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X.
COSMOGONIC AND THEOSOPHIC HYMNS.
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XII, 1. Hymn to goddess Earth.
1. Truth, greatness, universal order (ṛta), strength, consecration, creative
fervour (tapas), spiritual exaltation (brahma), the sacrifice, support the
earth. May this earth, the mistress of that which was and shall be, prepare
for us a broad domain!
2. The earth that has heights, and slopes, and great plains, that supports the
plants of manifold virtue, free from the pressure that comes from the midst of
men, she shall spread out for us, and fit herself for us!
3. The earth upon which the sea, and the rivers and the waters, upon which
food and the tribes of men have arisen, upon which this breathing, moving life
exists, shall afford us precedence in drinking!
4. The earth whose are the four regions of space, upon which food and the
tribes of men have arisen, which supports the manifold breathing, moving
things, shall afford us cattle and other possessions also!
5. The earth upon which of old the first men unfolded themselves, upon which
the gods overcame the Asuras, shall procure for us (all) kinds of cattle,
horses, and fowls, good fortune, and glory!
6. The earth that supports all, furnishes wealth, the foundation, the
golden-breasted resting-place of all living creatures, she that supports Agni
Vaiśvānara (the fire), and mates with Indra, the bull, shall furnish us with
property!
7. The broad earth, which the sleepless gods ever attentively guard, shall
milk for us precious honey, and, moreover, besprinkle us with glory!
8. That earth which formerly was water upon the ocean (of space), which the
wise (seers) found out by their skilful devices; whose heart is in the highest
heaven, immortal, surrounded by truth, shall bestow upon us brilliancy and
strength, (and place us) in supreme sovereignty!
9. That earth upon which the attendant waters jointly flow by day and night
unceasingly, shall pour out milk for us in rich streams, and, moreover,
besprinkle us with glory!
10. The earth which the Aśvins have measured, upon which Viṣṇu has stepped
out, which Indra, the lord of might, has made friendly to himself; she, the
mother, shall pour forth milk for me, the son!
11. Thy snowy mountain heights, and thy forests, O earth, shall be kind to us!
The brown, the black, the red, the multi-coloured, the firm earth, that is
protected by Indra, I have settled upon, not suppressed, not slain, not
wounded.
12. Into thy middle set us, O earth, and into thy navel, into the nourishing
strength that has grown up from thy body; purify thyself for us! The earth is
the mother, and I the son of the earth; Parjanya is the father; he, too, shall
save us!
13. The earth upon which they (the priests) inclose the altar (vedi), upon
which they, devoted to all (holy) works, unfold the sacrifice, upon which are
set up, in front of the sacrifice, the sacrificial posts, erect and brilliant,
that earth shall prosper us, herself prospering!
14. Him that hates us, O earth, him that battles against us, him that is
hostile towards us with his mind and his weapons, do thou subject to us,
anticipating (our wish) by deed!
15. The mortals born of thee live on thee, thou supportest both bipeds and
quadrupeds. Thine, O earth, are these five races of men, the mortals, upon
whom the rising sun sheds undying light with his rays.
16. These creatures all together shall yield milk for us; do thou, O earth,
give us the honey of speech!
17. Upon the firm, broad earth, the all-begetting mother of the plants, that
is supported by (divine) law, upon her, propitious and kind, may we ever pass
our lives!
18. A great gathering-place thou, great (earth), hast become; great haste,
commotion, and agitation are upon thee. Great Indra protects thee
unceasingly. Do thou, O earth, cause us to brighten as if at the sight of
gold: not any one shall hate us!
19. Agni (fire) is in the earth, in the plants, the waters hold Agni, Agni is
in the stones; Agni is within men, Agnis (fires) are within cattle, within
horses.
20. Agni glows from the sky, to Agni, the god, belongs the broad air. The
mortals kindle Agni, the bearer of oblations, that loveth ghee.
21. The earth, clothed in Agni, with dark knees, shall make me brilliant and
alert!
22. Upon the earth men give to the gods the sacrifice, the prepared oblation;
upon the earth mortal men live pleasantly by food. May this earth give us
breath and life, may she cause me to reach old age!
23. The fragrance, O earth, that has arisen upon thee, which the plants and
the waters hold, which the Gandharvas and the Apsaras have partaken of, with
that make me fragrant: not any one shall hate us!
24. That fragrance of thine which has entered into the lotus, that fragrance,
O earth, which the immortals of yore gathered up at the marriage of Sūryā,
with that make me fragrant: not any one shall hate us!
25. That fragrance of thine which is in men, the loveliness and charm that is
in male and female, that which is in steeds and heroes, that which is in the
wild animals with trunks (elephants), the lustre that is in the maiden, O
earth, with that do thou blend us: not any one shall hate us!
26. Rock, stone, dust is this earth; this earth is supported, held together.
To this golden-breasted earth I have rendered obeisance.
27. The earth, upon whom the forest-sprung trees ever stand firm, the
all-nourishing, compact earth, do we invoke.
28. Rising or sitting, standing or walking, may we not stumble with our right
or left foot upon the earth!
29. To the pure earth I speak, to the ground, the soil that has grown through
the brahma (spiritual exaltation). Upon thee, that holdest nourishment,
prosperity, food, and ghee, we would settle down, O earth!
30. Purified the waters shall flow for our bodies; what flows off from us that
do we deposit upon him we dislike: with a purifier, O earth, do I purify
myself!
31. Thy easterly regions, and thy northern, thy southerly (regions), O earth,
and thy western, shall be kind to me as I walk (upon thee)! May I that have
been placed into the world not fall down!
32. Do not drive us from the west, nor from the east; not from the north, and
not from the south! Security be thou for us, O earth: waylayers shall not find
us, hold far away (their) murderous weapon!
33. As long as I look out upon thee, O earth, with Sūrya (the sun) as my
companion, so long shall my sight not fall, as year followeth upon year!
34. When, as I lie, I turn upon my right or left side, O earth; when stretched
out we lie with our ribs upon thee pressing against (us), do not, O earth,
that liest close to everything, there injure us!
35. What, O earth, I dig out of thee, quickly shall that grow again: may I
not, O pure one, pierce thy vital spot, (and) not thy heart!
36. Thy summer, O earth, thy rainy season, thy autumn, winter, early spring,
and spring; thy decreed yearly seasons, thy days and nights shall yield us
milk.
37. The pure earth that starts in fright away from the serpent, upon whom were
the fires that are within the waters, she that delivers (to destruction) the
blasphemous Dasyus, she that takes the side of Indra, not of Vṛtra, (that
earth) adheres to Śakra (mighty Indra), the lusty bull.
38. Upon whom rests the sacrificial hut (sadas) and the (two) vehicles that
hold the soma (havirdhāne), in whom the sacrificial post is fixed, upon whom
the Brāhmaṇas praise (the gods) with ṛks and sāmans, knowing (also) the
yajur-formulas; upon whom the serving-priests (ṛtvij) are employed so that
Indra shall drink the soma;--
39. Upon whom the seers of yore, that created the beings, brought forth with
their songs the cows, they the seven active (priests), by means of the
satra-offerings, the sacrifices, and (their) creative fervour (tapas);--
40. May this earth point out to us the wealth that we crave; may Bhaga
(fortune) add his help, may Indra come here as (our) champion!
41. The earth upon whom the noisy mortals sing and dance, upon whom they
fight, upon whom resounds the roaring drum, shall drive forth our enemies,
shall make us free from rivals!
42. To the earth upon whom are food, and rice and barley, upon whom live these
five races of men, to the earth, the wife of Parjanya, that is fattened by
rain, be reverence!
43. The earth upon whose ground the citadels constructed by the gods unfold
themselves, every region of her that is the womb of all, Prajāpati shall make
pleasant for us!
44. The earth that holds treasures manifold in secret places, wealth, jewels,
and gold shall she give to me; she that bestows wealth liberally, the kindly
goddess, wealth shall she bestow upon us!
45. The earth that holds people of manifold varied speech, of different
customs, according to their habitations, as a reliable milch-cow that does not
kick, shall she milk for me a thousand streams of wealth!
46. The serpent, the scorpion with thirsty fangs, that hibernating torpidly
lies upon thee; the worm, and whatever living thing, O earth, moves in the
rainy season, shall, when it creeps, not creep upon us: with what is
auspicious (on thee) be gracious to us!
47. Thy many paths upon which people go, thy tracks for chariots and wagons to
advance, upon which both good and evil men proceed, this road, free from
enemies, and free from thieves, may we gain: with what is auspicious (on thee)
be gracious to us!
48. The earth holds the fool and holds the wise, endures that good and bad
dwell (upon her); she keeps company with the boar, gives herself up to the
wild hog.
49. Thy forest animals, the wild animals homed in the woods, the man-eating
lions, and tigers that roam; the ulā, the wolf, mishap, injury (ṛkṣikā), and
demons (rakṣas), O earth, drive away from us!
50. The Gandharvas, the Apsaras, the Arāyas and Kimīdins; the Piśācas and all
demons (rakṣas), these, O earth, hold from us!
51. The earth upon whom the biped birds fly together, the flamingoes, eagles,
birds of prey, and fowls; upon whom Mātariśvan, the wind, hastens, raising the
dust, and tossing the trees — as the wind blows forth and back the flame
bursts after;--
52. The earth upon whom day and night jointly, black and bright, have been
decreed, the broad earth covered and enveloped with rain, shall kindly place
us into every pleasant abode!
53. Heaven, and earth, and air have here given me expanse; Agni, Sūrya, the
waters, and all the gods together have given me wisdom.
54. Mighty am I, 'Superior' (uttara) by name, upon the earth, conquering am I,
all-conquering, completely conquering every region.
55. At that time, O goddess, when, spreading (prathamānā) forth, named
(pṛthivī 'broad') by the gods, thou didst extend to greatness, then prosperity
did enter thee, (and) thou didst fashion the four regions.
56. In the villages and in the wilderness, in the assembly-halls that are upon
the earth; in the gatherings, and in the meetings, may we hold forth agreeably
to thee!
57. As dust a steed did she, as soon as she was born, scatter these people,
that dwelt upon the earth, she the lovely one, the leader, the guardian of the
world, that holds the trees and plants.
58. The words I speak, honied do I speak them: the things I see they furnish
me with. Brilliant I am and alert: the others that rush (against me) do I beat
down.
59. Gentle, fragrant, kindly, with the sweet drink (kīlāla) in her udder, rich
in milk, the broad earth together with (her) milk shall give us courage!
60. She whom Viśvakarman (the creator of all) did search out by means of
oblations, when she had entered the surging (flood of the) atmosphere, she,
the vessel destined to nourish, deposited in a secret place, became visible
(to the gods) and the (heavenly) mothers.
61. Thou art the scatterer of men, the broadly expanding Aditi that yields
milk according to wish. What is wanting in thee Prajāpati, first-born of the
divine order (ṛta), shall supply for thee.
62. Thy laps, O earth, free from ailment! Free from disease, shall be produced
for us! May we attentively, through our long lives, be bearers of
bali-offerings to thee!
63. O mother earth, kindly set me down upon a well-founded place! With
(father) heaven cooperating, O thou wise one, do thou place me into happiness
and prosperity!
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XIII, 1. Prayer for sovereign power addressed to the god Rohita and his
female Rohiṇī.
1. Rise up, O steed, that art within the waters, enter this kingdom, rich in
liberal gifts! Rohita (the red sun) who has begotten this all, shall keep thee
well-supported for sovereignty!
2. The steed that is within the waters has risen up: ascend upon the clans
that are sprung from thee! Furnishing soma, the waters, plants, and cows,
cause thou four-footed and two-footed creatures to enter here!
3. Do ye, strong Maruts, children of Pṛśni (the cloud), allied with Indra,
crush the enemies! Rohita shall hear you, that give abundant gifts, the thrice
seven Maruts, who take delight in sweet (nourishment)!
4. Rohita has climbed the heights, he has ascended them, he, the embryo of
women, (has ascended) the womb of births. Closely united with these women they
found out the six broad (directions); spying out a road he has brought hither
sovereignty.
5. Hither to thee Rohita has brought sovereignty; he has dispersed the
enemies: freedom from danger has resulted for thee. To thee heaven and earth
together with the revatī and sakvarī-stanzas shall yield gifts at will!
6. Rohita produced heaven and earth; there Parameṣṭhin (the lord on high)
extended the thread (of the sacrifice). There Aja Ekapāda (the one-footed
goat, the sun) did fix himself; he made firm the heavens and earth with his
strength.
7. Rohita made firm heaven and earth, by him the (heavenly) light was
established, by him the firmament. By him the atmosphere and the spaces were
measured out, through him the gods obtained immortality.
8. Rohita did ponder the multiform (universe) while preparing (his) climbings
and advances. Having ascended the heaven with great might, he shall anoint thy
royalty with milk and ghee!
9. All thy climbings, advances, and all thy ascents with which thou, (Rohita,
the sun), fillest the heavens and the atmosphere, having strengthened thyself
with their brahma and payas (spiritual and physical essence) do thou keep
awake (do thou watch over) among the people in the kingdom of the (earthly)
Rohita (the king)!
10. The peoples that have originated from thy tapas (heat, or creative
fervour), have followed here the calf, the gāyatrī. They shall enter thee with
kindly spirit; the calf Rohita with its mother shall come on!
11. High on the firmament Rohita has stood, a youth, a sage, begetting all
forms. As Agni he shines with piercing light, in the third space he did assume
lovely (forms).
12. A bull with a thousand horns, Jātavedas (fire), endowed with sacrifices of
ghee, carrying soma upon his back, rich in heroes, he shall, when implored,
not abandon me, nor may I abandon thee: abundance in cattle and abundance in
heroes procure for me!
13. Rohita is the generator of the sacrifice, and its mouth; to Rohita I offer
oblations with voice, ear, and mind. To Rohita the gods resort with glad mind:
he shall cause me to rise through elevation derived from the assembly!
14. Rohita arranged a sacrifice for Viśvakarman; from it these brilliant
qualities have come to me. Let me announce thy origin over the extent of the
world!
15. Upon thee have ascended the bṛhatī and the paṅkti (metres), upon thee the
kakubh with splendour, O Jātavedas. Upon thee the vaṣaṭ-call, whose syllables
make an uṣṇihā, has ascended, upon thee Rohita with his seed has ascended.
16. This one clothes himself in the womb of the earth, this one clothes
himself in heaven, and in the atmosphere. This one at the station of the brown
(sun) did attain unto the worlds of light.
17. O Vācaspati (lord of speech), the earth shall be pleasant to us, pleasant
our dwelling, agreeable our couches! Right here life's breath shall be to our
friend; thee, O Parameṣṭhin, Agni shall envelop in life and lustre!
18. O Vācaspati, the five seasons that we have, which have come about as the
creation of Viśvakarman, right here (they and) life's breath shall be to our
friend; thee, O Parameṣṭhin, Rohita shall envelop in life and lustre!
19. O Vācaspati, good cheer and spirit, cattle in our stable, children in our
wombs beget thou! Right here life's breath shall be to our friend; thee, O
Parameṣṭhin, I envelop in life and lustre.
20. God Savitar and Agni shall envelop thee, Mitra and Varuṇa surround thee
with lustre! Treading down all powers of grudge come thou hither: thou hast
made this kingdom rich in liberal gifts.
21. Thou, O Rohita, whom the brindled cow, harnessed at the side, carries,
goest with brilliance, causing the waters to flow.
22. Devoted to Rohita is Rohiṇī his mistress, with beautiful colour
(complexion), great, and lustrous: through her may we conquer booty of every
description, through her win every battle!
23. This seat, Rohiṇī, belongs to Rohita; yonder is the path on which the
brindled (female) goes! Her the Gandharvas and the Kaśyapas lead forth, her
the sages guard with diligence.
24. The radiant bay steeds of the sun, the immortal, ever draw the delightful
chariot. Rohita, the drinker of ghee, the shining god, did enter the
variegated heavens.
25. Rohita, the sharp-horned bull, who surpasses Agni and surpasses Sūrya, who
props up the earth and the sky, out of him the gods frame the creations.
26. Rohita ascended the heaven from the great flood; Rohita has climbed all
heights.
27. Create (the cow) that is rich in milk, drips with ghee: she is the
milch-cow of the gods that does not refuse! Indra shall drink the Soma, there
shall be secure possession; Agni shall sing praises: the enemies do thou drive
out!
28. Agni kindled, spreads his flames, fortified by ghee, sprinkled with ghee.
Victorious, all-conquering Agni shall slay them that are my rivals!
29. He shall slay them, shall burn the enemy that battles against us! With the
flesh-devouring Agni do we burn our rivals.
30. Smite them down, O Indra, with the thunderbolt, with thy (strong) arm!
Then have I overpowered my rivals with Agni's brilliant strengths.
31. O Agni, subject our rivals to us; confuse, O Bṛhaspati, the kinsman that
is puffed up! O Indra and Agni, O Mitra and Varuṇa, subjected they shall be,
unable to vent their wrath against us!
32. Do thou, god Sūrya (the sun), when thou risest, beat down my rivals, beat
them down with a stone: they shall go to the nethermost darkness!
33. The calf of Virāj, the bull of prayers, carrying the bright (soma) upon
his back, has ascended the atmosphere. A song accompanied by ghee they sing to
the calf; himself brahma (spiritual exaltation) they swell him with their
brahma (prayer).
34. Ascend the heavens, ascend the earth; sovereignty ascend thou, and
possessions ascend thou! Offspring ascend thou, and immortality ascend thou,
unite thy body with Rohita!
35. The gods that hold sovereignty, who go about the sun, with these allied,
Rohita, kindly disposed, shall bestow sovereignty upon thee!
36. The sacrifices purified by prayer lead thee forth; the bay steeds that
travel upon the road carry thee: thou shinest across the swelling ocean.
37. In Rohita who conquers wealth, conquers cattle, and conquers booty, heaven
and earth are fixed. Of thee that hast a thousand and seven births, let me
announce the origin over the extent of the world!
38. Glorious thou goest to the intermediate directions and the directions (of
space), glorious (in the sight) of animals and the tribes of men, glorious in
the lap of the earth, of Aditi: may I like Savitar be lovely!
39. Being yonder thou knowest (what takes place) here; being here thou
beholdest these things. Here (men) behold the inspired sun that shines upon
the sky.
40. A god thou praisest the gods, thou movest within the flood. They kindle
(him), a universal fire; him the highest sages know.
41. Below the superior (region), above the inferior (region) here, the cow has
arisen supporting (her) calf by the foot. Whither is she turned; to which half
(of the universe), forsooth, has she gone away; where, forsooth, does she
beget? Verily not in this herd!
42. One-footed, two-footed, four-footed is she; eight-footed, nine-footed
became she, the thousand-syllabled (consisting of thousand elements) paṅkti
(quinary stanza) of the universe: the oceans from her flow forth upon (the
world).
43. Ascending the heaven, immortal, receive kindly my song! The sacrifices
purified by prayer lead thee forth; the bay steeds that travel upon the road
carry thee.
44. That do I know of thee, O immortal, where thy march is upon the sky, where
thy habitation is in the highest heaven.
45. Sūrya (the sun) surveys the sky, Sūrya the earth, Sūrya the waters. Sūrya
is the single eye of being: he has ascended the great heavens.
46. The broad (directions) where the fagots that fence in (the fire), the
earth turned itself into a fire-altar. There Rohita laid on for himself these
two fires, cold and heat.
47. Laying on cold and heat, using the mountains as sacrificial posts, the two
fires of Rohita who knows the (heavenly) light, into which (the fires) rain
(flowed) as ghee, carried out the sacrifice.
48. The fire of Rohita who knows the (heavenly) light is kindled by prayer.
From it heat, from it cold, from it the sacrifice was produced.
49. The two fires swelling through prayer, increased through prayer,
sacrificed into with prayer; the two fires of Rohita who knows the (heavenly)
light, kindled through prayer, carried out the sacrifice.
50. One is deposited in truth, the other is kindled in the waters. The two
fires of Rohita who knows the (heavenly) light, kindled through prayer,
carried out the sacrifice.
51. The fire which the wind brightens up, and that which Indra and
Brahmaṇaspati (brighten up), the two fires of Rohita who knows the (heavenly)
light, kindled through prayer, carried out the sacrifice.
52. Having fashioned the earth into an altar, having made the heavens (his)
sacrificial reward, then having made heat into fire, Rohita created all that
has breath through rain (serving) as ghee.
53. Rain fashioned itself into ghee, heat into fire, the earth into an altar.
Then Agni by (his) songs fashioned the high mountains.
54. Having fashioned by means of songs the high (mountains), Rohita spake to
the earth: In thee all shall be born, what is and what shall be.
55. The sacrifice first, (and then) what is and what shall be was born. From
that this all was born, and whatever here appears, brought hither by the sage
Rohita.
56. He who kicks a cow with his foot, and he who micturates towards the sun —
of thee do I tear out the root; thou shalt henceforth not cast a shadow!
57. Thou that passest across me, casting thy shadow against me, between me and
the fire — of thee do I tear out the root; thou shalt henceforth not cast a
shadow!
58. He, O god Sūrya, that to-day passes between thee and me, upon him our evil
dream, our foulness, and our misfortunes do we wipe off.
59. May we not miss our way, may we not, O Indra, miss the sacrifice of him
that presses the soma; may not the powers of grudge intercept us!
60. The (guiding) thread stretched out among the gods, that accomplishes the
sacrifice, that, by pouring oblations, may we attain!
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XI, 5. Glorification of the sun, or the primeval principle, as a Brahman
disciple.
1. The Brahmacārin (Brahmanical disciple) moves inciting both hemispheres of
the world; in him the gods are harmonised. He holds the heavens and the earth,
he fills the teacher with creative fervour (tapas).
2. The fathers, the divine folk, and all the gods severally follow the
Brahmacārin; the Gandharvas did go after him, six thousand three hundred and
thirty-three. He fills all the gods with creative fervour.
3. When the teacher receives the Brahmacārin as a disciple, he places him as a
foetus inside (of his body). He carries him for three nights in his belly:
when he is born the gods gather about to see him.
4. This earth is (his first) piece of firewood, the heaven the second, and the
atmosphere also he fills with (the third) piece of firewood. The Brahmacārin
fills the worlds with his firewood, his girdle, his asceticism, and his
creative fervour.
5. Prior to the brahma (spiritual exaltation) the Brahmacārin was born;
clothed in heat, by creative fervour he arose. From him sprung the brāhmaṇam
(Brahmanic life) and the highest brahma, and all the gods together with
immortality (amṛta).
6. The Brahmacārin advances, kindled by the firewood, clothed in the skin of
the black antelope, consecrated, with long beard. Within the day he passes
from the eastern to the northern sea; gathering together the worlds he
repeatedly shapes them.
7. The Brahmacārin, begetting the brahma, the waters, the world, Prajāpati
Parameṣṭhin (he that stands in the highest place), and Virāj, having become an
embryo in the womb of immortality, having forsooth, become Indra, pierced the
Asuras.
8. The teacher fashioned these two hemispheres of the world, the broad and the
deep, earth and heaven. These the Brahmacārin guards with his creative fervour
(tapas): in him the gods are harmonised.
9. This broad earth and the heaven the Brahmacārin first brought hither as
alms. Having made these into two sticks of firewood he reveres them; upon them
all beings have been founded.
10. One is on the hither side, the other on the farther side of the back of
the heavens; secretly are deposited the two receptacles of the brāhmaṇam
(Brahmanic life). These the Brahmacārin protects by his tapas (creative
fervour); understandingly he performs that brahma (spiritual exaltation)
solely.
11. One on the hither side, the other away from the earth, do the two Agnis
come together between these two hemispheres (of the world). To them adhere the
rays firmly; the Brahmacārin by his tapas (creative fervour) enters into the
(rays).
12. Shouting forth, thundering, red, white he carries a great penis along the
earth. The Brahmacārin sprinkles seed upon the back of the earth; through it
the four directions live.
13. Into fire, the sun, the moon, Mātariśvan (wind), and the waters, the
Brahmacārin places the firewood; the lights from these severally go into the
clouds, from them come sacrificial butter, the puruṣa (primeval man), rain,
and water.
14. Death is the teacher, (and) Varuṇa, Soma, the plants, milk; the clouds
were the warriors: by these this light has been brought hither.
15. Varuṇa, having become the teacher, at home prepares the ghee solely.
Whatever he desired from Prajāpati, that the Brahmacārin furnished, as Mitra
(a friend) from his own Ātman (spirit, or person).
16. The Brahmacārin is the teacher, the Brahmacārin Prajāpati. Prajāpati rules
(shines forth, vi rājati); Virāj (heavenly power, or light) became Indra, the
ruler.
17. Through holy disciplehood (brahmacāryam), through tapas (creative
fervour), the king protects his kingdom. The teacher by (his own) brahmacāryam
(holy life) seeks (finds) the Brahmacārin.
18. Through holy disciplehood the maiden obtains a young husband, through holy
disciplehood the steer, the horse seeks to obtain fodder.
19. Through holy disciplehood, through creative fervour, the gods drove away
death. Indra, forsooth, by his holy disciplehood brought the light to the
gods.
20. The plants, that which was and shall be, day and night, the tree, the year
along with the seasons, have sprung from the Brahmacārin.
21. The earthly and the heavenly animals, the wild and the domestic, the
wingless and the winged (animals), have sprung from the Brahmacārin.
22. All the creatures of Prajāpati (the creator) severally carry breath in
their souls. All these the brahma, which has been brought hither in the
Brahmacārin, protects.
23. This, that was set into motion by the gods, that is insurmountable, that
moves shining, from it has sprung the brāhmaṇam (Brahmanical life), the
highest brahma, and all the gods, together with immortality (amṛta).
24, 25. The Brahmacārin carries the shining brahma: into this all the gods are
woven. Producing in-breathing and out-breathing, as well as through-breathing;
speech, mind, heart, brahma, and wisdom, do thou furnish us with sight,
hearing, glory, food, semen, blood, and belly!
26. These things the Brahmacārin fashioned upon the back of the (heavenly)
water. He stood in the sea kindled with tapas (creative fervour). He, when he
has bathed, shines vigorously upon the earth, brown and ruddy.
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{11004}
XI, 4. Prāṇa, life or breath, personified as the supreme spirit.
1. Reverence to Prāṇa, to whom all this (universe) is subject, who has become
the lord of the all, on whom the all is supported!
2. Reverence, O Prāṇa, to thy roaring (wind), reverence, O Prāṇa, to thy
thunder, reverence, O Prāṇa, to thy lightning, reverence, O Prāṇa, to thy
rain!
3. When Prāṇa calls aloud to the plants with his thunder, they are fecundated,
they conceive, and then are produced abundant (plants).
4. When the season has arrived, and Prāṇa calls aloud to the plants, then
everything rejoices, whatsoever is upon the earth.
5. When Prāṇa has watered the great earth with rain, then the beasts rejoice;
(they think): 'strength, forsooth, we shall now obtain.'
6. When they had been watered by Prāṇa, the plants spake in concert: 'thou
hast, forsooth, prolonged our life, thou hast made us all fragrant.'
7. Reverence be, O Prāṇa, to thee coming, reverence to thee going; reverence
to thee standing, and reverence, too, to thee sitting!
8. Reverence be to thee, O Prāṇa, when thou breathest in (prāṇate), reverence
when thou breathest out! Reverence be to thee when thou art turned away,
reverence to thee when thou art turned hither: to thee, entire, reverence be
here!
9. Of thy dear form, O Prāṇa, of thy very dear form, of the healing power that
is thine, give unto us, that we may live!
10. Prāṇa clothes the creatures, as a father his dear son. Prāṇa, truly, is
the lord of all, of all that breathes, and does not breathe.
11. Prāṇa is death, Prāṇa is fever. The gods worship Prāṇa. Prāṇa shall place
the truth-speaker in the highest world.
12. Prāṇa is Virāj (power, lustre), Prāṇa is Deṣṭrī (the divinity that
guides): all worship Prāṇa. Prāṇa verily is sun and moon. They call Prāṇa
Prajāpati.
13. Rice and barley are in-breathing and out-breathing. Prāṇa is called a
steer. In-breathing, forsooth, is founded upon barley; rice is called
out-breathing.
14. Man breathes out and breathes in when within the womb. When thou, O Prāṇa,
quickenest him, then is he born again.
15. They call Prāṇa Mātariśvan (the wind); Prāṇa, forsooth, is called Vāta
(the wind). The past and the future, the all, verily is supported upon Prāṇa.
16. The holy (ātharvaṇa) plants, the magic (āṅgirasa) plants, the divine
plants, and those produced by men, spring forth, when thou, O Prāṇa,
quickenest them.
17. When Prāṇa has watered the great earth with rain, then the plants spring
forth, and also every sort of herb.
18. Whoever, O Prāṇa, knows this regarding thee, and (knows) on what thou art
supported, to him all shall offer tribute in yonder highest world.
19. As all these creatures, O Prāṇa, offer thee tribute, so they shall offer
tribute (in yonder world) to him who hears thee, O far-famed one!
20. He moves as an embryo within the gods; having arrived, and being in
existence, he is born again. Having arisen he enters with his mights the
present and the future, as a father (goes to) his son.
21. When as a swan he rises from the water he does not withdraw his one foot.
If in truth he were to withdraw it, there would be neither to-day, nor
to-morrow, no night and no day, never would the dawn appear.
22. With eight wheels, and one felloe he moves, containing a thousand sounds
(elements), upward in the east, downward in the west. With (his) half he
produced the whole world: what is the visible sign of his (other) half?
23. He who rules over this (all) derived from every source, and over
everything that moves — reverence be to thee, O Prāṇa, that wieldest a swift
bow against others (the enemies)!
24. May Prāṇa, who rules over this (all) derived from every source, and over
everything that moves, (may he) unwearied, strong through the brahma, adhere
to me!
25. Erect he watches in those that sleep, nor does he lie down across. No one
has heard of his sleeping in those that sleep.
26. O Prāṇa, be not turned away from me, thou shalt not be other than myself!
As the embryo of the waters (fire), thee, O Prāṇa, do I bind to me, that I may
live.
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{09002}
IX, 2. Prayer to Kāma (love), personified as a primordial power.
1. To the bull that slays the enemy, to Kāma, do I render tribute with ghee,
oblation, and (sacrificial) melted butter. Do thou, since thou hast been
extolled, hurl down my enemies by thy great might!
2. The evil dream which is offensive to my mind and eye, which harasses and
does not please me, that (dream) do I let loose upon my enemy. Having praised
Kāma may I prevail!
3. Evil dreams, O Kāma, and misfortune, O Kāma, childlessness, ill-health, and
trouble, do thou, a strong lord, let loose upon him that designs evil against
us!
4. Drive them away, O Kāma, thrust them away, O Kāma; may they that are my
enemies fall into trouble! When they have been driven into the nethermost
darkness, do thou, O Agni, burn up their dwelling-places!
5. That milch-cow, O Kāma, whom the sages call Vāk Virāj (ruling, or
resplendent speech), is said to be thy daughter; by her drive away my enemies;
breath, cattle, and life shall give them a wide birth!
6. With the strength of Kāma, Indra, king Varuṇa, and Viṣṇu, with the
impelling force (savena) of Savitar, with the priestly power of Agni, do I
drive forth the enemies, as a skilled steersman a boat.
7. My sturdy guardian, strong Kāma, shall procure for me full freedom from
enmity! May the gods collectively be my refuge, may all the gods respond to
this, my invocation!
8. Taking pleasure in this (sacrificial) melted butter, and ghee do ye, (O
gods), of whom Kāma is the highest, be joyful in this place, procuring for me
full freedom from enmity!
9. O Indra and Agni, and Kāma, having formed an alliance, do ye hurl down my
enemies; when they have fallen into the nethermost darkness, do thou, O Agni,
burn up after them their dwelling places!
10. Slay thou, O Kāma, those that are my enemies, hurl them down into blind
darkness. Devoid of vigour, without sap let them all be; they shall not live a
single day!
11. Kāma has slain those that are my enemies, a broad space has he furnished
me to thrive in. May the four directions of space bow down to me, and the six
broad (regions) carry ghee to me!
12. They (the enemies) shall float down like a boat cut loose from its
moorings! There is no returning again for those who have been struck by our
missiles.
13. Agni is a defence, Indra a defence, Soma a defence. May the gods, who by
their defence ward off (the enemy), ward him off!
14. With his men reduced, driven out, the hated (enemy) shall go, shunned by
his own friends! And down upon the earth do the lightnings alight; may the
strong god crush your enemies!
15. This mighty lightning supports both moveable and immoveable things, as
well as all thunders. May the rising sun by his resources and his majesty hurl
down my enemies, he the mighty one!
16. With that triple-armoured powerful covering of thine, O Kāma, with the
charm that has been made into an invulnerate armour spread (over thee), with
that do thou drive away those who are my enemies; may breath, cattle, and life
give them a wide berth!
17. With the weapon with which the god drove forth the Asuras, with which
Indra led the Dasyus to the nethermost darkness, with that do thou, O Kāma,
drive forth far away from this world those who are my enemies!
18. As the gods drove forth the Asuras, as Indra forced the demons into the
nethermost darkness, thus do thou, O Kāma, drive forth far away from this
world those who are my enemies!
19. Kāma was born at first; him neither the gods, nor the Fathers, nor men
have equalled. To these art thou superior, and ever great; to thee, O Kāma, do
I verily offer reverence.
20. As great as are the heavens and earth in extent, as far as the waters have
swept, as far as fire; to these art thou superior, &c.
21. Great as are the directions (of space) and the intermediate direction on
either side, great as are the regions and the vistas of the sky; to these art
thou superior, &c.
22. As many bees, bats, kurūru-worms, as many vaghas and tree-serpents as
there are; to these art thou superior, &c.
23. Superior art thou to all that winks (lives), superior to all that stands
still (is not alive), superior to the ocean art thou, O Kāma, Manyu! To these
art thou superior, &c.
24. Not, surely, does the wind equal Kāma, not the fire, not the sun, and not
the moon. To these art thou superior, &c.
25. With those auspicious and gracious forms of thine, O Kāma, through which
what thou wilst becometh real, with these do thou enter into us, and elsewhere
send the evil thoughts!
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{19053}
XIX, 53. Prayer to Kāla (time), personified as a primordial power.
1. Time, the steed, runs with seven reins (rays), thousand-eyed, ageless, rich
in seed. The seers, thinking holy thoughts, mount him, all the beings (worlds)
are his wheels.
2. With seven wheels does this Time ride, seven naves has he, immortality is
his axle. He carries hither all these beings (worlds). Time, the first god,
now hastens onward.
3. A full jar has been placed upon Time; him, verily, we see existing in many
forms. He carries away all these beings (worlds); they call him Time in the
highest heaven.
4. He surely did bring hither all the beings (worlds), he surely did encompass
all the beings (worlds). Being their father, he became their son; there is,
verily, no other force, higher than he.
5. Time begot yonder heaven, Time also (begot) these earths. That which was,
and that which shall be, urged forth by Time, spreads out.
6. Time created the earth, in Time the sun burns. In Time are all beings, in
Time the eye looks abroad.
7. In Time mind is fixed, in Time breath (is fixed), in Time names (are
fixed); when Time has arrived all these creatures rejoice.
8. In Time tapas (creative fervour) is fixed; in Time the highest (being is
fixed); in Time brahma (spiritual exaltation) is fixed; Time is the lord of
everything, he was the father of Prajāpati.
9. By him this (universe) was urged forth, by him it was begotten, and upon
him this (universe) was founded. Time, truly, having become the brahma
(spiritual exaltation), supports Parameṣṭhin (the highest lord).
10. Time created the creatures (prajāḥ), and Time in the beginning (created)
the lord of creatures (Prajāpati); the self-existing Kaśyapa and the tapas
(creative fervour) from Time were born.
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{19054}
XIX, 54. Prayer to Kāla (time), personified as a primordial power.
1. From Time the waters did arise, from Time the brahma (spiritual
exaltation), the tapas (creative fervour), the regions (of space did arise).
Through Time the sun rises, in Time he goes down again.
2. Through Time the wind blows, through Time (exists) the great earth; the
great sky is fixed in Time. In Time the son (Prajāpati) begot of yore that
which was, and that which shall be.
3. From Time the Ṛks arose, the Yajus was born from Time; Time put forth the
sacrifice, the imperishable share of the gods.
4. Upon Time the Gandharvas and Apsarases are founded, upon Time the worlds
(are founded), in Time this Aṅgiras and Atharvan rule over the heavens.
5. Having conquered this world and the highest world, and the holy (pure)
worlds (and) their holy divisions; having by means of the brahma (spiritual
exaltation) conquered all the worlds, Time, the highest God, forsooth, hastens
onward.
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{11007}
XI, 7. Apotheosis of the ucchiṣṭa, the leavings of the sacrifice.
1. In the ucchiṣṭa are deposited name (quality) and form, in the ucchiṣṭa the
world is deposited. Within the ucchiṣṭa Indra and Agni, and the all are
deposited.
2. In the ucchiṣṭa heaven and earth, and all beings, are deposited; in the
ucchiṣṭa are deposited the waters, the ocean, the moon, and the wind.
3. In the ucchiṣṭa are both being and non-being, death, strength (food), and
Prajāpati. The (creatures) of the world are founded upon the ucchiṣṭa; (also)
that which is confined and that which is free, and the grace in me.
4. He who fastens what is firm, the strong, the leader, the brahma, the ten
creators of the all, the divinities, are fixed on all sides to the ucchiṣṭa as
the (spokes of the) wheel to the nave.
5. Ṛk, Sāman, and Yajus, the singing of the sāmans, their introductions, and
the stotras are in the ucchiṣṭa. The sound 'hiṃ' is in the ucchiṣṭa, and the
modulations and the music of the sāman. That is in me.
6. The prayer to Indra and Agni (aindrāgnam), the call to the soma, as it is
being purified (pāvamānam), the mahānāmnī-verses, the singing of the
mahāvrata, (these) divisions of the service are in the ucchiṣṭa, as the embryo
in the mother.
7. The ceremony of the consecration of the king (rājasūya), the vājapeya, the
agniṣṭoma, and the cattle-sacrifice belonging to it, the arka and the
horse-sacrifice, and the most delightful (sacrifice) for which fresh barhis is
strewn, are in the ucchiṣṭa.
8. The preparation of the sacred fire (agnyādheyam), the consecration for the
soma-sacrifice (dīkṣā), the sacrifice by which (special) wishes are fulfilled,
together with the metres, the sacrifices that have passed out, and the
extended sacrifices (satra), are founded upon the ucchiṣṭa.
9. The agnihotra, faith, the call vaṣaṭ, vows and asceticism, sacrificial
rewards, what is sacrificed (to the gods) and given (to the priests) are
contained in the ucchiṣṭa.
10. The (soma-sacrifice) that lasts one night (ekarātra), and that which lasts
two nights (dvirātra), the (condensed soma-sacrifice called) sadyaḥkrī, and
(that which is called) prakrī, the (Songs called) ukthya, are woven and
deposited in the ucchiṣṭa; (also the parts) of the sacrifice subtle through
(higher) knowledge.
11. The soma-sacrifice that lasts four nights (caturātra), five nights
(pañcarātra), six nights (ṣaḍrātra), and along (with them) those that last
double the time; the sixteenfold stotra (ṣoḍaśin), and the soma-sacrifice that
lasts seven nights (saptarātra), all the sacrifices which were founded upon
immortality (amṛta), were begotten of the ucchiṣṭa.
12. The pratihāra-passages (in the sāman-songs), and their final syllables,
the (soma-sacrifices called) viśvajit and abhijit, the soma-sacrifice that
ends with the day (sāhna), and that which lasts into the next day (atirātra),
are in the ucchiṣṭa — the soma-sacrifice also that lasts twelve days. That is
in me.
13. Liberality, accomplishment, possession, the call svadhā, nurture,
immortality (amṛta), and might, all inner desires are satisfied according to
wish in the ucchiṣṭa.
14. The nine earths, oceans, heavens, are founded upon the ucchiṣṭa. The sun
shines in the ucchiṣṭa, and day and night also. That is in me.
15. The (soma-sacrifice called) upahavya, the offering on the middle day of a
sacrifice lasting a year (viṣūvant), and the sacrifices that are secretly
presented, Ucchiṣṭa, the sustainer of the universe, the father of the
generator (Prajāpati), supports.
16. Ucchiṣṭa, the father of the generator, the grandson of the spirit (asu),
the primal ancestor (grandfather), the ruler of the universe, the lusty bull
dwells upon the earth.
17. Order (ṛta), truth (satya), creative fervour (tapas), sovereignty,
asceticism, law and works; past, future, strength, and prosperity, are in the
ucchiṣṭa — force in force.
18. Success, might, plans, dominion, sovereignty, the six broad (regions), the
year, libation (iḍā), the orders to the priests (praiṣa), the draughts of soma
(graha), oblations (are founded) upon the ucchiṣṭa.
19. The (liturgies called) caturhotāraḥ, the āprī-hymns, the triennial
sacrifices, the (formulas called) nīvid, the sacrifices, the priestly
functions, the cattle-sacrifice and the soma-oblations connected with it, are
in the ucchiṣṭa.
20. The half-months and months, the divisions of the year together with the
seasons, the resounding waters, thunder, the great Vedic canon (śruti) are in
the ucchiṣṭa.
21. Pebbles, sand, stones, herbs, plants, grass, clouds, lightning, rain, are
attached to, and are founded upon the ucchiṣṭa.
22. Success, attainment, accomplishment, control, greatness, prosperity,
supreme attainment, and wellbeing rest upon, rest in, have been deposited in
the ucchiṣṭa.
23. Whatever breathes with breath, and sees with sight, all gods in the
heavens, founded upon heaven, were born of the ucchiṣṭa.
24. The ṛks and the sāmans, the metres, the ancient legends (purāṇam) together
with the yajus, all gods in the heavens, founded upon heaven, were born of the
ucchiṣṭa.
25. In-breathing and out-breathing, sight, hearing, imperishableness and
perishableness, all gods in the heavens, founded upon heaven, were born of the
ucchiṣṭa.
26. Joys, pleasures, delights, jubilation and merriment, all gods in the
heavens, founded upon heaven, were born of the ucchiṣṭa.
27. The gods, the (deceased) Fathers, men, Gandharvas and Apsaras, all gods in
the heavens, founded upon heaven, were born of the ucchiṣṭa.
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{09001}
IX, 1. Hymn to the honey-lash of the Aśvins.
1. From heaven, from earth, from the atmosphere, from the sea, from the fire,
and from the wind, the honey-lash hath verily sprung. This, clothed in amṛta
(ambrosia), all the creatures revering, acclaim in their hearts.
2. Great sap of all forms (colours) it hath — they call thee moreover the seed
of the ocean. Where the honey-lash comes bestowing gifts, there life's breath,
and there immortality has settled down.
3. Men severally, contemplating it profoundly, behold its action upon the
earth: from the fire and from the wind the honey-lash hath verily sprung, the
strong child of the Maruts.
4. Mother of the Ādityas, daughter of the Vasus, breath of life of created
beings, nave of immortality, the honey-lash, golden-coloured, dripping ghee,
as a great embryo, moves among mortals.
5. The gods begot the lash of honey, from it came an embryo having all forms
(colours). This, as soon as born, (while yet) young its mother nourishes;
this, as soon as born, surveys all the worlds.
6. Who knows it and who perceives it, the inexhaustible, soma-holding cup that
has come from the heart of it (the honey-lash)? 'Tis the wise priest: he shall
derive inspiration from it!
7. He knows them, and he perceives them, the inexhaustible breasts of it (the
honey-lash), that yield a thousand streams. Nourishment they pour out without
recalcitration.
8. The great (cow) that loudly gives forth the sound 'hiṃ,' that bestows
strength, and goes with loud shouts to the holy act, bellowing with lust for
the three (male) gharmas (fires), she lows, and drips with (streams) of milk.
9. When the waters, the mighty bulls, self-sovereign, wait upon (the cow),
swollen with milk, (then) they, the waters, pour nourishment (upon her), and
cause her to pour nourishment at will for him that knoweth this.
10. The thunder is thy voice, O Prajāpati; as a bull thou hurlest thy fire
upon the earth. From the fire, and from the wind the honey-lash hath verily
sprung, the strong child of the Maruts.
11. As the soma at the morning-pressure is dear to the Aśvins, thus in my own
person, O Aśvins, lustre shall be sustained!
12. As the soma at the second (mid-day) pressure is dear to Indra and Agni,
thus in my own person, O Indra and Agni, lustre shall be sustained!
13. As the soma at the third pressure (evening) is dear to the Ṛbhus, thus in
my own person, O Ṛbhus, lustre shall be sustained!
14. May I beget honey for myself; may I obtain honey for myself! Bringing
milk, O Agni, I have come: endow me with lustre!
15. Endow me, O Agni, with lustre, endow me with offspring and with life! May
the gods take note of this (prayer) of mine; may Indra together with the Ṛṣis
(take note of it)!
16. As bees carry together honey upon honey, thus in my own person, O Aśvins,
lustre shall be sustained!
17. As the bees pile this honey upon honey, thus in my own person, O Aśvins,
lustre, brilliance, strength, and force shall be sustained!
18. The honey that is in the mountains, in the heights; in the cows, and in
the horses; the honey which is in the surā (brandy) as it is being poured out,
that shall be in me!
19. O Aśvins, lords of brightness, anoint me with the honey of the bee, that I
may speak forceful speech among men!
20. The thunder is thy speech, O Prajāpati; as a bull thou hurlest thy fire
upon earth and heaven. All animals live upon it (the earth), and she with it
(Prajāpati's fire) fills nourishment and food.
21. The earth is the staff, the atmosphere the embryo, the heaven the whip
(itself?), the lightning the whip-cord; of gold is the tip (of the whip?).
22. He that knoweth the seven honies of the whip becomes rich in honey; (to
wit), the Brāhmaṇa, the king, the cow, the ox, rice, barley, and honey as the
seventh.
23. Rich in honey becomes he, rich in honey become his appurtenances, worlds
rich in honey does he win, he that knoweth thus.
24. When in a bright sky it thunders, then Prajāpati manifests himself to
(his) creatures (prajāḥ). Therefore do I stand with the sacred cord suspended
from the right shoulder (prācīnāvīta), saying, 'O Prajāpati, watch over me!'
The creatures (prajāḥ) watch over him, Prajāpati watches over him, that
knoweth thus.
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