Part 2 of 2
THIRD READING.
FIRST ANTHEM.
AT THE ASWINS.
[English Version by Google Translate]
1. (Gods) protectors and terrible (1), wise, powerful and generous, come to us, and fill us with your gifts. Help us, if you love the son of Uchathya (2), if you don't want your power to be accused.
2. Hey! who would pray to you, protective (gods), if you received, within the enclosure of the sacrifice, our adorations (leaving them sterile)? Make our prayers fruitful, you who are able to fulfill our wishes.
3. If it is true that your chariot has presented to the son of Tugra (3), in the middle of the sea, solid ground, I can come to your protective support, as a prince (comes) to his fortress whose paths are open to him.
4. May the hymn of Ushathya's son be his salvation! May I not be the pasture of these two beings who always walk (4)! May I not go and burn myself in the fire of this hearth where ten kinds of offerings are thrown (5), while your servant, his limbs chained, eats the earth (6)!
5. May the Waters, the best of mothers, not come to overwhelm me, while (my) servants have thus placed me on the earth, all bound (by age)! Tretana (7), to serve me, firmed my head, but hit my chest with one of her beams.
6. Old Dirghatamas, surrounded by his own, in the tenth decade of his age (8), is still your priest; he rides with you in the sacrificial chariot, and pours out the drink offerings for you.
Author: Dirghatamas; meters, Trichtoubh and Anouchtoubh.
HYMN II.
IN HEAVEN AND EARTH.
1. Heaven and Earth, great and wise (gods), whom sacrifice amplifies, I praise you in our ceremonies, you who, distinguished by your works, grant your brilliant favors to the Devas (terrestrials), whose children you are (9 ).
2. By these offerings, I honor the benevolence of a father and the incomparable strength of a mother. These two ancestors, proud of their happy fertility, make and maintain the immortality of their numerous offspring.
3. These (Devas) renowned for their works and burdens of libations (10) produced, for the morning prayer, the two great mothers (of Agni). And you, faithful to your duty to support all beings, animate and inanimate, you guard the dwelling place of their incomparable child.
4. These wise and intelligent (Devas) formed the two twin sisters, issued from the same womb (11), and remaining together. It is they who, skilful and enlightened, have measured, in celestial space, this constantly new expanse.
5. At the time when Savitri was born, we ask today for the elite gifts that this god dispenses. And you, Heaven and Earth, be kind to us, and grant us wealth and hundreds of cows!
Author: Dirghatamas; meter, Djagati.
HYMN III.
IN HEAVEN AND EARTH.
1. Between Heaven and Earth, authors of all bliss, treasuries of goodness, skilled in sustaining the worlds, intelligent and well-born (beings) walks the brilliant Sun, god charged with keeping two other gods.
2. Tall, wide and distinct, the father and mother guard the (intermediate) worlds. Heaven and Earth are distinguished by their beauties, at the moment when their father appears, giving forms to everything.
3. This (celestial) fire, child (of the sacrifice), purifying these two ancestors, illuminates the worlds with its powerful rays; and its brilliant milk daily nourishes the fertile cow and the vigorous bull (12).
4. Among the industrious Devas, the most industrious is he who gave birth to Heaven and Earth, authors of all good; he who, mighty in works, measured these two worlds adorned with brilliant colors, and founded them on imperishable columns.
5. Heaven and Earth, which we have sung, grant us goods suitable to your greatness. Give us vast domains where our people may spread. May we obtain from you an envied power!
Author: Dirghatamas; meter, Djagati.
HYMN IV.
AT THE RIBHOUS (13).
1. (The Ribhous speak.) "O thou, the best and the youngest of us, what havet thou come to announce to us? What have we said? We do not blame the vase of libations, which we find strong distinguished, o Agni (14), our brother. We have disputed the superior nature of the vase."
2. (Agni speaks:) "Of this vase, which is one, make four. This is what the Devas have said; this is why I come to you. Children of Sudhanwan, if you do so, you will be worthy of sharing with the Devas the honors of sacrifice."
3. (O Ribhous), you responded favorably to the embassy of Agni, (and he added:) "You must build the fast chariot (15) (of the sacrifice). cow (16); restore these two old men (17) to youth. Well, let's go!"
4. O Ribhous, when you carried out this order, you asked: "Where is the messenger who came to find us today?" However Twachtri, seeing the four vases that had been made, appeared in the midst of the women (laden with the preparations for the sacrifice).
5. "Death," exclaimed Twachtri, "death to those who have blamed the vase which is used for the libations of the Devas! They invent new invocations: it is necessary, for these invocations, that the mother of the family provides them with new libations ."
6. However Indra received from you two horses, the Aswins a chariot, Vrihaspati cows of every form (18). Ribhu, Vibhwan and Vadja, you have come to join the Devas whose works are excellent, and you have claimed a share in the sacrifice.
7. From the skin (of a dead cow) you made a living one. By your operations, you have restored these two old men to youth. Son of Sudhanwan, from one horse you drew another horse, and hitching them to your chariot, you came to the Devas.
8. (O Devas!) you said to them, "Drink from these libations; drink from this drink purified with the Mounja (19). sacrifice (20)."
9. "The libations are plentiful," says one (of those present), "The fire is burning," says another. cuts.
10. This one brings rice, water, (drinks made from the milk of) the cow; this one arranges the flesh coming out of the kitchen. Another carries away the garbage. Finally, assisted by their children, the father and mother take their place.
11. O generous Ribhous, it is to your good offices that we owe the greenery in the high places, the waters in the lower places. As long as you sleep within this (god), which cannot remain hidden (21), you remain unknown to the world.
12. But when, mingled (with the sun), you travel through the air, then the venerable fathers and mothers of families (22) honor you everywhere. Woe to him who stops your arm (28)! Glory to him who sings to you!
13. Fortunes Ribhous, you asked this question: "(O god), who cannot remain hidden, who is it who has awakened this world, and us (gave the signal)?" (The god) told you that it was the dog (24) who breaks the silence of the night. And in the star that travels through space, you have enlightened the world.
14. The Marouts go in the sky, Agni on the earth, the wind in the air, Varouna in the waters and the seas, desiring you everywhere, you, children of the Force (25).
Author: Dirghatamas; meters, Trichtoubh, Djagati.
HYMN V.
SACRIFICE OF THE HORSE.
1. That Mitra, Varouna, Aryaman (26), Vayou (27), Indra, Ribhoukchas (28), and the Maruts, do not claim anything from us, while we are going to sing in sacrifice the virtues of the swift horse of the Devas (29).
2. When one brings the prisoner victim, this beautiful (horse) magnificently adorned, that one strikes before him a goat of various colors (30). This is an offering loved by Indra and Poushan.
3. This goat is led before the swift horse, destined for Pushan and the Viswadevas; It is also for Twatchtri a pleasant and precious gift to present to him with the courier.
4. When therefore the children of Manu lead three times around (the hearth) this horse, which, at the propitious moment, must be immolated to the gods, then this goat, announcing the sacrifice to them, walks the first consecrated to Pushan.
5. Let the priest-priest, skilled in (divine) knowledge, cup in hand and hymn in mouth, approach Agni, who enlightens him with his rays. By the apparatus of a brilliant sacrifice and by the choice of our offerings, let us know how to please (the gods).
6. You who cut the posts or carry them, you who tie the ring of the horse to the post, or who bring its food, come, we need your care.
7. Such are my wishes: May this (courier), with the flexible rump (31), happily come to fulfill the hopes of the gods! May the wise Rishis welcome him with joy; for the happiness of the Devas, may he become their friend (32)!
8. When your foot and your head are tied with a strap, or when grass is put in your mouth to eat, O courier, let all this be a favorable omen among the Devas!
9. When the fly attaches itself to your flesh, or when the wood, the axe, the victim's arms and his nails are wet, O courier, let all this be a favorable omen among the Devas!
10. When the ouvadhya, which is the smell of raw meat, comes out of the belly of the (victim), let the ministers of the sacrifice complete their work, let them cook the flesh, and perform the vritapaka (33) .
11. O victim, when from your belly cooked in the fire of Agni the spit comes out, let nothing fall on the ground or on the grass. Let all be given to the Devas who await him.
12. If those who see the cooked horse say, "It smells good, cut a piece off!" accept the request of anyone who wants this flesh.
13. However, the vases intended to receive the flesh or the sauces which water them, the pots, the cauldrons, the dishes, the kitchen instruments, have been brought and they are placed around the horse.
14. The manner in which you walk, the way you lie down, the way your foot is bound, the way you carry, the way you drink, the way you eat, O courier, let all this be a good omen among the Devas!
15. Let not the fire come, quivering, bring you the smell of smoke; let the vase (which receives you) feel nothing. The Devas accept the horse offering when it is pure, perfect, and accompanied by invocations.
16. When a golden blanket is spread over the horse, when its head and foot are tied to it, these are so many things that must be auspicious among the Devas.
17. When, in your stable, you neigh loudly, and they strike you with the foot or with the whip, O horse, I destroy all these things with prayer, as in the sacrifices one exhausts the libations with the spoon.
18. The ax cuts the thirty-four sides of the swift horse, friend of the Devas. Leave the other parts whole. O victim, let each member be suitably adorned!
19. Only one man must strike the brilliant (34) horse, two others must hold it: such is the rule. The members (35), which, according to the custom, I must offer in sacrifice, I put them on the dish of Pindas (36), and I throw them into the hearth of Agni.
20. (O courier), when you go (to the gods), do not grieve over your fate. Do not let the ax weigh down on your body for long. Let not a barbarous and unworthy victim go, out of ignorance, cut your limbs with iron.
21. This is not how you should die: suffering is not made for you. It is by happy paths that you go to the gods. To carry you, you have the two couriers (of Indra), the two hinds (of the Marouts), and the light chariot (of the Aswins) dragged by a donkey.
22. May the horse (sacrifice) bring us many cows, good steeds, warriors, children, abundant opulence. You who are pure and healthy, make us (pure and healthy); that the horse, honored by the holocaust, gives us power.
Author: Dirghatamas; meters, Trichtoubh, Djagati.
HYMN VI.
ON THE SACRIFICE HORSE (37).
1. Scarcely are you born, when you make your voice heard coming out of the sea (38) (of libations), or rather of (corporal) corruption. Your arms (39), (god) shining, resemble the wings of the hawk. O horse, your birth is great, and worthy of our praise.
2. Yama (40) gave it to Trita (41), and the latter gave him a chariot. On this chariot, Indra rode first. Gandharva (42) has taken the reins which he borrows from the Sun. The Vasous have adorned the horse.
3. O horse, you are Yama, you are Aditya, you are Trita, by mysterious agreement. At marked moments you find yourself sprinkled with soma: for you are recognized in the sky as three stations.
4. Yes, you are recognized three stations in the sky, as also you have three in the waves (celestial), and three in the ocean of the Fair (43). But I love above all, o horse, to see you, as well as Varouna, return to the place where you were born (44).
5. O horse, these are your relays; there are the impressions of your feet, O benefactor (of the world)! It was there that I saw your fortune (45) reins, revered by the guardians of the sacred fire.
6. I recognized you from afar: it was indeed you yourself flying towards us from the top of the sky. I saw a head (divine) advancing rapidly along easy roads where dust is unknown.
7. Here I have seen your wondrous form; she seemed animated by the desire to collect our offerings in this hallowed enclosure. When a mortal prepares for you the food (of the sacrifice), you come, (like the courier) hungry for the grass (which is presented to him).
8. O (divine) courier, after you (come) the mortals, and their chariots, and their cows, and the happiness (given by) maidens. All beings seek your favour; the gods would like to match your strength.
9. His mane is golden; his feet, swift as thought. Indra (himself) is descended, and the gods are assembled to consummate the burnt offering of him who first rode this horse (46).
10. Heroic, divine steeds (47), with slender limbs, with gathered bellies, like swans flying in a herd, soar through the roads of the air.
11. O courier, your body walks, but your mind is swift as the wind. The hairs of your mane (48) extend everywhere, and play in the branches of the forest.
12. The horse arrived at the place of sacrifice, looking pensive, and soul submissive to the gods. In front of him is led the goat chained to his destinies. Also arrive the sages and the singers.
13. The horse occupies the main place, opposite the father and the mother (of the sacrifice). Full of honours, let him go to the gods. May his servant receive the most precious goods.
Author: Dirghatamas; meter, Trichtoubh.
HYMN VII.
TO THE VISWADEVAS.
1. The (god) here present, our patron fortune, our priest, has a brother (49) who lies in the middle (of the air). There is a third brother (50) whom we water with our buttered libations. It was he whom I saw master of men, and armed with seven rays.
2. Seven (51) reins are used to steer a chariot which has only one wheel, and which is dragged by a single horse which shines with seven spokes. The wheel has three hubs (52), an immortal, indefatigable wheel, from which all these worlds depend.
3. (Or else) this chariot, which has seven wheels, is drawn by seven horses, and mounted by seven characters (53). Seven sisters (54) are gathered (on this chariot), where are also placed seven species of cows (fertile) (55).
4. Who saw, at birth, (this being) take a body to give it to what does not have one? where was the spirit, the blood, the soul of the earth? Who approached (this wise god) to ask him this question?
5. Weak, ignorant, I want to fathom these divine mysteries. To rise to the knowledge of this tender infant (who will give birth to the year), the poets have already developed the seven plots (of their songs) (56).
6. Ignorant and unskilful, to arrive at science I here interrogate learned poets. What then is this incomparable (being) who, in the form of the immortal (star), founded these six luminous worlds?
7. Let him say it, the instructed man in the mystery of the (god) fortune which crosses the air! The (celestial) cows (57) take the milk of him whose head is so noble; they cover his face, and with their feet they draw their drink.
8. At the moment of the sacrifice, the mother first, (warned) by prayer, welcomed the father. This one, (also led by prayer), united with her. And the mother, in the orifice she carries, receives the germ of the fruit she desires (58). However (the priests) continue their adorations and their hymns.
9. The mother gave birth, and her fruit grew in the midst of the libation. The (baby, like a young) calf, lowed after the cow (59) (of the sacrifice). In the three states (60) where it appears, it takes various forms.
10. Always unique, although having three mothers and three fathers (61), he rises. However (the priests) do not remain inactive, and charge the resplendent (god) with their prayers, which are rich in knowledge, but which cannot reach everywhere (62).
11. The wheel of Agni, provided with twelve spokes, turns in the sky without ever stopping. O Agni, seven hundred and twenty twins (63) find a place (on the chariot).
12. One gives the name of Pourichin (64) to their father, when he is in the southern part of the sky; and (this father) there are five feet (65) and twelve forms (66). In the northern part, he is called Arpita (67), and in a different form (he is carried on his chariot), which has seven wheels (68) and six spokes (69).
13. The wheel has five spokes (70) therefore turns with all the worlds. The axle, although loaded, is never tired; the hub is perfectly attached, and must last without experiencing old age.
14. Garnished with an immortal rim, the wheel turns; at the end of the yoke are harnessed ten carriers (71). The eye of the sun comes forward, covered with splendour; in him rise all the worlds.
15. From the god were born six couples of Rishis. A seventh birth gave them, it is said, a single brother (72). Each has his distinct place, from which he dispenses his goods; each has its differently brilliant form.
16. Others represent as pious women those to whom I give a masculine character. The man who has eyes can see what the blind will not understand. The child who is wise and who thinks knows well how to make this distinction; he is (in this case) his father's father (73).
17. The cow (of the sacrifice) rises, supporting her infant with her foot, which in turn goes from bottom to top, or from top to bottom (74). Agitated and restless, sometimes it comes out extending by half, sometimes it increases and swells internally.
18. He who knows the father (of the world), with his lower (rays), also knows how to know all this (universe) with the help of the higher (rays). Walking in the footsteps of our poets, who here can celebrate this god? From where was born the soul (of the world) (75)?
19. There are (beings), it is said, who come to us and return, (beings) who return and return. O Indra, o Soma, the ethereal (worlds) carry your works like (a chariot) its burden.
20. Two twin spirits (76) and friends haunt the same tree (77); one of them abstains from tasting (the fruit of this tree called) pippala, the other finds it sweet and picks it.
21. The Lord (78), master of the universe and full of wisdom, has entered me, weak and ignorant, in this place where the spirits (79) obtain, with knowledge, the peaceful enjoyment of this fruit, sweet like ambrosia.
22. We therefore call pippala the sweet fruit of this tree on which come the spirits who love its goodness, and where the (gods) produce all their marvels. This is a mystery to him who does not know the father (of the world).
23. That the (poets) observe and know well the mysterious and immortal subject that they must treat, either in their Gayatris and their Trichtoubhs, or in their Djagatis (80).
24. Along with the Gayatri is the Arca (81); with the Arca, the Saman (82); with the Trichtoubh, the Vaca (83); with the Vaca, the (Anou) Vaca (84). The seven poetic measures consist of the Akchara, which forms two or four Padas (85).
25. With the Djagati, (the poet) consolidated the celestial ocean; with the Rathantara (86), he followed the sun in its revolution. The Gayatri has, it is said, the three hearths (87); hence she prevails in strength and greatness.
26. So I invoke this fruitful cow. Let her give her milk to the one who must collect it (88)! May Savitri get the best of libations! may our fire shine with new strength! let my prayer resound!
27. The wife of the hearths (of Agni), in the midst of prayers, bellows after her infant whom she is looking for, and approaches him (89). Let this cow give her milk for the Aswins; may it grow for our greatest happiness!
28. The cow, mooing, comes towards her infant, whose eye is barely open, and licks its head (90). She extends her warm tongue over him; her mooing continues as she lavishes her milk on him.
29. However, the infant also makes his voice heard; he lies down on his nurse, who is still mooing, stretched out as she is on the pasture. And it is thus that, by its works, (the cow of the sacrifice) manages to form (the mortal god): it makes itself light, and gives it a body.
30. The active being thus rested; it comes back to life, and settles in our homes. He was dead; life is given to him by the libations. The immortal (being) was in the cradle of the mortal (being).
31. I saw the guardian (of the world), following his various ways, at his rising, in his inaccessible station, and at his setting. Sometimes uniting with the luminous rays, sometimes leaving them, it goes and returns to the intermediate worlds.
32. Man acts, and, without knowing it, acts only by this (master); without seeing him, he sees only through him. Enveloped in his mother's womb and subject to several births, he is under the power of evil (91).
33. Heaven is my father, he begot me. I have for family all this celestial entourage. My mother is the mainland. The highest part of its surface (92) is its matrix; it is there that the father fertilizes the womb of her who is his wife and daughter (93).
34. I ask you where is the beginning of the earth, where is the center of the world; I ask you what is the seed of the fruitful steed; I ask you what is the first patron of the (holy) word.
36. This sacred enclosure is the beginning of the earth; this sacrifice is the center of the world. This soma is the seed of the fruitful steed. This priest is the first patron of the (holy) word.
36. Tearing the breast of their mother, seven offspring of Vishnu (94) present themselves, ready to fulfill the duty prescribed for them. Wise in their thoughts and in their works, they surround us on all sides.
37. I don't know what this world looks like. I am embarrassed, and go like a chain in my thoughts. When the firstborn of the sacrifice comes to me, then I take my share of the holy word.
38. Driven by the desire for offerings, from the east he passes to the south. The immortal (being) is in the cradle of the mortal (being). The two eternal (spirits) come and go everywhere: only (men) know one without knowing the other.
39. These stanzas are headed by a title announcing that they are dedicated to the Viswadevas. He who does not know being (that I sing), will understand nothing of my hymn. Those who know him are no strangers to this meeting.
40. O (cow) (95) respectable, nourished with rich grass, be happy, and make us happy! Taste the sweetness of a good pasture, and, in your race, drink from a pure wave.
41. Ca cow, lowing, attracts the waves (of the libation); it shows itself on one foot, on two, on four, on eight, on nine. She can have such a shape that she will offer up to a thousand breasts (96).
42. Through it flow the (celestial) waves; through it live the four regions of heaven; through it open inexhaustible sources; through it all this world exists.
43. But I just saw thick smoke coming out of the lower part of the hearth. The brilliant soma was spread on the fire. These were the first duties to be fulfilled.
44. Our eyes distinguish three (lights) in beautiful hair. One, in the star that rolls in the sky, heats up (the earth); the other presides over the sacrifices. Of the third we only see the way, not the form (97).
45. The children of priests (98), who are instructed, know the four subjects embraced by the (holy) word. Men do not distinguish three (of these mysterious subjects) mixed up in this tenebrous world (99). They give the fourth the name of touriya (100).
46. The divine spirit that circulates in heaven is called Indra, Mitra, Varuna, Agni. The sages give more than one name to the unique being: it is Agni, Yama, Matariswan.
47. But the winged horses (101) outweigh the black chariot (of night) and the vapors that cover the sky. They leave the dwelling of Agni, and the earth is immediately sprinkled with (abundant) butter.
48. Who will say what the twelve spokes, the single wheel, the three hubs are? On this kind of chariot are raised at the same time three hundred and sixty squires (102), who are in a way immobile in their mobility.
49. O Saraswati, you have just opened to us your bosom of fortune which contains so many precious things, which contains so many goods, treasures, and magnificent presents.
50. Let the Devas (mortals) add sacrifice upon sacrifice: such are their first duties. By these generous works they obtain the heaven, where are the ancient Devas, the Sadhyas (103).
51. The (celestial) wave descends equal to the wave (of our libations). If the clouds rejoice the earth, it is because the fires (of Agni) have rejoiced the sky.
52. I call to our help the divine and great inhabitant of the air, the one who produces both water and plants, the illustrious master of the waves, who dispenses rain at the right time.
Author: Dirghatamas; meters, Djagati, Pankti, Anouchtoubh.
HYMN VIII.
AT THE MAROUTS.
1. What brilliance these Marouts who roam, who live together (the spaces of the air), spread throughout (the world)! What do they want? where do they come from, generous and rich, to seek the offerings?
2. Who is the one who, by his homage, pleases these young people (deities)? who, by his sacrifice, attracts the Marouts? By what prayer will we be able to retain these (gods), who, like hawks, roam the air?
3. (The Maruts speak.) "Indra, master of pious men, where do you come from, great and unique? What do you want? You who are our companion, you can answer us with kindness. O god, dragged by Azure steeds, tell us what you want from us."
4. (Indra speaks.) “The ceremonies, the prayers, the hymns, the libations, the offerings, all are mine. what I want here."
5. (The Marouts speak.) "And we, on these mighty steeds, placing our light and shining bodies, we join our splendors to yours. And you, Indra, want to appropriate our offering to yourself?"
6. (Indra speaks.) "And how would this offering be for you, O Marouts, when you recognize my superiority in claiming my help for the death of Ahi? I am great, strong and formidable, and of my features, fatal to all my enemies, I have killed Ahi."
7. (The Marouts speak.) "You have done much, generous (god), by coming to support us with your heroic strength. But, O mighty Indra, we can also do much, when we Marouts want to prove our valour. ."
8. (Indra speaks.) "Maruts, I killed Vritra, and I only needed my anger and my strength from Indra. It was I who, with lightning in my hand, opened a way to these waves that make Manou happy (104)."
9. (The Marouts speak.) "O Maghavan, we do not attack your glory. No one, o god, when we know your exploits, can believe themselves your equal. No being, present or past, can be worth you. You are great: do what you must do."
10. (Indra speaks.) "My strength is great enough so that, alone, I can execute what I want to attempt. I am formidable, o Marouts; I know what I have to do, I Indra, master of you all.
11. "O Marouts, the praise you have given me has flattered me, and above all your attention to leaving me your share of the sacrifice. Indra is generous, and celebrated with many tributes. Be my friends, and develop your body (light).
12. "Thus shining at my side, take in the offerings and in the hymns the part corresponding to your rank. O Marouts, your colors are marvelous. Let us shine together, and cover me (with your bodies) as you did so far."
13. (The poet speaks.) "Who is it that sings to you at this moment, o Marouts? Be pleasant to us, and come to friends. sacrifice.
14. "If the science of a wise man has shaped us, like a skilful artist, for the pompous worship that we render to you, O Marouts, treat with kindness the man who, by his prayers and his songs, has honored you.
15. "O Marouts, this praise and hymn of a respectable poet is addressed to you. He wanted to please you. Come with abundance, extending your networks. May we know prosperity, strength and happy old age!"
Author: Agastya; meter, Trichtoubh.