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7 Sharers in joy are these majestic Waters, inviolate, indus trious, investing.

In these as homes hath Varuna made his dwelling, he, Child of Waters, in the best of mothers.

8 Thou art the inner caul of princely power. Thou art the outer caul of princely power. Of princely power thou art the womb, the navel.

Thou art the Vritra-slaying arm of Indra. Mitra's art thou, thou Varuna's possession. With thee to aid may this man slaughter Vritra.

Cleaver art thou; thou Render; thou art Shaker.

Protect him ye in front, protect him rearwards; protect him sidewards; from all quarters guard him.

9 Visible, O ye men. Informed is Agni, Master of the Household. Informed is Indra of exalted glory. Informed are Mitra-Varuna, Law-Maintainers. Informed is Pûshan, Lord of all Possessions. Informed are Heaven and Earth, the All-propitious. Informed is Aditi who gives wide shelter. 10 Appeased by sacrifice are biting creatures. Ascend the East. May Gayatri protect thee, the psalm Rathantara, the triple praise-song, the season Spring, and the rich treasure, Priesthood.

7 Sharers in joy: 'playmates': Eggeling. He moves them into various consecration vessels of Palâșa and Udumbara wood. Investing: forming the raiment of Varuna in the ocean of air. Best of mothers: or, most maternal, as nourishing all life.

8 The royal Sacrificer puts on various garments, first a tarpya, perhaps a silk under-garment (See Sacred Books of the East, XLI. 85 note) which is addressed in the first formula of the verse. Inner caul: or amnion. Outer caul: or chorion; he puts on a woollen garment which is thus addressed. The womb: he puts on a mantle. The navel: he puts on a turban with the ends hanging down, which is thus addressed. These garments symbolize the development of an embryo till it reaches maturity, and the progressive stages of the King's Consecration. Vritra-slaying arm: the Adhvaryu strings a bow, an emblem of military and princely rank. Mitra's: he addresses the right end of the bow. Varuna's: the left end. Thee: the bow. Vritra: the typical enemy; all foes. He then gives the King three arrows, and addresses each by name. Shaker: Kshumâ; causing the foe to tremble.

9 He recites the formulas announcing and introducing the newly-consecrated King. Visible: he stands before you. Lord of all possessions: or, allknowing,

10 He puts a piece of copper in the mouth of a long-haired person, that is, a eunuch, seated in the Sadas. Biting creatures: such as serpents, or Rakshasas who disturb sacrifices. Rathantara: one of the most important Sâmans, consisting of verses 22, 23 of R. V. VII. 32 Samaveda II. i. i. 11. Triple praise-song: or Trivṛit Stoma, See IX. 33.

11 Ascend the South. Be thy protectors Trishṭup, the Brihat Sâman, the fifteenfold praise-song, the season Summer, and the treasure Kingship.

12 Ascend the West. May Jagati protect thee, the psalm Vairûpa, the seventeenfold praise-song, the Rain-time, and that store of wealth, the People.

13 Ascend the North. Thy guardians be Anushṭup, Vairâja psalm, the twenty-onefold praise-song, the season Autumn, that rich treasure Fruitage.

14 Ascend the Zenith. Pankti be thy keeper, Sâkvara, Raivata the pair of Sâmans,

Praise-songs the thirty-threefold and thrice-ninefold, both seasons, Winter, Dews, that treasure lustre.

The head of Namuchi hath been cast from me.

15 Brilliance of Soma art thou, may my brilliance grow like th ine. Save me from death. Vigour art thou, victory, everlasting life. 16 With golden bodies, at the flush of morning, ye rise on high, two Sovran Lords, and Sûrya.

Ascend your car, O Varuņa and Mitra: thence view infinity and limitation.

Thou art Mitra, thou art Varuņa.

17 Thee with the strength of Soma, Agni's lustre, with Sûrya's splendour, Indra's might I sprinkle.

Be lord of princes: safe past arrows guard him.

11 The King is now called on to ascend, that is, to master, the four quarters of the sky and the zenith and so to assume universal sovranty. Brihat: See VII. 22 note.

12 Vairupa: the name of an important Saman

13 Anushtup: a Vedic metre of four octosyllabic Pâdas or quarter-verses. Vairaja: another important Sâman.

14 Pankti: a metre of five octosyllabic Pâdas. Şâkvara, Raivata: two important Sâmans. Dews: one of the six seasons, comprising the months Magha and Phalguna. Lustre: spiritual light. The head of Namuchi: he kicks away a piece of lead which has been placed on the hinder part of the tiger-skin (see X. 5). The lead symbolizes the head of the demon Namuchi torn off by Indra. See The Hymns of the Rigveda, Index.

15 The first line is repeated from X. 5. The King steps on the tiger-skin. Save me he addresses a piece of gold placed under his foot. Vigour art thou: another piece of gold, pierced with nine holes, and placed on the King's head.

16 The Adhvaryu raises the King's arms, with the text taken, with variations, from R. V. V. 62. 8. Infinity and limitation: or Aditi and Diti, the former being infinite Nature and the latter a vague abstract conception regarded as a Goddess in contrast to her; the two together meaning the entire aggregate of visible nature.

17 The Purohita (the King's household priest) or the Adhvaryu sprinkles him as he stands looking eastward. He is also sprinkled by his brother,

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19 Forth from the summit of the bull, the mountain, pouring spontaneously, the ships keep moving.

They, lifted up, have turned them back and downward, still flowing onward, after Ahibudhnya.

Thou art the stepping-forth of Visbņu: thou art Vishnu's outstep; Vishnu's step art thou.

20 Prajapati, thou only comprehendest all these created forms, and none beside thee.

Give us our heart's desire when we invoke thee. So-and-So's
father is this man. Sire of this man is So-and-So.
May we-All-hail !-be lords of rich possessions.

What active highest name thou hast, O Rudra, therein thou
art an offering, art an offering at home. All-hail !

21 Indra's bolt art thou. I by the direction of Mitra-Varuna, Directors, yoke thee.

I, the uninjured Arjuna, mount thee for firmness, thee for food. By quickening of the Maruts be thou victor. May we obtain by mind with power united.

22 Let us not, Indra, conqueror of the mighty, unfit through lack of prayer fail to obtain thee.

Ascend the car which thou whose hand bears thunder controllest, and the reins with noble horses.

a friendly Râjanya, and a Vaisya, man of the people or third class, from the three other vessels of consecrating water, made respectively of Udumbara, Banyan or Ficus Indica, and Asvattha (Ficus Religiosa) wood. Guard him: O Soma, according to Mahîdhara.

19 The bull, the mountain: originally meaning a mighty cloud, and here the King, preeminent over all, from whose head the drops of consecrating water flow. Ships: streams of water. Lifted up: from the earth by the Sun. Ahibudhnya: a mysterious atmospheric deity, regent of the depths of the firmament; the Dragon of the Deep. See The Hymns of the Rigveda, Index. The stepping-forth: the Sacrificer is made to take three steps on the tiger-skin in imitation of Vishnu's three strides, as the Sun, over earth and through firmament and heaven.

20 The Sacrificer, with his son holding on to him behind offers an oblation in the fire at the door of the sacrificial hall (the Gârhapatya fire) and recites the text, taken, with additions, from R. V. X. 121. 10. So-and-So's......Soand-So: the names of son and father are to be substituted. Rudra: addressed as Lord of Cattle, the chief wealth of the earlier Hindus. Activepowerful to injure Mahîdhara. Thou: he addresses the oblation of the residue of the sacrificial material.

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21 He takes down the Vâjapeya chariot from its stand (see IX. 5) and yokes the four horses at the right corner of the altar. Arjuna: a name of Indra, whom the Sacrificer, as King, represents. Be thou victor: he addresses the off yoke horse. By mind: he stops the chariot in the midst of the assembled cows. By power: he touches a cow with the end of the bow.

22 He gives the owner of the cows, his brother, as many as, or more than, he has taken by the symbolical act of touching one in verse 21, and

23 All hail to Agni, Master of the Household! All-hail to Soma,

Sovran of the Forest !

All-hail to the great vigour of the Maruts! All-hail to the effectual might of Indra!

Injure me not, O Mother Earth, and may I never injure thee. 24 The Hamsa throned in light, the Vasu in mid-air, the Priest beside the altar, Guest within the house,

Dwelling in noblest place, mid men, in truth, in sky, born of flood, kine, truth, mountain, he is mighty Law.

25 So great art thou: life art thou; give me life. Mate art thou thou art splendour; give me splendour. Strength art thou: give me strength. I draw you downward, two arms of Indra mighty in achievement.

26 Fair art thou, good to sit on, womb of kingship.

Sit on the fair one, sit on that which offers a pleasant seat: sit in the womb of kingship.

27 Varuna, Law's maintainer, hath sat down among his people, he Most wise, for universal sway.

28 Supreme Lord art thou. May these five regions of thine be prosperous. Brahman! Thou art Brahman, Savitar art thou, faithful in impulsion. Varuņa art thou, he whose power is real. Indra art thou, whose strength is of the people. Rudra art thou, the very kind and gracious.

then passes on in front of the Sacrificial Stake and stops the chariot before the hall where he recites the text which is partly taken, with variations, from R. V. V. 33. 3.

23 He offers the four Rathavimochanîya or Car-unharnessing oblations with their respective formulas.

24 He dismounts from the chariot reciting the text taken from R. V. IV. 40. 5. Hamsa: or Swan; the Sun who floats through the sky.

In truth or in the sacrifice. Kine: or rays of light. Mountain: cloud behind which he rises. Mighty Law: 'the great truth': Eggeling.

25 The Sacrificer touches one of two gold discs or beads fastened on the right wheel of the car-stand, and addresses it with the text. Life: cf. X.15. Strength art thou: he touches and addresses a branch of an Udumbara tree which has been hidden in the wheel-track. I draw: the Adhvaryu draws the Sacrificer's arms down to the mess of curds placed on the tiger-skin.

26 Fair art thou: the Adhvaryu addresses a throne of Khadira wood (Acacia Catechu) which has been placed on the tiger-skin. Good to sit on: he spreads a mantle on the seat. Womb of kingship: investing the embryo King. Sit: he addresses the Sacrificer.

27 The Adhvaryu touches the Sacrificer's breast with the text from R. V. I. 25. 10. Varuna: the moral Governor of the world, typifying the new King.

28 He puts five dice into the Sacrificer's hand, in the shape of golden shells, representing the four quarters of the sky and the zenith. See S. B. E. XLI. 10. 6. note. Brahman!: the Sacrificer addresses the Brahman priest.

Doer of much, Improver, Wealth-increaser!

Indra's bolt art thou. Be therewith my vassal.

29 May spacious Agni, Lord of Duty, gladly, vast Agni, Duty's Lord, accept the butter. All-hail!

Hallowed by Svâhâ, with the beams of Sûrya, strive for his ceutral place among the kinsmen.

30 I creep forth urged onward by Savitar the Impeller; by Sarasvati, Speech; by Tvashtar, created forms; by Pûshan, cattle; by this Indra; by Brihaspati, Devotion; by Varuna, Power; by Agni, Brilliance; by Soma, the King; by Vishnu the tenth Deity.

31 Get dressed for the Asvins. Get dressed for Sarasvati. Get dressed for Indra the Good Deliverer.

Soma the Wind, purified by the strainer, Indra's meet friend, hath gone o'erflowing backward.

32 What then? As men whose fields are full of barley reap the ripe corn, removing it in order,

So bring the food of these men, bring it hither, who pay the Sacred Grass their spoken homage.

Taken upon a base art thou. Thee for the Agvins.

Thee for Sarasvati, and thee for Indra, for the Excellent
Protector.

Thou art Brahman: the priest's reply. Varuna, etc. the priest's second reply to the Sacrificer's second address. Indra art thou: the third reply to the address repeated for the third time. Rudra: as above, the fourth time. Doer of much the priest addresses the Sacrificer for the fifth time. Indra's bolt the wooden sacrificial sword is addressed, which the Purohita or the Adhvaryu hands to the Sacrificer. It is to be used for marking out the gaming-ground; on which the dice are thrown, and the winning numbers presented to the King as tokens of victory and supremacy.

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30 Formulas for the Daṣapeya (To be Drunk by Ten) Libations or Sacrifices. The priests, officiating and others, a hundred in number, meet together at the ceremony on a Soma-pressing day, and having each counted ten ancestors who have offered Soma sacrifices, perform the Samsrip or Creeping oblation, so called because the priests creep along to their respective fire-bearths. The formula is recited by each of the priests.

31 Formulas follow for the performance of the Sautrâmani, a ceremony originally instituted to obviate or atone for excess in Soma drinking, subsequently a supplement to other sacrificial rites. Get dressed: he addresses the Surâ (see IX. 4) prepared for the ceremony. Good Deliverer: Sutrâman, whence the name of the sacrifice is formed. Soma: he purifies the Surâ in a vessel with blades of Darbha grass. The Wind: meaning, according to Mahidhara, (purified) by the wind. According to the St. Petersburg Lexicon, vayu here means 'inviting,' a rendering adopted by Prof. Eggeling. The word may, perhaps, mean 'purifying.' Cf. the plural váyavaḥ, 'breezes,' I. 1.

32 He throws meal of Badarf or Jujube fruit into the purified Sura and draws a draught of the liquor in a vessel of Vaikaňkata (Flacourtia Sapida) wood, with the text, taken, with an important variation in the last Pâda, from R. V. X. 131. 2.

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