Yajur Sama Atharvan Vedas

THE YAJUR VEDA
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so that it will not touch the axle [3]. If he were to cut it so that it would touch the axle, the cattle of
the sacrificer would be liable to perish. If he desire of any one, 'May he be without support', he should
cut for him a branch; this among trees is not supported; verily he is without support. If he desire of
any one, 'May he be without cattle', he should cut for him (a post) without leaves and with a withered
top; this among trees is without cattle; verily he becomes without cattle. If he desire of any one, 'May
he be rich in cattle', he should cut for him one with many leaves and many branches; this [4] among
trees is rich in cattle; verily he becomes rich in cattle. He should cut one that is supported for one who
desires support; this among trees is supported which grows from its own birthplace on level ground
and is firm. He should cut one which leans towards the west, for it is leaning over for the sacrifice.
He should cut one of five cubits for him of whom he desires, 'May the higher sacrifice condescend to
him'; the Pankti has five syllables, the sacrifice is fivefold, the higher sacrifice condescends to him
[5]. (He should cut one) of six cubits for one who desires support; the seasons are six; verily he finds
support in the seasons. (He should cut one) of seven cubits for one who desires cattle; the Çakvari has
seven feet, the Çakvari is cattle; verily he wins cattle. (He should cut one) of nine cubits for one who
desires brilliance, commensurate with the Trivrt Stoma; the Trivrt is brilliance; verily he becomes
brilliant. (He should cut one) of eleven cubits for one who desires power; the Tristubh has eleven
syllables, the Tristubh is power; verily he becomes powerful. (He should cut one) of fifteen cubits for
one who has foes; the thunderbolt is fifteenfold; (verily it serves) for the overcoming of foes. (He
should cut one) Of seventeen cubits for one who desires offspring; Prajapati is seventeenfold; (verily
it serves) to gain Prajapati. (He should cut one) of twenty-one cubits for one who desires support; the
Ekavinça is the support of the Stomas; (verily it serves) for support. It has eight corners; the Gayatri
has eight syllables, the Gayatri is brilliance, the Gayatri is the beginning of the sacrifice; verily it is
commensurate with brilliance, the Gayatri, the beginning of the sacrifice.
vi. 3. 4.
'To earth thee! To atmosphere thee! To sky thee!' he says; verily for these worlds he anoints it. He
anoints from the foot upwards, for upwards as it were is the world of heaven. Cruel as it were is that
which he does when he digs; he pours water over, for expiation he pours (water) mixed with barley;
barley is strength. The post is of the height of the sacrificer. As great as is the sacrificer, so much
strength does he put in it [1]. 'Thou art the seat of the Pitrs', (with these words) he spreads the strew,
for what is dug in has the Pitrs for its deity.' If he were to set it up without strewing, it would be dug
in and have the Pitrs for its deity; he sets it up after strewing; verily he sets it up in this (earth). He
throws down the splinter of the post; verily he sets it up with its glory. 'Thee to the plants with fair
berries', (with these words) he fixes on the top [2] therefore at the top plants bear fruit. He anoints it,
butter is glory. The corner near the fire is of the same height as the sacrificer; in that he anoints the
corner near the fire, he anoints with brilliance the sacrificer. He anoints it to the end; verily
completely does he anoint the sacrificer with brilliance. He rubs it all around; verily he places
brilliance in him completely. 'Support the sky, fill the atmosphere, with thy base make firm the earth',
he says, for the separation of these worlds. With a verse addressed to Visnu [3] he arranges it; the
post has Visnu for its deity; verily he arranges it with its own deity. He arranges it with two (verses);
the sacrificer has two feet; (verily it serves) for support. If he desire of a man, 'May I deprive him of
brilliance, of the deities, of power', he should move the corner near the fire to one side or the other of
the Ahavaniya; verily he deprives him of brilliance, of the deities, of power. If he desire of a man,
'May I unite him with brilliance, with the deities, with power' [4], he should set up for him the corner
(of the post) near the fire in a line with the Ahavaniya; verily he unites him with brilliance, with the
deities, with power. Thee that art winner of Brahmans, winner of nobles', he says that is according to
the text. He winds round (the grass); the girdle is strength, the post is of the same height as the
sacrificer; verily he unites the sacrificer with strength. He winds (it) round at the level of the navel;
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