Yajur Sama Atharvan Vedas

ATHARVA VEDA
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55. The sacrifice first, (and then) what is and what shall be was born. From that this all was born, and
whatever here appears, brought hither by the sage Rohita.
56. He who kicks a cow with his foot, and he who micturates towards the sun--of thee do I tear out
the root; thou shalt henceforth not cast a shadow!
57. Thou that passest across me, casting thy shadow against me, between me and the fire--of thee do I
tear out the root; thou shalt henceforth not cast a shadow!
58. He, O god Sûrya, that to-day passes between thee and me, upon him our evil dream, our foulness,
and our misfortunes do we wipe off.
59. May we not miss our way, may we not, O Indra, miss the sacrifice of him that presses the soma;
may.not the powers of grudge intercept us!
60. The (guiding) thread stretched out among the gods, that accomplishes the sacrifice, that, by
pouring oblations, may we attain!
XI, 5. Glorification of the sun, or the primeval principle, as a Brahman
disciple.
1. The Brahmakârin (Brahmanical disciple) moves inciting both hemispheres of the world; in him the
gods are harmonised. He holds the heavens and the earth, he fills the teacher with creative fervour
(tapas).
2. The fathers, the divine folk, and all the gods severally follow the Brahmakârin; the Gandharvas did
go after him, six thousand three hundred and thirty-three. He fills all the gods with creative fervour.
3. When the teacher receives the Brahmakârin as a disciple, he places him as a foetus inside (of his
body). He carries him for three nights in his belly: when he is born the gods gather about to see him.
4. This earth is (his first) piece of firewood, the heaven the second, and the atmosphere also he fills
with (the third) piece of firewood. The Brahmakârin. fills the worlds with his firewood, his girdle, his
asceticism, and his creative fervour.
5. Prior to the brahma (spiritual exaltation) the Brahmakârin was born; clothed in heat, by creative
fervour he arose. From him sprung the brâhmanam (Brahmanic life) and the highest brahma, and all
the gods together with immortality (amrita).
6. The Brahmakârin advances, kindled by the firewood, clothed in the skin of the black antelope,
consecrated, with long beard. Within the day he passes from the eastern to the northern sea; gathering
together the worlds he repeatedly shapes them.
7. The Brahmakârin, begetting the brahma, the waters, the world, Pragâpati Parameshthin (he that
stands in the hiahest place), and Virâg, having become an embryo in the womb of immortality,
having forsooth, become Indra, pierced the Asuras.
8. The teacher fashioned these two hern spheres of the world, the broad and the deep, earth and
heaven. These the Brahmakârin guards with his creative fervour (tapas): in him the gods are
harmonised.
9. This broad earth and the heaven the Brahmakârin first brought hither as alms. Having made these
into two sticks of firewood he reveres them upon them all beings have been founded.
10. One is on the hither side, the other on the farther side of the back of the heavens; secretly are
deposited the two receptacles of the brâhmanam (Brahmanic life). These the Brahmakârin protects by
his tapas (creative fervour); understandingly he performs that brahma (spiritual exaltation) solely.
11. One on the hither side, the other away from the earth, do the two Agnis come together between
these two hemispheres (of the world). To them adhere the rays firmly; the Brahmakârin by his tapas
(creative fervour) enters into the (rays).
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