The Hymns of the Atharvaveda, translated by Ralph Griffith

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

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BOOK IX
HYMN I
A glorification of the Asvins' whip and a prayer for blessings
1The Asvins' Honey-whip was born from heaven and earth, from
middle air, and ocean, and from fire and wind.
All living creatures welcome it with joyful hearts, fraught with
the store of Amrit it hath gathered up.
2They call thee earth's great strength in every form, they call
thee too the ocean's genial seed.
Whence comes the Honey-whip bestowing bounty, there Vital
Spirit is, and Amrit treasured.
3In sundry spots, repeatedly reflecting, men view upon the earth:
her course and action;
For she, the first-born daughter of the Maruts, derives her
origin from Wind and Agni.
4Daughter of Vasus, mother of Ādityas, centre of Amrit breath
of living creatures.
The Honey-whip, gold-coloured, dropping fatness, moves as a
mighty embryo 'mid mortals.
5The deities begat the Whip of Honey: her embryo assumed all
forms and fashions.
The mother nourishes that tender infant which at its birth
looks on all worlds and beings.
6Who understandeth well, who hath perceived it, her heart's un-
injured Soma-holding beaker?
Let the wise Brāhman priest therein be joyful.
7He understandeth them, he hath perceived them, her breasts
that pour a thousand streams, uninjured.
They unreluctantly yield strength and vigour.
8She who with voice upraised in constant clamour, mighty, life-
giving, goes unto her function,
Bellowing to the heated three libations, suckles with streams of
milk, and still is lowing.
9On whom, well-fed, the Waters wait in worship, and steers and
self-refulgent bulls attend her.
For thee, for one like thee down pour the Waters, and cause
desire and strength to rain upon thee.
10The thunder is thy voice, O Lord of Creatures: a Bull, thou
castest on the earth thy vigour.
The Honey-whip, the Manus' first-born daughter, derives her
origin from Wind and Agni.
11As at the morning sacrifice the Asvins twain love Soma well,
Even so may both the Asvins lay splendour and strength within
my soul.
12As at the second sacrifice Indra and Agni love him well,
Let the pair, Indra Agni, lay splendour and strength within my
soul.
13As at third sacrifice Soma is the Ribhus' well-beloved one,
Even so may they, the Ribhus, store splendour and strength
within my soul.
14Fain would I bring forth sweetness, fain would make it mine.
Bringing milk, Agni! have I come: splendour and strength
bestow on me!
15Grant me, O Agni, splendid strength, and progeny, and length-
ened life.
May the Gods know me as I am, may Indra with the Rishis
know.
16As honey-bees collect and add fresh honey to their honey store,
Even so may both the Asvins lay splendour and strength within
my soul.
17As over honey flies besmear this honey which the bees have
made,
So may both Asvins lay in me splendour and strength and
power and might.
18May all the sweetness that is found in hills and mountains,
steeds and kine,
And wine that floweth from the cup,—may all that sweetness
be in me.
19May both the Asvins, Lords of Light, balm me with honey of
the bees,
That I may speak among the folk words full of splendour and
of strength.
20The thunder is thy voice, O Lord of Creatures: a Bull, thou
castest strength on earth and heaven.
To that all cattle look for their existence: with this she nourishes
their force and vigour.
21The Whip itself is Heaven, Earth is the handle, the point of
juncture is the Air's mid-region.
The lash is lightning, and the tip is golden.
22Whoever knows the Whip's seven kinds of honey, becomes
himself a man endowed with sweetness.
Brāhman and King, the draught-ox and the milch-cow, barley
and rice, and honey is the seventh.
23Sweet is the man, sweet are his goods and chattels: he who
knows this conquers the worlds of sweetness.
24The thundering of Prajāpati in heaven is verily manifest to living
creatures.
Therefore I stand from right to left invested, and, O Prajāpati,
I cry, regard me!
The man who hath this knowledge is regarded by living beings
and the Lord of Creatures.

HYMN II
A glorification of Kāma as God of desire of all that is good
1Kāma the Bull, slayer of foes, I worship with molten butter,
sacrifice, oblation.
Beneath my feet cast down mine adversaries with thy great
manly power, when I have praised thee.
2That which is hateful to mine eye and spirit, that harasses and
robs me of enjoyment,
The evil dream I loose upon my foemen. May I rend him when
I have lauded Kāma.
3Kāma, do thou, a mighty Lord and Ruler, let loose ill dream,
misfortune, want of children,
Homelessness, Kāma! utter destitution, upon the sinner who
designs my ruin.
4Drive them away, drive them afar, O Kāma; indigence fall on
those who are my foemen!
When they have been cast down to deepest darkness, consume
their dwellings with thy fire, O Agni.
5She, Kāma! she is called the Cow, thy daughter, she who is
named Vāk and Virāj by sages.
By her drive thou my foemen to a distance. May cattle, vital
breath, and life forsake them.
6By Kāma's might, King Varuna's and Indra's, by Vishnu's
strength, and Savitar's instigation,
I chase my foes with sacrifice to Agni, as a deft steersman drives
his boat through waters.
7May Kāma, mighty one, my potent warder, give me full free-
dom from mine adversaries.
May all the Deities be my protection, all Gods come nigh to
this mine invocation.
8Accepting this oblation rich with fatness, be joyful here, ye
Gods whose chief is Kāma,
Giving me freedom from mine adversaries.
9Ye, Indra, Agni, Kāma! come together and cast mine adver-
saries down beneath me.
When they have sunk into the deepest darkness, O Agni, with
thy fire consume their dwellings.
10Slay those who are mine enemies, O Kāma: headlong to depth
of blinding darkness hurl them.
Reft be they all of manly strength and vigour! Let them not
have a single day's existence.
11Kāma hath slain those who were mine opponents, and given me
ample room to grow and prosper.
Let the four regions bow them down before me, and let the
six expanses bring me fatness.
12Let them drift downward like a boat torn from the rope that
held it fast.
There is no turning back for those whom our keen arrows have
repelled.
13Agni averts, Indra averts, and Soma: may the averting Gods
avert this foeman.
14To be avoided by his friends, detested, repelled, with few men
round him, let him wander.
Yea, on the earth descend the lightning-flashes: may the strong
God destroy your adversaries.
15This potent lightning nourishes things shaken, and things un-
shaken yet, and all the thunders.
May the Sun, rising with his wealth and splendour, drive in
victorious might my foemen downward.
16Thy firm and triply-barred protection, Kāma! thy spell, made
weapon-proof extended armour
With that drive thou my foemen to a distance. May cattle, vital
breath, and life forsake them.
17Far from the world wherein we live, O Kāma, drive thou my
foemen with that selfsame weapon
Wherewith the Gods repelled the fiends, and Indra cast down
the Dasyus into deepest darkness.
18As Gods repelled the Asuras, and Indra down to the lowest
darkness drove the demons,
So, Kāma, from this world, to distant places, drive thou the
men who are mine adversaries.
19First before all sprang Kāma into being. Gods, Fathers, mortal
men have never matched him.
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
20Wide as the space which heaven and earth encompass, far as
the flow of waters, far as Agni,
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
21Vast as the quarters of the sky and regions that lie between
them spread in all directions, vast as celestial tracts and views
of heaven,
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
22Many as are the bees, and bats, and reptiles, and female serpents
of the trees, and beetles,
Stronger art thou than these, and great for ever. Kāma, to thee,
to thee I offer worship.
23Stronger art thou than aught that stands or twinkles, stronger
art thou than ocean, Kāma! Manyu!
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
24Not even Vāta is the peer of Kāma, not Agni, Chandramas
the Moon, nor Sūrya.
Stronger than these art thou, and great for ever. Kāma, to thee,
to thee I offer worship.
25Thy lovely and auspicious forms, O Kāma, whereby the thing
thou wilt becometh real,
With these come thou and make thy home among us, and make
malignant thoughts inhabit elsewhere.

HYMN III
On the consecration of a newly built house
1We loose the ties and fastenings of the house that holds all
precious things,
The bands of pillars and of stays, the ties of beams that form
the roof.
2All-wealthy House! each knot and band, each cord that is
attached to thee
I with my spell untie, as erst Brihaspati disclosed the cave.
3He drew them close, he pressed them fast, he made thy knotted.
bands secure:
With Indra's help we loose them as a skilful Slaughterer severs
joints.
4We loose the bands of thy bamboos, of bolts, of fastening, of
thatch,
We loose the ties of thy side-posts, O House that holdest all we
prize.
5We loosen here the ties and bands of straw in bundles, and of
clamps,
Of all that compasses and binds the Lady Genius of the Home.
6We loose the loops which men have bound within thee, loops
to tie and hold.
Be gracious, when erected, to our bodies, Lady of the Home.
7Store-house of Soma, Agni's hall, the ladies' bower, the resi-
dence,
The seat of Gods art thou, O Goddess House.
8We with our incantation loose the net that hath a thousand.
eyes.
The diadem, securely tied and laid upon the central beam.
9The man who takes thee as his own, and he who was thy builder,.
House!
Both these, O Lady of the Home, shall live to long-extended'
years.
10There let her come to meet this man. Firm, strongly fastened,.
and prepared
Art thou whose several limbs and joints we part and loosen one
by one.
11He who collected timber for the work and built thee up, O
House,
Made thee for coming progeny, Prajāpati, the Lord Supreme.
12Homage to him! We worship too the giver and the Mansion's
lord:
Homage to Agni! to the man who serves at holy rites for thee.
13Homage to kine and steeds! to all that shall be born within the
house
We loose the bonds that fasten thee, mother of multitudes to
come!
14Agni thou shelterest within, and people with domestic beasts.
We loose the bonds that fasten thee, mother of multitudes to
come!
15All space that lies between the earth and heaven, therewith I
take this house for thy possession,
And all that measures out the air's mid-region I make a hollow
to contain thy treasures. Therewith I take the house for his
possession.
16Rich in prosperity, rich in milk, founded and built upon the
earth,
Injure not thy receivers, House who holdest food of every sort!'
17Grass-covered, clad with straw, the house, like Night, gives rest
to man and beast.
Thou standest, built upon the earth, like a she-elephant, borne
on feet.
18I loosen and remove from thee thy covering formed by mats of
reed.
What Varuna hath firmly closed Mitra shall ope at early morn.
19May Indra, Agni, deathless Gods, protect the house where
Soma dwells,
House that was founded with the prayer, built and erected by
the wise.
20Nest upon nest hath been imposed, compartment on compart-
ment laid:
There man shall propagate his kind, and there shall everything
born.
21Within the house constructed with two side-posts, or with four,
or six.
Built with eight side-posts, or with ten, lies Agni like a babe
unborn.
22Turned to thee, House! I come to thee, innocent, turned to
welcome me:
For Fire and Water are within, the first chief door of sacrifice.
23Water that kills Consumption, free from all Consumption, here
I bring.
With Agni, the immortal one, I enter and possess the house.
24Lay thou no cord or noose on us: a weighty burthen, still be
light!
Withersoever be our will, O House, we bear thee like a bride.
25Now from the east side of the house to the Great Power be
homage paid!
Hail to the Gods whose due is Hail!
26Now from the south side of the house, etc.
27Now from the west side of the house, etc.
28Now from the north side of the house, etc.
29So from the mansion's every side to the Great Power be homage
paid!
Hail to the Gods whose due is Hail!

HYMN IV
A glorification of the typical sacrificial bull
1The Bull, fierce, thousandfold, filled full of vigour, bearing
within his flanks all forms and natures,
Brihaspati's Steer, hath stretched the thread, bestowing bliss on
the worshipper, the liberal giver.
2He who at first became the Waters' model, a match for everyone,
like Earth the Goddess;
The husband of the cows, the young calves' father, may be
secure us thousandfold abundance.
3Masculine, prégnant, stedfast. full of vigour, the Bull sustains a
trunk of goodly treasure.
May Agni Jātavedas bear him offered, on pathways traversed by
the Gods, to Indra.
4The husband of the cows, the young calves' father, father is he
of mighty water-eddies.
Calf, after-birth, new milk drawn hot, and biestings, curds, butter,
that is his best genial humour.
5He is the Gods' allotted share and bundle, essence of waters,
and of plants, and butter.
Sakra elected him, the draught of Soma. What was his body
was a lofty mountain.
06. A beaker filled with Soma juice thou bearest. framer of forms,
begetter of the cattle.
Kindly to us be these thy wombs here present, and stay for us,
O Axe, those that are yonder.
7He bears oblation, and his seed is butter. Thousand-fold plenty;
sacrifice they call him.
May he, the Bull, wearing the shape of Indra, come unto us, O
Gods, bestowed, with blessing.
8Both arms of Varuna, and Indra's vigour, the Maruts' hump is
he, the Asvins' shoulders.
They who are sages, bards endowed with wisdom, call him
Brihaspati compact and heightened.
9Thou, vigorous, reachest to the tribes of heaven. Thee they call
Indra, thee they call Sarasvān.
Turned to one aim, that Brāhman gives a thousand who offers
up the Bull as his oblation.
10Brihaspati, Savitar gave thee vital vigour: thy breath was
brought from Tvashtar and from Vāyu.
In thought I offer thee in air's mid-region. Thy sacrificial grass
be Earth and Heaven!
11Let the priest joyfully extol the limbs and members of the Bull
Who moved and roared among the kine as Indra moves among
the Gods.
12The sides must be Anumati's, and both rib-pieces Bhaga's share,
Of the knee-bones hath Mitra said, Both these are mine, and
only mine.
13The Ādityas claim the hinder parts, the loins must be Brihas-
pati's.
Vāta, the God, receives the tail: he stirs the plants and herbs
therewith,
14To Sūryā they assigned the skin, to Sinivāli inward parts.
The Slaughterer hath the feet, they said, when they distributed
the Bull.
15They made a jest of kindred's curse: a jar of Soma juice was set,
What time the deities, convened, assigned the Bull's divided
parts.
16They gave the hooves to tortoises, to Saramā scraps of the feet:
His undigested food they gave to worms and things that creep
and crawl.
17That Bull, the husband of the kine, pierces the demons with his
horns,
Banishes famine with his eye, and hears good tidings with his
ears.
18With hundred sacrifices he worships: the fires consume him not:
All Gods promote the Braman who offers the Bull in sacrifice.
19He who hath given away the Bull to Brāhmans frees and cheers
his soul.
In his own cattle-pen he sees the growth and increase of his
cows.
20Let there be cattle, let there be bodily strength and progeny:
All this may the Gods kindly grant to him who gives away the
Bull.
21Indra here verily hath rejoiced: let him bestow conspicuous
wealth.
May he draw forth at will from yonder side of heaven a deft
cow, good to milk, whose calf is never wanting.
22With close connexion mingle with the cows in this our cattle-
pen:
Mingle, the Bull's prolific flow, and, Indra! thine heroic
strength!
23Here we restore this Bull, your youthful leader: sporting with
him, go, wander at your pleasure.
Ne'er, wealthy ones! may he be reft of offspring; and do ye
favour us with growth of riches.

HYMN V
A glorification of a sacrificial goat
1Seize him and bring him hither. Let him travel. foreknowing, to
the regions of the pious.
Crossing in many a place the mighty darkness, let the Goat
mount to the third heaven above us.
2I bring thee hither as a share for Indra; prince, at this sacrifice,.
for him who worships.
Grasp firmly from behind all those who hate us: so let the sacri-
ficer's men be sinless.
3Wash from his feet all trace of evil-doing: foreknowing, with
cleansed hooves let him go upward.
Gazing on many a spot, crossing the darkness, let the Goat
mount to the third heaven above us.
4Cut up this skin with the grey knife, Dissector! dividing joint
from joint, and mangle nothing
Do him no injury: limb by limb arrange him, and send him up
to the third cope of heaven.
5With verse upon the fire I set the caldron: pour in the water;
lay him down within it!
Encompass him with fire, ye Immolators. Cooked, let him reach
the world where dwell the righteous.
6Hence come thou forth, vexed by no pain or torment. Mount to
the third heaven from the heated vessel.
As fire out of the fire hast thou arisen. Conquer and win this
lucid world of splendour.
7The Goat is Agni: light they call him, saying that living man
must give him to the Brāhman.
Given in this world by a devout believer, the Goat dispels and
drives afar the darkness.
8Let the Panchaudana Goat, about to visit the three lights, pass
away in five divisions.
Go midst the pious who have paid their worship, and parted,
dwell on the third cope of heaven.
9Rise to that world, O Goat, where dwell the righteous: pass, like
a Sarabha veiled, all difficult places.
The Goat Panchaudana, given to a Brāhman, shall with all ful-
ness satisfy the giver.
10The Goat Panchaudana, given to a Brāhman, sets the bestower
on the pitch of heaven,
In the third vault, third sky, third ridge. One only Cow omni-
form art thou, that yields all wishes.
11That is the third light that is yours, ye Fathers. He gives the
Goat Panchaudana to the Brāhman.
Given in this world by the devout believer, the Goat dispels and
drives afar the darkness.
12Seeking the world of good men who have worshipped, he gives
the Goat Panchaudana to the Brāhman.
Win thou this world as thy complete possession. Auspicious
unto us be he, accepted!
13Truly the Goat sprang from the glow of Agni, inspired as sage
with all a sage's power.
Sacrifice, filled, filled full, offered with Vashat—this let the Gods
arrange.at proper seasons.
14Home-woven raiment let him give, and gold as guerdon to the
priests.
So he obtains completely all celestial and terrestrial worlds.
15Near to thee, Goat! approach these streams of Soma, divine,
distilling meath, bedecked with butter!
Stay thou the earth and sky and fix them firmly up on the seven-
rayed pitch and height of heaven.
16Unborn art thou, O Goat: to heaven thou goest. Though thee
Angirases knew that radiant region.
So may I know that holy world.
17Convey our sacrifice to heaven, that it may reach the Gods, with
that
Whereby thou, Agni, bearest wealth in thousands, and all pre-
cious things.
18The Goat Panchaudana, when cooked, transporteth, repelling
Nirriti, to the world of Svarga.
By him may we win worlds which Sūrya brightens.
19The droppings of the Odanas attending the Goat which I have
lodged with priest or people
May all this know us in the world of virtue, O Agni, at the
meeting of the pathways.
20This Unborn cleft apart in the beginning: his breast became the
earth, his back was heaven.
His middle was the air, his sides the regions; the hollows of his
belly formed both oceans.
21His eyes were Truth and Right. The whole together was Truth:
Virāj his head and Faith his breathing.
This Goat Panchaudana was indeed a sacrifice unlimited.
22A boundless sacrifice he performs, he wins himself a boundless
world:
Who gives the Goat Panchaudana illumined with a priestly fee.
23Let him not break the victim's bones, let him not suck the
marrow out.
Let the man, taking him entire, here, even here deposit him.
24This, even this is his true form: the man uniteth him therewith.
Food, greatness, strength he bringeth him who giveth the Goat
Panchaudana illumed with guerdon.
25The five gold pieces, and the five new garments, and the five
milch-kine yield him all his wishes.
Who gives the Goat Panchaudana illumined with a priestly
fee.
26The five gold pieces, area light to light him, robes become armour
to defend his body;
He winneth Svarga as his home who giveth the Goat Panchaud-
ana illumed with bountry.
27When she who hath been wedded finds a second husband after-
ward,
The twain shall not be parted if they give the Goat Panchaud-
ana.
28One world with the re-wedded wife becomes the second hus-
band's home.
Who gives the Goat Panchaudana illumined with the priestly fee.
29They who have given a cow who drops a calf each season, or an
ox,
A coverlet, a robe, or gold, go to the loftiest sphere of heaven.
30Himself, the father and the son, the grandson, and the father's
sire,
Mother, wife, her who bore his babes, all the beloved ones I call.
31The man who knows the season named the Scorching—the Goat
Pafichaudana is this scorching season
He lives himself, he verily burns up his hated rival's fame,
Who gives the Goat Panchaudana illumined with the priestly
fee.
32The man who knows the season called the Working takes to
himself the active fame, his hated rival's active fame.
The Goat Panchaudana is this Working season.
He lives himself, etc.
33The man who knows the season called the Meeting takes to him-
self the gathering fame, his hated rival's gathering fame.
The Goat Panchaudana is this Meeting season.
34The man who knows the called the Swelling takes to himself the
swelling fame, his hated rival's swelling fame.
The Goat Panchaudana is this Swelling season.
He lives himself, etc.
35The man who knows the season called the Rising takes to him-
self the rising fame, his hated rival's rising fame.
The Goat Panchaudana in this Rising season.
36The man who knows the season called Surpassing takes to him-
self thé conquering fame, his hated rival's conquering fame.
The Goat Panchaudana is this Conquering season.
He lives himself, he verily burns up his hated rival's fame
Who gives the Goat Panchaudana illumined with a priestly fee.
37He cooks the Goat and the five boiled rice messes. May the uni-
ted Quarters, all accordant, and intermediate points, accept
him from thee.
38May these preserve him for thee. Here I offer t o these the molten
butter as oblation.

HYMN VI
A glorification of hospitable reception of guests
1Whoso will know Prayer with immediate knowledge, whose mem-
bers are the stuff, whose spine the verses:
2Whose hairs are psalms, whose heart is called the Yajus, whose
coverlet is verily oblation—
3Verily when a host looks at his guests he looks at the place of
sacrifice to the Gods.
4When he salutes them reverently he undergoes preparation for
a religious ceremony: when he calls for water, he solemnly
brings sacrificial water.
5The water that is solemnly brought at a sacrifice is this same
water.
6The libation which they bring; the sacrificial victim dedicated
to Agni and Soma which is tied to the post, that, verily, is
this man.
7When they arrange dwelling-rooms they arrange the sacred
chamber and the shed for housing the Soma cars.
8What they spread upon the floor is just Sacrificial Grass.
9With the couch that the men bring, he wins for himself the
world of Svarga.
10The pillow-coverings that they bring are the green sticks that
surround the sacrificial altar.
11The ointment that they bring for injunction is just clarified
liquid butter.
12The food they bring before the general distribution represents
the two sacrificial cakes of rice meal.
13When they call the man who prepares food they summon the
preparer of oblation.
14The grains of rice and barley that are selected are just filaments
of the Soma plant.
15The pestle and mortar are really the stones of the Soma press.
16The winnowing-basket is the filter, the chaff the Soma dregs,
the water, the pressing-gear.
17Spoon, ladle, fork, stirring-prong are the wooden Soma tubs;
the earthen cooking-pots are the mortar-shaped Soma
vessels; this earth is just the black-antelope's skin.
18Or the host acts in this way to a Yajamāna's Brāhman: when
he looks at the furniture and utensils he says, More here t
yet more here.
19When he says, Bring out more, he lengthens his life thereby.
20He brings oblations: he makes the men sit down.
21As the guest of the seated company he himself offers up
sacrifice.
22With ladle, with hand, in life, at the sacrificial post, with cry of
Ladle! with exclamation of Vashat!
23Now these guests, as priests beloved or not beloved, bring one
to the world of Svarga.
24He who hath this knowledge should not eat hating, should not
eat the food of one who hates him, nor of one who is doubt-
ful, nor of one who is undecided.
25This man whose food they eat hath all his wickedness blotted
out.
26All that man's sin whose food they do not eat remains unblot-
ted out.
27The man who supplies food hath always pressing stones adjusted,
a wet Soma filter, well prepared religious rites, and mental
power to complete the arranged sacrifice.
28The arranged sacrifice of the man who offers food is a sacrifice
to Prajāpati.
29The man who offers food follows the steps of Prajāpati.
30The fire of the guests is the Āhavaniya, the fire in the dwelling
is the Gārhapatya, that whereon they cook food is the South-
ern Sacrificial Fire.
31Now that man who eats before the guest eats up the sacrifice
and the merit of the house.
32He devours the milk and the sap:
33And the vigour and prosperity.
34And the progeny and the cattle:
35And the fame and reputation.
36The man who eats before the guest eats up the glory and the
understanding of the house.
37The man should not eat before the guest who is a Brāhman
versed in holy lore.
38When the guest hath eaten he should eat. This is the rule for
the animation of the sacrifice and the preservation of its
continuity.
39Now the sweetest portion, the produce of the cow, milk, or
flesh, that verily he should not eat.
40The man who having this knowledge pours out milk and offers
it wins for himself as much thereby as he gains by the perfor-
mance of a very successful Agnishtoma sacrifice.
41The man who having this knowledge pours out clarified butter
and offers it wins for himself thereby as much as he gains by
the performance of a very successful Atirātra sacrifice.
42He who pours out mead and offers it wins for himself thereby
as much as he gains by the performance of a very successful
Sattrasadya sacrifice.
43He who having this knowledge besprinkles flesh and offers it
wins for himself thereby as much as he gains by the perfor-
mance of a very successful Twelve-Day sacrifice.
44The man who having this knowledge pours out water and offers
it obtains a resting-place for the procreation of living beings
and becomes dear to living beings, even the man who having
this knowledge pours out water and offers it.
45For him Dawn murmurs, and Savitar sings the prelude; Brihas-
pati chants with vigour, and Tvashtar joins in with increase;
the Visve Devāh take up conclusion. He who hath this know-
ledge is the abiding-place of welfare, of progeny, and of
cattle.
46For him the rising Sun murmurs, and Early Morning sings the
prelude; Noon chants the psalm, Afternoon joins in; the
setting Sun takes up the conclusion. He who hath this know-
ledge is the abiding place of welfare, of progeny, and of
cattle.
47For him the Rain-cloud murmurs when present, sings the pre-
lude when thundering, joins in when lightening, chants the
psalm when raining, and takes up the conclusion when it stays
the downpour. He who hath this knowledge is the abiding-
place of welfare, of progeny, and of cattle.
48He looks at the guests, he utters a gentle sound; he speaks, he
signs the prelude; he calls for water, he chants the psalm; he
offers the residue of the sacrifice, he takes up the conclusion.
49When he summons the door-keeper he gives instruction.
50He (the door-keeper) pronounces the sacrificial formula in his
answer to what he hears.
51When the attendants with vessels in their hands, foremost and
hindmost, come in, they are just the priests who manage the
Soma cups.
52Not one of them is incompetent to sacrifice.
53Or if the host, having offered food to his guest, goes up to the
house, he virtually enters the bath of purification.
54When he distributes food he distributes priestly fees; what he
performs he asks as favour.
55He having been invited on earth, regales, invited in that, which
wears all various forms on earth.
56He, having been invited in air, regales, invited, in that which
wears all various forms in air.
57He having been invited in the sky, regales, invited, in that which
wears all various forms in the sky.
58He, having been invited among the gods, regales, invited in that
which wears all various forms among the Gods.
59He, having been invited in the worlds, regales, invited, in that
which wears all various forms in the worlds.
60He, having been invited hath been invited.
61He gains this world and the world yonder.
62He who hath this knowledge wins the luminous spheres.

HYMN VII
A glorification of the typically bull and cow
1Prajapati and Parameshthin are the two horns, Indra is the
head, Agni the forehead, Yama the joint of the neck.
2King Soma is the brain, Sky is the upper jaw, Earth is the
lower jaw.
3Lightning is the tongue, the Maruts are the teeth, Revati is the
neck, the Krittikās are the shoulders, the Gharma s the
shoulder-bar.
4His universe is Vāyu, Svarga is his world, Krishpadram is the
tendons and Vertebrae.
5The Syena ceremony is the breast, Air is the region of the belly,.
Brihaspati is the hump, Brihatī the breast-bone and cartilages
of the ribs.
6The consorts of the Gods are the ribs, the attendants are ribs.
7Mitra and Varuna are the shoulder-blades. Tvashtar and Arya-
man the fore-arms, Mahādeva is the arms.
8Indrāni is the hinder parts, Vāyu the tail, Pavamāna the hair.
9Priestly rank and princely power are the hips, and strength is.
the thigh.
10Dhātar and Savitar are the two knee-bones, the Gandharvas are
the legs the Apsarases are bits of the feet, Aditi is the hooves.
11Thought is the heart, intelligence is the liver, law the pericar-
dium.
12Hunger is the belly, refreshing drink is the rectum, mountains.
are the inward parts.
13Wrath is the kidneys, anger the testes, offspring the generative
organ.
14The river is the womb, the Lords of the Rain are the breasts,.
the thunder is the udder.
15The All-embracing (Aditi) is the hide, the herbs are her hair,.
and the Lunar Mansions her form.
16The hosts of Gods are her entrails, man are her bowels, and
demons her abdomen.
17Rākshasas are the blood, the Other Folk are the contents of the
Stomach.
18The rain-cloud is her fat, her resting-place her marrow.
19Sitting he is Agni, when he hath stood up he is the Asvins.
20Standing east-wards he is Indra, standing southwards, Yama.
21Standing westwards he is Dhātar, standing northwards Savitar.
22When he hath got his grass he is King Soma.
23He is Mitra when he looks about him, and when he hath turned
round he is joy.
24When he is yoking he belongs to the All-Gods, when yoked he
is Prajāpati, when unyoked he is All.
25This verily is omniform, wearing all forms, bovine-formed.
26Upon him wait omniform beasts, wearing every shape, each one
who hath this knowledge.

HYMN VIII
A charm for the cure of various diseases connected with Consumption
1Each pain and ache that racks the head, earache, and erysipelas,.
All malady that wrings thy brow we charm away with this our
spell.
2From both thine ears, from parts thereof, thine earache, and the
throbbing pain,
All malady that wrings thy brow we charm away with this our
spell.
3So that Consumption may depart forth from thine ears and from.
thy mouth,
All malady that wrings thy brow we charm away with this our
spell.
4The malady that makes one deaf, the malady that makes one
blind,
All malady that wrings thy brow we charm away with this our
spell.
5The throbbing pain in all thy limbs that rends thy frame with
fever-throes,
All malady that wrings thy brow we charm away with this our
spell.
6The malady whose awful look makes a man quiver with alarm,
Fever whom every Autumn brings we charm away with this our
spell.
7Disease that creeps about the thighs and, after, reaches both the
groins,
Consumption from thine inward parts we charm away with this
our spell.
8If the disease originates from love, from hatred, from the heart,
Forth from the heart and from the limbs we charm the wasting
malady.
9The yellow Jaundice from thy limbs, and Colic from the parts
within,
And Phthisis from thine inward soul we charm away with this
our spell.
10Let wasting malady turn to dust, become the water of disease.
I have evoked the poison-taint of all Consumptions out of thee.
11Forth from the hollow let it run, and rumbling sounds from
thine inside.
I have evoked the poison-taint of all Consumptions out of thee.
12Forth from thy belly and thy lungs, forth from thy navel and
thy heart.
I have evoked the poison taint of all Consumptions out of thee.
13The penetrating stabs of pain which rend asunder crown and
head,
Let them depart and pass away, free from disease and harming
not.
14The pangs that stab the heart and reach the breast-bone and
connected parts,
Let them depart and pass away, free from disease and harming
not.
15The stabs that penetrate the sides and pierce their way along the
ribs,
Let them depart and pass away, free from disease and harming
not.
16The penetrating pangs that pierce thy stomach as they shoot
across,
Let them depart and pass away, free from disease and harming
not.
17The pains that through the bowels creep, disordering the inward
parts,
Let them depart and pass away, free from disease and harming
not.
18The pains that suck the marrow out, and rend and tear the bones
apart,
May they speed forth and pass away, free from disease and
harming not.
19Consumptions with their Colic pains which make thy limbs
insensible
I have evoked the poison-taint of all Consumptions out of thee.
20Of piercing pain, of abscesses, rheumatic ache, ophthalmia—
I have evoked the poison-taint of all Consumptions out of thee.
21I have dispelled the piercing pains from feet, knees, hips, and
hinder parts,
And spine, and from the neck and nape the malady that racked
the head.
22Sound are the skull-bones of thy head and thy heart's beat is
regular.
Thou, Sun, arising with thy beams hast chased away the head's
disease, hast stilled the pain that racked the limbs.

HYMN IX
Enunciation of mystico-theological and cosmological doctrine
1The second brother of this lovely Hotar, hoary with eld, is the
voracious Lightning.
The third is he whose back is balmed with butter. Here have I
seen the King with seven male children.
2The seven make the one-wheeled chariot ready: bearing seven
names the single Courser draws it.
The wheel, three-naved, is sound and undecaying: thereon these
worlds of life are all dependent.
3The seven who on this seven-wheeled car are mounted have
horses, seven in tale, who draw them onward.
Seven sisters utter songs of praise together, in whom the Cows'
seven names are held and treasured.
4Who hath beheld at birth the Primal Being, when She who hath
no bone supports the bony?
Where is the blood of earth, the life, the spirit? Who may ap-
proach the man who knows, to ask it?
5Let him who knoweth presently declare it, this lovely Bird's
securely-founded station.
Forth from his head the Cows draw milk, and wearing his ves-
ture with their foot have drunk the water.
6Unripe in mind, in spirit undiscerning, I ask of these the Gods'
established places.
High up above the yearling Calf the sages, to form a web, their
own seven threads have woven.
7Here, ignorant, I ask the wise who know it, as one who knows
not, for the sake of knowledge,
What is That One, who in the Unborn's image hath stablished
and fixed firm this world's six regions.
8The Mother gave the Sire his share of Order. With thought at
first she wedded him in spirit.
She, coyly loth, was filled with dew prolific. With adoration
men approached to praise her.
9Yoked was the Mother to the boon Cow's car-pole; in humid
folds of cloud the infant rested.
Then the Calf lowed and looked upon the Mother, the Cow
who wears all shapes in three directions.
10Bearing three mothers and three fathers, single he stood erect:
they never made him weary.
On yonder heaven's high ridge they speak together in speech
not known to all, themselves all-knowing.
11Upon the five-spoked wheel revolving ever, whereon all crea-
tures rest and are dependent,
The axle, heavy-laden, is not heated: the nave from ancient
time remains unheated.
12They call him in the farther half of heaven the Sire five-footed,
of twelve forms, wealthy in watery store.
These others, later still, say that he takes his stand upon a seven-
wheeled car, six-spoked, whose sight is clear.
13Formed with twelve spokes, too strong for age to weaken, this
wheel of during Order rolls round heaven.
Herein established, joined in pairs together, seven hundred sons
and twenty stand, O Agni.
14The wheel revolves, unwasting, with its felly: ten draw it, yoked
to the far-stretching car-pole.
Girt by the region moves the eye of Sūrya, on whom dependent
rest all living creatures.
15They told me these were males, though truly females. He who
hath eyes sees this, the blind discerns not.
The son who is a sage hath comprehended: who knows this
rightly is his father's father.
16Of the co-born they call the seventh single-born: the six twin,
pairs are called the Rishis, sons of Gods.
Their good gifts sought of men are ranged in order due, and,
various, form by form, move for their guiding Lord.
17Beneath the upper realm, above this lower, bearing her Calf at
foot, the Cow hath risen.
Whitherward, to what place hath she departed? Where doth she
calve? Not in this herd of cattle.
18Who, that the father of this Calf discerneth beneath the upper
realm, above the lower,
Showing himself a sage, may here declare him? Whence hath
the godlike spirit had its rising?
19Those that come hitherward they call departing, those that depart
they call directed hither.
Whatever ye have made, Indra and Soma! steeds draw, as' twere,
yoked to the region's car-pole.
20Two Birds with fair wings, knit with bonds of friendship, in the
same sheltering tree have found a refuge,
One of the twain eats the sweet Fig-tree's berry: the other, eat-
ing not, regardeth only.
21The tree whereon the fine Birds eat the sweetness, where they
all rest and procreate their offspring
Upon the top, they say the fruit is luscious: none gaineth it who
knoweth not the Father.
22Where the fine birds hymn ceaselessly their portion of life eternal, and the sacred synods.
There is the Universe's Guard and Keeper who, wise hath
entered into me the simple.

HYMN X
Continuation of Hymn 9
1How on the Gāyatri the Gāyatri was based; how from the
Trishtup they fashioned the Trishtup forth:
How on the Jagatī was based the Jagatī—they who know this
have won themselves immortal life.
2With Gāyatri he measures out the praise-song, Sāman with
praise-song, triplet with the Trishtup,
The triplet with the two or four-foot measure, and with the
syllable they form seven metres.
3With Jagatī the flood in heaven he stablished, and saw the Sun
in the Rathantara Sāman.
Gāyatri hath, they say, three logs for burning: hence it excels
in majesty and vigour.
4I invocate this Milch-cow good at milking, so that the Milker,
deft of hand, may milk her.
May "Savitar give goodliest stimulation. The caldron is made
hot: he will proclaim it.
5She, Lady of all treasures, hath come hither, yearning in spirit
for her calf, and lowing.
May this Cow yield her milk for both the Asvins, and may she
prosper to our high advantage.
6The Cow hath lowed after her blinking youngling: she licks his
forehead as she lows, to form it.
His mouth she fondly calls to her warm udder, and suckles him
with milk while gently lowing.
7He also snorts, by whom encompassed round the Cow lows as
she closely clings to him who sheds the rain.
She with her shrilling cries hath humbled mortal men, and turn-
ed to lightning, hath stripped off her covering robe.
8That which hath breath and life and speed and motion lies
firmly stablished in the midst of houses.
The living moves by powers of the departed: the immortal is
the brother of the mortal.
9The old hath waked the young Moon from his slumber, who
runs his circling course with many round him.
Behold the God's high wisdom in its greatness: he who died
yesterday to-day is living.
10He who hath made him doth not comprehend him: from him
who saw him surely he is hidden.
He, yet enveloped in his mother's bosom, source of much life,
hath sunk into destruction.
11I saw the Herdsman, him who never stumbles, approaching by
his pathways and departing.
He clothed with gathered and diffusive splendours, within the
worlds continually travels.
12Dyaus is our father, our begetter: kinship is here. This great
Earth is our kin and mother.
Between the wide-spread world-halves is the birth-place. The
Father laid the Daughter's germ within it.
13I bid thee tell me earth's extremest limit, about the Stallion's
genial flow I ask thee;
I ask about the universe's centre, and touching highest heaven
where Speech abideth.
14The earth's most distant limit is this altar: this Soma is the
Stallion's genial humour;
This sacrifice the universe's centre: this Brāhman highest heaven
where Speech abideth.
15What thing I truly am I know not clearly: mysterious, fettered
in my mind I wander.
When the first-born of holy Law approached me, then of this
Speech I first obtain a portion.
16Back, forward goes he, grasped by power inherent, immortal
born the brother of the mortal.
Ceaseless they move in opposite directions: men mark the one
and fail to mark the other.
17Seven germs unripened yet are Heaven's prolific seed: their
functions they maintain by Vishnu's ordinance.
Endued with wisdom through intelligence and thought, present
on every side they compass us about.
18Upon what syllable of holy praise-hymn, as 'twere their highest
heaven, the Gods repose them
Who knows not this, what will he do with praise-hymn? But
they who know it well sit here assembled.
19They, ordering the verse's foot by measure, with the half-verse
arranged each thing that moveth.
Prayer was diffused in many forms three-footed thereby the
world's four regions have their being
20Fortunate mayst thou be with goodly pasture, and may we also
be exceeding wealthy.
Feed on the grass, O Cow, through all the seasons, and coming
hitherward drink limpid water.
21Forming the water-floods the Cow herself hath lowed, one-foot-
ed or two-footed or four-footed, she,
Who hath become eight-footed or acquired nine feet, the uni-
verse's thousand-syllabled Pankti. From her descend in
streams the seas of water.
22Dark the descent: the birds are golden-coloured. Robed in the
floods they fly aloft to heaven.
Again from Order's seat have they descended, and inundated all
the earth with fatness.
23The footless Maid precedeth footed creatures. Who marketh,
Mitra Varuna! this your doing?
The Babe unborn supporteth this world's burthen, supporteth
Right and watcheth Wrong and Falsehood.
24Virāj is Speech, and Earth, and Air's mid-region. He is Praja-
pati, and he is Mrityu.
He is the Lord Imperial of the Sādhyas. He rules what is and
what shall be hereafter. May he make me lord of what is and
shall be.
251 saw from far away the smoke of fuel with spires that rose on
high o'er that beneath it.
The heroes cooked and dressed the spotted bullock. These were
the customs in the days aforetime.
26Three with long tresses show in ordered season. One of them
sheareth when the year is ended.
One with his powers the universe regardeth. Of one the sweep
is seen, but not the figure.
27Speech hath been measured out in four divisions: the Brāhmans
who have wisdom comprehend them.
Three, kept in close concealment, cause no motion. Of Speech
men speak the fourth division only.
28They call him Indra, Mitra, Varuna, Agni; and he is heavenly
nobly-winged Garutmān.
That which is One bards call by many a title: they call It Agni,
Yama, Mātariswan.
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:26 am

BOOK X
HYMN I
A charm against witchcraft
1Afar let her depart: away we drive her whom, made with hands,
all-beautiful,
Skilled men prepare and fashion like a bride amid her nuptial
train.
2Complete, with head and nose and ears, all-beauteous, wrought
with magic skill
Afar let her depart: away we drive her.
3Made by a Sidra or a Prince, by priests or women let her go.
Back to her maker as her kin, like a dame banished by her lord.
4I with this salutary herb have ruined all their magic arts,
The spell which they have cast upon thy field, thy cattle, or thy
men.
5Ill fall on him who doeth ill, on him who curseth fall the
curse!
We drive her back that she may slay the man who wrought the
witchery.
6Against her comes the Angirasa, the Priest whose eye is over us.
Turn back all witcheries and slay those practisers of magic arts.
7Whoever said to thee, Go forth against the foeman up the
stream,
To him, O Krityā, go thou back. Pursue not us, the sinless
ones.
8He who composed thy limbs with thought as a deft joiner builds
a car,
Go to him: thither lies thy way. This man is all unknown to
thee.
9The cunning men, the sorcerers who fashioned thee and held thee
fast,—
This cures and mars their witchery, this, repellent, drives it back
the way it came. With this we make thee swim.
10When we have found her ducked and drenched, a hapless cow
whose calf hath died,
Let all my woe depart and let abundant riches come to me.
11If, as they gave thy parents aught, they named thee, or at sacri-
fice,
From all their purposed evil let these healing herbs deliver thee.
12From mention of thy name, from sin against the Fathers or the
Gods,
These herbs of healing shall by prayer release thee, by power,
by holy texts, the milk of .Rishis.
13As the wind stirs the dust from earth and drives the rain cloud
from the sky,
So, chased and banished by the spell, all misery departs from
me.
14Go with a resonant cry, depart, like a she-ass whose cords are
loosed.
Go to thy makers: hence! away! Go driven by the potent
spell.
15This, Krityā, is thy path, we say, and guide thee. We drive thee
back who hast been sent against us.
Go by this pathway, breaking loose for onslaught even as a host
complete with cars and horses.
16No path leads hitherward for thee to travel. Turn thee from us:
far off, thy light is yonder.
Fly hence across the ninety floods, the rivers most hard to pass.
Begone, and be not wounded.
17As wind the trees, so smite and overthrow them: leave not cow,
horse, or man of them surviving
Return, O Krityā, unto those who made thee. Wake them from
sleep to find that they are childless.
18The charm or secret power which they have buried for thee in
sacred grass, field, cemetery,
Or spell in household fire which men more cunning have
wrought against thee innocent and simple,—
19That tool of hatred, understood, made ready, stealthy and buried
deep, have we discovered,
Let that go back to whence it came, turn thither like a horse
and kill the children of the sorcerer.
20Within our house are swords of goodly iron. Krityā, we know
thy joints and all their places.
Arise this instant and begone! What, stranger! art thou seek-
ing here?
21O Krityā, I will cut thy throat and hew thy feet off. Run, be-
gone!
Indra and Agni, Guardian Lords of living creatures, shield us
well!
22May Soma, gracious friend, imperial Sovran, and the world's
Masters look on us with favour.
23Bhava and Sarva cast the flash of lightning, the weapon of the
Gods, against the sinner who made the evil thing, who deals
in witchcraft!
24If thou hast come two-footed or four-footed, made by the
sorcerer, wrought in perfect beauty,
Become eight-footed and go hence. Speed back again, thou evil
one.
25Anointed, balmed, and well adorned, bearing all trouble with
thee, go.
Even as a daughter knows her sire, so know thy marker, Krityā,
thou.
26Krityā, begone, stay not. Pursue as 'twere the wounded crea-
ture's track.
He is the chase, the hunter thou he may not slight or humble thee.
27He waits, and aiming with his shaft smites him who first would
shoot at him,
And, when the foeman deals a blow before him, following strikes
him down.
28Hearken to this my word; then go thither away whence thou
hast come; to him who made thee go thou back.
29The slaughter of an innocent, O Krityā, is an awful deed. Slay
not cow, horse, or man of ours.
In whatsoever place thou art concealed we rouse thee up there-
from: become thou lighter than a leaf.
30If ye be girt about with clouds of darkness, bound as with a
net.
We rend and tear all witcheries hence and to their maker send
them back.
31The brood of wizard, sorcerer, the purposer of evil deed.
Crush thou, O Krityā spare not, kill those practisers of magic
arts.
32As Sūrya frees himself from depth of darkness, and casts away
the night and rays of morning,
So I repel each baleful charm which an enchanter hath pre-
pared;
And, as an elephant shakes off the dust, I cast the plague aside.

HYMN II
Purusha, Primeval Man or humanity personified
1Who framed the heels of Pūrusha? Who fashioned the flesh of
him? Who formed and fixed his ankles?
Who made the openings and well-moulded fingers? Who gave
him foot-soles and a central station?
2Whence did they make the ankles that are under, and the knee-
bones of Pūrusha above them?
What led them onward to the legs' construction? Who planned
and formed the knees' articulations?
3A fourfold frame is fixt with ends connected, and up above the
knees a yielding belly.
The hips and thighs, who was their generator, those props where-
by the trunk grew firmly stablished?
43Who and how many were those Gods who fastened the chest of
Pūrusha and neck together?
How many fixed his breasts? Who formed his elbows? How
many joined together ribs and shoulders?
5Who put together both his arms and said, Let him show manly
strength?
Who and what God was he who set the shoulderblades upon
the trunk?
6Who pierced the seven openings in the head? Who made these
ears, these nostrils, eyes, and mouth,
Through whose surpassing might in all directions bipeds and
quadrupeds have power of motion?
7He set within the jaws the tongue that reaches far, and thereon
placed Speech the mighty Goddess.
He wanders to and fro mid living creatures, robed in the waters.
Who hath understood it?
8Who was he, first, of all the Gods who fashioned his skull and
brain and occiput and forehead,
The pile that Pūrusha's two jaws supported? Who was that
God who mounted up to heaven?
9Whence bringeth mighty Pūrusha both pleasant and unpleasant
things,
Of varied sort, sleep, and alarm, fatigue, enjoyments and de-
lights?
10Whence is there found in Pūrusha want, evil, suffering, dis-
tress?
Whence come success, prosperity opulence, thought, and utte-
rance?
11Who stored in him floods turned in all directions, moving diverse
and formed to flow in rivers,
Hasty, red, copper-hued, and purple, running all ways in
Purusha, upward and downward?
12Who gave him visible form and shape? Who gave him magni-
tude and name?
Who gave him motion, consciousness? Who furnished Pūrusha
with feet?
13Who wove the vital air in him, who filled him with the down-
ward breath?
What God bestowed on Pūrusha the general pervading air?
14What God, what only Deity placed sacrifice in Pūrusha?
Who gave him truth and falsehood? Whence came Death and
immortality?
15Who wrapped a garment round him? Who arranged the life he
hath to live?
Who granted him the boon of speech? Who gave this fleetness
to his feet?
16Through whom did he spread waters out, through whom did he
make Day to shine?
Through whom did he enkindle Dawn and give the gift of even-
tide?
17Who set the seed in him and said, Still be the thread of life spun
out?
Who gave him intellect besides? Who gave him voice and
gestic power?
18Through whom did he bedeck the earth, through whom did he
encompass heaven?
Whose might made Pūrusha surpass the mountains and created
things?
19Through whom seeks he Parjanya out, and Soma of the piercing
sight?
Through whom belief and sacrifice? Through whom was spirit
laid in him?
20What leads him to the learned priest? What leads him to this
Lord Supreme?
How doth he gain this Agni? By whom hath he measured out
the year?
21He, Brahma gains the learned priest, he Brahma, gains this Lord
Supreme.
As Brahma, Man wins Agni here Brahma hath measured out the
year.
22Through whom doth he abide with Gods? Through whom with
the Celestial Tribes?
Why is this other called a star? Why is this called the Real
Power?
23Brahma inhabits with the Gods, Brahma among the Heavenly
Tribes.
Brahma this other star is called. Brahma is called the Real
Power.
24By whom was this our earth disposed? By whom was heaven
placed over it?
By whom was this expanse of air raised up on high and stre-
tched across?
25By Brahma was this earth disposed: Brahma is sky arranged
above.
Brahma is this expanse of air lifted on high and stretched
across.
26Together, with his needle hath Atharvan sewn his head and
heart.
And Pavamāna hovered from his head on high above his brain.
27That is indeed Atharvan's head, the well-closed casket of the
Gods.
Spirit and Food and Vital Air protect that head from injury.
28Stationed on high, Purusha hath pervaded all regions spread
aloft and stretched transversely.
He who knows Brahma's cattle, yea, the fort whence Purusha is
named,
29Yea, knows that fort of Brahma girt about with immortality,
Brahma and Brāhmas have bestowed sight, progeny, and life on
him.
30Sight leaves him not, breath quits not him before life's natural
decay,
Who knows the fort of Brahma, yea, the fort whence Purusha
is named.
31The fort of Gods, impregnable, with circles eight and portals
nine,
Contains a golden treasure-chest, celestial, begirt with light.
32Men deep in lore of Brahma know that Animated Being which
Dwells in the golden treasure-chest that hath three spokes and
three supports.
33Brahma hath passed within the fort, the golden castle; ne'er
subdued,
Bright with excessive brilliancy, compassed with glory round
about.

HYMN III
Purusha, Primeval Man or humanity personified
1Here is my charm the Varana, slayer of rivals, strong in act.
With this grasp thou thine enemies, crush those who fain would
injure thee.
2Break them in pieces; grasp them and destroy them. This Amu-
let shall go before and lead thee.
With Varana the Gods, from morn to morning, have warded off
the Asuras' enchantment.
3This charm, this Varana healeth all diseases, bright with a thou-
sand eyes and golden glister.
This charm shall conquer and cast down thy foemen. Be thou
the first to slay the men who hate thee.
4This will stay witchcraft wrought for thee, will guard thee from
the fear of man:
From all distress and misery this Varana will shield thee well.
5Guard against ill of varied kind is Varana this heavenly Plant.
The Gods have stayed and driven off Consumption which had
seized this man.
6If in thy sleep thou see an evil vision, oft as the beast repeats his
loathed approaches,
This Amulet, this Varana will guard thee from sneeze, and from
the bird's ill-omened message.
7From Mischief, from Malignity, from incantation, from alarm,
From death, from stronger foeman's stroke the Varana will
guard thee well.
8Each sinful act that we have done,—my mother, father, and my
friends,—
From all the guilt this heavenly Plant will be our guard and
sure defence.
9Affrighted by the Varana let my rivals near akin to me
Pass to the region void of light: to deepest darkness let them
go.
10Safe are my cattle, safe am I, long-lived with all my men
around.
This Varana, mine Amulet, shall guard me well on every side.
11This Varana is on my breast, the sovran, the celestial Plant.
Let it afflict my foemen as Indra quelled fiends and Asuras.
12Through hundred autumn seasons, long to live, I wear this
Varana.
May it bestow on me great strength, cattle, and royalty and
power.
13As with its might the wind breaks down the trees, the sovrans
of the wood,
So break and rend my rivals, born before me and born after.
Let the Varana protect thee well.
14As Agni and the wind devour the trees, the sovrans of the wood,
Even so devour my rivals, born before me and born after. Let
the Varana protect thee well.
15As, shattered by the tempest, trees lie withering ruined on the
ground.
Thus over throw my rivals thou, so crush them down and ruin.
them, those born before and after. Let this Varana protect
thee well.
16Cut them in pieces, Varana! before their destined term of life,
Those who would hurt his cattle, those who fain would harm.
the realm he rules.
17As Sūrya shines with brightest sheen, as splendour hath been
stored in him,
So may the Charm, the Varana, give me prosperity and fame.
With lustre let it sprinkle me, and balm me with magni-
ficence.
18As glory dwelleth in the Moon and in the Sun who vieweth
men,
So may the Charm, etc.
19As glory dwelleth in the Earth, and in this Jātavedas here,
So may the Charm etc.
20As glory dwelleth in a maid, and in this well-constructed car,
So may the Charm, etc.
21As glory dwelleth in the draught of Soma and the honeyed.
drink,
So may the Charm, etc.
22As glory dwells in sacrifice to Agni, and the hallowing word,
So may the Charm, etc.
23As glory is bestowed upon the patron and this sacrifice,
So may the Charm, etc.
24As glory dwelleth in the Lord of Life and in this God Supreme,.
So may the Charm, etc.
25As immortality and truth have been established in the Gods,
So may the Charm, the Varana, give me prosperity and fame.
With lustre let it sprinkle me, and balm me with magnificence.

HYMN IV
A charm to destroy venomous serpents
2The first of all is Indra's car, next is the chariot of the Gods
the third is Varuna's alone.
The last, the Serpents' chariot, struck the pillar and then sped
away.
2Their lustre is the Darbha-grass, its young shoots are their
horse's tail: the reed's plume is their chariot seat.
3Strike out, white courser! with thy foot, strike both with fore
and hinder foot,
Stay the dire poison of the Snakes, and make it weak as soaking
wood.
-4. Loud neighing he hath dived below, and rising up again replied,
Stayed the dire poison of the Snakes, and made it weak as
soaking wood.
5Paidva kills Kasarnila, kills both the white Serpent and the
black,
Paidva hath struck and cleft in twain Ratharvi's and the Viper's
head.
6Go onward, horse of Pedu! go thou first: we follow after thee.
Cast thou aside the Serpents from the pathway whereupon we
tread.
7Here was the horse of Pedu born: this is the way that takes him
hence.
These are the tracks the courser left, the mighty slayer of the
Snakes.
8Let him not close the opened mouth, nor open that which now
is closed.
Two snakes are in this field, and both, female and male, are
powerless.
9Powerless are the serpents here, those that are near and those
afar.
I kill the scorpion with a club, and with a staff the new-come
snake.
10This is the remedy against Aghāsva and the adder, both:
Indra and Paidva have subdued and tamed the vicious snake for
me.
11We fix our thoughts on Pedu's horse, strong, off-spring of a
stedfast line.
Behind our backs the vipers here crouch down and lie in wait
for us.
12Bereft of life and poison they lie slain by bolt-armed Indra's
hand. Indra and we have slaughtered them.
013. Tiraschirājis have been slain, and vipers crushed and brayed to
bits.
Slay Darvi in the Darbha-grass, Karikrata, and White and
Black.
14The young maid of Kirāta race, a little damsel, digs the drug,
Digs it with shovels wrought of gold on the high ridges of the
hills.
15Hither the young uuconquered leech who slays the speckled
snake hath come.
He verily demolishes adder and scorpion; both of them.
16Indra, Mitra and Varuna, and Vāta and Parjanya both have
given the serpent up to me.
17Indra hath given him up to me, the female viper and the male,
The adder, him with stripes athwart. Kasarnila, Dasonasi.
18O Serpent, Indra hath destroyed the sire who first engendered
thee:
And when these snakes are pierced and bored what sap and
vigour will be theirs?
19Their heads have I seized firmly as a fisher grasps the spotted
prey,
Waded half through the stream and washed the poison of the
serpents off.
20Let the floods hurry on and bear the poison of all snakes afar.
Tiraschirājis have been slain and vipers crushed and brayed to
bits.
21As from the salutary plants I deftly pick the fibres out, And
guide them skilfully like mares, so let thy venom, Snake!
depart,
22All poison that the sun and fire, all that the earth and plants
contain,
Poison of most effectual power—let all thy venom pass away.
23Serpents which fire or plants have generated, those which have
sprung from waters or the lightning,
Whose mighty broods are found in many places, these serpents
we will reverently worship.
24Thou art a maid called Taudi, or Ghritāchi is thy name. Thy
place;
Is underneath my foot. I take the poison-killing remedy.
25From every member drive away the venom, and avoid the heart.
Then let the poison's burning heat pass downward and away-
from thee.
26The bane hath fled afar. It wept, and asked the poison how it
fared.
27Agni hath found the venom of the serpent, Soma drawn it out.
Back to the biter hath returned the poison, and the snake hath
died.

HYMN V
A charm to overthrow a rival and gain strength, dignity, long life, children, and general prosperity
1Ye are the power of Indra, ye the force and strength of Indra,
ye his hero might and manliness.
I join you with the bonds of Prayer to the victorious enterprise.
6For the victorious enterprise let all creation stand by me. For
me ye, Waters, are prepared.
7Ye are the share of Agni. Grant, O heavenly Waters unto us the
Waters' brilliant energy.
By statute of Prajāpati I set you down for this our world.
15Waters, your ceremonial share of Waters which the waters hold,
which aids our sacrifice to Gods,
This as a remnant here I leave. Do not thou wash it clean away.
With this we let the man go by who hates us and whom we
abhor.
Him would I fain o'erthrow and slay with this our ceremonial
act, with this our prayer, our thunder-bolt.
22Whatever evil I have done within this last triennium,
From all that woe and misery let the waters shield and guard
me well.
23Onward I urge your gathered floods: enter your own abiding-
place,
Uninjured and with all your strength. Let nothing bend or bow
us down.
24May the pure Waters cleanse us from defilement,
Fair to behold remove our sin and trouble, and bear away ill-
dream and all pollution.
25Thou art the step of Vishnu, rival-slayer, sharpened by earth,
aglow with fire of Agni,
Earth have I ranged: from earth we bar him who hates us and
whom we hate.
26Ours is superior place and ours is conquest: may I in all fights
tread down spite and malice.
Let him not live, let vital breath desert him.
36With this I here invest the power and splendour, the life of that
man and his vital breathing, the son of such a sire and such a
woman, here do I overthrow and cast him downward.
37I follow Sūrya's course in heaven, the course that takes him to
the South.
May that bestow upon me wealth and glory of a Brāhman's
rank.
38I turn me to the regions bright with splendour.
May they bestow upon me wealth and glory of a Brāhman's
rank.
39I turn me to the Rishis Seven. May they, etc.
40I turn me unto Prayer. May that, etc.
41I turn me unto Brāhmans. May they etc.
42We hunt that man, we beat him down and slay him with our
murderous blows.
We with the spell have hurried him to Parameshthin's opened
jaws.
43Let the shot missile catch him with Vaisvānara's two mighty
fangs.
This offering, and the mightiest Goddess, the Fuel, eat him up!
44Thou art the bound of Varuna the King.
Bind, such an one, the son of such a woman, in vital breath and
in the food that feeds him.
45All food of thine, O Lord of Life, that lies, upon the face of
earth,
Thereof bestow thou upon us. O Lord of Life, Prajāpati!
46Celestial Waters have I sought: with juice have I besprinkled
them.
With milk, O Agni, have I come; bestow upon me splendid
strength.
47Give me the boon of splendid strength; give, Agni! progeny
and life.
May the Gods know this prayer of mine, may Indra with the
Rishis know.
48What curse soever couples launch against us, whatever bitter
speech the chatterers utter,
With Manyu's arrow, offspring of the spirit, transfix thou to the
heart the Yātudhānas,
49Destroy the Yātudhānas with thy fervour, consume the demons
with thy wrath, O Agni.
Destroy the fool's gods with thy fiery splendour, destroy the
blazing ones, the insatiable.
50Well-skilled, against this man I hurl the Water's bolt with four
spikes, to cleave his head asunder.
May it destroy all members of his body. Let the whole host of
Gods approve my purpose.

HYMN VI
The glorification of an all-powerful amulet
1With power I cut away the head of my malignant rival, of mine
evil-hearted enemy.
2This Amulet of citron-wood shall make for me a trusty shield
Filled with the mingled beverage, with sap and vigour hath it
come.
3What though the strong-armed carpenter have cleft thee with
his hand and axe.
Pure animating waters shall cleanse thee and make thee bright
again.
4This Amulet, decked with chain of gold, shall give faith,
sacrifice, and might, and dwell as guest within our house.
5To this we give apportioned food, clarified butter, wine, and
meath.
May it provide each boon for us as doth a father for his sons.
Again, again, from morn to morn, having approached the
deities.
6The Charm Brihaspati hath bound, the fatness-dropping citron-
wood, the potent Khadira for strength,
This Agni hath put on: it yields clarified butter for this man.
Again, again, from morn to morn. With this subdue thine
enemies.
7The Charm Brihaspati hath bound, the fatness-dropping citron-
wood, the potent Khadira, for strength,
This Charm hath Indra put on him for power and manly
puissance.
It yieldeth strength to strengthen him, again, again, from morn
to morn, having approached the deities.
8The Charin Brihaspati, etc.
This Charm hath Soma put on him for might, for hearing, and
for sight.
This yields him energy indeed, again, again, etc.
9The Charm Brihaspati, etc.
This Sūrya put on him, with this conquered the regions of the
sky.
This yieldeth him ability, again, etc.
10The Charm Brihaspati, etc.
This Charm did Chandra wear, with this conquered the forts of
Asuras, the golden forts of Dānavas.
This yields him glory and renown, again, etc.
11The Amulet Brihaspati bound on the swiftly-moving Wind.
This yieldeth him a vigorous steed, again, etc.
12The Asvins with this Amulet protect this culture of our fields.
This yields the two Physicians might, again, etc.
13Savitar wore this Amulet: herewith he won this lucid heaven.
This yields him glory and delight, again, etc.
14Wearing this Charm the Waters flow eternally inviolate. This
yieldeth them ambrosia, again etc.
15King Varuna assumed and wore this salutary Amulet.
This yieldeth him his truthfulness, again, etc.
16Wearing this Amulet the Gods conquered in battle all the
worlds.
This yieldeth victory for them, again, etc.
17The Amulet Brihaspati formed for the swiftly-moving Wind,
This salutary Amulet the Deities assumed and wore.
This yieldeth them the universe, again, again, from morn to
morn. With this subdue thine enemies.
18The seasons formed that Amulet, the Groups of Seasons fashion-
ed it.
The Year having constructed it preserveth everything that is.
19The regions of the heaven, the points that lie between them
fashioned it.
Created by Prajāpati, may the Charm cast my foemen down.
20Atharvan made the Amulet, Atharvan's children fashioned it.
With them the sage Angirases broke through the Dasyus'
fortresses. With this subdue thine enemies.
21Dhātar bound on this Amulet: he ranged and ordered all that
is. With this do thou subdue thy foes.
22The Amulet Brihaspati formed for the Gods, that slew the
fiends.
That Amulet here hath come to me combined with sap and
energy.
23The Amulet, etc.
That Amulet here hath come to me, hath come with cows, and
goats, and sheep, hath come with food and progeny.
24The Amulet, etc.
That Amulet here hath come to me with store of barley and of
rice, with greatness and prosperity.
25The Amulet, etc.
That Amulet here hath come to me with streams of butter and
of mead, with sweet delicious beverage.
26The Amulet, etc.
That Amulet here hath come to me with power and abundant
strength, hath come with glory and with wealth.
27The Amulet, etc..
That Amulet here hath come to me with splendour and a blaze
of light, with honour and illustrious fame.
28The Amulet Brihaspati made for the Gods, that slew the fiends,
That Amulet here hath come to me combined with all
prosperities.
29That Amulet may the Deities bestow on me to win success,
The conquering, strength-increasing Charm, the damager of
enemies.
30I bind on me my happy fate with holy prayer and energy.
Foeless destroyer of the foe, it hath subdued mine enemies.
31May this Chaim, offspring of the Gods, make me superior to my
foe.
So may this charm whose milk expressed these three worlds
longingly await,
Be fastened on me here, that it may crown me with surpassing
power.
32The Charm to which men, Fathers, Gods look ever for their
maintenance,
May this be fastened on me here, to crown me with surpassing
power
33As, when the plough hath tilled the soil, the seed springs up in.
fertile land,
Let cattle, progeny, and food of every kind spring up with me.
34Charm, forwarder of sacrifice, who hast a hundred priestly fees.
Speed to preeminence him to whom I have attached thy happy
fate.
35Love thou, O Agni, pleased with burnt oblations, this sacred
fuel that is ranged in order.
In him may we find grace and loving-kindness, happiness,
progeny, and sight and cattle, in Jātavedas kindled with
devotion.

HYMN VII
Skambha, the Pillar or Fulcrum of all existence
1Which of his members is the seat of Fervour: Which is the base
of Ceremonial Order?
Where in him standeth Faith? Where Holy Duty? Where, in
what part of him is truth implanted?
2Out of which member glows the light of Agni? Form which
proceeds the breath of Mātarisvan?
From which doth Chandra measure out his journey, travelling
over Skambha's mighty body?
3Which of his members is the earth's upholder? Which gives the
middle air a base to rest on?
Where, in which member is the sky established? Where hath
the space above the sky its dwelling?
4Whitherward yearning blazeth Agni upward? Whitherward
yearning bloweth Mātarisvan?
Who out of many, tell me, is that Skambha to whom with long-
ing go the turning pathways?
5Whitheward go the half-months, and, accordant with the full
year, the months in their procession?
Who out of many, tell me, is that Skambha to whom go seasons
and the groups of seasons?
6Whitherward yearning speed the two young Damsels, accordant,
Day and Night, of different colour?
Who out of many, tell me, is that Skambha to whom the Waters
take their way with longing?
7Who out of many, tell me, is that Skambha,
On whom Prajāpati set up and firmly stablished all the worlds?
8That universe which Prajāpati created, wearing all forms,, the
highest, midmost, lowest,
How far did Skambha penetrate within it? What portion did
he leave unpenetrated?
9How far within the past hath Skambha entered? How much of
him hath reached into the future?
That one part which he set in thousand places,—how far did
Skambha penetrate within it?
10Who out of many, tell me, is that Skambha in whom men
recognize the Waters, Brahma,
In whom they know the worlds and their enclosures, in whom
are non-existence and existence?
11Declare that. Skambha, who is he of many,
In whom, exerting every power, Fervour maintains her loftiest
vow;
In whom are comprehended Law, Waters, Devotion and Belief
12Who out of many, tell me, is that Skambha
On whom as their foundation earth and firmament and sky are
set;
In whom as their appointed place rest Fire and Moon and Sun
and Wind?
13Who out of many, tell me, is that Skambha
He in whose body are contained all three-and-thirty Deities?
14Who out of many, tell me, is that Skambha.
In whom the Sages earliest born, the Richas, Sāman, Yajus,
Earth, and the one highest Sage abide?
15Who out of many, tell me, is the Skambha.
Who comprehendeth, for mankind, both immortality and death,
He who containeth for mankind the gathered waters as his
veins?
16Who out of many, tell me, is that Skambha,
He whose chief arteries stand there, the sky's four regions, he irk
whom Sacrifice putteth forth its might?
17They who in Purusha understand Brahma know Him who is.
Supreme.
He who knows Him who is Supreme, and he who knows the
Lord of Life,
These know the loftiest Power Divine, and thence know Skam-
bha thoroughly.
18Who out of many, tell me, is that Skambha
Of whom Vaisvānara became the head, the Angirases his eye,
and Yātus his corporeal parts?
19Who out of many, tell me, is that Skambha
Whose mouth they say is Holy Lore, his tongue the Honey-
sweetened Whip, his udder is Virāj, they say?
20Who out of many, tell me, is that Skambha
From whom they hewed the lichas off, from whom they
chipped the Yajus, he
Whose hairs are Sāma-verses and his mouth the Atharvāngi-
rases?
21Men count as 'twere a thing supreme nonentity's conspicuous
branch;
And lower man who serve thy branch regard it as an entity.
22Who out of many, tell me, is that Skambha
In whom Ādityas dwell, in whom Rudras and Vasus are
contained,
In whom the future and the past and all the worlds are firmly
set;
23Whose secret treasure evermore the three-and thirty Gods
protect?
Who knoweth now the treasure which, O Deities ye watch and
guard?
24Where the Gods, versed in Sacred Lore, worship the loftiest
Power Divine
The priest who knows them face to face may be a sage who
knows the truth.
25Great, verily, are those Gods who sprang from non-existence
into life.
Further, men say that that one part of Skambha is nonentity.
26Where Skambha generating gave the Ancient World its shape
and form,
They recognized that single part of Skambha as the Ancient
World,
27The three-and-thirty Gods within his body were disposed as
limbs:
Some, deeply versed in Holy Lore, some know those three-and-
thirty Gods.
28Men know Hiranyagarbha as supreme and inexpressible:
In the beginning, in the midst of the world, Skambha poured
that gold.
29On Skambha Fervour rests, the worlds and Holy Law repose on
him.
Skambha, I clearly know that all of thee on Indra is imposed.
30On Indra Fervour rests, on him the worlds and Holy Law
recline.
Indra, I clearly know that all of thee on Skambha findeth rest.
31Ere sun and dawn man calls and calls one Deity by the other's
name.
When the Unborn first sprang into existence he reached that
independent sovran lordship; than which aught higher never
hath arisen.
32Be reverence paid to him, that highest Brahma, whose base is
Earth, his belly Air, who made the sky to be his head.
33Homage to highest Brahma, him whose eye is Sūrya and the
Moon who groweth young and new again, him who made
Agni for his mouth.
34Homage to highest Brahma, him whose two life-breathings were
the Wind,
The Angirases his sight: who made the regions be his means of
sense.
35Skambha set fast these two, the earth and heaven, Skambha
maintained the ample air between them.
Skambha established the six spacious regions: this whole world
Skambha entered and pervaded.
36Homage to highest Brahma, him who, sprung from Fervour and
from toil,
Filled all the worlds completely, who made Soma for himself
alone.
37Why doth the Wind move ceaselessly? Why doth the spirit take
no rest?
Why do the Waters, seeking truth, never at any time repose?
38Absorbed in Fervour, is the mighty Being, in the world's centre,
on the waters' surface.
To him the Deities, one and all betake them. So stand the tree-
trunk with the branches round it.
39Who out of many, tell me, is that Skambha.
To whom the Deities with hands, with feet, and voice, and ear,
and eye.
Present unmeasured tribute in the measured hall of sacrifice?
40Darkness is chased away from him: he is exempt from all dist-
ress.
In him are all the lights, the three abiding in Prajāpati.
41He verily who knows the Reed of Gold that stands amid the
flood, is the mysterious Lord of Life.
42Singly the two young Maids of different colours approach the
six-pegged warp in turns and weave it.
The one draws out the threads, the other lays them: they break
them not, they reach no end of labour.
43Of these two, dancing round as 'twere, I cannot distinguish
whether ranks before the other.
A Male in weaves this web, a Male divides it: a Male hath
stretched it to the cope of heaven
44These pegs have buttressed up the sky. The Sāmans have turned
them into shuttles for the weaving.

HYMN VIII
Speculations on the Supreme Being and Cosmogonical and theological subjects
1Worship to loftiest Brahma, Lord of what hath been and what
shall be,
To him who rules the universe, and heavenly light is all his own!
2Upheld by Skambha's power these two, the heaven and the earth,
stand fast.
Skambha is all this world of life, whatever breathes or shuts an.
eye.
3Three generations have gone by and vanished and others near
have entered into sunlight.
There stood on high he who metes out the region into green,
plants hath passed the Golden-coloured.
4One is the wheel, the tires are twelve in number, the naves are
three What man hath understood it?
Three hundred spokes have thereupon been hammered, and sixty
pins set firmly in their places.
5Discern thou this, O Savitar. Six are the twins, one singly born.
They claim relationship in that among them which is born alone.
6Though manifest, it lies concealed in the vast place they call the
old:
Therein is firmly stationed all the moving, breathing universe.
7Up, eastward downward in the west, ‘it rolleth, with countless
elements, one-wheeled, single-fellied.
With half it hath begotten all creation. Where hath the other half
become unnoticed?
13In front of these the five-horsed car moves onward: side-horses,
harnessed with the others draw it.
No one hath seen its hither course untravelled; the height sees
it more near, the depth more distant.
9The bowl with mouth inclined and bottom upward holds stored
within it every form of glory.
Thereon together sit the Seven Rishis who have become this
mighty One's protectors
10The Verse employed at opening and conclusion, the Verse
employed in each and every portion;
That by which sacrifice proceedeth onward. I ask thee which is
that of all the Verses.
11That which hath power of motion, that which flies, or stands,
which breathes or breathes not, which, existing, shuts the eye
Wearing all forms that entity upholds the earth, and in its close
consistence still is only one.
12The infinite to every side extended, the finite and the infinite
around us,
These twain Heaven's Lord divides as he advances, knowing the
past hereof and all the future
13Within the womb Prajāpati is moving: he, though unseen, is
born in sundry places.
He with one half engendered all creation. What sign is there to
tell us of the other?
14All men behold him with the eye, but with the mind they know
not him.
Holding aloft the water as a water-bearer in her jar.
15With the full vase he dwells afar, is left far off what time it fails,
A mighty Being in creation's centre: to him the rulers of the
realms bring tribute.
16That, whence the Sun arises, that whither he goes to take his
rest,
That verily I hold supreme: naught in the world surpasses it.
17Those who in recent times, midmost, or ancient, on all sides.
greet the sage who knows the Veda,
One and all, verily discuss Āditya, the second Agni, and the
threefold Hansa.
18This gold-hued Haiisa's wings, flying to heaven, spread o'er a
thousand days' continued journey.
Supporting all the Gods upon his bosom, he goes his way behol-
ding every creature.
19By truth he blazes up aloft by Brahma, he looks down below:
He breathes obliquely with his breath, he on whom what is.
highest rests.
20The sage who knows the kindling-sticks whence by attrition
wealth is drawn,
Will comprehend what is most high, will know the mighty
Brāhmana.
21Footless at first was he produced, footless he brought celestial
light.
Four-footed grown, and meet for use, he seized each thing
enjoyable.
22Useful will he become, and then will he consume great store of
food
The man who humbly worshippeth the eternal and victorious
God.
23Him too they call eternal; he may become new again to-day.
Day and Night reproduce themselves, each from the form the
other wears.
24A hundred, thousand, myriad, yea a hundred million stores of
wealth that passes count are laid in him.
This wealth they kill as he looks on, and now this God shines
bright therefrom.
25One is yet finer than a hair, one is not even visible. And hence
the Deity who grasps with firmer hold is dear to me.
26This fair one is untouched by age, immortal in a mortal's house.
He for whom she was made lies low, and he who formed her
hath grown old.
27Thou art a woman, and a man; thou art a damsel and a boy.
Grown old thou totterest with a staff, new-born thou lookest
every way.
28Either the sire or son of these, the eldest or the youngest child.
As sole God dwelling in the mind, first born, he still is in the
womb.
29Forth from the full he lifts the full, the full he sprinkles with
the full.
Now also may we know the source from which the stream is
sprinkled round.
30Brought forth in olden time, the everlasting, high over all that
is was she, the Ancient.
The mighty Goddess of the Morn, refulgent with one eye, looketh
round with one that winketh,
31Known by the name of Guardian Grace the Deity sits girt by
Right.
The trees have taken from her hue, green-garlanded, their robe
of green.
32When he is near she leaves him not, she sees him not though he
is near.
Behold the wisdom of the God; he hath not died, he grows not
old.
33Voices that never were before emitted speak as fitteth them.
Whither they go and speak, they say there is the mighty Brāh-
mana.
34I ask thee where the waters' flower by wondrous magic art was
placed,
Thereon the Gods and men are set as spokes are fastened in the
nave.
35Who gave command unto the wind that blowet!
Who ranged the five united heavenly regions?
Who were the Gods who cared not for oblations!
Which of them brought the sacrificial waters?
36One God inhabiteth the earth we live on; another hath encom-
passed air's mid-region.
One, the Supporter, takes the heaven and bears it: some keep-
ing watch guard all the quarters safely.
37The man who knows the drawn-out string on which these crea-
tures all are strung,
The man who knows the thread's thread, he may know the
mighty Brāhmana.
38I know the drawn-out string, the thread whereon these creatures
all are strung.
I know the thread's thread also, thus I know the mighty Brah-
ma na.
39When Agni passed between the earth and heaven devouring with
his flame the all-consumer,
Where dwelt afar the spouses of one husband, where at that
moment, where was Mātarisvan?
-40. Into the floods had Mātarisvan entered, the deities had past in-
to the waters.
There stood the mighty measurer of the region: into the ver-
dant plants went Pavamāna.
41Over the Gāyatri, above the immortal world he strode away.
Those who by Song discovered Song—where did the Unborn see
that thing?
42Luller to rest, and gatherer-up of treasures, Savitar like a God
whose laws are constant, hath stood like Indra in the war for
riches.
43Men versed in sacred knowledge know that living Being that
abides.
In the nine-portalled Lotus Flower, enclosed with triple bands
and bonds.
44Desireless, firm, immortal, self-existent, contented with the es-
sence, lacking nothing,
Free from the fear of Death is he who knoweth that Soul cou-
rageous, youthful, undecaying.

HYMN IX
The Sataudanā or Hundredfold Oblation
1Binding the mouths of those who threaten mischief, against my
rivals cast this bolt of thunder,
Indra first gave the Hundredfold Oblation, welfare of him who
worships, foe-destroying.
2Thy skin shall be the Altar; let thine hair become the Sacred
Grass.
This cord hath held thee firmly: let this pressing-stone dance
round on thee:
3The holy water be thy hair: let thy tongue make thee clean, O
Cow.
Go, Hundredfold Oblation, made bright and adorable, to hea-
ven.
4He who prepares the Hundredfold Oblation gains each wish
thereby:
For all his ministering priests, contented, move as fitteth them.
5He rises up to heaven, ascends to younder third celestial
height.
Whoever gives the Hundredfold Oblation with the central
cake.
6That man completely wins those worlds, both of the heavens
and of the earth,
Whoever pays the Hundredfold. Oblation with its golden light.
7Thine Immolators, Goddess! and the men who dress thee for
the feast, all these will guard thee, Hundredfold Oblation!
Have no fear of them.
8The Vasus from the South will be thy guards, the Maruts from
the North,
Ādityas from the West; o'ertake and pass the Agnishtoma,
thou!
9The Gods, the Fathers, mortal men, Gandharvas, and Apsara-
ses,
All these will be the guards: o'ertake and pass the Atirātra,
thou!
10The man who pays the Hundredfold Oblation winneth all the
worlds,
Air, heaven, and earth, Ādityas, and Maruts, and regions of the
sky.
11Sprinkling down fatness, to the Gods will the beneficent God-
dess go.
Harm not thy dresser, Cow! To heaven, O Hundredfold Obla-
tion, speed!
12From all the Gods enthroned in heaven, in air, from those who
dwell on earth,
Draw forth for evermore a stream of milk, of butter, and of
mead.
13Let thy head, let thy mouth, let both thine ears, and those two
jaws of thine.
Pour for the giver mingled curd, and flowing butter, milk, and
mead.
14Let both thy lips, thy nostrils, both thy horns, and these two
eyes of thine.
Pour for the given, etc.
15Let heart and pericardium, let thy lungs with all the bronchial
tubes, etc.
16Let liver, and let kidneys, let thine entrails, and the parts within,
etc.
17Let rectum and omentum, let thy belly's hollows, and thy skin,
etc.
18Let all thy marrow, every bone, let all thy flesh, and all thy
blood, etc.
19Let both thy shoulders and thy hump, thy forelegs, and their
lower parts, etc.
20Let neck and nape and shoulder-joints, thy ribs and inter-costal
parts, etc.
21So let thy thighs and thy knee-bones, thy hinder quarters, and
thy hips, etc.
22So let thy tail and all the hairs thereof, thine udder, and thy
teats, etc.
23Let all thy legs, the refuse of thy feet, thy heelropes, and thy
hooves.
Pour for the giver mingled curd, and flowing butter milk, and
mead.
24Let all thy skin, Sataudanā! let every hair thou hast, O Cow,
Pour for the giver mingled curd, and flowing butter, milk, and
mead.
25Sprinkled with molten butter, let the two meal-cakes be sport
for thee.
Make them thy wings, O Goddess, and bear him who dresses
thee to heaven.
26Each grain of rice in mortar or on pestle, all on the skin or in
the winnowing-basket,
Whatever purifying Mātarisvan, the Wind, hath sifted, let the
Hotar Agni make of it an acceptable oblation.
27In the priest's hands I lay, in separate order, the sweet celestial
Waters, dropping fatness.
As here I sprinkle them may all my wishes be granted unto me
in perfect fulness. May we have ample wealth in our posses-
sion.

HYMN X
A glorification of the sacred Cow as representing the radiant heavens
1Worship to thee springing to life, and worship unto thee when
born!
Worship, O Cow, to thy tail-hair, and to thy hooves, and to thy
form!
2The man who knows the Seven Floods, who knows the seven
distances,
Who knows the head of sacrifice, he may receive the holy Cow.
3I know the Seven Water-floods, I know the seven distances,
I know the head of sacrifice, and Soma shining bright in her.
4Hitherward we invite with prayer the Cow who pours a thou-
sand streams,
By whom the heaven, by whom the earth, by whom these waters
are preserved.
5Upon her back there are a hundred keepers, a hundred metal
bowls, a hundred milkers.
The Deities who breathe in her all separately know the Cow.
6Her foot is sacrifice, her milk libation, Svadhā her breath, Mahï-
lukā the mighty:
To the God goes with prayer the Cow who hath Parjanya for
her lord.
7Agni hath entered into thee; Soma, O Cow, hath entered thee.
Thine udder is Parjanya, O blest Cow; the lightnings are thy
teats.
8Thou pourest out the Waters first, and corn-lands afterward,
O Cow.
Thirdly thou pourest princely sway. O Cow, thou pourest food
and milk.
9When, Holy One, thou camest nigh invited by the Ādityas' call,
Indra gave thee to drink, O cow, a thousand bowls of Soma
juice.
10The Bull, what time thou followedst the way of Indra, summon-
ed thee:
Thence the Fiend-slayer, angered, took thy water and thy milk
away.
11O Cow, the milk which in his wrath the Lord of Riches took
from thee,
That same the vault of heaven now preserveth in three reser-
voirs.
12The Cow Celestial received that Soma in three vessels, where.
Atharvan, consecrated, sate upon the Sacred Grass of gold.
13Come hither with the Soma, come with every footed thing; the
Cow
With Kalis and Gandharvas by her side hath stepped upon the
sea.
14Come hither with the Wind, yea, come with every creature borne
on wings.
Laden with holy verse and song the Cow hath leapt into the
sea.
15Come with the Sun, come hitherward with every creature that
hath eyes,
Bearing auspicious lights with her the Cow hath looked across
the sea.
16When, covered round about with gold, thou stoodest there, O
Holy One,
The ocean turned into a horse and mounted on thy back, O
Cow,
17Then came and met the Blessed Ones, Deshtri, the Cow, and
Svadhā, where
Atharvan, consecrated. sate upon the Sacred Grass of gold.
18The Kshatriya's mother is the Cow, thy mother, Svadhā! is the
Cow.
Sacrifice is the weapon of the Cow: the thought arose from,
her.
19From Brahma's summit there went forth a drop that mounted
up on high:
From that wast thou produced, O Cow, from that the Hotar
sprang to life.
20Forth from thy mouth the Gāthās came, from thy neck's nape
sprang strength, O Cow.
Sacrifice from thy flanks was born, and rays of sunlight from.
thy teats,
21From thy fore-quarters and thy thighs motion was generated,
Cow!
Food from thine entrails was produced, and from thy belly came
the plants.
22When into Varuna's belly thou hadst found a passage for thy-
self,
The Brāhman called thee thence, for he knew how to guide and
lead thee forth.
23All trembled at the babe that came from him who brings not to
the birth.
He hath produced her—thus they cried—He is a cow, and formed
by spells, he hath become skin to her.
24He only joineth battle, yea, he who alone controlleth her.
Now sacrifices have become victories, and the Cow their eye.
25The Cow hath welcomed sacrifice: the Cow hath held the Sun
in place.
Together with the prayer the mess of rice hath passed into the
Cow.
26They call the Cow immortal life, pay homage to the Cow as
Death.
She hath become this universe, Fathers, and Rishis, hath become
the Gods, and men, and Asuras.
27The man who hath this knowledge may receive the Cow with.
welcoming.
So for the giver willingly doth perfect sacrifice pour milk.
28Within the mouth of Varuna three tongues are glittering with
light.
That which shines midmost of them is this Cow most difficult to
hold.
29Four-parted was the Cow's prolific humour.
One-fourth is Water, one-fourth life eternal, one-fourth is sacri-
fice, one-fourth are cattle.
30The Cow is Heaven, the Cow is Earth, the Cow is Vishnu, Lord
of Life.
e The Sādhyas and the Vasus have drunk the out-pourings of the
Cow.
31When these, Sādhyas and Vasus, have drunk the out-pourings of
the Cow,
They in the Bright One's dwelling-place pay adoration to her
milk.
32For Soma some have milked her: some worship the fatness she
hath poured.
They who have given a cow to him who hath this knowledge
have gone up to the third region of the sky.
33He who hath given a Cow unto the Brāhmans winneth all the
worlds.
For Right is firmly set in her devotion, and religious zeal.
34Both Gods and mortal men depend for life and being on the
Cow.
She hath become this universe: all that the Sun surveys is she.
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:29 am

BOOK XI
HYMN I
An accompaniment to the preparation and presentation of a Brahmaudana
1Agni, spring forth! Here Aditi, afflicted, cooks a Brahmaudana,
yearning for children.
Let the Seven Rishis, World-creators, rub thee into existence
here with gift of offspring.
2Raise, as I bid, the smoke, my strong companions, lovers of free-
dom from deceit and malice!
Victor in fight heroic, here is Agni by whom the Gods subdued
the hostile demons.
3Thou, Agni, wart produced for mighty valour, to cook Brahmau-
dana, O Jātavedas.
Seven Rishis, makers of the world, begat thee, Grant to this
woman wealth with store of heroes.
4Burn up, O Agni, kindled with the fuel. Knowing the Gods who
merit worship, bring them.
Cooking, for these, oblation, Jātavedas! lift up this man to
heaven's most lofty summit.
5Your portion from of old is triply parted, portion of Gods, of
Fathers, and of mortals.
Know, all, your shares. I deal them out among you. The portion
of the Gods shall save this woman.
6Strong art thou, Agni, conquering, all-surpassing. Crush down
our foemen, ruin those who hate us.
So let this measure, measured, being measured, make all our kin
thy tributary vassals.
7Increase with kinsmen and with all abundance: to mighty strength
and power lift up this woman.
Erect, rise upward to the sky's high station, rise to the lofty
world which men call Svarga.
8May this great Earth receive the skin, this Goddess Prithivī,
showing us her love and favour. Then may we go unto the
world of virtue.
9Fix on the skin these two joined press-stones, duly rending the
fibres for the sacrificer.
Strike down and slay those who assail this woman, and elevating
raise on high her offspring.
10Grasp with thy hand, O man, the well-formed press-stones: the
holy Gods have come unto thy worship.
Three wishes of thy heart which thou electest, these happy gains
for thee I here make ready.
11Here thy devotion is, here is thy birthplace. Aditi, Mother of
brave sons, accept thee!
Wipe away those who fight against this woman with wealth and
store of goodly sons endow her.
12Rest in the roaring frame of wood: be parted from husk and
chaff, ye Sacrificial Fibres.
May we surpass in glory all our rivals. I cast beneath my feet
the men who hate us.
13Go, Dame, and quickly come again: the waters, enclosed, have
mounted thee that thou mayst bear them.
Take thou of these such as are fit for service: skilfully separating.
leave the others.
14Hither these Dames have come in radiant beauty. Arise and seize=
upon thy strength, O woman.
To thee hath sacrifice come: take the pitcher, blest with a good
lord, children, children's children.
15Instructed by the Rishis, bring those waters, the share of strength
which was of old assigned you.
Let this effectual sacrifice afford you protection, fortune, off-
spring, men, and cattle.
16Agni, on thee the sacrificial caldron hath mounted: shining,.
fiercely flaming, heat it.
May hottest flames, divine, sprung from the Rishis, gathering,
with the Seasons, heat this portion.
17Purified, bright, and holy, let these Women, these lucid waters
glide into the caldron.
Cattle and many children may they give us. May he who cooks.
the Odana go to heaven.
18Ye, Sacrificial Rice and Soma Fibres, cleansed and made pure by
prayer and molten butter.
Enter the water: let the caldron take you. May he who dresses
this ascend to heaven.
19Expand thyself abroad in all thy greatness, with thousand Prish-
thas, in the world of virtue.
Grandfathers, fathers, children, and descendants, fifteenth am I
to thee when I have dressed it.
20With thousand streams and Prishthas, undecaying, Brahmaudana
is celestial, God-reaching.
Those I give up to thee with all their children. Force them to
tribute, but to me be gracious.
21Rise to the altar: bless this dame with offspring. Promote this
woman; drive away the demons.
May we surpass in glory all our rivals. I cast beneath my feet the
men who hate us.
22Approach this woman here with store of cattle: together with
the deities come to meet her.
Let not a curse or imprecation reach thee: in thine own seat
shine forth exempt from sickness.
23Fashioned at first by Right, set by the spirit, this altar of Brahmau-
dana was appointed.
Place the pure boiler on it, woman! set thou therein the rice
mess of Celestial Beings.
24This second hand of Aditi, this ladle which the Seven Rishis,
world-creators, fashioned.
May this scoop deftly pile upon the altar, therein, the members
of the rice-oblation.
25Let the dressed offering and divine Ones serve thee: creep from.
the fire again, own these as masters.
Made pure with Soma rest within the Brāhmans: let not thine
eaters, Rishis' sons, be injured.
26Give understanding unto these, King Soma! all the good Brāh
mans who attend and serve thee.
Oft, in Brahmaudana, and well I call on: Rishis, their sons, and
those who sprang from Fervour.
27Here I set singly in the hands of Brāhmans these cleansed and.
purifie d and holy Women,
May Indra, Marut girt, grant me the blessing which as I sprinkle
you, my heart desireth.
28Here is my gold, a light immortal: ripened grain from the field
this Cow of Plenty give me!
This wealth I place among the Brāhmans, making a path that
leads to heaven among the Fathers.
29Lay thou the chaff in Agni Jātavedas: remove the husks and
drive them to a distance.
That, we have heard, that is the House-Lord's portion: we know
the share allotted to Destruction.
30Mark him who toils and cooks and pours oblation: make this
man climb the path that leads to heaven,
That he may mount and reach life that is highest, ascending to
the loftiest vault above us.
31Adhvaryu, cleanse that face of the Supporter. Make room, well
knowing, for the molten butter.
Purify duly all the limbs with fatness. I make a path to heaven
amid the Fathers.
32Supporter, send to those men fiends and battle, to all non-Brah-
mans who attend and serve thee.
Famous and foremost, with their great possessions, let not these
here, the Rishis sons, be injured.
33I set thee, Odana, with Rishis' children: naught here belongs to
men not sprung from Rishis.
Let Agni my protector, all the Maruts, the Visve Devas guard
the cooked oblation.
34May we adore thee, Sacrifice that yieldeth an everlasting son,
cow, home of treasures,
Together with increasing store of riches, long life and immor-
tality of children.
35Thou art a Bull that mounts to heaven: to Rishis and their off-
spring go.
Rest in the world of pious men: there is the place prepared for
us.
36Level the ways: go thitherward, O Agni. Make ready thou the
Godward-leading pathways.
By these our pious actions may we follow sacrifice dwelling in
the seven-rayed heaven.
37May we invested with that light go upward, ascending to the
sky's most lofty summit.
Wherewith the Gods, what time they had made ready
Brahmaudana, mounted to the world of virtue.

HYMN II
Prayer and praise to Bhava, Sarva and Rudra
1Bhava and Sarva, spare us, be not hostile. Homage to you, twin
Lords of beasts and spirits!
Shoot not the arrow aimed and drawn against us: forbear to
harm our quadrupeds and bipeds.
2Cast not our bodies to the dog or jackal, nor, Lord of Beasts!
to carrion-kites or vultures.
Let not thy black voracious flies attack them; let not thy birds
obtain them for their banquet.
3We offer homage to thy shout, Bhava! thy breath, thy racking
pains:
Homage, Immortal One! to thee, to Rudra of the thousand
eyes.
4We offer reverence to thee from eastward, and from north and
south,
From all the compass of the sky, to thee and to the firmament.
5Homage, O Bhava, Lord of Beasts, unto thy face and all thine
eyes,
To skin, and hue, and aspect, and to thee when looked at from
behind!
6We offer homage to thy limbs, thy belly, and thy tongue, and
mouth we offer homage to thy smell.
7Never may we contend with him, the mighty archer, thousand-
eyed.
Rudra who wears black tufts of hair, the slaughterer of
Ardhaka.
8May he, may Bhava from all sides avoid us, avoid us even as
fire avoids the waters. Let him not threaten us. To him be
homage!
9Four times, eight times be homage paid to Bhava, yea, Lord of
Beasts, ten times be reverence paid thee!
Thine are these animals, five several classes, oxen, and goats and
sheep, and men, and horses
10Thine the four regions, thine are earth and heaven, thine,
Mighty One, this firmament between them;
Thine everything with soul and breath here on the surface of the
land.
11Thine is this ample wealth-containing storehouse that holds with-
in it all these living creatures.
Favour us, Lord of Beasts, to thee be homage! Far from us go
ill-omens, dogs, and jackals, and wild-haired women with
their horrid shrieking!
12A yellow bow of gold thou wieldest, slaying its hundred, tufted
God! smiting its thousand.
Weapon of Gods, far flies the shaft of Rudra: wherever it may
be, we pay it homage.
13Thou, Rudra, followest close the foe who lies in wait to conquer
thee.
Even as a hunter who pursues the footsteps of the wounded
game.
14Accordant and allies, Bhava and Rudra, with mighty strength ye
go to deeds of valour. Wherever they may be, we pay them
homage.
15Be homage, Rudra, unto thee approaching and departing hence!
Homage to thee when standing still, to thee when seated and at
rest!
16Homage at evening and at morn, homage at night, homage by
day .
To Bhava and to Sarva, both, have I paid lowly reverence,
17Let us not outrage with our tongue far-seeing Rudra, thousand-
eyed,
Inspired with varied lore, who shoots his arrows forward, far
away.
18Foremost we go to meet his car, the chariot of the long-haired
God,
Drawn by brown horses, dusky, black, o'erthrowing, slaying,
terrible. Let reverence be paid to him.
19Cast not thy club at us, thy heavenly weapon. Lord of Beasts,
be not wroth with us. Let reverence be paid to thee.
Shake thy celestial branch above some others elsewhere, not o'er
us.
20Do us no harm, but comfort us: avoid thou us, and be not
wroth. Never let us contend with thee.
21Covet not thou our kine or men, covet not thou our goats or
sheep.
Elsewhither, strong One! turn thine aim: destroy the mockers'
family.
22Homage to him whose weapon, Cough or Fever, assails one like
the neighing of a stallion; to him who draws one forth and
then another!
23Homage be paid him with ten Sakvari verses who stands
established in the air's mid-region, slaying non-sacrificing
God-despisers!
24For thee were forest beasts and sylvan creatures placed in the
wood, and small birds, swans, and eagles.
Floods, Lord of Beasts! contain thy living beings: to swell thy
strength flow the celestial Waters.
25Porpoises, serpents, strange aquatic monsters, fishes, and things
unclean at which thou shootest.
Nothing is far for thee, naught checks thee, Bhava! The whole
earth in a moment thou surveyest. From the east sea thou
smitest in the northern.
26O'erwhelm us not with Fever or with poison, nor, Rudra! with
the fire that comes from heaven. Elsewhere, and not on us,
cast down this lightning.
27Ruler of heaven and Lord of earth is Bhava: Bhava hath filled
the spacious air's mid-region. Where'er he be, to him be paid
our homage!
28King Bhava, favour him who offers worship, for thou art
Pasupati, Lord of victims.
Be gracious to the quadruped and biped of the believer in the
Gods' existence.
29Harm thou among us neither great nor little, not one who bears
us, not our future bearers.
Injure no sire among us, harm no mother. Forbear to injure our
own bodies, Rudra.
30This lowly reverence have I paid to Rudra's dogs with mighty
mouths,
Hounds terrible with bark and howl, who gorge unmasticated
food.
31Homage to thy loud-shouting hosts and thy long-haired
followers!
Homage to hosts that are adored, homage to armies that enjoy
Homage to all thy troops, O God. Security and bliss be ours!

HYMN III
A glorification of the Odana or oblation of boiled rice
11. Of that Odana Brihaspati is the head, Brahma the mouth.
22. Heaven and Earth are the ears, the Sun and Moon are the
eyes, the seven Rishis are the vital airs inhaled and exhaled.
3. Vision is the pestle, Desire the mortar. 4. Diti is the
winnowing basket, Aditi is she who holds it, Vāta is the sifter.
5. Horses are the grains, oxen the winnowed ricegrains, gnats
the husks. 6. Kabru is the husked grain, the rain cloud is the
reed. 7. Grey iron is its flesh, copper its blood. 8. Tin is its
ashes, gold its colour, the blue lotus flower its scent. 9. The
threshing-floor is its dish, the wooden swords its shoulders,
the car-shafts its backbones. 10. Collar-bones are its entrails,
straps its intestines. 11. This earth, verily becomes the jar,
and heaven the cover of the Odana as it is cooking.
12. Furrows are its ribs, sandy soils the undigested contents
of its stomach. 13. Law is its water for the hands and family
custom its aspersion. 14. The jar covered with the Rich has
been solemnly directed by the priestly office. 15. Received by
the Brāhman, it has been carried round. 16. The Brihat is,
the stirring-spoon, the Rathantara the ladle. 17. The Seasons
are the dressers, the Groups of Seasons kindle the fire.
18. The caldron flames round the oblation (charu) whose
mouth consists of five openings.
1919. The sacrificial word, all worlds are to be won with Odana.
2020. Whereon in order rest the three, the ocean, and the heaven, and
earth.
2121. Within the residue whereof the Gods arranged six eightieth
parts—
2222. I ask thee, of this Odana what is the mighty magnitude.
2323. He who may know the magnitude of the Odana. 24. Would say,
Not small, nor devoid of moistening sauce; not this, nor any-
thing whatever. 25. He would not declare it to be greater than
the giver imagines it to be. 26. The theologians say, Thou
hast eaten the averted Odana and the Odana turned hither-
ward. 27. Thou hast eaten the Odana and the Odana will eat
thee. 28. Thou hast eaten this averted; thy inward breath will
leave thee; so he said to this one. 29. Thou hast eaten this
turned hitherward; thy downward breath will leave thee; so
he said to this one. 30. I indeed have not eaten the Odana,
nor has the Odana eaten me. 31. The Odana has just eaten
the Odana.

2
3232. And thence he said to this one, Thou hast eaten this with a
different head from that with which the ancient Rishis ate:
thy offspring, reckoning from the eldest, will die. I have eaten
it neither turned downward, nor turned away, nor turned
hitherward. With Brihaspati as head: with him I have eaten,
with him have I come to it. Now this Odana is complete with
all members, joints, and body. Complete, verily, with all his
members, joints, and body is he who possess this knowledge.
33. And thence he said to him, Thou hast eaten this with
other ears than those with which the ancient Rishis ate it.
Thou wilt be deaf. I have eaten it neither, etc. (as in verse 32).
With Heaven and Earth as ears, with these I have eaten it,
with these I have come to it. Now this Odana, etc. (as in 32).
34. And thence he said to him. Thou hast eaten this with
other eyes . . . thou wilt be blind. With Sun and Moon, etc.
35. And thence, etc. . . with other month. Thy offspring will
die, reckoning from the head . . . With Brahma as mouth.
36. And thence, etc. . . . with other tongue . . . Thy tongue
will die . . . With the tongue of Agni. 37. And thence, etc. . .
With other teeth . . . Thy teeth will fall out . . . With the
Seasons as teeth. 38. And thence, etc. . . . with other vital
airs. . . . Thy vital airs will leave thee . . . With the Seven
Rishis as the vital airs. 39. And thence, etc. . . . with other
expanse . . . Consumption will destroy thee . . . With the
firmament as expanse. 40 And thence, etc. . . . with other
back. . . . Lightning will slay thee. . . With the heaven as
back. 41. And thence, etc. . . . with other breast . . . Thou
wilt fail in agriculture. . . . With the earth as breast. 42. And
thence, etc. . . . with other belly . . . colic will destroy thee . . .
With truth as belly. 43. And thence, etc. . . . with other
abdomen . . . Thou wilt die in the water . . . With the sea as
abdomen. 44. And thence, etc. . . . with other thighs . . .
Thy thigh will perish . . . With Mitra-Varuna as thighs.
45. And thence, etc. . . . with other knees . . . Thou wilt
become a sick man . . . With the knees of Tvashtar. 46. And
thence, etc. . . . with other feet . . . Thou wilt become a
wanderer . . . With the feet of the Asvins. 47. And thence,
etc. . . with other fore-parts of the feet . . . A serpent will
kill thee . . . With the fore-parts of Savitar's feet. 48. And
thence, etc. . . . with other hands . . . The Brāhmana (divine
power) will kill thee . . . With the hands of Right. 49. And
thence, etc. . . . with other basis . . . Without standing-ground
and resting-place thou wilt die . . . Having taken my stand on
truth. With this I ate it, with this I came to it. Now this
Odana is complete with all members, joints, and body.
Complete, verily, with all his members, joints, and body is he
who possesses this knowledge.

HYMN IV
A glorification of Prāna, Breath or Vital Spirit
1Homage to Prāna, him who hath dominion o'er the universe,
Who hath become the Sovran Lord of all, on whom the whole
depends!
2Homage, O Prāna, to thy roar, to thunder-peal and lightning
flash!
Homage, O Prāna, unto thee what time thou sendest down thy
rain!
3When Prāna with a thunderous voice shouts his loud message
to the plants,
They straightway are impregnate, they conceive, and bear
abundantly.
4When the due season hath arrived and Prāna shouteth to herbs,
Then all is joyful, yea, each thing upon the surface of the earth.
5When Prāna hath poured down his flood of rain upon the
mighty land.
Cattle and beasts rejoice thereat: Now great will he our
strength, they cry.
6Watered by Prāna's rain the plants have raised their voices in
accord:
Thou hast prolonged our life, they say, and given fragrance to us
all.
7Homage to thee when coming nigh, homage to thee departing
hence!
Homage, O Prāna, be to thee when standing and when sitting
still.
8Homage to thee at every breath thou drawest in and sendest
forth!
Homage to thee when turned away, homage to thee seen face to
face! This reverence be to all of thee!
9Prāna, communicate to us thy dear, thy very dearest form.
Whatever healing balm thou hast, give us thereof that we may
live.
10Prāna robes living creatures as a father his beloved son. Prāna
is sovran Lord of all, of all that breathes not, all that
breathes
11Prāna is Fever, he is Death. Prāna is worshipped by the Gods.
Prāna sets in the loftiest sphere the man who speaks the words
of truth.
12Prāna is Deshtri, and Virāj Prāna is reverenced by all. He is the
Sun, he is the Moon. Prāna is called Prajāpati.
13Both breaths are rice and barley, and Prāna is called the toiling
ox:
In barley is the inbreath laid, and rice is named the outward
breath.
14The human infant in the womb draws vital breath and sends it
Lout:
When thou, O Prāna, quickenest the babe it springs anew to
life.
15The name of Prāna is bestowed on Mātarisvan and on Wind.
On Prāna, past and future, yea, on Prāna everything depends.
16All herbs and plants spring forth and grow when thou, O Prāna
quickenest,
Plants of Atharvan, Angiras, plants of the deities and men.
17When Prāna hath poured down his flood of rain upon the
mighty earth,
The plants are wakened into life, and every herd that grows on
ground.
18The man who knows this truth of thee, O Prāna, and what bears
thee up
To him will all present their gift of tribute in that loftiest will
all present their gift of tribute in that loftiest world.
19As all these living creatures are thy tributaries, Prāna, so
Shall they bring tribute unto him who hears thee with attentive
ears.
20Filled with a babe, mid deities he wanders: grown; near at hand,
he springs again to being.
That Father, grown the present and the future, hath past into
the son with mighty powers.
21Hansa, what time he rises up, leaves in the flood one foot un-
moved.
If he withdrew it there would be no more tomorrow or to-day,
Never would there be night, no more would daylight shine or
morning flush.
22It rolleth on, eight-wheeled and single-fellied, and with a thousand
eyes, forward and backward.
With one half it engendered all creation. What sign is there to
tell us of the other?
23Homage, O Prāna unto thee armed with swift bow among the
rest,
In whose dominion is this All of varied sort that stirs and
works!
24May he who rules this Universe of varied sort, that stirs and
works,
Prāna, alert and resolute, assist me through the prayer I pray.
25Erect among the sleepers he wakes, and is never laid at length,
No one hath ever heard that he hath been asleep while others
slept.
26Thou, Prāna, never shalt be hid, never shalt be estranged from
me.
I bind thee on myself for life, O Prāna, like the Waters' germ.

HYMN V
A glorification of the Brahmachgri or religious student
1Stirring both worlds the Brahmachāri moveth: in him the
deities are all one-minded.
He hath established firmly earth and heaven: he satisfies his
Master with his Fervour.
2After the Brahmachārī go the Fathers, the heavenly hosts, all
Gods in separate order.
After him too have the Gandharvas followed, thirty and three,
three hundred, and six thousand. He satisfies all Gods with
his devotion.
3The Master, welcoming his new disciple, into his bowels takes
the Brahmachāri.
Three nights he holds and bears him in this belly. When he is
born, the Gods convene to see him.
4This log is earth, the second log is heaven: he fills the air's mid
region with the fuel.
With fuel, with his zone the Brahmachāri contents the worlds,
with labour and with Fervour.
5The Brahmachāri, earlier born than Brahma, sprang up through
Fervour, robed in hot libation.
From him sprang heavenly lore, the highest Brahma, and all the
Gods, with life that lasts for ever.
6Lighted by fuel goes the Brahmachāri, clad in black-buck skin,
consecrate, long-bearded.
Swiftly he goes from east to northern ocean, grasping the worlds,
oft bringing them anear him.
7The Brahmachāri, fathering Prayer, world, Waters, Virāj, Prajā-
pati, and Parameshthin,
Lay as a germ within the Immortal's bosom, then became Indra
and destroyed the demons.
8The Master fashioned both these cloudy regions, profound and
spacious pair, the earth and heaven.
The Brahmachāri guards them with his Fervour. In him the
deities are all one-minded.
9The Brahmachāri first of all brought hither this ample earth as
alms, and heaven above it.
He makes these twain two fuel-logs, and worships, On these sup-
ported rest all living creatures.
10Both treasuries of sacred lore lie hidden, one hitherward, beyond
heaven's ridge the other.
The Brahmachārī with his Fervour guards them. He makes this
all his own as knowing Brahma.
11Hitherward one, hence from the earth the other, two Agnis meet
between these cloudy regions.
Close to these two firm rays of light are clinging. The Brahma-
chāri enters them through Fervour.
12Thundering, shouting, ruddy-hued, and pallid, he bears along the
earth great manly vigour.
Down on the ridge of earth the Brahmachāri pours seed, and
this gives life to heaven's four regions.
13The Brahmachāri stores with fuel Waters, and Fire, and Sun, and
Moon, and Mātarisvan.
The Water's lights move separate in the rain-cloud, Man, rain,
and water are their molten butter.
14The Master is Death, Varuna, Soma, the plants of earth, and
milk.
The thunder-clouds were men of war. By these this heavenly
light was brought.
15Varuna, made a Master, takes at home the butter to himself.
Whatever with Prajāpati he sought, the Brahmachāri gave like
Mitra from his loftiest soul.
16The pupil is the Master, yea, the pupil is Prajāpati.
Prajāpati shines bright; the bright Virāj grew potent Indra's self.
17By Fervour and by self-restraint the King protects the realm he
rules.
By self-restraint the Master seeks a Brahmachari to instruct.
18By self-restraint a maiden finds a youth to be her wedded lord.
By self-restraint the ox and horse seek to win fodder for them-
selves.
19By Fervour and by self-restraint the Gods draye Death away
from them,
And Indra brought by self-restraint heaven's lustre to the deities.
20The plants, what is and what shall be, day, night, the tall tree of
the wood,
The year with seasons of the year, all from the Brahmachāri
sprang.
21All creatures of the earth and heaven, tame animals and sylvan
beasts,
Winged and wingless creatures, from the Brahmachāri sprang
to life,
22All children of Prajāpati have breath distinctly in themselves.
The Brahma that is stored within the Brahmachāri guards them
all.
23Piled up on high, but never yet ascended, that power of deities
is brightly shining.
From that sprang heavenly lore, the loftiest Brahma, and all the
Gods with, life that lasts for ever.
24The Brahmachāri wields the radiant Brahma wherein all Gods
are woven close together;
Creating breath, inhaling and exhaling, voice, mind, and heart,
Brahma and holy wisdom.
25Bestow on us the power of sight and hearing, glory and food and
seed and blood and belly.
26These, standing on the flood, the Brahmachāri formed practising
in sea his hot devotion.
When he hath bathed, brown, yellow-hued, he shines exceedingly
on earth.

HYMN VI
A prayer to all Divinities and Sanctities for deliverance from distress
1We call on Agni, on the trees lords of the forest, herbs and.
plants,
Indra, Sūrya, Brihaspati: may they deliver us from woe.
2We call on Vishnu, Bhaga, on Mitra and Varuna the King,
Ansa Vivasvān we address: may they deliver us from woe.
3We call on Savitar the God, on Pūshan the establisher,
Tvashtar the foremost we address: may they deliver us from
woe.
4Gandharvas and Apsarases; the Asvins, Brāhmanaspati,
Aryaman, God, by name we call: may they deliver us from woe.
5This word of ours to Day and Night, and to the Sun and Moon
we speak,
All the Ādityas we address: may they deliver us from woe.
6Vāta, Parjanya we address, the Quarters, and the Firmament,
And all the Regions of the sky: may they deliver us from woe.
7From all that brings a curse may Day and Night and Dawn
deliver me,
May Soma free me, God to whom they give the name of Chan-
dramās.
8All creatures both of heaven and earth, wild beasts and sylvan
animals,
And winged birds of air we call: may they deliver us from woe.
9Bhava and Sarva we address, and Rudra who is Lord of Beasts,
Their arrows which we feel and know: may they be ever kind to
us.
10We speak to Constellations, Heaven, to Earth, to Genii, and to
Hills,
To Seas, to Rivers, and to Lakes: may they deliver us from woe.
11Or the Seven Rishis we address, Waters divine, Prajāpati,
Fathers with Yama at their head: may they deliver us from woe.
12Gods whose abode is in the heaven and those who dwell in
middle air,
And Mighty ones who rest on earth: may they deliver us from.
woe.
13Ādityas, Rudra, Vasus, Gods aloft in heaven, Atharvan's sons,
The sages, sons of Angiras: may they deliver us from woe.
14To sacrifice, to worshipper, hymns, songs, and healing charms,
we speak,
To priestly acts and Yajus texts: may they deliver us from woe.
15To the five kingdoms of the plants which Soma rules as Lord we
speak.
Darbha, hemp, barley, mighty power: may these deliver us from
woe,
16To demons and fierce fiends we speak, to Holy Genii, Fathers,.
Snakes,
And to the hundred deaths and one: may these deliver us from
woe.
17We speak to Seasons, Season-Lords, to years and sections of the
year,
To Months, half-months, and years complete: may they deliver
us from woe.
18Come hither from the south, ye Gods, rise and come forward
from the west.
Gathered together, all ye Gods, ye mighty Ones, from east and
and north: may they deliver us from woe.
19This we address to all the Gods, faithful, maintainers of the
Right,
With all their Consorts by their side: may they deliver us from
woe.
20We speak to the collected Gods, faithful, maintainers of the
Right.
Present with their collective Dames: may these deliver us from
woe.
21The spirit, yea, the spirits' Lord, ruler of spirits, we address.
Together let all spirits meet: may these deliver us from woe.
22The five Sky regions, Goddesses, and the twelve Seasons which
are Gods.
The teeth of the completed year, may these deliver us from woe.
23The deathless balm that Mātalī knows, purchased at a chariot's
price,
Indra effused into the floods. Waters, give us that healing
balm!

HYMN VII
A glorification of the Uchchhishta or Residue of Sacrifice
1The Residue of Sacrifice containeth name, and from, and world:
Indra and Agni and the whole universe are comprised therein.
2The Residue of Sacrifice holdeth Earth, Heaven, and all that is:
The Residue of Sacrifice holdeth sea, waters, Moon, and Wind.
3Real, non-real, both are there, Prajāpati, and Death, and
strength:
Thereon depend the worldly ones: in me are glory Dra and Vra.
4The firm, the fast, the strong, the hard, Brahma, the All-creating
Ten.
Gods, as a wheel about the nave, are fixed all round the
Residue.
5Verse, Song, and Sacrificial Text, chanting, the prelude, and the
laud,
The hum is in the Residue, the tone, the murmur of the psalm.
6Within the Residue, like babes unborn, the parts of sacrifice,
Aindrāgne Pāvamāna lie. Mahānāmnī, Mahavrata.
7The Vājapeya, Royal Rite, the Agnishoma and its forms,
Hymns, joyfullest with living grass the Asvamedha, are therein,
8Dikshā and Agnyādheya rite that sates the wish, with magic-
hymn,
Suspended rites, long sessions, are contained within the Residue.
9Faith fire-oblation, fervent zeal, service, and sacrificial cry,
Guerdon, good works and their reward, are stored within the
Residue.
10Sacrifice of one night, or two, Sadya1 kri, Ukthya, and Prakri,
Call, deep-toned summons are therein, fine parts, through lore,
of sacrifice,
11Sacrifice of four nights, of five, of six nights, day and night
conjoined,
Shodai, seven-night sacrifice, all these sprang from the Residue,
these which the Immortal One contains.
12Pratihāra and Nidhanam, the Visvajit, the Abhijit,
The two Sāhnātirātrās and Twelve-day rite are stored therein.
13Pleasantness, reverence, peace, and power, strength, vigour,
immortality
All forward wishes are with love satisfied in the Residue.
14Nine several oceans, earths, and skies are set within, the Residue,
Bright shines the Sun therein, in me, the Residue, are Day and
Night.
15The Residue the Father's sire, who bears this universe, supports
Vishūvān, Upahavya, and all worship offered secretly.
16The Father's sire, the Residue, grandson of Spirit, primal Sire,
Lord of the universe, the Bull, dwells on the earth victorious.
17Right, truth, dominion, fervent zeal, toil, duty, action, future,
past,
Valour; prosperity, and strength dwell in the Residue in
strength.
18Welfare, resolve and energy, the six expanses, kingship, sway,
Prayer, and direction, and the year, oblation, planets, are there-
in;
19And the four Hotars, Apri hymns, the Nivids, and Four-
monthly rites,
Oblations, sacrifices, and animal offerings, and their forms.
20Months, half-months, sections of the year, seasons are in the
Residue,
The waters resonant afar, the thunder, and the mighty noise.
21Pebbles, sand, stones, and herbs, and plants, and grass are in
the Residue,
Closely embraced and laid therein are lightnings and the clouds
and rain.
22Gain, acquisition, and success, fulness, complete prosperity.
Great gain and wealth, are laid, concealed and treasured, in the
Residue.
23All things that breathe the breath of life, all creatures that have
eyes to see,
All the celestial Gods whose home is heaven sprang from the
Residue.
24Verses, and Songs, and magic hymns, Purāna, sacrificial text.
All the celestial Gods whose home is heaven sprang from the
Residue.
25Inbreath and outbreath, eye and ear, decay and freedom from
decay,
All the celestial Gods whose home is heaven sprang from the
Residue.
26All pleasures and enjoyments, all delights and rapturous ecsta-
sies,
All the celestial Gods whose home is heaven sprang from the
Residue.
27The Deities, the Fathers, men, Gandharvas, and Apsarases.
6 All the celestial Gods whose home is heaven sprang from the
Residue.

HYMN VIII
On the origin of some Gods and the creation of man
1When Manyu brought his consort home forth from Sankalpa's
dwelling-place,
Who were the wooers of the bride, who was the chief who
courted her?
2Fervour and Action were the two, in depths of the great billowy
sea?
These were the wooers of the bride; Brahma the chief who
courted her.
3Ten Gods before the Gods were born together in the ancient
time.
Whoso may know them face to face may now pronounce the
mighty word.
4Inbreath and outbreath, eye and ear, decay and freedom from.
decay,
Spiration upward and diffused, voice, mind have brought us
wish and plan.
5As yet the Seasons were unborn, and Dilator and Prajāpati,
Both Asvins, Indra, Agni. Whom then did they worship as
supreme?
6Fervour and Action were the two, in depths of the great billowy
sea;
Fervour sprang up from Action: this they served and worship-
ped as supreme.
7He may account himself well versed in ancient time who knows
by name.
The earth that was before this earth, which only wisest Sages
know.
8From whom did Indra spring? from whom sprang Soma?
whence was Agni born?
From whom did Tvashtar spring to life? and whence is Dilator's
origin?
9Indra from Indra, Soma from Soma, Agni from Agni sprang
Tvashtar from Tvashtar was produced, Dilator was Dhātar's
origin.
10Those Gods who were of old, the Ten begotten earlier than the
Gods,
What world do they inhabit since they gave the world unto
their sons?
11When he had brought together hair, sinew and bone, marrow
and flesh.
And to the body added feet, then to what world did he depart?
12Whence, from what region did he bring the hair, the sinews, and
the bones,
Marrow and limbs, and joints, and flesh? Who was the bringer,
and from whence?
13Casters, those Gods were called who brought together all the
elements:
When they had fused the mortal man complete, they entered
into him.
14The thighs, the knee-bones, and the feet, the head, the face,
Land both the hands,
The ribs, the nipples, and the sides—what I ishi hath constructed
that?
15Head, both the hands, and face, and tongue, and neck, and inter-
coastal parts,
All this, investing it with skins, Mahi conjoined with bond and
tie.
16What time the might body lay firmly compact with tie and bond,
Who gave its colour to the form, the hue wherewith it shines
to-day?
17All Deities had lent their aid: of this a noble Dame took note,
Tsā, the Consort of Command. She gave its colour to the form.
18When Tvashtar, Tvashtar's loftier Sire, had bored it out and
hollowed it.
Gods made the mortal their abode, and entered and possessed
the man.
19Sleep, specially, Sloth, Nirriti, and deities whose name is Sin,
Baldness, old age, and hoary hairs within the body found their
way.
20Theft, evil-doing, and deceit, truth, sacrifice, exalted fame,
Strength, princely power, and energy entered the body as a
home.
21Prosperity and poverty, kindnesses and malignities,
Hunger and thirst of every kind entered the body as a home.
22Reproaches, freedom from reproach, all blamable, all blameless
deeds,
Bounty, belief, and unbelief entered the body as a home.
23All knowledge and all ignorance, each other thing that one may
learn,
Entered the body, prayer, and hymns, and songs, and sacrificial
texts.
24Enjoyments, pleasures, and delights, gladness, and rapturous
ecstasies.
Laughter and merriment and dance entered the body as a home.
25Discourse and conversation, and the shrill-resounding cries of
woe,
All entered in, the motives and the purposes combined there-
with.
26Inbreath and outbreath, ear and eye, decay and freedom from
decay.
Breath upward and diffused, voice, mind, these quickly with the
body move,
27All earnest wishes, all commands, directions, and admonish-
ments.
Reflections, all deliberate plans entered the body as a home.
28They laid in the abhorrent frame those waters hidden, bright,
and thick,
Which in the bowels spring from blood, from mourning or from
hasty toil.
29Fuel they turned to bone, and then they set light waters in the
frame.
The molten butter they made seed: then the Gods entered into
man.
30All Waters, all the Deities. Virāj with Brahma at her side:
Brahma into the body passed: Prajāpati is Lord thereof.
31The Sun and Wind formed, separate, the eye and vital breath of
man.
His other person have the Gods bestowed on Agni as a gift.
32Therefore whoever knoweth man regardeth him as Brāhman's
self:
For all the Deities abide in him as cattle in their pen.
33At his first death he goeth hence, asunder, in three separate
parts.
He goeth yonder with one part, with one he goeth yonder:
here he sinketh downward with a third.
34In the primeval waters cold the body is deposited.
In this there is the power of growth: from this is power of
growth declared.

HYMN IX
An incantation for the destruction of a hostile army
1All arms and every arrow, all the power and might that bows
possess,
The warlike weapon, axes, swords, the plan and purpose in the
heart,
All this, O Arbudi, make thou visible to our enemies, and let
them look on mist and fog.
2Arise ye and prepare yourselves: ye, the celestial hosts, are
friends.
Let your mysterious natures be seen by our friends O Arbudi.
3Rise both of you: begin your work with fettering and binding.
fast,
Assail, both of you, Arbudi, the armies of our enemies.
4The God whose name is Arbudi, and Nyarbudi the Mighty
One,
The two by whom the air and this great earth are compassed
and possessed,
With these two friends of Indra I go forth to conquer with the
host.
5Rise with our army stand thou up. O Godlike Being, Arbudi.
Breaking the hosts of enemies, surround them with thy winding
coils.
6Exhibiting, O Arbudi, seven children of the mist and fog,
When butter hath been offered, rise with all of these and with
the host.
7Beating her breast, with tearful face, let the short-earned, the
wild-haired hag.
Shriek loudly when a man is slain, pierced through by thee, O
Arbudi;
8Snatching away the vertebra, while with her thought she seeks
her son,
Her husband, brother, kin, when one, Arbudi! hath been pierc-
ed by thee.
9Let vultures, ravens, kites, and crows, and every carrion-eating
bird.
Feast on our foes, and show where one, Arbudi! hath been
pierced by thee.
10Then let each greedy beast of prey, and fly and worm regale
itself
Upon the human corpse where one, Arbudi, hath been pierced
by thee.
11Attack them, both of you; bear off their vital breath O Nyar-
budi.
Let mingled shouts and echoing cries of woe amid our foemen
show where thou, O Arbudi, hast pierced
12Shake them, and let them sink with fear: e'erwhelm our enemies
with dread.
With widely-grasping bends of arm, O Arbudi, crush down our
foes.
13Let those mens' arms grow faint and weak, dull be the purpose
of their heart;
And let not aught of them be left when thou, O Arbudi, hast
pierced.
14Self-smiting, beating breast and thigh, careless of unguent, with
their hair dishevelled, weeping,
hags shall run together, when a man is slain, when thou, O
Arbudi, hast pierced.
15Apsarases with dog-like mates, and Rūpakās, O Arbudi,
And her who licks the cup inside, and seeks to wound in ill-
kept place,
All these, O Arbudi, do thou make visible to our enemies and
let them look on mists and fog.
16The fiend who creeps upon the sword, maimed, dwelling where
Lthe wounded lie,
The misty shapes that lurk concealed, Gandharvas and Apsara-
ses, demons, and snakes and Other Folk;
17Armed with four fangs and yellow teeth, deformed, with faces
smeared with blood, the terrible and fearless ones,
18Make thou, O Arbudi, those wings of hostile armies quake with
dread.
Let Conqueror and Victor, friends of Indra, overcome our foes.
19Stifled and crushed, O Nyarbudi, low let the smitten foeman lie.
With tongue of fire and crest of smoke go conquering maidens
with our host!
20May Indra, Lord of Might, strike down each bravest warrior of
the foes,
Whom this our band hath put to flight: let not one man of
those escape.
21Let their hearts burst asunder, let their breath fly up and pass
away.
Let dryness of the mouth o'ertake our foemen, not the friendly
ones.
22The clever and the foolish ones, those who are twisted round,
the deaf,
The dusky-hued, the hornless goats and those whose voice is like
the buck's,
All these, O Arbudi, do thou make visible to our enemies:
cause them to look on mists and fog.
23Arbudi and Trishandhi fall upon our foes and scatter them,
So that, O Indra, Lord of Might, Slayer of Vritra, we may kill
thousands of these our enemies!
24Tall trees, and those who live in woods, the herbs and creeping
plants of Earth,
Gandharvas, and Apsarases, Snakes, [ ] Beings, Fathers,
Gods,
All these do thou, O Arbudi, make visible to our enemies:
cause them to look on mists and fog.
25High sway have Maruts, and the God Āditya, Brāhmanaspati,
High sway have Indra, Agni, and Dilator, Mitra, Prajāpati,
High sway have Rishis given to you, showing upon our enemies
where thou, O Arbudi, hast pierced.
26With full dominion over these, rise, stand ye up, prepare your-
selves,
Ye are our friends, celestial hosts. When ye have won this
battle, go, each to his several sphere, apart.

Hymn 10: An incantation for the destruction of a hostile army

HYMN X
1Rise up, with all your banners rise; prepare your strength, ye
vapoury Forms!
Serpents and fiends and Other Folk, charge and pursue our
enemies!
2Let those who bear an evil name, in air, in heaven on earth, and
men,
After Trishandhi's will, revere your power, the sway that Know-
ledge gives, together with your ruddy flags.
3Let those with iron faces, with faces like needles or like combs,
Flesh-eaters, rapid as the wind, cling closely to our foemen with
Trishandhi for their thunderbolt.
4Omniscient Āditya, make full many a corpse to disappear.
Let this devoted army of Trishandhi be in my control.
5Rise up, O Godlike Being, rise, Arbudi, with thine army: this,
Tribute is sacrificed to thee, Trishandhi's welcome offering
6May this four-footed White-foot, may this arrow brace and bind
thee fast:
Together with Trishandhi's host, be thou, O Witchcraft, meant
for foes.
7Down let the dim-eyed demon fly, and let her shorteared sister
shriek:
Red be the banners when the host of Arbudi hath won the day.
8Let all the birds that move on wings come downward, all fowls
that roam the heavens and air's midregion.
Let beasts of prey and flies attacks, and vultures that eat raw
flesh mangle and gnaw the carcase.
9By that same binding treaty which thou madest, Brihaspati!
with Indra! and with Brahma,
By Indra's pledge I bid the Gods come hither. Conquer on this
side, not on their side yonder.
10Brihaspati Angirasa, Rishis made strong and keen by prayer,
Have set Trishandhi in the heaven, dire weapon that destroys
the fiends.
11The Gods enjoyed Trishandhi for the sake of energy and power,
Him under whose protection, both, Indra and yon Āditya stand.
12The Gods, victorious, won themselves all worlds by this oblation,
which
Brihaspati Angirasa effused, a very thunderbolt, a weapon to
destory the friends.
13That fiend-destroying weapon which Brihaspati Angirasa poured
out and made a thunderbolt.
Even therewith, Brihaspati, I brush that hostile armament, and
strike the foemen down with might.
14Over to us come all the Gods who eat the hallowed sacrifice
With this oblation be ye pleased: conquer on this side, not on
that.
15Over,to us let all Gods come: dear is Trishandhi's offering.
Keen the great pledge through which, of old, the Asuras were
overthrown.
16Let Vāyu bend the arrow-points of those who are our enemies.
Let Indra break their arms away: no power to lay the shaft be
theirs!
Āditya utterly destroy their missile! Chandramās bar the path
of him who lingers!
17If they have issued forth strongholds of Gods, and made their
shields of prayer,
Gaining protection for their lives, protection round about, make
all their instigation powerless
18With the Flesh-eater and with Death, following the Purohita,
On! forward with Trishandhi's host! conquering enemies
advance!
19Do thou, Trishandhi, with the gloom of darkness compass round
our foes;
Let none escape of them expelled with speckled butter mixt with
curds.
20Let White-foot fall upon those wings of our opponents' arma-
ment;
Mazed and bewildered be those hands of foes this day, O Nyar-
budi.
21Mazed are the foemen, Nyarbudi! Slay thou each bravest man
of them: with this our army slaughter them.
22Low lie the warrior, mailed, unmailed, each foeman in the rush
of war.
Down-smitten with the strings of bows, the fastenings of mail,
the charge!
23The armour-clad, the armourless, enemies clothed with coats of
mail,
All these struck down, O Arbudi, let dogs devour upon the
earth.
24Car-borne and carless fighting men, riders and those who go
on foot,
All these, struck down, let vultures, kites, and all, the birds of
air devour.
25Low let the hostile army lie, thousands of corpses, on the
ground,
Pierced through and rent to pieces where the deadly weapons
clash in fight.
26With eagles let them eat the evil-hearted, pierced in the vitals,
lying crushed and howling.
The foe whoe'er will fight against this our protecting sacrifice.
27With this which Gods attend, with this which never fails to gain
its end,
Let Indra, Vritra-slayer, smite, and with Trishandhi as a bolt.
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:31 am

BOOK XII
HYMN I
A hymn of prayer and praise to Prithivī or deified Earth
1Truth, high and potent Law, the Consecrating Rite, Fervour,
Brahma, and Sacrifice uphold the Earth.
May she, the Queen of all that is and is to be, may Prithivī
make ample space and room for us.
2Not over awded by the crowd of Manu's sons, she who hath
many heights and floods and level plains;
She who bears plants endowed with many varied powers, may
Prithivī for us spread wide and favour us.
3In whom the sea, and Sindhu, and the waters, in whom our food
and corn-lands had their being,
In whom this all that breathes and moves is active, this Earth.
assign us foremost rank and station!
4She who is Lady of the earth's four regions, in whom our food
and corn-lands had their being,
Nurse in each place of breathing, moving creatures, this Earth.
vouchsafe us kine with milk that fails not!
5On whom the men of old before us battled, on whom the Gods
attacked the hostile demons,
The varied home of bird, and kine and horses, this Prithivī
vouchsafe us luck and splendour!
6Firm standing-place, all-bearing, store of treasures, gold-breasted,
harbourer of all that moveth.
May Earth who bears Agni Vaisvānara, Consort of mighty
Indra, give us great possessions
7May Earth, may Prithivī, always protected with ceaseless care by
Gods who never slumber,
May she pour out for us delicious nectar, may she bedew us
with a flood of splendour.
8She who at first was water in the ocean, whom with their wond-
rous powers the sages followed,
May she whose heart is in the highest heaven, compassed about
wit h truth, and everlasting,
May she, this Earth, bestow upon us lustre, and grant us power
in loftiest dominion.
9On whom the running universal waters flow day and night with
never-ceasing motion,
May she with many streams pour milk to feed us, may she
bedew us with a flood of splendour.
10She whom the Asvins measured out, o'er whom the foot of
Vishnu strode,
Whom Indra, Lord of Power and Might, freed from all foemen
for himself,
May Earth pour out her milk for us, a mother unto me her son.
11O Prithivī, auspicious be thy woodlands, auspicious be thy hills
and snow-clad mountains.
Unslain, unwounded, unsubdued, I have set foot upon the
Earth,
On earth brown, black, ruddy and every-coloured, on the firm
earth that Indra guards from danger.
12O Prithivī, thy centre and thy navel, all forces that have issued
from thy body
Set us amid those forces; breathe upon us. I am the son of
Earth, Earth is my Mother. Parjanya is my Sire; may he
promote me.
43Earth on whose surface they enclose the altar, and all-performers
spin the thread of worship;
In whom the stakes of sacrifice, resplendent, are fixed and raised
on high before the oblation, may she, this Earth, prospering,
make us prosper.
14The man who hates us, Earth! who fights against us, who
threaten us with thought or deadly weapon, make him our
thrall as thou hast done aforetime.
15Produced from thee, on thee move mortal creatures: thou
bearest them, both quadruped and biped.
Thine, Prithivī, are these Five human Races, for whom, though
mortal, Sūrya as he rises spreads with his rays the light that is
immortal.
16In concert may these creatures yield us blessings. With honey of
discourse, O Earth, endow me.
17Kind, ever gracious be the Earth we tread on, the firm Earth,
Prithivī, borne up by Order, mother of plants and herbs, the
all-producer.
18A vast abode hast thou become, the Mighty. Great stress is on
thee, press and agitation, but with unceasing care great Indra
guards thee.
So make us shine, O Earth, us with the splendour of gold. Let
no man look on us with hatred.
19Agni is in the earth, in plants; the waters hold Agni in them,
in the stones is Agni.
Agni abideth deep in men: Agnis abide in cows and steeds.
20Agni gives shine and heat in heaven: the spacious air is his, the
God's
Lover of fatness, bearer of oblation, men enkindle him.
21Dark-kneed, invested with a fiery mantle, Prithivī sharpen me
and give me splendour!
22On earth they offer sacrifice and dressed oblation to the Gods.
Men, mortals, live upon the earth by food in their accustomed
way.
May that Earth grant us breath and vital power. Prithivī give
me life of long duration!
23Scent that hath risen from thee, O Earth, the fragrance which.
growing herbs and plants and waters carry,
Shared by Apsarases, shared by Gandharvas therewith make
thou me sweet: let no man hate me.
24Thy scent which entered and possessed the lotus, the scent
which they prepared at Sūryā's bridal,
Scent which Immortals Earth! of old collected, therewith make
thou me sweet: let no man hate me.
25Thy scent in women and in men, the luck and light that is in.
males,
That is in heroes and in steeds in sylvan beasts and elephants,
The splendid energy of maids, therewith do thou unite us,.
Earth! Let no man look on us with hate.
26Rock earth, and stone, and dust, this Earth is held together,.
firmly bound.
To this gold-breasted Prithivī mine adoration have I paid.
27Hither we call the firmly held, the all-supporting Prithivī,
On whom the trees, lords of the wood, stand evermore immov-
able.
28Sitting at ease or rising up, standing or going on our way.
With our right foot and with our left we will not reel upon the
earth.
29I speak to Prithivī the purifier, to patient Earth who groweth
strong through Brahma.
O Earth, may we recline on thee who bearest strength, increase,
portioned share of food, and fatness.
30Purified for our bodies flow the waters: we bring distress on
him who would attack us.
I cleanse myself, O Earth, with that which cleanseth.
31Earth, be thine eastern and thy northern regions, those lying
southward and those lying westward.
Propitious unto me in all my movements. Long as I tread the
ground let me not stumble.
32Drive us not from the west or east, drive us not from the north
or south,
Be gracious unto us, O Earth: let not the robbers find us; keep
the deadly weapon far away.
33Long as, on thee, I look around, possessing Sūrya as a friend,
So long, through each succeeding year, let not my power of
vision fail.
34When, as I lie, O Earth, I turn upon my right side and my left,
When stretched at all our length we lay our ribs on thee who
meetest us.
Do us no injury there, O Earth who furnishest a bed for all.
35Let what I dig from thee, O Earth, rapidly spring and grow
again.
O Purifier, let me not pierce through thy vitals or thy heart.
36Earth, may thy summer, and thy rains, and autumn, thy winter,
and thy dewy frosts, and spring-time.
May thy years, Prithivī! and ordered seasons, and day and
night pour out for us abundance.
37The purifier, shrinking from the Serpent, she who held fires that
lie within the waters,
Who gives as prey the God-blaspheming Dasyus, Earth choosing
Indra for her Lord, not Vritra, hath clung to Sakra, to the
Strong and Mighty.
38Base of the seat and sheds, on whom the sacrificial stake is
reared,
On whom the Yajus-knowing priests recite their hymns and
chant their psalms,
And ministers are busied that Indra may drink the Soma juice;
39On whom the ancient Rishis, they who made the world, sang
forth the cows,
Seven worshippers, by session, with their fervent zeal and
sacrifice;
40May she, the Earth, assign to us the opulence for which we
yearn,
May Bhaga share and aid the task and Indra come to lead the
way.
41May she, the Earth, whereon men sing and dance with varied
shout and noise,
Whereon men meet in battle, and the war-cry and the drum
resound,
May she drive off our foemen, may Prithivī rid me of my foes.
42On whom is food, barley and rice, to whom these Races Five
belong,
Homage to her, P arjanya's wife, to her whose marrow is the
rain!
43Whose castles are the work of Gods, and men wage war upon
her plain
The Lord of Life make Prithivī, who beareth all things in her
womb, pleasant to us on every side!
44May Earth the Goddess, she who bears her treasure stored up
in many a place, gold, gems, and riches,
Giver of opulence, grant great possessions to us bestowing them
with love and favour.
45Earth, bearing folk of many a varied language with divers rites
as suits their dwelling-places,
Pour, like a constant cow that never faileth, a thousand streams
of treasure to enrich me!
46Thy snake, thy sharply stinging scorpion, lying concealed, be-
wildered, chilled with cold of winter,
The worm, O Prithivī, each thing that in the Rains revives and
stirs,
Creeping, forbear to creep on us! With all things gracious bless
thou us.
47Thy many ways on which the people travel, the road for car and
wain to journey over,
Thereon meet both the good and bad, that pathway may we
attain without a foe or robber. With all things gracious bless
thou us.
48Supporting both the foolish and the weighty she bears the death
both of the good and evil.
In friendly concord with the boar, Earth opens herself for the
wild swine that roams the forest.
49All sylvan beasts of thine that love the woodlands, man-eaters,.
forest-haunting, lions, tigers,
Hyena, wolf, Misfortune, evil spirit, drive from us, chase the
demons to a distance.
50Gandharvas and Apsarases, Kimīdins, and malignant sprites,
Pisāchas all, and Rākshasas, these keep thou, Earth! afar from
us.
51To whom the winged bipeds fly together, birds of each various
kind, the swans, the eagles;
On whom the Wind comes rushing, Mātarisvan, rousing the
dust and causing trees to tremble, and flame pursues the blast.
hither and thither;
52Earth, upon whom are settled, joined together, the night and
day, the dusky and the ruddy, Prithivī compassed by the rain
about her,
Happily may she stablish us in each delightful dwelling place.
53Heaven, Earth, the realm of Middle Air have granted me this
ample room,
Agni, Sun, Waters, all the Gods have joined to give me mental
power.
54I am victorious, I am called the lord superior on earth,
Triumphant, all-o'erpowering the conqueror on every side
55There, when the Gods, O Goddess, named thee, spreading thy
wide expanse as thou wast broadening eastward,
Then into thee passed many a charm and glory: thou madest
for thyself the world's four regions.
56In hamlets and in woodland, and in all assemblages on earth,
In gatherings, meeting of the folk, we will speak glorious things
of thee.
57As the horse scattereth the dust, the people who dwelt upon
the land, at birth, she scattered,
Leader and head of all the world, delightful, the trees' protectress
and the plants' upholder.
58Whate'er I say I speak with honey-sweetness, whatever I behold
for that they love me.
Dazzling, impetuous am I: others who fiercely stir I slay.
59Mild, gracious, sweetly odorous, milky, with nectar in her breast,
May Earth, may Prithivī bestow her benison, with milk, on me.
60Whom Visvakarman with oblation followed, when she was set
in mid-air's billowy ocean
A useful vessel, hid, when, for enjoyment, she was made mani-
fest to those with mothers.
61Thou art the vessel that containeth people, Aditi, granter of the
wish, far-spreading.
Prajāpati, the first-born Son of Order, supplieth thee with what-
soe'er thou lackest.
62Let thy breasts, frec from sickness and Consumption, be.
Prithivī, produced for our advantage.
Through long-extended life wakeful and watching still may we
be thy tributary servants.
63O Earth, my Mother, set thou me happily in a place secure.
Of one accord with Heaven, O Sage, set me in glory and in
wealth.

HYMN II
A funeral hymn, and deprecation of Agni the Consumer of corpses
1This is no place to hold thee; mount the Nāda: this lead is
thine appointed share. Come hither.
Together with Consumption in the cattle, Consumption in our
men, go henee, go southward.
2With this we chase and banish all consumptive malady and
Death,
With sinner andamalicious man, with helper and with minister,
3Death and Misfortune we expel, Malignity we drive away.
O Agni, thou who eatest not the corpse, eat him who hateth us:
him whom we hate we send to thee.
4If the corpse-eating Agni, or a tiger leaving his lair, hath entered
this our homestead,
With beans prepared in butter I expel him: far let him go to
fires that lie in waters.
5When, angered that a man hath died, we in our wrath have
banished thee,
That deed is easily set right through thee: we kindle thee again.
6Again have the Ādityas, Rudras, Vasus, the Brāhman, bringer
of good things, O Agni,
Again hath Brāhmanaspati disposed thee for long life lasting
through a hundred autumns.
7I sweep afar, for sacrifice to Fathers, corpse-eating Agni who
hath come among us,
Although he saw this other, Jātavedas: in loftiest space let him
inflame the caldron.
8I drive corpse-eating Agni to a distance: sin-laden let him go to
Yamas vassals.
Here let this other, Jātavedas, carry oblation to the Deities, fore-
knowing.
9I quickly sweep away corpse-eating Agni, Death, with his bolt
potdepriving men of motion.
From household fire, well-knowing, I divide him: so in the
world of Fathers be his portion.
10Corpse-eating Agni, toil-worn, meet for praises, I send away
bypaths used by the Fathers.
Stay there; keep watch among the Fathers: come not again to
us by ways whereon Gods travel.
11They being cleansed and bright, the purifiers, kindle Sankasuka
for our well-being.
Impurity leaveth us and sin departeth: lighted by the good
cleanser Agni cleanseth.
12Agni the God, the Breaker-up, hath mounted to the heights of
heaven.
Released from all transgression, he hath from the curse delivered
us.
13On Agni here, the Breaker-up, we wipe impurities away.
Cleansed, fit for sacrifice have we become: may he prolong our
lives.
14The Breaker-up, the Burster, the Destroyer, and the Silent One,
These have expelled Consumption far, far off from thee ānd all
thou hast,
15Corpse-eating Agni we expel, the Agni who bewilders men,
Him who is in our horses, in our heroes, cows, and goats, and
sheep:
16We drive thee forth to other folk, to alien cattle, alien steeds,
Thee the corpse-eating Agni, thee the Agni who bewilders men,
17Whereon the Deities, whereon men too have purified themselves,
Exalting fatness, cleanse thyself, Agni, therein and mount to
heaven.
18O Agni, kindled and adored, turn not away to visit us.
Shine brightly even there in heaven, so that we long may see the
Sun.
19Wipe all away on lead and reed, on Agni, him who breaketh up,
Then on a black-hued sheep, and on a cushion pain that racks.
the head,
20Wipe off pollution, lay it in the lead and in the black-hued
sheep,
And headache in the cushion; then be cleansed and fit to sacri-
fice.
21Go onward, Death, pursue thy special pathway apart from that
which Gods are wont to travel.
To thee I say it who hast eyes and hearest: great grow the
number of these men around us!
22Divided from the dead are these, the living: now is our calling
on the Gods successful.
We have gone forth for dancing and for laughter: may we with
brave sons speak to the assembly.
23Here I erect this rampart for the living: let none of these, none
other, reach this limit.
May they survive a hundred lengthened autumns, and may they
bury Death beneath this mountain.
24Live your full lives and find age delightful, all of you striving,
one behind the other.
May Tvashtar, maker of fair things, be gracious, and lead your
whole lives on to full existence.
25As the days follow days in close succession, as with the seasons
duly come the seasons.
As each successor fails not his foregoer, so constitute the lives of
these, Ordainer!
26Gather your strength, my friends; the stream flows stony:
acquit yourselves as men, and cross the river.
Abandon here the powers that were malignant, and let us cross
to powers exempt from sickness.
27Rise up erect, cross over, my companions: the stream is stony
that flows here before us.
Abandon here the powers that were ungracious, and let us cross
to powers benign and friendly.
28Becoming pure and bright and purifying begin the Vaisvadevi
strain for splendour..
May we rejoice, o'erpassing troublous places, with all our heroes
through a hundred winters.
29On pathways swept by wind, directed upward, passing beyond
the lower, on the higher,
Thrice seven times have the Rishis, the Departed, forced Mrityu
backward with the fastened fetter.
30Effecting Mrityu's footstep ye came hither, to further times pro-
longing your existence,
Seated, drive Mrityu to his proper dwelling: then may we,
living, speak to the assembly.
31Let these unwidowed dames with goodly husbands adorn them-
selves with fragrant balm and unguent,
Decked with fair jewels, tearless, sound and healthy, first let the
dames go up to where he lieth.
32I with oblation separate both classes, and with my prayer dis-
part their several portions.
I offer food that wastes not to the Fathers, a nd to these men
give life of long duration.
33That Agni, Fathers! who, himself immortal, hath entered and
possessed our mortal bosoms,
Even him I grasp and hold the God with me, Let him not hate
us, may we never hate him.
34When ye have left the household fire, with the Corpse-eater
southward go.
Do that which is delightful to the Fathers, Brāhmans, and your-
selves.
35Agni, the banqueter on flesh, not banished, for the eldest son
Taketh a double share of wealth and spoileth it with poverty.
36What man acquires by plough, by war, all that he wins by toil
of hand,
He loses all if Agni the Carnivorous be not set aside,
37Unholy, splendour-reft is he, his sacrifice unfit to eat. Krayād
deprives of tilth of cow, of riches him whom he pursues,
38Oft as a greedy beggar speaks the mortal who has brought
distress,
Those whom Carnivorous Agni close at hand runs after and
detects.
39When a dame's husband dies the house is tangled fast in
Grāhi's net.
A learned Brāhman must be sought to drive Carnivorous Agni,
forth.
40From any evil we have done, act of impurity or sin,
Let waters purge me and from all that comes from Agni
Breaker-up.
41By pathways travelled by the Gods these waters, well-knowing,
from below have mounted upward.
High on the summit of the raining mountain the ancient rivers
fresh and new are flowing.
42Drive off Carnivorous Agni, thou Agni who eatest not the flesh;.
carry oblation paid to Gods.
43The Flesh-eater hath entered him: he hath pursued the Flesh-
eater.
Making two tigers different-wise, I bear away the ungracious
one.
44He who holds Gods within himself, the rampart and defence of
men,
Agni, the sacred household fire, hath come and stands between
them both.
45Prolong the lives of those who live, O Agni, Let the dead go
unto world of Fathers.
As goodly household fire burn up Arāti; give this man dawn
brighter than all the mornings.
46Subduing all our adversaries, Agni, give us their food, their
strength and their possessions.
47Grasp ye this Indra, furtherer, satisfier: he will release you
from disgrace and trouble.
With him drive back the shaft that flies against you, with him.
ward off the missile shot by Rudra.
48Seize with firm hold the Ox who boundeth forward: he will
uplift you from disgrace and trouble.
Enter this ship of Savitar; let us flee from poverty over all the
six expenses.
49Thou followest the day and night, supporting, standing, at
peace, promoting, rich in heroes.
Long bearing undiseased and happy sleepers, be ours, O Bed,
with smell of man about thee,
50They sever from the Gods, they live in sin and misery evermore,
Those whom from very near at hand Carnivorous Agni casteth
down as a horse tramples down the reeds.
51The faithless, who from lust of wealth abide with him who feeds
on flesh,
For ever set upon the fire an alien caldron, not their own.
52Forward in spirit would he fly, and often turns he back again,
Whomso Carnivorous Agni from anear discovers and torments.
53Among tame beasts the black ewe is thy portion, and the bright
lead is thine, they say, Flesh-eater!
Mashed beans have been assigned thee for oblation go seek the
dark wood and the wildernesses.
54I sought the rustling sugar-cane, white Seasamum, and cane and
reed.
I made this Indra's fuel, and the Fire of Yama I removed.
55Against the sinking western Sun I set them; each sundered path,
knowing my way, I entered.
I have warned off the ghosts of the Departed: to these I give
the boon of long existence.

HYMN III
An accompaniment to the preparation and presentation of sacrificial offerings by a householder and his wife, with prayer for prosperity and happiness on earth and in heaven
1Mount, male from male, the skin. Go thither: summon those
whom thou lovest, one and all, to meet thee,
Strong as ye were when first ye met each other, still be your
strength the same in Yama's kingdom.
2So strong your sight, so many be your powers, so great your
force, your energies so many,
When fire attends the body as its fuel, then may, ye gain full
chargers, O ye couple.
3Together in this world, in God-ward pathway, together be ye in
the realms of Yama.
Invite, made pure with means of purifying, whatever seed of
yours hath been developed.
4Do ye, O sons, unite you with the waters, meeting this living
man, ye life-sustainers,
Allot to them the Odana your mother is making ready, which
they call immortal.
5That which your mother and your sire, to banish sin and un-
cleanness from their lips, are cooking.
That Odana with hundred streams, sky-reaching, hath in its
might prevaded earth and heaven.
6Live with your sons, when life on earth is ended, live in the
sphere most rich in light and sweetness.
In skies that have been won by sacrificers make both the worlds,
earth, heaven, your habitation.
7Approach the eastern, yea: the eastern region, this is the
sphere to which the faithful turn them,
Your cooked oblation that in fire was offered, together, wife and
husband, meet to guard it.
8Now, as your steps approach the southern quarter, move in.
your circling course about this vessel.
Herein, accordant with the Fathers, Yama shall mightily protect
your cooked oblation.
9Best of the regions is indeed this western wherein the King and
gracious Lord is Soma.
Thither resort for rest, follow the pious. Then gain the laden
chargers, O ye couple.
10Ever victorious is the northern region: may the east quarter set
us first and foremost.
The Man became the five-divisioned metre. May we abide wit .
all our members perfect.
11This stedfast realm is Queen. To her be homage! To me and
to my sons may she be gracious.
Guard thou, O Goddess Aditi, all-bounteous, our cooked oblation
as an active warder.
12Embrace us as a father clasps his children. Here on the Earth
let kindly breezes fan us.
Let the rice-mess these two cook here, O Goddess, know this
our truthfulness and zealous fervour.
13If the dark bird hath come to us and, stealing the hanging. .
morsel, settled in his dwelling,
Or if the slave-girl hath, wet-handed, smearing the pestle and
the mortar, cleansed the waters,
14This pressing-stone, broad-based and strength-bestowing, made
pure by cleansing means, shall chase the demon.
Mount on the skin: afford us great protection, Let not the sons'
sin fall on wife and husband.
15Together with the Gods, banning Pis5chas and demons, hath
Vanaspati come hither.
He shall rise up and send his voice out loudly. May we win all
the worlds with him to help us.
16Seven victims held the sacrificial essence, the bright one and the
one that hath grown feeble.
The three-and-thirty Deities attend them. As such, conduct us
io the world of Svarga.
17Unto the world of Svarga shalt thou lead us: there may we dwell
beside our wife and children.
I take thy hand Let not Destruction, let not Malignity come
hither and subdue us.
18We have subdued that sinful-hearted Grāhi. Thou shalt speak
sweetly having chased the darkness.
Let not the wooden gear made ready fail us, nor harm the grain
of rice that pays due worship.
19Soon to be, decked with butter, all-embracing, come to this
world wherewith birth unites thee.
Seize thou the winnowing-fan which rains have nourished, and
let this separate the chaff and refuse.
20Three worlds hath Power Divine marked out and measured,
Fheaven yonder, and the earth, and airs mid-region.
Grasp ye the stalks and in your hands retain them: let them be
watered and again be winnowed.
21Manifold, various are the shapes of victims. Thou growest uni-
form by great abundance.
Push thou away this skin of ruddy colour: the stone will cleanse
as one who cleanses raiment.
22Earth upon earth l set thee. This thy body is con-substantial,.
but in form it differs.
Whate'er hath been worn off or scratched in fixing, leak not
thereat: I spread a charm to mend it.
23Thou for thy son shalt yearn as yearns a mother. I lay thee
down and with the earth unite thee.
Conjoined with sacrificial gear and butter may pot and jar stand
firmly on the altar.
24Eastward may Agni as he cooks preserve thee. Southward may
Indra, grit by Maruts, guard thee,
Varuna strengthen and support thee westward, and Soma on
the north hold thee together.
25Drops flow, made pure by filters, from the rain-cloud: to heaven
and earth and to the worlds they travel,
May Indra light them up, poured in the vessel, lively and sted-
fast, quickening living creatures.
26From heaven they come, they visit earth, and rising from earth
unite themselves with air's mid-region,
Purified, excellent, they with shine in beauty. Thus may they lead us
to the world of Svarga.
27Yea, and supreme, alike in conformation, and brilliant and
refulgent and immortal,
As such, enjoined, well-guarding, water-givers, dress ye the
Odana for wife and husband.
28Numbered, they visit earth, these drops of moisture, commensu-
rate with plants and vital breathings,
Unnumbered, scattered, beautiful in colour, the bright, ones
have pervaded all refulgence.
29Heated, they rage and boil in agitation, they cast about their
foam and countless bubbles
Like a fond woman when she sees her husband—what time ye
waters and these rice-grains mingle,
30Take up these rice-grains lying at the bottom: led them be blent
and mingled with the waters.
This water I have measured in the vessel, if as mid-points the
rice-grains have been meted.
31Present the sickle: quickly bring it hither. Let them out plants
and joints with hands that harm not.
So may the plants be free from wrath against us, they o'er
whose realm Soma hath won dominion.
32Strew ye fresh grass for the boiled rice to rest on: fair let it be,
sweet to the eye and spirit.
Hither come Goddesses with Gods, and sitting here taste in
proper season this oblation.
33On the strewn grass. Vanaspati, be seated; commensurate with
Gods and Agnishtomas.
Let thy fair form, wrought as by Tvashtar's hatchet, mark these
that yearn for thee within the vessel.
34In sixty autumns may the Treasure-Guardian seek to gain
heavenly light by cooked oblation.
On this may sons and fathers live dependent. Send thou this
mess to Fire that leads to heaven.
35On the earth's breast stand firmly as supporter: may Deities
stir thee who ne'er hast shaken.
So living man and wife with living children remove thee from
the hearth of circling Agni.
36All wishes that have blessed those with fulfilment, having won
all the worlds have met together.
Let them plunge in both stirring-spoon and ladle: raise this and
set it in a single vessel.
37Pour out the covering butter, spread it eastward: sprinkle this
vessel over with the fatness.
Greet this, ye Deities, with gentle murmur, as lowing cows wel-
come their tender suckling.
38Thou hast poured oil and made the worlds: let heaven, unequal-
led, be spread out in wide extension.
Herein be cooked the buffalo, strong-pinioned: the Gods shall
give the Deities this oblation.
39Whate'er thy wife, away from thee, makes ready, or what, O
wife, apart from thee, thy husband,
Combine it all: let it be yours in common while ye produce one
world with joint endeavour.
40All these now dwelling on the earth, mine offspring, these whom,
this woman here, my wife, hath borne me,
Invite them all unto the vessel: knowing their kinship have the
children met together.
41Swollen with savoury meath, the stream of treasures, sources of
immortality blent with fatness
Soma retains all these; in sixty autumns the Guardian Lord of
Treasures may desire them.
42The Lord of Treasures may desire this treasure: lordless on.
every side be all the others.
Our mess, presented seeking heaven, hath mounted in three
divisions all three realms of Svarga.
43May Agni burn the God-denying demon: let no carnivorous.
Pis icha drink here.
We drive him off, we keep him at a distance. Ādityas and
Angirases pursue him!
44This meath do I announce, mingled with butter, to the Angi-
rases and the Ādityas.
With pure hands ne'er laid roughly on a Brahman go, pious.
couple, to the world of Svarga.
45Of this have I obtained the noblest portion from that same
world whence Parmeshthin gained it.
Pour forth, besprinkle butter rich in fatness: the share of
Angiras is here before us.
46To Deities, to Truth, to holy Fervour this treasure we consign,.
this rich deposit,
At play, in meeting led it not desert us, never give out to anyone
besides me.
47I cook the offering, I present oblation: only my wife attends
the holy service.
A youthful world, a son hath been begotten. Begin a life that
brings success and triumph.
48There is no fault in this, no reservation, none when it goes with
friends in close alliance.
We have laid down this vessel in perfection: the cooked mess
shall re-enter him who cooked it.
49To those we love may we do acts that please them. Away to
darkness go all those who hate us!
Cow, ox, and strength of every kind approach us! Thus let
them banish death of human beings.
50Perfectly do the Agnis know each other, one visitor of plants
and one of rivers,
And all the Gods who shine and glow in heaven. Gold is the
light of him who cooks oblation.
51Man hath received this skin of his from nature: of other
animals not one is naked.
Ye make him clothe himself with might for raiment. Odana's
mouth is a home-woven vesture.
52Whatever thou may say at dice, in meeting, whatever falsehood
through desire of riches,
Ye two, about one common warp uniting, deposit all impurity
within it.
53Win thou the rain: approach the Gods. Around thee thou from
the skin shalt make the smoke rise upward.
Soon to be, decked with butter, all-embracing, come to this
world wherewith one birth unites thee.
54In many a shape hath heaven transformed its body, as in itself
is known, of varied eolour.
Cleansing the bright, the dark form hath it banished: the red
form in the fire to thee I offer.
55To the eastern region, to Agni the Regent, to Asita the Protector,
Āditya the Archer, we present thee, this offering of ours. Do
ye preserve it from aggression
To full old age may Destiny conduct us; may full old age deliver
us to Mrityu. Then may we be with our prepared oblation.
56To the southern region, to Indra the Regent, to Tiraschirāji the
Protector, to Yama the Archer, we present, etc. (as in stanza
55)
57To the western region, to Varuna the Regent, to Pridāku the
Protector, to Food the Archer, we present, etc.
58To the northern region, to Soma the Regent, to Svaja the Protec-
tor, to Thunderbolt the Archer, we present, etc.
59To the stedfast region, to Vishnu the Regent, to Kalmāshagriva
the Protector, to Plants the Archers, we present, etc.
60To the upper region, to Brihaspati the Regent, to Svitra the
Protector, to Rain the Archer, we present thee, this offering
of ours. Do ye preserve it from aggression.
To full old age may Destiny conduct us, may full old age deliver
us to Mrityu. Then may we be with our prepared oblation.

HYMN IV
On the duty of giving cows to Brāhmans, and the sin and danger of withholding the gift
1Give the gift, shall be his word: and straightway they have bound
the Cow
For Brāhman priests who beg the boon. That bringeth sons and
progeny.
2He trades and traffics with his sons, and in his cattle suffers loss.
Who will not give the Cow of Gods to Rishis children when
they beg.
3They perish through a hornless cow, a lame cow sinks them in a
pit.
Through a maimed cow his house is burnt: a one-eyed cow
destroys his wealth.
4Fierce fever where her droppings fall attacks the master of the
kine.
So have they named her Vasa, for thou art called uncontrollable.
5The malady Viklindu springs on him from ground whereon she
stands,
And suddenly, from fell disease, perish the men on whom she
sniffs.
6Whoever twitches up her ears is separated from the Gods.
He deems he makes a mark, but he diminishes his wealth
thereby.
7If to his own advantage one applies the long hair of her tail,
His colts, in consequence thereof. die, and the wolf destroys his
calves.
8If, while her master owneth her, a carrion crow hath harmed her
hair,
His young boys die thereof, Decline o'ertakes them after fell
disease.
9What time the Dāsi woman throws lye on the droppings of the
Cow,
Misshapen birth arises thence, inseparable from that sin.
10For Gods and Brāhmans is the Cow produced when first she
springs to life,
Hence to the priests must she be given: this they call guarding
private wealth.
11The God-created Cow belongs to those who come to ask for
her.
They call it outrage on the priests when one retains her as his
own.
12He who withholds the Cow of Gods from Rishis' sons who ask
the gift
Is made an alien to the Gods, and subject to the Brāhmans'
wrath:
13Then let him seek another Cow, whate'er his profit be in this.
The Cow, not given, harms a man when he denies her at their
prayer.
14Like a rich treasure stored away in safety is the Brāhmans' Cow.
Therefore men come to visit her, with whomsoever she is born.
15So when the Brāhmans come unto the Cow they come unto their
own.
For this is her withholding, to oppress these in another life.
16Thus after three years may she go, speaking what is not under-
stood.
He, Nārads! would know the Cow, then Brāhmans must be
sought unto.
17Whoso calls her a worthless Cow, the stored-up treasure of the
Gods,
Bhava and Sarva, both of them, move round and shoot a shaft
at him.
18The man who hath no knowledge of her udder and the teats
thereof,
She yields him milk with these, if he hath purposed to bestow
the Cow.
19If he withholds the Cow they beg, she lies rebellious in his stall.
Vain are the wishes and the hopes which he, withholding her,
would gain.
20The Deities have begged the Cow, using the Brāhman as their
mouth:
The man who gives her not incurs the enmity of all the Gods.
21Withholding her from Brāhmans, he incurs the anger of the
beasts,
When mortal man appropriates the destined portion of the
Gods.
22If hundred other Brāhmans beg the Cow of him who owneth
her,
The Gods have said, She, verily, belongs to him who knows the
truth.
23Whoso to others, not to him who hath this knowledge, gives the
Cow,
Earth, with the Deities, is hard for him to win and rest upon.
24The Deities begged the Cow from him with whom at first she
was produced:
Her, this one, Nārada would know: with Deities he drove her
forth.
25The Cow deprives of progeny and makes him poor in cattle who
Retains in his possession her whom Brāhmans have solicited.
26For Agni and for Soma, for Kāma, Mitra and Varuna,
For these the Brāhmans ask: from these is he who giveth not
estranged.
27Long as her owner hath not heard, himself, the verses, let her
move
Among his kine: when he hath heard, let her not make her
home with him;
28He who hath heard her verses and still makes her roam among
his kine.
The Gods in anger rend away his life and his prosperity
29Roaming in many a place the Cow is the stored treasure of the
Gods,
Make manifest thy shape and form when she would seek her
dwelling-place.
30Her shape and form she manifests when she would seek her
dwelling-place;
Then verily the Cow attends to Brāhman priests and their
request.
31This thought he settles in his mind. This safely goeth to the
Gods.
Then verily the Brāhman priests approach that they may beg the
Cow
32By Svadhā to the Fathers, by sacrifice to the Deities,
By giving them the Cow, the Prince doth not incur the mother's.
wrath.
33The Prince's mother is the Cow: so was it ordered from of old.
She, when bestowed upon the priests, cannot be given back, they
say.
34As molten butter, held at length, drops down to Agni from the
scoop,
So falls away from Agni he who gives no Cow to Brāhman
priests.
35Good milker, with rice-cake as calf, she in the world comes
nigh to him,
To him who gave her as a gift the Cow grants every hope and.
wish.
36In Yama's realm the Cow fulfils each wish for him who gave her
up;
But hell, they say, is for the man who, when they beg, bestow
her not.
37Enraged against her owner roams the Cow when she hath been
impregned.
He deemed me fruitless is her thought; let him be bound in,
snares of Death!
38Whoever looking on the Cow as fruitless, cooks her flesh at
home,
Brihaspati compels his sons and children of his sons to beg.
39Downward she sends a mighty heat, though amid kine a Cow
she roams.
Poison she yields for him who owns and hath not given her away.
40The animal is happy when it is bestowed upon the priests:
But happy is the Cow when she is made a sacrifice to Gods.
41Nārada chose the terrible Vilipti out of all the cows Which the
Gods formed and framed when they had risen up from sacri-
fice
42The Gods considered her in doubt whether she were a Cow or
not.
Mirada spake of her and said, The veriest Cow of cows is she.
43How many cows, O Nārada, knowest thou, born among man-
kind
I ask thee who dost know, of which must none who is no
Brāhman eat?
44Vilipti, cow, and she who drops no second calf, Brihaspati!
Of these none not a Brāhmana should eat if he hope for emi-
nence.
45Homage, O Nārada, to thee who hast quick knowledge of the
cows.
Which of these is the direst, whose withholding bringeth death
to man?
46Vilipti, O Brihaspati, cow, mother of no second calf—Of these
none not a Brāhman should eat if he hope for eminence.
47Threefold are kine, Vilipti, cow, the mother of no seeond calf:
These one should give to priests, and he will not offend Prajā-
pati.
48This Brāhmans! is your sacrifice: thus should one think when he
is asked,
What time they beg from him the Cow fearful in the with-
holder's house.
49He gave her not to us, so spake the Gods, in anger, of the Cow.
With these same verses they addressed Bheda: this brought
him to his death.
50Solicited by Indra, still Bheda refused to give this Cow.
In strife for victory the Gods destroyed him for that sin of his.
51The men of evil counsel who advise refusal of the Cow,
Miscreants, through their foolishness, are subjected to Indra's
wrath.
52They who seduce the owner of the Cow and say, Bestow her
not.
Encounter through their want of sense the missile shot by
Rudra's hand.
53If in his home one cooks the Cow, sacrificed or not sacrificed.
Wronger of Gods and Brāhmans' he departs, dishonest, from
the world.

HYMN V
On the duty of giving cows to Brāhmans, and the sin and danger of withholding the gift
1Created by toil and holy fervour, found by devotion, resting in
right;
2Invested with truth, surrounded with honour, compassed about
with glory;
3Girt round with inherent power, fortified with faith, protected,
by consecration, installed at sacrifice, the world her resting-
place;
4Brahma her guide, the Brāhman her lord and ruler;
5Of the Kshatriya who taketh to himself this Brāhman's cow and
oppresseth the Brāhman.
6The glory, the heroism, and the favouring fortune depart.
7The energy and vigour, the power and might the speech and
mental strength, the glory and duty;
8Devotion and princely sway, kingship and people, brilliance and
honour, and splendour and wealth;
9Long life and goodly form, and name and fame, inbreathing and
expiration, and sight, and hearing;
10Milk and flavour, and food and nourishment, and right and
truth, and action and fulfilment, and children and cattle;
11All these blessings of a Kshatriya depart from him when he
oppresseth the Brāhman and taketh to himself the hhman's
cow.
12Terrible is she this Brāhman's cow, and fearfully venomous,
visibly witchcraft.
13In her are all horrors and all death.
14In her are all dreadful, deeds, all slaughters of mankind.
15This, the Brāhman's cow, being appropriated, holdeth bound in
the fetter of Death the oppressor of the Brāhman, the blas-
phemer of the Gods.
16A hundred-killing bolt is she: she slays the Brāhman's injurer.
17Therefore the Brāhmans' cow is held inviolable by the wise.
18Running she is a thunderbolt, when driven away she is Vaisvā-
nara;
19An arrow when she draweth up her hooves, and Mahādeva when
she looketh around;
20Sharp as a razor when she beholdeth, she thundereth when she
belloweth.
21Death is she when she loweth, and a fierce God when she whis-
keth her tail;
22Utter destruction when she moveth her ears this way and that,
Consumption when she droppeth water;
23A missile when milking, pain in the head when milked;
24The taking away of strength when she approacheth, a hand-to-
hand fighter when roughly touched;
25Wounding like an arrow when she is fastened by her mouth,
contention when she is beaten;
26Fearfully venomous when falling, darkness when she hath fallen
down.
27Following him, the Brāhman's cow extinguisheth the vital breath
of the injurer of the Brāhman.
28Hostility when being cut to pieces, woe to children when the
portions are distributed,
29A destructive missile of Gods when she is being seized,
misfortune when carried away;
30Misery while being additionally acquired, contumely and abuse
while being put in the stall;
31Poison when in agitation, fever when seasoned with condi-
ments;
32Sin while she is cooking, evil dream when she is cooked;
33Uprooting when she is being turned round, destruction when she
hath been turned round;
34Discord by her smell, grief when she is being eviscerated: ser-
pent with poison in its fang when drawn;
35Loss of power while sacrificially presented, humiliation when she
hath been offered;
36Wrathful Sarva while being carved. Simidā when cut up:
37Poverty while she is being eaten. Destruction when eaten.
38The Brāhman's cow when eaten cuts off the injurer of Brāhmans
both from this world and from the world yonder.
39Her slaughter is the sin of witchcraft, her cutting-up is a thunder-
bolt, her undigested grass is a secret spell.
40Homelessness is she when denied her rights.
41Having become Flesh-eating Agni the Brāhman's cow entereth
into and devoureth the oppressor of Brāhmans.
42She sunders all his members, joints, and roots.
43She cuts off relationship on the father's side and destroys mater-
nal kinship.
44The Brāhman's cow, not restored by a Kshatriya, ruins the
marriages and all the kinsmen of the Brāhman's oppressor.
45She makes him houseless, homeless, childless: he is extinguished
without posterity to succeed him.
046. So shall it be with the Kshatriya who takes to himself the cow
of the Braman who hath this knowledge.
47Quickly, when he is smitten down by death, the clamorous vul-
tures cry:
48Quickly around his funeral fire dance women with dishevelled
locks,
Striking the hand upon the breast and uttering their evil shriek.
49Quickly the wolves are howling in the habitation where he
lived:
50Quickly they ask about him, What is this? What thing hath
happened here?
51Rend, rend to pieces, rend away, destroy, destroy him utterly.
52Destroy Angirasi! the wretch who robs and wrongs the Brah-
mans, born.
53Of evil womb, thou witchcraft hid, for Vaisvadevi is thy name,
54Consuming, burning all things up, the thunderbolt of spell and
charm.
55Go thou, becoming Mrityu sharp as razor's edge pursue thy
course:
56Thou bearest off the tyrants' strength, their store of merit, and
their prayers.
57Bearing off wrong, thou givest in that world to him who hath
been wronged.
58O Cow, become a tracker through the curse the Brāhman hath
pronounced,
59Become a bolt, an arrow through his sin, be terribly venomous.
60O Cow, break thou the head of him who wrongs the Brāhmans,
criminal, niggard, blasphemer of the Gods.
61Let Agni burn the spiteful wretch when crushed to death and
slain by thee.
62Rend, rend to bits, rend through and through, scorch and con-
sume and burn to dust,
63Consume thou, even from the root, the Brāhmans' tyrant, god-
like Cow!
64That he may go from Yama's home afar into the worlds of sin.
its
65So, Goddess Cow, do thou from him, the Brāhmans' tyrant,
criminal, niggard, blasphemer of the Gods,
66With hundred-knotted thunderbolt, sharpened and edged with
razor-blades,
67Strike off the shoulders and the head.
68Snatch thou the hair from off his head, and from his body strip
the skin:
69Tear out his sinews, cause his flesh to fall in pieces from his
frame.
70Crush thou his bones together, strike and beat the marrow out
of him.
71Dislocate all his limbs and joints.
72From earth let the Carnivorous Agni drive him, let Vayu burn.
him from mid-air's broad region.
73From heaven let Sūrya drive him and consume him.
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:33 am

BOOK XIII
HYMN I
The glorification of Rohita, a form of Fire and of the Sun
1Rise, Mighty One, who liest in the waters, and enter this thy
fair and glorious kingdom.
Let Rohita who made this All uphold thee carefully nurtured
for supreme dominion.
2The strength that was in waters hath ascended. Mount o'er the
tribes which thou hast generated.
Creating Soma, waters, plants and cattle, bring hitherward both
quadrupeds and bipeds.
3Ye Maruts, strong and mighty, sons of Prisni, with Indra for
ally crush down our foemen.
Let Rohita, ye bounteous givers, hear you, thrice-seven Maruts
who delight in sweetness!
4Up to the lap of births, to lofty places, hath Rohita, the germ
of Dames, ascended.
Conjoined with these he found the six realms: seeing his way
in front here he received the kingship.
5For thee hath Rohita obtained dominion, scattered thine ene-
mies, become thy safeguard.
So by the potent Sakvaris let Heaven and Earth be milked to-
yield thee all thy wishes.
6Rohita gave the Earth and Heavens their being. There Para-
meshthin held the cord extended.
Thereon reposeth Aja Ekapāda. He with his might hath stab-
lished Earth and Heaven.
7Rohita firmly stablished Earth and Heaven: by him was ether
fixt by him the welkin.
He measured out mid air and all the regions: by him the Gods
found life that lasts for ever.
8Arranging shoots, springs, Rohita considered this Universe in
all its forms and phases.
May he, gone up to heaven with mighty glory, anoint thy sov-
ranty with milk and fatness. p. 108
9Thy risings up, thy mountings and ascensions wherewith thou
fillest heaven and air's mid-region—
By prayer for these, by milk of these, increasing, in Rohita's
kingdom watch, among his people.
10The tribes thy heat produced have followed hither the Calf and
Gāyatri, the strain that lauds him.
With friendly heart let them approach to serve thee, and the
Calf Rohita come with his mother.
11Erected, Rohita hath reached the welkin, wise, young, creating
every form and figure.
Agni, refulgent with his heightened lustre, in the third realm
hath brought us joy and gladness.
12Thousand-horned Bull, may Jātavedas, worshipped with butter,
balmed with Soma, rich in heroes,
Besought, ne'er quit me; may I ne'er forsake thee. Give me
abundant men and herds of cattle.
13Rohita is the sire and mouth of worship: to him with voice, ear,
heart I pay oblation.
To Rohita come Gods with joyful spirit. May he by risings raise
me till I join him.
14Rohita ordered sacrifice for Visvakarman: thence have I obta-
ined this strength and energy.
May I proclaim thee as my kin over the greatness of the world.
15On thee have mounted Brihatī and Pankti. and Kakup with great
splendour, Jātavedas!
The cry of Vashat with the voice uplifted and Rohita with seed
on thee have mounted.
16He goes into the womb of earth, he robes himself in heaven and
air.
He on the Bright One's station hath reached heavenly light and
all the worlds.
17To us, Vāchaspati, may Earth be pleasant, pleasant our dwelling,
pleasant be our couches.
Even here may Prāna be our friend: may Agni, O Parameshthin
give thee life and splendour.
18And those, Vāchaspati, our own five seasons, sacred to Visva-
karman their creator.
Even here our friend be Prāna: Parameshthin, may Rohita
vouchsafe the life and splendour. p. 109
19Breed, O Vāchaspati, joy and understanding, kine i n our stall
and children in our consorts.
Even here may Prāna be our friend: may Agni, O Parameshthin,
give thee life and splendour.
20With splendour let God Savitar, and Agni, with splendour
Mitra, Varuna invest thee.
Treading down all Malignities, come hither. Pleasant and'
glorious hast thou made this kingdom.
21Rohita, car-borne by a speckled leader, thou, pouring water,.
goest on in triumph.
22Golden, refulgent, lofty is the Lady, Rohinī, Rohita's devoted
Consort.
Through her may we win various spoil and booty, through her
be conquerors in every battle.
23Rohita's seat is Rohinī before us: that is the path the speckled
Mare pursueth.
Kasyapas and Gandharvas lead her upward, and heavenly sages
ever watch and guard her,
24Sūrya's bay steeds refulgent and immortal draw the light-rolling.
chariot on for ever.
Drinker of fatness, Rohita, resplendent, hath entered into
various-coloured heaven,
25Rohita, Bull whose horns are sharply pointed, superior of Agni
and of Sūrya,
He who supports the sundered earth and heaven,—from him the
Gods effect their own creations.
26Rohita rose to heaven from mighty ocean, Rohita rose and
clomb all steeps and rises.
27Prepare the Milky One who teems with fatness: she is the Gods'
never-reluctant milch-cow.
Indra drink Soma: ours be peace and safety. Let Agni lead the
laud, and chase our foemen.
28Both kindling and inflamed, adored with butter and enhanced
thereby.
May conquering Agni, conqueror of all, destroy mine enemies.
29Let him smite down in death and burn the foeman who
attacketh me.
Our adversaries we consume through Agni the Carnivorous.
30Beat them down, Indra, with thy bolt, beat them down, mighty
with thine arm. p. 110
I through the energy and force of Agni have secured my foes.
31Cast down our foes beneath our feet, O Agni. Brihaspati,
oppress our rebel kinsman.
Low let them fall, O Indra-Agni. Mitra-Varuna, powerless to
show their anger.
32Ascending up on high, O God. O Sūrya, drive my foes away.
Yea, beat them backward with the stone: to deepest darkness
let them go.
33Calf of Virāj, the Bull of prayers and worship, whitebacked, he
hath gone up to air's mid-region.
Singing, they hymn the Calf, with gifts of butter: him who is
Brahma they exalt with Brahma.
34Rise up to earth, rise up to heaven above it; rise up to opulence,
rise up to kingship.
Rise up to offspring, rise to life immortal; rise, and with Rohita
unite thy body.
35With all the Gods who circle round the Sun, upholding royal
sway,
With all of these may Rohita accordant, give sovranty to thee
with friendly spirit.
36Cleansed by prayer, sacrifices bear thee upward: bay coursers,
ever travelling, convey thee. Thy light shines over sea and
billowy ocean.
37Rohita, conqueror of cows and riches and gathered spoil, is
heaven's and earth's upholder.
Over earth's greatness would I tell my kinship with thee who
hast a thousand births and seven.
38A glorious sight to beasts and men, thou goest glorious to the
regions and mid-regions.
On earth's, on Aditi's bosom, bright with glory. Fain would I
equal Savitar in beauty.
39Thou, yonder, knowest all things here, when here thou knowest
what is there.
From here men see the sphere of light, Sūrya profoundly wise in
heaven.
40A God, thou injurest the Gods: thou movest in the ocean's
depth.
Men kindle common Agni: him only the higher sages know.
41Beneath the upper realm, above this lower, bearing her Calf at
foot, the Cow hath risen p. 111
Whitherward, to what place hath she departed? Where doth she
calve? Not in this herd of cattle.
42She hath become one-footed or two-footed, four-footed, or
eight-footed or nine-footed,
This universe's thousand-syllabled Pankti Oceans flow forth
from her in all directions.
43Rising to heaven, immortal, hear my calling. Cleansed by
prayer, sacrifices bear thee upward. Bay coursers, ever on the
road, convey thee.
44This, O Immortal One, I know of thee, thy progress to the sky
thy dwelling-place in loftiest heaven.
45Beyond the sky, beyond the Earth looks Sūrya, and beyond the
floods.
The single eye of all that is; to mighty heaven hath he arisen.
46The earth was made his altar, and the wide expanses were the
fence.
There Rohita established both these Agnis, fervent heat and
cold.
47He stablished heat and cold, he made the mountains sacrificial
posts.
Then both the Agnis, Rohita's who found celestial light, with
rain for molten butter, sacrificed.
48Rohita's Agni-his who found heaven's light-is kindled with the
prayer.
From him the heat, from him the cold, from him the sacrifice
was born.
49Both Agins-Rohita's who found the light of heaven—made
strong by prayer,
Waxing by prayer, adored with prayer, by prayer enkindled,
sacrificed.
50One is deposited in Truth, one kindled in the waters: both
Agnis of Rohita who found the light are set aflame with prayer.
51That decked by Wind, and that prepared by Indra Brāhman-
aspati,
Agnis of Rohita who found light, prayer-enkindled, sacrificed.
52Rohita made the earth to be his altar, heaven his Dakshinā.
Then heat he took for Agni, and with rain for molten butter he
created every living thing.
53The earth became an altar, heat was Agni, and the butter rain. p. 112
There Agni made, by song and hymn, these mountains rise and
stand erect.
54Then, having made the hills stand up, Rohita spake to Earth,
and said:
In thee let every thing be born, what is and what is yet to be.
55This sacrifice, the first of all, the past, the present, had its birth.
From that arose this universe, yea, all this world of brightness,
brought by Rohita the heavenly Sage.
56If thou should kick a cow, or by indecent act offend the Sun,
Thy root I sever; nevermore mayst thou cast shadow on the
ground.
57Thou who, between the fire and me, passest across the line of
shade.
Thy root I sever: nevermore mayst thou cast shadow on the
ground.
58Whoe'er he be who, Sūrya, God! comes between thee and me
to-day,
On him we wipe away ill-dream, and troubles, and impurity.
59Let us not, Indra, leave the path, the Soma-presser's sacrifice.
Let not malignities dwell with us.
60May we obtain, completely wrought, the thread spun out tc
reach the Gods,
That perfecteth our sacrifice.

HYMN II
The glorification of the Sun as Āditya, Sūrya and Rohita
1Radiant, refulgent in the sky are reared the banners of his light,
Āditya's, who beholdeth man, mighty in act and bountiful.
2Let us laud him, the whole world's Herdsman, Sūrya, who with
his rays illumines all the regions,
Mark of the quarters, brightening them with lustre, swift,
mighty-pinioned, flying in the ocean.
3From west to east thou speedest freely, making by magic day
and night of diverse colours.
This is Āditya, thy transcendent glory, that thou alone art born
through all creation.
4Victorious, inspired, and brightly shining, whom seven strong
tawny-coloured coursers carry,
Whom Atri lifted from the flood to heaven, thus men behold
thee as thy course thou runnest.
5Let them not snare thee speeding on thy journey: pass safely,
swiftly places hard to traverse,
While measuring out the day and night thou movest—O Sūrya,
even Heaven and Earth the Goddess.
6Hail to thy rapid car whereon, O Sūrya, thou circlest in a
moment both the limits,
Whirled by thy bay steeds, best of all at drawing, thy hundred
horses or seven goodly coursers!
7Mount thy strong car, O Sūrya, lightly rolling, drawn by good
steeds, propitious, brightly gleaming,
Whirled by thy bays, most excellent at drawing, thy hundred
horses or seven goodly coursers.
8Sūrya hath harnessed to his car to draw him seven stately bay
steeds gay with wolden housings.
The Bright One started from the distant region: dispelling
gloom the God hath climbed the heavens.
9With lofty banner hath the God gone upward, and introduced
the light, expelling darkness.
He hath looked round on all the worlds, the Hero, the son of
Aditi, Celestial Eagle. p. 116
10Rising, thou spreadest out thy rays, thou nourishest all shapes
and forms.
Thou with thy power illumest both the oceans, encompassing
all spheres with thy refulgence.
11Moving by magic power to east and westward, these two young
creatures, sporting, circle ocean.
One of the pair beholds all living creatures: with wheels of gold
the bay steeds bear the other.
12Atri established thee in heaven. O Surya, to create the month.
So on thou goest, firmly held, heating, beholding all that is.
13As the Calf both his parents so thou joinest both the distant
bounds,
Surely the Gods up yonder knew this sacred mystery long ago.
14Sūrya is eager to obtain all wealth that lies along the sea,
Great is the course spread out for him, his eastward and his
westward path.
15He finishes his race with speed and never turns his thought
aside,
Thereby he keeps not from the Gods enjoyment of the Drink of
Life.
16His heralds bear him up aloft, the God who knoweth all that
live,
Sūrya, that all may look on him.
17The Constellations pass away, like thieves, departing in the
night.
Before the all-beholding Sun.
18His herald rays are seen afar refulgent o'er the world of men,
Like flames of fire that burn and blaze.
19Swift and all-beautiful art thou, O Sūrya, maker of the light,
Illuming all the radiant realm.
20Thou goest to the hosts of Gods, thou comest hither to mankind,
Hither, all light to behold.
21With that same eye of thine wherewith thou seest, brilliant
Varuna.
The active one among mankind,
22Traversing sky and wide mid-air, thou metest with thy beams
our days,
Sun, seeing all things that have life.
23Seven bay steeds harnessed to thy car bear thee, O thou far-
seeing One, p. 117
God, Sūrya, with the radiant hair.
24Sūrya, hath yoked the pure bright seven, the daughters of the
car, with these,
His own dear team, he travelleth.
25Devout, aflame with fervent heat, Rohita hath gone up to
heaven.
He is re-born, returning to his birthplace, and hath become the
Gods' imperial ruler.
26Dear unto all men, facing all directions, with hands and palms
on every side extended,
He, the sole God, engendering earth and heaven, beareth them
with his wings and arms together.
27The single-footed hath outstepped the biped, the biped overtakes
the triple-footed.
The biped hath outstridden the six-footed: these sit around the
single-footed's body.
28When he, unwearied, fain to go, hath mounted his bays, he
makes two colours, brightly shining.
Rising with banners, conquering the regions, thou sendest light
through all the floods, Āditya.
29Verily, Sūrya, thou art great: truly, Āditya, thou art great.
Great is thy grandeur, Mighty One: thou, O Āditya, thou art
great.
30In heaven, O Bird, and in mid-air thou shinest: thou shinest on
the earth and in the waters.
Thou hast pervaded both the seas with splendour: a God art
thou, O God, light-winner, mighty.
31Soaring in mid-course hither from the distance, fleet and ins-
pired, the Bird that flies above us,
With might advancing Vishnu manifested, he conquers all that
moves with radiant banner:
32Brilliant, observant, mighty Lord, an Eagle illuming both the
spheres and air between them.
Day and the Night, clad in the robes of Sūrya, spread forth more
widely all his hero powers.
33Flaming and radiant, strengthening his body, bestowing floods
that promptly come to meet us,
He, luminous, winged, mighty, strength-bestower, hath mounted
all the regions as he forms them. p. 118
34Bright presence of the Gods, the luminous herald Sūrya hath
mounted the celestial regions.
Day's maker, he hath shone away the darkness, and radiant,
passed o'er places hard to traverse.
35He hath gone up on high, the Gods' bright presence, the eye of
Mitra, Varuna and Agni.
The soul of all that moveth not or moveth, Sūrya hath filled the
earth and air and heaven,
36High in the midst of heaven may we behold thee whom men call
Savitar, the bright red Eagle,
Soaring and speeding on thy way, refulgent, unwasting light
which Atri erst discovered.
37Him, Son of Aditi, an Eagle hasting along heaven's height, I
supplicate in terror,
As such prolong our lengthened life, O Sūrya: may we, unha-
rmed, enjoy thy gracious favour.
38This gold-hued Hansa's wings, soaring to heaven, spread o'er a
thousand days' continued journey
Supporting all the Gods upon his bosom, he goes his way behold-
ing every creature.
39Rohita, in primeval days Prajāpati, was, after, Time, Mouth of
all sacrifices, he, Rohita, brought celestial light.
40He, Rohita, became the world: Rohita gave the heaven its heat.
Rohita with his beams of light travelled along the earth and sea.
41To all the regions Rohita came, the imperial Lord of heaven.
He watches over ocean, heaven, and earth and all existing things.
42Mounting the lofty ones, he, bright, unwearied, splendidly
shining, makes two separate colours,
While through all worlds that are he sends his lustre, radiant,
observant, mighty, wind-approacher.
43One form comes on, the other is reverted: to day and night the
Strong One shapes and fits him.
With humble prayer for aid we call on Sūrya, who knows the
way, whose home is in the region.
44The suppliant's way, filling the earth, the Mighty circleth the
world with eye that none deceiveth.
May he, all-seeing, well-disposed and holy, give ear and listen to
the word I utter.
45Blazing with light his majesty hath compassed ocean and earth
and heaven and air's mid-region. p. 119
May he, all-seeing, well-disposed and holy, give ear and listen to
the word I utter.
46Agni is weakened by the people's fuel to meet the Dawn who
cometh like a milch-cow,
Like young trees shooting up on high their branches, his flames
are mounting to the vault of heaven.

HYMN III
A glorification of Rohita. with a malediction on the man who wrongs a Brāhman
1He who engendered these, the earth and heaven, who made the
worlds the mantle that he weareth,
In whom abide the six wide-spreading regions through which the
Bird's keen vision penetrateth,
This God is wroth offended by the sinner who wrongs the
Brāhman who hath gained this knowledge
Agitate him, O Rohita; destroy him: entangle in thy snares the
Brāman's tyrant.
2He from whom winds blow pure in ordered season, from whom
the seas flow forth in all directions, p. 121
This God, etc.
3He who takes life away, he who bestows it; from whom comes
breath to every living creature,
This God, etc.
4Who with the breath he draws sates earth and heaven, with
expiration fills the ocean's belly,
This God, etc.
5In whom Virāj, Prajāpati, Parameshthin, Agni Vaisvānara abide
with Pankti,
He who hath taken to himself the breathing of the Supreme, the
vigour of the Highest,
This God, etc.
6On whom rest six expenses and five regions, four waters, and
three syllables of worship,
He who hath looked between both spheres in anger,
This God, etc.
7He who, consuming food, became its master, the Lord of Prayer,
the Regent of Devotion,
The world's Lord, present and to be hereafter,
This God, etc.
8He who metes out the thirteenth month, constructed with days
and nights, containing thirty members,
This God, etc.
9Dark the descent; the strong-winged birds are golden: they fly
aloft to heaven, enrobed in waters.
They have come hither from the seat of Order,
This God, etc.
10What silver. Kasyapa, thou hast refulgent, what brightly-shining
lotus-flower collected,
Wherein are gathered seven Suns together,
This God, etc.
11In front the Brihat-Sāman is his mantle, and from behind
Rathantara enfolds him,
Ever with care robing themselves in splendour.
This God, etc.
12One of his wings was Brihat, and the other Rathantarr., vigorous
with one same purpose,
What time the Gods gave Rohita his being.
This God, etc. p. 122
13At evening he is Varuna and Agni, ascending in the morning he
is Mitra.
As Savitar, he moves through air's mid region, as Indra warms-
the heavens from the centre.
This God, etc.
14This gold-hued Harisa's wings, soaring to heaven spread o'er a
thousand days' continued journey.
Supporting all the Gods upon his bosom, he goes his way behol-
ding every creature.
This God, etc.
15This is the God who dwells-within the waters, the thousand-
rooted, many-powered Atri,
He who brought all this world into existence.
This God; etc.
16With flying feet his tawny coursers carry the bright God through,
the sky, aglow with splendour.
Whose limbs uplifted fire and heat the heavens: hither he shines-
with beams of golden colour.
This God, etc.
17He beside whom his bay steeds bear the Ādityas, by whom as
sacrifice go many knowing.
The sole light shining spread through various places.
This God, etc.
18This seven make the one-wheeled chariot ready: bearing seven
names the single courser draws it.
The wheel, three-naved, is sound and undecaying: thereon these
worlds of life are all dependent.
This God, etc.
19Eight times attached the potent Courser draws it, Sire of the
Gods, father of hymns and praises.
So Mātarisvan, measuring in spirit the thread of Order, purifies
all regions.
This God, etc.
20The thread that goes through all celestial quarters within the
Gāyatri, womb of life eternal.
This God, etc.
21There are the settings, three the upward risings, three are the-
spaces, yea, and three the heavens.
We know thy triple place of birth, O Agni, we know the deities''
triple generations. p. 123
22He who, as soon as born, laid broad earth open, and set the
ocean in the air's mid-region, This God, etc.
23Thou, Agni, kind with lights and mental powers, hast up in
heaven shone as the Sun, enkindled.
The Maruts, sons of Prisni, sang his praises what time the Gods
gave Rohita his being. This God, etc.
24Giver of breath, giver of strength and vigour, he whose com-
mandment all the Gods acknowledge,
He who is Lord of this, of man and cattle, This God, etc.
25The single-footed hath outstepped the biped, the biped overtakes
the triple-footed.
The quadruped hath wrought when bipeds called him, standing
and looking on the five collected.
This God is wroth offended by the sinner that wrongs the
Brāhman who hath gained this knowledge.
Agitate him, O Rohita; destroy him: entangle in thy snares the
Brāhman's tyrant.
26Born is the darksome Mother's Son, the whitely shining Calf of
Night.
He, Rohita, ascendeth up to heaven, hath mounted to the
heights.

HYMN IV
A glorification of the Sun as the only Deity
1Down looking, on the ridge of sky Savitar goes to highest
heaven.
2To misty cloud filled with his rays Mahendra goes encompassed
round.
3Creator and Ordainer, he is Vāyu, he is lifted cloud.
4Rudra, and Mahādeva, he is Aryaman and Varuna.
5Agni is he, and Siirya, he is verily Mahāyama.
6Calves, joined, stand close beside him, ten in number, with one
single head.
7From west to east they bend their way: when he mounts up he
shines afar.
8His are these banded Maruts: they move gathered close like
porters' thongs. p. 125
9To misty cloud filled with his rays Mahendra goes encompassed
round,
10His are the nine supports, the casks set in nine several places
here.
11He keeppeth watch o'er creatures, all that breatheth and that
breatheth not.
12This conquering might hath entered him, He is the sole the
simple One, the One alone.
13In him these Deities become simple and One
14Renown and glory, and force and cloud, the Brāhman's
splendour, and food, and nourishment,
15To him who knoweth this God as simple and one.
16Neither second, nor third, nor yet fourth is he called;
17He is called neither fifth, nor sixth, nor yet seventh
18He is called neither eighth, nor ninth, nor yet tenth.
19He watcheth over creatures, all that breatheth and that breatheth
not.
20This conquering might hath entered him. He is the sole, the
simple One, the One alone,
21In him these Deities become simple and One
22Devotion and Religious Fervour, and renown and glory, and
force and cloud, the Brāhman's splendour, and food and
nourishment.
23And past and future, and Faith and lustre, and heaven and sweet
oblation,
24To him who knoweth this God as simple and One.
25He, verily, is death, he is immortality, he is the monster, he is
the fiend.
26He is Rudra, winner of wealth in the giving of wealth; in uttering
homage he is the sacrificial exclamation Vashat duly employed.
27All sorcerers on earth obey with reverence his high behest.
28All constellations yonder, with the Moon, are subject to his will.
29He was brought forth from Day: and Day derives his origin.
from him.
30He was brought forth from Night: and Night derives her origins
from him.
31He was produced from Air: and Air derives its origin from him.
32He was produced from Wind: and Wind derives his origin from.
him. p. 126
33From Heaven was he produced: and Heaven derives his origin
from him.
34He sprang from regions of the sky: from him the heavenly
regions sprang.
35He is the offspring of the Earth: Earth hath her origin from
him.
36He was produced from fire: and fire derives its origin from
him.
37He is the waters' offspring: and from him the waters were
produced.
38From holy verses was he born: from him the holy verses
sprang.
39He is the son of sacrifice: and sacrifice was born from him.
40Sacrifice, sacrifice's Lord, he was made head of sacrifice.
41He thundereth, he lighteneth, he casteth down the thunder-stone
42For misery or happiness, for mortal man or Asura.
43Whether thou formest growing plants, or sendest rain for
happiness, or hast increased the race of man,
44Such is thy greatness, liberal Lord! A hundred bodily forms are
thine.
45Millions are in thy million, or thou art a billion in thyself.
46Stronger than immortality is Indra: stronger thou than deaths;
47Yea, stronger than Malignity art thou, O Indra, Lord of Might.
Calling thee Master, Sovran Chief, we pay our reverence to
thee.
48Worship to thee whom all behold! Regard me, thou whom all
regard,
49With food, and fame, and vigour, with the splendour of a
Brāhman's rank
50We pay thee reverence calling thee strength, power, and might,
and conquering force.
51We pay thee reverence calling thee red power, the silvery
expanse.
52We pay thee reverence calling thee vast, wide, the good, the
universe.
53We pay thee reverence, calling thee extension, compass, width,
and world.
54We pay thee reverence, calling thee rich, opulent in this and that,
with wealth unceasing and secure p. 127
55Worship to thee whom all behold! Regard me, thou whom all
regard.
56With food, and fame, and vigour, with the splendour of a
Brāhman's rank.
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:34 am

BOOK XIV
HYMN I
On the Bridal of Sūryā, marriage ceremonies in general
1Truth is the base that bears the earth; by Sūrya are the heavens
upheld.
By Law the Ādityas stand secure, and Soma holds his place in
heaven.
2By Soma are the Ādityas strong, by Soma mighty is the earth:
Thus Soma in the lap of all these constellations hath his home.
3One thinks, when men have brayed the plant, that he hath drunk
the Soma's juice.
Of him whom Brāhmans truly know as Soma never mortal eats.
4When they begin to drink thee, then, O God, thou swellest out
again.
Vāyu in Soma's sentinel. The month is that which shapes the
years.
5Soma, preserved by covering rules, guarded by hymns in Brihatī,
Thou standest listening to the stones; none tastes of thee who
dwells on earth.
6Thought was her coverlet, the power of sight was unguent for her
eyes:
Her treasure-chest was earth and heaven, when Sūryā went unto
her lord.
7Raibhi was her dear bridal friend, and Nārāsatisi led her home.
Lovely to see was Sūryā's robe: by Gāthā beautified she moves
8Songs were the cross-bars of the pole, Kurira metre docked her
head.
Both Asvins were the paranymphs: Agni was leader of the
train.
9Soma was he who wooed the maid: the groomsmen were both.
Asvins, when
The Sun-God Savitar bestowed his willing Sūryā on her lord.
10Her spirit was the bridal car, the canopy thereof was heaven:
Two radiant oxen formed the team when Sūryā came unto her
lord. p. 130
11Steadily went the steers upheld by holy verse and song of praise,
The chariot-wheels were listening ears: thy path was tremulous
in the sky.
12Pure, as thou wentest, were thy wheels, breath was the axle pier-
cing them.
Sūryā advancing to her lord rode on the chariot of her heart.
13The bridal pomp of Sūryā, which Savitar started, moved along.
In Maghā days are oxen slain, in Phalgunis they wed the bride.
14When on your three-wheeled chariot, O ye Asvins, ye came as
suitors unto Sūrya's bridal,
Where was one chariot-wheel of yours? Where stood ye for the
sire's command?
15Twin Lords of Lustre, at the time when ye to Sūryā's wooing
came,
Then all the Gods agreed to your proposal Pūshan as son elected
you as father.
16Two wheels of thine the Brāhmans know, Sūrya! according to
their times.
That which is hidden only those who know the highest truths
have learned.
17Worship we pay to Aryaman, finder of husbands, kindly friend.
As from its stalk a cucumber, from here I loose thee, not from
there
18Hence and not thence I send her free. I make her softly fettered
there.
That, bounteous Indra! she may live blest in her fortune and
her sons.
19Now from the noose of Varuna I free thee, where with the bless-
ed Savitar hath bound thee.
May bless be thine together with thy wooer in Order's dwelling,
in the world of virtue.
20Let Bhaga take thy hand and hence conduct thee: let the two
Asvins on their car transport thee.
Go to the house to be the household's mistress, and speak as
lady to thy gathered people.
21Happy be thou and prosper with thy children here: be vigilant
to rule the household in this home.
Closely unite thy body with this man thy lord. So shalt thou,
full of years, address thy company. p. 131
22Be not divided; dwell ye here; reach the full time of human
life.
With sons and grandsons sport and play, rejoicing in your happy
home.
23Moving by magic power from east to westward, these children
twain go sporting round the ocean.
The one beholds all creatures: thou, the other, art born anew,
duly arranging seasons.
24Thou, born afresh, art new and new for ever; ensign of days,
before the Dawns thou goest.
Coming, thou orderest for Gods their portion. Thou lengthenest,
Moon, the days of our existence.
25Give thou the wollen robe away: deal treasure to the Brāhman-
priests.
This Witchery hath got her feet: the wife attendeth on her lord.
26It turneth dusky-red: the witch who clingeth close is driven off.
Well thrive the kinsmen of this bride: the husband is bound
fast in bonds.
27Unlovely is his body when it glistens with that wicked fiend,
What time the husband wraps about his limbs the garment of
his wife.
28The butchering, the cutting-up, the severing of limb and joint—
Behold the forms which Sūryā wears: yet these the Brāhman
purifies,
29Pungent is this, bitter is this, filled as it were with arrow barbs,
empoisoned and not fit for use.
The Brāhman who knows Sūryā well deserves the garment of
the bride.
30The Brāhman takes away the robe as a fair thing that brings good
luck.
He knows the expiating rite whereby the wife is kept unharmed.
31Prepare, ye twain, happy and prosperous fortune, speaking the
truth in faithful utterances.
Dear unto her, Brihaspati, make the husband, and pleasant be
these words the wooer speaketh.
32Remain ye even here and go no farther: strengthen this man, ye
Cows, with plenteous offspring.
May Dawns that come for glory, bright with Soma, here may all
Gods fix and enchant your spirits. p. 132
33Come, O ye Cows, with offspring dwell around him: he doth not
stint the Gods' alloted portion.
To him, your friend, may Pūshan, all the Maruts, to him may
Dhatar, Savitar send vigour.
34Straight in direction be the paths, and thornless, whereby our
fellows travel to the wooing.
With Bhaga and with Aryaman Dhātar endue the pair with
strength!
35Whatever lustre is in dice, whatever lustre is in wine,
Whatever lustre is in cows, Asvins, endue this dame therewith.
36With all the sheen that balmeth wine, or thigh of female para-
mour,
With all the sheen that balmeth dice, even with this adorn the
dame.
37He who in water shines unfed with fuel, whom sages worship in
their sacrifices.
May he, the Waters' Child, send us sweet waters those that en-
hanced the power of mighty Indra.
38I cast away a handful here, hurtful, injurious to health.
I lift another handful up, sparkling and bringing happiness.
39Hither let Brāhmans bring her bathing water; let them draw
such as guards the lives of heroes.
Aryaman's fire let her encircle, Pūshan! Fathers-in-law stand,
with their sons, expectant.
40Blest be the gold to thee, and blest the water, blest the yoke's
opening, and blest the pillar.
Blest he the waters with their hundred cleansings: blest be thy
body's union with thy husband.
41Cleansing Apālā, Indra! thrice, thou gavest sunbright skin to
her
Drawn, Satakratu! through the hole of car, of wagon, and of
yoke.
42Saying thy prayer for cheerfulness, children, prosperity, and
wealth,
Devoted to thy husband, gird thyself for immortality.
43As vigorous Sindhu won himself imperial lordship of the
streams,
So be imperial queen when thou hast come within thy husband's
home.
44Over thy husband's fathers and his brothers be imperial queen. p. 133
Over thy husband's sister and, his mother bear supreme control.
45They who have spun, and woven, and extended Goddesses who
have drawn the ends together,
May they invest thee for full long existence. Heiress of lengthen-
ed life, endue this garment,
46They mourn the living, they arrange the sacred rite: the men
have set their thoughts upon a distant cast:
They who have brought the Fathers this delightful gift, when
wives allowed their lords the joy of their embrace.
47I place upon the lap of Earth the Goddess, a firm auspicious
stone to bring thee children.
Stand on it, thou, greeted with joy, resplendent: a long long
life may Savitar vouchsafe thee.
48As Agni in the olden time took the right hand of this our Earth.
Even so I take and hold thy hand: be not disquieted, with me,
with children and with store of wealth.
49God Savitar shall take thy hand, and Soma the King shall make
thee rich in goodly offspring,
Let Agni, Lord Omniscient, make thee happy, till old old age a
wife unto thy husband.
50I take thy hand in mine for happy fortune that thou mayst reach
old age with me thy consort,
Gods, Aryaman, Bhaga, Savitar, Purandhi, have given thee to be
my household's mistress.
51Bhaga and Savitar the God have clasped that hand of thine in
theirs,
By rule and law thou art my wife: the master of thy house am I.
52Be it my care to cherish her: Brihaspati hath made thee mine.
A hundred autumns live with me thy husband, mother of my
sons!
53Tvashtar, by order of the holy sages, hath laid on her Brihas-
pati's robe for glory,
By means of this let Savitar and Bhaga surround this dame, like
Sūryā, with her children.
54May Indra-Agni, Heaven-Earth, Mātarisvan, may Mitra-Varuna,
Bhaga, both the Asvins,
Brihaspati, the host of Maruts, Brahma, and Soma magnify this
dame with offspring.
55It was Brihaspati who first arranged the hair on Sūryā's head, p. 134
And therefore, O ye Asvins, we adorn this woman for her lord.
56This lovely form the maiden wears in spirit I long to look on
as my wife approaching,
Her will I follow with my nine companions. Who is the sage
that loosed the bonds that held her?
57I free her: he who sees, within my bosom, my heart's nest
knows how her fair form hath struck me.
I taste no stolen food: myself untying Varuna's nooses I am
freed in spirit.
58Now from the bond of Varuna I loose thee, wherein the blessed
Savitar hath bound thee.
O bride, I give thee here beside thy husband fair space and room
and pleasant paths to travel.
59Lift up your weapons. Drive away the demons. Transport this
woman to the world of virtue.
Dilator, most wise, hath found for her a husband. Let him who
knows, King Bhaga, go before her.
60Bhaga hath formed the four legs of the litter, wrought the four
pieces that compose the frame-work.
Tvashtar hath decked the straps that go across it, May it be
blest, and bring us happy fortune.
61Mount this, all-hued. gold tinted, strong wheeled, fashioned of
Kinsuka, this chariot lightly rolling,
Bound for the world of life immortal, Sūryā! Made for thy
lord a happy bride's procession.
62To us, O Varuna, bring her, kind to brothers; bring her, Brihas-
pati, gentle to the cattle.
Bring her, O Indra, gentle to her husband: bring her to us, O
Savitar, blest with children.
63Hurt not the girl, ye Pillars twain upon the path which Gods
have made.
The portal of the heavenly home we make the bride's auspicious
road.
64Let prayer he offered up before and after, prayer in the middle,
lastly, all around her.
Reaching the Gods' inviolable castle shine in thy lord's world
gentle and auspicious.

HYMN II
On the Bridal of Sūryā, marriage ceremonies in general, continued
1For thee with bridal train they first escorted Sūryā to her home,
Give to the husband in return, Agni, the wife with future sons.
2Agni hath given the bride again with splendour and a lengthened.
life.
Long-lived be he who is her lord: a hundred autumns let him
live.
3She was the wife of Soma first: next the Gandharva was thy
lord.
Agni was the third husband: now one born of woman is thy
fourth.
4Soma to the Gandharva, and to Agni the Gandharva gave.
Now, Agni hath bestowed on me riches and sons and this my
bride.
5Your favouring grace hath come, ye who are rich in spoil!
Asvins, your longings are stored up within your hearts.
Ye, Lords of Splendour have become our twofold guard: may
we as dear friends reach the dwelling of the friend.
6Thou, Dame, rejoicing, take with kindly spirit wealth worthy to
be famed, with all thy heroes.
Give, Lords of Light a fair ford, good to drink at: remove the
spiteful stump that blocks the pathway.
7May all the Rivers, all the Plants, may all the Forests, all the
Fields,
O Bride, protect thee from the fiend, guard his sons' mother for
her lord. p. 140
8Our feet are on this pleasant path, easy to travel, bringing bliss,
Whereon no hero suffers harm, which wins the wealth of other
men.
9Here these my words, ye men, the benediction through which
the wedded pair have found high fortune.
May the divine Apsarases, Gandharvas, all they who are these
fruitful trees' protectors,
Regard this bride with their auspicious, favour, nor harm the
nuptial pomp as it advances.
10Consumptions, which, through various folk, attack the bride's
resplendent train,
These let the holy Gods again bear to the place from which they
sprang.
11Let not the highway thieves who lie in ambush find the wedded
pair.
Let wicked men's malignities go elsewhere by an easy path.
12I look upon the house and bride's procession with prayer and
with the gentle eye of friendship.
All that is covered there in perfect beauty may Savitar make
pleasant to the husband.
13She hath come home this dame come home to bless us: this her
appointed world hath Dhātar shown her.
So may Prajāpati, and both the Asvins, Aryaman, Bhaga gladden
her with offspring.
14This dame hath come, an animated corn-field: there sow, thou
man, the seed of future harvest.
She from her teeming side shall bear thee children, and feed
them from the fountain of her bosom.
15Take thou thy stand, a Queen art thou, like Vishnu here,
Sarasvati!
O Sinivali, let her bear children, and live in Bhaga's grace.
16So let your wave bear up the pins, and ye, O Waters, spare the
thongs;
And never may the holy pair, sinless and innocent, suffer harm.
17Not evil-eyed no slayer of thy husband, be strong, mild, kind,
and gentle to thy household.
Mother of heroes, love thy husband's father: be happy, and
through thee may we too prosper.
18No slayer of thy husband or his father, gentle and bright, bring
blessing on the cattle. p. 141
Loving thy husband's father, bring forth heroes. Tend well this
household fire: be soft and pleasant.
19Up and begone! What wish hath brought thee hither from thine
own house? Thy mightier, I conjure thee.
Vain is the hope, O Nirriti, that brought thee. Fly off, Malignity;
stay here no longer.
20As first of all this woman hath adored the sacred household
fire.
So do thou, Dame, pay homage to the Fathers and Sarasvati.
21Take thou this wrapper as a screen, to be a covering for the
bride
O Sinivali, let her bear children, and live in Bhaga's grace.
22Let her who shall be blest with sons, the maid who finds a.
husband, step
Upon the rough grass that ye spread and on the skin ye lay
beneath.
23Over the ruddy-coloured skin strew thou the grass, the Balbuja.
Let her, the mother of good sons, sit there and serve this Agni
here.
24Step on the skin and wait upon this Agni: he is the God who
drives away all demons.
Here bear thou children to this man thy husband: let this thy
boy be happy in his birthnight.
25Let many babes of varied form and nature spring in succession
from this fruitful mother.
Wait on this fire, thou bringer of good fortune. Here with thy
husband serve the Gods with worship.
26Bliss-bringer, furthering thy household's welfare, dear gladdening
thy husband and his father, enter this home, mild to thy hus-
band's mother.
27Be pleasant to the husband's sire, sweet to thy household and thy
lord,
To all this clan be gentle, and favour these men's prosperity.
28Signs of good fortune mark the bride. Come all of you and look
at her.
Wish her prosperity: take on you her evil lucks and go your
way.
29Ye youthful maidens, ill-disposed, and all ye ancient woman
here, p. 142
Give all your brilliance to the bride, then to your several homes
depart!
30Sūryā the child of Savitar mounted for high felicity Her litter
with its cloth of gold, wearing all forms of loveliness.
31Rise, mount the bridal bed with cheerful spirit. Here bring forth
children to this man thy husband.
Watchful and understanding like Indrāni wake thou before the
earliest light of Morning.
32The Gods at first lay down beside their consorts; body with
body met in close embracement.
O Dame, like Sūryā perfect in her grandeur, here rich in future
children, meet thy husband.
33Rise and go hence, Visvāvasu: with reverence we worship thee.
Steal to her sister dwelling with her father: this is the share—
mark this—of old assigned thee.
34Apsarases rejoice and feast together between the sun and place
of sacrificing.
These are thy kith and kin: go thou and join them: I in due
season worship thee Gandharva.
35Homage we pay to the Gandharva's favour, obeisance to his eye
and fiery anger.
Visvāvasu, with prayer we pay thee homage. Go hence to those
Apsarases thy consorts.
36May we be happy with abundant riches. We from this place
have banished the Gandharva.
The God is gone to the remotest region, and we have come
where men prolong existence.
37In your due season, Parents! come together. Mother and sire be
ye of future children.
Embrace this woman like a happy lover. Raise ye up offspring
here: increase your riches.
38Send her most rich in every charm, O Pūshan, her who shall be
the sharer of my pleasures;
Her who shall twine her eager arms about me, and welcome all
my love and soft embraces.
39Up, happy bridegroom! with a joyous spirit caress thy wife and
throw thine arm around her.
Here take your pleasure, procreate your offspring. May Savitar
bestow long life upon you. p. 143
40So may the Lord of Life vouchsafe you children, Aryaman bind
you, day and night, together.
Enter thy husband's house with happy omens, bring blessing to
our quadrupeds and bipeds.
41Sent by the Gods associate with Manu, the vesture of the bride,
the nuptial garment,
He who bestows this on a thoughtful Brāhman, drives from the
marriage-bed all evil demons.
42The priestly meed wherewith ye twain present me, the vesture of
the bride, the nuptial garment,
This do ye both, Brihaspati and Indra, bestow with loving-kind-
ness on the Brāhman.
43On your soft couch awaking both together, revelling heartily with
joy and laughter,
Rich with brave sons, good cattle, goodly homestead, live long to
look on many radiant mornings.
44Clad in new garments, fragrant, well-apparelled, to meet reful-
gent Dawn have I arisen.
I, like a bird that quits the egg, am freed from sin and purified.
45Splendid are Heaven and Earth, still near to bless us, mighty in
their power;
The seven streams have flowed: may they, Goddesses, free us
from distress
46To Sūryā and the Deities, to Mitra and to Varuna,
Who know aright the thing that is, this adoration have I paid.
47He without ligature, before making incision in the neck.
Closed up the wound again, most wealthy Bounteous Lord who
healeth the dissevered parts.
48Let him flash gloom away from us, the blue, the yellow and the
red.
I fasten to this pillar here the burning pest Prishātaki.
49All witcheries that hang about this garment, all royal Varuna's
entangling nooses.
All failure of success and all misfortunes here I deposit fastened
to the pillar.
50My body that I hold most dear trembles in terror at this robe.
Tree, make an apron at the top. Let no misfortune fall on us.
51May all the hems and borders all the threads that form the web
and woof. p. 144
The garment woven by the bride, be soft and pleasant to our
touch.
52These maids who from their father's house have come with long-
ing to their lord have let the preparation pass. All hail!
53Her whom Brihaspati hath loosed the Visve Devas keep secure.
With all the splendour that is stored in cows do we enrich this.
girl.
54Her whom Brihaspati hath loosed the Visve Devas keep secure.
With all the vigour that is stored in cows do we enrich this girl.
55Her whom Brihaspati, etc.
With all good fortune, etc.
56Her whom Brihaspati, etc.
With all the glory, etc.
57Her whom Brihaspati, etc.
With all the milky store possessed by cows do we enrich this
girl.
58Her whom Brihaspati hath freed the Visve Devas keep secure.
With all the store of sap that cows contain do we enrich this.
girl.
59If, wearing long loose hair, these men have danced together in
thy house, committing sin with shout and cry,
May Agni free thee from that guilt, may Savitar deliver thee,
60If in thy house thy daughter here have wept, with wild dishevel-
led locks, committing sin with her lament.
May Agni, etc.
61If the bride's sisters, if young maids have danced together in thy
house, committing sin with shout and cry.
May Agni free thee from that guilt, may Savitar deliver thee.
62If any evil have been wrought by mischief-makers that affects
thy cattle progeny or house,
May Agni free thee from the woe, may Savitar deliver thee.
63This woman utters wish and prayer, as down she casts the husks
of corn:
Long live my lord and master! yea, a hundred autumns let him
live!
64Join thou this couple, Indra! like the Chakravaka and his.
mate:
May they attain to full old age with children in their happy
home. p. 145
65Whatever magic hath been wrought on cushion, chair, or
canopy.
Each spell to mar the wedding rites, all this we throw into the
bath.
66Whatever fault or error was in marriage or in bridal pomp.
This woe we wipe away upon the cloak the interceder wears.
67We, having laid the stain and fault upon the interceder's cloak,
Are pure and meet for sacrifice. May he prolong our lives for
us.
68Now let this artificial comb, wrought with a hundred teeth,
remove
Aught of impurity that dims the hair upon this woman's head.
69We take away consumption from each limb and member of the
bride.
Let not this reach Earth, nor the Gods in heaven, let it not reach
the sky or air's wide region.
Let not this dust that sullies reach the Waters, nor Yama, Agni,
nor the host of Fathers.
70With all the milk that is in Earth I gird thee, with all the milk
that Plants contain I dress thee.
I gird thee round with children and with riches. Do thou, thus
girt, receive the offered treasure.
71I am this man, that dame art thou I am the psalm and thou the
verse. I am the heaven and thou the earth.
So will we dwell together here, parents of children yet to be.
72Unmarried men desire to wed; bountiful givers wish for sons.
Together may we dwell with strength unscathed for high pros-
perity.
73May they, the Fathers who, to view the bride, have joined this
nuptial train,
Grant to this lady and her lord children and peaceful happiness.
74Her who first guided by a rein came hither, giving the bride, here
offspring and possessions,
Let them convey along the future's pathway. Splendid, with
noble children, she hath conquered.
75Wake to long life, watchful and understanding, yea, to a life shall
last a hundred autumns
Enter the house to be the household's mistress. A long long life
let Savitar vouchsafe thee.
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:38 am

BOOK XV
HYMN I
The hyperbolical glorification of the Vrātya or Aryan Non-conformist
1There was a roaming Vrātya. He roused Prajāpati to action.
2Prajāpati beheld gold in himself and engendered it.
3That became unique, that became distinguished, that became
great, that became excellent, that became Devotion, that be-
came holy Fervour, that became Truth: through that he was
born.
4He grew, he became great, he became Mahādeva.
5He gained the lordship of the Gods. He became Lord.
6He became Chief Vrātya. He held a bow, even that Bow of
Indra.
7His belly is dark-blue, his back is red.
8With dark-blue he envelops a detested rival, with red he pierces
the man who hates him: so the theologians say.

HYMN II
The same, continued
1He arose and went his way to the eastern region. The Brihat,
the Rathantara, the Ādityas and all the Gods followed him.
That man is alienated from the Brihat, the Rathantara, the
Ādityas, and all Gods who reviles the Vrātya who possesses
this knowledge. He who hath this knowledge becomes the
beloved home of the Brihat, the Rathantara the Ādityas, and
all the Gods. In the eastern region Faith is his leman, the
hymn his panegyrist, knowledge his vesture, day his turban,
night his hair, Indra's two Bays his circular ornaments, the
splendour of the stars his jewel. Present and Future are his
running footmen, mind is his war-chariot, Mātarisvan and
Pavamāna are they who draw it, Vita is his charioteer, Storm
his goad, Fame and Glory are his harbingers. Fame and
Glory come to him who hath this knowledge.
2He arose and went away to the southern region. Yajnāyajniya
and Vāmadevya and Sacrifice and Sacrificer and sacrificial
victims followed him. The man who reviles the Vrātya
possessing this knowledge is alienated from Yajnāyajniya and
Vāmadevya, Sacrifice, Sacrificer and sacrificial victims. He
who hath this knowledge becomes the beloved home of
Yajnāyajniya,Vāmadevya, Sacrifice, Sacrificer, and sacrificial
victims. In the southern region Dawn is his leman, Mitra his
panegyrist, knowledge his vesture, day his turban, night his
hair, Indra's two Bays are his circular ornaments, New Moon
Night and Full Moon Night are his running attendants, Mind,
etc. as in stanza 1.
3He arose and went away to the western region. Vairūpa and
Vairāja, the Waters, and King Varuna followed him. He who
reviles the Vrātya possessing this knowledge is alienated from
Vairūpa and Vairāja, the Waters and Varuna the King. He
who possesses this knowledge becomes the dear home of
Vairūpa and Vairāja, the Waters and King Varuna. In the p. 151
western region Irā is his leman, Laughter his panegyrist,
knowledge, etc., as above. Day and Night are his running
attendants, Mind, etc., as above.
4He arose and went away to the northern region. Syaita and
Naudhasa, the Seven Rishis, and King Soma followed him.
He who reviles the Vrātya possessing this knowledge is
alienated from Syaita, etc. He who hath this knowledge be-
comes the dear home of Syaita, etc. In the northern region
Lightning is his leman, thunder his panegyrist, etc. as above.
Revelation and Tradition are his running attendants, Mind,
etc., as above.

HYMN III
1For a whole year he stood erect. The Gods said unto him, Why
standest thou, O Vrātya? He answered and said, Let them
bring my couch.
3They brought the couch for that Vrātya.
4Two of its feet were Summer and Spring, and two were Autumn
and the Rains.
5Brihat and Rathantara were the two long boards, Yajnāyajniya
and Vāmadevya the two cross-boards.
6Holy verses were the strings lengthwise, and Yajus formulas the
cross-tapes.
7Sacred lore was the blanket, Devotion the coverlet.
8The Sāman was the Cushion, and chanting the bolster.
9The Vrātya ascended that couch.
10The hosts of Gods were his attendants, solemn vows his
messengers, and all creatures his worshippers.
11All creatures become the worshippers of him who possesses this
knowledge.

HYMN IV
1For him they made the two Spring months protectors from the
eastern region, and Brihat and Rathantara superintendents.
The two Spring months protect from the eastern region, and
Brihat and Rathantara superintend, the man who possesses this
knowledge. For him they made the two Summer months pro-
tectors from the southern region, and Yajnāyajniya and
Vāmadevya superintendents. The two Summer months, etc. as
in Verse 1,
3They made the two Rain months, his protectors from the western
region, and Vairūpa and Vairaja superintendents. The two
Rain months, etc. as above.
4They made the two Autumn months his protectors from the
northern region, and Syaita and Naudhasa superintendents.
The two Autumn months. etc. as above.
5They made the two Winter months his protectors from the
region of the nadir, and earth and Agni superintendents. The
two Winter months, etc. p. 153
6They made the two Dewy months his protectors from the region
of the zenith, and Heaven and the Ādityas superintendents.
The two Dewy months, etc.

HYMN V
1For him they made the Archer Bhava a deliverer from the inter-
mediate space of the eastern region. Bhava the Archer, a
deliverer, delivers him from the intermediate space of the
eastern region. Neither Sarva nor Bhava nor Isāna slays him
who possesses this knowledge, or his cattle, or his kinsmen.
2They made Sarva the Archer his deliverer from the intermediate
space of the southern region, etc, as in verse 1.
3They made Pasupati the Archer his deliverer from the inter-
mediate space of the western region, etc.
4They made the Awful God, the Archer, his deliverer from the
intermediate space of the northern region, etc, as above.
5They made Rudra the Archer his deliverer from the intermediate
space of the region of the nadir etc.
6They made Mahādeva his deliverer from the intermediate space
of the region of the zenith, etc.
7They made Isana the Archer his deliverer from all the inter-
mediate regions. Isāna the Archer, a deliverer, delivers him
from all the intermediate regions. Neither Sarva nor Bhava,
nor Isana slays him who possesses this knowledge, or his cattle,
or his kinsmen.

HYMN VI
1He went his way to the region of the nadir. Earth and Agni and
herbs and trees and shrubs and plants followed him. He who
possesses this knowledge becomes the dear home of Earth and
Agni and herbs and trees and shrubs and plants.
2He went his way to the region of the zenith. Right and Truth
and Sun and Moon and Stars followed him. He who possesses
this knowledge becomes, etc., as in verse 1. mutatis mutandis.
3He went away to the last region. Richas, Sāmans Yajus formulas
and Devotion followed him. He who, etc., as above.
4He went away to the great region. Itihāsa and Purāna and
Gāthās and Nārāsansis followed him. He who, etc.
5He went away to the supreme region. The Ēhavaniya, Gārha-
patya, and Southern Fires, and Sacrifice, and Sacrificer, and
sacrificial victims followed him. He who, etc.
6He went away to the unindicated region. The Seasons, groups of
seasons, the worlds and their inhabitants, the months and
half-months, and Day and Night followed him. He who, etc.
7He went away to the unfrequented region. Thence he thought
that he should not return. Diti and Aditi and Idā and Indrāni
followed him. He who, etc.
8He went away to the regions. Virāj and all the Gods and all the
Deities followed him. He who, etc.
9He went away to all the intermediate spaces. Prajāpati and
Parameshthin and the Father and the Great Father followed
him. He who possesses this knowledge becomes the beloved
home of Prajāpati and Parameshthin and the Father and the
Great Father.

HYMN VII
1He, having become moving majesty, went to the ends of the
earth. He became the sea. p. 155
2Prajāpati and Parameshthin and the Father and the Great Father
and the Waters and Faith, turned into rain, followed him.
3The Waters, Faith, and rain approach him who possesses this
knowledge.
4Faith, and Sacrifice and the world, having become food and
nourishment, turned toward him.
5Faith Sacrifice, the world, food and nourishment approach him
who possesses this knowledge.

HYMN VIII
1He was filled with passion: from him sprang the Rājanya.
2He came to the people, to kinsmen, food and nourishment.
3He who possesses this knowledge becomes the dear home of the
people, kinsmen, food and nourishment.

HYMN IX
1He went away to the people.
2Meeting and Assembly and Army and Wine followed him.
3He who hath this knowledge becomes the dear home of Meeting,
Assembly, Army, and Wine.

HYMN X
1So let the King, to whose house the Vrātya who possesses this
knowledge comes as a guest.
2Honour him as superior to himself. So he Both not act against
the interests of his princely rank or his kingdom.
3From him, verily, sprang Priesthood and Royalty. They said,
Into whom shall we enter?
4Let Priesthood enter into Brihaspati, and Royalty into Indra,
was the answer.
5Hence Priesthood entered into Brihaspati and Royalty into
Indra.
6Now this Earth is Brihaspati, and Heaven is Indra.
7Now this Agni is Priesthood, and yonder Sun is Royalty.
8Priesthood comes to him, and he becomes endowed with priestly
lustre.
9Who knows that Earth is Brihaspati and Agni Priesthood.
10Great power comes to him and he becomes endowed with great
power.
11Who knows that Āditya is Royalty and that Heaven is Indra.

HYMN XI
1Let him to whose house the Vrātya who possesses this knowledge
comes as a guest.
2Rise up of his own accord to meet him, and say, Vrātya, where
didst thou pass the night? Vratya, here is water, Let them
refresh thee. Vrātya, let it be as thou pleasest. Vrātya, as thy
wish is so let it be. Vrātya, as thy desire is so be it.
3When he says to his guest, Where didst thou pass the night? he
reserves for himself thereby the paths that lead to the Gods.
4When he says to him, Here is water, he secures thereby water
for himself.
5When he says to him, Let them refresh thee, he thereby wins
vital breath to exceeding old age.
6When he says to him, Vrātya, let it be as thou pleasest, he
secures to himself thereby what is pleasant. p. 157
7That which is pleasant comes to him, and he is the beloved of
the beloved, who is possessed of this knowledge.
8When he says to him, Vrātya, as thy will is so let it be, he
secures to himself thereby the fulfilment of his will.
9Authority comes to him who possesses this knowledge, and he
becomes the controller of the powerful.
10When he says to him, Vrātya, as thy desire is so be it, he secures
to himself thereby the attainment of his desire.
11His desire comes to him who possesses this knowledge and he
gains the complete satisfaction of his wish.

HYMN XII
1The man, to whose house, when the fires have been taken up
from the hearth and the oblation to Agni placed therein, the
Vrātya possessing this knowledge comes as a guest.
2Should of his own accord rise to meet him and say, Vrātya, give
me permission. I will sacrifice.
3And if he gives permission he should sacrifice, if he does not
permit him he should not sacrifice.
4He who sacrifices when permitted by the Vrātya who possesses
this knowledge.
5Well knows the path that leads to the Fathers and the way that.
leads to the Gods.
6He does not act in opposition to the Gods. It becomes his
sacrifice.
7The abode of the man who sacrifices when permitted by the
Vrātya who possesses this knowledge is long left remaining in
this world.
8But he who sacrifices without the permission of the Vrātya who-
possesses this knowledge.
9Knows not the path that leads to the Fathers nor the way that
leads to the Gods.
10He is at variance with the Gods. He hath offered no accepted.
sacrifice. p. 158
11The abode of the man who sacrifices without the permission of
the Vrātya who possesses this knowledge is not left remaining
in this world.

HYMN XIII
1He in whose house the Vrātya who possesses this knowledge
abides one night secures for himself thereby the holy realms
that are on earth.
2A second night . . . . the holy realms that are in the firma-
ment (the rest as in verse 1).
3A third night . . . the holy realms that are in heaven.
4A fourth night . . . . the holy realms of the Holy.
5Unlimited nights . . . . unlimited holy realms.
6Now he to whose house a non-Vrātya, calling himself a Vrātya,
and one in name only, comes as a guest.
7Should punish him and not punish him.
8He should serve him with food saying to himself, To this Deity
I offer water: I lodge this Deity; I wait upon this, this
Deity.
9To that Deity the sacrifice of him who has this knowledge is
acceptable.

HYMN XIV
1He when he went away to the eastern region, went away having
become the Marut host, and having made Mind an eater of
food. He who hath this knowledge eats food with Mind as
food-eater. p. 159
2He, when he went away to the southern region, went away
having become Indra, and having made Strength an eater of
food. He who hath this knowledge eats food with strength as
food-eater.
3He, when he went away to the western region, went away having
become King Varuna, and having made the Waters eaters of
food. He who hath this knowledge eats food with the Waters
as food-eaters.
4He, when he went away to the northern region, went away
having become King Soma and having made the Seven Rishis'
oblation an eater of food. He who hath this knowledge eats
food with oblation as food-eater.
5He, when he went away to the stedfast region, went away having
become Vishnu and having made Virāj an eater of food. He
who hath this knowledge eats food with Virāj as food-eater.
6He, when he went away to animals, went away having become
Rudra and having made herbs eaters of food. He who hath
this knowledge eats food with herbs as food-eaters.
7He, when he went away to the Fathers, went away having be-
come King Yama and having made the exclamation Svadhā
an eater of food. He who hath this knowledge eats food with
the exclamation Svadhā as food-eater.
8He, when he went away to men, went away having become Agni
and having made the exclamation Svāhā an eater of food. He
who hath this knowledge eats food with the exclamation
Svahā as food-eater.
9He, when he went away to the upper region, went away having
become Brihaspati and having made the exclamation Vashat
an eater of food. He who hath this knowledge eats food with
the exclamation Vashat as food-eater.
10He, when he went away to the Gods, went away having become
Isana and having made Passion an eater of food. He who hath
this knowledge eats food with Passion as food-eater.
11He, when he went away to creatures, went away having become
Prajāpati and having made vital breath an eater of food. He who
hath this knowledge eats food with vital breath as foodeater.
12He, when he went away to all the intermediate spaces, went
away having become Parameshthin and having made Devotion
an eater of food. He who hath this knowledge eats food with
Devotion as food-eater.

HYMN XV
1Of that Vrātya.
2There are seven vital airs, seven downward breaths, seven diff-
used breaths.
3His first vital breath, called Upward, is this Agni.
4His second vital breath, called Mature, is that Āditya.
5His third vital breath, called Approached, is that Moon.
6His fourth vital breath, called Pervading is this Pavamāna.
7His fifth vital breath, called Source, are these Waters.
8His sixth vital breath, called Dear, are these domestic animals.
9His seventh vital breath, called Unlimited, are these creatures.

HYMN XVI
1His first downward breath is the time of Full Moon.
2His second downward breath is the eighth day after Full Moon.
3His third downward breath is the night of New Moon.
4His fourth downward breath is Faith.
5His fifth downward breath is Consecration.
6His sixth downward breath is Sacrifice.
7His seventh downward breath are these sacrificial fees.

HYMN XVII
1His first diffused breath is this Earth.
2His second diffused breath is that Firmament.
3His third diffused breath is that Heaven.
4His fourth diffused breath are those Constellations.
5His fifth diffused breath are the Seasons.
6His sixth diffused breath are the Season-groups.
7His seventh diffused breath is the year.
8With one and the same object the Gods go round the Year and
the Seasons follow round the Vrātya.
9When they surround the Sun on the day of New Moon, and that
time of Full Moon.
10That one immortality of theirs is just an oblation.

HYMN XVIII
1Of that Vrātya.
2The right eye is the Sun and the left eye is the Moon.
3His right ear is Agni and his left ear is Pavamāna.
4Day and Night are his nostrils. Diti and Aditi are his head and
skull.
5By day the Vrātya is turned westward, by night he is turned
eastward. Worship to the Vrātya!
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:40 am

BOOK XVI
HYMN I
On the preparation and use of holy water, with, a prayer for purification and freedom from sin
1The Bull of the Waters hath been let go; the heavenly fires have
been let go.
2Breaking, breaking down, crushing, crushing to pieces,
3Mroka, mind-destroying, rooting up, consuming, ruiner of the
soul, ruiner of the body.
4Here I let him go: thou washest me clean of him.
5With this we let him loose who hates us and whom we hate.
6Thou art in front of the waters. I let loose your sea.
7I let loose the Agni who is within the waters, Mroka the up-
rooter, the destroyer of the body.
8Your Agni who entered into the waters, even he here is that very
dread of yours.
9May he anoint you with Indra's own mighty power!
10May stainless waters cleanse us from defilement.
11May they carry sin away from us, may they carry away from us
the evil dream.
12Look on me with a friendly eye, O, Waters, and touch my skin
with your auspicious body.
13We call the gracious Fires that dwell in waters. Goddesses, grant
me princely power and splendour.

HYMN II
A charm to secure various blessings
1Away from distasteful food, strength and sweet speech,
2Are pleasant. May I obtain a pleasant voice.
3I have invoked the Protector; I have invoked his protection.
4Quick of hearing are mine ears; mine ears hear what is good-
Fain would I hear a pleasant sound.
5Let not good hearing and overhearing fail the Eagle's eye, the
undecaying light.
6Thou art the couch of the Rishis. Let worship be paid to the
divine couch.

HYMN III
A charm to secure power and long life
1I am the head of riches. Fain would I be the head of mine
equals.
2Let not Ruja and Vena desert me. Let not the Head and the
Preserver forsake me.
3Let not the Boiler and the Cup fail tme: let not the Supporter
and the Sustainer abandon me.
4Let not Unyoking and the Moist-fellied car desert me: let not
the Sender of Moisture and Matarisvan forsake me.
5Brihaspati is my soul, he who is called the Friend of man, dear
to my heart.
6My heart is free from sorrow; spacious is my dwelling-place. I
am the sea in capacity.

HYMN IV
A charm to secure long life and success
1I am the:centre of riches. Fain would I be the centre of mine
equals.
2Pleasant art thou to sit by one, a mother: immortal among
mortals.
3Let not inward breath desert me; let not outward breath depart
and leave me.
4Let Sūrya protect me from Day, Agni from Earth, Vāyu from
Firmament, Yama from men, Sarasvatī from dwellers on the
earth.
5Let not outward and inward breath fail me. Be not thou destruc-
tive among the men.
6Propitious to-day be dawns and evenings. May I drink water with
all my people safe around me.
7Mighty are ye, domestic creatures. May Mitra-Varuna stand
beside me. May Agni give me inward and outward breath.
May,he give me ability.

HYMN V
A charm against evil dreams
1We know thine origin, O Sleep. Thou art the son of Grahi, the
minister of Yama. Thou art the Ender, thou art Death. As
such, O Sleep, we know thee well. As such preserve us from
the evil dream.
2We know thine origin, O Sleep. Thou art the son of Destruction,
the minister of Yama, etc. (as in verse 1). p. 166
3We know thine origin, O Sleep. Thou art the son of Misery,
etc.
4We know thine origin, O Sleep. Thou art the son of Disappear-
ance, etc.
5We know thine origin, O Sleep. Thou art the son of Defeat etc.
6We know thine origin, O Sleep. Thou art the son of the sisters
of the Gods, the minister of Yama. Thou art the Ender, thou
are Death. As such, O Sleep, we know thee well. As such,
preserve us from the evil dream.

HYMN VI
A charm to avert evil dreams, and to transfer them to an enemy
1Now have we conquered and obtained: we have been freed
from sin to-day.
2Let Morning with her light dispel that evil dream that frightened
us.
3Bear that away to him who hates, away to him who curses us.
4To him whom we abhor, to him who hates us do we send it hence.
5May the Goddess Dawn in accord with Speech, and the Goddess
Speech in accord with Dawn,
6The Lord of Dawn in accord with the Lord of Speech and the
Lord of Speech in accord with the Lord of Dawn,
7Carry away to Such-an-one niggard fiends, hostile demons, and
Sadanvas,
8Kumbhikas, Dushikas, and Piyakas,
9Evil day-dream, evil dream in sleep,
10Wishes for boons that will not come, thoughts of poverty, the
snares of the Druh who never releases.
11This, O Agni, let the Gods bear off to Such-an-one that he may
be a fragile good-for-nothing eunuch.

HYMN VII
An imprecation on an enemy
1Herewith I pierce this man. With poverty I pierce him. With
disappearance I pierce him. With defeat I pierce him. With
Grāhi I pierce him. With darkness I pierce him.
2I summon him with the awful cruel orders of the Gods.
3I place him between Vaisvānara's jaws.
4Thus or otherwise let her swallow him up.
5Him who hates us may his soul hate, and may he whom we
hate hate himself.
6We scorch out of heaven and earth and firmament the man who
hates us.
7Suyāman son of Chakshus.
8Here I wipe away the evil dream on the descendant of Such-an-
one, son of Such-a-woman.
9Whatsoever I have met with, whether at dusk or during early
night,
10Whether waking or sleeping, whether by day or by night.
11Whether I meet with it day by day, from that do I bribe him
away.
12Slay him; rejoice in this; crush his ribs.
13Let him not live. Let the breath of life forsake him.

HYMN VIII
An imprecation on an enemy
1Whatever we have gained, whatever hath accrued to us, our
Right, our energy, our Devotion, our heavenly light, our p. 168
sacrifice, our domestic animals, our offspring, our men,—from
all share herein we exclude Such-an-one, descendant of Such-
an-one, son of Such-a-woman. Let him not be freed from the
noose of Grāhi. Here I bind up his splendour, his energy, his
vital breath, his life, and cast him down beneath me.
2Whatever we have gained, etc. (as in verse 1). Let him not be
freed from the noose of Nirriti, etc.
3Whatever we have gained, etc. Let him not be freed from the
noose of misery, etc.
4Whatever we have gained, etc. Let him not be freed from the
noose of disappearance, etc.
5Whatever we have gained, etc. Let him not be freed from the
noose of defeat, etc.
6Whatever we have gained, etc. Let him not be freed from the
noose of the sisters of the Gods, etc.
7Whatever we have gained, etc. Let him not be freed from the
noose of Brihaspati, etc.
8Whatever we have gained, etc. Let him not be freed from the
noose of Prajāpati, etc.
9Whatever we have gained, etc. Let him not be freed from the
noose of the Rishis, etc.
10Whatever we have gained, etc. Let him not be freed from the
noose of the Rishis' children, etc.
11Whatever, etc. Let him not be freed from the noose of the
Angirases, etc.
12Whatever, etc. Let him not be freed from the noose of the
Angirases, etc.
13Whatever, etc. Let him not be freed from the noose of the
Atharvans, etc.
14Whatever, etc. Let him not be freed from the noose of the
Atharvans, etc.
15Whatever, etc. Let him not be freed from the noose of the
Trees, etc.
16Whatever, etc. Let him not be freed from the noose of
Shrubs, etc.
17Whatever, etc. Let him not be freed from the noose of the
Seasons, etc.
18Whatever, etc. Let him not be freed from the noose of the
Season-groups, etc. p. 169
19Whatever, etc. Let him not be freed from the noose of the
Months, etc.
20Whatever, etc. Let him not be freed from the noose of the Half-
months, etc.
21Whatever, etc. Let him not be freed from the noose of Day and
Night, etc.
22Whatever, etc. Let him not be freed from the noose of continued
Day, etc.
23Whatever, etc. Let him not be freed from the noose of Heaven
and Earth, etc.
24Whatever, etc. Let him not be freed from the noose of Indra-
Agni, etc.
25Whatever, etc. Let him not be freed from the noose of Mitra-
Varuna, etc.
26Whatever, etc. Let him not be freed from the noose of King
Varuna, etc.
27Whatever we have gained, whatever hath accrued to us, our
Right, our energy, our Devotion, our heavenly light, our
sacrifice, our domestic animals, our offspring, our men,—from
all share herein we exclude Such-as-one, descendant of Such-
an-one, son of Such-a-woman. Let him not be freed from the
fetter and noose of Death. Here I bind up his splendour, his
energy, his vital breath, his life, and cast him down beneath
me.

HYMN IX
A charm to secure wealth and felicity
1Ours is superior place and ours is conquest: may I in all fights
tread down spite and malice.
2This word hath Agni, this hath Soma spoken. May Pūshan set
me in the world of virtue.
3We have come to the light of heaven; to the light of heaven
have we come: we have united with the light of Surya.
4Sacrifice is fraught with wealth for the increase of prosperity. I
would win riches; fain would I be wealthy. Do thou bestow
wealth upon me.
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:41 am

BOOK XVII
HYMN I
A prayer to Indra, Identified with Vishnu and the Sun, for the love of Gods, men, and beasts, general protection and prosperity, and all earthly and heavenly blessings
1 Vanquishing, overpowering, a conqueror, exceeding strong,
Victorious, winner of the light, winner of cattle and of spoil,.
Indra by name, adorable, I call: a long, long life be mine!
2 Vanquishing etc.
Indra by name, adorable I call: May I be dear to Gods.
3 Vanquishing, etc.
Indra by name, adorable, I call: may creatures love me well.
4 Vanquishing, etc.
Indra by name, adorable, I call: may cattle hold me dear.
5 Vanquishing, etc.
Indra by name, adorable, I call: may equals love me well.
6 Rise up, O Sūrya, rise thou up; with strength and splendour
rise on me.
Let him who hates me be my thrall; let me not be a thrall to him.
Manifold are thy great deeds, thine, O Vishnu.
Sate us with cattle of all forms and colours: set me in happiness,
in loftiest heaven.
7 Rise up, O Sūrya, rise thou up; with strength and splendour rise
on me.
Make me the favourite of all, of those I see and do not see.
Manifold are thy great deeds, thine, O Vishnu.
8 Let not the fowlers who are standing ready injure thee in the
flood, within the waters.
Ascend this heaven, leaving each curse behind thee, Favour us:
let thy gracious love attend us.
Manifold are thy great deeds, thine, O Vishnu.
9 Do thou, O Indra, for our great good fortune, with thine in-
violable rays protect us.
Manifold are thy great deeds, thine, O Vishnu.
10 Be thou most gracious unto us, Indra, with favourable aid,
Rising to heaven's third sphere, invoked with song to quaff the
Soma juice
, loving thy home to make us blest. p. 171
Manifold are thy great deeds, thine, O Vishnu.
11Thou art the vanquisher of all, O Indra, omniscient Indra, and
invoked of many.
Indra, send forth this hymn that fitly lauds thee. Favour us
let thy gracious love attend us.
Manifold are thy great deeds, thine, O Vishnu.
12 In heaven and on the earth thou art uninjured, none reach thy
greatness in the air's mid region.
Increasing by inviolate devotion as such in heaven grant us protection, Indra.
Manifold are thy great deeds, thine, O Vishnu.
13 Grant us protection, Indra, with that body of thine that is on
earth, in fire, in waters,
That dwells within light-finding Pavamana, wherewith thou hast
pervaded air's mid region.
Manifold are thy great deeds, thine, O Vishnu.
14 Indra, exalting thee with prayer, imploring, Rishis have sat them
down in holy Session.
Manifold are thy great deeds, thine, O Vishnu,
15 Round Trita, round the spring with thousand currents thou
goest, round the light-finding assembly.
Manifold are thy great deeds, thine, O Vishnu.
16 Thou guardest well the four celestial regions, pervading heaven,
and earth with light and splendour.
Thou givest help to all these living creatures, and, knowing,.
followest the path of Order.
Manifold are thy great deed, thine, O Vishnu.
17 With five thou sendest heat: with one removing the curse thou
comest in bright sunshine hither.
Manifold are thy great deeds, thine, O Vishnu.
18 Indra art thou, Mahendra thou, thou art the world, the Lord of
Life.
To thee is sacrifice performed: worshippers offer gifts to thee.
Manifold are thy great deeds, thine, O Vishnu.
19 What is based on what is not: the present lies on that which is..
Present on future is imposed and future on the present based.
Manifold are thy great deeds, thine, O Vishnu.
Sate us with cattle of all varied colour. Set me in happiness, in
loftiest heaven.

20 Bright art thou, and refulgent: as thou shinest with splendour
so I fain would shine with splendour.
21 Lustre art thou, illuming: as thou glowest with lustre so I too
would shine with cattle
, with all the lustre of a Brāhman's
station.
22Glory to him when rising, when ascending! Glory to him when
he hath reached the zenith!
To him far-shining, him the self-refulgent, to him the Sovran
Lord and King be glory!

23 Worship to him when he is turning westward, to him when setting, and when set be worship!
To him far-shining, him the self-refulgent, to him the Sovran
Lord and King be glory!
24 With all his fiery fervour this Āditya hath gone up on high,
Giving my foes into my hand. Let me not by my foeman's prey.
Manifold are thy great deeds, thine, O Vishnu.
Sate us with cattle of all varied colours. Set me in happiness, in
loftiest heaven.

25 Thou for our weal, Āditya, hast mounted thy ship with hundred
oars.
Thou hast transported me to day: so bear me evermore to
night.
26 Thou for our weal, O Sūrya, hast mounted thy ship with hundred
oars.
Thou hast transported me to night: so bear me evermore to
day.
27 Encompassed by Prajāpati's devotion as shield, with Kasyapa's
bright light and splendour,
Reaching old age, may I made strong and mighty live through a
thousand years with happy fortune.
28 Compassed am I with prayer, my shield and armour; compassed
with Kasyapa's bright light and splendour.
Let not shafts reach me shot from heaven against me, nor those
sent forth by men for my destruction.
29 Guarded am I by Order and the Seasons, protected by the past
and by the future.
Let not distress, yea, let not Death come nigh me: with water
of my speech have I o'erwhelmed them.
30 On every side let Agni guard and keep me; the rising Sun drive
off the snares of Mrityu! p. 173
Let brightly flushing Mornings, firm-set mountains, and lives a
thousand be with me united.
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Re: The Hymns of the Atharvaveda, translated by Ralph Griffi

Postby admin » Wed Apr 07, 2021 7:43 am

BOOK XVIII
HYMN I
An accompaniment to funeral ceremonies and sacrificial offerings to ancestral spirits
1Fain would I win my friend to kindly friendship. So may the
Sage, come through the air's wide ocean,
Remembering the earth and days to follow, obtain a son the
issue of his father.
2Thy friend loves not the friendship which considers her who is
near in kindred as a stranger.
Sons of the mighty Asura, the heroes, supporters of the heaven,
see far around them.
3Yea, this the Immortals seek of thee with longing, a scion of the
only man existing.
Then let thy soul and mine be knit together. Embrace thy con-
sort as her loving husband.
4Shall we do now what we ne'er did aforetime? we who spoke
righteously now talk impurely?
Gandharva in the floods, the Dame of Waters—such is our
bond, such our most lofty kinship.
5Even in the womb God Tvashtar, vivifier, shaping all forms,
Creator, made us consorts.
Ne'er are his holy statutes violated: that we are his the heaven
and earth acknowledge.
6Who yokes to-day unto the pole of Order the strong and passio-
nate steers of checkless spirit,
With shaft-armed mouths, heart-piercing, joy-bestowing? Long
shall he live who duly pays them service.
7Who knows that earliest day whereof thou speakest, Who hath
beheld it? Who can here declare it?
Great is the law of Varuna and Mitra. What, wanton, wilt thou
say to men to tempt them?
8Yami am possessed by love of Yama, that I may rest on the
same couch beside him.
I as a wife would yield me to my husband. Like car-wheels let
us speed to meet each other.
9They stand not still, they never close their eyelids, those senti-
nels of Gods who wander round us.
Not me—go quickly, wanton, with another, and hasten like a
chariot-wheel to meet him.
10May Sūrya's eye with days and nights endow him, and ever may
his light spread out before him.
In heaven and earth the kindred pair commingle. On Yami be
the unbrotherly act of Yama.
11Sure there will come succeeding times when brothers and sisters
will do acts unmeet for kinsfolk.
Not me, O fair one—seek another husband, and make thine arm
a pillow for thy consort.
12Is he a brother when no help is left her? Is she a sister when
Destruction cometh?
Forced by my love these many words I utter. Come near, and
hold me in thy close embraces,
13I am no help for thee, no refuge, Yami, I will not clasp and
press thee to my bosom.
This is abhorrent to my mind and spirit—a brother on the couch
beside a sister.
14I will not fold mine arms about thy body: they call it sin when
one comes near a sister.
Not me—prepare thy pleasure with another. Thy brother seeks
not this from thee, O fair one.
15Alas; thou art indeed a weakling Yama. We find in thee no trace
o f heart or spirit.
As round a tree the woodbine clings, another will cling about
thee girt as with a girdle.
16Embrace another, Yami. Let some other, even as the woodbine
rings a tree, enfold thee.
Win thou his heart and let him win thy fancy; so make with
him a bond of blest alliance.
17Three hymns the Sages have disposed in order, the many-formed,
the fair, the all-beholding.
These in one single world are placed and settled—the growing
plants, the breezes, and the waters.
18The Bull hath yielded for the Bull the milk of heaven: inviolable
is the Son of Aditi.
According to his wisdom Varuna knoweth all: he halloweth, the
holy, times for sacrifice.
19Gandharvi spake. May she, the Lady of the Flood amid the
river's roaring leave my heart untouched.
May Aditi accomplish all that we desire, and may our eldest
Brother tell us this as chief.
20Yea, even this blessed Morning, rich in store of food, splendid,
with heavenly lustre, hath shone out for man,
Since they as was the wish of yearning Gods, brought forth that
yearning Agni for the assembly as the Priest.
21And the fleet Falcon brought for sacrifice from afar this flowing.
drop most excellent and passing wise,
Then when the Aryan tribes chose as invoking Priest Agni the
wonder-worker, and the hymn rose up.
22Still art thou kind to him who feeds thee as with grass, and.
skilled in sacrifice offers thee holy gifts.
When thou having received the sage's strengthening food with
lauds, after long toil comest with many more.
23Urge thou thy Parents, as a lover, to delight: the lovely One
desires and craves it from his heart.
As Priest he calls aloud, as Warrior shows his skill, as Asura tries
his strength, and with the hymn is stirred.
24Far famed is he, the mortal man, O Agni thou Son of strength,
who hath obtained thy favour.
He, gathering power, borne onward by his horses, makes his,
days lovely in his might and splendour.
25Hear us, O Agni, in the great assembly: harness thy rapid car,.
the car of Amrit.
Bring Heaven and Earth, the Deities' Parents, hither: stay with
us here, nor from the Gods be absent.
26When, holy Agni, the divine assembly, the holy synod mid the
Gods, is gathered,
And when thou, godlike One, dealest forth treasures vouchsafe
us too our portion of the riches.
27Agni hath looked upon the van of Mornings, and on the days.
the earliest Jātavedas.
After the Dawns, after their rays of brightness, Sūrya hath enter-
ed into earth and heaven.
28Agni hath looked against the van of Mornings, against the days-
the earliest Jātavedas;
In many a place against the beams of Sūrya, against the heavens
and earth hath he extended.
29Heaven and Earth, first by everlasting Order, speakers of truth,
are near enough to hear us,
When the God, urging men to worship, sitteth as Priest, assum-
ing all his vital vigour.
30As God comprising Gods by Law eternal, bear, as the chief who
knoweth, our oblation,
Smoke-bannered with the fuel, radiant, joyous, better to praise
and worship, Priest for ever.
31I praise your work .that ye may make me prosper: hear, Heaven
and Earth, twain worlds that drop with fatness!
While days and Gods go to the world of spirits, have let the
Parents with sweet mead refresh us.
32When the Cow's nectar wins the God completely, men here
below are heaven's and earth's sustainers
All the Gods come to this thy heavenly Yajus which from the
motley Pair milked oil and water
33Hath the King seized us? How have we offended against his
holy Ordinance? Who knoweth?
For even Mitra mid the Gods is angry. There are both song and
wealth for those who come not.
34'Tis hard to understand the Immortal's nature, where she who
is akin becomes a stranger.
Guard ceaselessly, great Agni, him who ponders Yama's name
easy to be comprehended.
35They in the synod where the Gods rejoice them, where they are
seated in Vivasvan's dwelling,
Have given the Moon his beams, the Sun his splendour: the
two unweariedly maintain their brightness.
36The counsel which the Gods meet to consider, their secret plan,
of that we have no knowledge.
There let God Savitar, Aditi, and Mitra proclaim to Varuna that
we are sinless.
37Companions, let us learn a prayer to Indra whom the thunder
arms,
To glorify your bold and most heroic Friend.
38For thou by slaying Vritra art the Vritra-slayer, famed for
might.
Thou, Hero, in rich gifts surpassest wealthy chiefs.
39O'er the broad land thou goest like a Stega: here on vast earth
let breezes blow upon us,
Here hath our dear Friend Varuna, united, like Agni in the
wood, shot forth his splendour.
40Sing praise to him the chariot-borne, the famous, Sovran of men,
the dread and strong destroyer.
O Rudra, praised be gracious to the singer; let thy darts spare
us and smite down another.
41The pious call Sarasvati, they worship Sarasvati while sacrifice
proceedeth.
The virtuous call Sarasvati to hear them. Sarasvati send bliss to
him who giveth!
42Sarasvati is called on by the Fathers who come right forward to
our solemn worship.
Seated upon this sacred grass rejoice you. Give thou us
strengthening food that brings no sickness.
43Sarasvati, who comest with the Fathers, joying in hymns, O
Goddess, and oblations,
Give plenteous wealth to this the sacrificer, a portion, worth a
thousand, of refreshment.
44May they ascend, the lowest, highest, midmost, the Fathers, who
deserve a share of Soma.
May they who have attained to life, the Fathers, righteous and
gentle, aid us when we call them.
45I have attained the gracious-minded Fathers, I have gained son
and progeny from Vishnu.
They who enjoy pressed juices with oblation, seated on sacred
grass, come oftenest hither.
46Now be this homage offered to the Fathers, to those who passed
of old and those who followed,
Those who have rested in the earthly region and those who
dwell among the happy races.
47Mātali prospers there with Kavyas, Yama with Angiras' sons,
Brihaspati with singers.
Exalters of the Gods, by Gods exalted, aid us those Fathers in
our invocations?
48Yes, this is good to taste and full of sweetness, verily it is strong
and rich in flavour.
No one may conquer Indra in the battle when he hath drunken
of the draught we offer.
49Honour the King with your oblations, Yama, Vivasvān's son, who
gathers men together.
Even him who travelled o'er the mighty rivers, who searches out
and shows the path to many.
50Yama first found for us the road to travel: this pasture never
can be taken from us.
Men born on earth tread their own paths that lead them whither
our ancient Fathers have departed.
51Fathers who sit on sacred grass, come, help us: these offsprings
have we made for you; accept them.
So come to us with most auspicious favour: bestow on us
unfailing health and plenty.
52Bowing their bended knees and seated southward let all accept
this sacrifice with favour.
Punish us not for any sin, O fathers which we through human
frailty have committed.
53Tvashtar prepares the bridal for his daughter: therefore the
whole of this our world assembles.
But Yama's mother, spouse of great Vivasvān, vanished as she
was carried to her dwelling.
54Go forth, go forth upon the homeward pathways whither our
sires of old have gone before us.
Then shalt thou look on both the Kings enjoying their sacred
food, God Varuna and Yama.
55Go hence, depart ye, fly in all directions. This world for him the
Fathers have provided.
Yama bestow upon this man a dwelling adorned with days and
beams of light and waters.
56We set thee down with yearning, and with yearning we enkindle
thee,
Yearning, bring yearning Fathers nigh to eat the food of
sacrifice.
57We, splendid men, deposit thee, we, splendid men, enkindle thee.
Splendid, bring splendid Fathers nigh to eat the sacrificial food.
58Our Fathers are Angirases, Navagvas, Atharvans, Bhrigus, who
deserve the Soma.
May these, the holy, look on us with favour; may we enjoy
their gracious loving-kindness.
59Come, Yama, with Angirases, the holy; rejoice thee here with
children of Virūpa.
Seated on sacred grass at this oblation: I call Vivasvān too, thy
father, hither.
60Come, seat thee on this bed of grass. O Yama, accordant with
Angirases and Fathers.
Let texts recited by the sages bring thee. O. King, let this
oblation make thee joyful.
61He hath gone hence and risen on high mounting heaven's ridges
by that path
Whereon the sons of Angiras, the conquerors of earth, went up.

HYMN II
A funeral hymn, taken mainly from the Rigveda
1For Yama Soma juice flows clear, to Yama is oblation paid.
To Yama sacrifice prepared, and heralded by Agni, goes.
2Offer to Yama sacrifice most sweet in savour and draw near.
Bow down before the Rishis of the olden time, the ancient ones
who made the path.
3Offer to Yama, to the King, butter and milk in sacrifice.
So may he grant that we may live long days of life mid living
men,
4Burn him not up, nor quite consume him, Agni. Let not his
body or his skin be scattered.
O Jātavedas, when thou hast matured him, then send him on
his way unto the Fathers.
5When thou hast made him ready, Jātavedas, then do thou give
him over to the Fathers.
When he attains unto the life that waits him he will obey the
Deities' commandment.
6With the three jars Brihat alone makes pure the six wide-spread-
ing realms.
The Gāyatri, the Trishtup, all metres in Yama are contained.
7The Sun receive thine eye, the wind thy spirit; go, as thy merit
is, to earth or heaven.
Go, if it be thy lot, unto the waters: go, make thy home in
plants with all thy members.
8Thy portion is the goat: with heat consume him: let thy fierce
flame, thy glowing splendour, burn him.
With thine auspicious forms, O Jātavedas, bear this man to the
region of the pious.
9Let all thy rapid flames, O Jātavedas, wherewith thou fillest
heaven and earth's mid-region,
Follow the goat as he goes on, united: then with the others,
most auspicious, aid us.
110Away O Agni, to the Fathers, send him who, offered in thee,
goes with our oblations.
Wearing new life let him approach his offspring, and splendid, be
invested with a body,
11Run and outspeed the two dogs, Sarama's offspring, brindled,
four-eyed, upon thy happy pathway.
Draw nigh thou to the gracious-minded Fathers who take their
pleasure in the feast with Yama.
12And those two dogs of thine, Yama, the watchers, four-eyed
who look on men and guard the pathway
Entrust this man, O King, to their protection, and with prosperity
and health endow him.
13Dark-hued, insatiate, with distended nostrils, Yama's two envoys
roam among the people.
May they restore to us a fair existence here and to-day that we
may see the sunlight.
14For some the Soma juice runs clear some sit by sacrificial oil.
To those for whom the meath flows forth, even to those let him
depart.
15Let him, O Yama, go to those Rishis austere, of Fervour born,
First followers of Law, the sons of Law, upholders of the Law.
46Invincible through Fervour, they who by their Fervour went to
heaven.
Who practised great austerity,—even to those let him depart.
17The heroes who contend in war and boldly cast their lives away.
Or who give guerdon thousandfold,—even to those let him
depart.
18Let him, O Yama, go to those Rishis austere, of Fervour born,
Skilled in a thousand ways and means, the sages who protect the
Sun.
19Be pleasant unto him, O Earth, thornless and lulling him to rest.
Vouchsafe him shelter broad and sure.
20In the free amplitude of earth take roomy space to lodge thee in.
Let all oblations which in life thou paidest drop thee honey now.
21Hither I call thy spirit with my spirit. Come thou; delighted,
to these dwelling-places.
Unite thee with the Fathers and with Yama: strong and
delicious be the winds that fan thee.
22Floating in water, bringing streams, let Maruts carry thee aloft,
And causing coolness by their rush sprinkle thee with their fall-
ing rain.
23I have recalled thy life to life, to being, power, and energy.
Let thy soul go unto its own: so to the Fathers hasten thou.
24Let not thy soul be left behind: here let not aught of thee
remain,
Of spirit, body, members, sap.
25Let not a tree oppness thee, nor Earth the great Goddess weigh
thee down.
Among the Fathers find thy home, and thrive mid those whom
Yama rules.
26Each parted member, severed from thy body, thy vital breaths
that in the wind have vanished,
With all of these, piece after piece, shall Fathers who dwell to-
gether meet and reunite thee.
27Him have the living banished from their houses: remove him to
a distance from the hamlet.
Yama's observant messenger was Mrityu he hath despatched
men's lives unto the Fathers.
28Those Dasyus who, not eating our oblations, come wilh friends'
faces mingled with the Fathers,
Those who wear gross those who wear subtile bodies,—from this.
our sacrifice let Agni blast them.
29Bringing delight, prolonging our existence, here let our own, the
Fathers, dwell together.
Coming with sacrifice may we assist them, living long lives
through many autumn seasons.
30Now by this cow I bring thee, by the boiled rice set in milk for
thee,
Be the supporter of the folk left here without a livelihood.
31Prolong the pleasant Dawn enriched with horses-or bearing us.
anew beyond the darkness.
Adjudged to die be he, the man who slew thee: this portion let
him find, and not another.
32Yama is higher and Vivasvān lower: nothing whatever do I see
above him.
This sacrifice of mine is based on Yama, Vivasvān spread the
atmosphere about us.
33From mortal men they hid the immortal Lady, made one like
her and gave her to Vivasvān.
Saranyū brought to him the Asvin brothers, and then deserted
both twinned pairs of children.
34Bring thou the Fathers one and all Agni, to eat the sacrifice.
The buried, and the cast away, those burnt with fire, and those
exposed.
35Those, whether flames have burnt or not consumed them, who in
the midst of heaven enjoy oblations—
Let them, when thou dost know them, Jatavedas, accept with
sacred food the axe and worship.
36Burn gently, Agni, burn not up the body with too fervent heat.
Let all thy force and fury be expended on the woods and earth.
37I give this place to him who hath come hither and now is mine,
to be a home to rest in:
This was the thought of Yama when he answered: This man is.
mine. Let him come here to riches.
38This date we settle once for all, that it may ne'er be fixt again_
A hundred autumns; not before.
39This date we order, etc.
40This date we limit, etc.
41This date we measure, etc.
42This date we mete out, etc.
43This date we stablish, etc.
44This date we mete and measure out, that it may ne'er be fixt.
again. A hundred autumns: not before.
45The period I have measured—come to heaven. I would my life
were long
Not to be measured out again; a hundred autumns, not before.
46Inbreath and outbreath, breath diffused, life, sight to look upon
the Sun
Seek by a straight unwinding path the Fathers whom King
Yama rules,
47Unmarried men who toiled and have departed, the childless,
having left their foes behind them,
Have found on high the world whereto they mounted, reflecting
on the ridge of vaulted heaven.
48The lowest is the Watery heaven, Pilumatī the middlemost;
The third and highest, that wherein the Fathers dwell, is called
Pradyaus.
49The Fathers of our Father, his Grandfathers, those who have
entered into air's wide region,
Those who inhabit earth or dwell in heaven, these Fathers will
we worship with oblation.
50Thou seest now, and ne'er again shalt look upon, the Sun in
heaven.
Cover him as a mother draws her skirt about her son, O Earth!
51This once,,and at no other time hereafter in a lengthened life:
Cover him, as a wife, O Earth, covers her husband with her
robe!
52Round thee auspiciously I wrap the vesture of our Mother
Earth:
Be bliss among the living mine, oblation mid the Fathers thine!
53Ye have prepared, pathmakers, Agni-Soma, a fair world for the
Gods to be the it treasure.
Go to that world and send us Pūshan hither to bear us on the
paths the goat hath trodden.
54Guard of the world, whose cattle ne'er are injured, may Pūshan
bear thee hence, for he hath knowledge.
May he consign thee to these Fathers' keeping, and to the
gracious Gods let Agni give hee.
55Lord of all life, let Ayu guard thee, Pūshan convey thee forward
on the distant pathway.
May Savitar the God conduct thee thither where dwell the pious
who have gone before thee.
56For thee I yoke these carriers twain to bear thee to the spirit.
world.
Hasten with them to Yama's home and join his gathered.
companies.
57This is the robe that first was wrapped about thee: cast off the
robe thou worest here among us.
Go, knowing, to the meed of virtuous action, thy many gifts.
bestowed upon the friendless.
58Mail thee with flesh against the flames of Agni; encompass thee
about with fat and marrow;
So will the bold One eager to attack thee with fierce glow fail to
girdle and consume thee.
59From his dead hand I take the staff he carried, together with his
lore and strength and splendour.
There art thou, there; and here with good men round us may
we o'ercome all enemies and foemen.
60From his dead hand I take the bow he carried, together with his.
power and strength and splendour.
Having collected wealth and ample treasure, come hither to the-
world of living beings.

HYMN III
A funeral hymn, taken partly from the Rigveda
1Choosing her husband's world, O man, this woman lays herself
down beside thy lifeless body.
Preserving faithfully the ancient custom. Bestow upon here both
wealth and offspring.
2Rise, come unto the world of life, O woman: come, he is lifeless
by whose side thou liest.
Wifehood with this thy husband was thy portion who took thy
hand and wooed thee as a lover.
3I looked and saw the youthful dame escorted, the living to the
dead: I saw them, bear her.
When she with blinding darkness was enveloped, then did I turn
her back and lead her homeward.
4Knowing the world of living beings, Aghnyā! treading the path.
of Gods which lies before thee,
This is thy husband: joyfully receive him and let him mount
into the world of Svarga.
5The speed of rivers craving heaven and cane, thou, Agni, art the
waters' gall.
6Cool, Agni, and again refresh the spot which thou hast scorched
and burnt.
Here let the water-lily grow, and tender grass and leafy plant.
7Here is one light for thee, another yonder: enter the third and
be therewith united.
Uniting with a body be thou lovely, dear to the Gods in their
sublimest mansion.
8Rise up, advance, run forward: make thy dwelling in water
that shall be thy place to rest in
There dwelling in accordance with the Fathers delight thyself
with Soma and libations.
9Prepare thy body: speed thou on thy journey: let not thy limbs,.
thy frame be left behind thee.
Follow to its repose thy resting spirit: go to whatever spot of
earth thou lovest.
10With splendour may the Fathers, meet for Soma, with mead and.
fatness may the Gods anoint me.
Lead me on farther to extended vision, and prosper me through
life of long duration.
11May Agni balm me thoroughly with splendour; may Vishnu.
touch my lips with understanding.
May all the Deities vouchsafe me riches, and pleasant Waters
purify and cleanse me.
12Mitra and Varuna have stood about me. Ādityas, Sacirifical
Posts exalt me!
May Indra balm my hands with strength and splendour. A long,
long life may Savitar vouchsafe me.
13Worship with sacrificial gift King Yama, Vivasvān's son who
gathers men together,
Yama who was the first to die of mortals, the first who travelled
to the world before us.
14Depart, O Fathers, and again come hither; this sacrifice of yours
is balmed with sweetness.
Enrich us here with gift of great possessions; grant blessed
wealth with ample store of heroes.
15Kanva, Kakshivān, Purumidha, Agastya, Syāvāsva Sobhari, and
Archanānas,
This Visvāmitra, Jamadagni, Atri, Kasyapa, Vāmadeva be our
helpers!
16Vasishtha, Jamadagni, Visvāmitra, Gotama, Vāmadeva, Bhara-
dvaja!
Atri hath won your favour with homage. Gracious to us be ye
praiseworthy Fathers.
17They, making for themselves a new existence, wash off defilement
in the brazen vessel.
May we be fragrant in our houses, ever increasing in our
children and our riches.
18They balm him, balm him over, balm him thoroughly, caress
the mighty power and balm it with the mead,
They seize the flying steer at the stream's breathing-place:
cleansing with gold they grasp the animal herein.
19Fathers, be glorious in yourselves, and follow all that is glad in
you and meet for Soma.
Give ear and listen, swiftly-moving Sages, benevolent, invoked in
our assembly.
20Atris, Angirases, Navagvas, givers of liberal gifts, continual
sacrificers,
Devout and pious, granting guerdon freely, sit on this holy grass
and be ye joyful.
21As in the days of old our ancient Fathers, speeding the work of
sacred worship, Agni!
Sought pure light and devotion, singing praises, they cleft the
ground and made red Dawns apparent.
22Gods, doing holy acts, devout, resplendent, smelting like ore
their human generation,

Brightening Agni and exalting Indra, they came encompassing
the stall of cattle.
23Strong One! he marked them, and the gods before them, like
herds of cattle in a foodful pasture.
There man moaned forth their strong desires, to strengthen even
the true; the nearest One, the living.
24We have worked for thee, we have toiled and laboured: bright
Dawns have shed their light upon our worship.
All that the Gods regard with love is blessed. Loud may we
speak, with heroes, in assembly.
25From eastward Indra, Lord or Maruts, guard me, as in her
arms Earth guards the heaven above us!
Those who give room, who made the paths, we worship, you,
mid the Gods, who share the gifts we offer.
26Dhātar with Nirriti save me from southward, etc. (as in stanza
25).
27From westward Aditi was Ādityas save me! etc.
28From westward with the All-Gods save me Soma! etc.
29May the strong firm Sustainer bear thee upright, as Savitar bears
light above the heaven.
Those who give room, who made the paths, we worship, you
mid the Gods, whe share the gifts we offer.
30Toward the eastward region I supply thee before thou goest
homeward, with oblation, as in her arms, etc. (as in stanza 25).
31Toward the southern region, etc.
32Toward the western region, etc.
33Toward the northern region, etc.
34Toward the stedfast region, etc.
35Toward the upmost region I supply thee, before thou goest
homeward, with oblation, as in her arms Earth bears the
heaven above us.
Those who give room, who made the paths, we worship, you,
mid the Gods, who share the gifts we offer.
36Thou art the Bull, Supporter, and Upholder,
37Who purifiest wind and mead and water.
38From this side and from that let both assist me. As, speeding,
ye have come like two twin sisters,
Religious-hearted votaries brought you forward. Knowing your
several places be ye seated.
39Sit near, sit very near beside our Soma: for you I fit the ancient
prayer with homage.
The praise-song, like a chieftain on his pathway, spreads far and
wide. Let all Immortals hear it.
40Three paces hath the stake gone up, and followed her, the four-
footed, with devout observance.
He with the Syllable copies the praise-song; he thoroughly
purifies at Order's centre.
41Chose he then, death for Gods to be their portion? Why chose
he not for men a life eternal?
Brihaspati span sacrifice, the Rishi; and Yama yielded up his
own dear body.
42Thou, Agni Jātavedas, when entreated, didst bear our offerings,
having made them fragrant.
And give them to the Fathers who consumed them with Svadhā.
Eat, thou God, the gifts we bring thee.
43Lapped in the bosom of the purple Mornings, give riches to the
man who brings oblations.
Grant to your sons a portion of that treasure, and, present, give
them energy, O Fathers.
44Fathers whom Agni's flames have tasted, come ye nigh: in per-
fect order take ye each your proper place.
Eat sacrificial food presented on the grass: grant riches with a
multitude of hero sons.
45May they, the Fathers who deserve the Soma, invited to their
favourite oblations.
Laid on the sacred grass, come nigh and listen. May they be
gracious unto us and bless us.
46Our Father's Fathers and their sires before them who came,
most noble, to the Soma banquet,
With these let Yama, yearning with the yearning, rejoicing eat
our offerings at his pleasure.
47Come to us, Agni, with the gracious Fathers who dwell in glow-
ing light, the very Sages,
Who thirsted mid the Gods, who hasten hither, oblation-winners,
theme of singers' praises.
48Come, Agni, come with countless ancient Fathers, dwellers in
light, primeval, God-adorers,
Eaters and drinkers of oblation, truthful, who travel with the
Deities and Indra.
49Betake thee to the lap of Earth, our mother, of Earth far-spread-
ing, very kind and gracious.
May she, wool-soft unto the guerdon-giver, guard thee in front
upon the distant pathway.
50Heave thyself, Earth, nor press him downward heavily: afford
him easy access pleasant to approach,
Cover him as a mother wraps her skirt about her child, O
Earth!
51Now let the heaving earth be free from motion: yea, let a
thousand clods remain above him.
Be they to him a home distilling fatness: here let them ever be
his place of refuge.
52I stay the earth from thee, while over thee I place this piece of
earth. May I be free from injury.
The Fathers firmly fix this pillar here for thee; and there let
Yama make thee an abiding-place.
53Forbear, O Agni, to upset this chalice: the Gods and they who
merit Soma love it.
This cup, yea this which serves the Gods to drink from,—in this
let the Immortals take their pleasure.
54The chalice brimming o'er which erst Atharvan offered to Indra,
Lord of wealth and treasure,
Indu therein sets draught of virtuous action, and ever purifies
himself within it.
55What wound soe'er the dark bird hath inflicted, the emmet, or
the serpent, or the jackal,
May Agni who devoureth all things heal it, and Soma, who hath
passed into the Brāhmans.
56The plants of earth are rich in milk, and rich in milk is this my
milk.
With all the milky essence of the Waters let them make me
clean.
57Let these unwidowed dames with goodly husbands adorn them-
selves with fragrant balm and unguent.
Decked with fair jewels, tearless, free, from trouble, first let the
dames go up to where he lieth.
58Meet Yama, meet the Fathers, meet the merit of virtuous action
in the loftiest heaven.
Leave sin and evil, seek anew thy dwelling: so bright with glory
let him join his body.
59Our Father's Fathers and their sires before them, they who have
entered into air's wide region,
For them shall self-resplendent Asuniti form bodies now accord-
ing to her pleasure.
60Let the hoar-frost be sweet to thee. sweetly on thee the rain
descend!
O full of coolness, thou cool Plant, full of fresh moisture, fresh-
ening Herb,
Bless us in waters, female Frog: calm and allay this Agni here.
61Vivasvān make us free from fear and peril, good rescuer, quick-
pouring, bounteous giver!
Many in number be these present heroes! Increase of wealth be
mine in kine and horses!
62In immortality Vivasvān set us! Go from us Death, come to us
life eternal!
To good old age may he protect these people: let not their
spirits pass away to Yama.
63The Sage of Fathers, guardian of devotions who holds thee up
with might in air's mid-region,—
Praise him ye Visvāmitras, with oblation. To lengthened life
shall be, this Yama, lead us.
64Mount and ascend to highest heaven, O Rishis: be ye not afraid.
Soma-drinkers to you is paid this Soma-lover's sacrifice. We
have attained the loftiest light.
65Agni is shining forth with lofty banner: the Bull is bellowing to
earth and heaven.
From the sky's limit even hath he stretched near us: the Steer
hath waxen in the waters' bosom.
66They gaze on thee with longing in their spirit, as on an eagle
that is mounting skyward;
On thee with wings of gold, Varuna's envoy, the Bird that
hasteth to the home of Yama.
67O Indra, bring us wisdom as a sire gives wisdom to his sons.
Guide us, O much-invoked in this our way: may we still living
look upon the Sun.
68Let these which Gods have held for thee, the beakers covered
o'er with cake,
Be full of sacred food for thee, distilling fatness, rich in mead.
69Grains which for thee I scatter, mixt with Sesamum, as holy
food,
May they for thee be excellent and potent: King Yama look on
them as thine with favour!
70O Tree, give back again this man who is deposited on thee.
That he may dwell in Yama's home addressing the assemblies
there.
71Seize hold O Jātavedas; let thy flame be full of fervent heat.
Consume his body: to the world of pious ones transport this
man.
72To these, thy Fathers who have passed away at first and after-
ward,
Let the full brook of butter run, o'erflowing with a hundred
streams.
73Mount to this life, removing all defilement: here thine own
kindred shine with lofty splendour.
Depart thou; be not left behind: go forward, first of those here,
unto the world of Fathers.

HYMN IV
A funeral hymn, composed partly of verses from the Rigveda
1Rise to your mother, flames of Jātavedas! I send you up by
paths which Fathers traverse.
With headlong speed the Oblation bearer bore our gifts: toil ye,
and place the offerer where the righteous dwell.
2The Seasons, Deities, form and order Worship, butter, cake,
ladles, sacrificial weapons.
Tread thou God-travelled paths whereby the righteous, payers
of sacrifices, go to Svarga.
3Carefully look on Sacrifice's pathway whereon the Angirases,
the righteous, travel.
By those same pathways go thou up to Svarga where the
Ādityas take their fill of sweetness, There make thy home in
the third vault of heaven,
4Three eagles in the region's roar are standing high on heaven's
ridge in their appointed station.
The worlds of Svarga shall, filled full of Amrit, yield food and
power to him who sacrificeth.
5Upabhrit stablished air, Juhū the heaven, Dhruva supported
earth securely founded.
As meed, the Svarga worlds, o'erspread with fatness shall yield
the sacrificer all his wishes.

6Dhruvā, ascend thou earth the all sustainer: go thou, O Upa-
bhrit, to air's mid-region.
Juhu, go skyward with the sacrificer; go, and with Sruva be thy
calf beside thee drain all the swelling unreluctant quarters.
7They ford the mighty rivers by the pathway which they who
sacrifice, the righteous, travel.
There they gave room unto the sacrificer when they made regions
and existing creatures.
8The Angirases' pathway is the eastern Agni, the Ādityas' path-
way is the Gārhapatya:
The southward Agni is the way of Southerns.
To Agni's greatness whom the prayer divideth go powerful, un-
scathed with all thy members.
9Eastward let east fire happily consume thee, and westward
happily the Gārhapatya.
Burn southern fire, thine armour and protection: from air's-
mid-region from the north and centre, on all sides, Agni,
guard thou him from horror.
10Do ye, with your most kindly forms, O Agni, waft, turned to
rapid steeds whose ribs bear burthens,
The sacrificer to the world of Svarga where with the Gods they
banquet and are joyful.
11Happily from the rear burn this man, Agni, happily from before,
above, and under.
One, triply parted, Jātavedas, place him happily in the world
that holds the righteous.
12Happily lit, let fires, each Jātavedas, seize on Prajāpati's appoint-
ed victim.
Let them not cast it down while here they cook it.
13Sacrifice, duly offered, comes preparing the sacrificer for the.
world of Svarga,
Let all the fires, each Jatavedas, welcome Prajāpati's completely
offered victim.
Let them not cast it down while here they cook it.
14Fain to fly up from the sky's ridge to heaven, the worshipper
hath mounted visible Agni.
Lucid from out the mist to him, the pious, gleams the God-
travelled path that leads to Svarga.
15On thy right hand let Indra be thy Brāhman, Brihaspati Adh-
varyu Agni Hotar.
This ordered sacrifice goes offered thither whither presented
gifts have gone aforetime.
16Enriched with cake and milk here let the Charu rest.
World-makers, makers of the path we worship you of the Gods
who here partake oblations.
17Enriched with cake and curds, etc. (as in stanza 16).
18Enriched with cake and drops, etc.
19Enriched with cake and butter, etc.
20Enriched with cake and flesh, etc.
21Enriched with cake and food, etc.
22Enriched with cake and mead, etc.
23Enriched with cake and juice, etc.
24Here, mixt with cake and water rest the Charu!
World-makers, makers of the path, we worship those Gods of
you who here partake oblations.
25Let these which Gods have held for thee, these beakers covered
o'er with cake,
Be full of sacred food for thee, distilling fatness, rich in mead.
26Grains which for thee I scatter, mixt with Sesamum, as holy
food.
May they for thee be excellent and potent. King Yama look on,
them as thine with favour!
27More immortality!
28On all the earth, to heaven, the drop descended, on this place
and on that which was before it.
I offer up, throughout the seven oblations, the drop which still
to one same place is moving.
29Those who observe men look on wealth as Vāyu with countless.
streams, and as light-finding Arka;
Those drain out Guerdon sprung from seven mothers, who satis-
fy and evermore give presents.
30They for their weal drain out the cask, the beaker four-holed,.
the milch-cow Idā full of sweetness,
Injure not, Agni, in the loftiest heaven Aditi heightening strength
among the people.
31On thee doth Savitar the God bestow this vesture for thy wear.
Clothe thee herein, and find meet robe in Yama's realm to cover
thee.
32The grains of corn have now become a cow, the Sesamum her
calf.
He in the realm of Yama lives on her the inexhaustible.
33Let these become thy milch-kine, man! supplying all thy heart's
desires.
There, speckled, white, like-hued and various-coloured, with
calves of Sesamum let them stand beside thee.
34Let the green grains become thy white, and speckled, The dusky
corns become thy ruddy milch-kine.
Let those with calves of Sesamum for ever yield strength to him
and never flinch from milking.
35I offer in Vaisvānara this oblation, thousandfold spring that
pours a hundred steamlets.
This with a swelling flow supports the Father, supports grand-
fathers and their sires before them.
36Beside the spring with hundred, thousand currents, expanding
on the summit of the water,
Exhaustless, yielding strength, never reluctant, the Fathers with
their sacred food are seated.
37This pile of wood, collected, heaped together, regard it, O ye,
kinsmen, and come near it.
To immortality this mortal goeth: prepare a home for him, all
ye his kindred.
38Be here, even here, acquiring wealth, here be thou thoughts here
be thou strength.
Be stronger here in manly power, life-giver, never beaten back.
39Giving the son and grandson satisfaction, let these the present
Waters full of sweetness,
Pouring forth food and Amrit for the Fathers, refresh both these
and those, the Goddess Waters.
4040. Waters, send Agni forward to the Fathers: let them accept the
sacrifice I offer.
May they who follow Vigour that abideth there send us down
wealth with full store of heroes.
41Lover of butter, deathless, him, Oblation-bearer, they inflame.
He knoweth well the treasured stores gone to the Fathers, far
away.
42The mingled draught, the mess of rice, the flesh which I present
to thee,
May these be full of food for thee, distilling fatness, rich in
sweets.
43Grains which for thee I scatter, mixt with Sesamum as sacred
food,
May these for thee be excellent and potent. King Yama look on,
them, as thine, with favour.
44This is the ancient, this the recent pathway, by which thy sires
of olden time departed.
They who first travelled it, and they who followed, convey thee
to the world where dwell the righteous.
45The pious call Sarasvati: they worship Sarasvati while sacrifice
proceedeth.
The righteous doers of good deeds invoke her: Sarasvati send
bliss to him who giveth!
46Approaching on the south our solemn worship, the Fathers call-
Sarasvati to hear them.
Sit on this holy grass and be ye joyful: give thou us strengthen-
ing food that brings no sickness.
47Sarasvati, who tamest with them, joying in hymns and food, O
Goddess, with the Fathers,
Here give the Sacrificer growth of riches, a portion, worth a
thousand, of refreshment.
48As Prithivī rests on earth, so do I seat thee. May the God Dhātar
lengthen our existence.
For you may he who parts in turn find treasures, but let the
Dead among the Fathers.
49Depart ye two: wipe ye away whatever omens of evil fortune
here have told you.
Go from this man, both Steers, to him who wills it: ye are my
joys here by the giver's Fathers.
50From a good quarter have we gained this guerdon, gift of this
man, strength giving, plenteous milker.
Bringing in youth old age unto the living, may she bear these
together to the Fathers.
51I bring this clipped grass hither for the Fathers: grass living,.
higher, for the Gods I scatter.
Mount this, O man, as victim: let the Fathers recognize thee:
when thou hast travelled yonder.
52Set on this grass thou hast become a victim. Fathers shall know
thee yonder when they meet thee.
Gather thy body, limb by limb, together: I by the power of
prayer arrange thy members.
53The royal Parna is the caldrons' cover: strength have we gained,
force, power, and might, and vigour.
Bestowing length of life upon the living, for long existence
through a hundred autumns.
54The share of vigour which gave this man being, the stone won
lordship over foods that nourish.
Hymn this with your oblations, Visvāmitras: may he, may Yama,
lengthen our existence.
55As the Five Races of mankind for Yama set apart a house.
Even so I set a house apart that greater numbers may be mine.
56Take thou and wear this piece of gold, the gold thy father used
to wear.
Wipe tenderly the right hand of thy sire who goes away to
heaven.
57To all, the living and the dead, all that are born, the worshipful.
Let the full brook of fatness run, o'erflowing, with stream of
mead.
58Far-seeing he flows on, the Bull, the Lord of hymns, promoter
of the Sun, of Days, of Dawns, of Heaven.
Breath of the rivers he hath roared into the jars, and through
his wisdom entered into Indra's heart.
59Let thy bright smoke envelop thee, spread forth, O Bright One,
in the sky.
For, Purifier, like the Sun thou shinest with thy radiant glow.
60Indu is moving forth to Indra's destined place, and slights not
as a friend the promise of his friend.
Thou, Soma, comest nigh as bridegroom meets the bride, reach-
ing the beaker by a course of hundred paths.
61Well have they eaten and rejoiced: their dear ones have they
shaken off.
Sages, self-luminous, have praised: we who are youngest
supplicate.
62Come hither, Fathers, who deserve the Soma, by the deep path-
ways which the Fathers travel.
Bestow upon us life and store of children, and favour us with
increase of our riches.
63Depart, O Fathers, ye who merit Soma, by the deep pathways
which the Fathers travel;
But in a month, rich in fair sons and heroes, come back into
our homes to eat oblation.
64If Agni Jātavedas, as he bore you hence to the Fathers' world,
hath left one single.
Limb of your bodies, here do I restore it. Fathers, rejoice in
heaven with all your members!
65Meet for men's praises, Agni Jātavedas was sent as envoy when
the day was closing.
Thou gavest to the Fathers with oblation. They ate; eat, God,
our offered sacrifices.
66Here hast thou left thy heart; O man, as sisters leave their little
pet. Do thou, O earth, envelop him.
67Bright be to thee those worlds where dwell the Fathers! I seat
thee in that sphere which they inhabit.
68Thou art the grass whereon our Fathers seat them.
69Loosen, O Varuna, the bond that binds us; loosen the bond
above, between, and under.
Then under thy protection, O Āditya, may we be sinless and
restored to freedom.
70From all those bonds, O Varuna, release us, wherewith a man
is bound at length and cross-wise.
Then may we live a hundred autumn seasons guarded by thee,
O King, by thee protected.
71To Agni, bearer of oblation to the Manes, be Hail! and
homage!
72To Soma connected with the Fathers Hail! and homage!
73To the Fathers connected with Soma Hail! and homage!
74To Yama connected with the Fathers Hail! and homage!
75To thee, O Great-grandfather, and those with thee be this cry of
Hail
76To thee, Great-grandfather, and to those with thee be this cry of
Hail!
77To thee, O Fathers, be this cry of Hail!
78Hail to the Fathers who inhabit earth!
79Hail to the Fathers who inhabit the firmament!
80Hail to the Fathers who dwell in heaven!
81Hail, Fathers, to your energy! Hail, Fathers, to your sap!
82Hail Father; to your wrath! Hail, Fathers, to your ardour!
83Hail, Fathers, to what is awful! Hail to what is terrible in you!'
84Hail, Fathers, to all that is propitious! Hail to all that is plea-
sant in you!
85Homage to you Fathers! Hail to you, Fathers!
86All Fathers who are here, the Fathers here are you: let then-
follow you. May ye be the most excellent of these.
87All living fathers who are here are we here: let them follow us.
May we be the most excellent of these.
88Bright Agni, we will kindle thee, rich in thy splendour, fading.
not.
So that this glorious fuel may send forth to heaven its light for
thee. Bring food to those who sing thy praise.
89Within the waters runs the Moon, the strong-winged Eagle soars.
in heaven.
Ye Lightnings with your golden wheels, men find not your abid-
ing-place. Hear this my call, O Heaven and Earth.
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