Kāṇḍa 9

9.1.1 Upward rise his kindling-sticks, upward blaze the bright flames of Agni; most resplendent is the son of the fair-visaged one — Tanūnapāt, the Asura, the All-knowing.

9.1.2 The god among gods, the god who anoints the paths with honey and ghee — gladly he attends the sacrifice with sweetness: Narāśaṃsa, the beneficent god Savitā, the All-desirable.

9.1.3 He goes forth unimpeded, with might and with ghee — I praise the bearer, I reverence Agni; the sacrificial ladles are proffered at the rites.

9.1.4 He shall worship the greatness of this Agni, even he, amid the gladsome oblations duly offered; most discerning is he of Vasu, and the greatest dispenser of wealth.

9.1.5 The divine doors of food, all vows of Agni, bestow their gifts — they, of broad compass, ruling by their own domain.

9.1.6 These are his divine bull-like sources; may Night-and-Dawn, the two, protect this sacrifice, our faultless rite.

9.1.7 O divine Hotṛ-priests, with the tongue of Agni praise this our faultless rite; make for us a well-performed oblation.

9.1.8 Let the three goddesses take their seat upon this sacred grass — Iḍā, Sarasvatī, and Mahī — with Bhāratī singing praise.

9.1.9 That wondrous, sustaining power, abounding in nourishment — may Tvaṣṭṛ loosen the hub of heroic strength and opulence of riches for us.

9.1.10 O Lord of the Forest, release freely of thyself to the gods; Agni, the Immolator, sets the oblation rightly in order.

9.1.11 O Agni, Jātavedas, make svāhā — assign the portion to Indra; may all the gods take pleasure in this oblation.

9.2.1 Yajus-formulas in the sacrifice, the kindling-sticks — svāhā! May Agni, the all-knowing, yoke you here; may god Savitā, the all-discerning, yoke you well in this sacrifice — svāhā!

9.2.2 May Indra, gladdened by the recitations, all-knowing, yoke aright in this sacrifice — svāhā! May the Maruts, with the metres, nourish the sacrifice here — svāhā — even as a mother nourishes her son, themselves well-yoked.

9.2.3 The invitatory calls, the niviḍ-formulas, the āprī-verses, the Yajus-texts — hither they have come, yoked, borne by the wives; Aditi has come hither with the sacred grass and the sprinkling-waters, extending the sacrifice — svāhā!

9.2.4 May Viṣṇu yoke in manifold ways the fervent energies in this sacrifice, well-yoked — svāhā!

9.2.5 May Tvaṣṭṛ yoke in manifold ways the forms in this sacrifice [— well-yoked — svāhā!]

9.2.6 May Indra yoke in manifold ways the heroic powers in this [sacrifice — well-yoked — svāhā!]

9.2.7 May Soma yoke in manifold ways the milk-streams in this [sacrifice — well-yoked — svāhā!]

9.2.8 May Bhaga yoke forthwith the blessings for us in this sacrifice, well-yoked — svāhā!

9.2.9 O Aśvinau, come hither with the Brahman-prayer, augmenting the sacrifice with the vaṣaṭ-call — svāhā!

9.2.10 O Bṛhaspati, come hither with the Brahman-prayer; this sacrifice is thine — bestow this heavenly light upon the sacrificer — svāhā!

9.3.1 May the Waters purify; may Varuṇa purify; and may he who flows, ever bestowing all things, purify — may Yajña, Bhaga, the Advocate, the Dispenser, and Agni, and Sūrya, all purify us.

9.3.2 I, Vīraka the healer, ten-headed and ten-tongued, take hold of thee; may no harm come to the digger or to him for whose sake we dig thee.

9.3.3 In ten nights the plant knows the remedy for kilāsa; digging it from here as one digs from a cloud, I destroy the kilāsa for thee.

9.3.4 One variety grows in the waters, another stands upon the arid land; let another annihilate the kilāsa, let another sprinkle it away with radiance.

9.3.5 With ājya, with ghee, I offer oblation as the remedy for kilāsa; in the presence of the plants, before Agni, kilāsa is found no more.

9.3.6 It becomes tawny-hued, and spotted too in appearance; O kilāsa, perish hence, away! I shall burn thee up with the plant.

9.3.7 Those spots that break out separately, like stars in appearance — I approach with the plant to destroy all kilāsa, like a flood.

9.3.8 If, O kilāsa, thou hast come from being caused by a man's will, we bow, we pay reverence; may it turn back upon the very perpetrator.

9.3.9 From thy head, thy shoulders, thy brow, round about thy ears — with the rain-impelled herb I destroy the kilāsa for thee; thine own colour comes to thee tomorrow, free from affliction, together with the plant.

9.3.10 From thy neck, thy nape, thy vertebrae, from thy spine — [with the rain-impelled herb I destroy the kilāsa for thee; thine own colour comes to thee tomorrow, free from affliction, together with the plant.]

9.3.11 From thy shoulders, thy forearms, thy upper arms, round about thy hands — [with the rain-impelled herb I destroy the kilāsa for thee; thine own colour comes to thee tomorrow, free from affliction, together with the plant.]

9.3.12 From thy back, thy flanks, thy hips, round about thy buttocks — [with the rain-impelled herb I destroy the kilāsa for thee; thine own colour comes to thee tomorrow, free from affliction, together with the plant.]

9.3.13 From thy thighs, thy knees, thy heels, thy forefeet — with the rain-impelled herb I destroy the kilāsa for thee; thine own colour comes to thee tomorrow, free from affliction, together with the plant.

9.4.1 Together let your hearts be one, together let understanding be yours; together may Indra the slayer of Vṛtra act, together the god Bṛhaspati.

9.4.2 Let your heart be one, and one likewise your mind; one the divine Agni among you — together hold your realm firm.

9.4.3 Come to accord, be of one heart, be all of one mind; your wrath is spent, worn-out jealousy is gone — live together in well-being.

9.4.4 As a son who speaks freely says what is dear to his parents, so shall you speak what is dear to one another with your tongues.

9.4.5 Together let your stores of grain be one, and your cattle alike; together let the plants grow for you on the earth, together let the herbs be yours.

9.4.6 Together let your consecration and sacrifice be, your marriage in common dwelling; together let the revelers dance, together let your women sit.

9.4.7 Together exercise your manly powers; together subdue your enemies; together shoot the winged arrow as a weapon against the foe.

9.4.8 I anoint the assembly with honey, I anoint speech; let others hear what is spoken among you in the gathered community.

9.4.9 Let allies choose you; let the opposing clans choose you also; from you they seek kinship, as mortals seek immortality.

9.4.10 I who have brought you together, as one herds the troops of cattle — let your mind be one; follow after the highest understanding.

9.4.11 This their heart — let it dwell in their heart; and further: this their heart — in their heart let it rest. Let your mind be one; follow after the most excellent understanding.

9.4.12 This mind of theirs, and whatever minds they have — make them all moving in one direction, O Indra, as two feet are set upon a chariot.

9.5.1 The Puruṣa has a thousand arms, a thousand eyes, a thousand feet; he encompassed the earth on all sides and surpassed it by ten fingers' breadth.

9.5.2 With three of his feet he ascended the sky; one foot of his remained here again; thence he strode forth in every direction over what feeds and what feeds not.

9.5.3 Such are his grandeurs — and greater yet is the Puruṣa; one quarter of him is all beings, three quarters of him is the immortal in the sky.

9.5.4 The Puruṣa alone is all this — what has been and what shall be; he is the lord of immortality, he who has grown together with food.

9.5.5 When they stretched out the Puruṣa, into how many parts did they divide him? What is called his mouth, what his arms, what his thighs and feet?

9.5.6 The Brāhmaṇa was his mouth; the Rājanya became his arms; that which is his middle is the Vaiśya; from his feet the Śūdra was born.

9.5.7 Virāj first came into being; from Virāj the Puruṣa arose; having been born he spread beyond, backward across the earth and also forward.

9.5.8 When the gods performed the sacrifice with the Puruṣa as the oblation, spring was its clarified butter, summer its firewood, autumn its oblation.

9.5.9 They sprinkled with the rains that sacrifice, that Puruṣa born in the beginning; with him the gods sacrificed — the Sādhyas and the Vasus.

9.5.10 From him horses were born, and all those that have teeth on both jaws; from him cattle were born, and from him goats and sheep were born.

9.5.11 From that sacrifice offered entire, the Ṛc verses and the Sāman chants were born; the meters were born from it; the Yajus was born from it.

9.5.12 From that sacrifice offered entire the speckled butter was brought together; he fashioned from it those animals that belong to the air, those of the forest and those of the village.

9.5.13 Seven were its enclosing sticks; thrice seven were the kindling sticks made ready, when the gods, performing the sacrifice, bound the Puruṣa as the sacrificial beast.

9.5.14 From the head of the great divine one seven times seventy soma-shoots were born — of King Soma who arose from the Puruṣa when he was brought forth.

9.5.15 The moon was born from his mind; the sun was born from his eye; from his ear came Vāyu and Prāṇa; from his mouth Agni was born.

9.5.16 From his navel came the atmosphere; from his head the sky was fashioned; from his feet the earth, from his ears the directions — thus did they form the worlds.

9.6.1 I dig up this herb that slays the invisible ones; the descendant of Aśva gives you this, O Vairūpa, in the plant-rich place.

9.6.2 You invisible ones have no tongues; there are no teeth in your jaws; you have neither a middle nor a head — what then will you do?

9.6.3 O adṛṣṭas, enemies of Indra, slain by Indra — there is no refuge for you here; Indra, the mighty Śakra, slayer of Vṛtra, crushes all of you together.

9.6.4 The mules with iron hooves upon which Indra rides — with those I would bind shut your mouths, O you that crawl in the belly.

9.6.5 I bind shut the mouth of the invisible ones, like the foot-opening of a skin bag; and their tongues shall be cut out, toothless in their jaws.

9.6.6 I have struck down the blood-drinkers; the bosom-devourers I have fixed in place; I have shattered the eggs of all the invisible ones that dwell upon the earth.

9.6.7 The riśyas, the pauruṣas, the darbhas, and those of hostile nature; the mauñjas, the invisible ones, the sairyas — let all of them be cast down together.

9.6.8 The seven kinds of invisible ones — the great earth does not bear them; Indra, the mighty, has swept all of them away with his arms.

9.6.9 You who are the seven kinds of invisible man-devouring ones — we crush all of them as the pressing stones crush the soma stalks.

9.6.10 Those born from the self, those born in the bladder, those born in anger, and those that pierce — for protection against them I dig up the herb for which the bimbi-plant is the slayer.

9.6.11 Against the invisible ones — the young, the adolescent, the aged — I have brought the fierce herb for which the bimbi-plant is the slayer.

9.6.12 Those that are seen and those that are unseen, the titīlas and the śalunas — burn all of them, O Agni; slay the worms that do not tremble before you.

9.7.1 "Cold-watered" — so let the cold winds blow hither. By frost is Agni enveloped; by frost is Agni encompassed on all sides.

9.7.2 When the gods drove you away, you ran all the way to the sea. Frost slew the cow and the goat; frost [slew] the axle; frost [slew] the roof-thatch.

9.7.3 From frost we go forth; today release is in the frost. The pit of a hundred hollows that was kindled for the seven eunuchs (saptavadhri).

9.7.4 Let the avakā-plant grow there; around your pit is a hollow. The first [part] of your blaze, O Agni, is flame; the latter part is coals.

9.7.5 By the power of brahman I seize your name, abode by abode, joint by joint. Śītikā is the name of your mother; Jalāṣa is the name of your father.

9.7.6 Be here within; let whatever harm there is remain outside. Born in frost, grown in water, brought all around from the Sindhu — by her I have seized your name, as a horse-tamer seizes a horse with the halter.

9.7.7 Your name, O herb, is Āmā ("the moist one"); I have seized that name of yours. May the sons of Agastya not scatter my people.

9.7.8 Do not harm our bodies, O Agni; do not harm our garments — you who are born of the sea, upon whom we mount for our welfare.

9.7.9 Stars fell from the sky; sea-waters [poured] from a stream. A golden jar, green, surrounded by avakā-plants — with that we quench Agni.

9.7.10 I quench the flame of Agni; may he burn auspiciously, may he not scatter. Sky and Earth are seized; the earthly dust is seized.

9.7.11 The water that lies within muñja-reeds, the water that is within naḍa-reeds, what [abides] in the sea, what in the river — with that we quench Agni.

9.7.12 From the vetasa-cane, from the avakā-plant, from the naḍa-reed, and from the vīraṇa-grass, and from the rohitaka-tree — I bring forth the quenching of Agni.

9.7.13 May [the waters] coming hither, as bearers of water, carry away from you whatever harm there is. May [the waters] going away, [going] to the far distance, carry far away whatever harm there is.

9.7.14 With the afterbirth of frost, O Agni, we wrap you all around. O Śītikā, make it cold indeed; O Himikā, make it frosty indeed.

9.8.1 With an axle-bearing plow, with a footed, flying one, seizing [it] by the tail — the Aśvins plowed barley together with a wolf.

9.8.2 The gods plowed this barley mingled with honey on the sandbank of the Sarasvatī. Indra of a hundred powers was lord of the plow; the Maruts, good-givers, were the plowmen.

9.8.3 A golden vessel, made by the divine bee, the good-givers — the Aśvins brought down that barley; you two made it [into] honey.

9.8.4 You two, grown lean, won this honey of the bee, O Aśvins. From that the barley grew up; it became the destroyer of poison.

9.8.5 The young one, digging [into] the bee's [hive], brought the honey hither. [The rest of the refrain is as above.]

9.8.6 When you two, O Aśvins, healed the wolf that had drunk honey. [The rest of the refrain is as above.]

9.8.7 On the lake named Kairaṇḍā, from the wolf's vomit — from that the barley grew up; it became the destroyer of poison.

9.8.8 When the bee cut through the honey that it was carrying as [its] load, thereupon you two, O Aśvins, gave it back at once to the horse.

9.8.9 He who, struck by a poisoned arrow, bitten by a serpent, comes near — him who sinks at a ford like a helpless one, lift him up, O Aśvins.

9.8.10 That [barley] which eight yoke-teams carry, which six yoke-teams carry, which four oxen carry — may that one drive away your poison, the mighty one in the midst of the meal, like [a flame consuming it].

9.9.1 O barley, [from the body] into which you creep, limb by limb, joint by joint — from that one drive away the yakṣma-disease, O mighty one, in the midst of the meal, like [a flame].

9.9.2 Not even a shard of you [remains], O barley, [when] other herbs grow up. Barley alone shall drive away poison from cow, from horse, from man.

9.9.3 Barley is king; barley is physician; great is the greatness of barley. Having drunk the stirred gruel (mantha) of barley, Indra performed his heroic deed.

9.9.4 Bring hither the immortal bloom of ghee — bring it hither. O herb dug without a spade, corrupt this poison that is here.

9.9.5 Those who come struck by poisoned arrows — both Śūdras and Rājanya men — all appearing before my eyes, they go back free of disease.

9.10.1 For life, not for death, we take hold of your head. I have not found the essence of the poison — it is as though one had eaten the foam of water.

9.10.2 From the midst of the earth, from the midst of heaven, from the end of the earth, and likewise of the sky — whatever poison is in the middle of the earth, that we render inefficacious by our speech.

9.10.3 The poison deposited in the aśvattha tree, the poison deposited in the skull — born of the stone, the primordial taimāta, the first antidote to poison, has arisen.

9.10.4 Of the poison of the vaindaka plant, of the wooden poison, and likewise of the poison of the svaitna — I have grasped the same utterance that nullifies them all.

9.10.5 This indeed they declare — the supplicants, the Śūdras, and the Āryas alike: in every way the poison of all the various poisons is made devoid of potency.

9.10.6 O Poison, Paruṣa, the immortal-eared one, first turned you back. Just as you did not ascend into him, so also are you, O Poison, rendered without potency.

9.10.7 What the gods gave to you, O upajīkā creatures — a hollow body, porous — therein ambrosia was poured in; that has rendered the poison without potency.

9.10.8 The little bird śakuntikā told me, she who sucks the poison-flower: "The śārvīya poison does not cause infection, does not intoxicate — it is without potency."

9.10.9 We have flown across the difficulties like the śārī birds and the śakunas. Here we beseech Indrāṇī, Varuṇānī, Sinīvālī, Krakoḍhyā, Grāhā — the divine daughter of the hero — for the antidote to poison.

9.10.10 The ālaka, the vyālaka — we have driven them away, O fool! We shall indeed overcome the aged poison, for youth itself is the physician.

9.10.11 Heaven has stood firm, the earth has stood firm, this entire world has stood firm. The toxic ascents of the poison have halted, like lean bullocks that can go no further.

9.10.12 As far as the sun shines with warmth and as far as it gazes upon all things — by that Indra-granted power I make the poison devoid of potency. That poison is without potency, that poison is without potency — below is the poison without potency.

9.11.1 Mātariśvan assembled it; Dhātā knit the joints together. Indra and Agni guarded it about; Tvaṣṭā fashioned the navel.

9.11.2 Bhava anointed you; Rudra brought you your shoot. Night guarded you on all sides — thus were you born, O plant-being.

9.11.3 Heaven guarded your life-span; the atmosphere preserved your vital breath. May the earth, the mother of what has been and what shall be, protect you on all sides.

9.11.4 You whom the gods have assembled as the truly thousandfold being — you, that divine one, have expelled and scattered this poison here.

9.11.5 Those maiden streams that flow forth from the east by day and by night, the waters flowing copiously — they indeed are your antidotes to poison.

9.11.6 The heat became your rain; fire became the shade that was your warmth. The cloud became your caul — thus were you born, O plant-being.

9.11.7 A Gandharva was your root; the Apsarases were your branches. Rays of light were your leaves; Sinīvālī was your lineage.

9.11.8 The ageless gods have placed ambrosia here among mortals. I take of that first portion of hers — and that is your antidote to poison.

9.11.9 In the two cloudless heavens, in the deep workings, the inspired one who digs — the physician is the eye, the physician is the digging-tool; and that is your antidote to poison.

9.11.10 Those that stand spread out in the east like wandering cattle — you are as if of ambrosia; and you shall indeed be Arundhatī.

9.11.11 He who, for delight, having dug open the bee-nest, brought forth honey — from that barley was born; it became the antidote to poison.

9.11.12 This — the straw of barley, of wheat, of sesame, of rice, of barley — by the divine power of barley I make the poison devoid of potency.

9.11.13 The great womb of the ocean — those who are devoted to cosmic order found it. That one, sitting hidden, the gods carried upward even from the sea.

9.11.14 Having carried her upward even from the sea, they placed her in the lotus. You are the skyward eye of this divine earth, the antidote to poison.

9.12.1 The gods go about the same purpose, growing form by form through their austerity. When they enter into the Āditya, that is the one form — the immortality of them.

9.12.2 The god, great and our father-guest, has come among the gods. He goes forward to Jātavedas, becoming single-formed as he enters the hidden realm.

9.12.3 The fire of hospitality has indeed gone forth, consenting with the forefathers of both kinds. The great one has truly come near to partake, O mortal; the carrier-fire, having gathered the Ādityas, has entered in.

9.12.4 They enter into the sleeping person — the vital breaths, having settled in, do not injure him. They, disposed to goodwill toward us through the night, guard us through the day without animosity.

9.12.5 O Paśupati, lord of livestock, be gracious to us and to our animals; bring them all together and let them come home. Do not cause us injury in our vital breaths.

9.12.6 Vāyu, established in truth, guarding the in-breath and the out-breath, has stirred these creatures into motion.

9.12.7 The gods stood ready in Prajāpati; the Ādityas took their stations. Pūṣan extended himself into the rays of light; the Āditya-Viṣṇu strode forward with his strides — he who ascends climbs into the sky.

9.12.8 At the impulsion of Savitṛ may the gods beget offspring; may Tvaṣṭā fashion the forms. Come, O Aśvins, anointing the milk with sweetness, without fatigue.

9.12.9 Go forth, O All-gods, O Ādityas in unison — in front and behind, for our well-being.

9.12.10 May Bṛhaspati be the armor of sacred power; may he protect us at the gathering of cattle. The god, the purohita of the gods.

9.12.11 Come to us, O Maruts, with rain — you of true dharma — for our aid. Quicken us in the afternoon hours.

9.12.12 Indra, the king, the lord of heaven, stands measuring out the day. May he arrange these directions for us.

9.13.1 From near at hand and from afar, from afar and from near: remain here, do not go away; do not follow those who have gone before. I bind your life-breath firmly.

9.13.2 Whatever man has bewitched you — that reddish-complexioned person — the release and the full release: both I proclaim to you with my voice.

9.13.3 Whatever wrong you have done unwittingly against a woman or a man, against the reviled — [the release and the full release: both I proclaim to you with my voice].

9.13.4 Whatever sin you lie under, whether done by your mother or done by your father — the release and the full release: both I proclaim to you with my voice.

9.13.5 What your mother, what your father, your sister and your brother have let loose — the healing of self-return: I make you one who lives to old age.

9.13.6 Come, come, come back again, together with your whole mind. Do not follow the two messengers of Yama; enter instead into the city of the living.

9.13.7 Called back, return again, knowing the upward path — the path of ascent, of forward stride, the way of the living, the living.

9.13.8 Fear not — you shall not die; you shall come to be grasped by old age. I have driven away the yakṣma from your limbs, the fever-of-limbs that was yours.

9.13.9 The head-disease, the body-disease, and whatever heart-ailment afflicts you — the yakṣma has flown far away like a hawk, driven off by the spoken word, to a place beyond.

9.13.10 The two ṛṣis Bodha and Pratibodha, Non-sleep and Wakefulness — they are the guardians of your prāṇa; may they keep watch over you by day and by night.

9.14.1 This Agni, having been duly approached, — may Sūrya rise here for you. Rise up out of the deep of death, even out of the grievous place, away from the darkness.

9.14.2 Homage to Yama, homage be to Mṛtyu, homage to the Pitṛs and to those who lead [the dead]. Him who knows the rite of crossing over — that Agni I set before [us] as the vanguard.

9.14.3 Let prāṇa come back; let mind come back; let sight come back, and strength. Let him be reunited with his body; let it stand firm upon its feet.

9.14.4 O Agni, unite him with breath and with sight; stir him together with body and with strength. You know the immortal; let him not die — let him not become a dwelling of earth.

9.14.5 Let your prāṇa not fail; let your apāna not be laid down. Sūrya, the sovereign over death, draws you upward with his rays.

9.14.6 This fierce tongue, jerking within, speaks out. With it we drive away the diseases — the hundred sores and the fever, takman.

9.14.7 This world, most dear to the gods, unconquered — for this you, O man, were born here, appointed to death. For this life we call you back: do not die before old age.

9.15.1 These first declared [the truth] concerning sin against brahman: Akūpāra, Salila, Mātariśvā, Vīḍuhara, the fierce heat, the bliss-bestowing — the divine waters, first-born of ṛta.

9.15.2 King Soma was the first to return the brahmin's wife, without anger. Varuṇa was the upholder, Mitra was present; Agni the hotr̥, taking her by the hand, led her away.

9.15.3 Like something to be received hand-to-hand is the sacred deposit of her — provided he has said 'she is the brahmin's wife.' She is not to stand available for dispatch as a messenger; thus is the kingdom protected for the kṣatriya.

9.15.4 Her whom they call the falling star, the disheveled-haired, the ill-omened one descending upon the village — she, the brahmin's wife [wronged], devastates the kingdom; there the blemished hare has set foot.

9.15.5 The brahmacārin wanders, trembling, full of potent force; he becomes a single limb of the gods. With him Bṛhaspati recovered his wife who had been led away by Soma — as the gods [recover] the sacrificial ladle.

9.15.6 The gods spoke of her in ancient times, as did the seven ṛṣis who sat themselves down for austerity: fearsome is the brahmin's wife when she has been carried away; she establishes his hardship in the highest vault of heaven.

9.15.7 The foetuses that are miscarried, and whatever of the living world is plundered, the heroes who are slain in mutual strife — the brahmin's wife [when wronged] destroys all these.

9.15.8 All foetuses tremble and the ten-month children [in the womb] are shaken, in whatever kingdom the brahmin's wife is detained through thoughtlessness.

9.15.9 The gods indeed returned her again, and so too did men. Kings, acting according to truth, returned the brahmin's wife.

9.15.10 Having returned the brahmin's wife and having made themselves sinless before the gods, they attend upon the widely-praised [one], partaking of the vital nourishment of the earth.

9.16.1 There the cow gives no milk, the ox does not bear the yoke — in the house where a brāhmaṇa spends the night in misery, knowing full well.

9.16.2 The rain of Mitra and Varuṇa does not rain down upon one who has wronged a brāhmaṇa; for him the assembly does not convene auspiciously, nor does he bring an ally under his sway.

9.16.3 The wife of a brāhmaṇa wanders blood-stained, staining the hopes and the four quarters of the sky; but that kṣatriya who restores her sucks the swelling stream of heaven.

9.16.4 The king who, without having restored the brāhmaṇa's wife, lies down upon his couch — for him the herbs that he looks upon from any direction become dwelling-places of ill omen.

9.16.5 He eats the poison of the waters, he eats the poison of the plants — he who does not restore the brāhmaṇa's wife; upon him the gods smear what is well-smeared with venom in her.

9.16.6 Though ten former husbands of a woman may be non-brāhmaṇas, if a brāhmaṇa has taken her hand, he alone is her husband in a singular sense.

9.16.7 The brāhmaṇa alone is the husband — not the king, nor the vaiśya. Thus does the sun declare, going forth to the five tribes of men.

9.17.1 O king, the gods did not give her to you to devour; O prince, do not desire to consume the cow of a brāhmaṇa — she is not to be eaten.

9.17.2 The prince who has transgressed at dice, evil and self-defeated — let him eat the brāhmaṇa's cow today: "may I live today, not tomorrow."

9.17.3 It truly destroys kingly power, slays splendour; once seized, like fire it torments the realm — he who harms a brāhmaṇa, companion of the gods, reaches not even the world of the ancestors.

9.17.4 He who despises the gods walks among mortals; swallowed by poison, he becomes a pile of bones — he who regards the brāhmaṇa as mere food drinks of the primal venom.

9.17.5 He drinks primal poison; looking upon fire he sinks down — he who covets the rightful wealth of a brāhmaṇa, O Nārada.

9.17.6 He swallows one bearing a hundred sharp thorns, and cannot spit it out — the wretch who thinks he is pleasantly eating the brāhmaṇas' sweet food.

9.17.7 He who strikes her down, thinking it easy — a god-scorner, greedy for wealth, without discernment — Indra kindles fire in his heart; on both sides the heavens, by day, pursue him as he wanders.

9.17.8 The brāhmaṇa must not be harmed — he is the dearest embodiment of Agni; for Soma is his hereditary protector and Indra his guardian against denunciation.

9.17.9 Agni is indeed our tracker, Soma is called the hereditary guardian, Indra the vanquisher of calumny — that is the truth, the divine compact.

9.17.10 Filled with deadly venom like a pṛdākū serpent beneath its skin — that is the brāhmaṇa's cow, O prince: she is fierce, inedible.

9.18.1 Like a poisoned arrow, O king; like a pṛdākū serpent, O lord of cattle — the brāhmaṇa's arrow is venomed, and with it he pierces the reviler.

9.18.2 Brāhmaṇas have sharp arrows and weapons; the target they aim at is never missed — releasing with tapas and with wrath, from afar they shatter with that arrow.

9.18.3 The tongue becomes the bowstring, speech the arrow-shaft, the teeth are reeds well-smeared with tapas — with these, the brahman-power pierces those who scorn the gods, with god-impelled bows whose force resides in the heart.

9.18.4 Those who would harm a brāhmaṇa — the ascetic, the wise, the one worn by celibate discipline — their kingdom shall become unstable; like something placed in darkness, it shall be known no more.

9.18.5 Those who were a thousand, O king, those who were a full ten hundred — the Vaitahavyas perished, having devoured the brāhmaṇa's cow.

9.18.6 The cow herself, being slaughtered, overthrew those Vaitahavyas — those who had stripped away the last she-goat of the one bound by the hair.

9.18.7 They were born beyond measure, like a thunderbolt they almost touched the sky — yet having harmed Bhṛgu, the Māhīnas perished beyond all recovery.

9.18.8 The people who aimed at the Āṅgirasa brāhmaṇa, the singer of the Bṛhatsāman — the sheep gnawed away the offspring of those ambidextrous assailants.

9.18.9 Those who spat at the brāhmaṇa, and those who cast their white at him — they sit in the midst of a stream of blood, eating hair.

9.18.10 Having become eight-footed, four-eyed, four-eared, four-jawed, double-tongued, double-breathed — she shakes the kingdom to its ruin.

9.19.1 As long as the brahmin's cow, being cooked, is tossed about, it destroys the brilliance of the kingdom; no hero, no man, is born there.

9.19.2 Verily it is by treading down that the gods smite the man they hate — the thief, the one who wrongs a brahmin, the one who speaks falsehood in a legal dispute.

9.19.3 "This is a poison fashioned by the gods," so spoke King Varuṇa: "After eating the brahmin's cow, no one in the kingdom prospers."

9.19.4 That kingdom drains away like water through a broken boat; in the land where a brahmin is oppressed, ill-fortune destroys the kingdom.

9.19.5 A hundred and one peoples did the earth shake off; having injured the brahmin's progeny, they fell to irreversible ruin.

9.19.6 She whom the wise seers drove forth — the great one, hard-won by toil, impelled by the gods — she, being cooked, cooks away the brahmin-offense along with the kingdom of him who holds her, and his splendour.

9.19.7 He who assails a brahmin with words, who through ignorance slays a kinsman, who betrays a friend through falsehood — that man the gods smite.

9.20.1 The single-footed metre and the single desire — he attains that and holds it fast, with the first night-watch and the first fuel-stick.

9.20.2 The two-footed metre and the two-footed cattle — he attains those and holds them fast, with the second night-watch and the second fuel-stick.

9.20.3 The three worlds and the three lords of worlds — he attains those and holds them fast, with the third night-watch and the third fuel-stick.

9.20.4 The four-footed metre and the four-footed cattle — he attains those and holds them fast, with the fourth night-watch and the fourth fuel-stick.

9.20.5 The five cardinal directions and the five intermediate directions — he attains those and holds them fast, with the fifth night-watch and the fifth fuel-stick.

9.20.6 The Triṣṭubh metre, the Virāj, the Svarāj, and the Samrāj — he attains those and holds them fast, with the sixth night-watch and the sixth fuel-stick.

9.20.7 The seven vital breaths, the seven downward breaths, and the seven seers — he attains those and holds them fast, with the seventh night-watch and the seventh fuel-stick.

9.20.8 Vital potency, brilliance, might, and strength — he attains those and holds them fast, with the eighth night-watch and the eighth fuel-stick.

9.20.9 The waters, the Great One, food, and the eating of food — he attains those and holds them fast, with the ninth night-watch and the ninth fuel-stick.

9.20.10 The brahman power, the kṣatra power, sovereign capacity, and the radiance of brahmin excellence — he attains those and holds them fast, with the tenth night-watch and the tenth fuel-stick.

9.20.11 Viśvāvasu and all the Vasus — he attains those and holds them fast, with the eleventh night-watch and the eleventh fuel-stick.

9.20.12 The Pāṅkta metre, Prajāpati, and the Year — he attains those and holds them fast, with the twelfth night-watch and the twelfth fuel-stick.

9.21.1 He who would offer a single bowl-portion — he offers it as it were to the One Seer. For that One Seer is Agni. He wins both the One Seer and a world. He blazes like the One Seer, he shines like the One Seer, he becomes an eater of food like the One Seer — he who knows thus. He who, knowing thus, would eat of it, should meditate upon this very deity with his mind: "With the eye of the One Seer I behold thee; with the two hands of the One Seer I take hold of thee; with the mouth of the One Seer I eat thee; in the belly of the One Seer I establish thee." He eats of it just as one eats of what has been duly offered in sacrifice.

9.21.2 He who would offer a two-bowl portion — he offers it as it were to Prāṇa and Apāna. For those two, Prāṇa and Apāna, are Mātariśvan and Agni. He wins both Prāṇa and Apāna and a world; he lives long, reaches his full span of life, and does not die before old age — he who knows thus. He who, knowing thus, would eat of it, should meditate upon these two deities with his mind: "With the eye of Prāṇa-and-Apāna I behold thee; with the two hands of Prāṇa-and-Apāna I take hold of thee; with the mouth of Prāṇa-and-Apāna I eat thee; in the belly of Prāṇa-and-Apāna I place thee."

9.21.3 He who would offer a three-bowl portion — he offers it as it were to the three trikadruka vessels. For those three trikadruka vessels are the Ṛk verses, the Sāmans, the Yajus formulas, and the Brāhmaṇa. He wins both brahman power and a world; he becomes endowed with the brilliance of brahminhood — he who knows thus. He who, knowing thus, would eat of it, should meditate upon this deity with his mind: "With the eye of Brahman I behold thee; with the two hands of Brahman I take hold of thee; with the mouth of Brahman I eat thee; in the belly of Brahman I place thee."

9.21.4 He who would offer a four-bowl portion — he offers it as it were to the four broad expanses. For those four broad expanses are the directions. He wins both the directions and a world; the directions serve him well, and he becomes dear to the directions — he who knows thus. He who, knowing thus, would eat of it, should meditate upon this deity with his mind: "With the eye of the Directions I behold thee; with the two hands of the Directions I take hold of thee; with the mouth of the Directions I eat thee; in the belly of the Directions I place thee."

9.21.5 He who would offer a five-bowl portion — he offers it as it were to Vaiśvānara of five heads. For that Vaiśvānara of five heads is Heaven, Earth, Mātariśvan, Agni, and the ever-shining Sun. He wins both Vaiśvānara and a world; he blazes like Vaiśvānara, he shines like Vaiśvānara, he becomes an eater of food like Vaiśvānara — he who knows thus. He who, knowing thus, would eat of it, should meditate upon this deity with his mind: "With the eye of Vaiśvānara I behold thee; with the two hands of Vaiśvānara I take hold of thee; with the mouth of Vaiśvānara I eat thee; in the belly of Vaiśvānara I place thee."

9.21.6 He who would offer a six-bowl portion — he offers it as it were to the six way-going gods. For those six way-going gods are the seasons. He wins both the seasons and a world; the seasons serve him well, he is not cut off in the seasons, and he becomes dear to the seasons — he who knows thus. He who, knowing thus, would eat of it, should meditate upon these very deities with his mind: "With the eye of the Seasons I behold thee; with the two hands of the Seasons I take hold of thee; with the mouth of the Seasons I eat thee; in the belly of the Seasons I place thee."

9.21.7 He who would offer a seven-bowl portion — he offers it as it were to the Seven Seers. For those Seven Seers are the prāṇa, apāna, and vyāna breaths. He wins both the Seven Seers and a world; he lives long, reaches his full span of life, and does not die before old age — he who knows thus. He who, knowing thus, would eat of it, should meditate upon these very deities with his mind: "With the eye of the Seven Seers I behold thee; with the two hands of the Seven Seers I take hold of thee; with the mouth of the Seven Seers I eat thee; in the belly of the Seven Seers I place thee."

9.21.8 He who would offer an eight-bowl portion — he offers it as it were to the Virāj, the eight-footed one. For that Virāj, the eight-footed one, is Heaven, Earth, the Waters, the Plants, Wind, Atmosphere, Sun, and Moon. He wins both the Virāj and a world; he shines forth in this world and in yonder world; they call him "a bull of the Virāj" — he who knows thus. He who, knowing thus, would eat of it, should meditate upon this very deity with his mind: "With the eye of the Virāj I behold thee; with the two hands of the Virāj I take hold of thee; with the mouth of the Virāj I eat thee; in the belly of the Virāj I place thee."

9.21.9 He who would offer a nine-bowl portion — he offers it as it were to the nine way-going gods. For those nine way-going gods are the months. He wins both the months and a world; the months serve him well, and he becomes dear to the months — he who knows thus. He who, knowing thus, would eat of it, should meditate upon these very deities with his mind: "With the eye of the Months I behold thee; with the two hands of the Months I take hold of thee; with the mouth of the Months I eat thee; in the belly of the Months I place thee."

9.21.10 He who would offer a ten-bowl portion — he offers it as it were to Iḍā the milk-cow. For that Iḍā the milk-cow is sacrifice and cattle. He wins both Iḍā the milk-cow and sacrifice and a world and cattle; the Iḍā offerings serve him well, and he becomes dear to Iḍā — he who knows thus. He who, knowing thus, would eat of it, should meditate upon this very deity with his mind: "With the eye of Iḍā I behold thee; with the two hands of Iḍā I take hold of thee; with the mouth of Iḍā I eat thee; in the belly of Iḍā I place thee."

9.21.11 He who would offer an eleven-bowl portion — he offers it as it were to Rohita. For that Rohita is Indra. He wins both Indra and a world; he becomes possessed of sovereign power and dear to Indra — he who knows thus. He who, knowing thus, would eat of it, should meditate upon this very deity with his mind: "With the eye of Indra I behold thee; with the two hands of Indra I take hold of thee; with the mouth of Indra I eat thee; in the belly of Indra I place thee."

9.21.12 He who would offer a twelve-bowl portion — he offers it as it were to all the Viśve Devāḥ. For those Viśve Devāḥ are all this universe. He wins both the Viśve Devāḥ and a world; all the Viśve Devāḥ serve him well, and he becomes dear to all the gods — he who knows thus. He who, knowing thus, would eat of it, should meditate upon these very deities with his mind: "With the eye of all the gods I behold thee; with the two hands of all the gods I take hold of thee; with the mouth of all the gods I eat thee; in the belly of all the gods I establish thee." He eats of it just as one eats of what has been duly offered in sacrifice.

9.22.1 Measure out this portion of the purificatory rice-oblation; may its preparer be released from transgressions. From malice, from sin, from evil deed — may the pure one, with its purifying streams, purify me.

9.22.2 Auspicious be my hands, auspicious my tongue, auspicious let my speech become. For me this purifying rice-oblation we portion out with sacred formula, with both hands we portion it out.

9.22.3 Whatever evil deed my mother committed while I was yet in the womb — from that may this pure rice-oblation guard me from sin.

9.22.4 Whatever falsehood we have uttered from the time of one year onward unto the present — from that may this pure rice-oblation guard me from sin.

9.22.5 Whatever evil act, whatever defilement, whatever transgression we have committed — from that may this pure rice-oblation guard me from sin.

9.22.6 Whatever injury we have done to mother, to father, or to a kinswoman — from that may this pure rice-oblation guard me from sin.

9.22.7 Whatever we have shared in eating with slayers of mothers, slayers of fathers, slayers of embryos — from that may this pure rice-oblation guard me from sin.

9.22.8 Whatever we have shared in eating with one of black teeth, one of diseased nails, or a thief — from that may this pure rice-oblation guard me from sin.

9.22.9 Whatever food we have eaten of dog-keepers, of loose women, of carpenters — from that may this pure rice-oblation guard me from sin.

9.22.10 Whatever we have taken away from the waters, having plunged in and drunk the sweet draught — from that may this pure rice-oblation guard me from sin.

9.23.1 That in anger, in wrath, we have struck a brahmin, or with the foot have touched a cow — from that may this pure rice-oblation guard me from sin.

9.23.2 Whatever falsehood we have uttered during the brahmacarya vow or during the snātaka's discipline — from that may this pure rice-oblation guard me from sin.

9.23.3 Whatever we have eaten together with one afflicted by kilāsa-leprosy, one with diseased skin, a eunuch, or one who has approached a woman during her impure period — from that may this pure rice-oblation guard me from sin.

9.23.4 Whatever field you have wrongfully occupied, or whatever horse you have driven off — from that may this pure rice-oblation guard me from sin.

9.23.5 Whatever falsehood we have uttered regarding dice, gold, cattle, horses, or other wealth — from that may this pure rice-oblation guard me from sin.

9.23.6 Whatever approach we have made to a friend's wife, to one's own female slave, to a woman in childbed, to a woman in her menstrual flow, or to one who is impure — from that may this pure rice-oblation guard me from sin.

9.23.7 Whatever we have eaten together with one whose younger brother has married before him, or one who himself married out of turn, or one who has bathed after another's precedence, one who has eaten after another's precedence, or one who is the husband of a didhiṣū — from that may this pure rice-oblation guard me from sin.

9.23.8 Whatever usurious debt we have distributed doubly, out of greed for wealth — from that may this pure rice-oblation guard me from sin.

9.23.9 Whatever one gave as two-for-one, as three-for-one, as one added above — from that may this pure rice-oblation guard me from sin.

9.23.10 Whatever tainted, undercooked meat we have eaten in haste — from that may this pure rice-oblation guard me from sin.

9.24.1 Whatever non-food we have eaten as food, out of desire for food, out of the belly's craving — from that may this pure rice-oblation guard me from sin.

9.24.2 Whatever falsehood we have uttered knowingly or unknowingly — from that may this pure rice-oblation guard me from sin.

9.24.3 That which is the purifying filter of the god Savitṛ — the thousand-streamed, widespread golden sieve — by which the immortals and mortals purified Indra, by that let this one purify me wholly, along with all my cattle.

9.24.4 By that with which Savitṛ purified the bountiful waters, by that with which Varuṇa was purified for his sovereign function, by that with which all these worlds were made pure — by that let this one purify me wholly, along with all my cattle.

9.24.5 I stride beyond whatever sin and transgression I cast off the defilement at the highest station. That path by which the righteous go but the evildoer does not — upon that let us ascend, the world of the well-doers.

9.24.6 Let no disease be left behind here; depart without tearing us apart. Let the merit remain with us alone; the sin follows after those who eat it.

9.24.7 This purificatory rice-oblation I cook for the sake of purification. May it release me from evil deed, and from all transgression altogether.

9.25.1 The purifier made by the seers, thousand-eyed, hundred-streamed — may Pavamāna purify me with that thousand-streamed one.

9.25.2 By which the atmosphere was purified, in which Vāyu is established — may Pavamāna purify me with that thousand-streamed one.

9.25.3 By which heaven and earth were purified, by which the waters were purified, and also the heavenly light — may Pavamāna purify me with that thousand-streamed one.

9.25.4 By which day and night were purified, by which the quarters of the sky were purified, and the intermediate directions — may Pavamāna purify me with that thousand-streamed one.

9.25.5 By which the sun and moon were purified, by which the asterisms — the makers of being — were purified together — may Pavamāna purify me with that thousand-streamed one.

9.25.6 By which the sacrificial altar, Agni, and the enclosing sticks were purified together — may Pavamāna purify me with that thousand-streamed one.

9.25.7 By which the sacrificial grass was purified, and the clarified butter, and likewise the oblation — may Pavamāna purify me with that thousand-streamed one.

9.25.8 By which the sacrifice was purified, and the vaṣaṭ-exclamation, and the oblation poured — may Pavamāna purify me with that thousand-streamed one.

9.25.9 By which rice and barley were purified — those two from which the sacrifice is fashioned — may Pavamāna purify me with that thousand-streamed one.

9.25.10 By which horses and cattle were purified, and by which goats and sheep were purified — may Pavamāna purify me with that thousand-streamed one.

9.26.1 By which the Ṛc-verses and Sāmans were purified, by which the Yajus together with the Brahman was purified — may Pavamāna purify me with that thousand-streamed one.

9.26.2 By which the Atharvans and those belonging to the Atharvan tradition, the Aṅgirases, and the divine beings were purified together — may Pavamāna purify me with that thousand-streamed one.

9.26.3 By which the seasons were purified, by which the seasonal phenomena were purified, from which the year is fashioned — may Pavamāna purify me with that thousand-streamed one.

9.26.4 By which the forest trees and their fruits, the healing plants, and the creeping herbs were purified together — may Pavamāna purify me with that thousand-streamed one.

9.26.5 By which the Gandharvas and Apsarases, the serpents and the holy folk, were purified together — may Pavamāna purify me with that thousand-streamed one.

9.26.6 By which the rivers, the great streams, and the ocean were purified together — may Pavamāna purify me with that thousand-streamed one.

9.26.7 By which the mountains, the snow-bearing Himālayas, and Vaiśvānara who pervades all were purified together — may Pavamāna purify me with that thousand-streamed one.

9.26.8 By which the Viśve Devāḥ were purified, and Parameṣṭhin, and Prajāpati — may Pavamāna purify me with that thousand-streamed one.

9.26.9 By which the thunder, the calf of the waters, and Prajāpati were purified — may Pavamāna purify me with that thousand-streamed one.

9.26.10 By which Prajāpati, purified, bore up all the worlds, all existing beings, and the heavenly light — may Pavamāna purify me with that thousand-streamed one.

9.26.11 By which cosmic order was purified, and truth, and by which austerity and consecration are purified — may Pavamāna purify me with that thousand-streamed one.

9.26.12 By which all this was purified — whatever has been and whatever shall be — may Pavamāna purify me with that thousand-streamed one.

9.27.1 The war-drum sounds aloud, this martial one made of timber, fashioned with the hide of the cow; cutting through speech, subduing adversaries — like a lion about to conquer, thundering with its reverberations.

9.27.2 Like a lion it has roared, the drum-wood bound tight, bellowing like a bull toward a lowing cow. You are a bull-male; your rivals are the castrated ones; the vigor of Indra is yours, overcoming all assailants.

9.27.3 Conquering armies, life upraised, grasping the prizes, look out in all directions! Summon hither the divine voice, inspire the wise man; carry knowledge to bear upon the enemies.

9.27.4 Like a bull knowing the herd through his might, roaring toward the cattle, winning in combat — pierce the hearts of the foes with your flame; let the enemies, abandoning their villages, depart in rout.

9.27.5 Hearing the voice of the war-drum as it speaks forth, aroused by the din, the enemy woman, frightened and wailing in battle, let her run seizing her sons by the hand, she the hostile one destined to be slain in the fray.

9.27.6 Made by the inspired seers, send forth your voice; rouse up the weapons of the warriors! Devouring the army of the foes, speak brilliantly, O war-drum, with truth resounding.

9.27.7 Going before, O war-drum, overcome the enemies; speak upon the back of the earth, shining brilliantly! Allied with Indra, call together the warriors; with allies, smite down the foes.

9.27.8 Let your sound fill both the sky and the earth; let your reverberations go swiftly in all directions! Thunder toward those who hunger for the thunder-sound; make glory, resound for the trumpet-call of alliance!

9.27.9 Shouter, announcer, with a bold army, maker of proclamations, resounding through the settlements in many ways — winning excellence, knowing the ways of wisdom, distribute glory widely for the king of both realms.

9.27.10 Whose banner is excellence, victorious in winning wealth, the stronger, establishing friendship, blazing, wise — like the pressing-stone which presses the Soma stalks on the pressing-slab, dance over the bovine spoil, O war-drum, and proclaim knowledge.

9.27.11 Destroyer of enemies, seated in the forefront, overpowering all assailants, seeking cattle, vanquishing, breaking through — endowed with voice, generate the sacred formula, O powerful one; here proclaim the impetus for victory in battle!

9.27.12 Shaker of the unshakeable, most swift in the fray, conqueror of conflicts, vanquisher of armies, irresistible in battle — kitted out by Indra, discerning in the assembly, heart-illumining, go swiftly against those who hate us!

9.28.1 May these herbs scorch you; this is the essence of all herbs. This aśvattha-fire, having become a flame in your heart, shall burn it utterly — fly hither, into my longing!

9.28.2 As a thread dyed crimson with lac is suffused with clarified butter, so let desire for me creep into you, deep within your bones and marrow — fly hither!

9.28.3 As the kuṣṭha plant pines and wastes, as it burns in the flame, so let your mind burn — fly hither!

9.28.4 A drop laden with anguish trickles out from the kuṣṭha of a man; may that very drop churn round and round inside your heart — fly hither!

9.28.5 Let this drop strike your heart like an arrow smeared with poison; as an arrow cleaves its target, may desire for me pierce you through — fly hither!

9.28.6 Become pale, become hollow-eyed, ever sick at heart! Let no other woman please you; let longing for me blaze upon you — fly hither!

9.28.7 Let your bed be full of burning torment, let your seat be full of burning torment, let your mind be full of burning torment — so that you shall find no rest here, nor turn your thoughts elsewhere — fly hither!

9.28.8 You shall take no delight in assemblies; let longing torment you as you lie down; let the drop sting you and sting you again — fly hither!

9.28.9 It burns within, laden with your skin, bones, and flesh. May this sacrificial rite rout all others, O Aiḍa, through your torments — fly hither!

9.28.10 Let this fire blaze up in your heart, kindled by your own flesh — the great fire of desire; may that great one subdue you to me — fly hither!

9.29.1 I make the aśvattha tree, Fire, and clarified butter my messengers, swift as thought. As Agni strikes a sacrificial oblation with his flame, may desire for me pierce you — fly hither!

9.29.2 O Agni and Aśvattha, you two who dwell together — whether he lies down or sits, whether he walks or stands still, pierce him through with my anguish — fly hither!

9.29.3 Whether you are walking, standing, or sitting, even in the assembly — let the fire-stick churn you like dry grass; may my chariot of desire burn you as it drives — fly hither!

9.29.4 As Bṛhaspati subdued the Asuras for Indra's sake, so do you, O Agni of the aśvattha, bring those men here to me — fly hither!

9.29.5 I take your mind and bind it together with Iḍā's fat portion. May the gods, human beings, and Gandharvas all subdue you to me — fly hither!

9.29.6 As the leaves of the aśvattha tree never come to rest at any time, so may that man never sleep at peace because of his longing for me — fly hither, into my longing!

9.29.7 The Maruts heat the kuṣṭha plant, excellent for meditation, known from afar, resounding with their flame — so may he not sleep; may not a single day pass but that he comes into my longing!