Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 20.2

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of

xx. 2. They perform the Jyotis as the first day; it has the same symbols in its verses as the first day. ‘Forward to the god Agni’ is the Ājya, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. The Praüga is by Madhuchandas; when the Rathantara Sāman was created, the Praüga by Madhuchandas was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Thee like a car for aid’ is the strophe of the Marutvatīya; ‘This drink, O bright one, is pressed’ is the antistrophe; this is the normal one-day form; the explanation of it has been given. ‘Indra maketh for the car a way forward’ is the Marutvatīya, containing (the word) ‘forward’; what contains forward is a symbol of the first day. ‘Come hither, standing on thy chariot seat’ is the Niṣkevalya, containing (the word) ‘hither’; what contains ‘hither’ is a symbol of the first day. ‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the normal strophe and antistrophe of the Vaiçvadeva; the explanation of these two has been given. ‘They yoke their minds, they also yoke their thoughts’ is (the hymn) to Savitṛ, containing (the word) ‘yoke’; what contains ‘yoke’ is a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Here, here in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus, containing (the word) ‘to’ in ‘Desiring they came to these with wealth’; that is the symbol of the Rathantara. ‘How, of what one of the gods, in this service?’ is (the hymn) to the All-gods, containing the word ‘hither’ in ‘Which one with aid will come hitherward?’; what contains ‘hither’ is a symbol of the first day. ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvānara, containing (the word) ‘forward’; what contains ‘forward’ is a symbol of the first day. ‘Forward pressing, mighty and resounding’ is (the hymn) to the Maruts, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of the first day. ‘The Hotṛ goeth forward to the sacrifice with the power of him’ is (the hymn) to Jātavedas, containing (the word) ‘forward’; what contains ‘forward’ is the symbol of