QUOTES ABOUT GIFTS

 a gift of 400 or 350 dirhams, for all the religious rites with holy-water

 A prince noble and great, with countless gifts

 After it has been consecrated by auspicious rites, it should be kept inside the house; and on this being done all wicked ghosts, all apprehensions from (adverse) planets, and diseases are destroyed; and by the grace of this Yantra the worshipper's house becomes of pleasing aspect. With his children and grandchildren, and with happiness and dominion, he becomes a bestower of gifts and charities, a protector of his dependents, and his fame goes abroad (177-178). After having drawn the Yantra and placed it on a jewelled altar in front of the worshipper, and having worshipped the Devata of the Pitha according to the rules of Pitha-nyasa, the principal Devi should be adored in the pericarp of the Lotus (179)

 After the Seasons. Indra, drink the Soma from the Brahman's gift

 Afterwards, one begs a gift of any description out of the allowance of heretics, and owing to depravity and heresy they do not give it. 55. And Aharman rises through that spite on to the mountain

 Afterwards, Sôshyans and his assistants, by order of the creator Ahuramazda, give every man the reward and recompense suitable to his deeds; this is even the righteous existence (aît) where it is said that they convey him to paradise (vahist), and the heaven (garôdmân) of Ahuramazda takes up the body (kerp) as itself requires; with that assistance he continually advances for ever and everlasting. 28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gêtî-kharîd , and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Ahuramazda, and the heavenly angels provide him the use of his clothing

 Age, being probably associated with a group of abstract deities :: his attributes symbolized :: who are represented by the Adityas. The Mitra-Varuna group of Celestials were the source of all heavenly gifts; they regulated sun and moon, the winds and waters and the seasons. If we assume that they were of Babylonian or Sumerian origin :: deities imported by a branch of Aryan settlers who had been in contact with Babylonian civilization :: their rivalry with the older Aryan gods, Indra and Agni, can be understood. Ultimately they were superseded, but the influence exercised by their cult remained and left its impress upon later Aryan religious thought

 Agni gives wealth and valour to the worshipper, to man who offers up his gifts

 Agni, the Sage, the Lord of Strength, hath moved around the sacred gifts

 Agni, thy faithful servant I call upon thee with many a gift

 Agni, well kindled bring the Gods for him who offers holy gifts

 Ah, you suffocate me, Dorion. You say that you have showered me with gifts and that I have impoverished you. How many gifts have you given me, you wet-nosed sailor? Count how many

 Alert thou bearest off the sacrifleer's gift, and then thou shinest to the Gods

 all beings thee; whence offspring arose unhurt, for that thee, for Prajapati, of bounteous gifts, full of light, (thee) full of light I offer

 All his great gift in horses to the King

 All the appointed gifts bestowing, all the rites remembering

 along and impart their gifts to men. I will sacrifice unto the

 Always you think and speak only of what he will give me. He gives me himself. Has any courtesan more? But :: there mother, do not weep. His father has promised him a fine gift of money. Chaireas promised

 And all the rites and royal gifts hast given

 and am very well performing' :: the gift of 350 dirhams is then not excessive

 And Gods bring to our rite which yields a fivefold gift the hero, lover of mankind

 And goodly gifts beside

 And in that most evil time a boundary has most disrespect where it is the property of a suffering man of religion; gifts are few among their deeds, and duties and good works proceed but little from their hands; and sectarians of all kinds are seeking mischief for them. 34. And all the world will be burying and clothing the dead, and burying the dead and washing the dead will be by law; the burning, bringing to water and fire, and eating of dead matter they practise by law and do not abstain from. 35. They recount largely about duties and good works, and pursue wickedness and the road to hell; and through the iniquity, cajolery, and craving of wrath and avarice they rush to hell

 and its lord, bringing good gifts, and better blessings, given

 and the gift of virtuous pleasure is the gain of the undeserving good work or prayer they (the sacred beings) shall accept; it causes aggrandizement and is as deserving as even that which the decision of

 and the good do not give them chosen righteous gifts for it, and they do not

 and thinks with me, and bestows gifts upon me, and is of good

 and thinks with me, and bestows gifts upon, me, and is of good

 And we pray (again) for the Kine (once more) with these gifts and (ceremonial) actions

 And we worship the heaven and the earth of blessed gift, and the bounteous Mathra, and the

 And we would worship the Fravashi of the Kine of blessed gift, and that of the holy Gaya

 And what about me? Didn't I give you, before you left for the same Syria, a little tunic reaching till the thighs for you to wear while rowing? Do you remember? The proreus Epioros forgot it one day in my rooms. Yes, the proreus Epioros himself slept with me. Must I remember a poor sailor's gifts

 And with gifts and rich libations hermits raised the ancient song

 as a fresh carrying off of a gift

 as all may see (is fit for gift and) grown

 As from a mountain fiow the water-brooks, thus flow his gifts who feedeth many a one

 As Heimdal, in his Scef-child form, was sent to mankind by the gods, "Matarisvan

 As to a gift for the ceremonial which they do not reduce, and while they give

 Ask one gift yet again, and get thee home."

 Atharva Veda: IX. Prayers and Imprecations in the Interest of the Brahmans: VI, 71. Brahmanical prayer at the receipt of gift

 Be gracious, brilliant Godl to him who, rich in sacred gifts,would fain

 beings is by so much as the gift is more fully given; and the great advantage

 Best be thy strength, thy gift here

 bestow no gifts and alms, and even those [they bestow] they repent of again. 46. And even those men of the good religion, who have reverenced the good religion of the Mazdayasnians, proceed in conformity with (bar-hamakö rûbisn) those ways and customs , and do not believe their own religion. And the noble, great, and charitable , who are the virtuous of their own country and locality, will depart from their own original place and family as idolatrous; through want they beg something from the ignoble and vile, and come to poverty and helplessness; through them nine in ten of these men will perish in the northern quarter

 blessed gift, for the propitiation of Sraosha (Obedience) the blessed, whose body is the

 blessed gifts as wide-spread as the earth, as far-spread as the rivers, as high-reaching as the

 blessings be (inserted)? Where the supplications with confessions? Where the gifts of those

 Boundless in gifts and faithful to the death

 bounteous Spirit. And grant me these two eternal gifts through Thy Good Mind in the

 bounteous Wind of blessed gift, (6) and (its) Creator Ahura Mazda, and the good

 Brahma heard the gods, and then conducted them to Vishnu's dwelling in the Ocean of Milk. Indra and the others honoured the Preserver, and cried: "O Lord of the Universe, remove the afflictions which press heavily upon us. Brahma hath blessed Ravana, nor can recall his gift. Save us, therefore, from the oppression of the demon king."

 Brahmanical prayer at the receipt of gifts.

 Brahmans named the child Savitri, holy gift of bounteous Heaven

 brought Agni to Bhrigu as a gift, precious like wealth, of double birth, the carrier, the famous, the beacon of the sacrifice, the ready, the immediately successful messenger. . . . The Bhrigus worshipping him in the abode of the waters have verily established him among the clans of Ayu. The people have established beloved Agni among the human clans as (people) going to settle (establish) Mitra" (i, 60). Oldenberg explains that people going anywhere secure safety by ceremonies addressed to Mitra, i.e. by concluding alliances under the protection of Mitra. Another reference reads, "Agni has been established among the tribes of men, the son of the waters, Mitra acting in the right way". Oldenberg notes that Mitra is here identified with Agni; Mitra also means "friend" or "ally" (iii, 5. 3, and note). Scyld in Beowulf, the mysterious child of the sea, became a king over men. Agni "indeed is king, leading all beings to gloriousness. As soon as born from here, he looks over the whole world. . . . Agni, who has been looked and longed for in Heaven, who has been looked for on earth :: he who has been looked for has entered all herbs" (i, 98).

 by all to be mature, (and fit for gift); to Haoma the effective do I offer it, and to the sacred

 By flowers, small presents, gifts of betel, and so on

 By gifts of dresses, pearls and ornaments

 By knowing the bliss of that Brahman none fear anything.

 By some gift, of Rama worthy, be Agastya's blessings known

 ceremonial for a diminution of remuneration and gift, and owing to undertaking

 chant which the saint has recognized as good and fruitful of blessed gifts, and which the sinner

 Come thou with Good Thought, give through Asha, O Mazda, as the gift to Zarathushtra

 Crush with thy foot the niggard churls who bring no gifts! mighty art thou

 ctivities, than by fleeing from and casting these aside as being either unspiritual or illusory and impediments in the path. If not rightly conceived, they map be impediments and the cause of fall; otherwise they become instruments of attainment; and what others are there to hand? And so the Kularnava Tantra says, "By what men fall by that they rise." When acts are done in the right feeling and frame of mind (Bhava), those acts give enjoyment (Bhukti), and the repeated and prolonged Bhava produces at length that divine experience (Tattvajñana) which is liberation. When the Mother is seen in all things, She is at length realized as She who is beyond them all

 DAKSHINA, gifts made at sacrifices

 dirhams, or from the 450 dirhams, of their gift, they would then not accept

 Drona on the lighted altar holy gifts and offerings placed

 Duly presenting sacred gifts, enjoy the Gods' protecting help

 Each with varied gifts encircled, each beloved of one and all

 efficiency is marred), and it has a conclusion ending with a gift. (Question.) How are its

 Erskine's essay provoked a decisive answer from Emmanuel Rask, one of. the most gifted minds in the new school of philology, who had the honour of being a precursor of both Grimm and Burnouf. He showed that the list of the Jehangiri referred to an epoch later than that to which Zend must have belonged, and to parts of Persia different from those where it must have been spoken; he showed further that modern Persian is not derived from Zend, but from a dialect closely connected with it; and, lastly, he showed what was still more important, that Zend was not derived from Sanskrit. As to the system of its sounds, Zend approaches Persian rather than Sanskrit; and as to its grammatical forms, if they often remind one of Sanskrit, they also often remind one of Greek and Latin, and frequently have a special character of their own. Rask also gave the paradigm of three Zend nouns, belonging to different declensions, as well as the right pronunciation of the Zend letters, several of which had been incorrectly given by Anquetil. This was the first essay on Zend grammar, and it was a masterly one

 even of the righteous gifts of clothing is begged by him :: to live in idleness

 Exceeding marvellous is this thy gift

 Exchanging this for thine own matchless gift

 Father's hope and joy of mother, gift of kindly gods on high

 Fearlessness is the special gift of the Devi. The Markanḍeya Purana says: "When You are remembered in times of difficulty, You take away all fear of all beings." She is Bhayapaha (remover of fear); for Shruti says ("Tai Up." ii. 9, 1

 Flow on, best winner of the spoil, to precious gifts of every sort! Thou art a sea according to the highest law, joy-giver, Soma! to the Gods

 Food is cattle, he takes it himself; verily by himself he fills his desires of cattle, for no one else can grant him his desire of cattle. 'Thee offered to the lord of speech I eat', he says; verily he delights speech with a share. 'Thee offered to the lord of the Sadas I eat', he says, for completion.' (The food) is divided. in four; what is divided in four is the offering, what is divided in four is cattle; if the Hotr were to eat it, the Hotr would experience misfortune; if he were to offer it in the fire, he would give the cattle to Rudra, and the sacrificer would be without cattle. 'Thee offered to the lord of speech I eat', he says; verily secretly does he offer it. 'Thee offered to the lord of the Sadas', he says, for completion. They eat; they eat at a suitable moment; he gives a sacrificial gift; at a suitable moment be gives a gift. They cleave the sacrifice, if they eat in the middle. They purify it with water; all the gods are the waters; verily they connect the sacrifice with the gods. The gods excluded Rudra from the sacrifice; he pierced the sacrifice, the gods gathered round it (saying), 'May it be right for us.' They said, 'Well offered will this be for us, if we propitiate him.' That is why Agni is called the 'well offerer' (svistakrt). When it was pierced (by him) they cut off (a piece) of the size of a barleycorn; therefore one should cut off (a piece) the size of a barleycorn. If one were to cut off more, he would confuse that part of the sacrifice. If he were to make a layer and then to sprinkle, lie would make it swell on both sides. He cuts it off and sprinkles it; there are two operations; the sacrificer has two feet, for support. If he were to transfer it (to the Brahman) crosswise, he would pierce the unwounded part of the sacrifice; lie transfers it in front; verily he transfers it in the proper way. They transferred it for Pusan . Pusan having eaten it lost his teeth; therefore Pusan has pounded food for his share, for he has no teeth. The gods said of him, 'He has lost (his teeth), he is not fit for the offering.' They transferred it to Brhaspati. Brhaspati was afraid, 'Thus indeed will this one fall on misfortune.' He saw this Mantra; 'With the eye of the sun I gaze on thee', he said, for the eye of the sun harms no one . He was afraid, 'It will harm me as I take it.' 'On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan I take thee', he says; verily, impelled by Savitr, he took it with the holy power (Brahman) and with the gods. He was afraid, 'It will harm me as I eat.' 'Thee with the mouth of Agni I eat', he said, for nothing harms the mouth of Agni. He was afraid , 'It will harm me when I have eaten.' 'With the belly of the Brahman', he said, for nothing harms the belly of the Brahman. 'With the holy power (Brahman) of Brhaspati', (he said), for he is fullest of the holy power (Brahman). The breaths indeed depart from him who eats this offering; by purifying it with water he grasps the breaths; the breaths are ambrosia, the waters ambrosia; verily he summons the breaths according to their places

 For no one may impair the gift laid up in thee. Bring me whatever thing I ask

 for the illumination of knowledge, he has the gifts of an Athravan

 For this new gift, this song we have sung to thee

 formed before the sky, the water, the land, the plants, and the Kine of blessed gift. And we

 Free be the gift of thy fair daughter, then

 Free in gifts like Rantideva," so the holy rishi said

 from the 400 dirhams, or from the 350 dirhams, of the gift for them, they

 gift always given beforehand by them who give the order unto me, so that I

 gift for all the religious rites of him who is a priestly man, or to give

 gift for the ceremonial

 gift I will conduct all the religious rites for thee twice, with the appliances

 Give me that gift of gifts! I will not take

 Giver of ample gifts in hundreds, thousands, supporter of the heavens, earth's Lord and ruler

 Giver of wordrous gifts in war

 giving gifts, sacrificing, and entreating that she would give

 giving gifts, sacrificing, and entreating that she would grant

 giving gifts, sacrificing, and entreating that thou wouldst grant

 Glory and power and gifts celestial

 Go ye on by the path of holy order, of brilliant gifts

 God, Agni, be his sure defence who, lord of sacrificial gifts

 Gold and gifts and gorgeous garments, pure libations shall be thine

 Good are Indra's gifts

 good gifts, and better blessings, given very early, and later (gifts), leading to successes, and for

 good work is to be eagerly well-considered. 3. Good gifts, and every office

 Guard Kosala's royal treasure, make thy gifts of wealth and food

 Hail, holy bull ! Hail to thee, beneficent bull! Hail to thee, who makest increase! Flail to thee, who makest growth! Hail to thee, who dost bestow thy gifts upon the excellent faithful, and who wilt bestow them on the faithful yet unborn! Hail to thee, whom the Gahi kills, and the ungodly Ashemaogha, and the wicked tyrant

 Hath gifts like mine to tarne and guide the steed

 Haurvatat and Ameretatat, and to the flesh of the Kine of blessed gift, and to the Haoma and

 he invoke, in vain did he give gifts, in vain did he bring libations

 He through his majesty sends forth his bounteous gifts

 he was offering libations, giving gifts, sacrificing, and entreating

 He who alone bestoweth wealth on mortal man who offereth gifts

 He who desiring a village desires, 'May I be the back of my equals', should offer to Brhaspati (a beast) with a white back; verily he has recourse to Brhaspati with his own share; verily he makes him to be the back of his peers; he becomes possessed of a village. It is with a white back, for it has Brhaspati as its deity; (verily it serves) for prosperity. He who desires food should offer a dark (beast) to Pusan; Pusan is food; verily he has recourse to Pusan with his own share; verily he gives him food; he becomes an eater of food. It is dark, that is the form of food; (verily it serves) for prosperity. He who desires food should offer a dappled (beast) to the Maruts; the Maruts are food; verily he has recourse to the Maruts with their own share; verily they give him food; he becomes an eater of food. It is dappled; that is the form of food; (verily it serves) for prosperity. He who desires power should offer a ruddy (beast) to Indra; verily he has recourse to Indra with his own; verily he bestows power on him; he becomes possessed of power. It is ruddy and has eyebrows; that is the form of Indra; (verily it serves) for prosperity. He who desires gain should offer to Savitr a spotted (beast); Savitr is lord of production; verily he has recourse to Savitr with his own share; verily he produces gain for him, his offspring desire gifts. It is spotted, for it has Savitr as its deity ; (verily it serves) for prosperity. He who desires food should offer to the All-gods (a beast) of many forms; food is connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they give him food; he becomes an eater of food. It is of many forms; food is of many forms; (verily it serves) for prosperity. He who desires a village should offer to the All-gods (a beast) of many forms; his relatives are connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they subdue his relations to him; he becomes possessed of a village. It is of many forms, for it is connected with many deities; (verily it serves) for prosperity. He who is long ill from an unknown cause should offer to Prajapati (a beast) without horns; man is connected with Prajapati; Prajapati verily knows of him who is long ill from an unknown cause; verily he has recourse to Prajapati with his own share; verily he releases him from this weariness. It is without horns, for it has Prajapati as its deity; (verily it serves) for prosperity

 He who is about to engage in a conflict should offer an oblation to Aditi; Aditi is this (earth); verily in time gone by they were used to rest upon it. He who has come to the place should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year, the place of the gods is the year; from that place the gods drove the Asuras in defeat; in that he offers to Vaiçvanara on twelve potsherds, he strives for the abode of the gods; he wins this conflict. Those two wipe (their sin) off upon him who eats the food of two enemies; he who has eaten the food of two enemies should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; verily he eats what the year has made sweet; those two do not wipe (their sin) off upon him. For the year these two make compact who make compact; him of them who first acts with treachery Varuna seizes; he who of two who have made compact first shows treachery should offer on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; verily having obtained the year thereafter he acts with treachery against one who has lost Varuna's protection ; Varuna does not seize him. The nature of the sheep he accepts who accepts a sheep; having accepted a sheep he should offer to Vaiçvanara, Agni Vaiçvanara is the year; verily he accepts (the ewe) made suitable by the year; he does not accept the nature of the sheep. A measure of himself he obtains who accepts (an animal) with teeth in both jaws, whether horse or man; he who has accepted (an animal) with teeth in both jaws should offer on twelve potsherds to Vaiçvanara; Agni Vaiçvanara is the year; verily he accepts it made suitable by the year; he does not obtain a measure of himself. He who is eager to win wealth should offer to Vaiçvanara on twelve potsherds; Agni Vaiçvanara is the year; when a man for a year goes about among folk he becomes worthy of wealth. In that he offers to Vaiçvanara on twelve potsherds, he moves towards wealth gained by the year: people are fain to give him gifts. He, who having yoked the year, does not let it go, becomes without support; after his return he should offer the same sacrifice to Vaiçvanara; (the year) which he yokes he lets go with its own share, for support; the rope with which he drives the last of his cows he should cast against his foe; verily he casts misfortune upon him

 He who wishes to seize the heavenly reward, will seize it by giving gifts to him who holds up

 He, excellent, withholdeth not his bounteous gift of wealth in kine

 He, purified and bringing gifts to Surya, hath filled full heaven and earth, and hath disclosed them

 Hence sprinkle forth the juice effused, Soma, the best of sacred gifts

 Hence sprinkle forth the juice effused, Soma, the best of sacred gifts, who, friend of man, hath run amid the water-streams! He hath pressed Soma out with stones

 Hero when thou wouldst give thy gifts, neither the Gods nor mortal men

 his gift for the ceremonial, or not

 I give this gift," Yama replied: "thy wish

 if I were rich. I have never brought more than a head of garlic to my own mother. But I'd like to know what great gifts the Bithynian has ever presented you with

 Immortal Jatavedas, thou bright-hued refulgent gift of Dawn

 Impel to give us gifts

 In the morning Bharata spake to Rama in the presence of the army, saying: "This raj, which was given unto me against my will, I now gift unto thee, mine elder brother. Accept it and remove the stain of my mother's sin."

 In the work of shaping the universe Indra is assisted by the shadowy deities Savitri, who merged with Surya, the sun god, Brihaspati, "Lord of Prayer", who merged with Agni, god of fire, and Vishnu, god of grace. He was also aided by the Ribhus, the artisans of the gods, who dwelt in the region of mid-air. Their number is given variously as three or the multiples of three; they were the sons of Sudhanvan, who was apparently identical with Indra, because "Indra is a Ribhu when he confers gifts"; indeed, the artisans are referred to as the children of the Thunder god. They make grass

 is given up as a gift for the ceremonial :: so long as it thus becomes the

 is it good when they give a gift for the ceremonial

 is offering libations and giving gifts. To this excellent God

 Is perfect gift of one thin-, and not more

 is possible to become the harm of a gift that is reduced

 Is the youth of noble lustre, gifted in the gifts of art

 it desirable to give in excess the gift for the ceremonial which it is not

 When they do not diminish the gift for the ceremonial

 Jonathan, "the gift of Jao" (a God)

 Kadru and Suparni had a dispute (for the stake of) each other's form. Kadru defeated Suparni. She said, 'In the third heaven from here is the Soma; fetch it, and by it buy your release.' Kadru is this (earth), Suparni yonder (heaven), the descendants of Suparni the metres. She said, 'For this do parents rear children; "in the third heaven from here is the Soma; fetch it, and by it buy your release", so has Kadru said to me.' The Jagati flew up, of fourteen syllables, but returned without obtaining it; it lost two syllables, but returned with the (sacrificial) animals and consecration. Therefore the Jagati is the richest in cattle of the metres, and consecration waits upon a man who is rich in cattle. The Tristubh flew up, of thirteen syllables, but returned without obtaining it; it lost two syllables, but returned with the (sacrificial) gifts and penance. Therefore in the world of the Tristubh, the midday oblation, the gifts are brought. 'That in truth is penance', they say, 'if a man gives his wealth.' The Gayatri flew up, of four syllables, together with a female goat with light. Then the goat won (Soma) for her, and so the goat has the name. The Gayatri brought back the Soma and the four syllables, and so became of eight syllables. For what reason is it that the Gayatri, the smallest of the metres, holds the forefront of the sacrifice?' Because it brought down the Soma, it held the forefront of the sacrifice; therefore it is the most glorious (of the metres). By the feet it grasped two of the oblations, and by the mouth one. The one it grasped by the mouth it sucked; therefore two oblations are made of the pure Soma, the morning and midday oblations; therefore at the third oblation they pour out the dregs of the Soma; for they regard it as sucked as it were . He removes any admixture so that it may be pure; verily also he makes ready it (the rjisa). When the Soma was being borne away, the Gandharva Viçvavasu stole it. It was for three nights stolen; therefore after purchase the Soma is kept for three nights. The gods said, 'The Gandharvas love women; let us redeem it with a woman.' They made speech unto a woman of one year old, and with her redeemed it. She adopted the form of a deer and ran away from the Gandharvas that was the origin of the deer. The gods said, 'She has run from you; she comes not to us; let us both summon her.' The Gandharvas uttered a spell, the gods sang, she went to the gods as they sang. Therefore women love one who sings; enamoured are women of him who thus knows. So if there is in a family one person who knows thus, men give their daughters in wedlock to that family, even if there be other (wooers) in plenty . He buys Soma with a (cow) one year old; verily he buys it with the whole of speech. Therefore men utter speech when one year old. He buys with a cow which has no horns, small ears, is not one-eyed or lame, and has not seven hooves; verily he buys it with all. If he were to buy it with a white cow, the sacrificer would become leprous. If he were to buy with a black one, it would be a funeral cow, and the sacrificer would be likely to die. If with one of both colours, it would be one sacred to Vrtrahan, and he would either overcome his foe or his foe him. He buys with a ruddy, yellow-eyed one. This is the form of Soma; verily he buys it with its own deity

 land of Pars, have then always given for it a gift of 400 dirhams, or 350

 Let not thy bounteous gifts, let not thy saving help all fail us good Lord, at any time

 libations, giving gifts, sacrificing, and begging that she would

 libations, giving gifts, sacrificing, and entreating that she

 Made his gifts, in gold and garments, kine and wealth of every kind

 Made sacrifices, given gifts, and wrought

 Make thy gifts and do thy penance, leave thy worldly wealth and pray

 Many rajahs attended the ceremony which took place on the north bank of the Sarayu river. Twenty-one sacrificial posts were set up for the birds, and beasts, and reptiles, which were to be offered up besides the horse, and there were eighteen Homa pits. When the fire was kindled upon the altar, Kausalya, the chief queen, slew the horse with the sacred scimitar, while the Brahmans chanted mantras. . . . All night long Kausalya and Kaikeyi, wives of the Maharajah, sat beside the horse's body, as was needful in performance of the rite. . . . Portions of the flesh were duly given to the fire, and when the ceremony was completed, Dasaratha awarded great gifts of kine and treasure to the Brahmans

 May Agni, worshipped, bring us bliss: may the gift, blessed one! and sacrifice bring bliss

 May do, the giver of true gifts

 May I win a Brahman to-day, a seer and sprung from seers, of (famous) father and grandfather, fit for the sacrificial gift

 Men feel the god within their veins, And cry in loud exulting strains: We've quaffed the Soma bright And are immortal grown: We've entered into light And all the gods have known. What mortal now can harm, Or foeman vex us more? Through thee beyond alarm, Immortal god, we soar.

 More certainly she deemed those acts and gifts

 My hero of unnumbered gifts, my lord

 Nala, with Nala's gifts.

 napat, of the fleet horses; aye, of You all, ye Yazads, bestowers of the better gifts and holy

 no food is distributed, which is devoid of mantra, faith, and gift, is said

 Not by thy gifts that evil stroke was wrought

 Now more and more is thy divine gift increased

 O Dawn who hast a store of wealth, bring unto us that splendid gift

 objects. One who enjoys the gift of celestial controllers without sharing with

 Oblation with the holy verse, O Agni, bearer of our gifts! Bring food to those who sing thy praise

 Of Agni; sacrificin giving gifts

 Of earthly and unearthly gifts in him

 Of roots and fruits, as duty bids, a hermit's humble gift

 of the evil millenniums, they diminish the gift for the ceremonial; and in

 Of the god whose gifts are true

 of the good work, and the good work of a righteous gift is a great good work

 of the vast importance and great value, as regards your heavenly concerns, arrangements, and natural and unpremeditated (avarîk) prodigies

 Of the Vasus, the divine gift of men

 Of worship; and to sages gave rich gifts

 offering up libations, giving gifts, sacrificing, and entreating

 oken web of earth may I follow', he says; verily making a bridge he crosses over

 on account of their spiritual character the offering (firishtishno) of gifts

 Order some one to decide for us clearly, when they do not dispute the gift

 Our gifts: the ladle is his mouth

 Our wealthy patrons who are governors of men, who part, as gifts, the stall of kine

 pastures, and the pasture produced for the Kine of blessed gift, and the holy cattle-breeding

 Piety, - the destined gift of wealth, the life of the Good Thought

 placed it on the head of his elephant. The elephant then began to prance about, and grew so excited that it cast the garland on the ground. Durvásas was enraged because that his gift was slighted in this manner, and cursed Indra and foretold the ruin of his kingdom. Thereafter the king of the gods began to suffer loss of power, whereat the other deities became alarmed, fearing that the demons would overcome him in battle. Appeal was made to Brahma, who referred the gods to Vishnu, the Preserver. That supreme being commanded that the ocean should be churned for amrita

 Praise him who sends us wealth, prompt with his liberal boons Good are the gifts that Indra gives

 preparation and protection, with beneficence and sanctity, and abounding with gifts toward

 Presented strengthening gifts have sent Indra away at sacrifice

 Priests received the royal bounty, gift and garment gold-belaced

 Promote our wealthy princes' gifts

 Pusan with gain, Soma with a gift

 question, "For which wilt thou decide" (I made reply). "At the gift of adoration to thy Fire, I

 Quick, cut off then Haoma's portion, gift of flesh for doughty Haoma! Heed lest Haoma bind

 Raja-suya, Aswa-medha, and for gift of gold and kine

 Raja," the Goddess said - the Gift-bringer -

 Rich gifts upon the worshipper

 sacred feast and the gift for the ceremonial are supplied in excess, even

 saMbhaavanaamaatreNa = by honouring (with gifts) alone

 Savitri was the gift of the goddess Gayatri

 Seeing I gave gifts indestructible

 seized, he has the gifts of an Athravan; whosoever shall long

 semi-historical character attaches to one complete hymn (i. 126) and to appendages of 3 to 5 stanzas attached to over thirty others, which are called Danastutis, or 'praises of gifts'. These are panegyrics of liberal patrons on behalf of whom the seers composed their hymns. They yield incidental genealogical information about the poets and their employers, as well as about the names and the habitat of the Vedic tribes. They are late in date, appearing chiefly in the first and tenth, as well as among the supplementary hymns of the eighth book

 She pleaded so hard that I let her have her way. And you must understand that she made me a gift of a splendid necklace and several tunics of the finest linen. Then I embraced her and held her in my arms, as if she wire a man. And she kissed me all over the body, and she set out to do what she had promised, panting excitedly from the great pleasure and desire that possessed her

 siddhaa.nsha = A Varga. The 24th Harmonic Chart. Also known as Chaturvi.nsha.nsha. Used in delineating Spiritual Gifts

 So high and gallant, gifted like the gods

 So may we be to You, O Mazda Ahura! holy and true, and with free giving of our gifts

 So may we know thee as thou art a giver boundless in thy gifts

 So, Lord of affluent gifts, this juice hath been expressed for thee with strength

 Steeds he gave unto the warrior, to the people gifts and grain

 Sweeten him, as a child, with lauds and sacred gifts

 Tell me, Parmenon, have you got something for us? Has your master brought any worth-while gift from the war?"

 that a gift is the money which in another good work suffices for the accomplishment

 That became gold. Therefore they purify gold forth from the waters. How is it that offspring are produced through that which is boneless, and yet are born with bones?' Because he offers the gold, placing it in the ghee, therefore are offspring produced, through that which is boneless, and yet are born with bones. The ghee is Agni's loved abode, the gold, is radiance. 'This is thy body, O pure one. This is thy splendour', he says; verily he unites Agni with his radiance and his body ; verily also he makes him ready. If he were to deposit (the gold) without fastening it on, then the foetuses of offspring would be liable to miscarriage. He deposits it fastening it on, to secure the foetuses. He fastens it so that it cannot be untied, for the production of offspring. The cow with which the Soma is bought is speech. 'Thou art the strong', he says; for what he strengthens in his mind, that he expresses in speech. 'Grasped by mind', he says; for by mind is speech grasped. 'Acceptable to Visnu he says . Visnu is the sacrifice; verily be makes her accept able to the sacrifice. 'Through the impulse of thee, of true impulse', he says; verily he wins speech which is impelled by Savitr. As each part is performed, the Raksases are fain to injure the sacrifice; the path of Agni and Surya is one which the Raksases cannot injure. 'I have mounted the eye of the sun, the pupil of the eye of Agni', he says. He mounts the path which is not injured by the Raksases . The cow with which the Soma is bought is speech. 'Thou art thought, thou art mind', he says; verily he instructs her. Therefore children are born instructed. 'Thou art thought', he says, for what one thinks in the mind one expresses in speech. 'Thou art mind', he says; for what one grasps by the mind one performs. 'Thou art meditation', he says; for what one meditates with the mind one expresses in speech . 'Thou art the gift (to the priests)', he says; for (the cow) is the gift. 'Thou art of the sacrifice', he says; verily he makes her fit for the sacrifice. 'Thou art of kingly power', he says, for she is of kingly power. 'Thou art Aditi, double-headed', he says. In that to Aditi belong the opening and the concluding oblations of the sacrifices, therefore does he say that. If (the cow) were not bound, she would be unrestrained; if she were bound by the foot, she would be the funeral cow, and the sacrificer would be likely to perish . If she were held by the ears, she would belong to Vrtrahan, and the sacrificer would oppress another, or another would oppress him. 'May Mitra bind thee by the foot', he says. Mitra is the auspicious one of the gods; verily with his help he binds her by the foot. 'May Pusan guard the ways', he says. Pusan is this (earth); verily he makes her lady of this (earth), for the gaining thereof. 'For Indra the guardian!' he says; verily he makes Indra her guardian . 'May thy mother approve, thy father', he says; verily he buys with her approved. 'Go, O goddess, to the god', he says; for she is a goddess, and Soma is a god. 'To Indra Soma', he says; for the Soma is borne to Indra. If he were not to say that text, the cow with which the Soma is bought would go away. 'May Rudra guide thee hither', he says. Rudra is the harsh one of the gods; verily he places him below her, for guiding hither. He does as it were a harsh thing when he recites that (text) of Rudra's. 'In the path of Mitra', he says, for soothing. He buys indeed by speech when he buys by the cow with which the Soma is bought. Hail! Return with Soma as thy comrade, with wealth', he says, verily having purchased by means of speech, he restores speech to himself. The speech of him who knows thus is not likely to fail

 That gift is offered but in thee

 That hidden gift, the accursed Kali leapt

 That mighty gift of thine, O Indra

 that which is an excess of gift is an excess of liberality to the performers

 The Assyrian word "metru" signifies rain.

 The birth-feast; and because the fair gift fell

 the faithful with his gifts! she comes in, inside his family

 the flesh of the Kine of blessed gift, for the propitiation of Ahura Mazda, and of the

 the gift for a ceremonial, and the reasons for it are many. 3. One is this

 The gift of fortune for our help

 The gift they have seized

 the gifts of Haurvatat and Ameretat, at the same time professing good thoughts, good words

 The gifts of Indra from of old, his saving succours never fail

 The gifts of Vohu-mano to the deeds done in this world for Mazda

 The giver of the bride should ask after the bridegroom's welfare, and ask also his permission to honour him, and upon receiving his answer should honour him by the offer of water for his feet and the like (235), and saying, "I give this to you," let him give the bridegroom the gifts. The water should be given at the feet and the oblation at the head (236). Articles for the rinsing of the mouth should be offered at the mouth, and then scents, garlands, two pieces of good cloth, beautiful ornaments and gems, and a sacred thread should be given to the bridegroom (237), The giver should make madhu-parka by mixing together curd, ghee, and honey in a bell-metal cup, and place it in the hand of the bridegroom with the words, "I give you" (238). The bridegroom, after taking it, should place the cup in his left hand, and, dipping the thumb and ring fingers of his right hand into the madhu-parka, should smell it five times, reciting meanwhile the Pranahuti Mantra, and then place the cup on his north. Having offered the madhu-parka, the bridegroom should be made to rinse his mouth (239-240)

 The gods and the Asuras were in conflict; the gods, in anticipation of the contest, deposited in Agni their desirable riches (thinking),'This will still be ours, if they defeat us. Agni desired it and went away with it. The gods having defeated (the Asuras) pursued (Agni) desirous of recovering it. They sought violently to take it from him. He wept; in that he wept (arodit), that is why Rudra has his name. The tear that was shed became silver; therefore silver is not a suitable gift, for it is born of tears. He who gives on the strew, in his house before the year is out they weep; therefore one should not give on the strew. Agni said, 'Let me have a share; then this will be yours.' They replied, 'The re-establishing shall be thine alone.' 'He shall prosper', he said, who shall establish the fire with me as its divinity.' Pusan established it; therefore did Pusan prosper; therefore cattle are said to be Pusan's. Tvastr established it; therefore did Tvastr prosper; therefore cattle are said to be Tvastr's. Manu established it; therefore did Manu prosper; therefore offspring are said to be Manu's. Dhatr established it; therefore Dhatr prospered; Dhatr is the year; therefore offspring and cattle are born in the course of the year. He who knows thus the prosperity of the re-establishing prospers. He who knows his connexions becomes possessed of connexions himself. Agni desiring a share after being established assailed the offspring and cattle of the sacrifice. Having removed it, one should re-establish it; thus he unites him with his own portion; verily he is appeased. He should establish under Punarvasu; Punarvasu is the Naksatra for the re-establishing; verily by establishing it under its own deity he becomes resplendent. He establishes with Darbha grass, for variety. He establishes with Darbha; verily winning it from the waters and the plants he establishes it. The sacrificial cake is offered on five potsherds; the seasons are five; verily he wins it from the seasons and establishes it

 The gods are honored in his house with gifts

 the greatest of all earthly creatures and through (the gift of)

 the hero Frashaostra and for those (others) to whom thou wilt give (it), (the best gift) of

 the Kine of blessed gift, and to the holy cattle-breeding man

 the Kine of blessed gift. 5. And (having invoked it) hither, we worship the Fravashi of Gaya

 The man who bringeth gifts to thee, bright God who fain wouldst lead to wealth

 The man who brings him gifts hath noble offspring

 The mythology of Agni, apart from his sacrificial activity, is mainly concerned with his various births, forms, and abodes. Mention is often made of his daily production from the two kindling sticks (aránis), which are his parents or his mothers. From the dry wood Agni is born living; as soon as born the child devours his parents. By the ten maidens that produce him are meant the ten fingers of the kindler. Owing to the force required to kindle Agni he is often called 'son of strength' (sáhasah sunúh). Being produced every morning he is young; at the same time no sacrificer is older than Agni, for he conducted the first sacrifice. Again, Agni's origin in the aerial waters is often referred to: he is an embryo of the waters; he is kindled in the waters; he is a bull that has grown in the lap of the waters. As the 'son of Waters' (ii. 35) he has become a separate deity. He is also sometimes conceived as latent in terrestrial waters. This notion of Agni in the waters is a prominent one in the RV. Thirdly, a celestial origin of Agni is often mentioned: he is born in the highest heaven, and was brought down from heaven by Matarisvan, the Indian Prometheus; and the acquisition of fire by man is regarded as a gift of the gods as well as a production of Matarisvan. The Sun (vii. 63) is further regarded as a form of Agni. Thus Agni is the light of heaven in the bright sky; he was born on the other side of the air and sees all things; he is born as the sun rising in the morning. Hence Agni comes to have a triple character. His births are three or threefold; the gods made him threefold; he is threefold light; he has three heads, three bodies, three stations. This threefold nature of Agni is clearly recognized in the RV., and represents the earliest Indian trinity

 The notions of the Pashu are in varying degrees the reverse of all this. If of the lowest type, he only knows himself as a separate entity who enjoys. Some more sophisticated, yet in truth ignorant, enjoy and are ashamed; and thus think it unseemly to implicate God in the supposed coarseness of His handiwork as physical function. Some again, who are higher, regard these functions as an acceptable gift of God to them as lowly creatures who enjoy and are separate from Him. The Vaidikas took enjoyment to be the fruit of the sacrifice and the gift of the Devas. Others who are yet higher, offer all that they do to the One Lord. This dualistic worship is embodied in the command of the Gita, "Tat madarpanam kurushva." "Do all this as an offering to Me." What is "all"? Does it mean all or some particular things only? But the highest Sadhana from the Monistic standpoint, and which in its Advaitabhava differs from all others, is that of the Shakta Tantra which proclaims that the Sadhaka is Shiva and that it is Shiva who in the form of the Sadhaka enjoys

 The offerings which we bring to you shall never fail gifts brought by us shall never fail

 The quickening rain which caused the growth of vegetation was, of course, one of the gifts of the Celestials of the firmament. It is of interest to note, therefore, in this connection that Professor Frazer includes the western Mithra among the "corn gods". Dealing with Mithraic sculptures, which apparently depict Mithra as the sacrificer of the harvest bull offering, he says: "On certain of these monuments the tail of the bull ends in three stalks of corn, and in one of them cornstalks instead of blood are seen issuing from the wound inflicted by the knife".

 The reply is this, that it is proper not to diminish a gift where it is

 The riches that go up from earth to heaven in the offerings of man and come down from heaven to earth in the gifts of the gods were deified as Râta , the gift, Ashi, the felicity, and more vividly in Pârendi, the keeper of treasures, who comes on a sounding chariot, a sister to the Vedic Puramdhi

 the sacrificer; the horn of the black antelope is the womb; verily he places womb in womb, that the sacrificer may have a womb

 The sacrifices with the gifts are offered for the world of heaven. He offers with two (verses) on the Garhapatya; the sacrificer has two feet; (verily it serves) for support. He offers in the Agnidh's altar; verily he ascends the atmosphere. He approaches the Sadas; verily he makes him go to the world of heaven. He offers in the Garhapatya with verses addressed to Surya; verily he makes him mount yonder world. He offers in the Agnidh's altar with a verse containing the word 'Lead', for leading to the world of heaven. 'Go to the sky, fly to heaven', (with these words) he takes out the gold after the offering ; verily he makes him go to the world of heaven. 'With my form I approach your form', he says; for by his form he approaches their form, in that (he approaches) with gold. 'May Tutha, all knowing, allot to you', he says; Tutha, all knowing, was wont to allot the gifts of the gods; verily thereby he divides them. 'This gift of thine, O Agni, cometh, impelled by the Soma', he says, for his gift comes impelled by the Soma. 'Lead it by the path of Mitra', he says, for atonement. 'Go ye on by the path of holy order, of brilliant gifts', he says; holy order is truth; verily with truth, with holy order, he divides them. 'Leading prosperity by the path of the sacrifice', he says, for the gifts go by the path of the sacrifice. 'May I win a Brahman to-day, a seer and sprung from seers', he says; the learned man is a Brahman, a seer and sprung from seers; therefore he says thus. 'Gaze on the heaven, gaze on the atmosphere', he says; verily he makes him go to the world of' heaven. 'Join those in the seat', he says, for friendship. 'Given by us, go to the gods, full of sweetness; enter the giver', he says; 'we here are givers; do ye there enter us, full of sweetness', he says in effect. He gives gold; gold is light; verily he places light before, to light up the world of heaven. He gives to the Agnidh; verily he delights the seasons headed by Agni; he gives to the Brahman priest, for instigation; he gives to the Hotr; the Hotr is the self of the sacrifice; verily he unites the self of the sacrifice with the gifts

 The sacrificial fire was already in the Indo-Iranian period the centre of a developed ritual, and was personified and worshipped as a mighty, wise, and beneficent god. It seems to have been an Indo-European institution also, since the Italians and Greeks, as well as the Indians and Iranians, had the custom of offering gifts to the gods in fire. But whether it was already personified in that remote period is a matter of conjecture

 The sages have decreed that a king may give his daughter with many gifts unto one he has invited when she hath chosen him. Others may barter their daughters for two kine, and some may give them in exchange for gold. But maidens may also be taken captive. They may be married by consent, or forced to consent, or be obtained by sanction of their sires. Some are given wives as reward for performing sacrifices, a form approved by the sages. Kings ever favour the swayamvara, and obtain wives according to its rules. But learned men have declared that the wife who is to be most highly esteemed is she who is taken captive after battle with the royal guests who attend a swayamvara. Hear and know, then, ye mighty rajahs, I will carry off these fair daughters of the king of Kasi, and I challenge all who are here to overcome me or else be overcome themselves by me in battle."

 The Son of Strength; for is be not our gracious Lord? Let us serve him who bears our gifts

 The varied food which I consume in many places, my gold, my horses, and, too, my cows, goats, and sheep: everything whatsoever that I have received as a gift :: may Agni, the priest, render that an auspicious offering! The gift that has come to me by sacrifice, or without sacrifice, bestowed by the Fathers, granted by men, through which my heart, as it were, lights up with joy :: may Agni, the priest, render that an auspicious offering! 3. The food that I, O gods, improperly consume, (the food) I promise, intending to give of it (to the Brahmans), or not to give of it, by the might of mighty Vaisvânara (Agni) may (that) food be for me auspicious and full of honey

 The worshipper should then make presents, and feast the Kaulika-dvijas, and give pleasure to the poor by gifts of food, drink, and clothes (92)

 thee, the future gift of Welfare and Immortality

 Then hath the sacrifice good prayers and happy end, the heavenly gift of wealth to men

 Then I asked about gifts and such matters, and he replied: "Dorcas, we return in full magnificence."

 These boons the high gods doubled by the gift

 These gifts the awful Yama gave, and went

 these men of lost souls, of little intelligence and fierce deeds, these enemies of the world, are born for the destruction of the Universe." They "cherish boundless hopes, limited by death alone", and "covet to obtain unfairly hoards of wealth for the gratification of their desires"; they say, "This foe hath been slain by me :: I will slay others. . . . I am lord, I am the enjoyer. . . . I am rich and of noble birth :: who else is there that is like me? . . . I will make gifts, I will be merry. . . Thus deluded by ignorance, tossed about by numerous thoughts, enveloped in the meshes of delusion, attached to the enjoyment of objects of desire, they sink into foul hell. . . Threefold is the way to hell, ruinous to the Self (Soul), namely, lust, wrath, likewise avarice. . . . Freed from these three gates of darkness, a man works out his own welfare, and then repairs to the highest goal."

 These were some among the special gifts, it will be recalled, given by the gods, after the Swayamvara, to Nala.]

 they are to beg a righteous gift authorisedly (dastobariha) as an effectual

 they give an insufficient gift for the ceremonial. 9. Is the property which

 They give to the good provider of gifts much praise, and for the preservation

 They go to the world of heaven who perform the Sattra. They kindle themselves with the Diksas, and cook themselves with the Upasads. With two they cut off their hair, with two their skin, with two their blood, with two their flesh, with two their bones, with two their marrow. In the Sattra the self is the sacrificial gift; verily taking the self as the gift they go to the world of heaven. They cut off the top-knot, for prosperity, (thinking), 'More swiftly may we attain the world of heaven

 they were offering up libations, giving gifts, sacrificing, and

 This gift of thine, Agni, cometh, impelled by the Soma

 This Indra, made for giving gifts, is stablished, mightiest, in strength

 This is concerned with the worship of gods that are largely personifications of the powers of nature. The hymns are mainly invocations of these gods, and are meant to accompany the oblation of Soma juice and the fire sacrifice of melted butter. It is thus essentially a polytheistic religion, which assumes a pantheistic colouring only in a few of its latest hymns. The gods are usually stated in the RV. to be thirty-three in number, being divided into three groups of eleven distributed in earth, air, and heaven, the three divisions of the Universe. Troops of deities, such as the Maruts, are of course not included in this number. The gods were believed to have had a beginning. But they were not thought to have all come into being at the same time; for the RV. occasionally refers to earlier gods, and certain deities are described as the offspring of others. That they were considered to have been originally mortal is implied in the statement that they acquired immortality by drinking Soma or by receiving it as a gift from Agni and Savitr

 This Soma is a god; he cures The sharpest ills that man endures. He heals the sick, the sad he cheers, He nerves the weak, dispels their fears; The faint with martial ardour fires, With lofty thought the bard inspires, The soul from earth to heaven he lifts, So great and wondrous are his gifts

 this sun) Ahura Mazda's eyes. Praise to the Kine (the herds of blessed gift). Praise to Gaya

 This thus should the sacrificer himself pile; if another pile his fire, if he should not prosper him with sacrificial gifts, he would appropriate his fire; him who piles his fire he should prosper with sacrificial gifts; verily thus he preserves his fire

 This was in the beginning the waters, the ocean. In it Prajapati becoming the wind moved. He saw her, and becoming a boar he seized her. Her, becoming Viçvakarma, he wiped. She extended, she became the earth, and hence the earth is called the earth (lit. 'the extended'). In her Prajapati made effort. He produced the gods, Vasus, Rudras, and Adityas. The gods said to Prajapati, 'Let us have offspring.' He said, 'As I have created you by penance, so seek ye offspring in penance.' He gave to them Agni as a support, saying, 'Strive with that support.' They strove with Agni as a support. After a year they produced one cow. They gave it to the Vasus, Rudras, and Adityas, saying 'Guard it.' The Vasus, Rudras, and Adityas guarded it. It produced for the Vasus, Rudras, and Adityas (each) three hundred and thirty-three . Thus she became the thousandth. The gods said to Prajapati, 'Cause sacrifice to be made to us with a thousand.' He caused sacrifice to be made by the Vasus with the Agnistoma. They won this world and gave (the thousandth). He caused sacrifice to be made by the Rudras with the Ukthya. They won the atmosphere and gave (the thousand). He caused sacrifice to be made by the Adityas with the Atiratra. They won yonder world, and gave (the thousand). Now the atmosphere was broken. Therefore the Rudras are murderous, for they have no support. Therefore they say, 'The midmost day of the three-day night is not fixed; for it was moved.' The Ajya (Çastra) of the midmost day is in the Tristubh metre. He recites the Samyana hymns, then recites the Sodaçin, that the day may be made firm and be not loose. Therefore in the three-night rite, the first day should be an Agnistoma, then an Ukthya, then an Atiratra, for the separation of these worlds. On each day in succession he gives three hundred continuously, for the continuance of these worlds. He should not break the decades lest he should thus destroy the Viraj. Now for the thousandth Indra and Visnu strove. Indra reflects, 'By this Visnu will appropriate all the thousand.' They made arrangement as to it, Indra got two-thirds, Visnu the remaining third; verily the fact is recorded in the verse, 'Ye twain have conquered.' It is the Achavaka who recites this verse. Now (some say), 'The thousandth is to be given to the Hotr'; what is left over, is left over for the Hotr; the Hotr is the receiver of what has not been taken. Then others say, 'It is to be given to the Unnetr.' This is left over of the thousand, and the Unnetr is the one of the priests who is left over. Then some say, 'It is to be given to all those who have a place in the Sadas.' Then some say, 'It should be driven away and allowed to wander at will.' Then some say, 'It is to be given to the Brahman and the Agnidh , two shares to the Brahman and the third to the Agnidh. For the Brahman is connected with Indra, the Agnidh with Visnu; (verily the division is) just as they two agreed upon. Then some say, 'The one which is beautiful and of varied colour is the one to be given.' Then others say, 'The one which has two colours and on either side is spotted is the one to be given', for the gaining of a thousand. That indeed is the march of the thousand (sahásrasyáyana). There are a thousand Stotriyas, a thousand gifts (to the priests); the world of heaven is measured by a thousand; (verily it serves) for the winning of the heavenly world

 This, it will be remembered, was one of the divine gifts bestowed upon Nala after the Swayamvara.]

 Thou art thought, thou art mind, thou art meditation, thou art the gift (to the priests), thou art of the sacrifice, thou art of kingly power, thou art Aditi, double-headed

 Thou as thy gift bestowest many hundred herds, yea, many thou-sands dost thou give

 Thou dealest gifts, resplendent one! nigh, as with wave of Sindhu, thou

 To Agni's love affairs upon earth there are epic references, and in the "Vishnu Purana" he is mentioned as the father of three human sons

 To Agni Jatavedas, to the Son of Strength, that he may give us precious gifts

 When they diminish the gift what harm to it (the ceremonial)

 To that deity whom the Adhvaryu and the sacrificer overlook do they fall victims; he should draw the cup of curd for Prajapati, all the gods are Prajapati; verily they make reparation to the gods. This is the foremost of cups; verily he for whom it is drawn attains a foremost place. This cup is the form of all the deities; on him for whom it is drawn all forms of cattle attend. 'Thou are taken with a support ; for Prajapati thee, for him full of light, (thee) full of light I take', he says; verily he makes him a light of his equals. 'For those whose tongue is Agni, who are righteous', he says; so many are the deities; verily for all of them he draws it. 'Smite away, O Indra, the mind of him who hateth us', he says, for the smiting away of foes. 'For expiration thee, for inspiration thee', he says; verily he bestows the breaths on the sacrificer. 'For that thee, for Prajapati, of bounteous gifts, full of light, (thee) full of light I offer', he says; all the deities are Prajapati; verily for all the deities he offers it. He should draw the cup of butter for one who desires brilliance; butter is brilliance; verily he becomes brilliant; he should draw the cup of Soma for one who desires splendour; Soma is splendour; verily he becomes resplendent; he should draw the cup of curd for one who desires cattle; curd is strength, cattle are strength; verily by strength he wins him strength and cattle

 To the sacrificial gifts hail

 To whom will that gift of ours be given, that he may have never-failing

 To Yama, mighty king, be gifts and homage paid. He was the first of men that died, the first to brave Death's rapid rushing stream, the first to point the road To heaven, and welcome others to that bright abode. Sir M. Monier Williams' translation.

 To you will I sing Indra's praise who gives good gifts as well we know

 To you will I sing Indra's praise who gives good gifts, as we I we know

 together with these gifts (?) and actions which are thus the best, we would pray for the Kine

 toward every one of the (clean) and better creatures which are fit to live, with a gift for both

 Tvastr, his son slain, offered Soma excluding Indra. Indra desired an invitation to the rite, but he did not invite him, (saying), 'Thou hast slain my son.' He made a disturbance of the sacrifice, and forcibly drank the Soma. The remains of it Tvastr cast upon the Ahavaniya (fire), saying, 'Hail! wax great, Indra's foe. While (the fire) was flaming upwards to strike, just then of itself it stayed; whether so much was before, or so much was over the fire, be sprang up alive and came into union with Agni and Soma. He grew on all sides an arrow(shot), he enveloped these worlds. Because he enveloped these worlds, therefore is Vrtra, Vrtra. Indra feared him, and Tvastr too; Tvastr dipped his bolt for him; the bolt was fervour; he could not restrain it. Visnu was another god; he said, 'Visnu, come hither; we will grasp that by which he is this world. Visnu deposited himself in three places, a third on the earth, a third in the atmosphere, a third in the sky, for he was afraid of his growth. By means of the third on earth Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; there is this strength in me; I will give it to you.' He gave it to him, he accepted it, and (saying), 'Thou didst further me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power (indriya) in us.' By means of the third in the atmosphere Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; there is this strength in me; I will give it to you.' He gave it to him; he accepted it, and (saying), 'Twice hast thou furthered me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power in us.' By means of the third in the sky Indra raised his bolt, aided by Visnu. He said, 'Hurl it not at me; I will give to thee that by which I am this world! He said, 'Yes.' (He replied), 'Let us make a compact; let me enter thee.' 'If thou dost enter me, in what way wilt thou enjoy me?' 'I will kindle thee; I will enter thee for thine enjoyment', he answered. Vrtra entered him. Vrtra is the belly; hunger is man's enemy; he who knows this slays the enemy hunger. He gave it to him; he accepted it, and (saying), 'Thrice hast thou furthered me', gave it to Visnu. Visnu accepted it (saying), 'Let Indra place power in us.' In that thrice he gave and thrice he accepted, that is the reason of the threefold character of the threefold. In that Visnu aided him and he gave (it) to Visnu, therefore the offering belongs to Indra and Visnu. Whatever there is here he gave to him, the Rces, the Samans, the Yajuses. A thousand he gave to him; therefore there are a thousand gifts

 up all the property in righteous gifts, and when he has no property they should

 up libations, giving gifts, sacrificing, and entreating that she

 up libations, giving gifts, sacrificing, entreating that she would

 Vain were gifts and sacrifices, rigid penances were vain

 Very well, Myrtale, I shall count my gifts and estimate the total value of the wealth I have handed over

 Virtuous as fair, a sea of goodly gifts

 Vishaya-priti is the fondness born in the woman, and increased by means of gifts, such as sweetmeats and delicacies, flowers, perfumery, and preparations of sandalwood, musk, saffron, and so forth. It partakes, therefore, of gluttony, sensuality and luxury

 We are offering saving acts of wisdom and of worship with the sacred gift of the Ahuna-

 We come with gifts of pleasant food, with flowing juice, invoking thee, as sons invite a sire, that we may win the spoil, thee, bounteousest, for gain of spoil

 We will bring fuel and prepare our sacred gifts, reminding thee at each successive holy time

 We worship Ahura Mazda as the best (worship to be offered in our gifts). We worship the

 Well, Corinna, you see now that it wasn't so terrible to lose your virginity. You have spent your first night with a man. You have earned your first gift, no less than a hundred drachmas. With that I'll buy you a necklace

 When he reached the royal palace he presented the maidens unto Queen Satyavati, who was well pleased, and at once gave many costly gifts to Bhishma. She decided that the captives should become the wives of her son, King Vichitra-virya

 When I am absent in far distant places, Then all with open hands their gifts would bring me . . . Lo! I will make the wealthy niggard needy, Seize by the foot and on the hard rock dash him. Rigveda, x, 27

 When priests who magnify the Son of holy law present their gifts

 When the gift for the ceremonial is abundantly given, the performers of

 When willhe trample, like a weed, the man who hath no gift for him

 which are for my knowledge, for the sake of courteous (drûdîk) information, be owing to intelligence for which the courteousness and proper courageousness are among you, special pleasure is received therewith. 3. And praise is, thereupon, recited by me to the sacred beings, as regards the conflicting affairs even of this disordered (gûmêzisnîkŏ) existence; worldly possessions, as much as are suitable for the assistance of wisdom, are proper

 which was wisely, properly, and with religious demeanour ordered by you, and sent by a courier (paîkŏ), has come, and has enveloped and assailed (gastŏ) me, indeed, with appalling intelligence on other subjects; and if even a portion

 Who pours his gifts like rain, be ours

 whom will this gift of ours be given, that he may have never-failing

 Whom, served with sacrificial oil, like Mitra, men presenting gifts

 Whose best gift from his Righteousness is mine in the offering Ahura this knoweth; who have

 Whose bounteous gifts in thousands come, yea, even more abundantly

 whosoever shall long for fulness of knowledge, he has the gifts

 Why to youth so great and gifted may this maid be not allied

 Winning that beauteous spouse, with all gifts rich

 With gifts and homage where they pour libations! Honour him meet for reverence in our houses

 with holy-water, in the land of Pars, unless they are in distress, their gift

 With honorable words and gifts

 With princely gifts, soothing the Brahmanas

 wonderful gifts for the gods. Loke acts as a mischief, making spy in Germanic myth, and Dadyak in Indian, and both lose their heads for wagers, but save them by cunning

 worship Thee with our sacrifices. So would we bow before Thee with these gifts, and so direct

 Worshipped with fat libation. Lords of gifts, Adityas, sovran Kings

 Worshipped with gifts, enkindled, splendid, Maghavan shall win

 YAKSHA. Who is it that, gifted with senses to see

 Ye are savoury, conquerors of Vrtra, delightful through your gifts, spouses of immortality

 Yea, Agni, thou as Lord of light rulest o'er choicest gifts may I

 Yea, further, we present (them to the Bountiful Immortals with an especial gift) these

 Yea, Indra, glory is thy gift

 Yea, we worship (all the martial gifts) of Sraosha (Obedience) the mighty, both armed with

 You forget how I have treated you, Lysias. Never have I asked you for money. Never have I left you at my door, saying, "There is another man inside." And I have never obliged you to exploit your father or to fool your mother in order to procure clothing and gifts for me, as other courtesans are always doing. You know what fine lovers I have slighted for your sake. There was Etocles, who is now a prytanian, and Pasion, the armorer, and your own comrade, Melissos, whose father is dead, so that he can make full use of the entire family estate. You, only you, have ever been my Phaon. I had eyes only for you. After the first day of our acquaintance I did not let anybody but you enter my bed