the oblation) grant us sovereignty sped on by Indra; may we in thy favour be glorious!

3. Glorious was Indra born, glorious Agni, glorious Soma. Glorious, of all beings the most glorious, am I. {08008} VIII, 8. Battle-charm.

1. May Indra churn (the enemy), he, the churner, Sakra (mighty), the hero, that pierces the forts, so that we shall slay the armies of the enemies a thousandfold!

2. May the rotten rope, wafting itself against yonder army, turn it into a stench. When the enemies see from afar our smoke and fire, fear shall they lay into their hearts!

3. Tear asunder those (enemies), O asvattha (ficus religiosa), devour (khâda) them, O! khadira (acacia catechu) in lively style! Like the tâgadbhanga (ricinus communis) they shall be broken (bhagyantâm), may the vadhaka (a certain kind of tree) slay them with his weapons (vadhaih)!

4. May the knotty âhva-plant put knots upon yonder (enemies), may the vadhaka slay them with his weapons! Bound up in (our) great trap-net, they shall quickly be broken as an arrow-reed!

5. The atmosphere was the net, the great regions (of space) the (supporting) poles of the net: with these Sakra (mighty Indra) did surround and scatter the army of the Dasyus.

6. Great, forsooth, is the net of great Sakra, who is rich in steeds: with it infold thou all the enemies, so that not one of them shall be released!

7. Great is the net of thee, great Indra, hero, that art equal to a thousand, and hast hundredfold might. With that (net) Sakra slew a hundred, thousand, ten thousand, a hundred million foes, having surrounded them with (his) army.

8. This great world was the net of great Sakra: with this net of Indra I infold all those (enemies) yonder in darkness, 9. With great dejection, failure, and irrefragable misfortune; with fatigue, lassitude, and confusion, do I surround all those (enemies) yonder.

10. To death do I hand them over, with the fetters of death they have been bound. To the evil messengers of death do I lead them captive.

11. Guide ye those (foes), ye messengers of death; ye messengers of Yama, infold them! Let more than thousands be slain; may the club of Bhava crush them!

12. The Sâdhyas (blessed) go holding up with might one support of the net, the Rudras another, the Vasus another, (Still) another is upheld by the Âdityas.

13. All the gods shall go pressing from above with might; the Angiras shall go on the middle (of the net), slaying the mighty army!

14. The trees, and (growths) that are like trees, the plants and the herbs as well; two-footed and four-footed creatures do I impel, that they shall slay yonder army!

15. The Gandharvas and Apsaras, the serpents and the gods, holy men and (deceased) Fathers, the visible and invisible (beings), do I impel, that they shall slay yonder army!

16. Scattered here are the fetters of death; when thou steppest upon them thou shalt not escape! May this hammer slay (the men) of yonder army by the thousand!

17. The gharma (sacrificial hot drink) that has been heated by the fire, this sacrifice (shall) slay thousands! Do ye, Bhava and Sarva, whose arms are mottled, slay yonder army!

18. Into the (snare of) death they shall fall, into hunger, exhaustion, slaughter, and fear! O Indra and Sarva, do ye with trap and net slay yonder army!

19. Conquered, O foes, do ye flee away; repelled by (our) charm, do ye run! Of yonder host, repulsed by Brihaspati, not one shall be saved!

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20. May their weapons fall from their (hands), may they be unable to lay the arrow on (the bow)! And then (our) arrows shall smite them, badly frightened, in their vital members!

21. Heaven and earth shall shriek at them, and the atmosphere, along with the divine powers! Neither aider, nor support did they find; smiting one another they shall go to death!

22. The four regions are the she-mules of the god's chariot, the purodâsas (sacrificial rice-cakes) the hoofs, the atmosphere the seat (of the wagon). Heaven and earth are its two sides, the seasons the reins, the intermediate regions the attendants, Vâk (speech) the road.

23. The year is the chariot, the full year is the body of the chariot, Virâg, the pole, Agni the front part of the chariot.

Indra is the (combatant) standing on the left of the chariot, Kandramas (the moon) the charioteer.

24. Do thou win here, do thou conquer here, overcome, win, hail! These here shall conquer, those yonder be conquered! Hail to these here, perdition to those yonder! Those yonder do I envelop in blue and red! {01019} I, 19. Battle-charm against arrow-wounds.

1. The piercing (arrows) shall not hit us, nor shall the striking arrows hit us! Far away fron, us O Indra, to either side, cause the arrow-shower to fall!

2. To either side of us the arrows shall fall, those that have been shot and shall be shot! Ye divine and ye human arrows, pierce ye mine enemies!

3. Be he our own, or be he strange, the kinsman, or the foreianer, who bear enmity towards us, those enemies of mine Rudra shall pierce with a shower of arrows!

4. Him that rivals us, or does not rival us, him that curses us with hate, may all the gods injure my charm protects me from within! {03001} III, 1. Battle-charm for confusing the enemy.

1. Agni shall skilfully march against our opponents, burning against their schemes and hostile plans; Gâtavedas shall confuse the army of our opponents and deprive them (of the use) of their hands!

2. Ye Maruts are mighty in such matters: advance ye, crush ye, conquer ye (the enerny)! These Vasus when implored did crush (them). Agni, vily, as their vanauard shall skilfully attack!

3. O Maghavan, the hostile army which contends against us--do ye, O Indra, Vritra's slayer, and Agni, burn against them!

4. Thy thunderbolt, O Indra, who hast been driven forward swiftly by thy two bay steeds, shall advance, crushing the enemies. Slay them that resist, pursue, or flee, deprive their schemes of fulfilment!

5. O Indra, confuse the army of the enemy; with the impact of the fire and the wind scatter them to either side!

6. Indra shall confuse the army, the Miaruts shall slay it with might! Agni shall rob it of its sight; vanquished it shall turn about! {03002} III, 2. Battle-charm for confusing the enemy.

1. Agni, our skilful vanguard, shall attack, burning, against their schemes and hostile plans! Gâtavedas shall bewilder the plans of the enemy, and deprive them (of the use) of their hands!

2. This fire has confused the schemes that are in your mind; it shall blow you from your home, blow you away from everywhere!

3. O Indra, bewildering their schemes, come hither with thy (own) plan: with the impact of the fire and the wind scatter them to either side!

4. O ye plans of theirs, fly ye away; O ye schemes, be ye confused! Moreover, what now is in their mind, do thou drive that out of them!

5. Do thou, O (goddess) Apvi, confusing their plans, go forth (to them), and seize their limbs! Attack them, burn with flames into their hearts; strike the enemy with fits, (strike our) opponents with darkness!

6. That army yonder o( the enemy, that comes against us fighting with might, do ye, O Maruts, strike with planless darkness, that one of them shall not know the other! {06097}

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VI, 97. Battle-charm of a king upon the eve of battle.

1. Superior is the sacrifice, superior Agni, superior Soma, superior Indra. To the end that I shall be superior to all hostile armies do we thus, offering the agnihotra, reverently present this oblation!

2. Hail be, ye wise Mitra and Varuna: with honey swell ye our kingdom here, (so that it shall) abound in offspring!

Drive far to a distance misfortune, strip off from us sin, even after it has been committed!

3. With inspiration follow ye this strong hero; cling close, ye friends, to Indra (the king), who conquers villages, conquers cattle, has the thunderbolt in his arm, overcomes the host arrayed (against him), crushing it with might! {06099} VI, 99. Battle-charm of a king on the eve of battle.

1. I call -upon thee, O Indra, from afar, upon thee for protection against tribulation. I call the strong avenger that has many names, and is of unequalled birth.

2. Where the hostile weapon now rises against us,threatening to slay, there do we place the two arms of Indra round about.

3. The two arms of Indra, the protector, do we place round about us: let him protect us! O god Savitar, and king Soma, render me of confident mind, that I may prosper! {11009} XI, 9. Prayer to Arbudi and Nyarbudi for help in battle.

1. The arms, the arrows, and the might of the bows; the swords, the axes, the weapons, and the artful scheme that is in our mind; all that, O Arbudi, do thou make the enemies see, and spectres also make them see!

2. Arise, and arm yourselves; friends are ye, O divine folk! May our friends be perceived and protected by you, O Arbudi (and Nyarbudi)!

3. Arise (ye two), and take hold I With fetters and shackles surround ye the armies of the enemy, O Arbudi (and Nyarbudi)!

4. The god whose name is Arbudi, and the lord Nyarbudi, by whom the atmosphere and this great earth has been infolded, with these two companions of Indra do I pursue the conquered (king) with my army.

5. Arise, thou divine person, O Arbudi, together with thy army! Crushing the army of tlie enemy, encompass them with thy embraces!

6. Thou, Arbudi, makest appear the sevenfold spectral brood. Do thou, when the oblation has been poured, rise up with all. these, together with the army!

7. (The female mourner), beating herself, with tear-stained face, with short (mutilated?) ears, with dishevelled hair, shall lament, when a man has been slain, pierced by thee, O Arbudi!

8. She curves her spine while longing in her heart for her son, her husband, and her kin, when (a man) has been pierced by thee, O Arbudi!

9. The aliklavas and the gâshkamadas, the vultures, the strong-winged hawks, the crows, and the birds (of prey) shall obtain their fill! Let them make evident to the enemy, when (a man) has been pierced by thee, O Arbudi!

10. Then, too, every wild beast, insect, and worm shall obtain his fill on the human carcass, when (a man) has been pierced by thee, O Arbudi!

11. Seize ye, and tear out in-breathing and outbreathing, O Nyarbudi (and Arbudi): deep-sounding groans shall arise!

Let them make it evident to the enemy, when (a man) has been pierced by thee, O Arbudi!

12. Scare them forth, let them tremble; bewilder the enemies with fright! With thy broad embrace, with the clasp of thy arms crush the enemies, O Nyarbudi!

13. May their arms, and the artful scheme that is in their mind be confused! Not a thing shall remain of them, pierced by thee, O Arbudi!

14. May (the mourning women) beating them selves, run together, smiting their breasts and their thighs, not anointed, with dishevelled hair, howling, when a man has been slain, has been pierced by thee, O Arbudi!

15. The dog-like Apsaras, and also the RÝpakâs (phantoms), the plucking sprite, that eacerly licks within the vessel, and her that seeks out what has been carelessly hidden, all those do thou, O Arbudi, make the enemies see, and spectres also make them see!

16. (And also make them see) her that strides upon the mist, the mutilated one, who dwells with the mutilated; the vapoury spooks that are hidden, and the Gandharvas and Apsaras, the serpents, and other brood, and the Rakshas!

17. (And also) the spooks with fourfold teeth, black teeth, testicles like a pot, bloody faces, who are inherently

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frightful, and terrifying!

18. Frighten thou, O Arbudi, yonder lines of the enemy; the conquering and the victorious (Arbudi and Nyarbudi), the two comrades of Indra, shall conquer the enemies!

19. Dissolved, crushed, slain the enemy shall lie, O Nyarbudi! May victorious sprites, with fiery tongues and smoky crests, go with (our) army!

20. Of the enemies repulsed by this (army), O Arbudi, Indra, the spouse of Saki, shall slay each picked man: not a single one of those yonder shall escape!

21. May their hearts burst, may their life's breath escape upward! May dryness of the mouth overtake (our) enemies, but not (our) allies!

22. Those who are bold and those who are cowardly, those who turn (in flight) and those who are deaf (to danger?), those who are (like) dark goats, and those, too, who bleat like goats, all those, do thou, O Arbudi, make the enemies see, and spectres also make them see!

23. Arbudi and Trishamdhi shall pierce our enemies, so that, O Indra, slayer of Vritra, spouse of Sakî, we may slay the enemy by thousands!

24. The trees, and (growths) that are like trees, the plants and the herbs as well, the Gandharvas and the Apsaras, the serpents, gods, pious men, and (departed) Fathers, all those, O Arbudi, do thou make the enemies see, and spectres also make them see!

25. The Maruts, god Âditya, Brahmanaspati did rule over you; Indra, and Agni, Dhâtar, Mitra, and Pragâpati did rule over you; the seers did rule over you. Let them make evident to the enemies when (a man) has been pierced by thee, O Arbudi!

26. Ruling over all these, rise ye and arm yourselves! Ye divine folk are (our) friends: win ye the battle, and disperse to your various abodes! {11010} XI, 10. Prayer to Trishamdhi for help in battle.

1. Arise and arm yourselves, ye nebulous spectres together with fiery portents; ye serpents, other brood, and Rakshas, run ye after the enemy!

2. He knows bow to rule your kingdom together with the red portents (of the heavens). The evil brood that is in the air and the heaven, and the human (powers) upon the earth, shall be obedient to the plans of Trishamdhi!

3. The brazen-beaked (birds of prey), those with beaks pointed as a needle, and those, too, with thorny beaks, fleshdevouring, swift as the wind, shall fasten themselves upon the enemies, together with the Trishamdhi-bolt (the bolt with three joints)!

4. Make away with, O Gâtavedas Âditya, many carcasses! This army of Trishamdhi shall be devoted to my bidding!

5. Arise thou divine person, O Arbudi, together with thy army! This tribute has been offered to you (Arbudi and Trishamdhi), an offerinor pleasing to Trishamdhi.

6. This white-footed, four-footed arrow shall fetter (?). Do thou, O magic spell, operate, together with the army of Trishamdhi, against the enemies!

7. May (the mourning woman) with suffused eyes hurry on, may she that hath short (mutilated?) ears shout when (a man) has been overcome by the army of Trishamdhi! Red portents shall be (visible)!

8. May the winged birds that move in the air and in the sky descend; beasts of prey and insects shall seize upon them; the vultures that feed upon raw flesh shall hack into (their) carcasses!

9. By virtue of the compact which thou, O Brihaspati, didst close with Indra and Brahman, by virtue of that agreement with Indra, do I call hither all the gods: on this side conquer, not over yonder!

10. Brihaspati, the descendant of Angiras, and the seers, inspired by (our) song, did fix the three-jointed (Trishamdhi) weapon upon the sky for the destruction of the Asuras.

11. Trishamdhi, by whom both yonder Âditya (the sun) and Indra, are protected, the gods did destine for (our) might and strencth.

12. All the worlds the gods did conquer through this oblation, (and) by the bolt which Brihaspati, the descendant of Angiras, did mould into a weapon for the destruction of the Asuras.

13. With the bolt which Brihaspati, the descendant of Angiras, did, mould into a weapon for the destruction of the Asuras do I, O Brihaspati, annihilate yonder army: I smite the enemies with force.

14. All the gods that eat the oblation offered with the call vashat are coming over. Receive this oblation graciously; conquer on this side, not over yonder!

15. May all the gods come over: the oblation is pleasing to Trishamdhi. Adhere to the great compact under which of yore the Asuras were conquered!

16. Vâyu (the wind) shall bend the points of the enemies' bows, Indra shall break their arms, so that they shall be

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unable to lay on their arrows, Ă‚ditya (the sun) shall send their missiles astray, and Kandramas (the moon) shall bar the way of (the enemy) that has not (as yet) started!

17. If they have come on as citadels of the gods, if they have constituted an inspired charm as their armour, if they have gathered courage through the protections for the body and the bulwarks which they have made, render all that devoid of force!

18. Placing (our) purohita (chaplain), together with the flesh-devourer (Agni) and death, in thy train, do thoti, O Trishamdhi, go forth with thy army, conquer the enemies, advance!

19. O Trishamdhi, envelop thou the enemies in darkness; may not a single one of those, driven forth by the speckled ghee, be saved!

20. May the white-footed (arrow?) fly to yonder lines of the enemy, may yonder armies of the enemies be to-day put to confusion, O Nyarbudi!

21. The enemies have been confused, O Nyarbudi: slay each picked man among them, slay them with this army!

22. The enemy with coat-of-mail, he that has no coat-of-mail, and he that stands in the battle-throng, throttled by the strings of their bows, by the fastenings of their coats-of-mail, by the battle-throng, they shall lie!

23. Those w ith armour and those without armour, the enemies that are shielded by armour, all those, O Arbudi, after they have been slain, dogs shall devour upon the ground!

24. Those that ride on chariots, and those that have no chariots, those that are mounted, and those that are not mounted, all those, after they have been slain, vultures and strong-winged hawks shall devour!

25. Counting its dead by thousands, the hostile army, pierced and shattered in the clash of arms, shall lie!

26. Pierced in a vital spot, shrieking in concert with the birds of prey, wretched, crushed, prostrate, (the birds of prey) shall devour the enemy who attempts to hinder this oblation of ours directed against (him)!

27. With (the oblation) to which the gods flock, which is free from failure,-with it Indra, the slayer of Vritra, shall slay, and with the Trishamdhi-bolt (the bolt with three joints)! {05020} V, 20. Hymn to the battle-drum.

1. High sounds the voice of the drum, that acts the warrior, the wooden (drum), equipped with the skin of the cow.

Whetting thy voice, subduing the enemy, like a lion sure of victory, do thou loudly thunder against them!

2. The wooden (instrument) with fastened (covering) has thundered as a lion, as a bull roars to the cow that longs to mate. Thou art a bull, thy enemies are eunuchs; thou ownest Indra's foesubduing fire!

3. Like a bull in the herd, full of might, lusty, do thou, O snatcher of booty, roar against them! Pierce with fire the heart of the enemy; with -broken ranks the foe shall run and scatter!

4. In victorious battles raise thy roar! What may be captured, capture; sound in many places! Favour, O drum, (our deeds) with thy divine voice; bring to (us) with strength the property of the enemy!

5. When the wife of the enemy hears the voice of the drum, that speaks to a far distance, may she, aroused by the sound, distressed, snatch her son to her arms, and run, frightened at the clash of arms!

6. Do thou, O drum, sound the first sound, ring brilliantly over the back of the earth! Open wide thy maw at the enemies host; resound brightly, joyously, O drum!

7. Between this heaven and earth thy noise shall spread, thy sounds shall quickly part to every side! Shout thou and thunder with swelling sound; make music at thy friend's victory, having, (chosen) the good side!

8. Manipulated with care, its voice shall resound! Make bristle forth the weapons of the warriors! Allied to Indra do thou call hither the warriors; with thy friends beat vigorously down the enemies!

9. A shouting herald, followed by a bold army, spreading news in many places, sounding through the village, eager for success, knowing the way, do thou distribute glory to many in the battle!

10. Desiring advantage, gaining booty, full mighty, thou hast been made keen by (my) song, and winnest battles. As the press-stone on the gathering skin dances upon the soma-sboots, thus do thou, O drum, lustily dance upon the booty!

11. A conqueror of enemies, overwhelming, foe-subduing, eager for the fray, victoriously crushing, as a speaker his speech do thou carry forth thy sound; sound forth here strength for victory in battle!

12. Shaking those that are unshaken, hurrying to the strife, a conqueror of enemies, an unconquerable leader, protected

by Indra, attending to the hosts, do thou that crusheth the hearts of the enemies, quickly go! {05021}

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V, 21 Hymn to the battle-drum, the terror of the enemy.

1. Carry with thy voice, O drum, lack of heart, and failure of courage among the enemies! Disagreement, dismay, and fright, do we place into the enemies: beat them down, O drum!

2. Agitated in their minds, their sight, their hearts, the enemies shall run, frightened with terror, when our oblation has been offered!

3. Made of wood, equipped with the skin of the cow, at home with every clan, put thou with thy voice terror into the enemies, when thou hast been anointed with ghee!

4. As the wild animals of the forest start in fear from man, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds!

5. As goats and sheep run from the wolf, badly frightened, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds!

6. As birds start in fear from the eagle, as by day and by night (they start) at the roar of the lion, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds!

7. With the drum and the skin of the antelope all the gods, that sway the battle, have scared away the enemies.

8. At the noise of the beat of the feet when Indra disports himself, and at his shadow, our enemies yonder, that come in successive ranks, shall tremble!

9. The whirring of the bowstring and the drums shall shout at the directions where the conquered armies of the enemies go in successive ranks!

10. O sun, take away their sight; O rays, run after them; clinging to their feet, fasten yourselves upon them, when the strength of their arms is gone!

11. Ye strong Maruts, Prisni's children, with Indra as an ally, crush ye the enemies; Soma the king (shall crush them), Varuna the king, Mahâdeva, and also Mrityu (death), and Indra!

12. These wise armies of the gods, having the sun as their ensign, shall conquer our enemies! Hail!

VI. CHARMS TO SECURE HARMONY, INFLUENCE IN THE ASSE-NIBLY, AND THE LIKE (SÂMMANASYÂNI, ETC.). {03030} III, 30. Charm to secure harmony.

1. Unity of heart, and unity of mind, freedom from hatred, do I procure for you. Do ye take delight in one another, as a cow in her (new-) born calf!

2. The son shall be devoted to his father, be of the same mind with his mother; the wife shall speak honied, sweet, words to her husband!

3. The brother shall not hate the brother, and the sister not the sister! Harmonious, devoted to the same purpose, speak ye words in kindly spirit!

4. That charm which causes the gods not to disagree, and not to hate one another, that do we prepare in your house, as a means of agreement for your folk.

5. Following your leader, of (the same) mind, do ye not hold yourselves apart! Do ye come here, co-operating, going along the same wagon-pole, speaking agreeably to one another! I render you of the same aim, of the same mind.

6. Identical shall be your drink, in common shall be your share of food! I yoke you together in the same traces: do ye worship Agni, joining together, as spokes around about the hub!

7. I render you of the same aim, of the same mind, all paying deference to one (person) through my harmonising charm. Like the gods that are guarding the ambrosia, may he (the leader) be welldisposed towards you, night and day! {06073} VI, 73. Charm to allay discord.

1. Hither shall come Varuna, Soma, Agni; Brihaspati with the Vasus shall come hither! Come together, O ye kinsmen all, of one mind, to the glory of this mighty guardian!

2. The fire that is within your souls, the scheme that hath entered your minds, do I frustrate with my oblation, with my ghee: delight in me shall ye take, O kinsmen!

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3. Remain right here, go not away from us; (the roads) at a distance PĂťshan shall make impassable for you!

Vistoshpati shall urgently call you back: delight in me shall ye take, O kinsmen! {06074} VI, 74. Charm to allay discord.

1. May your bodies be united, may your mindg and your purposes (be united)! Brahmanaspati here has brought you together, Bhaga has brought you together.

2. Harmony of mind (I procure) for you, and also harmony of heart. Moreover with the aid of Bhaga's exertions do I cause you to agree.

3. As the Ă‚dityas are united with the Vasus, as the fierce (Rudras), free from grudge, with the Maruts, thus, O threenamed (Agni), without grudge, do thou render these people here of the same mind! {07052} VII, 52. Charm against strife and bloodshed.

1. May we be in harmony with our kinfolk, in harmony with strangers; do ye, O Asvins, establish here agreement among us!

2. May we agree in mind and thought, may we not struggle with one another, in a spirit displeasing to the gods! Ma not the din of frequent battle-carnage arise, may the arrow not fly when the day of Indra has arrived! {06064} VI, 64. Charm to allay discord.

1. Do ye agree, unite yourselves, may your minds be in harmony, just as the gods of old in harmony-. sat down to their share!

2. Same be their counsel, same their assembly, same their aim, in common their thought! The 'same' oblation do I sacrifice for you: do ye enter upon the same plan!

Same be your intention, same your hearts! Same be your mind, so that it may be perfectly in common to you! {06042} VI, 42. Charm to appease anger.

1. As the bowstring from the bow, thus do I take off thy anger from thy heart, so that, having become of the same mind, we shall associate like friends!

2. Like friends we shall associate-I take off thy anger. Under a stone that is heavy do we cast thy anger.

3. I step upon thy anger with my heel and my fore-foot, so that, bereft of will, thou shalt not speak, shalt come up to my wish! {06043} VI, 43. Charm to appease anger.

1. This darbha-grass removes the anger of both kinsman and of stranger. And this remover of wrath, 'appeaser of wrath' it is called.

2. This darbha-grass of many roots, that reaches down into the ocean, having risen from the earth, 'appeaser of wrath' it is called.

3. Away we take the offensiveness that is in thy jaw, away (the offensiveness) in thy mouth, so that, bereft of will, thou shalt not speak, shalt come up to my wish! {02027}

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II, 27. Charm against opponents in debate, undertaken with the pâtâ-plant.

1. May the enemy not win the debate! Thou art mighty and overpowering. Overcome the debate of those that debate against us, render them devoid of force, O plant!

2. An eagle found thee out, a boar dug thee out with his snout. Overcome the debate of those that debate against us, render them devoid of force, O plant!

3. Indra placed thee upon his arm in order to overthrow the Asuras. Overcome the debate of those that debate against us, render them devoid of force, O plant!

4. Indra did eat the pâtâ-plant, in order to overthrow the Asuras. Overcome the debate of those that debate against us, render them devoid of force, O plant!

5. By means of thee I shall conquer the enemy, as Indra (conquered) the Sâlâvrikas. Overcome the debate of those that debate against us, render them devoid of force, O plant!

6. O Rudra, whose remedy is the urine, with black crest of hair, performer of (strong) deeds,overcome thou the debate of those that debate against us, render them devoid of force, O plant!

7. Overcome thou the debate of him that is hostile to us, O Indra! Encourage us with thy might! Render me superior in debate! {07012} VII, 12. Charm to procure influence in the assembly.

1. May assembly and meeting, the two daughters of Pragâpati, concurrently aid me! May he with whom I shall meet co-operate with me, may I, O ye Fathers, speak agreeably to those assembled!

2. We know thy name, O assembly: 'mirth,' verily, is thy name; may all those that sit assembled in thee utter speech in harmony with me!

3. Of them that are sitting together I take to myself the power and the understanding: in this entire vathering render, O Indra, me successful!

4. If your mind has wandered to a distance, or has been enchained here or there, then do we turn it hither: may your mind take delight in me! {06094} VI, 94. Charm to bring about submission to one's will.

1. Your minds, your purposes, your plans, do we cause to bend. Ye persons yonder, that are devoted to other purposes, we cause you to comply!

2. With my mind do I seize your minds: do ye with your thoughts follow my thought! I place your hearts in my control: come ye, directing your way after my course!

3. I have called upon heaven and earth, I have called upon the goddess Sarasvatî, I have called upon both Indra and Agni: may we succeed in this. O Sarasvatî!

VII. CHARMS TO SECURE PROSPERITY IN HOUSE, FIELD, CATTLE, BUSINESS, GAMBLING, AND KINDRED MATTERS. {03012} III, 12. Prayer at the building of a house.

1. Right here do I erect a firm house: may it stand upon a (good) foundation, dripping with ghee! Thee may we inhabit, O house, with heroes all, with strong heroes, with uninjured heroes!

2. Right here, do thou, O house, stand firmly, full of horses, full of cattle, full of abundance! Full of sap, ful.] of ghee, full of milk, elevate thyself unto great happiness!

3. A supporter art thou, O house, with broad roof, containing purified grain! To thee may the calf come, to thee the child, to thee the milch-cows, when they return in the evening!

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4. May Savitar, V창yu, Indra, Brihaspati cunningly erect this house! Alay the Alaruts sprinkle it with moisture and with ghee; may king Bhaga let our ploughing take root!

5. O mistress of dwelling, as a sheltering and kindly goddess thou wast erected by the gods in the bealrinina; clothed in grass, be thou kindly disposed; give us, moreover, wealth along with heroes!

6. Do thou, O cross-beam, according to regulation ascend the post, do thou, mightily ruling, hold off the enemies!

May they that approach thee reverently, O house, not suffer injury, may we with all our heroes live a hundred autumns!

7. Hither to this (house) hath come the tender child, hither the calf along with (the other) domestic animals; hither the vessel (full) of liquor, together with bowls of sour milk!

8. Carry forth, O woman, this full jar, a stream of ghee mixed with ambrosia! Do thou these drinkers supply with ambrosia; the sacrifice and the gifts (to the Brahmans) shall it (the house) protect!

9. These waters, free from disease, destructive of disease, do I carry forth. The chambers do I enter in upon together with the immortal Agni (fire). {06142} VI, 142. Blessing during the sowing of seed.

1. Raise thyself up, grow thick by thy own might, O grain! Burst every vessel! The lightning in the heavens shall not destroy thee!

2. When we invoke thee, god grain, and thou dost listen, then do thou raise thyself up like the sky, be inexhaustible as the sea!

3. Inexhaustible shall be those that attend to thee, inexhaustible thy heaps! Theywhogivethee as a present shall be inexhaustible, they who eat thee shall be inexhaustible! {06079} VI, 79. Charm for procuring increase of grain.

1. May this bounteous Nabhasaspati (the lord of the cloud) preserve for us (possessions) without measure in our house!

2. Do thou, O Nabhasaspati, keep strengthening food in our house, may prosperity and goods come hither!

3. O bounteous god, thou dost command thousandfold prosperity: of that do thou bestow upon iis, of that do thou give us, in that may we share with thee! {06050} VI, 50. Exorcism of vermin infesting grain in the field.

1. Slay ye the tarda ('borer'), the samanka ('hook'), and the mole, O Asvins; cut off their heads, and crush their ribs!

Shut their mouths, that they shall not eat the barley; free ye, moreover, the grain from danger!

2. Ho tarda ('borer'), ho locust, ho gabhya ('snapper'), upakvasa! As a Brahman (eats not) an uncompleted sacrifice, do ye, not eating this barley, without working injury, get out!

3. O husband of the tard창 (-female), O husband Of the vagh창 (-female), ye of the sharp teeth, listen to me! The vyadvaras (' rodents') of the forest, and whatever other vyadvaras (there are), all these we do crush. {07011} VII, 11. Charm to protect grain from lightning.

1. With thy broad thunder,with the beacon, elevated by tile gods that pervade this all, with the lightning do thou not destroy our grain, O god; nor do thou destroy it with the rays of the sun! {02026} II, 26. Charm for the prosperity of cattle.

1. Hither shall come the cattle which have strayed to a distance, whose companionship V창yu (the wind) enjoys! (The cattle) whose structure of form Tvashtar knows, Savitar shall hold in place in this stable!

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2. To this stable the cattle shall flow together, Brihaspati skilfully shall conduct them hither! Sînîvâlî shall conduct hither their van: do thou, O Anumati, hold them in place after they have arrived!

3. May the cattle, may the horses, and may the domestics flow together; may the increase of the grain flow together! I sacrifice with an oblation that causeth to flow together!

4. I pour together the milk of the cows, I pour together strength and sap with the ghee. Poured together shall be our heroes, constant shall be the cows with me the owner of the cows!

5. I bring hither the milk of the cows, I have brought hither the sap of the grain. Brought hither are our heroes, brought hither to this house are our wives. {03014} III, 14. Charm for the prosperity of cattle.

1. With a firmly founded stable, with wealth, with well-being, with the name of that which is born on a lucky day do we unite you (O cattle)!

2. May Aryaman unite you, may Pûshan, Brihaspati, and Indra, the conqueror of booty, unite you! Do ye prosper my possessions!

Flocking together without fear, making ordure in this stable, holding honey fit for soma, free from disease, ye shall come hither!

4. Right here come, ye cows, and prosper here like the sakâ-bird! And right here do ye beget (your youn(y)! May ye be in accord with me!

5. May your stable be auspicious to you, prosper ye like the sâri-birds and parrots! And right here do ye beget (your young)! With us do we unite you.

6. Attach yourselves, O cows, to me as your possessor; may this stable here cause you to prosper! Upon you, growing numerous, and living, may we, increasing in wealth, alive, attend! {06059} VI, 59. Prayer to the plant arundhatî for protection to cattle.

1. Thy foremost protection, O Arundhatî, do thou bestow upon steer and milch-kine, upon (cattle of) the age when weaned from their mother, upon (all) four-footed creatures!

2. May Arundhatî, the herb, bestow protection along with the gods, render full of sap the stable, free from disease our men!

3. The variegated, lovely, life-giving (plant) do I invoke. May she carry away for us, far from the cattle, the missile hurled by Rudra! {06070} VI, 70. Charm to secure the attachment of a cow to her calf.

1. As meat, and liquor, and dice (abound) at the gambling-place, as the heart of thf. lusty male hankers after the woman, thus shall thy heart, O cow, hanker after the calf!

2. As the elephant directs his steps after the steps of the female, as the heart of the lusty male hankers after the woman, thus shall thy heart, O cow, hanker after the calf!

3. As the felloe, and as the spokes, and as the nave (of the wheel is joined) to the felloe, as the heart of the lusty male hankers after the woman, thus shall thy heart, O cow, hanker after the calf! {03028} III, 28. Formula in expiation of the birth of twin-calves 1. Through one creation at a time this (cow) was born, when the fashioners of the beings did create the cows of many colours. (Therefore), when a cow doth beget twins portentously, growling and cross she injureth the cattle.

2. This (cow) doth injure our cattle: a flesh-eater, devourer, she hath become. Hence to a Brahman he shall give her; in this way she may be kindly and auspicious!

3. Auspicious be to (our) men, auspicious to (our) cows and horses, auspicious to this entire field, auspicious be to us right here!

4. Here be prosperity, licre be sap! Be thou here one that especially gives a thousandfold! Make the cattle prosper,

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thou mother of twins!

5. Where our pious friends live joyously, having left behind the ailments of their bodies, to that world the mother of twins did attain: may she not injure our men and our cattle!

6. Where is the world of our pious friends, where the world of thern that sacrifice with the agnihotra, to that world the mother of twins did attain: may she not injure our imen and our cattle! {06092} VI, 92. Charm to endow a horse with swiftness.

1. Swift as the wind be thou, O steed, when joined (to the chariot); at Indra's urging go, fleet as the mind! The Maruts, the all-possessing, shall harness thee,Tvashtar shall put fleetness into thy feet!

2. With the fleetness, O runner, that has been deposited in thee in a secret place, (with the fleetness) that has been made over to the eagle, the wind, and moves in them, with that, O steed, strong with strength, do thou win the. race, reaching the goal in the contest!

3. Thy body, O steed, leading (our) body, shall run, a pleasure to ourselves, delight to thyself! A god, not stumbling, for the support of the great, he shall, as if upon the heaven, found his own light! {03013} III, 13. Charm for conducting a river into a new channel.

1. Because of yore, when the (cloud-) serpent was slain (by Indra), ye did rush forth and shout (anadatâ), therefore is your name 'shouters' (nadyah rivers'): that is your designation, ye streams!

2. Because, when sent forth by Varuna, ye then quickly did bubble up; then Indra met (âpnot) you, as ye went, therefore anon are ye 'meeters' (âpah waters')!

3. When reluctantly ye flowed, Indra, forsooth, did with might choose (avîvarata) you as his own, ye goddesses!

Therefore 'choice' (vâr 'water') has been given you as your name!

4. One god stood upon you, as ye flowed according to will. Up breathed (ud ânishuh) they who are known as 'the great' (mahîh). Therefore 'upbreather' (udakam 'water') are they called!

5. The waters are kindly, the waters in truth were ghee. These waters, truly, do support Agni and Soma. May the readily flowing, strong sap of the honey-dripping (waters) come to me, together with life's breath and lustre!

6. Then do I see them and also do I hear them; their sound, their voice doth come to me. When, ye golden-coloured, I have refreshed myself with you, then I ween, ambrosia (amrita) am I tasting!

7. Here, ye waters, is your heart, here is your calf, ye righteous ones! Come ye, mighty ones, by this way here, by which I am conducting you here! {06106} VI, 106. Charm to ward off danger from fire.

1. Where thou comest, (O fire), and where thou goest away, the blooming dûrvâ-plant shall grow: a well-spring there shall rise up, or a lotus-laden pool!

2. Here (shall be) the gathering place of the waters, here the dwelling-place of the sea! In the midst of a pond our house shall be: turn, (O fire), away thy jaws!

With a covering of coolness do we envelop thee, O house; cool as a pond be thou for us! Agni shall furnish the remedy! {04003} IV, 3. Shepherd's charm against wild beasts and robbers.

1. Three have gone away from here, the tiger, man, and wolf. Out of sight, forsooth, cm the rivers, out of siaht (grows the divine tree (the banyan-tree?): out of sight the enemies shall retreat!

2. The wolf shall tlead a distant path, and the robber one still more distant! On a distant path shall move the biting rope (the serpent), on a distant path the plotter of evil!

3. Thy eyes and thy jaw we crush, O tiger, and also all thy twenty claws.

4. We crush the tiger, the foremost of animals, armed with teeth. Next, too, the thief, and then the serpent, the wizard, and also the wolf.

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5. The thief that approacheth to-day, crushed to pieces he goeth away. Where the paths are precipitate he shall go, Indra shall slay him with his bolt!

6. The teeth of the wild beast are dulled, and broken are his ribs. Out of thy sight the dragon shall go, down shall tumble the hare-hunting beast!

7. The (jaw, O beast,) that thou shuttest together, thou shalt not open up; that which thou openest up, thou shalt not shut together!--Born of Indra, born of Soma, thou, (my charm), art Atharvan's crusher of tigers. {03015} III, 15. A merchant's prayer.

1. Indra, the merchant, do I summon: may he come to us, may he be our van; driving away the demon of grudge, the waylayers, and wild beasts, may he, the possessor, bestow wealth upon me!

2. May the many paths, the roads of the gods, which come together between heaven and earth, c,ladden me with milk and ghee, so that I may gather in wealth from my purchases!

3. Desirous do I, O Agni, with firewood and ghee offer oblations (to thee), for success and strength; according to ability praising (thee) with my prayer, do I sing this divine song, that I may gain a hundredfold!

4. (Pardon, O Agni, this sin of ours [incurred upon] the far road which we have travelled!) May our purchases and our sales be successful for us; may what I get in barter render me a gainer! May ye two (Indra and Agni) in accord take pleasure in this oblation! May our transactions and the accruing gain be auspicious to us!

5. The wealth with which I go to purchase, desiring, ye gods, to gain wealth through wealth, may that grow more, not less! Drive away, O Agni, in return for the oblation, the gods who shut off gain!

6. The wealth with which I go to purchase, desiring, ye gods, to gain wealth through wealth, may Indra, Pragâpati, Savitar, Soma, Agni, place lustre into it for me!

7. We praise with reverence thee, O priest (Agni) Vaisvdnara. Do thou over our children, selves, cattle, and life's breath watch!

8. Daily, never failing, shall we bring (oblations to thee), O Gâtavedas, (as if fodder) to a horse standing (in the stable). In growth of wealth and nutriment rejoicing, may we, O Agni, thy neighbours, not take harm! {04038} IV, 38. A. Prayer for success in gambling.

1. The successful, victorious, skilfully gaming Apsarâ, that Apsarâ who makes the winnings in the game of dice, do I call hither.

2. The skilfully gaming Apsarâ who sweeps and heaps up (the stakes), that Apsarâ who takes the winnings in the game of dice, do I call hither.

May she, who dances about with the dice, when she takes the stakes from the game of dice, when she desires to win for us, obtain the advantage by (her) magic! May she come to us full of abundance! Let them not win this wealth of ours!

4. The (Apsarâs) who rejoice in dice, who carry grief and wrath-tbat joyful and exulting Apsarâ, do I call hither.

B. Prayer to secure the return of calves that have strayed to a distance.

5. They (the cattle) who wander along the rays of the sun, or they who wander along the flood of light) they whose bull (the. sun), full of strength, from afar protecting, with the day wanders about all the worlds-may he (the bull), full of strength, delighting in this offering, come to us touether with the atmosphere!

6. Together with the atmosphere, O thou who art full of strength, protect the white (karkî) calf, O thou swift steed (the sun)! Here are many drops (of ghee) for thee; come hither! May this white calf (karkî) of thine, may thy mind, be here!

7. Together with the atmosphere, O thou who art full of strength, protect the white (karkî) calf, O thou swift steed (the sun)! Here is the fodder, here the stall, here do we tie down the calf. Whatever (are your) names, we own you. Hail! {07050}

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VII, 50. Prayer for success at dice.

1. As the lightning at all times smites irresistibly the tree, thus would I to-day irresistibly beat the gamesters with my dice!

2. Whether they be alert, or not alert, the fortune of (these) folks, unresisting, shall assemble from all sides, the gain (collect) within my hands!

3. I invoke with reverence Agni, who has his own riches; here attached he shall beap up gain for us! I procure (wealth) for myself, as if with chariots that win the race. May I accomplish auspiciously the song of praise to the Maruts!

4. May we by thy aid conquer the (adversary s) troop; help us (to obtain) our share in every contest! Make for us, O Indra, a good and ample road; crush, O Maghavan, the lusty power of our enemies!

5. I have conquered and cleaned thee out (?); I have also gained thy reserve. As the wolf plucks to pieces the sheep, thus do I pluck thy winnings.

6. Even the strong hand the bold player conquers, as the skilled gambler heaps up his winnings at the proper time.

Upon him that loves the game (the god), and does not spare his money, (the game, the god) verily bestows the delights of wealth.

7. Through (the possession of) cattle we all would suppress (our) wretched poverty, or with grain our hunger, O thou oft implored (god)! May we foremost among rulers, unharmed, gain wealth by our cunning devices!

8. Gain is deposited in my right hand, victory in my left. Let me become a conqueror of cattle, horses, wealth, and gold!

9. O dice, yield play, profitable as a cow that is rich in milk! Bind me to a streak of gain, as the bow (is bound) with the string! {06056} VI, 56. Exorcism of serpents from the premises.

1. May the serpent, ye gods, not slay us along with our children and our men! The closed (jaw) shall not snap open, the open one not close! Reverence (be) to the divine folk!

2. Reverence be to the black serpent, reverence to the one that is striped across! To the brown svaga reverence; reverence to the divine folk!

3. I clap thy teeth upon thy teeth, and also thy jaw upon thy jaw; I press thy tongue against thy tongue, and close up, O serpent, thy mouth. {10004} X, 4. Charm against serpents, invoking the horse of Pedu that slays serpents.

1. To Indra belongs the first chariot, to the gods the second chariot, to Varuna, forsooth, the third. The serpents' chariot is the last: it shall hit a post, and come to grief!

2. The young darbha-grass burns (the serpents?), the tail of the horse, the tail of the shaggy one, the seat of the wagon (burns the serpents?).

3. Strike down, O white (horse), with thy forefoot and thy hind-foot! As timber floating in water, the poison of the serpents, the fierce fluid, is devoid of strength.

4. Neighing loudly he dived down, and, again diving up, said: 'As timber floating in water, the poison of the serpents, the fierce fluid, is devoid of strength.'

5. The horse of Pedu slays the kasarnîla, the horse of Pedu slays the white (serpent), and also the black. The horse of Pedu cleaves the head of the ratharvî, the adder.

6. O horse of Pedu, go thou first: we come after thee! Thou shalt cast out the serpents from the road upon which we come!

7. Here the horse of Pedu was born; from here is his departure. Here are the tracks of the serpent-killing, powerful steed!

8. May the closed (serpent's jaw) not snap open, may the open one not close! The two serpents in this field, man and wife, they are both bereft of strength.

9. Without strength here are the serpents, those that are near, and those that are far. With a club do I slay the vriskika (scorpion), with a staff the serpent that has approached.

10. Here is the remedy for both the aghâsva and the svaga! Indra (and) Pedu's horse have put to naught the evilplanning (aghâyantam) serpent.

11. The horse of Pedu do we remember, the strong, with strong footing: behind he, staring forth, these adders.

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12. Deprived are they of life's spirit, deprived of poison, slain by Indra with his bolt. Indra hath slain them: we have slain them.

13. Slain are they that are striped across, crushed are the adders! Slay thou the one that produces a hood, (slay) the white and the black in the darbha-grass!

14. The maiden of the Kirâta-tribe, the little one digs up the remedy, with golden spades, on the mountain's back.

15. Hither has come a youthful physician: he slays the speckled (serpent), is irresistible. He, forsooth, crushes the svaga and the vriskika both.

16. Indra did set at naught for me the serpent, (and so did) Mitra and Varuna, Vâta and Parganya both.

17. Indra did set at naught for me the serpent, the adder, male and female, the svaga, (the serpent) that is striped across, the kasarnîla, and the dasonasi.

18. Indra slew thy first ancestor, O serpent, and since they are crushed, what strength, forsooth, can be theirs?

19. I have gathered up their heads, as the fisherman the karvara (fish). I have gone off into the river's midst, and washed out the serpent's poison.

20. The poison of all serpents the rivers shall carry off! Slain are they that are striped across, crushed are the adders!

21. As skilfully I cull the fibre of the plants, as I guide the mares, (thus), O serpent, shall thy poison go away!

22. The poison that is in the fire, in the sun, in the earth, and in the plants, the kândâ-poison, the kanaknaka, thy poison shall go forth, and come!

23. The serpents that are sprung from the fire, that are sprung from the plants, that are sprung from the water, and originate from the lightning; they from whom great brood has sprung in many ways, those serpents do we revere with obeisance.

24. Thou art, (O plant), a maiden, Taudî by name.; Ghritâkî, forsooth, is thy name. Underfoot is thy place: I take in hand what destroys the poison.

25. From every limb make the poison start; shut it out from the heart! Now the force that is in thy poison shall go down below!

26. The poison has gone to a distance: he has shut it out; he has fused the poison with poison. Agni has put away the poison of the serpent, Soma has led it out. The poison has gone back to the biter. The serpent is dead! {11002} XI, 2. Prayer to Bhava and Sarva for protection from dangers.

1. O Bhava and Sarva, be merciful, do not attack (us); ye lords of beings, lords of cattle, reverence be to you twain!

Discharge not your arrow even after it has been laid on (the bow), and has been drawn! Destroy not our bipeds and our quadrupeds!

2. Prepare not our bodies for the dog, or the jackal; for the aliklavas, the vultures, and the black birds! Thy greedy insects, O lord of cattle (pasupate), and thy birds shall not get us to devour!

3. Reverence we offer, O Bhava, to thy roaring, to thy breath, and to thy injurious qualities; reverence to thee, O Rudra, thousand-eyed, immortal!

4. We offer reverence to thee from the east, from the north, and from the -south; from (every) domain, and from heaven. Reverence be to thy atmosphere!

5. To thy face, O lord of cattle, to thy eyes, O Bhava, to thy skin, to thy form, thy appearance, (and to thy aspect) from behind, reverence be!

6. To thy limbs, to thy belly, to thy tongue, to thy mouth, to thy teeth, to thy smell (nose), reverence be!

7. May we not conflict with Rudra, the archer with the dark crest, the thousand-eyed, powerful one, the slayer of Ardhaka!

8. Bhava shall steer clear from us on all sides, Bhava shall steer clear from us, as fire from water! May he not bear malice towards us: reverence be to him!

9. Four times, eight times, be reverence to Bhava, ten times be reverence to thee, O lord of cattle! To thy (charge) have been assigned these five (kinds of) cattle: cows, horses, men, goats and sheep.

10. Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth, and thine this broad atmosphere; thine is this all that has a spirit and has breath upon the earth.

11. Thine is this broad, treasure-holding receptacle within which all worlds are contained. Do thou spare us, O lord of cattle: reverence be to thee! Far from us shall go the jackals, evil omens, dogs; far shall go (the mourning women) who bewail rnisfortune with dishevelled hair!

12. Thou, O crested (god), carriest in (thy hand), that smites thousands, a yellow, golden bow that slays hundreds; Rudra's arrow, the missile of the gods, flies abroad: reverence be to it, in whatever direction from here (it flies)!

13. The adversary who lurks and seeks to overcome thee, O Rudra, upon him thou dost fasten thyself from behind, as (the hunter) that follows the trail of a wounded (animal).

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14. Bhava and Rudra, united and concordant, both strong (ugrau), ye advance to deeds of heroism: reverence be to both of them, in whatever direction (they are) from here!

15. Reverence be to thee coming, reverence to thee going; reverence, O Rudra, be to thee standing, and reverence, also, to thee sitting!

16. Reverence in the evening, reverence in the morning, reverence by night,reverence byday! I have offered reverence to Bhava and to Sarva, both.

17. Let us not with our tongue offend Rudra, who rushes on, thousand-eyed, overseeing all, who hurls (his shafts) forward, who is manifoldly wise!

18. We approach first the (god) that has dark horses, is black, sable, destructive, terrible, who casts down the car of Kesin: reverence be to him!

19. Do not hurl at us thy club, thy divine bolt; be not incensed at us, O lord of cattle! Shake over some other than us the celestial branch!

20. Injure us not, interpose for us, spare us, be not angry with us! Let us not contend with thee!

21. Do not covet our cattle, our men, our goats and sheep! Bend thy course elsewhere, O strong god (ugra), slay the offspring of the blasphemers!

22. He whose missile, fever and cough, assails the single (victim), as the snorting of a stallion, who snatches away (his victims) one by one, to him be reverence!

23. He who dwells fixed in the atmosphere, smiting the blasphemers of the god that do not sacrifice, to him be reverence with ten sakvarĂŽ-stanzas!

24. For thee the wild beasts of the forest have been placed in the forest: flamingoes, eagles, birds of prey, and fowls.

Thy spirit, O lord of cattle, is within the waters, to strengthen thee the heavenly waters flow.

25. The dolphins, great serpents (boas), purĂŽkayas (water-animals), sea-monsters, fishes, ragasas at which thou shootest-there exists for thee, O Bhava, no distance, and no barrier. At a glance thou lookest around the entire earth; from the eastern thou slayest in the northern ocean.

26. Do not, O Rudra, contaminate us with fever, or with poison, or with heavenly fire: cause this lightning to descend elsewhere than upon us!

27. Bhava rules the sky, Bhava rules the earth; Bhava has filled the broad: atmosphere. Reverence be to him in whatever direction from here (he abides)!

28. O king Bhava, be merciful to thy worshipper, for thou art the lord of living beasts! He who believes the gods exist, to his quadruped and biped be merciful!

29. Slay neither our great nor our small; neither those of us that are riding, nor those that shall ride; neither our father, nor our mother. Cause no injury, O Rudra, to our own persons!

30. To Rudra's howling dogs, who swallow their food without blessing, who have wide jaws, I have made this obeisance.

31. Reverence, O god, be to thy shouting hosts, reverence to thy long-haired, reverence to thy reverenced, reverence to thy devouring hosts! May well-being and security be to us! {04028} IV, 28. Prayer to Bhava and Sarva for protection from calamities.

1. O Bhava and Sarva, I am devoted to you. Take note of that, ye under whose control, is all this which shines (the visible universe)! Ye who rule all these two-footed and four-footed creatures, deliver us from calamity!

2. Ye to whom belongs all that is near by, yea, all that is far; ye who are known as the most skilful archers among bowmen; ye who rule all these two-footed and four-footed creatures, deliver us from calamity!

3. The thousand-eyed slayers of Vritra both do I invoke. I go praising the two strong gods (ugrau) whose pastures extend far. Ye who rule all these two-footed and four-footed creatures, deliver us from calamity!

4. Ye who, united, did undertake many (deeds) of old, and, moreover, did visit portents upon the. people; ye who rule all these two-footed and fourfooted creatures, deliver us from calamity!

5. Ye from whose blows no one either among gods or men escapes; ye who rule all these twofooted and four-footed creatures, deliver us from calamity!

6. The sorcerer who prepares a spell, or manipulates the roots (of plants) against us, against him, ye strong gods, launch your thunderbolt! Ye who rule all these two-footed and four-footed creatures, deliver us from calamity.

7. Ye strong gods, favour us in battles, bring into contact with your thunderbolt the KimĂŽdin! I praise you, O Bhava and Sarva, call fervently upon you in distress: deliver us from calamity! {07009}

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VII, 9. Charm for finding lost property.

1. On the distant path of the paths Pûshan was born, on the distant path of heaven, on the distant path of the earth.

Upon the two most lovely places both he walks hither and away, knowing (the way).

2. Pûshan knows these regions all; he shall lead us by the most dangerless (way). Bestowing well-being, of radiant glow, keeping our heroes undiminished, he shall, alert and skilful, go before us!

3. O Pûshan, under thy law may we never suffer harm: as praisers of thee are we here!

4. Pûshan shall from the east place his right hand about us, shall bring again to us what has been lost: we shall come upon what has been lost! {06128} VI, 128. Propitiation of the weather-prophet.

1. When the stars made Sakadhûma their king they bestowed good weather upon him: 'This shall be his dominion,' they said.

2. Let us have good weather at noon, good weather at eve, good weather in the early morning, good weather in the niyht 3. For day and night, for the stars, for sun and moon, and for us prepare good weather, O king Sakadhûma!

4. To thee, O Sakadhûma, ruler of the stars, that gavest us good weather in the evening in the night, and by day, let there ever be obeisance! {11006} XI, 6. Prayer for deliverance from calamity, addressed to the entire pantheon.

1. To Agni we speak and to the trees, to the plants and to the herbs; to Indra, Brihaspati, and Sûya: they shall deliver us from calamity!

2. We speak to king Varuna, to Mitra, Vishnu and Bhaga. To Amsa and Vivasvant do we speak: they shall deliver us from calamity!

3. We speak to Savitar, the god, to Dhâtar, and to Pûshan; to first-born Tvashtar do we speak: they shall deliver us from calamity!

4. We speak to the Gandharvas and the Apsaras, to the Asvins and to Brahmanaspati, to the god whose name is Aryaman: they shall deliver us from calamity!

5. Now do we speak to day and night, to Sûrya (sun) and to Kandramas (moon), the twain; to all the Âdityas we speak: they shall deliver us from calamity!

6. We speak to Vâta (wind) and Parganya, to the atmosphere and the directions of space. And to all the regions do we speak: they shall deliver us from calamity!

7. Day and night, and Ushas (dawn), too, shall deliver thee from curses! Soma the god, whom they call Kandramas (moon), shall deliver me!

8. To the animals of the earth and those of heaven, to the wild beasts of the forest, to the winged birds, do we speak: they shall deliver us from calamity!

9. Now do we speak to Bhava and Sarva, to Rudra and Pasupati; their arrows do we know well: these (arrows) shall be ever propitious to us!

10. We speak to the heavens, and the stars, to earth, the Yakshas, and the mountains; to the seas.. the rivers, and the lakes: they shall deliver us from calamity!

11. To the seven Rishis now do we speak, to the divine waters and Pragâpati. To the Fathers with Yama at their head: they shall deliver us from calamity!

12. The gods that dwell in heaven, and those that dwell in the atmosphere; the mighty (gods) that are fixed upon the earth, they shall deliver us from calamity!

13. The Âdityas, Rudras, Vasus, the divine Atharvans in heaven, and the wise Angiras: they shall deliver us from calamity!

14. We speak to the sacrifice and the sacrificer, to the riks, the sâmans, and the healing (Atharvan) charms; we speak to the yagus-formulas and the invocations (to the gods): they shall deliver us from calamity!

15. We speak to the five kingdoms of the plants with soma the most excellent among them. The darbha-grass, hemp, and mighty barley: they shall deliver us from calamity!

16. We speak to the Arâyas (demons of grudge), Rakshas, serpents, pious men, and Fathers; to the one and a hundred

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deaths: they shall deliver us from calamity!

17. To the seasons we speak, to the lords of the seasons, and to the sections of the year; to the halfyears, years, and months: they shall deliver us from calamity!

18. Come, ye gods, from the south and the west; ye gods in the east come forth! From the east, from the north the mighty gods, all the gods assembled: they shall deliver us from calamity!

19, 20. We speak here to all the gods that hold to their agreements, promote the order (of the universe), together with all their wives: they shall deliver us from calamity!

21. We speak to being, to the lord of being, and also to him that controls the beings; to the beings all assembled: they shall deliver us from calamity!

22. The five divine regions, the twelve divine seasons, the teeth of the year, they shall ever be propitious, to us!

23. The amrita (ambrosia), bought for the price of a chariot, which Mâtalî knows as a remedy, that Indra stored away in the waters: that, O ye waters, furnish ye as a remedy!

VIII. CHARMS IN EXPIATION OF SIN AND DEFILEMENT. {06045} VI, 45. Prayer against mental delinquency.

1. Pass far away, O sin of the mind! Why dost thou utter things not to be uttered? Pass away, I love thee not! To the trees, the forests go on! With the house, the cattle, is my mind.

2. What wrongs we have committed through imprecation, calumny, and false speech, either awake, or asleep--Agni shall put far away from us all offensive evil deeds!

3. What, O Indra Brahmanaspati, we do falselymay Praketas ('care-taker') Ângirasa protect us from misfortune, and from evil! {06026} VI, 26. Charm to avert evil.

1. Let me go, O evil; being powerful, take thou pity on us! Set me, O evil, unharmed, into the world of happiness!

2. If, O evil, thou dost not abandon us, then do we abandon thee at the fork of the road. May evil follow after another (man)!

3. Away from us may thousand-eyed, immortal (evil) dwell! Him whom we hate may it strike, and him whom we hate do thou surely smite! {06114} VI, 114. Expiatory formula for imperfections in the sacrifice.

1. The god-angering (deed), O ye gods, that we, the (Brahman) gods, have committed, from that do ye, O Âdityas, release us, by virtue of the order of the universe!

2. By virtue of the order of the universe do ye, O reverend Âdityas, release us here, if, O ye carriers of the sacrifice, though desirous of accomplishing (the sacrifice), we did not accomplish (it)!-3. (If), when sacrificing with the fat (animal), when offering oblations of ghee with the spoon, when desiring to benefit you, O all ye gods, we have contrary to desire, not succeeded! {06115} VI, 115. Expiatory formulas for sins.

1. From the sins which knowingly or unknowingly we have committed, do ye, all gods, of one accord, release us!

2. If awake, or if asleep, to sin inclined, I have committed a sin, may what has been, and what shall be, as if from a wooden post, release me!

3. As one released from a wooden post, as one in a sweat by bathing (is cleansed) of filth, as ghee is clarified by the sieve, may all (the gods) clear me from sin! {06112}

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VI, 112. Expiation for the precedence of a younger brother over an older.

1. May this (younger brother) not slay the oldest one of them, O Agni; protect him that he be not torn out by the root!

Do thou here cunningly loosen the fetter of Grâhi (attack of disease); may all the gods give thee leave!

2. Free these three, O Agni, from the three fetters with which they have been shackled! Do thou cunningly loosen the fetters of Grâhi; release them all, father, sons, and mother!

3. The fetters with which the older brother, whose younger brother has married before him, has been bound, with which he has been encumbered and shackled limb by limb, may they be loosened; since fit for loosening they are!

Wipe off, O Pûshan, the misdeeds upon him that practiseth abortion! {06113} VI, 113. Expiation for certain heinous crimes.

1. On Trita the gods wiped off this sin, Trita wiped it off on human beings; hence if Grâhi (attack of disease) has seized thee, may these gods remove her by means of their charm!

2. Enter into the rays, into smoke, O sin; go into the vapours, and into the fog! Lose thyself on the foam of the river!

'Wipet off, O Pûshan, the misdeeds upon him that practiseth abortion!

3. Deposited in twelve places is that which has been wiped off Trita, the sins belonging to humanity. Hence if Grâhi has seized thee, may these gods remove her by means of their charm! {06120} VI, 120. Prayer for heaven after remission of sins.

1. If air, or earth and heaven, if mother or father, we have injured, may this Agni Gârhapatya (household fire) without fail lead us out from this (crime) to the world of well-doing!

2. The earth is our mother, Aditi (the universe) our kin, the air our protector from hostile schemes. May father sky bring prosperity to us from the world of the Fathers; may I come to my (departed) kin, and not lose heaven!

3. In that bright world where our pious friends live in joy, having cast aside the ailments of their own bodies, free from lameness, not deformed in limb, there may we behold our parents and our children! {06027} VI, 27. Charm against pigeons regarded as ominous birds.

1. O ye gods, if the pigeon, despatched as the messenger of Nirriti (the goddess of destruction), hath come here seeking (us out), we shall sing his praises, and prepare (our) ransom. May our two-footed and four-footed creatures be prosperous!

2. Auspicious to us shall be the pigeon that has been despatched; harmless, ye gods, the bird shall be to our house! The sage Agni shall verily take pleasure in our oblation; the winged missile shall avoid us!

3. The winged missile shall not do us injury: upon our hearth, our fireplace he (the pigeon) takes his steps! Propitious he shall be to our cattle and our domestics; may not, ye gods, the pigeon here do harm to us! {06029} VI, 29. Charm against ominous pigeons and owls.

1. Upon those persons yonder the winged missile shall fall! If the owl shrieks, futile shall this be, or if the pigeon takes his steps upon the fire!

2. To thy two messengers, O Nirriti, who come here, despatched or not despatched, to our house, to the pigeon and to the owl, this shall be no place to step upon!

3. He shall not fly hither to slaughter (our) men; to keep (our) men sound he shall settle here! Charm .him very far away unto a distant region, that (people) shall behold you (i.e. him) in Yama's house devoid of strength, that they shall behold you bereft of power! {07064}

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VII, 64. Expiation when one is defiled by a black bird of omen.

1. What this black bird flying forth towards (me) has dropped here--may the waters protect me from all that misfortune and evil!

2. What this black bird has brushed here with thy mouth, O Nirtiti (goddess of misfortune)-may Agni Gârhapatya (the god of the household fire) free me from this sin! {06046} VI, 46. Exorcism of evil dreams.

1. Thou who art neither alive nor dead, the immortal child of the gods art thou, O Sleep! Varunânî is thy mother, Yama (death) thy father, Araru is thy name.

2. We know, O Sleep, thy birth, thou art the son of the divine women-folk, the instrument of Yama (death)! Thou art the ender, thou art death! Thus do we know thee, O Sleep: do thou, O Sleep, protect us from evil dreams!

3. As one pays off a sixteenth, an eighth, or an (entire) debt, thus do we transfer every evil dream upon our enemy. {07115} VII, 115. Charm for the removal of evil characteristics, and the acquisition of auspicious ones.

1. Fly forth from here, O evil mark, vanish from here, fly forth to yonder place! Upon him that hates us do we fasten thee with a brazen hook.

2. The unsavoury mark which flying has alighted upon me, as a creeper upon a tree, that mayest thou put away from us, away from here, O golden-handed (golden-rayed) Savitar (the sun), bestowing goods upon us!

3. Together with the body of the mortal, from his birth, one and a hundred marks are born. Those that are most foul do we drive away from here; the auspicious ones, O Gâtavedas (Agni), do thou hold fast for us!

4. These (marks) here I have separated, as cows scattered upon the heather. The pure marks shall remain, the foul ones I have made to disappear!

IX. PRAYERS AND IMPRECATIONS IN THE INTEREST OF THE BRAHMANS. {05018} V, 18. Imprecation against the oppressors of Brahmans.

1. The gods, O king, did not give to thee this (Cow) to eat. Do not, O prince, seek to devour the cow of the Brâhmana, which is unfit to be eaten!

2. The prince, beguiled by dice, the wretched one who has lost as a stake his own person, he may, perchance, eat the cow of the Brâhmana, (thinking), 'let me live to-day (if) not to-morrow'!

3. Enveloped (is she) in her skin, as an adder with evil poison; do not, O prince, (eat the cow) of the Brâhmana: sapless, unfit to be eaten, is that cow!

4. Away does (the Brâhmana) take regal power, destroys vigour; like fire which has caught does he burn away everything. He that regards the Brâhmana as fit food drinks of the poison of the taimâta-serpent.

5. He who thinks him (the Brahman) mild, and slays him, he who reviles the gods, lusts after wealth, without thought, in his heart Indra kindles a fire; him both heaven and earth hate while he lives.

6. The Brâhmana must not be encroached upon, any more than fire, by him that regards his own body! For Soma is his (the Brâhmana's) heir, Indra protects him from hostile plots.

7. He swallows her (the cow), bristling with a hundred hooks, (but) is unable to digest her, he, the fool who, devouring the food of the Brahmans, thinks, 'I am eating a luscious (morsel).'

8. (The Brahman's) tongue turns into a bow. string, his voice into the neck of an arrow; his windpipe, his teeth are bedaubed with holy fire: with these the Brahman strikes those who revile the gods, by means of bows that have the strength to reach the heart, discharged by the gods.

9. The Brâhmanas have sharp arrows, are armed with missiles, the arrow whi ch they hurl goes not in vain; pursuing him with their holy fire and their wrath, even from afar, do they pierce him.

10. They who ruled over a thousand, and were themselves ten hundred, the Vaitahavya, when they devoured the cow

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of the Brâhmana, perished.

11. The cow herself, when slaughtered, came down upon the Vaitahavyas. who had roasted for themselves the last she-goat of Kesaraprâbandhâ.

12. The one hundred and one persons whom the earth did cast off, because they had injured the offspring of a Brâhmana, were ruined irretrievably.

13. As a reviler of the gods does he live among mortals, having swallowed poison, he becomes more bone (than flesh). He that injureth a Brâhmana, whose kin are the gods, does not reach heaven by the road of the Fathers.

14. Agni is called our guide, Soma our heir, Indra slays those who curse (us): that the strong (sages) know.

15. Like a poisoned arrow, O king, like -an adder, O lord of cattle, is the terrible arrow of the Brâhmana: with that he smites those who revile (the gods). {05019} V, 19. Imprecation against the oppressors of Brahmans.

1. Beyond measure they waxed strong, just fell short of touching the heavens. When they infringed upon Bhrigu they perished, the Sriñgaya Vaitahavyas.

2. The persons who pierced Brihatsâman, the descendant of Angiras, the Brâhmana--a ram with two rows of teeth, a sheep devoured their offspring.

3. They who spat upon the Brâhmana, who desired tribute from him, they sit in the middle of a pool of blood, chewing hair.

4. The cow of the Brahman, when roasted, as far as she reaches does she destroy the lustre of the kingdom; no lusty hero is born (there).

5. A cruel (sacrilegious) deed is her slaughter, her meat, when eaten, is sapless; when her milk is drunk, that surely is accounted a crime against the Fathers.

6. When the king, weening himself mighty, desires to destroy the Brâhmana, then royal power is dissipated, where the Brâhmana is oppressed.

7. Becoming eight-footed, four-eyed, four-eared, four-jawed, two-mouthed, two-tongued, she dispels the rule of the oppressor of the Brahman.

8. That (kingdom) surely she swamps, as water a leaking ship; misfortune strikes that kingdom, in which they injure a Brâhmana.

9. The trees chase away with the words: 'do not come within our shade,' him who covets the wealth that belongs to a Brâhmana, O Nârada!

10. King Varuna pronounced this (to be) poison, prepared by the gods: no one who has devoured the cow of a Brâhmana retains the charge of a kingdom.

11. Those full nine and ninety whom the earth did cast off, because they had injured the offspring of a Brâhmana, were ruined irretrievably.

12. The kûdî-plant (Christ's thorn) that wipes away the track (of death), which they fasten to the dead, that very one, O oppressor of Brahmans, the gods did declare (to be) thy couch.

13. The tears which have rolled from (the eyes of) the oppressed (Brahman), as he laments, these very ones, O oppressor of Brahmans, the gods did assign to thee as thy share of water.

14. The water with which they bathe the dead, with which they moisten his beard, that very one, O oppressor of Brahmans, the gods did assign to thee as thy share of water.

15. The rain of Mitra and Varuna does not moisten the oppressor of Brahmans; the assembly is not complacent for him, he does not guide his friend according to his will. {05007} V, 7. Prayer to appease Arâti, the demon of grudge and avarice.

1. Bring (wealth) to us, do not stand in our way, O Arâti; do not keep from us the sacrificial reward as it is being taken (to us)! Adoration be to the power of grudge, the power of failure, adoration to Arâti!

2. To thy advising minister, whom thou, Arâti, didst make thy agent, do we make obeisance. Do not bring failure to my wish!

3. May our wish, instilled by the gods, be fulfilled by day and night! We go in quest of Arâti. Adoration be to Arâti!

4. Sarasvatî (speech), Anumati (favour), and Bhaga (fortune) we go to invoke. Pleasant, honied, words I have spoken on the occasions when the gods were invoked.

5. Him whom I implore with Vâk Sarasvatî (the goddess-of speech), the yoke-fellow of thought, faith shall find to-

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day, bestowed by the brown soma!

6. Neither our wish nor our speech do thou frustrate! May Indra and Agni both bring us wealth! Do ye all who to-day desire to make gifts to us gain favour with Arâti!

7. Go far away, failure! Thy missile do we avert. I know thee (to be) oppressive and piercing, O Arâti!

8. Thou dost even transform thyself into a naked woman, and attach thyself to people in their sleep, frustrating, O Arâti, the thought, and intention of man.

9. To her who, great, and of great dimension, did penetrate all the regions, to this golden-locked Nirriti (goddess of misfortune), I have rendered obeisance.

10. To the gold-complexioned, lovely one, who rests upon golden cushions, to the great one, to that Arâti who wears golden robes, I have rendered obeisance. {12004} XII, 4. The necessity of giving away sterile cows to the Brahmans.

1. 'I give,' he shall surely say,'the sterile cow to the begging Brahmans'--and they have noted her--that brings progeny and offspring!

2. With his offspring does he trade, of his cattle is he deprived, that refuses to give the cow of the gods to the begging descendants of the Rishis.

3. Through (the gift of) a cow with broken horns his (cattle) breaks down, through a lame one he tumbles into a pit, through a mutilated one his house is burned, through a one-eyed one his property is given away.

4. Flow of blood attacks the cattle-owner from the spot where her dung is deposited: this understanding there is about the vasâ (the sterile cow); for thou (sterile cow) art said to be very difficult to deceive!

5. From the resting-place of her feet the (disease) called viklindu overtakes (the owner, or the cattle). Without sickness breaks down (the cattle) which she sniffs upon with her nose.

6. He that pierces her ears is estranged from the gods. He thinks: 'I am making a mark (upon her),' (but) he diminishes his own property.

7. If any one for whatsoever purpose cuts her tail then do his colts die, and the wolf tears his calves.

8. If a crow has injured her hair, as long as she is with her owner then do his children die: decline overtakes them without (noticeable) sickness.

9. If the serving-maid sweeps together her dung, that bites as lye, there arises from this sin disfigurement that passeth not away.

10. The sterile cow in her very birth is born for the gods and Brâhmanas. Hence to the Brahmans she is to be given: that, they say, guarantees the security of one's own property.

11. For those that come requesting her the cow has been created by the gods. Oppression of Brahmans it is called, if he keeps her for himself.

12. He that refuses to give the cow of the gods to the descendants of the Rishis who ask for it, infringes upon the gods, and the wrath of the Brâhmanas.

13. Though he derives benefit from this sterile cow, another (cow) then shall he seek! When kept she injures (his) folk, if he refuses to give her after she has been asked for!

14. The sterile cow is as a treasure deposited for die Brâhmanas: they come here for her, with whomsoever she is born.

15. The Brâhmanas come here for their own, when they come for the sterile cow. The refusal of her is, as though he were oppressing them in other concerns.

I& If she herds up to her third year, and no disease is discovered in her, and he finds her to be a sterile cow, O Nârada, then must he look for the Brâhmanas.

17. If he denies that she is sterile, a treasure deposited for the gods, then Bhava and Sarva, both, come upon him, and hurl their arrow upon him.

18. Though he does not perceive upon her either udder, or tits, yet both yield him milk, if he has prevailed upon himself to give away the sterile cow.

19. Hard to cheat, she oppresses him, if, when asked for, he refuses to give her. His desires are not fulfilled, if he aims to accomplish them without giving her away.

20. The gods did ask for the sterile cow, making the Brâhmana their mouthpiece. The man that does not give (her) enters into the wrath of all of these.

21. Into the wrath of the cattle enters he that gives not the sterile cow to the Brâhmanas; if he, the mortal, appropriates the share deposited for the gods.

22. Even if a hundred other Brâhmanas beg the owner for the sterile cow, yet the gods did say anent her: 'The cow belongs to him that knoweth thus.'

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23. He that refuses the sterile cow to him that knoweth thus, and gives her to others, difficult to dwell upon is for him the earth with her divinities.

24. The gods did beg the sterile cow of him wilh whom she was born at first. That very one Nârada recognised and drove forth in company with the gods.

25. The sterile cow renders childless, and poor in cattle, him that yet appropriates her, when she has been begged for by the Brâhmanas.

26. For Agni and Soma, for Kâma, for Mitra, and for Varuna, for these do the Brâhmanas beg her: upon these he infringes, if he gl ves her not.

27. As long as the owner does not himself hear the stanzas referring to (the giving away of) her, she may herd among his cattle; (only) if he has not heard (them) may she pass the night in his house.

28. He that has listened to the stanzas, yet has permitted her to herd among the cattle, his life and prosperity the angry gods destroy.

29. The sterile cow, even when she rambles freely, is a treasure deposited for the gods. Make evident thy true nature when thou desirest to go to thy (proper) stable!

30. She makes evident her nature when she desires to go to her (proper) stable. Then indeed the sterile cow puts it into the minds of the Brahmans to beg (for her).

31. She evolves it in her mind, that (thought) reaches the gods. Then do the Brahmans come to beg for the sterile cow.

32. The call svadhâ befriends him with the Fathers, the sacrifice with the gods. Through the gift of the sterile cow the man of royal caste incurs not the anger of (her), his mother.

33. The sterile cow is the mother of the man of royal caste: thus was it from the beginning. It is said to be no (real) deprivation if she is given to the Brahmans.

34. As if he were to rob the ghee ladled up for Agni (the fire) from the (very) spoon, thus, if he gives not the sterile cow to the Brahmans, does he infringe upon Agni.

35. The sterile cow has the purodasa (sacrificial cake) for her calf, she yields plentiful milk, helps in this world, and fulfils all wishes for him that gives her (to the Brahmans).

36. The sterile cow fulfils all wishes in the kingdom of Yama for him that gives her. But they say that hell falls to the lot of him that withholds her, when she has been begged for.

37. The sterile cow, even if she should become fruitful, lives in anger at her owner: 'since he did regard me as sterile (without giving me to the Brahmans), he shall be bound in the fetters of death!'

38, He who thinks that the cow is sterile, and (yet) roasts her at home, even his children qnd grandchildren Brihaspati causes to be importuned (for her).

39. Fiercely does the (supposed) sterile cow burn when she herds with the cattle, though she be a (fruitful) cow. She verily, too, milks poison for the owner that does not present her.

40. It pleases the cattle when she is given to the Brahmans; moreover, the sterile cow is pleased, when she is made an offering to the gods (Brahmans).

41. From the sterile cows which the gods, returning from the sacrifice, created, Nârada picked out as (most) terrible the viliptî.

42. In reference to her the gods reflected: 'Is she a sterile cow, or not?' And Nârada in reference to her said: 'Of sterile cows she is the most sterile!'

43. 'How many sterile cows (are there), O Nârada, which thou knowest to be born among men?' About these do I ask thee, that knowest: 'Of which may the non-Brâhmana not eat?'

44. Of the viliptî, of her that has born a sterile cow, and of the sterile cow (herself), the non-Brâhmana, that hopes for prosperity, shall not eat!

45. Reverence be to thee, O Nârada, that knowest thoroughly which sterile cow is the most terrible, by withholding which (from the Brahmans) destruction is.incurred.

46. The viliptî, O Brihaspati, her that has, begotten a sterile cow, and the sterile cow (herself), the non-Brâhmana, that hopes for prosperity, shall not eat!

47. Three kinds, forsooth, of sterile cows are there: the viliptî, she that has begotten a sterile cow, and the sterile cow (herself). These he shall give to the Brahmans; (then) does he not estrange himself from Pragâpati.

48. 'This is your oblation, O Brâhmanas,' thus shall he reflect, if he is supplicated, if they ask him for the sterile cow, terrible in the house of him that refuses to give her.

49. The gods animadverted in reference to Bheda and the sterile cow, angry because he had not given her, in these verses-and therefore he (Bheda) perished.

50. Bheda did not present the sterile cow, though requested by Indra: for this sin the gods crushed him in battle.

51. The counsellors that advise the withholding (of the sterile cow), they, the rogues, in their folly, conflict with the wrath of Indra.

52. They who lead the owner of cattle aside, then say to him: 'do not give,' in their folly they run into the missile hurled by Rudra.

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53. And if he roasts the sterile cow at home, whether he makes a sacrifice of her, or not, he sins against the gods and Brâhmanas, and as a cheat falls from heaven. {11001} XI, 1. The preparation of the brahmaudana, the porridge given as a fee to the Brahmans.

1. O Agni, come into being! Aditi here in her throes, longing for sons, is cooking the porridge for the Brahmans, The seven Rishis, that did create the beings, shall here churn thee, along with progeny!

2. Produce the smoke, ye lusty friends; unharmed by wiles go ye into the contest! Here is the Agni (fire) who gains battles, and commands powerful warriors, with whom the gods did conquer the demons.

3. O Agni, to a great heroic deed thou wast aroused, to cook the Brahman's porridge, O Gâtavedas! The seven Rishis, that did create the beings, have produced thee. Grant her (the wife) wealth together with undiminished heroes!

4. Burn, O Agni, after having been kindled by the firewood, bring skilfully hither the gods that are to be revered!

Causing the oblation to cook for these (Brahmans), do thou raise this (sacrificer) to the highest firmament!

5. The, threefold share which was of yore assigned to you (belongs) to the gods, the (departed) Fathers, and to the mortals (the priests). Know your shares! I divide them for you: the (share) of the gods shall protect this (woman)!

6. O Agni, possessed of might, superior, thou dost without fail prevail! Bend down to the ground our hateful rivals!-This measure, that is being measured, and has been measured, may constitute thy kin into (people) that render thee tribute!

7. Mayest thou together with thy kin be endowed with sap! Elevate her (the wife) to great heroism! Ascend on high to the base of the firmament, which they call 'the world of brightness'!

8. This great goddess earth, kindly disposed, shall receive the (sacrificial) skin! Then may we go to the world of welldoing (heaven)!

9. Lay these two press-stones, well coupled, upon the skin; crush skilfully the (soma-) shoots for the sacrificer! Crush down, (O earth), and beat down, those who are hostile to her (the wife); lift up high, and elevate her offspring!

10. Take into thy hands, O man, the press-stones that work together: the gods that are to be revered have come to thy sacrifice! Whatever three wishes thou dost choose, I shall here procure for thee unto fulfilment.

11. This, (O winnowing-basket), is thy purpose, and this thy nature: may Aditi, mother of heroes, take hold of thee!

Winnow out those who are hostile to this (woman); afford her wealth and undiminished heroes!

12. Do ye, (O grains), remain in the (winnowing-) basket, while (the wind) blows over you; be separated, ye who are fit for the sacrifice, from the chaff! May we in happiness be superior to all our equals! I bend down under our feet those that hate us.

13. Retire, O woman, and return promptly! The stable of the waters (water-vessel) has settled upon thee, that thou mayest carry it: of these (the waters) thou shalt take such as are fit for sacrifice; having intelligently divided them off, thou shalt leave the rest behind!

14. These bright women, (the waters), have come hither. Arise, thou woman, and gather strength! To thee, that art rendered by thy husband a true wife, (and) by thy children rich in offspring, the sacrifice has come: receive the (water) vessel!

15. The share of food that belongs to you of yore has been set aside for you. Instructed by the Rishis bring thou (woman) hither this water! May this sacrifice win advancement for you, win prAection, win offspring for you; may it be mighty, win cattle, and heroes for you!

16. O Agni, the sacrificial pot has settled upon thee: do thou shining, brightly glowing, heat it with thy glow! May the divine descendants of the Rishis, assembled about their share (of the porridge), full of fervour, heat this (pot) at the proper time!

17. Pure and clear may these sacrificial women, the waters bright, flow into the pot! The), have given us abundant offspring and cattle. May he that cooks the porridge go to the world of the pious (heaven)!

18. Purified by (our) prayer, and clarified by the ghee are the soma-shoots, (and) these sacrificial grains. Enter the water; may the pot receive you! When ye have cookect this (porridge) go ye to the world of the pious (heaven)!

19. Spread out far unto great extent, with a thousand surfaces, in the world of the pious! Grandfathers, fathers, children, grandchildren--I am the fifteenth one that did cook thee.

20. The porridge has a thousand surfaces, a hundred streams, and is indestructible; it is the road of the gods, leads to heaven. Yonder (enemies) do I place upon thee: injure them and their offspring; (but) to me that brings gifts thou shalt be merciful!

21. Step upon the altar (vedi); make this woman thrive in her progeny; repel the demons.; advance her! May we in happiness be superior to all our equals! I bend down under our feet all those that hate us.

22. Turn towards her with cattle, (thou pot), face towards her, together with the divine powers! Neither curses nor hostile magic shall reach thee; rule in thy dwelling free from disease!

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23. Properly built, placed with care, this altar (vedi) has been arranged of yore for the Brahmans porridge. Put it, O woman, upon the purified amsadhrl; place there the porridge for the divine (Brâhmanas)!

24. May this sacrificial ladle (sruk), the second hand of Aditi, which the seven Rishis, the creators of the beings, did fashion, may this spoon, knowing the limbs of the porridge, heap it upon the altar!

25. The divine (Brâhmanas) shall sit down to thee, the cooked saerfice: do thou again descending from the fire, approach them! Clarified by soma settle in the belly of the Brâhmanas; the descendants of the Rishis who eat thee shall not take harm!

26. O king Soma, infuse harmony into the good Brâhmanas who shall sit about thee! Eagerly do I invite to the porridge the Rishis, descended from Rishis, that are born of religious fervour, and gladly obey the call.

27. These pure and clear sacrificial women (the waters) I put into the hands of the Brâhmanas severally. With whatever wish I pour this upon you, may Indra. accompanied by the Maruts grant this to me!

28. This gold is my immortal light, this ripe fruit of the field is my wish-granting cow. This treasure I present to the Brâhmanas: I prepare for myself a road that leads. to the Fathers in the heavens.

29. Scatter the spelt into Agni Gâtavedas (the fire), sweep away to a far distance the chaff! This (chaff) we have heard, is the share of the ruler of the house (Agni), and we know, too, what belonos to Nirriti (destruction) as her share.

30. Note, (O porridge), him that takes pains, and cooks and presses the soma; lift him up to the heavenly road, upon which, after he has reached the fullest age, he shall ascend to the highest firmament, the supreme heavens!

31. Anoint (with ghee), O adhvaryu (priest), the surface of this sustaining (porridge), make skilfully a place for the melted butter; with ghee do thou anoint all its limbs! I prepare for myself a road that leads to the Fathers in the heavens.

32. O sustaining (porridge), cast destruction and strife among such as are sitting about thee, and are not Brâhmanas!

(But) the descendants of the -Rishis, that eat thee, being full of substance, spreading forth, shall not take harm!

33. To the descendants of the Rishis I make thee over, O porridge; those who are not descended from Rishis have no share in it! May Agni as my guardian, may all the Maruts, and all the gods watch over the cooked food!

34. Thee (the porridge) that milkest the sacrifice, art evermore abundant, the male milch-cow, the seat of wealth, we beseech for immortality of off-spring and long life with abundance of wealth.

35. Thou art a lusty male, penetratest heaven: go thou to the Rishis, descended from Rishis! Dwell in the world of the pious: there is a well-prepared (place) for us two!

36. Pack thyself up, go forth! O Agni, prepare the roads, that lead to the gods! By these: well-prepared (roads) may we reach the sacrifice, standing upon the firmament (that shines) with seven rays!

37. With the light with which the gods, having cooked the porridge for the Brâmanas, ascended to heaven, to the world of the pious, with that would we go to the world of the pious, ascending to the light, to the highest firmament! {07003} XII, 3. The preparation of the brahmaudana, the porridge given as a fee to the Brahmans.

1. (Thyself) a male, step thou upon the hide of the male (steer): go, call thither all that is dear to thee! At whatever age ye two formerly did first unite (in marriage), may that age be your common lot in Yama's kingdom!

2. Your sight shall be as clear (as formerly), your strength as abundant, your lustre as great, your vitality as manifold!

When Agni, the (funeral-) pyre, fastens himself upon the corpse, then as a pair ye.shall rise from the (cooked) porridge!

3. Come ye together in this world, upon the road to the gods, and in Yama's realms! By purifications purified call ye together the offspring that has sprung from you!

4. Around the water united, sit ye down, O children; around this living (father) and the waters that refresh the living!

Partake of these (waters), and of that porridge which the mother of you two cooks, and which is called amrita (ambrosia)!

5. The porridge which the father of you two, and which the mother cooks, unto freedom from defilement and foulness of speech, that porridge with a hundred streams (of ghee), leading to heaven, has penetrated with might both the hemispheres of the world.

6. In that one of the two hemispheres and the two heavenly worlds, conquered by the pious, which especially abounds in light, and is rich in honey, in that do ye in the fulness of time come together with your children!

7. Keep ever on in an easterly direction: this is the region that the faithful cling to! When your cooked porridge has been prepared on the fire, hold together, O man and wife, that ye may guard it!

8. When ye shall have reached the southerly direction, turn ye to this vessel! In that Yama, associated with the fathers, shall give abundant protection to your cooked porridge!

9. This westerly direction is especially favoured: in it Soma is ruler and consoler. To this hold, attach yourselves to the pious: then as a pair ye shall rise from the cooked porridge!

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10. The northerly direction shall make our realm the very uppermost, in offspring, uppermost! The purusha is the metre pahkti: with all (our kin), endowed with all their limbs, may we be united!

11. This 'firm' direction (nadir) is Virâg (brilliancy): reverence be to her; may she be kind to my children and to me!

Mayest thou, O goddess Aditi, who boldest all treasures, as an alert guardian guard the cooked porridge!

12. As a father his children do thou, (O earth), embrace us; may gentle winds blow upon us here on earth! Then the porridge which the two divinities (the sacrificer and his wife) are here preparing for us shall take note of our religious fer~our and our truth!

13. Whatever the black bird, that has come hither stealthily, has touched of that ahich has stuck to the rim, or whatever the wet-banded slavegirl does pollute-may ye, O waters, purify (that) mortar and pestle!

14. May this sturdy press-stone, with broad bottom, purified by the purifiers, beat away the Rakshas! Settle upon the skin, afford firm protection; may man and wife not come to grief in their children!

15. The (pestle of) wood has come to us together with the gods: it drives away the Rakshas and Pisâkas. Up it shall rise, shall let its voice resound through it let us conquer all the worlds!

16. The cattle clothed itself in sevenfold strength, those among them that are sleek and those that are poor. The thirtythree gods attend them mayest thou, (O cattle), guide us to the heavenly world!

17. To the bright world of heaven thou shalt lead us; (there) let us be united with wife and children! I take her hand, may she follow me there; neither Nirriti (destruction), nor Arâti (grudge), shall gain mastery over us!

18. May we get past the evil Grâhi (seizure)! Casting aside darkness do thou, (O pestle), let thy lovely voice resound; do not, O wooden tool, when raised, do injury; do not mutilate the grain devoted to the gods!

19. All-embracing, about to be covered with ghee, enter, (O pot), as a co-dweller this space!--Take hold of the winnowing-basket, that has been grown by the rain: the spelt and the chaff it shall sift out!

20. Three regions are constructed after the pattern of the Brâhmana: yonder heaven, the earth, and the atmosphere.-Take the (soma-) shoots, and hold one another, (O man and wife)! They (the shoots) shall swell (with moisture), and again go back into the winnowing-basket!

21. Of manifold variegated colours are the animals, one colour hast thou, (O porridge), when successfully prepared.-Push these (soma-) Shoots upon this red skin; the press-stone shall purify them as the washer-man his clothes!

22. Thee, the (pot of) earth, I place upon the earth: your substance is the same, though thine, (O pot), is modified.

Even though a blow has cracked or scratched thee, do not therefore burst: with this verse do I cover that up!

23. Gently as a mother embrace the son: I unite thee, (pot of) earth, with the earth! Mayest thou, the hollow pot, not totter upon the altar, when thou art pressed by the tools of sacrifice and the ghee!

24. May Agni who cooks thee protect thee on the east, Indra with the Maruts protect thee on the south! May Varuna on the west support thee upon thy foundation, may Soma on the north hold thee together!

25. Purified by the purifiers, the (waters) flow pure from the clouds, they reach to the spaces of heaven, and of the earth. They are alive, refresh the livino, and are firmly rooted: may Agni heat them, after they have been poured into the vessel!

26. From heaven they come, into the earth they penetrate; from the earth they penetrate into the atmosphere. May they, now pure, yet purify themselves further; may they conduct us to the heavenly world!

27. Whether ye are over-abundant or just sufficient, ye are surely clear, pure, and immortal: cook, ye waters, instructed by the husband and wife, obliging and helpful, the porridge!

28. Counted drops penetrate into the earth, commensurate with the breaths of life and the plants. The uncounted golden (drops), that are poured into (the porridge), have, (themselves) pure, established complete purity.

29. The boiling waters rise and sputter, cast up foam and many bubbles. Unite, ye waters, with this grain, as a woman who beholds her husband in the proper season!

30. Stir up (the grains) as they settle at the bottom: let them mingle their inmost parts with the waters! The water here I have measured with cups; measured was the grain, so as to be according to these regulations.

31. Hand over the sickle, with haste bring promptly (the grass for the barhis); without giving pain let them cut the plants at the joints! They whose kingdom Soma rules, the plants, shall not harbour anger against us!

32. Strew a new barhis for the porridge: pleasing to its heart, and lovely to its sight it shall be! Upon it the gods together with the goddesses shall enter; settle down to this (porridge) in proper order, and cat it!

33. O (instrument of) wood, settle down upon the strewn barhis, in keeping with the divinities and the agnishloma rites! Well shaped, as if by a carpenter (Tvashtar) with his axe, is thy form. Longing for this (porridge) the (gods) shall be seen about the vessel!

34. In sixty autumns the treasurer (of the porridge) shall fetch it, by the cooked grain he shall obtain heaven; the parents and the children shall live upon it. Bring thou this (man) to heaven, into the presence of Agni!

35. (Thyself) a holder, (O pot), hold on to the foundation of the earth: thee, that art immoveable the gods (alone) shall move! Man and wife, alive, with living children, shall remove thee from the hearth of the fire!

36. Thou hast conquered and reached all worlds; as many as are our wishes, thou hast satisfied them. Dip ye in,

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stirring stick and spoon! Place it (the por idge) upon a single dish!

37. Lay (ghee) upon it, let it spread forth, anoint this dish with ghee! As the lowing cow her young that craves the breast, ye gods shall greet with sounds of satisfaction this (porridge)!

38. With ghee thou hast covered it, hast made this place (for the porridge): may it, peerless, spread afar to heaven!

Upon it shall rest the mighty eagle; gods shall offer it to the divinities!

39. Whatever the wife cooks aside from thee, (O husband), or the husband (cooks) unbeknown of thee, O wife, mix that together: to both of you it shall belong; bring it together into a single place!

40. As many of her children as dwell upon the earth, and the sons that have been begotten by him, all those ye shall call up to the dish: on shall come the young knowing their nest!

41. The goodly streams, swelling with honey, mixed with ghee, the seats of ambrosia, all these does he obtain, ascends to heaven. In sixty autumns the treasurer (of the porridge) shall fetch it!

42. The treasurer shall fetch this treasure: all outsiders round about shall not control it! The heaven-directed porridge, that has been presented and deposited by us, in three divisions has reached the thrte heavens.

43. May Agni burn the ungodly Rakshas; the flesh-devouring Pisâka shall have nothing here to partake of! We drive him away, hold him afar from us: the Âdityas and Angiras shall stay near it!

44. To the Âdityas and the Angiras do I offer this (food of) honey, mixed with ghee. Do ye two, (man and wife), with clean hands, without having injured a Brâhmana, performing pious deeds, go to that heavenly world!

45. I would obtain this highest part of it (the porridge), the place from which the highest lord permeates (the all). Pour butter upon it, anoint it witb plentiful ghee: this here is our share, fit for the Angiras!

46. For the sake of truth and holy strength do we make over this porridge as a hoarded treasure to the gods: it shall not be lost to us in gaming or in the assembly; do not let it go to any other person before me!

47. I cook, and I give (to the Brahmans), and so, too, my wife, at my religious rite and practice.--With the birth of a son the world of children has arisen (for you): do ye two hold on to a life that extends beyond (your years)!

48. In that place exists no guilt, and no duplicity, not even if he goes conspiring with his friends. This full dish of ours has here been deposited: the cooked (porridge) shall come back again to him that cooks it!

49. kind deeds we shall perform for our friends: all that hate us shall go to darkness (hell)!--As (fruitful) cow, and (strong) steer, they (man and wife) shall during, every successive period of their lives drive away man-besetting death!

50. The fires (all) know one another, that which lives in plants, and lives in the waters, and all the (light-) gods that glow upon the heaven. The gold (here) becomes the light of him that cooks (the porridge).

51. This (naked skin) among the hides is born upon man (alone), all other animals are riot naked. Clothe yourselves, (ye Brahmans), in sheltering garments: (even) the face of the porridge is a homespun garment!

52. What falsehood thou shalt speak at play and in the assembly, or the falsehood that thou shalt speak through lust for gain--put on together, (O man and wife), this same garment, deposit upon it every blemish!

53. Produce rain, go to the gods, let smoke arise from (thy) surface; all-embracing, about to be covered with ghee, enter as a co-dweller this place!

54. In many ways heaven assumes within itself a different form, according to circumstances. It (the heaven) has laid aside its black form, purifying itself to a bright (form); the red form do I sacrifice fot thee into the fire.

55. Thee here we hand over to the eastern direction, to Agni as sovereign lord, to the black serpent as guardian, to Âditya as bowman: do ye guard it for us, until we arrive! To the goal here he shall lead us, to old age; old age shall hand us over to death: then shall we be united with the cooked (porridge)!

56. Thee here we hand over to the southern direction, to Indra as sovereign lord, to the serpent that is striped across as guardian, to Yama as bowman: do ye guard it for us, until we arrive! To the goal here, &c.

57. Thee here we hand over to the western direction, to Varuna as sovereign lord, to the pridâku-serpent as guardian, to food as bowman: do ye guard it for us, until we arrive. To the goal here, &c.

58. Thee here we hand over to the northern direction, to Soma as sovereign lord, to the svaga-serpent as guardian, to the lightning as bowman: do ye guard it for us, until we arrive. To the goal here, &c.

59. Thee here we hand over to the direction of the nadir, to Vishnu as sovereign lord, to the serpent with black-spotted neck as guardian, to the plants as bowmen: do ye guard it for us, until we arrive. To the goal here, &c.

60. Thee here we hand over to the direction of the zenith, to Brihaspati as sovereign lord, to the light-coloured serpent as guardian, to the rain as bowman: do ye guard it for us, until we arrive. To the goal here, &c. {09003} IX, 3. Removal of a house that has been presented to a priest as sacrificial reward.

1. The fastenings of the buttresses, the supports, and also of the connectinc, beams of the house, that abounds in treasures, do we loosen.

2. O (house) rich in all treasures! the fetter which has been bound about thee, and the knot which has been fastened

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upon thee, that with my charm do I undo, as Brihaspati (undid) Vala.

3. (The builder) has drawn thee to,,ether, pressed thee together, placed firm knots upon thee. Skilfully, as the priest who butchers (the sacrificial animal), do we with Indra's aid disjoint thy limbs.

4. From thy beams, thy bolts, thy frame, and thy thatch; from thy sides, (O house) abounding in treasures, do we loosen the fastenings.

5. The fastenings of the dove-tailed (joints), of the reed (-covering), of the frame-work, do we loosen here from the 'mistress of dwelling.'

6. The ropes which they have tied within thee for comfort, these do we loosen from thee; be thou propitious to our persons, O mistress of dwelling, after thou hast (again) been erected!

7. A receptacle for Soma, a house for Agni, a seat for the mistresses (of the house), a seat (for the priests), a seat for the gods art thou, O goddess house!

8. Thy covering of wicker-work, with thousand eyes, stretched out upon thy crown, fastened down and laid on, do we loosen with (this) charm.

9. He who receives thee as a gift, O house, and he by whom thou hast been built, both these, O mistress of dwelling, shall live attaining old age!

10. Return to him in the other world, firmly bound, ornamented, (thou house), which we loosen limb by limb, and joint by joint!

11. He who built thee, O house, brought together (thy) timbers, he, a Pragâpati on high, did construct thee, O house, for his progeny (pragâyai).

12. We render obeisance to him (the builder); obeisance to the giver, the lord of the house; obeisance to Agni who serves (the sacrifice); and obeisance to thy (attendant) man!

13. Reverence to the cattle and the horses, and to that which is born in the house! Thou that hast produced, art rich in offspring, thy fetters do we loosen.

14. Thou dost shelter Agni within, (and) the domestics together with the cattle. Thou that hast produced, art rich in offspring, thy fetters do we loosen.

15. The expanse which is between heaven and earth, with that do I receive as a gift this house of thine; the middle region which is stretched out from the sky, that do I make into a receptacle for treasures; with that do I receive the house for this one.

16. Full of nurture, full of milk, fixed upon the earth, erected, holding food for all, O house, do thou not injure them that receive thee as a gift!

17. Enveloped in grass, clothed in reeds, like night does the house lodge the cattle; erected thou dost stand upon the earth, like a she-elephant, firm of foot.

18. The part of thee that was covered with mats unfolding do I loosen. Thee that hast been enfolded by Varuna may Mitra uncover in the morning!

19. The house built with pious word, built by seers, erected--may Indra and Agni, the two immortals, protect the house, the seat of Soma!

20. Chest is crowded upon chest, basket upon basket; there mortal man is begotten from whom all things spring.

21. In the house which is built with two facades, four facades, six facades; in the house with eight facades, with ten facades, in the 'mistress of dwelling.' Agni rests as if in the womb.

Tuirning towards thee that art turned towards me, O house, I come to thee that injurest me not. For Agni and the waters, the first door to divine order, are within.

23. These waters, free from disease, destructive of disease, do I bring here. The chambers do I enter in upon in company with the immortal Agni (fire).

24. Do thou not fasten a fetter upon us; though a heavy load, become thou light! As a bride do we carry thee, O house, wherever we please.

25. From the easterly direction of the house reverence (be) to greatness, hail to the gods who are to be addressed with hail!

26. From the southerly direction of the house, &c.!

27. From the westerly direction of the house, &c.!

28. From the northerly direction of the house, &c.!

29. From the firm direction (nadir) of the house, &c.!

30. From the upright direction (zenith) of the house, &c.!

3 1. From every direction of the house reverence (be) to greatness, hail to the gods who are to be addressed with hail! {06071}

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VI, 71. Brahmanical prayer at the receipt of gifts.

1. The varied food which I consume in many places, my gold, my horses, and, too, my cows, goats, and sheep: everything whatsoever that I have received as a gift--may Agni, the priest, render that an auspicious offering!

2. The gift that has come to me by sacrifice, or without sacrifice, bestowed by the Fathers, granted by men, through which my heart, as it were, lights up with joy--may Agni, the priest, render that an auspicious offering!

3. The food that I, O gods, improperly consume, (the food) I promise, intending to give of it (to the Brahmans), or not to give of it, by the might of mighty Vaisv창nara (Agni) may (that) food be for me auspicious and full of honey! {20127} XX, 127. A kunt창pa-hymn.

A. 1. Listen, ye folks, to this: (a song) in praise of a hero shall be sung! Six thousand and ninety (cows) did we get (when we were) with Kaurama among the Rusamas,-2. Whose twice ten buffaloes move right along, touether with their cows; the height of his chariot just misses the heaven which recedes from its touch.

3. This one (Kaurama) presented the seer with a hundred jewels, ten chaplets, three hundred steeds, and ten thousand cattle.

B. 4. Disport thyself, O chanter, disport thyself as a bird upon a flowering tree; thy tongue glides quickly over the lips as a razor over the strop.

5. The chanters with their pious song hurry on blithely as cows; at home are their children, and at home the cows do they attend.

6. Bring hither, O chanter, thy poem, that which earns cattle and earns good things! Among the gods (kings) place thy voice as a manly archer his arrow!

C. 7. Listen ye to the high praise of the king who rules over all peoples, the god who is above mortals, of Vaisv창nara Parikshit!

8. 'Parikshit has procured for us a secure dwelling when he, the most excellent one, weat to his seat.' (Thus) the husband in Kuru-land, when he founds his household, converses with his wife.

9. 'What may I bring to thee, curds, stirred drink, or liquor?' (Thus) I the wife asks her husband in the kingdom of king Parikshit.

10. Like light the ripe barley runs over beyond the mouth (of the vessels). The people thrive merrily in the kingdom of king Parikshit.

D. 11. Indra has awakened the poet, saying: 'Arise, move about, and sing; of me, the strong, verily, sing the praises; full every pious one shall offer thee (sacrificial reward)!'

12. Here, O cattle, ye shall be born, here, ye horses, here, ye domestics! And P청shan also, who bestows a thousand (cows) as sacrificial reward, settles down here.

13. May these cattle, O Indra, not suffer harm, and may their owner not suffer harm; may the hostile folk, O Indra, may the thief not gain possession of them!

14. We shout to the hero with hymn and song we (shout) with a pleasing song. Take delight in our songs; may we not ever suffer harm!

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X. COSMOGONIC AND THEOSOPHIC HYMNS. {12001} XII, 1. Hymn to goddess Earth.

1. Truth, greatness, universal order (rita), strength. consecration, creative fervour (tapas), spiritual exaltation (brahma), the sacrifice, support the earth. May this earth, the mistress of that which was and shall be, prepare for us a broad domain!

2. The earth that has heights, and slopes, and great plains, that supports the plants of manifold virtue, free from the pressure that comes from the midst of men, she shall spread out for us, and fit. herself for us!

3. The earth upon which the sea, and the rivers and the waters, upon which food and the tribes of men have arisen, upon which this breathing, moving life exists, shall afford us precedence in drinking!

4. The earth whose are the four regions of space, upon which food and the tribes of men have arisen, which supports the manifold breathing, moving thinas, shall afford us cattle and other possessions also!

5. The earth upon which of old the first men unfolded themselves, upon which the gods overcame the Asuras, shall procure for us (all) kinds of cattle, horses, and fowls, good fortune, and glory!

6. The earth that supports all, furnishes wealth, the foundation, the golden-breasted resting-place of all living creatures, she that supports Agni Vaisvânara (the fire), and mates with Indra, the bull, shall furnish us with property!

7. The broad -earth, which the sleepless gods ever attentively guard, shall milk for us precious honey, and, moreover, besprinkle us with glory!

8. That earth which formerly was water upon the ocean (of space), which the wise (seers) found out by their skilful devices; whose heart is in the highest heaven, immortal, surrounded by truth, shall bestow upon us brilliancy and strength, (and place us) in supreme sovereignty!

9. That earth upon which the attendant waters jointly flow by day and night unceasingly, shall pour out milk for us in rich streams, and, moreover, besprinkle us with glory!

10. The earth which the Asvins have measured, upon which Vishnu has stepped out, which Indra, the lord of might, has made friendly to himself; she, the mother, shall pour forth milk for me, the son!

11. Thy snowy mountain heights, and thy forests, O earth, shall be kind to us! The brown, the black, the red, the multicoloured, the firm earth, that is protected by Indra, I have settled upon, not suppressed, not slain, not wounded.

12. Into thy rniddle set us, O earth, and into thy navel, into the nourishing strength that has grown tip from thy body; purify thyself for us! The earth is the mother, and I the son of the earth; Paro-anya is the father; he, too, shall save us!

13. The earth upon which they (the priests) inclose the altar (vedi), upon which they, devoted to all (holy) works, unfold the sacrifice, upon which are set up, in front of the sacrifice, the sacrificial posts, erect and brilliant, that earth shall prosper us, herself prospering!

14. Him that hates us, O earth, him that battles against us, him that is hostile towards us with his mind and his weapons, do thou subject to us, anticipating (our wish) by deed!

15. The mortals born of thee live on thee, thou supportest both bipeds and quadrupeds. Thine, O earth, are these five races of men, the mortals, upon whom the rising sun sheds undying light with his rays.

16. These creatures all together shall yield milk for us; do thou, O earth, give us the honey of speech!

17. Upon the firm, broad earth, the all-begetting mother of the plants, that is supported by (divine) law, upon her, propitious and kind, may we ever pass-our lives!

18. A great gathering-place thou, great (earth), hast become; great haste, commotion, and agitation are upon thee.

Great Indra protects thee unceasingly. Do thou, O earth, cause us to brighten as if at the sight of gold: not any one shall hate us!

19. Agni (fire) is in the earth, in the plants, the waters hold Agni, Agni is in the stones; Agni is within men, Agnis (fires) are within cattle, within horses.

20. Agni glows from the sky, to Agni, the god, belongs the broad air. The mortals kindle Agni, the bearer of oblations, that loveth ghee.

21. The earth, clothed in Agni, with dark knees, shall make me brilliant and alert!

22. Upon the earth men give to the gods the sacrifice, the prepared oblation; upon the earth mortal men live pleasantly by food. May this earth give us breath and life, may she cause me to reach old age!

23. The fragrance, O earth, that has arisen upon thee, which the plants and the waters hold, which the Gandharvas and the Apsaras have partaken of, with that make me fragrant: not any one shall hate us!

24. That fragrance of thine which has entered into the lotus, that fragrance, O earth, which the immortals of yore gathered up at the marriage of SÝryâ, with that make me fragrant: not any one shall hate us!

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25. That fragrance of thine which is in men, the loveliness and charm that is in male and female, that which is in steeds and heroes, that which is in the wild animals with trunks (elephants), the lustre that is in the maiden, O earth, with that do thou blend us: not any one shall hate us!

26. Rock, stone, dust is this earth; this earth is supported, held together. To this golden-breasted earth I have rendered obeisance.

27. The earth, upon whom the forest-sprung trees ever stand firm, the all-nourishing, compact earth, do we invoke.

28. Rising or sitting, standing or walking, may we not stumble with our right or left foot upon the earth!

29. To the pure earth I speak, to the ground, the soil that has grown through the brahma (spiritual exaltation). Upon thee, that holdest nourishment, prosperity, food, and ghee, we would settle down, O earth!

30. Purified the waters shall flow for our bodies; what flows off from us that do we deposit upon him we dislike: with a purifier, O earth, do I purify myself!

31. Thy easterly regions, and thy northern, thy southerly (regions), O earth, and thy western, shall be kind to me as I walk (upon thee)! May I that have been placed into the world not fall down!

32. Do not drive us from the west, nor from the east; not from the north, and not from the south! Security be thou for us, O earth: waylayers shall not find us, hold far away (their) murderous weapon!

33. As long as I look out upon thee, O earth, with Sûrya (the sun) as my companion, so long shall my sight not fall, as year followeth upon year!

34. When, as I lie, I turn upon my right or left side, O earth; when stretched out we lie with our ribs upon thee pressing against (us), do not, O earth, that liest close to everything, there injure us!

35. What, O earth, I dig out of thee, quickly shall that grow again: may I not, O pure one, pierce thy vital spot, (and) not thy heart!

36. Thy summer, O earth, thy rainy season, thy autumn, winter, early spring, and spring; thy decreed yearly seasons, thy days and nights shall yield us milk 37. The pure earth that starts in fright away from the serpent, upon whom were the fires that are within the waters, she that delivers (to destruction) the blasphemous Dasyus, she that takes the side of Indra, not of Vritra, (that earth) adheres to Sakra (mighty Indra), the lusty bull.

38. Upon whom rests the sacrificial hut (sadas) and the (two) vehicles that hold the soma (havirdhâne), in whom the sacrificial post is fixed, upon whom the Brâhmanas praise (the gods) with riks and sâmans, knowing (also) the yagurformulas; upon whom the serving-priests (ritvig) are employed so that Indra shall drink the soma;-39. Upon whom the seers of yore, that created the beings, brought forth with their songs the cows, they the seven active (priests), by means of the satra-offerings, the sacrifices, and (their) creative fervour (tapas);-40. May this earth point out to us the wealth that we-crave; may Bhaga (fortune) add his help, may Indra come here as (our) champion!

41. The earth upon whom the noisy mortals sing and dance, upon whom they fight, upon whom resounds the roaring drum, shall drive forth our enemies, shall make us free from rivals!

42. To the earth upon whom are food, and rice and barley, upon whom live these five races of men, to the earth, the wife of Parganya, that is fattened by rain, be reverence!

43. The earth upon whose ground the citadels constructed by the gods unfold themselves, every region of her that is the womb of all, Pragâpati shall make pleasant for us!

44. The earth that holds treasures manifold in secret places, wealth, jewels, and gold shall she give to me; she that bestows wealth liberally, the kindly goddess, wealth shall she bestow upon us!

45. The earth that holds people of manifold varied speech, of different customs, according to their habitations, as a reliable milch-cow that does not kick, shall she milk for me a thousand streams of wealth!

46. The serpent, the scorpion with thirsty fangs, that hibernating torpidly lies upon thee; the worm, and whatever living thing, O earth, moves in the rainy season, shall, when it creeps, not creep upon us: with what is auspicious (on thee) be gracious to us!

47. Thy many paths upon which people go, thy tracks for chariots and wagons to advance, upon which both good and evil men proceed, this road, free from enemies, and free from thieves, may we gain: with what is auspicious (on thee) be gracious to us!

48. The earth holds the fool and holds the wise, endures that good and bad dwell (upon her); she keeps company with the boar, gives herself up to the wild hog.

49. Thy forest animals, the wild animals homed in the woods, the man-eating lions, and tigers that roam; the ula, the wolf, mishap, injury (rikshikâ), and demons (rakshas), O earth, drive away from us!

50. The Gandharvas, the Apsaras, the Arâyas and Kimîdins; the Pisâkas and all demons (rakshas), these, O earth, hold from us!

51. The earth upon whom the biped birds fly together, the flamingoes, eagles, birds of prey, and fowls; upon whom Mâtarisvan, the wind, hastens, raising the dust, and tossing the trees-as the wind blows forth and back the flame bursts after;--

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52. The earth upon whom day and night jointly, black and bright, have been decreed, the broad earth covered and enveloped with rain, shall kindly place us into every pleasant abode!

53. Heaven, and earth, and air have here given me expanse; Agni, Sûrya, the waters, and all the gods together have given me wisdom.

54. Mighty am I, 'Superior' (uttara) by name, upon the earth, conquering am I, all-conquering, completely conquering every region.

55. At that time, O goddess, when, spreading., (prathamânâ) forth, named (prithivî 'broad') by the gods, thou didst extend to greatness, then prosperity did enter thee, (and) thou didst fashion the four regions.

56. In the villages and in the wilderness, in the assembly-halls that are upon the earth; in the gatherings, and in the meetings, may we hold forth agreeably to thee!

57. As dust a steed did she, as soon as she was born, scatter these people, that dwelt upon the earth, she the lovely one, the leader, the guardian of the world, that holds the trees and plants.

58. The words I speak, honied do I speak them: the things I see they furnish me with. Brilliant I am and alert: the others that rush (against me) do I beat down.

59. Gentle, fragrant, kindly, with the sweet drink (kîlâla) in her udder, rich in milk, the broad earth together with (her) milk shall give us courage!

60. She whom Visvakarman (the creator of all) did search out by means of oblations, when she had entered the surging (flood of the) atmosphere, she, the vessel destined to nourish, deposited in a secret place, became visible (to the gods) and the (heavenly) mothers.

61. Thou art the scatterer of men, the broadly expanding Aditi that yields milk according to wish. What is wanting in thee Pragâpati, first-born of the divine order (rita), shall supply for thee 62. Thy laps, O earth, free from ailment! Free from disease, shall be produced for us! May we attentively, throuoh our long lives, be bearers of bali-offerings to thee!

63. O mother earth, kindly set me down upon a well-founded place! With (father) heaven cooperating, O thou wise one, do thou place me into happiness and prosperity! {13001} XIII, 1. Prayer for sovereign power addressed to the god Rohita and his female Rohinî.

1. Rise up, O steed, that art within the waters, enter this kingdom, rich in liberal gifts! Rohita (the red sun) who has begotten this all, shall keep thee well-supported for sovereignty!

2. The steed that is within the waters has risen up: ascend upon the clans that are sprung from thee! Furnishing soma, the waters, plants, and cows, cause thou four-footed and two-footed creatures to enter here!

3. Do ye, strong Maruts, children of Prisni (the cloud), allied with Indra, crush the enemies! Rohita shall hear you, that give abundant gifts, the thrice seven Maruts, who take delight in sweet (nourishment)!

4. Rohita has climbed the heights, he has ascended them, he, the embryo of women, (has ascended) the womb of births. Closely united with these women they found out the six broad (directions); spying out a road he has brought hither sovereignty.

5. Hither to thee Rohita has brought sovereignty; he has dispersed the enemies: freedom from danger has resulted for thee. To thee heaven and earth together with the revatî and sakvarî-stanzas shall yield gifts at will!

6. Rohita produced heaven and earth; there Parameshthin (the lord on high) extended the thread (of the sacrifice).

There Aga Ekapâda (the one-footed goat, the sun) did fix himself; he made firm the heavens and earth with his strength.

7. Rohita made firm heaven and earth, by him the (heavenly) light was established, by him the firmament. By him the atmosphere and the spaces were measured out, through him the gods obtained immortality.

8. Rohita did ponder the multiform (universe) while preparing (his) climbings and advances. Having ascended the heaven with great might, he shall anoint thy royalty with milk and ghee!

9. All thy climbings, advances, and all thy ascents with which thou, (Rohita, the sun), fillest the heavens and the atmosphere, having strengthened thyself with their brahma and payas (spiritual and physical essence) do thou keep awake (do thou watch over) among the people in the kingdom of the (earthly) Rohita (the king)!

10. The peoples that have originated from thy tapas (heat, or creative fervour), have followed here the calf, the gâyatri.

They shall enter thee with kindly spirit; the calf Rohita with its mother shall come on!

11. High on the firmament Rohita has stood, a youth, a sage, begettinu all forms. As Agni he shines with piercing light, in the third space he did assume lovely (forms).

12. A bull with a thousand horns, Gâtavedas (fire), endowed with sacrifices of ghee, carrying soma upon his back, rich in heroes, he shall, when implored, not abandon me, nor may I abandon thee: abundance in cattle and abundance in heroes procure for me!

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14. Rohita is the generator of the sacrifice, and its mouth; to Rohita I offer oblations with voice, ear, and mind. To Rohita the gods resort with glad mind: he shall cause me to rise through elevation derived from the assembly!

14. Rohita arranged a sacrifice for Visvakarman; from it these brilliant, qualities have come to me. Let me announce thy origin over the extent of the world!

15, Upon thee have ascended the brihatî and the pankti (metres), upon thee the kakubh with splendour, O Gâtavedas.

Upon thee the vashat-call, whose syllables make an ushnihâ, has ascended, upon thee Rohita with his seed has ascended.

16. This one clothes himself in the womb of the earth, this one clothes himself in heaven, and in the atmosphere. This one at the station of the brown (sun) did attain unto the worlds of light.

17. O Vâkaspati (lord of speech), the earth shall be pleasant to us, pleasant our dwelling, agrecable our couches! Right here life's breath shall be to our friend; thee, O Parameshthin, Agni shall envelop in life and lustre!

18. O Vâkaspati, the five seasons that we have, which have come about as the creation of Visvakarman, rialit here (they and) life's breath shall be to our friend; thee, O Parameshthin, Rohita shall envelop in life and lustre!

19. O Vâkaspati, good cheer and spirit, cattle in our stable, children in our wombs beget thou! Right here life's breath shall be to our friend; thee, O Parameshthin, I envelop in life and lustre.

20. God Savitar and Agni shall envelop thee, Mitra and Varuna surround thee with lustre! Treading down all powers of grudge come thou hither: thou hast made this kingdom rich in liberal gifts.

21. Thou, O Rohita, whom the brindled cow, harnessed at the side, carries, goest with brilliance, causing the waters to flow.

22. Devoted to Rohita is Rohinî his mistress, with beautiful colour (complexion), great, and lustrous: through her may we conquer booty of every description, through her win every battle!

23. This seat, Rohinî, belongs to Rohita; yonder is the path on which the brindled (female) goes! Her the Gandharvas and the Kasyapas lead forth, her the sages guard with diligence.

24. The radiant bay steeds of the sun, the immortal, ever draw the delightful chariot. Rohita, the drinker of ghee, the shining god, did enter the variegated heavens.

25. Rohita, the sharp-horned bull, who surpasses Agni and surpasses Sûrya, who props up the earth and the sky, out of him the gods frame the creations.

26. Rohita ascended the heaven from the great flood; Rohita has climbed all heights.

27. Create (the cow) that is rich in milk, drips with ghee: she is the milch-cowof the gods that does not refuse! Indra shall drink the Soma, there shall be secure possession; Agni shall sing praises: the enemies do thou drive out!

28. Agni kindled, spreads his flames, fortified by ghee, sprinkled with ghee. Victorious, all-conquering Agni shall slay them that are my rivals!

29. He shall slay them, shall burn the enemy that battles against us! With the flesh-devouring Agni do we burn our rivals.

30. Smite them down, O Indra, with the thunderbolt, with thy (strong) arm! Then have I overpowered my rivals with Agni's brilliant strengths.

31. O Agni, subject our rivals to us; confuse, O Brihaspati, the kinsman that is puffed up! O Indra and Agni, O Mitra and Varuna, subjected they shall be, unable to vent their wrath against us!

32. Do thou, god Sûrya (the sun), when thou risest, beat down my rivals, beat them down with a stone: they shall go to the nethermost darkness!

33. The calf of Virâg, the bull of prayers, carrying the bright (soma) upon his back, has ascended the atmosphere. A song accompanied by ghee they sing to the calf; himself brahma (spiritual exaltation) they swell him with their brahma (prayer).

34. Ascend the heavens, ascend the earth sovereignty ascend thou, and possessions ascend thou! Offspring ascend thou, and immortality ascend thou, unite thy body with Rohita!

35. The gods that hold sovereignty, who go about the sun, with these allied, Rohita, kindly disposed, shall bestow sovereignty upon thee!

36. The sacrifices purified by prayer lead thee forth; the bay steeds that travel upon the road carry thee: thou shinest across the swelling ocean.

37. In Rohita who conquers wealth, conquers cattle, and conquers booty, heaven and earth are fixed. Of thee that hast a thousand and seven births, let me announce the origin over the extent of the world!

38. Glorious thou goest to the intermediate directions and the directions (of space), glorious (in the sight) of animals and the tribes of men, glorious in the lap of the earth, of Aditi: may I like Savitar be lovely!

39. Being yonder thou knowest (what takes place) here; being here thou beholdest these things. Here (men) behold the inspired sun that shines upon the sky.

40. A god thou praisest the gods, thou movest within the flood. They kindle (him), a universal fire; him the highest sages know.

41. Below the superior (region), above the inferior (region) here, the cow has arisen supporting (her) calf by the foot.

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Whither is she turned; to which half (of the universe), forsooth, has she aone away; where, forsooth, does she beget?

Verily not in this herd!

42. One-footed, two-footed, four-footed is she; eight-footed, nine-footed became she, the thousand-syllabled (consisting of thousand elements) pankti (quinary stanza) of the universe: the oceans from her flow forth upon (the world).

43. Ascending the heaven, immortal, receive kindly my song! The sacrifices purified by prayer lead thee forth; the bay steeds that travel upon the road carry thee.

44. That do I know of thee, O immortal, where thy march is upon the sky, where thy habitation is in the highest heaven.

45. Sûrya (the sun) surveys the sky, Sûrya the earth, Sûrya the waters. Sûrya is the single eye of being: he has ascended the great heavens.

46. The broad (directions) where the fagots that fence in (the fire), the earth turned itself into a fire-altar. There Rohita laid on for himself these two fires, cold and heat.

47. Laying on cold and heat, using the mountains as sacrificial posts, the two fires of Rohita who knows the (heavenly) light, into which (the fires) rain (flowed) as ghee, carried out the sacrifice.

48. The fire of Rohita who knows the (heavenly) light is kindled by prayer. From it heat, from it cold, from it the sacrifice was produced.

49. The two fires swelling through prayer, increased through prayer, sacrificed into with prayer; the two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the sacrifice.

50. One is deposited in truth, the other is kindled in the waters. The two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the sacrifice.

51. The fire which the wind brightens up, and that which Indra and Brahmanaspati (brighten up), the two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the sacrifice.

52. Having fashioned the earth into an altar, having made the heavens (his) sacrificial reward, then having made heat into fire, Rohita created all that has breath through rain (serving) as ghee.

53. Rain fashioned itself into ghee, heat into fire, the earth into an altar. Then Agni by (his) songs fashioned the high mountains.

54. Having fashioned by means of songs the high (mountains), Rohita spake to the earth: In thee all shall be born, what is and what shall be.

55. The sacrifice first, (and then) what is and what shall be was born. From that this all was born, and whatever here appears, brought hither by the sage Rohita.

56. He who kicks a cow with his foot, and he who micturates towards the sun--of thee do I tear out the root; thou shalt henceforth not cast a shadow!

57. Thou that passest across me, casting thy shadow against me, between me and the fire--of thee do I tear out the root; thou shalt henceforth not cast a shadow!

58. He, O god Sûrya, that to-day passes between thee and me, upon him our evil dream, our foulness, and our misfortunes do we wipe off.

59. May we not miss our way, may we not, O Indra, miss the sacrifice of him that presses the soma; may.not the powers of grudge intercept us!

60. The (guiding) thread stretched out among the gods, that accomplishes the sacrifice, that, by pouring oblations, may we attain! {11005} XI, 5. Glorification of the sun, or the primeval principle, as a Brahman disciple.

1. The Brahmakârin (Brahmanical disciple) moves inciting both hemispheres of the world; in him the gods are harmonised. He holds the heavens and the earth, he fills the teacher with creative fervour (tapas).

2. The fathers, the divine folk, and all the gods severally follow the Brahmakârin; the Gandharvas did go after him, six thousand three hundred and thirty-three. He fills all the gods with creative fervour.

3. When the teacher receives the Brahmakârin as a disciple, he places him as a foetus inside (of his body). He carries him for three nights in his belly: when he is born the gods gather about to see him.

4. This earth is (his first) piece of firewood, the heaven the second, and the atmosphere also he fills with (the third) piece of firewood. The Brahmakârin. fills the worlds with his firewood, his girdle, his asceticism, and his creative fervour.

5. Prior to the brahma (spiritual exaltation) the Brahmakârin was born; clothed in heat, by creative fervour he arose.

From him sprung the brâhmanam (Brahmanic life) and the highest brahma, and all the gods together with immortality (amrita).

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6. The Brahmakârin advances, kindled by the firewood, clothed in the skin of the black antelope, consecrated, with long beard. Within the day he passes from the eastern to the northern sea; gathering together the worlds he repeatedly shapes them.

7. The Brahmakârin, begetting the brahma, the waters, the world, Pragâpati Parameshthin (he that stands in the hiahest place), and Virâg, having become an embryo in the womb of immortality, having forsooth, become Indra, pierced the Asuras.

8. The teacher fashioned these two hern spheres of the world, the broad and the deep, earth and heaven. These the Brahmakârin guards with his creative fervour (tapas): in him the gods are harmonised.

9. This broad earth and the heaven the Brahmakârin first brought hither as alms. Having made these into two sticks of firewood he reveres them upon them all beings have been founded.

10. One is on the hither side, the other on the farther side of the back of the heavens; secretly are deposited the two receptacles of the brâhmanam (Brahmanic life). These the Brahmakârin protects by his tapas (creative fervour); understandingly he performs that brahma (spiritual exaltation) solely.

11. One on the hither side, the other away from the earth, do the two Agnis come together between these two hemispheres (of the world). To them adhere the rays firmly; the Brahmakârin by his tapas (creative fervour) enters into the (rays).

12. Shouting forth, thundering, red, white he carries a great penis along the earth. The Brahmakârin sprinkles seed upon the back of the earth; through it the four directions live.

13. Into fire, the sun, the moon, Mâtarisvan (wind), and the waters, the Brahmakârin places the firewood; the lights from these severally go into the clouds, from them come sacrificial butter, the purusha (primeval man), rain, and water.

14. Death is the teacher, (and) Varuna, Soma, the plants, milk; the clouds were the warriors: by these this light has been brought hither.

15. Varuna, having become the teacher, at home prepares the ghee solely. Whatever he desired from Pragâpati, that the Brahmakârin furnished, as Mitra (a friend) from his own Atman (spirit, or person).

16. The Brahmakârin is the teacher, the Brahmakârin Pragâpati. Pragâpati rules (shines forth, vi râgati); Virâg (heavenly power, or light) became Indra, the ruler.

17. Through holy disciplehood. (brahmakâryam), through tapas (creative fervour), the king protects his kingdom. The teacher by (his own) brahmakâryam (holy life) seeks (finds) the Brahmakârin.

18. Through holy disciplehood the maiden obtains a young husband, through holy disciplehood the steer, the horse seeks to obtain fodder.

19. Through holy disciplehood, through creative fervour, the gods drove away death. Indrajorsooth, by his holy disciplehood brought the light to the gods.

20. The plants, that which was and shall be, day and night, the tree, the year along with the seasons, have sprung from the Brahmakârin.

21. The earthly and the heavenly animals, the wild and the domestic, the wingless and the winged (animals), have sprung from the Brahmakârin.

22. All the creatures of Pragâpati (the creator) severally carry breath in their souls. All these the brahma, which has been brought hither in the Brahmakârin, protects.

23. This, that was set into motion by the gods, that is insurmountable, that moves shining, from it has sprung the brâhmanam (Brahmanical life), the highest brahma, and all the gods, together with immortality (amrita).

24, 25. The Brahmakârin carries the shining brahma: into this all the gods are woven. Producing in-breathing and outbreathing, as well as through-breathing; speech, mind, heart, brahma, and wisdom, do thou furnish us with sight, hearing, glory, food, semen, blood, and belly!

26. These things the Brahmakârin fashioned upon the back of the (heavenly) water. He stood in the sea kindled with tapas (creative fervour). He, when he has bathed, shines vigorously upon the earth, brown and ruddy. {11004} XI, 4. Prâna, life or breath, personified as the supreme spirit.

1. Reverence to Prâna, to whom all this (universe) is subject, who has become the lord of the all, on whom the all is supported!

2. Reverence, O Prâna, to thy roaring (wind), reverence, O Prâna, to thy thunder, reverence, O Prâna, to thy lightning, reverence, O Prâna, to thy rain!

When Prâna calls aloud to the plants with his thunder, they are fecundated, they conceive, and then are produced abundant (plants).

4. When the season has arrived, and Prâna calls aloud to the plants, then everything rejoices, whatsoever is upon the

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earth.

5. When Prâna has watered the great earth with rain, then the beasts rejoice; (they think): 'strength, forsooth, we shall now obtain.'

6. When they had been watered by Prâna, the plants spake in concert: 'thou hast, forsooth, prolonged our life, thou hast made us all fragrant.'

7. Reverence be, O Prâna, to thee coming, reverence to thee going; 'reverence to thee standing, and reverence, too, to thee sitting!

8. Reverence be to thee, O Prâna, when thou breatbest in (primate), reverence when thou breathest out! Reverence be to thee when thou art turned away, reverence to thee when thou art turned hither: to thee, entire, reverence be here!

9. Of thy dear form, O Prâna, of thy very dear form, of the healing power that is thine, give unto us, that we may live!

10. Prâna clothes the creatures, as a father his dear son. Prâna, truly, is the lord of all, of all that breathes, and does not breathe.

11. Prâna is death, Prâna is fever. The gods worship Prana. Prâna shall place the truth-speaker in the highest world 12. Prâna is Virâg (power, lustre), Prâna is Deshtrî (the divinity that guides): all worship Prâna. Prâna verily is sun and moon. They call Prâna Pragâpati.

13. Rice and barley are in-breathing and outbreathing. Prâna is called a steer. In-breathing forsooth, is founded upon barley; rice is called out-breathing.

14. Man breathes out and breathes in when within the womb. When thou, O Prâna, quickenest him, then is he born again.

15. They call Prâna Mâtarisvan (the wind); Prâna, forsooth, is called Vâta (the wind). The past and the future, the all, verily is supported upon Prâna.

16. The holy (âtharvana) plants, the magic (ângirasa) plants, the divine plants, and those produced by men, spring forth, when thou, O Prâna, quickenest them.

17, When Prâna has watered the great earth with rain, then the plants spring forth, and also every sort of herb.

18. Whoever, O Prâna, knows this regarding thee, and (knows) on what thou art supported, to him all shall offer tribute in yonder highest world.

19. As all these creatures, O Prâna, offer thee tribute, so they shall offer tribute (in yonder world) to him who hears thee, O far-famed one!

20. He moves as an embryo within the gods; having arrived, and being in existence, he is born again. Having arisen he enters with his mights the present and the future, as a father (goes to) his son.

21. When as a swan he rises from the water he does not withdraw his one foot. If in truth he were to withdraw it, there would be neither to-day, nor to-morrow, no night and no day, never would the dawn appear.

22. With eight wheels, and one felloe he moves, containing a thousand sounds (elements), upward in the east, downward in the west. With (his) half he produced the whole world: what is the visible sign of his (other) half?

23. He who rules over this (all) derived from every source, and over everything that movesreverence be to thee, O Prâna, that wieldest a swift bow against others (the enemies)!

24. May Prâna, who rules over this (all) derived from every source, and over everything that moves, (may he) unwearied, strong through the brahma, adhere to me!

25. Erect he watches in those that sleep, nor does lie lie down across. No one has heard of his sleeping in those that sleep.

26. O Prâna, be not turned away from me, thou shalt not be other than myself! As the embryo of the waters (fire), thee, O Prâna, do bind to me, that I may live. {09002} IX, 2. Prayer to Kâma (love), personified as a primordial power.

1. To the bull that slays the enemy, to Kâma, do I render tribute with ghee, oblation, and (sacrificial) melted butter. Do thou, since thou hast been extolled, hurl down my enemies by thy great might!

2. The evil dream which is offensive to my mind and eye, which harasses and does not please me, that (dream) do I let loose upon my enemy. Having praised Kâma may I prevail!

3,. Evil dreams, O Kâma, and misfortune, O Kâma, childlessness, ill-health, and trouble, do thou, a strong lord, let loose upon him that designs evil against us!

4. Drive them away, O Kâma, thrust them away, O Kâma; may they that are my enemies fall into trouble! When they have been driven into the nethermost darkness, do thou, O Agni, burn up their d welling- places!

5. That milch-cow, O Kâma, whom the sages call Vâk Virâg (ruling, or resplendent speech), is said to be thy daughter; by her drive away my enemies; breath, cattle, and life shall give them a wide birth!

6. With the strength of Kâma, Indra, king Varuna, and Vishnu, with the impelling force (savena) of Savitar, with the

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priestly power of Agni, do I drive forth the enemies, as a skilled steersman a boat.

7. My sturdy guardian, strong Kâma, shall procure for me full freedom from enmity! May the gods collectively be my refuge, may all the gods respond to this, my invocation!

8. Taking pleasure in this (sacrificial) melted butter, and ghee do ye, (O gods), of whom Kâma is the highest, be joyful in this place, procuring for me full freedom from enmity!

9. O Indra and Agni, and Kâma, having formed an alliance, do ye hurl down my enemies; when they have fallen into the nethermost darkness, do thou, O Agni, burn up after them their dwelling places!

10. Slay thou, O Kâma, those that are my enemies, hurl them down into blind darkness. Devoid of vigour, Without sap let them all be; they shall not live a single day!

11. Kâma has slain those that are my enemies, a broad space has he furnished me to thrive in. May the four directions of space bow down to me, and the six broad (regions) carry ghee to me!

12. They (the enemies) shall float down like a boat cut loose from its moorings! There is no returning again for those who have been struck by our missiles.

13. Agni is a defence, Indra a defence, Soma a defence. May the gods, who by their defence ward off (the enemy), ward him off!

14. With his men reduced, driven out, the hated (enemy) shall go, shunned by his own friends! And down upon the earth do the lightnings alight; may the strong god crush your enemies!

15. This mighty lightning supports both moveable and immoveable things, as well as all thunders. May the rising sun by his resources and his majesty hurl down my enemies, lie the mighty one!

16. With that triple-armoured powerful covering of thine, O Kâma, with the charm that has been made into an Invulnerate armour spread (over thee), with that do thou drive away those who are my enemies; may breath, cattle, and life give them a wide berth!

17. With the weapon with which the god drove forth the Asuras, with which Indra led the Dasyus to the nethermost darkness, with that do thou, O Kâma, drive forth far away from this world those who are my enemies!

18. As the gods drove forth the Asuras, as Indra. forced the demons into the nethermost darkness, thus do thou, O Kâma, drive forth far away from this world those who are my enemies!

19. Kâma was born at first; him neither the gods, nor the Fathers, nor men have equalled. To these art thou superior, and ever great; to thee, O Kâma, do I verily offer reverence.

20. As great as are the heavens and earth in extent, as far as the waters have swept, as far as fire; to these art thou superior, &c.

21. Great as are the directions (of space) and the intermediate direction on either side, great as are the regions and the vistas of the sky; to these art thou superior, &c.

22. As many bees, bats, kurûru-worms, as many vaghas and tree-serpents as there are; to these art thou superior, &c.

23. Superior art thou to all that winks (lives), superior to all that stands still (is not alive), superior to the ocean art thou, O Kâma, Manyu! To these art thou superior, &c.

24. Not, surely, does the wind equal Kâma, not the fire, not the sun, and not the moon. To these art thou superior, &c.

25. With those auspicious and gracious forms of thine, O Kâma, through which what thou wilst becometh reaL with these do thou enter into us, and elsewhere send the evil thoughts! {19053} XIX, 53. Prayer to Kâla (time), personified as a primordial power.

1. Time, the steed, runs with seven reins (rays), thousand-eyed, ageless, rich in seed. The seers, thinking holy thoughts, mount him, all the beings (worlds) are his wheels.

2. With seven wheels does this Time ride, seven naves has he, immortality is his axle. He carries hither all these beings (worlds). Time, the first god, now hastens onward.

3. A full jar has been placed upon Time; him, verily, we see existing in many forms. He carries away all these beings (worlds); they call him Time in the highest heaven.

4. He surely did bring hither all the beings (worlds), he surely did encompass all the beings (worlds). Being their father, he became their son; there is, verily, no other force, higher than he.

5. Time begot yonder heaven, Time also (begot) these earths. That which was, and that which shall be, urged forth by Time, spreads out.

6. Time created the earth, in Time the sun burns. In Time are all beings, in Time the eye looks abroad.

7. In Time mind is fixed, in Time breath (is fixed), in Time names (are fixed); when Time has arrived all these creatures rejoice.

8. In Time tapas (creative fervour) is fixed; in Time the highest (being is fixed); in Time brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Pragâpati.

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9. By him this (universe) was urged forth, by him it was begotten, and upon him this (universe) was founded. Time, truly, having become the brahma (spiritual exaltation), supports Parameshthin (the highest lord).

10. Time created the creatures (pragâh), and Time in the beginning (created) the lord of creatures (Prâgapati); the selfexisting Kasyapa and the tapas (creative fervour) from Time were born. {19054} XIX, 54. Prayer to Kâla (time), personified as a primordial power.

1. From Time the waters did arise, from Time the brahma (spiritual exaltation), the tapas (creative fervour), the regions (of space did arise). Through Time the sun rises, in Time he goes down again.

2. Through Time the wind blows, through Time (exists) the great earth; the great sky is fixed in Time. In Time the son (Pragâpati) begot of yore that which was, and that which shall be.

3. From Time the Riks arose, the Yagus was born from Time; Time put forth the sacrifice, the imperishable share of the gods.

4. Upon Time the Gandharvas and Apsarases are founded, upon Time the worlds (are founded), in Time this Angiras and Atharvan rule over the heavens.

5. Having conquered this world and the highest world, and the holy (pure) worlds (and) their holy divisions; having by means of the brahma (spiritual exaltation) conquered all the worlds, Time, the highest God, forsooth, hastens onward. {11007} XI, 7. Apotheosis of the ukkhishta, the leavings of the sacrifice.

1. In the ukkhishta are deposited name (quality) and form, in the ukkhishta the world is deposited. Within the ukkhishta Indra and Agni, and the all are deposited.

2. In the ukkhishta heaven and earth, and all beings, are deposited; in the ukkhishta are deposited the waters, the ocean, the moon, and the wind.

3. In the ukkhishta are both being and non-being, death, strength (food), and Pragâpati. The (creatures) of the world are founded upon the ukkhishta; (also) that which is confined and that which is free, and the grace in me.

4. He who fastens what is firm, the strong, the leader, the brahma, the ten creators of the all, the divinities, are fixed on all sides to the ukkhishta as the (spokes of the) wheel to the nave.

5. Rik, Sâman, and Yagus, the singing of the sâmans, their introductions, and the stotras are in the ukkhishta. The sound 'him' is in the ukkhishta, and the modulations and the music of the sâman. That is in me.

6. The prayer to Indra and Agni (aindrâgnam), the call to the soma, as it is being purified (pâvamâmam), the mahânâmnî-verses, the singing of the mahâvrata, (these) divisions of the service are in the ukkhishta, as the embryo in the mother.

7. The ceremony of the consecration of the king (râgasûya), the vâgapeya, the agnishtoma, and the cattle-sacrifice belonging to it, the arka and the horse-sacrifice, and the most delightful (sacrifice) for which fresh barhis is strewn, are in the ukkhishta.

8. The preparation of the sacred fire (agnyâdheyam), the consecration for the soma-sacrifice (dikshâ), the sacrifice by which (special) wishes are fulfilled, together with the metres, the sacrifices that have passed out, and the extended sacrifices (satra), are lounded upon the ukkhishta.

9. The agnihotra, faith, the call vashat, vows and asceticism, sacrificial rewards, what is sacrificed (to the gods) and given (to the priests) are contained in the ukkhishta.

10. The (soma-sacrifice) that lasts one night (ekarâtra), and that which lasts two nights (dvirâtra), the (condensed soma-sacrifice called) sadyahkrî, and (that which is called) prakrî, the (Songs called) ukthya, are woven and deposited in the ukkhishta; (also the parts) of the sacrifice subtle through (higher) knowledge.

11. The soma-sacrifice that lasts four nights (katûrâtra), five nights (pañkarâtra), six nights (shadrâtra), and along (with them) those that last double the time; the sixteenfold stotra (shodasin), and the soma-sacrifice that lasts seven nights (saptarâtra), all the sacrifices which were founded upon immortality (amrita), were begotten of the ukkhishta.

12. The pratihâra-passages (in the sâman-songs), and their final syllables, the (soma-sacrifices called) visvagit and abhgit, the soma-sacrifice that ends with the day (sâhna), and that which lasts into the next day (atirâtra), are in the ukkhishta--the soma-sacrifice also that lasts twelve days. That is in me.

13. Liberality, accomplishment, possession, the call svadhâ, nurture, immortality (amrita), and might, all inner desires are satisfied according to wish in the ukkhishta.

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14. The nine earths, oceans, heavens, are founded upon the ukkhishta. The sun shines in the ukkhishta, and day and night also. That is in me.

15. The (soma-sacrifice called) upahavya, the offering on the middle day of a sacrifice lasting a year (vishûvant), and the sacrifices that are secretly presented, Ukkhishta, the sustainer of the universe, the father of the generator (Pragâpati), supports.

16. Ukkhishta, the father of the generator, the grandson of the spirit (asu), the primal ancestor (grandfather), the ruler of the universe, the lusty bull dwells upon the earth.

17. Order (rita), truth (satya), creative fervour (tapas), sovereignty, asceticism, law and works; past, future, strength, and prosperity, are in the ukkhishta-force in force.

18. Success, might, plans, dominion, sovereignty, the six broad (regions), the year, libation (idâ), the orders to the priests (praisha), the draughts of soma (graha), oblations (are founded) upon the ukkhishta.

19. The (liturgies called) katurhotârah, the âpri-hymns, the triennial sacrifices, the (formulas called) nîvid, the sacrifices, the priestly functions, the cattle-sacrifice and the soma-oblations connected with it, are in the ukkhishta.

20. The half-months and months, the divisions of the year together with the seasons, the resounding waters, thunder, the great Vedic canon (sruti) are in the ukkhishta.

21. Pebbles, sand, stones, herbs, plants, grass, clouds, lightning, rain, are attached to, and are founded upon the ukkhishta.

22. Success, attainment, accomplishment, control, greatness, prosperity, supreme attainment, and wellbeing rest upon, rest in, have been deposited in the ukkhishta.

23. Whatever breathes with breath, and sees with sight, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

24. The riks and the sâmans, the metres, the ancient legends (purânam) together with the yagus, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

25. In-breathing and out-breathing, sight, hearing, imperishableness and perishableness, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

26. Joys, pleasures, delights, jubilation and merriment, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

27. The gods, the (deceased) Fathers, men, Gandharvas and Apsaras, all gods in the heavens, founded upon heaven, were born of the ukkhishta. {09001} IX, 1. Hymn to the honey-lash of the Asvins.

1. From heaven, from earth, from the atmosphere, from the sea, from the fire, and from the wind, the honey-lash hath verily sprung. This, clothed in amrita (ambrosia), all the creatures revering, acclaim in their hearts.

2. Great sap of all forms (colours) it hath-they call thee moreover the seed of the ocean. Where the honey-lash comes bestowing gifts, there life's breath, and there immortality has settled down.

3. Men severally, contemplating it profoundly, behold its action upon the earth: from the fire and from the wind the honey-lash hath verily sprung, the strong child of the Maruts.

4. Mother of the Âdityas, daughter of the Vasus, breath of life of created beings, nave of immortality, the honey-lash, golden-coloured, dripping ghee, as a great embryo, moves among mortals.

5. The god's begot the lash of honey, from it came an embryo having all forms (colours). This, as soon as born, (while yet) young its mother nourishes; this, as soon as born, surveys all the worlds.

6. Who knows it and who perceives it, the inexhaustible, soma-holding cup that has come from the heart of it (the honey-lash)? 'Tis the wise priest: he shall derive inspiration from it!

7. He knows them, and he perceives them, the inexhaustible breasts of it (the honey-lash), that yield a thousand streams. Nourishment they pour out -without recalcitration.

8. The great (cow) that loudly gives forth the sound 'him,' that bestows strength, and goes with loud shouts to the holy act, bellowing with lust for the three (male) gharmas (fires), she lows, and drips with (streams) of milk.

9. When the waters, the mighty bulls, self-sovereign, wait upon (the cow), swollen with milk, (then) they, the waters, pour nourishment (upon her), and cause her to pour nourishment at will for him that knoweth this.

10. The thunder is thy voice, O Pragâpati; as a bull thou hurlest thy fire upon the earth. From the fire, and from the wind the honey-lash hath verily sprung, the strong child of the Maruts.

11. As the soma at the morn ing-pressure is dear to the Asvins, thus in my own person, O Asvins, lustre shall be sustained!

12. As the soma at the second (mid-day) pressure is dear to Indra and Agni, thus in my own person, O Indra, and Agni, lustre shall be sustained!

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13. As the soma at the third pressure (evening) is dear to the Ribhus, thus in my own person, O Ribhus, lustre shall be sustained!

14. May I beget honey for myself; may I obtain honey for myself! Bringing milk, O Agni, I have come:. endow me with lustre!

15. Endow me, O Agni, with lustre, endow me with offspring and with life! May the gods take note of this (prayer) of mine; may Indra together with the Rishis (take note of it)!

16. As bees carry together honey upon honey, thus in my own person, O Asvins, lustre shall be sustained!

17. As the bees pile this honey upon honey, thus in my own person, O Asvins, lustre, brilliance, strength, and force shall be sustained!

18. The honey that is in the mountains, in the heights; in the cows, and in the horses; the honey which is in the surâ (brandy) as it is being poured out, that shall be in me!

19. O Asvins, lords of brightness, anoint me with the honey of the bee, that I may speak forceful speech among men!

20. The thunder is thy speech, O Pragâpati; as a bull thou hurlest thy fire upon earth and heaven. All animals live upon it (the earth), and she with it (Pragâpati's fire) fills nourishment and food.

21. The earth is the staff, the atmosphere the embryo, the heaven the whip (itself?), the lightning the whip-cord; of gold is the tip (of the whip?).

22. He that knoweth the seven honies of the whip becomes rich in honey; (to wit), the Brâhmana, the king, the cow, the ox, rice, barley, and honey as the seventh.

23. Rich in honey becomes he, rich in honey become his appurtenances, worlds rich in honey does he win, he that knoweth thus.

24. When in a bright sky it thunders, then Pragâpati manifests himself to (his) creatures (pragâh). Therefore do I stand with the sacred cord suspended from the right shoulder (prâkinopavita), saying, 'O Pragâpati, watch over me!' The creatures (pragâh) watch over him, Pragâpati watches over him, that knoweth thus.

*****

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The Upanishads (Hinduism)

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Hinduism (This text is included in the WISDOM BIBLE)

Introduction to the Upanishads The Upanishads were written by sages of India between the eighth and fourth centuries BC. They are the final part of the Vedas and the basis for the philosophy of Vedanta, which means the end of the Vedas. The Vedas are the most ancient and sacred scripture of India; the name signifies wisdom. The Rig Veda gives the verses or hymns. The Yajur Veda has sacrificial formulas. The Sama Veda contains the melodies of the chants. The Atharva Veda is magic formulas. The four parts of the Vedas are the following: Samhita is the main part and has hymns, prayers, and litanies; the Brahmanas discuss the meaning of the sacrificial rites and ceremonies; the Aranyakas are forest-texts; and the Upanishads are the teachings of the sages on mystical experience. As part of the Vedas the Upanishads are considered revealed scripture.

The word Upanishad literally means "sitting down near" and implies studying with a spiritual teacher. The seven Upanishads presented complete in this collection are drawn from the twelve principal Upanishads and appear in what is considered their chronological order, the KENA, KATHA, and ISHA being considered pre-Buddhistic and thus from the eighth or seventh centuries BC. The name KENA comes from the first word which means "By whom." ISHA comes from the first word meaning "Lord." PRASHNA comes from the word for "question."

The gods referred to in these Upanishads are Agni the god of fire, Vayu the god of air or wind, Indra the god of heroic power and storms, Rudra a god of destruction and of healing, Savitri a sun god or goddess, Brahma the creator, and Vishnu the preserver. In the KATHA UPANISHAD 5 the city of eleven gates refers to the nine openings in the body, the navel, and the sagittal suture on top of the head, and in the SHVETASHVATARA UPANISHAD 3 the nine-gated city refers merely to the body's nine openings. The triad in MUNDAKA 1 refers to the first three Vedas, while the triad in SHVETASHVATARA 1 seems to refer to three aspects of God. In MUNDAKA 3 Vedanta means the end of the Vedas.

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KENA UPANISHAD English version by Sanderson Beck 1. Know That to be God 2. Who Knows It? 3. What is this Spirit?

4. This is God 1By whom directed does the mind project to its objects?

By whom commanded does the first life breath move?

By whom impelled are these words spoken?

What god is behind the eye and ear?

That which is the hearing of the ear, the thought of the mind, the voice of the speech, the life of the breath, and the sight of the eye.

Passing beyond, the wise leaving this world become immortal.

There the eye does not go, nor speech, nor the mind.

We do not know, we do not understand how one can teach this.

Different, indeed, is it from the known, and also it is above the unknown.

Thus have we heard from the ancients who explained it to us.

That which is not expressed by speech, but that by which speech is expressed: know that to be God, not what people here adore.

That which is not thought by the mind, but that by which the mind thinks: know that to be God, not what people here adore.

That which is not seen by the eye, but that by which the eye sees: know that to be God, not what people here adore.

That which is not heard by the ear, but that by which the ear hears: know that to be God, not what people here adore.

That which is not breathed by the breath, but that by which the breath breathes: know that to be God, not what people here adore.

2 If you think you know it well, only slightly do you know the form of God. What refers to you and what refers to the gods then is to be investigated by you.

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I think it is known.

I do not think that I know it well, nor do I think that I do not know it.

Those of us who know this know it, and not those of us who think they do not know it.

The one who has not thought it out has the thought of it.

The one who has thought it out does not know it.

It is not understood by those who understand it; it is understood by those who do not understand it.

When it is known by an awakening, it is correctly known, for then one finds immortality.

By the soul one finds ability; by knowledge one finds immortality.

If here one knows it, then there is truth; if here one does not know it, then there is great loss.

Seeing it in all beings, the wise on leaving this world become immortal.

3 God won a victory for the gods, and in this victory the gods were proud, saying, "Ours is the victory, ours the greatness."

It knew this and appeared before them, and they did not know what this spirit was.

They said to Agni, "O all-knowing one, find this out, what this spirit is."

"So be it."

He hurried toward it, and it asked him, "Who are you?"

"I am Agni," he said. "I am the all-knowing one."

"What power is in you?"

"I can burn all things on earth."

It placed a straw before him. "Burn this."

He went at it with all speed, but could not burn it.

Then he returned and said, "I have not been able to find out what this spirit is."

Then they said to Vayu, "O Vayu, find this out, what this spirit is."

"So be it."

He hurried toward it, and it asked him, "Who are you?"

"I am Vayu," he said. "I am air expanding in space."

"What power is in you?"

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"I can blow away all there is on earth."

It placed a straw before him. "Blow away this."

He went at it with all speed, but could not blow it away.

Then he returned and said, "I have not been able to find out what this spirit is."

Then they said to Indra, "O giver of wealth, find this out, what this spirit is."

"So be it."

He hurried toward it. It disappeared from before him.

In the same region of the sky, he came across a very beautiful woman, Uma, the daughter of the snowy mountains.

He asked her, "What is this spirit?"

4 She replied, "This is God, and in the victory of God you glory."

Then he knew it was God. Therefore these gods, Agni, Vayu, and Indra, surpassed the other gods, for they came nearest to its touch and first knew that it was God. Therefore Indra surpassed the other gods, for he came nearest to its touch and first knew that it was God. Of it there is this teaching: this is like the lightning which flashes forth or the blinking of the eye, this teaching referring to the divine.

Now the teaching referring to the self: toward this the mind appears to move, and by it the will remembers constantly.

It is called "that prize."

As that prize it should be revered.

Whoever knows it thus is sought by all beings.

You asked me to explain the mystic doctrine.

The mystic doctrine has been explained to you.

We have told you the mystic doctrine of God. Discipline, restraint, and work are its foundation.

The Vedas are all its limbs.

Truth is its home.

Whoever knows this, overcoming sin, is firmly established in infinite heaven--yes, firmly established.

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KATHA UPANISHAD English version by Sanderson Beck 1. Three Gifts from Death 2. Realizing the Soul 3. The Chariot Analogy 4. This Truly is That 5. The Mystery of God 6. Immortality 1 Zealously Vajashrava gave away all his possessions.

He had a son named Nachiketas.

As the gifts were being offered, faith entered him, although he was merely a boy.

He thought, "Their water drunk, their grass eaten, their milk milked, their organs worn out--joyless surely are the worlds to which he goes who gives such."

He said to his father, "Papa, to whom will you give me?"

A second and third time he asked.

To him then he said, "To Death I give you."

"Of many I go as the first; of many I go in the middle.

What has Death to do with me today?

Consider how it was with those of old; look how it will be with those to come.

Like grain a mortal ripens; like grain one is born again."

"Like a fire a priest enters a house as a guest.

Make a peace offering; bring water, son of the sun.

Hope and expectation, friendship and joy, sacrifices and good works, sons and cattle, all are taken away from a person of little understanding in whose house a priest remains unfed."

"Since you have stayed in my house as a sacred guest for three nights without food, I salute you, priest.

May it be well with me.

Therefore in return choose three gifts."

"May Gautama with anxiety allayed and anger gone be kind to me, O Death, and recognizing me, welcome me when I am released by you; this I choose as the first gift of the three."

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"As before will Auddalaki, son of Aruna, recognize you, and by my power his sleep will be sweet at night without anger, seeing you released from the jaws of death."

"In the heavenly world is no fear whatever.

You are not there, nor does anyone fear old age.

Having crossed over both hunger and thirst, leaving sorrow behind one rejoices in the heavenly world.

Death, you know that sacred fire that leads to heaven.

Explain it to me who has faith how those in heaven gain immortality.

This I choose as my second gift."

"Knowing well that sacred fire which leads to heaven I will explain it to you.

Listen and learn from me.

Attainment of the infinite world and also its support, know this to be in the secret place."

He told him of the fire of creation, what bricks, how many, and how laid.

And he repeated it just as it was told.

Then pleased with him, Death spoke again.

Delighted the great soul said to him, "I give you here today another gift.

By your name will this fire be called.

Receive also this garland of many figures.

Whoever has lit the triple Nachiketas fire, having attained union with the three, performing the triple work, crosses over birth and death.

By knowing the knower born of God, the god to be praised, by revering one goes to eternal peace.

Whoever has lit the triple Nachiketas fire, having known this triad, and so knowing builds up the Nachiketas fire, throwing off first the bonds of death and overcoming sorrow, rejoices in the heavenly world.

This is the heavenly fire, Nachiketas, which you chose as your second gift.

This fire people will call by your name.

Choose now, Nachiketas, the third gift."

"There is doubt concerning people who are deceased.

Some say they exist, and others say they do not exist.

Being taught by you, I would know this.

Of the gifts, this is the third gift."

"Even the gods of old had doubt as to this.

It is not easy to understand, so subtle is this law.

Choose another gift, Nachiketas.

Do not press me; release me from this one."

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"Even the gods had doubt as to this, and you, Death, say it is not easy to understand.

And another teacher of it like you is not to be found.

No other gift is comparable to this at all."

"Choose sons and grandsons who shall live a century, many cattle, elephants, gold, and horses.

Choose a great estate of land and live as many years as you want.

If you think this is an equal gift, choose wealth and long life.

Nachiketas, be the ruler of a great country; I will make you the enjoyer of your desires.

Whatever desires are hard to get in the mortal world, request all those desires at your pleasure.

Here are lovely maidens with chariots and music; these are not to be attained by anyone.

Be served by these whom I give you.

Nachiketas, do not ask about death."

"Transient are the things of mortals, Ender, wearing away all the vigor of their senses.

Even a full life is short.

Yours be the chariots; yours be the dance and song.

A person cannot be satisfied with wealth.

Shall we enjoy wealth when we have seen you?

Shall we live so long as you are in power?

This is the gift to be chosen by me.

Having approached undecaying immortality, what decaying mortal on this earth below that understands, that contemplates the pleasures of beauty and enjoyment, would delight in an over-long life?

This about which they doubt, Death, what there is in the great passing-on---tell us that.

This gift that penetrates the mystery, no other than that does Nachiketas choose."

2 "The good is one thing, and the pleasant quite another.

Both of these with different purposes bind a person.

Of these two, well is it for the one who takes the good; failure of aim is it for the one who chooses the pleasant.

The good and the pleasant come to a person.

The thoughtful mind looking all around them discriminates.

The wise chooses the good in preference to the pleasant.

The fool out of getting and having prefers the pleasant.

You, Nachiketas, having examined desires that are pleasant and that seem to be pleasing, have rejected them.

You have not taken that chain of wealth in which many mortals sink down.

"Opposite and widely divergent are these two: ignorance and what is known as knowledge.

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I think Nachiketas desires knowledge, for many desires do not distract you.

Those who are in ignorance, thinking themselves wise and learned, running here and there, go around deluded like the blind led by one who is blind.

"The passing-on is not clear to the childish or careless or those deluded by the glamour of wealth.

Thinking 'This is the world; there is no other;' they fall again and again into my power.

This which cannot even be heard of by many, that many even hearing do not know, wonderful is the one who can teach this, and skillful the one who can learn it, wonderful the one who knows even when proficiently taught.

This taught by an inferior person is not well understood, being considered in many ways.

Unless taught by another, there is no going to it, for it is inconceivably more subtle than the subtle.

Not by reasoning is this thought to be attained.

Taught by another, it is well understood, dear friend.

You have obtained it, holding fast to the truth.

May we find an inquirer like you, Nachiketas."

"I know that riches are impermanent, and that stability is not attained by the unstable.

Therefore the Nachiketas fire has been laid by me, and by sacrificing the impermanent I have reached the eternal."

"The obtaining of desire, the foundation of the world, the endlessness of power, the other shore of fearlessness, the greatness of fame, the wide expanses, the foundation, you, wise Nachiketas, have steadily let them go.

That which is hard to see, entering the hidden, set in the secret place, dwelling in the primal depth, by meditating on this as God through the uniting of the soul, the wise person leaves joy and sorrow behind.

Hearing this and comprehending, a mortal extracting what is concerned with virtue, and subtly taking this, rejoices, having attained the source of joy.

I know that such a home is open to Nachiketas."

"Aside from virtue and aside from vice, aside from what is done and what is not done here, aside from what has been and what is to be, what you see as that, tell me that."

"The word which all the Vedas glorify, and which all austerities proclaim, desiring which people live as holy students---

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that word I tell you briefly is AUM. This word truly is God; this word is supreme.

Knowing this very word, whatever one desires is gained.

This support is the best; this support is the highest.

Knowing this support, one becomes great in the world of God. "The wise soul is not born nor does it die.

This one has not come from anywhere nor has it become anyone.

Unborn, eternal, constant, primal, this one is not killed when the body is killed.

If the killer thinks to kill, if the killed thinks oneself killed, both of these do not understand.

This does not kill nor is it killed.

"Smaller than the small, greater than the great, is the soul set in the heart of every creature.

The one who is not impulsive sees it, freed from sorrow.

Through the grace of the creator one sees the greatness of the soul.

Sitting one travels far; lying one goes everywhere.

Who else but myself can know the god of joy and sorrow.

The one who is bodiless among bodies, stable among the unstable, the great all-pervading soul--on realizing this, the wise grieve no longer.

"This soul cannot be attained by instruction nor by intellectual ability nor by much learning.

It is to be attained only by the one this one chooses.

To such a one the soul reveals its own self.

Not those who have not ceased from bad conduct, not those who are not tranquil, not those who are not composed, not those who are not of a peaceful mind, can attain this by intelligence.

The one for whom the priesthood and the nobility are as food, and death is as a sauce, who knows where this one is?

3 "There are two who drink of justice in the world of good works.

Both are lodged in the secret place and in the highest plane.

Knowers of God speak of them as light and shade, as do those who maintain the five sacrificial fires, as those also who perform the triple Nachiketas fire.

That bridge for those who sacrifice, and which is the highest imperishable God for those who wish to cross over to the fearless farther shore, that Nachiketas fire may we master.

"Know the soul as lord of a chariot, the body as the chariot.

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Know the intuition as the chariot driver, and the mind as the reins.

The senses, they say, are the horses; the objects of sense the paths.

This associated with the body, the senses and the mind, the wise call 'the enjoyer.'

"Those who do not have understanding, whose minds are always undisciplined, their senses are out of control, like the wild horses of a chariot driver.

"Those, however, who have understanding, whose minds are always disciplined, their senses are under control, like the good horses of a chariot driver.

"Those, however, who have no understanding, who are unmindful and always impure, do not reach the goal but go on to reincarnation.

"Those, however, who have understanding, who are mindful and always pure, reach the goal from which they are not born again.

Those who have the understanding of a chariot driver, controlling the reins of the mind, they reach the end of the journey, the supreme home of Vishnu.

"Beyond the senses are the objects of sense.

Beyond the objects of sense is the mind.

Beyond the mind is the intuition.

Beyond the intuition is the great soul.

Beyond the great is the unmanifest.

Beyond the unmanifest is Spirit.

Beyond the Spirit there is nothing at all.

That is the end; that is the final goal.

"Though hidden in all beings the soul is invisible.

It is seen by the subtle seers through their sharp and subtle intelligence.

An intelligent person should restrain speech in mind, and mind should be restrained in the knowing soul.

The knowing soul should be restrained in the intuitive soul.

That should be restrained in the peaceful soul.

"Arise! Awake!

Having attained your gifts, understand them.

Sharp as the edge of a razor and hard to cross, difficult is this path, say the sages.

What has no sound nor touch nor form nor decay, likewise is tasteless, eternal, odorless, without beginning or end, beyond the great, stable,

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by discerning that, one is liberated from the mouth of death.

"The Nachiketas story, Death's ancient teaching--by telling and hearing it, the wise become great in the world of God. Whoever recites this supreme secret before an assembly of priests, or devoutly at the time of the ceremonies for the dead, this prepares one for immortality.

This prepares one for immortality.

4 "The self-existent pierced the openings outward; therefore one looks outward, not inside the soul.

A certain wise person, however, seeking immortality, looking within saw the soul.

"The childish go after outward pleasures; they walk into the net of widespread death.

But the wise, aware of immortality, do not seek the stable among things which are unstable here.

That by which form, taste, smell, sound, and caressing are discerned is with that.

What is there that remains?

This truly is that.

"By recognizing as the great, omnipresent soul that by which one perceives both the dream state and the waking state, the wise person does not grieve.

Whoever knows this honey-eater as the living soul close-by, Lord of what has been and what will be, one does not shrink away from it.

This truly is that.

"The ancient one born from discipline, the ancient one born from the waters, who stands having entered the secret place and looked forth through beings--this truly is that.

"She who arises with life, infinity, the soul of the gods, who stands having entered into the secret place, who was born with the beings.

This truly is that.

"Agni, the all-knower hidden in the fire-sticks like the embryo well born by pregnant women, worthy to be worshipped day by day by watchful people with oblations.

This truly is that.

"From where the sun rises and where it goes to rest; in it are all gods founded,

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and no one ever goes beyond it.

This truly is that.

"Whatever is here, that is there.

Whatever is there, that also is here.

Whoever seems to see a difference here goes from death to death.

"By the mind is this to be attained: there is no difference here at all.

Whoever seems to see a difference here goes from death to death.

"Spirit, the size of a thumb, lives in the middle of one's soul, Lord of what has been and what will be.

One does not shrink away from it.

This truly is that.

"Spirit, the size of a thumb, like a flame without smoke, Lord of what has been and what will be.

It is the same today and tomorrow.

"As water raining upon the mountains runs down the hills on many sides, so whoever views virtues separately runs to waste after them.

As pure water poured into pure water stays the same, so is the soul, Gautama, of the seer who has understanding.

5 "By ruling over the city of eleven gates, the unborn who is not devious-minded does not grieve, but when set free is truly free.

This truly is that.

"The swan in the sky, the god in the atmosphere, the priest at the altar, the guest in the house, in people, in gods, in justice, in the sky, born in water, born in cattle, born in justice, born in rock, is justice, the great one.

Upwards it leads the out-breath, downwards it casts the in-breath.

The dwarf who sits in the center all the gods reverence.

When this incorporate one that is in the body slips off and is released from the body, what is there that remains?

This truly is that.

"Not by the out-breath and the in-breath does any mortal live.

Buy by another do they live

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on which these both depend.

"Look, I shall explain to you the mystery of God, the eternal, and how the soul fares after reaching death, Gautama.

Some enter a womb for embodiment; others enter stationary objects according to their actions and according to their thoughts.

"Whoever is awake in those that sleep, the Spirit who shapes desire after desire, that they call the bright one.

That is God; that indeed is called the immortal.

On it all the worlds rest, and no one ever goes beyond it.

This truly is that.

"As one fire has entered the world and becomes varied in shape according to the form of every object, so the one inner soul in all beings becomes varied according to whatever form and also exists outside.

"As one air has entered the world and becomes varied in shape according to the form of every object, so the one inner soul in all beings becomes varied according to whatever form and also exists outside.

"As the sun, the eye of the world, is not defiled by the external faults of the eyes, so the inner soul in all beings is not defiled by the evil in the world, being outside it.

"The inner soul in all beings, the one controller, who makes this one form manifold, the wise who perceive this standing in oneself, they and no others have eternal happiness.

"The one eternal among the transient, the conscious among the conscious, the one among the many, who grants desires, the wise who perceive this standing in oneself they and no others have eternal happiness.

"This is it.

Thus they recognize the ineffable supreme happiness.

How then may I understand this?

Does it shine or does it reflect?

The sun does not shine there, nor the moon and the stars; lightning does not shine there, much less this fire.

After that shines does everything else shine.

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The whole world is illuminated by its light.

6 "Its root is above, its branches below this eternal fig tree.

That is the bright one. That is God. That is called immortal.

On it all the worlds rest, and no one ever goes beyond it.

This truly is that.

"The whole world, whatever here exists, was created from and moves in life.

The great awe, the upraised thunderbolt they who know that become immortal.

"From awe of it fire burns; from awe the sun gives heat; from awe both Indra and wind and death, the fifth, speed on their way.

"If one is able to perceive here on earth before the body falls away, according to that one becomes fit for embodiment in the world-creations.

"As in a mirror, so is it seen in the soul; as in a dream, so in the world of the parents; as is seen in water, so in the world of the spirits; as light and shade in the world of God. "Recognizing the separate nature of the senses and their rising and setting apart, the wise does not grieve.

Beyond the senses is the mind; above the mind is true being; over true being is the great soul; above the great is the unmanifest.

Higher than the unmanifest is Spirit, all-pervading and without any mark whatever.

Knowing this a mortal is liberated and reaches immortality.

"This form is not to be observed.

No one ever sees it with the eye.

It is apprehended by the heart, by the thought, by the mind.

They who know that become immortal.

"When the five sense perceptions together with the mind cease, and the intuition does not stir, that, they say, is the highest state.

This they consider to be uniting, the steady control of the senses.

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Then one becomes undistracted, for uniting is the arising and the passing away.

"Not by speech, not by mind, not by sight, can this be apprehended.

How can this be comprehended except by the one who says, 'It is.'

It can be comprehended only as existent and by the real nature in both ways.

When it is comprehended as existent, its real nature becomes clear.

"When every desire found in the human heart is liberated, then a mortal becomes immortal and here one attains to God. When all the knots of the heart here on earth are cut, then a mortal becomes immortal.

So far is the teaching.

"There are a hundred and one channels of the heart.

One of them rises up to the crown of the head.

Going upward through that, one becomes immortal.

The others are for going in various directions.

"Spirit, the size of a thumb, is the inner soul, always seated in the heart of creatures.

This one should draw out from one's own body, like an arrow-shaft out from a reed, steadily.

This one should know as the bright one, the immortal.

Yes, this one should know as the bright one, the immortal."

Then Nachiketas gaining this knowledge taught by Death and the whole discipline of uniting, attained God and became free from emotion and from death; and so may any other who knows this concerning the soul.

Copyright 1996 by Sanderson Beck ISHA UPANISHAD English version by Sanderson Beck By the Lord is enveloped all that moves in the moving world.

By renouncing this, find your enjoyment.

Do not covet the possessions of others.

Working here one may wish to live for a hundred years.

Thus it is up to you---there is no other way than this--the work does not adhere to you.

Demonic are those worlds named, covered in blinding darkness; there after death go those people who kill the soul.

Unmoving the one is faster than the mind.

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The angels do not reach it, as it is always beyond them.

Standing still it passes beyond those who run.

In it the Mother establishes the waters.

It moves, and it does not move.

It is far, and it is near.

It is within all this, and it is also outside all this.

Whoever sees all beings in the soul and the soul in all beings does not shrink away from this.

In whom all beings have become one with the knowing soul what delusion or sorrow is there for the one who sees unity?

It has filled all.

It is radiant, incorporeal, invulnerable, without tendons, pure, untouched by evil.

Wise, intelligent, encompassing, self-existent, it organizes objects throughout eternity.

Into blind darkness enter those who follow ignorance; into even greater darkness go those who follow knowledge.

It is distinct, they say, from knowledge.

It is distinct, they say, from ignorance.

So have we heard from the wise who explained it to us.

Knowledge and ignorance, whoever knows the two together with ignorance passes over death, with knowledge attains immortality.

Into blind darkness enter those who follow non-becoming; into greater darkness enter those who follow becoming.

It is distinct, they say, from becoming.

It is distinct, they say, from non-becoming.

So have we heard from the wise who explained it to us.

Becoming and destruction, whoever knows the two together with destruction passes over death, with becoming attains immortality.

The face of truth is covered with a golden disc.

Unveil it, nourisher, for one whose duty is to see the truth.

Nourisher, one seer, controller, sun, child of the creator, spread your light and gather your brilliance that I may see your loveliest form.

Whatever is that Spirit, that also am I. May this life enter into the immortal breath!

This body then ends in ashes. Aum. Purpose, remember! Action, remember!

Purpose, remember! Action, remember!

Agni, lead us by a good path to success, you god who knows all ways.

Keep us away from deceitful sins.

We offer ample prayer to you.

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MUNDAKA UPANISHAD English version by Sanderson Beck 1. The Knowledge of God 2. Truth of the Spirit 3. Attaining Soul

1 God originated before the gods, the creator of all, the protector of the world.

It taught the knowledge of God, the basis of all knowledge, to Atharvan the eldest son.

What God taught to Atharvan, the knowledge of God, Atharvan in the ancient times told to Angir.

He taught it to Bharadvaja Satyavaha, and Bharadvaja to Angiras---both the higher and the lower.

Saunaka, a great householder, duly approached Angiras and asked, "By understanding what, venerable sir, does all this become understood?"

To him he said, "Two kinds of knowledge are to be known. which the knowers of God speak of, the higher and lower.

Of these the lower is the Vedas: Rig, Yajur, Sama, Atharva, phonetics, ritual, grammar, definition, metrics, astrology.

The higher is that by which the imperishable is apprehended.

"That which is invisible, intangible, without family, without class, without sight or hearing, without hands or feet, eternal, all-pervading, omnipresent, most subtle, that is the imperishable which the wise perceive as the source of creation.

"As the spider puts out and gathers in, as plants grow on the earth, as hair on the head and body of a living person, so from the imperishable arises everything here.

"By discipline God expands.

From that, matter is produced; from matter, life, mind, reality, the worlds, and in works immortality.

Whoever is all-knowing and all-wise, whose discipline consists of knowledge, from this is produced what is God here, name and form and matter.

This is that truth.

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"The works which the sages saw in the hymns were variously expressed in the triad.

Perform them constantly, lovers of truth.

This is your path to the world of good works.

"When the flame moves after the fire has been kindled, then between the two pourings of melted butter one should throw with faith the offering.

If one's altar fires are empty of the offerings for the new moon, the full moon, the rains, the harvest, or without guests or offerings or ceremonies to the gods or contrary to rule, one loses hope of all the seven worlds.

The black, the terrible, the swift as thought, the blood-red, the smoke-colored, the spark-scattering, the all-shaped goddess, are the seven flickering tongues of fire.

"Whoever performs sacrifices, making offerings at the proper time when these are shining, these as rays of the sun lead one to where the one Lord of the gods lives.

Saying, 'Come, come,' the radiant offerings carry the sacrificer by the rays of the sun, praising and honoring one with pleasant words: 'This is your holy world of God attained by good works.'

"Unsafe are the boats of the eighteen sacrificial forms in which are expressed the lower work.

The deluded who approve them as leading to good fall again into old age and death.

Remaining in ignorance, thinking themselves learned and wise, the deluded afflicted with troubles go about like the blind led by the blind.

Remaining in various forms of ignorance, thinking immaturely, 'We have accomplished our aim.'

Since those who perform rituals do not understand because of attachment, therefore when their rewards are exhausted, they sink down, wretched.

Thinking sacrifices and works of merit are most important, the deluded know nothing better.

Having enjoyed the high heaven won by good works, They enter again this world or even a lower one.

"Those who practice discipline and faith in the forest, the peaceful knowers who live on charity, depart without attachment through the door of the sun, to where lives the immortal Spirit, the imperishable soul.

Having tested the worlds won by works, let the seeker of God arrive at detachment.

What is not made is not attained by what is done.

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"For this knowledge, let one go with fuel in hand to a teacher who is learned in the scriptures and established in God. To the one who has approached properly, whose mind is calm, who has attained peace, let the one knowing teach in the truth of reality that knowledge of God by which one knows the imperishable Spirit, the true.

2 "This is the truth: as from a blazing fire thousands of flaming sparks come forth, so from the imperishable, my friend, various beings come forth and return there also.

Divine and formless is the Spirit, which is outside and inside, unborn, not breath, not mind, pure, higher than the high imperishable.

"From this is produced breath, mind, and all the senses, space, air, light, water, and earth supporting all.

Fire is its head, its eyes the sun and moon, the regions of space its ears, the revealed Vedas its speech, air its breath, its heart the world.

The earth is its footstool.

"It is the inner soul of all beings.

From it comes fire whose fuel is the sun, from the moon, rain, plants on the earth; the male pours seed in the female; thus creatures are produced from the Spirit.

"From it come the hymns, the chants, the formulas, the rites of initiation, and all the sacrifices, ceremonies, and offerings, the year too, and the sacrificer, and the worlds where the moon shines and the sun.

"From it also are born various gods, the celestials, people, cattle, birds, the in-breath and the out-breath, rice and barley, discipline, faith, truth, chastity, and the law.

"From it come forth the seven life-breaths, the seven flames, their fuel, the seven oblations, these seven worlds in which move the life-breaths set within the secret place, seven and seven.

"From it the seas and mountains all; from it flow the rivers of all kinds; from it come all plants and the essence by which the inner soul lives in the elements.

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"The Spirit itself is all this here: works and discipline and God, beyond death.

Whoever knows that which is set in the secret place, that one here on earth, my friend, cuts apart the knot of ignorance.

Manifest, hidden, moving in the secret place, the great home.

In it lives all that moves and breathes and sees.

"Know that as being, as non-being, as most to be desired, beyond understanding, as what is best of all.

That which is luminous, subtler than the subtle, in which are set all the worlds and their inhabitants--that is the imperishable God. It is life; it is speech and mind.

That is the real; it is immortal.

"It is to be known, my friend; know it.

Taking as a bow the great weapons of the Upanishads, place on it an arrow sharpened by meditation.

Stretching it with thought directed to that, know that imperishable as the target, my friend.

"The word AUM is the bow; the soul is the arrow.

God is said to be the target.

By the unfaltering it is to be known.

One becomes united with it as the arrow.

"In whom sky, earth, and atmosphere are interwoven, and also the mind together with all the life breaths, this alone know as the one soul.

Other words dismiss. This is the bridge to immortality.

"Where the channels are brought together like the spokes in the hub of a wheel there it moves and becomes manifold.

"AUM. Thus meditate on the soul.

May you be successful in crossing over to the farther shore beyond darkness.

"Whoever is all-knowing, all-wise, whose is this greatness on the earth, in the divine city of God and established in heaven is the soul.

"Using the mind, leading the life-breaths and the body, established in matter one finds peace in the heart.

By this knowledge the wise perceive the light of blissful immortality.

The knot of the heart is loosened, all doubts vanish, and one's works cease when it is seen, the lower and higher.

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"In the highest golden sheath is God, without stain or parts.

Radiant is it, the light of lights, that which the knowers of the soul know.

The sun does not shine there nor the moon nor the stars; lightning does not shine; how then could this fire?

The whole world is illuminated by its light.

God truly is this immortal.

God in front, God behind, to the right and the left.

Spread out below and above, God is all this great universe.

3 "Two birds, close companions, cling to the same tree.

Of these two, one eats the sweet fruit, and the other looks on without eating.

The soul is the one sitting immersed on the same tree, deluded and sad because helpless.

But seeing the other who is the Lord and beloved, it realizes its greatness and overcomes the sadness.

"When a seer sees the brilliant creator, Lord, Spirit, God-source, then being a knower, shaking off good and evil, stainless one reaches supreme identity.

Truly it is life that shines forth in all beings.

Understanding this one knows there is nothing else to say.

"Delighting in the soul, enjoying the soul, doing holy works, such a one is the best of the knowers of God. The soul can be attained by truth, by discipline, by correct knowledge, by studying God. Within the body, made of light, pure is this which the ascetics, their faults removed, view.

"Truth alone conquers, not falsehood.

By truth is laid out the path leading to the gods by which the sages whose desires are satisfied ascend to where the supreme home of truth is.

Vast, divine, its form unthinkable, subtler than the subtle, it shines out, farther than the far, yet close-by. resting in the secret place, even here it is seen by those with vision.

"It is not grasped by sight nor even by speech nor by other angels, nor by austerity nor by work.

By the grace of wisdom and mental purity by meditating one does see the indivisible.

The subtle is to be known by consciousness in which the five different breaths have centered.

All of human thought is interwoven with the life-breath.

When that is purified, the soul manifests its power.

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"Whatever world a person of pure heart holds clearly in mind, and whatever desires that one desires, that world is obtained and those desires.

Therefore whoever desires success should honor the knower of the self.

That one knows the supreme home of God, founded on which the whole world shines radiantly.

"The wise who, free from desires, worship the Spirit, pass beyond the sperm.

Whoever entertains desires, dwelling on them, is born here and there on account of these desires; but one whose desire is satisfied, whose soul is perfected, all desires here on earth vanish away.

"This soul can not be attained by instruction nor by intellect nor by much learning.

It can be attained only by the one whom it chooses.

To such a one this soul reveals its own nature.

"This soul can not be attained by one lacking strength nor by carelessness nor by misdirected discipline; but the one striving by these means who knows, this soul enters into the home of God. "Attaining this, the seers, happy with knowledge, souls perfected, free from emotion, tranquil, attaining the one who is universally omnipresent, those wise, united souls enter into the all itself.

"Those who have ascertained the meaning of the Vedanta knowledge, ascetics with natures purified by the way of renunciation, they in the God-worlds at the end of time, transcending death are all liberated.

The fifteen parts return to their foundations, and all the angels to their divinities.

"One's actions and the soul composed of wisdom all become one in the supreme imperishable.

As rivers flowing into the ocean disappear losing name and form, so the knower liberated from name and form reaches the divine Spirit, higher than the highest.

"Whoever knows that supreme God becomes God. In that family no one is born who does not know God. This one crosses over sorrow, crosses over sins, liberated from the knots of the heart, becomes immortal.

This has been declared in the verse:

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'Doers of the works, learned in scriptures, absorbed in God, having faith make offerings to the one seer, to those one should declare this knowledge of God, by whom the rite of the head has been performed according to rule.'"

This is the truth.

The seer Angiras declared it long ago.

Let no one who has not performed the rite read this.

Salutation to the highest seers!

Salutation to the highest seers!

Copyright 1996 by Sanderson Beck

PRASHNA UPANISHAD English version by Sanderson Beck First Question: Creatures Second Question: Angels Third Question: Life-breath Fourth Question: Sleep Fifth Question: Meditation Sixth Question: Spirit First Question Sukesha Bharadvaja, Shaibya Satyakama, Sauryayani Gargya, Kaushalya Ashvalayana, Bhargava Vaidarbhi, and Kabandhi Katyayana were devoted to God, intent on God, in search of the highest God. Thinking, "He can tell us all," bringing fuel they approached the revered Pippalada.

The seer said to them, "Live with me one more year in discipline, holiness, and faith.

Then ask what you want.

If I know, I will tell you all."

Then Kabandhi Katyayana came to him and asked, "Sir, from where are all these creatures born?"

The seer answered him, "The creator desired creatures.

Gathering energy, with this energy

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it produced a pair, matter and life, thinking, 'These two will produce various creatures.'

The sun is life, and the moon is matter.

Matter really is everything here, both what is formed and what is formless; thus form is matter.

"When the rising sun enters the east it absorbs the eastern life-breaths into its rays.

When it illumines the south and west and north, below and above and all space, it illumines everything; then it takes all the life-breaths in its rays.

That fire rises as universal life in all its forms.

This has been declared in the Rig Veda: 'This has all forms, the golden one, all-knowing, the final goal, the one light, heat-giving, with a thousand rays, a hundred existences; this sun arises as the life of all creatures.'

"The year is the creator.

This has two paths: the southern and the northern.

Those who worship thinking, 'Sacrifice and merit have perfected us,' attain only the lunar world; these return to be born again.

Thus the seers desiring children take the southern course, which is the path to the ancestors.

This is matter that leads to the ancestors.

Those seeking the soul by discipline, holiness, faith, and knowledge by the northern course attain the world of the sun.

There is the resting place of the life-breaths.

There immortality is without fear.

That is the final goal.

From there they do not return; that is the stopping.

As to that a verse states: 'They mention a father five-footed and twelve-formed, rich in moisture, as in the upper half of heaven, but others mention a sage in a chariot of seven wheels and six spokes.'

"The month is the creator.

Its dark period is matter; its bright period life.

Thus these seers perform sacrifice in the bright period, others in the dark.

"Day and night are the creator.

The day is life, and the night is matter.

They waste their life who join in sexual enjoyment by day; holy are those who join in sexual enjoyment by night.

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"Food is the creator.

From this seeds are produced, and from them are creatures born.

"Those who follow the rule of the creator produce a pair.

Those have that God-world who have discipline and holiness, in whom truth is established.

Theirs is the stainless God-world, in whom there is no deceit nor lying nor illusion."

Second Question Then Bhargava Vaidarbhi asked him, "How many angels support a creature?

How many illumine it? And which of them is supreme?"

The seer answered him, "Space is such an angel, also air, fire, water, earth, speech, mind, sight, hearing.

These, having illumined the creature, said, 'We support and preserve this being.'

To them the supreme life-breath said, 'Do not be deluded.

I dividing soul fivefold support and preserve this union.'

They did not believe it.

Offended it rose up out.

When it rises up, then all the others rise up; and when he settles down, they settle down.

As all the bees rise up after the king bee rises, and all settle down when it settles down, thus did speech, mind, sight, and hearing.

"They being satisfied praised the life-breath.

'As fire, it burns; it is the sun, the bountiful rain, the air, the earth, matter, angels, being and non-being, and immortality.

Like spokes on the hub of a wheel, so everything is established on the life-breath--the hymns, the formulas, the chants, the sacrifice, the nobility, and the priesthood.

As the creator you move in the womb and are born again. "'To you, life, creatures bring offerings, who by the breath live.

You are the chief bearer of gifts to the gods.

You are the first offering to the ancestors.

You are the truth of the seers, the descendants of Atharvan and Angiras.

You are Indra, life, with your brilliance.

You are Rudra for protection.

You move in the atmosphere as the sun, the Lord of lights.

When you rain upon them, life, then all your creatures are happy, because there will be food for all desires.

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"'You are uninitiated, life, the only seer, a consumer of all, and Lord of reality.

We are the givers for your consuming.

You are the parent of the wind.

Your form which is established in speech, sight, and hearing, and is extended in the mind, make favorable; do not go away.

All this universe is in your power, even what is established in the third heaven.

As a mother her child, protect us, give us prosperity and wisdom.'"

Third Question Then Kaushalya Ashvalayana asked him, "Sir, from where is this life-breath born?

How does it come into this body?

How does it dividing the soul become established?

By what does it depart?

How does it relate to the external and to the soul inside?"

The seer answered him, "You are asking much, but because you are very holy, I will tell you.

The life-breath is born from the soul.

As a shadow is cast by a person, so is this life-breath extended by the soul, and for the perfection of the mind it comes into this body.

As a ruler commands the officials, saying, 'Govern these villages,' so this life-breath rules the other breaths.

The out-breath is in the organs of excretion and generation; the life-breath itself is in the eyes, ears, mouth and nose; while the equalizing breath is in the middle, for it equally distributes the offering of food.

From this arise the seven flames.

"The soul lives in the heart.

Here there are one hundred and one channels.

Each of these has one hundred smaller channels.

Each of these has seventy-two thousand branching channels.

Within these moves the diffused breath.

Rising upward through one of these, the up-breath leads by virtue to the heaven of virtue, by sin to the hell of sin, and by both back to the human world.

"The sun rises externally as the life-breath, for it helps the life-breath in the eye.

The goddess of the earth supports a person's outbreath.

What is between, namely space, is the equalizing breath.

Air is the diffused breath.

Heat is the up-breath.

Therefore one whose heat has ceased goes to rebirth

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with the senses sunk in the mind.

"Whatever is one's consciousness, with that one enters into the life-breath.

The life-breath joined to the heat together with the soul lead to whatever world has been imagined.

The wise who know the life-breath thus do not lose their offspring and become immortal.

As to this there is this verse: 'The source, its coming, its staying, its fivefold division, and the relation of the soul to the life-breath--by knowing these one enjoys immortality.

By knowing these one enjoys immortality.'"

Fourth Question Then Sauryayani Gargya asked him, "Sir, what are those that sleep in a person here?

What are those that remain awake?

What is the angel who sees dreams and who enjoys them?

In whom are all these things resolved?"

The seer answered him, "Gargya, as the rays of the setting sun all become one in a circle of brilliance, and again when it rises, so all the human becomes one in the mind, the highest god.

In that condition people do not see, hear, smell, taste, touch, speak, take, give, nor move.

It is said, 'They sleep.'

"The fires of the life-breath remain awake in this city.

The out-breath is the householder's fire.

The diffused breath is the southern fire.

The life-breath is the sacrifice fire, and as the eastern fire takes its fuel from the western, so in sleep the life-breath takes from the lower.

The equalizing breath is called this, because it equalizes the two offerings: the in-breath and the out-breath.

The mind is the sacrificer; the upper breath is the fruit of the sacrifice, for it leads the sacrificer day by day to God. "The mind in sleep experiences its greatness.

Whatever it has seen it sees again.

Whatever it has heard it hears again.

Whatever it has felt and thought and known in many regions and various places it experiences these again.

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What has been seen and not seen, heard and not heard, experienced and not experienced, both real and unreal, one sees it all, for the mind is all.

"When one is overcome with light, then the god dreams no longer.

Then in this body arises happiness.

As birds return to their nesting tree, friend, so do all these return to the supreme soul.

Earth and elements of earth, water and elements of water, light and elements of light, air and elements of air, space and elements of space, sight and what is seen, hearing and what is heard, smell and what is smelled, taste and what is tasted, the skin and what is touched, speech and what is spoken, the hands and what is taken, the genitals and what is enjoyed, the anus and what is excreted, the feet and what is walked on, mind and what is thought, intuition and what is understood, ego and what is identified with, consciousness and what it is aware of, light and what is enlightened, life-breath and what is sustained; for the seer, toucher, hearer, smeller, taster, thinker, understander, actor, knowing soul--this human soul returns to the supreme imperishable soul.

"Whoever knows that shadowless, bodiless, colorless, bright imperishable, friend, attains the imperishable.

Knowing all, one becomes all.

On this there is the verse: 'Friend, whoever knows the imperishable wherein the consciousness with all its angels and the life-breaths and the elements do rest, knowing the all has entered the all.'"

Fifth Question Then Shaibya Satyakama asked him, "Sir, if someone here should meditate on the word AUM until the end of one's life, then which world is won?"

The seer answered him, "Satyakama, the word AUM is the higher God and also the lower.

Thus with this support the wise attain one or the other.

"Whoever meditates on one letter, quickly returns to earth.

The Rig Veda leads one to the human world.

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There endowed with discipline, holiness, and faith one experiences greatness.

"Whoever is united in mind with two letters is led by the Yajur Veda to the regions of the moon, then returns here again.

"Whoever meditates on the supreme Spirit with the three letters of AUM is united in brilliance with the sun.

As a snake is freed from its skin, so is one freed from sin, and is led by the Sama Veda to the world of God, where one can see the Spirit that lives in the city of the human body and is above the highest life.

As to this there are these two verses: 'Using the three letters separately leads to death.

When they are used correctly for outward, inward, and intermediate actions, the wise do not fear.

With the Rig hymns leading to this world, the Yajur formulas to the intermediate world, and the Sama chants to the heaven of the wise, with the support of the word AUM the wise attain to that which is peaceful, unaging, immortal, fearless, and supreme.'"

Sixth Question Then Sukesha Bharadvaja asked him, "Sir, Hiranyanabha, a prince of Koshala, came to me and asked this question, 'Bharadvaja, do you know the Spirit with the sixteen parts?'

I answered the youth, 'I do not.

If I knew it, how could I say I did not know it?

Whoever lies dries up to the roots. Thus I will not lie.'

In silence he mounted his chariot and departed.

Now I ask you. Where is that Spirit?"

The seer answered him, "Even here in the body, friend, is that Spirit in whom they say arise the sixteen parts.

It thought to itself, 'In whose departure shall I depart, and in whose staying shall I stay?'

It created the life-breath, from the life-breath faith, space, air, light, water, earth, senses, mind, food; from food, virility, discipline, affirmations, actions, the world; and in the worlds, naming.

"As these flowing rivers move toward the ocean, and on reaching the ocean are lost, their name and form destroyed,

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and all are called merely ocean, so all the sixteen parts of the witness move towards Spirit, and reaching the Spirit are lost, their name and form destroyed, and all are called merely the Spirit.

That one continues without parts, immortal.

As to this there is the verse: 'In whom the parts rest as the spokes in the hub of a wheel, know that as the Spirit to be known so that death shall not disturb you.'"

Then he said to them, "Thus far I know the supreme God. There is nothing higher than it."

They praised him saying, "You are our father who has carried us over to the shore beyond ignorance.

Salutation to the supreme seers!

Salutation to the supreme seers!"

MANDUKYA UPANISHAD English version by Sanderson Beck AUM. This imperishable word is the universe.

It is explained as the past, the present, the future; everything is the word AUM. Also whatever transcends threefold time is AUM. All here is God; this soul is God. This same soul is fourfold.

The waking state outwardly conscious, having seven limbs and nineteen doors, enjoying gross objects common to all, is the first.

The dreaming state inwardly conscious, having seven limbs and nineteen doors, enjoying subtle objects that are bright, is the second.

When one sleeps without yearning for any desires, seeing no dreams, that is deep sleep.

The deep-sleep state unified in wisdom gathered, consisting of bliss, enjoying bliss, whose door is conscious wisdom, is the third.

This is the Lord of all; this is the omniscient; this is the inner controller; this is the universal womb, for this is the origin and end of beings.

Not inwardly wise nor outwardly wise nor both ways wise

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nor gathered wisdom, nor wise nor unwise, unseen, incommunicable, intangible, featureless, unthinkable, indefinable, whose essence is the security of being one with the soul, the end of evolution, peaceful, good, non-dual--this they deem the fourth.

It is the soul; it should be discerned.

This is the soul in regard to the word AUM and its parts.

The parts are the letters, and the letters are its parts: A U M. The waking state common to all is the letter A, the first part, from "attaining" or from being first.

Whoever knows this attains all desires and becomes first.

The sleeping state, the bright, is the letter U, the second part, from "uprising" or from being in between.

Whoever knows this rises up in knowledge and is balanced; no one ignorant of God is born in that family.

The deep-sleep state, the wise, is the letter M, the third part, from "measure" or from being the end.

Whoever knows this measures everything and reaches the end.

The fourth is without a letter, the incommunicable, the end of evolution, good, non-dual.

Thus AUM is the soul.

Whoever knows this enters by one's soul into the soul; this one knows this.

SHVETASHVATARA UPANISHAD English version by Sanderson Beck 1. The Soul 2. Practicing Union 3. Knowing God 4. Prayer to God 5. God Rules 6. Greatness of God 1 Lovers of God ask, "What is the cause? God?

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Where do we come from? By what power do we live?

On what are we established?

Who rules over our various pains and pleasures, God-knowers?

Time or its own nature or necessity or chance or the elements or a womb or Spirit are to be considered, not a combination of these, because of the soul's existence.

The soul cannot be the cause of pleasure and pain.

Those who practiced meditation and union saw the divine soul power hidden in their own qualities.

It is the one who rules over all these causes, from time to the soul.

It is understood as one wheel with three layers, sixteen parts, fifty spokes, twenty counter-spokes, six groups of eight, whose one rope is diverse, which has three different paths, whose single illusion has two conditioning causes.

It is understood as an impetuous and crooked river of five streams from five sources, whose waves are the five vital breaths, whose origin is fivefold understanding, with five whirlpools, a violent flood of fivefold misery, divided into five disturbances with five branches.

In this which vitalizes all things, which appears in all things, the supreme--in this God-wheel the human spirit wanders around thinking that the soul and the causer are different.

When favored by this, one attains immortality.

This has been sung as the supreme God. In it there is a triad.

It is the firm support, the imperishable.

By knowing what is in there, God-knowers merge in God, intent on it, liberated from the womb.

What is joined together as perishable and imperishable, as manifest and unmanifest---the Lord supports it all.

Without the Lord, the soul is bound because of enjoying; by knowing the divine, one is released from all restriction.

There are two unborn ones: the wise and the unwise, the powerful and the powerless.

She too is unborn who is connected with the enjoyer and objects of enjoyment.

The soul is infinite, universal, detached.

When one discovers this triad, that is God. What is perishable is the material.

What is immortal and imperishable is the bearer.

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Over both the perishable and the soul the divine one rules.

By meditating on this, by union with this, and by entering into this being more and more there finally occurs the cessation of every illusion.

By knowing the divine, every restriction passes away; with disturbances ended, birth and death cease.

By meditating on this, there is a third stage at the dissolution of the body, universal lordship; being absolute, one's desire is satisfied.

That eternal should be known as present in the soul.

Nothing higher than that can be known.

When one recognizes the enjoyer, the object of enjoyment, and the universal causer, all has been said.

This is the threefold God. As the form of fire when latent in its material is not perceived--and yet there is no disappearance of its potential--but it may be sparked again by a drill in its material, so both are found in the body by the use of AUM. By making one's body the lower friction-stick and the word AUM the upper friction-stick, by practicing the friction of meditation, one may see the divine which is hidden come to light.

As oil in sesame seeds, as butter in cream, as water in springs, and as fire in the friction-sticks, so is the soul found in one's own self, if one looks for it with real discipline.

The soul which pervades all things, as butter is contained in cream, which is rooted in self-knowledge and discipline--this is God, the highest mystic doctrine!

This is God, the highest mystic doctrine!

2 Savitri, first controlling the mind and thought for truth, discerned the light of fire and brought it out of the earth.

With mind controlled, we are inspired by the god Savitri, for heaven and strength.

With mind having controlled the powers that go into heaven through thought, may Savitri inspire them to become great light!

The seers of the great god control their mind and thoughts.

The one who knows the rules has arranged the rituals.

The chorus sings the glory of the god Savitri.

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I join your prayer to God with adoration.

May my verses go forth like the sun on its path.

May all the children of immortality listen, even those who have ascended to heaven.

Where the fire burns, where the wind blows, where the juice overflows, there mind is born.

Inspired by Savitri one should delight in the prayer to God. If you make this your foundation, the past will not tarnish you.

Holding the body steady with the three parts erect, and causing the senses with the mind to enter into the heart, the wise with the God-boat cross over the rivers of fear.

Having restrained one's breath here in the body, and having one's movements checked, one should breathe through the nostrils with lessened breath.

Like the chariot yoked with wild horses, the wise should restrain the mind attentively.

In a clean, level spot, without rubbish, fire, and blemishes, where the sound of water and other surroundings are favorable to thought, not offensive to the eye, in a hidden retreat protected from the wind, one should practice union.

Fog, smoke, sun, fire, wind, fire-flies, lightning, crystal, and a moon--these are the preliminary appearances before the manifestation of God in union.

When the fivefold quality of union has been produced, arising from earth, water, fire, air, and space, no sickness nor old age nor death has the one who obtains a body made from the fire of union.

Lightness, health, steadiness, a clear countenance, a pleasant voice, a sweet odor, and scant excretions--these are the first stage in the progress of union.

Just as a mirror covered by dust shines brilliantly when it has been cleaned, so the embodied one on seeing the nature of the soul, becomes one, the goal attained, free from sorrow.

When with the nature of the self, as with a lamp, a practicer of union sees here the nature of God, unborn, firm, from every nature free--by knowing the divine, one is released from all restriction.

That God faces all the quarters of heaven.

It was born, is in the womb, is born, and will be born.

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It stands opposite creatures facing all directions.

The God who is in fire, who is in water, who has entered into the whole universe, who is in plants, who is in trees--to that God be the glory---yes, the glory!

3 The one spreader of the net, who rules with power, who rules all the worlds with power, the one who stands alone in their rising and continuing existence--those who know that one become immortal.

For Rudra is the one, others notwithstanding for a moment, who rules all the worlds with power, watching over creatures as their protector, after creating them all, merging them together at the end.

Having eyes and mouths everywhere, arms and feet everywhere, the one God making hands and wings, creates the heaven and the earth.

The source and origin of the gods, ruler of all, may Rudra, the great seer, who anciently created the golden germ, endow us with clear intellect.

Your form, Rudra, which is kind, free from fear and evil, with that most loving form, appear to us, resident of the mountains.

Resident of the mountains, make kind the arrow which you hold in your hand to throw, mountain protector.

Do not injure human nor animal.

Higher than this is God, the supreme, the infinite, hidden in all things, body by body, the one embracing the universe--by knowing this as Lord, humans become immortal.

I know this great Spirit, radiant as the sun, beyond darkness.

Only by knowing this does one pass over death; there is no other path for going there.

Nothing else is higher; nothing else is smaller, nothing greater than the one that stands like a tree established in heaven.

The whole world is filled by this, the Spirit.

That which is beyond this world is without form and without ill.

Those who know that become immortal, but others go only to sorrow.

The face, the head, the neck of all, living in the hearts of all, all-pervading is this,

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and generous, thus omnipresent and kind.

A great Lord is the Spirit, the initiator of goodness to its purest attainment, the glory of imperishable light.

Spirit, the size of a thumb, is the inner soul, always seated in the hearts of beings, it is reached by the heart, by understanding, by the mind.

Those who know that become immortal.

The Spirit has innumerable heads, eyes, and feet.

It surrounds the earth on all sides and stands ten inches beyond.

The Spirit in truth is the whole universe, whatever has been and whatever will be, also sovereign of immortality and whatever grows by food.

Its hands and feet are everywhere, everywhere its eyes and head and face; its ears are everywhere. It stands encompassing all.

Seeming to have the quality of all the senses, it is empty of all the senses, the sovereign Lord of all, the great shelter of all.

Though embodied in the nine-gated city, back and forth to the external flies the human spirit, the master of the universe, both the moving and non-moving.

Without foot or hand, it is swift and a grabber.

It sees without eyes and hears without ears.

It knows whatever can be known, but no one knows it.

People call it the supreme primal Spirit.

Subtler than the subtle, greater than the great, is the soul that is set in the heart of a being here.

One sees it as being without active will and becomes liberated from sorrow, when through the grace of the creator one sees the Lord and its greatness.

I know this undecaying, primal soul of all, always present in everything, exempt from birth, as they say, for the God-knowers speak of it as eternal.

4 The one who is without color, diversified by its union power, distributes many colors in its hidden purpose, and into this, its end and beginning, the universe dissolves.

It is divine.

May it endow us with clear intellect.

It is fire; it is the sun; it is air, and it is the moon.

It is the seed; it is God;

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it is the waters; it is the creator.

You are woman; you are man; you are the boy and the maiden.

You are that old person who walks supported by a staff.

Being born, you face every direction.

You are the blue bird and the green one with scarlet eyes.

You give birth to lightning and are the seasons and the seas.

Without beginning you are inherently present in all beings which are born.

With the one unborn female, red, white, and black, who gives birth to many creatures like herself, there lies the one unborn male enjoying her.

The other unborn male leaves after enjoying her.

They are two birds, close companions, clasping the same tree.

Of the two, one eats sweet fruit; the other looks on without eating.

On this same tree a person, sunk and grieving in slavery, is deluded, but upon observing the Lord happy and great, becomes free of sorrow.

What good are the sacred verses, in the highest heaven where all the gods are seated, to the one who does not know this?

Those who know this are assembled here.

Sacred poetry, sacrifices, ceremonies, vows, the past, the future, and what the scriptures declare, all this the illusion-maker projects out of this, and in it by illusion the other is confined.

Thus know that nature is illusion and that the great Lord is the illusion-maker.

The whole world is filled with beings who are parts of this.

The one who rules over every source, in whom the universe comes together and dissolves, the Lord, giver of blessings, divinely loving, by revering this, one finds peace.

That which is the source and origin of the gods, sovereign of all, may Rudra, the great seer, who saw the golden germ when it was born, endow us with clear intellect.

Who is the master of the gods on whom the worlds rest?

Who is the Lord of the two-footed and four-footed here?

To what god shall we reverently give offerings?

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Subtler than the subtle in the middle of confusion, the creator of all in various forms, the one embracer of the universe, by knowing this as kind one attains eternal peace.

It is the protector of the world in time, the master of the universe, hidden in all creatures, with whom the seers of God and the gods are joined in union.

By knowing this, one cuts the ties of death.

By knowing as kind the one who is hidden in all things, very fine like clarified butter, richer than butter, the one who encompasses the whole universe--by knowing the divine you may be released from bondage.

This God, the world-builder, the great soul, always seated in the heart of creatures, is reached by the heart, by understanding, by the mind.

Those who know that become immortal.

When there is no darkness, then there is no day or night, no being or non-being, only the kind one alone.

That is the imperishable, the splendor of Savitri; from that came primal wisdom.

Not above nor across nor in the middle has one grasped this.

There is no comparison to that whose name is great glory.

Its form cannot be seen; no one ever sees it with eyes.

Those who know it in heart and mind as living in the heart become immortal.

Knowing you are unborn, one approaches in fear.

Rudra, with your smiling face protect me forever.

Do not hurt our children nor our grandchildren, nor our lives nor our cattle nor our horses.

Do not kill our heroes in anger, Rudra.

With offerings we always call upon you.

5 In the imperishable, infinite, supreme God two things are hidden: knowledge and ignorance.

Ignorance dies, but knowledge is immortal.

That which is master of both is something else, the one who rules over every source of creation, all forms and all sources, who holds in thought and sees when born that red seer who was born at the beginning.

That God spreads out every net diversely and draws it together in this field.

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Thus having created the exercisers, the Lord, the great soul, exercises universal sovereignty.

As the radiant sun shines upon all regions above, below, and across, so does this glorious one God of love rule over whatever creatures are born from a womb.

The source of all who develops its own nature, who brings to maturity whatever can be ripened, that one distributes all qualities and rules over this whole world.

What is hidden in the secret of the Vedas, that is, in the Upanishads God knows that as the source of the sacred.

The gods and ancient seers who knew that have become by its nature immortal.

Whoever has qualities performs works that bring results; of such actions one experiences the consequences.

Undergoing all forms, characterized by the three qualities, walking the three paths, the ruler of the vital breaths wanders around according to one's actions.

It is the size of a thumb, bright as the sun, when coupled with conception and ego.

But with only the qualities of understanding and soul, it appears the size of the point of an awl.

This life is the hundredth part of the point of a hair divided a hundred times, and yet in it is infinity.

Not female nor male nor is it neuter.

Whatever body it takes to itself, with that it is connected.

By the delusions of imagination, touch, and sight, and by eating, drinking, and impregnating there is birth and development of the soul.

According to its actions the embodied one successively assumes forms in various conditions.

Gross or refined, the embodied one chooses many forms according to its own qualities.

Subsequently the cause of its union with them can be seen because of the quality of its actions and of itself.

The one who is without beginning and without end, in the middle of confusion, the creator of all, of diverse form, is the one embracer of the universe.

By knowing the divine, one is released from all restriction.

The incorporeal is to be apprehended by the heart, the master of existence and non-existence, the kind one, the divine maker of all creation and its parts.

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Those who know this, leave the body behind.

6 Some seers say it is self-existence, others time; they are deluded.

It is the greatness of God in the world by which this wheel of God revolves.

It envelopes the whole universe, is intelligent, the creator of time, possessing the qualities, omniscient.

Ruled over by this, the cycle of works revolves, earth, water, fire, air, and space.

It creates this work and rests again.

It joins itself with principle after principle, with one, two, three, or eight, with time and the subtleties of soul.

It begins with works subject to the qualities and distributes all existences.

In the absence of these the work that has been done disappears.

In the destruction of the work it continues, because it is essentially different.

The beginning, the efficient cause of what is combined, it is to be seen as beyond the three times and timeless.

Revere this as infinite, the origin of all being, the God of love who lives in one's own thoughts, the primal.

Higher and different than the cosmic tree, time, and forms is this from whom proceeds all phenomena.

Bringer of justice, remover of evil, Lord of prosperity--know this as in one's own soul, as the immortal home of all.

This who is the supreme Lord of Lords, supreme God of gods, supreme ruler of rulers, paramount, this let us know as the God of love, the Lord of the world.

No action or organ of it can be found.

There is not seen its equal nor a superior.

Its high power is revealed to be diverse, and innate is the working of its intelligence and strength.

It has no ruler in the world nor Lord, nor is there any mark.

It is the cause, sovereign over the Lord of sense-organs.

It has no parent nor ruler.

The one God which covers itself like a spider, with a web produced from primal matter of its own existence, may this grant us entrance into God. The one God hidden in all things, all-pervading, the inner soul of all beings, the master of action, living in all things, the witness, the thinker, without qualities, the one controller of the passive many,

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who makes the one seed manifold--the wise who perceive this as standing in one's soul, they and no one else have eternal bliss.

That which is constant among the changing, the intelligence in all consciousness, the one among the many, who fulfills desires, that cause, attainable by discernment and spiritual union--by knowing God, one is released from all restriction.

There the sun does not shine, nor the moon and stars; lightning does not shine, much less this fire.

As it shines, so does everything else shine.

This whole world is illuminated by its light.

The one swan of being in the heart of this universe, this is the fire that has entered into the ocean.

Only by knowing this does one transcend death.

There is no other path for going there.

That which is the creator of all, all-knowing, originating from itself, intelligent, creator of time, possessor of qualities, omniscient, is the ruler of primal matter and the field of understanding, Lord of the qualities, cause of reincarnation and liberation, of continuance and of bondage.

This is the immortal, existing as the Lord, intelligent, omnipresent, protector of the universe, who constantly rules this world.

Is there any other ruler than this?

That which anciently created Brahma and gave him the Vedas, to that God who is the light of self-knowledge, do I, questing for liberation, go for refuge, to that which is without parts, without activity, peaceful, faultless, stainless, the supreme bridge to immortality, like a fire without smoke.

When people roll up space like a skin, then there will be an end of evil without knowing God. By the efficacy of his discipline and by the grace of God, the wise Shvetashvatara correctly declared God to the students of the most advanced stage of discipline, which is well pleasing to the company of seers.

The supreme mystery in the end of the Vedas, which has been declared in former times, should not be given to one who is not peaceful, nor to anyone who is not a son or a pupil.

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If one has supreme devotion to God, and for one's teacher as much as for God, to this one these teachings which have been declared may become manifest in a great soul, yes, may become manifest in a great soul. *****

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Discussion/History Vedas and Upanishads

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Discussion/History Vedas and Upanishads Harappan Civilization

Rig Veda Sama Veda Yajur Veda Atharva Veda Brahmanas Aranyakas Early Upanishads

Kena, Katha, Isha, and Mundaka Later Upanishads

Harappan Civilization Although they did use some writing with pictographic symbols at Mohenjo-daro, they were not extensive nor alphabetic nor have they been deciphered yet, and the Indo-European Sanskrit which did develop in India is probably quite different. Nevertheless the Harappan civilization of the Indus Valley in what is now Pakistan did borrow many ideas from Mesopotamia and is considered the third civilization to develop. Two seals of the Mohenjo-daro type were discovered at Elam and Mesopotamia, and a cuneiform inscription was unearthed at Mohenjo-daro.

The pastoral villages that spread out east of Elam through Iran and Baluchistan prepared the way for the cities that were to develop around the Indus River, particularly at Harappa and Mohenjo-daro. By about 3000 BC they were building mud-brick houses; burials in the houses included funereal objects; and pottery had fine designs and the potters' marks. After 2500 BC farmers moved out into the alluvial plain of the Indus River valley and achieved full-sized villages using copper and bronze pins, knives, and axes; figurines of women and cattle indicate probable religious attitudes.

The urban phase began about 2300 BC and lasted for about six hundred years with elaborate cities like Mohenjo-daro (called locally Mound of the Dead), which was excavated in the 1920s. This city and others not yet excavated had about 40,000 inhabitants congregated in well built houses with private showers and toilets that drained into municipal sewer lines. Suffering from occasional flooding by the Indus, Mohenjodaro was rebuilt seven times. The largest structures were the elevated granary and the great bath or swimming pool which was 12 by 7 meters. Around the pool were dressing rooms and private baths.

The people of the Harappan culture did not seem to be very warlike, although they hunted wild game and domesticated cattle, sheep, and goats. Wheat and barley were the main food supplemented by peas, sesame, and other vegetables and fruits, beef, mutton, pork, eggs, fish, and milk. Compared to other ancient civilizations, the houses were of nearly equal size, indicating a more egalitarian social structure. The potter's wheel and carts were used; children played with miniature toy carts. Cotton, perhaps first used here, and wool were made into clothing. A bronze figurine was found of an expressive dancing girl with her hand on her hip, naked except for jewelry. The numerous figurines of the Mother Goddess indicate a likely

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source for what later became the Shakti worship of the feminine power in India. A male god in a yoga posture, depicted with three faces and two horns, has been identified with Shiva, another important figure in later Indian religion. Phallic lingams, also associated with Shiva, have been found. A civilization that endured dangerous flooding for six hundred years very likely had a strong religion to help hold people together.

With no written histories the decline of this civilization is subject to much speculation. The traditional theory is that the Aryans invaded from the northwest. Although this is likely, the decline of Harappan culture was quite gradual and indicates problems beyond foreign conquest. One theory is deforestation, because of all the wood needed for the kilns to make the bricks used to keep out the flood waters that gradually brought about salinization of the soil, as it had to Sumer over centuries, so that the Harappan culture had greatly declined by 1900 BC. However, a more comprehensive explanation comes from an analysis of the consequences of the extensive herds of cattle that indicate overgrazing and a general degradation of the ecosystem, including salinization of water supplies. This led farmers to move on to greener pastures, leaving behind abandoned villages and depopulated cities. Even though fodder was probably grown to feed the cattle, this would not have been enough; and the overgrazing by the bullocks and milk cows could have caused the surrounding land to deteriorate. By 1500 BC the Harappan civilization had faded away into a culture that was spreading throughout India with new ideas from the west.

The traditional theory, well documented by the ancient hymns of the Vedas, is that a people calling themselves Aryans conquered the native peoples of India and destroyed their forts. Because of language similarities these Aryans are associated particularly with the Iranians and even further back with the origins of the Indo-European language group. The general consensus seems to be that this culture must have begun somewhere in the Russian steppes and Central Asia about 2000 BC, though some have put their origin in Lithuania because of similarity to that language. The branch of these speakers, who came to India under the name Aryans, which means "noble ones," is the Indo-Iranian group. In fact "Iran" derives from the Persian cognate of the word for Aryan. Other branches spread into Greece and western Asia as Hittites, Kassites, and Mitanni. A rock inscription found at Boghaz Koi dated about 1400 BC, commemorating a treaty between the Mitanni and Hittites, invokes the Aryan gods Indra, Varuna, Mitra, and the twins Nasatya (Asvins).

The ancient writings of the Persian Avesta and the Hindu Vedas share many gods and beliefs. Eventually they must have split, causing later authors to demonize the divinities of their adversaries. In early Hindu writings the asuras were respected gods, but later they became the demons most hated, while Ahura Mazda became the chief god of the Zoroastrians. (Persian often uses an h where Sanskrit uses an s, such as haoma for soma.) On the other hand the Hindu term for divinities, devas, was used by Zoroastrians to describe the devils from which even our English word is derived. Some scholars have concluded that the ancient Hindus did not want to admit that they came from Iran, and therefore the origin of the Aryans is never mentioned in the ancient texts, although they frankly boast of their conquest over the indigenous Dasas or Dasyus in India.

The word Veda means knowledge, and the Vedas are considered the most sacred scripture of Hinduism referred to as sruti, meaning what was heard by or revealed to the rishis or seers. The most holy hymns and mantras put together into four collections called the Rig, Sama, Yajur, and Atharva Vedas are difficult to date, because they were passed on orally for about a thousand years before they were written down. More recent categories of Vedas include the Brahmanas or manuals for ritual and prayer, the Aranyakas or forest texts for religious hermits, and the Upanishads or mystical discourses.

Rig Veda The hymns of the Rig Veda are considered the oldest and most important of the Vedas, having been composed between 1500 BC and the time of the great Bharata war about 900 BC. More than a thousand hymns are organized into ten mandalas or circles of which the second through the seventh are the oldest and the tenth is the most recent. The Hindu tradition is that even the Vedas were gradually reduced from much more extensive and ancient divine revelations but were perverted in the recent dark age of Kaliyuga.

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As the only writings from this ancient period of India, they are considered the best source of knowledge we have; but the ethical doctrines seem to have improved from the ancient hymns to the mystical Upanishads.

Essentially the Rig Veda is dominated by hymns praising the Aryan gods for giving them victories and wealth plundered from the local Dasas through warfare. The Aryans apparently used their advances in weaponry and skill in fighting to conquer the agricultural and tribal peoples of the fading Harappan culture.

Numerous hymns refer to the use of horses and chariots with spokes which must have given their warriors a tremendous advantage. Spears, bows, arrows, and iron weapons are also mentioned. As a nomadic and pastoral culture glorifying war, they established a new social structure of patriarchal families dominated by warriors and, eventually with the power of the Vedas themselves, by priests also.

The Rig Veda does mention assemblies, but these were probably of the warrior elite, which may have had some controlling influence on the kings and the tribal priest called a purohita. The gods worshiped resemble the Indo-European gods and were headed by the powerful Indra, who is often credited with destroying ninety forts. Also popular was Agni, the fire-god considered a messenger of the gods. Varuna and Mitra, the gods of the night and day sky, have been identified with the Greek Uranos and the Persian Mithras respectively. Dyaus, who is not mentioned nearly as often, has been correlated with the Greek Zeus. Surya the sun-god is referred to as the eye of Varuna and the son of Dyaus and rides through the sky on his chariot led by his twin sons, the Asvins who represent his rays; Ushas the dawn is his wife or daughter. Maruts are storm-gods shaped by Rudra, who may have been one of the few indigenous deities adopted by the Aryans. Like the Iranian Avesta, the Rig Veda refers to the thirty-three gods.

Generally the hymns of the Rig Veda praise the gods and ask them for worldly benefits such as wealth, health, long life, protection, and victory over the Dasa peoples.

He, self-reliant, mighty and triumphant, brought low the dear head of the wicked Dasas.

Indra the Vritra-slayer, Fort-destroyer, scattered the Dasa hosts who dwelt in darkness.

For men hath he created earth and waters, and ever helped the prayer of him who worships.

To him in might the Gods have ever yielded, to Indra in the tumult of battle.

When in his arms they laid the bolt, he slaughtered the Dasyus and cast down their forts of iron.1 They call upon Brihaspati or Brahmanaspati, who has been related to a Hittite thunder-god, to avenge the sinner and protect them from the deceitful and wicked man. The Aryans did have a concept of eternal law called rita, which the immortal Agni in serving the gods is said to never break (Rig Veda III:3:1).

In Rig Veda III:34:9 Indra killed the Dasyus and "gave protection to the Aryan color." Not only did the Aryans shamelessly pray for booty in war, but they based their militarily won supremacy on the lightness of their skin color compared to the dark colors of the native Dasyus. They arrogantly proclaimed, "Let those who have no weapons suffer sorrow." (Rig Veda IV:5:14.)

Renowned is he when conquering and when slaying: 'tis he who wins cattle in the combat.

When Indra hardens his indignation all that is fixed and all that moves fear him.

Indra has won all kine, all gold, all horses, Maghavan, he who breaks forts in pieces;2 Indra is praised for killing thousands of the abject tribes of Dasas with his arrow and taking great vengeance with "murdering weapons." (Rig Veda IV:28:3-4) One hymn mentions sending thirty thousand Dasas "to slumber" and another hymn sixty thousand slain. A hymn dedicated to the weapons of war (Rig Veda VI:75) refers to a warrior "armed with mail," using a bow to win cattle and subdue all regions,

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"upstanding in the car the skillful charioteer guides his strong horses on whithersoe'er he will." The arrows had iron mouths and shafts "with venom smeared" that "not one be left alive." Hymn VII:83 begins, "Looking to you and your alliance, O ye men, armed with broad axes they went forward, fain for spoil. Ye smote and slew his Dasa and his Aryan enemies."

Only occasionally did the authors of these hymns look to their own sins.

Free us from sins committed by our fathers, from those wherein we have ourselves offended.

O king, loose, like a thief who feeds the cattle, as from the cord a calf, set free Vasishtha.

Not our own will betrayed us, but seduction, thoughtlessness, Varuna! wine, dice or anger.

The old is near to lead astray the younger: even sleep removes not all evil-doing.3 A hymn to the frogs compares the repetitions of the priests around the soma bowl to the croaking of the frogs around a pond after the rains come. (Rig Veda VII:103) The basic belief of the prayers and sacrifices is that they will help them to gain their desires and overcome their enemies, as in Rig Veda VIII:31:15: "The man who, sacrificing, strives to win the heart of deities will conquer those who worship not." Some awareness of a higher law seems to be dawning in the eighth book in hymn 75: "The holy law hath quelled even mighty men of war. Break ye not off our friendship, come and set me free." However, the enemies are now identified with the Asuras and still are intimidated by greater weapons: "Weaponless are the Asuras, the godless: scatter them with thy wheel, impetuous hero."

(Rig Veda VIII:85:9) Many of the hymns refer to the intoxicating soma juice, which is squeezed from the mysterious soma plant and drank. All of the hymns of the ninth book of the Rig Veda are dedicated to the purifying soma, which is even credited with making them feel immortal, probably because of its psychedelic influence. The first hymn in this book refers to the "iron-fashioned home" of the Aryans.

In the first book of the Rig Veda the worshipers recognize Agni as the guard of eternal law (I:1:8) and Mitra and Varuna as lovers and cherishers of law who gained their mighty power through law (I:2:8). In the 24th hymn they pray to Varuna, the wise Asura, to loosen the bonds of their sins. However, the prayers for riches continue, and Indra is thanked for winning wealth in horses, cattle, and gold by his chariot. Agni helps to slay the many in war by the hands of the few, "preserving our wealthy patrons with thy succors, and ourselves." (Rig Veda I:31:6, 42) Indra helped win the Aryan victory: He, much invoked, hath slain Dasyus and Simyus, after his wont, and laid them low with arrows.

The mighty thunderer with his fair-complexioned friends won the land, the sunlight, and the waters.4 Control of the waters was essential for agricultural wealth. Indra is praised for crushing the godless races and breaking down their forts. (Rig Veda I:174) In the tenth and last book of the Rig Veda some new themes are explored, but the Dasyus are still condemned for being "riteless, void of sense, inhuman, keeping alien laws," and Indra still urges the heroes to slay the enemies; his "hand is prompt to rend and burn, O hero thunder-armed: as thou with thy companions didst destroy the whole of Sushna's brood." (Rig Veda X:22) One unusual hymn is on the subject of gambling with dice. The speaker regrets alienating his wife, wandering homeless in constant fear and debt, envying others' well-ordered homes. He finally warns the listener not to play with dice but recommends cultivating his land. (Rig Veda X:34) Hymn 50 of this most recent last book urges Indra to win riches with valor "in the war for water on their fields." Now the prayer is that "we Gods may quell our Asura foemen." (Rig Veda X:53:4) A wedding ceremony is indicated in a hymn of Surya's bridal, the daughter of the sun. (Rig Veda X:85)

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The first indication of the caste system is outlined in the hymn to Purusha, the embodied human spirit, who is one-fourth creature and three-fourths eternal life in heaven.

The Brahmin was his mouth, of both his arms was the Rajanya made.

His thighs became the Vaisya, from his feet the Sudra was produced.5 The Brahmin caste was to be the priests and teachers; the Rajanya represents the king, head of the warrior or Kshatriya caste; Vaishyas are the merchants, craftsmen, and farmers; and the Sudras are the workers. In hymn 109 the brahmachari or student is mentioned as engaged in duty as a member of God's own body.

The hymn to liberality is a breath of fresh air: The riches of the liberal never waste away, while he who will not give finds none to comfort him.

The man with food in store who, when the needy comes in miserable case begging for bread to eat, Hardens his heart against him even when of old he did him service find not one to comfort him.6 Yet later we realize that the priests are asking for liberality to support their own services, for the "plowing makes the food that feeds us," and thus a speaking (or paid) Brahmin is better than a silent one.

The power of speech is honored in two hymns.

Where, like men cleansing corn-flour in a cribble, the wise in spirit have created language, Friends see and recognize the marks of friendship: their speech retains the blessed sign imprinted.7 In hymn 125 of the tenth mandala Vak or speech claims to have penetrated earth and heaven, holding together all existence.

A philosophical hymn of creation is found in Rig Veda X:129. Beginning from non-being when nothing existed, not even water nor death, that One breathless breathed by itself. At first this All was concealed by darkness and formless chaos, but by heat (tapas) that One came into existence. Thus arose desire, the primal seed and germ of Spirit. Sages searching in their hearts discovered kinship with the non-existent. A ray of light extended across the darkness, but what was known above or below? Creative fertility was there with energy and action, but who really knows where this creation came from? For the gods came after the world's creation. Who could know the source of this creation and how it was produced? The one seeing it in the highest heaven only knows, or maybe it does not.

Sama Veda The Sama Veda contains the melodies or music for the chants used from the Rig Veda for the sacrifices; almost all of its written verses are traceable to the Rig Veda, mostly the eighth and ninth books and most to Indra, Agni, or Soma. These are considered the origin of Indian music and probably stimulated great artistry to make the sacrifices worthwhile to their patrons who supported the priests. The Sama Veda helped to train the musicians and functioned as a hymnal for the religious rites.

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The animal sacrifices did not use the Sama chants, but they were used extensively in agricultural rites and in the soma rituals for which the plant with inebriating and hallucinogenic qualities was imported from the mountains to the heartland of India. By this time the priests were specializing in different parts of the sacrifices as professional musicians and singers increased. The singing was like the strophe, antistrophe, and epode of the Greek chorus and used the seven tones of the European scale. By the tenth century BC the Aryans had invaded most of northern India, and once again trade resumed with Babylon and others in the near east. As the sacrifices became more complex, the priestly class used them to enhance their role in the society. Many considered this musical portion the most important of the Vedas.

Yajur Veda Though also following many of the hymns of the Rig Veda, the Yajur Veda deviates more from the original text in its collection of the ritual formulas for the priests to use in the sacrifices, which is what yaja means.

It explains how to construct the altars for new and full-moon sacrifices and other ceremonies. The Yajur Veda has two collections or samhitas called White and Black, the latter being more obscure in its meanings.

By this time (10th century BC and after) the Aryan conquest has proceeded from the northwest and Punjab to cover northern India, especially the Ganges valley. The caste system was in place, and as the warriors settled down to ruling over an agricultural society, the role of the priests and their ceremonies gained influence and justified the Aryan ways to the native workers, who labored for the farmers, merchants, craftsmen, who in turn were governed by their kings and priests. Land and wealth were accumulated in the hands of a few ruling families, and with food scarce the indigenous people were enslaved or had to sell their labor cheap to the ruling classes.

By instituting more elaborate sacrifices for their wealthy patrons, the priests could grow both in numbers and wealth as well. The famous horse sacrifice was not celebrated often but was used by a king to show his lordship over potential adversaries, who were invited to acknowledge this overlordship in the ritual. The parts of the horse symbolize different aspects of the universe so that tremendous power is invoked. The complicated and obscure rituals were presided over by the priests - the three symbols of the lotus leaf, the frog (for rain), and the golden man (for the sun) representing the Aryan dominance over the land and waters of India and the natural powers that sustain agriculture.

The soma sacrifice was the most important and could last up to twelve years. Since the soma plant was imported from distant mountains, it had to be purchased. A ritual drama re-enacted this business and aggressive Aryan history by showing the buyer snatching back the calf, which was paid for the soma plant, after the transaction occurs. The soma plant was then placed in a cart and welcomed as an honored guest and king at the sacrifice. Animals were slain and cut up in the rites before their meat was eaten. After various offerings and other ceremonies the soma juice is poured and toasted to different gods, and finally the text lists the sacrificial fees, usually goats, cows, gold, clothes, and food.

Coronation ceremonies supported the inauguration of kings. The priests tried to keep themselves above the warrior caste though by praising soma as king of the Brahmins. Waters were drawn from various rivers to sprinkle on the king and indicate the area of his kingdom, and he strode in each direction to signify his sovereignty. The king was anointed by the royal priest, giving some water to his son, the designated prince, and ritually enacting a raid against a kinsman's cattle, once again affirming their history of conquest. The booty was taken and divided into three parts for the priest, those who drank, and the original owner. A ritual dice game was played, which the king was allowed to win. The king then rode out in his chariot and was publicly worshiped as a divine ruler.

Agricultural rites were common and regular, and chariot races were no doubt popular at some of the festivals. The Purusha (person) sacrifice symbolized human sacrifice, which may refer back to the time when a hunting and pastoral people did not allow their enemies to live because of the shortage of food.

However, in an agricultural society more labor was needed and could produce surplus food. The Purusha sacrifice recognized 184 professional crafts and guilds.

Finally the highest sacrifice was considered to be the Sarvamedha in which the sacrificer offered all of his possessions as the fee at the end of the ceremony. The last chapter of the Yajur Veda is actually the Isha Upanishad, expressing the mystical view that the supreme spirit pervades everything.

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This society was highly patriarchal, and the status of women declined, especially as men often married nonAryan women. Women did not attend public assemblies and could not inherit property on their own.

Polyandry was discouraged, but polygamy, adultery, and prostitution were generally accepted except during certain rituals. A sacrificer was not allowed to seek a prostitute on the first day of the sacrificial fire, nor the wife of another on the second day, nor his own wife on the third day.

The priests placed themselves at the top of the caste system as they supervised a religion most of the people could not understand without them. After the Atharva Veda was accepted, each sacrifice required at least four priests, one on each side of the fire using the Rig, Sama, Yajur, and Atharva Vedas, plus their assistants. After the wars of conquest were completed and the warrior caste settled down to rule, the priests were needed to sustain social stability. Yet in these times the caste system was much more flexible, as it is indicated that one should not ask about the caste of a learned man. The Brahmins, as the priest caste was called, had three obligations or debts to pay back in life: they paid back the seers by studying the Vedas, the gods by offering sacrifices, and their fathers by raising a family.

Like their European ancestors, the Aryan warriors considered themselves above laboring for food and so organized society that food would be provided for them. One ethical duty later found in the epics was that of taking care of refugees, probably because as marauding raiders they had often been refugees themselves.

The priests assured their livelihood by making sure that penance through religious ritual was a prime social value.

Atharva Veda The latest and fourth Veda is in a different category. For a long time many referred to only three Vedas, by which complete ceremonies could be conducted with the Rig hotr reciting, the Sama udgatri singing, and the Yajur adhvaryu performing the ritual. Even later the Atharvan Brahmin's part was often performed unaccompanied by the other three priests. Also much of it draws from the customs and beliefs of pre-Aryan or pre-Vedic India. The Atharva Veda is much longer than the Sama and Yajur and only about a sixth of it is from the Rig Veda.

The Atharva Veda is primarily magical spells and incantations. The line between prayer and magic and between white and black magic is usually drawn by ethical considerations. The bheshajani are for healing and cures using herbs to treat fever, leprosy, jaundice, dropsy, and other diseases. The Aryans looked down on doctors and medicine, probably because the natives were more skilled in these than they. Other more positive spells were for successful childbirth, romance, fecundity, virility, etc.

The negative or bewitching spells were called abhichara and attempted to cause diseases or harm to enemies; often they were aimed at serpents and demons. The sorcery is ascribed to one of the authors, Angiras, whose name is related to Agni (Latin ignis), the divine messenger and possibly a distant cognate of the Greek word for messenger, angel. Another author, Atharvan, derives from the old Iranian root, atar, meaning fire. The third author, Bhrigu, was the name of a tribe which opposed Sudas in the battle of ten kings in the Rig Veda, and his name has also been related to a Greek word for fire. The fourth author is Brahmin, the name which was given to the Atharvan priest, which eventually became so sacred that it was used as a name not only for the priestly caste but even for God the Creator.

In addition to physicians the Vedic Aryans also held in contempt Atharvan astrologers as well as magic, but from this came not only astrology but also the beginning of Ayurvedic medicine. Like most ancient peoples, they also believed that the main cause of disease was evil spirits, possession, or what we would call psychological factors. The magical elements, particularly the abhicara, and the subjects of healing, herbs, and cooking, which were mostly in the woman's domain, made the Atharva Veda obnoxious to many Vedic priests. However, these rituals were very popular, and the Brahmin priest's share of the fees soon became equal to the other three priests' combined. Eventually this shamanic tradition had to be incorporated into the Vedic religion, especially later when it faced the new challenges of Jainism and Buddhism.

The Brahmin caste became even stronger, and their wealth can be seen by the belief that the cow by right belonged exclusively to them. Taxes were collected probably by the warrior Kshatriya caste from the Vaisya artisans, farmers, and merchants. The Sudra workers were too poor to be taxed, and the Brahmins

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were exempt. One verse (Atharva Veda 3:29:3) describes heaven as "where a tax is not paid by a weak man for a stronger."

Marriage ceremonies are included. Here is a brief example: I am he; you are she.

I am song; you are verse.

I am heaven; you are earth.

Let us two dwell together here; let us generate children.8 According to the Atharva Veda (5:17:8-9), a Brahmin could take a wife from the husband of any other caste simply by seizing her hand. Book 18 contains only funeral verses. There are coronation rites for kings, though the prayer is that the people will choose the king, usually already selected by heredity or the council. Philosophy and abstraction are creeping in, as there are two hymns to the deity of time, and kama (love, desire, pleasure) is praised as "the first seed of the mind" that generated heaven. (Atharva Veda 19:52) Let us conclude this section on the Atharva Veda with some selections from its beautiful hymn to the Earth as a sample of the more positive expression of the Vedas: High Truth, unyielding Order, Consecration, Ardor and Prayer and Holy Ritual uphold the Earth, may she, the ruling Mistress of what has been and what will come to be, for us spread wide a limitless domain.

Untrammeled in the midst of men, the Earth, adorned with heights and gentle slopes and plains, bears plants and herbs of various healing powers.

May she spread wide for us, afford us joy!

On whom are ocean, river, and all waters, on whom have sprung up food and plowman's crops, on whom moves all that breathes and stirs abroad Earth, may she grant to us the long first draught!

To Earth belong the four directions of space.

On her grows food; on her the plowman toils.

She carries likewise all that breathes and stirs.

Earth, may she grant us cattle and food in plenty!

On whom the men of olden days roamed far, on whom the conquering Gods smote the demons, the home of cattle, horses, and of birds, may Earth vouchsafe to us good fortune and glory!

Bearer of all things, hoard of treasures rare, sustaining mother, Earth the golden-breasted who bears the Sacred Universal Fire, whose spouse is Indra - may she grant us wealth!

Limitless Earth, whom the Gods, never sleeping, protect forever with unflagging care, may she exude for us the well-loved honey,

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shed upon us her splendor copiously!

Earth, who of yore was Water in the oceans, discerned by the Sages' secret powers, whose immortal heart, enwrapped in Truth, abides aloft in the highest firmament, may she procure for us splendor and power, according to her highest royal state!

On whom the flowing Waters, ever the same, course without cease or failure night and day, may she yield milk, this Earth of many streams, and shed on us her splendor copiously!

May Earth, whose measurements the Asvins marked, over whose breadth the foot of Vishnu strode, whom Indra, Lord of power, freed from foes, stream milk for me, as a mother for her son!

Your hills, O Earth, your snow-clad mountain peaks, your forests, may they show us kindliness!

Brown, black, red, multifarious in hue and solid is this vast Earth, guarded by Indra.

Invincible, unconquered, and unharmed, I have on her established my abode.

Impart to us those vitalizing forces that come, O Earth, from deep within your body, your central point, your navel, purify us wholly.

The Earth is mother; I am son of Earth.

The Rain-giver is my father; may he shower on us blessings!

The Earth on which they circumscribe the altar, on which a band of workmen prepare the oblation, on which the tall bright sacrificial posts are fixed before the start of the oblation may Earth, herself increasing, grant us increase!

That man, O Earth, who wills us harm, who fights us, who by his thoughts or deadly arms opposes, deliver him to us, forestalling action.

All creatures, born from you, move round upon you.

You carry all that has two legs, three, or four.

To you, O Earth, belong the five human races, those mortals upon whom the rising sun sheds the immortal splendor of his rays.

May the creatures of earth, united together, let flow for me the honey of speech!

Grant to me this boon, O Earth.

Mother of plants and begetter of all things,

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firm far-flung Earth, sustained by Heavenly Law, kindly and pleasant is she. May we ever dwell on her bosom, passing to and fro!...

Do not thrust us aside from in front or behind, from above or below! Be gracious, O Earth.

Let us not encounter robbers on our path.

Restrain the deadly weapons!

As wide a vista of you as my eye may scan, O Earth, with the kindly help of Sun, so widely may my sight be never dimmed in all the long parade of years to come!

Whether, when I repose on you, O Earth, I turn upon my Right side or my left, or whether, extended flat upon my back, I meet your pressure from head to foot, be gentle, Earth! You are the couch of all!

Whatever I dig up of you, O Earth, may you of that have quick replenishment!

O purifying One, may my thrust never reach Right into your vital points, your heart!

Your circling seasons, nights succeeding days, your summer, O Earth, your splashing rains, your autumn, your winter and frosty season yielding to spring--may each and all produce for us their milk!...

From your numberless tracks by which mankind may travel, your roads on which move both chariots and wagons your paths which are used by the good and the bad, may we choose a way free from foes and robbers!

May you grant us the blessing of all that is wholesome!

She carries in her lap the foolish and also the wise.

She bears the death of the wicked as well as the good.

She lives in friendly collaboration with the boar, offering herself as sanctuary to the wild pig....

Peaceful and fragrant, gracious to the touch, may Earth, swollen with milk, her breasts overflowing, grant me her blessing together with her milk!

The Maker of the world sought her with oblations when she was shrouded in the depth of the ocean.

A vessel of gladness, long cherished in secret, the earth was revealed to mankind for their joy.

Primeval Mother, disperser of men, you, far-flung Earth, fulfill all our desires.

Whatever you lack, may the Lord of creatures,

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the First-born of Right, supply to you fully!

May your dwellings, O Earth, free from sickness and wasting, flourish for us! Through a long life, watchful, may we always offer to you our tribute!

O Earth, O Mother, dispose my lot in gracious fashion that I be at ease.

In harmony with all the powers of Heaven set me, O Poet, in grace and good fortune!9

Brahmanas Between about 900 and 700 BC the Brahmanas were written in prose as sacerdotal commentaries on the four Vedas to guide the practices of the sacrifices and give explanations often mythical and fanciful for these customs. However, their limited focus of justifying the priestly actions in the sacrifices restricted the themes of these first attempts at imaginative literature. Nevertheless they do give us information about the social customs of this period and serve as a transition from the Vedas to the Aranyakas and the mystical Upanishads.

The caste system based on color (varna) was now established, though not as rigidly as it became later. The essential difference was between the light-skinned Aryans, who made up the top three castes of the priestly Brahmins, warrior Kshatriyas, and artisan Vaishyas, and the dark-skinned Dasas, who were the servant Sudras. Sudras, like women, could not own property, and only rarely did they rise above service positions.

The Vaishyas were the basis of the economic system of trade, crafts, and farming. The Vaishyas were considered inferior by the Brahmins and Kshatriyas, and a female was generally not allowed to marry below her caste, though it was common for a male to do so. Even a Brahmin's daughter was not supposed to marry a Kshatriya.

The rivalry for prestige and power was between the Brahmins and the Kshatriyas or rajanyas. Brahmins often held debates on Brahman and other religious issues. Janaka, a rajanya gained knowledge and defeated some Brahmins in discussion. So some Brahmins suggested a symposium on Brahman to prove who was superior, but since Brahmins were expected to be superior on these issues, Yajnavalkya prudently replied, "We are Brahmins; he is a rajanya. If we win, whom shall we say that we have defeated? But if he defeats us, they will say a rajanya has defeated Brahmins; so let us not convene this symposium."10 Kings were consecrated by Vedic rites and ruled with the help of the assembly (sabha) that met in a hall to administer justice; women were excluded. Ordeals were used, such as making a suspected thief touch a hot ax to see if his hand burned, which might be the origin of the saying, "being caught red-handed." Politics and legislation took place in a larger council (samiti). Taxes were collected to support these institutions and the army.

Each village was administered by a Gramani, a Vaisya who functioned like a mayor with civil rather than military authority. The Gramani and the royal charioteer (Suta) were considered the kingmakers. This latter privileged position was not merely the driver of the king but also his chief advisor and perhaps storyteller as well. The royal priest or Purohito was also supposed to advise the king in peace and protect him in war.

The season of dew after the monsoons ended was considered the time for "sacking cities," as ambitious kings came into conflict with each other in wars.

In addition to the discussions of sacerdotal matters, the Brahmanas do contain some stories meant to explain or rationalize their religious practices. Some of these are quite imaginative, though the usual pattern is for the hero to discover a rite to perform or a chant to intone which miraculously solves whatever problem is pressing to give a happy ending.

Wendy O'Flaherty has translated some stories from the Jaiminiya Brahmana, illustrating how they dealt with the fears of death, God, the father, wives, and demonic women; many of these stories are sexually explicit, indicating that these people were not afraid of discussing their sexuality. However, since the usual

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way of handling these fears was to use a sacrificial ritual, the solutions probably had only limited social and psychological value.

The most famous of these stories, and the best in my opinion, is the tale of Bhrigu's journey in the other world. Bhrigu was the son of Varuna and devoted to learning, and he thought that he was better than the other Brahmins and even better than the gods and his own father. So Varuna decided to teach him something by stopping his life breaths, causing Bhrigu to enter the world beyond, where he saw someone cut another man to pieces and eat him, a second man eating another who was screaming, a third eating a man who was silently screaming, another world where two women were guarding a treasure, a fifth where a stream of blood was guarded by a naked black man with a club and a stream of butter provided all the desires of golden men in golden bowls, and a sixth world where flowed five rivers of blue and white lotuses and flowing honey with wonderful music, celestial nymphs dancing and singing, and a fragrant odor.

When Bhrigu returned, his father Varuna explained to him that the first man represented people who in ignorance destroy trees, which in turn eat them; the second are those who cook animals that cry out and in the other world are eaten by them in return; the third are those who ignorantly cook rice and barley, which scream silently and also eat them in return; the two women are Faith and non-Faith; the river of blood represents those who squeeze the blood out of a Brahmin, and the naked black man guarding is Anger; but the true sacrificers are the golden men, who get the river of butter and the paradise of the five rivers.

To me this myth is a clear warning against the harmful actions of deforestation and meat-eating, and even the eating of living vegetables is to be done in silent respect. It shows an intuitive understanding of the principle of karma or the consequences of action as well as the growing importance of the concept of faith in addition to the usual theme of the sacrifice.

The power of the word is increasing, as the sacrifices were glorified and given power even over the Vedic gods. Japa or the practice of chanting a mantram like Aum practiced ascetically with the sacrifices was believed to produce all one's desires. At the same time knowledge was beginning to be valued. In one exchange mind says that speech merely imitates it, but speech emphasizes the importance of expression and communication; however, Prajapati decides that mind is more important even than the word.

This new god, Prajapati, is said to have given birth to both the gods and the demons. The ethical principle of truth appears as the gods are described as being truthful and the demons as being false. However, realizing the ways of the world, many complain that the demons grew strong and rich, just as cattle like salty soil; but by performing the sacrifice the gods attained the whole truth and triumph, as, analogically I might add, people will eventually realize that cattle as well as salt ruins the land.

Prajapati not only was the first to sacrifice but was considered the sacrifice itself. He practiced tapas to create by the heat of his own effort, and this heat was also related to cosmic fire and light as well as the warmth of the body and breath. Another concept of energy associated with the breath was prana; it also was identified with goodness, as the texts imply that as the life force it cannot be impure or bad. Prajapati not only created but entered into things as form and name, giving them order. Eventually Prajapati would be replaced by Brahman, who was identified with truth and would become the Creator God in the trinity that would include Vishnu, a sun-god who becomes the Preserver, and Shiva, who is derived from the indigenous Rudra, the Destroyer. With all the mental activity going on analyzing the rites and their explanation, abstractions were increasing in the religion.

A judgment after death using a scale to weigh good against evil is described in the Satapatha Brahmana, an idea which may have been transported from Egypt by merchants. This text recommends that the one who knows this will balance one's deeds in this world so that in the next the good deeds will rise, not the evil ones. Belief in repeated lives through reincarnation is indicated in several passages in the Brahmanas. A beef-eater is punished by being born into a strange and sinful creature. As knowledge rivaled the value of ritual, this new problem of how to escape from an endless cycle of rebirth presented itself.

Aranyakas The larger body of Vedic literature is divided into two parts with the four Rig, Sama, Yajur, and Atharva Samhitas and their Brahmanas making up the Karmakanda on the work of the sacrifices and the Aranyakas and the Upanishads the section on knowledge called the Jnanakanda. The Aranyakas and the Upanishads

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were tacked on to the end of Brahmanas, and the only three Aranyakas extant share the names of the Brahmanas they followed and the Upanishads they preceded: Aitareya, Kausitaki, and the Taittiriya; the first two are associated with the Rig Veda, the last with the Yajur Veda.

The Aranyakas are called the forest texts, because ascetics retreated into the forest to study the spiritual doctrines with their students, leading to less emphasis on the sacrificial rites that were still performed in the towns. They were transitional between the Brahmanas and the Upanishads in that they still discuss rites and have magical content, dull lists of formulas and some hymns from the Vedas as well as the early speculations and intellectual discussions that flowered in the Upanishads. The sages who took in students in their forest hermitages were not as wealthy as the Brahmins in the towns who served royalty and other wealthy patrons.

The Taittiriya Aranyaka tells how when the Vataramsa sages were first approached by other sages, they retreated; but when the sages came back with faith and tapas (ardor), they instructed them how to expiate the sin of abortion. Prayers were offered for pregnant women whether they were married or not, even if the father was unknown because of promiscuity. Yet the double standard against women for unchastity was in effect, unless a student seduced the teacher's wife. Truth was the highest value; through truth the right to heaven was retained. Debtors were in fear of punishment in hell, probably because the social punishments in this world were severe---torture and perhaps even death.

The emphasis now was on knowledge, even on wisdom, as they prayed for intelligence. The concept of prana as the life energy of the breath is exalted as that which establishes the entire soul. Prana is found in trees, animals, and people in ascending order. Human immortality is identified with the soul (atman), not the body. Hell is still feared, but by practicing austerity (tapas) to gain knowledge individuals hope to be born into a better world after death or be liberated from rebirth. Non-attachment (vairagya) also purifies the body and overcomes death.

The essence of the Vedic person was considered Brahman, and the knower or inner person was known as the soul (atman). The guardians of the spiritual treasures of the community were called Brahmavadins (those who discuss Brahman). A son approached his father and asked what was supreme. The father replied, "Truth, tapas, self-control, charity, dharma (duty), and progeny."11 Early Upanishads The term Upanishad means literally "those who sit near" and implies listening closely to the secret doctrines of a spiritual teacher. Although there are over two hundred Upanishads, only fifteen are mentioned by the philosophic commentator Shankara (788-820 CE). These fifteen and the Maitri are considered Vedic and the principal Upanishads; the rest were written later and are related to the Puranic worship of Shiva, Shakti, and Vishnu. The oldest and longest of the Upanishads are the Brihad-Aranyaka and the Chandogya from about the seventh century BC. The Brihad-Aranyaka has three Aranyaka chapters followed by six Upanishad chapters. The first chapter of the Brihad-Aranyaka Upanishad describes the world as represented by the horse-sacrifice. The primordial battle between the gods and the devils accounts for the evil found in the senses, mind, and speech, but by striking off the evil the divinities were carried beyond death. The priest chants for profound aspiration, one of the most famous verses from the Upanishads: From the unreal lead me to the real!

From darkness lead me to light!

From death lead me to immortality!12 The primary message of the Upanishads is that this can be done by meditating with the awareness that one's soul (atman) is one with all things. Thus whoever knows that one is Brahman (God) becomes this all; even the gods cannot prevent this, since that one becomes their soul (atman). Therefore whoever worships another divinity, thinking it is other than oneself, does not know.

Out of God (Brahman) came the Brahmin caste of priests and teachers and the Kshatriyas to rule, development through the Vaishyas and the Sudras. However, a principle was created as justice (dharma),

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than which nothing is higher, so that a weak person may control one stronger, as if by a king. They say that those who speak the truth speak justice and vice versa, because they are the same. By meditating on the soul (atman) alone, one does not perish and can create whatever one wants. Whatever suffering occurs remains with the creatures; only the good goes to the soul, because evil does not go to the gods.

The soul is identified with the real, the immortal, and the life-breath (prana), which is veiled by name and form (individuality). By restraining the senses and the mind, one may rest in the space within the heart and become a great Brahmin and like a king may move around within one's body as one pleases. The world of name and form is real, but the soul is the truth or reality of the real. Immortality cannot be obtained through wealth, and all persons and things in the world are dear not for love of them (husband, wife, sons, wealth, gods, etc.); but for the love of the soul, all these are dear. The soul is the overlord of all things, as the spokes of the wheel are held together by the hub.

The principle of action (karma) is explained as "one becomes good by good action, bad by bad action."13 How can one get beyond the duality of seeing, smelling, hearing, speaking to, thinking of, and understanding another? Can one see the seer, smell the smeller, hear the hearer, think the thinker, and understand the understander? It is the soul which is in all things; everything else is wretched. By passing beyond hunger and thirst, sorrow and delusion, old age and death, by overcoming desire for sons, wealth, and worlds, let a Brahmin become disgusted with learning and live as a child; disgusted with that, let one become an ascetic until one transcends both the non-ascetic and the ascetic states. Thus is indicated a spiritual path of learning and discipline that ultimately transcends even learning and discipline in the soul, the inner controller, the immortal, the one dwelling in the mind, whom the mind does not know, who controls the mind from within.

The one departing this world without knowing the imperishable is pitiable, but the one knowing it is a Brahmin. The following refrain is repeated often: That soul is not this, not that.

It is incomprehensible, for it is not comprehended.

It is indestructible, for it is never destroyed.

It is unattached, for it does not attach itself.

It is unfettered; it does not suffer; it is not injured.14 The soul is considered intelligent, dear, true, endless, blissful, and stable. As a king prepares a chariot or ship when going on a journey, one should prepare one's soul with the mystic doctrines of the Upanishads.

The knowledge that is the light in the heart enables one to transcend this world and death while appearing asleep. The evils that are obtained with a body at birth are left behind upon departing at death. One dreams by projecting from oneself, not by sensing actual objects. In sleep the immortal may leave one's nest and go wherever one pleases. In addition to being free from desire the ethical admonition of being without crookedness or sin is also indicated. At death the soul goes out first, then the life, and finally the breaths go out.

The soul is made of everything; as one acts, one becomes. The doer of good becomes good; the doer of evil becomes evil. As is one's desire, such is one's resolve; as is the resolve, such is the action, which one attains for oneself. When one's mind is attached, the inner self goes into the action. Obtaining the consequences of one's actions, whatever one does in this world comes again from the other world to this world of action (karma).

By releasing the desires in one's heart, one may be liberated in immortality, reaching Brahman (God). One is the creator of all, one with the world. Whoever knows this becomes immortal, but others go only to sorrow. The knowing is sought through the spiritual practices of repeating the Vedas, sacrifices, offerings, penance, and fasting. Eventually one sees everything, as the soul overcomes both the thoughts of having done wrong and having done right. The evil does not burn one; rather one burns the evil. In the soul's being the world-all is known. The student should practice self-restraint, giving, and compassion.

The Chandogya Upanishad belongs to the Sama Veda and is the last eight chapters of the ten-chapter Chandogya Brahmana. The first two chapters of the Brahmana discuss sacrifices and other forms of worship. As part of the Sama Veda, which is the chants, the Chandogya Upanishad emphasizes the

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importance of chanting the sacred Aum. The chanting of Aum is associated with the life breath (prana), which is so powerful that when the devils struck it, they fell to pieces.

The religious life recommended in the Chandogya Upanishad has three parts. The first is sacrifice, study of the Vedas, and giving alms; the second is austerity; and the third is studying the sacred knowledge while living in the house of a teacher. One liberal giver, who had many rest-houses built and provided with food, said, "Everywhere people will be eating of my food."15 The soul in the heart is identified with Brahman (God), and it is the same as the light which shines higher than in heaven. Knowing and reverencing the sacrificial fire is believed to repel evil-doing from oneself. To the one who knows the soul, evil action does not adhere, just as water does not adhere to the leaf of the lotus flower. To know the soul as divine is called the "Loveliness-uniter" because all lovely things come to such.

The doctrine of reincarnation is clearly implied in the Chandogya Upanishad as it declares that those whose conduct is pleasant here will enter a pleasant womb of a Brahmin, Kshatriya, or Vaisya; but those of stinking conduct will enter a stinking womb of a dog, swine, or outcast. Thus reincarnation is explained as an ethical consequence of one's actions (karma).

At death the voice goes into the mind, the mind into the breath, the breath into heat, and heat into the highest divinity, the finest essence of truth and soul. Speaking to Svetaketu, the teacher explains that a tree may be struck at the root, the middle, or the top, but it will continue to live if pervaded by the living soul.

Yet if the life leaves one branch of it, it dries up; and if it leaves the whole of it, the whole dries up. Then the teacher explains how the soul is the essence of life and does not die, concluding with the repeated refrain that his student thus ought to identify with the soul.

Truly, indeed, when the living soul leaves it, this body dies; the living soul does not die.

That which is the subtle essence this whole world has for its soul.

That is reality (truth). That is the soul.

That you are, Svetaketu.16 Then the teacher placed salt in water and asked his student to taste different parts of the water. Just so is Being hidden in all of reality, but it is not always perceived. Just as the thief burns his hand on the hot ax when tested, the one who did not steal and is true does not burn his hand, so the whole world has that truth in its soul.

Speech is to be valued, because it makes known right and wrong, true and false, good and bad, pleasant and unpleasant. Mind is revered, because it enables one to do sacred works. Will is valued, because heaven and earth and all things were formed by being willed. Thought is important, because it is better not to be thoughtless. Meditation is revered, because one attains greatness by meditating. Understanding is valued, because by it we can understand everything. Strength maintains everything. Food, water, heat, and space each have their values. Finally also memory, hope, and life (prana) are to be revered.

Those, who take delight in the soul, have intercourse with it and find pleasure and bliss in it and freedom; but those, who do not, have perishable worlds and no freedom. The seer does not find death nor sickness nor any distress but sees the all and obtains the all entirely. The soul is free of evil, ageless, deathless, sorrowless, hungerless, and thirstless. For those, who go from here having found the soul here, there is freedom in all worlds. No evil can go into the Brahma-world.

The chaste life of the student of sacred knowledge is the essence of austerity, fasting, and the hermit life, for in that way one finds the reality of the soul. The soul must be searched out and understood. The Chandogya Upanishad concludes with the advice that one should learn the Veda from the family of a teacher while working for the teacher, then study in one's own home producing sons and pupils, concentrate one's senses upon the soul, be harmless toward all living things except in the sacrifices (The religion has not yet purified itself of animal sacrifices.), so that one may attain the Brahma-world and not return here again. The implication is that one may become free of the cycle of reincarnation.

The Taittiriya and Aitareya Upanishads were associated with Aranyakas of the same name. In the Taittiriya Upanishad once again Aum is emphasized, as is peace of soul. Prayers often end with Aum and

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the chanting of peace (shanti) three times. This may be preceded by the noble sentiment, "May we never hate."17 One teacher says truth is first, another austerity, and a third claims that study and teaching of the Veda is first, because it includes austerity and discipline.

The highest goal is to know Brahman, for that is truth, knowledge, infinite and found hidden in the heart of being and in the highest heaven, where one may abide with the eternal and intelligent Spirit (Brahman).

Words turn away from it, and the mind is baffled by the delight of the eternal; the one who knows this shall not fear anything now or hereafter. Creation becomes a thing of bliss, for who could labor to draw in breath or have the strength to breathe it out if there were not this bliss in the heaven of one's heart?

The Aitareya Upanishad begins with the one Spirit creating the universe out of its being. As guardians for the worlds, Spirit made the Purusha (person). Out of the cosmic egg came speech, breath, eyes and sight, ears and hearing, skin, hair, and herbs; from the navel and outbreath came death, and from the organ of pleasure seed and waters were born.

In the concluding chapter of this short Upanishad the author asked who is this Spirit by whom one sees and hears and smells and speaks and knows? The answer is the following: That which is heart, this mind---that is, consciousness, perception, discernment, intelligence, wisdom, insight, persistence, thought, thoughtfulness, impulse, memory, conception, purpose, life, desire, will are all names of intelligence.18 All things are guided by and based on this intelligence of Spirit (Brahman). Ascending from this world with the intelligent soul, one obtains all desires in the heavenly world, even immortality.

The Kaushitaki Upanishad begins by asking if there is an end to the cycle of reincarnation. The teacher answers that one is born again according to one's actions (karma). Ultimately the one who knows Spirit (Brahman) transcends even good and evil deeds and all pairs of opposites as a chariot-driver looks down upon two chariot wheels.

A ceremony is described whereby a dying father bequeaths all he has to his son. If he recovers, it is recommended that he live under the lordship of his son or wander as a religious mendicant. This practice of spiritual seeking as a beggar became one of the distinctive characteristics of Indian culture.

A story is told of Pratardana, who by fighting and virility arrives at the beloved home of Indra, who grants him a gift. Pratardana asks Indra to choose for him what would be most beneficial to humanity, but Indra replies that a superior does not choose for an inferior. Pratardana responds that then it is not a gift. After bragging of many violent deeds and saying that anyone who understands him is not injured even after committing the worst crimes such as murdering a parent, Indra identifies himself with the breathing spirit (prana) of the intelligent soul (prajnatman). This breathing spirit is the essence of life and thus immortal. It is by intelligence (prajna) that one is able to master all of the senses and faculties of the soul. All these faculties are fixed in the intelligence, which is fixed in the breathing spirit, which is in truth the blissful, ageless, immortal soul.

One does not become greater by good action nor less by bad action. One's own self (atman) causes one to lead up from these worlds by good action or is led downward by bad action. The soul itself (atman) is the world-protector and the sovereign of the world. Thus ultimately the soul is responsible for everything it experiences.

It is mentioned in the Kaushitaki Upanishad that it is contrary to nature for a Kshatriya to receive a Brahmin as a student. However, the Upanishads represent a time when the Kshatriya caste began to compete with Brahmins in spiritual endeavors. Though the Brahmins had control of the formal religion in the villages where the Kshatriyas controlled the government, by tutoring their sons and others in the forest the Kshatriyas developed a less ritualistic and traditional spirituality that is recorded in the mystical Upanishads.

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Kena, Katha, Isha, and Mundaka The Kena Upanishad consists of an older prose section and some more recent verse with which it begins.

The word Kena means "by whom" and is the first word in a series of questions asking by whom is the mind projected, by whom does breathing go forth, by whom is speech impelled? What god is behind the eye and ear? The answer to these questions points to a mystical self that is beyond the mind and senses but is that God by which the mind and senses operate.

Those, who think they know it well, know it only slightly. What relates to oneself and the gods needs to be investigated. Beyond thought it is not known by those who think they know it. Beyond understanding it is not known by those who think they understand it, but by those who realize they do not understand it. It is correctly known by an awakening, for the one who knows it finds immortality. It can only be known by the soul. If one does not know it, it is a great loss. The wise see it in all beings and upon leaving this world become immortal.

In the prose section this mystical Spirit (Brahman) is shown to transcend the Vedic gods of fire (Agni), wind (Vayu), and even powerful Indra, who being above the other gods at least came nearest to it, realizing that it was Brahman. In summary the Kena Upanishad concludes that austerity, restraint, and work are the foundation of the mystical doctrine; the Vedas are its limbs, and truth is its home. The one who knows it strikes off evil and becomes established in the most excellent, infinite, heavenly world.

The Katha Upanishad utilizes an ancient story from the Rig Veda about a father who gives his son Nachiketas to death (Yama) but brings in some of the highest teachings of mystical spirituality, helping us to realize why the Upanishads are referred to as the "end of the Vedas" in the double sense of completing the Vedic scripture and in explaining the ultimate goals.

When Vajashrava was sacrificing all his possessions, faith entered into Nachiketas, his son, who asked his father three times to whom would he give him. Losing patience with these pestering questions, the father finally said, "I give you to Death (Yama)." Nachiketas knew that he was not the first to go to death, nor would he be the last, and like grain one is born again anyway.

When he arrived at the house of Death, Yama was not there and only returned after three days. Because Nachiketas had not received the traditional hospitality for three days, Yama granted him three gifts. His first request was that his father would greet him cheerfully when he returned. The second was that he be taught about the sacrificial fire. These were easily granted.

The third request of Nachiketas was that the mystery of what death is be explained to him, for even the gods have had doubts about this. Death tries to make him ask for something else, such as wealth or long life with many pleasures, but Nachiketas firmly insists on his original request, knowing that these other gifts will soon pass away.

So Death begins by explaining that the good is much better than the pleasant, which Nachiketas has just proved that he understands. He wisely wants knowledge not ignorance, and Death describes how those, who think themselves learned but who are ignorant, run around deluded and are like the blind leading the blind. Those, who think this world is the only one, continually come under the control of Death. Death explains that this knowledge cannot be known by reasoning or thought, but it must be declared by another.

I interpret this to mean that it must be learned by direct experience or from one who has had the experience.

Death tells how the truth is hard to see, but one must enter into the hidden, secret place in the depth of the heart. By considering this as God, one through yoga (union) wisely leaves joy and sorrow behind. One must transcend what is right and not right, what has been done and will be done. The sacred word Aum is declared to be the imperishable Spirit (Brahman). The wise realize that they are not born nor die but are unborn, constant, eternal, primeval; this is not slain when the body is slain.

Smaller than the small, greater than the great, the soul is in the heart of every creature here. The one who is not impulsive sees it and is free of sorrow. Through the grace of the creator one sees the greatness of the soul. While sitting one may travel far; while lying down one may go everywhere. Who else but oneself can know the god of joy and sorrow, who is bodiless among bodies and stable among the unstable?

This soul is not obtained by instruction nor by intellect nor by much learning, but is obtained by the one chosen by this; to such the soul reveals itself. However, it is not revealed to those who have not ceased

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from bad conduct nor to those who are not peaceful. Those, who drink of justice, enter the secret place in the highest heaven. Thus correct ethics is a requirement, and one must also become peaceful.

Psychology is explained in the Katha Upanishad by using the analogy of a chariot. The soul is the lord of the chariot, which is the body. The intuition (buddhi) is the chariot-driver, the mind the reins, the senses the horses, and the objects of the senses the paths. Those, who do not understand and whose minds are undisciplined with senses out of control, are like the wild horses of a chariot that never reaches its goals; these go on to reincarnate. The wise reach their goal with Vishnu and are not born again. The hierarchy, starting from the bottom, consists of the objects of sense, the senses, the mind, the intuition, the soul, the unmanifest, and the person (Purusha).

Though hidden, the soul may be seen by subtle seers with superior intellect. The intelligent restrain speech with the mind, the mind with the knowing soul, the knowing soul with the intuitive soul, and the intuitive soul with the peaceful soul. Yet the spiritual path is as difficult as crossing on the sharpened edge of a razor. By discerning what has no sound nor touch nor form nor decay nor taste nor beginning nor end, one is liberated from the mouth of death.

A wise person, seeking immortality, looked within and saw the soul. The childish go after outward pleasures and walk into the net of widespread death. The wise do not seek stability among the unstable things here. Knowing the experiencer, the living soul is the lord of what has been and what will be. This is the ancient one born from discipline standing in the secret place. This is the truth that all things are one, but those, who see a difference here, go from death to death like water runs to waste among the hills. The soul goes into embodiment according to its actions and according to its knowledge.

The inner soul is in all things yet outside also; it is the one controller which when perceived gives eternal happiness and peace. Its light is greater than the sun, moon, stars, lightning, and fire which do not shine in the world illuminated by this presence. The metaphor of an upside down tree is used to show that heaven is the true root of all life.

The senses may be controlled by the mind, and the mind by the greater self. Through yoga the senses are held back so that one becomes undistracted even by the stirring of the intuition. Thus is found the origin and the end. When all the desires of the heart are cut like knots, then a mortal becomes immortal. There is a channel from the heart to the crown of the head by which one goes up into immortality, but the other channels go in various directions. One should draw out from one's body the inner soul, like an arrow from a reed, to know the pure, the immortal. The Katha Upanishad concludes that with this knowledge learned from Death with the entire rule of yoga, Nachiketas attained Brahman and became free from passion and death, and so may any other who knows this concerning the soul.

Greatly respected, the short Isha Upanishad is often put at the beginning of the Upanishads. Isha means "Lord" and marks the trend toward monotheism in the Upanishads. The Lord encloses all that moves in the world. The author recommends that enjoyment be found by renouncing the world and not coveting the possessions of others. The One pervades and transcends everything in the world.

Whoever sees all beings in the soul and the soul in all beings does not shrink away from this.

In whom all beings have become one with the knowing soul what delusion or sorrow is there for the one who sees unity?

It is radiant, incorporeal, invulnerable, without tendons, pure, untouched by evil.

Wise, intelligent, encompassing, self-existent, it organizes objects throughout eternity.19 The One transcends ignorance and knowledge, non-becoming and becoming. Those, who know these pairs of opposites, pass over death and win immortality. The Isha Upanishad concludes with a prayer to the sun and to Agni.

The Mundaka Upanishad declares Brahman the first of the gods, the creator of all and the protector of the world. Connected to the Atharva Veda the Mundaka Upanishad has Brahman teaching his eldest son Atharvan. Yet the lower knowledge of the four Vedas and the six Vedangas (phonetics, ritual, grammar,

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definition, metrics, and astrology) is differentiated from the higher knowledge of the imperishable source of all things. The ceremonial sacrifices are to be observed; but they are now considered "unsafe boats," and fools, who approve them as better, go again to old age and death.

Like the Katha, the Mundaka Upanishad warns against the ignorance of thinking oneself learned and going around deluded like the blind leading the blind. Those, who work (karma) without understanding because of attachment, when their rewards are exhausted, sink down wretched. "Thinking sacrifices and works of merit are most important, the deluded know nothing better."20 After enjoying the results of their good works, they enter this world again or even a lower one. The Mundaka Upanishad recommends a more mystical path: Those who practice discipline and faith in the forest, the peaceful knowers who live on charity, depart without attachment through the door of the sun, to where lives the immortal Spirit, the imperishable soul.

Having tested the worlds won by works, let the seeker of God arrive at detachment.

What is not made is not attained by what is done.21 To gain this knowledge the seeker is to go with fuel in hand to a teacher who is learned in the scriptures and established in God. Approaching properly, calming the mind and attaining peace, the knowledge of God may be taught in the truth of reality by which one knows the imperishable Spirit.

The formless that is higher than the imperishable and is the source and goal of all beings may be found in the secret of the heart. The reality of immortal life may be known by using the weapons of the Upanishads as a bow, placing an arrow on it sharpened by meditation, stretching it with thought directed to that, and knowing the imperishable as the target. Aum is the bow; the soul is the arrow; and God is the target. Thus meditating on the soul and finding peace in the heart, the wise perceive the light of blissful immortality.

The knot of the heart is loosened, all doubts vanish, and one's works (karma) cease when it is seen. Radiant is the light of lights that illuminates the whole world. God truly is this immortal, in front, behind, to the right and left, below and above; God is all this great universe.

By seeing the brilliant creator, the God-source, being a knower, the seer shakes off good and evil, reaching the supreme identity of life that shines in all beings. Enjoying the soul, doing holy works, such is the best knower of God. The soul can be attained by truth, discipline, correct knowledge, and by studying God. Truth conquers and opens the path to the gods by which sages, whose desires are satisfied, ascend to the supreme home. Vast, divine, subtler than the subtle, it shines out far and close by, resting in the secret place seen by those with vision. It is not grasped by sight nor speech nor angels nor austerity nor work but by the grace of wisdom and the mental purity of meditation which sees the indivisible.

Whatever world a person of pure heart holds clearly in mind is obtained. Yet whoever entertains desires, dwelling on them, is born here and there on account of those desires; but for the one whose desire is satisfied, whose soul is perfected, all desires here on earth vanish away. This soul is not attained by instruction nor intellect nor much learning but by the one whom it chooses, who enters into the all itself.

Ascetics with natures purified by renunciation enter the God-worlds and transcend death. As rivers flow into the ocean, the liberated knower reaches the divine Spirit. Whoever knows that supreme God becomes God. Later Upanishads These Upanishads are being discussed in this chapter in their estimated chronological order. The previous group is from about the sixth century BC, and thus some of them are probably contemporary with the life of the Buddha (563-483 BC). This next group is almost certainly after the time of the Buddha, but it is difficult to tell how old they are.

The Prashna Upanishad is also associated with the Atharva Veda and discusses six questions; Prashna means question. Six men approached the teacher Pippalada with sacrificial fuel in hands and questions in

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their minds. Pippalada agreed to answer their questions if they would live with him another year in austerity, chastity, and faith.

The first question is, "From where are all these creatures born?"22 The answer is that the Creator (Prajapati) wanted them, but two paths are indicated that lead to reincarnation and immortality. The second question is how many angels support and illumine a creature and which is supreme? The answer is space, air, fire, water, earth, speech, mind, sight, and hearing, but the life-breath (prana) is supreme. The third question seeks to know the relationship between this life-breath and the soul. The short answer is, "This life is born from the soul (atman)."23 The fourth question concerns sleep, waking, and dreams. During sleep the mind re-experiences what it has seen and heard, felt and thought and known. When one is overcome by light, the god dreams no longer; then all the elements return to the soul in happiness. The fifth question asks about the result of meditating on the word Aum. When someone meditates on all three letters, then the supreme may be attained. The sixth question asks about the Spirit with sixteen parts. The sixteen parts of the Spirit are life, faith, space, air, light, water, earth, senses, mind, food, virility, discipline, affirmations (mantra), action, world, and naming (individuality). All the parts are like spokes of a wheel, the hub of which is the Spirit.

In the Shvetashvatara Upanishad monotheism takes the form of worshipping Rudra (Shiva). The later quality of this Upanishad is also indicated by its use of terms from the Samkhya school of philosophy. The person (Purusha) is distinguished from nature (Prakriti), which is conceived of as illusion (maya). The method of devotion (bhakti) is presented, and the refrain "By knowing God one is released from all fetters" is often repeated. Nevertheless the Upanishadic methods of discipline and meditation are recommended to realize the soul by controlling the mind and thoughts. Breathing techniques are also mentioned as is yoga.

The qualities (gunas) that come with action (karma) and its consequences are to be transcended. Liberation is still found in the unity of God (Brahman) by discrimination (samkhya) and union (yoga). By the highest devotion (bhakti) for God and the spiritual teacher (guru) all this may be manifested to the great soul (mahatma).

The short Mandukya Upanishad is associated with the Atharva Veda and delineates four levels of consciousness: waking, dreaming, deep sleep, and a fourth mystical state of being one with the soul. These are associated with the three elements of the sacred chant Aum (a, u, and m) and the silence at its cessation.

Thus this sacred chant may be used to experience the soul itself.

The thirteenth and last of what are considered the principal Upanishads is the Maitri Upanishad. It begins by recommending meditation upon the soul and life (prana). It tells of a king, Brihadratha, who established his son as king and, realizing that his body is not eternal, became detached from the world and went into the forest to practice austerity. After a thousand days Shakayanya, a knower of the soul, appeared to teach him. The king sought liberation from reincarnating existence. The teacher assures him that he will become a knower of the soul. The serene one, who rising up out of the body reaches the highest light in one's own form, is the soul, immortal and fearless.

The body is like a cart without intelligence, but it is driven by a supersensuous, intelligent being, who is pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, and independent. The reins are the five organs of perception; the steeds are the organs of action; and the charioteer is the mind. The soul is unmanifest, subtle, imperceptible, incomprehensible, selfless, pure, steadfast, stainless, unagitated, desireless, fixed like a spectator, and self-abiding.

How then does the soul, overcome by the bright and dark fruits of action (karma), enter good or evil wombs? The elemental self is overcome by these actions and pairs of opposites, the qualities (gunas) of nature (prakriti) and does not see the blessed one, who causes action standing within oneself. Bewildered, full of desire, distracted, this self-conceit binds oneself by thinking "This is I," and "That is mine." So as a bird is caught in a snare, it enters into a good or evil womb.

Yet the cause of these actions is the inner person. The elemental self is overcome by its attachment to qualities. The characteristics of the dark quality (tamas) are delusion, fear, despondency, sleepiness, weariness, neglect, old age, sorrow, hunger, thirst, wretchedness, anger, atheism, ignorance, jealousy, cruelty, stupidity, shamelessness, meanness, and rashness. The characteristics of the passionate quality (rajas) are desire, affection, emotion, coveting, malice, lust, hatred, secretiveness, envy, greed, fickleness, distraction, ambition, favoritism, pride, aversion, attachment, and gluttony.

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How then may this elemental self on leaving this body come into complete union with the soul? Like the waves of great rivers or the ocean tide, it is hard to keep back the consequences of one's actions or the approach of death. Like the lame bound with the fetters made of the fruit of good and evil, like the prisoner lacking independence, like the dead beset by fear, the intoxicated by delusions, like one rushing around are those possessed by an evil spirit; like one bitten by a snake are those bitten by objects of sense; like the gross darkness of passion, the juggling of illusion, like a falsely apparent dream, like an actor in temporary dress or a painted scene falsely delighting the mind, all these attachments prevent the self from remembering the highest place.

The antidote is to study the Veda, to pursue one's duty in each stage of the religious life, and to practice the proper discipline, which results in the pure qualities (sattva) that lead to understanding and the soul. By knowledge, discipline, and meditation God is apprehended, and one attains undecaying and immeasurable happiness in complete union with the soul. The soul is identical with the various gods and powers.

Having bid peace to all creatures and gone to the forest, then having put aside objects of sense, from out of one's own body one should perceive this, who has all forms, the golden one, all-knowing, the final goal, the only light."24 The means of attaining the unity of the One is the sixfold yoga of breath control (pranayama), withdrawal of the senses (pratyahara), attention (dhyana), concentration (dharana), contemplation (tarka), and meditation (samadhi).

When one sees the brilliant maker, lord, person, the God-source, then, being a knower, shaking off good and evil, the sage makes everything one in the supreme imperishable.25 When the mind is suppressed, one sees the brilliant soul, which is more subtle than the subtle; having seen the soul oneself, one becomes selfless and is regarded as immeasurable, without origin - the mark of liberation (moksha). By serenity of thought one destroys good and evil action (karma). In selflessness one attains absolute unity.

The sound Aum may be used. Meditation is directed to the highest principle within and also outer objects, qualifying the unqualified understanding; but when the mind has been dissolved, there is the bliss witnessed by the soul that is the pure and immortal Spirit. But if one is borne along by the stream of the qualities, unsteady, wavering, bewildered, full of desire, and distracted one goes into self-conceit. Standing free from dependence, conception, and self-conceit is the mark of liberation.

The influence of Buddhism can be seen in the description of liberation from one's own thoughts. As fire destitute of fuel goes out, so thought losing activity becomes extinct in its source. What is one's thought, that one becomes; this is the eternal mystery. By the serenity of thought one destroys good and bad karma; focused on the soul, one enjoys eternal delight. The mind is the means of bondage and release. Though the sacrificial fire is still important, meditation has become the primary means of liberation.

The Mahanarayana Upanishad is a long hymn to various forms of God with prayers for everything from wealth to liberation. At one point the author identifies with the divine light: I am that supreme light of Brahman which shines as the inmost essence of all that exists.

In reality I am the same infinite Brahman even when I am experiencing myself as a finite self owing to ignorance.

Now by the onset of knowledge I am really that Brahman which is my eternal nature.

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Therefore I realize this identity by making myself, the finite self, an oblation into the fire of the infinite Brahman which I am always.

May this oblation be well made.26 The Jabala Upanishad, which is quoted by Shankara, gives a description of the four stages of religious life for a pious Hindu. Yajnavalkya suggests that after completing the life of a student, a householder, and a forest dweller, let one renounce, though one may renounce while a student or householder if one has the spirit of renunciation. Suicide apparently was not forbidden, for to the one who is weary of the world but is not yet fit to become a recluse, Yajnavalkya recommends a hero's death (in battle), fasting to death, throwing oneself into water or fire, or taking a final journey (to exhaustion). The wandering ascetic though wearing an orange robe, with a shaven head, practicing non-possession, purity, nonviolence, and living on charity obtains the state of Brahman.

The Vajrasuchika Upanishad claims to blast ignorance and exalts those endowed with knowledge. It raises the question who is of the Brahmin class. Is it the individual soul, the body, based on birth, knowledge, work, or performing the rites? It is not the individual soul (jiva), because the same soul passes through many bodies. It is not the body, because all bodies are composed of the same elements even though Brahmins tend to be white, Kshatriyas red, Vaishyas tawny, and Sudras dark in complexion. It is not birth, because many sages are of diverse origin. It is not knowledge, because many Kshatriyas have attained wisdom and seen the highest reality. It is not work, because good men perform works based on their past karma. It is not performing the rites, because many Kshatriyas and others have given away gold as an act of religious duty.

The true Brahmin directly perceives the soul, which functions as the indwelling spirit of all beings, blissful, indivisible, immeasurable, realizable only through one's experience. Manifesting oneself directly through the fulfillment of nature becomes rid of the faults of desire, attachment, spite, greed, expectation, bewilderment, ostentation, and so on and is endowed with tranquillity. Only one possessed of these qualities is a Brahmin. This flexible viewpoint indicates that the caste system may not yet have been as rigid as it was later to become.

Although as the major teachings passed down orally from the century before the Buddha, the Upanishads don't tell us too much about the worldly society of India, they do express a widespread mysticism and spiritual life-style that was to prepare the way for the new religions of Jainism and Buddhism as well as the deepened spirituality and mystical philosophies of Hinduism. The values of the teachers and ascetics of this culture that has been likened to the New Thought movement of the recent New Age philosophy were spiritual and other worldly, but if they did not do much to improve the whole society, at least they did not do the harm of the conquering Aryans.

A personal educational system of spiritual tutoring for adults developed, and individuals were encouraged to improve themselves spiritually as they gave and received charity. (When renouncing they gave to charity; then they accepted charity for basic sustenance.) The rituals of animal sacrifices were deemphasized, and knowledge became greatly valued, especially self-knowledge. The doctrine of reincarnation made the sacrifices for a better life now or in the future eventually give way to the higher spiritual goal of liberation from the entire cycle of rebirth. Thus austerity and meditation became the primary methods of spiritual realization.

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