BOOK THE TWENTY-NINTH.
DECKING the treasure-house of prayers, O Agni, enkindled,
pouring forth sweet-tasted butter,
Swift-moving, bearing curd, O Jâtavedas, bear what they
love to the Gods’ habitation.
2 Balming the paths that lead to heaven with fatness, let the
Steed go unto the Gods well-knowing.
Courser, the Quarters of the sky attend thee! Bestow thou
food upon this Sacrificer.
3 Thou, Steed, art meet for laud and veneration; swift, fit for
sacrifice art thou, O Courser.
In concert with the Gods and Vasus Agni Omniscient waft
thee a contented bearer!
4 Pleased with much Sacred Grass which we have scattered
wide spread upon the earth, a pleasant carpet,
Joined with the Gods may Aditi, accordant, bestowing bliss
award it happy fortune.
5 May these your Doors divine that wear all colours, auspicious,
with uplifted leaves unfolding,
Lofty and closely fitted and sonorous, rich in adornment,
offer easy passage.
6 Your two Dawns rich in gold and varied colour, travelling
on ’twixt Varuna and Mitra,
Acquainted with the face of sacrifices, I settle here within
the home of Order.
7 Your two chief Hotars have I pleased, bright-coloured, borne
on one car, Gods who behold all creatures,
Those who prepare your rules and ordinances and make you
see the light by their direction.
8 Bhâratî with Âdityas love our worship! Sarasvatî with
Rudras be our helper,
And Idâ in accord, invoked with Vasus! Goddesses, place
our rite among the Immortals.
9 The God-devoted son Tvashtar produces: from Tvashtar
springs to life your fleet-foot Courser.
Tvashtar gave being to this All about us. Priest, worship
here the mighty work's achiever.
10 Let the Steed seek his home, and balmed with butter go of
himself unto the Gods in season.
To the Gods’ world Vanaspatî, well-knowing, bear our oblations
which the fire has tasted!
11 Thou, waxing by Prajâpati's strong fervour, born quickly,
guardest sacrifice, O Agni.
With consecrated offering go, preceding, and let the Sâdhyas,
Gods, eat our oblation.
12 What time, first springing into life, thou neighedst, proceeding
from the sea or cloudy vapour,
Limbs of the deer hadst thou, and eagle pinions. O Steed,
thy birth is high and must be lauded.
13 This Steed, bestowed by Yama, Trita harnessed, and Indra
was the first to mount and ride him.
His bridle the Gandharva grasped. O Vasus, from out the
Sun ye fashioned forth the Courser.
14 Yama art thou, O Horse; thou art Âditya; Trita art thou
by secret operation.
From Soma thou art thoroughly divided. They say there
are three bonds in heaven that hold thee.
15 Three bonds, they say, thou hast in heaven to bind thee,
three in the waters, three within the ocean.
To me thou seemest Varuna, O Courser, there where they
say is thy sublimest birthplace.
16 Here, Courser, are the places where they groomed thee;
here are the traces of thy hooves as winner.
Here have I seen the auspicious reins that guide thee, which
those who guard the holy Law keep safely.
17 Thyself from far I recognized in spirit, a Bird that from
below flew through the heaven.
I saw thy head still soaring, striving upward by paths unsoiled
by dust, pleasant to travel.
18 Here I beheld thy form matchless in beauty, eager to win
thee food at the Cow's station.
Whene’er a man brings thee to thine enjoyment, thou
swallowest the herbs, most greedy eater.
19 After thee, Courser, come the car, the bridegroom, the kine
come after, and the charm of maidens.
Full companies have followed for thy friendship: the pattern
of thy vigour Gods have followed.
20 His horns are golden and his feet are iron. Less fleet than
he, though swift as thought, was Indra.
The Gods came only to the oblation-banquet of him who
mounted first of all the Courser.
21 Symmetrical in flank, with rounded haunches, mettled like
heroes, the celestial Coursers
Put forth their strength like swans in lengthened order when
they, the Steeds, have reached the heavenly causeway.
22 A body formed for flight hast thou, O Charger; swift as the
wind in motion is thy spirit.
Thy horns are spread abroad in all directions; they move
with restless beat in wildernesses.
23 The strong Steed hath come forward to the slaughter, pondering
with a mind directed God-ward.
The goat who is his kin is led before him: the sages and the
singers follow after.
21 The Steed is come unto the noblest mansion, is come unto
his Father and his Mother.
This day shall he approach the Gods, most welcome: then
he declares good gifts to him who worships.
25 Thou in the house of man this day enkindled worshippest
Gods, a God, O Jâtavedas.
Wealthy in friends! observant, bring them hither. Thou
art a sapient envoy, full of wisdom.
26 Tanûnapât, fair-tongued, with sweet mead balming the
paths and ways of Order, make them pleasant.
Convey our sacrifice to heaven, exalting with holy thoughts
our hymns of praise and worship.
27 With sacrifice to these we with laudations will honour holy
Narâsamsa's greatness—
To these the pure, most wise, the thought-inspirers, Gods
who enjoy both sorts of our oblations.
28 Invoked, deserving laud and adoration, O Agni, come accordant
with the Vasus.
Thou art, O vigorous One, the Gods’ Invoker, so, best of
Sacrificers, bring them quickly.
29 By rule the Sacred Grass is scattered eastward, a robe to
clothe the earth when dawns are breaking.
Widely it spreads around and far extended, fair for the Gods
and bringing peace and freedom.
30 Let the expansive Doors be widely opened, like wives who
deck their beauty for their husbands.
Lofty, celestial, all-impelling Portals, admit the Gods and
give them easy access.
31 Pouring sweet dews, let holy Night and Morning, each
close to each, be seated at their station—
Lofty, celestial Dames, with gold to deck them, assuming
all their fair and radiant beauty.
32 Come the two chief celestial sweet-voiced Hotars, arranging
sacrifice for man to worship,
As singers who inspire us in assemblies, showing the eastward
light with their direction!
33 Let Bhâratî come quickly to our worship, and Idâ showing
like a human being.
So let Sarasvatî and both her fellows, deft Goddesses, on
this fair grass be seated.
34 Hotar more skilled in sacrifice, bring hither with speed today
God Tvashtar, thou who knowest,
Even him who framed these two, the Earth and Heaven,
the Parents, with their forms, and every creature.
35 Send to our offerings which thyself thou balmest the
Companies of Gods in ordered season.
Agni, Vanaspatî, the Immolator sweeten our offered gift
with mead and butter.
36 Agni as soon as he was born made ready the sacrifice and
was the Gods’ preceder.
May the Gods eat our offering consecrated according to the
true Priest's voice and guidance.
37 Thou, making light where no light was, and form, O men!
where form was not,
Wast born together with the Dawns.
38 The warrior's look is like a thunderous rain-cloud's when,
armed with mail, he seeks the lap of battle.
Be thou victorious with unwounded body: so let the thickness
of thine armour save thee.
39 With Bow let us win kine, with Bow the battle, with Bow
be victors in our hot encounters.
The Bow brings grief and sorrow to the foeman: armed with
the Bow may we subdue all regions.
40 Close to his ear, as fain to speak, She presses, holding her
well-loved Friend in her embraces.
Strained on the Bow, She whispers like a woman—this
Bow-string that preserves us in the combat.
41 These, meeting like a woman and her lover, bear,
mother-like, their child upon their bosom.
May the two Bow-ends, starting swift asunder scatter, in
unison, the foes who hate us.
42 With many a son, father of many daughters, He clangs and
clashes as he goes to battle.
Slung on the back, pouring his brood, the Quiver vanquishes
all opposing bauds and armies.
43 Upstanding in the Car the skilful Charioteer guides his
strong Horses on whitherso’er he will.
See and admire the strength of those controlling Reins which
from behind declare the will of him who drives
44 Horses whose hoofs rain dust are neighing loudly, yoked to
the Chariots, showing forth their vigour.
With their forefeet descending on the foemen, they, never
flinching, trample and destroy them.
45 Car-bearer is the name of his oblation, whereon are laid his
Weapons and his Armour.
So let us here, each day that passes, honour the helpful Car
with hearts exceeding joyful.
46 In sweet association lived the fathers who gave us life,
profound and strong in trouble,
Unwearied, armed with shafts and wondrous weapons, free,
real heroes, conquerors of armies.
47 The Brâhmans, and the Fathers meet for Soma draughts,
and, graciously inclined, unequalled Heaven and Earth.
Guard us from evil, Pûshan! guard us strengtheners of
Law! let not the evil-wisher master us.
48 Her tooth a deer, dressed in an eagle's feathers, bound with
cow-hide, launched forth, She flieth onward.
There where the heroes speed hither and thither, there may
the arrows shelter and protect us.
49 Avoid as thou whose flight is straight, and let our bodies
be as stone.
May Soma kindly speak to us, and Aditi protect us well.
59 He lays his blows upon their backs, He deals his strokes
upon their thighs.
Thou Whip who urgest horses, drive sagacious chargers in
the fray.
51 It compasses the arm with serpent windings, fending away
the friction of the bowstring:
So may the Brace, well skilled in all its duties, guard manfully
the man from every quarter.
52 Lord of the Wood, be firm and strong in body: be, bearing
us, a brave victorious hero.
Show forth thy strength, compact with straps of leather,
and let thy rider win all spoils of battle.
53 Its mighty strength was borrowed from the heaven and earth
its conquering force was brought from sovrans of the wood.
Honour with holy gifts the Car like Indra's bolt, the Car
bound round with straps, the vigour of the floods.
54 Thou bolt of Indra, Vanguard of the Maruts, close knit to
Varuna and Child of Mitra,—
As such, accepting gifts which here we offer, receive, O Godlike
Chariot, these oblations.
55 Send forth thy voice aloud through earth and heaven, and
let the world in all its breadth regard thee;
O Drum, accordant with the Gods and Indra, drive thou
afar, yea, very far, our foemen.
56 Thunder out strength and fill us fall of vigour: yea, thunder
forth and drive away all dangers.
Drive hence, O War-drum, drive away misfortune: thou art
the Fist of Indra: show thy firmness.
57 Drive hither those, and these again bring hither: the
War-drum speaks aloud as battle's signal.
Our heroes, winged with horses, come together. Let our
car-warriors, Indra, be triumphant.
58 The black-necked victim belongs to Agni; the ewe to
Sarasvatî; the brown victim is Soma's; the dusky Pûshan's;
the white-backed is Brihaspati's; the dappled belongs to
the All-Gods; the red to Indra; the spotted to the Maruts;
the strong-bodied to Indra-Agni; one with white marks below
to Savitar; to Varuna a black ram with one white foot
59 To Agni Anîkavân is sacrificed a red-marked ox; two with
white spots below are for Savitar; two with silvery navels
for Pûshan; two yellow hornless he-goats for the All-Gods;
a spotted one for the Maruts; the black-faced he-goat is
Agni's; the ewe is Sarasvatî's; the ram is Varuna's.
60 To Agni of the Gâyatrî, of the Trivrit hymn and of the
Rathantara Sâman is to be offered a rice-cake on eight
potsherds; to Indra of the Trishtup, the Pañchadasa
hymn and the Brihat Sâman one on eleven potsherds; to
the All-Gods of the Jagatî, the Seventeenfold hymn
and the Vairûpa Sâman, one on twelve potsherds; to
Mitra-Varuna of the Anushtup, the Ekavimsa hymn, and
the Vairâja Sâman, a mess of curdled milk; to Brihaspati
of the Pankti metre, the Trinava hymn, and the Sâkvara
Sâman, an oblation of rice boded in milk; to Savitar of
the Ushnih, the Thirty-threefold hymn, and the Raivata
Sâman, a rice-cake on eight potsherds; a mess of boiled
rice is to be made for Prajâpati; the same for Vishnu's
Consort Aditi; to Agni Vaisvânara is to be offered a
rice-cake on twelve potsherds, and to Anumati one on eight.
BOOK THE THIRTIETH.
OUR sacrifice, God Savitar! speed onward: speed to his share
the sacrifice's patron.
May the Celestial Gandharva, cleanser of thought and will,
make clean our thoughts and wishes.
The Lord of Speech sweeten the words we utter!
2 May we attain that excellent glory of Savitar the God:
So may he stimulate our prayers.
3 Savitar, God, send far away all troubles and calamities,
And send us only what is good.
4 We call on him distributer of wondrous bounty and of wealth,
On Savitar who looks on men.
5 For Brahman (Priesthood) he binds a Brahman to the
stake; for Kshatra (Royalty) a Râjanya; for the Maruts
a Vaisya; for Penance a Sûdra; for Darkness a robber;
for Hell a homicide or a man who has lost his consecrated
fire; for Misfortune a eunuch; for Venality an Ayogû;
for Kâma a harlot; for Excessive Noise a Mâgadha;
6 For Dance a stable-master; for Song a public dancer; for
Duty one who attends court; for Pastime a timid man;
for Sport a chatterer; for Laughter an artist; for Pleasure
a woman-lover; for Desire a damsel's son; for Dexterity
a car-builder; for Firmness a carpenter;
7 For Trouble a potter's son; for Device an artificer; for
Beauty a jeweller; for Welfare a sower; for the Arrow-deity
a maker of shafts; for Injury a bowyer; for Action
a bowstring-maker; for Fate a rope-maker; for Death a
hunter; for the Finisher a dog-leader;
8 For Rivers a fisherman; for Rikshîkâs a Nishâda's son; for
the Man-tiger a madman; for the Gandharvas and
Apsarases a Vrâtya; for Motives one demented; for Serpents
and Genii an untrustworthy man; for Dice a gambler;
for Excitement a non-gambler; for Pisâchas a woman who
splits cane; for Yâtudhânas a woman who works in thorns;
9 For Rendezvous a lover; for Homestead a paramour; for
Trouble an unmarried elder brother; for Nirriti a younger
brother who has married before his elder; for Misfortune
the husband of a younger sister whose elder sister has
not been married; for Representation a woman who
embroiders; for Agreement a woman who deals in
love-charms; for Garrulity a by-sitter; for Colour an
obstinate man; for Strength a yielding man;
10 For Interruptions a hunch-back; for Delight a dwarf,
for Doors a blear-eyed man; for Sleep a blind man; for
Unrighteousness a deaf man; for Purifying Medium a
physician; for Insight an astrologer; for Craving for
Knowledge an inquisitive man; for Desire of extra
Knowledge an extra-inquisitive man; for Moral Law
a question solver;
11 For Eye-diseases an elephant-keeper; for Speed a
horse-keeper; for Nourishment a cowherd; for Manliness a
shepherd; for Keenness a goatherd; for Refreshment a
ploughman; for Sweet Beverage a preparer of Surâ; for
Weal a house-guard; for Well-being a possessor of wealth;
for Supervision a doorkeeper's attendant;
12 For Light a wood-bringer; for Brightness a fire-kindler; for
the Sun's Station a besprinkler; for Highest Heaven a
high steward; for the World of Gods a carver; for the
World of Men a distributer; for All-Worlds a pourer-out:
for Poverty, Affliction a stirrer-up of strife; for Sacrifice
a washerwoman; for Delight a female dyer;
13 For Assault a thievish-hearted man; for Homicide a slanderer;
for Discrimination a door-keeper; for Inspection a
door-keeper's attendant; for Strength a servant; for
Plenty a running footman; for the Beloved a sweet speaker;
for Safety the rider of a horse; for the World of
Svarga a dealer-out of portions; for Highest Heaven a
high steward;
14 For Passion an iron-smelter; for Anger a remover; for
Yoking a yoker; for Pain an assailant; for Quiet an unyoker;
for Up-hill and Down-hill one who stands on three legs;
for Form a conceited man; for Virtue a female
ointment-maker; for Nirriti a female scabbard-maker;
for Yama a barren woman;
15 For Yama a mother of twins; for the Atharvans a woman
who has miscarried; for the First Year a gad-about; for
the Parivatsara one who has not borne a child; for the
Idâvatsara one who exceeds; for the Idvatsara one who
transgresses; for the Vatsara one who is worn out; for
the Samvatsara one with grey hair; for the Ribhus a
hide-dresser; for the Sâdhyas a currier;
16 For Lakes a fisherman; for Standing Waters a fisher; for
Tank-waters a Nishâda; for Reed-beds a fish-vender; for
the Opposite Bank one who gropes for fish; for This Bank
a fish-catcher; for Fords an Âuda; for shallows a Mainâla;
for Sounds a Bhilla; for Caverns a Kirâta; for Mountain-heights
a destructive savage; for Mountains a wild man;
17 For Abhorrence a Paulkasa; for Colour a goldsmith; for
Balance a merchant; for Repentance a sluggard; for All
Spirits a leper; for Prosperity a watchful man; for Failure
a sleepy man; for Mischief a chatterer; for Misfortune
a shameless man; for Undoing one who cuts up into small
pieces;
18 For the Dice-king a gambler; for the die Krita one who
contemplates his adversary's ill luck, for the Tretâ a
gamble-manager; for the Dvâpara a chief manager; for Askanda
one who will not leave the gambling-hall; for Mrityu one
who approaches cows; for Antaka a Cow-killer; for
Hunger one who goes begging to a man who is cutting
up a cow; for Misdeed a leader of the Charakas; for
Misery a robber;
19 For Echo a reviler; for Noise a snarler; for End a very
talkative man; for Endless a mute; for Sound a drummer;
for Might a lute-player; for Cry a flute-blower; for
Confused Tone a Conch-blower; for the Wood a
wood-ranger; for Partly-wooded Land a forest fire guard;
20 For Pastime a harlot; for Laughter a jester; for Lust a
woman with spotty skin; for Might these, the head-man
of a village, an astrologer, and a watchman; a lute-player;
a hand-clapper, a flutist, these for Dance; for Pleasure a
musician;
21 For Fire a fat man; for Earth a cripple; for Wind a
Chândâla; for Mid-Air a pole-dancer; for Sky a bald-head;
for the Sun a green-eyed man; for Stars a spotty man;
for the Moon a leper; for Day a white yellow-eyed man;
for Night a black man with yellow eyes.
22 Now he ties up the eight following variform men: one too
tall, one too short, one too stout, one too thin, one too
white, one too black, one too bald, one too airy. These
must be neither Sûdras nor Brâhmans, and must be
dedicated to Prajâpati.
A minstrel, a harlot, a gambler, and a eunuch—neither of
Sûdra nor Brâhman caste—are to be dedicated to Prajâpati.
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