XI, 4. Prāna, life or breath, personified as the supreme spirit.

1
Reverence to Prāna, to whom all this (universe) is subject, who has become the lord of the all, on whom the all is supported!

2
Reverence, O Prāna, to thy roaring (wind), reverence, O Prāna, to thy thunder, reverence, O Prāna, to thy lightning, reverence, O Prāna, to thy rain!
When Prāna 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 Prāna calls aloud to the plants, then everything rejoices, whatsoever is upon the earth.

5
When Prāna 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 Prāna, the plants spake in concert: 'thou hast, forsooth, prolonged our life, thou hast made us all fragrant.'

7
Reverence be, O Prāna, to thee coming, reverence to thee going; 'reverence to thee standing, and reverence, too, to thee sitting!

8
Reverence be to thee, O Prāna, when thou breathest in (primate), 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 Prāna, of thy very dear form, of the healing power that is thine, give unto us, that we may live!

10
Prāna clothes the creatures, as a father his dear son. Prāna, truly, is the lord of all, of all that breathes, and does not breathe.

11
Prāna is death, Prāna is fever. The gods worship Prana. Prāna shall place the truth-speaker in the highest world

12
Prāna is Virāg (power, lustre), Prāna is Deshtrī (the divinity that guides): all worship Prāna. Prāna verily is sun and moon. They call Prāna Pragāpati.

13
Rice and barley are in-breathing and outbreathing. Prāna 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 Prāna, quickenest him, then is he born again.

15
They call Prāna Mātarisvan (the wind); Prāna, forsooth, is called Vāta (the wind). The past and the future, the all, verily is supported upon Prāna.

16
The holy (ātharvana) plants, the magic (āngirasa) plants, the divine plants, and those produced by men, spring forth, when thou, O Prāna, quickenest them.
17, When Prāna has watered the great earth with rain, then the plants spring forth, and also every sort of herb.

18
Whoever, O Prāna, 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 Prāna, 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 Prāna, that wieldest a swift bow against others (the enemies)!

24
May Prāna, 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 lie lie down across. No one has heard of his sleeping in those that sleep.

26
O Prāna, be not turned away from me, thou shalt not be other than myself! As the embryo of the waters (fire), thee, O Prāna, do bind to me, that I may live.

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 d welling- places!

5
That milch-cow, O Kāma, whom the sages call Vāk Virāg (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 Varuna, and Vishnu, 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, lie 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!

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 Pragāpati.

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 Parameshthin (the highest lord).

10
Time created the creatures (pragāh), and Time in the beginning (created) the lord of creatures (Prāgapati); the self-existing Kasyapa and the tapas (creative fervour) from Time were born.

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 (Pragāpati) begot of yore that which was, and that which shall be.

3
From Time the Riks arose, the Yagus 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 Angiras 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.

XI, 7. Apotheosis of the ukkhishta, the leavings of the sacrifice.

1
In the ukkhishta are deposited name (quality) and form, in the ukkhishta the world is deposited. Within the ukkhishta Indra and Agni, and the all are deposited.

2
In the ukkhishta heaven and earth, and all beings, are deposited; in the ukkhishta are deposited the waters, the ocean, the moon, and the wind.

3
In the ukkhishta are both being and non-being, death, strength (food), and Pragāpati. The (creatures) of the world are founded upon the ukkhishta; (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 ukkhishta as the (spokes of the) wheel to the nave.

5
Rik, Sāman, and Yagus, the singing of the sāmans, their introductions, and the stotras are in the ukkhishta. The sound 'him' is in the ukkhishta, 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 (pāvamāmam), the mahānāmnī-verses, the singing of the mahāvrata, (these) divisions of the service are in the ukkhishta, as the embryo in the mother.

7
The ceremony of the consecration of the king (rāgasūya), the vāgapeya, the agnishtoma, 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 ukkhishta.

8
The preparation of the sacred fire (agnyādheyam), the consecration for the soma-sacrifice (dikshā), the sacrifice by which (special) wishes are fulfilled, together with the metres, the sacrifices that have passed out, and the extended sacrifices (satra), are lounded [sic] upon the ukkhishta.

9
The agnihotra, faith, the call vashat, vows and asceticism, sacrificial rewards, what is sacrificed (to the gods) and given (to the priests) are contained in the ukkhishta.

10
The (soma-sacrifice) that lasts one night (ekarātra), and that which lasts two nights (dvirātra), the (condensed soma-sacrifice called) sadyahkrī, and
(that which is called) prakrī, the (Songs called) ukthya, are woven and deposited in the ukkhishta; (also the parts) of the sacrifice subtle through (higher) knowledge.

11
The soma-sacrifice that lasts four nights (katūrātra), five nights (pańkarātra), six nights (shadrātra), and along (with them) those that last double the time; the sixteenfold stotra (shodasin), and the soma-sacrifice that lasts seven nights (saptarātra), all the sacrifices which were founded upon immortality (amrita), were begotten of the ukkhishta.

12
The pratihāra-passages (in the sāman-songs), and their final syllables, the (soma-sacrifices called) visvagit and abhgit, the soma-sacrifice that ends
with the day (sāhna), and that which lasts into the next day (atirātra), are in the ukkhishta--the soma-sacrifice also that lasts twelve days. That is in me.

13
Liberality, accomplishment, possession, the call svadhā, nurture, immortality (amrita), and might, all inner desires are satisfied according to wish in the ukkhishta.

14
The nine earths, oceans, heavens, are founded upon the ukkhishta. The sun shines in the ukkhishta, 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 (vishūvant), and the sacrifices that are secretly presented, Ukkhishta, the sustainer of the universe, the father of the generator (Pragāpati), supports.

16
Ukkhishta, 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 (rita), truth (satya), creative fervour (tapas), sovereignty, asceticism, law and works; past, future, strength, and prosperity, are in the ukkhishta-force in force.

18
Success, might, plans, dominion, sovereignty, the six broad (regions), the year, libation (idā), the orders to the priests (praisha), the draughts of soma (graha), oblations (are founded) upon the ukkhishta.

19
The (liturgies called) katurhotārah, the āpri-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 ukkhishta.

20
The half-months and months, the divisions of the year together with the seasons, the resounding waters, thunder, the great Vedic canon (sruti) are in the ukkhishta.

21
Pebbles, sand, stones, herbs, plants, grass, clouds, lightning, rain, are attached to, and are founded upon the ukkhishta.

22
Success, attainment, accomplishment, control, greatness, prosperity, supreme attainment, and wellbeing rest upon, rest in, have been deposited in the ukkhishta.

23
Whatever breathes with breath, and sees with sight, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

24
The riks and the sāmans, the metres, the ancient legends (purānam) together with the yagus, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

25
In-breathing and out-breathing, sight, hearing, imperishableness and perishableness, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

26
Joys, pleasures, delights, jubilation and merriment, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

27
The gods, the (deceased) Fathers, men, Gandharvas and Apsaras, all gods in the heavens, founded upon heaven, were born of the ukkhishta.

IX, 1. Hymn to the honey-lash of the Asvins.

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 amrita (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 god's 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 'him,' 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 Pragāpati; 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 Asvins, thus in my own person, O Asvins, 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 Ribhus, thus in my own person, O Ribhus, 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 Rishis (take note of it)!

16
As bees carry together honey upon honey, thus in my own person, O Asvins, lustre shall be sustained!

17
As the bees pile this honey upon honey, thus in my own person, O Asvins, 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 Asvins, 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 Pragāpati; as a bull thou hurlest thy fire upon earth and heaven. All animals live upon it (the earth), and she with it (Pragāpati'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 Brāhmana, 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 Pragāpati manifests himself to (his) creatures (pragāh). Therefore do I stand with the sacred cord suspended from the right shoulder (prākinopavita), saying, 'O Pragāpati, watch over me!' The creatures (pragāh) watch over him, Pragāpati watches over him, that knoweth thus.