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About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at |http: //books .google .com/I HARVARD UNIVERSITY LIBRARY OF THE Sanskrit Department ■■-■ -f' i"- - ■• ■/■ >»■ ... Vi t. ■ ^■u r .*■ Cc 6OT-0 THE TEXTS OP THE WHITE YAJURVEDA TRANSLATED WITH A POPULAR COMMENTARY BY RALPH T. H. GRIFFITH, FORMERLY PRINCIPAL OF BENARES COLLEGE, AND SOMETIME PIRBCTOR OF PUBLIC INSTRUCTION, NORTH-WEST PROVINCES AND OUDH. BENARES : PRINTED AND PUBLISHED BY B. J. LAZARUS AND CO. 1899. All rights reserved. «NSKRITDEP'^ LIBRARY CONTENTS. / / PRBFAOS • •t ••• ••• ••• BOOK!. New and Fall Moon sacrifices ... Bemovai of the calves The milking Purification of the milk The Vow of Abstinence Preparation of the rice Rice-cake offered to Agni •«• Bice-cake to Agni-Soma Bringing forward the sacrificial waters ... Purification of the waters Spreading the black-antelope's skin Pounding the rice Patting potsherds on the fire ... Placing the nether press-stone on the skin Division of the dough : one lump for Agni and for Agni-Soma ... ... ... Exorcism of the fiend Ararn ... Drawing of lines on three sides of the altar Exorcism of evil spirits Girding the Sacrificer's wife as his associate ••• one Page zvii 1 1 2 2 2 3 3 3 4 4 4 5 5 6 6 7 7 8 8 BOOK II. Sprinkling of fuel, altar, and sacred grass Placing of the Prastara or Grass-bunch on the cover- ing grass ••• Laying the enclosing-sticks round the sacrificial fire Kindling the fire Exorcism of fiends Spreading of the Prastara Laying down the three offering-spoons ... Election of Agni as Hotar Prayers for the protection of the sacrifice •• < 9 9 9 10 10 10 11 11 IV CONTENTS. Page Anointing the enclosing^sticks ... ... ... 12 Throwing the aticks ioto the fire ... .. 12 The Saerificer's wife aisles the Veda or sacred Gyass- bunch ... «.. ... ... ... 13 Holy water poured on the altar ... ... 14 Portiou of oblatiou allotted to Bikahasas ... 14 The three Vishiiu-strides ... ... ... 14 Completion of the Vow of Abstinence ... ... 14 Piiidapitriyajua or Ob$dqiilal Offerings to Aucesti*al jxLiine&i ... ...' ... ... ... 10 Line drawn to keep «»ff evil spirits ... ... 15 Threads, wool, or hair as raiment for the Manes ... 15 Formula recited by the Sacrificer's wife to obtain a KQn ... ... ... ... ... 10 Water poured on the obsequial cakes ... ... 16 BOOK III. Agnyadh^na or Establishiuent of Sacrificial Fires ... 17 The Ahrtvaniya Fire ... ... ... ,. 17 The Dakshii^jlgui or Southern Fire ... ... 17 Agnihotra, morning and evening milk-oblations ... 18 The Gaihapatya Fire ... ... ... 18, 19 Worship of A gui ... ... ... ... 18,19 Address to the Cows ... ... ... ... 19 The Savitri .. ... ... ... ... 21 Worship of the GILihapatya and Ahavaniya Fires ... 21 Worship of Agni PurJsliy a ... ... ... 21 Four-monthly Sacrifices ... ... ... 22 Purificatory Baptism of the Sacrifioer and his Wife 22 The Sakamedha Offerings ... ... ... 23 W^orship, with oblation, of Rudra Tryambaka ... 24 Ceremonial Shaving of the Sacrificer's head ... 25 BOOK IV. Soma Sacrifice Apsu-Diksh^, Consecration by Water, Baptism ... 26 Audgrabhana or Uplifting Ceremonies ... ... 27 ?u ttittg on the Sacrificial Girdle ... ... 27,2^ COKtENTS. V Page Tying on a bUck-bucU's horn ... ... ... 28 Preparation of Vow-food ... ... ... 28 Hiranyavati-ahuti, Offering with Gold ... ... 2^ Reverence to the Soma -purchasing Cow ... ... 29 Purchase of Soma plants ... ... ..* 81 Introduction of Soma... ... ... ... 33 BOOK V. Atithya, or Ceremonial Reception of Soma ... 34 Tan&naptra, or Invocation of Agui Tanunap&t ... 34 Minor Consecration ... ... ... ... , 3d ApyHyana, Sprinkling of the Soma plants ... .35 tJpasads, Reverential Services ... ... ... 35 Marking out the lines of tiie Soma altar... ••• 36 Providing earth for the High Altar ... ... 36 Anointing of the four corners of the Altar place ... 36 Construction of Havirdhanas or Soma cart sheds ... 1^7 Construction of the Priests' Shed, the Pressing-place, and Dhishnvas .. ... ... ... 37 Preparation of the Uparavas or sound-holes ... 38 Erection of the Udumbara Post in the Priests* Shed 39 Enclosing of the Priests* Shed with mats ... 40 Consecration of the Dhishnyas .. ... ... 40 Laying fire on the Agnldhra hearth ... ... i'i Deposition of Pressing-stones, Soma trough, and Soma vessels ... ... ... ... 42 Deposition of the Soma plant on a black-antelope's SKin ... ... ... .•. .•• ^^ ••• Animal Sacrifice Preparation of the Yiipa or Sacrificial Stake ... 42 BOOK VI. Erectioa of the Stake ... ..• ... 44 Binding and Slaughtering of the Victim... ... 45 Roasting and offering of the omentum and flesh ... 47 Symbolical re-uniting of the separated portions ... 47 Dismissal of the re-united Victim to Heaven ... 48 Soma Sacrifice ... ••• •.• ••• 48 Vl CONTENTS. Page The Vasativari water, to be used in the Sotna-pressing 48 Taking the Soma plants from the cart and laying them on the pressiug-stones ... .., 48 The Morning Pressing ... ... ,.. 49 The Upamsu Press stone ... ... ... 49 The Nigrabhya Water ... ... ... 49 Beating the Soma ... ... ... ... 50 BOOK VII. Grahagrahana, Drawing Cups of Soma ... ... 51 UpHriiSu Uraha ... ... ... ... 61 Antaryama Graha ... ... ... ... 51 Aindra-Vayava Graha ... ... ... 52 Maitr^-Varuna Graha ... ... ... 52 Asviua Graha ... ... ..> ... 52 Snkra Graha ... ... ... ... 53 Manthin Graha ... ... ••• .•• 53 Agrayana Graha ... ... ... ... 54 Ukthja Graha ... ... ... ... 55 Dhruva Graha ... ... ... ... 55 Viprud-Horna, or Drop Oblation ... ... 55 AvakS.sa Formulas ... ... ••• .^ 56 Ritu Grahas, Libations to the Seasons ... ... 56 Aindragna Cup ... .. ... ... 57 Vaisvadeva Cup ... ... .. ... 57 The Midday Pressing... ... ... ... 57 Marutvatiya Clips ... ... ... ... 57 Mahendra Graha, Cup for Mahendra ... ... 58 Dakshina-tioma, Oblation in the Southern Fire ... 58 Address to the Guerdon-Cows ... ... ... 59 BOOK VIII. i The Third or Evening Pressing ... ... 60 Aditya Graha or Libation to the Adityas ... 60 Savitra Graha, or Libation to Savitar ... ... 60 Mahavaisvadeva Cup, or Libation to the Great All- \xOQS ..• .«• ... ... •*• V'*' CONTSNTS. Vll P&tnivata Cup, or Libation to Soma Patnivata Cup, or Libation to Agni Hslrijojana Cup, a Libation to Indra Splinters of the Sacrificial Stake thrown on the fire Samishtayaj us Ceremonies Avabhritha, or Purifying Bath ... Offering of the VasH, or Sacrificial Cow Offering of the Embryo Calf ... Additional Soma Sacrifices ••• ••• ••• ••• ••• ••• Shodasi Dvadas^ha ... • Atigrahyas ... Gav&mayana Gargatriratra Mahllvratiya Graha Adabhya Graha Sattrotthana, or Rising from a Sacrificial Session ... Rectifying and Expiatory Formulas BOOK IX. The Vlljapeya, or Draught of Strength Cups of Soma Cup of Sunl Chariot-race Sprinkling and harnessing the horses Beating the Drum Address to the Horses Twelve Oblations, one for each Month Six Oblations, one for each Season Enthronement of the Sacrificer... Vijaprasavaniya, or Strength-furthering, Ujjitis, or Victory Formulas ••• The R&jasuya, or King's Inauguration Preliminary Oblations Apanulrga, or Exorcising, Oblation Oblations to the Eight Devasiis or Furthering Gods Presentation of the King to the People • «• ••• Oblations ••• ••• Page 61 61 61 62 62 64 64 64 65 65 65 66 66 67 67 68 68 71 71 71 72 72 73 74 74 75 75 75 76 77 77 77 78 78 viii COKTENTS. Page BOOK X. The Abhisheka, AspersioO) or Couseoration ,,, 79 Collection of the Cousecratiug Waters ... *.. 79 Spreading the Tiger-skia ... ... ... 80 Kobing with the Consecration Garments... ... 81 Presentation of the Three Arrows ... ... 81 Formulas announcing and introducing the King ... 81 AsceDding the Quarters ... ... ... 82 Sprinkling with Holy Water ... ... ... S3 The Capture of the Cows .v. ... ... 83 Bathavimochaniya, or Car-unharnessing, Oblations 8^ The Throwing of the Dice ••• ... ... 84 The Dasapeya Libations «.. »•• ..« 85 Samsrip, or C.reepingj. Oblation... ... ... 85 The Sautrllmani ... ... ... ••• 85 BOOK XL Agnichayana, Building of the Fire Altar ... ... 87 Taking up the Spade... ... ... ..• 88 Address to the Victims ... ... ... 88 I'he Clay Lump, representing Agni «•• ... 89 I^igging round the Clay Lump ... ... ... 91 The Lotus-leaf ... ... ... ... 91 Forming the Fire-pan ... ... ... 95 Address to the Fire-pan ... ... ... 96 Placing the Fire-pan on the Ahavaniya Fire .. 97 Address to Agni Puiishya ... ... ... 97 BOOK XIL Raising the XJkhya, or Fire-pan, Agni, and setting it on a seat ... ... ... ... 100 The Sliug in which the Ukhya Agni is to be carried about ... ... ... ... ... 100 The Vishnu -strides ... ... ... ... 101 The Vatsapra Rite ... ... ... ... 102 Vanivsl Lauam, or Driving Hither and Thither of Agni 103 Coustruction of the G&rhapatya Hearth... .. 105 PfdparatioD of the Ground ... ... ... 105 COKTEKtS. IS Page Laying the Bricks *.. ... *.. ,,, 100 Throwing the Ukhya Agui on the Hearth ••• 1 07 The Altar of Nirriti ... ... ... ... In7 Preparation of the Site of the Firt Altar <.. 109 Ploughing the Ground ... ... ... 109 Watering and Sowing ... ... •«. 109 Addressi to the Plants ... ... ... 109 The first Layer of Bricks ... ... .«« 112 Spreading Sand on the Altar ... ... ... lit Address to the Fires ... ... ... ... 118 BOOK XIIL The Lotus Leaf ... ... „. ... 114 The Piece of Gold ... ... ... ... (K The Golden Man ... ... ... ... 114 The Porous Brick ... ... ... ... 116 The Diirvsl Gra»s ... ... ... ... 116 The D viva jus Bricks ... ... ... ... 117 The Retahsich Bricks... ... ... ^ 117 The Ritavyi Bricks ... ... ... ... 117 The Ashadba or Invincible Brick ^ ... 117 The Tortoise ... ... ... ... 118 The Pestle and Mortar ... ... ... 118 The Fire-pan ... ... ... ... 119 The Victims* Heads ... ... ... ... 119 The Gold Splinters ... ... ... ... 119 Worship of the Unfinished Altar ... ... 121 Apasya Bricks ... ... ... ... 12i Clihandasya Bricks ... ... ... ... 122 Pranabhrit Bricks ... ... ... ... 122 The Second Layer • ... .•. ... ... 1^4 Asvini Bricks ... ... ... ••• 124 Eitavysls ... «•• ... ... ••• 124 Vaisvadevis... ... ... ... ... 125 Pr&nabhritaS ... ... ... ... 126 Vayasylls ... ... ... ... ... 125 The Third Layer ... ... ... ... 126 X Pafft Central Porons Brick... 126 Disyas 12« Vifrajyotis ... 126 RitavySB (Nabhas and Nabhasya) 126 fiitavy&a (bha and tJrja) 127 Pritjflbhritaa 127 Chhandasjas 12T VSlakhilvfls ... 127 The Fourth lAyet ... 128 Stomaa 128 SpritM 129 {titavyia » 129 Srishtia 129 The Fifth Layw 131 AHftpatD&a ... ». 131 fiTij&a 131 8tiHaa-bh4g&a 132 iflikaaadaa 132 PafichachUdM 183 134 Gfirhapatya Hearth ... 133 Punaachili ... 138 Bitavjia ... 139 Viavajyotis ... 139 t-okampriniis 139 Vikarni ... 139 Porous Brtok 139 Scattering Bits of Gold on the Altar ... 139 BOOK XVI. The Satanidriya ...* UO BOOK XVII. Taking PoBiession of the Altar... Frog, Avakft, and Bamboo-ahoot Mounting the Altar ... Oblation to Agul on the chief Porous Brick CONTENTS. XI Page Sprinkling the Altar with curds, honey and butter 150 Oblations in the Hall Door Fire ... ... 150 Praver to Indra as God of Battles ... ... 152 Erection of the Variegated Stone ... ... 156 Mounting the Altar ... ... ... ... 156 Oblation of Milk from a Black Cow with a White Calf 157 Laying three Logs on the Fire ... ... ... 157 Oblations to Agni ... ... ... ... 158 Offetiug of Seven Rice Cakes to the Maruts ... 158 Eulogy of Ghrita ... ..; ... ... 159 BOOK XVIII. Consecration Service for Agni as King ... ... 162 Tasordh&rsl, or Stream of Biches ... ... 162 irdhendra, or Half-Iudra, Oblations ... ... 163 Three sets of Grabas ... ... ... ... 164 Taj&akratus, or SKcrificial Kites ... ... 164 Enumeration of Stomas or Hymns of Praise ... 165 Age Libations ... ... ... ... 165 Name Libation ... ... ... ... 165 Kalpa, or Success, Libation ... ... ... 165 V&japrasaviya, or Strength-furthering, Libations .,. 166 lUshtrabhrit, or Kingdom-supporting, Libation ... 166 Oblations on the Head of the War-chariot ... 167 Wind Oblations ... ... ... ... 167 Lustrous Oblations ... ... ... ... 167 ArkaBvamedha-santati Oblations ... .... 168 Aguiyojaua, or Equipment of Agni ... ... 168 Samieibtayajus, or Final Sacri6cia], Oblations ... 169 Homage to the completed Fire Altar ... ... 170 Symbolical Meaning of the Construction of the Fire MiXcar ••• ... ... «.. •• xix BOOK XIX. The Sautrlimani ^. ... ... ... 172 Milk Libations to the Asvins, Sarasvati, and Indra 173 Purification of the Sacrificer .^, ... .** 173 The Identification of the SautiAmani with Soma Sacrifice ... ... ... «.. 174 Transubstantiation of the Suti or Wine .*. ... 176 Libations of Sur& in the Southern Fire .♦* ».. 177 Oblation and t^rayer to the Fathers ... ... l77 The Hundred-holed Jar of Suii ... ... 177 Oblations to the Fathers ... ... .<. 178 Eesidue drunk by the Sacrificer ... *.. 179 Formulas addressed to the Somavat Fathers ... 179 Formulas addressed to the Barhishads ..« ... 180 Formulas addressed to the Agnishvattas ... ... 180 Prayer to Fathers of all Classes ... .., 181 Address to Agni ... ... ... ... 182 Address to Indra ... ... ... ..« 182 Verses illustrative of Separation and Rejection ... 182 Thirty-two Oblations of Fat or Marrow ... ... 183 Ke-creatiou of Indra ... ... ... ... 184 BOOK XX. The Asandi or Sacrificer^s Seat... ... ... 186 Sprinkling of the Sacrificer with Libation-fftt ... 186 The Sacrificer's Benediction on all Parts of his Body 1 86 Further Self-benedictory Formulas ... ... 187 The Avabhritha or Purificatory Ceremony ... 187 Prayers for Remission of Sin ... ... ... 187 Laying Fuel on the Ahavaniya Fire ... ... 188 Mixing Suri with Soma ... ... ... 189 Offering of a Rice Cake to Indra ... ... 189 The Thirty-third Oblation of Fat or Marrow ... 189 Inhaling the Odour of the Remains of the Oblation 190 Apri Hymn ... ... ..* .» * ... 190 Invitation of Indra to the Sacrifice ... ... 190 Further Address to Indra ... ... »«. 191 Praise of the Asvins and Sarasvat! ... „ 192 Prayer to Agni ... ... ... ... 195 Praise of Sarasvati ... ... ... ... 195 Invitation to Indra and the Asvins ... ... 295 CONTENTS. xiii Page BOOK XXI. Offering of a Rioe Cake and prayer to Varuria .„ 196 Prayer to Agni as Mediator ••• ... -.* 196 Prayer and Oblation to Aditi ••• ... ... 196 Oblations to Mitra and Varuna as Rain-Gods ..• 196 A Propitiatory Hymn in honour of Indra ... 197 Benedictions on Indra ... ... ... 198 Directions to the Hot«r to worship various Deities and Sacred Objects ... ... ... 199 Benedictions on Indra ... ... ..< 30 j Conclusion of the Sautramani Ceremony... ••• S04 BOOK XXII. The Asvamedha or Horse-Sacrifice Investing the SMoriticer with the Gold Ornament ... 205 Address to the Ornament ... ... ... 205 Girding and Sprinkling of the Horse ... ... 205 Symbolical Slaughter of a Dog... ... ... 205 Offering of Oblations to Ten Deities ... ,.. 205 Homage to the Horse ... ... ... 205 Prayers and Oblarions to Savitar ... ,.. 205 Inviting Verses to Agni .. ... ... 206 Eulogy of the Horse ... ... ... ... 206 Protection invoked for the Horse ... ... 206 Oblations and Homage to Prajipati and Other Deities 207 The King's Prayer for Blessings on his Kingdom ... 208 Homage and Oblations to Gods and deified Objects 208 Homage to the Genii of Numbers ... ... 809 BOOK XXIII. Ceremonies after return of the Horse Offering of two M.ahiman Libations ... ... 210 Harnessing the Horse ... ... ... 210 Bathing the Horse ... ... „. ... 210 Anointing and Decking the Horse ... ... 211 A Brahmodyam ... ... ... ... 211 Binding the Horse to the Stake ... ... 211 Slaughter of the Horse ... ... ... 212 XIV CONTENTS. Page Circumambulation of the Horse ... ... 213 Ceremony performed by the Chief Queen.. • ... 213 Marking the lines of dissection... ... ... 213 ABrahmodyam ... ... ... ... 213 Mahiman Libation to Prajalpati ... ... 217 BOOK XXIV. Enumeration of Animals to be tied up ... ... 218 BOOK XXV. Continuation of the Horse Sacrifice Oblations of the roasted flesh ... ... ... 224 Inviting and Offering Verses to Prajapati .•• 226 Inviting and Offering Verses to the All-Gods ... 226 The Eulogy of the Horse ... ... ... 227 Conclusion of the Sacrifice ... ... ... 230 BOOK XXVI. Supplementary Texts and Formulas connected with various sacrifices... ... ... ... 231 BOOK XXVII. Supplementary Texts and Formulas continued ... 235 BOOK XXVIII. Texts and Formulas of the Sautr^mani Ceremony, supplementary to Books XIX — XXI. ... 240 An Apr! hymn ... ... ... ... 240 BOOK XXIX. Supplementary Texts and Formulas of the Asvame- dha or Horse-Sacrifice ... ... ... 247 Praise of the Horse as identified with the Sun ... 2iS An Apri hymn .. ... ... ... 25» Eulogy of the Bow and Implements of War ... 251 Supplement to the List of Victims in Book XXIV..., 254 Book XXX. The Purushamedha or Human Sacrifice ... ... 255 Enumeration of Victims, men and women, to be de- dicated to various Deities and Abstractions ... 255 » CONTENTS^ Sir Page BOOK XXXI. The Parnshamedhft continued ... .». ^ 260 The Parushasukta ... ... ... ... 260 Glorification of the First Performer of the Purusha* medha... ... ... ..» ... 263 BOOK XXXII. Texts and Formalas of the Sarramedha or Sacrifice for Universal Sttceess and Prosperity ... 264 Eulogy of the Sacrificer •.. ... ... 265 Prayer for Wisdom and Glory ... ... ... 266 BOOK XXXIII. Continuation of the Sarvamedha Formulas ... 267 A Litany addressed to Agni ... ... ... . 267 Glorification of Indra ... .,. ... ... 269 Glorification, with Libations, of Surya ... ... 271 Unconnected rerses in praise of Tariom Deities ... 274 BOOK XXXIV. The Sivasankalpa Upanishad ... ... ... 280 Miscellaneous Texts suitable for the General Sacrifice 280 Prayer to Bhaga ... ... ... ... 284 Praise of Pdshan ... ... ... ... 285 Investiture with a Golden Ornament ... •». 286 Prayer to Brahmaigaspati ••. ••• ••• 2S7 BOOK XXXV. Formulas, connected with the Pitriyajfla or Sacrifice to the Fathers or Ancestral Maaesy to be used at funeral ceremonies ... ... ... 288 Purificatory and benedictive Formulas ... •.. 289 BOOK XXXVI. Preliminary Formulas of the Pravargya Ceremony... 291 BOOK XXXVIL Formulas to be used at the performance of the Pra- vargya... ... ... ... , ... 293 Fumigation of, and addresses to, the three Caldrons 294 %Vl CONTENTS. Page CirGMmambuktion of th^ Mabivira .., ,.. 295 Tb« Baubina Oblation ... ... ... 296 BOOK XXXVIII. Continuation of the Pravargya Formulas... ... 297 Calling and milking of the Cow ... ,., 297 Anointing of the Mab^vji-a ... ... 299 Address to Agni represented by the Malilvira ... 299 EemO'ius of th^ contents drunk by Sacrifioer and irriests... ... ••• ... .4. *>U\# BOOK XXXIX. Expiatory Formulas to remedy any defect \n the per- formance of the Pravargya Ceremony ... 3^1 Various D^ities represented by tbe Mabi^Tira .., 301 Names of geven Maruts or Storm-Cods ... ... 302 Propitiation of various Deities ... ,.. 302 Tbe Objeat of the Ppavpjrgya .„ ,.. ... 302 BOOK XL. Tbe isav&syam or fsopanisbad ... ,.. ... 304 Js, Lord, Soul of All, the only Absolute Reality .., 304 Benunciation and Religious Works or Karma .., 304 The Atma or Sejf ... ... ... ... 305 Sambhuti and Asambhuti ... ... .., 306 Sambhava and Asambbava ... ... ... 306 ^ambhiiti and Vin^sa... ... ^ ... 306 Nescience and Science ... ... ... 3Q7 The Prayer of the dying Oerotee ... ... 307 }ilxcursus QU tbe tsopanisb^d ... ... ... 308 Appbndiqbs ; — L Index of FTymns and Verses reproduced fron^ the Rigveda and tbp Atharva-veda ... 313 IL Index of Names, Etc, ... ... ... 318 III, Corrigenda ... ... ... ..« 345 PREFACE. The Yajurvbda— derived from the roots ye^ to saonfice or worship, and vid^ to know, — is the Knowledge of Sacrifice or Sacrificial Texts aad Formulas as distinguished from the Big- vedtt, or Knowledge of Recited Praise, the S&maveda or Know- ledge of Chanted Hymns, and the Atharva or Brahmaveda which is the Knowledge of Prayer, Charm, and Spells. Though ranking second in the Indian enumeration of the Vedas and containing much that is of very ancient origin, its compilation in its present form, exhibiting as it does the almost complete development of castes and mixt castes and considerable advance in arts and sciences, trades, handicrafts and occupations, is evidently of later date than that even of the Atharva. The San)hit4 or Collection of its hymns, texts, and formulas, con« stituting the hymn-book and prayer-book of the Adhvaryu priests as distinguished from the flotar, the Udg&tar, and the Brahman^ the special priests, respectively, of the three other' Yedas, owes its origin to the increasing multiformity and com- plication of the Indian ritual and the recognized insufficiency of the simple and unsystematically arranged Collection of Big- veda Hj^ns to meet the requirements of the performers of various essentially important rites and ceremonies. The Tajurveda, owing to a schism among its earliest tea- chers and their followers, was divided into two distinct Sam* hit4s or Collections called^— probably from the names of the Bishis or inspired Seem who a^e respectively their repated compilers — the Taittiriya and the Vfijasaneya or V^jasaneyi ; the fomter-and older being known also by the title Krishna or Kack — -probably from its dark or obscure appearance, the col- lection of sacrificial texts and formulas being perpLexi^g]^ jI xviii PREFACE interzamgled with the Brfthmai^ or exegetical portion whicb explains them and teaches their ritual application — , and the latter being called Sukia or Wlnte,- t&e revised, systematic and clear collection, containing the texts and formulas by them- selves with a totally distinct Brihma^a, the Siatapathay as aa tf}>p(Wi(lts; Id thei two divisiociSy besides- these essential points^ of dilfereneev ^^ ibmid oceasiooal vetbal* and orthoepic. Taria^' tiiQii8> wiMcli)Bii&eiltarjr» the Vedadipa, or Lamp of Ktiowiedge, written towar«khthe close of the sixteeoth ceatury, published under the patronage of the HoDourable Court of Directors of the East India Company in 1849 at Berlin by Dr. Albrecht Weber, at that time Decent of the Sanskrit language at that University. This excellent edition consisting of three Parts the latter two of which con- tain the Satapatha-Br&hmana in the Madhyandina recension with extracts from the Commentaries of Sayana, Harisv&min, and Dvivedaganga, and the Srautra-Sutra of KsLty&yana with extracts from the Commentaries of Earka and Y^jfiikadeva, has not been reprinted and is now practically unobtainable. In India the text of the Madhyandina recension with Mahidhara's Commentary has been issued in a cheap form at Calcutta by Bandit Jiblbailda Vidy^sigaiia, B. A., Superintendent of the Free Sanskrit College, of which a second edition £^peared in 1892>; and a lithographed edition of the text with a Hindi thuwlation of Mahidhara's Commentary was published in I874» at Besma in the North-Western Pro?inces, by Raj;a Giriprasada- ▼arman of that place. A cheap edition of the^text^ in unbound MS. form, has. been published at Bombay, > No separate translation of the whole SaiphitS. or Collection of Texts and Formulas has appeared in any European language. It was Professor Weber's intention, as signified in his History of Indian Literature, to bring out a translation giving the cere- monial belonging to each verse, together with a full glossary, but * this promise, has not been fulfilled, owing to the pressure of other labours.' This scholar had previously published a Latin translation, with annotations in the same language, of Books IX. and X. in his V^Jasaneya-Sanhitae Specimen (Breslau, 1846), and more recently a German version of Book XVI. in Indische Studien II. pp. 14 E, and of the list of men and women to be dedicated at the Purushamedha in his treatise on Human Sacrifice among Indians of the Yedic Age reprinted Xt PREFACE. in his Indische Streifen I. pp. 76-84. Of Bdok XL. as an TJpa' nishad there are several translations into English. Moreover, nearly the \9h0le of the first eighteen Books has Been incorporated — dissected and explained clause by clause — in the first nine Books of the Satapatha-Brlkhmana ; and au admir- able translation of this vast work by Professor Julius Eggeling is now nearly completed in the Sacred Books of the East, four volumes (XII, XXVI., XLL, XLIII. of that series) having al- ready appeared, and the concluding volume (XLV) being in the press. From this translation — which, but for its bulk and costliness would make half of my work superfluous ^and from Professor Eggeling's annotations, I have derived the greatest assistance, and most gratefully record my obligations. All that I have attempted to do is to give a faithful trans- lation, to the best of my ability, of the texts and sacrificial for-' roulas of the Veda, with just sufficient commentary, chiefly from Mahidhara, to make them intelligible. Much additional information may be found in Professor A. Hillebraodt's Ritual-^ Litteratur, Vedisohe Opfer und Zauber (Grundriss der ludo- Arischen Philologie und Altertumskunde), Strassburg : 1S97 ; and further minute details of the various sacrifices, rites and ceremonies are given in the Satapatha-Brahmana as already mentioned, and in various articles, referred to in my notes^ by Professor A. Weber, the great authority on the Yajurveda and all that is connected with it. R. T. H. GRIFFITH. KOTAOIBI, NiLOIBIS : May, 1899. THE TEXTS OF THE WHITE YAJURVEDA OR vAjasaneya-samhitA. ■ Oi BOOK THE FIRST; Thee for food. Thee for vigour. Ye are breezes. To noblest work God Savitar impel you. Inviolable I swell his share for Indra. No thief, no evil-minded man shall master you rich in off- spring, free from pain and sickness. Be constant, numerous to this lord of cattle. Guard thou the cattle of the Sacrificer. Books L and II. oontain the texts and formulas required at the New and Full Moon sacrifices, the regular performance of which is obligatory on the Br^manical householder during thirty years from his Agny&dli&na or ceremonial establishment of his own sacrificial fires ; or, according to some authorities, during his whole remaining life. Each of these sacrifices usually xequires two days for its performance, the work of the first day consisting in introductory ceremonies such as the preparation of the Ahavantya and Dakshinigni, or Eastern and Southern fire-places, for the reception of fire from the Western fire*place, the G&rhapatya or Householder's hearth ; the solemn taking of the vrata or vow of fasting and abstention during the sacrifice ; and the performance by the sacrificer of the evening Agnihotra or burnt oblation of milk. On this day also, the day before the appearance of the New or the Full Moon, the Adbvaryu priest, who performs the practical part of Uie sacrifice, cuts a branch from a Parna or Fal&sa tree < Butea Frondosa), or from a Saml tree ( Acacia Suma ), trims it and iises it as a switch to drive the calves away from the cows whose milk is to form part of the offerings of the next day's special ceremony. 1 Thee : * I cut ' understood. The PalAsa branch is addressed by the Adhvaryu. For food : as instrumental in obtaining the seasonable rain and the good harvest which will result from the sacrifice. Thee for vigour r * I cut or trim,' in order to obtain the bodily strength which a sufficiency of food may be expected to bring. Ye : the Adhvaryu touches and addresses the calves. Breezes : as the winds purify the ground, so do ye with your droppings which are used for smearing, and so cleansing, the floors of houses ; or, perhaps, meaning ' intruders,' preventing the milking of the cows ; or, free to wander where you will, and then to return home. The following lines contain a benediction on the cows. NoUest work : the sacri- fice, in which their milk is the most important element. Savitar : the Sun-God as the great vivifier and stimulator. No thief etc: cf. R. V. VI. 28.7. Quardtf^: the Adhvaryu addresses the sacred branch which he hides OD the eastern side of the Ahavaniya or of the G&rhapatya house. 2 THE TEXTS OF THE [BOOK L 2 Strainer of Vasu art thou. Thou art heaven. Earth art thou. Thou art Mataiisvan's caldix)n. Thou art the All-container. Stand thou firmly, secure by Law Supreme, ati4 do not totter. Nor be thy Lord of Sacrifice unsteady.-^ 3 Thou art the strainer, hundred-streamed, of Vasu. Thoa art the strainer, thousand-streamed, of Vasu. May Savitar the God with Vasu's strainer, thousand-stream- ed, rightly cleansing, purify thee. 4 Which didst thou milk 1 This is the cow Visviyu^ This. Visvakarman. This is Visvadhayas. Thee, Indra's share, with Soma do I eurdlci Be thou protec- tor of the oblation, Vishnu. 5 I will observe the vow. Lord of Vows, Agni \ May I have- strength therefor. Success attend me. Now into truth from untruth do I enter. 6 Who is it that unites thee \ He unites thee. For what doth he yoke thee % For that he yokes thee. You two for work, you two for its completion. 2 Stravner of Vaiut cleanser, purifier, of the- sacrifice; vatvL meaning: originally good, kind, wealthy. This paviiram or strainer, made of two or three blades of Kusa grass or Darbha ( Poa Cynosuroides ), used at religious^ ceremonies, is fastened with this formula on the- hidden Pal&sa or Sam!" branch ( verse 1 ). Thou art heaven : he put& the t^dli or cooking-pot on the G&rhapatya fire, and addresses it. He calls it heaven because as an: implement of sacrifice it nids in producing rain. Earth r as being made of clay. Mdtarifvarii caldron : a fanciful expression for the atmosphere or mid-region of air, M&tarisvan being here identified with Tdyu the Wind- God. Lord of Sacrijkt : the yajamdha or householder ^bo institutes and takes part in the sacrifice. The strainer is thevt put on the cooking-pot, and addressed. 3 Purify thee : the milk which is to be used in the Agnihotra sacrifice. 4 Which didst thow ntilk f .- this is properly part of verse 3. In reply to* this question, thrice repeated, of the Adhvaryu, the milker ( who may be any one above the rank of a SMra ) mentions the ordinary name of each of the three cows, and the Adhvaryu gives her a sacrificial name, thereby^ imparting to her the virtues and powers which the name signifies. Viwdyu r All-life-containing. Visvakarman :^ AU-efNictiiig» Visvc^hdyas i All-sup- porting. Thee : the milk which is now removed from the fire. The mixture is then covered over with a vessel not made of earth, and entrusted to the guardianship of Vishnu or the sacrifice. 5 Spoken by the sacrificer who with his- wife is about to take the pres- cribed vrata or vow of abstinence from certain food and enjoyment during the performance of the ceremonies. Lord of Vows : Agni b said to be the Gods' Frad offered to them. Both of you : the offering spoons called Juhd and Upabhrit. 8 With my foot : be must step to the south side of the altar with the left loot in advance of the right, and return with the right foot before the left. Vishnu : the personified Sacrifice. Shade : shelter ; place of refuge. Hence : starting from this place of sacrifice. His deed; the slaughter of the drought- demon Vritra. Fh-mly elevated ; securely established and uninterrupted after Indra's victory. VBRSE 14.] WEITM TAJUJtVEDA. 11 9 Agni, undertake the Hotar's office, take on thyself the duty of an envoy. Heaven and Earth guard thee! Guard tbou Earth and Heaven. May Indra be, by this presented butter, maker to Gods of fair oblation. Svahll ! Let light combine with light. 10 Indra bestow on me that Indra-power ! May wealth in full abundance gather round us. Let blessings wait on us, yea, real blessings. Our Mother, Earth, hath been invited hither. May Earth, our Mother, in return invite us. I, through my Kindler- sbip, am Agni. Svkhk ! 11 The Father Heaven hath been invited hither. May Heaven the Father in return invite us. By impulse of God Savitar I receive thee with arms of Asvins, with the hands of P{i8han. I feed upon thee with the mouth of Agni. 12 God Savitar, this sacrifice of thine have they proclaimed unto Brihaspati the Brahman Priest. Therefore protect the sacrifice, protect the sacrifice's lord, protect thou me. 13 The butter's rapid flow delight his spirit ! Brihaspati extend this act of worship. May he restore the sacrifice uninjured. Here let all Gods rejoice. Ox ! Step thou forward. 14 This is the stick for kindling thee, Agni. By means of this grow strong and swell to greatness. May we too grow in strength and swell to greatness. O Agni, thou who winnest food, I cleanse thee, thee who hast hastened to the food. Food- winner. .. . > ■ ■ ffotar*8 : sacrificer's or invoker's ; he is the chief priest with whom the AdbTaryu is associated. Envoy : messenger to the Gods to whom he bears oblations. Sv4h4 1 : a sacrificial exclamation : Ave ! Hail ! Benedictio sit ! Light eomhint : the butter in the Jah0 with that in the Dhruvft, which he now mixes. 10 TluU Indra-power: the great power which I hope for. The formula is muttered by the Sacrificer. May %oealth, etc.: taken from R. Y. 1. 98. 3. Earth : Prithivi ; the broad, expansive one. 11 Father Heaven: or Heaven- Father ; DyaushpitA (Dyauh pitri) = Ztvc Varrip, Jupiter; the Universal Father, the Consort of Earth. / receive thee: said by the Brahman or directing priest as he takes his allotted portion of the oblation. 12 Brihaspati : Lord of Prayer ; the Brahman Priest of the Gods, and the representative and impersouation of human priesthood. 13. Om : the sacred mystical syllable ; yea ; so be it ; Amen. Step thou forward: the Brahman's answer to the Adhvaryu. U The kindling-stick i^ consecrj^^ by the Hoti^r. Food : or spoil, wealth, the prize. 12 THE TEXTS OP THE [BOOK 11. 15 After tbe victory of AguiSoma may I obtain the victory. By impulse of sacrificial food T speed me onward. May Agni'Soma drive off him who hates us, drive ofp the man whom we detest. By impulse of sacrificial food away I drive him. After the victory of Indra-Agni may I obtain the victory. By impulse of sacrificial food I speed me forward. May Indra-Agni I drive him. 16 For Vasus thee. For Rudras thee. Thee for Adityas. Be, Heaven and Earth, accordant with each other. With rain may Mitra-Varuna assist thee. May the birds go, licking what is anointed. Go to the Maruts* speckled mares. Go, having become a speckled cow thyself, to heaven, and from that place bring the rain for us hither. Thou art the eye's guard : guard mine eye, Agni. 17 The stick which thou, God Agni, laidest round thee, what time thou wast kept hidden by the Panis, this do I bring to thee for thine enjoyment. May it remain with thee and ne'er be fruitless. Approach, ye two, the place which Agni loveth. 18 The residue ye have to be your portion, mighty by food, ye Gods, ye who are stationed on the grass- bunch, and to be laid as fences. All ye, applauding this my speech, be seated on this grass- bunch and there be joyful. Svaha 1 V&t ! 15 The formula is recited by the Sacrificer as he separates the Juhii and the Upabhrit spoons and moves the former eastward. Ftctorj^ ; their undis- turbed appropriation of the rice-cake offered to the dual Deity at the Full Moon sacrifice. Indra-Agni : as in the case of Agni-Soma, but the formula is to be used at the New Moon sacrifice. 16 With the first three formulas the Adhvaryu anoints the three enclos- ing-sticks in the order in which they were laid down. Tkee : * I iftnoint ' beiug understood. Accordant: in producing rain. Mitra-Varuna: who are especially Rain- Gods (see R. V. V. 63 and 69). Birds: the metres Gftyatrt and others, according to Mahidiiara. What it anointed: the Prastara. According to the Satapatha-Br4hmana, the formula is: 'May (the Gods) eat, licking the anointed bird (the Prastara)/ See Sacred Books of the Sast, XII. p. 242 Speckled mares: which convey the Maruts, the Gods of storm and rain. Speckled cow : representing the Earth. 17 The stick: the Adhvaryu throws the western enclosing-stick on the fire. Panis : demons of darkness who steal the Gods* cow», the rays of light, and hide them in caverns. Ye two : the remaining sticks which are now thrown into the fire. 18 The residue : of the sacrificial butter. Te Gods • Visve devd^, the Visvedevas or All-Gods. Grassbunck : the Prastara. Fences : that is, re- presentatives of the enclosing-sticks. Svdhd : AH hail ! Vdtj a sacrificud exclamation on making an offering of clarified butter, meaning, probably^ Take, or carry (to tjie Gods). VERSE 21] WHITE YAJURVEDA. 13 19 Rich in oil are ye. Guard the two yoke-fellows. Ye two are fall of grace, to grace conduct me. Glory to thee, Sacrifice, and increaae ! Stand firm in my auspicious, righteous worship. 20 Agni of unweakened strength, far-reaching, protect me from the lightning-flash, protect me from bondage, from defect in sacrificing, from food injurious to health protect me. Make thou the food that feeds us free from poison in the home good to sit in. Sv^ha j V4t ! Hail to the Lord of close embracements, Agni ! Hail to Sa- rasvati enriched with glory ! 21 Veda art thou, whereby, godlike Veda, thou hast become for Deities their Veda : thereby mayst thou become for me a Veda, O Deities, ye knowers of the Pathway, walk on the path- way having known the Pathway. God, Lord of Spirit, hail ! bestow upon the Wind this sacri- fice. 22 Blest be the Grass with sacred food and butter. Let Indra be united with the Adityas, the Vasus, Maruts, and the Visvedevas. Let Svslh^-offerings rise to heavenly ether. 19 Ye : the JahQ and Upabhrit spoons. Toke-feUowa : the two oxen who draw the cart containing the sacrificial elements. 20 Agni : he grasps the two spoons, the sruh or Juhfi and the aruva. In the home good to $it in : Mahtdhara alternatively supplies, ' establish me.' lord of elo$e embracements: oblation is ofiered to Agni as a God who presides over the production of children, and to Sarasvatt or V&k, Qoddess of Speech and Eloquence, who will make them famous. 21 The Matron, the Sacrificer's wife, unties the Veda, the tied-up bunch of sacred grass used for various purposes in sacrifice, passed from one priest tx) another, and handed to the Sacrificer, and to his wife when she recites a text or formula, as she does in this place. Thevr Veda : (from vid^ to know, or obtain) their knower, or finder. For me a Veda : a finder, or obtainer. Deities: he addresses all the invited Gods. Pathway: the sacrifice. Walk on tKepathtoay : go your several ways; the formula of dis- missing the Gods who are present at the sacrifice. Jjord of Spirit : Genius of man's spiritual power and life ; the Moon, according to Mahidhara, or Paramesvara the Supreme Lord. The Wind: representative of the New or Full Moon sacrifice. This sacrifice : special sacrifice, which is to be estab- lished in, or united with, the other. 22 TheOrass: the Bar his. or altar grass. Mahidhara explains the verse differently : Together with Adityas, Vastts, Maruts, and Visvedevas, thoroughly may Indra anoint Uie Grass with butter like to hatds (sacred food). Svdhd-^fferingt : duly consecrated oblations. Beavenly ether : the Sjm in heaven. 14 THE TEXTS OP THE [BOOK IL 23 Who liberates tbee from the yoke? He frees thee. For whom? For him he looses thee. For pleuty. Thou art the RUkshasas' allotted portion. 24 We have combined with lustre, vigour, bodies ; we have united with the blessed spirit May Tvashtar, bouateoua giver, grant us riches, and clear each fault and blemish from the body. 25 By Jagatt metre in the sky strode Vishnu. Therefrom ex- cluded is the man who hates us and whom we detest. By Trishtup metre in the air strode Vishnu. Therefrom, etc. By Gayatri upon the earth strode Vishnu. Therefrom, etc. From this food. From this resting-place excluded. We have reached heaven. We have combined with, lustre. 26 Thou, noblest ray of light, art Self-existent. Giver art thou of splendour. Give me splendour. I move along the path that Siirya travels. 27 Agni, may I become a good householder, through thee. Home-master, Householder Agni. Mayst thou become an excellent Householder through me the master of the house, Agni. Through hundred winters may our household matters--not like a one-ox car — be smoothly managed. I move along the path that Siirya travels. 28 I have performed the vow, Lord of Vows, Agni ! Full power was mine, and it has proved successful. Now am I be I truly am, no other. 23 He pours on the altar the holy water which has been brought forward {j^fwiiitA) for the ceremony by the Adhvaryu from the Gftrhapatya house. FAoV ; or Ka. See I. 6. That : the holy water. Be : PrajApatt Plenty : the prosperity of the Sacrificer. Thou : the refuse of the lioe, which ia strewn on the rice-cake potsherd, under the black-buck's skin, as the allott* ed share of the R&kshasas or fierce and malicious demons. 24 The Adhvaryu, having gone round the fire, pours out a full vessel of water which the Sacrificer catches with both hands hollowed and placed together, and recites the text. Bodies : limbs and members fit for the per- formance of religious duties, or, perhaps, our wives and sons. Tvashtar : the divine Artificer, developer and shaper of the forms of living beings. 25 He makes the three ceremonial Vishnu-strides in imitation of that solar deity's strides through the three divisions of the world. By Jagatt : supernatural powers are attributed to the Vedic metres as representations of efifectual prayers. 26 Thou : the Sun, to which he looks. 27 Hundred winters : regarded as the natural duration of human life. See The Hymns of the Rigveda, and The Hymns of the Atharva-veda, Index. / move ; he turns from left to right. 28 Having completed the vow, the Sacrificer discharges himself of fur- ther obligations. He I truly am : a man, not a semi-divine being as I waa while pe^orming the vow. See 1. 5 and note. VERSE 88.] WHITE TAJUEVEDA. 1» 29 To Agni Hail ! who bears gifts due to Sages. To Soma Hailt accompanied by Fathers. Expelled are Asuras and fiends who sate upon the covering grass. 30 The Asuras, attracted by oblation, who roam at will assum- ing varied figures, from this our world may Agni driva thena, whether they clothe themselves in large or little bodies. 31 Fathers, here enjoy yourselves. Come hither, like bulls, come each to his allotted portion. The Fathers have enjoyed themselves, and hither, like bulls, come each to his allotted portion. 32 Obeisance to your genial sap, Fathers f Fathers, obeisance unto you for Ardour ! Fathers, obeisance unto yon for SvadM. ! Obeisance unto you for Life, Fathers ! Fathers, to ygu obeisance for the Awful ! Fathers^ obeisance unto you for Passion ! Fathers, unto you be adoration. Bestow upon us houses, ye Fathers. Of what is ours, O Fathers, will we give you. With this your raiment clothe yourselves, Fathers. 33 Fathers, bestow on me a babe, a boy enwreathed with lotuses, so that there may be here a man. ■ ■ » ■ ■ . ■ - * ^— ^— ^^' 29 The following are texts for the Pindapitriyajfia, the monthly anoestral sacrifice or offering of obsequial cakes to* the* Fathers or Manes as part of the New and Full Moon sacrifices. To Agni: part of the oblation i» presented to him as the general receiver of all sacrificial offerings. Sa^es r a special class of Manes. To Soma : as especially connected with th& Fathere. See R. V. VIII. 48. 18 ; A. V. XVIII. 4. 72, 73 ; Macdonell, Yedic Mythology, p. 109. Expelled : he draws a line of demarcation from north to south. 30 He lays down a firebrand to keep the fiends at & distance. Varied fyures : even the forms of departed ancestors. Large or little hodie» : thi» is Mahldhara's explanation of the doubtfiil words inerifptcra/K and nipvrah, 32 Obeisance is offered to the Fathers six times in accordance with the seasons of the year. Your genial tap •' the fresh juices of trees and plant» in Spring. Ardour : the Summer. lAfe : the viviTying water of the Rains. Svadhd : or, viands ; the food offered to the Fathers, representing fruitful Autumn. The Awful: the cold Winter. Passion: the chilling Dewy Season which kills the plants, Similarly it was the belief of the Old North- men that their dead patriarchs had the power of sending good seasons. See Corpus Poeticum Boreale, II. 414, 418. Houses: wives and families. Rai- ment : threads, or wool, or hairs from the Saerificer's diest, placed on each obsequial cake. 38 The matron who wishes for a son eats the middlemost of the three cakes and recites this formula. 16 WHITE YAJURTEDA. [BOOK 11. 34 Bearers of vigour and immortal fatness^ milk and sweet be- verage and foaming liquor, ye are a freshening draught. Delight my Fathers. 34 He addresses the waters which he pours on the cakes. ImmorkU fat- nu8 : imperishable ghrUatn, gh!, or clarified butter which goes to the Gods. According to MaMdhara, amrUam here means destroyer or banisher of aU disease and death. Swet beverage : kUdla; a kind of Metheglin. Poani' ing beverage : parienU ; a sort of beer. •"'^iasi^^ BOOK THE THIRD. Serve Agui with the kiiidling-brand, with drops of butter wake the Guest. In him pay offerings to the Gods. 2 To Agui Jatavedas, to the flame, the well-enkindled God, Offer thick sacrificial oil. 3 Thee, 8uch,0 Angiras, with brands and sacred oil we magnify, O very brilliant, Youthfullest. 4 Rich in oblations, dropping oil, to thee, sweet Agni, let them go. Accept with favour these my brands. 5 Earth ! Ether ! Sky ! Like heaven in plenty and like earth in compass ! Upon thy back, Earth, place of sacrificing to Gods, for gam of food I lay food-eating Agni. € This spotted Bull hath come and sat before the Mother and before The Father, mounting up to heaven. This Book contjdns formulas for the Agnihotra or morning and evening burnt -oblation of milk which is obligatory on the householder during ( with some exception ) the whole of his life, and for the Four-monthly sacrifices at the beginning of the three chief seasons. Spring, Kains, and Autumn. 1 This verse and the following contain texts for the Agnyddhdna, the ceremonial layiog-down or establishment of his own sacrificial fires by the young householder. Guest : Agni who is constantly maintained in mens* houses. 2 Jdtavedas : knower of ( all ) beings ; Omniscient. The text is taken from R. y. V. 5. 1. 3 Angiras .- Agni, as the chief messenger to the Gods. Youthfullest : youngest of Gods, as being perpetually reproduced at sacrifice. Them: the three kindling-sticks of Asvattha wood, anointed with sacrificial butter, which are put on the fire with the texts 1, 3, 4 respectively. 5 Earth/ Ether! Sky: he lays down the Ahavaniya-fire on the place prepared for it, with this solemn sacrificial exclamation which is said to comprehend the Universe, the aid of which the sacrificer thus obtains. Or, according to Mahidhara, the three words refer to the respective creation of priests, nobles, and people ; or self, human beings, and lower animals. Like lieaven etc : * May I become ' understood. In plenty : in the number trf its stars. So numerous may my sons and cattle be. Like earth : so may I spread with my offspring, or be the refuge of living creatures. 6 With the recitation of this and the two following verses, which form Hymn 189 of Book X. of the Rigveda, he offers worship to Agni and lays down the Dakshinlgni or Southern Fire. Spotted Bull: the Sun, here arepresented by Agni. The Mother : Earth. TJw Father : the Sky. 2 18 THE TEXTS OB THE [BOOK IIL 7 As expiration from his breath his radiance penetrates within : The Bull shines out through all the sky. 8 He rules supreme through thirty realms. Song is bestowed upon the Bird Throughout the days at break of morn. 9 Agni is light, and light is Agni. Hail ! Surya is light, and light is Siirya. Hail ! Agni is splendour, light is splendour. Hail ! SCirya is splendour, light is splendour. Hail ! Light is Surya, Surya is light. Hail I 10 Accordant with bright Savitar and Night with Indra at her side, May Agni, being pleased, enjoy. All-hail ! 11 Approaching sacrifice, may we pronounce a text to Agni who Heareth us even when afar. 12 Agni is head and height of heaven, the Master of the earth is he : He quickeneth the waters' seed. 13 You two will I invoke, Indra- Agni, will please you both together with oblation. Givers, you twain, of vigorous strength and riches, you twain do I invoke for gain of vigour. 14 This is thine ordered place of birth whence, sprung to life, thou shonest forth. Knowing this, Agni, rise thou up and cause our riches to increase. 15 Here by ordainers was this God appointed first Invoker, best at worship, to be praised at rites, Whom Apnavana and the Bhrigus caused to shine, bright- coloured in the wood, spreading to every house. 3 Thirty realms : all the divisions of the world, the number being used indefinitely. The Bird : or the winged One ; the Sun, his morning song representing prayer. 9 Here begin the formulas of the Agnihotra, or morning and evening oblations of burnt milk. Agni : formula to accompany the evening obla- tion. S^rya : formula to be employed in making the morning oflFering. 12 Taken from R. V. VIII. 44. 16. The waters' seed : as lightning, Agni impregnates the waters of the air. 14 This: the Gdrhapatya fire. The verse is taken from R. V. III. 29. 10. 15 Taken from R. V. IV. 7. 1. Ordainers: regulators of sacrifice, the ancient fire-priests. Apnavana: an ancient Rishi, connected with the priestly family of the Bbrigus and the earliest worship of Agni. Cf. R. V. VIII. 91. 4. ' VSRSE 22.] WiflTE YA/URVSDA. Id 16 After bis ancient splendour they, the bold, htve drawn the bris^fat milk from The Sage who wins a thousand gifts. 17 Thou, Agni, art our bodies' guard. Guard thou my body. Giver of life art thou, O Agni. Give me life. Giver of spleudour art thou, Agni. Give me splendour. All that is wanting in my body, Agni, supply for me. IS Enkindled we enkindle thee through hundred winters, thee the bright; We healthy, thee who givest health; we strong, thee author of our strength ; We, never injured, Agni, thee uninjured injurer of foes. O rich in shining lights, may I in safety rich the end of thee. 19 Thou hast attained, Agni, to the splendour of Surya, to the eulogy of Kishis, aud to the habitation which thou lovest. May I attain to lengthened life, to splendour, to offspriug and abundant store of riches. 20 Ye are food, may I enjoy your food. Ye are might, may I enjoy your might. Ye are energy, may I enjoy your energy. Ye are abundant riches, may I enjoy your abun- dant riches. 21 Sport, wealthy ones, in this abode, this fold, this spot, this dwelling-place. Remain just here, and go not hence. 22 Composed art thou of every form and colour. With sap and ownership of kine approach me. To thee, dispeller of the night, Agni, day by day with prayer. Bringing thee reverence, we come ; 16 Taken from R. V. IX. 54. 1. In the original hymn the bold are the Soma-pressers, and the sage is Soma. Here Mahtdhara, to suit the sacrificial oocasioQ, explains the words as * milkers ' and ' coir.' 18 Enkindled : brightened or made illustrious by thy favour. Hundred tointere : implying a prayer for life extended to that period. Shining lighti : Moon and stars ; he addresses Night. 19 Splendour of SHrya : at night, when the setting Sun has entered the Ahavaniya fire. Habitation : or dainty offering. 20 He approaches the cow that has been milked for the oblation. Ye : thou and the other cows. Food : in the shape of milk and butter. 22 Thou : he touches and addresses the cow. To thee : he approaches the G&rhapatya fire and reverences it. This text and veFset 23, 24 are taken from R. V. 1. 1. 7-9. 20 THE TEXTS OP THE [BOOK HI. 33 Ruler of sacrifices, guard of Law eternal, radiant One, Increasing in thine own abode. 24 Be to us easy of approach, even as a father to his son : Agni, be with us for our weal. 25 Agni, be our nearest Friend ; be thou a kind deliverer and gracious Friend. Excellent Agni, come thou nigh to us, and give us wealth most splendidly renowned. 26 To thee then, most bright, radiant God, we come with prayer for happiness for our friends. So hear us, listen to this call of ours, and keep us far from every evil man. 27 Ida, come, Aditi, come hither. Come hither, much- desired ! From you may I obtiiin my heart's desire. 28 Brahmanaspati, make him who presses Soma glorious, Even KakshivsLn Ausija. 29 The rich, the healer of disease, who findeth wealth, increaseth store, The prompt, — may he be with us still. 30 Let not the foeman's curse, let not a mortal's treachery fall on us: Preserve us, Brahmanaspati ! 3 1 Great, heavenly, unassailable, ours be the favour of the Three, Aryaman, Mitra, Varuna, 22 For over them, neither at home nor upon pathways perilous, The evil-minded foe hath power. 33 For they, the Sons of Aditi, bestow eternal light upon A mortal man that he may live. 23 Law eternal: the order of the universe, or. specially, established sacrifice- 25 This and the following verse make up Hymn 24 of R. V. V., the two halves of 26, transposed, forming verses 3 and 4. 27 He approaches and addresses the cow. Idd : or 11^, Nourishment personified; here a symbolical name of the cow as representing plenty. AdUi: here and elsewhere a sacrificial name of the cow. 28 This verse and the two following are taken from R. V. I. 18. 1-3. UraJimanaspati : — Brihaspati ; Lord of prayer, or Guardian of the Veda, the special deity and prototype of the Brilbmans and the priestly commu- nity, and Purohita or tribal Priest of the Gods. Kahskivdn : called Ausija or son of Usij, a renowned Rishi, the seer of several hymns of the Rigveda. Olorious : or clear of voice. 29 The rickf etc. : Brahmanaspati. 31 This verse and the two following form, with a variation in 33;. Hymn 185 of Book X. of the Rigveda. Aryaman : the name of one of the Adityas, commonly invoked with Mitra and Varuna. VERSS 41.] WHITE YAJVRVEDA. 21 34 Ne'er ait thou fruitless, Indra, ne*er dost thou forsake thy worshipper. But now, Liberal Lord, thy bounty as a God is ever pour- ed forth more and more. 35 May we attain that excellent glory of Savitar the God : So may he stimulate our prayers. 36 May thine inviolable car wherewith thou guardest worship- pers Come near to us from every side. 37 Earth ! Ether ! Sky ! May I be rich in offspring, well-man- ned with men and opulent with riches. Friendly to men ! do thou protect my offspring. Worthy of praise 1 do thou protect my cattle. pointed One, protect the food that feeds me. 38 We have approached the Omniscient, best finder-out of wealth for us. Splendour and strength bestow on us, Agni, thou Imperial Lord. 39 Lord of the Home, this Agni Garhapatya is best at finding riches for our children. Splendour and strength bestow on us, Agni, Master of the Home. 40 Rich, furtherer of plenty is this Agni, Master of the Herd. Splendour and strength bestow on us, Agni, Master of the Herd. 4rl Fear not, nor tremble thou, House. To thee who bearest strength we come. 34 Indra. as Deity of the sacrifice, is associated with Agni. Tke verse is taken fromR. V., Vaiakhilya, 3. 7. 35 Taken from B. V. IH. 62. 10. This stanza is the Sdvitri, the GSyatrf par excellence, ' the celebrated verse of the Vedas which forms part of the daily devotions of the Brahmaus. and was first made known to English readers by Sir William Jones's translation of a paraphrastic interpretation : be renders it, Let us adore the supremacy of that divine sun who illumin- ates all, from whoni »11 proceed, to whom all must return, whom we invoke to direct our understandings aright in our progress towards his holy seat.' Wilson. See Rigveda Sanhitd, Vol. III. p. 111. Prayers: or, thoughts. 36 Addressed to Agni Come near to : or, encompfiss. 37 Earth I etc. : see III. 6. Friendly to men : he approaches and addresses the G&rhapatya fire. Pointed One: flame of the fire. 38 He approaches the Ahavaniya fire. The Omniscient : Agni. 40 Master of the Herd : purUhya; the original meaning of /jwrfs/ta is rub- bish, loose soil, manure, and is used symbolically for the cattle which pro- duce the manure. 41—43 Formulag to be used by the householder on approaching the Dak- Fhina fire on departing from and returning to his house. Pear not : in the iziaster's absence* 22 THE TEXTS OP THE [BOOK IIL I, bearing strength, intelligent and happy, come to thee^ House, rejoicing in my spirit. 42 The home on which the wanderer thinks, where cheerfulness and joy abound — We call the Home to welcome us. May it know us who know it well. 43 Here have the cows been called to us, the goats and she^p have been called near, And in our home we have addressed the meath that sweeten- eth our food. I come to thee for safety and for quiet. May joy be ours, felicity, and blessing. 44 We invocate the Maruts, the voracious, eaters of their foes, Delightiug in their mess of meal. 45 We expiate by sacrifice each sinful act that we have done, Whether in village or the wild, in company or corporeal sense. SvS.ha ! 46 Let us not here contend with Goda, Indra, for. Fierce One ! here is thine own sacred portion, Thine, Mighty One, whose friends, the bounteous Maruts, his song who pours oblation, streamlike, honours. 47 The skilful workei's have performed their work with voice that gives delight. Having performed the woik for Gods, go, ye companions, to your home. 48 ever-moving Cleansing Bath, thou movest gliding on thy way. 42 Meath : Icildla ; a sweet beverage, the nature of which is uncertain. 44 Formulas follow for the three Four-monthly sacrifices at the begin- ning of Spring, the Rains, and Autumn. Tlie Sacrificer's wife is first Ciilled upon to confess her infidelities, if she has been guilty of any, and to declare the name or names of her lover or lovers. After confession, or declaration of innocence, she is made to recite the text. EaUr$ : consumers, destroyere. The correctness of this traditional interpretation is doubtful. See Prof. Oldenberg, Vedic Hymns, Part II. p. 14 Me89 of meal: a sort of gruel or porridge. 45 Spoken by the Sacrifioer's wife, or by her and her husband. In vil- lage: by oppression. The wild: by cruelty to wild animals. In company: by contemptuous behaviour. Ooi'poreal sense : by abuse of the tongue or other unruly member. 4Q Taken from R. V. I. 173. 12. Spoken by the Saorificer. 47 Spoken by the Matron. Skilful workers : priests. 48 The Avabhrithfl, or Purificatory Baptism in a stream of fresh water, is performed by the SacrifiQer and his wife. Who loudly roars: the terrible fiend. VEItSB 55.] WBITE YAJURVEDA. 23 With Gods may I waah out the sId that I have sinned against the Gods, with meu the sin against mankind. Preserve me safe from injury, God, from him who loudly roars. 49 Full, fly away, spoon, and filled completely fly thou back to us. Satakratu, let us twain barter, like goods, our food and strength. 50 Give me, I give thee gifts : bestow on me, and I bestow on thee. To me present thy merchandize, and I to thee will give my wares. 51 Well have they eaten and regaled; 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. 52 Thee will we reverence, thee, Lord of Bounty, who art fair to see. Thus praised, according to our wish come now with richly- laden car. Now, Indra, yoke thy two Bay Steeds. 53 We call the spirit hither with a hero-celebrating strain, Yea, with the Fathers' holy hymns. 54 The spirit comes to us ai^ain for wisdom, energy, and life, That we may long behold the Sun. 55 Fathers, may the Heavenly Folk give us the spirit once again. That we may be with those who live. 49 Here begin the formulrts for the presentatioQ of the S4kamedba offer- ings on the full moon of KArttika (October- November). The Adhvaryu officiates. Full : of the boiled rice to be offered to Indra. Spoon : the ladle called dai*vi. Pilled completely : with blessings in return. Sxtakrcuba: Lord of a Hundred Powers; or sacritice-^, according to the Commentators. Barter: cf. A. V. III. 15. 1: I stir and animate the merchant Indra. Food and strength, • the saered food purchasing strength for the worshipper. 50 Give me, etc. : dehi tne, daddml te ; do ut des : the fundamental prin- ciple underlying saciiftoe. According to Mahtdhara, line 1 is 8po Soma : as being closely conuected with the Fathers. 57 Rudra, the fierce Tempest-God, destroyer of men and cattle is to be propitiated. This : a rice-cake. There is to be one cake ft)r each living son and servant of the Sacrificer, and one over for future additions, and these cakes are all to be on one potsherd. AmbiJcd : the personification of Autumn with which Rudra kills. The rat: the supernumerary cake is to be buried in the earth thrown up by a rat or vole, and this symbolic sacri- fice will satisfy Rudra and induce him to spare other animals. .58 Tryamhulca: a name of Rudra as haviiis; three wives, sisters, or mothers, or Triocular, the Three-eyed God, as Siva is represented in later literature. 59 Thou : Rudra in his gentle mood. 60 Spoken by the girls of the Saci ificer's family as they walk round the altar. The first two lines are taken from R. V. VII. 59. 12. Hushand-finde^-: more usually a title of Aryaman. See A. V. XIV. 1. 17. Henct and not thence: from my father's house and not from my future husband's. Cf. R. V. X. 85. 25. 61 Thy food : provisions for thy journey ; the remains of the rice-cakes picked in two baskets at the end of a pole and fastened on a tree, post, bamboo, or ant-hill. See Muir. Original Sanskrit Texts, II. 352. MHjavdns : apparently a hill-tribe in the North-west. 62 Jamadagni and Kasyapa were ancient Vedic Rishis. See The Hymns of the Rigveda, Index. VERSE 63.] WfflTE 7AJURVEDA. 25 63 Gracious, thy name ; the thunder is thy father. Obeisance be to thee : forbear to harm me. I shave thee for long life, for food to feed thee, for progeny, for riches in abundance, for noble children, for heroic vigour. 63 The Sacrificer's head and beard are shaved. Gracious : the razor is addressed. Thundei' : the vajra or thunderbolt, made of iron like the raror. / »have thee: the Adhvaryu speaks, using the word nivartaydmi (catise thee to be turned round) the technical term to be employed at this sacri&cial all- round shaving. BOOK THE FOURTH. We have reached this earth's place of sacrificing, the place wherein all Deities delighted. Crossing by Rik, by Saman, and by Yajus, may we rejoice in food and growth of riches. Gracious to me be these Celestial Waters ! Protect me, Plant. Knife, forbear to harm him. 2 The Mother Floods shall make us bright and shining, cleans- ers of holy oil, with oil shall cleanse us. For, Goddesses, they bear off all defilement. I rise up from them purified and brightened. The form of Consecration and of Fervour art thou. I put thee on, the kind and blissful, maintaining an agreeable appearance. 8 The Great Ones' milk art thou. Giver of splendour art thou : bestow on me the gift of splendour. Pupil art thou of Vritra's eye. The giver of eyes art thou. Give me the gift of vision. 4 Purify me the Lord of Thought ! Purify me the Lord of Speech ! Purify me God Savitar with perfect strainer, with the beams of Surya ! ■ — ■ ■ _ - ■ ■ - ■ ■ — --■-■■■ .1 Books TV. — VIII. contain formulas for the Soma sacrifice in general. 1 Place of tacHJicing : which has been carefully selected and prepared with shed, hall, etc. The Sacrificer recites the formula, holding in h is hand the avanls or two pieces of the wooden fire-drill, and grasping the chief post of the sacrificial hall. Rik^ Sdman, Yajus : by means of the verse of praise, the chanted pitalm, and the sacrificial formula. Waters : to be used in the Apsu-Dikshft or Consecration Ceremony by water or baptism. He moistens his right whisker for shaving. Plant : a blade of Kusa grass plaeed on his whisker. Knife : the razor, which is said to be a svadhitif or thunderbolt. See III. 63. Him : the Sacrificer. 2 The first two lines are taken from R. V. X. 17. 10. The Sacrificera bathe in the consecrating waters. D^lement : the stain of sin as well as bodily impurity. / rise up : he steps out of the water. Thee : the linen garment prescribed for the occasion. Fervour : ardour, religious zeal, penance, or austere devotion. 3 Great Ones* milk : product of the cows ; the fresh butter with which be is anointed from head to foot. Pupil art thou : the Adhvaryu anoints his eye with collyrium. It is said in the Taittiriya-Samhit^i VL 1. 5 that Vritra's eye-ball, when Indra conquered him, fell away and became ointment. Lord of Thought : Prajdpati, Lord of Creatures. Lord of Speech : the sauie deity, or Brihaspati Lord of Prayer. Perfect strainer : or purifier, V4yu the wind. Lord of the strainer : or of the means of purification, the Sacrificer who has gone through the ceremony. The meaning is, May I be able to accomplish the sacrifice in accordance with my preconceived wishes. VERSE 10.] WHITE YAJURVEDA. 27 Of thee, Lord of the Straiuer! who art by the strainer purified, With what desire I purify myself, may I accomplish it. 5 We come to you for precious wealth, Gods, as sacrifice proceeds. O Gods, we call on you to give blessings that wait on sacrifice. 6 Sv&hd ! from mind the sacrifice. SvAhil ! from spacious firmament. Svdha ! from Dyaus and Prithivi. Sv4h& ! from Wind I seize. Sv&h& ! 7 To Resolution, Motive, Agni, Svahsl ! All-hail to Wisdom, and to Mind, and Agni ! All-hail to Consecration, Fervour, Agni ! Hail to Sarasvati, PAshan, and Agni ! Ye vast, divine, all-beneficial Waters, ye Heaven and Earth and spacious Air between them, Let us adore Brihaspati with oblation. All-hail I 8 May every mortal man elect the friendship of the guiding God. Each one solicits him for wealth : let him seek fame to pros- per him. 9 Rik's, S&man's counterparts are ye. I touch you. Protect nje till the sacrifice be ended. Thou art a place of refuge. Give me refuge. Obeisance unto thee ! Forbear to harm me. 10 Strength of Atigirases art thou. Wool-soft, bestow thou strength on me. Thou art the garment-knot of Soma. Vishnu's refuge art thou, the Sacrificer's refuge. 6 SvlTid: Av«! All-hail ! The aacrifiee: * I grasp, or take hold of ' being understood. Various bendings of fingers and final closing of the hands are prescribed Dyaus and Prithivt : Heaven and Earth. 7 These formulas, with the oblations which they accompany, are specially called Audgrabhana or Uplifting, because they raise the Sacrificfr to heaven. Resolution : the intention or purpose of sacrificing. 8 Taken from B. V. V. 50. 1. Guiding God: Savitar, the Impeller and Leader. 9 Two blaok-antelope skins, tacked together and stretched on the ground for consecration purposes, are addressed and touched. Counterparts : in full aco<>rd, as used in sacred ceremonies, with the recited verses and chanted hymns of sacrifice. The white on the skins resembles the llik, and the black the S&man. Thou art, etc. : he kneels with his right knee on the skin. 10 He binds on and addresses a girdle of two plaited strands of hemp and one of Mufija grass. Angirases: descendants of Angiras, a semi-divin« 28 THE TEXTS OF THE [BOOK IV. Thou art the womb of ladra. Make the crops produce abundant grain. Stand up erect, Tree. Protect me from harm until this sacrifice be ended. 11 Prepare ye vow-food. Agni is the Brahman, Agni is sacri- fice, the tree is holy. For aid we meditate divine Intelligence, most merciful, Free-giver, bringing worship. May it guide us gently, as we would. Favour us Gods, mind-born, endowed with mind and intel- lectual might ! All-hail to them ! May they be our pro- tectors. 12 Waters that we have drunk ! become refreshing, become auspicious draughts within our belly. Free from all sin and malady and sickness, may they be pleasant to our taste, divine Ones, immortal, streugth- eners of eternal Order. 13 This is thy sacrificial form. Not offspring, waters I discharge. Freeincj from sin and consecrate by Svaha enter ye the earth. Be thou united with the earth. HO Agni, watch thou well. May we take joy in most refresh- ing sleep. Protect us with unceasing care. From slumber waken us again. patriarchal Rishi. See Index to The Hymns of the Rigveda. Garmentlcmt : the meeting ends of the cloth worn round the body ; * tuck ' : Eggeling. Of Soma : belonging to Soma nfter the consecration of the wearer, and to the Fathers before that ceremony. Vulinu'i : the Sacrificer's. The womb of Indra : he addresses a black-buck's horn which he ties to the fringe of his garment. See the legend. Sacred Books of the East. XXVI. 30—38. Mabidhara gives a somewhat similar legend, from the Taittirlya-SamhitA, ascribing Indra's birth to the union of Yajiia ( Sacrifice ) with Dakshinft Sacrificial Guerdon ) instead of Vdk ( Speech ). Make the crops : he draws a Hue with the horn on the ground. Tree : a staff of Udumbara ( Ficus Glonierata ) wood which the Adhvaryu gives to the Sacrificer. 11 Vow-food : or fast-food, chiefly milk which the attendants prepare. The Sacrificer pronounces this formula thrice. The Brahman: (neuter) the priesthood, or, according to Mahldhara, the three Vedas. The tree : the Khadira (Acacia Catechu) and other trees whose wood is used for sacrificial purposes. Foi* aid : to help us in the performance of the sacrifice. 12 Recited after drink ine the milk. 13 Thu, etc.: micturienSf he takes up with the horn a lump of earth or something similar, and addresses embodied sacrifice : This earth is thy sacrificial form. i. e, place meet for worship. Ye : the waters of which he relieves himself. Be thou : he throws down the lump of earth. 14 With a prayer to the Guardian Agni he goes to gleep. VERSE 19] WEJTE YAJVRVEDA. 29 1^ Thought hath rekurned to me, and life; my breath and soul have come again. Our bodies' uruard, unscathed, Vaisvanara Agni preserve us from misfortune and dishonour. 16 Thon, Agni, art the guardian God of sacred vows among mankind, thou meet for praise at holy rites. Grant this much, Soma ! bring yet more. God Savitar who giveth wealth hath given treasure unto us. 17 This is thy form, Bright One, this thy lustre. Combine with this thy form and go to splendour. Impetuous art thou, upheld by mind, and Vishnu loveth thee. 18 Moved by thine impulse who hast true impulsion, may I obtain a prop to stay my body. Pure art thou, glistering art thou, immortal, dear to all the Gods. 19 Thought art thou, mind, intelligence, the Guerdon, royal, worshipful, Aditi with a double head. Succeed for us in going forth, succeed for us in thy return. May Mitra bind thee by the foot. May Piishan guard thy pathways for Indra whose eye is over all. 15 Uttered on awaking. Vaisvdnara : All-meo's ; friendly or dear to all Aryan men, 16 The first two lines are taken from R. V. VIII. 11. 1. Grant etc.: this formula is to be used when a gift has been offered to him after his consecration. 17 This is the formula for the Hiranyavatl-Ahnti or Oflfering with Gold. Having poured the butter left in the dhruvd ladle into the juhfi, he throws oil the butter a piece of gold tied with Darbha grass. This (1) : the butter. This (2) : the gold which is identified with light. So in old Northern poetry gold is called the gleam of Ocean ; the fire of Oran (a Scottish stream) ; the sun of the deep. See Corpus Poeticum Boreale, II. p. 468. Tmpetuoua : vcgayuktd is Mahldhara's explanation of jHh. According to the Satapatha-BrAhman a, the meaning is 'singer of praises.' V&k or Speech is addressed. Vishnu : Sacrifice ; or Soma. 18 Thine : Vdk's, as represented by the cow which is to be given in exchange for the Soma required for the sacrifice. Pure art thou: he addresses the piece of gold which he takes up. 19 The Adhvaryu addresses the Soma-purchasing cow. Guerdon : priestly fee, consisting chiefly of a cow or cows. Aditi : regarded as the Cosmic Cow. See R. V. IX. 96. 15. With double head : as mistress of the pr4yan^ya (introductory) and udayaniya (concluding) libations; or facing both ways, regarded as Vftk or Speech. In going forth: to procure the Soma. Bind thee : to prevent wandering and loss. PiUhan : as the guide of travellers and guardian of ways* 30 THE TEXTS OF TBE [BOOR tV. 20 Thy mother give thee leave to go, thy father, thine own brother, and thy friend of the same herd with thee ! Go thou, Goddess, to the God. To Soma go for Indra's sake. May Kudra turn thee back. Eetura safely with Soma as thy friend. 21 Thou art a Vasv!, thou art Aditi, thou art an Adity4, thou art a Eudr^, thou art a Chandr^. Brihaspati vouchsafe thee rest and comfort ! Rudra with Vasus looks on thee with favour. 22 On Aditi^s head I sprinkle thee, on the earth's place of sacrifice. Footstep of Ida art thou, filled with fatness. Hail ! Kejoice in us. Thy kinship is in us. In thee are riches. Mine be riches ! Let us not be deprived of abundant riches. Thine, thine are riches. 23 I with my thought have commerced with divine far-sighted D:\kshina. Steal not my life. I will not thine. May I, Goddess, in thy sight find for myself a hero son. 24 Tell Soma this for me : This is thy share allied with Gayatri. For me say this to Soma : This is thine allotted Trishtup share. Tell Soma this for me : This is thy share allied with Jagatt. Tell Soma this for me: Win thou sole lordship of the metres' names. Ours art thou : pure thy juice for draught. Let separators pick thee out. ,■■■-.■- ■ - — ■! ■ ■■ ■ ■ »»■ ■ ■' ■■■III ■ ■■P..IMIII. ■■ ■■■■^^^^ I »■■■■■■ ^. . I I I I ■ I. ■ 20 Rudra : as Lord of Cattle. ^ 21 Vcisvt^' a female Vasu. See II. 5. AdiiyA : a daughter of Aditi; a female Aditya. Rudrd : a female Rudra. Chandrd : a female ICoon ; bright as the Moon>GK)d. 22 AdUi's head : the surface of the earth. Thet : an oblation of claiified butter. Footstep of Idd : he addresses the footprint of the cow identified with Id&, a Goddess of Devotion, the daughter of Maou or man thinking on and worshipping the Gods. In thee are riches : he gives the impressed earth to the Sacrificer. Mitie : the Sacrificer replies. Let us not : the Adhvaryu speaks for himself and others. Thine, thine : totoh for tvayi tvayi ; spoken by the matron, to whom also the impressed earth has been given 23 Spoken by the matron, on whom the cow has been made to look. Dakshind : or Guerdon, the Soma-cow. See verse 19. 24 Spoken by the Sacrificer to the Adhvaryu. With OdyatH : this and the two other metres being used, respectively, at the morning, noon, and evening Soma-pressings. Ours art thou: the Soma-plant is addressed. Pick thee : selecting the parts that are fit for sacrificial use. VERSE 28.] WHITE 7AJURVEDA. SI 25 I sing ray song of praise to him, Savitar, God between the Bowls, strong with the wisdom of the wise, of trufe impul- sion, wealth-giver, the well-belovkl thoughtful Sage. To hiiu at who^e impulsion shone aloft in heaven the splen- did light. Most wise, the Golden-handed hath measured the sky with skilled design. Foi .'viug creatures, thee. Let living creatures breathe after thee. Breathe after living creatures. 26 Thee who art pure, with what is pure I purchase, the bright with bright, immortal with immortal. The Sacrificer keep thy cow. Let thy gold pieces be with us. Fervour^s form art thou, and Praj&pati's nature. With the most noble animal art thou purchased. May I increase with thousandfold abundance. 27 As friend, the giver of good friends, approach us ! Take thou thy seat on the right thigh of Indra, yearning on yearning, pleasing on the pleasing. Anghari, Svana, Bhr^ja, and Bambh^ri, Hasta, and Su- hasta and Krisanu, These are your prices for the Soma purchase. Keep them securely, let them never fail you. 28 Keep me, Agni, from unrighteous conduct : make me a sharer in the path of goodness. 25 The Boioh: heaveu and earth, so called from their hemispherical appearance. But see Hillebrandt, Vedische Mythologie, I. p. 177, and Ludwig, Ueber die Neuesten Arbeiten auf dem Gebiete der Rgveda- forschung, p. 87. For living creatures, thee : I tie thee (Soma) up in the wrapper, the ends of which are brought together, for the good of living creatures who will be benefited by the sacrifice. 26 Thee : the Soma What is pure : gold brought for the purchase. The Sacrificer : spoken by the Adhvaryu. The cow given in exchange for the Soma is now given back, and the gold pieces are similarly returned; the bargaining here being only a form, and the price of the Soma having pro- bably been settled beforehand. See Sacred Books of the East, XXVI. 71 ; Haug's Aitareya-Brfthmanam, II. 59, note 2. Fervours form : the Sacrificer addresses a she-goat, said to have sprung from the Fervour or Austere Devo- tion of Prajdpati, which has been placed looking westward. FrajdpatVs nature : dear to the Gods as PrajApati the Lord of Creatures ; or because she produces young three times a year, hence also called most noble or most excellent 27 He gives the she-goat to the Sonja-seller and takes the Soma with his right hand in exchange, reciting the formula. Approach us : O Soma. Indra : the Sacrificer ( endowed during the ceremony with the attributes of Indra) on whose bared thigh the Soma is placed. AnghdH, etc, : the names of the seven Guardians of the celestial Soma, purchased from them by the Gods. KrisAnu ia frequently mentioned in the Rigveda. These : the articles given to the Soma-seller. 28 Kecited by the Sacrificer. Immortals : especially Soma. 32 THE TEXTS OP THE [BOOK IV. I, following Immortals, have arisen with longer life, with a good life before me. 29 Now have we entered on the path that leads to bliss without a foe, The path whereon a man escapes all enemies and gathers wealth. 30 The skin of Aditi art thou. Sit on the lap of Aditi. The Bull hath propped the sky and air's mid-region, the compass of the broad earth hath he measured. He, King Supreme, approached all living creatures. Truly all these are Varuna*s ordinances. 31 Over the woods the air hath he extended, put milk in kine and vigorous speed in horses, Set intellect in hearts and fire in houses, Surya in heaven and Soma on the mountain. 32 Ascend the eye of Surya, mount the pupil set in Agni's eye Where, radiant through the Wise One, thou speedest along with dappled steeds. 33 Approach, ye oxen, fit to bear the yoke ; be yoked without a tear. Slaying no man, urging the Brahman forward, go happily to the Sacrificer's dwelling. 34 Lord of the World, thou art my gracious helper : move for- ward on thy way to all the stations. Let not opponents, let not robbers find thee, let not malig- nant wolves await thy coming. Fly thou away having become a falcon. Go to the dwelling of the Sacrifices That is the special place for us to rest in. 29 He puts the Soma on his head and goes towards the cart in which the Soma has been brought, reciting the text taken, with one variation, from R. V. VI. 51. 16. 30 The antelope-skin is spread in the Soma cart by the Adhvaryu who recites the formula. Skin of Aditi : See I. 14. Sit : Soma. The Bull : the mighty Varuna, here meaning Soma. The text is taken, with alteration of two words, from R. V. VIII. 42. 1. Approached : * pervades : ' Mnhi- dhara; 'hath taken his seat over:' Eggeling. Living creatures : or, worlds. 31 He wraps the Soma in a cloth, reciting the texts taken from R. V. V. 85. 2. 32 He addresses the antelope-skin which he hangs up in front of the Soma-cart. Wise One : the All-knowing Sun. The skin, representing the Sim and Agni, will keep off «vil spirits. 33 Ye oxen : the pair that draw the Soma-cart. The Brahman : the priest, or the sacrifice. Happily : or, safely, uninjured by evil spirits. 34 Spoken by the Sacrificer. Lord of the World : Soma is addressed. Stations : the Patnisdli or Matron's Hall, the Havirdh^na or Oblation- Store, and other places in the sacrificial enclosure. VERSE 37.] WHITE YAJURVEDA. 88 Zi Do homage unto Varuna's and M lira's eye: offer this solemn worship to the Mighty God, Who seeth £ar away, the Ensign bom of Gods. Sing praises nnto Surya, to the Son of Dyaus. ^ Thou art a prop for Yaru^a to rest on. Ye are the pins that strengthen Yaruna's pillar. Thou art the lawful seat where Yaruna sitteth. Sit on the lawful seat where Yaruna sitteth. 37 Such of thy glories as with poured oblations men honour, may they all inirast our worship. Wealth-giver, furtherer with troops of heroes, sparing the brave, eome, Soma, to our houses. Z5 The Sacrifioer recites the text taken from R V. X. 87. 1. Varuna's and MUra*s eye : fliirya, the Sun represented by the Soma. Dyaiu : Zeus, Heaven or Sky personified. Z^ Thou : the prop that supports the pole of the cart, which has now become the support of Yaruna represented by the Soma. Ye : two wooden pegs that keep the prop steady. The latoful teat : he addresses the seat or throne on which Soma is placed, the antelope-skin baling been spread 4>ver it. Yaruna is represented by Soma throughout the verse. Z7 The Saerificer recites the text taken from B. Y. I. 91. 19, as Soma is brought into the sacrificial haU. Oloiiet : powers : Eggeling. BOOK THE FIFTH. Body uf Agui art thou. Thee for Vishnu. Body of Soma art thou. Thee for Vish](iu. Thou art the Guest's Reception. Thee for Vishnu. Thee for the Soma-bringing Falcon. Thee for Viahnu^ Thee for the giver of abuudaoeciy Agni. Thee for Vishnu. 2 Birth-place art thou of Agni. Ye are sprinklers. Thou art Urva^i. Thou art Ayu. Thou art Pur^ravas. I rub and churn thee with Gllyatri metre. I rub and elium thee with the Trishtup metre. I rub and chum tliee wkb the Jagati metre. 3 Be ye for us one-minded, be ono-thoughted, free from spot ajud stain. Harm not the saorifiee, harm not the sacrifice's lovd. Be kind to us this day, Omniscient Ones ! 4 Preserver fh>m the curse^ Son of the Bishis, Agni is active having entered Agni. Here for ua kindly with fair worship offer oblation to the tiods with care unceasing. Sv&h& ! 5 For him who fiies around and rashes onward I take thee^ lor T^ttnap4t the mighty, the very strong, of aO-anrpaas- ti)g Tigour. Y«rMft I— i Qootain 6}n&ula3 for the Atithya or Ofemooial BceepliQfi and Ibai^9H«yuuMttt of Soma wh«ii introduced iato tlie sacrificial haSL 1 Tb« Adhvaiyu takee the hams or sacrifidal food* that b^ the eleteii ta. ol «^Ualio«» ftOBft the G«rt» and addresses it with the formnJEa^ Thmt : thft iMcredlood. ^*^*T*" ^"^^^^^ ^^^n^^mAii^ t^ m^^mk^i. ^^ gc^i..^ tk^ j Ur ^ *4 the sactiftce^ Tkm: '1 take* undecatood. iWcom: thai hmghit th« SiMM ^QflA heaven. Sie E. Y. IT. 27. % Tkm: apie«aolweodf^fmingthek>«irpaHo£ tkefire^dE3I,in the 9|^ai^ «» frotihMed hf lanad frictiott. SprnUUnr er^ staIfion% Twg^ bladee ol Kn^ Krwe* jmead oft the fireninUU an addreaaad. the lower ^^pieGe qI the dvuL CTreafC: a cekhtvted Apaacaa ar aymiPhk 4y« .* the btdklir in ^ pan ia said to be Aya the aott el Fi iaa ^ i^it^^treea » ; the hafluua hosbaad ol Urvaft and &fther o€ Ay«. Tkt m^ per weoe ol the (kiU ia addceaesd as it ia ptaeed on the lower pataaL Tht t^lariined buttor^ or saorifiee^ ia the child prodaced hy the onauL. Far tka teaewi o^ UHa^r aivi F«tr^»a«ae» see R. T. X. 95 (The Hymna e£ The Bi^ veda» YoLXLC2nd«L)ppk9V^-^90)> and MaxMilUer, ChlpafromaQar- man Wockahaops, Yol lY. (near edj pp. IQ7--1I4 Tket: Agniw 1^ ftca^ WUk ^i^ff9iri^$ta^: while vataiaifttl^»Biatrea are lecitad. 3 re. th»ikha«ani|ai^aBdte«iwly>kindkidfirewhifihiattnwtt(i» il Omnmimk Ontti jOimmJtmm; ' jra^ knowera el hain^fr:* Bfajafti^ 4 Sear side of those that were more distant, and farther than the nearer have I found thee. So, for the worship of the Gods, with gladness we welcome thee God, Sovran of the Forest ! Let the Gods welcome thee lor the Gods' service. For Vishnu thee. Plant, guard ! Axe, do not harm it ! 43 Grase not the sky. Harm not mid-air. Be in accordance with the earth. For this well-sharpened axe hath led thee forth to great felicity. Hence, with a hundred branches, God, Lord of the Forest, grow thou up. May we grow spreading with a hundred branches. 42 He them takes the rest of the butter and goes with the carpenter to ihe wood in search of a suitable tree, a PaUaa, Khadira, Vilva (Aegle Mannelos or Bel), or the like. When he has found it he recites the verse expressing the trouble he has taken. Odhers : other trees. Sovran of the fivreA : vanaspcUi ; a lai^ge tree ; the technical name of the Sacrificial Stake regarded as a form of Agni. For Viahnu ikee : he touches it with the dipping-spoon. Plant/: a blade of Kusagrass which he puts where the first cut will be made. » 43 He addresses the tree as it falls, and as it, as well as the axe, is a it»tU)derbolt, entreats it to B|;>are the three worlds. To great felicity : as betring a most important part in sacrifice. Hence : from this stump. BOOK THE SIXTH. Bt impulse of God Savitar I take thee with arms of Asvias, with the haiid3 of Pdshan. Thou art a woman. Here I cut the necks of Rakshasas away. Barley . art thou. Bar off from us our haters, bar our enemies. Thee for heaven, thee for earth, thee for the welkin. Pure be the worlds, the Fathers* dwelling-places. Thou art the habitation of the Fathers. 2 Thou art a leader, easy, to Unnetars, of access. Know this. It will stand upon thee. Savitar, God, anoint thee with sweet butter. Thee for the t)iants laden with goodly fruitage ! Thou with thy top hast touched the sky, hast with thy middle filled the air, and steadied with thy base the earth. 3 Those seats of thine which we desire to visit, where there are many-horned and nimble oxen, There, of a truth, was mightily imprinted the loftiest step of widely-striding Vishnu. I close thee in, the winner of the Brslhmans, winner of Nobles and abundant riches. Strengthen the BrUhmans, strengthen thou the Nobles, strengthen our vital power, strengthen our offspring. 4 Look ye on Vishnu's works, whereby the Friend of Indra, close-allied, Hath let his holy ways be seen. The Saciificial Stake, which may be of any length from five cubits to seventeen or even more, is then brought to the enclosure and erected with the following formulas. 1 The formula is the same as that for the erection of the Udumbara post. See V. 26. Thee : the spade. 2 Thou : The first chip cut from the stake and thrown into the hole n which the stake is to stand. Leader : introducer of the stake into its recep> tacle. Unnetars: priests who pour the Soma juice into the cups. Know this: that the stake will stand on thee. Savitar^ etc. : he anoints the stake. Thee for the plants : he anoints the cap or wooden top-ring and fastens it on the stake, that rice and other plants may thrive and be productive. Thou with thy top : the stake is erected. 3 He fixes the stake in the hole with the text which is a modification of R. V. 1. 154. 6. Oxen: the stars with their ever-twinkling rays. Cf. H. V. I. 106. 10. 4 The Sacrifieer touches the stake and recites the verse taken from R. V. J. 22. 19. Let , , . he seen : Mahtdhara takes paspase as from spash, to Itind : * bound ou himself.' According to SAyana, the meaning is antUishthi- ti, performs. YEBSE 10.] WHITE YAJVRVEDA, 45 5 The priuoes evermore behold that loftiest place where Vishnu is, Laid as it were an eye in heaven. 6 Thoa art invested. Heavenly hosts invest thee ! Riches of men invest this Sacriticer ! Heaven's son art thou. This is thine earthly station. Thine is the heast whose home is in the forest 7 Encourager art thou. The hosts of heaven have come to yearning. Gods, the best conductors. God Tvashtar, make the wealth of cattle quiet. Delightful to the taste be thine oblations. 8 Joy, wealthy ones ! Brihaspati, save our riches. I bind thee with the noose of holy Ofder, thou offering to the Gods. Bold be the Slayer. 9 By: impulse of God Savitar I bind thee, with arms of Asvins and with bauds of Pdshan, thee welcome unto ikgni and to Soma. Thee for the waters, thee for plants. Thy mother grant thee permission, and thy father, brother boru of one dam, thy friend, thy herd-companion. I sprinkle thee welcome to Agni-Soma. 10 Drinker art thou of water. May the Waters, the Goddesses, add sweetness to the oblation prepared for Gods, even though already sweetened. ., i 5 He looks up to the cap of the stake. Prvnee* : the wealthy instituton of sacrifice. 6 Thou art invested : he girdles the stake with a triple band of Kusa grass. Heaven's son ; he addresses a chip of the stake which he inserts under the girdle of grass. The chip is cut from the stake which is produced froia rain which comes from heaven. TKint : the ^take is addressed. 7 Formulas for binding and slaughtering the victim. Encourager : he takes up and addresses some grass which, as a companion, encourages and guards him in his work. He touches the victim with the grass and recites the text. Moits of heaven: the sacrificial animals which have consented to be immolated to the Qods. Oonductort : of the Sacrificer, to heaven. Tvcuihiar: as creator and lord of cattle. Thine oblation : he addresses the victim.* WeaUhy Ones : the cows rich in milk. / bind : he puts a. noose round the victim* EM be the Slayer : this is Mahidhara's explanation of ' dharshft m^aushah,' which seems rather to meau, as Prof. Eggeling observes, * be bold: I am (or he, the slaughterer is) a man.' * Dare, being human/ addres- sed to the Immolator, would seem to give the meaning. 9 He binds the victim to the stake with the following formulas. Tku : * I sprinkle ' understood. Waters .... plants: rain and grass, to which the victim owes its existence. Mother . . . fcUher : Earth and Heaven, accord- ing to Mahldhara. Grant thee permission •' censent to thy sacrifice. 10 Drinker : he holds lus^trnl water under its mouth. May the Waters : he sprinkles ^he victim's chest and belly. Thy breath : he a&oints the ani- 46 THE TEXTS OP TBS [BOOK VL Thy breath joia wind, thy limbs those meet for worship, the sacrifice's lord the boon he prays for. 11 Balmed, both of you, with butter, guard the cattle. Grant, Rich ! the Sacrificer's prayer. Approach thou. Meeting with heavenly Wind, from air's mid-region. Be thou united with this offering's body. Great One, lead the sacrifice's master on to a sacrifice of loftier order. All-hail to Gods ! To Gods All-haU I 12 Become no serpent, thou, become no viper. To thee, widely-spread, be adoration. Advance, unhindered, on thy way. To rivers of butter move along the paths of Order. 13 Bear the oblation to the Gods, ye Waters celestial and pure and well-provided. May we become providers well-provided. 14 I cleanse thy voice, thy breath, thine eye, thine ear, thy navel, and thy feet, thy sexual organ, and thy rump. 15 Let thy mind, voice, and breath increase in fulness, thine eye be fuller, and thine ear grow stronger. Whatever there is in thee sore or wounded, may that be filled for thee, cleansed and united. Blest be the days. Plant, guard ! Axe, do not harm him. 16 Thou art the demons' share. Expelled are demons. Here 1 tread down ; here I repel the demons ; here lead the demons into lowest darkness. — ■ 1 . - mal's forehead, shoulder and loins. Jain wind : like to like. Meet for wor- ship : the Qods, or sacrifices offered to them. 11 Both: a chip from the stake and the whittle or skughtering-knife with Which he touches the victim's forehead. CcUtle : honorific plural, the victim. Rick f : the Goddess of Speech, V4k. Approach : and inspire the* Sacrificer. From air\ etc. : ' Guard him ' understood. Great One : or, O Rain-bom ; he addresses a blade of grass thrown down behind the ^^mitra or Slaughtering-place. AUrhail ! : Some Gods, says Mahtdhara, have Sv4hA or All-hail ! before them and some have it after them. 12 He throws the victim's halter into the pit. Serpeni . . . viper : a snake b called the Rope with Fangs. See A. V. iV. 8. 2 ; XIX. 47. 8. To Hue: the Matron, bringing water for washing feet, recites the text. widdjf' tpread : the saenfice. 14 The Matron wipes each organ of the animal as she recites the appro- priate clause of the text. In the original, ^undhdmif * 1 cleanse/ is repeat- ed as each organ is named. 15 The Adhvaryu and the Sacrificer sprinkle all the members of the victii]|^ and recite the text Plant : a blade of grass laid upon the victim when turned over on its back. Axe: here meaiSng the slaughtering-knife. IQ Tkou : the lower part of the blade of grass which he hM spseared with bloo4 Ye two : sticks, called vapiisrapanis, on which the omentum or caul when extracted from the victim, is wrapped for roasting. Vdyu : the Adhvaryu throwd the upper part of the grass-stalk into the Ahavantya fira VERSE 20.] WHITE YAJURVEDA, 47 Investi ye two, the heaven and earth with fatness. O V4yu, eagerly enjoy the droppings. Let Agni eagerly enjoy the butter. All-hail ! Go, both of yon, by Svah& consecrated, to Ordhvaoabhas, ofifspriug of the Maruts. 1 7 Ye Waters, wash away this stain and whatsoever taint be here, E^eh sinful act that I have done, and every harmless curse of mine. May Waters rid me of that guilt, and Pavam4na set roe free. 18 Be they united, with the Mind thy mind, and with the Breath thy breath. Thou quiverest. Let Agni make thee ready. Waters have washed together all thy juices. Thee for the Wind's rush, for the speed of Pilishan. From heated vapour may it reel and totter, — ^the disconcerted hatred of our foemen. 19 Ye driukers-up of fatness, drink the fatness ; drink up the gravy, drinkers of the gravy ! Thou art the oblation of the air's mid-region. All-hail ! The regions, the fore-regions, the by-regions, the intermediate and the upper regions, — to all the regions Hail ! 20 In every limb is Indra's out-breath seated, in every limb is Indra's in-breath settled. God Tvashtar, let thine ample forms be blended, that what wears different shapes may be one-fashioned. To please thee let thy friends, mother and father, joy over thee as to the Gods thou goest. Butter : which is poured on the omentum. Both of you: the roasting-stick^ which are thrown into the fire. &rdkvanabKas : He who is in the cloud oa high ; V&yu. 17 The priests, the Sacrificer, and his wife purify themselves at the pit with the text which is found also in A. V. VH. 89. 3. Cf. R. V. I. 23. 22; X, 9, 8. Pavamdna : he who flows clear, or blows to purify ; Soma, or Y&yu. 18 The Adhvaryu sprinkles the victim's heart with clotted butter. Mind : ^ heart ; let tliy heart be united with the heart of the Gods, and thy breath with their?. 7%ou quivtrtit : he takes up the vasA or melted fat and pieces of cooked meat. Agni : the fire. Thee : * I take ' understood. Pd* than : the Sun. Heated vapour : the wind. 19 Ye drifikers : the All-Gods, to whom the oblation is offered. The gravy: Uir vas&. See verse 18. Thou: the gravy. The regions, etc.: I have borrowed Prof. Eggeling's translation of the words used to designate the iutermediate points. 20 He touches the remains of the victim as be recites the text. The purpose of this part of the ceremony is to re-unite the separated portiona and to re-animate the body for life in heaven. 4S TBB TEXTS OP THE [BOOK VI. 21 Go to the sea. All-hail ! Go to the air. All-hail ! Go to God Savitar. All hail ! Go thou to Mitra-Varuna. All-hail ! Go thou to Day and Night. All-haU ! Go to the Metres. All-hail ! Go to Heayen and Earth. All- hail! Go to the sacrifice. All-hail! Go to Soma. AU- hail ! Go to the heavenly ether. AU-hail ! Go to Vuf vi- nara Agoi. All hail ! Bestow upon me mind and heart. Thy smoke mount to the sky, to heaven thy lustre. Fill thou the spacious earth full with thine ashes. 22 Harm not the Waters, do the Plants no damage. From every place, King Varu^a. thence save us. Their saying that we swear our oath by sacred cows, by Vanina, Varuna, save us therefrom. To us let Waters and let Plants be friendly ; to him who hates us, whom we hate, unfriendly. 23 These waters teem with sacred food : rich in that food, one longs for them. Rich be the holy rite therein. In sacred food be Siirya rich. 24 I set you down in Agni's seat whose home is indestructible. Indra-and-Agui's share are ye, Mitra-and-Varu^a's share are ye. The share of all the Gods are ye. May waters gathered near the Sun, and those wherewith the Sun is joined. Speed on this sacred rite of ours. 25 Thee for the heart, thee for the mind, thee for the heaven, thee for the Sun. Bear up erect to heaven, to Gods, this rite, these sacrificial calls. 22 Ha addresses the heart-spit, the stick on whiph the victiio's heart has :been roasted, and which is now buried where dry ground and moiit ground meet. Waitn. . .plants : bdng between both ^nd not touching either. From every place: the St. Petersburg Le^con suggests that dkdmnO' dMmnah of the text is a corruption of ddmiuyddmnah, * fron> every bond or fetter.' Their saying: the meaning is not clear. Pethaps, Save us from our enemies ' blame when they find fault with us for swearing by cows and by Varuna, when an oath on cows alone would be sufficient. 23 These waters : the Vasativarl waters, to be used i^ p^^essing out the Soma juice. Rich vn thai fyod : the Sacrificer. 24 The text is taken from R. V. I. 23. 17. 25 The Adhvaryu tAkea Soma down from the cart, Jays him on the pres* fting-stones, and recites the text. Heart. ...mind: I take thee down in order to fulfil the wish and purpose of the Sacrificer. Sacrificial calls : or, according to Mahidhara, the &even chief priests themselves. TSRSM 30.] WffJTE YAJURVBDA. 49 26 Descend, Soma, King, to all thy people. Down, unto thee, go, one and all, thj people ! May Agni with his fuel hear my calling. Hear it the Waters and the Bowls, Divine Ones ! Hear, Stones, as knowing sacrifice, my calling. May the God Savitar hear mine iuTOcation . All hai 1 ! 27 Waters Divine, your wave, the Waters' offspring, fit for ob- lation, potent, most delightful — Upon those Gods among the Gods bestow it, who drink the pure, of whom ye are the portion. AlKhail ! 28 Drawing art thou : I draw thee up that Ocean ne'er may waste or wane. Let waters with the waters, and the plants commingle with the plants. ^9 That man is, lord of endless strength whom thou protectest in the fight, Agni, or urgest to the fray. 30 By impulse of God Savitar I take thee with arms of Asvins, with the hands of PCtshan^ Free with thy gifts art thou. Perform for Indra this deep, most exeeUently ordered worship. With the most noble bolt I pay the worship enriched with strengthening food and milk and sweetness. Ye are Nigr^bbya waters, heard by Deities : make me con^ tent. ■ * ■ ' - ) i. — ». 26 BowU : there is some doubt as to the exact meaning of dkUhandi here. From the pontext sacrificial implements of some kind are clearly implied. See Oldenberg, Vedic Ifymas, JI. jL^l. Mahidhara explains the word as meaning Divine Voices or Words., i. e. hymns. Stona : for pressing Soma. 27 He pours Gutter into the water and recites the text» The pure: Soma. 28 Drawing : or ploughing- l^e revioves .the oblation by means of the Maitr&varuna priest's cup, that is, he makes the sediment float away. / draw-{ he takes some water in "Che Maitr&yaruna's cup. Waiers with ike wtOtn: the Vasattvart water and that in, the cup, which he brings together.. PJUanU vitk theploHU: beans, ientils, etb., with rice and other grains. 29 If the ceremony be the liturgical rite called Agnish^ma ( Praise of >Agni }, Aa oblaAaon is to be off^ed with this text taken from R. Y. I. 27. 7. 30 Forqiula^ for the Morning Soma-Pressing. / take thee : the stone 'Called *0pftxnBU8avana or Low- voiced Presser. . Most noble holt : Soma, like a 'Chunderbolt in power. ./ pay the toorship; or, I make the Soma; the words are understood Nigrdbhyd: the technical name of the Vasattvari waters when poured into the Hotar s cap. This water is now brought, and ithe rest of the text, with the verse that follows, is recited over it. 50 WHITE TAJURTEDA, [BOOK VL 31 Content my mind, content my speech, content my breathy content mine eye, content mine ear, content my sool, con- tent my progeny, content my herds, content the troop* of men about me : never may the banda of men about me suffer thirst. 32 For Indra girt by Vasus and accompanied by Radras, thee- For Indra with Adityas, thee. For Indra ioe-destroyer, thee. Thee for the Somarbringing Hawk. For plenty* givilig Agni, thee. 33 Soma, what light there is of thine in heaven, what oa the earth, what in mid-aii^s wide region. Therewith give broad space to the Sacrificer for hia enrich- ment : Comfort thou the giver. 34 Auspicious are ye, conquerora of Yritra,. formed for bestow- ing wealth, the Immortal's Consorts. Lead to the Gods this sacrifice^ Divine Oneat and at cmr in- vitation drink of Soma. > 35 Be not afraid ; shake not with terror. Take thou strength* Ye two Bowls, being firm, stay firm, and take ye strength. Mishap^ — not Soma — hath been killed. 36 East, west, north, south, from every side to meet tbee let the regions run. Fill hio), Mother^ let the noble meet together. 37 Thou, verily, Mightiest, as God shalt gladden mortal man. Bounteous Lord, there is no comforter but thouw Indra, I speak my words to thee. 32 He measures out Soma on the U|>&msn press-stone, five liaodfuls with a formula for each. Somarbringing Hawk': see V. I. 33 He touches the measored-out Soma. 34 He Dours the Nigrftbhy4 waters on the Soma. Gonquerwsof FfOitlr- aa blended with Soma the inspirer and strengthener of Indra. Cf . 1. 13. The Immorua's^ CotMortit as closely connected with the imperishable Soma. 35 He addressee the Soma whioh he beats with the pressHrtone. Take thou strength : gire sap or juice, according to Mahtdhara. Two BwiU r Heaven and Earth ; c>r the sacrificial implements, bowls or bosrds, may be^ meant. See verse 2fl, note* TaJce ye Uren^ : or, put juice (into the- Somali Killed : by the beating. 36 Thee: Soma. Fill him: or, satisfy him ; tii« formula is obsonre. "I take the last part of the formula to mean, *^May he ( Soma ) win ( on'per- ^iS.^"* I <^«.lo°8;i'ig (waters ).' "— Eggeling, Sacred Books of the BSst. XX VI. 245. ifoiAtfr; each Region. ,Jl ^.? • ^^^*' The te»t is taken, from E. V. L 84, 19. mial nmnr the SacriQcer. BOOK THE SEVENTH. Flow for V&ohaspati, cleansed by hands from the two off- shoots of the Bull. Flow pure, a Deity thyself, for Deities whose share thou art. 2 Sweeten the freshening draughts we drink. Soma, whatever name thou hast, unconquerable, giving life, 1*0 that thy Soma, Soma ! Hail ! 3 Self-made art thou from all the Powers that are in heaven and on the earth. May the Mind win thee, thee. All-hail ! for Sorya, thou nobly-born. Thee for the Deities who sip light-atoms. Truly fulfilled, Plant divine, be that for which I pray to thee. With ruin felling &om above may So-and-So be smitten, crash ! Thee for outbreathing, thee for breath diffased 1 4 Taken upon a base art thou. Hold in. Rich Lord ! be Soma's guard. Be thou protector of our wealth : win strengthening food by sacrifice. - — *■■■■•■■ ■ I •• - — ' ■ Formulas for the Grahagrahana or drawing cups or libations of Senre hettowed it : the reward has been given in hope of receiving bles- nngs in return. The text is taken, with variatious, from A. V, III. 29. 7. BOOK THE EIGHTH. Takhn upon a base art thou. Thee for the Adityas. Here, Far-striding Vishnu, is thy Soma. Guard it from injury. Let them not harm thee. 2 Ne'er art thou fruitless, Indra; ne'er dost thou desert thy worshipper. - But now, Liberal Lord, thy bounty as a God is poured foith ever more and more. Thee for the Adityas. ~ 3 Never art thou neglectful : thou guardest both races with thy care. The Soma feast, Fourth Aditya, is thy streneth. Amrit is stablished in the heaveus. Thee for the Adityas. 4 The sacrifice obtains the Gods' acceptance. Be graciously inclined to us, Adityas. Hitherward let your favour be directed and be our best de- liverer from trouble. Thee for the Adityas. 5 This is thy Soma drisiught, bright Aditya : take delight therein. To this mine utterance, ye men, give credence, what^ood the man and wife obtain by praying : A manly son is bum and gathers riches, and thrives for, ever sinless in the dwelling. 6 Fair wealth, Savitar, to-day, to-morrow, fair wealth pro- duce for us each day that passes. May we, through this oar song, be happy gainers, God ! of a fair and spacious habitation. This Book contains the formulas required for the Third or Eveninjor Soina- Pressing, and firnt, as a preliminary ceremony, for the Aditya Graha or Libation to the Adityas. 1 The Pratiprasth^tar draws the Soma from the trough into the Aditya vessel. Thee : * I pour out ' understood. Here : in the Sth4ll, howl, or pot into which he pours the juice from the Aditya vessel which is then placed on it as a cover. Them : the evil spirits. 2 He draws the Aditya cup with the text firom R. V.» Yftlakhilya III. 7. 3 He withdraws the cup, and again takes the juice with the text taken with a variation from R. V. Y^lakhiiya IV. 7. Both races : Oods and men. Fourth Aditya: next to Yaruna, Mitra, Aryaman. Amrit: or Ambrosia'; celestial Soma. 4 He mixes the Aditya libation with sour milk with the text from R. Y. 1.107.1. ^ 5 Bright Aditya : Siirya the Sun is addressed. To this : the Sacrificer's wife recites the text which is takeu partly, and with variations, from A. Y. XIV. 2.9. 6 He draws the S&vitra Graha or Cup for Savitar, with the text froA R. Y. YI. 71. 6. VEBS^^2.] WHITE TAJURVEVA. «1 7 Taken upon a base art thou. Savitar's giver of delight art thou. Giver of joy art thou: vouchsaie me joy. Speed thou the sacrifice, speed thou the sacrifice's lord to win his share. Thee for the God, for Savitar. 8 Taken upon a bade art thou. Thou art a good protector, firmly stablished. To the Great Bull be reverential homage. I^hee for the Visvedevas. This is thy home : Thee for the Visfedevas. 9 Taken upon a base art thou. May it be mine to prosper the libations of thee Bphaspati's son, radiant Soma, of thee, strong Indu, mated with thy Consorts. I am in heaven above, on earth beneath it. The intermedi- ate, region was n^y father. I saw the Sun both from above and under. I am what Gods in secret hold the highest. 10 Agni, associate with the Dames, accordant with the God Tvashtar, drink. Allhail ! Thou art Prajapati, strong male, impregner : may I obtain from thee, strong male, impregner, a son who shall him* self become a father. 1 1 Taken upon a base art thou. Thou art bay-coloured, Yoker of Bay Coursers. Thee for the pair of tawny-coloured horses. United with the Soma, ye, for Indra, are corn for his two tawny steeds to feed on. 12 That draught of thine which winneth cows or hprses, offered with sacrificial tezt and lauded 7 He adoresses the Soma in the cup. 8 Be drawB from the PiUtabhrit, a vessel containing strained Soma juice, the Mah^vaisvadeva Cup or Libation to the Great AU-Qods. The Great Bull : Praj&pati. the Lord of Creatures. 9 He drawn, the P&tnlvata Cup or Libation to Him with Consorts, here meaning Soma. Bjihatpati^s son : poured forth by priests whose representa- tive is Bfihaspati. Indu : drop, juice ; a common name of Soma. Contortt ; the waters with which Soma is mixed. / am in heaven, etc. : the Adhvaryu recites, identifyii^ himself in his sacerdotal character with the Supreme Self. 10 H^ offers the Pfttnivata Cup to Agni. The Dames : the Consorts of the Gods ; with a reference also in this place to the wife of the Sacrificer. Thou art Prajdpati : spoken by the Matron who is led up by the Neshtar (see V. 31) and directed to look at and address the Udgfttar or S4ma-Chanter. From thee : through thy favour. 1 1 He draws the H^riyojana Cup, or Libation to Indra Hamesser of the Haris or Bay Steeds. Ye: grains of parched coin which he throws into the cup. 12 The priests ismeU t}ie grains taken from the cupi and throw them, on the high altar. 62 THE TEXTS OP THE [BOOK VIIl. With chanted hymns and sodgs of adoration — of that per- mitted do I take permitted. 13 Of sin against the Gods thou art atonement. Of sin against mankind thou art atonement. For sin against the Fathers thou atonest. Of sin against oneself thou art atonement Of every sort of sin thou art atonement. The sin that I have knowingly committed, the sin that unawares I have committed, of all that wickedness thou art the atonement. 14 We with our bodies have again united, with lustre, vital sap, and happy spirit. Giver of boons, may Tvashtar grant us riches and smooth whatever was injured in our body. 15 Lead us with thought to wealth in kine, Indra, to princes. Lord of Bounty ! and to welfare. Lead thou us on to God-inspired devotion, to favour of the Gods who merit worship. All-hail ! 16 Verse 14 repeated. 17 May this please Savitar and liberal Dh&tar, Praj4pati the Treasure-Guard, bright Agni, Tvashtar, and Vishnu : blessing him with children, grant store of riches to the Sacrificer. 18 Gods, we have made your seats easy of access, who, pleased with us, have come to this libation. Bearing and bringing hitherward your treasures, grant to this man, good Lords, abundant riches. Allhail ! 19 The willing Gods whom, God, thou hast brought hither, send them to their own dwelling-place, Agni. ' As all of you have eaten and have drunken, approach the air, the heat, the light of heaven. 13 Thou: a splinter of the Sacrificial Stake. Six of these- Sf^tersare thrown on the fire and severally addressed with a formula. 14 The priests touch the Chamasas, cups or bowls, filled with water, and recite the text taken from A. Y. VI 53. 8. 15 He makes nine offerings called Samishtayajusto or final saerifieia} text» and oblations, and with the first he recites the text taken from B. V. Y. 42. i. Pnnce8 : wealthy sacrificers who ttdll liberally reward our services. 16 The second offering is made with repetition of verse 14. 17 The third offering, with the text from A. Y. YII. 17. 4. TkU : oar oblation. Liberal : or rdti may mean the Oblatioti personified. Dhdtar : the Creator, or Ordainer. OrclnJti ye, the Deities mentioned. 18 The fourth, with the telt whose first three Padas are taketi from A. Y. YII. 97. 4. Eaty of acce9s : sacrifice leading the worshipper to heaven. 19 The fifth, with the text from A. Y. VII. 97. 8. Eaten : th« sacrificial rice-cakes. Drunken : libations of Soma. TEBSE 26.] WHITE YAJURVEDA. tfS 20 Here, Agni, as this sacrifice prooeedeth, have we elected thee to be our Hotar. Special have been thine offerings and thy labour. Well knowing sacrifice, as sage, come near us« 21 Do ye, Gods, discoverers of the Pathway, go forward on the path when ye have found it God, thou Lord and Master of the Spirit, bestow — All- hail ! — this sacrifice on V4ta. 22 Go, Sacrifice, to the sacrifice : seek thou the sacrifice's lord, seek thine own home. All-hail ! Lord of the sacrifice, this is thy sacrifice, followed by many heroes, loud with hymns of praise. Accept it thou. All- hail! 23 Become no serpent thou, become no viper. King Yarui^a hath made a spacious pathway, a pathway for the Sun wherein to travel. Where no way was he made him set bis footstep, and warn- ed afar whatever afflicts the spirit. To Varuna be reverential homage ! Yaruna's noose beneath our feet is trampled. 24 The waters, face of Agni, have I entered, Waters' Child, repelling evil spirits. Offer the fuel in each home, Agni. Let thy tongue dart — All-hail ! — to meet the butter. 25 Thy heart is in the flood, within the waters. With thee let plants and waters be commingled, That, Lv>rd of Sacrifice, we may adore thee with singing praise and telling forth our homage. All-hail ! 26 This, celestial Waters, is your offspring. Support him dearly loved and gently nurtured. II ■ I »■ i« I ■ < ■ I. ■ ■ « ■ ■ 20 The sixth, with the text whose first line is taken from A. Y. YII. ^. I. 21 The seventh, with the text repeated from II. 21. Pathway : the sm- rifice. The path : your own homeward way. Ood : Prajftpatu 22 The eighth, with the text. This i» thy saarifice : he ofiTers the ninth and iMt oblation of the series. 23 After this set of oblations, the Adhvaryu throws the black-buck's horn (itee lY. 10, note) and the girdle into the CbStv&Ia or ^t. Thw8. The rest of the formula is repeated from verse 40. 42 Formulas for the Gargatrir&tra, a festival of three day», m which a thousand cows are given to the officiating {Hriests, three hundred ancl tl»rty< three each day. The full number of a thousand is to be completed with a red cow who is led up to the sacrificial enclosure and stationed between the Havirdh&na shed and the Agnldhra hearth where she is made to smell the Dronakalasa or large wooden Soma vat or reservoir. Migktp Chu :■ the red cow is addressed. 43 IdA: one of the cow's sacrificial names : see III. 27; IT. 22.. invto- 2a6^; more literally, * unrestrained, or Adxti,' another name of the eow ? see III. 27. Full of sap : or Sarasvati^ also a name ot the coWr VERBS 49.] WHITE YAJURVEDA. 67 44 OIndra,beatour foesaway.humble the men who challenge us: Sead down to aether darkness him who seeks to do us injury. Taken upon a base art thou. For Indra, foe-dispeller, thee. This is thy home. For Indra, foe-dispeller, thee. 45 Let us invoke to-day, to aid our labour, the Lord of Speech, the thought-swift Visvakarman. May he hear kindly all our invocations, who gives all bliss for aid, whose works are righteous. Taken upon a base art thou. For Indra Visvakarman thee. This is thy home. For Indra Visvakarman thee. 46 With strengthening libation, Visvakarman, thou madest Indra an undying guardian. The people of old time bowed down before him because the Mighty One was meet for worship. Taken upon a base, etc., as in 45. 47 Taken upon a base art thou. I take thee lord of Gdyatri for Agni. For Indra take I thee the lord of Trishtup. I take thee lord of Jagatt for All-Gods. Anushtup is the song that sings thy praises. 48 I stir thee for the fall of cloud-borne waters. I stir thee for t)ie fall of streams that gurgle. I stir thee for the fall of those that gladden. I stir thee for their fall who are most lovely. I stir thee for their fall that are, the sweetest. I stir thee for the waters' fall, I stir thee, pure one, in the pure, in the day's form, in SArya's beams. 49 The Bull's majestic form is shining brightly, the pure the pure'i^ preceder, Soma Soma's. Whatever name invincible, stimulating, is thine, Soma, for that name I take thee. All-hail to Soma, unto thee, Soma. 44 Formulas for the drawing of thd Hah&vrftttya Graha, or Great Vow Libattoo, on the peaaltlmate day of the Gavamayana. He draws the cup for Indra with the text from B. V. X. 152. 4. Foe-dispeller: Vimridh; 'Averter of Scorn ': Eggeling. 45 A second text for Visvakarman, the Omnific Indra, called also V&chas- pati, Lord of Speech. 46 A third alternative text. Undying : avadhyam ; not slayable. 47 Formulas for drawing the Ad&bhya Graha, the tJndeceivable or Invin- cible Libation. Lord of: accompanied by. Agni : to whom the Gdyatri metre is specially devoted. Three sprigs of the Soma plant are thrown into the vessel containing the Nigr&bhy& (VI. 30) waters. 48 He approaches the Ahavanlya fire-house, and stirs the Nigr$bby4 waters with the Soma sprigs. / stir ilue : Soma. In the pure : ffater. 49 The Bull's majestic foitn : the Sun, identified with Soma. 68 TEE TEXTS OP THE [BOOi VHl, 50 radiant Soma, eagerly draw nigh to Agni's welMoved food* radiant Soma, willingly go to the food that Indra loves. Go, radiant Soma, as our friend, to the All-Gods' belovM food* 51 Here is delight : enjoy yourselves ; here surety, surety of your own. All-hail 1 Loosing the suckling to his dam, the suckling as he milka his dam — May he maintain the growth of wealth among us. AU-hail ! 52 Thou art the Session's hs^py termination. We have attained the light and grown immortal. We have gone up from earth to sky, have found the Gods and heaven and light. 53 Indra and Parvata, our champions in the fight, drive ye away the man who fain would war with us, drive him far from us with the bolt. Welcome to him concealed afar shall be the lair that he hath found. So may the Render rend our foes on every side, rend them, Hero, everywhere. Earth! Ether! Sky! May we be rich in o&pring, rich in brave sons and rich in food to feed us. 54 Paramesht;hin when contemplated. Praj&pati in uttered speech. Food when approached. Savitar in the partition. Visva- karman in Consecration. P&shan in the Soma-purohasing cow. 51 Formulas for the Sattrotth&na or Rising up from the Sacrificial Session. Two oblations are offered in the S4l4dv&rya, or Sacrificial Hall Door fire» and two texts are recited. ffere'U delight: the cows are ad- dressed. Loosing the suckling : he offers the second oblation. The tuekling ia Agni, and hit dam is the Eaorth whose moisture he drains, or whose produce in the shape of sacrificial food he consumes. Be * AgnL 52 Thou: theSomaiathecup. Wehweattain^tte.: of. {I. V. VIIL 48. 8. 53 The Sacrificers creep eastward under the azie of the soutiieni HaTirdbftna or Soma cart with the text from R. V. 1. 182. 6. Pa/rvatttf mountain ; the presiding Genius of mountains and clouds, frequently asao- ciated with Indra, or, aecording to S4yana, another form of that Qod. 54 This and the four following verses contain thirty-four formulas for rectifying and expiating any neglect, error or mischance in the saorificial performance. If the cow who should supply milk for i^e Qharxoa or Warm Libation fails to give any, another is to be milked and thirty-four obli^ons of butter are to be offered on her right tail-bone. See Sacred Books of the East, XXVI. 411, 412. The sacrifice, Soma, is identified with each of tiie Deities and sacred objects whose names are mentioned. Parafneah^n: Supreme Lord; an epithet applied to various Deities. Soma-purehming cow : see IV. 19, 26. VBRSE 5d.] WBIT£ YAJVRVEDA, 69 55 Aft ladra aud the Maruts be is statiaoed ready for the sale Asura, being bought aud sold. Mitra when purchased Vish^a Sipivishta when oa the Sacrifioer's thigh he resteth Visbil^u Narandhisha brought on the barrow ; C6 Soma when come : when seated on the platform, Varana; Agni in the sacred fire-place ; Indra upon the sacrificial barrow; Atharvan when deposited for pounding ; 57 All-Gods when offered in the scattered fkugments ; Vishnu, the guard of those who soothe his anger, when he is fil^ and swelling in the waters ; Yama in pressing j Vishnu in collection ; Vllyu what time they cleanse and purify him ; the Bright when cleansed ; the Bright with milk about him; Man- thin commingled with the meal of barley ; 58 All-Gods when he is drawn away in beakers ; Life when up- lifted for the fire-oblation; Rudra when offered; VUta when reverted ; Man-viewer when beheld ; drink when they drink him ; deposited, the N&r&samsa Fathers ; 59 Sindhu when ready for the bath that cleanses; the sea when he is carried to the waters; Water is he when he is plunged beneath it. To those most mighty hath it gone, most manly in vigour, by whose strength the worlds were stablished, Who rule as Lords resistless in their grandeur, Vishnu and Varuna, at the prayer of morning. .ikk. 55 Agura: Lord; Divine Being. Bppivuhta: a title of Vishnu of uncertalQ etymology and menning. ' Invested 'with rays of light,' according to S&yana. See The Hymns of the Rigveda, Vll. 100. 6, note. Sacrificer^s thigh : see IV. 27, note. Natandhiiha : variooaly explained by Mahldhara as * world- destroying/ 'not injuring men,' and, ni XXII. 20, as 'mafi-praising.' Accord- ing to the St. Petersburg Lexicon the meaning is probably ' man-observing.' 56 Aihjarvan: an ancient priest, the first who obtained fire and instituted tiie worship of Agni. 57 PragmenU : the severed stalks or filaments of the plant. Pilled and moellivg : see V. 7, note. In collection : when he is being procured and pre- pared for sacrifice. The Bright: Sukra. See VII. 13. Manthin: said to mean the Moon. See VII. 16. 58 rhail ! to Gods go the warm milk oblation ! 62 Spread far and wide is sacrifice's milking : eightfold along the heaven hath it extended. Pour, Sacrifice ! in plenty on mine offspring: may I obtain prosperity for ever. All-hail ! 63 Soma, send wealth in gold and steeds and heroes. All-hail ! bring hitherward booty in cattle. 61 The threads : the sacrificial formulas which have now come to an end. See verse 54. With Svadhd : with the appropriate oblation. 62 The SacriHoer recites the text. Eightfold: directed to the quarters of the sky and the intermediate points. 63 He touches the spilt Soma as he recites the text. BOOK THE NINTH. Ot7r sacrifice, God Savitar, speed onward : speed to his share the sacrifice'fi patron. May the celestial Gandharva, cleanser of thought and will, make clean our thought and purpose : the Lord of Speech sweeten the food we offer. 2 Thee, firmly set, settled in man, in spirit. Taken upon a hase art thou. I take thee, draught acceptable to Indra. This is thy home. Thee, welcomest to Indra, Thee set in waters, butter, realm of ether. Taken upon Indra. Thee seated in the sky, earth, air's mid-region, among the Gods and in the vault of heaven. Taken, etc. as above. 3 The strength-arousing essence of the waters, gathered in the Sun, Essence of waters' essence, that, most excellent, I take for you. Taken, etc., as above. 4 Cups of strength-giving sacrifice, inspirers of the sage's hymn — Of you, the handleless, have I collected all the sap and strength. Taken, etc., as above. United are ye twain : with bliss unite me. Parted are ye : keep me apart from evil. Books IX. and X. contain the formulas required for the performance if two important modifications of the Soma sacrifice, the V^japeya, Draught of Strength or Cup of Victory, and the Rftjasuya, Inauguration or Consecra- tion of a King. For the V&japeya, see Sacred Books of the East, XLI. pp. 1—40; Hillebrandt, Ritual-Litteratur, pp. 141—143; Weber, Cber den Vdjapeya (Sitzungsb^richte der K. Preussischen Akademie der Wissens- chaften, pp. 765—813). 1 The Sacrificer ofTers an oblation of butter and recites the text. Celestial Gandharva : the Qod in the form of the Sun's disc, according to Mahfdhara. Lord of Speech : Praj4pati. The food: vdjam. 2 Thee: the first of the five Vcljapeya Cups which he draws for Indra. Thee iet in watert : he draws the second cup. The rest of the formula is repeated from lines 2 and 8. In the »ky^ etc, : he draws the third cup. The rest as in lines 2 and 8. Soma is considered as pervading the three worlds. Earth, Air, and Sky. 3 He draws the fourth cup. Gathered in the Sun : meaning the purifying Vdyu or Wind. That most excellent : meaning Praj^pati. For you : Gods. The rest of the formula is repeated as above. 4 He draws the fifth cup. Handleless : or noseless, or jawless ; without spouts or side-handles. Ye twain : a cup of Soma and another of Surd, a kind of wine or beer made from rice orbarl*»y with a kind of leaven to make it ferment. See Zimmer, Altindisches Leben, p. 280. 72 TBB TEXTS OF THE [BOOK IX, 5 Thou art the thanderbolt of Indra^ dinner of wealth : with thee may this man win him riches. In gain of wealth we celebrate with praises her, Aditi by name, the Mighty Mother, On whom this Universe of life hath settled. Thereon God Savitar promote our dwelling ! 6 Amrit is in the Waters, in the Waters healing mediciner Yea, Horses ! at our praises of the Watsrs grow ye fleet and strong. Whatever wave, ye celestial Waters, wealth-giving, towering high, and swiftly rushing, is yours, therewith may this man win him riches. 7 It was the wind, or it was thought, or the Gandharvas twenty-seven — These at the first harnessed the horse : they set the power of speed in him. 8 Steed, being yoked grow wind^swift : be beauteous as Indra's right-hand steed; Omniscient Marats harness thee ! Tvash^ar put swiftness in thy feet ! 9 What speed, Horse, was laid in thee in secret, what passed in wind, bestowed upon the falcon. With that same strength be strong for us, Courser, wealth-winning and victorious in battle. Starting to run your course, winners of riches, smell ye Brihaspati's portion, ye Horses. 10 By impulse of God Savitar, true Impeller, may I ascend Brihaspati's highest heaven. 5 Here begin the formulas for the chariot-racing which is a characteristie and important part of the Vftjapeya. The Sacrificer addresses the Chariot which he takes down from its stand, draws to the south of the Cb&tv^a or pit. and places by the altar. On whom : as Earth. 6 He takes water and sprinkles the chariot horses, reciting the text frum A. V. I. 4. 4., the first line of which is taken from R. Y. I. 2S. 19. Amrit: nectar or ambrosia. 7 He harnesses the off horse with the text. Wind . . . thtmgkt : as em- blems of rapidity. Gandhawca : see II. 8. note ; here representing the Kakshatras, Lunar Mansions or stages through which the Moon passes* and signifying the flight of time. 8 He yokes the near horse. Omniteient : or, All*po8sessing. 9 He yokes a third horstf as off side-horse. In ieeret : in the region of thy heart. In battle : or, at the gatiiering (of the Qods at sacrifice), acoordr ing to the ^atapatha-Br&hmapa. BrihatpatVs portion: & mess of boiled wild -rice, dedicated to Brihaspati the representative of the priesthood. Ther horses are made to smell' it in order to assure their victory. 10 The Brahman mounts a chariot-wheel placed on a post, with the lo|i lowing line of text if the Saorificer is a Br&hxnaQ. Indra: as the rdpresMi^ vsnsB u] wsiTs YAjtmrsDA, n By impalse of God Savitar, true Impeller, may I ascend the highest heaven of Indra. By impulse of God Savitar, true Impeller, Brihaspati's highest heaven have I ascended. By impulse of God Savitar, true Impeller, I have ascetided Indra's loftiest heaven* 11 Brihaspati, win the prize. Lift up your voices to Bphaspati. Make ye Briha^ati win the prize. Do thou, Indra, win the prize. To Indra lift your voices up. Make Indra winner of the prize. 12 True hath been this your league whereby ye made Brihas- pati win the prize. Brihaspati have ye caused to win the prize. Be freed, ye Forest-lords. Faithful was this your league whereby ye have made Indra win the prize. Ye have made Indra win the prize. Be ye set free, ye Forest-lords. 13 Through impulse of God Savitar, true Impeller, mine be Brihaspati's prize who winueth prizes. On to the goal, ye Steeds, winners of prizes, blocking the ways and meting but the courses ! \i Bound by the neck and at the flanks and in the inouth, that vigorous Courser lends new swiftness to his speed. Ill ■ ■ 1 T T -■ - II II Mil II IM ^1 ■■Ml ^ ■ MM^IMIW I ■ B^ ^ -wt ^^mmm^m^t^^^ tstive of the EahatrB or nobility ; this part of the text being used when the Sacrificer is a RAjanyft, a man of the princely, noble, or military class. The third line also is to be used when the Brahman descends from the wheel, if the Sacrificer be a Brfthman. and the fourth when he is a R&janya. Seventeen being the number sacred to Prajftpati, whose favour is to be won in the ceremony, seventeen four-horse chariots have been prepared and assembled, the goal round which they have to turn beiug the branch of an Udumbara tree (Ficus Glomerata) planted ' in the ground at a distance of seventeen bowshots from the startiug-place. 11 The Brahman beats one of the seventeen drums ranged along the edge of the altar ground, and recites the text, the rest of the drums being considered to be Simultaneously beaten. BrikMpati: this, if the Sacrificer is a Brfthman. Lift up: Drums. Indra: this, if the Saciificer is a Rftjanya. 12 After the racing he takes down, with the text, the drum that has been beaten, and the others in silence. Your league : the union of your voices. Brikaepati . . . Indra: as in verse 11. Forett'hrdi: trees, the drums made chiefly of wood. 13 This refers to an earlier stage of the proceedings When the Sacrificer mounts the chariot. 14 The Adhvaryu makes an offering of butter, or addresses the running hones with two verses taken respectively from R. Y. IV. 40. 4, 8. Dadhihrdt^ or in the crude form, Dadhikrft : a kind of divine horse, probably a perso- nification of the morning Sun. The word appears to be an apocopated form of Dadhikrivaa in the following verse, with which it is interchangeable* 74 THE TEXTS OF THE [BOOK IX, Drawing himself together as his strength allows, Dadhikr^s speeds along the windings of the paths. All-hail ! 15 His pinion, rapid runner, fans him on his way, as of a bird that hastens onward to its aim, And, as it were a falcon's gliding through the air, strikes Dadhikr&van's sid« as he speeds on with might. All-hail ! 16 Bless us the Coursers when we call, while slowly they move, strong singers, to the Gods' assembly. Crushing' the wolf, the serpent, and the demons, may they completely banish all affliction. All-hail ! 17 May all those vigorous Coursers listen to our cry, hearers of invocation, speeders on their way ; Winners of thousands, fain to win where meed is won, who gather of themselves great wealth in every race. 18 Deep-skilled in Law Eternal, wise, immortal, Coursers, help us in each fray for booty. Drink of this meath, be satisfied, be joyful: then go on paths which Gods are wont to travel. 19 To me come plenteous growth of wealth ! Approach me these,^ Heaven and Earth, who wear each form and figure ! Hither may Father come to me, and Mother. Soma with immortality approach me ! 20 To the Friend, Hail ! To the Good Friend, Hail ! To the Later-born, Hail ! To Resolution, Hail ! To the Vasu, Hail I To the Lord of Days, Hail ! To tlie Failing Day, Hail ! To the Failing sprung from the Transitory, Hail ! To the Transitory sprung from the Final, Hail ! To the Final Mundane, Hail ! To the Lord of the World, Hail ! To the Sovran Lord, Hail ! 16 He addresses the horses with the text from R. V. VIL 38. 7. Strong singers : or, perhaps, high*mettled. 1 7 He addresses them again with the text from R. V. X. 64. 6. Meed : the priestly fee. 18 He addresses them a third time with the text from R. V. VII. 38 8. Tkit meath : a mess made of wild«rice which the horses are made to smell before the race and to drink after it. See verse 9. 19 The ISacrificer having dismounted from the chariot touches the meiB of wild-rice and recites the text. Father: Heaven. Mother: £arth; or per- haps the Saorifioer's parepts are intended. 20 TheAdhvaryu makes twelve oblations with the dipping -spoon, or makes the Sacrificer recite the following twelve formulas, one for each month, addressed to Praj4pati as the Presiding Genius of the Year. Tht Fiiend : perhaps the first month after the winter solstice when the weather becomes milder. The Lord of Days : the month containing the longest day. The meaning of some of these fanciful expressions is obscure, and their applicability to the respective months is not apparent. Cf. XVIII. 28; XXIL 32. VERSE 26.] WHITE TAJVRVBDA. 75 21 May life suceeed through sacrifice. May life-breath thrive by sacrifice. May the eye thrive by sacrifice. May the ear thrive by sacrifice. May the back thrive by sacrifice. May sacrifice thrive by sacrifice. We have become the children of Prajslpati. Gods, we have gone to heaven. We have become immortal. 22 In us be your great might and manly vigour, in us be your intelligence and splendour. Obeisance to our Mother Earth ! Obeisance to our Mother E^h! This is thy Sovranty. Thou art the ruler, thou art control- ler, thou art firm and stedfast. Thee for land-culture, thee for peace and quiet, thee for wealth, thee for increase of our substance. 23 Of old the furtherance of strength urged onward this Sovran Soma in the plants and waters. For us may they be stored with honey : stationed in front may we be watchful in the kingdom. All -hail ! 24 The furtherance of strength extended over this heaven and all the worlds as sovran ruler. He, knowing, makes the churl a bounteous giver: wealth may he grant us with full store of heroes. All-hail ! 25 Surely the furtherance of strength pervaded all these exist- ing worlds in all directions. From olden time the King moves round, well knowing, strengthening all the people and our welfare. 26 As suppliants, for aid we grasp Soma the King, and Agni, the Adityas, Vishnu, Siirya, and the Brahman-priest Brihaspati. 21 He offers six oblations, or makes the Sacrificer recites the following six formulas, odb for each season, belonging to Praj&pati as Lord of the Year. Sacrifice: meaning the Vftjapeya now in course of performance. The back : or, possibly, a special arrangement of Sftmans called Prishtha. We have gone to heaven: or, to light ; here the Sacrificer, mounting by a ladder, touches the dough cap or head-piece of the sacrificial stake. Become immortal: he mounts higher till his head is above the top of the stake. 22 He looks towards the four quarters of the sky and the intermediate points, and addresses the text to them or t<> their presiding deities. Obeis- ance: here he looks on the ground. Thy Sovranty: he points to a seat of Udumbara wood, on which he ^spreads a goat>skin. Thou : addressed to the Sacrificer whom he seats on the Asandi or throne. Thee: * I seat ' understood. 23 He offers oblations of milk, rice and other gi^n collected in a ven^el •f Udumbara wood, and recites seven texts. These offerings are called V^japra»avanSya, Strength-Furthering, the iirst three texts beginning with VSjasya . . . prcuavah, the furtherance of strength. Of old ; in iSie be« ginning of qreatfon. The churl ; literally, * him who is unwilling to give.' .2Q Taken with a variation from R. V. X. 141. 3. 76 THE TEXTS OF THE [BOOK IX. 27 Urge Aryamafi to send us gifts, and lodra, and Brihaspati, Yak, Vishnu, and Sarasvati, and the strong Courser Savitar* 28 Agni, speak kindly to us here, be graciously inclined to us. Winner of thousands, gtant us boons, for thou art he who giveth wealth. 29 Let Aryaman vouchsafe us wealth, and P&shani and Brihas- pati. May VHk the Goddess give to us. All-hail ! 30 Thee by the radiant Savitar*s impulsion, with arms of Asvins, with the hands of Piishan. To Vak Sarasvati's controlling guidance, hers the controlling leader, I consign thee. I with Brihaspati's supreme dominion endow thee by the balm of consecration. 31 With the monosyllable Agni won vital breath : may I win that. With the dissyllable the Asvins won bipeds : may I win those. With the trisyllable Vishnu won the three worlds : may I win those. With quadrisyllable metre Soma won four-footed cattle : may I win those. 32 With five-syllable metre PCbshan won the five regions : may I win them. With six-syllable metre Savitar won the six seasons : may I win them. With seven-syllable metre the Maruts won the seven domes- tic animals : May I win them. With octosyllabic metre Bfihaspati won the G4yatr! : may I win that. 33 With nine-syllable metre Mitra won the Trivfit Stoma: may I win that. With decasyllabic metre Varuna won Virij : may t win that. - 27 Taken from R. V. X. 141. 5, Yftk, the (jk>dde8s of Speech, being sub- stituted for Vata tbe Wind-Ood. 28 Taken with a slight variation from R. V. X. 141. 1. 29 The first line is taken from R. Y. X. 141. 2, Piishan being sabstituted for Bhaga the Distributor of food or w^dth. 30 Thu : * 1 besprinkle ' understood. The priest sprinkles the Sacrificer with the remainder of the sacrificial elements. / endow tku : addressing him by his name. 31 He offers oblations, or makes the Sacrificer recite the Ujjitis or Victory. Formulas. MonosyUdbU: metre of one syllable. Six Seatom: Spring, Summer, Rains, Autumn, Winter, Dews. See II. 82. 32 Seven domettic aninaU : ox, horse, sheep, goat, mule, ass, man. See The Hymns of the Atharva-veda, II. ZL 1, note ; III. 10. 6 and note. 33 Trivrit Stoma : Triple Praise-Song ; a recitation in which first the first three verses of each triplet of R. V. IX. 11 are sung together, then the •ecoad verses, and lastly the third. VSBSE 37.1 WHITE YAJUHVEDA. 77 With hendecasjrllabic metre Indra won Trishtup : may I win that. With dodeeasyllabijG metre the AU-^ods won Jagatt : may I win that. 34 The Vasus by thirteen-ajllable metre won the Thirteenfold Stoma : may I win that. The Badras by fourteen-sy liable metre won the fourteenfold Stoma : may I win that. The Adityas with fifteen-syllable metre won the Fifteenfold Stoma : may I win that Aditi with sizteen-syllable metre won the Sixteenfold Stoma : may I win that. Praj^pati with seventeenfold metre won the Seventeenfold Stoma : may I win that. 35 This is thy portion, Nirriti I Accept it graciously. All-hail ! To Gods whose guide is Agui, to the eastward-seated Gods, All-hailj To Gods whose guide is Yama, to the southward-seated Gods, All-hail ! To Gods whose guides are the AU-Gods, those who are seated westward. Hail ! Hail to the northward-seated Gods, to those whose guides are Mitra and Varuna or the Marut host ! To Gods whose guide is Soma, who, worshipful, sit on high. All-bail I 36 Gods who have Agni as their guide, whose seat is eastward, Hail to them 1 4 Gods who have Yama as their guide, whose seat is southward. Hail to them ! Gods who have All-Gods ais their guideS) whose seat is west- ward. Hail to them ! Gods who have Mitra-Yarazia for guides, north-seated. Hail to them ! Gods who have Soma as their guide, high-seated, worshipful, Hail to them] 37 Agni, subdue opposing bands and drive our enemies away. Invincible, slay godless foes; give splendour to the worshipper. 35 Here begin the formulas for the B&jasuya or Eing*8 loaugtiratioD, the Ceremony in verse 30 being merely an entr'aete, A rice'Cake is prepared for Anumati or Divine Favour ; then the Sacrificer takes a firebrand, goes towards the south, and having made up a fire in a natural cleft in the ground, or on barren land, offers to Nirriti, or Earth in her lowest depths. ThU: mess of meal. He offers in five fires, or in five parts of the fii^, to the five classes of Gods mentioned, with an address to each class. 37 He then offers the Ap&mftrga oblation, an exorcising ceremony per- formed with seeds of the Apdmdrga plant (Achyranthus Aspera : see The Hymns of the A. V. IV. 17. 6), having taken a firebrand from the southern fire, and reciting the text from K. V. III. 24. 1. 78 WHITE YAJURVEDA. [BOOK IX. 38 Thee at the radiant Savitar's impulsioo, with Asvins' arms and with the hands of Pusban, I offer with the strength of the Upimsu. Slain is the demon brood. All-hail ! Thee for the slaughter of the brood of demons. The demons have we slain, have slain. So-and-So, So^and-So is slain. 39 Savitar quicken thee for sway of rulers, Agni of householders, of the trees Soma, Brihaspati of Speech, for lordship Indra, Rudra for cattle, Mitra for true-speaking, Varuna for the sway of Law's protectors. 40 Gods, quicken him that none may be his rival, for mighty domination, mighty lordship. Him, son of Such-a-man and Such-a-woman, of Such-a-tribe. This is your King, ye Tribesmen. Soma is Lord and King of us the Br^hmans. 38 He puts the fire together and offers an oblation of Ap&m&rga seeds. Updmsu : the Soma libation so named. See VI. 30. Thee for the slaughter : with these words he throws the dipping-spoon towards the place where he offers oblation. So-and-So : in the performance of the ceremony the name of the enemy whom the Sacrificer wishes to destroy is to be substituted for the asau (iste) of the text. Of. VII. 3. 39 Oblations are prepared for the eight Devasfis, Quickening or Further- ing Gods, and the Adhvaryu recites the formulas holdm? the Sacrificer by the right arm, and proclaiming his name and parentage. Riders : or * orders/ according to Mahidhara ; savdndm, from «u ' to impel,' the root of Savitar, Impeller, ffouteholders : Grihapati, Lord of the Household, being a little> of Agni. Trees : Soma being called Vanaspati, Tree or Plant par exedlence. Speech : Brihaspati being Lord of Speech, i. e. Prayer. Lordship ; or pre- emiuence, Indra representing royalty and being King of Gods< Cattle: Rudra being Pasupati,. Lord ol Beasts or Oattle. True-speaJcin^ : Mitra, as the Sun, being csdled the Truthful (Solem quia dicere falsum Andeat?). Law's : Varuna being the Mond Governor of the world. 40 ffim : he pronounces the name of the Sacrificer. 8ueh-a-man, etc. : he declares the names of the Sacrificer's parents. Tribe : or people. THbeS' Ttien . or, people : here the name of the tribe or people^ e. g. Te Knrus, or Pa&ch&las, or Bharatas, as the case may be, is to be substituted in the per- formance of the ceremony. BOOK THE TENTH. The Gods drew waters with their store of sweetness, soccQ' lent and observant, king-creating, Wherewith they sprinkled Varuna and Mitra, wherewith they guided Indra past his foemen. 2 Wave of the male art thoa, giver of kingship. Do thou — All-bail ! — bestow on me the kingdom. Wave of the male' art thou, giver of kingship. Do thou on So-aud So bestow the kingdom. Thou hast a host of males, giver of kingship. Do thoa — All-hail ! — bestow on me the kingdom. A host of males hast thou, giver of kingship. Do thou on So-aud-So bestow the kingdom. 3 Swift at your work are ye, givers of kingship. Do ye — All- hail ! — bestow on me the kingdom. Swift at your work are ye, givers of kingship. Do ye on So-andSo bestow the kingdom. Endowed with strength are ye, givers of kingship, etc. O'erflowing floods are ye, etc. The Waters' Lord art thou, giver of kingship. Do thou, etc. The Waters' Child art thou, etc. The Rftjasuya Ceremony is continued, with formulas for the collection and mixing of waters from different streams and sources for the Abhisheka, Aspersion or Consecration of a King. For fuller details of the Sacrifice, see Sacred Books of the East, XLI. pp. 73 seq ; Weber, Cher den lUjas^ya ; Hillebrandt, Ritual-Litteratur, pp. 148—147. 1 The Adhvaryu first takes water brought from the Sarasvatt, the sacred river of the earlier Hindus, and recites the text. Varuna and Mitra : pre- decessors, as Kings, of Indr^. 2 Of the male : rused by a male animal, beast or man. He steps into the water, and takes the ripple that rises in front of him. Ontne: to be trans- ferred to the Sacrificer. So-and-$o : the Sacrificer who is to be consecrated Ring, and whose name he mentions. ffo»t ofmale$ : the ripples are likened to an opposing band of armed men. With this formula he takes up the wavelet that rises behind him^ 3 Stanzas 1 and 2 are formulas for taking water from a tank or pool— tbat in stanza 1 being mixed with Saittsvat! water ; he now takes water from a stream. So-and-So: as in verse 2. Endowed vjith strength: which is to be conferred upon the Sacrificer. He takes water that runs in the opposite direction. O'erftomng : signifying abundant wealth. He takes water that escapes from Its channel. Waters* Lord: he takes water that has been brought from the sea. Waters' chUd: he takes water from an eddy. so THE TEXTS OF TEE [BOOK X. 4 With sun-bright skins are ye, givers, etc. Brilliant as Suns are ye, etc. Bringers of joy are ye, etc. Dwellers in cloud are ye, etc. Desirable are ye, etc. Most powerful are ve, etc. Endowed with might are ye, etc. Man-nourishing are ye, etc. All-nourishing are ye, etc. Self-ruling Waters are ye, giving kingship. On So-and-So do ye bestow the kingdom. Together with the sweet let sweet ones mingle, obtaining for the Kshatriya mighty power. Rest in your place inviolate and potent, bestowing on the Kshatriya mighty power. 5 Brilliance of Soma art thou : may my brilliance grow like thine. To Agni Hail ! To Soma Hail ! To Savitar Hail ! To Sara- svati Hail ! To Pdshan Hail ! To Brihaspati Hail ! To Indra Hail ! To the Noise Hail ! To Fame Hail ! To Amsa Hail ! To Bhaga Hail ! To Aryaman Hail ! 6 Ye are two strainers, Varuiia's own possession. I make you pure at Savitar's impulsion, with flawless strainer, with the beams of Sdrya. Thou, friend of speech, heat-born, art undefeated. Soma's share art thou. Hail, ye king-producers ! 4 WUh tun-hrighJt shim: he takes water from a pool on which the san shines. Brilliant: rain-water that falls in sunshine. Bringertofjoy: water from a lake. DweUen tn cl(nfd: ' fold-dwellers' : Eggeling ; waters from a welL Dairable: or, perhaps, obedient : the water of dew-drops. Most powtr^ ful: he takes flowing honey. Endotoed vM might : fluids of an unborn calf. Man nouritking : milk. AU-nourishing: claiified butter. Self -ruling: sun- motes whloh, after taking seventeen kinds of water, he takes and mingles with them. Together : he mixes them all in a vessel of Udumbara wood. The Kthatrijfa : the piinoe who is being ooQsecrated King. 5 He spreads a tiger-skin, one of the emblems of royalty, before tba Maitrftvaruna's dJmhi^d or Are-hearth, and recites the formulas. Of Soma : because Indra became a tiger after he had drunk Soma, says the Commen- tator. The tiger, in the Atharva-veda, is the king of beasts ind the type o| heroic strength and courage. See A. V. IV. 8. 4, 7. The Noi$e : of his pro- clamation as king. AfKkfa : the«ai9e of one of the Adityae. 6 fle makes two strainers (see I. 3), and interweaves them with goMt Friend oftpeeek: the mingled waters are addressed in the singular number. Mao, it is said, has the power of speech so long as there is water in his vital aire or breathings. HeaJt-bom: from fire smoke, from smoke doudt Irom cloud water. Soma*% ehare : when the priests moisten the plant with water. TERSE 10.] WHITE YAJUEVEDA. 81 7 Sharers in joy are these majestic Waters, inviolate, indus* trious, investing. In these as homes hath Varuria made his dwelling, he, Child of Waters, in the best of mothers. 8 Thou art the inner caul of princely power. Thou art the outer caul of princely power. Of princely power thou art the womb, the nav^l. Thou art the Vritra-slaying arm of Indra. Mitra's art thou, thou Varuna's possession. With thee to aid may this man slaughter Vritra. Cleaver art thou ; thou Render \ thou art Shaker. Protect him ye in front, protect him rearwards ; protect him side- . wards ; from all quarters guard him. 9 Visible, ye men. Informed is Agni, Master of the House- hold. Informed is Indra of exalted glorv. Informed are Mitra-Varuna, Law-Maintainers. Informed is PAshan, Lord of all Possessions. Informed are Heaven and Earth, the All-propitious. Informed is Aditi who gives wide shelter. 10 Appeased by sacrifice are biting creatures, Ascend the East. May Gfiyatri protect thee, the psalm Rathantara, the triple praise-song, the season Spring, and the rich trea- sure, Priesthood. 7 Sharers in Joy t 'playmates' : Dggeling. He moves them into various consecration vessels of Pal^a and Udumbara wood. Investing: forming the raiment of Varuna in the ocean of air. ^est of mothers : or, most maternal, as nourishing all life. 8 The royal Sacrificer puts on various garments, first a t^rpya^ perhaps a silk under-garment (See Saored Books of the East, XI^I. 85 note) which is addressed in the first formula of the verse. Inner caul: or amnion. Outer caul: or chorion ; he puts on a woollen garment which is thus addressed. The womb : he puts on a mantle. The navel : he puts on a turban with the ends banging down, which is thus addressed. These garments symbolize the development of an embryo till it reaches n^aturity, and the progressive stages of the King's Consecration. Vritra-slaying arm: the Adhvaryu strings a bow, an emblem of military and princely rank. Mitra's : he addresses the right end of the bow. Varuna^s : the left end. Thee : the bow. Vritra : the typical enemy ; all foes. He then gives the King three arrows, and addresses each by name. Shaker: Kshum^ ; causing the foe to tremble. 9 He recites the formulas announcing and introducing the newly^consp- crated King. Visible: he stands before you. I^^^d of all possessions : or, all- knowing. 10 He puts a piece of copper in the mouth of a long-haired person, that is, a eunuch, seated in the Sadas. Biting creatures : such as serpents, or lUkshasas who disturb sacrifices. Rathantara : one o( the most important Stoans, consisting of verses 22, 23 of R. V. VII. 32 = S^ma7eda II. i. i. U. triple praise-song : or Trivrit Stoma. See 13^. 33. 6 82 THE TEXTS OF THE [BOOK X, 11 Ascend the Soath. Be thy protectors Trishtwp, the Bribat Saman, the fifteenfold praise-song, the season Summer, and the treasure Kingship. 12 Ascend the West. May Jagati protect thee, the psaltn Vai- rupa, the seventeenfold pi*aise-song, the Rain-time, and that store of wealth, the People. 13 Ascend the North. Thy guardians be Anushtup, Vairaja psalm, the twenty-onefold praise-song, the season Autumn, that rich treasure Fruitage. 14 Ascend the Zenith. Pankti be thy keeper, Sakvara, Raivata the pair of Samans, Praise-songs the thirty-threefold and thrice-ninefold, both seasons. Winter, Dews, that treasure lustre. The head of Namuchi hath been cast from me. 15 Brilliance of Soma art thou, may my brilliance grow like th ine. Save me from death. Vigour art thou, victory, everlasting life. 16 With golden bodies, at the flush of morning, ye rise on high, two Sovran Lords, and Siirya. Ascend your car, Varuna and Mitra : thence view infinity and limitation. Thou art Mitra, thou art Varuna. 17 Thee with the strength of Soma, Agni'4 lustre, with Swrya'a splendour, Indra's might [ aprinkle. Be lord of princes : safe past arrows guard him. - '■ - — — — ■ 1 1 The Ring is now called on to ascend, that is, to master, the four qoar- ters of the sky and the zenith and so to assume universal sovranty. Bi'ikaltr See VII. 22 note. 12 VaiiUpa: the name of an important Saman 13 ^ nushtup : a Yedic metre of four octosyllabic Pddas ot quarter-Terses. Vairdja : another important S^man. 14 Pankti : a metre of five octosyllabic P&dafi. §dkvar