1. The fierce-voiced (nAbhAnediSTha) repeated through his intelligence this praise of rudra, in the midst of the ceremony at the assembly (of the agirasas), which (praise) his parents, making (the partition) and his brothers engaged in giving (the shares) accomplished; he perfected the seven priests (therewith) on the day on which the rite was to be matured.
[The brothers of nAbhAnediSTha shared among themselves, to his exclusion, the whole of the paternal wealth, while he was engaged in his religious studies. Upon completing the studies, nAbhAnediSTha applied to his father for his portion, but there was nothing left, and his brothers refused to give any of their shares. As compensation, manu recommended to him to apply to the agirasas, who were engaged in a sacrifice for obtaining svarga, but having come to the sixth day, were so perplexed by the number of the mantras, that they could go no further without assistance. nAbhAnediSTha went to them, and repeated for them this and the next sUkta. Through the efficacy of these two sUktas, they went to heaven, leaving to him the remainder of the sacrifice, a thousand head of cattle. As nAbhAnediSTha was waking off with them, he was stopped by rudra, seated on a black corpse, who claimed whatever was left at a sacrifice as his right. Referring to manu, the patriarch admitted the law, and nAbhAnediSTha relinquished the cattle to rudra who, in reward of his ready acknowledgement of the truth, presented the cows to him].
2. He (rudra) bestowing on his worshippers the gift (of wealth) and the defeat (of their foes), casting down (the rAkSasas) with his weapons, has constructed the altar; rapid in movement, most fierce in speech, and shedding the procreative fluid like water around.
3. (I call you to these) oblations, to which hastening, (ashvins), swift as thought at the invitation of the worshipper, you rejoice my (worshipper) who, affluent in the wealth of sacrifice, mixes (the oblation) with his fingers in your presence, (holding) in his hand the sacrifice intended (for you).
4. When the dark night retires before the purple oxen (of the chariot of the dawn), I invoke you, ashvins, children of heaven; be desirous of my sacrifice; come to my food and to my viands like (two horses) eating together, oblivious of offence.
5. (rudra), the benefactor of man, whose eager, virile energy was developed, drew it back when disseminated (for the generation of offspring); again the irresistible (rudra) concentrates (the energy) which was communicated to his maiden daughter.
6. When the deed was done in mid-heaven in the proximity of the father working his will, and the daughter coming together, they let the seed fall slightly; it was poured upon the high place of sacrifice.
7. When the father united with the daughter, then associating with the earth, he sprinkled it with the effusion; then the thoughtful gods begot Brahma; they fabricated the lord of the hearth (of sacrifice); the defender of sacred rites.
[Lord of the hearth of sacrifice is vAstoSpati. He is always considered as rudra. The gods, incensed by brahmas wickedness, seek for someone to put him to death; but, each feeling his own inability, they create rudra for the purpose. rudra wounds prajApati, who had assumed the form of a deer, and flying to heaven becomes the asterism mRgashIrSa, the doe into which the daughter had been changed becomes the asterism rohiNI. rudra follows and becomes mRgavyAdha.]
8. He, like the showerer (indra), cast foam around in the combat, and came away from us with a niggard mind; he advances not a step, relinquishing the donations; though skilled in rapine, he seizes not these (cows) of mine.
9. The fire, harming the people, does not approach quickly (by day); the naked (rAkSasas approach) not agni by night; the giver of fuel, and the giver of food, he, the upholder (of the rite), is born, overcoming enemies by his might.
10. The agirasas, who were engaged in the nine months ceremonial, reciting the praise suited to the rite, quickly attained the friendship of the maiden; those who seated in the two seats (heaven and earth) came to their protector, as they had no donation, milked forth the inexhaustible (waters).
11. Quickly (obtaining) the friendship of the maiden, they poured forth water like new wealth, when they offered to you (indra) the pure riches, the milk of the cow, that yields ambrosia.
12. When (the worshippers) find (the stalls deserted) by the cattle (then the performer of the rite) exclaims, (indra), pleasing to his adorer, the affluent lord of affluence, the compassionate, the sinless, quickly recovers all the wealth (that has been carried off).
13. Then the attendant (rays of light) quickly gathered round him, and (the asuras) dwelling in many regions sought to destroy the son of nRSad, but the irresistible (indra) found the well-knit mail of shuSNa, whose offspring was numerous, which was hidden in the cave.
14. Whether bharga is the name of that radiance, on the triple seat of which those who are gods are seated, as if in heaven, or whether it be agni, or jAtavedas; invoker (of the gods), who are the ministrant priest of the sacrifice, hear our guileless invocation.
15. And, indra, let those two brilliant sons of rudra, the nAsatyAs, (be present) at my praise and sacrifice; being propitious to (me seated) on the strewn grass, as (at the sacrifice of) manu, cheerful, liberal of wealth to the people, deserving of adoration.
16. This royal (soma), this glorified creator, is praised (by all), and, like a sage, constituting his own causeway, he traverses the firmament; he made kakSIvat tremble, he (made) agni (shake) as horses (agitate) the light-whirling, spinning wheel (of a chariot).
17. The kinsman of the two (worlds, agni), the conveyer (of all), the sacrificer, (made) the ambrosia-yielding cow, which had not given birth, to yield milk (for shayu), when he praises mitra, varuNa and aryaman, with most excellent and choice hymns.
18. The kinsman of the earth, the utterer of praise (belonging) to you (who abides) in heaven, nAbhAnediSTha, the supporter of the rite, desiring (the recompense), repeats (this praise); the (heaven) our most excellent bound (is the site) of the (sun), and I was after many (degrees) descended from him.
19. This (aerial voice) is my bond of affinity; here, (in the solar orb) is my abiding-place; these are my resplendent (rays); I am this all; I am the twice-born; the first-born of truth; the cow, as soon as born, milked forth this (universe).
20. He, who, exulting in these (regions), unresting, bright-shining, traversing the (two worlds), consuming the forests, terminates (in the fire of sacrifice), who upward rising, like a line, adorable, quickly subdues (his foes); him, unchangeable, the augmenter of happiness, his mother has brought forth.
21. The words of the desirable (praise), of a certain tranquil person (nAbhAnediSTha), attain the prototype (indra). Do you, who are the giver of wealth (agni), hear us; offer sacrifice, you are magnified by the sincere eulogies of ashvaghna.
22. Do you, indra, king of men, who are the bearer of the thunderbolt, regard us now to (give us) great riches, and protect us who are affluent in (oblations), who utter (your) praise; may we, lord of bay steeds, (be) free from blame on your approach.
23. Since, royal (mitra and varuNa), the impetuous (yama) now approaches in expectation of (the gift of) cattle, and desiring praise for the sacrificing (band of the agirasas); the sage (nAbhAnediSTha) has been held most dear by them; may he accomplish (what has to be effected), and make them successful.
24. And for the contentment of this victorious (varuNa), praising (him) without an effort, we solicit this (of him), (that) his progeny, a swift horse, (may be ours), and you, (varuNa), are wise, and (are occupied) in procuring us food.
25. If the priest offers homage to you two (mitra and varuNa) for the sake of your friendship and our invigoration, on (the formation of) which (friendship) the praises (of the agirasas go) everywhere in a common direction; may he give (pleasure) to the utterer of praise like an ancient road.
26. Being praised with reverence and hymns thus, the god-accompanied (varuNa) of good lineage, together with the waters; may he be magnified; (attracted) by hymns and prayers (may he) now (approach); the path of the milk of the cow is open (for his worship).
27. Adorable divinities, be consentient for our great preservation, both you who, going in various directions, are the bringers of food, and you who, being no longer perplexed (i.e. by the sixth days rituals, which nAbhAnediSTha had enabled them to complete), are the discoverers (of the cattle).
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