Accept as pith man's counterfeit the victim, Agni: therewith building thy forms, be settled.

Let thy flame reach man's counterfeit let thy flame reach the man we hate.

48 Harm not this animal whose hooves are solid, the courser neighing in the midst of coursers.

I dedicate to thee the forest Gaura: building thy bodies up with him be settled.

Let thy flame reach the Gaura, let thy flame reach him whom we detest.

49 Thousandfold, with a hundred streams, this fountain, expanded in the middle of the waters,

Infinite, yielding butter for the people, harm not, O Agni, in the highest region.

This wild bull of the forest. I assign thee: building thy bodies up therewith be settled.

Let thy flame reach the wild bull, etc. (as in 48).

50 This creature clothed in wool, Varuna's navel, the skin of animals quadruped and biped,

The first that was produced of Tvashtar's creatures, O Agni, harm not in the highest region.

The forest buffalo do I assign thee: building, etc., as above mutato mutando.

51 From Agni's warmth the he-goat had his being: he looked at first upon his generator.

Thereby the Gods at first attained to Godhead: those meet for worship to the height ascended.

The forest Sarabha do I assign thee: building, etc.

52 Do thou, Most Youthful God, protect the men who offer, hear their songs,

Protect his offspring and himself.

48 He removes the horse's head. Gaura: the Gaur or Gour (Bos Gaurus), a species of wild ox.

49 He removes the head of the ox representing the cow. Gavaya; the Gayal (Bos Gavaeus).

Wild bull:

50 He removes the head of the ram. Skin: provider of clothing. Quadrupeds: horses, cows, mules, etc.

51 He removes the head of the he-goat. Agni's warmth: meaning Prajapati's. Thereby by the goat (or the Birthless). See v. 45, note. Surubha: a mythical eight-legged animal, supposed to live on the Snowy Mountains and to equal or surpass the lion in strength, like our unicorn.

52 He worships the half-finished Fire-altar with the text from R. V. VIII. 73. 3. The men who offer: or, the Sacrificer's men. His: The present Sacrificer's.

53 I set thee in the passage of the waters. I set thee in the swelling of the waters. I set thee in the ashes of the waters. I set thee in the lustre of the waters. I set thee in the way which waters travel. I set thee in the flood, the place to rest in. I set thee in the sea, the place to rest in. I set thee in the stream, the place to rest in. I set thee in the water's habitation. I set thee in the resting-place of waters. I set thee in the station of the waters. I set thee in the meeting-place of waters. I set thee in the birthplace of the waters. I set thee in the refuse of the waters. I set thee in the residence of waters. I settle thee with the Gâyatri metre. I settle thee with the Trishṭup metre. I settle the with the Jagati metre. I settle thee with the Anushṭup metre. I settle thee with the Pankti metre.

54 This, in front, is Bhuva. His offspring, Breath, is Bhauvâyana. Spring is Prânâyana. The Gayatri is the daughter of Spring. From the Gâyatrî comes the Gâyatra tune. From the Gayatra the Upamsu. From the Upâmsu the Trivrit. From the Trivṛit the Rathantara. The Rishi Vasishtha. By thee, taken by Prajapati, I take vital breath for creatures.

55 This on the right, the Omnific. His, the Omnific's offspring, Mind. Summer spraug from Mind. The Trishṭup is the daughter of Summer. From the Trishṭup came the Svâra song. From the Svâra the Antaryâma. From the Antaryâma the Pañchadasa. From the Pañchadaşa the Brihat. The Rishi Bharadvaja. By thee, taken by Prajapati, I take Mind for creatures.

53 He mounts on the altar behind the porous brick and lays down the Apasyas, or Watery, bricks, five in each quarter, corresponding with the number of the sacrificial victims, and addresses a formula to each. Passage: explained as the wind. Swelling: the plants. Ashes: foam. Lustre: lightning. Way: the earth. Flood: the breath. Sea: the mind. Stream: speech. Hubitation: the eye. Resting-place: the ear, Station: the sky. Meeting-place: the air. Birthplace: the sea. Refuse: sand. Residence: food. I settle: he then lays down four Chhandasyâs, or Metre, bricks, with a formula for each. 54 He lays down the Prinabhṛitas, or Breath-supporting, bricks, two at a time, with a formula for each set. Bhuva: a name of Agni; 'the Existent': Eggeling. Bhauvayana: sprung from the Existeut; or Mundane. Pranayana sprung from breath. Upamsu: see VI. 30 sq. Trivṛit: the nine-verse hymn. Vasishtha: meaning the vital breath, the word signifying best, most precious. Taken: created, or established.

55 He lays down the third set (after the ten of the following verse). The Omnific: meaning Vâyu the Wind-God. Svára: a Sâman that has the svara, or first rising and then falling pitch of the final vowel, for its finale. Antaryama: a special Soma cup and libation. See VII. 4, note. Puñchaduṣa a hymn with fifteen verses. Bharadvaja: another famous Vedic Rishi, here meaning Mind.

56 This on the western side, the All-Embracer. His, the AllEmbracer's offspring, the Eye. The Rains sprang from the Eye. The Jagatî is the daughter of the Rains. From the Jagati came the Riksama. From the Riksama the Sukra. From the Sukra the Saptadas. From the Saptadasa the Vairúpa. The Rishi Jamadagni. By thee, taken by Prajapati, I take the Eye for creatures.

57 This on the north side, heaven. This, heaven's offspring, the Ear. Autumn, the daughter of the Ear. The Anushtup sprang from Antumu. From the Anushṭup came the Aida, From the Aida the Manthin. From the Manthin the Ekavimsa. From the Ekavimsa the Vairâja. The Rishi Visvamitra By thee, taken by Prajapati, I take the Ear for creatures.

58 This above, Intellect. Its, Intellect's offspring, Speech. Winter the offspring of Speech. Pankti sprang fron Winter. From Pankti the Nidhauavat. From the Nidhanavat came the Agrayana. From the Agrayana the Triņava and the Trayastrimsa. From the Trinava and the Trayastrimsa the Såkvara and the Raivata. The Rishi Visvakarinan. By thee, taken by Visvakarman, I take Speech for people.

Fill up the room, etc. The dappled kine, etc. All sacred songs, etc., three texts repeated from XII. 54-56.

56 He lays down the second set of ten. All-Embracer: the Sun. Riksama: similar to a Rich; a certain kind of Sâman. Sukra: a certain Soma cup and libation. See VII. 12. Saptadasa: a hymn of seventeen verses. Vairupa: an important Saman. Jamadagni: a famous Vedic Rishi, here representing the Eye.

57 He lays down the fourth set. Aida: the name of Sâmans which have the word idd (refreshment; libation) for their finale or chorus. Munthin: a Soma libation. See VII. 16. Ekavimsa: a hymn of twenty-one verses. Vairija: an important Sâman. Visvamitra: the name of a celebrated Vedic Rishi, here meaning the Ear, because one hears with it on all (viṣvu) sides, and because it has a friend (mitra) on all sides.

58 He lays down the fifth set. Intellect meaning the Moon. Nidhanavat: a Sâman with a special finale or chorus. Agrayana: a certain Soma cup and libation. See VII. 20. Trinava: a hymn consisting of thrice nine verses. Trayastrimșa: a hymn of thirty-three verses. Sakvara...Raivata: two important Prishtha-Samans, Sikvara meaning Potent, and Raivata Wealthy. See Haug, Aitareya-Brahma am, IV. 13. Vişvakarman: weaning, all-effecting Speech.

WITH stedfast site and birthplace thou art stedfast: settle thou duly in thy stedfast birthplace, rejoicing in the Ukhya's first appearance.

Here let the Asvins, the Adhvaryus, seat thee.

2 Nesting, intelligent, dripping with butter, in the auspicious seat of earth be seated.

Let Rudras, Vasus welcome thee with praises; fill full these prayers for our propitious fortune.

Here let the Aşvius, the Adhvaryus, seat thee.

3 Here, Guard of Strength, with thine own powers be seated for the Gods' happiness and great enjoyment.

Even as a father to his son, be friendly: with easy entrance enter with thy body. Here let the Aṣvins, the Adhvary us seat thee:

4 Thou art the filling-stuff of earth called Apsas. May all the Gods celebrate thee with praises.

Enriched with songs of praise, Prishthas and butter, sit here and give us wealth with store of children.

Here let the Asvins, etc.

5 Upon the back of Aditi I lay thee the sky's supporter, pillar of the Quarters,

Queen over creatures. Wave and drop of waters art thou; and Vişvakarman is thy Rishi.

6 Sukra and Suchi, seasons, both, of summer-thou art the innermost cement of Agni.

May Heaven and Earth, may Waters, Plants and Aguis help, separate, accordant, my precedence.

He now sets the second layer of bricks, the first layer representing this terrestrial world.

1 He lays down the first brick called Âşviuf, belonging to the Asvins, because they as the divine Adhvaryus laid down for the Gods the second layer of the Celestial Altar of the Universe, representing what is between the earth and the middle-air. Ukhya's: Agni's.

2 He lays down the second Asvint brick. Earth; meaning the first layer. 3 He lays down the third Âsvinî brick.

4 He lays down the fourth Aṣvini brick. Filling-stuff: pursha; soilcover': Eggeling. Apsas: according to Mahidhara, the moisture that is the formal cause of water, ap.

5 He lays down the fifth Aṣvinî brick. Aditi: Earth in the form of the first layer. Thou: as constituting one season. Vişvakarman: Prajapati the Creator.

6 He lays down two Ritavya. or Seasonal, bricks on the two Seasonal bricks of the first layer. See XIII. 25. Sukra and Suchi: May-June and June-July. The formula is almost identical with XIII, 25.

Let all the Agnis 'twixt the earth and heaven gather together round these summer seasons, as the Gods gather in their bosts round Indra,

Firm, with that Deity, Angiras-like, be seated,

7 Associate with the Seasons, with the Modes with the Gods, with the health-establishing Gods-may the Asvins the Adhvaryus settle thee here for Agni Vaiṣvânara. Associate....... ....with the Vasus, etc.

Associate....

......with the Rudras, etc.

Associate...... . ......with the Âdityas, etc.

Associate..............with the Visvedevas, etc.

8 Guard thou my breath. Guard my out-breathing. Guard my through-breathing. Illume mine eye with far-reaching vision. Give power of hearing to mine ear. Pour forth waters. Quicken plants. Protect bipeds. Protect quadrupeds. Send rain from heaven.

9 The head is vital vigour. Prajapati became the metre. Royalty is vital vigour, health-giving metre. The Supporter is vital vigour, the Sovran Lord the metre. Visvakarman is vital vigour, Parameshṭhin the metre. The he-goat is vital vigour, excellent the metre. The bull is vital vigour, extensive the metre. Man is vital vigour, languid the metre. The tiger is vital vigour, invincible the metre. The lion is vital vigour, covering the metre. The four-year bull is vital vigour, Brihati the metre. The ox is vital vigour, Kakup the metre. The steer is vital vigour, Satobrihatî the metre.

7 He lays down five Vaisvadevi bricks, so called as beloning to the Visvedevas or All-Gods. Associate: or, in accord; the brick is addressed. Modes: meaning the waters by which everything was created and arranged. Healthestablishing Gods: the vital breathings by which life is supported. The four following formulas differ only in substituting Vasus,' Rudras,' etc. for the Gods.'

8 He lays down the Pranabhṛitas or Breath-supporting bricks (see XIII. 54) with five formulas. Pour forth waters: here he lays down the Apasyâs or Watery bricks (XIII. 53) with five formulas, one for each brick.

9 He lays down the nineteen Vayasyas or Vital-vigour bricks, called in the Satapatha-Brahmaṇa Chhandasyâs or Sacred-metre bricks, with a formula addressed to each. According to the legend, Prajapati after he had performed the work of creation became disjointed, relaxed, or agitated, and the cattle, having assumed the forms of the sacred metres, went from him. Then Prajapati in the form of the Gayatrî, which is connected with cattle, and the other metres followed and overtook them through the vital power of the Gayatri. The head: Prajapati.