2.4 - ദേവാ മനുഷ്യാഃ പിതരഃ - കൃഷ്ണ യജുര്വേദ തൈത്തിരീയ സംഹിതാ പാഠഃ

Krishna Yajurveda, Taittiriya Samhita, Second Kanda, Fourth Prashna — the procedure of the Ishti. Om. Salutations to the Supreme Self, salutations to Shri Mahaganapati, salutations to the Shri Gurus. Harih Om. The gods, men, and fathers were on one side; the asuras, rakshasas, and pisachas were on the other. Whatever small remnant of blood the gods left, the rakshasas devoured by night. Those who were pressed down and dead — the dawn shone upon them. The gods knew: 'This one of ours dies; the rakshasas indeed are slaying him.' They addressed the rakshasas. They said: 'We choose a boon — that we may conquer the asuras; may that be with us.' Then indeed the gods conquered the asuras. Having conquered the asuras, they drove away the rakshasas. The rakshasas, saying 'Do not make us untrue,' surrounded the gods on all sides. The gods took refuge in Agni. For Agni Pravata they offered a cake on eight potsherds; for Agni Vibadhavat; for Agni Pratikavat. Because they offered to Agni Pravata, thereby they drove away the rakshasas that were in front. Because to Agni Vibadhavat, thereby they kept off those that were on both sides. Because to Agni Pratikavat, thereby they drove away those that were behind. Then the gods became, the asuras were cast down. He who has an enemy and is contending should sacrifice with this Ishti. For Agni Pravata he should offer a cake on eight potsherds; for Agni Vibadhavat; for Agni Pratikavat. Because he offers to Agni Pravata, thereby he drives away the enemy who is superior to him. Because to Agni Vibadhavat, thereby he keeps off him who is equal to him. Because to Agni Pratikavat, thereby he drives away him who is inferior to him. He drives away the enemy who is superior; he moves along with his equal; the inferior does not reach him. He who, knowing thus, sacrifices with this Ishti. ^AI

ಕೃಷ್ಣ ಯಜುರ್ವೇದದ ತೈತ್ತಿರೀಯ ಸಂಹಿತೆಯ ಎರಡನೆಯ ಕಾಂಡದ ನಾಲ್ಕನೆಯ ಪ್ರಶ್ನೆ — ಇಷ್ಟಿವಿಧಾನ. ಓಂ. ಪರಮಾತ್ಮನಿಗೆ ನಮಸ್ಕಾರ, ಶ್ರೀ ಮಹಾಗಣಪತಿಗೆ ನಮಸ್ಕಾರ, ಶ್ರೀ ಗುರುಗಳಿಗೆ ನಮಸ್ಕಾರ. ಹರಿಃ ಓಂ. ದೇವತೆಗಳು, ಮನುಷ್ಯರು ಮತ್ತು ಪಿತೃಗಳು ಒಂದು ಕಡೆ ಇದ್ದರು; ಅಸುರರು, ರಾಕ್ಷಸರು ಮತ್ತು ಪಿಶಾಚರು ಇನ್ನೊಂದು ಕಡೆ ಇದ್ದರು. ದೇವತೆಗಳು ಬಿಟ್ಟ ಯಾವ ಕೊಂಚ ರಕ್ತವನ್ನೂ ರಾಕ್ಷಸರು ರಾತ್ರಿಗಳಲ್ಲಿ ನುಂಗುತ್ತಿದ್ದರು. ಒತ್ತಲ್ಪಟ್ಟು ಮೃತರಾದವರ ಮೇಲೆ ಉಷೆ ಬೆಳಗಿತು. ಆಗ ದೇವತೆಗಳು ತಿಳಿದರು: 'ನಮ್ಮವನು ಸಾಯುತ್ತಿದ್ದಾನೆ; ರಾಕ್ಷಸರು ಇವನನ್ನು ಕೊಲ್ಲುತ್ತಿದ್ದಾರೆ' ಎಂದು. ಅವರು ರಾಕ್ಷಸರನ್ನು ಸಂಬೋಧಿಸಿದರು. ಅವರು ಹೇಳಿದರು: 'ನಾವು ಒಂದು ವರವನ್ನು ಬೇಡುತ್ತೇವೆ — ನಾವು ಅಸುರರನ್ನು ಗೆಲ್ಲಬೇಕು; ಅದು ನಮ್ಮೊಂದಿಗೆ ಇರಲಿ.' ಆಗ ದೇವತೆಗಳು ಅಸುರರನ್ನು ಗೆದ್ದರು. ಅಸುರರನ್ನು ಗೆದ್ದು ಅವರು ರಾಕ್ಷಸರನ್ನು ಓಡಿಸಿದರು. ರಾಕ್ಷಸರು 'ನಮ್ಮನ್ನು ಅನೃತರನ್ನಾಗಿ ಮಾಡಬೇಡಿ' ಎಂದು ಹೇಳಿ ದೇವತೆಗಳನ್ನು ಎಲ್ಲ ಕಡೆಯಿಂದ ಸುತ್ತುವರಿದರು. ದೇವತೆಗಳು ಅಗ್ನಿಯನ್ನು ಆಶ್ರಯಿಸಿದರು. ಅಗ್ನಿ ಪ್ರವತನಿಗೆ ಎಂಟು ಕಪಾಲಗಳ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸಿದರು; ಅಗ್ನಿ ವಿಬಾಧವತನಿಗೆ; ಅಗ್ನಿ ಪ್ರತೀಕವತನಿಗೆ. ಅಗ್ನಿ ಪ್ರವತನಿಗೆ ಅರ್ಪಿಸಿದ್ದರಿಂದ, ಮುಂಭಾಗದಲ್ಲಿದ್ದ ರಾಕ್ಷಸರನ್ನು ಅದರಿಂದ ಓಡಿಸಿದರು. ಅಗ್ನಿ ವಿಬಾಧವತನಿಗೆ ಅರ್ಪಿಸಿದ್ದರಿಂದ, ಎರಡು ಪಕ್ಕಗಳಲ್ಲಿದ್ದ ರಾಕ್ಷಸರನ್ನು ಅದರಿಂದ ತಡೆದರು. ಅಗ್ನಿ ಪ್ರತೀಕವತನಿಗೆ ಅರ್ಪಿಸಿದ್ದರಿಂದ, ಹಿಂಭಾಗದಲ್ಲಿದ್ದ ರಾಕ್ಷಸರನ್ನು ಅದರಿಂದ ಓಡಿಸಿದರು. ಆಗ ದೇವತೆಗಳು ಉನ್ನತರಾದರು, ಅಸುರರು ಪತನರಾದರು. ಶತ್ರುವುಳ್ಳವನು ಸ್ಪರ್ಧಿಸುತ್ತಿದ್ದರೆ ಈ ಇಷ್ಟಿಯಿಂದ ಯಾಗ ಮಾಡಬೇಕು. ಅಗ್ನಿ ಪ್ರವತನಿಗೆ ಎಂಟು ಕಪಾಲಗಳ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸಬೇಕು; ಅಗ್ನಿ ವಿಬಾಧವತನಿಗೆ; ಅಗ್ನಿ ಪ್ರತೀಕವತನಿಗೆ. ಅಗ್ನಿ ಪ್ರವತನಿಗೆ ಅರ್ಪಿಸುವುದರಿಂದ, ತನಗಿಂತ ಶ್ರೇಷ್ಠನಾದ ಶತ್ರುವನ್ನು ಅದರಿಂದ ಓಡಿಸುತ್ತಾನೆ. ಅಗ್ನಿ ವಿಬಾಧವತನಿಗೆ ಅರ್ಪಿಸುವುದರಿಂದ, ತನಗೆ ಸಮಾನನಾದವನನ್ನು ಅದರಿಂದ ತಡೆಯುತ್ತಾನೆ. ಅಗ್ನಿ ಪ್ರತೀಕವತನಿಗೆ ಅರ್ಪಿಸುವುದರಿಂದ, ತನಗಿಂತ ಕೀಳಾದವನನ್ನು ಅದರಿಂದ ಓಡಿಸುತ್ತಾನೆ. ಶ್ರೇಷ್ಠನಾದ ಶತ್ರುವನ್ನು ಓಡಿಸುತ್ತಾನೆ; ಸಮಾನನೊಂದಿಗೆ ಸಾಗುತ್ತಾನೆ; ಕೀಳಾದವನು ಅವನನ್ನು ಮುಟ್ಟುವುದಿಲ್ಲ. ಹೀಗೆ ತಿಳಿದವನು ಈ ಇಷ್ಟಿಯಿಂದ ಯಾಗ ಮಾಡುತ್ತಾನೆ. ^AI

କୃଷ୍ଣ ଯଜୁର୍ବେଦୀୟ ତୈତ୍ତିରୀୟ ସଂହିତାର ଦ୍ୱିତୀୟ କାଣ୍ଡରେ ଚତୁର୍ଥ ପ୍ରଶ୍ନ — ଇଷ୍ଟି ବିଧାନ। ଓଁ। ପରମାତ୍ମାଙ୍କୁ ନମସ୍କାର, ଶ୍ରୀ ମହାଗଣପତିଙ୍କୁ ନମସ୍କାର, ଶ୍ରୀ ଗୁରୁମାନଙ୍କୁ ନମସ୍କାର। ହରିଃ ଓଁ। ଦେବତା, ମନୁଷ୍ୟ ଓ ପିତୃଗଣ ଏକ ପକ୍ଷରେ ଥିଲେ; ଅସୁର, ରାକ୍ଷସ ଓ ପିଶାଚମାନେ ଅନ୍ୟ ପକ୍ଷରେ ଥିଲେ। ଦେବତାମାନେ ଯେଉଁ ଅଳ୍ପ ରକ୍ତ ଛାଡ଼ିଥିଲେ, ରାକ୍ଷସମାନେ ରାତ୍ରିରେ ତାହା ଭକ୍ଷଣ କରୁଥିଲେ। ଯେଉଁମାନେ ଚାପି ହୋଇ ମୃତ ହୋଇଥିଲେ, ସେମାନଙ୍କ ଉପରେ ପ୍ରଭାତ ଆଲୋକ ପଡ଼ିଲା। ଦେବତାମାନେ ଜାଣିଲେ — 'ଆମର ଏହି ଜଣେ ମରୁଛି; ନିଶ୍ଚୟ ରାକ୍ଷସମାନେ ଏହାକୁ ବଧ କରୁଛନ୍ତି।' ସେମାନେ ରାକ୍ଷସମାନଙ୍କୁ ସମ୍ବୋଧନ କଲେ। ସେମାନେ କହିଲେ — 'ଆମେ ଏକ ବର ମାଗୁଛୁ — ଯେ ଆମେ ଅସୁରମାନଙ୍କୁ ଜୟ କରିବୁ; ତାହା ଆମ ସହିତ ରହୁ।' ତାହା ପରେ ଦେବତାମାନେ ଅସୁରମାନଙ୍କୁ ଜୟ କଲେ। ଅସୁରମାନଙ୍କୁ ଜିତି ସେମାନେ ରାକ୍ଷସମାନଙ୍କୁ ବିଦାୟ କଲେ। ରାକ୍ଷସମାନେ 'ଆମକୁ ଅନୃତ କର ନାହିଁ' ବୋଲି କହି ଦେବତାମାନଙ୍କୁ ସର୍ବତ୍ର ଘେରି ରହିଲେ। ଦେବତାମାନେ ଅଗ୍ନିଙ୍କ ଆଶ୍ରୟ ନେଲେ। ସେମାନେ ଅଗ୍ନି ପ୍ରବତଙ୍କ ପାଇଁ ଆଠ କପାଳର ପୁରୋଡ଼ାଶ ନିବେଦନ କଲେ; ଅଗ୍ନି ବିବାଧବତଙ୍କ ପାଇଁ; ଅଗ୍ନି ପ୍ରତୀକବତଙ୍କ ପାଇଁ। ଯେହେତୁ ସେମାନେ ଅଗ୍ନି ପ୍ରବତଙ୍କ ପାଇଁ ନିବେଦନ କଲେ, ତେଣୁ ସମ୍ମୁଖରେ ଥିବା ରାକ୍ଷସମାନଙ୍କୁ ସେମାନେ ଦୂର କଲେ। ଯେହେତୁ ଅଗ୍ନି ବିବାଧବତଙ୍କ ପାଇଁ, ତେଣୁ ଚାରିପାଖରେ ଥିବା ରାକ୍ଷସମାନଙ୍କୁ ସେମାନେ ପ୍ରତିହତ କଲେ। ଯେହେତୁ ଅଗ୍ନି ପ୍ରତୀକବତଙ୍କ ପାଇଁ, ତେଣୁ ପଛରେ ଥିବା ରାକ୍ଷସମାନଙ୍କୁ ସେମାନେ ବିଦାୟ କଲେ। ତାହା ପରେ ଦେବତାମାନେ ଉନ୍ନତ ହେଲେ, ଅସୁରମାନେ ପତିତ ହେଲେ। ଯାହାର ଶତ୍ରୁ ଅଛି ଓ ସେ ସ୍ପର୍ଦ୍ଧା କରୁଛି, ସେ ଏହି ଇଷ୍ଟି ଦ୍ୱାରା ଯଜ୍ଞ କରିବ। ଅଗ୍ନି ପ୍ରବତଙ୍କ ପାଇଁ ଆଠ କପାଳର ପୁରୋଡ଼ାଶ ନିବେଦନ କରିବ; ଅଗ୍ନି ବିବାଧବତଙ୍କ ପାଇଁ; ଅଗ୍ନି ପ୍ରତୀକବତଙ୍କ ପାଇଁ। ଯେହେତୁ ସେ ଅଗ୍ନି ପ୍ରବତଙ୍କ ପାଇଁ ନିବେଦନ କରେ, ତେଣୁ ନିଜଠାରୁ ଶ୍ରେଷ୍ଠ ଶତ୍ରୁକୁ ସେ ଦୂର କରେ। ଯେହେତୁ ଅଗ୍ନି ବିବାଧବତଙ୍କ ପାଇଁ, ତେଣୁ ନିଜ ସମାନ ଶତ୍ରୁକୁ ସେ ପ୍ରତିହତ କରେ। ଯେହେତୁ ଅଗ୍ନି ପ୍ରତୀକବତଙ୍କ ପାଇଁ, ତେଣୁ ନିଜଠାରୁ ନିକୃଷ୍ଟ ଶତ୍ରୁକୁ ସେ ବିଦାୟ କରେ। ସେ ଶ୍ରେଷ୍ଠ ଶତ୍ରୁକୁ ଦୂର କରେ, ସମାନଙ୍କ ସହିତ ସମାନ ଭାବରେ ଚାଲେ, ନିକୃଷ୍ଟ ତାକୁ ପାଏ ନାହିଁ। ଯେ ଏହା ଜାଣି ଏହି ଇଷ୍ଟି ଦ୍ୱାରା ଯଜ୍ଞ କରେ। ^AI

The gods and the demons were in conflict. The gods said: 'Let us take hold of him among us who is most full of valor.' They said to Indra: 'You indeed are the most full of valor among us; we take hold of you.' He said: 'These three bodies of mine are full of valor; propitiate them, and then you shall overcome the demons.' They said: 'Do tell us what they are.' He said: 'This is the Homa-uc (the one who releases from affliction), this is the Vaimridha (the one who removes contempt), this is the Indriyavat (the one possessed of power).' For Indra Homa-uc they offered a cake on eleven potsherds; for Indra Vaimridha; for Indra Indriyavat. Because they offered for Indra Homa-uc, thereby they were released from affliction. Because for Indra Vaimridha, thereby they struck away contempt. Because for Indra Indriyavat, thereby they placed power in themselves. They offered a cake on thirty-three potsherds; thirty-three indeed are the deities; those Indra took hold of within himself for prosperity. That victory the gods won as the highest over the demons. He who has a rival and is contending should sacrifice with this offering. For Indra Homa-uc he should offer a cake on eleven potsherds; for Indra Vaimridha; for Indra Indriyavat. He is seized by affliction for whom a rival is superior. Because he offers for Indra Homa-uc, thereby he is released from affliction. He is assailed by contempt for whom another among equals is superior, and he becomes without a rival. Because for Indra Vaimridha, thereby he strikes away contempt. Because for Indra Indriyavat, thereby he places power in himself. He offers a cake on thirty-three potsherds; thirty-three indeed are the deities; those the sacrificer takes hold of within himself for prosperity. This offering is indeed called Vijiti (victory). He who, knowing thus, sacrifices with this offering wins the highest victory over his rival. ^AI

ದೇವತೆಗಳು ಮತ್ತು ಅಸುರರು ಯುದ್ಧಕ್ಕೆ ಸಿದ್ಧರಾದರು. ಆಗ ದೇವತೆಗಳು ಹೇಳಿದರು: ನಮ್ಮಲ್ಲಿ ಅತ್ಯಂತ ಪರಾಕ್ರಮಶಾಲಿಯಾದವನನ್ನು ನಾವು ಅನುಸರಿಸೋಣ ಎಂದು. ಅವರು ಇಂದ್ರನನ್ನು ಕುರಿತು ಹೇಳಿದರು: ನೀನೇ ನಮ್ಮಲ್ಲಿ ಅತ್ಯಂತ ಪರಾಕ್ರಮಶಾಲಿ; ನಾವು ನಿನ್ನನ್ನು ಅನುಸರಿಸುತ್ತೇವೆ ಎಂದು. ಅವನು ಹೇಳಿದನು: ನನ್ನ ಈ ಮೂರು ಶರೀರಗಳು ಪರಾಕ್ರಮಶಾಲಿಯಾದವು; ಅವನ್ನು ಸಂತೃಪ್ತಿಗೊಳಿಸಿ, ಆಮೇಲೆ ನೀವು ಅಸುರರನ್ನು ಮೆಟ್ಟಿ ನಿಲ್ಲುವಿರಿ ಎಂದು. ಅವರು ಹೇಳಿದರು: ಅವು ಯಾವುವು ಎಂದು ನಮಗೆ ಹೇಳು ಎಂದು. ಅವನು ಹೇಳಿದನು: ಇದು ಹೋಮುಚ್ (ಆಪತ್ತಿನಿಂದ ಬಿಡುಗಡೆ ಮಾಡುವವನು), ಇದು ವೈಮೃಧ (ಅವಮಾನವನ್ನು ನಿವಾರಿಸುವವನು), ಇದು ಇಂದ್ರಿಯಾವತ್ (ಶಕ್ತಿಯಿಂದ ಕೂಡಿದವನು) ಎಂದು. ಇಂದ್ರನಿಗೆ ಹೋಮುಚನಿಗೆ ಹನ್ನೊಂದು ಕಪಾಲಗಳ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸಿದರು; ಇಂದ್ರನಿಗೆ ವೈಮೃಧನಿಗೆ; ಇಂದ್ರನಿಗೆ ಇಂದ್ರಿಯಾವತನಿಗೆ. ಇಂದ್ರನಿಗೆ ಹೋಮುಚನಿಗೆ ಅರ್ಪಿಸಿದ್ದರಿಂದ, ಅದರಿಂದ ಅವರು ಆಪತ್ತಿನಿಂದ ಬಿಡುಗಡೆ ಹೊಂದಿದರು. ಇಂದ್ರನಿಗೆ ವೈಮೃಧನಿಗೆ ಅರ್ಪಿಸಿದ್ದರಿಂದ, ಅದರಿಂದ ಅವರು ಅವಮಾನವನ್ನು ಹೋಗಲಾಡಿಸಿದರು. ಇಂದ್ರನಿಗೆ ಇಂದ್ರಿಯಾವತನಿಗೆ ಅರ್ಪಿಸಿದ್ದರಿಂದ, ಅದರಿಂದ ಅವರು ಶಕ್ತಿಯನ್ನು ತಮ್ಮೊಳಗೆ ಇಟ್ಟುಕೊಂಡರು. ಮೂವತ್ತಮೂರು ಕಪಾಲಗಳ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸಿದರು; ಮೂವತ್ತಮೂರು ದೇವತೆಗಳು; ಅವನ್ನು ಇಂದ್ರನು ಸಮೃದ್ಧಿಗಾಗಿ ತನ್ನೊಳಗೆ ಅನುಸರಿಸಿಕೊಂಡನು. ಆ ವಿಜಯವನ್ನು ದೇವತೆಗಳು ಅಸುರರ ಮೇಲೆ ಶ್ರೇಷ್ಠವಾದುದಾಗಿ ಗೆದ್ದರು. ಯಾರಿಗೆ ಪ್ರತಿಸ್ಪರ್ಧಿ ಇದ್ದಾನೆಯೋ ಮತ್ತು ಸ್ಪರ್ಧಿಸುತ್ತಿದ್ದಾನೆಯೋ ಅವನು ಈ ಇಷ್ಟಿಯಿಂದ ಯಜ್ಞ ಮಾಡಬೇಕು. ಇಂದ್ರನಿಗೆ ಹೋಮುಚನಿಗೆ ಹನ್ನೊಂದು ಕಪಾಲಗಳ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸಬೇಕು; ಇಂದ್ರನಿಗೆ ವೈಮೃಧನಿಗೆ; ಇಂದ್ರನಿಗೆ ಇಂದ್ರಿಯಾವತನಿಗೆ. ಯಾರಿಗೆ ಪ್ರತಿಸ್ಪರ್ಧಿ ಶ್ರೇಷ್ಠನಾಗಿದ್ದಾನೆಯೋ ಅವನು ಆಪತ್ತಿನಿಂದ ಹಿಡಿಯಲ್ಪಟ್ಟಿದ್ದಾನೆ. ಇಂದ್ರನಿಗೆ ಹೋಮುಚನಿಗೆ ಅರ್ಪಿಸುವುದರಿಂದ, ಅದರಿಂದ ಅವನು ಆಪತ್ತಿನಿಂದ ಬಿಡುಗಡೆ ಹೊಂದುತ್ತಾನೆ. ಸಮಾನರಲ್ಲಿ ಇನ್ನೊಬ್ಬನು ಶ್ರೇಷ್ಠನಾಗಿದ್ದರೆ ಅವನು ಅವಮಾನದಿಂದ ಆಕ್ರಮಿಸಲ್ಪಟ್ಟಿದ್ದಾನೆ, ಮತ್ತು ಅವನು ಪ್ರತಿಸ್ಪರ್ಧಿಯಿಲ್ಲದವನಾಗುತ್ತಾನೆ. ಇಂದ್ರನಿಗೆ ವೈಮೃಧನಿಗೆ ಅರ್ಪಿಸುವುದರಿಂದ, ಅದರಿಂದ ಅವನು ಅವಮಾನವನ್ನು ಹೋಗಲಾಡಿಸುತ್ತಾನೆ. ಇಂದ್ರನಿಗೆ ಇಂದ್ರಿಯಾವತನಿಗೆ ಅರ್ಪಿಸುವುದರಿಂದ, ಅದರಿಂದ ಅವನು ಶಕ್ತಿಯನ್ನು ತನ್ನೊಳಗೆ ಇಟ್ಟುಕೊಳ್ಳುತ್ತಾನೆ. ಮೂವತ್ತಮೂರು ಕಪಾಲಗಳ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸುತ್ತಾನೆ; ಮೂವತ್ತಮೂರು ದೇವತೆಗಳು; ಅವನ್ನು ಯಜಮಾನನು ಸಮೃದ್ಧಿಗಾಗಿ ತನ್ನೊಳಗೆ ಅನುಸರಿಸಿಕೊಳ್ಳುತ್ತಾನೆ. ಈ ಇಷ್ಟಿಯು ವಿಜಿತಿ (ವಿಜಯ) ಎಂಬ ಹೆಸರಿನದು. ಹೀಗೆ ತಿಳಿದವನು ಈ ಇಷ್ಟಿಯಿಂದ ಯಜ್ಞ ಮಾಡಿದರೆ, ಅವನು ತನ್ನ ಪ್ರತಿಸ್ಪರ್ಧಿಯ ಮೇಲೆ ಶ್ರೇಷ್ಠವಾದ ವಿಜಯವನ್ನು ಗೆಲ್ಲುತ್ತಾನೆ. ^AI

ଦେବତା ଓ ଅସୁରମାନେ ପରସ୍ପର ସହ ଯୁଦ୍ଧରେ ଲିପ୍ତ ଥିଲେ। ତହୁଁ ଦେବତାମାନେ କହିଲେ—'ଆମ୍ଭମାନଙ୍କ ମଧ୍ୟରେ ଯେ ସର୍ବାଧିକ ବୀର୍ଯ୍ୟଶାଳୀ, ଆମ୍ଭେ ତାହାକୁ ଆଶ୍ରୟ କରିବା।' ତେବେ ସେମାନେ ଇନ୍ଦ୍ରଙ୍କୁ କହିଲେ—'ଆପଣ ହିଁ ଆମ୍ଭମାନଙ୍କ ମଧ୍ୟରେ ସର୍ବାଧିକ ବୀର୍ଯ୍ୟଶାଳୀ; ଆମ୍ଭେ ଆପଣଙ୍କୁ ଆଶ୍ରୟ କରୁଛୁ।' ସେ କହିଲେ—'ମୋର ଏହି ତିନୋଟି ଶରୀର ବୀର୍ଯ୍ୟଶାଳୀ; ସେଗୁଡ଼ିକୁ ତୁମ୍ଭେ ପ୍ରସନ୍ନ କର, ତାପରେ ତୁମ୍ଭେ ଅସୁରମାନଙ୍କୁ ପରାଜିତ କରିବ।' ସେମାନେ କହିଲେ—'ସେଗୁଡ଼ିକ କଣ, ଆମ୍ଭଙ୍କୁ କୁହ।' ସେ କହିଲେ—'ଏହା ହୋମୁକ୍ (ଯେ ଦୁଃଖରୁ ମୁକ୍ତ କରେ), ଏହା ବୈମୃଧ (ଯେ ଅବମାନ ଦୂର କରେ), ଏହା ଇନ୍ଦ୍ରିୟାବତ୍ (ଯେ ଶକ୍ତିଶାଳୀ)।' ଇନ୍ଦ୍ର ହୋମୁକ୍ଙ୍କ ନିମନ୍ତେ ସେମାନେ ଏକାଦଶ କପାଳର ପୁରୋଡାଶ ନିବେଦନ କଲେ; ଇନ୍ଦ୍ର ବୈମୃଧଙ୍କ ନିମନ୍ତେ; ଇନ୍ଦ୍ର ଇନ୍ଦ୍ରିୟାବତ୍ଙ୍କ ନିମନ୍ତେ। ଇନ୍ଦ୍ର ହୋମୁକ୍ଙ୍କ ନିମନ୍ତେ ନିବେଦନ କରିବାରୁ ସେମାନେ ଦୁଃଖରୁ ମୁକ୍ତ ହେଲେ। ଇନ୍ଦ୍ର ବୈମୃଧଙ୍କ ନିମନ୍ତେ କରିବାରୁ ସେମାନେ ଅବମାନକୁ ଦୂର କଲେ। ଇନ୍ଦ୍ର ଇନ୍ଦ୍ରିୟାବତ୍ଙ୍କ ନିମନ୍ତେ କରିବାରୁ ସେମାନେ ନିଜ ଭିତରେ ଶକ୍ତି ସ୍ଥାପନ କଲେ। ସେମାନେ ତେତିଶ କପାଳର ପୁରୋଡାଶ ନିବେଦନ କଲେ; ତେତିଶ ହିଁ ଦେବତା; ସେହିମାନଙ୍କୁ ଇନ୍ଦ୍ର ନିଜ ଭିତରେ ସମ୍ପଦ ନିମନ୍ତେ ଆଶ୍ରୟ କଲେ। ସେହି ବିଜୟ ଦେବତାମାନେ ଅସୁରମାନଙ୍କ ଉପରେ ସର୍ବୋଚ୍ଚ ରୂପେ ଲାଭ କଲେ। ଯାହାର ଶତ୍ରୁ ଅଛି ଓ ସେ ସ୍ପର୍ଦ୍ଧା କରୁଛି, ସେ ଏହି ଇଷ୍ଟି ଦ୍ୱାରା ଯଜ୍ଞ କରିବ। ଇନ୍ଦ୍ର ହୋମୁକ୍ଙ୍କ ନିମନ୍ତେ ସେ ଏକାଦଶ କପାଳର ପୁରୋଡାଶ ନିବେଦନ କରିବ; ଇନ୍ଦ୍ର ବୈମୃଧଙ୍କ ନିମନ୍ତେ; ଇନ୍ଦ୍ର ଇନ୍ଦ୍ରିୟାବତ୍ଙ୍କ ନିମନ୍ତେ। ଯାହାର ଶତ୍ରୁ ଶ୍ରେଷ୍ଠ, ସେ ଦୁଃଖରେ ଆବଦ୍ଧ। ଇନ୍ଦ୍ର ହୋମୁକ୍ଙ୍କ ନିମନ୍ତେ ନିବେଦନ କରିବାରୁ ସେ ଦୁଃଖରୁ ମୁକ୍ତ ହୁଏ। ସମାନମାନଙ୍କ ମଧ୍ୟରେ ଅନ୍ୟ ଯେ ଶ୍ରେଷ୍ଠ, ସେ ଅବମାନରେ ପୀଡ଼ିତ ହୁଏ ଓ ଶତ୍ରୁହୀନ ହୁଏ। ଇନ୍ଦ୍ର ବୈମୃଧଙ୍କ ନିମନ୍ତେ କରିବାରୁ ସେ ଅବମାନକୁ ଦୂର କରେ। ଇନ୍ଦ୍ର ଇନ୍ଦ୍ରିୟାବତ୍ଙ୍କ ନିମନ୍ତେ କରିବାରୁ ସେ ନିଜ ଭିତରେ ଶକ୍ତି ସ୍ଥାପନ କରେ। ସେ ତେତିଶ କପାଳର ପୁରୋଡାଶ ନିବେଦନ କରେ; ତେତିଶ ହିଁ ଦେବତା; ସେହିମାନଙ୍କୁ ଯଜମାନ ନିଜ ଭିତରେ ସମ୍ପଦ ନିମନ୍ତେ ଆଶ୍ରୟ କରେ। ଏହି ଇଷ୍ଟିର ନାମ ବିଜିତି (ବିଜୟ)। ଯେ ଏହା ଜାଣି ଏହି ଇଷ୍ଟି ଦ୍ୱାରା ଯଜ୍ଞ କରେ, ସେ ଶତ୍ରୁ ଉପରେ ସର୍ବୋଚ୍ଚ ବିଜୟ ଲାଭ କରେ। ^AI

The gods and the demons fought together. Of these, the Gayatri took the demons' strength, power, might, valor, offspring and cattle, and having taken them up, departed and stood apart. They thought: 'To whichever side this one turns, that side will become victorious.' The gods called to her: 'O Vishvakarman!' The demons called: 'O Dabhiti!' She turned to neither of the two. The gods saw this formula: 'You are strength, you are power, you are might, you are radiance; you are radiance, you are the abode and name of the gods; you are all, you are all-life; you are everything, you are all-life; you are the conqueror.' Thereupon the gods took from the demons their strength, power, might, valor, offspring and cattle. Because the Gayatri departed and stood apart, therefore they call this the Gayatri offering. The Gayatri is the year; the year indeed departed and stood apart. Because by this the gods took from the demons their strength, power, might, valor, offspring and cattle, therefore they call this the Samvarga offering. He who has an enemy and is contending should sacrifice with this offering. He should offer a cake on eight potsherds to Agni Samvarga. That cake is cooked; with this formula he should touch it: 'You are strength, power, might, valor, offspring and cattle.' He takes away the enemy's strength, power, might, valor, offspring and cattle. He becomes his own; the enemy becomes inferior. ^AI

ದೇವತೆಗಳು ಮತ್ತು ಅಸುರರು ಜೊತೆಯಾಗಿ ಯುದ್ಧ ಮಾಡಿದರು. ಅವರಲ್ಲಿ ಗಾಯತ್ರಿಯು ಅಸುರರ ಓಜಸ್ಸು, ಬಲ, ಇಂದ್ರಿಯಶಕ್ತಿ, ವೀರ್ಯ, ಸಂತಾನ ಮತ್ತು ಪಶುಗಳನ್ನು ತೆಗೆದುಕೊಂಡು, ಬೇರೆಯಾಗಿ ನಿಂತಳು. ಈಕೆ ಯಾವ ಕಡೆಗೆ ತಿರುಗುತ್ತಾಳೆಯೋ ಆ ಕಡೆಯವರೇ ಜಯಶಾಲಿಗಳಾಗುವರು ಎಂದು ಅವರು ಭಾವಿಸಿದರು. ದೇವತೆಗಳು ಆಕೆಯನ್ನು 'ಓ ವಿಶ್ವಕರ್ಮನ್!' ಎಂದು ಕರೆದರು; ಅಸುರರು 'ಓ ದಾಭಿತಿ!' ಎಂದು ಕರೆದರು. ಆಕೆ ಯಾವ ಇಬ್ಬರ ಕಡೆಗೂ ತಿರುಗಲಿಲ್ಲ. ದೇವತೆಗಳು ಈ ಮಂತ್ರವನ್ನು ಕಂಡರು: 'ನೀನು ಓಜಸ್ಸು, ನೀನು ಸಹಸ್ಸು, ನೀನು ಬಲ, ನೀನು ಭ್ರಾಜಸ್ಸು; ನೀನು ಭ್ರಾಜಸ್ಸು, ನೀನು ದೇವತೆಗಳ ನಿವಾಸ ಮತ್ತು ನಾಮ; ನೀನು ವಿಶ್ವ, ನೀನು ವಿಶ್ವಾಯು, ನೀನು ಸರ್ವ, ನೀನು ಸರ್ವಾಯು, ನೀನು ಅಭಿಭೂ.' ಆಗ ದೇವತೆಗಳು ಅಸುರರ ಓಜಸ್ಸು, ಬಲ, ಇಂದ್ರಿಯಶಕ್ತಿ, ವೀರ್ಯ, ಸಂತಾನ ಮತ್ತು ಪಶುಗಳನ್ನು ಕಿತ್ತುಕೊಂಡರು. ಗಾಯತ್ರಿಯು ಬೇರೆಯಾಗಿ ನಿಂತದ್ದರಿಂದ ಈ ಇಷ್ಟಿಯನ್ನು ಗಾಯತ್ರೀ ಇಷ್ಟಿ ಎಂದು ಕರೆಯುತ್ತಾರೆ. ಗಾಯತ್ರಿಯೇ ಸಂವತ್ಸರ; ಸಂವತ್ಸರವೇ ಬೇರೆಯಾಗಿ ನಿಂತಿತು. ಈ ಇಷ್ಟಿಯಿಂದ ದೇವತೆಗಳು ಅಸುರರ ಓಜಸ್ಸು, ಬಲ, ಇಂದ್ರಿಯಶಕ್ತಿ, ವೀರ್ಯ, ಸಂತಾನ ಮತ್ತು ಪಶುಗಳನ್ನು ಕಿತ್ತುಕೊಂಡದ್ದರಿಂದ ಈ ಇಷ್ಟಿಯನ್ನು ಸಂವರ್ಗ ಇಷ್ಟಿ ಎಂದು ಕರೆಯುತ್ತಾರೆ. ಶತ್ರುವುಳ್ಳವನು ಮತ್ತು ಸ್ಪರ್ಧಿಸುವವನು ಈ ಇಷ್ಟಿಯಿಂದ ಯಾಗ ಮಾಡಬೇಕು. ಅಗ್ನಿ ಸಂವರ್ಗನಿಗೆ ಎಂಟು ಕಪಾಲದ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸಬೇಕು. ಆ ಪುರೋಡಾಶವು ಬೆಂದಿರುತ್ತದೆ; ಈ ಮಂತ್ರದಿಂದ ಅದನ್ನು ಸ್ಪರ್ಶಿಸಬೇಕು: 'ನೀನು ಓಜಸ್ಸು, ಬಲ, ಇಂದ್ರಿಯಶಕ್ತಿ, ವೀರ್ಯ, ಸಂತಾನ ಮತ್ತು ಪಶು.' ಅವನು ಶತ್ರುವಿನ ಓಜಸ್ಸು, ಬಲ, ಇಂದ್ರಿಯಶಕ್ತಿ, ವೀರ್ಯ, ಸಂತಾನ ಮತ್ತು ಪಶುಗಳನ್ನು ಕಿತ್ತುಕೊಳ್ಳುತ್ತಾನೆ. ಅವನು ತನ್ನವನಾಗುತ್ತಾನೆ; ಶತ್ರುವು ಅವನಿಗಿಂತ ಕೀಳಾಗುತ್ತಾನೆ. ^AI

ଦେବତା ଓ ଅସୁରମାନେ ପରସ୍ପର ସହ ଯୁଦ୍ଧ କଲେ । ସେମାନଙ୍କ ମଧ୍ୟରୁ ଗାୟତ୍ରୀ ଅସୁରମାନଙ୍କର ଓଜ, ବଳ, ଇନ୍ଦ୍ରିୟ, ବୀର୍ଯ୍ୟ, ପ୍ରଜା ଓ ପଶୁମାନଙ୍କୁ ଗ୍ରହଣ କରି ଅଲଗା ହୋଇ ଠିଆ ହେଲା । ସେମାନେ ଭାବିଲେ—'ଏହା ଯାହା ଆଡ଼କୁ ଫେରିବ, ସେ ପକ୍ଷ ହିଁ ବିଜୟୀ ହେବ ।' ଦେବତାମାନେ ତାକୁ 'ହେ ବିଶ୍ୱକର୍ମନ୍!' ବୋଲି ଡାକିଲେ, ଅସୁରମାନେ 'ହେ ଦାଭିତି!' ବୋଲି ଡାକିଲେ । ସେ ଦୁଇ ପକ୍ଷରୁ କାହା ଆଡ଼କୁ ମୁହଁ ଫେରାଇଲା ନାହିଁ । ତେବେ ଦେବତାମାନେ ଏହି ଯଜୁଷ୍ ଦେଖିଲେ—'ତୁମେ ଓଜ, ତୁମେ ସହ, ତୁମେ ବଳ, ତୁମେ ଭ୍ରାଜ, ତୁମେ ଦେବତାମାନଙ୍କର ଧାମ ଓ ନାମ, ତୁମେ ସର୍ବସ୍ୱ, ତୁମେ ସର୍ବାୟୁ, ତୁମେ ସମସ୍ତ, ତୁମେ ଅଭିଭୂ ।' ଏହାଦ୍ୱାରା ଦେବତାମାନେ ଅସୁରମାନଙ୍କର ଓଜ, ବଳ, ଇନ୍ଦ୍ରିୟ, ବୀର୍ଯ୍ୟ, ପ୍ରଜା ଓ ପଶୁମାନଙ୍କୁ ହରଣ କଲେ । ଗାୟତ୍ରୀ ଅଲଗା ହୋଇ ଠିଆ ହୋଇଥିବାରୁ ଏହାକୁ ଗାୟତ୍ରୀ ଇଷ୍ଟି ବୋଲି କୁହାଯାଏ । ଗାୟତ୍ରୀ ହେଉଛି ସଂବତ୍ସର; ସଂବତ୍ସର ହିଁ ଅଲଗା ହୋଇ ଠିଆ ହୋଇଥିଲା । ଏହାଦ୍ୱାରା ଦେବତାମାନେ ଅସୁରମାନଙ୍କର ଓଜ, ବଳ, ଇନ୍ଦ୍ରିୟ, ବୀର୍ଯ୍ୟ, ପ୍ରଜା ଓ ପଶୁମାନଙ୍କୁ ହରଣ କଲେ, ତେଣୁ ଏହାକୁ ସାଂବର୍ଗ ଇଷ୍ଟି ବୋଲି କୁହାଯାଏ । ଯାହାର ଶତ୍ରୁ ଥାଏ ଓ ସେ ସ୍ପର୍ଦ୍ଧା କରୁଥାଏ, ସେ ଏହି ଇଷ୍ଟିଦ୍ୱାରା ଯଜ୍ଞ କରିବ । ଅଗ୍ନି ସାଂବର୍ଗଙ୍କ ନିମନ୍ତେ ଆଠ କପାଳର ପୁରୋଡାଶ ନିବେଦନ କରିବ । ସେ ପୁରୋଡାଶ ପକ୍ୱ ହେଲେ ଏହି ଯଜୁଷ୍ ଦ୍ୱାରା ସ୍ପର୍ଶ କରିବ—'ତୁମେ ଓଜ, ବଳ, ଇନ୍ଦ୍ରିୟ, ବୀର୍ଯ୍ୟ, ପ୍ରଜା ଓ ପଶୁ ।' ସେ ଶତ୍ରୁର ଓଜ, ବଳ, ଇନ୍ଦ୍ରିୟ, ବୀର୍ଯ୍ୟ, ପ୍ରଜା ଓ ପଶୁମାନଙ୍କୁ ହରଣ କରେ । ସେ ନିଜର ହୁଏ; ଶତ୍ରୁ ଅଧମ ହୁଏ । ^AI

(You are strength — by that the gods took away the power, strength, might, and valour of the demons — fifty-five.) (Section 3) Prajapati created the creatures. Having been created, they went away from him. Where they settled, from there the garmut plant rose up. Brihaspati followed them. He said, 'By this one you will be established; thus the creatures will come back to you.' He established himself by it. Then indeed the creatures came back to Prajapati. Whoever may be desirous of offspring, for him one should offer a rice-offering (charu) belonging to Prajapati, mixed with ghee. He runs to Prajapati himself with his own share. He himself generates offspring for him. Prajapati created the animals. Having been created, they went away from him. Where they settled, from there the garmut plant rose up. Pushan followed them. He said, 'Pushan, be established by this one; thus the animals will come back to you.' 'Be established by me,' said Soma. 'Both of you shall be established by what is ripened without ploughing,' he said. Both established themselves. Then indeed the animals came back to Prajapati. Whoever may be desirous of animals, for him one should offer a rice-offering belonging to Soma and Pushan, mixed with ghee. He runs to Soma and Pushan themselves with their own share. They themselves generate animals for him. Soma indeed is the depositor of seed; Pushan is the generator of animals. Soma himself places seed in him; Pushan generates animals. ^AI

(ನೀನು ಬಲವಾಗಿದ್ದೀಯೆ — ಅದರಿಂದ ದೇವತೆಗಳು ಅಸುರರ ಓಜಸ್ಸು, ಬಲ, ಇಂದ್ರಿಯ ಮತ್ತು ವೀರ್ಯವನ್ನು ಪಡೆದರು — ನಲವತ್ತೈದು.) (ಅಧ್ಯಾಯ 3) ಪ್ರಜಾಪತಿಯು ಪ್ರಜೆಗಳನ್ನು ಸೃಷ್ಟಿಸಿದನು. ಸೃಷ್ಟಿಯಾದ ಅವು ಅವನಿಂದ ದೂರ ಹೋದವು. ಅವು ಎಲ್ಲಿ ನೆಲೆಸಿದವೋ ಅಲ್ಲಿಂದ ಗರ್ಮುತ್ ಸಸ್ಯವು ಮೇಲೆದ್ದಿತು. ಬೃಹಸ್ಪತಿಯು ಅವನ್ನು ಹಿಂಬಾಲಿಸಿದನು. ಅವನು ಹೇಳಿದನು: 'ಇದರಿಂದ ನೀನು ಪ್ರತಿಷ್ಠಿತನಾಗುವೆ; ಹೀಗೆ ಪ್ರಜೆಗಳು ನಿನ್ನ ಬಳಿಗೆ ಮರಳಿ ಬರುವರು.' ಅವನು ಅದರಿಂದ ಪ್ರತಿಷ್ಠಿತನಾದನು. ಆಗ ಪ್ರಜೆಗಳು ಪ್ರಜಾಪತಿಯ ಬಳಿಗೆ ಮರಳಿ ಬಂದವು. ಯಾವನು ಪ್ರಜೆಗಳನ್ನು ಬಯಸುವವನೋ ಅವನಿಗೆ ಘೃತದಿಂದ ಮಿಶ್ರಿತವಾದ ಪ್ರಾಜಾಪತ್ಯ ಚರುವನ್ನು ಅರ್ಪಿಸಬೇಕು. ಅವನು ತನ್ನದೇ ಆದ ಭಾಗಭಾಗ್ಯದಿಂದ ಪ್ರಜಾಪತಿಯನ್ನೇ ಆಶ್ರಯಿಸುತ್ತಾನೆ. ಅವನೇ ಅವನಿಗೆ ಪ್ರಜೆಗಳನ್ನು ಉತ್ಪಾದಿಸುತ್ತಾನೆ. ಪ್ರಜಾಪತಿಯು ಪಶುಗಳನ್ನು ಸೃಷ್ಟಿಸಿದನು. ಸೃಷ್ಟಿಯಾದ ಅವು ಅವನಿಂದ ದೂರ ಹೋದವು. ಅವು ಎಲ್ಲಿ ನೆಲೆಸಿದವೋ ಅಲ್ಲಿಂದ ಗರ್ಮುತ್ ಸಸ್ಯವು ಮೇಲೆದ್ದಿತು. ಪೂಷನು ಅವನ್ನು ಹಿಂಬಾಲಿಸಿದನು. ಪೂಷನು ಹೇಳಿದನು: 'ಇದರಿಂದ ನಾನು ಪ್ರತಿಷ್ಠಿತನಾಗುವೆನು; ಹೀಗೆ ಪಶುಗಳು ನಿನ್ನ ಬಳಿಗೆ ಮರಳಿ ಬರುವವು.' ಸೋಮನು ಹೇಳಿದನು: 'ನಾನೂ ಪ್ರತಿಷ್ಠಿತನಾಗುವೆನು.' 'ಉಳುಮೆ ಇಲ್ಲದೆ ಬೆಳೆದುದರಿಂದ ಇಬ್ಬರೂ ಪ್ರತಿಷ್ಠಿತರಾಗಿರಿ' ಎಂದು ಅವನು ಹೇಳಿದನು. ಇಬ್ಬರೂ ಪ್ರತಿಷ್ಠಿತರಾದರು. ಆಗ ಪಶುಗಳು ಪ್ರಜಾಪತಿಯ ಬಳಿಗೆ ಮರಳಿ ಬಂದವು. ಯಾವನು ಪಶುಗಳನ್ನು ಬಯಸುವವನೋ ಅವನಿಗೆ ಘೃತದಿಂದ ಮಿಶ್ರಿತವಾದ ಸೋಮಾಪೌಷ್ಣ ಚರುವನ್ನು ಅರ್ಪಿಸಬೇಕು. ಅವನು ಸೋಮ-ಪೂಷರನ್ನೇ ಅವರದೇ ಭಾಗಭಾಗ್ಯದಿಂದ ಆಶ್ರಯಿಸುತ್ತಾನೆ. ಅವರೇ ಅವನಿಗೆ ಪಶುಗಳನ್ನು ಉತ್ಪಾದಿಸುತ್ತಾರೆ. ಸೋಮನು ವೀರ್ಯಧಾರಕನು; ಪೂಷನು ಪಶುಗಳ ಜನಕನು. ಸೋಮನೇ ಅವನಲ್ಲಿ ವೀರ್ಯವನ್ನು ಇಡುತ್ತಾನೆ; ಪೂಷನು ಪಶುಗಳನ್ನು ಉತ್ಪಾದಿಸುತ್ತಾನೆ. ^AI

(ତୁମେ ବଳ — ଏହା ଦ୍ୱାରା ଦେବତାମାନେ ଅସୁରମାନଙ୍କର ଓଜ, ବଳ, ଇନ୍ଦ୍ରିୟ ଓ ବୀର୍ଯ୍ୟ ହରଣ କଲେ — ପଞ୍ଚଚତ୍ୱାରିଂଶତ୍) (ଅନୁବାକ ୩) ପ୍ରଜାପତି ପ୍ରଜାମାନଙ୍କୁ ସୃଷ୍ଟି କଲେ। ସୃଷ୍ଟ ହୋଇ ସେମାନେ ତାଙ୍କଠାରୁ ଦୂରକୁ ଚାଲିଗଲେ। ସେମାନେ ଯେଉଁଠାରେ ବସବାସ କଲେ, ସେଠାରୁ ଗର୍ମୁତ୍ ଉଦ୍ଭିଦ ଉଠିଲା। ବୃହସ୍ପତି ସେମାନଙ୍କ ପଛେ ପଛେ ଗଲେ। ସେ କହିଲେ, 'ଏହା ଦ୍ୱାରା ତୁମେ ପ୍ରତିଷ୍ଠିତ ହେବ; ଏହିପରି ପ୍ରଜାମାନେ ତୁମ ପାଖକୁ ଫେରି ଆସିବେ।' ସେ ଏହା ଦ୍ୱାରା ପ୍ରତିଷ୍ଠିତ ହେଲେ। ତା'ପରେ ପ୍ରକୃତରେ ପ୍ରଜାମାନେ ପ୍ରଜାପତିଙ୍କ ପାଖକୁ ଫେରି ଆସିଲେ। ଯେ ପ୍ରଜା ଚାହାନ୍ତି, ତାଙ୍କ ପାଇଁ ଘୃତ ମିଶ୍ରିତ ପ୍ରାଜାପତ୍ୟ ଚରୁ ନିବେଦନ କରିବା ଉଚିତ। ସେ ନିଜର ଭାଗଧେୟ ସହିତ ପ୍ରଜାପତିଙ୍କ ପାଖକୁ ଧାଇଁଯାଏ। ସେ ହିଁ ତାଙ୍କ ପାଇଁ ପ୍ରଜା ଉତ୍ପନ୍ନ କରନ୍ତି। ପ୍ରଜାପତି ପଶୁମାନଙ୍କୁ ସୃଷ୍ଟି କଲେ। ସୃଷ୍ଟ ହୋଇ ସେମାନେ ତାଙ୍କଠାରୁ ଦୂରକୁ ଚାଲିଗଲେ। ସେମାନେ ଯେଉଁଠାରେ ବସବାସ କଲେ, ସେଠାରୁ ଗର୍ମୁତ୍ ଉଦ୍ଭିଦ ଉଠିଲା। ପୂଷା ସେମାନଙ୍କ ପଛେ ପଛେ ଗଲେ। ସେ କହିଲେ, 'ପୂଷା, ଏହା ଦ୍ୱାରା ମୋତେ ପ୍ରତିଷ୍ଠିତ କର; ଏହିପରି ପଶୁମାନେ ତୁମ ପାଖକୁ ଫେରି ଆସିବେ।' ସୋମ କହିଲେ, 'ମୋତେ ପ୍ରତିଷ୍ଠିତ କର।' ସେ କହିଲେ, 'ଅକୃଷ୍ଟପଚ୍ୟ ଦ୍ୱାରା ତୁମେ ଦୁହେଁ ପ୍ରତିଷ୍ଠିତ ହେବ।' ଦୁହେଁ ପ୍ରତିଷ୍ଠିତ ହେଲେ। ତା'ପରେ ପ୍ରକୃତରେ ପଶୁମାନେ ପ୍ରଜାପତିଙ୍କ ପାଖକୁ ଫେରି ଆସିଲେ। ଯେ ପଶୁ ଚାହାନ୍ତି, ତାଙ୍କ ପାଇଁ ଘୃତ ମିଶ୍ରିତ ସୋମାପୌଷ୍ଣ ଚରୁ ନିବେଦନ କରିବା ଉଚିତ। ସେ ସୋମ ଓ ପୂଷାଙ୍କ ପାଖକୁ ସେମାନଙ୍କ ନିଜ ଭାଗଧେୟ ସହିତ ଧାଇଁଯାଏ। ସେମାନେ ହିଁ ତାଙ୍କ ପାଇଁ ପଶୁ ଉତ୍ପନ୍ନ କରନ୍ତି। ସୋମ ପ୍ରକୃତରେ ରେତୋଧା (ବୀଜଦାତା); ପୂଷା ପଶୁମାନଙ୍କର ପ୍ରଜନୟିତା। ସୋମ ହିଁ ତାଙ୍କଠାରେ ବୀଜ ସ୍ଥାପନ କରନ୍ତି; ପୂଷା ପଶୁ ଉତ୍ପନ୍ନ କରନ୍ତି। ^AI

O Agni, come to us with cows; O Indu, rejoice in our prosperity. May Indra be our supporter in our homes. May Savita, who is thousandfold, delight in our homes. May Pushan come to our wealth. May Dhata, the lord of the moving world, give us wealth; may he win us over with the full offering. May Tvashta, who is a bull and virile, delight in our homes with a thousand and ten thousand. By whom the gods attained immortal, long-lasting fame with the divine ones. O lord of the increase of wealth, do you, O source of cattle, take your place among us who are living. Agni is the household lord, Soma is the all-wealth, Savita is the wise one — svaha. O Agni, household lord, with that ghee portion of yours, grant strength to him who steps forward; may I not fall from the higher path; may I become the head — svaha. ^AI

ಅಗ್ನಿಯೇ, ಗೋವುಗಳೊಂದಿಗೆ ನಮ್ಮ ಬಳಿಗೆ ಬಾ; ಇಂದುವೇ, ನಮ್ಮ ಪುಷ್ಟಿಯಲ್ಲಿ ಸಂತೋಷಿಸು. ಇಂದ್ರನು ನಮ್ಮ ಮನೆಗಳಲ್ಲಿ ಧಾರಕನಾಗಿರಲಿ. ಸಹಸ್ರರೂಪನಾದ ಸವಿತನು ನಮ್ಮ ಮನೆಗಳಲ್ಲಿ ಸಂತೋಷಿಸಲಿ. ಪೂಷನು ನಮ್ಮ ಸಂಪತ್ತಿಗೆ ಬರಲಿ. ಚರಾಚರ ಜಗತ್ತಿನ ಒಡೆಯನಾದ ಧಾತನು ನಮಗೆ ಸಂಪತ್ತನ್ನು ಕೊಡಲಿ; ಪೂರ್ಣವಾದ ಆಹುತಿಯಿಂದ ಅವನು ನಮ್ಮನ್ನು ಗೆಲ್ಲಲಿ. ವೃಷಭನೂ ವೀರ್ಯವಂತನೂ ಆದ ತ್ವಷ್ಟನು ಸಹಸ್ರ ಮತ್ತು ಹತ್ತು ಸಾವಿರಗಳೊಂದಿಗೆ ನಮ್ಮ ಮನೆಗಳಲ್ಲಿ ಸಂತೋಷಿಸಲಿ. ಯಾವನಿಂದ ದೇವತೆಗಳು ದಿವ್ಯರೊಂದಿಗೆ ಅಮರವಾದ ದೀರ್ಘ ಕೀರ್ತಿಯನ್ನು ಪಡೆದರೋ, ಸಂಪತ್ತಿನ ಪುಷ್ಟಿಯ ಒಡೆಯನೇ, ಗೋವುಗಳ ಮೂಲವೇ, ನೀನು ಜೀವಂತರಾದ ನಮ್ಮಲ್ಲಿ ನಿನ್ನ ಸ್ಥಾನವನ್ನು ತೆಗೆದುಕೊ. ಅಗ್ನಿಯು ಗೃಹಪತಿ, ಸೋಮನು ಸರ್ವಸಂಪತ್ತು, ಸವಿತನು ಸುಮೇಧಸ್ಸು — ಸ್ವಾಹಾ. ಅಗ್ನಿಯೇ, ಗೃಹಪತಿಯೇ, ನಿನ್ನ ಯಾವ ಘೃತಭಾಗವಿದೆಯೋ ಅದರೊಂದಿಗೆ ಮುಂದೆ ಹೆಜ್ಜೆಯಿಡುವವನಿಗೆ ಓಜಸ್ಸನ್ನು ಕೊಡು; ಶ್ರೇಷ್ಠವಾದ ಮಾರ್ಗದಿಂದ ನಾನು ಬೀಳದಿರಲಿ; ನಾನು ಶಿರಸ್ಸಾಗುವೆನು — ಸ್ವಾಹಾ. ^AI

ହେ ଅଗ୍ନି, ଗାଭୀମାନଙ୍କ ସହିତ ଆମ ନିକଟକୁ ଆସ; ହେ ଇନ୍ଦୁ, ଆମର ପୁଷ୍ଟିରେ ସନ୍ତୁଷ୍ଟ ହୁଅ। ଇନ୍ଦ୍ର ଆମ ଗୃହମାନଙ୍କରେ ଆମର ଧାରକ ହେଉନ୍ତୁ। ଯେ ସହସ୍ରଗୁଣ ସବିତା, ସେ ଆମ ଗୃହମାନଙ୍କରେ ଆନନ୍ଦ କରନ୍ତୁ। ପୂଷା ଆମ ନିକଟକୁ ଧନ ନେଇ ଆସନ୍ତୁ। ଜଗତର ପତି ଈଶାନ ଧାତା ଆମକୁ ଧନ ଦିଅନ୍ତୁ; ସେ ପୂର୍ଣ୍ଣ ଅର୍ପଣରେ ଆମକୁ ପ୍ରସନ୍ନ କରନ୍ତୁ। ଯେ ବୃଷଭ ଓ ବୃଷା ତ୍ୱଷ୍ଟା, ସେ ସହସ୍ର ଓ ଅୟୁତ ସହିତ ଆମ ଗୃହମାନଙ୍କରେ ଆନନ୍ଦ କରନ୍ତୁ। ଯାହାଦ୍ୱାରା ଦେବତାମାନେ ଦିବ୍ୟମାନଙ୍କ ସହିତ ଅମୃତ ଓ ଦୀର୍ଘ କୀର୍ତ୍ତି ଲାଭ କଲେ। ହେ ଧନର ପୁଷ୍ଟି, ହେ ଗୋଧନର ଉତ୍ସ, ତୁମେ ଆମ ନିକଟକୁ ଜୀବିତମାନଙ୍କ ସହିତ ଆସ। ଅଗ୍ନି ଗୃହପତି, ସୋମ ସର୍ବଧନ, ସବିତା ସୁମେଧା — ସ୍ୱାହା। ହେ ଅଗ୍ନି ଗୃହପତି, ତୁମର ଯେଉଁ ଘୃତମୟ ଭାଗ ଅଛି, ସେହି ସହିତ ଅଗ୍ରସର ହେଉଥିବା ବ୍ୟକ୍ତିକୁ ଓଜ ପ୍ରଦାନ କର; ମୁଁ ଉଚ୍ଚତର ପଥରୁ ଚ୍ୟୁତ ନ ହେଉ; ମୁଁ ମସ୍ତକ ହେଉ — ସ୍ୱାହା। ^AI

One desiring cattle should sacrifice with the Chitra rite. This earth is indeed the Chitra, for all that exists is born upon her; therefore she is Chitra. He who knows this and, desiring cattle, sacrifices with the Chitra rite is born with offspring, cattle, and pairs. He causes the oblation to be cooked with the Agneya offering, and places the seed with the Saumya offering, for the seed is placed. Tvashta distributes forms. The two Sarasvati offerings are made; this is the divine pair. He places the divine pair in the midst for nourishment and for the generation of offspring. There is a rice-offering for Sinivali; Sinivali is speech, and speech is indeed nourishment; by nourishment he approaches speech. The Indra offering is last; by that he completes the pair. These seven offerings are made; there are seven domestic animals, seven wild animals, seven metres — for the obtaining of both. Then he offers these libations; these are the gods who are lords of nourishment; they place nourishment in him, and he prospers in offspring and cattle. And in that he offers these libations, it is for stability. ^AI

ಪಶುಗಳನ್ನು ಬಯಸುವವನು ಚಿತ್ರಾ ಯಾಗದಿಂದ ಯಜ್ಞ ಮಾಡಬೇಕು. ಈ ಭೂಮಿಯೇ ಚಿತ್ರಾ; ಏಕೆಂದರೆ ಈ ಭೂಮಿಯ ಮೇಲೆ ಇರುವ ಎಲ್ಲ ಜೀವಿಗಳೂ ಜನಿಸುತ್ತವೆ; ಆದ್ದರಿಂದ ಅವಳು ಚಿತ್ರಾ. ಇದನ್ನು ತಿಳಿದು ಪಶುಗಳನ್ನು ಬಯಸುವವನು ಚಿತ್ರಾ ಯಾಗದಿಂದ ಯಜ್ಞ ಮಾಡಿದರೆ, ಅವನು ಸಂತಾನ, ಪಶುಗಳು ಮತ್ತು ಜೋಡಿಗಳೊಂದಿಗೆ ಜನಿಸುತ್ತಾನೆ. ಆಗ್ನೇಯ ಆಹುತಿಯಿಂದ ಅವನು ಹವಿಸ್ಸನ್ನು ಬೇಯಿಸುತ್ತಾನೆ, ಸೌಮ್ಯ ಆಹುತಿಯಿಂದ ಬೀಜವನ್ನು ಇಡುತ್ತಾನೆ; ಏಕೆಂದರೆ ಬೀಜವು ಇಡಲ್ಪಡುತ್ತದೆ. ತ್ವಷ್ಟನು ರೂಪಗಳನ್ನು ವಿಭಾಗಿಸುತ್ತಾನೆ. ಸಾರಸ್ವತ ಎರಡು ಆಹುತಿಗಳು ಆಗುತ್ತವೆ; ಇದು ದೈವಿಕ ಜೋಡಿ. ಪುಷ್ಟಿಗಾಗಿಯೂ ಸಂತಾನೋತ್ಪತ್ತಿಗಾಗಿಯೂ ಅವನು ದೈವಿಕ ಜೋಡಿಯನ್ನು ಮಧ್ಯದಲ್ಲಿ ಇಡುತ್ತಾನೆ. ಸಿನೀವಾಲಿಗೆ ಚರು ಆಹುತಿ ಇರುತ್ತದೆ; ಸಿನೀವಾಲಿ ಎಂದರೆ ವಾಕ್, ವಾಕ್ ಎಂದರೆ ಪುಷ್ಟಿ; ಪುಷ್ಟಿಯಿಂದಲೇ ಅವನು ವಾಕ್ಕನ್ನು ಸಮೀಪಿಸುತ್ತಾನೆ. ಇಂದ್ರನ ಆಹುತಿ ಕೊನೆಯದಾಗಿರುತ್ತದೆ; ಅದರಿಂದಲೇ ಅವನು ಆ ಜೋಡಿಯನ್ನು ಪೂರ್ಣಗೊಳಿಸುತ್ತಾನೆ. ಈ ಏಳು ಹವಿಸ್ಸುಗಳು ಆಗುತ್ತವೆ; ಏಳು ಸಾಕುಪ್ರಾಣಿಗಳು, ಏಳು ಕಾಡುಪ್ರಾಣಿಗಳು, ಏಳು ಛಂದಸ್ಸುಗಳು — ಎರಡನ್ನೂ ಪಡೆಯುವುದಕ್ಕಾಗಿ. ನಂತರ ಅವನು ಈ ಆಹುತಿಗಳನ್ನು ಅರ್ಪಿಸುತ್ತಾನೆ; ಇವರೇ ಪುಷ್ಟಿಪತಿಗಳಾದ ದೇವತೆಗಳು; ಅವರೇ ಅವನಲ್ಲಿ ಪುಷ್ಟಿಯನ್ನು ಇಡುತ್ತಾರೆ; ಅವನು ಸಂತಾನ ಮತ್ತು ಪಶುಗಳಿಂದ ಪುಷ್ಟನಾಗುತ್ತಾನೆ. ಇದಲ್ಲದೆ ಅವನು ಈ ಆಹುತಿಗಳನ್ನು ಅರ್ಪಿಸುವುದು ಸ್ಥಿರತೆಗಾಗಿ. ^AI

ପଶୁ କାମନାକାରୀ ବ୍ୟକ୍ତି ଚିତ୍ରା ଯାଗ କରିବ। ଏହି ପୃଥିବୀ ହିଁ ଚିତ୍ରା; କାରଣ ଏହା ଉପରେ ସମସ୍ତ ଭୂତ ଜନ୍ମ ନେଇଥାଏ; ସେଥିପାଇଁ ଏହା ଚିତ୍ରା। ଯେ ଏହା ଜାଣି ପଶୁ କାମନା କରି ଚିତ୍ରା ଯାଗ କରେ, ସେ ସନ୍ତାନ, ପଶୁ ଓ ମିଥୁନ ସହିତ ଜନ୍ମ ଲାଭ କରେ। ସେ ଆଗ୍ନେୟ ଅର୍ପଣରେ ବୀଜ ସ୍ଥାପନ କରେ ଓ ସୌମ୍ୟ ଅର୍ପଣରେ ବୀଜ ଧାରଣ କରେ; କାରଣ ବୀଜ ସ୍ଥାପିତ ହୋଇଥାଏ। ତ୍ୱଷ୍ଟା ରୂପମାନ ବିତରଣ କରେ। ସାରସ୍ୱତ ଦୁଇ ଅର୍ପଣ ହୁଏ; ଏହା ଦୈବୀ ମିଥୁନ। ସେ ଦୈବୀ ମିଥୁନକୁ ପୁଷ୍ଟି ଓ ସନ୍ତାନ ଉତ୍ପାଦନ ପାଇଁ ମଧ୍ୟରେ ସ୍ଥାପନ କରେ। ସିନୀବାଲୀ ପାଇଁ ଚରୁ ଅର୍ପଣ ହୁଏ; ସିନୀବାଲୀ ହେଉଛି ବାକ୍, ଆଉ ବାକ୍ ହିଁ ପୁଷ୍ଟି; ପୁଷ୍ଟି ଦ୍ୱାରା ସେ ବାକ୍ ନିକଟକୁ ଯାଏ। ଇନ୍ଦ୍ର ଅର୍ପଣ ଶେଷରେ ହୁଏ; ସେହି ଦ୍ୱାରା ସେ ମିଥୁନ ସମ୍ପୂର୍ଣ୍ଣ କରେ। ଏହି ସାତଟି ହବିଷ୍ୟ ହୁଏ; ସାତଟି ଗ୍ରାମ୍ୟ ପଶୁ, ସାତଟି ଅରଣ୍ୟ ପଶୁ, ସାତଟି ଛନ୍ଦ — ଉଭୟଙ୍କ ପ୍ରାପ୍ତି ପାଇଁ। ତା’ପରେ ସେ ଏହି ଆହୁତିମାନ ଅର୍ପଣ କରେ; ଏମାନେ ହେଉଛନ୍ତି ପୁଷ୍ଟିପତି ଦେବତା; ସେମାନେ ତାହା ମଧ୍ୟରେ ପୁଷ୍ଟି ସ୍ଥାପନ କରନ୍ତି; ସେ ସନ୍ତାନ ଓ ପଶୁଦ୍ୱାରା ସମୃଦ୍ଧ ହୁଏ। ଆଉ ଯେହେତୁ ସେ ଏହି ଆହୁତିମାନ ଅର୍ପଣ କରେ, ତାହା ସ୍ଥିରତା ପାଇଁ। ^AI

You are the Marut-wind; you are the strength of the Maruts; split the streams of the waters; gladden the Maruts. O falcon-formed one, O swift as thought, O bountiful one, O well-praised one. That fierce power which is let loose and comes — O Ashvins, carry it safely around with well-being. Raining with a forward wind, whose course is quick — svaha! Raining with the wind, whose course is fierce — svaha! Thundering and raining, whose course is terrible — svaha! Flashing lightning without rain, whose course is swift — svaha! Raining at the atiratra, whose course is fulfilling — svaha! Raining much — 'this one has not rained' — so it is heard, whose course is renowned — svaha! Burning with heat and raining, whose course is the wide one — svaha! Flashing lightning and raining, whose course is the past — svaha! The bellowing, roaring, swift streams; the bright ones, the dark ones, the resounding ones, the foaming ones; upheld by Mitra, upheld by the kshatra, well-ruled — may they protect me here. You are the binding of the bull horse; for rain I bind you. ^AI

ನೀನು ಮರುತ್ತುಗಳಿಗೆ ಸಂಬಂಧಿಸಿದವನು; ನೀನು ಮರುತ್ತುಗಳ ಬಲ; ನೀರಿನ ಹರಿವುಗಳನ್ನು ಒಡೆ; ಮರುತ್ತುಗಳನ್ನು ಸಂತೋಷಪಡಿಸು. ಎಲೈ ಗಿಡುಗನ ರೂಪದವನೇ, ಮನಸ್ಸಿನಂತೆ ವೇಗವುಳ್ಳವನೇ, ಸಮೃದ್ಧನೇ, ಚೆನ್ನಾಗಿ ಸ್ತುತಿಸಲ್ಪಟ್ಟವನೇ. ಬಿಡುಗಡೆಯಾಗಿ ಬರುವ ಆ ಉಗ್ರ ಶಕ್ತಿಯನ್ನು ಎಲೈ ಅಶ್ವಿನಿಗಳೇ, ಕ್ಷೇಮದೊಂದಿಗೆ ಸುತ್ತಲೂ ರಕ್ಷಿಸಿ. ಮುಂದಿನ ಗಾಳಿಯಿಂದ ಮಳೆ ಸುರಿಸುತ್ತಾ, ಶೀಘ್ರಗತಿಯುಳ್ಳವನೇ — ಸ್ವಾಹಾ! ಗಾಳಿಯಿಂದ ಮಳೆ ಸುರಿಸುತ್ತಾ, ಉಗ್ರಗತಿಯುಳ್ಳವನೇ — ಸ್ವಾಹಾ! ಗುಡುಗುತ್ತಾ ಮಳೆ ಸುರಿಸುತ್ತಾ, ಭಯಂಕರಗತಿಯುಳ್ಳವನೇ — ಸ್ವಾಹಾ! ಮಳೆಯಿಲ್ಲದೆ ಮಿಂಚು ಹೊಳೆಸುತ್ತಾ, ಭೀಕರಗತಿಯುಳ್ಳವನೇ — ಸ್ವಾಹಾ! ಅತಿರಾತ್ರದಲ್ಲಿ ಮಳೆ ಸುರಿಸುತ್ತಾ, ಪೂರ್ಣಗೊಳಿಸುವ ಗತಿಯುಳ್ಳವನೇ — ಸ್ವಾಹಾ! ಬಹಳವಾಗಿ ಮಳೆ ಸುರಿಸುತ್ತಾ, 'ಇವನು ಮಳೆ ಸುರಿಸಲಿಲ್ಲ' ಎಂದು ಕೇಳಲ್ಪಡುವ, ಪ್ರಸಿದ್ಧಗತಿಯುಳ್ಳವನೇ — ಸ್ವಾಹಾ! ಬಿಸಿಲಿನಿಂದ ಉರಿಸುತ್ತಾ ಮಳೆ ಸುರಿಸುತ್ತಾ, ವಿಶಾಲಗತಿಯುಳ್ಳವನೇ — ಸ್ವಾಹಾ! ಮಿಂಚು ಹೊಳೆಸುತ್ತಾ ಮಳೆ ಸುರಿಸುತ್ತಾ, ಭೂತಗತಿಯುಳ್ಳವನೇ — ಸ್ವಾಹಾ! ಗರ್ಜಿಸುವ, ಅರಚುವ, ಶೀಘ್ರವಾದ ಹರಿವುಗಳು; ಪ್ರಕಾಶಮಾನವಾದವು, ಕತ್ತಲೆಯವು, ಪ್ರತಿಧ್ವನಿಸುವವು, ನೊರೆಯುಳ್ಳವು; ಮಿತ್ರನಿಂದ ಧರಿಸಲ್ಪಟ್ಟವು, ಕ್ಷತ್ರದಿಂದ ಧರಿಸಲ್ಪಟ್ಟವು, ಚೆನ್ನಾಗಿ ಆಳಲ್ಪಟ್ಟವು — ಅವು ಇಲ್ಲಿ ನನ್ನನ್ನು ರಕ್ಷಿಸಲಿ. ನೀನು ವೃಷಭಾಶ್ವದ ಕಟ್ಟು; ಮಳೆಗಾಗಿ ನಿನ್ನನ್ನು ಕಟ್ಟುತ್ತೇನೆ. ^AI

ତୁମେ ମାରୁତ (ମରୁତମାନଙ୍କ ସମ୍ବନ୍ଧୀୟ) ଅଟ; ତୁମେ ମରୁତମାନଙ୍କର ଓଜ (ବଳ); ଜଳର ଧାରାମାନଙ୍କୁ ଭେଦ କର; ମରୁତମାନଙ୍କୁ ଆନନ୍ଦିତ କର। ହେ ଶ୍ୟେନ (ବାଜ) ରୂପୀ, ହେ ମନୋଜବ (ମନ ପରି ବେଗବାନ), ହେ ସମୃଦ୍ଧିଶାଳୀ, ହେ ସୁକୀର୍ତ୍ତିତ। ଯେଉଁ ଉଗ୍ର ଶକ୍ତି ମୁକ୍ତ ହୋଇ ଆସେ, ହେ ଅଶ୍ୱିନୀକୁମାରମାନେ, ତାହାକୁ ମଙ୍ଗଳ ସହିତ ଚାରିପାଖେ ଧାରଣ କର। ଅନୁକୂଳ ପବନ ସହିତ ବର୍ଷଣ କରୁଥିବା, ଯାହାର ଗତି ଶୀଘ୍ର — ସ୍ୱାହା! ପବନ ସହିତ ବର୍ଷଣ କରୁଥିବା, ଯାହାର ଗତି ଉଗ୍ର — ସ୍ୱାହା! ଗର୍ଜନ କରି ବର୍ଷଣ କରୁଥିବା, ଯାହାର ଗତି ଭୀମ — ସ୍ୱାହା! ବର୍ଷା ବିନା ବିଦ୍ୟୁତ୍ ଚମକାଉଥିବା, ଯାହାର ଗତି ତୀବ୍ର — ସ୍ୱାହା! ଅତିରାତ୍ରରେ ବର୍ଷଣ କରୁଥିବା, ଯାହାର ଗତି ପୂର୍ତ୍ତିକାରୀ — ସ୍ୱାହା! ବହୁତ ବର୍ଷଣ କରୁଥିବା — 'ଏହା ବର୍ଷା କରି ନାହିଁ' ଏହା ଶୁଣାଯାଏ — ଯାହାର ଗତି ପ୍ରସିଦ୍ଧ — ସ୍ୱାହା! ତାପ ଦେଇ ବର୍ଷଣ କରୁଥିବା, ଯାହାର ଗତି ବିରାଟ — ସ୍ୱାହା! ବିଦ୍ୟୁତ୍ ଚମକାଇ ବର୍ଷଣ କରୁଥିବା, ଯାହାର ଗତି ଭୂତ (ଅତୀତ) — ସ୍ୱାହା! ଗର୍ଜନକାରୀ, ହୁଙ୍କାରକାରୀ, ଦ୍ରୁତ ଧାରାମାନେ; ଉଜ୍ଜ୍ୱଳମାନେ, ଅନ୍ଧକାରମାନେ, ନାଦକାରୀମାନେ, ଫେଣଯୁକ୍ତମାନେ; ମିତ୍ରଦ୍ୱାରା ଧୃତ, କ୍ଷତ୍ରଦ୍ୱାରା ଧୃତ, ସୁଶାସିତ — ସେମାନେ ଏଠାରେ ମୋତେ ରକ୍ଷା କରନ୍ତୁ। ତୁମେ ବୃଷ (ବଳବାନ) ଅଶ୍ୱର ବନ୍ଧନ ଅଟ; ବୃଷ୍ଟି ପାଇଁ ମୁଁ ତୁମକୁ ବାନ୍ଧେ। ^AI

O Vasu gods — O Agni, O Soma, O Surya. O gods who bring welfare — O Mitra and Varuna, O Aryaman. O gods who are companions — O Napad of the waters, O swift-moving one. O Udni, give; split the clouds; from the sky, from Parjanya, from the mid-region, from the earth — from there protect us with rain. Even by day they make darkness with the rain-cloud and the downpour. They wet the earth. The heroes, the generous givers, have come; for the worshipper they have shaken loose the treasury of the sky. The rain-clouds release them; the rains go along the two worlds by the desert path. O Maruts, rise up from the ocean; you, the rain-givers, cause the rain to fall. O wondrous ones, your cows do not fail the worshipper; the fair-going chariots have been yoked. Release the rain; fill the ocean from the sky with the waters. You are born of the waters, first-born; you are strength, belonging to the ocean. Lift up the earth, split the heavenly sky. Give us the water of heaven, O lord; release the vessel. The gods who have a share in the sky, who have a share in the mid-region, who have a share on the earth — may they aid this sacrifice; may they enter this field; may they enter along this field. ^AI

ಎಲೈ ಅಗ್ನಿಯೇ, ಸೋಮನೇ, ಸೂರ್ಯನೇ, ವಸುಗಳೆಂಬ ದೇವತೆಗಳೇ, ಶರ್ಮಣ್ಯರಾದ (ಕ್ಷೇಮಕರರಾದ) ದೇವತೆಗಳೇ, ಮಿತ್ರಾವರುಣರೇ, ಅರ್ಯಮನೇ, ಸಹಪಾನರಾದ (ಒಟ್ಟಿಗೆ ಕುಡಿಯುವ) ದೇವತೆಗಳೇ, ಅಪಾಂ ನಪಾದನೇ, ಆಶುಹೇಮನೇ, ಉದ್ನಿಯೇ, ಕೊಡು; ಮೋಡಗಳನ್ನು ಸೀಳು; ಆಕಾಶದಿಂದ, ಪರ್ಜನ್ಯನಿಂದ, ಅಂತರಿಕ್ಷದಿಂದ, ಭೂಮಿಯಿಂದ — ಅಲ್ಲಿಂದ ಮಳೆಯಿಂದ ನಮ್ಮನ್ನು ರಕ್ಷಿಸು. ಹಗಲಿನಲ್ಲೂ ಜನರು ಪರ್ಜನ್ಯನಿಂದಲೂ ಉದವಾಹನಿಂದಲೂ (ನೀರನ್ನು ಹೊತ್ತೊಯ್ಯುವ ಮೋಡದಿಂದಲೂ) ಕತ್ತಲೆಯನ್ನು ಮಾಡುತ್ತಾರೆ; ಭೂಮಿಯನ್ನು ಅವರು ತೋಯಿಸುತ್ತಾರೆ. ಶೂರರೂ ಸುದಾನುಗಳೂ (ಉತ್ತಮ ದಾನಿಗಳೂ) ಆದ ನರರು ಬಂದಿದ್ದಾರೆ; ದಾನಶೀಲನಿಗೆ ಅವರು ಆಕಾಶದ ನಿಧಿಯನ್ನು ತೆರೆದಿದ್ದಾರೆ. ಪರ್ಜನ್ಯರು ಅವನ್ನು ಬಿಡುಗಡೆ ಮಾಡುತ್ತಾರೆ; ಮಳೆಗಳು ಮರುಭೂಮಿಯ ಮಾರ್ಗದಿಂದ ಎರಡು ಲೋಕಗಳ (ರೋದಸೀ) ಉದ್ದಕ್ಕೂ ಸಾಗುತ್ತವೆ. ಎಲೈ ಮರುತ್ತುಗಳೇ, ಸಮುದ್ರದಿಂದ ಮೇಲೇಳಿ; ಪುರೀಷಿಣರಾದ (ಮಳೆಯಿಂದ ಸಮೃದ್ಧರಾದ) ನೀವು ಮಳೆಯನ್ನು ಸುರಿಸಿ. ಎಲೈ ದಸ್ರರೇ (ಅದ್ಭುತರೇ), ನಿಮ್ಮ ಗೋವುಗಳು ಯಜಮಾನನನ್ನು ಕೈಬಿಡುವುದಿಲ್ಲ; ಸುಂದರವಾಗಿ ಸಾಗುವ ರಥಗಳು ಹೂಡಲ್ಪಟ್ಟಿವೆ. ಮಳೆಯನ್ನು ಬಿಡು; ಆಕಾಶದಿಂದ ನೀರಿನಿಂದ ಸಮುದ್ರವನ್ನು ತುಂಬು. ನೀರಿನಲ್ಲಿ ಜನಿಸಿದವನೇ, ಪ್ರಥಮಜನೇ, ನೀನು ಬಲ, ಸಮುದ್ರಕ್ಕೆ ಸೇರಿದವನು. ಭೂಮಿಯನ್ನು ಮೇಲೆತ್ತು, ಆಕಾಶದ ಆಕಾಶವನ್ನು ಸೀಳು. ಆಕಾಶದ ನೀರನ್ನು ನಮಗೆ ಕೊಡು, ಎಲೈ ಒಡೆಯನೇ; ಪಾತ್ರೆಯನ್ನು ಬಿಡು. ಆಕಾಶದಲ್ಲಿ ಪಾಲನ್ನು ಹೊಂದಿರುವ, ಅಂತರಿಕ್ಷದಲ್ಲಿ ಪಾಲನ್ನು ಹೊಂದಿರುವ, ಭೂಮಿಯಲ್ಲಿ ಪಾಲನ್ನು ಹೊಂದಿರುವ ದೇವತೆಗಳು — ಅವರು ಈ ಯಜ್ಞಕ್ಕೆ ಸಹಾಯ ಮಾಡಲಿ; ಅವರು ಈ ಕ್ಷೇತ್ರವನ್ನು ಪ್ರವೇಶಿಸಲಿ; ಅವರು ಈ ಕ್ಷೇತ್ರದ ಉದ್ದಕ್ಕೂ ಪ್ರವೇಶಿಸಲಿ. ^AI

ହେ ବସୁଗଣ ଦେବତାମାନେ — ହେ ଅଗ୍ନି, ହେ ସୋମ, ହେ ସୂର୍ଯ୍ୟ । ହେ ଶର୍ମଣ୍ୟ (ମଙ୍ଗଳପ୍ରଦ) ଦେବତାମାନେ — ହେ ମିତ୍ର ଓ ବରୁଣ, ହେ ଅର୍ଯ୍ୟମା । ହେ ସପୀତି (ସହଚର) ଦେବତାମାନେ — ହେ ଅପାଂ ନପାତ୍, ହେ ଆଶୁହେମନ୍ । ହେ ଉଦ୍ନି, ଦିଅ; ମେଘକୁ ବିଦାରଣ କର; ଆକାଶରୁ, ପର୍ଜନ୍ୟଙ୍କଠାରୁ, ଅନ୍ତରୀକ୍ଷରୁ, ପୃଥିବୀରୁ — ସେଠାରୁ ବର୍ଷାରେ ଆମକୁ ରକ୍ଷା କର । ଦିବାଭାଗରେ ମଧ୍ୟ ସେମାନେ ବର୍ଷାମେଘ ଓ ପ୍ରବଳ ବୃଷ୍ଟିଦ୍ୱାରା ଅନ୍ଧକାର ସୃଷ୍ଟି କରନ୍ତି । ସେମାନେ ପୃଥିବୀକୁ ଆର୍ଦ୍ର କରନ୍ତି । ଦାନଶୀଳ ବୀରମାନେ ଆସିଛନ୍ତି; ସେମାନେ ଯଜମାନ ପାଇଁ ଆକାଶର ଭଣ୍ଡାରକୁ ମୁକ୍ତ କରିଛନ୍ତି । ବର୍ଷାମେଘମାନେ ସେମାନଙ୍କୁ ମୁକ୍ତ କରନ୍ତି; ବୃଷ୍ଟିମାନେ ମରୁପଥ ଦେଇ ଦୁଇ ଲୋକକୁ ଅନୁସରଣ କରନ୍ତି । ହେ ମରୁତଗଣ, ସମୁଦ୍ରରୁ ଉଠ; ହେ ବୃଷ୍ଟିଦାୟୀମାନେ, ତୁମେମାନେ ବର୍ଷା କରାଅ । ହେ ଆଶ୍ଚର୍ଯ୍ୟକର୍ମା, ତୁମର ଗାଭୀମାନେ ଯଜମାନକୁ ବ୍ୟର୍ଥ କରନ୍ତି ନାହିଁ; ଶୋଭନଗାମୀ ରଥମାନେ ଯୋଜିତ ହୋଇଛନ୍ତି । ବର୍ଷାକୁ ମୁକ୍ତ କର; ଆକାଶରୁ ଜଳଦ୍ୱାରା ସମୁଦ୍ରକୁ ପୂର୍ଣ୍ଣ କର । ତୁମେ ଜଳରୁ ଜାତ, ପ୍ରଥମଜାତ; ତୁମେ ବଳ, ସମୁଦ୍ର ସମ୍ବନ୍ଧୀୟ । ପୃଥିବୀକୁ ଉତ୍ତୋଳିତ କର, ଦିବ୍ୟ ଆକାଶକୁ ବିଦାରଣ କର । ହେ ପ୍ରଭୁ, ଆମକୁ ଦିବ୍ୟ ଜଳ ଦିଅ; ପାତ୍ରକୁ ମୁକ୍ତ କର । ଯେଉଁ ଦେବତାମାନେ ଆକାଶରେ ଅଂଶ ପାଇଛନ୍ତି, ଯେଉଁମାନେ ଅନ୍ତରୀକ୍ଷରେ ଅଂଶ ପାଇଛନ୍ତି, ଯେଉଁମାନେ ପୃଥିବୀରେ ଅଂଶ ପାଇଛନ୍ତି — ସେମାନେ ଏହି ଯଜ୍ଞକୁ ସାହାଯ୍ୟ କରନ୍ତୁ; ସେମାନେ ଏହି କ୍ଷେତ୍ରକୁ ପ୍ରବେଶ କରନ୍ତୁ; ସେମାନେ ଏହି କ୍ଷେତ୍ର ଅନୁସାରେ ପ୍ରବେଶ କରନ୍ତୁ । ^AI

You are the Marut-like one; you are the strength of the Maruts — with these words he wraps a black garment around the black-tufted one. This is indeed the form of rain; having become of the same form, he makes Parjanya rain. 'The Maruts sent the falcon as a messenger' — he bellows toward the wind that comes from behind, or he generates the wind from the front. For the sake of rain and for growth he offers the wind-named offerings; the wind indeed is the lord of rain; he runs to the wind with its own share; that very one makes Parjanya rain for him. Eight he offers — eight, for there are four quarters and four intermediate quarters; from the quarters he causes the rain to flow down. He binds them on a black antelope skin; he makes the oblation within the altar and binds it, for growth. The heads of the ascetics who were being restrained fell down; they became dates; their upward-flowing sap fell; that became karīra plants. The karīra plants are indeed Soma-like; the oblation is indeed Soma-like; he causes the rain of heaven to fall. Because they become karīra plants, by the Soma-like oblation he holds back the rain of heaven. He binds with honey; this is the sap of the waters and of the plants — from the waters and from the plants he rains; and moreover from the waters and plants he leads the rain down. 'The gladdening ones, the Aśā' — with these words he binds; by their names he approaches them; and moreover, just as one would say 'Come here,' so by their names he causes them to fall. 'You are the binding of the horse of the bull' — for rain; 'I bind you' — thus he says. The horse is indeed a bull; Parjanya is a bull; having become like a black one, he indeed rains; by the form he makes it complete. For the sake of rain and for growth. ^AI

"ನೀನು ಮರುತ್ತುಗಳಿಗೆ ಸಂಬಂಧಿಸಿದವನು; ನೀನು ಮರುತ್ತುಗಳ ಓಜಸ್ಸು" ಎಂದು ಹೇಳಿ ಕಪ್ಪು ಬಟ್ಟೆಯನ್ನು ಕಪ್ಪು ತುಪ್ಪಟದ ಮೇಲೆ ಸುತ್ತುತ್ತಾನೆ. ಇದು ನಿಜವಾಗಿ ಮಳೆಯ ರೂಪ; ಸಮಾನ ರೂಪವನ್ನು ಹೊಂದಿ ಪರ್ಜನ್ಯನನ್ನು ಮಳೆಗರೆಯಿಸುತ್ತಾನೆ. "ಮರುತ್ತುಗಳು ಶ್ಯೇನನೆಂಬ ಮಾಯಾವಿಯನ್ನು ಕಳುಹಿಸಿದರು" ಎಂದು ಹೇಳಿ ಹಿಂದಿನಿಂದ ಬರುವ ಗಾಳಿಯ ಕಡೆಗೆ ಗರ್ಜಿಸುತ್ತಾನೆ, ಅಥವಾ ಮುಂಭಾಗದಿಂದ ಗಾಳಿಯನ್ನು ಹುಟ್ಟಿಸುತ್ತಾನೆ. ಮಳೆಗಾಗಿ ಮತ್ತು ಅಭಿವೃದ್ಧಿಗಾಗಿ ವಾತ ಎಂಬ ಹೆಸರಿನ ಆಹುತಿಗಳನ್ನು ಅರ್ಪಿಸುತ್ತಾನೆ; ವಾಯುವೇ ಮಳೆಗೆ ಒಡೆಯ; ತನ್ನದೇ ಆದ ಪಾಲಿನೊಂದಿಗೆ ವಾಯುವಿನ ಕಡೆಗೆ ಓಡುತ್ತಾನೆ; ಅವನೇ ಅವನಿಗೆ ಪರ್ಜನ್ಯನನ್ನು ಮಳೆಗರೆಯಿಸುತ್ತಾನೆ. ಎಂಟು ಆಹುತಿಗಳನ್ನು ಅರ್ಪಿಸುತ್ತಾನೆ — ಎಂಟು, ಏಕೆಂದರೆ ನಾಲ್ಕು ದಿಕ್ಕುಗಳು ಮತ್ತು ನಾಲ್ಕು ಮಧ್ಯದಿಕ್ಕುಗಳು; ದಿಕ್ಕುಗಳಿಂದ ಮಳೆಯನ್ನು ಹರಿಯಿಸುತ್ತಾನೆ. ಕೃಷ್ಣಾಜಿನದ ಮೇಲೆ ಅವನ್ನು ಕಟ್ಟುತ್ತಾನೆ; ವೇದಿಯ ಒಳಗೆ ಹವಿಸ್ಸನ್ನು ಮಾಡಿ ಕಟ್ಟುತ್ತಾನೆ, ಅಭಿವೃದ್ಧಿಗಾಗಿ. ನಿಗ್ರಹಿಸಲ್ಪಡುತ್ತಿದ್ದ ಯತಿಗಳ ತಲೆಗಳು ಕೆಳಗೆ ಬಿದ್ದವು; ಅವು ಖರ್ಜೂರಗಳಾದವು; ಅವುಗಳ ಮೇಲ್ಮುಖವಾದ ರಸ ಕೆಳಗೆ ಬಿದ್ದಿತು; ಅದು ಕರೀರ ಸಸ್ಯಗಳಾದವು. ಕರೀರ ಸಸ್ಯಗಳು ಸೋಮಮಯವಾದವು; ಆಹುತಿಯೂ ಸೋಮಮಯವಾದದ್ದು; ಅದು ಆಕಾಶದ ಮಳೆಯನ್ನು ಬೀಳಿಸುತ್ತದೆ. ಕರೀರ ಸಸ್ಯಗಳಾಗುವುದರಿಂದ, ಸೋಮಮಯವಾದ ಆಹುತಿಯಿಂದ ಆಕಾಶದ ಮಳೆಯನ್ನು ತಡೆಹಿಡಿಯುತ್ತಾನೆ. ಜೇನಿನಿಂದ ಕಟ್ಟುತ್ತಾನೆ; ಇದು ನೀರುಗಳ ಮತ್ತು ಓಷಧಿಗಳ ರಸ — ನೀರುಗಳಿಂದ ಮತ್ತು ಓಷಧಿಗಳಿಂದ ಮಳೆಗರೆಯಿಸುತ್ತಾನೆ; ಮತ್ತು ನೀರುಗಳಿಂದ ಮತ್ತು ಓಷಧಿಗಳಿಂದ ಮಳೆಯನ್ನು ಕೆಳಗೆ ತರುತ್ತಾನೆ. "ಸಂತೋಷಗೊಳಿಸುವವರು, ಆಶಾ" ಎಂದು ಹೇಳಿ ಕಟ್ಟುತ್ತಾನೆ; ಅವುಗಳ ಹೆಸರುಗಳಿಂದ ಅವುಗಳನ್ನು ಸಮೀಪಿಸುತ್ತಾನೆ; ಮತ್ತು "ಇಲ್ಲಿಗೆ ಬಾ" ಎಂದು ಹೇಳುವಂತೆ, ಅವುಗಳ ಹೆಸರುಗಳಿಂದ ಅವನ್ನು ಬೀಳಿಸುತ್ತಾನೆ. "ನೀನು ವೃಷಭನ ಅಶ್ವದ ಕಟ್ಟು" — ಮಳೆಗಾಗಿ; "ನಾನು ನಿನ್ನನ್ನು ಕಟ್ಟುತ್ತೇನೆ" ಎಂದು ಹೇಳುತ್ತಾನೆ. ಅಶ್ವವು ವೃಷಭವೇ; ಪರ್ಜನ್ಯನು ವೃಷಭನೇ; ಕಪ್ಪನಂತೆ ಆಗಿ ಮಳೆಗರೆಯುತ್ತಾನೆ; ರೂಪದಿಂದ ಅದನ್ನು ಪೂರ್ಣಗೊಳಿಸುತ್ತಾನೆ. ಮಳೆಗಾಗಿ ಮತ್ತು ಅಭಿವೃದ್ಧಿಗಾಗಿ. ^AI

“ତୁମେ ମାରୁତ (ମରୁତମାନଙ୍କ ସମ୍ବନ୍ଧୀୟ), ତୁମେ ମରୁତମାନଙ୍କର ଓଜ” — ଏହି ବାକ୍ୟ ଦ୍ୱାରା ସେ କୃଷ୍ଣ ବସ୍ତ୍ରକୁ କୃଷ୍ଣତୂଷ ଉପରେ ପରିଧାନ କରାନ୍ତି। ଏହା ବୃଷ୍ଟିର ରୂପ; ସମାନ ରୂପ ଧାରଣ କରି ସେ ପର୍ଜନ୍ୟଙ୍କୁ ବର୍ଷାଇବାକୁ ପ୍ରେରଣା ଦିଅନ୍ତି। “ମରୁତମାନେ ଶ୍ୟେନକୁ ଦୂତ ରୂପେ ପଠାଇଲେ” — ସେ ପଛଆଡ଼ୁ ଆସୁଥିବା ବାୟୁ ଆଡ଼କୁ ଗର୍ଜନ କରନ୍ତି, ଅଥବା ସମ୍ମୁଖ ବାୟୁ ସୃଷ୍ଟି କରନ୍ତି। ବୃଷ୍ଟି ଓ ସମୃଦ୍ଧି ପାଇଁ ସେ ବାୟୁନାମକ ଆହୁତି ଦିଅନ୍ତି; ବାୟୁ ହିଁ ବୃଷ୍ଟିର ଅଧିପତି; ସେ ନିଜ ଭାଗ ସହ ବାୟୁ ନିକଟକୁ ଧାଇଁଯାନ୍ତି; ସେହି ବାୟୁ ହିଁ ତାଙ୍କ ପାଇଁ ପର୍ଜନ୍ୟଙ୍କୁ ବର୍ଷାଇବାକୁ ପ୍ରେରଣା ଦିଅନ୍ତି। ଆଠଟି ଆହୁତି ଦିଅନ୍ତି — ଆଠ, କାରଣ ଚାରି ଦିଗ ଓ ଚାରି ଅନ୍ତର୍ଦିଗ ଅଛି; ଦିଗମାନଙ୍କଠାରୁ ସେ ବୃଷ୍ଟିକୁ ବହିଆସିବାକୁ କରାନ୍ତି। ସେ ସେମାନଙ୍କୁ କୃଷ୍ଣସାର ମୃଗ ଚର୍ମରେ ବାନ୍ଧନ୍ତି; ବେଦି ମଧ୍ୟରେ ହବି ପ୍ରସ୍ତୁତ କରି ବାନ୍ଧନ୍ତି, ସମୃଦ୍ଧି ପାଇଁ। ଯେଉଁ ଯତିମାନେ ସଂଯମ କରାଯାଉଥିଲେ, ସେମାନଙ୍କ ମୁଣ୍ଡ ତଳେ ପଡ଼ିଗଲା; ସେମାନେ ଖର୍ଜୂର ହୋଇଗଲେ; ସେମାନଙ୍କ ରସ ଉର୍ଦ୍ଧ୍ୱକୁ ଉଠିଗଲା; ସେହି ରସ କରୀର ହୋଇଗଲା। କରୀର ଗୁଡ଼ିକ ସୋମମୟ; ଆହୁତି ମଧ୍ୟ ସୋମମୟ; ସେ ସ୍ୱର୍ଗର ବୃଷ୍ଟିକୁ ବର୍ଷାଇବାକୁ କରାନ୍ତି। ଯେହେତୁ ସେମାନେ କରୀର ହୁଅନ୍ତି, ସୋମମୟ ଆହୁତି ଦ୍ୱାରା ସେ ସ୍ୱର୍ଗର ବୃଷ୍ଟିକୁ ଧରି ରଖନ୍ତି। ସେ ମଧୁ ସହ ବାନ୍ଧନ୍ତି; ଏହା ଜଳ ଓ ଓଷଧିମାନଙ୍କର ରସ; ଜଳ ଓ ଓଷଧିମାନଙ୍କଠାରୁ ସେ ବର୍ଷାନ୍ତି; ଆହୁରି ମଧ୍ୟ ଜଳ ଓ ଓଷଧିମାନଙ୍କଠାରୁ ସେ ବୃଷ୍ଟିକୁ ତଳକୁ ଆଣନ୍ତି। “ଆନନ୍ଦଦାୟିନୀ, ଆଶା” — ଏହି ବାକ୍ୟରେ ସେ ବାନ୍ଧନ୍ତି; ସେମାନଙ୍କ ନାମ ଦ୍ୱାରା ସେ ସେମାନଙ୍କ ନିକଟକୁ ଯାଆନ୍ତି; ଆହୁରି ମଧ୍ୟ, ଯେପରି କେହି “ଏଠାକୁ ଆସ” ବୋଲି କହିବ, ସେହିପରି ସେ ସେମାନଙ୍କୁ ନାମ ଦ୍ୱାରା ତଳକୁ ଆଣନ୍ତି। “ତୁମେ ବୃଷଭର ଅଶ୍ୱର ବନ୍ଧନ” — ବୃଷ୍ଟି ପାଇଁ; “ମୁଁ ତୁମକୁ ବାନ୍ଧେ” — ଏହା ସେ କହନ୍ତି। ଅଶ୍ୱ ହିଁ ବୃଷଭ; ପର୍ଜନ୍ୟ ବୃଷଭ; କୃଷ୍ଣ ପରି ହୋଇ ସେ ବର୍ଷାନ୍ତି; ରୂପ ଦ୍ୱାରା ସେ ଏହାକୁ ସମ୍ପୂର୍ଣ୍ଣ କରନ୍ତି। ବୃଷ୍ଟି ଓ ସମୃଦ୍ଧି ପାଇଁ। ^AI

(Eight are made; by the name-giving they go; not thirty-three.) (Adhyaya 9) "Gods of the Vasus, gods of welfare, gods of companionship" — with these he binds; by the deities he seeks rain day by day. If it should rain, only so much is to be offered; if it should not rain, he should offer the oblation on the following day. Day and night are Mitra and Varuna; indeed Parjanya rains by day and night; for he rains either by night or by day. He runs to Mitra and Varuna with their own share; they for him [they for him, by day and night] — by day and night they cause Parjanya to rain. For Agni, the concealer of dwelling, he should offer a cake on eight potsherds; for the Maruts one on seven potsherds; for the Sun one on a single potsherd. Agni indeed sends up the rain from here; the Maruts lead forth what is released. When indeed yonder Sun turns back with his rays, then it rains. Having become as it were a concealer of dwelling, it rains. These deities indeed are lords of rain; them he runs to with their own share; they [with their share; they for him] — they for him cause Parjanya to rain. "And he who is about to rain rains indeed" — "Release the rain from heaven; with the waters fill the ocean" — thus he says; both these waters and those yonder he makes complete; and moreover by these he reaches those yonder. "Born of the waters art thou, first-born; strength art thou, oceanic" — thus he says; as by the Yajus, so this. "Do thou not conceal the earth" — with the rain-calling (verses) he offers; this is the rain-winner of the plants; by it he draws down the rain. "Ye gods who have your portion in heaven" — he shakes the black antelope skin; these worlds of his become pleased and desired. ^AI

(ಎಂಟು ಆಗುತ್ತವೆ; ನಾಮಧೇಯಗಳಿಂದ ಅವು ಹೋಗುತ್ತವೆ; ಮೂವತ್ತಮೂರು ಅಲ್ಲ.) (ಅಧ್ಯಾಯ ೯) "ವಸುಗಳ ದೇವತೆಗಳೇ, ಕ್ಷೇಮದ ದೇವತೆಗಳೇ, ಸಹವಾಸದ ದೇವತೆಗಳೇ" — ಎಂದು ಹೇಳಿ ಕಟ್ಟುತ್ತಾನೆ; ದೇವತೆಗಳಿಂದಲೇ ಪ್ರತಿದಿನ ಮಳೆಯನ್ನು ಬಯಸುತ್ತಾನೆ. ಮಳೆ ಬಿದ್ದರೆ ಅಷ್ಟೇ ಹೋಮ ಮಾಡಬೇಕು; ಮಳೆ ಬೀಳದಿದ್ದರೆ ಮರುದಿನ ಹವಿಸ್ಸನ್ನು ಅರ್ಪಿಸಬೇಕು. ಹಗಲೂ ರಾತ್ರಿಯೂ ಮಿತ್ರ ಮತ್ತು ವರುಣರು; ಹಗಲೂ ರಾತ್ರಿಯೂ ಪರ್ಜನ್ಯನು ಮಳೆಗರೆಯುತ್ತಾನೆ; ಏಕೆಂದರೆ ರಾತ್ರಿಯಾಗಲಿ ಹಗಲಾಗಲಿ ಅವನು ಮಳೆಗರೆಯುತ್ತಾನೆ. ಮಿತ್ರ ಮತ್ತು ವರುಣರನ್ನು ಅವರದೇ ಭಾಗದೊಂದಿಗೆ ಆಶ್ರಯಿಸುತ್ತಾನೆ; ಅವರು ಇವನಿಗೆ [ಅವರು ಇವನಿಗೆ, ಹಗಲೂ ರಾತ್ರಿಯೂ] — ಹಗಲೂ ರಾತ್ರಿಯೂ ಪರ್ಜನ್ಯನನ್ನು ಮಳೆಗರೆಯಿಸುತ್ತಾರೆ. ಅಗ್ನಿಗೆ, ನಿವಾಸವನ್ನು ಮುಚ್ಚುವವನಿಗೆ, ಎಂಟು ಕಪಾಲಗಳ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸಬೇಕು; ಮರುತರಿಗೆ ಏಳು ಕಪಾಲಗಳದ್ದನ್ನು; ಸೂರ್ಯನಿಗೆ ಒಂದೇ ಕಪಾಲದದ್ದನ್ನು. ಅಗ್ನಿಯೇ ಇಲ್ಲಿಂದ ಮಳೆಯನ್ನು ಮೇಲಕ್ಕೆ ಎಬ್ಬಿಸುತ್ತಾನೆ; ಮರುತರು ಬಿಡುಗಡೆಯಾದುದನ್ನು ಮುಂದೆ ನಡೆಸುತ್ತಾರೆ. ಆದಿತ್ಯನು ತನ್ನ ಕಿರಣಗಳಿಂದ ಹಿಂದಕ್ಕೆ ತಿರುಗಿದಾಗ, ಆಗ ಮಳೆ ಬೀಳುತ್ತದೆ. ನಿವಾಸವನ್ನು ಮುಚ್ಚುವವನಂತೆ ಆಗಿ ಮಳೆ ಬೀಳುತ್ತದೆ. ಈ ದೇವತೆಗಳೇ ಮಳೆಗೆ ಒಡೆಯರು; ಅವರನ್ನು ಅವರದೇ ಭಾಗದೊಂದಿಗೆ ಆಶ್ರಯಿಸುತ್ತಾನೆ; ಅವರು [ಭಾಗದೊಂದಿಗೆ; ಅವರು ಇವನಿಗೆ] — ಅವರು ಇವನಿಗೆ ಪರ್ಜನ್ಯನನ್ನು ಮಳೆಗರೆಯಿಸುತ್ತಾರೆ. "ಮಳೆಗರೆಯಲಿರುವವನು ನಿಜವಾಗಿಯೂ ಮಳೆಗರೆಯುತ್ತಾನೆ" — "ಆಕಾಶದಿಂದ ಮಳೆಯನ್ನು ಬಿಡು; ನೀರಿನಿಂದ ಸಮುದ್ರವನ್ನು ತುಂಬು" — ಎಂದು ಹೇಳುತ್ತಾನೆ; ಈ ನೀರನ್ನೂ ಆ ನೀರನ್ನೂ ಪೂರ್ಣಗೊಳಿಸುತ್ತಾನೆ; ಮತ್ತು ಇವುಗಳಿಂದಲೇ ಆ ನೀರನ್ನು ತಲುಪುತ್ತಾನೆ. "ನೀರಿನಿಂದ ಜನಿಸಿದವನು ಆಗಿದ್ದೀಯೆ, ಪ್ರಥಮಜನ; ಬಲವು ಆಗಿದ್ದೀಯೆ, ಸಮುದ್ರದ್ದು" — ಎಂದು ಹೇಳುತ್ತಾನೆ; ಯಜುಸ್ಸಿನಂತೆಯೇ ಇದು. "ಭೂಮಿಯನ್ನು ಮುಚ್ಚಬೇಡ" — ಮಳೆಯನ್ನು ಕರೆಯುವ ಮಂತ್ರಗಳಿಂದ ಹೋಮ ಮಾಡುತ್ತಾನೆ; ಇದು ಓಷಧಿಗಳ ಮಳೆ-ವಿಜಯಿ; ಇದರಿಂದ ಮಳೆಯನ್ನು ಕೆಳಕ್ಕೆ ಇಳಿಸುತ್ತಾನೆ. "ಆಕಾಶದಲ್ಲಿ ಭಾಗವುಳ್ಳ ದೇವತೆಗಳೇ" — ಎಂದು ಕೃಷ್ಣಾಜಿನವನ್ನು ಕೆದರಿ ಹರಡುತ್ತಾನೆ; ಇವನ ಈ ಲೋಕಗಳು ಪ್ರಸನ್ನವೂ ಬಯಸಿದವೂ ಆಗುತ್ತವೆ. ^AI

(ଆଠଟି ହୁଏ; ନାମଧେୟ ଦ୍ୱାରା; ତିରିଶ ନୁହେଁ।) (ଅଧ୍ୟାୟ ୯) “ବସୁଗଣଙ୍କ ଦେବତାମାନେ, ଶର୍ମଣ୍ୟ ଦେବତାମାନେ, ସହପାନକାରୀ ଦେବତାମାନେ” — ଏହି ମନ୍ତ୍ରରେ ସେ ବାନ୍ଧନ୍ତି; ଦେବତାମାନଙ୍କ ଦ୍ୱାରା ସେ ପ୍ରତିଦିନ ବର୍ଷା କାମନା କରନ୍ତି। ଯଦି ବର୍ଷା ହୁଏ, ତେବେ ସେତିକି ମାତ୍ର ହୋମ କରିବା ଉଚିତ; ଯଦି ବର୍ଷା ନ ହୁଏ, ତେବେ ପରଦିନ ହବି ନିର୍ବାପ କରିବା ଉଚିତ। ଦିବା ଓ ରାତ୍ରି ହେଉଛନ୍ତି ମିତ୍ର ଓ ବରୁଣ; ପର୍ଜନ୍ୟ ଦିବା ଓ ରାତ୍ରି ଦ୍ୱାରା ବର୍ଷା କରନ୍ତି; କାରଣ ସେ ରାତ୍ରିରେ କିମ୍ବା ଦିବାରେ ବର୍ଷା କରନ୍ତି। ସେ ମିତ୍ର ଓ ବରୁଣଙ୍କ ନିକଟକୁ ସେମାନଙ୍କର ନିଜ ଭାଗ ସହିତ ଧାବନ କରନ୍ତି; ସେମାନେ ତାଙ୍କ ପାଇଁ [ସେମାନେ ତାଙ୍କ ପାଇଁ, ଦିବା ଓ ରାତ୍ରି ଦ୍ୱାରା] — ଦିବା ଓ ରାତ୍ରି ଦ୍ୱାରା ସେମାନେ ପର୍ଜନ୍ୟଙ୍କୁ ବର୍ଷା କରାନ୍ତି। ଅଗ୍ନିଙ୍କ ପାଇଁ, ଯେ ନିବାସର ଆଚ୍ଛାଦକ, ଆଠ କପାଳର ପୁରୋଡାଶ ନିର୍ବାପ କରିବା ଉଚିତ; ମରୁତମାନଙ୍କ ପାଇଁ ସାତ କପାଳର; ସୂର୍ଯ୍ୟଙ୍କ ପାଇଁ ଏକ କପାଳର। ଅଗ୍ନି ପ୍ରକୃତରେ ଏଠାରୁ ବର୍ଷାକୁ ଉତ୍ଥାପନ କରନ୍ତି; ମରୁତମାନେ ମୁକ୍ତ ହୋଇଥିବା ବର୍ଷାକୁ ଆଗେଇ ନିଅନ୍ତି। ଯେତେବେଳେ ସେ ସୂର୍ଯ୍ୟ ନିଜ ରଶ୍ମିଦ୍ୱାରା ଫେରି ଆସନ୍ତି, ସେତେବେଳେ ବର୍ଷା ହୁଏ। ନିବାସର ଆଚ୍ଛାଦକ ପରି ହୋଇ ସେ ବର୍ଷା କରନ୍ତି। ଏହି ଦେବତାମାନେ ପ୍ରକୃତରେ ବର୍ଷାର ଅଧିପତି; ସେମାନଙ୍କ ନିକଟକୁ ସେ ସେମାନଙ୍କର ନିଜ ଭାଗ ସହିତ ଧାବନ କରନ୍ତି; ସେମାନେ [ଭାଗ ସହିତ; ସେମାନେ ତାଙ୍କ ପାଇଁ] — ସେମାନେ ତାଙ୍କ ପାଇଁ ପର୍ଜନ୍ୟଙ୍କୁ ବର୍ଷା କରାନ୍ତି। “ଆଉ ଯେ ବର୍ଷା କରିବାକୁ ଯାଉଛନ୍ତି, ସେ ପ୍ରକୃତରେ ବର୍ଷା କରନ୍ତି” — “ଆକାଶରୁ ବର୍ଷାକୁ ମୁକ୍ତ କର; ଜଳଦ୍ୱାରା ସମୁଦ୍ରକୁ ପୂର୍ଣ୍ଣ କର” — ଏହା ସେ କହନ୍ତି; ଏହି ଜଳ ଓ ସେ ଜଳ ଉଭୟକୁ ସେ ସମ୍ପୂର୍ଣ୍ଣ କରନ୍ତି; ଆଉ ଏହିମାନଙ୍କ ଦ୍ୱାରା ସେ ସେହିମାନଙ୍କ ନିକଟକୁ ପହଞ୍ଚନ୍ତି। “ତୁମେ ଜଳରୁ ଜାତ, ପ୍ରଥମଜାତ; ତୁମେ ବଳ, ସାମୁଦ୍ରିକ” — ଏହା ସେ କହନ୍ତି; ଯଥା ଯଜୁସ୍ ଅନୁସାରେ, ଏହା ସେହିପରି। “ପୃଥିବୀକୁ ଆଚ୍ଛାଦିତ କର ନାହିଁ” — ବର୍ଷାହ୍ୱା ମନ୍ତ୍ରରେ ସେ ହୋମ କରନ୍ତି; ଏହା ଓଷଧିମାନଙ୍କର ବର୍ଷା-ଲାଭକାରୀ; ଏହାଦ୍ୱାରା ସେ ବର୍ଷାକୁ ତଳକୁ ଆଣନ୍ତି। “ହେ ଦେବତାମାନେ, ଯେଉଁମାନଙ୍କର ଆକାଶରେ ଭାଗ ଅଛି” — ସେ କୃଷ୍ଣାଜିନକୁ ଝାଡ଼ନ୍ତି; ଏହି ତାଙ୍କର ଲୋକମାନେ ପ୍ରୀତ ଓ ଅଭୀଷ୍ଟ ହୁଅନ୍ତି। ^AI

All the metres are to be recited at this sacrifice, they say. The strength of the Tristubh is the Kakubh, and the Usnih belongs to the Jagati; since he recites the Usnih and Kakubh together, thereby he wins all the metres. This Usnih is the Gayatri; the four syllables that are over are the four-footed animals; just as the sacrificial cake is over the sacrificial cake, so those syllables are over the verse. What is over the Jagati he should make to go to the end of the sacrifice; he encloses it with the Tristubh. The Tristubh is power and strength; in power and strength he establishes the sacrifice; he does not make it go to the end. 'O Agni, three are thy strengths, three thy abodes' — with a Trivrit he encloses it, for sameness of form. This whole sacrifice is the Traidhataviya; it is employed for every desire, for the sacrifice is employed for all desires. He should sacrifice with the Traidhataviya when performing an act of sorcery; this whole sacrifice is the Traidhataviya; with the whole sacrifice he practises sorcery against him; he lays him low. With this he should sacrifice when sorcery is being practised against him; this whole sacrifice is the Traidhataviya; with the whole sacrifice he sacrifices; the sorcerer does not lay him low. With this he should sacrifice when about to sacrifice with a thousand; he gives what is already born. With this he should sacrifice when he has sacrificed with a thousand; this one reaches the end of the animals. He who sacrifices with a thousand — Prajapati indeed created the animals; he created them by the Traidhataviya; he who, knowing this, sacrifices with the Traidhataviya desiring animals, from the very womb from which Prajapati created the animals, from that he creates them. The next thousand bends down to him. He is cut off from the gods who, having said 'I will sacrifice,' does not sacrifice; he should sacrifice with the Traidhataviya; this whole sacrifice is the Traidhataviya; with the whole sacrifice he sacrifices; he is not cut off from the gods. The sacrificial cake is of twelve potsherds; those are three of four potsherds each — for thrice prosperity. There are three sacrificial cakes; these three worlds are three; for obtaining these worlds the later is greater than the earlier; for thus these worlds are, as it were, made of barley. This is the form of the middle region — for prosperity. He offers a cake on nine potsherds for all — for approach. He gives gold without a clatter; he wins brilliance. He gives a cup of silver; he wins animals. He gives a cow; he wins blessings. Gold is the colour of the Saman, silver of the Yajus, the cow of the Uktha and the gifts; all these colours he wins. ^AI

ಈ ಯಜ್ಞದಲ್ಲಿ ಎಲ್ಲಾ ಛಂದಸ್ಸುಗಳನ್ನೂ ಅನುವಾದಿಸಬೇಕೆಂದು ಅವರು ಹೇಳುತ್ತಾರೆ. ತ್ರಿಷ್ಟುಭ್ ಛಂದಸ್ಸಿನ ವೀರ್ಯವು ಕಕುಬ್; ಉಷ್ಣಿಹ್ ಜಗತಿಗೆ ಸೇರಿದ್ದು; ಉಷ್ಣಿಹ್ ಮತ್ತು ಕಕುಬ್‌ಗಳನ್ನು ಅನುವಾದಿಸುವುದರಿಂದ ಅವನು ಎಲ್ಲಾ ಛಂದಸ್ಸುಗಳನ್ನೂ ಗೆಲ್ಲುತ್ತಾನೆ. ಈ ಉಷ್ಣಿಹ್ ಗಾಯತ್ರಿಯೇ; ಹೆಚ್ಚುವರಿ ನಾಲ್ಕು ಅಕ್ಷರಗಳು ನಾಲ್ಕು ಕಾಲಿನ ಪಶುಗಳು; ಪುರೋಡಾಶದಲ್ಲಿ ಪುರೋಡಾಶ ಇರುವಂತೆ, ಋಚೆಯಲ್ಲಿ ಹೆಚ್ಚುವರಿ ಅಕ್ಷರಗಳು ಇರುತ್ತವೆ. ಜಗತಿಯಲ್ಲಿ ಹೆಚ್ಚುವರಿಯನ್ನು ಯಜ್ಞದ ಅಂತ್ಯಕ್ಕೆ ಕೊಂಡೊಯ್ಯಬೇಕು; ಅದನ್ನು ತ್ರಿಷ್ಟುಭ್‌ನಿಂದ ಸುತ್ತುವರಿಯುತ್ತಾನೆ. ತ್ರಿಷ್ಟುಭ್ ಎಂದರೆ ಇಂದ್ರಿಯ ಮತ್ತು ವೀರ್ಯ; ಇಂದ್ರಿಯ ಮತ್ತು ವೀರ್ಯದಲ್ಲಿ ಯಜ್ಞವನ್ನು ಪ್ರತಿಷ್ಠಾಪಿಸುತ್ತಾನೆ; ಅಂತ್ಯಕ್ಕೆ ಕೊಂಡೊಯ್ಯುವುದಿಲ್ಲ. 'ಅಗ್ನಿಯೇ, ನಿನ್ನ ಮೂರು ಬಲಗಳು, ಮೂರು ನಿವಾಸಗಳು' ಎಂಬ ಮಂತ್ರದಿಂದ ತ್ರಿವೃತ್‌ನಿಂದ ಅದನ್ನು ಸುತ್ತುವರಿಯುತ್ತಾನೆ, ಸಮರೂಪತೆಗಾಗಿ. ಈ ಸಮಗ್ರ ಯಜ್ಞವು ತ್ರೈಧಾತವೀಯ; ಅದು ಪ್ರತಿಯೊಂದು ಕಾಮನೆಗೂ ಉಪಯೋಗಿಸಲ್ಪಡುತ್ತದೆ; ಏಕೆಂದರೆ ಯಜ್ಞವು ಎಲ್ಲಾ ಕಾಮನೆಗಳಿಗೂ ಉಪಯೋಗಿಸಲ್ಪಡುತ್ತದೆ. ಅಭಿಚಾರ ಮಾಡುವವನು ತ್ರೈಧಾತವೀಯದಿಂದ ಯಜಿಸಬೇಕು; ಈ ಸಮಗ್ರ ಯಜ್ಞವು ತ್ರೈಧಾತವೀಯ; ಸಮಗ್ರ ಯಜ್ಞದಿಂದ ಅವನು ಅವನ ವಿರುದ್ಧ ಅಭಿಚಾರ ಮಾಡುತ್ತಾನೆ; ಅವನನ್ನು ಮಟ್ಟಹಾಕುತ್ತಾನೆ. ತನ್ನ ವಿರುದ್ಧ ಅಭಿಚಾರ ನಡೆಯುತ್ತಿರುವಾಗ ಇದರಿಂದ ಯಜಿಸಬೇಕು; ಈ ಸಮಗ್ರ ಯಜ್ಞವು ತ್ರೈಧಾತವೀಯ; ಸಮಗ್ರ ಯಜ್ಞದಿಂದ ಯಜಿಸುತ್ತಾನೆ; ಅಭಿಚಾರ ಮಾಡುವವನು ಅವನನ್ನು ಮಟ್ಟಹಾಕಲಾರನು. ಸಹಸ್ರದಿಂದ ಯಜಿಸಲಿರುವಾಗ ಇದರಿಂದ ಯಜಿಸಬೇಕು; ಹುಟ್ಟಿದ್ದನ್ನೇ ಅವನಿಗೆ ಕೊಡುತ್ತಾನೆ. ಸಹಸ್ರದಿಂದ ಯಜಿಸಿದ ಮೇಲೆ ಇದರಿಂದ ಯಜಿಸಬೇಕು; ಇವನು ಪಶುಗಳ ಅಂತ್ಯವನ್ನು ತಲುಪುತ್ತಾನೆ. ಸಹಸ್ರದಿಂದ ಯಜಿಸುವವನು — ಪ್ರಜಾಪತಿಯು ಪಶುಗಳನ್ನು ಸೃಷ್ಟಿಸಿದನು; ಅವನು ಅವುಗಳನ್ನು ತ್ರೈಧಾತವೀಯದಿಂದಲೇ ಸೃಷ್ಟಿಸಿದನು; ಇದನ್ನು ತಿಳಿದು ಪಶುಕಾಮನಾಗಿ ತ್ರೈಧಾತವೀಯದಿಂದ ಯಜಿಸುವವನು, ಪ್ರಜಾಪತಿಯು ಪಶುಗಳನ್ನು ಸೃಷ್ಟಿಸಿದ ಆ ಯೋನಿಯಿಂದಲೇ ಅವುಗಳನ್ನು ಸೃಷ್ಟಿಸುತ್ತಾನೆ. ಮುಂದಿನ ಸಹಸ್ರವು ಅವನಿಗೆ ಬಾಗುತ್ತದೆ. 'ಯಜಿಸುವೆನು' ಎಂದು ಹೇಳಿ ಯಜಿಸದವನು ದೇವತೆಗಳಿಂದ ಕತ್ತರಿಸಲ್ಪಡುತ್ತಾನೆ; ಅವನು ತ್ರೈಧಾತವೀಯದಿಂದ ಯಜಿಸಬೇಕು; ಈ ಸಮಗ್ರ ಯಜ್ಞವು ತ್ರೈಧಾತವೀಯ; ಸಮಗ್ರ ಯಜ್ಞದಿಂದ ಯಜಿಸುತ್ತಾನೆ; ದೇವತೆಗಳಿಂದ ಕತ್ತರಿಸಲ್ಪಡುವುದಿಲ್ಲ. ಪುರೋಡಾಶವು ಹನ್ನೆರಡು ಕಪಾಲದ್ದು; ಅವು ನಾಲ್ಕು ಕಪಾಲದ ಮೂರು ಭಾಗಗಳು — ಮೂರರಷ್ಟು ಸಮೃದ್ಧಿಗಾಗಿ. ಮೂರು ಪುರೋಡಾಶಗಳು; ಈ ಮೂರು ಲೋಕಗಳು ಮೂರು; ಈ ಲೋಕಗಳನ್ನು ಪಡೆಯಲು ಉತ್ತರದ್ದು ಪೂರ್ವದ್ದಕ್ಕಿಂತ ದೊಡ್ಡದು; ಏಕೆಂದರೆ ಈ ಲೋಕಗಳು ಹಾಗೆಯೇ, ಯವಮಯವಾದವು. ಇದು ಅಂತರಿಕ್ಷದ ರೂಪ — ಸಮೃದ್ಧಿಗಾಗಿ. ಎಲ್ಲರಿಗೂ ಒಂಬತ್ತು ಕಪಾಲದ ಪುರೋಡಾಶವನ್ನು ಅರ್ಪಿಸುತ್ತಾನೆ — ಸಮೀಪಕ್ಕಾಗಿ. ಶಬ್ದವಿಲ್ಲದೆ ಚಿನ್ನವನ್ನು ಕೊಡುತ್ತಾನೆ; ತೇಜಸ್ಸನ್ನು ಗೆಲ್ಲುತ್ತಾನೆ. ಬೆಳ್ಳಿಯ ಪಾತ್ರೆಯನ್ನು ಕೊಡುತ್ತಾನೆ; ಪಶುಗಳನ್ನು ಗೆಲ್ಲುತ್ತಾನೆ. ಗೋವನ್ನು ಕೊಡುತ್ತಾನೆ; ಆಶೀರ್ವಾದಗಳನ್ನು ಗೆಲ್ಲುತ್ತಾನೆ. ಚಿನ್ನವು ಸಾಮದ ವರ್ಣ, ಬೆಳ್ಳಿ ಯಜುಸ್ಸಿನದು, ಗೋವು ಉಕ್ಥ ಮತ್ತು ದಾನಗಳದು; ಈ ಎಲ್ಲಾ ವರ್ಣಗಳನ್ನೂ ಗೆಲ್ಲುತ್ತಾನೆ. ^AI

ଏହି ଇଷ୍ଟିରେ ସମସ୍ତ ଛନ୍ଦ ଅନୁଚ୍ଚାରଣ କରାଯିବା ଉଚିତ ବୋଲି ସେମାନେ କୁହନ୍ତି। ତ୍ରିଷ୍ଟୁଭର ବୀର୍ଯ୍ୟ ହେଉଛି କକୁଭ୍, ଆଉ ଉଷ୍ଣିହ ଜଗତୀର ଅଟେ; ଯେହେତୁ ସେ ଉଷ୍ଣିହ ଓ କକୁଭକୁ ଅନୁବାଦ କରନ୍ତି, ତେଣୁ ସେ ସମସ୍ତ ଛନ୍ଦକୁ ଲାଭ କରନ୍ତି। ଏହି ଉଷ୍ଣିହ ହେଉଛି ଗାୟତ୍ରୀ; ଯେଉଁ ଚାରିଟି ଅକ୍ଷର ଅଧିକ ଅଛି, ସେହି ଚାରିଗୋଡ଼ିଆ ପଶୁ; ଯେପରି ପୁରୋଡାଶ ଉପରେ ପୁରୋଡାଶ ଥାଏ, ସେହିପରି ସେହି ଅକ୍ଷରମାନେ ଋଚ ଉପରେ ଥାଆନ୍ତି। ଜଗତୀ ଉପରେ ଯାହା ଅଧିକ ଅଛି, ତାହାକୁ ସେ ଯଜ୍ଞର ଶେଷ ପର୍ଯ୍ୟନ୍ତ ନେବା ଉଚିତ; ସେ ତାହାକୁ ତ୍ରିଷ୍ଟୁଭରେ ଆବୃତ କରନ୍ତି। ତ୍ରିଷ୍ଟୁଭ ହେଉଛି ଇନ୍ଦ୍ରିୟ ଓ ବୀର୍ଯ୍ୟ; ଇନ୍ଦ୍ରିୟ ଓ ବୀର୍ଯ୍ୟରେ ସେ ଯଜ୍ଞକୁ ପ୍ରତିଷ୍ଠିତ କରନ୍ତି; ସେ ତାହାକୁ ଶେଷ ପର୍ଯ୍ୟନ୍ତ ନେଇ ନଥାନ୍ତି। 'ହେ ଅଗ୍ନି, ତୁମର ତିନି ବଳ, ତିନି ଆସନ' — ଏହି ତ୍ରିବୃତ ଛନ୍ଦରେ ସେ ତାହାକୁ ଆବୃତ କରନ୍ତି, ସମାନ ରୂପ ପାଇଁ। ଏହି ସମସ୍ତ ଯଜ୍ଞ ହେଉଛି ତ୍ରୈଧାତବୀୟ; ଏହା ପ୍ରତ୍ୟେକ କାମନା ପାଇଁ ପ୍ରୟୋଗ କରାଯାଏ, କାରଣ ଯଜ୍ଞ ସମସ୍ତ କାମନା ପାଇଁ ପ୍ରୟୋଗ କରାଯାଏ। ଅଭିଚାର (ମନ୍ତ୍ରବାଣ) କରିବା ସମୟରେ ସେ ତ୍ରୈଧାତବୀୟରେ ଯଜ୍ଞ କରିବ; ଏହି ସମସ୍ତ ଯଜ୍ଞ ହେଉଛି ତ୍ରୈଧାତବୀୟ; ସମସ୍ତ ଯଜ୍ଞ ସହିତ ସେ ତା ବିରୁଦ୍ଧରେ ଅଭିଚାର କରନ୍ତି; ସେ ତାକୁ ନଷ୍ଟ କରନ୍ତି। ଯେତେବେଳେ ତା ବିରୁଦ୍ଧରେ ଅଭିଚାର କରାଯାଉଥାଏ, ସେତେବେଳେ ସେ ଏହି ଦ୍ୱାରା ଯଜ୍ଞ କରିବ; ଏହି ସମସ୍ତ ଯଜ୍ଞ ହେଉଛି ତ୍ରୈଧାତବୀୟ; ସମସ୍ତ ଯଜ୍ଞ ସହିତ ସେ ଯଜ୍ଞ କରନ୍ତି; ଅଭିଚାରକାରୀ ତାକୁ ନଷ୍ଟ କରିପାରେ ନାହିଁ। ସହସ୍ର (ଦକ୍ଷିଣା) ଦେଇ ଯଜ୍ଞ କରିବାକୁ ଯାଉଥିବା ସମୟରେ ସେ ଏହି ଦ୍ୱାରା ଯଜ୍ଞ କରିବ; ସେ ଜାତ ହୋଇଥିବା ବସ୍ତୁକୁ ଦାନ କରନ୍ତି। ସହସ୍ର ଦେଇ ଯଜ୍ଞ କରିସାରିବା ପରେ ସେ ଏହି ଦ୍ୱାରା ଯଜ୍ଞ କରିବ; ସେ ପଶୁମାନଙ୍କର ଶେଷ ପର୍ଯ୍ୟନ୍ତ ପହଞ୍ଚନ୍ତି। ଯେ ସହସ୍ର ଦେଇ ଯଜ୍ଞ କରନ୍ତି — ପ୍ରଜାପତି ପ୍ରକୃତରେ ପଶୁମାନଙ୍କୁ ସୃଷ୍ଟି କରିଥିଲେ; ସେ ସେମାନଙ୍କୁ ତ୍ରୈଧାତବୀୟ ଦ୍ୱାରା ସୃଷ୍ଟି କରିଥିଲେ; ଯେ ଏହା ଜାଣି ପଶୁ କାମନା କରି ତ୍ରୈଧାତବୀୟରେ ଯଜ୍ଞ କରନ୍ତି, ଯେଉଁ ଯୋନିରୁ ପ୍ରଜାପତି ପଶୁମାନଙ୍କୁ ସୃଷ୍ଟି କରିଥିଲେ, ସେହି ଯୋନିରୁ ସେ ସେମାନଙ୍କୁ ସୃଷ୍ଟି କରନ୍ତି। ପରବର୍ତ୍ତୀ ସହସ୍ର ତାଙ୍କ ଆଡ଼କୁ ନଇଁପଡ଼େ। ଯେ 'ମୁଁ ଯଜ୍ଞ କରିବି' ବୋଲି କହି ଯଜ୍ଞ କରନ୍ତି ନାହିଁ, ସେ ଦେବତାମାନଙ୍କଠାରୁ ବିଚ୍ଛିନ୍ନ ହୁଅନ୍ତି; ସେ ତ୍ରୈଧାତବୀୟରେ ଯଜ୍ଞ କରିବ; ଏହି ସମସ୍ତ ଯଜ୍ଞ ହେଉଛି ତ୍ରୈଧାତବୀୟ; ସମସ୍ତ ଯଜ୍ଞ ସହିତ ସେ ଯଜ୍ଞ କରନ୍ତି; ସେ ଦେବତାମାନଙ୍କଠାରୁ ବିଚ୍ଛିନ୍ନ ହୁଅନ୍ତି ନାହିଁ। ପୁରୋଡାଶ ବାର କପାଳର ହୁଏ; ସେହି ତିନୋଟି ଚାରି ଚାରି କପାଳର — ତିନିଗୁଣ ସମୃଦ୍ଧି ପାଇଁ। ତିନୋଟି ପୁରୋଡାଶ ଥାଏ; ଏହି ତିନି ଲୋକ ତିନୋଟି; ଏହି ଲୋକମାନଙ୍କୁ ପ୍ରାପ୍ତ କରିବା ପାଇଁ ପରବର୍ତ୍ତୀ ପୂର୍ବଠାରୁ ବଡ଼ ହୁଏ; କାରଣ ଏହି ଲୋକମାନେ ଯବମୟ ପରି ଅଟନ୍ତି। ଏହା ମଧ୍ୟ ଲୋକର ରୂପ — ସମୃଦ୍ଧି ପାଇଁ। ସେ ସମସ୍ତଙ୍କ ପାଇଁ ନଅ କପାଳର ପୁରୋଡାଶ ଅର୍ପଣ କରନ୍ତି — ନିକଟତା ପାଇଁ। ସେ ଶବ୍ଦ ନକରି ସୁନା ଦାନ କରନ୍ତି; ସେ ତେଜ ଲାଭ କରନ୍ତି। ସେ ରୂପାର ପାତ୍ର ଦାନ କରନ୍ତି; ସେ ପଶୁ ଲାଭ କରନ୍ତି। ସେ ଗାଈ ଦାନ କରନ୍ତି; ସେ ଆଶୀର୍ବାଦ ଲାଭ କରନ୍ତି। ସୁନା ସାମର ବର୍ଣ୍ଣ, ରୂପା ଯଜୁସର, ଗାଈ ଉକ୍ଥ ଓ ଦାନର; ସେ ଏହି ସମସ୍ତ ବର୍ଣ୍ଣ ଲାଭ କରନ୍ତି। ^AI

Tvashtri, whose son had been slain, drew off the Soma belonging to Indra. Indra sought a share in it, but Tvashtri would not invite him, saying, "You have killed my son." He (Indra), assuming the form of the sacrifice, drank the Soma by force. What remained of it Tvashtri poured into the offering ladle, saying, "Grow, O slayer of Indra." As far as it flew upward, so far did it (the thunderbolt) come to a halt of itself; or if it was so far, there was a slope; or if it was so far, it was in front of the fire. As it came into being, it came to be facing Agni and Soma. It grew in every direction, an arrow's length at each step. It encompassed these worlds. Because it encompassed these worlds, that is the Vritrahood of Vritra. Therefore Indra was afraid, and Tvashtri too. Tvashtri poured the thunderbolt for him. That thunderbolt was heat. He who was raising it could not lift it. Now at that time Vishnu was the other deity. He (Indra) said, "Come, Vishnu, let us bring this about by which this one may be slain." Vishnu divided himself threefold: a third on the earth, a third in the air, a third in heaven. He (Indra) was afraid of the one that was turning back. With the third that was on the earth Indra raised the thunderbolt, with Vishnu standing by. He (Vritra) said, "Do not strike me; there is strength in me; I will give that to you." He (Indra) gave it to him. He (Vritra) received it, saying, "Not yet for me." He gave it over to Vishnu. Vishnu received it, saying, "May Indra place strength in us." With the third that was in the air Indra raised the thunderbolt, with Vishnu standing by. He (Vritra) said, "Do not strike me; there is strength in me; I will give that to you." He (Indra) gave it to him. He (Vritra) received it, saying, "Twice for me." He gave it over to Vishnu. Vishnu received it, saying, "May Indra place strength in us." With the third that was in heaven Indra raised the thunderbolt, with Vishnu standing by. He (Vritra) said, "Do not strike me; I am this; I will give that to you." He said, "Yes." "Let us make a pact: you shall enter me alone." "If you enter me, what will you enjoy?" he asked. "You alone shall be kindled for me; for your enjoyment I shall enter you," he said. Vritra entered him. Vritra is the belly. Hunger is indeed the enemy of man. He who knows thus slays hunger, his enemy. He (Vritra) gave it to him. He (Indra) received it, saying, "Thrice for me." He gave it over to Vishnu. Vishnu received it, saying, "May Indra place strength in us." Because he gave it three times and received it three times, that is the threefoldness of the threefold offering. Because Vishnu stood by, he gave it over to Vishnu; therefore the offering belongs to Indra and Vishnu. Whatever there was here, he gave that to him: the Rig verses, the Sama chants, the Yajus formulas. A thousand he gave him; therefore the sacrificial fee is a thousand. ^AI

ತ್ವಷ್ಟೃವು ತನ್ನ ಮಗನನ್ನು ಕೊಂದ ಇಂದ್ರನಿಗೆ ಸೋಮವನ್ನು ತಂದುಕೊಟ್ಟನು. ಅದರಲ್ಲಿ ಇಂದ್ರನು ಪಾಲನ್ನು ಬಯಸಿದನು, ಆದರೆ ತ್ವಷ್ಟೃವು ಅವನನ್ನು ಆಹ್ವಾನಿಸಲಿಲ್ಲ, "ನೀನು ನನ್ನ ಮಗನನ್ನು ಕೊಂದಿದ್ದೀಯೆ" ಎಂದನು. ಅವನು (ಇಂದ್ರನು) ಯಜ್ಞದ ವೇಷವನ್ನು ಧರಿಸಿ ಬಲವಂತವಾಗಿ ಸೋಮವನ್ನು ಕುಡಿದನು. ಅದರಲ್ಲಿ ಉಳಿದದ್ದನ್ನು ತ್ವಷ್ಟೃವು ಆಹವನೀಯ ಅಗ್ನಿಯ ಮೇಲೆ ಸುರಿದು, "ಇಂದ್ರನ ಶತ್ರುವೇ, ಬೆಳೆಯುವವನಾಗು" ಎಂದನು. ಅದು ಎಷ್ಟು ಎತ್ತರಕ್ಕೆ ಮೇಲಕ್ಕೆ ಹಾರಿತೋ ಅಷ್ಟರಲ್ಲಿ ಅದು ತಾನಾಗಿಯೇ ನಿಂತಿತು; ಅಥವಾ ಅಷ್ಟರಲ್ಲಿ ಅದು ಇಳಿಜಾರಾಗಿತ್ತು; ಅಥವಾ ಅಷ್ಟರಲ್ಲಿ ಅದು ಅಗ್ನಿಯ ಎದುರಿನಲ್ಲಿತ್ತು. ಅದು ಹುಟ್ಟುತ್ತಿದ್ದಂತೆ ಅಗ್ನಿ ಮತ್ತು ಸೋಮರ ಕಡೆಗೆ ಬೆಳೆಯಿತು. ಅದು ಪ್ರತಿ ಬಾಣದ ಉದ್ದದಷ್ಟು ಎಲ್ಲ ದಿಕ್ಕುಗಳಲ್ಲಿಯೂ ಬೆಳೆಯಿತು. ಅದು ಈ ಲೋಕಗಳನ್ನು ಆವರಿಸಿತು. ಅದು ಈ ಲೋಕಗಳನ್ನು ಆವರಿಸಿದ್ದರಿಂದ ಅದೇ ವೃತ್ರನ ವೃತ್ರತ್ವವಾಯಿತು. ಆದ್ದರಿಂದ ಇಂದ್ರನು ಹೆದರಿದನು, ತ್ವಷ್ಟೃವೂ ಹೆದರಿದನು. ತ್ವಷ್ಟೃವು ಅವನಿಗೆ ವಜ್ರಾಯುಧವನ್ನು ಸುರಿದನು. ಆ ವಜ್ರವು ತಪಸ್ಸೇ ಆಗಿತ್ತು. ಅದನ್ನು ಎತ್ತಲು ಇಂದ್ರನು ಶಕ್ತನಾಗಲಿಲ್ಲ. ಆಗ ವಿಷ್ಣುವು ಬೇರೆ ದೇವತೆಯಾಗಿದ್ದನು. ಅವನು (ಇಂದ್ರನು) ಹೇಳಿದನು, "ವಿಷ್ಣುವೇ, ಬಾ, ಇವನನ್ನು ಸಂಹರಿಸುವ ಉಪಾಯವನ್ನು ನಾವು ಮಾಡೋಣ." ವಿಷ್ಣುವು ತನ್ನನ್ನು ಮೂರಾಗಿ ವಿಭಾಗಿಸಿಕೊಂಡನು: ಮೂರನೆಯ ಒಂದು ಭಾಗ ಭೂಮಿಯಲ್ಲಿ, ಮೂರನೆಯ ಒಂದು ಭಾಗ ಅಂತರಿಕ್ಷದಲ್ಲಿ, ಮೂರನೆಯ ಒಂದು ಭಾಗ ಸ್ವರ್ಗದಲ್ಲಿ. ಹಿಂದಕ್ಕೆ ತಿರುಗುವ ಭಾಗಕ್ಕೆ ಅವನು ಹೆದರಿದನು. ಭೂಮಿಯಲ್ಲಿದ್ದ ಮೂರನೆಯ ಭಾಗದಿಂದ ಇಂದ್ರನು ವಜ್ರವನ್ನು ಎತ್ತಿದನು, ವಿಷ್ಣುವು ಪಕ್ಕದಲ್ಲಿ ನಿಂತಿದ್ದನು. ಅವನು (ವೃತ್ರನು) ಹೇಳಿದನು, "ನನ್ನ ಮೇಲೆ ಪ್ರಹಾರ ಮಾಡಬೇಡ; ನನ್ನಲ್ಲಿ ಬಲವಿದೆ; ಅದನ್ನು ನಿನಗೆ ಕೊಡುವೆನು." ಅವನು (ಇಂದ್ರನು) ಅದನ್ನು ಅವನಿಗೆ ಕೊಟ್ಟನು. ಅವನು (ವೃತ್ರನು) ಅದನ್ನು ಸ್ವೀಕರಿಸಿ, "ಇನ್ನೂ ನನಗಲ್ಲ" ಎಂದನು. ಅದನ್ನು ವಿಷ್ಣುವಿಗೆ ಒಪ್ಪಿಸಿದನು. ವಿಷ್ಣುವು ಅದನ್ನು ಸ್ವೀಕರಿಸಿ, "ಇಂದ್ರನು ನಮ್ಮಲ್ಲಿ ಬಲವನ್ನು ಇಡಲಿ" ಎಂದನು. ಅಂತರಿಕ್ಷದಲ್ಲಿದ್ದ ಮೂರನೆಯ ಭಾಗದಿಂದ ಇಂದ್ರನು ವಜ್ರವನ್ನು ಎತ್ತಿದನು, ವಿಷ್ಣುವು ಪಕ್ಕದಲ್ಲಿ ನಿಂತಿದ್ದನು. ಅವನು (ವೃತ್ರನು) ಹೇಳಿದನು, "ನನ್ನ ಮೇಲೆ ಪ್ರಹಾರ ಮಾಡಬೇಡ; ನನ್ನಲ್ಲಿ ಬಲವಿದೆ; ಅದನ್ನು ನಿನಗೆ ಕೊಡುವೆನು." ಅವನು (ಇಂದ್ರನು) ಅದನ್ನು ಅವನಿಗೆ ಕೊಟ್ಟನು. ಅವನು (ವೃತ್ರನು) ಅದನ್ನು ಸ್ವೀಕರಿಸಿ, "ಎರಡನೆಯ ಸಲ ನನಗೆ" ಎಂದನು. ಅದನ್ನು ವಿಷ್ಣುವಿಗೆ ಒಪ್ಪಿಸಿದನು. ವಿಷ್ಣುವು ಅದನ್ನು ಸ್ವೀಕರಿಸಿ, "ಇಂದ್ರನು ನಮ್ಮಲ್ಲಿ ಬಲವನ್ನು ಇಡಲಿ" ಎಂದನು. ಸ್ವರ್ಗದಲ್ಲಿದ್ದ ಮೂರನೆಯ ಭಾಗದಿಂದ ಇಂದ್ರನು ವಜ್ರವನ್ನು ಎತ್ತಿದನು, ವಿಷ್ಣುವು ಪಕ್ಕದಲ್ಲಿ ನಿಂತಿದ್ದನು. ಅವನು (ವೃತ್ರನು) ಹೇಳಿದನು, "ನನ್ನ ಮೇಲೆ ಪ್ರಹಾರ ಮಾಡಬೇಡ; ನಾನೇ ಇದ್ದೇನೆ; ಅದನ್ನು ನಿನಗೆ ಕೊಡುವೆನು." ಅವನು "ಹಾಗೆಯೇ" ಎಂದನು. "ನಾವು ಒಂದು ಒಪ್ಪಂದ ಮಾಡಿಕೊಳ್ಳೋಣ: ನೀನು ನನ್ನೊಳಗೆ ಮಾತ್ರ ಪ್ರವೇಶಿಸಬೇಕು." "ನೀನು ನನ್ನೊಳಗೆ ಪ್ರವೇಶಿಸಿದರೆ ಏನನ್ನು ಅನುಭವಿಸುವೆ?" ಎಂದು ಅವನು ಕೇಳಿದನು. "ನೀನೊಬ್ಬನೇ ನನಗೆ ಉರಿಯುವವನಾಗು; ನಿನ್ನ ಭೋಗಕ್ಕಾಗಿ ನಾನು ನಿನ್ನೊಳಗೆ ಪ್ರವೇಶಿಸುವೆನು" ಎಂದನು. ವೃತ್ರನು ಅವನೊಳಗೆ ಪ್ರವೇಶಿಸಿದನು. ವೃತ್ರನು ಹೊಟ್ಟೆ. ಹಸಿವು ನಿಜವಾಗಿಯೂ ಮನುಷ್ಯನ ಶತ್ರು. ಹೀಗೆ ತಿಳಿದವನು ಹಸಿವೆಯೆಂಬ ತನ್ನ ಶತ್ರುವನ್ನು ಸಂಹರಿಸುತ್ತಾನೆ. ಅವನು (ವೃತ್ರನು) ಅದನ್ನು ಅವನಿಗೆ ಕೊಟ್ಟನು. ಅವನು (ಇಂದ್ರನು) ಅದನ್ನು ಸ್ವೀಕರಿಸಿ, "ಮೂರನೆಯ ಸಲ ನನಗೆ" ಎಂದನು. ಅದನ್ನು ವಿಷ್ಣುವಿಗೆ ಒಪ್ಪಿಸಿದನು. ವಿಷ್ಣುವು ಅದನ್ನು ಸ್ವೀಕರಿಸಿ, "ಇಂದ್ರನು ನಮ್ಮಲ್ಲಿ ಬಲವನ್ನು ಇಡಲಿ" ಎಂದನು. ಅವನು ಮೂರು ಸಲ ಕೊಟ್ಟು, ಮೂರು ಸಲ ಸ್ವೀಕರಿಸಿದ್ದರಿಂದ ಅದೇ ತ್ರಿಧಾತುವಿನ ತ್ರಿಧಾತುತ್ವ. ವಿಷ್ಣುವು ಪಕ್ಕದಲ್ಲಿ ನಿಂತಿದ್ದರಿಂದ ಅದನ್ನು ವಿಷ್ಣುವಿಗೆ ಒಪ್ಪಿಸಿದನು; ಆದ್ದರಿಂದ ಹವಿಸ್ಸು ಇಂದ್ರ ಮತ್ತು ವಿಷ್ಣು ಇಬ್ಬರಿಗೂ ಸೇರಿದುದಾಗಿದೆ. ಇಲ್ಲಿ ಏನೇ ಇತ್ತೋ ಅದೆಲ್ಲವನ್ನೂ ಅವನು ಅವನಿಗೆ ಕೊಟ್ಟನು: ಋಗ್ವೇದದ ಋಕ್ಕುಗಳು, ಸಾಮವೇದದ ಸಾಮಗಳು, ಯಜುರ್ವೇದದ ಯಜುಸ್ಸುಗಳು. ಸಾವಿರವನ್ನು ಅವನಿಗೆ ಕೊಟ್ಟನು; ಆದ್ದರಿಂದ ಯಜ್ಞದ ದಕ್ಷಿಣೆ ಸಾವಿರವಾಗಿದೆ. ^AI

ତ୍ୱଷ୍ଟାଙ୍କ ପୁତ୍ର ହତ ହୋଇଥିଲା; ସେ ଇନ୍ଦ୍ରଙ୍କ ସୋମ ଆଣି ନେଲେ। ଇନ୍ଦ୍ର ସେଥିରେ ଆହ୍ୱାନ ଚାହିଁଲେ, ମାତ୍ର ତ୍ୱଷ୍ଟା ତାଙ୍କୁ ଆହ୍ୱାନ କଲେ ନାହିଁ, କହିଲେ, 'ତୁମେ ମୋ ପୁତ୍ରକୁ ବଧ କରିଅଛ'। ସେ (ଇନ୍ଦ୍ର) ଯଜ୍ଞର ରୂପ ଧାରଣ କରି ବଳପୂର୍ବକ ସୋମ ପାନ କଲେ। ତାହାର ଯାହା ଅବଶିଷ୍ଟ ରହିଲା, ତାହା ତ୍ୱଷ୍ଟା ଆହବନୀୟ ପାତ୍ରରେ ଢାଳି କହିଲେ, 'ହେ ଇନ୍ଦ୍ରହନ୍ତା, ବୃଦ୍ଧି ପାଅ'। ସେ (ବଜ୍ର) ଯେତିକି ଉଚ୍ଚକୁ ଉଡ଼ିଗଲା, ସେତିକି ପର୍ଯ୍ୟନ୍ତ ସେ ଆପେ ଅଟକିଗଲା; ଅଥବା ସେତିକି ପର୍ଯ୍ୟନ୍ତ ଢାଲୁ ଥିଲା; ଅଥବା ସେତିକି ପର୍ଯ୍ୟନ୍ତ ଅଗ୍ନିଙ୍କ ସମ୍ମୁଖରେ ଥିଲା। ସେ ଉତ୍ପନ୍ନ ହେଉଥିବା ସମୟରେ ଅଗ୍ନି ଓ ସୋମଙ୍କ ଆଡ଼କୁ ମୁହଁ କରି ରହିଲା। ସେ ପ୍ରତ୍ୟେକ ପାଦରେ ଏକ ବାଣର ଦୈର୍ଘ୍ୟ ପରିମାଣରେ ସବୁ ଦିଗକୁ ବୃଦ୍ଧି ପାଇଲା। ସେ ଏହି ଲୋକମାନଙ୍କୁ ଆବୃତ କଲା। ଯେହେତୁ ସେ ଏହି ଲୋକମାନଙ୍କୁ ଆବୃତ କଲା, ସେହି ହେତୁ ତାହା ବୃତ୍ରର ବୃତ୍ରତ୍ୱ। ତେଣୁ ଇନ୍ଦ୍ର ଭୟ କଲେ, ତ୍ୱଷ୍ଟା ମଧ୍ୟ। ତ୍ୱଷ୍ଟା ତାଙ୍କ ପାଇଁ ବଜ୍ର ଢାଳିଲେ। ସେ ବଜ୍ର ତପସ୍ୟା ଥିଲା। ଯେ ତାହାକୁ ଉଠାଉଥିଲା, ସେ ତାହା ଉଠାଇ ପାରିଲା ନାହିଁ। ସେତେବେଳେ ବିଷ୍ଣୁ ଅନ୍ୟ ଦେବତା ଥିଲେ। ସେ (ଇନ୍ଦ୍ର) କହିଲେ, 'ହେ ବିଷ୍ଣୁ, ଆସ, ଯାହାଦ୍ୱାରା ଏହାକୁ ବଧ କରିପାରିବା, ତାହା ଆମେ ଆଣିବା'। ବିଷ୍ଣୁ ନିଜକୁ ତିନି ଭାଗରେ ବିଭକ୍ତ କଲେ: ଏକ ତୃତୀୟାଂଶ ପୃଥିବୀରେ, ଏକ ତୃତୀୟାଂଶ ଅନ୍ତରୀକ୍ଷରେ, ଏକ ତୃତୀୟାଂଶ ଦ୍ୟୁଲୋକରେ। ସେ (ଇନ୍ଦ୍ର) ପ୍ରତ୍ୟାବର୍ତ୍ତନକାରୀ ଭାଗକୁ ଭୟ କଲେ। ପୃଥିବୀରେ ଥିବା ତୃତୀୟାଂଶଦ୍ୱାରା ଇନ୍ଦ୍ର ବଜ୍ର ଉଠାଇଲେ, ବିଷ୍ଣୁ ପାଖରେ ଠିଆ ହୋଇ ରହିଲେ। ସେ (ବୃତ୍ର) କହିଲା, 'ମୋତେ ଆଘାତ କର ନାହିଁ; ମୋ ଭିତରେ ବୀର୍ଯ୍ୟ ଅଛି; ତାହା ମୁଁ ତୁମକୁ ଦେବି'। ସେ (ଇନ୍ଦ୍ର) ତାହା ତାକୁ ଦେଲେ। ସେ (ବୃତ୍ର) ତାହା ଗ୍ରହଣ କରି କହିଲା, 'ଏବେ ନୁହେଁ'। ସେ ତାହା ବିଷ୍ଣୁଙ୍କୁ ଦେଇଦେଲା। ବିଷ୍ଣୁ ତାହା ଗ୍ରହଣ କରି କହିଲେ, 'ଇନ୍ଦ୍ର ଆମମାନଙ୍କ ଭିତରେ ଇନ୍ଦ୍ରିୟ ଶକ୍ତି ସ୍ଥାପନ କରନ୍ତୁ'। ଅନ୍ତରୀକ୍ଷରେ ଥିବା ତୃତୀୟାଂଶଦ୍ୱାରା ଇନ୍ଦ୍ର ବଜ୍ର ଉଠାଇଲେ, ବିଷ୍ଣୁ ପାଖରେ ଠିଆ ହୋଇ ରହିଲେ। ସେ (ବୃତ୍ର) କହିଲା, 'ମୋତେ ଆଘାତ କର ନାହିଁ; ମୋ ଭିତରେ ବୀର୍ଯ୍ୟ ଅଛି; ତାହା ମୁଁ ତୁମକୁ ଦେବି'। ସେ (ଇନ୍ଦ୍ର) ତାହା ତାକୁ ଦେଲେ। ସେ (ବୃତ୍ର) ତାହା ଗ୍ରହଣ କରି କହିଲା, 'ଦୁଇଥର ମୋ ପାଇଁ'। ସେ ତାହା ବିଷ୍ଣୁଙ୍କୁ ଦେଇଦେଲା। ବିଷ୍ଣୁ ତାହା ଗ୍ରହଣ କରି କହିଲେ, 'ଇନ୍ଦ୍ର ଆମମାନଙ୍କ ଭିତରେ ଇନ୍ଦ୍ରିୟ ଶକ୍ତି ସ୍ଥାପନ କରନ୍ତୁ'। ଦ୍ୟୁଲୋକରେ ଥିବା ତୃତୀୟାଂଶଦ୍ୱାରା ଇନ୍ଦ୍ର ବଜ୍ର ଉଠାଇଲେ, ବିଷ୍ଣୁ ପାଖରେ ଠିଆ ହୋଇ ରହିଲେ। ସେ (ବୃତ୍ର) କହିଲା, 'ମୋତେ ଆଘାତ କର ନାହିଁ; ମୁଁ ଏହା; ତାହା ମୁଁ ତୁମକୁ ଦେବି'। ସେ କହିଲେ, 'ହଁ'। 'ଆମେ ଏକ ସନ୍ଧି କରିବା: ତୁମେ ମୋ ଭିତରେ ପ୍ରବେଶ କରିବ'। 'ଯଦି ତୁମେ ମୋ ଭିତରେ ପ୍ରବେଶ କରିବ, ତେବେ ତୁମେ କଣ ଭୋଗ କରିବ?' ସେ ପଚାରିଲା। 'ତୁମେ ହିଁ ମୋ ପାଇଁ ପ୍ରଜ୍ୱଳିତ ହେବ; ତୁମ ଭୋଗ ପାଇଁ ମୁଁ ତୁମ ଭିତରେ ପ୍ରବେଶ କରିବି', ସେ କହିଲା। ବୃତ୍ର ତା ଭିତରେ ପ୍ରବେଶ କଲା। ବୃତ୍ର ହେଉଛି ଉଦର। କ୍ଷୁଧା ହିଁ ମନୁଷ୍ୟର ଶତ୍ରୁ। ଯେ ଏହା ଜାଣେ, ସେ କ୍ଷୁଧାରୂପୀ ଶତ୍ରୁକୁ ବଧ କରେ। ସେ (ବୃତ୍ର) ତାହା ତାକୁ ଦେଲା। ସେ (ଇନ୍ଦ୍ର) ତାହା ଗ୍ରହଣ କରି କହିଲେ, 'ତିନିଥର ମୋ ପାଇଁ'। ସେ ତାହା ବିଷ୍ଣୁଙ୍କୁ ଦେଇଦେଲା। ବିଷ୍ଣୁ ତାହା ଗ୍ରହଣ କରି କହିଲେ, 'ଇନ୍ଦ୍ର ଆମମାନଙ୍କ ଭିତରେ ଇନ୍ଦ୍ରିୟ ଶକ୍ତି ସ୍ଥାପନ କରନ୍ତୁ'। ଯେହେତୁ ସେ ତିନିଥର ଦେଲା ଓ ତିନିଥର ଗ୍ରହଣ କଲା, ସେହି ହେତୁ ତ୍ରିଧାତୁ ଯଜ୍ଞର ତ୍ରିଧାତୁତ୍ୱ। ଯେହେତୁ ବିଷ୍ଣୁ ପାଖରେ ଠିଆ ହୋଇ ରହିଲେ, ସେ ତାହା ବିଷ୍ଣୁଙ୍କୁ ଦେଲା; ତେଣୁ ହବି ଇନ୍ଦ୍ର ଓ ବିଷ୍ଣୁଙ୍କର ହୁଏ। ଏଠାରେ ଯାହା କିଛି ଥିଲା, ସେ ସବୁ ତାକୁ ଦେଲା: ଋକ୍ ମନ୍ତ୍ର, ସାମ ଗାନ, ଯଜୁସ୍ ସୂତ୍ର। ସହସ୍ର ତାକୁ ଦେଲା; ତେଣୁ ଦକ୍ଷିଣା ସହସ୍ର ହୁଏ। ^AI

The gods feared the kingly class (Rajanya) at his birth. While he was still within, they bound him with a cord. So this Rajanya is born as one who has been bound. If this one were born unbound, he would go about slaying enemies. If one should desire that a Rajanya be born unbound and go about slaying enemies, then for him one should offer a rice-offering (charu) to Indra and Brihaspati. The Rajanya is Indra, and Brahman is Brihaspati; by Brahman he frees him from the binding of the cord. A golden cord is the sacrificial gift; visibly he frees him from the binding of the cord. ^AI

ದೇವತೆಗಳು ಜನಿಸುತ್ತಿರುವ ರಾಜನ್ಯನಿಗೆ ಹೆದರಿದರು. ಅವನು ಇನ್ನೂ ಒಳಗಿರುವಾಗಲೇ ಅವನನ್ನು ಹಗ್ಗದಿಂದ ಕಟ್ಟಿಹಾಕಿದರು. ಆದ್ದರಿಂದ ಈ ರಾಜನ್ಯನು ಕಟ್ಟಲ್ಪಟ್ಟವನಾಗಿಯೇ ಜನಿಸುತ್ತಾನೆ. ಈತನು ಕಟ್ಟಲ್ಪಡದೆ ಜನಿಸಿದ್ದರೆ ಶತ್ರುಗಳನ್ನು ಸಂಹರಿಸುತ್ತಾ ತಿರುಗುತ್ತಿದ್ದನು. ಒಬ್ಬ ರಾಜನ್ಯನು ಕಟ್ಟಲ್ಪಡದೆ ಜನಿಸಿ ಶತ್ರುಗಳನ್ನು ಸಂಹರಿಸುತ್ತಾ ತಿರುಗಬೇಕೆಂದು ಯಾರು ಬಯಸುವರೋ, ಅವನಿಗೆ ಇಂದ್ರ ಮತ್ತು ಬೃಹಸ್ಪತಿಗಳಿಗೆ ಸಂಬಂಧಿಸಿದ ಈ ಐಂದ್ರ-ಬಾರ್ಹಸ್ಪತ್ಯ ಚರು (ಅನ್ನದ ಹವಿಸ್ಸು) ಅನ್ನು ಅರ್ಪಿಸಬೇಕು. ರಾಜನ್ಯನು ಇಂದ್ರನೇ; ಬ್ರಹ್ಮನು ಬೃಹಸ್ಪತಿ. ಬ್ರಹ್ಮನಿಂದಲೇ ಅವನನ್ನು ಹಗ್ಗದ ಕಟ್ಟಿನಿಂದ ಬಿಡುಗಡೆ ಮಾಡುತ್ತಾನೆ. ಚಿನ್ನದ ಹಗ್ಗವೇ ದಕ್ಷಿಣೆ; ಪ್ರತ್ಯಕ್ಷವಾಗಿಯೇ ಅವನನ್ನು ಹಗ್ಗದ ಕಟ್ಟಿನಿಂದ ಬಿಡುಗಡೆ ಮಾಡುತ್ತಾನೆ. ^AI

ଦେବତାମାନେ ରାଜନ୍ୟ ଜନ୍ମ ହେଉଥିବା ସମୟରେ ତାହାକୁ ଭୟ କଲେ। ସେ ଗର୍ଭରେ ଥିବା ସମୟରେ ସେମାନେ ତାହାକୁ ଦଉଡ଼ିରେ ବାନ୍ଧି ଦେଲେ। ସେଥିପାଇଁ ଏହି ରାଜନ୍ୟ ବନ୍ଧା ହୋଇଥିବା ଭାବରେ ଜନ୍ମ ହୁଏ। ଯଦି ଏହି ରାଜନ୍ୟ ଅବନ୍ଧ ଭାବରେ ଜନ୍ମ ହେଉଥାନ୍ତା, ତେବେ ସେ ଶତ୍ରୁମାନଙ୍କୁ ବଧ କରି ବୁଲୁଥାନ୍ତା। ଯଦି କେହି ଇଚ୍ଛା କରେ ଯେ ଏକ ରାଜନ୍ୟ ଅବନ୍ଧ ଭାବରେ ଜନ୍ମ ହେଉ ଏବଂ ଶତ୍ରୁମାନଙ୍କୁ ବଧ କରି ବୁଲୁ, ତେବେ ତାହା ପାଇଁ ସେ ଇନ୍ଦ୍ର ଓ ବୃହସ୍ପତିଙ୍କୁ ଏକ ଚରୁ (ଅନ୍ନ ନୈବେଦ୍ୟ) ଅର୍ପଣ କରିବ। ରାଜନ୍ୟ ହେଉଛନ୍ତି ଇନ୍ଦ୍ର, ଏବଂ ବ୍ରହ୍ମ ହେଉଛନ୍ତି ବୃହସ୍ପତି; ବ୍ରହ୍ମ ଦ୍ୱାରା ସେ ତାହାକୁ ଦଉଡ଼ିର ବନ୍ଧନରୁ ମୁକ୍ତ କରନ୍ତି। ସୁବର୍ଣ୍ଣ ଦଉଡ଼ି ହେଉଛି ଦକ୍ଷିଣା; ସାକ୍ଷାତ୍ ସେ ତାହାକୁ ଦଉଡ଼ିର ବନ୍ଧନରୁ ମୁକ୍ତ କରନ୍ତି। ^AI

Becoming ever new, he is born; he is the banner of the days, the mark of the dawn as he comes forth. He assigns their portion to the gods as he goes; the shining moon extends a long life. The imperishable ones make the stalk to swell, which the imperishable ones drink as the imperishable draught; may King Varuna, Brihaspati, the guardians of the world, make us swell thereby. In the eastern quarter you are Indra, the king; and in the northern quarter, O slayer of Vritra, you are the slayer of Vritra. Where the streams flow, there they flow; be victorious there; to the south be a bull, worthy of the oblation. May Indra conquer, may he not be conquered; as overlord may he rule among kings. For you have become all things, you have overcome the hostile hosts, so that you may be near to be approached and worthy of homage. His greatness alone has surpassed the heaven, the earth, and the atmosphere. Indra, the self-ruler, has entered his home, praised everywhere; the self-possessing, the mighty one has bellowed for battle. O hero, we praise you, like cows that have not been milked. You are the lord of this world, of the moving and the standing; O Indra, you are the lord of the one who stands firm, you of fair aspect. For you alone we call, the makers of the sacrifice, for the winning of wealth; you, O Indra, in the battles, O lord of the good, the men call; you in the contests, O you who are swift. Though the heavens and the earth, O Indra, were a hundred and a thousand, they would not equal you, O wielder of the thunderbolt; not even the suns, O thousandfold one, have reached your birth, nor the two worlds. Drink the soma, O Indra; may it gladden you; the stone has pressed it for you, O you of bay horses; pressed by the arms of the presser, well-guided like a steed. May the rich, much-possessing ones be our companions in the same joy in Indra; those by which we may rejoice, being prosperous. O Agni, your pure flames have risen; the light has shone forth; O Jatavedas, the seven bay mares carry you in your chariot, O god Surya, with flaming hair, O far-seeing one. The wondrous host of the gods has risen in the east, the eye of Mitra, of Varuna, of Agni; it has filled heaven and earth and the atmosphere; Surya is the soul of the moving and the standing. May all the gods who increase the truth, who hear the call at the seasons, be pleased with the offering that is to be joined. May all the gods hear this call of mine, those who are in the atmosphere, those who are in heaven; those whose tongue is Agni, or who are worthy of worship, seated on this altar, rejoice. ^AI

ಅವನು ಪ್ರತಿದಿನವೂ ಹೊಸತಾಗಿ ಹುಟ್ಟುತ್ತಾನೆ; ಹಗಲುಗಳಿಗೆ ಗುರುತಾಗಿ, ಉಷೆಯ ಮುನ್ನುಡಿಯಾಗಿ ಮುಂಚೆ ಬರುತ್ತಾನೆ. ಹೋಗುತ್ತಾ ದೇವತೆಗಳಿಗೆ ಅವರ ಪಾಲನ್ನು ನೀಡುತ್ತಾನೆ; ಪ್ರಕಾಶಮಾನನಾದ ಚಂದ್ರನು ದೀರ್ಘಾಯುಷ್ಯವನ್ನು ವಿಸ್ತರಿಸುತ್ತಾನೆ. ಅಕ್ಷಯರಾದವರು ಓಷಧಿಯ ಕಾಂಡವನ್ನು ಉಬ್ಬಿಸುತ್ತಾರೆ; ಅಕ್ಷಯರಾದವರು ಅದನ್ನು ಅಕ್ಷಯವಾದ ಪಾನವಾಗಿ ಕುಡಿಯುತ್ತಾರೆ; ಆ ಮೂಲಕ ರಾಜನಾದ ವರುಣನು, ಬೃಹಸ್ಪತಿಯು, ಲೋಕಗಳ ಪಾಲಕರು ನಮ್ಮನ್ನು ಉಬ್ಬಿಸಲಿ. ಪೂರ್ವ ದಿಕ್ಕಿನಲ್ಲಿ ನೀನು ಇಂದ್ರನು, ರಾಜನು; ಉತ್ತರ ದಿಕ್ಕಿನಲ್ಲಿಯೂ, ವೃತ್ರಹಂತಕನೇ, ನೀನು ವೃತ್ರಹಂತಕನು. ಎಲ್ಲಿ ಪ್ರವಾಹಗಳು ಹರಿಯುತ್ತವೆಯೋ ಅಲ್ಲಿ ಅವು ಹರಿಯುತ್ತವೆ; ಅಲ್ಲಿ ಜಯಿಸು; ದಕ್ಷಿಣದಲ್ಲಿ ಹವಿಸ್ಸಿಗೆ ಅರ್ಹನಾದ ವೃಷಭನಾಗು. ಇಂದ್ರನು ಜಯಿಸಲಿ, ಸೋಲದಿರಲಿ; ಅಧಿರಾಜನಾಗಿ ರಾಜರ ಮಧ್ಯೆ ಆಳಲಿ. ಏಕೆಂದರೆ ನೀನು ಎಲ್ಲವೂ ಆಗಿದ್ದೀ; ಶತ್ರುಸೈನ್ಯಗಳನ್ನು ಮೀರಿಸಿದ್ದೀ; ಸಮೀಪಿಸಲು ಯೋಗ್ಯನೂ ನಮಸ್ಕಾರಾರ್ಹನೂ ಆಗುವಂತೆ. ಅವನ ಮಹಿಮೆಯೇ ಆಕಾಶ, ಭೂಮಿ ಮತ್ತು ಅಂತರಿಕ್ಷವನ್ನು ಮೀರಿಸಿದೆ. ಸ್ವರಾಟನಾದ ಇಂದ್ರನು ತನ್ನ ಮನೆಯನ್ನು ಪ್ರವೇಶಿಸಿದ್ದಾನೆ, ಎಲ್ಲೆಡೆ ಕೀರ್ತಿಸಲ್ಪಟ್ಟವನು; ಸ್ವಯಂ ಸಂಪತ್ತಿನವನು, ಮಹಾಬಲನು ಯುದ್ಧಕ್ಕಾಗಿ ಗರ್ಜಿಸಿದ್ದಾನೆ. ವೀರನೇ, ಹಾಲು ಕರೆಯದ ಗೋವುಗಳಂತೆ ನಾವು ನಿನ್ನನ್ನು ಸ್ತುತಿಸುತ್ತೇವೆ. ಈ ಚರಾಚರ ಜಗತ್ತಿಗೆ ನೀನೇ ಒಡೆಯನು; ಚಲಿಸುವ ಮತ್ತು ನಿಂತಿರುವ ಎಲ್ಲದಕ್ಕೂ ಒಡೆಯನು; ಇಂದ್ರನೇ, ಸ್ಥಿರನಾಗಿ ನಿಂತವನಿಗೂ ಒಡೆಯನು, ಸುಂದರ ದರ್ಶನದವನೇ. ಯಜ್ಞ ಮಾಡುವವರಾದ ನಾವು ಸಂಪತ್ತಿನ ಗೆಲುವಿಗಾಗಿ ನಿನ್ನನ್ನೇ ಕರೆಯುತ್ತೇವೆ; ಇಂದ್ರನೇ, ಯುದ್ಧಗಳಲ್ಲಿ ಸಜ್ಜನರ ಒಡೆಯನೇ, ಪುರುಷರು ನಿನ್ನನ್ನು ಕರೆಯುತ್ತಾರೆ; ಓ ಶೀಘ್ರಗಾಮಿಯೇ, ಸ್ಪರ್ಧೆಗಳಲ್ಲಿ ನಿನ್ನನ್ನು ಕರೆಯುತ್ತಾರೆ. ಇಂದ್ರನೇ, ಆಕಾಶ ಮತ್ತು ಭೂಮಿಗಳು ನೂರು, ಸಾವಿರವಾದರೂ ಅವು ನಿನಗೆ ಸಮವಾಗವು, ವಜ್ರಧಾರಿಯೇ; ಸಹಸ್ರರೂಪನೇ, ಸೂರ್ಯರೂ ನಿನ್ನ ಜನ್ಮವನ್ನು ಮುಟ್ಟಲಿಲ್ಲ, ಎರಡು ಲೋಕಗಳೂ ಇಲ್ಲ. ಸೋಮವನ್ನು ಕುಡಿ, ಇಂದ್ರನೇ; ಅದು ನಿನ್ನನ್ನು ಸಂತೋಷಪಡಿಸಲಿ; ಕಡಿದ ಕಲ್ಲು ಹರಿತವಾದ ಕುದುರೆಗಳವನೇ, ನಿನಗಾಗಿ ಅದನ್ನು ಕರೆದಿದೆ; ಒತ್ತುವವನ ಬಾಹುಗಳಿಂದ ಚೆನ್ನಾಗಿ ನಿಯಂತ್ರಿಸಲ್ಪಟ್ಟ ಅಶ್ವದಂತೆ. ಸಂಪನ್ಮೂಲವುಳ್ಳ, ಬಹುಸಂಪತ್ತಿನವರು ಇಂದ್ರನಲ್ಲಿ ನಮ್ಮ ಸಹಭೋಗಿಗಳಾಗಲಿ; ಯಾವುದರಿಂದ ನಾವು ಸಮೃದ್ಧರಾಗಿ ಸಂತೋಷಪಡಬಹುದೋ. ಅಗ್ನಿಯೇ, ನಿನ್ನ ಶುದ್ಧ ಜ್ವಾಲೆಗಳು ಮೇಲೆದ್ದವು; ಬೆಳಕು ಹೊರಹೊಮ್ಮಿತು; ಜಾತವೇದಸನೇ, ಏಳು ಕೆಂಪು ಅಶ್ವಗಳು ನಿನ್ನ ರಥದಲ್ಲಿ ನಿನ್ನನ್ನು ಸಾಗಿಸುತ್ತವೆ, ದೇವ ಸೂರ್ಯನೇ, ಜ್ವಾಲೆಯ ಕೇಶದವನೇ, ದೂರದರ್ಶಿಯೇ. ದೇವತೆಗಳ ಅದ್ಭುತ ಸೇನೆ ಪೂರ್ವದಲ್ಲಿ ಉದಯಿಸಿತು; ಮಿತ್ರನ, ವರುಣನ, ಅಗ್ನಿಯ ಕಣ್ಣು; ಅದು ಆಕಾಶ, ಭೂಮಿ ಮತ್ತು ಅಂತರಿಕ್ಷವನ್ನು ತುಂಬಿತು; ಸೂರ್ಯನು ಚರಾಚರ ಜಗತ್ತಿನ ಆತ್ಮನು. ಸತ್ಯವನ್ನು ವರ್ಧಿಸುವ, ಋತುಗಳಲ್ಲಿ ಕರೆಯನ್ನು ಕೇಳುವ ಎಲ್ಲ ದೇವತೆಗಳು ಅರ್ಪಿಸಲ್ಪಡುವ ಹವಿಸ್ಸಿನಿಂದ ಸಂತುಷ್ಟರಾಗಲಿ. ನನ್ನ ಈ ಕರೆಯನ್ನು ಎಲ್ಲ ದೇವತೆಗಳು ಕೇಳಲಿ; ಅಂತರಿಕ್ಷದಲ್ಲಿರುವವರು, ಆಕಾಶದಲ್ಲಿರುವವರು; ಅಗ್ನಿಯೇ ನಾಲಿಗೆಯಾದವರು, ಅಥವಾ ಪೂಜಾರ್ಹರಾದವರು, ಈ ಬಲಿಪೀಠದಲ್ಲಿ ಕುಳಿತು ಸಂತೋಷಪಡಿರಿ. ^AI

ସେ ପ୍ରତିଦିନ ନୂତନ ହୋଇ ଜନ୍ମ ନେଉଛନ୍ତି; ଦିନର ଧ୍ୱଜା ଓ ଉଷାର ଚିହ୍ନ ହୋଇ ସେ ଆଗେ ଆସନ୍ତି । ଯାଉ ଯାଉ ସେ ଦେବତାମାନଙ୍କୁ ସେମାନଙ୍କ ଅଂଶ ଦିଅନ୍ତି; ଦୀପ୍ତିମାନ ଚନ୍ଦ୍ର ଦୀର୍ଘ ଆୟୁ ବିସ୍ତାର କରନ୍ତି । ଅକ୍ଷୟ ଦେବତାମାନେ ସୋମଲତାର ଅଂଶୁକୁ ପୁଷ୍ଟ କରନ୍ତି, ଯାହା ଅକ୍ଷୟ ଦେବତାମାନେ ଅକ୍ଷୟ ପାନ ରୂପେ ପାନ କରନ୍ତି; ସେହି ଅଂଶୁ ଦ୍ୱାରା ରାଜା ବରୁଣ, ବୃହସ୍ପତି ଓ ଭୁବନର ରକ୍ଷକମାନେ ଆମକୁ ପୁଷ୍ଟ କରନ୍ତୁ । ପୂର୍ବ ଦିଗରେ ତୁମେ ଇନ୍ଦ୍ର ରାଜା; ଉତ୍ତର ଦିଗରେ ମଧ୍ୟ, ହେ ବୃତ୍ରହନ୍ତା, ତୁମେ ବୃତ୍ରହନ୍ତା । ଯେଉଁଠାରେ ସ୍ରୋତମାନେ ଯାଆନ୍ତି, ସେଠାରେ ସେମାନେ ଯାଆନ୍ତି; ସେଠାରେ ତୁମେ ବିଜୟୀ ହୁଅ; ଦକ୍ଷିଣ ଦିଗରେ ହବ୍ୟର ଯୋଗ୍ୟ ବୃଷଭ ହୁଅ । ଇନ୍ଦ୍ର ଜୟ କରନ୍ତୁ, ସେ ପରାଜିତ ନ ହେଉନ୍ତୁ; ଅଧିରାଜ ରୂପେ ସେ ରାଜାମାନଙ୍କ ମଧ୍ୟରେ ରାଜତ୍ୱ କରନ୍ତୁ । କାରଣ ତୁମେ ସମସ୍ତ ବସ୍ତୁ ହୋଇଅଛ, ତୁମେ ଶତ୍ରୁସେନାକୁ ଅତିକ୍ରମ କରିଅଛ, ଯାହା ଫଳରେ ତୁମେ ନିକଟବର୍ତ୍ତୀ ହେବାର ଯୋଗ୍ୟ ଓ ନମସ୍କାରର ଯୋଗ୍ୟ ହେବ । ତାଙ୍କର ମହିମା ଆକାଶ, ପୃଥିବୀ ଓ ଅନ୍ତରୀକ୍ଷକୁ ଅତିକ୍ରମ କରିଅଛି । ସ୍ୱରାଜ ଇନ୍ଦ୍ର ସର୍ବତ୍ର ପ୍ରଶଂସିତ ହୋଇ ନିଜ ଗୃହରେ ପ୍ରବେଶ କରିଅଛନ୍ତି; ସ୍ୱାଧୀନ ଓ ମହାଶକ୍ତିଶାଳୀ ସେ ଯୁଦ୍ଧ ପାଇଁ ଗର୍ଜନ କରିଅଛନ୍ତି । ହେ ବୀର, ଅଦୁଗ୍ଧା ଗାଈମାନଙ୍କ ପରି ଆମେ ତୁମକୁ ପ୍ରଶଂସା କରୁ । ତୁମେ ଏହି ଜଗତର ଈଶାନ, ଚର ଓ ସ୍ଥାବରର ଈଶାନ; ହେ ଇନ୍ଦ୍ର, ସୁନ୍ଦର ଦର୍ଶନଯୁକ୍ତ ତୁମେ ସ୍ଥିର ରହିଥିବା ପ୍ରାଣୀର ମଧ୍ୟ ଈଶାନ । ହେ ଇନ୍ଦ୍ର, ଧନ ଲାଭ ପାଇଁ ଯଜ୍ଞକାରୀମାନେ କେବଳ ତୁମକୁ ଆହ୍ୱାନ କରୁ; ଯୁଦ୍ଧମାନଙ୍କରେ ହେ ସତ୍ପତି, ନରମାନେ ତୁମକୁ ଡାକନ୍ତି; ପ୍ରତିଯୋଗିତାମାନଙ୍କରେ ହେ ଅଶ୍ୱବାନ, ତୁମକୁ ଡାକନ୍ତି । ହେ ଇନ୍ଦ୍ର, ଯଦି ଶହେ ଶହେ ଆକାଶ ଓ ପୃଥିବୀ ହୁଅନ୍ତା, ତଥାପି ସେମାନେ ତୁମ ସହ ସମାନ ହୁଅନ୍ତା ନାହିଁ, ହେ ବଜ୍ରଧାରୀ; ହେ ସହସ୍ରମୟ, ସୂର୍ଯ୍ୟମାନେ ମଧ୍ୟ ତୁମର ଜନ୍ମ ପର୍ଯ୍ୟନ୍ତ ପହଞ୍ଚି ନାହାନ୍ତି, ଦୁଇ ଲୋକ ମଧ୍ୟ ନାହିଁ । ହେ ଇନ୍ଦ୍ର, ସୋମ ପାନ କର; ତାହା ତୁମକୁ ଆନନ୍ଦିତ କରୁ; ହେ ହରି ଅଶ୍ୱଯୁକ୍ତ, ଗ୍ରାବା ତୁମ ପାଇଁ ତାହା ନିଷ୍ପୀଡ଼ନ କରିଅଛି; ସୁଯତ ଅଶ୍ୱ ପରି ସେ ସୋମକାରୀର ବାହୁଦ୍ୱାରା ସୁଚାରୁରୂପେ ନିଷ୍ପୀଡ଼ିତ ହୋଇଅଛି । ଧନବାନ ଓ ବହୁବଳଶାଳୀ ସେମାନେ ଇନ୍ଦ୍ରଙ୍କଠାରେ ଆମର ସହଭାଗୀ ହେଉନ୍ତୁ, ଯାହାଦ୍ୱାରା ଆମେ ସମୃଦ୍ଧ ହୋଇ ଆନନ୍ଦ କରିପାରିବା । ହେ ଅଗ୍ନି, ତୁମର ଶୁଚି ଶିଖାମାନେ ଉଦିତ ହୋଇଅଛି; ଜ୍ୟୋତି ପ୍ରକାଶିତ ହୋଇଅଛି; ହେ ଜାତବେଦସ, ସାତଟି ହରିତ ଅଶ୍ୱ ତୁମକୁ ରଥରେ ବହନ କରନ୍ତି, ହେ ଦେବ ସୂର୍ଯ୍ୟ, ଜ୍ୱଳନ୍ତ କେଶଯୁକ୍ତ, ହେ ଦୂରଦର୍ଶୀ । ଦେବତାମାନଙ୍କର ଆଶ୍ଚର୍ଯ୍ୟମୟ ସେନା ପୂର୍ବ ଦିଗରେ ଉଦିତ ହୋଇଅଛି, ଯାହା ମିତ୍ର, ବରୁଣ ଓ ଅଗ୍ନିଙ୍କର ଚକ୍ଷୁ; ସେ ଦ୍ୟୁଲୋକ, ପୃଥିବୀ ଓ ଅନ୍ତରୀକ୍ଷକୁ ପୂର୍ଣ୍ଣ କରିଅଛି; ସୂର୍ଯ୍ୟ ଚର ଓ ସ୍ଥାବର ଜଗତର ଆତ୍ମା । ସମସ୍ତ ଦେବତା, ଯେଉଁମାନେ ଋତକୁ ବର୍ଦ୍ଧିତ କରନ୍ତି ଓ ଋତୁମାନଙ୍କରେ ଆହ୍ୱାନ ଶୁଣନ୍ତି, ସେମାନେ ଯୋଜ୍ୟ ପାୟସରେ ସନ୍ତୁଷ୍ଟ ହେଉନ୍ତୁ । ସମସ୍ତ ଦେବତା ମୋର ଏହି ଆହ୍ୱାନ ଶୁଣନ୍ତୁ, ଯେଉଁମାନେ ଅନ୍ତରୀକ୍ଷରେ ଅଛନ୍ତି, ଯେଉଁମାନେ ଦ୍ୟୁଲୋକରେ ଅଛନ୍ତି; ଯେଉଁମାନଙ୍କର ଜିହ୍ୱା ଅଗ୍ନି ଅଟେ, ଅଥବା ଯେଉଁମାନେ ଯଜ୍ଞୀୟ ଅଟନ୍ତି, ସେମାନେ ଏହି ବେଦୀରେ ଉପବିଷ୍ଟ ହୋଇ ଆନନ୍ଦିତ ହେଉନ୍ତୁ । ^AI

The gods and men — the gods and Asuras spoke — the gods and Asuras; of them the Gayatri — Prajapati; those where — O Agni, with cows — with the variegated one — belonging to the Maruts — O gods, of the Vasus, O Agni — 'belonging to the Maruts' — O gods, of the Vasus; the gods, the sheltering ones — all — Tvashtar whose sons were slain — the gods indeed the royal ones — ever new again — fourteen. The gods and men — offspring and cattle — O gods of the Vasus — I have set around this — eight and forty. ^AI

ದೇವತೆಗಳು ಮತ್ತು ಮನುಷ್ಯರು — ದೇವತೆಗಳು ಮತ್ತು ಅಸುರರು ಹೇಳಿದರು — ದೇವತೆಗಳು ಮತ್ತು ಅಸುರರು; ಅವರಲ್ಲಿ ಗಾಯತ್ರಿ — ಪ್ರಜಾಪತಿ; ಅವರು ಎಲ್ಲಿ — ಎಲೈ ಅಗ್ನಿಯೇ, ಗೋವುಗಳೊಂದಿಗೆ — ವಿಚಿತ್ರವಾದದ್ದರೊಂದಿಗೆ — ಮರುತ್ತುಗಳಿಗೆ ಸೇರಿದ — ಎಲೈ ದೇವತೆಗಳೇ, ವಸುಗಳಿಗೆ ಸೇರಿದ, ಎಲೈ ಅಗ್ನಿಯೇ — 'ಮರುತ್ತುಗಳಿಗೆ ಸೇರಿದ' — ಎಲೈ ದೇವತೆಗಳೇ, ವಸುಗಳಿಗೆ ಸೇರಿದ; ದೇವತೆಗಳು, ಆಶ್ರಯದಾಯಕರು — ಎಲ್ಲವನ್ನೂ — ತ್ವಷ್ಟಾರ, ಮಕ್ಕಳನ್ನು ಕಳೆದುಕೊಂಡವನು — ದೇವತೆಗಳೇ ನಿಜವಾಗಿ ರಾಜಮನೆತನದವರು — ಪುನಃ ಪುನಃ ಹೊಸದಾಗಿ — ಹದಿನಾಲ್ಕು. ದೇವತೆಗಳು ಮತ್ತು ಮನುಷ್ಯರು — ಸಂತಾನ ಮತ್ತು ಪಶುಗಳನ್ನು — ಎಲೈ ವಸುಗಳ ದೇವತೆಗಳೇ — ನಾನು ಇದನ್ನು ಸುತ್ತಲೂ ಇಟ್ಟಿದ್ದೇನೆ — ಎಂಟು ಮತ್ತು ನಲವತ್ತು. ^AI

ଦେବତା ଓ ମନୁଷ୍ୟମାନେ — ଦେବତା ଓ ଅସୁରମାନେ କହିଲେ — ଦେବତା ଓ ଅସୁରମାନେ; ସେମାନଙ୍କ ମଧ୍ୟରେ ଗାୟତ୍ରୀ — ପ୍ରଜାପତି; ସେମାନେ ଯେଉଁଠାରେ — ହେ ଅଗ୍ନି, ଗାଈମାନଙ୍କ ସହିତ — ବିଚିତ୍ରା ସହିତ — ମାରୁତମାନଙ୍କ ସମ୍ବନ୍ଧୀୟ — ହେ ଦେବତାମାନେ, ବସୁମାନଙ୍କ ସମ୍ବନ୍ଧୀୟ, ହେ ଅଗ୍ନି — 'ମାରୁତମାନଙ୍କ ସମ୍ବନ୍ଧୀୟ' — ହେ ଦେବତାମାନେ, ବସୁମାନଙ୍କ ସମ୍ବନ୍ଧୀୟ; ଦେବତାମାନେ, ଆଶ୍ରୟଦାତାମାନେ — ସମସ୍ତ — ତ୍ୱଷ୍ଟା, ଯାହାର ପୁତ୍ରମାନେ ହତ ହୋଇଥିଲେ — ଦେବତାମାନେ ନିଶ୍ଚୟ ରାଜନ୍ୟମାନେ — ପୁନଃ ପୁନଃ ନୂତନ — ଚଉଦ। ଦେବତା ଓ ମନୁଷ୍ୟମାନେ — ସନ୍ତାନ ଓ ପଶୁ — ହେ ଦେବତାମାନେ, ବସୁମାନଙ୍କ ସମ୍ବନ୍ଧୀୟ — ମୁଁ ଏହାକୁ ଚାରିପାଖେ ସ୍ଥାପନ କରିଅଛି — ଆଠ ଓ ଚାଳିଶ। ^AI

Hari, Om. Here ends the fourth Prashna of the second Kanda of the Krishna Yajurveda Taittiriya Samhita. ^AI

ಹರಿ ಓಂ. ಇಲ್ಲಿ ಕೃಷ್ಣ ಯಜುರ್ವೇದದ ತೈತ್ತಿರೀಯ ಸಂಹಿತೆಯ ಎರಡನೇ ಕಾಂಡದ ನಾಲ್ಕನೇ ಪ್ರಶ್ನೆ ಮುಗಿಯಿತು. ^AI

ହରି ଓଁ। କୃଷ୍ଣ ଯଜୁର୍ବେଦୀୟ ତୈତ୍ତିରୀୟ ସଂହିତାର ଦ୍ୱିତୀୟ କାଣ୍ଡର ଚତୁର୍ଥ ପ୍ରଶ୍ନ ସମାପ୍ତ ହେଲା। ^AI