Kāṇḍa 11

11.1.1 I, the potent one, place an embryo in your womb for one who craves a bull-like male offspring; if, sustained by the gods, you do not obtain progeny nor a child.

11.1.2 May Dhātṛ grant you that; may Sinīvālī, may Varuṇānī bestow it; may Indrāṇī place in you a male son, one who bestows a hundredfold.

11.1.3 The embryo enclosed within your flanks has been fashioned as a male by a male; may he be born complete in all limbs, as fire arises from the two araṇī fire-sticks.

11.1.4 Bear a heroic, capable son; I make of you a good breeder, I render the unmated one subject. From your own blood let a potent embryo be formed.

11.1.5 May Tvaṣṭṛ fashion your offspring; may Dhātṛ establish a child for you; may Rākā sew with her needle — she who is sovereign of what has come to be and of the world, the goddess.

11.1.6 Sinīvālī, Anumati, Rākā, Guṅgu, and Sarasvatī — the divine consorts of the gods, those goddesses — and Indrāṇī I invoke for protection.

11.1.7 Unbroken in the egg, with a fully grown embryo, unharmed, a bearer of heroes — may she give birth, may she bring forth abundantly; may she become one blessed with many sons.

11.1.8 Release the embryo, place it — do not hold back, do not expel the blood; may the child be born undeficient, complete, unexhausted, uninjured, uncontaminated by Piśācas.

11.1.9 You sustain the embryo and the offspring of every form for the biped and the quadruped as they quicken; O Prajāpati, bull that roars and bears a mighty member, place the embryo in the bodies.

11.1.10 Roaring forth with his thunder, flashing, the purifying wind places the embryo with the plants; may Parjanya water this earth with seed, with the essences of waters, of plants, of cattle.

11.1.11 I lead to you the potent one who is Prajāpati of creatures; may he place in your womb the embryo in its due season, the offspring of noble birth.

11.1.12 Those potent ones who are creators of the embryo among those who come at the right season, guilt-sharing — those I summon for you; and may that prosper and be fulfilled for you.

11.1.13 From Agni, from Tvaṣṭṛ, from Varuṇa, from Indra, from Soma, from Bṛhaspati — for you who desire a son, I fashion offspring from the gods.

11.1.14 May it flow together from limb to limb; may it find its place in the womb; the offspring that lies in your flanks — may that seed of yours sprout forth.

11.2.1 From overeating, from indigestion, from distress, from failure — these engendered the disease viśara; this Indra, who has a thousandfold share, destroys the viśara for you.

11.2.2 That which is to be done, and that which has been done, that which is self-born, and that which is stolen — may the gods with Indra as chief destroy the viśara for you.

11.2.3 The arrow is the mother of viśara and its spreading; the bow is the father; the Ādityas are the sons — may the Ādityas destroy the viśara for you.

11.2.4 From the bowstring of the bow, from the arrow, from the arms of the prop; from the iron, from the horn, from the kurmalā — I destroy the viśara for you.

11.2.5 The alavatī with its ruru-skull head, and that arrow whose face is iron — to the divine arrow begotten of Parjanya's seed, make obeisance.

11.2.6 The herb that the Atris, the Āṅgirasas, and the Gotamas have known — with that herb Bharadvāja and Kaṇva destroy the viśara for you.

11.2.7 That which has spread from a woman's wound, that which has mounted over a man — the sinew weakened and afflicted together, that too we set right for you.

11.2.8 As the wind drives away a cloud, I drive away the disease from your body all around; what they have made heavy upon you by speech, that we make light by the sacred verse; with this truth-utterance I destroy the viśara for you.

11.2.9 As a man is not always able to speak the truth — so too: the viṣkandha, the viśara that has gone away from you, the disease of wasting, the jambha, the hanugrābha, the śaṅkha — all these we drive away with the she-goat driven forth.

11.2.10 For the good of you all do I distribute the herbs for healing; those that are bringers of wealth, bringers of lasting life, able to carry a man across to safety.

11.2.11 Self-protecting, impelled by the gods, the herb made for long life — with that one, given by Indra, I destroy the viśara for you.

11.2.12 From the lazy one, from the condiment, from the wrapping, and from the leaf-holder; from the knot, from the bowstring, from the arrow — I destroy the viśara for you.

11.2.13 Fly away together, O viṣkandha, along with the bluejay and the kikidīvī bird; perish together with the rushing of the wind, together with the nihākā.

11.3.1 You are jaṅgiḍa; you are the protector, jaṅgiḍa; may jaṅgiḍa protect all that is ours — biped and quadruped.

11.3.2 The gṛtyas fifty-three in number, and the hundred who have fabricated kṛtyas — all of them jaṅgiḍa has made devoid of power and shorn of potency.

11.3.3 The powerless artificial reed, the seven powerless visrasas — drive away the hostility of jaṅgiḍa's adversary as one dispatches an arrow.

11.3.4 He is the destroyer of kṛtyā-sorcery; he is the destroyer of enmity as well; and mighty jaṅgiḍa shall carry our lives across to safety.

11.3.5 May that greatness of jaṅgiḍa protect us on all sides — he by whose might he has overpowered the viṣkandha and the saṃskanda with force upon force.

11.3.6 Having sought him eagerly, the gods generated him established upon the earth; him the ancient brahmin seers of the Āṅgirasa lineage too have known as such.

11.3.7 Let neither the older herbs surpass you, nor those that are new; thrust-aside-all, fierce jaṅgiḍa, all-protecting, most auspicious.

11.3.8 O revered jaṅgiḍa of immeasurable virility, with horse's hoof-prints — formerly, when you were fierce, Upendra gave you your virility.

11.3.9 Indeed, Indra placed fierce power in you, O lord of the forest; scattering all diseases, strike down the rākṣasas, O herb.

11.3.10 Aśarīka, viśarīka, balāsa, the disease of wasting, the takman that recurs each autumn — all these jaṅgiḍa has made powerless.

11.4.1 Invoking the name of Indra, the seers bestowed the jaṅgiḍa amulet; that which the gods fashioned at the outset as a remedy, a destroyer of viṣkandha.

11.4.2 May jaṅgiḍa protect us — guardian of wealth, like wealth itself; that which gods and brāhmaṇas fashioned as a shield on all sides, a slayer of the foe.

11.4.3 Those who come with malice in their hearts, with dreadful gaze, having wrought evil — them do thou, O thousand-eyed one, destroy with thy awakening power; thou art the all-encompassing guardian, O jaṅgiḍa.

11.4.4 Guard me from the sky, guard me from the earth, from the mid-air, guard me from the plants; guard me from what has come into being and from what is yet to be — may jaṅgiḍa protect us from every quarter and every direction.

11.4.5 The missiles fashioned by the gods, and those borne by the malevolent ones that strike down — all of these may jaṅgiḍa, the universal healer, render powerless.

11.5.1 Receive, O Earth, this body brought hither, churned from clarified butter; do thou protect this cow of its giver upon the sacred grass, as it rightfully should be.

11.5.2 They call thee too the wife of Varuṇa; they also call thee Aditi of all forms. Over the after-birth at the libation-pouring I pour oblation into the fire that carries the offering — her greatness do I offer.

11.5.3 He has stretched out a thousand-fold thread; he has accomplished ten agniṣṭoma sacrifices in full. He who gives a cow with its calf along with the birth-membrane — him verily the gods cause to ascend to the heavenly world.

11.5.4 By the birth-membrane they cause him to ascend to heaven — the good-milching cow bestowed with it, bearer of vitality; may she yield for him an inexhaustible hundred-streamed milk in yonder world, in the highest firmament.

11.5.5 A cow that has calved before, together with the former calf — her other calf is the birth-membrane; and that third flesh which is formed around it — for that reason the gods call it the adhijarāyu.

11.5.6 Run hither, O thou who hast grown mighty with strength — set thy renown upon him from above. Protect this man, O Indra, from great transgression; unite him with offspring, with his body, and with strength.

11.5.7 From the difficult-to-know side, from afar in many ways, all the gods behold the cow as she comes. She who is auspicious, who flows rightly on every side — may that oblation of mine be lavish with clarified butter.

11.5.8 He who performs the rite bestows upon the brahmin a cow that has calved once, along with the birth-membrane and the self-sustaining offering; may she yield for him an inexhaustible hundred-streamed milk in yonder world in the age that follows.

11.5.9 He who gives us the calf, the birth-membrane as the milker's counterpart, the beestings, and a good-milching cow — may the gods extend that man's life-span; may he ascend to the world of those who have done good.

11.5.10 The living man has given at the outset, in combat, the calf-encasing birth-membrane. Enter here pleasantly for us, peacefully, propitiously; do not harm us with divine fury.

11.5.11 Wrought with good fortune, well-fashioned, truly beneficent, wholly apt — I receive her as she comes: she whose beauty is clarified butter, dwelling together in the two regions of sky and air — gods, humans, asuras, and the seers.

11.5.12 Five gods drink of her: Indra, Tvaṣṭṛ, Varuṇa, Mitra, and Agni. All of them have given her to me; by means of her, living here, extend thy life-span.

11.5.13 Kaśyapa here, Jamadagni, Vasiṣṭha — seers have won her for us at the outset; Bharadvāja, Gautama, Atri give her to us as an auspicious blessing, and Viśvāmitra extends the life-span of the donor.

11.5.14 O auspicious one, bring strength-sustenance to the gods; bring strength-sustenance to humankind; bring strength-sustenance to the ancestors, O inviolable cow — enter here laden with nourishment.

11.6.1 The plants that were born three ages before the gods — I reckon now the tawny ones to have a hundred and seven abodes.

11.6.2 A hundred are your abodes, O mothers, and a thousand your growths; therefore, a hundredfold do ye render this man free of disease for me.

11.6.3 Bearing flowers, bearing fruit, fruit-bearing and fruitless alike — ye plants are like victorious horses; ye are the herbs capable of bringing one across to safety.

11.6.4 As oṣadhīs — herbs — O divine mothers, I address you; crushing wounds and driving away rākṣasas, come hither.

11.6.5 Niṣkṛti — Release — is the name of your mother; Niṣkṛti — Release — is the name of your father; ye are swift ones, winged, wherever Niṣkṛti cures disease.

11.6.6 In the aśvattha tree is your resting-place; in its leaf your dwelling has been made; verily ye are sharers of the cow, when ye win for the man his prize.

11.6.7 When I, seeking vigor, take up these herbs in my hand, may the very essence of wasting disease perish — as a life-snatcher destroyed before it strikes.

11.6.8 The vital forces of the herbs rise up like cows issuing from the cowpen; the man wins for himself the wealth of those plants that are about to grant him gain.

11.6.9 When the herbs come together like kings in an assembly, that inspired one is called the physician — the expeller of rākṣasas and the dispeller of disease.

11.6.10 Her who contains the horse-plant, her who contains soma, her who bestows strength, her who possesses surpassing vigor — I have found all the herbs, saying: "From here bring me across to safety."

11.7.1 Like a thief that has broken through all enclosures into the fold, the herbs have shaken loose whatsoever blemish there is upon the body.

11.7.2 O herbs, as ye creep through limb by limb, joint by joint, drive out from him the yakṣma, as the fierce one who strikes from the middle.

11.7.3 Let one of you aid another; let each come to the assistance of the other. O herbs, being of one accord, favor this my word.

11.7.4 The herbs, descending footlessly from heaven all around — whichever living man we lay hold of with them, that man shall not be harmed.

11.7.5 The herbs that are queens of Soma, the many possessed of a hundredfold discernment, sent forth by Bṛhaspati — may they release us from distress.

11.7.6 Those that bear fruit, those that are fruitless, those that lack a sheath, and those that are leafy — sent forth by Bṛhaspati, may they release us from distress.

11.7.7 I bind upon thee the herb Jīvalā, the Naghāriṣā — that which shall bring thee life and drive the rakṣas away.

11.8.1 Kāla, the horse with seven reins, carries on — thousand-eyed, unaging, of abundant seed. The seers, the far-seeing, mount him; his wheels are all the worlds.

11.8.2 This Kāla draws seven wheels; seven are his nave-hubs; his axle is immortality. He, encompassing all these worlds, Kāla, moves on — he is verily the foremost god.

11.8.3 A full jar has been placed upon Kāla; him we behold as existing in many forms. He, facing all these worlds — they call that Kāla in the highest heaven.

11.8.4 He alone, being present, upheld the worlds; he alone, being present, encompassed the worlds. Being their father, he became their son — therefore there is no higher radiance than he.

11.8.5 Kāla generated yonder heaven; Kāla also generated this earth. By Kāla, the past and the future, impelled, stand spread forth.

11.8.6 Kāla created prosperity; in Kāla the sun blazes. In Kāla are all beings; in Kāla the eye sees far.

11.8.7 In Kāla is mind; in Kāla is breath; in Kāla is name gathered up. By Kāla arrived, all these creatures rejoice.

11.8.8 In Kāla is austerity; in Kāla is the exalted; in Kāla brahman is gathered. Kāla is verily the lord of all — he who was the father of Prajāpati.

11.8.9 By him it is impelled; by him it is born; in him, moreover, it is established. Kāla, having become brahman, sustains Parameṣṭhin.

11.8.10 Kāla generated creatures; Kāla in the beginning generated Prajāpati. The self-existent Kaśyapa and austerity — from Kāla they were born.

11.9.1 From Kāla the waters came together; from Kāla brahman, austerity, and the directions. By Kāla the sun rises; in Kāla he enters again.

11.9.2 By Kāla the wind blows; by Kāla the great earth and the great heaven are established in Kāla. Kāla indeed begat the past and the future as his sons before all.

11.9.3 From Kāla the ṛc-verses came together; the yajus was born from Kāla. Kāla set in motion the sacrifice, the imperishable share belonging to the gods.

11.9.4 In Kāla are the Gandharvāpsarases; in Kāla the worlds are gathered. In Kāla this divine Aṅgiras and Atharvan stand supreme.

11.9.5 This world and the highest world, the blessed worlds and the blessed sustaining powers — having conquered all worlds with brahman, that Kāla moves on: he is verily the supreme god.

11.10.1 Seven it is, seven ṛṣis, the thorn-makers twelve — they fashioned the piercing thorn that is the Indra-heap, the great-bellied one.

11.10.2 Mitra and Varuṇa cut out the Indra-heap, that which had been pierced within; it was brought forth by fierce Indra, from one who is no fit father for brāhmaṇas.

11.10.3 No non-brāhmaṇa should eat of it, nor should he carry it away to his own home; bitter as the taimāta poison, the Indra-heap lies upon the threshing-floor.

11.10.4 This one lies here protecting its own body — whosoever eats of it heedlessly — the great-bellied Indra-heap, fashioned in the midst of the threshing-floor.

11.10.5 And this one too becomes a disease — the Indra-heap, the great-bellied — terrible in the semblance of food; like a horse it devours the reeds of the marshland.

11.10.6 He who winnows and augments the Indra-heap, the pride of the threshing-floor — may he obtain the abundance of the floor and may his cattle flourish greatly.

11.10.7 That which Śunaḥśepa carried, that which Indra and Bṛhaspati carried — that the ṛṣis have made auspicious for us, a pleasant thing for our living.

11.10.8 He set it down as an impaled plant; the offering to the dog-demon had been given. Fifteen lay suffering, those who ate the oblation that had been offered improperly.

11.10.9 From the sweat and toil of the ploughman, from the draught-oxen with dappled hooves, from those that draw and those that bear burdens — the Indra-heap was born.

11.10.10 When the ploughman's sweat flows from his scorched body all around — as cows thirst for water, so he consumes the Indra-heap.

11.11.1 Whatever the lord of the plough strikes with the rod in his anger at the ploughman, and whatever of the threshing-floor pertaining to the perennial horse-offering — all that is deposited in the Indra-heap.

11.11.2 Rouse those, the mortar and pestle; O woman, make the winnowing-fan for the fanning. May Gotama make the sweet Indra-heap ready for his son, the bearer.

11.11.3 O singer of praise, bring this winnowing-fan hither; come, O pot, to the mortar and pestle. May our sons today, on this day of fair brightness, eat the sweet sap, the portion of the father.

11.11.4 Agni has come here, dispatched as our messenger; may he render all our food free from poison. That which is unpierced and unprocessed — from this brāhmaṇa here — eat, ye who are born, the intoxicating portion of the father.

11.11.5 O sweet food, O honey-food, come unto us for our nourishment, O food; auspicious, with auspicious protections.

11.11.6 Having become a lion, it crushes the cattle; having become fire, it consumes the grain. The Indra-heap, when unpropitiated, goes down along with the peacock.

11.12.1 The hundred-stemmed, the unshakeable, the thousand-leafed, the lofty — darbha, the fierce herb: I bind you with it for long life.

11.12.2 They do not shave his hair, nor do they strike a blow upon his chest — to him to whom shelter is granted with the uncut-leafed darbha.

11.12.3 In heaven is your tuft, O herb; upon the earth you are firmly established. By you, O thousand-stemmed one, we cause long life to increase.

11.12.4 The three heavens you pierced through, and these three earths likewise. With it I cut off the tongue and the speech of all the ill-willed.

11.12.5 You are the overpowering one; I am the possessor of overpowering strength. Both of us, having become mighty, let us overcome the rivals.

11.12.6 Overpower the malice against us; overpower the one who marches in battle-array. Overpower all the ill-willed; make my well-wishers many.

11.12.7 With the darbha born of the gods, the perpetual pillar of heaven — with it I shall win people forever and shall obtain boons.

11.12.8 Make me dear through the darbha to the brāhmaṇa and the rājanya, to the śūdra and the ārya, to whomsoever we wish, and to every far-sighted one.

11.12.9 He who at his birth made the earth firm, who propped up the atmosphere and heaven — the evil has never known him as he is borne: may this darbha be a sustainer, a shining one for us.

11.12.10 The hundred-stemmed, the rival-slayer, the mighty — first among herbs it came into being. May this darbha guard us on all sides; with it may I overcome the battle-lines of those who battle against us.

11.13.1 Worth a thousand, hundred-stalked, full of sap, the fire of waters among plants, the royal-consecration among herbs — may this darbha grass of ours, this divine amulet, protect us on every side and unite us with long life.

11.13.2 Anointed with ghee, sweet with honey, full of milk, fast-rooted in the earth, immovable and yet inclining — thrusting rivals down and making them inferior, ascend, O Darbha, with great and mighty virile power.

11.13.3 You traverse the earth with vigor; you sit beautifully upon the vedi at the sacrifice; the seers carried you as a purifier — do you purify from us all the things that go wrong.

11.13.4 Sharp king, conqueror of poison, slayer of rākṣasas, beholder of all creatures — this is the fiery splendor and the fierce strength of the gods; that I bind upon you for old age and for well-being.

11.13.5 With darbha, accomplish heroic deeds; bearing darbha, do not tremble within yourself; stand pre-eminent — grow bright in glory above others; shine like the sun upon the four quarters.

11.14.1 Let the earth, the giver of sustenance, be stirred up; let the cold wind, bearing rain within, blow upon her; let the seasonally endowed earth receive the seed — she who causes good plants to spring up, yielding a thousandfold growth.

11.14.2 Indra with his bay horses, or Agni with his red horses, and the Aśvins with their ass-and-horse team — they have yoked the divine field.

11.14.3 Draw the yoke-strap auspiciously; auspiciously raise the goad; auspiciously let the ploughshare cut; auspiciously let the plough be drawn.

11.14.4 Yoke the draft animals, stretch the yoke-ropes wide; in the prepared field sow the seed here. So too may Dhātṛ, so may Bhaga, so may the Aśvins accomplish it, so may the goddess Sarasvatī.

11.14.5 May the herbs be richly berried, neither stripped of berries nor fallen away. Indra, Varuṇa, Vāyu, Aśvins — extend this my word of mine.

11.14.6 Dhātṛ, Pūṣan, Bṛhaspati — they have come together for prosperity; the gods who know the way to heaven have come to the field.

11.14.7 She who is auspicious, like fair fortune, desirable in form at the place of establishment — may she draw forth for us the sweet-flowing sap.

11.14.8 Abundance of food, abundance of men, abundance of cattle — may these take up their abode here; let the rains rain fiercely for existence, for greatness, for growth.

11.14.9 Let Parjanya stand swelling with the ridge-waters; the sun goes forth; barley generating joy, driving away all grudging niggardliness.

11.14.10 Open wide the earth, O snake; be split apart with your wing — be propitious; let the grain sprout auspiciously.

11.15.1 Drive out, drive away; drive the cattle and acquire great wealth here; may the clutching trap not harm you, may the plough not splinter upon you.

11.15.2 May no fierce, seized bodies of ours be harmed in anything whatsoever. O Śunāsīrā, increase of wealth — and also the fortune that belongs to the furrow.

11.15.3 The sea that appoints, Sinīvālī — may they two impel our ploughed field; these five directions here — may the wind impel them; like warriors on the battle-ground, let the rains rain fiercely.

11.15.4 Auspiciously let the ploughman follow the draft animals; auspiciously let the ploughshare go cleaving the earth; O Śunāsīrā, strengthened by the oblation, make our grains auspicious for us.

11.15.5 That which for us, O Aśvins, is luminous and pierces through the darkness — may you two bestow that nourishment upon us.

11.16.1 Those waters that are herbs and forest-trees — verily those are called the Upward-Standing (ūrdhvaśritāḥ); Agni is their overlord. Whoso knows these Upward-Standing waters, knowing Agni as their overlord — even as those waters stand upright before him, so do they stand upright before this knower; he becomes overlord among his own people and among others — he who knows thus.

11.16.2 Those waters that are the dew-drops (pṛṣvāḥ) — verily those are called the Leaping-Forth (praskadvarīḥ); Āditya is their overlord. Whoso knows these Leaping-Forth waters, knowing Āditya as their overlord — even as they leap forth when he rises and leap forth when he comes back, so does he become overlord [among his own and among others, he who knows thus].

11.16.3 Those waters that flow in channels (sūdayāḥ) — verily those are called the Swift-Running (takvarīḥ); Pṛthivī is their overlord. Whoso knows these Swift-Running waters, knowing Pṛthivī as their overlord — even as those waters, when driven forth upon her, run swiftly away, so are his enemies driven forth and run away; he becomes overlord [among his own and among others, he who knows thus].

11.16.4 Those waters that glide in streams (syandante) — verily those are called the Obedient (vaśinīḥ); Varuṇa is their overlord. Whoso knows these Obedient waters, knowing Varuṇa as their overlord — even as he takes those streaming waters under his will, so does he take his foes under his will; he becomes overlord [among his own and among others, he who knows thus].

11.16.5 Those waters that are cows — verily those are called the Vigour-Waters (ūrjāḥ); Tvaṣṭṛ is their overlord. Whoso knows these Vigour-Waters, knowing Tvaṣṭṛ as their overlord — he becomes rich in vigour, radiant with splendour; he gains cattle by the thousand; he becomes overlord [among his own and among others, he who knows thus].

11.16.6 Those waters that are clarified butter (ghṛta) — verily those are called the Lustre-Waters (varcāḥ); Pūṣan is their overlord. Whoso knows these Lustre-Waters, knowing Pūṣan as their overlord — he becomes lustrous and radiant with splendour; and even the face of this one, though unanointed, shines bright; he becomes overlord [among his own and among others, he who knows thus].

11.16.7 Those waters that are honey (madhu) — verily those are called the Might-Waters (ojāḥ); Indra is their overlord. Whoso knows these Might-Waters, knowing Indra as their overlord — he becomes mighty, heroic, possessed of vital force; he obtains the honey-mixture (madhuparka) in the royal assembly; he becomes overlord [among his own and among others, he who knows thus].

11.16.8 Those waters that are the hailstones (dhrādunayaḥ) — verily those are called the Fierce-Waters (ugrāḥ); the Maruts are their overlords. Whoso knows these Fierce-Waters, knowing the Maruts as their overlords — he becomes fierce and powerful; people call him 'the host of Maruts (mārutaṃ śardhaḥ)'; he becomes overlord [among his own and among others, he who knows thus].

11.16.9 Those waters that are rain (varṣa) — verily those are called the Great-Waters (mahāḥ); Parjanya is their overlord. Whoso knows these Great-Waters, knowing Parjanya as their overlord — he becomes great, with far-reaching friendship; his own people rejoice in him, saying 'He is ours.' Therefore everyone exults at rain; he becomes overlord [among his own and among others, he who knows thus].

11.16.10 Those waters that are spirituous liquor (surā) — verily those are called the Exceedingly-Proud (atimanyāḥ); the two Aśvins are their overlords. Whoso knows these Exceedingly-Proud waters, knowing the two Aśvins as their overlords — he is prouder than his rivals; his rivals are not prouder than he. That is why an intoxicated man is prouder than another intoxicated man; he becomes overlord [among his own and among others, he who knows thus].

11.16.11 Those waters that flow in furrows (karṣvāḥ) — verily those are called the Gathered-Round (paricitāḥ); Yama is their overlord. Whoso knows these Gathered-Round waters, knowing Yama as their overlord — both his own kinsmen and his clansmen gather around him in submission; he becomes overlord [among his own and among others, he who knows thus].

11.16.12 Those waters that are women (striyaḥ) — verily those are called the Delightful-Waters (rantayaḥ); Kāma is their overlord. Whoso knows these Delightful-Waters, knowing Kāma as their overlord — people take pleasure in him; he becomes delightful, as Kāma is overlord among women; he becomes overlord [among his own and among others, he who knows thus].

11.16.13 Those waters that are the human person (puruṣa) — verily those are called the All-Sustaining (viśvabhṛtāḥ); Mṛtyu is their overlord. Whoso knows these All-Sustaining waters, knowing Mṛtyu as their overlord — he becomes the sustainer of all; all sustain him. In his house the three sacrificial fires are established: the Dakṣiṇāgni, the Gārhapatya, and the Āhavanīya. And four auspicious gifts come to him: the golden necklace (niṣka), the bowl (kaṃsa), the mule (aśvatara), and the elephant; he becomes overlord [among his own and among others, he who knows thus].

11.16.14 Of all these waters, the Himālaya is their udder, Soma is their calf, and Parameṣṭhin is their overlord. Whoso knows of these waters that the Himālaya is their udder, Soma their calf, and Parameṣṭhin their overlord — he becomes Parameṣṭhin, he attains the state of supreme sovereignty; he becomes overlord among his own people and among others — he who knows thus.