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+THE HYMNS OP THE RIGVEDA. 
+
+
+BOOK THE FIRST. 
+
+
+HYMN I. Agni. 
+
+I laud Agni, the chosen Priest, God, minister of sacrifice, 
+
+The Hotar, lavishest of wealth. 
+
+2 Worthy is Agni to be praised by living as by ancient seers : 
+
+He shall bring hitherward the Gods. 
+
+3 Through Agni man obtaineth wealth, yea, plenty waxing day 
+
+by day, 
+
+Most rich in heroes,' glorious. 
+
+4 Agni, the perfect sacrifice which thou eneompassest about 
+Verily goeth to the Gods. 
+
+5 May Agni, sapient-minded Priest, truthful, most gloriously great, 
+The God, come hither with the Gods. 
+
+6 Whatever blessing, Agni, thou- wilt grant unto thy worshipper, 
+That, Angiras, is indeed thy truth. 
+
+
+The first two hymns of this Book are ascribed to blie Ilishi or seer Madhu- 
+chehhandas Vaisvamitra, a son or descendant of the famous Visv&mitra. The 
+deity to whom ’ this hymn is addressed is Agni, the God of* fire, the most 
+prominent, next to Indra, of the deities of the IUgveda. Agni is the mes¬ 
+senger and mediator between earth and heaven, announcing to the Gods the 
+hymns, and conveying to them the oblations, of their worshippers, inviting 
+them with the sound of his crackling flames and bringing them down to the 
+place of sacrifice. As concentrating in himself the various sacrificial duties of 
+different classes of human priests, Agni is called the Purohita or chosen priest, 
+the prmpositm or presses. He is a Ritvij, a priest or minister who sacrifices at 
+the proper seasons, and a Hotar , an invoking priest, a herald who calls the 
+Gods to enjoy the offering. All riches are at his disposal, and he is the most 
+bountiful rewarder, both directly and indirectly, of the pious whose oblations 
+he carries to the Gods. 
+
+2 Ancient seers: said by Sfiyana to be Bhrigu, Angiras, and others. The 
+egression indicates the existence of earlier hymns. 
+
+3 Most rich in heroes: the heroes here spoken of, who accompany the 
+acquisition and increase of wealth, are brave sons and dependents. 
+
+4 Perfect: uninterrupted by R&kshasas or fiends, who are unable to mar a 
+sacrifice which Agni protects on all sides. 
+
+6 Angiras : here a name of Agni. The Angirases appear to have been . 
+•regarded as a race of higher beings between Gods and men, the typical first 
+sacrifieers, whose ritual is the pattern which later priests must follow. 
+
+
+
+
+2 THE HYMNS OF [BOOK 1. 
+
+7 To thee, dispeller of the night, 0 Agni, day by day with prayer 
+Bringing thee reverence, we come; 
+
+8 Ruler of sacrifices, guard of Law eternal, radiant One, 
+Increasin g in thine own abode. 
+
+9 Be to us easy of approach, even as a father to his son : 
+
+Agni, be with us for our weal. 
+
+HYMN II. Vdyu. 
+
+Beautiful Vayu, come, for thee these Soma drops have been 
+prepared: 
+
+Drink of them, hearken to our call. 
+
+2 Knowing the days, with Soma juice poured forth, the singers 
+
+glorify 
+
+Thee, Vayu, with their hymns of praise, 
+
+3 Vayu. thy penetrating stream goes forth uuto the worshipper, 
+]’ar->p reading for t he Soma draught. 
+
+8 Law eternal. The word used to denote the conception of the order of the 
+world is rita. Everything in the universe which is conceived as showing 
+regularity* of action may be said to have the rita for its principle. In its 
+most general application the conception expressed by the word occupied to 
+some extent the place of natural and moral law, fate, or the will of a supreme 
+God. See Wallis, The Cosmology of the Kijvedu, p. 92. 
+
+‘ In thine own abode; chime , sud domo, in the sacrificial hall or chamber 
+in which fire-worship is performed, and in which the fire (Agni) increases as 
+the oblations of clarified butter are poured upon it by the priest. 
+
+1 Vdyu : God of the wind. 
+
+v Soma drops: libations of the juice of the Soma, or Moon-plant, said to be 
+j the Acid Asclepias or Sarcostema Vimmalis. The plant was gathered by 
+j moonlight on certain mountains, stripped of its leaves, and then carried to the 
+i place of sacrifice; the stalks having been there crushed by the priests were 
+i sprinkled with water and placed on a sieve or strainer, whence, after further 
+f pressure, the acid juice trickled into a vessel called Drop a; after which it 
+; was mixed with flour etc,, made to ferment, and then offered in libations to 
+< the Gods or drunk by the Br&hmans, by both of whom its exhilarating quali- 
+| ties were supposed to be highly prized. This famous plant has remained 
+j unidentified till recently (see Max Muller, Biographies of Words, Appendix 
+' III.) * Dr. Aitchison has lately stated that Soma must be the Ephedra pachy- 
+I chide, which in the Harirud valley is said to bear the name of hum, huma, and 
+j yahma. This supposition is confirmed by Dr. Joseph Bornmuller, a botanist 
+] long resident in Kerman, who identifies the Soma plant with some kind of 
+\ Ephedra, probably Ephedra distachya , but who remarks that different vane- 
+\ ties of Ephedra-are to be found from Siberia to the Iberian peninsula, so that 
+j we must give up the hope of original home of the Aryas by 
+
+\ means of the habitat of the So. ■ : ! \ :. -terly Review, No. 354, October 
+
+J 1894, p, 455). ■ - 
+
+- 2. Knowing the days :■ knowing the proper days for sacrifices ; or perhaps, 
+knowing or marking the time of daybreak, the exact time for the commence¬ 
+ment of sacrificial rites. 
+
+8 Hymns of praise: uJcthas , lauds recited or spoken, in opposition to verses 
+that are chanted or sung. 
+
+
+
+HYMN 8.] * THE 'R7QVEDA. S 
+
+4 These, Indra-Vayu, have been shed; come for o*ur offered 
+
+dainties’ sake: 
+
+The drops are yearning for you both. 
+
+5 Well do ye mark libations, ye Vayu and Indira, rick in spoil t 
+So come ye swiftly hitherward. 
+
+0 Vayu and Indra, come to what the Soma-presser hath prepared: 
+Soon, Heroes, thus I make my prayer. 
+
+7 MItra, of holy strength I call, and foe-destroying Varuna, 
+
+"Who make th e oil-fed rite com plete. 
+
+S Mitra and Varuna, through Law, Lovers and cherishers of Law, 
+Have ye obtained your mighty power. 
+
+9 Our Sages, Mitra-Varuua, of wid.e dominion, st rong by birth. 
+Vouchsafe us strength that worketh well. 
+
+HYMN TIL Asvina. 
+
+Ye Asvins, rich in treasure, Lords of splendour, having nimble 
+hands, 
+
+Accept the sacrificial food. 
+
+
+4 Indra and Viiyu are here conjointly addressed in a dual compound, rudra- 
+v&yfi. Xmlra was the favourite national deity of the Aryan Indians in the 
+Vedio Age, and more hymns are dedicated to his honour than to the praise of 
+any other divinity. He is the Uod who reigns over the intermediate region or 
+atmosphere ; he fights against and conquers with his thunderbolt the demons 
+of drought and darkness, and is in general the type of noble' heroism. 
+
+7 According to S&yana, Mitra presides over the day as Varuna over the 
+night; hence the closest connexion subsists between these' two deities who 
+are more frequently invoked together than Varuna is invoked singly ; together 
+they uphold and rule the earth and sky, together they guard the world, to-' 
+gether they promote religious rites, avenge sin, and are the lords of truth and 
+light. 
+
+Oil-fed * performed with fjhrihhn (the modern and clarified butter, or 
+butter which has been boiled gently and then allowed to cool. The butter 
+is then used for culinary purposes and also offered in sacrifice to the Gods. 
+Complete: by granting the worshipper’s prayer. 
+
+8 Through Law: i. e. in accordance with rkd, the eternal law or everlasting 
+order of the universe. See X. 1. 8. 
+
+1 * The Asvins seem to have been a puzzle even to the oldest Indian Com- , 
+mentators. Y&ska thus refers to them in the Nirukta, XII. 1 :—‘Next in ordfer * 
+are the deities whose sphere is the heaven ; of these the Asvins are the first 
+to arrive...Who then are these Asvins ? ‘ Heaven and Earth,’ say some ; * Day. 
+and Night,’ say others ; ‘The Bun and Moon,’ say others ; ‘Two hangs, per¬ 
+formers of holy acts/ say the legendary writers.’ Professor Both thus sj»eaks 
+of these Gods: ‘The two Asvins, though, like the ancient interpreters.of the , 
+Veda, we are by no means agreed as to the conception of their character, hold, 
+nevertheless, a perfectly distinct position in the entire body of’the Ygd-ih.. 
+deities of light. They are the earliest bringers of light in the morning skff 
+
+
+
+£ ' THE BY MAS, OF [BOOK l 
+
+2 Come thou to our libations, drink of Soma, Soma-drinker thou! 
+The rich One's rapture giveth kine. 
+
+3 So may we be acquainted with thine innermost benevolence: 
+Neglect us not, come hitherward. 
+
+4 Go to the wise unconquered One, ask thou of Indra, skilled in 
+
+song, ° 
+
+Him who is better than thy friends. 
+
+5 Whether the men who mock us say, Depart unto another place, 
+Ye who serve Indra and none else; 
+
+6 Or whether, God of wondrous deeds, all our true people call us 
+
+blest. 
+
+Still may we dwell in Indra’s care. 
+
+7 Unto the swift One bring the swift, man-cheering, grace of 
+
+sacrifice. 
+
+That to the Friend gives wings and joy. 
+
+8 Thou, Satakratu, drankest this and wast the Vritras’ slayer; 
+
+thou 
+
+Holpest the warrior in the fray. 
+
+9 We strengthen, Satakratu, thee, yea, thee the powerful in fight. 
+That, Indra, we may win us wealth. 
+
+10 To him the mighty stream of wealth, prompt friend of him who 
+pours the juice. 
+
+Yea, to this Indra sing your song. 
+
+
+2 Indra is especially the lord of Soma and its chief drinker. The exhilar¬ 
+ation produced by drinking' the fermented juice offered in libations stimulates 
+
+his warlike energies and disposes him to give out of his boundless riches 
+
+liberal rewards in the shape of cattle and other wealth to those who worship 
+him. 
+
+The general meaning of this and the two preceding verses seems to he: 
+
+Indra is the best friend and protector, and so long as we enjoy his friendship 
+and protection we care nothing for the revilings of the ungodly who mock at 
+our faithful worship. 
+
+7 The swift One: Indra. The Soma juice which exhilarates men or heroes 
+and accompanies or graces the sacrifice is also called swift both because it 
+flows quickly and because it makes Indra hasten to the solemnity. The 
+Friend , is Indra whom the juice exhilarates and sends quickly to the sacrifice. 
+
+8 SataJcratu, a name of Indra, *is explained by S&yana, he who is connected 
+with a hundred (many) acts, religious rites ( bahukarmayukta ), either as their 
+performer or their object: or it may be rendered c endowed with great wis¬ 
+dom;’ hratu implying either karma , act, or y-r‘- 2 * 4 * * 7 8 . V—Wilson. 
+The Vritras, the enemies, the oppressors, or ■ ■■«. ..■■■■ 1 1 ■■ hostile 
+powers in the atmosphere who malevolently shut up the watery treasures in 
+the clouds. These demons of drought, called by a variety of names, as Vrittra 
+Ahi, Sushna, Namuchi, Pipru, Sambara, Urana, etc., etc., armed on their side, 
+also, with every variety of colestial artillery, attempt, but in vain, to resis, 
+the onset of the gods,’ Muir, 0, & Texts, Y, 95, 
+
+
+
+
+HYMN 6 .] 
+
+
+THE RIG VEDA, 
+
+
+7 
+
+
+HYMN Indra. 
+
+O come ye hither, sit ye down; to Indra sing ye forth your song, 
+Companions, bringing hymns of praise; 
+
+2 To him the richest of the rich, the Lord of treasures excellent, 
+Indra, with Soma juice outpoured. 
+
+3 May he stand by us in our need and in abundance for our 
+
+wealth: 
+
+May he come nigh us with his strength; 
+
+4 Whose pair of tawny horses yoked in battles foemen challenge 
+
+not: 
+
+To him, to Indra sing your song. 
+
+5 Nigh to the Soma-drinker come, for his enjoyment, these pure 
+
+drops, 
+
+The Somas mingled with the curd. 
+
+6 Thou, grown at once to perfect strength, wast bom to drink 
+
+the Soma juice, 
+
+Strong Indra, for preeminence. 
+
+7 0 Indra, lover of the song, may these quick Somas enter thee : 
+May they bring bliss to thee the Sage. 
+
+8 Our chants of praise have strengthened thee, 0 Satakratu, and 
+
+our lauds: 
+
+So strengthen thee the songs we sing. 
+
+9 Indra, whose succour never fails, accept these viands thousand¬ 
+
+fold, 
+
+Wherein all manly powers abide. * 
+
+10 0 Indra, thou who lowest song, let no man hurt our bodies, keep 
+Slaughter far from us, for thou canst. 
+
+HYMN VI. Indra, 
+
+They who stand round him as he moves harness the bright, 
+the ruddy Steed: 
+
+The lights are shining in the sky. 
+
+X Companions. The call is addressed to the ministering priests. 
+
+3 { Two separate * cases appear to be meant: yoge, where the God must 
+recognize the necessity of his intervention, and purandhydm, where he may 
+deem it superfluous.’ Ludwig. 
+
+4 At the sight of whose chai'iot and horses all enemies flee. 
+
+9 Wherein all manly powers abide. The oblations of worshippers, as well as 
+their hymns of praise, stimulate and strengthen the Gods for deeds of heroism. 
+
+1 They who stand round; loTcatrayavartinah prdninah, ( the living beings of 
+the three worlds,’ is S&yana’s explanation. Probably the Maruts, Indra’s 
+constant companions are intended. 
+
+The bright , the ruddy Steed , (bradhndm arnsMmJ, is probably the Sun, with 
+whom Indra is frequently connected. 
+
+
+
+$ THE HYMNS OF [BOOK /. 
+
+2 On both sides to the car thev yoke the two bay coursers dear 
+
+to -him, # 
+
+Bold, tawny, bearers of the Chief. 
+
+3 Thou, making light where no light was, and form, 0 men 1 
+
+where form was not, 
+
+Wast born together with the Dawns. 
+
+& Thereafter they, as is their wont, threw off the state of babes 
+unborn, 
+
+Assuming sacrificial names. 
+
+5 Thou, Indra, with the Tempest-Gods, the breakers down o£- 
+
+what is firm, 
+
+Foundest the kine even in the cave. 
+
+6 Worshipping even as they list, singers laud him who findoth 
+
+wealth, 
+
+The fai-renowned, the mighty One. 
+
+7 Mayest thou verily be seen coming by fearless Indnds side ; 
+Both joyous, equal in your sheen. 
+
+8 With Indra’s well-beloved hosts, the blameless, hastening to 
+
+heaven, 
+
+The sacrificer cries aloud. 
+
+
+2 On both sides; vipakshasd; harnessed on different sides. 
+
+3 Thou, i. e. the Sun, 0 men / is perhaps merely an exclamation expressive 
+of admiration. If marydh , men, be taken to mean the Maruts, the words 
+thou, making, wcist born, although in the singular number, may apply to these 
+Gods regarded as one host or company and born at one birth, 
+
+4 Threw off the state of babes unborn: according to Prof. M. Muller f as¬ 
+sumed again the form of new-born babes.’ 2 3 4 5 * 7 8 The idea that the Maruts 
+assumed the form of a garbha, lit. of an embryo or a new-born child, is only 
+meant to express that the storms burst forth from the womb of the sky as 
+soon as Indra arises .to do battle against the demon of darkness. As assisting 
+Indra in this battle, the Maruts, whose name retained for a long time its 
+purely appellative meaning of storms, attained their rank as deities by the 
+side of Indra, or as the poet expresses it, they assumed their sacred name. 
+This seems to be the whole meaning of the later legend that the Maruts, like 
+the Ilibhus were not originally gods, but became deified for their works/ 
+M. Muller. Rigvcda Smhitd, i. p. 25. 
+
+5 The Tempest-Gods : the Maruts, the friends and helpers of Indra. 
+
+The kine; are streams of water and the beams of light which follow their 
+effusion. The cave is the thick dark cloud which holds the imprisoned waters 
+and which Indra cleaves asunder with his thunderbolt or lightning. 
+
+7 Thou; the host of Maruts. According to Benfey, the Sun. 
+
+8 The sacrificer cries aloud . This is the interpretation proposed by Professor 
+Max Muller,J;mt it is only conjectural and not altogether satisfactory, Benfey 
+translates: Mightily shines the sacrifice,* and Ludwig t The warrior sings 
+triumphantly. 
+
+
+
+HYMN 1.1 TfiM RTGYHTJA. g 
+
+9 Come from this place, 0 Wanderer, or downward from the 
+light of heaven : * _ 
+
+Our songs of praise all yearn for this. 
+
+10 Indra we seek to give us help, from here, from heaven above 
+the earth, 
+
+Or from the spacious firmament. 9 
+
+HYMN VII. Indrac f 
+
+Indra the singers with high praise, Indra reciters with their 
+lauds, 
+
+Indra the choirs have glorified. 
+
+2 Indra hath ever close to him his two bay steeds and word-yoked 
+
+car, 
+
+Indra the golden, thunder-armed. 
+
+3 Indra hath raised the Sun on high in heaven, that he may see 
+
+afar: 
+
+He burst the mountain for the kine. 
+
+4 Help us, 0 Indra, in the frays, yea, frays where thousand spoils 
+
+are gained, 
+
+With awful aids , 0 awful One. 
+
+5 In mighty battle we invoke Indra, Indra in lesser fight, 
+
+The Friend who bends his holt at fiends, 
+
+6 Unclose, our manly Hero, thou for ever bounteous, yonder 
+
+cloud, 
+
+For us, thou irresistible. 
+
+7 Still higher, at each strain of mine, thunder-armed Indra’s 
+
+praises rise: 
+
+I find no laud worthy of him, 
+
+8 Even as the bull drives on the herds, he drives the people with 
+
+"■~iiis might, * ~ ~ .. 
+
+TJi e Ruler irresisti ble: 
+
+9 From this place: from earth. 
+
+Wanderer ; {parijman) here applied to Indra. 
+
+10 The spacious firmament: the expanse between earth and heaven. 
+
+1 The choirs : ( vd'ni ) referring perhaps to both singers and chanters. 
+
+2 The golden: i. e. richly decorated {sarvdhharanahhilshitah) according to 
+
+S&yana. • • 
+
+3 The moutain: is the :■ v V' - -■ ’ mass of thick cloud, and the kine 
+
+are the waters as in I. 6, 5. " i ■ / ■ and pdrvata mean both mountain 
+
+and cloud, these beiftg constantly seen in close juxtaposition and being often 
+indistinguishable one from the other, 
+
+
+
+10 THE HYMXS OF {BOOK L 
+
+9 Indra who rules with single sway men, riches, and the fivefold 
+
+# race 
+
+Of those who dwell upon the earth. 
+
+10 For your sake from each side we call Indra away from other 
+
+men: 
+
+Ours, and nojje others’, may he be. 
+
+HYMN VIII. Indra. 
+
+Indra, bring wealth that gives delight, the victor’s ever-con¬ 
+quering wealth, 
+
+Most excellent, to be our aid ; 
+
+2 By means of which we may repel our foes in battle hand to 
+
+hand, 
+
+By thee assisted with the car. 
+
+3 Aided by thee, the thunder-armed, Indra, may we lift up the 
+
+bolt, 
+
+And conquer all our foes in fight. 
+
+4 With thee, 0 Indra, for ally with missile-darting heroes, may 
+
+We .conquer our embattled foes. 
+
+5 Mighty is Indra, yea supreme; greatness be his, the Thunderer: 
+
+Wide as the heaven extends his power; 
+
+6 Which aideth those to win them sons, who come as heroes to 
+
+the fight, 
+
+Or singers loving holy thoughts. 
+
+7 His belly, drinking deepest draughts of Soma, like an ocean 
+
+swells, 
+
+Like wide streams from the cope of heaven. 
+
+8 So also is his excellence, great, vigorous, rich in cattle, like 
+
+A ripe branch to the worshipper. 
+
+9 For verily thy mighty powers, Indra, are saving helps at 
+
+once 
+
+Unto a worshipper like me. 
+
+9 The, fivefold race: Benfey explains this as ‘the whole inhabited world/ 
+But the expression seems to mean the Aryan settlements or tribes only, and 
+not the indigenous inhabitants of ,the country. The five tribes or settlements 
+were probably the confederation of the Turvasas, Yadus, Anus, Druhyus, and 
+Pftrus. Sftyana’s explanation is 2 3 4 those who are fit for habitations/ and the 
+phrase is said to imply the four castes and NiwMdas or indigenous barbarians. 
+But there were no such distinctions of caste when the hymn was composed. 
+
+2 With the car: drvatd, literally, with a horse, is explained by Sftyana to 
+mean fighting on horseback. But horses seem to have been used in war as 
+drawers of chariots only, and drvatd here stands for rathena, with a car or 
+chariot. 
+
+3 Map we lift up the holt. The thunderbolt here spoken of is sacrifice which, 
+
+when employed against enemies, is as powerful a weapon as the bolt of Indra. 
+
+
+
+10 THE HYMNS OS [BOOK I, 
+
+9 Indra who niles with single sway men, riches, and the fivefold 
+
+* race 
+
+Of those who dwell upon the earth. 
+
+10 For your sake from each side we call Indra away from other 
+
+men: 
+
+Ours, and nope others 7 , may he be. 
+
+HYMN VIII. Indra, 
+
+Indra, bring wealth that gives delight, the victor's ever-con¬ 
+quering wealth, 
+
+Most excellent, to be our aid ; 
+
+2 By means of which we may repel our foes in battle hand to 
+
+hand, 
+
+By thee assisted with the car. 
+
+3 Aided by thee, the thunder-armed, Indra, may we lift up the 
+
+bolt, 
+
+And conquer all our foes in fight. 
+
+4 With thee, 0 Indra, for ally with missile-darting heroes, may 
+
+We.conquer our embattled foes. 
+
+5 Mighty is Indra, yea supreme; greatness be his, the Thunderer: 
+
+Wide as the heaven extends his power; 
+
+6 Which aideth those to win them sons, who come as heroes to 
+
+the fight, 
+
+Or singers loving holy thoughts. 
+
+7 His belly, drinking deepest draughts of Soma, like an ocean 
+
+swells, 
+
+Like wide streams from the cope of heaven. 
+
+8 So also is his excellence, great, vigorous, rich in cattle, like 
+
+A ripe branch to the worshipper, 
+
+9 For verily thy mighty powers, Indra, are saving helps at 
+
+once 
+
+Unto a worshipper like me. 
+
+9 The fivefo’d race: Beufey explains this as ‘the whole inhabited world/ 
+But the expression seems to mean the Aryan settlements or tribes only, and 
+not the indigenous inhabitants of ,the country. The live tribes or settlements 
+were probably the confederation of the Turvasas, Yadus, Anus, Druhyus, and 
+Purus. Sftyana’s explanation is * those who are fit for habitations/ and the 
+phrase is said to imply the four castes and Nishadas or indigenous barbarians. 
+But there were no such distinctions of caste when the hymn was composed. 
+
+2 With the car: arvatd , literally, with a horse, is explained by Sftyana to 
+mean fighting on horseback. But horses seem to have been used in war as 
+drawers of chariots only, and drvatd here stands for rathenu , with a car or 
+chariot. 
+
+3 May we lift up the holt . The thunderbolt here spoken of is sacrifice which, 
+when employed against enemies, is as powerful a weapou as the bolt of Indra. 
+
+
+
+
+THE RIQYEDA. 
+
+
+11 
+
+
+HYMN 9 .] 
+
+10 So are his lovely gifts; let lauds and praises be to Indra sung, 
+That he may drink the Soma juice. 
+
+hymn IX. i ncIra , 
+
+Comb, Indra, and delight thee with the juice at all the Soma 
+feasts, ^ 
+
+Frotector, mighty in thy strength. 
+
+2 To Indra pour ye forth the juice, the active gladdening juice 
+
+to him 
+
+The gladdening, omnific God. 
+
+3 0 Lord of all men, fair of cheek, rejoice thee in the gladdening 
+
+lauds, 
+
+Present at these drink-offerings.* 
+
+4 Songs have outpoured themselves to thee, Indra, the strong, 
+
+the guardian Lord, 
+
+And raised themselves unsatisfied. 
+
+5. Send to us bounty manifold, 0 Indra, worthy of our wish, 
+
+For power supreme is only thine. 
+
+6 O Indra, stimulate thereto us emulously fain for wealth, 
+
+And glorious, 0 most splendid One. 
+
+7 Give, Indra, wide and lofty fame, wealthy in cattle and in 
+
+strength, 
+
+Lasting our life-time, failing not. 
+
+8 Grant us high fame, O Indra, grant riches bestowing thousands, 
+
+those * 
+
+Fair fruits of earth borne home in wains. 
+
+9 Praising with songs the praise-worthy who cometh to our aid, 
+
+we call 
+
+Indra, the Treasure-Lord of wealth. 
+
+10 To lofty Indra, dweller by each libation, the pious man 
+Sings forth aloud a strengthening hymn. 
+
+
+10 Let lauds mid praises be to Indra swiff: more exactly, * be lauds, spoken 
+and sung, to Indra given ;’ nltha being properly the laud that is recited, and 
+Stoma the hymn of praise that is sung. 
+
+4 And raised themselves unsatisfied: djoshcih, not contented, that is, with 
+prayers ever new, Ludwig observes that the S&maveda has preserved the 
+correct reading sajdsMh, i with one accord.’ 
+
+8 Those fair fruits of earth brought home in wains. ( The original of this 
+hymn, as of many others, is so concise and elliptical as to be unintelligible 
+without the liberal amplification of the Scholiast. We have in the text simply 
+“those car-having viands,” td rath in tr ishah . meaning, S&yana says, those 
+articles of food which are conveyed in cars, carts, or waggons, from the site of 
+their production ; as rice, barley, and other kinds of grain,’ Wilson, 
+
+The meaning of mthinir is not clear. 
+
+
+
+n 
+
+
+THE HYMNS OF 
+
+
+[BOOfy t 
+
+
+HYMN X. Indra. 
+
+The chanters hymn thee, they who say the word of praise 
+magnify thee. 
+
+The priests have raised thee up on high, 0 Satakratu, like a 
+pole. 
+
+2 As up he domb from ridge to ridge and looked upon the 
+
+toilsome task, 
+
+Indra observes this wish of his, aiid the Ra m hastens with his 
+troop. 
+
+3 Harness thy pair of strong bay steeds, long-maned, whose 
+
+bodies fill the girths, 
+
+And, Indra, Soma-drinker, come to listen to our songs of 
+praise.- 
+
+4 Come hither, answer thou the song, sing in approval, cry 
+
+aloud. 
+
+Good Indra, make our prayer succeed, and prosper this pur 
+sacrifice. 
+
+5 To Indra must a laud be said, to strengthen him who freely 
+
+gives, 
+
+That Sakra may take pleasure in our friendship and drink-offer¬ 
+ings. 
+
+6 Him, him we seek for friendship, him for riches and heroic 
+
+might. 
+
+for Indra, he is Sakra, he shall aid us while he gives us wealth. 
+
+7 Easy to turn and drive away, Indra, is spoil bestowed by thee. 
+
+
+1 f The concluding phrase, hod ..ud vatis'amiv'cc ijmire, “they have raised 
+tjiee, like a bamboo,” is rather obscure. The Scholiast says, they have ele¬ 
+vated Indra, as tumblers raise a bamboo—on the summit of which they 
+balance themselves j a feat not uncommon in India ; or, as mfixa means, also, 
+a family, it may be rendered, as ambitious persons raise their family to con¬ 
+sequence/ Wilson* 
+
+2 Tl-~ ' .a.- .r - Vomheight to 1 2 * * 5 * 7 height, 
+
+which- ^ i ■ . - 1 ■ ■ - ' . of the'Yajam&na, the 
+
+person who institutes or performs a regular sacrifice and. pays the expenses of 
+it, who goes to the mountain to gather the Soma-plant, fuel, etc, Ludwig 
+thinks that Indra is meant, rising higher and higher, and yet not delaying to 
+come to the sacrifice,- 
+
+The Ram , (vrishmh) is Indra, and liis flock or troop are the Maruts. 
+
+Hastens: comes quickly to the sacrifice. 
+
+5 Sakra, a common name of Indra, used in the next stanza as an epithets 
+
+{ the powerful/ from seek, to he able, 
+
+7 Fast/ to turn: The booty spoken of in the Rigveda consists chiefly of 
+cattle, which with Indra’s assistance are easily turned and driven away from 
+tlie enemy who possesses them* 
+
+
+
+1IYMX n.] 
+
+
+the mar jsda. 
+
+
+13 
+
+
+Unclose the_«table ^of .tlic .kuieji-ind giye us. wealth 0 Tlnmclcr* 
+arnic3, 
+
+8 The heaven and earth contain thee not, together, in thy wrath¬ 
+
+ful mood. 
+
+Win us the waters of the sky, and send us kine abundantly. 
+
+9 Hear, thou whose ear is quick, my call; take'' to thee readily 
+
+my songs. 
+
+0 Indra, let this laud of mine come nearer even than thy 
+friend. 
+
+10 We know thee mightiest of all, in battles hearer of our cry. 
+
+Of thee most mighty we invoke the aid that giveth thousand¬ 
+fold. 
+
+11 0 Indra, Son of Kusika, drink our libation'with delight. 
+Prolong our life anew, and cause the seer to win a thousand 
+
+gifts, 
+
+12 Lover of song, may these our songs on every side encompass 
+
+thee: 
+
+Strengthening thee of lengthened life, may they bo dear de¬ 
+lights to thee. 
+
+HYMN XL Indra. 
+
+All sacred songs have magnified Indra expansive as the sea, 
+The best of warriors borne on cars, the Lord, the very Lord of 
+strength. 
+
+2 Strong in thy friendship, Indra, Lord of power and might, we 
+
+have no fear. 
+
+We glorify with praises thee, the never-conquered conqueror. 
+
+3 The gifts of Indra from of old, his saving succours, never fail. 
+When to the praise-singers he gives the boon of substance 
+
+rich in kine. 
+
+Unclose the stable of the bine: Open the thick cloud that holds the water 
+Imprisoned, and fertilize our fields with rain. 
+
+9 Thy friend; probably the mjra or thunderbolt which is Jndra’s insepar¬ 
+able associate and ally. 
+
+11 So7i of Kusika : Kusika was the father or the grandfather of Visv&mitra 
+who was the father of the poet or seer of this hymn. This epithet Kausika, 
+son of Kusika, is here applied to Ipdra as being the chief or special God of the 
+seer's family. 
+
+12 Of lengthened life=. immortal, 
+
+1 This hymn is ascribed to Jetar the sou of Madhuchchhandas the seer of 
+the preceding hy nm. * - 
+
+Expansive as the sea : at L 8, 7. Or the expression may be, as Wilson says, 
+‘ a vague mode of indicating the universal diffusion of Indra as the firma¬ 
+ment,’ 
+
+
+HYMN 9.] THE EIGVEEA, $1 
+
+10 So are bis lovely gifts; let lauds and praises be to Indra sung, 
+That he may drink the Soma juice, 
+
+HYMN IX. Indra. 
+
+Come, Indra, and delight thee with the juice at all the Soma 
+feasts, 9 
+
+Protector, mighty in thy strength. 
+
+2 To Indra pour ye forth the juice, the active gladdening juice 
+
+to him 
+
+The gladdening, omnific God. 
+
+3 0 Lord of all men, fair of cheek, rejoice thee in the gladdening 
+
+lauds, 
+
+Present at these drink-offerings.* 
+
+4 Songs have outpoured themselves to thee, Indra, the strong, 
+
+the guardian Lord, 
+
+And raised themselves unsatisfied. 
+
+5. Send to us bounty manifold, O Indra, worthy of our wish, 
+
+For power supreme is only thine. 
+
+6 0 Indra, stimulate thereto us emulously fain for wealth, 
+
+And glorious, 0 most splendid One. 
+
+7 Give, Indra, wide and lofty fame, wealthy in cattle and in 
+
+strength, 
+
+Lasting our life-time, failing not. 
+
+8 Grant us high fame, O Indra, grant riches bestowing thousands, 
+
+those * 
+
+Fair fruits of earth borne home in wains. 
+
+9 Praising with songs the praise-worthy who cometh to our aid, 
+
+we call 
+
+Indra, the Treasure-Lord of wealth. *■ 
+
+10 To lofty Indra, dweller by each libation, the pious man 
+Sings forth aloud a strengthening hymn. 
+
+10 Let lauds and praises be to Indra sung : more exactly, ‘be lauds, spoken 
+and sung, to Inclra given ; * itktha being properly the laud that is recited, and 
+Stoma the hymn of praise that is sung. 
+
+4 And raised themselves unsatisfied: djoshdh, not contented, that is, with 
+prayers ever new, Ludwig observes that the S&maveda has preserved the 
+correct reading sajdshdh, ‘ with one accord.’ 
+
+8 Those fair fruits of earth brought home in wains, ‘ The original of this 
+hymn, as of many others, is so concise and elliptical as to be unintelligible 
+without the liberal amplification of the Scholiast. We have in the text simply 
+“those car-having viands,” td ruthintr ishah . meaning, S&yana says, those 
+articles of food which are conveyed in ears, carts, or waggons, from the site of 
+their production ; as rice, barley, and other kinds of grain.’ Wilson. 
+
+The meaning of rathintr is not clear, 
+
+
+
+14 THE 1ITMNS OF [BOOK L 
+
+4 C rusher of for ts, the young, the wise, of strength unmeasured, 
+
+wasTIeTom 
+
+Sustaiuer of each sacred rite, Indra, the Thunderer, nmeh- 
+extolled. 
+
+5 Lord of the thunder, thou didst burst,the cave of Vala rich 
+
+in "cows. 
+
+The Gods came pressing to thy side, and free from terror aided 
+thee. 
+
+6 I, Hero, through thy bounties am come to the flood addressing 
+
+thee. 
+
+Song-lover, here the singers stand and testify to thee thereof. 
+
+7 The wily Sushna, Indra i thou o’erthrewest with thy wondrous 
+
+powers. 
+
+The wise beheld this deed of thine: now go beyond their 
+eulogies. 
+
+8 Our songs of praise have glorified Indra who ruletli by his 
+
+might, 
+
+Whose precious gifts in thousands come, yea, even more 
+abundantly. 
+
+HYMN XIT. Agm. 
+
+We choose Agm the messenger, the herald, master of all wealth, 
+
+Well skilled in this our sacrifice. 
+
+2 With callings ever they invoke Agm, Agin, Lord of the House, 
+
+Oblation-beaver, much beloved. 
+
+3 Bring the Gods hither, Agni, born for him who strews the sacred 
+
+grass: 
+
+Thou art our herald, meet for praise. 
+
+4 Crusher of forts; destroyer or breaker-down of the clouds that withhold 
+the rain, which are regarded as the forts or strongholds of Vritra and-the 
+other hostile powers of the air. 
+
+5 The care of Vala ; Vala is the brother of Vritra, or Vritra himself under 
+another name, who stole the cows of the Gods and hid them in a cave, that is, 
+kept the light and waters imprisoned in dark clouds. 
+
+fi To the flood ; i. e. to Indra, the river or sea of bounty. 
+
+7 The wily Sushna ; Sushna is described as a demon slain by Indra. 
+The word means drier up : bhdtdndm soshanahetit, cau.se of the drying up of 
+beings, the excessive heat and drought before the Kains, which Indra puts an 
+end to. 
+
+Now go beyond their eulogies: i. e. do deeds worthy of still higher praise. 
+Or it may mean, make their eulogies endure. 
+
+1 The Hymns from XII to XXIII inclusive are ascribed to • Medh&fcithi, 
+son of Kanva. 
+
+The messenger: the mediator between men and Gods. The herald : devdndm 
+dhrdtdram , the inviter of the Gods, is Sdyana's explanation, 
+
+3 Born,: newly produced by attrition for the man who has prepared and 
+spread the sacrificial grass as a seat for the expected deities, 
+
+
+
+HYMN 18.] 
+
+
+THE RIO VEDA. 
+
+
+15 
+
+
+4 Wake up the willing Gods, since thou, Agni, performed 
+
+embassage: 
+
+Sit on the sacred grass with Gods, 
+
+5 0 Agni, radiant One, to whom the holy oil is poured, burn up 
+Our enemies whom,fiends protect. 
+
+6 By Agni Agni is inflamed, Lord of the House, Wise, young, who 
+
+bears 
+
+The gift; the ladle is his mouth. 
+
+7 Praise Agni in the sacrifice, the Sage whose ways are ever true, 
+The God who driveth grief away. 
+
+8 God, Agni, be his strong defence who, lord of sacrificial gifts, 
+Worslxippeth thee the messenger. 
+
+9 Whoso with sacred gift would fain call Agni to the feast of 
+
+Gods, 
+
+0 Purifier, favour him. 
+
+10 Such, Agni, Purifier, bright, bring hither to our sacrifice, 
+
+To our oblation bring the Gods. 
+
+11 So lauded by our newest song of praise bring opulence to us, 
+And food, with heroes for our sons. 
+
+12 0 Agni, by effulgent flame, by all invokings of the Gods, 
+
+Show pleasure in this laud of ours. 
+
+HYMN XIII. Agni. 
+
+Agni, well-kindled, bring the Gods for him who offers holy gifts. 
+Worship them. Purifier, Priest. 
+
+2 Son of Thyself, present, 0 Sage, our sacrifice to the Gods to¬ 
+day, 
+
+Sweet to the taste, that they may feast. 
+
+
+6 By Agni Agni is inflamed: The fire into which the oblation is poured is 
+lighted by the application of other fire. 
+
+Young: as newly horn each time the fire is produced. The ladle: used for 
+pouring the sacrificial butter into the fire. 
+
+8 Lord of sacrificial gifts : the wealthy patron or institutor of the sacrifice. 
+
+9 0 Purifier: pdvaka, purifying, is in later Sanskrit a common word for fire. 
+
+[ This is one of the Aprt or propitiatory hymns, consisting of invocations to a 
+series of deified objects, and said to be introductory to idle animal sacrifice. 
+I All the deified objects addressed in this hymn are said by Sftyana to be forms 
+| of Agni. 
+
+X For him who offers holy gifts: for the institutor of the sacrifice. 
+
+2 Son of Thyself . Tanunap&t, son or descendant of oneself, is a frequently 
+recurring name of Agni, so called because fire is sometimes self-generated, as 
+in the lightning, or produced by attrition, and not necessarily derived from 
+'other fire. Other fanciful derivations are given. 
+
+
+16 
+
+
+THE IITMNS OF 
+
+
+[BOOK I 
+
+
+3 Dear Narasausa, sweet of tongue, the giver of oblations, I 
+Invoke to this our sacrifice, 
+
+4 Agni, on thy most easy car, glorified, hither bring the Gods; 
+Mann appointed thee as Priest, 
+
+5 Strew, 0 ye wise, the sacred grass that drips with oil, in order 
+
+due, 
+
+Where the Immortal is beheld. 
+
+6 Thrown open be the Doors Divine, unfailing, that assist the rite, 
+For sacrifice this day and now. 
+
+7 I call the lovely Night and Dawn to seat them on the holy grass 
+At this- our solemn sacrifice. 
+
+8 The two Invokers I invite, the wisp, divine, and sweet of 
+
+tongue, 
+
+To celebrate this our sacrifice. 
+
+I]a, Sarasvati, Main, t 1 ■ / G..V1 . who bring delight, 
+
+( Be seated, peaceful, of " " . 
+
+10 Tvaslitar I call, the earliest born, the wearer of all forms at 
+
+will: 
+
+May he be ours and ours alone. 
+
+11 God, Sovran of the Wood, present this our oblation to the 
+
+Gods, 
+
+And let the giver be renowned. 
+
+
+3 Nard^ahm ; 4 Praise of Men 1 is one of Agni’s mystical names. 
+
+4 4/ft me .* is the man par excellence, or the representative man and father of 
+the human race, regarded as the first institutor of sacrifices and religious cere¬ 
+monies. 
+
+5 The Immortal: according to S&yaua either the clarified butter or' Agni 
+the God. 
+
+6 The Doors Divine: the doors of the chamber in which the oblation is 
+offered. 
+
+Unfailing; the signification of asauhatah in the text is uncertain. S&yana 
+explains the word variously in various places. 
+
+8 The two Invokers* It seems A uncertain who these two invokers or priests 
+(hot&r&) are, whether Agni and Aditya, or Agni and Varuna, or V&runa and 
+Aditya. See M, Muller's A, S. Literature* p. 464. 
+
+9 /Id: the Goddess of sacred speech and action. 
+
+Sarasvati : see I. 3. 10. 
+
+Mukt; c the great’ (Goddess), said-to be identical with Bh&ratS, also a 
+Goddess of speech. 
+
+10 Tvaslitar, is the Hephaistos, or Vulcan, of the Indian pantheon, the ideal 
+artist, the divine artisan, the most skilful of workmen, versed in all wonderful 
+and admirable contrivances. 
+
+11 God , Sovran of the Wood : vanaspati, lord of the wood ; usually, a large 
+tree ; here said to be an Agni,—as if the fuel and the burning of it were iden- 
+tified. A Or the Sacrificial Post may be intended, which is enumerated among 
+tlie Apr! deities or deified objects. 
+
+
+
+
+
+HYMN 14.] 
+
+
+THU MIG VEDA. 
+
+
+17 
+
+
+12 With Svaha pay the sacrifice to Indra in the offerer’s house : 
+Thither I call the Deities. 
+
+HYMN XIV. Visvedevas. 
+
+To drink the Soma, Agni, come, come to our service and our 
+songs r 
+
+Wibh all these Gods; and worship them. 
+
+2 The Kanvas have invoked thee ; they, 0 Singer, sing thee 
+
+songs of praise: 
+
+Agni, come hither with the Gods; 
+
+3 Indra, Y&yu, Brihaspati, Mitra, Agni, Pushan, Bhaga, 
+
+Adityas, and the Marut host. 
+
+
+12 Svdhd is tlie sacred word or exclamation (Hail ! Blessing ! ) used in 
+pouring the oblation on the fire. According to S&yana, Sv&hft also may be 
+identified with Agni. 
+
+2 The Kanvas: sons or descendants of Kanva, men of the same family as the 
+seer of the hymn. 
+
+3 Indra , Vdyu, etc. The names of these Gods are in the accusative case, 
+governed by ‘they (the Kanvas) have invoked,’ or ‘ worship them, 1 understood. 
+
+Briha&patit ‘alternating with Brahmanaspati is the name of a deity in 
+whom the action of the worshipper upon the Gods is personified. He is 
+the suppliant, the priest who intercedes with the Gods for men, and protects 
+them against the wicked. Hence he appears as the prototype of the priests 
+and the priestly order, and is also designated as the Purohita of the divine 
+community. The essential difference between the original idea represented 
+in this God and those expressed in most of the other and older deities of the 
+Veda consists in the fact that the latter are personifications of various de¬ 
+partments of nature, or of physical forces, while the former is the product of 
+moral ideas, and an impersonation of the power of devotion.’ Muir, O. 8, 
+Texts , V. 272. 
+
+Pdshan is a God who protects and multiplies cattle and human possessions 
+generally. In character he is a solar deity, beholds the entire universe, and is 
+a guide on roads and journeys. 
+
+Bhaga , the gracious Lord and protector, is regarded as the bestower of 
+wealth, 
+
+Adityas . ‘ There (in the highest heaven) dwell and reign those Gods who 
+bear in common the name of Adityas, We must, however, if we would dis¬ 
+cover their earliest character, abandon the conceptions which in a later age, 
+and even in that of the heroic poems, were entertained regarding these deities. 
+According to this conception they were twelve Sun-gods, bearing evident 
+reference to the twelve months. But for the most ancient period we must 
+hold fast the primary signification of their name. They are the inviolable, 
+imperishable, eternal beings. Aditi, eternity or the eternal, is the element 
+which sustains them and is sustained by them...The eternal and inviolable 
+element in which the Adityas dwell, and which forms their essence, is the 
+celestial light...The Adityas, the Gods of this light, do not therefore by any 
+means coincide with any of the forms in which light is manifested in the uni¬ 
+verse. They are neither sun, nor moon, nor stars, nor dawn, but the eternal 
+eusfainers of this luminous life, which exists, as it were, behind all these 
+phenomena.’ Roth, quoted by Muir, 0. 8. Texts , V, p. 56. 
+
+
+
+18 THE HYMNS OF [BOOH L 
+
+4 For you these juices are poured forth that gladden and exhi¬ 
+
+larate, 
+
+The meath-drops resting in the cup, 
+
+5 The sons of Kanva fain for help adore thee, having strewn the 
+
+grass, 
+
+With offering's and all things prepared. 
+
+6 Let the swift steeds who carry thee, thought-yoked and drop¬ 
+
+ping holy oil, 
+
+Bring the Gods to the Soma draught. 
+
+7 Adored, the strengthened of Law, unite them, Agni, with their* 
+
+Dames: 
+
+Make them drink meath, 0 bright of tongue. 
+
+8 Let them, 0 Agni, who deserve worship and praise drink with 
+
+thy tongue 
+
+The meath in solemn sacrifice. 
+
+9 Away, from the Sun’s realm of light, the wise invoking Priest 
+
+shall bring 
+
+All Gods awaking with the dawn. 
+
+10 With all the Gods, with Indra, with Vayu, and Mitra’s splen¬ 
+
+dours, drink, 
+
+Agni, the pleasant Soma juice. 
+
+11 Ordained by Manu as our Priest, thou sittest, Agni, at each rite: 
+Hallow thou this our sacrifice. 
+
+12 Harness the Red Mares to thy* car, the Bays, 0 God, the flam¬ 
+
+ing ones: 
+
+With those bring hitherward the Gods. 
+
+HYMN XV. Bitu, 
+
+0 Indra drink the Soma juice with Ritu; let the cheering drops 
+Sink deep within, which settle there. 
+
+
+The Marut host: the Maruts are the Gods of the winds and storms, the 
+companions and friends of Indra. They are said in the Veda to be the sons of 
+Rudra and Prism, the latter being explained by Sftyana as * the many-colour¬ 
+ed earth/ hut regarded by Professor Roth as a personification of the speckled 
+clouds. 
+
+7 Unite them with their Dames .* patnimtas Teridhi; make them (come) with 
+their consorts. 
+
+9 The wise invoking Priest: Agni, who calls the Gods. 
+
+10 All the Gods: or Visvedevas; see I. 8. 7. 
+
+11 Manu : see 1.18. 4. 
+
+1 Ritu : meaning generally a season, a sixth part of the Indian year, is here 
+personified and addressed as a deity. 
+
+
+
+HYMN 15.] 
+
+
+THE RWYEDA. 
+
+
+19 
+
+
+2 Drink from the Purifier’s cup, Maruts, with Eitu; sanctify 
+The rite, for ye give precious gifts. 
+
+3 0 Neshtar, with thy Dame accept our sacrifice; with Eitu drink, 
+For thou art he who giveth wealth. 
+
+4 Bring the Gods, Agni; in the three appointed places set them 
+
+down ; 
+
+Surround them, and with Eitu drink. 
+
+5 Drink Soma after the Eitus, from the Brahmaua’s bounty: un¬ 
+
+dissolved, 
+
+O Indra, is thy friendship’s bond. 
+
+6 Mitra, Yaruna, ye whose ways are firm—a Power that none 
+
+deceives—, 
+
+With Eitu ye have reached the rite. 
+
+7 The Soma-pressers, fain for wealth, praise the Wealth-giver in 
+
+the rite, 
+
+In sacrifices praise the God. 
+
+8 May the Wealth-giver grant to us riches that shall be far 
+
+renowned : 
+
+These things we gain among the Gods. 
+
+9 He with the Eitus fain would drink, Wealth-giver, from the 
+
+Neshtar’s bowl. 
+
+Haste, give your offering, and depart. 
+
+10 As we this fourth time, Wealth-giver, honour thee with the 
+Eitus, be 
+
+A Giver bountiful to us. 
+
+
+2 The Purifier's cup : the sacrificial vessel of the Potar, or Purifier, who 
+pours into the fire the libation for the Maruts. 
+
+3 0 Neshtar : the Neshtar is one of the chief officiating priests, who leads 
+forward the* wife of the institutor of the sacrifice. In this place Neshtar is 
+said to be another name for the God Tvashtar from his having on some oc¬ 
+casion assumed the function of a Neshtar priest. 
+
+4 The three appointed places ; by the three sacrificial fires. 
+
+5 The JBrdhmana's bounty. The Br&hmana here is said to be the Br&hma- 
+n&chchhansi, one of the sixteen priests employed in sacrifices; and perhaps his 
+office may have been to hold some ladle or vase in which the offering is pre¬ 
+sented. 
+
+7 The Soma-pressers: grotkvahastdsah, men having stones in their hands 
+with which to bruise the Soma plant. The Wealth giver is Agni. 
+
+In the rite , In sacrifices : 1 in the adhvara and in the yajnas } the first said 
+to be the primary or essential ceremony, such as the Agnishtoma ; the second, 
+the modified ceremonies, such as the Ukthjra which is elsewhere termed an 
+offering with Soma juice/ Wilson. 
+
+10 As we this fourth time: Agni, as Dravinod&s or Wealth-giver, has now 
+been celebrated in four stanzas instead of the usual tricha or triad; or we may 
+translate with Ludwig, * As we in fourth place/ Agni being fourth in the in¬ 
+vocation (Indra, Maruts, Tvashtar, Agni). 
+
+
+
+
+20 THE HYMNS OF [BOOK 2 . 
+
+11 Drink ye the meath, 0 Asvins bright with flames, whose acts 
+
+are pure, who with 
+- Ritus accept the sacrifice. 
+
+12 With Ritu, through the house-fire, thou, kind Giver, guidest 
+
+sacrifice: 
+
+Worship the Gods for the pious man. 
+
+HYMN XVI. Indra. 
+
+Let thy Bay Steeds bring thee, the Strong, hither to drink the 
+Soma draught— 
+
+Those, Indra, who are bright as suns. 
+
+2 Here are the grains bedewed with oil: hither let the Bay 
+
+Coursers bring 
+Indra upon his easiest car. 
+
+3 Indra at early morn we call, Indra in course of sacrifice, 
+
+Indra to drink the Soma juice. 
+
+4 Come hither, with thy long-maned Steeds, 0 Indra, to the 
+
+draught we pour: 
+
+We call thee when the juice is shed. 
+
+5 Come thou to this our song of praise, to the libation poured 
+
+for thee: 
+
+Drink of it like a stag athirst. 
+
+6 Here are the drops of Soma juice expressed on sacred grass : 
+
+thereof 
+
+Drink, Indra, to increase thy might. 
+
+7 Welcome to thee be this our hymn, reaching thy heart, most 
+
+excellent: 
+
+Then drink the Soma juice expressed. 
+
+8 To every draught of pressed-out juice Indra, the Vritra-slayer, 
+
+comes, 
+
+To drink the Soma for delight. 
+
+9 Fulfil, 0 Satakratu, all our wish with horses and with kine : 
+With holy thoughts we sing thy praise. 
+
+12 Through the house-jive. The g&rhapatya is the sacred fire perpetually 
+maintained by the householder ; the fire from which fires for sacrificial pur¬ 
+poses are lighted. 
+
+1 Bright as suns ; s&rachalcsasah. Sftyana understands this to refer to the 
+priests, and Wilson renders accordingly ; may (the priests), radiant as the sun , 
+(make thee manifest). 
+
+2 Easiest car; suhhdtame rathe: that is, most easily moving, swiftest. 
+
+3 Inch'd at early morn we call . Although not more particularly named, the 
+
+specification implies the morning, mid-day, and e\(:\ing w: " 
+
+5 Mice a stag athirst: like a gaum (Bos Gaurus) a kind of buffalo. 
+
+. f Brink like a thirsty buffalo,’ would perhaps be a more strictly accurate 
+rendering. 
+
+
+
+
+HYMN 18.] 
+
+
+21 
+
+
+TIIE Jim VEDA. 
+
+HYMN XVII, Indra-Varuna, 
+
+I crave help from the ' Imperial Lords, from Indra-Varuna ; 
+
+may they 
+
+Both favour one of us like me. 
+
+2 Guardians of men, ye ever come with ready succour at the call 
+Of every singer such as I. 
+
+3 Sate you, according to your wish, 0 Indra-Varuna, with wealth : 
+Fain would we have you nearest us. 
+
+4 May we be sharers of the powers, sharers of the benevolence 
+Of you who give strength bounteously. 
+
+5 Indra and Varuna, among givers of thousands, meet for praise, 
+Are Powers who merit highest laud. 
+
+6 Through their protection may we gain great store of wealth, 
+
+and heap it up : 
+
+Enough, and still to spare, be ours. 
+
+7 0 Indra-Varuna, on you for wealth in many a form I call: 
+Still keep ye us victorious. 
+
+8 0 Indra-Varuna, through our songs that seek to win you to 
+
+ourselves, 
+
+Give us at once your sheltering help. 
+
+9 0 Indra-Varuna, to you may fair praise which I offer come, 
+Joint eulogy which ye dignify. 
+
+HYMN XVIII. Bralimanaspati, 
+
+0 Brahmahaspati, make him who presses Soma glorious, 
+
+Even Kakshivan Ausija. 
+
+1 Indra the Hero and Varuna the King are addressed conjointly as 
+a dual deity, Indr&varuna. The most prominent of the other dual deities are 
+Agni-Soma, Indra-V&yu, Indra-Agni, Indra-Brihaspati, Indra-Soma, Mitra- 
+Varuna, Indra-Pftshan, Indra-Yishau, Dyaus-Prithivi and Soma-Rudra. 
+
+Hrahmanaspati. See I. 14, 3. Professor Wilson says : ‘ The Scholiast fur¬ 
+nishes us with no account of the station or functions of this divinity. The 
+etymology m?:TI V-tify Dr. TV-th** definition of him as the deity of sacred 
+prayer, or rai hci*. peri;:;:*:--. ,x i d o x i of the Veda ; but whether he is to be 
+considered as a diMii.ci nor-oiion, or as a modified form of one of those 
+already recognized, and "’especially of Agni, is doubtful. His giving wealth, 
+healing disease, and promoting nourishment, are properties not poeuliar to 
+him ; and his being associated with Indra and Soma, while it mahes him dis¬ 
+tinct from them, leaves him Agni r* , His being, in an especial 
+
+manner, connected with prayer . ■ |■ . ■ - ■ • * . ■ in a subsequent passage. 
+
+Hymn XL. Agni is, in an especial . _ of the Brahman; and, 
+
+according to some statements, the Rigrc:1n is suppose! to proceed from him ; 
+a notion, however, which according to Med!: !' iilii. the commentator on Manu, 
+was suggested by its opening with the hymn to Agni, Agnim tie.' 
+
+Kafcshtvdn, called Ausija, or son of Usij, was a renowned Rishi or seer, of 
+the family of Pajra, and the author of several of the hymns of the Rigyeda, 
+
+
+22 THE HYMNS OF [BOOK I. 
+
+2 The rich, the healer of disease, who giveth wealth, inereaseth 
+
+store, 
+
+The prompt,—may he be with us still. 
+
+3 Let not the foeman’s curse, let not a mortal's onslaught fall on 
+
+us: 
+
+Preserve us, Brahmanaspati. 
+
+4 Ne'er is the mortal hero harmed whom Indra, Brahmanaspati, 
+And Soma graciously inspire. 
+
+5 Do, thou, 0 Brahmanaspati, and Indra, Soma, Dakshina, 
+Preserve that mortal from distress. 
+
+6 To the Assembly's wondrous Lord, to Indra’s lovely Friend who 
+
+gives 
+
+Wisdom, have I drawn near in prayer. 
+
+7 He without whom no sacrifice, e'en of the wise man, prospers ; 
+
+he 
+
+Stirs up the series of thoughts. 
+
+8 He makes the oblation prosper, he promotes the course of 
+
+sacrifice; 
+
+Our voice of praise goes to the Gods. 
+
+9 I have seen Nar&sansa, him most resolute, most widely famed, 
+As 5 twere the Household Priest of heaven. 
+
+
+2 The rich , the healer of disease ; Brahmanaspati. 
+
+4 Soma ; the God who represents and animates the juice of the Soma 
+
+plant. He was in former times the Indian Dionysus or Bacchus. 2 * 4 5 6 The 
+simple minded Aryan people,’ says Professor Whitney, 4 whose whole religion 
+was a worship of the wonderful powers and phenomena of nature, had no 
+sooner perceived that this liquid [Soma juice] had power to elevate the 
+spirits, and produce a temporary frenzy, under the influence of which the 
+individual was prompted to, and" capable of, deeds beyond his natural powers, 
+than they found in it something divine: it was to theif apprehension a God, 
+endowing those into whom it entered with godlike powers ; the plant which 
+afforded it became to them the king of plants; the process '* r - -— 
+tecame a holy sacrifice. The high antiquity of this cultus is ■ ■ 1 : ■: 
+
+references to it found occurring in the Persian Avesta.’ See Muir, 0. 8. Texts } 
+V. 258. 
+
+5 Dahshtnd: properly the present made to the priests at the conclusion of 
+a sacrifice, here personified as a Goddess. 
+
+6 The Assembly's wondrous Lord: Sadasaspati, the' master or protector of 
+the assembly of priests, is here a title of Agni. 
+
+9 Household Priest : sadmamahhasam; according to S&yana, * radiant as 
+heaven/ according to Ludwig, 4 as one who fought to win heaven’s seat.’ 
+
+Nardsama has already occurred as a name of Agni (I. 13. 3.) The meaning 
+appears to be : through my invocation and praise I have reached the Gods, 
+and with the eye of the spirit have looked on Agni in heaven. 
+
+
+
+HYMN 19.] 
+
+
+2 $ 
+
+
+THE RIGVEDA. 
+
+HYMN XIX. Agni, Maruts. 
+
+To this fair sacrifice to drink the milky draught thou art in¬ 
+voked : 
+
+0 Agni, with the Marats come. 
+
+2 No mortal man, no God exceeds thy mental power, 0 Mighty 
+
+One: 
+
+0 Agni, with the Maruts come : 
+
+3 All Gods devoid of guile, who know the mighty region of mid¬ 
+
+air : 
+
+O Agni, with those Maruts come. 
+
+4 The terrible, who sing their song, not to be overcome by 
+
+might: 
+
+0 Agni, with those Maruts come. 
+
+5 Brilliant, and awful in their form, mighty, devourers of their 
+
+foes: 
+
+0 Agni,, with those Maruts come. 
+
+6 Who sit as Deities in heaven, above the sky-vault’s luminous 
+
+sphere : 
+
+O Agni, with those Maruts come. 
+
+7 Who scatter clouds about the sky, away over the billowy sea : 
+0 Agni, with those Maruts come. 
+
+8 Who with their bright beams spread them forth over the 
+
+ocean in their might: 
+
+O Agni, with those Maruts come. 
+
+9 For thee, to be thine early draught, I pour the Soma-mingled 
+
+meath : 
+
+0 Agni, with the Maruts come. 
+
+HYMN XX. Bibhus. 
+
+Fob the"* Celestial Hace this song of praise which gives wealth 
+lavishly 
+
+Was made by singers with their lips. 
+
+2 They who for Indra, with their mind, formed horses harnessed 
+by a word, 
+
+Attained by works to sacrifice. 
+
+1 Pot the Celestial Race ; devdya j&nmane, the divine class or raee of the 
+Bibhus, the three sons of Sudhanvan who is said to have been a descendant of 
+Angiras. They were named severally Bibhu, Vibhvan, and V&ja^ and styled 
+collectively Bibhus from the name of the eldest. ^ 1 Through their assiduous 
+performance of good works they obtained divinity and became entitled to 
+receive praise and adoration. They are supposed to dwell in the solar sphere, 
+and there is an indistinct identification of them with the rays of the sum: but, 
+whether typical or not, they prove the admission, at an early date of the doc¬ 
+trine that men might become divinities,’ Wilson, 
+
+
+
+24 THE HYMNS OF [BOOK I. 
+
+3 They for the two Nasatyas wrought a light car moving every 
+
+way : 
+
+They formed a nectar-yielding cow. 
+
+4 The Eibhus with effectual prayers, honest, with constant 
+
+labour, made 
+
+Their Sire anct Mother young again. 
+
+5 Together came your gladdening drops with Indra by the 
+
+Maruts girt, 
+
+With the Adityas, with the Kings. 
+
+6 The sacrificial ladle, wrought newly by the God Tvashtar’s 
+
+hand— 
+
+Four ladles have ye made thereof. 
+
+7 Vouchsafe us wealth, to him who pours thrice seven libations, 
+
+yea, to each 
+
+Give wealth, pleased with our eulogies. 
+
+8 As ministering Priests they held, by pious acts they won 
+
+themselves, 
+
+A share in sacrifice with Gods. 
+
+HYMN XXL Indra-Agni, 
+
+Indra and Agni I invoke ; fain are we for their song of praise : 
+
+Chief Soma-drinkers are they both, 
+
+3 The two N&satyas: the Asvins, See I, 3. 3. The Ribhus may have 
+been the first to attempt the bodily representation of the horses of Indra and 
+the chariot of the Asvins, 
+
+4 Sire and Mother ; Heaven and Earth, which they, as deities of the 
+seasons, refresh and restore to youth. 
+
+5 1 According to Asval&yana, as quoted hy S&yana, the libations offered 
+at the third daily (or evening) sacrifice are presented to Indra along with the 
+Adityas, together with Ribhu, Vibhvan, and V&ja, with Brihnspati and the 
+Visvadevas.’ Wilson. 
+
+6 ‘Tvashtar, in the Paur&pik r.'y iV --V ■*■■■ tlo carpenter or artisan of 
+
+the Gods: so S&yana sayB of him, t *' - \ ■■■ 1 <ie duty, with relation to 
+
+the Gods, is carpentry.Sctyana al ■ ; s. ' ■ ! lY ' \ the disciples of Tvash- 
+
+tar...The act ascribed to them in the text, of making one ladle four, has, pro¬ 
+bably, rather reference to some innovation in the objects of libation than to 
+the i ■ • V :. J; n of the wooden spoons used to pour out the Soma juice. 
+
+The.' ■ W, ■ that Agni, coming to a sacrifice which the Ribhus ce¬ 
+lebrated, became as one of them, and, therefore, they made the ladle fourfold, 
+that each might have his share.’ Wilson. 
+
+7 Or the * thrice seven ’ may refer to ratndni, grant thrice seven rich trea¬ 
+sures. 
+
+1 In dm and Agni: addressed conjointly as a dual deity, Indr&gni, that is, 
+Indra*Agni, See, 1,17,1, 
+
+
+
+
+HYMN 22.] THE RIGVEDA. 25 
+
+2 Praise ye, 0 men, and glorify Indra-Agni in the holy rites : 
+Sing praise to them in sacred songs. 
+
+3 Indra and Agni we invite, the Soma-drinkers, for the fame 
+Of Mitra, to the Soma-draught. 
+
+4 Strong Gods, we bid them come to this libation that stands 
+
+ready here : 
+
+Indra and Agni, come to us* 
+
+5 Indra and Agni, mighty Lords of our assembly, crush the 
+
+fiends: 
+
+Childless be the devouring ones. 
+
+6 Watch ye, through this your truthfulness, there in the place 
+
+of spacious view ; 
+
+Indra and Agni, send us bliss. 
+
+HYMN XXII. Asvins and Others. 
+
+Waken the Asvin Pair who yoke their car at early mom : 
+may they 
+
+Approach to drink this Soma juice. 
+
+2 We call the Asvins Twain, the Gods borne in a noble car, the 
+
+best 
+
+Of charioteers, who reach the heavens. 
+
+3 Dropping with honey is your whip, Asvins, and full of plea¬ 
+
+santness : 
+
+Sprinkle therewith the sacrifice. 
+
+4 As ye go thither in your car, not far, 0 Asvins, is the home 
+Of him who offers Soma juice. 
+
+5 For my protection I invoke the golden-handed Savitar : 
+
+He knoweth, as a God, the place. 
+
+
+S For the fame of Mitra: the meaning is not clear. Mitra appeal's to be 
+regarded as the guardian of the world. Sfryana takes Mitra in the sense of 
+friend, and refers it to the institutor of the sacrifice. 
+
+5 Crush the fiends: the R&kshasas, demons who go about at night, ensnar¬ 
+ing and even devouring human beings, disturbing sacrifices and devout men, 
+and generally hostile to the Aryan race. 
+
+6 In the place of spacious view: S&yana explains f in the station which 
+
+—f!r *-\kes known the experience of results (of actions) that is in 
+t: In the place where what is hidden will be made known. 
+
+
+3 Your whip: the madhuJcas& or Honey-whip of the Asvins is perhaps the 
+stimulating morning breeze. ‘See Atharva-veda IX. 1, the whole of which 
+hymn is a glorification of this wondrous whip. 
+
+5 Savitar: the generator or vivifier, is a name of the Sun, in the Yeda 
+sometimes identified with and sometimes distinguished from Sftrya, 
+
+
+
+
+
+26 THE HYMNS OF [BOOK L 
+
+6 That he may send us succour, praise the Waters’ Offspring 
+
+Savitar : 
+
+Fain are we for his holy ways. 
+
+7 We call on him, distributer of wondrous bounty and of wealth, 
+On Savitar who looks on men. 
+
+8 Come hither^ friends, and seat yourselves; Savitar, to be 
+
+praised by us, 
+
+Giving good gifts, is beautiful. 
+
+9 0 Agni, hither bring to us the willing Spouses of the Gods, 
+And Tvashtar, to the Soma draught. 
+
+10 Most youthful Agni, hither bring their Spouses, Hotra, Bharati, 
+Varutri, Dhishana, for aid. 
+
+11 Spouses of Heroes, Goddesses, with whole wings may they come 
+
+to us 
+
+With great protection and with aid. 
+
+12 Indrani, Yarun&ni, and Agnayi hither I invite, 
+
+For weal, to drink the Soma juice. 
+
+13 May Heaven and Earth, the Mighty Pair, bedew for us our 
+
+sacrifice, 
+
+And feed us full with nourishments. 
+
+14 Their water rich with fatness, there in the Gandharva’s sted- 
+
+fast place, 
+
+The singers taste through sacred songs. 
+
+
+6 The Waters' Offspring Savitar : son or offspring of the Waters, apdm 
+napdtj is an epithet more frequently applied to Agni. S&yana explains it 
+otherwise as 1 one who does not cherish (na p&lakam.) the water, but dries it 
+up with his heat/ 
+
+10 Hotrd is called the wife of Agni, or the personified invocation ; Bhdvatl 
+is Holy Speech or Prayer ; Yardtri is explained as tf she who is to be chosen, 
+the excellent; * and JDhishand is said to be a synonym of V&k or Y&gdovi, 
+the Goddess of Speech, 
+
+► 11 With whole wings: literally, with unclipped wings; that is, swift as 
+birds whose wings have not been cut, 
+
+12 Indrdni, Varundni , and Agndyt: are respectively the consorts of Indra, 
+Vanina, and Agni, 
+
+14 Their water rich in fatness; the fertilizing rain sent by Heaven and 
+Earth. The meaning appears to be : the holy singers enjoy, as guerdon for 
+their hymns, the kindly rain and other good gifts which are sent down from 
+the regions above by the great parents Heaven and Earth. . 
+
+The Gandharva’s stedfast place: Though in later times the Gandharvas are 
+regarded as a class, in the Itigveda more than one is seldom mentioned. He 
+is commonly designated as* ‘ the heavenly Gandharva/ whose habitation is 
+the sky, and whose especial duty is to guard the heavenly Soma, which the 
+Gods obtain through his permission* 
+
+
+
+HYMN 22.] THE HI GY EH A. 27 
+
+15 Thornless be thou, 0 Earth, spread wide before ns for a dwell¬ 
+
+ing-place : 
+
+Vouchsafe us shelter broad and sure. 
+
+16 The Gods be gracious unto us even from the place whence 
+
+Vishnu strode 
+
+Through the seven regions of the earth ! 
+
+17 Through all this world strode Vishrm; thrice his foot he 
+
+planted, and the whole 
+Was gathered in his footstep’s dust. 
+
+18 Vishnu, the Guardian, he whom none deceiveth, made three 
+
+steps ; thenceforth 
+Establishing his high decrees. 
+
+19 Look ye on Vishnu’s works, whereby the Friend of Indra, 
+
+close-allied, 
+
+Hath let his holy ways be seen. 
+
+20 The princes evermore behold that loftiest place where Vishnu is, 
+Laid as it were an eye in heaven. 
+
+21 This, Vishnu’s station most sublime, the singers, ever vigilant, 
+Lovers of holy song, light up. 
+
+
+v 16 Vishnu: This God, ‘the all-pervading or v» ^nt placed 
+
+in the Veda in the foremost rank of deities, and • \ invoked 
+
+with Indra, Varuna, the Maruts, Rudra, Vftyu anc : '■ ‘ .V•. 1 : • \\periority 
+to them is never stated, and he is even described in one place as celebrating 
+the praise of Indra and deriving his power from that God. The point which 
+distinguishes him from the other Vedic deities is chiefly his striding over the 
+heavens, which he is said to do in three paces, explained as denoting the three¬ 
+fold manifestation of light in the form of fire, lightning and the sun, or as 
+designating the three daily stations of the sun, in his rising, culminating and 
+setting. 
+
+The meaning of the stanza is obscure: Wilson, after S&yana, translates: 
+‘ May the Gods preserve us (from that portion) of the earth whence Vishnu, 
+(aided) by the seven metres, stepped,’ and notes: * According to the Taitti- 
+riyas, as cited by the scholiast, the Gods with Vishnu at their head subdued 
+the invincible earth, using the seven metres of the Veda as their instruments. 
+S&yana conceives the text to allude to the Trivihvama Avatdra, in which 
+Vishnu traversed the three worlds in three steps. The phrase “ preserve ns 
+from the earth ” implies according to the commentary, the hinderance of the 
+sin of those inhabiting the earth/ 
+
+17 The whole was gathered in Ms footstep's dust: This is the meaning ac¬ 
+cording to S&yana. Vishnu was so mighty that the dust raised by his foot¬ 
+step enveloped the whole world, or the earth was formed from the dust of his 
+strides. 
+
+20 The princes : the Mris, the wealthy patrons of sacrifice, ■ . 
+
+21 Light up : glorify with their praises. 
+
+
+
+
+
+tffJB HYMNS OF 
+
+
+[BOOK t 
+
+
+sis 
+
+
+HYMN XXIII. VAyu and Others 
+
+Strong are the Somas ; come thou nigh; these juices have 
+been mixt with milk : 
+
+Drink, V&yu, the presented draughts. 
+
+2 Both Deities who touch the heaven, Indra and Yayu we invoke. 
+To drink of this our Soma juice. 
+
+8 The singers, for, their aid, invoke Indra and Y&yu, swift as 
+mind, 
+
+The thousand-eyed, the Lords of thought. - . " 
+
+4 Mitra and Yanina, renowned as Gods of consecrated might, 
+
+We call to drink the Soma juice. 
+
+5 Those who by Law uphold the Law, Lords of the shining light 
+
+of Law, 
+
+Mitra I call, and Yaruna, 
+
+6 Let Varuna be our chief defence, let Mitra guard us with all 
+
+aids: 
+
+Both make us rich exceedingly. 
+
+7 Indra, by Maruts girt, we call to drink the Soma juice: may he 
+Sate him in union with his troop. 
+
+8 Gods, Marut hosts whom Indra leads, distributers of Pushan's 
+
+gifts, 
+
+Hearken ye all unto my cry. 
+
+9 With conquering Indra for ally, strike Yritra down, ye boun¬ 
+
+teous Gods : 
+
+Let not the wicked master us. 
+
+10 We call the Universal Gods, and Maruts to the Soma draught, 
+For passing strong are Prisni’s Sons. 
+
+11 Fierce- comes the Maruts'. thundering voice, like thatjof con¬ 
+
+querors, when ye go ? ' ‘ 
+
+Forward to victory, 0 Men. 
+
+12 Born of the laughing lightning, may the Maruts guard us 
+
+everywhere : 
+
+May they be gracious unto us. 
+
+This hymn is addressed to V&yu, Indra, Mitra, Yaruna, the Visve Devas 
+Pushan, the Waters, Agni. * * 
+
+1 Lords of thought ; dhi, thought, means especially in the Yeda holy 
+thought, devotion, prayer, a religious rite, a sacrifice. 
+
+S PUshan is the guardian of flocks and herds and of property in general. 
+
+10 Prhnimdtarah; Prisni’a sons, those who have for their mother Prisni 
+
+the many-coloured earth or the speckled cloud ; the Maruts. ‘ * * 
+
+11 0 Mm; 0 heroic Maruts, 
+
+
+
+HYMN 23.] THE RIG VEDA. 29 
+
+13 Like some lost animal, drive to us, bright Pushan, him who 
+hecars up heaven,* 
+
+Besting on many-coloured grass. 
+
+j 14 Pushan the Bright has found the King, 
+
+[ ' in a c &ve, 
+
+Who rests on grass of many hues. 
+
+15 And may he duly bring to me the six bound closely, through 
+• these drops, 
+
+As one who ploughs with steers brings corn. 
+
+16 Along their paths the Mothers go, Sisters of priestly ministrantsj 
+Mingling their sweetness with the milk. 
+
+17 May Waters gathered near the Sun, and those wherewith the 
+
+Sun is joined,. 
+
+Speed forth this sacrifice of ours. 
+
+18 I call the Waters, Goddesses, wherein our cattle quench their 
+
+thirst; 
+
+Oblations to the Streams be given. 
+
+19 Amrit is in the Waters ; in the Waters there is healing balm : 
+Be swift, ye Gods, to give them praise. 
+
+20 Within the Waters—Soma thus hath told me—dwell all balms 
+
+that heal, 
+
+And Agni, he who blesseth all. The Waters hold all medicines. 
+
+21 0 Waters, teem with medicine to keep my body safe from harm, 
+So that I long fetnr«ee~the~Sim. 
+
+22 Whatever sin is found in me, whatever evil I have wrought, 
+
+If I have lied or falsely sworn, Waters, remove it far from me. 
+
+23 The Waters I this day have sought, and to their moisture 
+
+have we come: 
+
+0 Agni, rich in milk, come thou, and with thy splendour 
+cover me. 
+
+
+13 Him who hears up heaven: Soma, the juice which prompts the world- 
+sustaining deeds of the Gods, 
+
+14 The King: Soma. 
+
+. Concealed and hidden in a cave : in a place difficult of access ; the refer* 
+ence is to the flight of Agni. See III. 9. 4. 
+
+15 The six : the six seasons, spring, summer, the rains, autumn, winter, the 
+dews. Through these drops : May this libation induce him to bring? etc. 
+
+16 The Mothers: the Waters, regarded as the close allies of the priests, as 
+they are mingled with the ingredients of the Soma libation. 
+
+19 Amrit: nectar, the drink that confers immortality ; the Greek Ambrosia. 
+
+20 Soma thus hath told me : Soma is especially lord of medicinal plants. 
+
+
+
+30 • TEE HYMNS OF- [BOOK I. 
+
+24 Fill me with splendour, Agni; give offspring and length of 
+days ; the Gods 
+
+Shall know me even as I am, and Agni, with the Eishis, know. 
+
+HYMN XXIV. Varuna and Others. 
+
+Who now w he, what God among the Immortals, of whose 
+auspicious name we may bethink us ? 
+
+Who shall to mighty Aditi restore us, that I may see my 
+Father and my Mother ? 
+
+2 Agni the God the first among the Immortals,—of his auspici¬ 
+
+ous name let us bethink us. 
+
+He shall to mighty Aditi restore us, that I may see my Father 
+and my Mother. 
+
+3 To thee, 0 Savitar, the Lord of precious things, who helpest us 
+Continually, for our share we come— 
+
+4 Wealth, highly lauded ere reproach hath fallen on it, which is 
+
+laid, 
+
+Free from all hatred, in thy hands. 
+
+
+. 24 Indr a with the Eishis ; Perhaps the seven great Rishis are intended,— 
+Marlchi, Atri, Angiras, Pulastya, Pulalia, Kratu, and Vasishtha. 
+
+* This hymn, addressed to Varuna, Prajapati, Agni, Savitar, and Bhaga, is. 
+the first of a series attributed to SunaMepa, the soil of Ajtgarta. The legend 
+is told in full detail in the Aitareya Brdlwmna. A king, named Hariscliandra, 
+worships Varuna in order to obtain a son, promising to sacrifice to * him his 
+first-born. A son is born, named Rohita ; but the king delays the sacrifice 
+until Rohita grows up, when Ms father communicates to him his intended 
+fate. Rohita refuses submission, and spends several years in the forest away 
+from home. There, at last, he meets with Ajigarta, a Rishi in great distress,' 
+and persuades Mm to part with Ms second son Sunahsepa to be offered, as a 
+substitute, to Varuna. Sunalsepa is about to be sacrificed, when, by the ad¬ 
+vice of Visv&mitra, one of the officiating priests, he appeals to the Gods, and 
+is liberated. See Wilson, Eigveda , i. p. 60., Muir, 0. S, Texts, i. 355, 407, 
+413, and M. Muller, A. S. Literature , p. 408. 
+
+1 Mighty Aditi: Professor Muller (Trans, of the Eigveda , 1. 230) 
+says that 1 Aditi, an ancient god or goddess, is in reality the earliest name 
+invented to express the Infinite ; not the Infinite as the result of a long pro¬ 
+cess of abstract reasoning, but the visible Infinite, the endless expanse beyond 
+the earth, beyond the clouds, beyond the sky.’ 
+
+( These words [Who shall to mighty Aditi restore us ? ] may be understood 
+as spoken by some one in danger of death...who prayed to be permitted again 
+to behold the face of nature...If we should understand the father and mother 
+whom the suppliant is anxious to behold, as meaning heaven and earth, it 
+would become still more probable that Aditi is to be understood as meaning 
+nature/ Muir, O. S. Texts, v. 45. 
+
+S&yana explains Aditi in the text as Earth ; Roth, as freedom or security j 
+Benfey, as sinlessness. 
+
+
+
+HYMN 24*3 
+
+
+THE MG VEDA. 
+
+
+n 
+
+5 Through thy protection may we come to even the height of 
+
+affluence 
+
+Which Bhaga hath dealt out to us. 
+
+6 Ne’er have those birds that fly through air attained to thy 
+
+high dominion or thy might or spirit; 
+
+Nor these the waters that flow on for ever, nor hills, abaters 
+of the wind’s wild fury. 
+
+7 Varuna, King, of hallowed might, sustaineth erect the Tree’s 
+
+stem in the baseless region. 
+
+Its rays, whose root is high above, stream downward. Deep 
+may they sink within us, and be hidden. 
+
+8 King Varuna hath made a spacious pathway, a pathway for 
+
+the Sun wherein to travel. 
+
+Where no way was he made him set his footstep, and warned 
+„ afar wkate’er afflicts the spirit. 
+
+9 A hundred balms are thine, 0 King, a thousand; deep and 
+
+wide-reaching also be thy favours. 
+
+Far from us, far away drive thou Destruction. Put from us 
+e’en the sin we have committed. 
+
+10 Whither by day depart the constellations that shine at night, 
+
+set high in heaven above us 1 
+
+Var una’s holy laws remain unweakened, and through the night 
+the Moon moves on in splendour. 
+
+11 I ask this of thee with my prayer adoring; thy worshipper 
+
+craves this with his oblation. 
+
+Varuna, stay thou here and he not angry; steal not our life 
+from us, O thou Wide-Buler. 
+
+12 Nightly and daily this one thing they tell me, this too the 
+
+thought of mine own heart repeateth. 
+
+May he to whom prayed fettered Sunahsepa, may he the 
+Sovran Varuna release us. 
+
+
+5 Which Bhaga, hath dealt out to -us ,* the riches which the distributer of 
+wealth, Bhaga, Fate or Fortune; has allotted to us. 
+
+7 Vdnasya stUpam in the text appears to mean 1 the stem of the tree * and 
+S&yana’s explanation * the mass or pile of light* seems forced and unnatural 
+The phrase is not clear, hut perhaps the ancient myth of the world-tree the 
+source of life, may be alluded to. ’ 
+
+9 Nirriti is Decay or Dest—r—^-1. !he Goddess of death and 
+corruption. S&yana calls her : »..,■■■' : , of sin. 
+
+Vanina's holy laws: Varuna is the chief of the lords of natural order 
+His activity displays itself in "he control of the most regular 
+
+phenomena of nature. See \\.. i/ . . of the Rigmda, p. 97 f. The 
+connexion appears, to be: Fear not: the laws of Varuna are inviolable, and 
+the constellations will duly reappear. 
+
+
+
+TEE HYMNS OF 
+
+
+U 
+
+
+[BOOK I. 
+
+
+21 Release us from the upper bond, untie the bond between, and 
+loose 
+
+The bonds below, that I may live. 
+
+IIYMH XXYI; Agni. 
+
+0 worthy of ^oblation, Lord of prospering powers, assume thy 
+robes, H 
+
+And offer this, our sacrifice* 
+
+2 Sit, ever to be chosen, as our Priest, most youthful, through 
+our hymns, 
+
+0 Agni, through our heavenly word. 
+
+£ For here a-Father for his son, Kinsman for kinsman worshippeth. 
+And Friend, choice-worthy, for his friend. 
+
+4 ’Here let the foe-destroyers sit, Yaruna, Mitra, Aryaman, 
+
+Like men, upon our sacred grass. 
+
+5 0 ancient Herald, be thou glad in this our rite and fellowship; 
+Hearken thou well to these our songs. 
+
+6 Whatever in this perpetual course we sacrifice to God and 
+
+God, 
+
+That gift is offered up in thee. 
+
+7 May he be our dear household Lord, Priest, pleasant and 
+
+choice-worthy: may 
+We, with bright fires, be dear to him. 
+
+8 The Gods, adored with brilliant fires, have granted precious 
+
+wealth to us : 
+
+So, with bright fires, we pray to thee. 
+
+9 And, 0 Immortal One, so may the eulogies of mortal men 
+Belong to us and thee alike. 
+
+10 With all thy fires, 0 Agni, find pleasure in this our sacrifice, 
+And this our speech, 0 Son of Strength. 
+
+
+21 Release us from the upper bond; see I, 24,15. 
+
+1 Assume thy robes; clothe thyself in thy vesture of flames. 
+
+2 Most youthful: continually renewed for sacrifice, either from the house¬ 
+hold fire or by repeated attrition. 
+
+3 For here cl Father for his son; Agni, who stands in the place of father, 
+kinsman, and friend to his worshipper. 
+
+4 A'vyaman; the name of ^ an Aclitya commonly invoked together with 
+
+Vanina and Mitra, He is said to preside over twilight. 
+
+5 Like men ; or, according to S&yana, as they sate at the sacrifice of 
+Manus, who is the same as Manu. 
+
+10 Son of Strei ,,T ■ ,r ■■■ W' 1 . ' ■ *f frequent occurrence, and is some¬ 
+times applied to mighty God. The r.xr'v.«-Y.- lf ap¬ 
+plied to Agni, alu ■ ■ ■ ployed in rubbing i- geri.er the iwo 
+
+pieces of wood to generate fire. 
+
+
+
+HYMN 27.] 
+
+
+TBS RIG VEDA, 
+
+
+35 
+
+
+HYMN XXVII. Agni. 
+
+With worship will I glorify thee, Agni, like a long-tailed steed, 
+Imperial Lord of sacred rites. 
+
+2 May the far-striding Son of Strength, bringer of great 
+
+felicity, t « 
+
+Who pours his gifts like rain, be ours. 
+
+3 Lord of all life, from near, from far, do thou, 0 Agni evermore 
+Protect us from the sinful man. 
+
+4 0 Agni, graciously announce this our oblation to the Gods, 
+And this our newest song of praise. 
+
+5 Give us a share of strength most high, a share of strength 
+
+that is below, 
+
+A share of strength that is between. 
+
+6 Thou dealest gifts, resplendent One; nigh, as with waves of 
+x _S:r.dhu, thou 
+
+to the worshipper. 
+
+7 That man is lord of endless strength whom thou protectest in 
+
+the fight, 
+
+Agni, or urgest to the fray. 
+
+8 Him, whosoever he may be, no man may vanquish, mighty One: 
+Nay, very glorious power is his. 
+
+9 May he who dwells with all mankind bear us with war-steeds 
+
+through the fight, 
+
+And with the singers win the spoil. 
+
+10 Help, thou who knowest lauds, this work, this eulogy to 
+
+Rudra, him 
+
+Adorable in every house. 
+
+11 May this our God, great, limitless, smoke-bannered, excel¬ 
+
+lently bright, 
+
+Urge us to strength and holy thought. 
+
+
+1 Like a long-tailed steed: Agni, or Fire, is likened to a horse, probably, 
+on account of ^ ; and his long flames, curled and driven by 
+
+the wind, are ■ ■ : ■ horse’s flowing tail. SrLyana explains: scat¬ 
+
+tering our foes with thy flames as a horse brushes away the flies that 
+trouble him. 
+
+6 Sindhu: the Indus; or the word may stand for any river, and the 
+expression mean, with great abundance. 
+
+9 With the singers; the priests who sing hymns of praise at the sacrifice. 
+
+10 Thou who knowest lauds: (jardbodha) seems to refer to the l^sishi .or 
+poet of the hymn, not to Agni. 
+
+Rudra; the Boarer, or Howler, is here a name of Agni, on account of 
+the loud crackling or roaring of his flames. Or the word may signify red, 
+bright. See Pischel, Yediache $tudien, l, pp. 55 sqq. 
+
+
+
+36 
+
+
+THE HYMNS OF IBOOK I. 
+
+
+12 Like some rick Lord of men may he, Agni, the banner of 
+
+the Gods,. 
+
+Refulgent, hear us through our lauds. 
+
+13 Glory to Gods, the mighty and the lesser, glory to Gods the 
+
+younger and the elder ! 
+
+Let us, if wer have power, pay the Gods worship; no better 
+prayer than this, ye Gods, acknowledge. 
+
+HYMN XXVIII. Indra, Etc. 
+
+There where the broad-based stone is raised on high to press 
+the juices out, 
+
+0 Indra, drink with eager thirst the droppings which the 
+mortar sheds. 
+
+2 Where, like broad hips, to hold the juice, the platters of the 
+
+press are laid, 
+
+0 Indra, drink with eager thirst the droppings which the 
+mortar sheds. 
+
+3 There where the woman marks and learns the pestle’s constant 
+
+rise ami fall, 
+
+0 Indra, drink with eager thirst the droppings which the 
+mortar sheds. 
+
+4 Where, as with reins to guide a horse, they bind the churning- 
+
+staff with cords, 
+
+0 Indra, drink with eager thirst the droppings which the 
+mortar sheds. 
+
+
+5 If of a truth in every house, 0 Mortar, thou art set for 
+work, 
+
+Here give thou forth thy clearest sound, loud as the drum of 
+jQ Qnqueror s. ’’ 
+
+
+12 The banner of the Qocls : who like a banner brings the Gods together ; or 
+it may be rendered ‘ the herald of the Gods/ he who notifies to them, as 
+Sayana explains it, 
+
+13 These distinctions of greater and lesser, older and younger Gods, w or as 
+
+we should say, angels, are nowhere further Sunahsepa, it is said, 
+
+by the advice of Agni, worships the Vi-.-<■■ .lev*.<: il:o Universal Gods. The 
+Visvedeyas, as a separate troop or class of Gods, are ten in number, especially 
+worshipped at funeral obsequies, and moreover, according to the laws of Manu, 
+entitled to daily offerings. 
+
+This hymn—a song sung during the preparation of the Soma juice—is said 
+to be addressed to Indra, and to the pestle and mortar and other utensils 
+used in the work. 
+
+2 Platters: two shallow plates, one being used as a receiver and the other 
+as a cover. 
+
+They bind the churning?staff with cords ; the churning-stick is moved by 
+a rope passed round its handle and round a post used as a pivot. 
+
+6 0 Mortar: according to S&yana the divinities presiding over the mortar 
+and pestle, and not the implements themselves, are addressed. 
+
+
+
+TUB RIG VEDA, 
+
+
+HYMN &9.] 
+
+
+37 
+
+
+6 6 Sovran of the Forest, as the wind blows soft in front of 
+
+thee, 
+
+Mortar, for Indra press thou forth the Soma juice that he may 
+drink, 
+
+7 Best strength-givers, ye stretch wide jaws, 0 Sacrificial Imple¬ 
+
+ments, * 
+
+Like two bay horses champing herbs. 
+
+S Ye Sovrans of the Forest, both swift, with swift pressers press 
+to-day 
+
+Sweet Soma juice for India’s drink. 
+
+9 Take up in beakers what remains: the Soma on the filter 
+pour, 
+
+And on the os-hide set the dregs. 
+
+
+HYMN XXIX. Indra. 
+
+0 Soma^drtnker, ever true, utterly hopeless though we be, 
+
+Do thou, 0 Indra, give us hope of beauteous horses and of kine, 
+In thousands, 0 most wealthy One. 
+
+2 0 Lord of Strength, whose jaws are strong, great deeds are 
+
+thine, the powerful: 
+
+Do thou, 0 Indra, give us hope of beauteous horses and of kine, 
+In thousands, 0 most wealthy One. 
+
+3 Lull thou asleep, to wake no more, the pair who on each 
+
+other look: 
+
+Do thou, 0 Indra, give us hope of beauteous horses and of kine, 
+In thousands, O most wealthy One. 
+
+4 Hero, let hostile spirits sleep, and every gentler genius wake: 
+Do thou, 0 Indra, give us hope of beauteous horses and of kine. 
+In thousands, 0 most wealthy One. 
+
+
+6 0 Sovran of the Forest: (vanaspati ) a large tree ; used in this place, by 
+metonymy, for the mortar, and in verse 8, in the dual number, for the mortar 
+and pestle. 
+
+7 Strength-: o-V-'-- 1 by Sdyana as especially givers of food. The 
+two platters ' •< . . . are probably meant. When the upper platter 
+is raised to receive the juice of the Soma stalks the aperture between the two 
+Is like a horse’s mouth when he chews succulent grass. 
+
+9* This verse is addressed to the ministering priest. What remains ; after 
+the libation. The filter or sieve was used to purify the juice before it was 
+poured into the receptacle. Ox-hide: laid under the mortar. 
+
+
+3 Tlie pair who on each other looh: ( The text is very elliptical and obscure. 
+It is, literally; Put to sleep the two reciprocally looking: let them sleep, not 
+being awakened. The Scholiast calls them the two female messengers of 
+Yama [the God of the Dead]/ Wilson. 
+
+
+
+
+
+38 * THE HYMNS OF [BOOK L 
+
+5 Destroy this ass, 0 Indra, who in tones discordant brays to thee: 
+Do thou, 0 Indra, give us hope of beauteous horses a nd. ofJune, 
+
+y/ In thousands, 0 most wealthy One. 
+
+6 Far distant on the forest fall the tempest in a circling course ! 
+Do thou, 0 Indra, give us hope of beauteous horses and of kine, 
+In thousands' 0 most wealthy One, 
+
+7 Slay each reviler, and destroy him who in secret injures us : 
+Do thou, 0 Indra, give us hope of beauteous horses and of kine 
+In thousands, 0 most wealthy One. 
+
+HYMN XXX. Into. 
+
+We seeking strength with Soma-drops fill full your Indra 
+like a well, 
+
+Most liberal, Lord of Hundred Powers, 
+
+2 Who lets a hundred of the pure, a thousand of the milk-blent 
+
+draughts 
+
+Flow, even as down a depth, to him; 
+
+3 When for the strong, the rapturous joy he in this manner 
+
+hath made room 
+Within his belly, like the sea. 
+
+4 This is thine own. Thou drawest near, as turns a pigeon to 
+
+his mate: 
+
+Thou carest too for this our prayer, 
+
+5 0 Hero, Lord of Bounties, praised in hymns, may power and 
+
+joyfulness 
+
+Be his who sings the laud to thee. 
+
+6 Lord of a Hundred Powers, stand up to lend us succour in 
+
+this fight: 
+
+In others too let us agree. 
+
+7 In every need, in every fray we call as friends to succour us 
+Indra the mightiest of all. 
+
+
+5 This ass : our adversary, says the Scholiast. * Therefore is he called an 
+ass, as braying, or uttering harBh sounds intolerable to hear.* 
+
+6 Far distant on the forest: may the cyclone or tempest expend its fury on 
+the wood, and not come nigh us. The word Jcundrin&cM, which I have render¬ 
+ed in accordance with S&yana, means elsewhere a certain kind of animal, a 
+lizard according to S&yana. This passage may perhaps mean, * may the wind 
+fall on the forest with the hundrinftcM/ whatever that may be. 
+
+
+1 Lord of Hundred Powers; Satakratu. 
+
+3 The strong , the rapturous joy; the exhilarating Soma juice, 
+
+4 This is thine own: this Soma libation is for thee alone. 
+
+G In this fight ; the hymn is a prayer for aid in a coming battle. 
+
+
+
+TEE RIG TEE A. 
+
+
+39 
+
+
+EYMNSO.} 
+
+8 If he will hear us let him come with succour of a thousand kinds, 
+And all that strengthens, to our call. 
+
+0 I call him mighty to resist, the Hero of our ancient home, 
+Thee whom my sire invoked of old. 
+
+10 We pray to thee, 0 much-invoked, rich in all precious gifts, 
+O Friend, 
+
+Kind God to those who sing thy praise. 
+
+110 Soma-drinker, Thunder-armed, Friend of our lovely-featured 
+dames 
+
+And of our Soma-drinking friends. 
+
+12 Thus, Soma-drinker, may it he: thus, Friend, who wieldest 
+
+thunder, act 
+
+To aid each wish as we desire. 
+
+13 With Indra splendid feasts be ours, rich in all strengthening 
+
+things wherewith, 
+
+Wealthy in food, we may rejoice. 
+
+14 Like thee, thyself, the singers’ Friend, thou movest, as it were, 
+
+besought, 
+
+Bold One, the axle of the car, 
+
+15 That, Satakratu, thou to grace and please thy praisers, as it were, 
+Stirrest the axle with thy strength. 
+
+16 With champing, neighing, loudly-snorting horses Indra hath 
+
+ever won himself great treasures. 
+
+A^ car o fgold hath he whose deeds are wondrous received from 
+usTSndrlet us too receive it. 
+
+17 Come, Asvins, with enduring strength wealthy in horses and 
+
+in kine, 
+
+And gold, 0 ye of wondrous deeds. 
+
+
+9 The Eero of our ancient home: the tutelary God of our family. 
+
+11 Friend of our lovely-featured dames: the meaning of sipHnindm in the 
+text is very doubtful. Wilson, following Sftyana, paraphrases : (bestow upon) 
+us, thy friends, (abundance of cows) with projecting jaws. Benfey takes the 
+word to mean beautiful women. Ludwig suggests helmeted, from a possible 
+form siprini, agreeing with visdm, of men, understood, * Both considers the 
+reading to be faulty, and suggests, dprintvan, in the vocative case, agreeing 
+with Soma-drinker. 
+
+14 The lines in this and the following stanza referring to the axle and the 
+chariot or wain are somewhat obscure and have been variously interpreted, 
+Ludwig’s exp*!relation, which I follow, appears to be the simplest and the best. 
+The ox sms? >!■:»!;. r.ovo t . or stirrest, the axle, which is the firmest and strongest 
+part of the car, is intended to signify Indra’s great strength exerted at his 
+worshippers’ prayer. 
+
+16 The hymn really ends with the preceding stanza. The car of gold given 
+to Indra is the hymn. The car of gold prayed for is abundant wealth. 
+
+
+
+40 TSS HYMNS OF [BOOK L 
+
+18 Your chariot yoked for both alike, immortal, ye of mighty acts, 
+Travels, 0 Asvins, in the sea. 
+
+19 High on the forehead of the Bull one chariot wheel ye ever keep, 
+The other round the sky revolves. 
+
+20 What mortal, 0 immortal Dawn, enjoyeth thee ? Where 
+
+lovest thou? 
+
+To whom, 0 radiant, dost thou go ? 
+
+21 For we have had thee in our thoughts whether anear or far away, 
+Eed-hued and like a dappled mare. 
+
+22 Hither, 0 Daughter of the Sky, come thou with these thy 
+
+strengthenings,. 
+
+And send thou riches down to us. 
+
+HYMN XXXI. Agni. 
+
+Thott, Agni, wast the earliest Angiras, a Seer ; thou wast, a 
+God thyself, the Gods* auspicious Friend. 
+
+After thy holy ordinance the Maruts, sage, active through 
+wisdom, with their shears, were horn, 
+
+2 0 Agni, thou, the *■ ;/■. r ■. Angiras, fulfillest as a Sage 
+
+the holy law of Gods, 
+
+Sprung from two mothers, wise, through all existence spread, 
+resting in many a place for sake of living man. 
+
+3 To Matarisvan first thou, Agni, wast disclosed, and to Vivas- 
+
+van through thy noble inward power. 
+
+Heaven and Earth, Vasu! shook at the choosing of the Priest; 
+the burthen thou didst bear, didst worship mighty Gods. 
+
+18 The sea: the ocean of air. 
+
+19 The Bull ; apparently the Sun. The ear of the Asvins stands at his 
+head or in front of him, and the Asvins precede him in his course round 
+heaven. But the meaning is not very clear. 
+
+20 We are reminded of the old Grecian myth of Eos and Tithonus. Ushas, 
+Dawn, or Morning, is the daughter of personified Heaven, Dyaus, or Dyu, 
+
+This hymn, and the four following, are ascribed to Hiranyastftpa, son 
+of Angiras. 
+
+1 Thou t Agni } wast the earliest Angiras: the Angirases are the most im¬ 
+port?. : • v‘ e ~ mentioned in the Veda. See I, 1, 6. 
+
+W : spears : the spears of the Maruts or Storm-Gods are 
+
+lightning flashes. 
+
+2 The holy law of Gods: sacrifice to the Gods, which Agni performs. 
+
+Sprung from two mothers: from the two pieces of wood used to j>roduce fire. 
+
+8 Mdtarisvan: the name of a divine being described in I. 60.1 as bringing the 
+
+hidden Agni to Bhrigu, and identified by Sayana with V&yu the God of wind. 
+
+Vivasvdn; ( the brilliant f he appears to be the God of daylight and the 
+morning sun, the personification, of all manifestations of light. He is said to 
+be the father of Yama, and the Gods are called his offspring. 
+
+Vasa: (good) often used as a name or epithet of Agni. The Vasus as a class 
+^ of Gods, eight in number, were at first personifications of natural phenomena* 
+
+
+r 
+
+
+
+TED MOVED A, 
+
+
+HYMN 81.] 
+
+
+a 
+
+
+4 Agni thou madest heaven to thunder for mankind; thou, yet 
+
+more pious, for pious Puniravfis. 
+
+When thou art rapidly freed from thy parents, first eastward 
+they hear thee round, and, after, to the west. 
+
+5 Thou, Agni, art a Bull who makes our store increase, to be 
+
+invoked by him who lifts the ladle up. 
+
+Well knowing the oblation with the hallowing word, uniting all 
+who live, thou lightetiest first our folk. 
+
+6 Agni, thou savest in the synod when pursued e’en him, far- 
+
+seeing One ! who walks in evil ways. 
+
+Thou, when the heroes fight for spoil which men rush round, 
+slayest in war the many by tbe hands of few. 
+
+7 For glory, Agni, day by day, thou liftest up the mortal man 
+
+to highest immortality,— 
+
+Even thou who yearning for both races givest them great 
+bliss, and to the prince grantest abundant food. 
+
+8 0 Agni, highly lauded, make our singer famous that he may 
+
+win us store of riches: 
+
+May we improve the rite with new performance. 0 Earth and 
+Heaven, with all the Gods, protect us. 
+
+9 O blameless Agni lying in thy Parents’ lap, a God among the 
+
+Gods, be watchful for our good. 
+
+Former of bodies, be the singer’s Providence : all good things 
+hast thou sown for him, auspicious One ! 
+
+10 Agni, thou art our Providence, our Father thou; we are thy 
+brethren and thou art our spring of life. 
+
+In thee, rich in good heroes, guard of high decides, meet hund¬ 
+red, thousand treasures, 0 infallible ! 
+
+
+4 Purdravds; son of Budha, He is said to have instituted the three sacri¬ 
+ficial fires. Agni, to reward him, sent thunder the forerunner of rain. 
+
+Dreed from, thy parents: produced and separated from the fire-sticks. 
+
+Eastivard they bear thee: the fire is first applied to light the Ahav&niya fire 
+and then the Garhapatya. 
+
+5 A Bull: exceedingly strong. 
+
+With the hallowing word; the exclamation Vashat (may he (Agni) bear 
+it (to the Gods), used at the moment of pouring the sacrificial oil or clarified 
+butter on the fire. 
+
+6 Agni , thou savest in the synod: the viddtha, synod or sacrificial assembly, 
+seems to have been regarded as an inviolable asylum. 
+
+7 Both races: Gods and men. 
+
+The prince: the Sfiri, the noble or eminent man who institutes and pays 
+the charges of the sacrifice. 
+
+9 Thy Parents: here said to, mean Heaven and Earth, 
+
+Dormer of bodies ; giver of children, 
+
+
+
+S& THE HYMNS OF IBOOK L 
+
+11 Thee, Agni, have the Gods made the first living One for living 
+
+man, Lord of the house of Nahusha. 
+
+I]a they made the teacher of the sons of men, what time a Son 
+was born to the father of my race, 
+
+12 Worthy to be revered, 0 Agni, God, preserve our wealthy 
+
+patrons wjth thy succours, and ourselves. 
+
+Guard of our seed art thou, aiding our cows to bear, inces¬ 
+santly protecting in thy holy way. 
+
+13 Agni, thou art a guard close to the pious man; kindled art 
+
+thou, four-eyed! for him who is unarmed. 
+
+With fond heart thou acceptest e’en the poor man’s prayer, 
+when he hath brought his gift to gain security. 
+
+14 Thou, Agni gainest for the loudly-praising priest the highest 
+
+wealth, the object of a man’s desire. 
+
+Thou art called Father, caring even for the weak, and, wisest, 
+to the simple one thou teachest lore. 
+
+15 Agni, the man who giveth guerdon to the priests, like well- 
+
+sewn armour thou guardest on every side. 
+
+He who with grateful food shows kindness in his house, an 
+offerer to the living, is the type of heaven. 
+
+16 Pardon, we pray, this sin of ours, 0 Agni,—the path which 
+
+we have trodden, widely straying, 
+
+Dear Friend and Father, caring for the pious, who speedest 
+nigh and who inspirest mortals. 
+
+17 As erst to Manus, to Yayati, Angiras, so Angiras ! pure Agni! 
+
+come thou to our hall. 
+
+Bring hither the celestial host and seat them here upon the 
+sacred grass, and offer what they love. 
+
+18 By this our prayer be thou, 0 Agni, strengthened, prayer 
+
+made by us after our power and knowledge. 
+
+Lead thou us, therefore, to increasing riches; endow us with 
+thy strength-bestowing favour. 
+
+
+11 Nahusha: one of the great progenitors of the human race. 
+
+lid; the personification of prayer, and the first teacher of the rules of 
+sacrifice. 
+
+What time a Son was born: this- Son is Agni himself. 
+
+Hiranyastfipa, the Ihslii of the hymn, is the son or descendant of Angiras, 
+who, as one of the first introducers of the sacrificial fire and the rites of 
+worship, is regarded as the generator or father of Agni. The meaning of the 
+verse is that Agni was appointed priest, and lift teacher of the rules of divine 
+worship in the earliest time when Agni was first born on earth as sacrificial fire. 
+
+13 Four-eyed: illuminating the four cf.rrlmri'! roii- 4 ;*. er looking in all directions. 
+
+• probabh. >*.; o. i*.«. (.-»*.■>. food, and hospitality 
+to a human being, the nyiyajna, worship of man, of Manu. Or it may mean, 
+as Ludwig suggests, one who offers a sacrifice that transports the sacrificer 
+at , once, living, to heaven. 
+
+16 Yaydti; a celebrated king, one of the sons of Nahusha, 
+
+
+
+HYMN 32.] THE RIG VEDA, 43 
+
+* HYMN XXXII. Indra. 
+
+I will declaim the manly deeds of Indra, the first that he 
+achieved, the Thunder-wielder. 
+
+He slew the Dragon, then disclosed the waters, and cleft the 
+channels of the mountain torrents. 
+
+2 He slew the Dragon lying on the mountain: his heavenly bolt 
+
+of thunder Tvashtar fashioned. 
+
+Like lowing kine in rapid flow descending the waters glided 
+downward to the ocean. 
+
+3 Impetuous as a bull, he chose the Soma, and in three sacred 
+
+beakers drank the juices. 
+
+Maghavan grasped the thunder for his weapon, and smote to 
+death this firstborn of the dragons. 
+
+4 When, Indra, thou hadst slain the dragons 5 firstborn, and 
+
+overcome the charms of the enchanters, 
+
+Then, giving life to Sun and Dawn and Heaven, thou foundest 
+not one foe to stand against thee. 
+
+6 Indra with his own great and deadly thunder smote into pieces 
+Vritra, worst of Vritras. 
+
+As trunks of trees, what time the axe hath felled them, low 
+on the earth so lies the prostrate Dragon. 
+
+6 He, like a mad weak warrior, challenged Indra, the great 
+
+impetuous many-slaying Hero. 
+
+He, brooking not the clashing of the weapons, crushed—Indra’s 
+foe—the shattered forts in fa lling. 
+
+7 Footless and handless still he challenged Indra, who smote 
+
+him with his bolt between the shoulders. 
+
+Emasculate yet claiming manly vigour, thus Vritra lay with 
+scattered limbs dissevered. 
+
+
+1 1 2 3 4 In this and subsequent Sftktas we have an ample elucidation of the ori¬ 
+ginal purport of the legend of Indra’s slaying Vritra, converted by the Paurft- 
+nik writers, into a literal contest between Indra and an Asura, or chief of the 
+Asuras, from what in the Vedas is merely an allegorical narrative of the pro¬ 
+duction of rain. Vritra, sometimes also named Ahi, is nothing more than the 
+accumulation of vapour, condensed or figuratively shut up in, or obstructed 
+by, a cloud. Indra, with his thunderbolt, or atmospheric or electrical influ¬ 
+ence, divides the aggregated mass, and vent is given to the rain which then 
+descends upon the earth.’ Wilson. 
+
+2 The Dragon : Ahi, literally a serpent. Tvashtar is the artist of the Gods. 
+
+3 Maghavan: the wealthy and liberal; Lord Bountiful. 
+
+4 The charms of the enchanters; magical or supernatural powers ascribed 
+to Vritra and his allies. 
+
+In three sacred "beakers: trikadrukeshu ; according to S&yana, on the Trikad- 
+rukas, the first three days of the Abhipl^va ceremony, 
+
+
+
+
+u MYMltS OF {BOOK t 
+
+.8 There as he lies like a bank-bursting river, the waters taking 
+courage flow above him. ^ 
+
+The Dragon lies beneath the feet of torrents which Yritra 
+with his greatness had' encompassed. 
+
+9 Then humbled was the strength of Vritra’s mother; Indra 
+hath cast his deadly bolt against he& 
+
+The mother Was above, the son was under, and like a cow 
+beside her calf lay D&nu. 
+
+10 Rolled in the midst of never-ceasing Currents flowing without 
+
+a rest for ever onward, 
+
+The Waters bear off Yritra’s nameless body *. the foe of Indra 
+sank to during darkness. 
+
+11 Guarded by Ahi stood the thralls of D&sas, the waters stayed 
+
+like kine held by the robber. 
+
+But he, when he had smitten Vritra, opened the cave where¬ 
+in the floods had been imprisoned. 
+
+12 A horsed tail wast thou when he, 0 Indra, smote on thy bolt; 
+
+thou, God without a second, 
+
+Thou hast won back the kine, hast won the Soma; thou hast 
+let loose to flow the Seven Rivers. 
+
+13 Nothing availed him lightning, nothing thunder, hailstorm or 
+
+mist which he had spread around him: 
+
+When Indra and the Dragon strove in battle, Maghavan gained 
+the victory for ever. 
+
+14 Whom sawest thou to avenge the Dragon, Indra, that fear 
+
+possessed thy heart when thou hadst slain him; 
+
+That, like a hawk affrighted through the regions, thou crossedst 
+nine-and-ninety flowing rivers ? 
+
+
+9 JDdnu: according to S&yana, the mother of Vritra. 
+
+11 Thralls of JD&ms ; in the power of Vritra and his allies. Dasa is a 
+general name applied in the Veda to certain evil "beings or demons, hostile to 
+Indra and to men. It means, also, a savage, a barbarian, one of the non- 
+Aryan inhabitants of India. 
+
+The robber ; pant (literally, one who barters and traffics) means a miser, a 
+niggard ; an impious man who gives little or nothing to the Gods. The word 
+is used also as the name of a class of envious demons watching over treasures, 
+and as an epithet of the fiends who steal cows and hide them in mountain 
+caverns. 
+
+12 A horse* s tail was thou: destroying thy enemies as easily as ahorse 
+sweeps away flies with his tail. Of. I. 27.1. 
+
+The Seven Fivers; according to Professor Max Muller, the Indus, the five rivers 
+of the Panj&b (Vitastft, Asiknl, Parushnt, Vipfts, Sutudri) and the Sarasvati. 
+Lassen and Ludwig put the Kubhfi in the place of the last-named. 
+
+
+14 This fight of Ir-V. alluded to. It is said that he fled 
+
+thinking that he had ■ ■ fin in killing Vritra. 
+
+Nine-and-ninety; ui:. : a great number, 
+
+
+
+
+HYMN 33.] 
+
+
+THE UIGYEVA. 
+
+
+45 
+
+
+15 Indra is King of all that moves and moves not, of creatures 
+tame and horned, the Thunder-wielder. 
+
+Over all living men he rules as Sovran, containing all as 
+spokes within thereby. 
+
+HYMN XXXIII. Indra. 
+
+
+■ Comb, fain for booty let us seek to Indra : yet more shall he 
+increase his care that guides us. 
+
+Will not the Indestructible endow us with perfect* knowledge 
+of this wealth, of cattle'? 
+
+2 I fly to him invisible Wealth-giver as flies the falcon to his 
+
+cherished eyrie, 
+
+With fairest hymns of praise adoring Indra, whom those 
+who laud him must invoke in battle. 
+
+3 Mid all his host, he bindeth on the quiver : he driveth cattle 
+
+from what foe he pleaseth : 
+
+Gatheidng up great store of riches, Indra, be thou no 
+trafficker with us, most mighty. 
+
+4 Thou slewest with thy bolt the wealthy PagviL-a lone. yet 
+
+going with thy helpers, Indra f " 
+
+Far from the floor of heaven in, all directions, the ancient 
+
+6 ]■ : , ‘ ii : .. . the riteless turned and 
+
+fled, Indra ! with averted faces, 
+
+When thou, fierce Lord of the Bay Steeds, the Stayer, 
+blewest from earth and heaven and sky the godless. 
+
+6 They met in fight the army of the blameless: then the 
+Navagvas put forth all their power. 
+
+They, like emasculates with men contending, fled, conscious, 
+by steep paths from Indra, scattered. 
+
+
+1 Fain for booty : gamjantah , literally seeking or eager for kine, that is, 
+
+booty or wealth consisting chiefly of cattle. 
+
+3 Be thou no trafficker with us : Do not deal illiberally with ns like a 
+petty trader : do not give sparingly, nor demand too much in return. 
+
+4 The wealthy JOasyu: according to S&yana, ‘ Yritra the robber/ the 
+
+withholder of the fertilizing rain. The Dasyus are also a class of demons, 
+enemies of gods and men, and sometimes the word means a savage, a 
+barbarian. . 
+
+The ancient riteless ones: the followers of Vritra; here v ' *' .y. x 7 1 * 3 4 5 6 '.‘Vined 
+with indigenous races who had not adopted, or were hostil -\ ■: the 
+
+Veda, 
+
+5 The Stayer: he who stands firm in battle. The word in the test 
+
+sih&tav appears to correspond exactly with the Latin Stator (Jupiter Stator). 
+See Benfey, Orient und Occident, 1. 48. . ; 
+
+6 The Navagvas : the name of a iviythological family often associated with 
+
+that of Angiras, and described as shilling in Indra*. battles, regulating the 
+worship of the Gods, etc. . . 
+
+
+46 THE HYMNS OF f EOOKJ. 
+
+7 Whether they weep or laugh, thou hast overthrown them, 
+
+0 Indra, on the sky’s extremest limit. 
+
+The Dasyu thou hast burned from heaven, and welcomed 
+the prayer of him who pours the juice and lauds thee. 
+
+8 Adorned with their *array of gold and jewels, tlfey o’er the 
+
+earth a cavering veil extended. 
+
+Although they hastened, they o’er came not Indra; their 
+spies, h e compassed with the Sun of morning. 
+
+4 "9 As tKou~eixfoyeat heaven and earth, 0 Indra, on every side 
+surrounded with thy greatness, 
+
+So thou with priests hast blown away the Dasyu, and those 
+who worship not with those who worship. 
+
+10 They who pervaded earth’s extremest limit subdued not 
+
+with their charms the Wealth-bestower: 
+
+Indra, the Bull, made his ally the thunder, and with its 
+light milked cows from out the darkness. 
+
+11 The waters flowed according to their nature; he mid the • 
+
+navigable streams waxed mighty. 
+
+Then Indra, with his spirit concentrated, smote him for e ver 
+with his strongest weapon. 
+
+12 Indra broke through Ilibisa’s strong castles, and Sushna with 
+
+his horn he cut to pieces : 
+
+Thou, Maghavan, for all his might and swiftness, slewest thy 
+fighting foeman with thy thunder. 
+
+13 Fierce on his enemies fell Indra’s weapon: with his sharp 
+
+bull he rent their forts in pieces. 
+
+He with his thunderbolt dealt blows on Vritra, and con¬ 
+quered, executing all his purpose. 
+
+14. Indra, thouholpest Kutsa whom thou lovedst, and guardedst 
+brave Dasadyu when he battled. 
+
+The dust of trampling horses rose to heaven, and Svitra’s son 
+stood up again for conquest. 
+
+
+8 With the Sun of morning : { We revert here to the allegory. The fol¬ 
+lowers of Yritra are here said to he the shades of night which are dispersed 
+by the rising of the sun : according to the Br&hmana “Verily the sun, when 
+he rises in the east, drives away the Rdlcshasas.” ’ Wilson. 
+
+10 Milked cows: struck the cloud with his lightning, and made the milky 
+streams of fertilizing rain flow forth. 
+
+12 Ilibisa’s. strong castles: Iltbisa is said by S&yana to be Vritra f who sleeps 
+in caverns of the earth.’ Probably one of the confederate demons is intended. 
+
+Sushna with his horn: the demon of drought, 'furnished,’ says the 
+Scholiast, ‘with weapons like the horns of bulls and buffaloes,’ The meaning 
+of * horned * or * with his horn ’ is simply * mighty,’ the horn being used, as in 
+Hebrew poetry, as the emblem of strength. 
+
+13 With Ms sharp bull: the rushing thunderbolt. 
+
+14 Kutsa: said to have been a Itishior seer, founder of a religious family 
+or school, and elsewhere spoken of as the particular friend of Indra, 
+
+
+
+ATUN 34.] FIQVFDA. 47 
+
+15 Svitr&’s mild steer, 0 M&gliavan thou holpest in combat for 
+the land, mid Tugra’s houses. 
+
+Long stood they there before the task was- ended : thou wash 
+the master of the foemen’s treasure. 
+
+HYMN XXX1Y. Asvins, 
+
+.Ye who observe this day be with us even thrice: far-stretch¬ 
+ing'is your bounty, Asvins, and your course. 
+
+To you, as to a cloak: in winter, we cleave close; ye are to be 
+drawn nigh unto us by the wise. 
+
+2 Three are the fellies in your honey-bearing car, that travels 
+
+after Soma’s loved one, as all know. 
+
+Three are the pillars set upon it for support: thrice journey 
+ye by night, 0 Asvins, thrice by day. 
+
+3 Thrice in the self-same day, ye Gods who banish want, Sprinkle 
+
+ye thrice to-day our sacrifice with meath; 
+
+And thrice vouchsafe us store of food with plenteous strength, 
+at evening, 0 ye Asvins, and at break of day. 
+
+4 Thrice come ye to our home, thrice to the righteous folk, 
+
+thrice triply aid the man who well deserves your help. 
+Thrice, 0 ye Asvins, bring us what shall make us glad; 
+thrice send us store of food as nevermore to fail. 
+
+* 5 Thrice, O ye Asvins, bring to us abundant wealth ,* thirce in 
+the Gods’ assembly, thrice assist our thoughts. 
+
+Thrice grant ye us prosperity, thrice grant us fame; for the 
+Sun’s daughter hath mounted your three-wheeled ear, 
+
+6 Thrice, Asvins, grant to us the heavenly medicines, thrice 
+
+those of earth and thrice those that the waters hold. 
+
+Favour and health and strength bestow upon my son; triple 
+protection, Lords of Splendour, grant to him. 
+
+7 Thrice are ye to be worshipped day by day by us; thrice, 0 ye 
+
+Asvins, ye travel around the earth. 
+
+Car-borne from far away, 0 ye Nasatyas, come, like vital air to 
+bodies, come ye to the three. 
+
+Damdyu, is also said to have been a Rishi, but nothing is known of him. 
+The same may he said of Svaitreya or Svitrya, the son of a woman named 
+SvitrA 
+
+15 The meaning of tugi'y&m in the text is not clear. rr’r * - ib 
+
+by rinthe waters,*' Benfey translates ‘among Tugra’s •. r . ‘>e 
+
+Petersburg Lexicon takes it to mean ‘among the families ,■ ■ Y : y 
+
+Mild steer: strong but gentle son. 
+
+1 Be present with us even thrice : that is, at all the three daily sacrifices. 
+
+2 Soma: is here the Moon, His darling is Jyotsnfi or Kaumudt, Moonlight, 
+identified with Silryft, the light borrowed from the Sun. 
+
+5 For the Sun's daughter : Suryfi, who is called the consort of the Asvins. 
+7 Ndsatyas: a common appellation of the Asvins, See I, 3, 3, 
+
+To the three; to the three daily sacrifices. 
+
+
+
+
+4S THE HYMNS OF [BOOK /. 
+
+8 Thrice, 0 ye Asvins, with the Seven Mother Streams; three 
+
+are the jars, the triple offering is prepared. 
+
+Three are the worlds, and moving on above the sky ye guard 
+the firm-set vault of heaven through days and nights. 
+
+9 Where are the three wheels of your triple chariot, where are 
+
+the three seats thereto firmly fastened ? 
+
+When will ye yoke the mighty ass that draws it, to bring you 
+to our sacrifice, Nasatyas ? 
+
+10 Nasatyas, come : the sacred gift is offered up; drink the sweet 
+
+juice with lips that know the sweetness well. 
+
+Savitar sends, before the dawn of day, your car, fraught with 
+oil,, various-coloured, to our sacrifice. 
+
+11 Come, 0 Nilsatyas, with the thrice-eleven Gods; come, 0 ye 
+
+Asvins, to the drinking of the meath. 
+
+Make long our days of life, and wipe out all our sins : ward off 
+our enemies; be with us evermore. 
+
+12 Borne in your triple car, 0 Asvins, bring us present prosperity 
+
+with noble offspring. 
+
+I cry to you who hear me for protection ; be ye our helpers 
+where men win the booty. 
+
+HYMN XXXV. Savitar. 
+
+Agni I first invoke for pur prosperity; I call on Mitra, Varuna, 
+to aid us here. 
+
+I call on Night who gives rest to all moving life; I call on 
+Savitar the God to lend us help. 
+
+2 Throughout the dusky firmament advancing, laying to rest 
+
+the immortal and the mortal, 
+
+Borne in his golden chariot he eometh, Savitar, God who looks 
+on every creature. 
+
+3 The God moves by the upward path, the downward; with two 
+
+blight Bays, adorable, he journeys. 
+
+Savitar comes, the God from the far distance, and chases from 
+us all distress and sorrow. 
+
+8 The Seven Mother Streams : see I. 32. 12. 
+
+Three are the jars: three sorts of pitchers, used to contain and pour out the 
+Soma juice at the three daily sacrifices. 
+
+Three worlds : earth, middle air, and heaven. 
+
+9 The mighty ass: according to the Nighantu 1 two asses are the steeds 
+of the Asvins.’ 
+
+10 Savitar : implying that the Asvins are to be worshipped with this hymn 
+at dawn. Savitar is the Sun. 
+
+11 The thnc-eleven Gods ; { TH~ inthevifv for the usual Paur&nik enumer¬ 
+ation of thirty-three deities, nvoMwIy :v.«:ir"g on Vaidik texts. The list is, 
+there, made up of the eight Yasus ; eieven Ituclras ; twelve Adityas, Praj 3 - 
+pati, and VaslxatkAra.’ Wilson. 
+
+
+
+’THE RIQVEDA .' 
+
+
+49 
+
+
+HYMN 35*] 
+
+
+4 His chariot decked with pearl, of various colours, lofty,-with 
+
+golden pole, the God hath mounted, 
+
+The many-rayed One, Savitar the holy, bound, bearing power 
+and might, for darksome regions. 
+
+5 Drawing the gold-yoked car his Bays, white-footed, have 
+
+manifested light to all the peoples. 
+
+Held in the lap of Savitar, divine One, all men, all beings 
+have their place for ever. 
+
+6 Three heavens there are; two Savitar’s, adjacent: in Yama’s 
+
+world is one, the home of heroes. 
+
+As on a linch-pin, firm, rest things immortal; he who hath 
+known it, let him here declare it. 
+
+7 He, strong of wing, hath lightened up the regions, deep-quiver¬ 
+
+ing Asura, the gentle Leader. 
+
+Where now is Surya, where is one to tell us to what celestial 
+sphere his ray hath wandered ? 
+
+8 The earth’s eight points his brightness hath illumined, three 
+
+desert regions and the Seven Hi vers. 
+
+God Savitar the gold-eyed hath come hither, giving choice 
+treasures unto him who worships. 
+
+9 The golden-handed Savitar, far-seeing, goes on his w f ay be¬ 
+
+tween the earth and heaven, 
+
+Drives away sickness, bids the Sun approach us, and spreads 
+the bright sky through the darksome region. 
+
+10 May he, gold-handed Asura, kind Leas!er, come hither to us 
+
+with his help and favour. 
+
+Driving off* Rakshasas and Yatudhknas, the God is present, 
+praised in hymns at evening. 
+
+11 0 Savitar, thine ancient dustless pathways are well established 
+
+in the air’s mid-region : 
+
+0 God, come by those paths so fair to travel, preserve thou 
+us from harm this day, and bless us. 
+
+6 Tvio Savitar'&; heaven and earth, or the heaven of day and the heaven of 
+night. As an a linch-pin: the linch-pm is the emblem of stability, retaining 
+its position unchanged by the revolution of the wheels. So the Gods remain 
+unmoved, unaffected by death or change, unlike the mortals who depart to 
+the realm of Tama. See J. IShni, Der JVIythus des Yarna, p. 115. 
+
+7 He, strong of whig : (snparnuh) an epithet or a name of the Sun. Aparct: 
+the immortal and divine One. 
+
+9 Bids the Sim approach us : Scty&na says * approaches the Sun/ and 
+observes that although Savitar and the Sun are the same as regards their 
+divinity, yet they are two different forms, and therefore one may be said to 
+go to the other. 
+
+10 Ydtudhdnas: a class of demons or evil spirits, much like R&kskasas, 
+but more particularly practises of sorcery. 
+
+
+
+> THE HYMNS OF [BOOK t 
+
+HYMN XXX VL Agni 
+
+With words seat forth in holy hymns, Agni we supplicate, 
+the Lord 
+
+Of many f unifies who duly serve the Gods, yea, him whom 
+others also praise. 
+
+% Men have won Agni, him who makes their strength abound 
+we, with oblations, worship thee. 
+
+Our gracious-mm led Helper in our deeds of might, be thou, 
+0 Excellent, this day. 
+
+3 Thee for our messenger we choose, thee, the Omniscient, for 
+
+our Priest. 
+
+The flames of thee the mighty are spread wide around : thy 
+splendour reaches to the sky. 
+
+4 The Gods enkindle thee their ancient messenger, — Varuna, 
+
+Mitra, Aryaman. 
+
+That mortal man, O Agni, gains through thee all wealth, who 
+hath poured offerings unto thee. 
+
+5 Thou, Agni, art a cheering Priest, Lord of the House, men’s 
+
+messenger: 
+
+All constant high decrees established by the Gods, gathered 
+together, meet in thee. 
+
+6 In thee, the auspicious One, O Agni, youthfullest, each sacred 
+
+gift is offered up': 
+
+This day, and after, gracious, worship thou our Gods, that 
+we may have heroic sons. 
+
+t To him in his own splendour bright draw near in worship 
+the devout. 
+
+Men kindle Agni with their sacrificial gifts, victorious o*er 
+the enemies. 
+
+8 Yritra they smote and slew, and made the earth and heaven 
+and firmament a wide abode. 
+
+The glorious Bull, invoked, hath stood at Kanva’s side: loud 
+neighed the Steed in frays for kine. 
+
+
+This Hymn and the twelve following are ascribed to Kanva, a very celebrated 
+Kiahi who ia called the son of Ghora and is said to belong to the family of 
+Angiras, 
+
+5 The preservation of the whole world rests, according to the Vatdik view, 
+<m the sacrifices offered by men, as these give the Gods strength and enable 
+thorn to perform their duties. 
+
+8 The glorious Bull: the mighty A~?v. c "■ a bull and impetuous 
+
+as a war horse, has aided his favourite K -._...i: i 
+
+
+
+r 
+
+
+
+
+MYMN 36.] TUB RtQVEDA. 51 
+
+9 Seat thee, for them art mighty; shine, best entertainer of 
+the Gods. 
+
+Worthy of sacred food, praised Agni! loose the smoke, ruddy 
+and beautiful to see. 
+
+10 Bearer of offerings, whom, best sacrificing Priest, the Gods for 
+
+Manuks sake ordained; 
+
+Whom Kanva, whom Medhyatithi made the source of wealth, 
+and Vrishan and Upastuta. 
+
+11 Him, Agni, whom Medhyatithi, whom Kanva kindled for his 
+
+rite, 
+
+Him these our songs of praise, him, Agni, we extol: his powers 
+shine out preeminent. 
+
+12 Make our wealth perfect thou, 0 Agni Lord divine: for thou 
+
+hast kinship with the Gods. 
+
+Thou rulest as a King o’er widely-famous strength : be good 
+to us for thou art great. 
+
+13 Stand up erect to lend us aid, stand up like Savitar the God: 
+Erect as strength-bestower when we call aloud, with unguents 
+
+and with priests, on thee. 
+
+14 Erect, preserve us from sore trouble; with thy flame burn 
+
+thou each ravening demon dead. 
+
+Raise thou us up that we may walk and live : so thou shalt 
+find our worship mid the Gods. 
+
+15 Preserve us, Agni, from the fiend, preserve us from malicious 
+
+wrong. 
+
+Save us from him who fain would injure us or slay, Most 
+Youthful, thou with lofty light. 
+
+16 Smite down as with a club, thou who hast fire for teeth, 
+
+smite thou the wicked, right and left. 
+
+Let not the man who plots against us in the night, nor any 
+foe prevail o’er us. 
+
+
+10 Medhy&titld: Sftyana takes this word to be an epithet of Kanva, 4 en¬ 
+tertainer of guests who are worthy of sacrificial food.’ But it appears to be 
+the name of a lliahi of Kanva’s family, the seer of twenty-eight hymns of 
+Books VIII. and IX. 
+
+VrUtlutn and Upastuta: rendered by Wilson, after Sftvana, f Indra and 
+*ome other worshipper,’ are also apparently the names of two other Ilishis. 
+
+13 Stand up erect: Agni, as erect, is identified by S&yaua with the ytipa or 
+sacrificial post to which the victims, at an animal sacrifice, were bound. 
+Accordingly he takes, ahjihkih to mean 4 with unguents’ wherewith the post 
+was anointed. This word may however refer to the ornaments—another 
+signification of the word—worn by the ministering priests. 
+
+
+
+
+52 
+
+
+THE HYMNS OF 
+
+
+[BOOK L 
+
+17 Agni hath given heroic might to Kan v a, and felicity: 
+
+Agni hath helped our friends, hath heiped Mcdhy&tithi, hath 
+
+helped Upastuta to win, 
+
+18 We call on Ugradeya, Yadu, Turvasa, hy means of Agni, 
+
+from afar; 
+
+Agni, bring /Nava vast va and Brihadratha, Turviti, to subdue 
+the foe. 
+
+19 Manu hath stablished thee a light/ Agni, for all the race 
+
+of men : 
+
+Sprung from the Law, oil-fed, for Kanva hast thou blazed, 
+thou whom the people reverence. 
+
+20 The flames of Agni full of splendour and of might are fearful, 
+
+not to he approached. 
+
+Consume for ever all demons and sorcerers, consume thou 
+each devouring bend. 
+
+HYMN XXXVII. Marat*, 
+
+Sing forth, 0 Kanvas, to your band of Maruts, unassailable, 
+Sporting, resplendent on their ear : 
+
+2 They who, self-luminous, were born together, with the spotted 
+
+deer, 
+
+Spears, swords, and glittering ornaments. 
+
+3 One hears, as though ’twere close at hand, the cracking of the 
+
+whips they hold; 
+
+They gather glory on their way. 
+
+' 4 Now sing ye forth the Cod-given hymn to your exultant 
+Marut host, 
+
+The hercely-vigorous, the strong. 
+
+5 Praise yc the Bull among the cows; for Tis -the Maruts 5 
+• sportive band: 
+
+It strengthened as it drank the rain. 
+
+17 Agni hath helped our friends : S&yana takes mitvtf in the text as mitrffni, 
+friends. Benfey and Ludwig consider it to me an, the former Mitra, and the 
+.latter the two Mitras, i. e. Mitra and Vanina; and they translate respectively 
+* Agni and Mitra protected/ and ‘Agni, as Mitra [and VarunaJ hath favoured/ 
+
+18 Turvasa and Yadu are frequently -mentioned together as eponymi of 
+
+tribes of those names. The poet appears to pray for the return of Kavavastva, 
+whoever he may have been, to protect the home attacked by the Dasyus or 
+robbers, and perhaps also to strengthen his prayer by an appeal to the spirits 
+of departed heroes. + 
+
+20 Demons and sorcerers : Rdkshasas and evil spirits who practise sorcery. 
+
+For an exhaustive explanation of this and other Hymns to the Maruts 
+see M. Muller’s Vedic Hymns, Part 1. (Sacred Books of the Bast, XXXII.) ‘ ' 
+o The Ball among the cows: the band of Storm-Gods preeminent among 
+the clouds as a bull is among cows. n 
+
+
+
+tiYtiX 38.] TffJS MOVED A. £3 
+
+6 Wlio is your mightiest, Heroes, when, 0 shakers of the earth 
+
+and heaven, 
+
+Ye shake them like a garment’s hem % 
+
+7 At your approach man holds him down before the fury of 
+
+your wrath; ^ 
+
+The rugged-join ted mountain yields. 
+
+8 They at whose racings forth the earth, like an age-w*eakened 
+
+lord of men, 
+
+Trembles in terror on their ways. 
+
+2 Strong is their birth: vigour have they to issue from their 
+Mother ; strength, 
+
+Yea, even twice enough, is theirs. 
+
+10 And these, the Sons, the Singers, in their racings have enlarg¬ 
+
+ed the bounds. 
+
+So that the kine must walk knee-deep. 
+
+11 Before them, on the ways they go, they drop this offspring 
+of the cloud, 
+
+Long, broad, and inexhaustible. 
+
+12 0 Maruts, as your strength is great, so have ye cast men 
+
+down on earth, 
+
+So have ye made the mountains fall. 
+
+13 The while the Maruts pass along, they talk together on the 
+
+way; 
+
+Doth any hear them as they speak ? 
+
+14- Come quick'with swift steeds, for ye have Worshippers among 
+Kanva’s sons : 
+
+May you rejoice among them well. 
+
+!f> All is prepared for your delight. We are their servants 
+evermore, 
+
+To live as long as life may last. 
+
+HYMN XXXVIII. Maruts* 
+
+What now ? When will ye take us by both hands, as a dear 
+sire his son, 
+
+Gods, for whom sacred grass is clipped?. 
+
+
+6 That is, where all are so mighty it would be superfluous to ask who is 
+mightiest. ’ 1 
+
+Like a garment's h$m : or, according to S&yana, ‘ like a tree's high top/ 
+
+10 The Singers; the loud-voiced Maruts. 
+
+The Maruts have spread themselves over the sky and caused so much rain 
+to fall that the cows in the pastures are up to their knees in water. But see 
+Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rgyeda-forschung, 4 
+Brag, W9& ■ . ■ ■ -. 
+
+
+
+5* THE HYMNS OP [BOOK L 
+
+2 Now whither ? To what goal of yours go ye in heaven, and 
+
+not on earth ? 
+
+Where do your cows disport themselves? 
+
+3 Where are your newest favours shown? Where, Maruts, 
+
+your prosperity ? 
+
+Where all ycfur high felicities ? 
+
+^ If, 0 ye Maruts, ye the Sons whom Prisni bare, were mortal, 
+and 
+
+Immortal he who sings your praise, 
+
+5 Then never were your praiser loathed like a wild beast in 
+
+pasture-land, 
+
+Nor should he go on Yama’s path. 
+
+6 Let not destructive plague on plague hard to he conquered, 
+
+strike us down : 
+
+Let each, with drought, depart from us. 
+
+7 Truly, they the fierce and mighty Sons of Rudra send their 
+
+windless 
+
+Rain e'en on the desert places. 
+
+8 Like a cow the lightning lows and follows, motherlike, her 
+
+youngling, 
+
+When their rain-flood hath been loosened. 
+
+9 When they inundate the earth they spread forth darkness 
+
+e’en in day-time, 
+
+With the water-laden rain-cloud. 
+
+10 0 Maruts, at your voice’s sound this earthly habitation 
+
+shakes, 
+
+And each man reels who dwells therein. 
+
+11 0 Maruts, with your strong-hoofed steeds, unhindered in 
+
+their courses, haste 
+Along the bright embanked streams. 
+
+12 Firm be the fellies of your wheels, steady your horses and 
+
+your cars, 
+
+And may your reins be fashioned well. 
+
+2 Where do your cows disport themselves ?: perhaps, as M. Muller suggest* 
+
+* where tarry your herds V viz. the clouds. Why do you remain in the sky, 
+and hot come down to earth ? Or, according to Budwig ; * Where do the cows 
+feed that are to supply milk and butter for sacrifice to you ? Where is the 
+place in which sacrifice is to be offered to you ? * 
+
+• 5 Like a wild beast * or. unwelcome like a deer in the home-pasture or 
+meadow reserved for the cows. 
+
+Yama's path: the path that leads to Yama the God of the Departed* 
+
+6 Destructive playue: nirritih; sin. M. Muller. Drought: greed. M. Miiller. 
+.7 Sons of Budra: or £ dear to itudra/ who is the father of the Maruts. 
+Windless rain: steady rain, not blown away; that sinks into the ground; 
+the wind generally ceasing as soon as heavy rain begins to fall. * 
+
+8 The thunder follows the lightning as a cow lowiug, follows her calf* 
+
+
+
+HYMtf 39 ] 2 VEB MIGVEDA. u 
+
+13 Invite thou hither with this song, for praise, Agni the Lord 
+
+of Prayer, 
+
+Him who is fair as Mitra is, 
+
+14 Form in thy mouth the hymn of praise: expand thee like a 
+rainy cloud : 
+
+Sing forth the measured eulogy. 
+
+15 Sing glory to the Marut host, praiseworthy, tuneful, vigorous ; 
+Here let the Strong Ones dwell with us. 
+
+HYMN XXXIX, Maruts. 
+
+When thus, like flame, from far away, Maruts, ye cast your 
+measure forth, 
+
+To whom go ye, to whom, 0 shakers of the earth, moved by 
+whose wisdom, whose design 2 
+
+2 Strong let your weapons be to drive away your foes, firm for 
+
+resistance let them be. 
+
+Yea, passing glorious must be your warrior might, not as a 
+guileful mortal’s strength. 
+
+3 When what is strong ye overthrow, and whirl about each 
+
+ponderous thing, 
+
+Heroes, your course is through the forest trees of earth, and 
+through the fissures of the rocks. 
+
+4 Consumers of your foes, no enemy of yours is found in heaven 
+
+or on the earth : 
+
+Ye Rudras, may the strength, held in this bond, be yours, to 
+bid defiance even now. 
+
+5 They make the mountains rock and reel, they rend the forest- 
+
+kings apart. 
+
+Onward, ye Maruts, drive, like creatures drunk with wine, ye 
+Gods with all your company. 
+
+
+13 Agni, the Lord of Prayer : * Agni is frequently invoked together with 
+
+the Maruts, and is even called marut-sakhd, the friend of the Maruts, viij, 92, 
+14. It seems better, therefore, to refer brdhmanas pdtyoa to Agni, than, with 
+S&yana, to the host of the Maruts. Brdhmanaspdti and Brihaspdti are both 
+varieties of Agui, the priest and purohita of Gods and men, and as such he is 
+invoked together with the Maruts in other passages, i. 40, 1/ M. Muller. 
+
+14 Expand thee : addressed to the poet of the hymn. 
+
+15 Tuneful : so in I. 37. 10 "And these the Sons, the Singers/ The song 
+of the Maruts is the music or singing of the winds. 
+
+1 Maruts , ye cast your measure forth: < Xi L V‘ we must take 
+
+measure, not in the abstract sense, but as a - ■ .■ i, - ■ which is cast 
+
+forward to measure the distance of an object, an ■ ;■■ ■ , J*\ applicable to 
+
+the Maruts, who seem with their weapons to strike the trees and mountains 
+when they themselves are still far off/ M. Muller, 
+
+4 Held in this bond: together with your race. M. Muller. 
+
+
+
+
+m tee nmxs of [book l 
+
+6 Ye to your chariot have yoked the spotted deer : a red deer, 
+
+as a leader, draws. 
+
+Even the Earth herself listened as ye came near, and men 
+were sorely terrified, 
+
+7 0 Rudras, quickly wo desire your succour for this work of 
+
+ours. * 
+
+Come to us with your aid as in the days of old, so now for 
+frightened Kanva’s sake. 
+
+8 Should any monstrous foe, 0 Maruts, sent by you or sent by 
+
+mortals threaten ns, 
+
+Tear ye him from us with your power and with your might, 
+and with the succours that are yours, 
+
+9 For ye, the worshipful and wise, have guarded Kanva 
+
+perfectly. 
+
+0 Maruts, come to us with full protecting help, as lightning 
+flashes seek the rain. 
+
+10 Whole strength have ye, 0 Bounteous Ones; perfect, earth 
+shakers, is your might. 
+
+Maruts, against the poet's wrathful enemy send ye an enemy 
+like a dart. 
+
+HYMN XL. Brahmanaspati. 
+
+0 Brahman Asian, stand up : God-serving men, we pray to 
+thee. 
+
+May they who give good gifts, the Maruts, come to us. Indra, 
+most swift, be thou'with them. 
+
+2 0 Son of Strength, each mortal calls to thee for aid when 
+
+spoil of battle waits for him. 
+
+0 Maruts, may this man who loves you well obtain wealth of 
+good steeds and hero might. 
+
+3 May Brahmanaspati draw nigh, may Sunrita the Goddess 
+
+come, 
+
+And Gods bring to this rite which gives the fivefold gift the 
+Hero, lover of mankind. 
+
+9 As lightning-flushes seek the rani: ‘Lightning precedes the ram, and may 
+therefore be represented as looking about for the rain.’ M. Muller. 
+
+1 0 Brahmanaspati: Agni is sometimes called Brahmanaspati, or Lord of 
+Prayer. See 1. 38. 13. * 
+
+3,May Sdnritd the Goddess come: SunrifcA (Pleasantness) is, according to 
+S&yana, the Goddess of Speech (Yftgdevatft) in the form of lover of truth. 
+
+The fivefold gift : an offering of grain, gruel, curdled milk, rice-cake, and 
+curds, 
+
+
+iitmk 4i.] tub bigyBba. ?>7 
+
+4 Ho who bestows a noble guerdon on the priest wins fame that 
+
+never shall decay. 
+
+For him we offer sacred hero-giving food, peerless and con¬ 
+quering easily. 
+
+5 Now Brahmanaspati speaks forth aloud the solemn hymn of 
+
+praise, 
+
+Wherein Indra and Yanina, Mitra, Aryaman, the Gods, have? 
+made their dwelling-place. 
+
+6 May we in holy synods, Gods! recite that hymn, peerless, that 
+
+brings felicity. t 
+
+If you, 0 Heroes, graciously accept this word, may it obtain 
+all bliss from you. 
+
+7 Who shall approach the pious ? who the man whose sacred 
+
+grass is trimmed 1 
+
+The offerer with his folk advances more and more : he fills his 
+house with precious things. 
+
+8 He amplifies his lordly might, with kings he slays: e’en mid 
+
+alarms he dwells secure. 
+
+In great or lesser fight none checks him, none subdues, the 
+wielder of the thunderbolt. 
+
+HYMN XLI. Yaruna, Mitra, Aryaman. 
+
+
+Ne’er is he injured whom the Gods Yaruna, Mitra, Aryaman, 
+The excellently wise, protect. 
+
+2 Ho prospers ever, free from scathe, whom they, as with full 
+
+hands, enrich, 
+
+Whom they preserve from every foe. 
+
+3 The Kings drive far away from him his troubles and his 
+
+enemies, 
+
+And lead him safely o’er distress. 
+
+
+4 Sacred food: Ud or Idd. sacrificial food, or a libation, especially a holy liba¬ 
+tion coming between the Prayftja and the Anuyftja the fore-sacrifice and the 
+after sacrifice; the preliminary and the final offering. 
+
+5 y 0 io Brahmunaspati speaks forth : ‘Professor Itoth remarks : The thunder 
+
+- v voice. The voice of thunder, again, as the voice of the 
+
+iyer, is by a beautiful transference brought into connec¬ 
+tion with the prayer which, spoken on earth, finds, as it were, its echo in the 
+heights of heaven.’ Muir 0. S. Texts, Y. p. 279, no$p. 
+
+8 The wielder of the thunderbolt: meaning, S&yana says, Brahmanaspati, 
+and so far identifying him with Indra. Ludwig refers the expression to the 
+pious saerifieer who is said to be armed, as it were with Brahmanaspati a 
+thunderbolt. 
+
+
+Z The Kings .* Yanina, Mitra, and Aryaman, 
+
+
+
+U TUB HYMNS OP [BOOK /. 
+
+4 Thornless, Adityas, is the path, easy for him who seeks the 
+Law: 
+
+With him is naught to anger you. 
+h What sacrifice, $ dityas, ye Heroes guide by the path direct,— 
+May that come nigh unto your thought. 
+
+$ That mortal, ever unsubdued, gains wealth and every precious 
+thing, 
+
+And children also of his own, 
+
+7 How, my friends, shall we prepare Aryaman’s and Mitral 
+
+laud, 
+
+Glorious food of Yaruna ? 
+
+8 I point not out to you a man who strikes the pious, or reviles : 
+Only with hymns i call you nigh. 
+
+9 Let him not love to speak ill words; but fear the One who 
+
+holds all four 
+
+Within his hand, until they fall. 
+
+HYMN XL[L Pushan, 
+
+Shorten our ways, 0 Pushan, move aside obstruction in the 
+path : 
+
+Go close before us, cloud-bora God. 
+
+
+i A tityas : the three Gods named above, with others. See X. 14. 3. 
+
+9 But fear the One who hoicks the four; Wilson remarks : ‘The text has 
+thituras chul dtiiluuihtCLil blbh d nidhutoh , he may fear from one holding 
+four until the fall The meaning is supplied by the Scholiast with the 
+assistance of Ydska, chaturo kshdn dhdmyatuh. .Jdtavdt, from a gambler hold¬ 
+ing four dice ..That is, where two men are playing together, the man who 
+has not the throw of the dice is in anxious apprehension lest it should be 
+against him.’ Bonfey thinks that ‘ the holder of the four (dice)’ is God who 
+holds in hL hands and decides the destinies of man. Ludwig maintains that 
+there is no reference to dice, either of gambling or destiny, and that ‘ the four' 
+are Varuna, Mitra, Bhaga, and Aryaman. The pious man when ho possesses 
+these four as friends should fear to let them go.‘ Bergaigne (La Religion 
+WSdique, XII. 158) is of opinion that the cords or nooses of Yaruna, with 
+which he catches and punishes the wicked, are intended. 
+
+1 Shorten* our ways, 0 P&shmi Pfishan is usually a synonym of the Sun; 
+that is, he is one of the twelve Adityas. According to the tenour of this 
+hymn, he is the deity presiding especially over roads and journeyings. 
+
+CLoud bom ; with reference, perhaps, to the close connexion between 
+nourishing the earth, which is one of Pushan’s especial duties, and the cloud 
+that gives the necessary rain. But in Rigveda VIII. 4. 15, 16, Pushan is 
+called vimochnnn , the deliverer, (from sin, according to S&yana), and perhaps 
+vmucho napdt may mean the same thing. See Muir 0. S. Texts. V, 175 
+where the whole hymn is translated, . * 
+
+
+
+&YitN 43.] THE RtGVEDA. 5ft 
+
+2 Drive, Puslian, from our road the wolf, the wicked inauspicious 
+
+wolf, 
+
+Who lies in wait to injure us. 
+
+3 Who lurks about the path we take, the robber with a guileful 
+
+heart: 
+
+Far from the road chase him away. r 
+
+4 Tread with thy foot and trample out the firebrand of the 
+
+wicked one, 
+
+The double-tongued, whoe’er he be. 
+
+5 Wise Puslian, Wonder-Worker, we claim of thee now the aid 
+
+wherewith 
+
+Thou furtlieredst our sires of old. 
+
+6 So, Lord of all prosperity, best wielder of the golden sword, 
+Make riches easy to be won. 
+
+7 Past all pursuers lead us, make pleasant our path and fair 
+
+to tread; 
+
+O Puslian, find thou power for this. 
+
+8 Lead us to meadows rich in grass: send on our way no early 
+
+heat: 
+
+0 Pushan, find thou power for this. 
+
+9 Be gracious to us, fill us full, give, feed us, and invigorate : 
+
+0 Pushan, find thou power for this. 
+
+10 So blame have we for Pushan ; him we magnify with songs 
+of praise: 
+
+We seek the Mighty One for wealth. 
+
+HYMN 3LTIL Rudm, 
+
+What 'shall we sing to Budra, strong, most bounteous, excel¬ 
+lently wise, 
+
+That shall be dearest to his heart? 
+
+2 That Aditi m iy grant the grace of Rudra to our folk, our kine. 
+Our cattle and our progeny; 
+
+3 That Mitra and that Varu$a, that Rudra may remember us v 
+Yea, all the Gods with one accord. 
+
+
+2 The wolf; vriht^ Swedish, and Norwegian vary, which, signifies not only 
+wolf, but also a wicked godless man. 
+
+1 Rudra appears in this hymn as a gentle and beneficent deity, presiding 
+especially over medicinalplauts. 
+
+2 That Aditi may grant the grace: Aditi is said by Sftyana to mean here 
+
+the earth, and is accordingly so translated by Wilson. Benfey explains the 
+word by * Sinlessness/ and hud wig takes it as a masculine deity meaning Rudra 
+himself. • 
+
+
+
+fiO fllM HYMNS OP [HOOP L 
+
+4 To Rudra Lord of sacrifice, of hymns and balmy medicines, : 
+
+We pray for joy and health and strength. 
+
+.5 He shines in splendour like the Sun, refulgent as bright gold 
+is he, 
+
+The good, the best among the Gods* 
+
+6 May he grant health into out steeds, well-being to our rams and 
+
+ewes* 
+
+To men, to women, and to kine. 
+
+7 0 Soma^ set thou upon us the glory of a hundred men* 
+
+The great renown of mighty chiefs. 
+
+8 Let not malignities, nor those who trouble Soma, hinder us. 
+Indu, give us a share of strength. 
+
+9 Soma! head, central point, love these; Soma! know these as 
+
+serving thee, 
+
+Children of thee Imortal, at the highest place of holy law. 
+
+HYMN XLIY. Agni 
+
+Immortal Jata vedas, thou many-hued fulgent gift of Dawn, 
+Agni, this day to him who pays oblations bring the Gods who 
+waken with the morn. 
+
+2 For thou art offering-bearer and loved messenger, the chariot¬ 
+
+eer of sacrifice: 
+
+Accordant with the Asvins and with Dawn grant us heroic 
+strength and lofty fame. 
+
+3 As messenger we * choose to-day Agni the good whom many 
+
+love, 
+
+Smoke-bannered spreader of the light, at break of day glory of 
+sacrificial rites. 
+
+
+6 May he grant health: here Rudra appears as pasuptdi, Lord and guardian 
+of cattle. 
+
+B Those who trouble Soma; probably the people of the hills who interfere 
+with the gathering of the. Soma plant which has to be sought there. 
+
+Indu: literally e drop ; 1 from the same root as Indra, the Rainer ; a name 
+of the Moon as rain-giver, and of Soma which is identified with it. 
+
+9 At the highest place of holy law: at the place where sacrifice is duly per¬ 
+formed. £ The whole verse is difficult, possibly a later addition,’ Max Muller. 
+
+This Hymn and the six following are ascribed to the Rishi Praskanva; 
+the son of K&nva who is the seer of the preceding group. 
+
+1 Immortal Jdtavedas ; J&tavedas is a common epithet of Agni, the mean¬ 
+ing of which is explained in five ways ; 1. ( knowing all created beings ; 2, pos-. 
+sessing all creatures ; * 3. ‘ known by created beings ; ’ 4, ' possessing riches / 
+£>. possessing wisdom.’ 
+
+2 The Asvins: see I. 3. 1. 
+
+Dawn: the Goddess ITshas ; Morning personified. 
+
+
+
+HYMN 44.] 
+
+
+THE RIGVEDA, 
+
+
+61 
+
+
+4 Him noblest and most youthful, richly-worshipped guest, dear 
+
+to the men who offer gifts, 
+
+Him, Agni Jatavedas, I beseech at dawn that he may bring 
+the Gods to us. 
+
+5 Thee, Agni, will I glorify, deathless nourisher of the -world, 
+Immortal, offering-bearer, meet for sacred foo<J, preserver, best 
+
+at sacrifice. 
+
+6 Tell good things to thy praiser, 0 most youthful God, as richly- 
+
+worshipped, honey-tongued, 
+
+And, granting to Prask&nva lengthened days of life, show 
+honour to the Heavenly Host, 
+
+7 For the men, Agni, kindle thee as all-possessor and as Priest; 
+So Agni, much-invoked, bring hither with all speed the Gods, 
+
+the excellently wise, 
+
+8 At dawn of day, at night, Ushas and Savitar, the Asvins, 
+
+Bhaga, Agni’s self: 
+
+Skilled in fair rites, with Soma poured, the Kanvas light thee, 
+the oblation-wafting God. 
+
+9 For, Agni, Lord of sacrifice and messenger of men art thou : 
+Bring thou the Gods who wake at dawn, who see the light, this 
+
+day to drink the Soma juice. 
+
+10 Thou slionest forth, 0 Agni, after former dawns, all visible, 0 
+
+rich in light. 
+
+,.Thou art our help in battle-strife, the Friend of man, the great 
+High Priest in sacrifice. 
+
+11 Like Mann, we will stablish thee, Agni, performer of the rite, 
+Invoker, ministering Priest, exceeding wise, the swift immortal 
+
+messenger. ^ 
+
+12 When as the Gods’ High Priest, by many loved, thou dost 
+
+their mission as their nearest Friend, 
+
+Then, like the far-resounding billow’s of the Hood, thy flames, 0 
+Agni, roar aloud, 
+
+13 Hear, Agni, v r ho hast ears to hear, with all thy train of escort Gods; 
+Let Mitra, Aryarnan, seeking betimes our rite, seat them upon 
+
+the sacred grass. 
+
+14 Let those who strengthen Law, who bountifully give, the fire- 
+
+tongued Maruts, hear our praise. 
+
+May Law-Supporting Varu^a, w r ith the Asvins twain and 
+Ushas, drink the Soma juice. 
+
+11 Like. Alanu; th.' 'n and father of the human race and 
+
+the’ first institute of * ■ . . ■ ' . 
+
+12 Of the food: c > r ord meaning either that river (the 
+
+Indus) in particular, or any river or gathering of waters in general,- 
+
+15 Let Mitra , Aryanutn ; and Varuna, understood. 
+
+14 The- jivc-tonguc i Marais; who consume the sacrifice by means of the 
+tongue-like flames of Agni. ' . ....... 
+
+
+
+THE HYMNS OF 
+
+
+
+
+[BOOK L 
+
+
+HYMN XLY. a Agni. 
+
+Worship the Yasus, Agni! here, the Rudras, the Adityas, all 
+Who spring from M tnu, those who know fair rites, who pour 
+their blessings down, 
+
+2 Agni, the Gods who understand give ear unto the worshipper: 
+Lord of RedrSteeds, who lovest song, bring thou those Three- 
+
+and-Thirty Gods. 
+
+3 0 Jatavedas, great in act, hearken thou to Praskanva’s call, 
+
+As Priyamedha erst was heard, Atri, Virupa, Angiras. 
+
+i The sons of Priyamedha skilled in lofty praise have called for 
+help 
+
+On Agni who with fulgent flame is Ruler of all holy rites. 
+
+5 Hear thou, invoked with holy oil, bountiful giver of inwards, 
+These eulogies, whereby the sons of Kanva call thee to their 
+
+aid. 
+
+6 0 Agni, loved by many, thou of fame most wondrous, in their 
+
+homes 
+
+Men call on thee whose hair is flame, to be the bearer of their 
+gifts. 
+
+7 Thee, Agni, best to find out wealth, most widely famous, quiek 
+
+to hear, 
+
+Singers have stablished in their rites Herald and ministering 
+Priest. 
+
+8 Singers with Soma pressed have made thee, Agni, hasten to 
+
+the feast, 
+
+Great light to mortal worshipper, what time they bring the 
+sacred gift. 
+
+9 Good, bounteous, Son of Strength, this day seat here on sacred 
+
+grass the Gods 
+
+Who come at early morn, the host of heaven,, to drink the 
+Soma juice. 
+
+10 Bring with joint invocations thou, 0 Agni, the celestial host; 
+Here stands the Soma, bounteous Gods: drink this expressed 
+ere yesterday. 
+
+1 Vasus, Rudras, Adityas: three classes of Gods who make up almost the 
+whole number of the thirty-three deities spoken of in the next stanza. 
+
+Who spring from Mauu: Manu appears here as Praj&pati, the progenitor 
+of Gods as well as of men. 
+
+2 Lord of Red Steeds: Agni, whose horses are flames of fire. 
+
+The Three-aml'Thirty Gods; see I, 34, 11. 
+
+3 Priyamedha, Atri, and Virapa are famous Riskis, the seers of many hymns 
+of the Kigvcda. Angiras has already been mentioned. See I. 1. 6, 
+
+9 Son of Strength; made or generated by strong friction; * kindled through 
+agitation to a flame.' 
+
+10 Expressed ere yesterday: prepared two days Infers in order that the juice 
+might ferment before it was used. 
+
+
+
+UYMft 46. J 
+
+
+TBE RIG VEDA. 
+
+HYMN XLVI. Asvins. 
+
+Now Morning witli her earlist light shines forth, dear Daughter 
+of the Sky: 
+
+High, Asvins, I extol your praise, 
+
+2 Sons of the Sea, mighty to save, discoverers of riches, ye 
+Gods with deep thought who find out wealth. * 
+
+3 Your giant coursers hasten on over the region all in flames, 
+When yoxir car flies with winged steeds. 
+
+4 He, liberal, lover of the flood, Lord of the House,, the vigilant,. 
+Chiefs ! with oblations feed? you full. 
+
+& Ye have regard unto our hymns, Nasatyas, thinking of our 
+words : 
+
+Drink boldly of the Soma juice; 
+
+6 Vouchsafe to us, 0 Asvin Fair, such strength as, with attend¬ 
+ant light, 
+
+May through the darkness carry us. 
+
+*7 Come in the ship of these our hymns to bear you to the hither 
+shore: 
+
+0 Asvins, harness ye the car. 
+
+8 The heaven’s wide vessel is your own; on the flood’s shore 1 * * 4 * 6 7 8 9 
+
+your chariot waits ; * 
+
+Drops, with the hymn, have been prepared. 
+
+9 Kanvas, the drops are in the heaven; the wealth is at the 
+
+waters’ place: 
+
+Where will ye manifest your form % 
+
+l Morn inrf: U'sliaa or Dawn, personified as a Goddess. 
+
+Asvhts ; see I. 3.1, 
+
+% Sous of the Sea ; offspring of the celestial ocean, the atmosphere; 
+
+4 He, liberal , lover of the flood: evidently Agni and not the Sun. Agm’s 
+connexion with water is frequently alluded to, and he is often called the Lord 
+
+and Guardian of the house or family. 
+
+6 The darkness : in the shape of poverty or want, according to the Scholiast. 
+
+7 The poet appears to invite the Asvins to yoke their chariot for part of 
+the journey and come to meet his hymn which shall bear them as in a ship 
+through the sky. The middle air or atmosphere is the sea between heaven 
+and earth, and the earth is the hither shore. 
+
+8 Vessel: (aretram). a vehicle in the shape of a ship, says Sftyana. You 
+have already the ship of our songs to bear you through the sky, and now your 
+chariot has reached the earth and the place where, together with this hymn, 
+the Soma juice has been prepared for a libation to you. 
+
+9 The drops, or Soma libation, and the wealth or treasure, and the sky and 
+the place of rivers appear here to be parallelisms, both pairs of expressions 
+signifying the same thing. The oblation is said to have already reached the 
+heaven where the Asvins will receive it. Say&ua’s paraphrase which Wilson has 
+followed, seems forced and unnatural. ‘ Kanvas, (ask this of the Asvins): 
+(How) do the rays (of the sun proceed) from the sky ?; (How) does the dawn 
+(rise) in the region of the waters ? 1 
+
+
+
+€i THE HYMNS OF [BOOK l 
+
+10 Light came to lighten up the branch: the Sun appeared as it 
+
+were gold: 
+
+And with its tongue shone forth the dark. 
+
+11 The path of sacrifice was made to travel to the farther goal: 
+The road of heaven was manifest. 
+
+12 The singer of their praise awaits whatever grace the Asvins 
+
+give, 
+
+Who save when Soma gladdens them, 
+
+13 Ye dwellers with Vivasvan come, auspicious, as to Manu erst j 
+Come to the Soma and our praise. 
+
+14 0 circumambient Asvins, Dawn follows the brightness of jour 
+
+way: 
+
+Approve with beams our solemn rites. 
+
+15 Drink ye of our libations, grant protection, 0 ye Asvins Twain, 
+With aids which none may interrupt. 
+
+HYMN XLY1L Asvins. 
+
+Asvins, for you who strengthen Law this sweetest Soma hath 
+been shed. 
+
+Drink this expressed ere yesterday and give riches to him who 
+offers it, 
+
+2 Come, 0 ye Asvins, mounted on your triple ear, three-seated, 
+
+beautiful of form. 
+
+To you at sacrifice the Kanvas send the prayer: graciously 
+listen to their call. 
+
+3 0 Asvins, ye who strengthen Law, drink ye this sweetest Soma 
+
+juice. 
+
+Borne on your wealth-fraught ear come ye this day to him 
+who offers, ye of wondrous deeds. 
+
+4 Omniscient Asvins, on the thrice-heaped grass bedew with the 
+
+sweet juice the sacrifice. 
+
+The sons of Kanva, striving heavenward, call on you with 
+draughts of Soma juice out-poured. 
+
+5 0 Asvins, with those aids wherewith ye guarded Kanva care¬ 
+
+fully, 
+
+Keep us, 0 Lords of Splendour; drink the Soma juice, ye 
+strength eners of holy law. 
+
+
+10 Light come to lighten up the branch: the branch is probably the sacrificial 
+fire. Gf. ‘The other fires are verily thy branches’ (I. 50. 1)* The epithet 
+1 dark 1 may refer to the darkening of the fire by the sunlight or by the smoke. 
+
+11 Sacrifice is the path which leads the Gods from heaven to earth, and the 
+way thYough heaven is made visible by the sacrificial fire or by the daylight, 
+
+13 Vivasvdn; ‘the Brilliant,’ a name of the morning heaven personified 
+Ho is regarded as the father of Yama, Manu, and the Asvins, See X. 17, 2, note' 
+
+
+
+HYMN 48.] 
+
+
+THE RIG VEDA. 
+
+
+65 
+
+
+G 0 Mighty Ones, ye gave Slides abundant food, brought on 
+your treasure-laden car; 
+
+So now vouchsafe to us the wealth which many crave, either 
+from heaven or from the sea. 
+
+7 Nasatyas, whether ye be far away or close to Turvasa, 
+
+Borne on your lightly-rolling chariot come 13b us, together 
+
+with the sunbeams come. 
+
+8 So let your coursers, ornaments of sacrifice, bring you to our 
+
+libations here. 
+
+Bestowing food on him who acts and gives aright, sit, Chiefs, 
+upon the sacred grass. 
+
+9 Come, 0 Nasatyas, on your car decked with a sunbright canopy, 
+Whereon ye ever bring wealth to the worshipper, to drink the 
+
+Soma’s pleasant juice. 
+
+10 With lauds and songs of praise we call them down to us, that 
+they, most rich, may succour us ; 
+
+For ye have ever in the Kanvas’ well-loved house, 0 Asvins, 
+drunk the Soma juice. 
+
+HYMN XLVII r. Dawn. 
+
+Dawn on ug with prosperity, 0 Ushas, Daughter of the Sky, 
+Dawn with great glory, Goddess, Lady of the Light, dawn thou 
+with riches, Bounteous One. 
+
+2 They, bringing steeds and kine, boon givers of all wealth, have 
+
+oft sped forth to lighten us. 
+
+0 Ushas, waken up for me the sounds of joy : send us the riches 
+of the great. 
+
+3 Ushas hath dawned, and now shall dawn, the Goddess, driver 
+
+forth of cars 
+
+Which, as she cometh nigh, have fixed their thought on her, 
+like glory-seekers on the flood. 
+
+
+6 Sudds: a king, the son of Pijivana. See VII. 18, 5— 25, 
+
+7 Nasatyas: Asvins. See I. 3. 3, 
+
+Turvasa : the tribe or family called after the chief of this name, frequently 
+mentioned in the liigveda. See I. 36. IS. 
+
+10 With lauds: ukfhebhih, answering, according to Sayan a, to what in the 
+Brahman a is called S as tram (to be recited by the Hotar) while the Stoma 
+(sfcofcram) song, is sung by tlxe Sftma-priests. 
+
+1 Ushas: Morning, Dawn, personified, 
+
+2 They : the Dawns of preceding days, 
+
+3 The approach of Dawn sets cars or wains in motion in the same way as it 
+causes ships or boats that have anchored during the night to move out to the 
+open water. 
+
+5 
+
+
+
+66 TEE J2YMN& OF {BOOR L 
+
+4 Here Kanva, chief of Kanva’s race, sings forth aloud the glo¬ 
+
+ries of the heroes’ names,— 
+
+The princes who, 0 XJshas, as thou eomest near, direct their 
+thoughts to liberal gifts. 
+
+5 Like a good matron Ushas comes carefully tending everything : 
+Housing alL life she stirs all creatures that have feet, and 
+
+makes the birds of air fly up. 
+
+6 She sends the busy forth, each man to his pursuit; delay she 
+
+knows not as she springs. 
+
+0 rich in opulence, after thy dawning birds that have flown 
+forth no longer rest. 
+
+7 This Dawn hath yoked her steeds afar, beyond the rising of 
+
+the Sun: 
+
+Borne on a hundred chariots she, the auspicious Dawn, advan¬ 
+ces on her way to men. 
+
+S To meet her glance all living creatures bend them down; 
+Excellent One, she makes the light. 
+
+Ushas, the Daughter of the Sky, the opulent, shines foes and; 
+enmities away. 
+
+9 Shine on us with thy radiant light, 0 Ushas, Daughter of the- 
+Sky, 
+
+Bringing to us great store of high felicity, and beaming on our* 
+solemn rites. 
+
+10 For in thee is each living creature's breath and life, when. 
+Excellent! thou dawncst forth. 
+
+Borne on thy lofty car, 0 Lady of the Light, hear, thou of 
+wondrous wealth, our call. 
+
+110 Ushas, win thyself the strength which among men is won¬ 
+derful. 
+
+Bring thou thereby the pious unto holy rites, those who as- 
+priests sing praise to thee. 
+
+12 Bring from the firmament, 0 Ushas, all the Gods, that they 
+
+may drink our Soma juice, 
+
+And, being what thou art, vouchsafe us kine and steeds, 
+strength meet for praise and hero might. 
+
+13 May Ushas whose auspicious rays are seen resplendent round 
+
+about, 
+
+Grant us great riches, fair in form, of all good things, wealth 
+which light labour may attain. 
+
+14 Mighty One, whom the Rishis of old time invoked for their 
+
+protection and their help, 
+
+
+4 The princes are the wealthy patrons or institutes of sacrifice, who bear 
+all expenses and remunerate the i-uleots. 
+
+
+
+THE RIG VEDA. 
+
+
+HYMN 50.] 
+
+
+67 
+
+
+0 Ushas, graciously answer our songs of praise with, bounty 
+and with brilliant light. 
+
+. 15 Ushas, as thou with light to-day hast opened the twin doors 
+of heaven, 
+
+So grant thou us a dwelling wide and free from foes. 0 God¬ 
+dess, give us food with kine. <* 
+
+16 Bring us to wealth abundant, sent in every shape, to plentiful 
+refreshing food, 
+
+To all-subduing splendour, Ushas, Mighty One, to strength, thou 
+rich in spoil and wealth. 
+
+HYMN XL IX. Dawn. 
+
+E’en from above the sky’s bright realm come, Ushas, by aus¬ 
+picious ways: 
+
+Let red steeds bear thee to the house of him who pours the 
+Soma juice. 
+
+2 The chariot which thou mountest, fair of shape, 0 Ushas 1 
+
+light to move,— 
+
+Therewith, 0 Daughter of the Sky, aid men of noble fame to¬ 
+day. 
+
+3 Bright Ushas, when thy times return, all quadrupeds and 
+
+bipeds stir, 
+
+And round about flock winged birds from all the boundaries of 
+heaven. 
+
+4 Thou dawning with thy beams of light illumest all the radiant 
+
+realm. 
+
+Thee, as thou art, the Kanvas, fain for wealth, have called 
+with sacred songs. 
+
+HYMN L. Sf;rya. 
+
+Hrs bright rays bear him up aloft, the God who knoweth all 
+that lives, 
+
+S&rya, that all may look on him. 
+
+' 2 The constellations pass away, like thieves, together with their 
+beams, ’ ; 
+
+Before the all-beholding Sun. 
+
+3 His herald rays ai-e seen afar refulgent o’er the world of men, 
+Like flames of fire that bum and blaze. 
+
+4 Swift and all beautiful art thou, O Surya, maker of the light, 
+Illuming all the radiant realm. 
+
+
+1 Let red steeds bear thee: the Scholiast explains arunapscwah as the purple 
+cows, the vehicles of morning, that is, the dark red clouds that accompany the ‘ 
+dawn. 
+
+1 The God who Icnoweth all that live: jdtdredasum, here an epithet of.Si.rya 
+the Sun-God, 
+
+
+
+
+68 THE HYMNS OF [BOOK I. 
+
+5 Thou goest to the hosts of Gods, thou comest hither to mankind, 
+Hither all light to be beheld. 
+
+6 With that same eye of thine wherewith thou lookest, brilliant 
+
+Yaruna, 
+
+Upon the busy race of men, 
+
+7 Traversing sky and wide mid-air, thou metest with thy beams 
+
+our days. 
+
+Sun, seeing all things that have birth. 
+
+8 Seven Bay Steeds harnessed to thy car bear thee, 0 thou far- 
+
+seeing One, 
+
+God, Surya, with the radiant hair. 
+
+9 S&rya hath yoked the pure bright Seven, the daughters of the 
+
+car; with these, 
+
+His own dear team, he goeth forth. 
+
+10 Looking upon the loftier light above the darkness we have come 
+To Surya, God among the Gods, the light that is most excellent. 
+
+11 Rising this day, 0 rich in friends, ascending to the loftier 
+
+heaven, 
+
+Surya, remove my heart’s disease, take from me this my yel¬ 
+low hue. 
+
+12 To parrots and to starlings let us give away my yellowness, 
+
+Or this my yellowness let us transfer to Haritala trees. 
+
+13 With all his conquering vigour this A ditya hath gone up on high, 
+Giving my foe into mine hand : let me not be my foeman’s prey. 
+
+
+6 Varumt : the word is, as S&yana points out, used here as an appellative 
+(the eneornpasser) and applied to Sftrya. Sayana explains it as airishtanivdraka , 
+averter of evil. 
+
+9 Stivya hath yaked the 'pure bright Seven : the seven steeds that draw his 
+ear, and which, as intimately connected therewith, are called the daughters of 
+the chariot. The number seven has reference to the seven clays of the week. 
+
+11 f This verse and the two following constitute a brkha, or triplet the re¬ 
+petition of which, with due formalities, is considered to be curative of disease 5 
+Wilson. 
+
+12 The yellowness here spoken of is probably the colour of the skin in 
+jaundice. The Jutridrard of the text is said by Sayana to mean haritdladru- 
+mt K a_ hantftla tree ; but there seems to be no tree of that name Haritala 
+means, usually, yellow orpimeut, and havidrava, a yellow vegetable powder 
+Tlie word hdridrava is explained in the Petersburg Lexicon as a certain yellow 
+
+
+■ To parrots and to starlings : similarly, among the Romans, people with thf 
+jaundice were called leteriei according to Pliny (H. N, xxx IX) from the 
+fanciful notion that the disease was cured by looking at the icterus one of the 
+many vaneties of the sturnidic or starling family. -The bird was said to die 
+•instead of the patient. 
+
+
+
+HYMN 51.] 
+
+
+' THE RIG VEDA . 69 
+
+HYMN LI. Into. 
+
+Make glad with songs that Ram whom many men invoke, 
+worthy of songs of praise, Indra, the sea of wealth; 
+
+Whose gracious deeds for men spread like the heavens abroad: 
+sing praise to him the Sage, most liberal for our good. 
+
+2 A s aids the skilful Ribhus yearned to Indra strong to save, 
+
+who fills mid-air, encompassed round with might, 
+
+Rushing in rapture; and o’er Satakratu came the gladening 
+shout that urged him on to victory. 
+
+3 Thou hast disclosed the kine’s stall for the Angirases, and 
+
+made a way for Atri by a hundred doors. 
+
+On Vimada thou hast bestowed both food and wealth, making 
+thy bolt dance in the sacrificer’s fight. 
+
+4 Thou hast unclosed the prisons of the waters; thou hast in 
+
+the mountain seized the treasure rich in gifts. 
+
+When thou hadst slain with might the dragon Yritra, thou 
+Indra, didst raise the Sun in heaven for all to see. 
+
+
+This hymn and the six following are attributed to the Rishi Savya, who is 
+called the son of Angiras. 
+
+1 That Ram: that famous ram, Indra. See I. 10. 2. Here the reference 
+is to a fighting-ram; or, according to S&yana, to a legend which says that 
+Indra came in the form of a ram to Medh.4tith.Fs sacrifice, and drank the Soma 
+juice. 
+
+2 The skilful Ribhus: see I. 2fi. I. Sayana says that the Maruts are here 
+intended, who encouraged Indra when all the Gods had deserted him. 
+
+Rushing in rupture; when exhilarated by draughts of Soma. 
+
+c Here again,' says Professor Max Miiller, f the difficulty of rendering Yedic 
+thought in English, or any other modern language, becomes apparent, for we 
+have no poetical word to express a high state of mental excitement produced 
+by drinking the intoxicating juice of the Soma or other plants, which has not 
+something opprobrious mixed up with it, while in ancient times that state of 
+excitement was celebrated as a blessing of the gods, as not unworthy of the 
+gods themselves, nay, as a state in which both the warrior and the poet 
+would perform their highest achievements. The German Rausch is the nearest 
+approach to the Sanskrit mada.’ 
+
+In this version mada has generally been rendered by rapture, delight, 
+transport, or wild joy. 
+
+Satahrata : Indra. See I. 4. 8. 
+
+3 The kinds stall: the dark cloud that holds the waters imprisoned. 
+
+The Angirases : an ancient priestly family. See I. 1. 6. Atn: a Ilishi usually 
+enumerated with the Angirases among the prajapatis or progenitors of men. 
+Indra freed him from captivity, showing him a hundred ways of escape. 
+Vimada was also a Rishi of ancient times. 
+
+4 The mountain ; the cloud. The treasure is the fertilizing rain. 
+
+Didst raise the Sun: according to S4yana, didst free the Sun which had 
+been hidden by Yritra, 
+
+
+
+THE IIYMNb &1< 
+
+
+{BOOK L 
+
+
+ilt 
+
+5 With wondrous might thou blewest enchanter fiends away, 
+
+with powers celestial those who called on thee in jest. 
+
+Thou, hero-hearted, hast broken down Pipru’s forts, and helped 
+JRijisvan when the Dasyus were struck dead. 
+
+6 Thou savedst Kutsa when Sushna was smitten down; to Ati- 
+
+thigva gafest Sambara for a prey. 
+
+E 5 6 * 8 9 10 en mighty Arbuda thou troddest under foot: thou from of 
+old wast born to strike the Dasyus dead. 
+
+7 All power and might is closely gathered up in thee; thy 
+
+bounteous spirit joys in drinking Soma juice. 
+
+Known is the thunderbolt that lies within thine arms: rend 
+off therewith all manly prowess of our foe. 
+
+8 Discern thou well Aryas and Dasyus; punishing the lawless 
+
+give them up to him whose grass is strewn. 
+
+Be thou the sacrificer’s strong encourager : all these thy deeds 
+are my delight at festivals. 
+
+9* Indra gives up the lawless to the pious man, destroying by 
+the Strong Ones those who have no strength. 
+
+Vamra when glorified destroyed the gathered piles of the still 
+waxing great one who would reach the heaven. 
+
+10 The might which Usana hath formed for thee with might 
+rends'in its greatness and with strength both worlds apart. 
+
+5 Those who called on thee in jest: literally, called on thee or offered to thee 
+above or over the shoulder, apparently an ancient proverbial expression ap¬ 
+plied to those who instead of sacrificing to the Gods put the intended oblation 
+into their own mouths. 
+
+Pvpru is one of the demons of the air ; his forts are the clouds that withhold 
+• the rain : JRimvdn is a pious worshipper oppressed by the Dasyus, robbers or 
+barbarians. 
+
+6 Sushna } 1 the Drier-up,’ is the personification of the excessive heat before 
+
+the rains ; a demon of drought. Sambara and Arbuda are similar demons of 
+the atmosphere. Atithigm is another name of the liberal prince Divod&sa. 
+
+8 The Aryas are, first, the people who speak the language of the Veda, 
+and the Dasyus are the original and hostile peoples of India. Later, the 
+
+■ former are the true and loyal people, faithful to Indra and the Gods, and the 
+latter are the wicked and godless. 
+
+Whose grass is strewn : the faithful worshipper, the priest who has trimmed 
+and strewn tlie sacred grass for the Gods. 
+
+9 Vamra : the second half of the stanza is ■' 1,1 * V Wilson remarks: 
+
+‘The text is obscure,— Vamro vi jaghdna , destroyed the 
+
+collection. The Scholiast says that a Ilishi named Vamra took advantage of 
+Indra’s absence from sacrifice, to carry away the accumulated heap of offerings.’ 
+
+10 The Rishi Usanfl, called also Kftvya or Kavi’sson, appears in the Veda 
+as the especial friend of Indra. In I. 121, 12. he is said to have given 
+Indra his thunderbolt: ‘ The bolt which Kftvya IJsanft erst gave thee.’ Here, 
+also, * the might ’ means the conquering thunderbolt, although in other places 
+its fabrication is attributed to Tvashtar, 
+
+The steeds of Vdkt : horses of the Winch God, horses swift as wind. 
+
+
+
+
+HYMN 52,3 
+
+
+THE JUG VEDA. 
+
+
+11 
+
+
+0 Hero-souled, the steeds of Vata, yoked by thought, have 
+carried thee to fame while thou art filled with power. 
+
+11 When Indra hath rejoiced with Kavya Usana, he mounts his 
+
+steeds who swerve wider and wider yet. 
+
+The Strong hath loosed his bolt with the swift rush of rain, 
+and he hath rent in pieces Sushna’s firm-built forts. 
+
+12 Thou mountest on thy car amid strong Soma draughts: Sir- 
+
+yata brought thee those in which thou hast delight. 
+
+Indra, when thou art pleased with men whose Soma flows thou 
+risest to unchallenged glory in the sky. 
+
+13 .To old Kaksh:vaii, Somj, piv^.er, skilled in song, O Indra, thou 
+
+didst give the yonihi*;:! Vrirhaya. 
+
+Thou, very wise, wast Mena, Vrishanasva’s child; those deeds 
+of thine must all be told at Soma feasts. 
+
+14 The good man’s refuge in his need is Indra, firm as a door¬ 
+
+post, praised among the Pajras. 
+
+Indra alone is Lord of wealth, the Giver, lover of riches, cha¬ 
+riots, kine, and horses. 
+
+15 To him the Mighty One, the self-resplendent, verily strong and 
+
+great, this praise is uttered. 
+
+May we and all the heroes, with the princes, be, in this fray, 
+O Indra, in thy keeping. 
+
+HYMN LII. Indra. 
+
+I glorify that Ram who finds the light of heaven, whose hun¬ 
+dred nobly-natured ones go forth with him. 
+
+With hymns may I turn hither Indra to mine aid,—the Car 
+which like a strong steed hasteth to the call. 
+
+
+11 When Indra hath rejoiced : drunk tlie exhilarating Bom a. 
+
+12 Sin/dta : a Rdjarshi or royal llishi of the family of Bhrigu, 
+
+Drought thee those : draughts of Soma juice. 
+
+Thou risest to unchallenged glory : when thou hast exhilarated thyself with 
+the Soma offered by thy worshippers thou performest thy most glorious deeds. 
+
+13 Kahshivdn : a llishi, son of Usij. See I. 18. 1. Vrichayft, the damsel who 
+was given to him, is not mentioned elsewhere. 
+
+Mend : according to a later legend, Indra became, himself, the daughter 
+of King Vrisauasva. 
+
+14 Among the Pajras: an ancient priestly family, said to be identical with 
+the Angirases. 
+
+15 In this f rag : the hymn appears to have been addressed to Indra for aid 
+in a coming battle, 
+
+1 That Earn : that famous warrior. See I. 51. 1. 
+
+Whose hundred nobly-natured ones : see verse 4. 
+
+
+72 THE HYMNS OF [BOOK I. 
+
+2 Like as a mountain on firm basis, imremoved, he, thousand¬ 
+
+fold protector, waxed in mighty strength, 
+
+When Indra, joying in the draughts of Soma juice, forced the 
+clouds, slaying Yritra stayer of their flow. 
+
+3 For he stays e’en the stayers, spread o’er laden cloud, rooted 
+
+in light, strengthened in rapture by the wise. 
+
+Indra with thought, with skilled activity, I call, most liberal 
+giver, for he sates him with the juice. 
+
+4 Whom those that flow in heaven on sacred grass, his own as¬ 
+
+sistants, nobly-natured, All full like the sea,— 
+
+Beside that Indra when he smote down Yritra stood his helpers, 
+straight in form, mighty, invincible. 
+
+5 To him, as in wild joy he fought with him who stayed the rain, 
+
+his helpers sped like swift streams down a slope, 
+
+When Indra, thunder-armed, made bold by Soma draughts, 
+broke Vala’s fences down, as Trita burst his way. 
+
+6 Splendour encompassed thee, forth shone thy warrior might: 
+
+the rain-obstructer lay in mid-air’s lowest deep, 
+
+What time, 0 Indra, thou didst cast thy thunder down upon 
+the jaws of Yritra hard to be restrained. 
+
+7 The hymns which magnify thee, Indra, reach to thee even as 
+
+water-brooks flow down and fill the lake. 
+
+Tvaslitar gave yet more force to thine appropriate strength, 
+and forged thy thunderbolt of overpowering might. 
+
+8 When, Indra, thou whose power is linked with thy Bay Steeds 
+
+hadst smitten Yritra, causing floods to flow for man, 
+
+Thou heldst in thine arms the metal thunderbolt, and settest 
+in the heaven the Sun for all to see. 
+
+
+3 For he stays e'en the stayers ; the words of the text set hi (hard dvartslm 
+
+vrtvrd fldhani, are very difficult. S&yana’s paraphrase, adopted by Wilson, is 
+loose but seems to give the general sense of thf '" " f T ? ho is victorious 
+over his enemies, who is spread through the . ■■ ’ ‘The stayer 
+
+among the stayers/ is probably the conqueror who checks the demons who 
+obstruct the rain, and €dhan, the udder (of the sky) means the rain-giving 
+clouds, over which Indra, as God of the firmament, is extended as a covering. 
+
+4 His own assistants : the inspiring Soma draughts, 
+
+5 His helpers ; his constant allies, the Maruts. 
+
+As Trita burst his way ; Sftyana refers to a legend which says that Trita fell 
+into a well, and the Asuras heaped coverings over its mouth ; but he broke 
+through them with ease. So Indra broke down the defences of the demon 
+Yala, See Wilson’s note on the passage. 
+
+6 The rain-obstructer : the demon Vritra. 
+
+7 Tvashtar: the Vulcan or Hephaestus of the Indian Gods. 
+
+8 The metal thunderbolt: vajram dyasdm, usually translated ‘ iron thunder* 
+bolt ’; but we do not know for certain what metal ay as (Latin aes) was. ■ 
+
+
+
+
+HYMN 53.] 
+
+
+THE RIG VEDA. 
+
+
+73 
+
+
+9 In fear they raised the lofty self-resplendent hymn, praise- . 
+giving and effectual, leading up to heaven, 
+
+When Indra’s helpers fighting for the good of men, the Maruts, 
+faithful to mankind, joyed in the light. 
+
+10 Then Heaven himself, the mighty, at that Dragon’s roar reeled 
+back in terror when, Indra, thy thunderbolt? 
+
+In the wild joy of Soma had struck off with might the head 
+of Yritra, tyrant of the earth and heaven. 
+
+110 Indra, were this earth extended forth tenfold, and men who 
+dwell therein multiplied day by day, 
+
+Still here thy conquering might, Maghavan, would be famed: 
+it hath waxed vast as heaven in majesty and power. 
+
+12 Thou, bold of heart, in thine own native might, for help, upon 
+
+the limit of this mid-air and of heaven, 
+
+Hast made the earth to be the pattern of thy strength : em¬ 
+bracing flood and light thou reachest to the sky. 
+
+13 Thou art the counterpart of earth, the Master of lofty heaven 
+
+with all its mighty Heroes : 
+
+Thou hast filled all the region with thy greatness: yea, of a 
+truth there is none other like thee. 
+
+14 Whose amplitude the heaven and earth have not attained, 
+
+whose bounds the waters of mid-air have never reached,— # 
+Not, when in joy he fights the stayer of the rain: thou, and 
+none else, hast made all things in order due. 
+
+15 The Maruts sang thy praise in this encounter, and in thee all 
+
+the Deities delighted, 
+
+What time thou, Indra, with thy spiky weapon, thy deadly 
+bolt, smotest the face of Yritra. 
+
+HYMN LIIL Indra. 
+
+We will present fair praise unto the Mighty One, our hymns 
+to Indra in Vivasvan’s dwelling-place; 
+
+For he hath ne’er found wealth in those who seem to sleep: 
+those who give wealth to men accept no paltry praise. 
+
+
+9 In fear then raised: that is, Indra’s worshippers in fear of Vritra. 
+
+11 If the earth were ten times as large and populous as it is, thy fame 
+would extend over the whole of it. 
+
+14 The waters of mid-air: the aerial ocean, the firmament. 
+
+He fights : said of Indra. We should expect ‘ thou tightest; ’ hut this and 
+similar sudden changes of person are common in the Veda. 
+
+1 Yhawdn? s dwelling-place; the seat of the sacrifice^ the representative 
+of the celestial Yivasv&n, 
+
+
+
+74 THE HYMNS OF [BOOK /. 
+
+2 Giver of horses, Indra, giver, thou, of kine, giver of barley, 
+
+thou art Lord and guard of wealth : 
+
+Man’s helper from of old, not disappointing hope, Friend of 
+our friends, to thee as such we sing this praise. 
+
+3 Indra, most splendid, powerful, rich in mighty deeds, this 
+
+treasure*spread around is known to be thine own. 
+
+Gather therefrom, 0 Conqueror, and bring to us: fail not the 
+hope of him who loves and sings to thee. 
+
+4 Well pleased with these bright flames and with these Soma 
+
+drops, take thou away our poverty with steeds and kine. 
+With Indra scattering the Dasyu through these drops, freed 
+from their hate may we obtain abundant food. 
+
+5 Let us obtain, 0 Indra, plenteous wealth and food, with strength 
+
+exceeding glorious, shining to the sky : 
+
+May we obtain the Goddess Providence, the strength of hei'oes, 
+special source of cattle, rich in steeds. 
+
+6 These our libations, strength-inspiring, Soma draughts, glad¬ 
+
+dened thee in the fight with Vritra, Hero Lord, 
+
+What time thou slewest for the singer with trimmed grass ten 
+thousand Vritras, thou resistless in thy might. 
+
+7 Thou goest on from fight to fight intrepidly, destroying castle 
+
+after castle here with strength. 
+
+Thou, Indra, with thy friend who makes the foe bow down, 
+slewest from far away the guileful Namuehi. 
+
+8 Thou hast struck down in death Karanja, Parnaya, in Atr 
+
+thigva’s very glorious going forth. 
+
+Unyielding, when Eijisvan compassed them with siege, thou 
+hast destroyed the hundred forts of Vangrida. 
+
+9 With all-outstripping chariot-wheel, 0 Indra, thou far-famed, 
+
+hast overthrown the twice ten Kings of men, 
+
+With sixty thousand nine-and-ninety followers, who came in 
+arms to fight with friendless Susravas. 
+
+10 Thou hast protected Susravas with succour, and Turvayana 
+with thine aid, 0 Indra. 
+
+
+2 Those who seem to sleep; Indra derives no advantage from those who are 
+remiss in their religious duties. 
+
+6 Ten thousand Vritras; countless demons like Vritra. 
+
+7 With thy friend ; the thunderbolt. Or namyd may mean * with Kami’ as 
+thy confederate. 
+
+JSiamuchi: * non-looser (of the heavenly waters),’ another demon of drought. 
+
+8 Karanja, Parnaya , and Vangrida are Asuras or demons; Atithigva has 
+been mentioned before, I. 51. 6, and Eijisvan in verse 5 of the same hymn, 
+
+9 Susravas, and Trtrvay&na in the next verse, are said to be kings. . . . 
+
+
+
+HYMN 54.] 
+
+
+THE R10YEDA . 
+
+
+75 
+
+
+Thou madest Kutsa, Atithigva, Ayu, subject unto this King, 
+the young, the mighty. 
+
+11 May we protected by the Gods hereafter remain thy very pros¬ 
+perous friends, 0 Indra. 
+
+Thee we extol, enjoying through thy favour life long and joy¬ 
+ful and with store of heroes. 
+
+HYMN LIV. Indra. 
+
+Urge us not, Maghavan, to this distressful fight, for none may 
+comprehend the limit of thy strength. 
+
+Thou with fierce shout hast made the woods and rivers roar : 
+did not men run in crowds-together in their fear ? 
+
+2 Sing hymns of praise to Sakra, Lord of power and might; laud 
+
+thou and magnify Indra who heareth thee, 
+
+Who with his daring might, a Bull exceeding strong in strength, 
+maketh him master of the heaven and earth. 
+
+3 Sing forth to lofty Dyaus a strength-bestowing song, the Bold, 
+
+whose resolute mind hath independent sway. 
+
+High glory hath the Asura, compact of strength, drawn on by 
+two Bay Steeds: a Bull, a Car is he, 
+
+4 The ridges of the lofty heaven thou madest shake; thou, 
+
+daring, of thyself smotest through Sambara, 
+
+When, bold with gladdening juice, thou wajredst with thy bolt, 
+sharp and two-edged, against the banded sorcerers. 
+
+
+10 Kutsa has been mentioned (I. 33. 14.) as a favourite of Indra, but is 
+here represented, together with Atithigva and Ayu, as chastised by him. 
+
+This King: Susravfls, or Turvayana ; these names perhaps denote the same 
+individual. 
+
+1 Urge us not, Maghavan : the verb, urge, which is not in the text, is 
+supplied by S&yaua. The meaning appears to be, Do not, 0 Indra, force us 
+into any conflict in which we may have thee for our opponent. 
+
+2 ** Sakra ; f the Mighty,’ a name of Indra. 
+
+3 Sing forth to lofty Dyaus : Heaven. The God who is represented in the 
+Veda as* the consort of Earth and the progenitor of the Gods is called Dyaus 
+or Dyauslipitar, names identical in origin with Zeus, or Zeus pater, and 
+Jupiter, or Diespiter, the appellations given to the supreme God of the Greeks 
+and Romans. In this place S&yana identifies Dyaus with Indra, who seems, 
+in later times, to have succeeded to the functions assigned to the former God. 
+See Muir, Original SansJcrit Texts, v. 33. 
+
+The Asura: the divine One, Indra as the snpreme Dyaus. 
+
+4 Sambara: a demon. See I. 51. 6. 
+
+The banded sorcerers : the fiends of the atmosphere who use enchantments 
+or supernatural powers in their conflicts with Indra. 
+
+
+76 THE HYMNS OP [ BOOK /. 
+
+5 When, with, a roar that 'fills the woods, thou forcest down on 
+
+the wind’s head the stores which Sushpa kept confined, 
+
+Who shall have power to stay thee firm and eager-souled from 
+doing still this day what thou of old hast done ? 
+
+6 Thou holpest Nary a, Turvasa, and Yadu, and Yayya’s son 
+
+Turviti, *Satakratu! 
+
+Thou holpest horse and car in final battle; thou brakest down 
+the nine-and-ninety castles. 
+
+7 A hero-lord is he, King of a mighty folk, who offers free oblations 
+
+and promotes the Law, 
+
+Who with a bounteous guerdon welcomes hymns of praise : for 
+him flows down the abundant stream below the sky. 
+
+8 His power is matchless, matchless is his wisdom; chief, through 
+
+their work, be some who drink the Soma, 
+
+Those, Indra, who increase the lordly power, the firm heroic 
+strength of thee the Giver. 
+
+9 Therefore for thee are these abundant beakers, Indra’s drink, 
+
+stone-pressed juices held in ladles. 
+
+Quaff them and satisfy therewith thy longing; then fix thy 
+mind upon bestowing treasure. 
+
+10 There darkness stood,-the vault that stayed the waters’ flow : 
+
+in Yritra’s hollow side the rain-cloud lay concealed. 
+
+But Indra smote the rivers which the obstructer stayed, flood 
+following after flood, down steep declivities, 
+
+11 So give us, Indra, bliss-increasing glory; give us great sway 
+
+and strength that conquers people. 
+
+Preserve our wealthy patrons, save our princes; vouchsafe us 
+wealth and food with noble offspring. 
+
+HYMN LY. Indra . 
+
+Though e’en this heaven’s wide space and earth have spread 
+them out, nor heaven nor earth may be in greatness Indra’s 
+match. 
+
+Awful and very mighty, causing woe to men, he whets his 
+thunderbolt for sharpness, as a bull. 
+
+
+5 Sushna : a demon of drought. 
+
+6 Thou holpest Nary a ; some chief or ffishi so named : or the word may be 
+an adjective, manly, qualifying Turvasa. 
+
+Turvasa , Yudu, Turviti have been mentioned before. See I. 36. 18. 
+
+
+1 As a hull .* as a bull sharpens his horns. 
+
+Causing woe to men ; as the punisher of the wickedt 
+
+
+HYMN 55.] 
+
+
+THE MG VEDA. 
+
+
+77 
+
+
+2 Like as the watery ocean, so doth he receive the rivers spread 
+
+on all sides in their ample width. 
+
+He bears him like a bull to drink of Soma juice, and will, as 
+Warrior from of old, be praised for might. 
+
+3 Thou swayest, Indra, all kinds of great manly power, so as to 
+
+bend, as *t were, even that famed mountain down. 
+
+Foremost among the Gods is he through hero might, set in the 
+van, the Strong One, for each arduous deed. 
+
+4 He only in the wood is praised by worshippers, when he shows 
+
+forth to men his own fair Indra-power.' 
+
+A friendly Bull is he, a Bull to be desired, when Maghavan 
+auspiciously sends forth his voice, 
+
+5 Yet verily the Warrior in his vigorous strength stirreth up 
+
+with his might great battles for-mankind; 
+
+And men havo faith in Indra, the resplendent One, what time 
+he hurleth down his bolt, his dart of death. 
+
+6 Though, fain for glory, and with strength increased on earth, 
+
+lie with great might destroys the dwellings made with art, 
+He makes the lights of heaven shine forth secure, he bids, 
+exceeding wise, the floods flow for his worshipper. 
+
+7 Drinker of Soma, let thy heart incline to give; bring thy Bays 
+
+hitherward, 0 thou who hearest praise. 
+
+Those charioteers of thine, heat skilled to draw the rein, the 
+rapid sunbeams, Indra, lead thee not astray, 
+
+8 Thou bearcst in both hands treasure that never fails; the 
+
+famed One in his body holds unvanquished might. 
+
+0 Indra, in thy members many powers abide, like wells 
+surrounded by the ministering priests, 
+
+
+4 A friendly Bull is he: Maghavan, the mighty Indra, is here represented 
+in his gracious mood, strong yet gentle. But vrishd, the male, the hull, the 
+strong, may also mean the strong Soma; maghdvd means also the rich in- 
+stitutor of a sacrifice, a worshipper ; and clhend means cow as well as voice. 
+Accordingly Professor Max Muller translates the passage ; 4 5 The strong Soma 
+is pleasing, the strong Soma is delicious, when the sacrificer safely brings the 
+cow,’ in order that the Soma may be mixed with milk. See Vedic Hymns , 
+Part I., p. 148. 
+
+In the-wood, in the first’line of the verse seems to be an allusion to the 
+forest life of Brahmans. 
+
+5 In this verse Indra is represented as a terril.de God, and in the following 
+verse as sometimes sending afflictions but generally blessing men. with light 
+and with kindly rain. 
+
+
+78 
+
+
+TEE HYMNS OF 
+
+
+[BOOK l 
+
+
+HYMN LYI. Indra. 
+
+For tliis man’s full libations held in ladles, lie hath roused 
+him, eager, as a horse to meet the mare. 
+
+He stays his golden car, yoked with Bay Horses, swift, and 
+drinks the Soma juice which strengthens for great deeds. 
+
+2 To him the* guidance-following songs of praise flow full, as those 
+
+who seek gain go in company to the Hood. 
+
+To him the Lord of power, the holy synod’s might, as to a hill, 
+with speed, ascend the loving ones. 
+
+3 Victorious, great is he; in manly battle shines, unstained with 
+
+dust, his might, as shines a mountain peak; 
+
+Wherewith the iron one, fierce e’en against the strong, in 
+rapture, fettered wily Sushna fast in bonds. 
+
+4 When Strength the Goddess, made more strong for help by 
+
+thee, waits upon Indra as the Sun attends the Dawn, 
+
+Then he who with his might unflinching kills the gloom stirs 
+up the dust aloft, with joy and triumphing. 
+
+5 When thou with might, upon the framework of the heaven, 
+
+didst fix, across, air’s region firmly, unromoved, 
+
+In the light-winning war, Indra, in rapturous joy, thou smotest 
+Vritra dead and broughtest floods of rain. 
+
+6 Thou with thy might didst grasp the holder-up of heaven, thou 
+
+who art mighty also in the seats of earth. 
+
+Th~'\ .’vM- I by the juice, hast set the waters free, and 
+■ v :» v ■ . ■ stony fences through and through. 
+
+HYMN LVri. Indra. 
+
+To him most liberal, lofty Lord of lofty wealth, verily powerful 
+and strong, I bring my hymn,— 
+
+Whose checkless bounty, as of waters down a slope, is spread 
+abroad for all that live, to give them strength. 
+
+
+1 This man : the institute of the sacrifice. He: Indra. 
+
+2 The flood; (samudrd) any large gathering of waters not necessarily the 
+sea or ocean. 
+
+The holy synod: an assembly for worship of the Gods, 
+
+The loving ones ; the soiigs of loving praise. I find the stanza unintelligible ; 
+and the version (based chiefly on Grassmann’s) which I offer is merely a tem¬ 
+porary makeshift. 
+
+3 The iron one : the thunderbolt, made of dyas, iron or other metal, 
+
+4 By thee; by Soma. 
+
+5 In the light-winning war; waged with the demons of the air for rain and 
+the light which follows the dispersion of the clouds. 
+
+6 The bearer-up of heaven; perhaps the thunderbolt, with which Indra 
+maintains order. 
+
+
+
+
+HYMN 53.j THE RlGVEDA. 79, 
+
+2 Now all this world, for worship, shall come after thee—the 
+
+offerer’s libations like floods to the depth, 
+
+When the well-loved one seems to rest upon the hill, the 
+thunderbolt of Indra, shatterer wrought of gold, 
+
+3 To him the terrible, most meet for lofty praise, like bright 
+
+Dawn, now bring gifts with reverence in this*'rite, 
+
+Whose' being, for renown, yea, Indra-power and light, have 
+been created, like bay steeds, to move with speed. 
+
+4 Thine, Indra, praised by many, excellently rich ! are we who 
+
+trusting in thy help draw near to thee. 
+
+Lover of praise, none else but thou receives our laud : as earth 
+loves all her creatures, love thou this our hymn. 
+
+5 Great is thy power, 0 Indra, we are thine. Fulfil, 0 
+
+Maghavan, the wish of this thy worshipper. 
+
+After thee lofty heaven hath measured out its strength: to 
+thee and to thy power this earth hath bowed itself. 
+
+6 Thou, who hast thunder for thy weapon, with thy bolt hast 
+
+shattered into pieces this broad massive cloud. 
+
+Thou hast sent down the obstructed floods that they may 
+flow: thou hast, thine own for ever, all victorious might. 
+
+HYMN LYIII. Agni. 
+
+Ne’er waxeth faint the Immortal, Son of Strength, since he, 
+the Herald, hath become Vivasv&n’s messenger. 
+
+On paths most excellent he measured out mid-air: he with 
+oblation calls to service of the Gods. 
+
+2 Never decaying, seizing bis appropriate food, rapidly, eagerly 
+through the dry wood he spreads. 
+
+His back, as be is sprinkled, glistens like a horse : loud hath 
+he roared and shouted like the heights of heaven. 
+
+
+* 2 When the loell-lovccl one : when the lightning-laden cloud is resting on the 
+mountain, men pray to Indra in order that he may discharge his celestial 
+artillery and bring down the rain. 
+
+5 After thee: the heaven has taken thy might as a pattern for its own 
+might. 
+
+This Hymn and the five following are ascribed to Nodhas, the son of 
+Grotama. 
+
+1 Vivctsvdn's messenger: Vivasviln is the morning heaven and the personifica¬ 
+tion of the sacrificer of the Gods. 
+
+He measured out mid-air: this act is ascribed to Indra in I. 56, 5, 
+
+2 As he is sprinkled; with clarified butter. 
+
+
+80 THE HYMNS OF f BOOH I . 
+
+3 Set higli in place o’er all that Vasus, Rudras do, immortal, 
+
+Lord of riches, seated as High Priest; 
+
+Hastening like a car to men, to those who live, the God 
+without delay gives boons to be 'desired. 
+
+4 Urged by the wind he spreads through dry wood as he lists, 
+
+armed with his tongues for sickles, with a mighty roar. 
+
+Black is thy path, Agni, changeless, with glittering waves ! 
+when like a bull thou rushest eager to the trees. 
+
+5 With teeth of flame, wind-driven, through the wood lie speeds, 
+
+triumphant like a bull among the herd of cows, 
+
+With bright strength roaming to the everlasting air : things 
+fixed, things moving quake before him as he flies. 
+
+6 The Bhrigus stablished thee among mankind for men, like as 
+
+a treasure, beauteous, easy to invoke; 
+
+Thee, Agni, as a herald and choice-worthy guest, as an aus¬ 
+picious Friend to the Celestial Race. 
+
+7 Agni, the seven tongues’ deftest Sacrificer, him whom the 
+
+priests elect at solemn worship, 
+
+The Herald, messenger of all the Vasus, I serve with dainty 
+food, I ask for riches. 
+
+8 Grant, Son of Strength, thou rich in friends, a refuge without 
+
+a flaw this day to us thy praisers. 
+
+O Agni, Son of Strength, with forts of iron preserve thou 
+from distress the man wlio lands thee. 
+
+A Bo thou a refuge, Bright One, to the singer, a shelter, Boun¬ 
+teous Lord, to those who worship. 
+
+Preserve the singer from distress, 0 Agni. May he, enriched 
+with prayer, come soon and early. 
+
+HYMN LIX. Agni. 
+
+The other fires are, verily, thy branches; the'Immortals all 
+rejoice in thee, 0 Agni. 
+
+Centre art thou, Vaisvanara, of the people, sustaining men like 
+a deep-founded pillar. 
+
+3 Rudras, Vasus ; two classes of Gods. See X. 34. 11. 
+
+4 The description of Agni in this verse and the next applies, not to the 
+sacrificial fire, but to the fire that clears the jungle as the new settlers advance 
+into the country# 
+
+6 r/te Bhrigus: one of the most eminent priestly families of more ancient times. 
+Fnend to the Celestial Race: as bearing to the Gods the oblations of their 
+
+worshippers. 
+
+7 Agni, the seven tongues' deftest Sucrificer: the seven tongues appear to be 
+the tongue-like flames which Agni employs to consume the oblations. 
+
+1 Thy branches : merely offshoots of thee. 
+
+Vanvdnam : a name of Agni; common to, dwelling with, and benefiting all 
+
+
+
+BYMN 60.] 
+
+
+TEE RIGVEDA. 
+
+
+81 
+
+
+2 The forehead of the sky, earth’s centre, Agni became the mes¬ 
+
+senger of earth and heaven. 
+
+Vaisvanara, the Deities produced thee, a God, to be a light 
+unto the Arya. 
+
+3 As in the Sun firm rays are set for ever, treasures are in Vais¬ 
+
+vanara, in Agni. 0 
+
+Of all the riches in the hills, the waters, the herbs, among 
+mankind, thou art the Sovran. 
+
+4 As the great World-halves, so are their Son’s praises; skilled, 
+
+as a man, to act, is he the Herald. 
+
+Vaisvanara, celestial, truly mighty, most manly One, hath 
+many a youthful consort. 
+
+5 Even the lofty heaven, 0 Jatavedas Vaisvanara, hath not 
+
+attained thy greatness. 
+
+Thou art the King of lands where men are settled, thou hast 
+brought comfort to the Gods in battle. 
+
+6 Now will I tell the greatness of the Hero whom Puru’s sons 
+
+follow as Vritra’s slayer : 
+
+Agni Vaisvanara struck down the Dasyu, clave Sambara 
+through and shattered down his fences. 
+
+7 Vaisvanara, dwelling by his might with all men, far-shining, 
+
+holy mid the Bharadvajas, 
+
+Is lauded, excellent, with hundred praises by Purunitha, son 
+of Satavani. 
+
+HYMN LX. Agni. 
+
+As ’twere some goodly treasure Matarisvan brought, as a gift, 
+the glorious Priest to Bhrigu, 
+
+Banner of sacrifice, the good Protector, child of two births, the 
+swiftly moving envoy. 
+
+
+4 Vast as heaven and earth, which constitute the world, are the praises 
+offered to Agni their son. 
+
+Skilled, as a man, to act: duties of the heavenly Hotar, invoking priest, or 
+herald, being regarded as similar to those of the earthly functionary. 
+
+Many a youthful consort: the flames. 
+
+6 Pirn’s sons ; men in general ; P&ru being regarded as their progenitor. 
+Struck down the Dasyu,: the demon who stayed the rain. The deeds usually 
+
+ascribed to Xndra are here attributed to Agni, that is, Agni is identified with 
+Indra. 
+
+7 The Bharadvdjas : the descendants of the IV' 1 ' TV'-'t -1 
+
+Purunitha : a king of that name, says S&yana ,* . ' • ■ * :. - of the 
+
+sacrifice.' The name does not occur again, and nothing is known regarding him. 
+
+1 Mdtarisvan: a divine or semi-divine being, who as the messenger of 
+Vivasv&n brings down from heaven Agni who had hitherto been concealed. 
+The explanation of M&tarisvan as V&yu, the God of wind, does not appear to 
+be justified by Iligveda texts. See Muir, 0 . S. Texts , v, 204. 
+
+6 
+
+
+
+82 . THE HYMNS OF [BOOK L 
+
+2 Both Gods and men obey this Ruler’s order, Gods who are 
+
+worshipped, men who yearn and worship. 
+
+As Priest he takes his seat ere break of morning, House-Lord, 
+adorable with men, Ordain er. 
+
+3 May our fair praise, heart-bom, most recent, reach him whose 
+
+tongue, £’en at his birth, is sweet as honey ; 
+
+Whom mortal priests, men, with their strong endeavour, 
+supplied with dainty viands, have created. 
+
+4 Good to mankind, the yearning Purifier hath among men been 
+
+placed as Priest choice-worthy. 
+
+May Agni be our Friend, Lord of the Household, protector of 
+the riches in the dwelling. 
+
+5 As such we Gotamas with hymns extol thee, 0 Agni, as the 
+
+guardian Lord of riches, 
+
+Becking' thee like a horse, .the swift prize-winner. May he, 
+enriched with prayer, come soon and early. 
+
+HYMN LXL India. 
+
+Even to him, swift, strong, and high-exalted, I bring my song 
+of praise as dainty viands. 
+
+My thought to him resistless, praise-deserving, prayers offered 
+most especially to Indra. 
+
+2 Praise, like oblation, I present, and utter aloud my song, my 
+
+fair hymn to the Victor. 
+
+For Indra, who is Lord of old, the singers have decked their 
+lauds with heart and mind and spirit. 
+
+3 To him then with my lips mine adoration, winning heaven’s 
+
+light, most excellent, I offer, 
+
+To magnify with songs of invocation and with fair hymns the 
+Lord, most bounteous Giver.. 
+
+
+The glorious Priest; Agni. Bhrigu : the chief of the ancient priestly family 
+who bear that name. Banner of sacrifice: announcer of sacrifice by his 
+crackling flames. Child of two hirths ; bom of heaven and earth and again 
+from the two fire-sticks, or born from the fire-sticks and again when he is 
+consecrated. 
+
+Swiftly moving envoy : messenger between Gods and men. See 1.1. 1, note. 
+
+3 Sweet as honey : with tasting the sweet libations. 
+
+Have created: by rapid agitation of the fire-stick. 
+
+5 We Gotamas: descendants of Gotama, men of the family to which the 
+Rishi of the hymn belongs. 
+
+Heeling thee: trimming thee, to make thee shine as men groom a race-horse 
+in the morning. 
+
+
+
+iTFiO'Cl.] TIIB MGVEDA, . 83 
+
+4 Even for him I frame a laud, as fashions the wright a chariot 
+
+for the man who needs it,— 
+
+Praises to him who gladly hears our praises, a hymn well-form¬ 
+ed, all-moving, to wise Indra. 
+
+5 So with .my tongue I deck, to please that Indra, my hymn, as 
+
+? twere a horse, through love of glory, 
+
+To reverence the Hero, bounteous Giver, famed far and wide, 
+destroyer of the castles. 
+
+6 Even for him hath Tvashtar forged the thunder, most deftly 
+
+wrought, celestial, for the battle, 
+
+Wherewith he reached the vital parts of Vritra, striking—the 
+vast, the mighty—with the striker. 
+
+7 As soon as, at libations of his mother, great Vishnu had drunk 
+
+up the draught, he plundered 
+
+The dainty cates, the cooked mess; but One stronger trans¬ 
+fixed the wild boar, shooting through the mountain. 
+
+8 To him, to Indra, when he slew the Dragon, the Dames, too. 
+
+Consorts of the Gods, wgve praises. 
+
+The mighty heaven and earth hath he encompassed : thy great¬ 
+ness heaven and earth, combined, exceed not. 
+
+9 Yea, of a truth, his "magnitude surpasseth the magnitude of 
+
+earth, mid-air, and heaven. 
+
+Indra, approved by all men, self-resplendent, waxed in his home, 
+loud-voiced and strong for battle. 
+
+10 Through his own strength Indra with holt of thunder cut 
+piece-meal Vritra, drier up of waters. 
+
+He let the floods go free, like cows imprisoned, for glory, with 
+a heart inclined to bounty. 
+
+
+4 For the man who needs it: and orders it to be made. Tdtsindya is a diffi¬ 
+cult word. Wilson renders it, after S&yana, (that the driver) may, thence, 
+(obtain) food. 
+
+5 The castles : the strongholds of the atmospheric demons of drought, the 
+castles of rain-imprisoning cloud. 
+
+6 The striker: the thunderbolt or lightning. 
+
+7 His mother : Indra’s mother Aditi who gave him Soma to drink as soon 
+as he was born. See III. 32. 9, 10 ; 48. 2, 3 ; VII. 98. 3. Dainty cates: the 
+demon’s store of rain. One stronger; the mightier Indra. The wild boar.: 
+the fierce demon Vritra. Of. VIII. 66. 30. The mountain : the massive cloud in 
+which Vritra was enveloped. For my corrected version of this stanza I am 
+indebted to Prof. A. A. MacdonelFs article on Mythological Studies in the 
+Jligveda, Royal Asiatic Society Journal, January, 1895. 
+
+8 The Dames, the Consorts of the Gods: according to S£yana these are the 
+personified G&yatrt and other metres of the Veda. The Celestial Waters are 
+probably intended. 
+
+
+
+THE HYMNS OF 
+
+
+S4 
+
+
+[BOOK I. 
+
+
+11 The rivers played, through his impetuous splendour, since with 
+
+his holt he compassed them on all sides. 
+
+Using his might and favouring him who worshipped, he made 
+a ford, victorious, for Turviti. 
+
+12 Vast, with thine ample power, with eager movement, against 
+
+this Vritra cast thy bolt of thunder. 
+
+Bend thou his joints, as of an ox, dissevered, with holt oblique, 
+that floods of rain may follow. 
+
+13 Sing with new lauds his exploits wrought aforetime, the deeds 
+
+of him, yea, him who moveth swiftly, 
+
+When, hurling forth his weapons in the battle, he with impe¬ 
+tuous wrath lays low the foemen. 
+
+14 When he, yea, he, comes forth the firm-set mountains, and the 
+
+whole heaven and earth, tremble for terror. 
+
+May Nodhas, ever praising the protection of that dear Friend, 
+gain quickly strength heroic. 
+
+15 Now unto him of these things hath been given what he who 
+
+rules alone o’er much, electetli. 
+
+Indra hath helped Etasa, Soma-presser, contending in the race 
+of steeds with Surya. 
+
+16 Thus to thee, Indra, yoker of Bay Coursers, the Gotamas have 
+
+brought their prayers to please thee. 
+
+Bestow- upon them thought, decked with all beauty. May he, 
+enriched with prayer, come soon and early. 
+
+HYMN LXII. Indra. 
+
+Like Angiras a gladdening laud we ponder to him who loveth 
+song, exceeding mighty. 
+
+Let us sing glory to the far-famed Hero who must be praised 
+with fair hymns by the singer. 
+
+2 Unto the great bring ye great adoration, a chant with praise 
+to him exceeding mighty, 
+
+Through whom our sires, Angirases, singing praises and know¬ 
+ing well the places, found the cattle. 
+
+
+11 Turviti: S&yana says that this JJishi had been immersed in water, and 
+that Indra brought him to dry land. 
+
+14 Nodhas ; the Rishi or seer of the hymn. 
+
+15 Praises and sacrifice have been offered to Indra. He himself possesses 
+everything else. Such praises and sacrifice led Indra to help Etasa, his wor¬ 
+shipper, in his rivalry of Sftrya and his horses. See II. 19. 5, note. 
+
+16 The hymn ends with the refrain that concludes also Hymns I. 58 and 60. 
+
+1 Like Angiras: after the manner of Angiras, one of the first institutors of 
+religious ceremonies. 
+
+2 Found the cuttle ; the rain-clouds, or the rays of light which, follow the 
+effusion of rain. 
+
+
+
+TIIE RIG VEDA. 
+
+
+85 
+
+
+HYMN 62.] 
+
+3 When Inclra and the Angirases desired it, Saram& found pro¬ 
+
+vision for her offspring. 
+
+Brihaspati cleft the mountain, found the cattle: the heroes 
+shouted with the lcine in triumph. 
+
+4 Mid shout, loud shout, and roar, with the Navagvas, seven 
+
+singers, hash thou, heavenly, rent the mountain; 
+
+Thou with the speeders, with Dasagvas, Indra, Sakra! hast 
+rent with thunder flaming Vala. 
+
+5 Praised by Angirases, thou, foe-destroyer, hast, with the Dawn, 
+
+Sun, rays, dispelled the darkness. 
+
+Thou Indra, hast spread out the earth’s high ridges, and firm¬ 
+ly fixed the region under heaven. 
+
+6 This is the deed most worthy of all honour, the fairest marvel 
+
+of the Wonder-Worker, 
+
+That, nigh where heaven bends down, he made four rivers 
+flow full with waves that carry down sweet water. 
+
+7 Unwearied, won with lauding hymns, he parted of old the 
+
+ancient Pair, united ever. 
+
+In highest sky, like Bhaga, he the doer of marvels set both 
+Dames and earth and heaven. 
+
+8 Still bom afresh, young Dames, each in her manner, unlike 
+
+in hue, the Pair in alternation 
+
+Bound heaven and earth from ancient time have travelled, 
+Night with her dark limbs, Dawn with limbs of splendour. 
+
+3 Saramd found provision for her offspring : Saramft, the hound of Indra 
+
+and mother of the two dogs called after their mother S&rameyas who are the 
+watchdogs of Yama the God of the Bead, is said to have pursued and 
+recovered the cows stolen by the Panis ; which has been supposed to mean 
+that SaramS, is the Dawn who recovers the rays of the Sun that have been 
+carried away by night. The legend says that nrrrocl to go in search of 
+
+the stolen cattle on condition that the milk of i Iv .-In »■.:!*: be given to her 
+
+young ones. Ludwig is of opinion that the word ‘ offspring’ in the text refers 
+not to Saramfr’s young ones, but to the descendants of the Angirases. 
+Of. I. 72. 8. 
+
+Brihaspati cleft the mountain: Brihaspati or Brahamanaspati is the Lord 
+of prayer. e It is, therefore,’ as Professor Roth observes, ( brahma, prayer, with 
+which the God breaks open the hiding-place of the enemy. Prayer pierces 
+.through to the object of its desire, and attains it.’ 
+
+4 The seven singers are probably the Angirases themselves *, the Navagvas 
+
+and Dasagvas are r 1 ' ^ ■ Ll " V*or their priestly allies. They are called 
+speeders hastily ”■ ■ ‘ ■ ,-.3k of the stolen cows. Vala is the fiend 
+
+who keeps the cows imprisoned. 
+
+6 Nigh where heaven lends down: flowing away to the distant horizon. The 
+four rivers are not specified by S fly ana, who merely says they are the Ganges 
+and others. 
+
+7 The ancient Pair: Heaven and Earth. Bhaga is here the Supreme God, 
+
+Both Dames ; Night and Morning, 
+
+
+
+86 TeM HYMNS OF [BOOK L 
+
+9 Kioh in good actions# skilled in operation, the Son with might 
+maintains his perfect friendship. 
+
+Thou in the raw cows, black of hue or ruddy, sfcorest the ripe 
+milk glossy white in colour. 
+
+10 Their paths, of old connected, rest uninjured; they with 
+
+great mijjht preserve the immortal statutes. 
+
+For many thousand holy works the Sisters wait on the haughty 
+Lord like wives and matrons. 
+
+11 Thoughts ancient, seeking wealth, with adoration, with newest 
+
+lauds have sped to thee, 0 Mighty. 
+
+As yearning wives cleave to their yearning husband, so cleave 
+our hymns to thee, 0 Lord most potent. 
+
+12 Strong God, the riches which thy hands have holden from 
+
+days of old have perished not nor wasted. 
+
+Splendid art thou, 0 Indra, wise, unbending : strengthen us 
+with thy might, 0 Lord of Power. 
+
+13 0 mighty Indra, Gotama’s son Nodhas hath fashioned this 
+
+new prayer to thee Eternal, 
+
+Sure leader, yoker of the Tawny Coursers. May he, enriched 
+with prayer, come soon and early. 
+
+HYMN LXIIL * Indra. 
+
+Thou art the Mighty One; when born, 0 Indra, with power 
+thou terrihedst earth and heaven; 
+
+When, in their fear of thee, all firm-set mountains and mons¬ 
+trous creatures shook like dust before thee. 
+
+2 When thy two wandering Bays thou dravest hither, thy praiser 
+laid within thine arms the thunder, 
+
+Wherewith, 0 Much-invoked, in will resistless, thou smitest 
+‘ foemen down and many a castle. 
+
+
+9 The Son with might; S&yana takes sdvasd, ‘ with might/ in the sense of 
+the genitive sdvascih, and explains : the Son of Might, that is the exceedingly 
+strong one. But this seems forced. The Son is Indra. 
+
+Thou in the mo cows : the cows are called raw, as contrasted with the warm 
+milk matured or cooked in their udders. The colour of the milk is also con¬ 
+trasted with that of the cows, as in the German child’s ditty quoted by 
+Zimmer : f 0 sage mir, wie geht es zu, gibb weissa Milch die rothe.Kuh/ 
+
+10 Their paths: the courses of Night and Morning 
+
+The Sisters : a frequently occurring appellation of the fingers as employed 
+in acts of worship. The haughty Lord: Indra. 
+
+2 Thy praiser: the praises of the worshipper strengthen Indra, and urge 
+him to the performance of glorious exploits. 
+
+
+
+TIIB nmVBDA. 
+
+
+87 
+
+
+HYMN 64.] 
+
+3 Faithful art thou, these thou deftest, Indra; thou art the 
+
+Kibhus’ Lord, heroic, victor. 
+
+Thou, by his side, for young and glorious Kutsa, with steed 
+and car in battle slewest Sushna. 
+
+4 That, as a friend, thou furtheredst, 0 Indra, when, Thunderer, 
+
+strong in act, thou crushedst Vyitra; e 
+When, Hero, thou, great-souled, with easy conquest didst rend 
+the Dasyus in their distant dwelling. 
+
+5 This doest thou, and art not harmed, 0 Indra, e’en in the 
+
+anger of the strongest mortal. 
+
+Lay thou the race-course open for our horses: as with a club, 
+slay, Thunder-armed ! our focmen. 
+
+6 Hence men invoke thee, Indra, in the tumult of battle, in the 
+
+light-bestowing conflict. 
+
+This aid of thine, 0 Godlike One, was ever to be implored in 
+deeds of might in combat. 
+
+7 Warring for Purukutsa thou, 0 Indra, Thunder-armed! brakest 
+
+down the seven castles; 
+
+Easily, for Sudfts, like grass didst rend them, and out of need, 
+King, broughtest gain to Puru. 
+
+8 0 Indra, God who movest round about us, feed us with varied 
+
+food plenteous as water— 
+
+Food wherewithal, 0 Hero, thou bestowest vigour itself to 
+flow to us for ever. 
+
+9 Prayers have been made by Gotamas, 0 Indra, addressed to 
+
+thee, with laud for thy Bay Horses. 
+
+Bring us in noble shape abundant riches. May he, enriched 
+with prayer, come soon and early. 
+
+HYMN LXIV*. Maruts. 
+
+Bring for the manly host, wise and majestical, 0 Nodhas, for 
+the Maruts bring thou a pure gift. 
+
+I deck my songs as one deft-handed, wise in mind prepares 
+the water that hath power in solemn rites'. 
+
+
+3 The Mbit us' Lord .* Chief over the three sembdivine beings who by their 
+good works raised themselves to immortality and godhead. See I. 2Cb 
+
+ICutsa: has been nfentioned before as protected by Indra. See 1. 33.14; 51, 6. 
+
+4 Dasyus; hostile demons, or perhaps savage tribes. 
+
+7 Piivttkuim: a favourite of Indra and of the As vine. See I. 112. 7 ; 
+174. 2 ; IV. 42. 8, note. Sudds (See I. 47. 6) and PHvit are kings or chiefs of 
+clans. 
+
+8 Who movest round about us: pdrijman, circumambient, is an epithet 
+applied to the Sun also, and to the chariot of the Asvins. 
+
+9 With laud for thy Bay Horses : this is clearly the sense of the words as 
+they stand. Sdtyana explains ‘with reverence to thee connected with thy 
+bay horses.’ 
+
+1 0 Nodhas : the Rishi or seer of the hymn addresses this line to himself. 
+
+
+
+38 
+
+
+TUB HYMNS OF 
+
+
+[BOOK L 
+
+
+2 They spring to birth, the lofty Ones, the Bulls of Heaven, 
+
+divine, the youths of Rudra, free from spot and stain; 
+
+The purifiers, shining brightly even as suns, awful of form 
+like giants, scattering rain-drops down. 
+
+3 Young Rudras, demon-slayers, never growing old, they have 
+
+waxed, even as mountains, irresistible. 
+
+They make all beings tremble with their mighty strength, 
+even the very strongest, both of earth and heaven. 
+
+4 With glittering ornaments they deck them forth for show; for 
+
+beauty on their breasts they bind their chains of gold. 
+
+The lances on their shoulders pound to pieces; they were 
+born together, of themselves, the Men of Heaven. 
+
+5 Loud roarers, giving strength, devourers of the foe, they make 
+
+the winds, they make the lightnings with their powers. 
+
+The restless shakers drain the udders of the sky, and ever 
+wandering round fill the earth full with milk. 
+
+6 The bounteous Maruts with the fatness-dropping milk fill full 
+
+the waters which avail in solemn rites. 
+
+They lead, as ’twere, the Strong Horse forth, that it may rain : 
+they milk the thundering, the never-failing spring. 
+
+7 Mighty, with wondrous power and marvellously bright, self¬ 
+
+strong like mountains, ye glide swiftly on your way. 
+
+Like the wild elephants ye eat the forests up when ye assume 
+your strength among the bright red flames. 
+
+8 Exceeding wise they roar like lions mightily, they, all-posses¬ 
+
+sing, are beauteous as antelopes ; 
+
+Stirring the darkness with lances and spotted deer, combined 
+as priests, with serpents* fury through their might. 
+
+9 Heroes who march in companies, befriending man, with ser¬ 
+
+pents* ire through strength, ye greet the earth and heaven. 
+Upon the seats, 0 Maruts, of your chariots, upon the ears 
+stands lightning visible as light. 
+
+
+2 The Bulls of Heaven : or of Dyu or Dyaus. 
+
+$ Young Rudras : the Maruts, or Storm-Gods, are the sons of Rudra. 
+
+Demon-slayers ; slayers of the clouds that give no rain. 
+
+4 The lances, as well as their other bright ornaments, are the lightning- 
+flashes. 
+
+5 The udders of the slcy ; the full clouds. The milfc, is the sweet fertiliz¬ 
+ing rain, 
+
+6 The Strong Horse: is the rain cloud, which in the same line is called a 
+spring or well. 
+
+8 Combined as priests ; the music of wind and storm being regarded as the 
+Maruts' song of praise. But the meaning of the words thus rendered is not 
+clear. S&yana, Benfey, and Max Miiller give other interpretations. 
+
+
+
+THE RIGVEDA. 
+
+
+89 
+
+
+IIYMN 64.] 
+
+10 Lords of all riches, dwelling in the home of wealth, endowed 
+
+with mighty vigour, singers loud of voice, 
+
+Heroes, of powers infinite, armed with strong men’s rings, the 
+archers, they have laid the arrow on their arms. 
+
+11 They who with golden fellies make the rain increase drive for¬ 
+
+ward the big clouds like wanderers on the way. 
+
+Self-moving, brisk, unwearied, they o’erthrow the firm; the 
+Maruts with bright lances make all things to reel, 
+
+12 The progeny of Rudra we invoke with prayer, the brisk, the 
+
+bright, the worshipful, the active Ones. 
+
+To the strong band of Maruts cleave for happiness, the chasers 
+of the sky, impetuous, vigorous. 
+
+13 Maruts, the man whom ye have guarded with your help, he 
+
+verily in strength surpasseth all mankind. 
+
+Spoil with his steeds he gaineth, treasure with his men; he 
+winneth honourable strength and prospereth. 
+
+14 0 Maruts, to the worshippers give glorious strength invincible 
+
+in battle, brilliant, bringing wealth, 
+
+Pi*aiseworthy, known to all men. May we foster well, during 
+a hundred winters, son and progeny. 
+
+15 Will ye then, 0 ye Maruts, grant us riches, durable, rich in 
+
+men, defying onslaught, 
+
+A hundred, thousandfold, ever increasing? May he, enriched 
+with prayer, come soon and early. 
+
+
+10 Armed with strong men's rings; the meaning of vrishalchddayah is un¬ 
+certain ; but the Ichddi seems to have been a ring worn on the arm and foot. 
+It may also have been used as a weapon, as the sharp-edged quoits are uged 
+by the Sikhs. Vrishan as Professor Max Muller observes, e conveys the mean¬ 
+ing of strong, though possibly with the implied idea of rain-producing, ferti¬ 
+lizing.’ 
+
+12 The worshipful; the meaning of vanmam is uncertain. Wilson, after 
+S&yana, translates it by * water-shedding,’ vana being said to mean water. 
+Ludwig suggests ‘ dwelling in the woods,’ instead of ‘ fighting ’ which he gives 
+in his translation. ‘ Worshipful ’ is Professor Max Muller’s suggestion, and I 
+adopt it for the present. 
+
+15 Enriched with prayer : either, generally, invoked by many worshippers, 
+or rich through the hymn just recited. This last hemistich is the usual re¬ 
+frain of the hymns ascribed to Nodhas. 
+
+I have generally followed Professor Max Muller in his translation of this 
+hymn. See his Vedic Hymns , Part I. 
+
+
+
+90 
+
+
+{BOOK I. 
+
+
+TEE HYMNS OF 
+
+HYMN LXV. Agni. 
+
+One-minded, wise, they tracked thee like a thief lurking .in 
+dark cave with a stolen cow; 
+
+Thee claiming worship, bearing it to Gods ; there nigh to tliee 
+sate all $ie Holy Ones. 
+
+5 The Gods approached the ways of holy Law; there was a 
+gathering vast as heaven itself, 
+
+The waters feed with praise the growing Babe, bom nobly in 
+the womb, the seat of Law. 
+
+Z Like grateful food, like some wide dwelling-place, like a fruit¬ 
+bearing hill, a wholesome stream ; 
+
+Like a steed urged to run in swift career, rushing like Sindliu, 
+who may check his course ? 
+
+4 Kin as a brother to his sister floods, he eats the woods as a 
+
+King eats the rich. 
+
+When through the forest, urged by wind, he spreads, verily 
+Agni shears the hair of earth. 
+
+5 Like a swan* sitting in the floods he pants ; wisest in mind mid 
+
+men he wakes at mom. 
+
+A Sage like Soma, sprung from Law, he grew like some young 
+creature, mighty, shining fai\ 
+
+HYMN LXVI. Agni. 
+
+Like the Sun’s glance, like wealth of varied sort, like breath 
+which is the life, like one’s own son, 
+
+Like a swift bird, a cow who yields her milk, pure and reful¬ 
+gent to the wood he speeds. 
+
+
+Sjh arid the eight following hymns are ascribed to the Rishi ifeisara, sou 
+of ?a*ti the son of Vasishtha, They are generally difficult, and not seldom 
+unintelligible. 
+
+1 They tracked thee: the Gods followed Agni who had Bed away, carrying 
+with him the sacrifice as a thief carries off a cow. The dark cave is the depth 
+of the waters in which Agni hid himself, 
+
+2 The seat of Ij&w ; the place of sacrifice, the law ordained for ever. 
+
+8 Sinclbt: the Indus, or any great river. 
+
+4 As a King eats the rich; supports his state by levying contributions from 
+the wealthy. 
+
+
+The hair of earth: grass and shrubs, which forest-fires destroy. 
+
+5 He pants : after his rapid flight to the waters in which lie hid himself. 
+He wakes at morn ; at the time of the early morning sacrifice. 
+
+A Sage like Soma ; like the deified Soma. e As Soma creates or causes use- 
+
+fr ° Wthem ’ th6ir nUMtiVe 
+
+
+
+the mar eea. 
+
+
+91 
+
+
+HTMN 67.] 
+
+2 He offers safety like a pleasant home, like ripened com, the 
+
+Conqueror of men. 
+
+Like a Seer lauding, famed among the folk; like a steed 
+friendly he vouchsafes us power. 
+
+3 With flams insatiate, like eternal might; caring for each one 
+
+like a dame at home ; f 
+
+Bright when he shines forth, whitish mid the folk, like a car, 
+gold-decked, thundering to the fight. 
+
+4 Ho strikes with terror like a dart shot forth, e’en like an 
+
+archer’s arrow tipped with flame ; 
+
+Master of present and of future life, the maidens’ lover and 
+the matrons’ Lox'd. 
+
+5 To him lead all your ways : may we attain the kindled God 
+
+as cows their home at eve. 
+
+He drives the flames below as floods their swell: the rays rise 
+up to the fair place of heaven. 
+
+HYMN LXVII. Agni. 
+
+Victorious in the wood, Friend among men, ^ver he claims 
+obedience as a King. 
+
+Gracious like peace, blessing like mental power, Priest was he, 
+offering-bearer, full of thought. 
+
+2 He, hearing in his hand all manly might, crouched in the 
+
+cavern, struck the Gods with fear. 
+
+Men filled with understan ling find him there, when they have 
+sung prayers formed within their heart. 
+
+3 He, like the Unborn, holds the broad earth up, and with effec¬ 
+
+tive utterance fixed the sky. 
+
+0 Agni, guard the spots which cattle love : thou, life of all, 
+hastsgone from lair to lair. 
+
+
+2 Like a steed: like a war-horse who helps to win spoil in battle, 
+
+4 The maidens’ lover ; the offering to Agni being an essential part of the 
+marriage-service. 
+
+The matrons’ Lord: children being especially the gift of Agni, in whose 
+worship the wife of the sacrificer bears an important part. I have not at* 
+tempted to imitate the rhythm of the original, and have contented myself 
+with preserving the same number of syllables in each line. 
+
+X Victorious in the wood ; subduing the fuel and burning it to ashes. 
+
+2 Crouched in the cavern : concealed in the dark depth of the waters, See 
+I. 65. 1. 
+
+3 The Unborn: the Sun ; regarded as the Supreme God. 
+
+The spots which cattle love: as thou knowest by experience how pleasant it 
+is to find a safe place of refuge, do not burn up the places where the cattle 
+find refuge and food, 
+
+
+
+92 THE HYMNS OF [BOOK L 
+
+4 Whoso hath known him dwelling in his lair, and hath approach¬ 
+
+ed the stream of holy Law,— 
+
+They who release him, paying sacred rites,—truly to such 
+doth he announce great wealth. 
+
+5 He who grows mightily in herbs, within each fruitful mother 
+
+and each!"babe she bears, 
+
+Wise, life of all men, in the waters’ home,—for him have sages 
+built as ’twere a seat. 
+
+HYMN LXVIII. Agni. 
+
+Commingling, restless, he ascends the sky, unveiling nights 
+and all that stands or moves, 
+
+As he the sole God is preeminent in greatness among all these 
+other Gods. 
+
+2 All men are joyful in thy power, 0 God, that living from the 
+
+dry wood thou art born. 
+
+All truly share thy Godhead while they keep, in their accus¬ 
+tomed ways, eternal Law. 
+
+3 Strong is Rethought of Law, the Law’s behest; all works 
+
+have they performed; he quickens all. 
+
+Whoso will bring oblation, gifts to thee, to him, bethinking 
+thee, vouchsafe thou wealth. 
+
+4 Seated as Priest with Manu’s progeny, of all these treasures 
+
+he alone is Lord. 
+
+Men yearn for children to prolong their line, and are not 
+disappointed in their hope. 
+
+5 Eagerly they who hear his word fulfil his wish as sons obey 
+
+their sire’s behest. 
+
+He, rich in food, unbars his wealth like doors : he, the House- 
+Friend, hath decked heaven’s vault with stars. 
+
+
+4 The stream of holy Law: or as S3-y ana explains, the supporter of the 
+truth or of sacrifice, that is, Agni. 
+
+They who release him ; free him, by attrition, from the fire-sticks. 
+
+1 Commingling: Agni, devouring and fusing together with his flames 
+and smoke the elements of the oblations which he bears to the Gods. 
+
+3 I can make nothing of the first hemistich. Wilson, after Sfiyana, 
+paraphrases : ‘Praises are addressed to him who has repaired (to the solem¬ 
+nity) ; oblations are offered to him who has gone (to the sacrifice); in him is 
+all sustenance; (and to him) have all (devout persons) performed (the 
+customary) rites.’ 
+
+4 Manu’s progeny ; all Aryan men. 
+
+Men yearn for children : men have children at their desire, as the reward 
+of their faithful worship of Agni. 
+
+He, the Home-Friend: he, Agni, who is the friend and guardian of every 
+house in his character of the household fire, as the Sun, the Creator, the 
+Supreme God, made the heaven and adorned it with stars. 
+
+
+
+
+HYMN 70.] 
+
+
+93 
+
+
+THE RIG VEDA. 
+
+HYMN LXIX. 
+
+Bright, splendid, like Dawn’s lover, he hath filled the two 
+joined worlds as with the light of heaven. 
+
+When born, with might thou hast encompassed them: Father 
+of Gods, and yet their Son wast thou. 
+
+2 Agni, the Sage, the humble, who discerns like tlie cow’s udder, 
+
+the sweet taste of food, 
+
+Like a bliss-giver to be drawn to men, sits gracious in the 
+middle of the house. 
+
+3 Born in the dwelling like a lovely son, pleased, like a strong 
+
+steed, he bears on the folk. 
+
+What time the men and I, with heroes, call, may Agni then 
+gain all through Godlike power. 
+
+4 None breaks these holy laws of thine when thou hast granted 
+
+audience to these chieftains here. 
+
+This is thy boast, thou smotest with thy peers, and joined with 
+heroes dravest off disgrace. 
+
+5 Like the Dawn’s lover, spreading light, well-known as hued 
+
+like morn, may he remember me. 
+
+They, bearing of themselves, unbar the doors : they all ascend 
+to the fair place of heaven. 
+
+HYMN LXX. Agni. 
+
+May we, the pious, win much food by prayer, may Agni with 
+fair light pervade each act,— 
+
+He the observer of the heavenly laws of Gods, and of the race 
+of mortal man. 
+
+
+1 Like Hawns lover ; both the Sun and Agni are called the lovers of 
+Tishas or Dawn. Agni is so called from his making his appearance as 
+/sacrificial fire at the earliest break of day. 
+
+The two joined worlds: earth and heaven coupled into a single dual 
+conception. 
+
+2 Like the cow's udder: Agni discerns and selects the sweet savours of 
+oblations in the same manner as the udder of a cow selects and assimilates 
+the sweet juices of grass and herbs for the production of milk. 
+
+3 The meaning of the second hemistich is not clear. Wilson, after Sftyana, 
+renders it: ‘ Whatever (divine) beings 1 may, along with other men, invoke 
+(to the ceremony) thou, Agni, assumeat all (their) celestial natures/ 
+
+5 They, heaviny of themselves ; either, his rays bearing up the oblation of 
+their own accord, or the steeds who freely draw the chariot of Dawn. 
+
+1 Pervade each act: be present and regulate all our acts of worship ; or the 
+meaning may be f attain each gift/ receive every oblation that we offer. 
+
+
+
+)4 THE HYMNS OF [BOOK I. 
+
+2 He who is germ of waters, germ of woods, germ of all things 
+
+that move not and that* move,— 
+
+To him even in the rook and in the house: Immortal One, he 
+cares for all mankind. 
+
+3 Agni is Lord of riches for the man who serves him readily 
+
+with sacred songs. 
+
+Protect these beings thou with careful thought, knowing the 
+races both of Gods and men. 
+
+4 Whom many dawns and nights, unlike, make strong, whom, 
+
+born in Law, ail things that move and stand,— 
+
+He hath been won, Herald who sits in light, making effectual 
+all our holy works. 
+
+£ Thou settest value on our cows and woods: all shall bring 
+tribute to us, to the light. 
+
+Men have served thee in many and sundry spots, parting, as 
+’twere, an aged father’s wealth. 
+
+6 Like a brave archer, like one skilled and bold, a fierce avenger, 
+so he shines in fight. 
+
+HXMN LXXL Agni, 
+
+Loving the loving One, as wives their husband, the sisters of 
+one home have urged him forward, 
+
+Bright-coloured, even as the oows love morning, dark, breaking 
+forth to view, and redly beaming. 
+
+2 Our sires with lauds burst e’en the firm-set fortress, yea, the 
+
+Angirases, with roar, the mountain. 
+
+They made for us a way to reach high heaven, they found 
+- us day, light, day’s sign, beams of morning 
+
+3 They stablished order, made his service fruitful; then parting 
+
+them among the longing faithful, 
+
+Not thirsting after aught, they come, most active, while with 
+sweet food the race of Gods they strengthen. 
+
+
+2 To him even in the rock: I can make nothing out of this. Wilson, after 
+Sftyaioa, paraphrases; ‘(They offer oblations) on the mountain, or in the 
+mansion, to that Agni ; ’ but this cannot be the meaning. Ludwig suggests 
+an alteration of the text, so that the meaning would be, ‘ even within the 
+stone is his dwelling.' 
+
+5 f Agni, confer excellence upon our valued cattle ; and may all men bring 
+us acceptable tribute.’—Wilson. ^ 
+
+1 The loving One,: Agni. The sisters of one home; the fingers that serve 
+
+him by kindling the fire, etc. The cows; the clouds brightened by the 
+approach of Dawn. J 
+
+2 The priestly Angirases, the earliest institutors of religious worship, caused 
+
+by prayer and praise the mountain-like cloud, that held the rain imprisoned, 
+to be opened. . * 
+
+3 His service; the worship of Agni, 
+
+
+
+Tun RIG VEDA. 
+
+
+05 
+
+
+HYMN 71.] 
+
+4 Since M&tarisvan, far-diffused, hath stirred him, and he in 
+
+every house grown bright and noble* 
+
+He, Bliyigudike, hath gone as his companion, as on commission 
+to a greater Sovran. 
+
+5 When man poured juice to Heaven, the mighty Father, he 
+
+knew and freed himself from close embracement 
+The archer boldly shot at him his arrow, and the God threw 
+his splendour on his Daughter. 
+
+6 Whoso hath flames for thee within his dwelling, or brings the; 
+
+worship which thou lovest daily, 
+
+Do thou of double might increase his substance : may he whom 
+thou incitest meet with riches. 
+
+7 All sacrificial viands wait on Agni as the Seven mighty Rivers 
+
+seek the ocean. 
+
+Nat by our brethren was our food discovered : find with the 
+Gods care for us, thou who knowest. 
+
+8 When light hath filled the Lord of man for increase, straight 
+
+from the heaven descends the limpid moisture. 
+
+Agni hath brought to light and filled with spirit the youthful 
+host blafholess and well providing. , 
+
+9 He who like thought goes swiftly on Ins journey, the Sun, 
+
+alone is ever Lord of riches. 
+
+The Kings with fair hands, Vantria and Mitra, protect the 
+precious nectar in our cattle. 
+
+10 0 Agni, break not our ancestral friendship, Sage as thou art, 
+endowed with deepest knowledge. 
+
+Old age, like gathering cloud, impairs the body ; before that 
+evil be come nigh protect me. 
+
+
+4 Mdtarismn; the divine or ^semi-divine being who brought Agni to 
+0 Bhrigu. 
+
+5 This verse is very obscure. The meaning of the first hemistich seems to 
+be that when oblations were offered to Byaus or Heaven Agni shone forth 
+freed from encompassing night. Who the archer is, whether Mdtarisvan or 
+Agni, is uncertain, nor is it clear at whom the arrow was shot. The God 
+may be, Dyaua, and his Daughter may be TJahas or Dawn. 
+
+7 The Seven mighty Rivet's : see I. 32. 12. 
+
+Not by our brethren : we do not look to our kinsmen for food, but depend 
+upon Agni and the other Gods. 
+
+8 The Lord of men: according to S&yana, the sacrificer. Perhaps Indra i* 
+meant, who comes attended by the youthful host of Maruts. 
+
+
+
+96 
+
+
+[BOOK L 
+
+
+TEE EYMNS OK 
+
+HYMN LXXIL Agni. 
+
+Though holding many gifts for men, he humbleth the higher 
+powers of each wise ordainer. 
+
+Agni is now the treasure-lord of treasures, for ever granting 
+all immortal bounties. 
+
+2 The Gods infallible all searching found not him, the dear Babe 
+
+who still is round about us. 
+
+Worn weary, following his track, devoted, they reached the 
+lovely highest home of Agni. 
+
+3 Because with holy oil the pure Ones, Agni, served thee the 
+
+very pure three autumn seasons, 
+
+Therefore they won them holy names for worship, and nobly 
+born they dignified their bodies. 
+
+4 Making them known to spacious earth and heaven, the holy 
+
+Ones revealed the powers of Budra. 
+
+The mortal band, discerning in the distance, found Agni 
+standing in the loftiest station. 
+
+Nigh they approached, one-minded, with their spouses, kneel¬ 
+ing to him adorable paid worship. 
+
+Friend finding in his own friend’s eye protection, they made 
+their own the bodies which they chastened. * 
+
+
+1 Wilson, after S&yana, translates : * Agni.appropriates the prayers ad¬ 
+
+dressed to the eternal creator/ The meaning appears to be that although 
+Agni bestows many good gifts on men, his flames are at times terribly des¬ 
+tructive. 
+
+2 The flight of Agni and his pursuit by the Gods have been mentioned 
+before (I. 65, 1). The idea here is, as Ludwig observes, that the Gods did not 
+really find Agni—visible thou he be in his earthly form—until they attained 
+to the true philosophical knowledge of the Deity as he is. 
+
+3 The pure Ones: ‘The text has only suchayah, the pure: the Scholiast, 
+supplies Maruts, for whom, it is said, seven platters are placed at the Agni- 
+chayana ceremony : and they are severally invoked by the appellations Idris, 
+Any&dris, T&dris, Pratidris, Mitah, Sammitah, and others. In consequence of 
+this participation, with Agni, of sacrificial offerings, they exchanged their 
+perishable, for immortal, bodies, and obtained heaven. The Maruts are, there¬ 
+fore, like the Ribhus, deified mortals/ Wilson. 
+
+Three autumn seasons ; during three years. Ludwig observes that the period 
+of three years in connexion with religious vows or ceremonies is mentioned 
+elsewhere also. 
+
+4 The poivers of Kitdra : Kudra here is a name of Agni. 
+
+The mortal band : the Maruts, so called as not having been originally im¬ 
+mortal 
+
+
+
+
+HYMN 73.] 
+
+
+THE RIGYEDA. 
+
+
+97 
+
+
+6 Soon as the holy beings had discovered the thrice-seven mystic 
+
+things contained within thee, 
+
+With, these, one-minded, they preserve the Amrit: guard thou 
+the life of all their plants and cattle. 
+
+7 Thou, Agni, knower of men's works, hast sent us good food in 
+
+constant course for our subsistence : * 
+
+Thou deeply skilled in paths of Gods becamest an envoy never 
+wearied, offering-bearer. 
+
+8 Knowing the Law, the seven strong floods from heaven, full of 
+
+good thought, discerned the doors of riches. 
+
+Saram& found the cattle's firm-built prison, whereby the race of 
+man is still supported. 
+
+D They who approached all noble operations making a path that 
+leads to life immortal, 
+
+To be the Bird's support, the spacious mother, Aditi, and her 
+great Sons stood in power. 
+
+10 When Gods immortal made both eyes of heaven, they gave to 
+him the gift of beauteous glory. 
+
+Now they flow forth like rivers set in motion : they knew the 
+Bed Steeds coming down, 0 Agni. 
+
+HYMN LXXIII. Agni. 
+
+He who gives food, like patrimonial riches, and guides aright 
+like some wise man's instruction, 
+
+Loved like a guest who lies in pleasant lodging,—may he, as 
+Priest, prosper his servant's dwelling. 
+
+2 He who like Savitar the God, true-minded, protecteth with his 
+power all acts of vigour, 
+
+Truthful, like splendour, glorified by many, like breath joy-giv¬ 
+ing,—all must strive to win him. 
+
+8 He who on earth dwells like a king surrounded by faithful 
+friends, like a God all-sustaining, 
+
+Like heroes who preside, who sit in safety: like as a blameless 
+dame dear to her husband. 
+
+6 The thrice-seven mystic things: the secret or mysterious rites by which 
+heaven is to he obtained; offerings of various kinds, food, clarified butter, 
+Soma juice etc., arranged in three classes of seven. All these offerings require 
+fire, and so are contained in Agni. 
+
+They preserve the Amrit: the nectar or drink of the Gods; by the perfor¬ 
+mance of these sacrifices they secure the fall of rain in due season. 
+
+8 Saramd found the cattle'$ firm-built prison : see I. 62. 3. 
+
+9 To be the Bird's support: the Bird is the Sun. Aditi is infinite Nature, 
+and her great Sons are the Adityas. 
+
+10 Both eyes of heaven ; the Sun and Moon, The Red Steeds: the Sun’s rays. 
+
+
+98 THE HYMNS OF [BOOK I. 
+
+4 Thee, such, in settlements secure, 0 Agni, our men serve ever 
+
+kindled in each dwelling. 
+
+On him have they laid splendour in abundance: dear to all 
+men, beai'er be he of riches. 
+
+5 May thy rich worshippers win food, 0 Agni, and princes gain 
+
+long life who bring oblation. 
+
+May we get booty from our foe in .battle, presenting to the 
+Gods their share for glory. 
+
+G The cows of holy law, sent us by Heaven, have swelled with 
+laden udders, loudly lowing; 
+
+Soliciting his favour, from a distance the rivers to the rock 
+have Sowed together. 
+
+7 Agni, with thee, soliciting thy favour, the holy Ones have 
+
+gained glory in heaven. 
+
+They made the Night and Dawn of different colours, and set 
+the black and purple hues together. 
+
+8 May we and those who worship be the mortals whom thou, 
+
+0 Agni, leadest on to riches. 
+
+Thou hast filled earth and heaven and air’s mid-region, and 
+folio west the whole world like a shadow. 
+
+9 Aided by thee, 0 Agni, may we conquer steeds with steeds, 
+
+men with men, heroes with heroes, 
+
+Lords of the wealth transmitted by our fathers : and may our 
+princes live a hundred winters. 
+
+10 May these our hymns of praise, Agni, Ordainer, be pleasant 
+to thee in tliy heart and spirit. 
+
+May we have power to hold thy steeds of riches, laying on 
+thee the God-sent gift of glory. 
+
+
+0 The cows of holy law : the cows whose milk is used in the various sacrifices 
+offered in accordance with the eternal ordinance. 
+
+The rivers: the water used in sacrifice which flows or is brought to the rod' 
+or stone with which the Soma juice is expressed. 
+
+7 Through Agni’s favour the holy Ones , the immortal Gods, receive the 
+oblations which strengthen them for the performance of the great deeds which 
+bring them glory. 
+
+8 Like a shadow: averting distress, as the shade of a* great rock or tree 
+wards off the oppressive heat of the sun. 
+
+9 May our princes: may the wealthy men who institute our sacrifices live 
+to the greatest age usually allotted to man. 
+
+10 To hold thy steeds of riches: to retain by us thy horses which bring 
+w§albli, that is, continue to receive and keep the riches which thou sendest. 
+
+
+
+HYMN 75.] 
+
+
+m 
+
+
+the mar eda. 
+
+HYMN LXXIV. Agni. 
+
+As forth to sacrifice we go, a hymn to Agni let us say, 
+
+Who hears us even when afar; 
+
+2 Who, from of old, in carnage, when the people gatliered, hath 
+
+preserved * 
+
+■His household for the worshipper. 
+
+3 And let men say, Agni is born, e’en he who slayeth Vritra, he 
+Who winneth wealth in every fight. 
+
+A Him in whose house an envoy thou lovest to taste his offered 
+gifts, 
+
+And strengthenest his sacrifice, 
+
+5 Him, Angiras, thou Son of Strength, all men call happy in his 
+
+God, 
+
+His offerings, and his sacred grass. 
+
+6 Hitherward shalt thou bring these Gods to our laudation and 
+
+to taste 
+
+These offered gifts, fair-shining One. 
+
+7 Vhen, Agni, on thine embassage thou goest not a sound is 
+
+heard of steed or straining of thy car, 
+
+8 Aided by thee uninjured, strong, one after other, goes he forth : 
+Agni, the offerer forward steps. 
+
+9 And splendid strength, heroic, high, Agni, thou grantest from 
+
+the Gods, 
+
+Thou God, to him who offers gifts. 
+
+HYMN LXXV. Agni. 
+
+Accept our loudest-sounding hymn, food most delightful to 
+the Gods, 
+
+Pouring our offerings in thy mouth. 
+
+2 Now, Agni, will wo say to thee, 0 wisest and best Angiras, 
+
+Our precious, much-availing prayer. 
+
+3 Who, Agni, is thy kin, of men? who is thy worthy worshipper? 
+
+On whom dependent ? who art thou ? 
+
+4 The kinsman, Agni, of mankind, their well-beloved Friend art 
+
+thou, # ’ 
+
+A Friend whom friends may supplicate, 
+g Bring to us Mitra, Yaruna, bring the Gods to mighty sacrifice. 
+Bring them, 0 Agni, to thine home. 
+
+This Hymn and the nineteen following are ascribed to the Rishi Gotama, 
+son of Rahugana. 
+
+tl Who slayeth Yritra : Agni may here be identified with Indra. 
+
+5 Angiras; a name of Agni. See I. 1. 6. « 
+
+
+
+100 
+
+
+THE HYMNS OF 
+
+
+[BOOK L 
+
+
+HYMN LXXYI. Agni. 
+
+How may the mind draw nigh to please thee, Agni % What 
+hymn of praise shall bring ns greatest blessing ? 
+
+Or who hath gained thy power by sacrifices % or with what 
+mind shaM we bring thee oblations ? 
+
+2 Come hither, Agni; sit thee down as Hotar; be thou "who 
+
+never wast deceived our leader. 
+
+May Heaven and Earth, the all-pervading, love thee : worship 
+the Gods to win for us their favour. 
+
+3 Burn thou up all the R&kshasas, 0 Agni; ward thou off curses 
+
+from our sacrifices. 
+
+Bring hither with his Bays the Lord of Soma: here is glad 
+welcome for the Bounteous Giver. 
+
+4 Thou Priest with Kp and voice that bring us children hast been 
+
+invoked. Here with the Gods he seated. 
+
+Thine is the task of Cleanser and Presenter : waken us, Wealth- 
+bestower and Producer. 
+
+5 As with oblations of the priestly Manus thou worshippedst the 
+
+Gods, a Sage with sages, 
+
+So now, 0 truthfullest Invoker, Agni, worship this day with 
+joy-bestowing ladle. 
+
+HYMN LXXYIL Agni. 
+
+How shall we pay oblation'unto Agni 1 What hymn, God-loved, 
+is said to him refulgent 'l 
+
+Who, deathless, true to Law, mid men a herald, bringeth the 
+Gods as best of sacrificers ? 
+
+2 Bring him with reverence hither, most propitious in sacrifices, 
+true to Law, the herald ; 
+
+For Agni, when he seeks the Gods for mortals, knows them full 
+well and worships them in spirit. 
+
+
+3 The Lord of Sonia: Indra. 
+
+4 Agni, the priest or bearer of oblations, has been invoked with a hymn 
+which will bring the blessing of children. 
+
+The Cleanser (Potar) and the Presenter or Invoker (Hotar) are two of the 
+Sixteen officiating priests. 
+
+5 J/antw .* another form of the word Manu, Man, the great forefather of 
+men. 
+
+With joy-bestowing ladle: with the sacrificial ladle used in pouring the holy 
+oil or clarified butter into the fire, an offering especially pleasing to the Gods, 
+
+
+
+THE RlGVEDA. 
+
+
+101 
+
+
+KfMtf 79.] 
+
+3 For he is mental power, a man, and perfect; he is the bringcr, 
+
+friend-like, of the wondrous. 
+
+The pious Aryan tribes at sacrifices address them first to him 
+who doeth marvels. 
+
+4 May Agni, foe-destroyer, manliest Hero, accept with love our 
+
+hymns and our devotion. » 
+
+So may the liberal lords whose strength is strongest, urged 
+by their riches, stir our thoughts with vigour. 
+
+5 Thus Agni Jatavedas, true to Order, hath by the priestly Go- 
+
+tamas been lauded. 
+
+May he augment in them splendour and vigour : observant, 
+as he lists, he gathers increase. 
+
+HYMN LXXVIII. Agni. 
+
+O JAtavedaS) keen and swift, we Gotamas with sacred song 
+exalt thee for thy glories’ sake. 
+
+2 Thee, as thou art, desiring wealth Gotama worships with his 
+
+song: 
+
+We laud thee for thy glories’ sake. 
+
+3 As such, like Angiras we call on thee best winner of the spoil: 
+We laud the for thy glories’ sake. 
+
+4 Thee, best of Vritra-slayers, thee who shakest off our Dasyu 
+
+foes; 
+
+We laud thee for thy glories’ sake. 
+
+5 A pleasant song to Agni we, sons of Rahugaya, have sung : 
+
+We laud thee for thy glories’ sake. 
+
+HYMN LXXIX. Agni. 
+
+He in mid-air’s expanse hath golden tresses; a raging serpent, 
+like the rushing tempest: 
+
+Purely refulgent, knowing well the morning; like honourable 
+dames, true, active workers. 
+
+
+3 The -wondrous: extraordinary wealth. 
+
+4 Liberal lords: wealthy patrons whose gifts will encourage and strengthen 
+the devotions of the priests : 
+
+3 Like Angiras: after the manner of Angiras, one of the earliest per¬ 
+formers of sacrifice. 
+
+4 Lest of Vritra-sktyers: here again Agni is identified with Indra. 
+
+X Agni is here spoken of in his three forms, the golden-haired Sun, the ser¬ 
+pentine lightning, and the household fire for religious purposes and ordinary 
+use. He is said to know the morning as being re-kindled for sacrifice at day¬ 
+break, and is compared to an active matron op account of his employment fo 
+domestic purposes. 
+
+
+
+m the hymns op [book /* 
+
+2 Thy well-winged flashes strengthen in their manner, when the 
+
+black Bull hath bellowed round about us. 
+
+With drops that bless and seem to smile he cometh : the wa¬ 
+ters fall, the clouds utter their thunder. 
+
+3 When he comes streaming with the milk of worship, conduct¬ 
+
+ing by directest paths of Order, 
+
+Aryaman, Mitra, Varuna, Parijman fill the hide full where lies 
+the nether press-stone. 
+
+4 0 Agni, thou who art the Lord of wealth in kine, thou Sou 
+
+of Strength, 
+
+Vouchsafe to us, 0 Jatavedas, high renown. 
+
+5 He, Agni, kindled, good and wise, must be exalted in our song : 
+Shine, thou of many forms, shine radiantly on us. 
+
+6 0 Agni, shining of thyself by night and when the morning 
+
+breaks, 
+
+Burn, thou whose teeth are sharp, against the Rakshasas. 
+
+7 Adorable in all our rites, favour us, Agni, with thine aid, 
+When the great hymn is chanted forth. 
+
+8 Bring to us ever-conquering wealth, wealth, Agni, worthy of 
+
+our choice, 
+
+In all our frays invincible. 
+
+9 Give us, 0 Agni, through thy grace wealth that supporteth all 
+
+our life, 
+
+Thy favour so that we may live. 
+
+10 0 Gotama, desiring bliss present thy songs composed with 
+
+care 
+
+To Agni of the pointed flames. 
+
+11 May the man fall, 0 Agni, who near or afar assaileth us: 
+
+Do thou increase and prosper us. 
+
+12 Keen and swift Agni, thousand-eyed, chaseth the Rakshasas 
+
+afar: 
+
+He singeth, herald meet for lauds. 
+
+
+2 The black Ball hath bellowed: the dark rain-clouds have thundered. 
+
+3 When becomes to the Gods with the milk of worship > the rich sacrificial 
+offering, the Gods send copious rain. Parijman > the "Wanderer, the circum¬ 
+ambient, is in this place the stormy Wind, The nether press-stone (which rests 
+upon an ox-hide) is here the earth, the heaven being the upper stone. Wilson, 
+following SAyaoa, translates e pierce through the (investing) membrane into 
+the womb of the cloud,’ 
+
+
+HYMN 80.] THE RIGYEDA. 103 
+
+HYMN LXXX. Indra. 
+
+Thus in the Soma, in wild joy the Brahman hath exalted 
+thee: 
+
+Thou, mightiest, thunder-armed, hast driven by force the 
+Dragon from the earth, lauding thine own imperial sway. 
+
+2 The mighty flowing Soma-draught, brought by the Hawk, hath 
+
+gladdened thee, 
+
+That-in thy strength, 0 Thunderer, thou hast struck down 
+Vritra from the floods, lauding thine own imperial sway. 
+
+3 Go forward, meet the foe, be bold ; thy bolt of thunder is not 
+
+checked. 
+
+Manliness, Indra, is thy might: slay Vritra, make the waters 
+thine, lauding thine own imperial sway. 
+
+4 Thou smotest Vritra from the earth, smotest him, Indra, from 
+
+the sky. 
+
+Let these life-fostering waters flow attended by the Marut host, 
+lauding thine own imperial sway. 
+
+5 The wrathful Indra with bis bolt of thunder rushing on the 
+
+foe, 
+
+Smote fierce on trembling Vritra’s back, and loosed the waters 
+free to run, lauding his own imperial sway. 
+
+6 With hundred-jointed thunderbolt Indra hath struck him on 
+
+the back, 
+
+And, while rejoicing in the juice, seeketh prosperity for friends, 
+lauding his own imperial sway. 
+
+7 Indra, unconquered might is thine, Thunderer, Caster of the 
+
+Stone; 
+
+For thou with thy surpassing power smotest to death the guile¬ 
+ful beast, lauding thine own imperial sway. 
+
+8 Far over ninety spacious floods thy thunderbolts were cast 
+
+abroad : 
+
+Great, Indra, is thy hero might, and strength is seated in 
+thine arms, lauding thine own imperial sway. 
+
+$ Laud him a thousand all at once, shout twenty forth the 
+hymn of praise. 
+
+Hundreds have sung aloud to him, to Indra hath the prayer 
+been raised, lauding his own imperial sway. 
+
+
+1 The Dragon: the great serpent Aki, one of the demons of drought. 
+
+2 Brought by the Hawk : tlxe Soma is said to have been brought from heaven 
+by a hawk or falcon. Cf. I. 93 6, 
+
+7 The guileful beast ; the demon Vritra. 
+
+8 Ninety spacious foods: _ the many waters obstructed by Vritra. 
+
+
+
+104 TEE IITMNB OF [BOOK L 
+
+10 Indra hath smitten down the power of Vritra,—might with 
+
+stronger might. 
+
+This was his manly exploit, he slew Vritra and let loose the 
+floods, landing his own imperial sway. 
+
+11 Yea, even this great Pair of Worlds trembled in terror at thy 
+
+wrath, * 
+
+When, Indra, Thunderer, Marufc-girt, thou slowest Vritra in 
+thy strength, lauding thine own imperial sway. 
+
+12 But Vritra scared not Indra with his shaking or his thunder 
+
+roar. 
+
+On him that iron thunderbolt fell fiercely with its thousand 
+points, landing his own imperial sway. 
+
+13 When with the thunder thou didst make thy dart and Vritra 
+
+meet in war, 
+
+Thy might, 0 Indra, fain to slay the Dragon, was set firm in 
+heaven, lauding thine own imperial sway. 
+
+14 When at thy shout, 0 Thunder-armed, each thing both fixed 
+
+and moving shook, 
+
+E’en Tvashtar trembled at thy wrath and quaked with fear 
+because of thee, lauding thine own imperial sway. 
+
+15 There is not, in our knowledge, one who passeth Indra in his 
+
+strength: 
+
+In him the Deities have stored manliness, insight, power and 
+might, lauding his own imperial sway. 
+
+16 Still as of old, whatever rite Atharvan, Manus sire of all, 
+Dadhyach performed, their prayer and praise united in that 
+
+Indra meet, lauding his own imperial sway. 
+
+HYMN LXXXI. indra. 
+
+The men have lifted Indra up, the Vntra-slayer, to joy and 
+strength.: 
+
+Him, verily, we invocate in battles whether great or small: 
+be he our aid in deeds of might. 
+
+2 Thou, Hero, art a warrior, thou art giver of abundant spoil. 
+Strengthening e’en the feeble, thou aidest the saorificor, thou 
+givest the offerer ample wealth. 
+
+
+16 Atharvan in the priest who first obtained fire and offered Soma and 
+prayers to the Gods, Dadhyach is his son. Manus or Manu is the progenitor 
+of mankind. 
+
+The refrain, f lauding his own imperial sway / is not always in syntactical con¬ 
+nexion with the verse of which it forms the conclusion. 
+
+
+1 Tke men: the ministering priests who exalt and strengthen with oblations. 
+
+
+
+THE MG VEDA, 
+
+
+105 
+
+
+HYMN**,] 
+
+3 When war and battles are on foot, booty is laid before the bold. 
+Yoke thou thy wildly-rushing Bays. Whom wilt thou slay 
+
+and whom enrich ? Do thou, 0 Indra, make us rich. 
+
+4 Mighty through wisdom, as he lists, terrible, he hath waxed 
+
+in strength. 
+
+Lord of Bay Steeds, strong-jawed, sublime, he ih joined hands 
+for glory’s sake hath grasped his iron thunderbolt. 
+
+5 He filled the earthly atmosphere and pressed against the lights 
+
+in heaven. 
+
+Hone like thee ever hath been born, none, Indra, will be bom 
+like thee. Thou hast waxed mighty over all. 
+
+6 May he who to the offerer gives the foeman’s man-sustaining 
+
+food, 
+
+May Indra lend his aid to us. Deal forth—abundant is thy 
+wealt h—that in thy bounty I may share. 
+
+7 He, righteous-hearted, at each time of rapture gives us herds 
+
+of kine. 
+
+Gather in both thy hands for us treasures of many hundred 
+sorts. Sharpen thou us, and bring us wealth. 
+
+8 Refresh thee, Hero, with the juice outpoured for bounty and 
+
+for strength. 
+
+We know thee Lord of ample store, to thee have sent our 
+hearts’ desires : be therefore our Protector thou. 
+
+9 These people, Indra, keep for thee all that is worthy of thy 
+
+choice. 
+
+Discover thou, as Lord, the wealth of men who offer up no 
+gifts : bring thou to us this wealth of theirs. 
+
+HYMN LXXXII. Indra. 
+
+Graciously listen to our songs, Maghavan, be not negligent. 
+As thou hast made us full of joy and lettesfc us solicit thee, 
+now, Indra, yoke thy two Bay Steeds. 
+
+2 Well have they eaten and rejoiced ; the friends have risen and 
+
+passed away. 
+
+The sages luminous in themselves have praised thee with their 
+latest hymn. Now, Indra, yoke thy two Bay Steeds. 
+
+3 Maghavan, we will reverence thee who art so fair to look upon. 
+Thus praised, according to our wish come now with richly 
+
+laden car. Now, Indra, yoke thy two Bay Steeds. 
+
+
+9 The people : thy worshippers here. 
+
+1 Maghavan; Indra, the rich and liberal. 
+
+2 Well have they eaten : they, meaning the worshippers. 
+
+
+
+106 THE HYMN'S OF [BOOK I. 
+
+4 He will in very truth ascend the powerful car that finds the 
+
+lane, 
+
+Who thinks upon the well-filled bowl, the Tawny Coursers' 
+harnesser. Now, Indra, yoke thy two Bay Steeds. 
+
+5 Let, Lord of Hundred Powers, thy Steeds be harnessed on the 
+
+right and left. 
+
+Therewith in rapture of the juice, draw near to thy beloved 
+Spouse. Now, Indra, yoke thy two Bay Steeds. 
+
+8 With holy prayer I yoke thy long-maned pair of Bays : come 
+hitherward; thou holdest them in both thy hands. 
+
+The stirring draughts of juice outpoured have made thee glad : 
+thou, Thunderer, hast rejoiced with Pushan. and thy Spouse. 
+
+HYMN LXXXIII. Indra. 
+
+Indra, the mortal man well guarded by thine aid goes fore¬ 
+most in the wealth of horses and of kine. 
+
+With amplest wealth thou fillest him, as round about the 
+waters clearly seen afar till Sindhu full. 
+
+2 The heavenly Waters come not nigh the priestly bowl: they 
+
+but look down and see how far mid-air is spread: 
+
+The Deities conduct the pious man to them : like suitors they 
+delight in him who lovoth prayer. 
+
+3 Praiseworthy blessiug hast thou laid upon the pair who with 
+
+uplifted ladle serve thee, man and wife. 
+
+Unchecked he dwells and prospers in thy Jaw : thy power 
+brings blessing to the sacrifice!’ pouring gifts. 
+
+4 First the Angirases won themselves vital power, whose fires 
+
+were kindled through good deeds and sacrifice. 
+
+The men together found the Pani's hoarded wealth, the cattle, 
+and the wealth in horses and in kine. 
+
+5 Atharvan first by sacrifices laid the paths ; then, guardian of 
+( the Law, sprang up the loving Sun. 
+
+Usana Kavya straightway hither drove the kine. Let us with 
+offerings honour Yama's deathless birth. 
+
+5 Thy Spouse : IndrAnt See I. 22.12. 
+
+3 Man and wife: the text has only mitJumd, a couple. The word appa¬ 
+rently means here the offerer of the sacrifice and his wife, who took part in 
+the ceremony, S&yaua explains ib as the grain and the butter of oblation. 
+
+4 The Pani: is the illiberal demon who withholds the rain. 
+
+5 The paths: for the rising Sun to travel. Usand Kdrya is the name of a 
+celebrated ancient Rishi. See I. 51. 10. The meaning of the latter half of the 
+second verse is obscure. Ludwig renders it ‘ Seek we to win by sacrifice the 
+immortality which has sprung from Yama.’ Yama seems here to represent 
+the rising Sun. See Elmi, Dor My thus des Yama, p. 62, 
+
+
+
+HYMN 84 .] 
+
+
+THE RIGVEDA .' 
+
+
+107 
+
+
+6 When sacred grass is trimmed to aid the auspicious work, or 
+the hymn makes its voice of praise sound to the sky. 
+
+Where the stone rings as ’twere a singer skilled in laud,—Indra 
+in truth delights when these come near to him. 
+
+HYMN LXXXIY. * Indra. 
+
+The Soma hath been pressed for thee, 0 Indra; mightiest, 
+bold One, come. 
+
+May Indra-vigour fill thee full, as the Sun fills mid-air with 
+rays. 
+
+2 His pair of Tawny Coursers bring Indra of unresisted might 
+Hither to Hishis* songs of praise and sacrifice performed by 
+
+men. 
+
+3 Slayer of Yritra, mount thy car; thy Bay Steeds have been 
+
+yoked by prayer. 
+
+May, with its voice, the pressing-stone draw thine attention 
+hitherward. 
+
+4 This poured libation, Indra, drink, immortal, gladdening, ex¬ 
+
+cellent. 
+
+Streams of the bright have flowed to thee here at the seat of 
+holy Law. 
+
+5 Sing glory now to Indra, say to him your solemn eulogies. 
+
+The drops poured forth have made him glad: pay reverence 
+
+to his might supreme. 
+
+6 When, Indra, thou dost yoke thy Steeds, there is no better 
+
+charioteer: 
+
+None hath surpassed thee in thy might, none with good steeds 
+overtaken thee. 
+
+7 He who alone bestoweth wealth on mortal man who ofiereth 
+
+gifts, 
+
+The ruler of resistless power, is Indra, sure, 
+
+8 When will he trample, like a weed, the man who hath no gift 
+
+for him ? 
+
+When, verily, will Indra hear our songs of praise 1 
+
+9 He who with Soma juice prepared amid the many honours 
+
+thee,— 
+
+Yerily Indra gains thereby tremendous might. 
+
+
+4 The briyht: Soma juiee. The scat of holy Law: the place where sacrifice, 
+prdained by ritd, or eternal Law, is performed, 
+
+
+# 
+
+
+
+108 TUB Brum OB [BOOK /. 
+
+10 The juice of Soma thus diffused, sweet to the taste, the bright 
+
+cows drink, 
+
+Who for the sake of splendour close to mighty India’s side 
+rejoice, good in their own supremacy. 
+
+11 Craving ljis touch the dappled kine mingle the Soma with 
+
+their milk. 
+
+The milch-kine dear bo Indra send forth his death-dealing 
+thunderbolt, good in their own supremacy. 
+
+12 With veneration, passing wise, honouring his victorious might, 
+They follow close his many laws to win them due preemi¬ 
+nence, good in their own supremacy. 
+
+13 With bones of Dadhyach for his arms, Indra, resistless in 
+
+attack, 
+
+Struck nine-and-ninety Vritras dead. 
+
+14 He, searching for the horse’s head, removed among the moun¬ 
+
+tains, found 
+
+At Saryanavan what he sought. 
+
+15 Then verily they recognized the essential form of Tvashtar’s 
+
+Bull, 
+
+Here in the mansion of the Moon. 
+
+10 The bright cows: the pure and glossy milk which absorbs or drinks the 
+Soma juice with which it is mixed, and which is close to, or united with, 
+Indra when offered to and accepted by him in libation. 
+
+11 Send forth: the cows, that is, their milk, exalt and strengthen Indra, 
+
+and incite him to battle with the demons. ■ f the refrain of this 
+
+triad (verses 10, 11, 12) is not very clear. ■■ " 1 Sityana, translates 
+
+it: ‘abiding (in their stalls) expectant of his Sovereignty.’ 
+
+13 Dadhyach. , or in a later form, Dadhicha, was a Rishi, son of Atharvan, 
+he and his father being regarded as the first founders of sacrifice. He is des¬ 
+cribed as having the head of a horse given to him by the Asvins which was 
+afterwards cut off by Indra. With his bones, or, as the legend says, the bones 
+of this horse’s head, converted into a thunderbolt, Indra slew the Vritras or 
+demons who withheld the rain. The Vedic legend, which was modified and 
+amplified in later times, appears to have been connected in its origin with that 
+of Dadliikr&s, often mentioned in the Veda and described as a kind of divine 
+horse, probably a personification of the morning Sun in his rapid course. 
+Dadhyach may \)e the old Moon whose bones, when he dies, become the stars 
+with which Indra slays the fiends of darkness. 
+
+14 Mountains: the morning clouds. Siiryandvdn: said to be a lake and 
+district in Kurukshetra, near .the modern Delhi. 
+
+15 Tvushtars an obscure expression for the Sun. The purport of the 
+verse may be that when, after the rains, the bright moonlight nights came, 
+men recognized the fact that the light was borrowed from the Sun. Wilson, 
+following S sly an a, translates the verse : f The (solar rays) found, on this occa¬ 
+sion the light of Twashtri, verily, concealed in the mansion of the moving 
+moon,’ See Hymns of the Atharva-veda, X2J^41. 
+
+
+
+HYMN 85 .] 
+
+
+THE RIGYEDA. 
+
+
+109 
+
+
+16 Who yokes to-day unto the pole of Order the strong and pas¬ 
+
+sionate steers of checkless spirit, 
+
+With shaft-armed mouths, heart-piercing, health-bestowing ? 
+Long shall he live who richly pays their service. 
+
+17 Who fLeeth forth ? who suffereth ? who feareth h Who knoweth 
+
+Indra present, Indra near us 1 * 
+
+Who sendeth benediction on his offspring, his household, 
+wealth and person, and the people % 
+
+18 Who with poured oil and offering honours Agni, with ladle 
+
+worships at appointed seasons % 
+
+To whom do the Gods bring oblation quickly ? What offerer, 
+God-favoured, knows him throughly % 
+
+19 Thou as a God, 0 Mightiest, verily blessest mortal man. 
+
+0 Magh'avan, there is no comforter but thou: Indra, I speak 
+my words to thee. 
+
+20 Let not thy bounteous gifts, let not thy saving help fail us, 
+
+■ good Lord, at any time ; 
+
+And measure out to us, tliou lover of mankind, all riches 
+hitherward from men. 
+
+HYMN LXXXV. Maruts. 
+
+They who are glancing forth, like women, on their way, doers 
+of mighty deeds, swift racers, Rudra’s Sons, 
+
+The Maruts have made heaven and earth increase and grow : 
+in sacrifices they delight, the strong and wild. 
+
+2 Grown to their perfect strength greatness have they attained ; 
+the Rudras have established their abode in heaven. 
+
+Singing their song of praise and generating might, they have 
+put glory on, the Sons whom Rrisni bare. 
+
+
+16 The strong and passionate steers; the jealous and indefatigable priests, 
+who are yoked to the chariot-pole of Order or employed in the performance of 
+sacrifice ordained by eternal Law. The words of the priests are the arrows 
+with which their mouths are armed. 
+
+17 The answer to these questions is, the priests, who*represent the feelings 
+of the man who institutes the sacrifice. 
+
+18 The second line of this verse is rendered by Wilson, following S&yana : 
+
+‘To whom do f ^ 1 ing (the wealth) that has been called for?’ 
+
+This would be ' ; but hdmtc (oblation) can hardly bear the 
+
+interpretation thus forced upon it. 
+
+1 Rudra'$ Sons • the Maruts, or Storm-Gods, are the sons of Rudra and of 
+Prism, the earth or the speckled cloud. 
+
+% The Rudras; the sons of Rudra. 
+
+
+
+no * TI1B HYMNS OF [BOOK L 
+
+3 When, Children of the Cow, they shine in bright attire, and 
+
+on their fair limbs lay their golden ornaments, 
+
+They drive away each adversary from their path, and, follow¬ 
+ing their traces, fatness floweth down, 
+
+4 When, mighty Warriors, ye who glitter with your spears, o’er- 
+
+throwing with your strength e ; en what is ne'er o'erthrown, 
+When, 0 ye Maruts, ye the host that send the rain, had har¬ 
+nessed to your cars the thought-fleet spotted deer. 
+
+5 When ye have harnessed to your cars the spotted deer, urging 
+
+the thunderbolt, 0 Maruts, to the fray, 
+
+Forth rush the torrents of the dark-red stormy cloud, and 
+moisten, like a skin, the earth with water-floods. 
+
+6 Let your swift-gliding coursers bear you hitherward with their 
+
+fleet pinions. Come ye forward with your arms. 
+
+Sit on the grass; a wide scat hath been made for you : delight 
+yourselves, 0 Maruts, in the pleasant food. 
+
+7 Strong in their native strength to greatness have they grown, 
+
+stepped to the firmament and made their dwelling wide. 
+When Vishnu saved the Soma bringing wild delight, the Maruts 
+sate like birds on their dear holy grass. 
+
+8 In sooth like heroes fain for fight they rush about, like com¬ 
+
+batants fame-seekiug have they striven in war. 
+
+Before the Maruts every creature is afraid ; the men are like to 
+Kings, terrible to behold. 
+
+9 When Tvashtar deft of hand had turned the thunderbolt, 
+
+g >ldon, with thousand edges, fashioned skilfully, 
+
+Indra received it to perforin heroic deeds. Yritra he slew, 
+and forced the flood of water forth. 
+
+10 They with their vigorous strength pushed the well up on high, 
+and clove the cloud in twain though it was passing strong. 
+The Maruts, bounteous Givers, sending forth their voice, in 
+the wild joy of Soma wrought their glorious deeds. 
+
+3 Children of the Cow: that is, of Prism or the cloud under that type. 
+Fatness fioweth down: the clouds drop fatness ; the fertilizing rain descends 
+
+4 The glittering spears are the flashes of lightning. The chariot of the 
+Maruts is said to be drawn by spotted deer or antelopes. 
+
+0 Sit on the grass: on the sacred grass trimmed and strewn for the Gods. 
+
+7 When Vishnu saved the Soma: Vishnu prepareclthc Soma and brought it to 
+Indra, and the Maruts, Indra’s companions, sat down with him to enjoy it. 
+
+8 The men: the Maruts. Kings: that is, warriors. 
+
+10 The well: here the cloud, as a reservoir of water. 
+
+
+
+ota t 86.] the mar eda. m 
+
+11 They drave the cloud transverse directed hitherward, and 
+
+poured the fountain forth for thirsting Gotama. 
+
+Shining with varied light they come to him with help : they 
+with their might fulfilled the longing of the sage, 
+
+12 The shelters which ye have for him who lauds you, bestow 
+
+them threefold on the man who offers. * 
+
+Extent the same boons unto us, ye Maruts. Give us, 0 Hetoes, 
+wealth with noble offspring. 
+
+HYMN LXXXVI. Manila 
+
+The best of guardians hath that man within whose dwelling- 
+place ye drink, 
+
+0 Maruts, giants of the sky. 
+
+2 Honoured with sacrifice or with the worship of the sagesA 
+
+hymns, 0 Maruts, listen to the call, 
+
+3 Yea, the strong man to whom ye have vouchsafed to give a 
+
+sage, shall move 
+Into a stable rich in kine. 
+
+4 Upon this hero’s sacred grass Soma is poured in daily rites ; 
+Praise and delight are sung aloud. 
+
+5 Let the strong Maruts hear him, him surpassing all men : 
+
+strength he his 
+That reaches even to the Sun. 
+
+6 For, through the swift Gods’ loving help, in many an autumn, 
+
+Maruts, we 
+
+Have offered up our sacrifice, 
+
+7 Fortunate shall that mortal be, 0 Maruts most adorable, 
+Whose offerings ye bear away. 
+
+8 0 Heroes truly strong, ye know the toil of him who sings 
+
+your praise. 
+
+The heart’s desire of him who loves. 
+
+9 0 ye of true strength, make this thing manifest by your great¬ 
+
+ness : strike 
+
+The demon with your thunderbolt. 
+
+10 Conceal the horrid darkness, drive far from ns each devour¬ 
+ing fiend. 
+
+Create the light for which we long. 
+
+11 Gotama; the Rislii to whom the hymn was revealed, 
+
+8 Shall move into a stable rich in kine : shall become the wealthy possessor 
+of many cows. 
+
+8 Of h ini who loves; of the suppliant who loves and prays to you. 
+
+10 Devouring fiend; 'Atrhi, which stands for attrln, is one of the many 
+
+
+
+
+112 THE HYMNS OF [BOOK L 
+
+HYMN LXXXVIE. Maruts. 
+
+Loud Singers, never humbled, active, full of strength, immov¬ 
+able, impetuous, manliest, best-beloved, 
+
+They have displayed themselves with glittering ornaments, a 
+few in number only, like the heavens with stars. 
+
+2 When, Maruts, on the steeps ye pile the moving cloud, ye are 
+like birds on whatsoever path it he. 
+
+Clouds everywhere slied forth the rain upon your cars. Drop 
+fatness, honey-hued, for him who sings your praise. 
+
+3' Earth at their racings trembles as if v T eak and worn, when on 
+their ways they yoke their cars for victory. 
+
+They, sportive, loudly roaring, armed with glittering spears, 
+shakers of all, themselves admire their mightiness. 
+
+4 Self-moving is that youthful band, with spotted steeds ; thus 
+
+it hath lordly sway, endued with power and might. 
+Truthful art thou, and blameless, searcher-out of sin : so thou. 
+Strong Host, wilt be protector of this prayer. 
+
+5 We speak by our descent from our primeval Sire; our tongue, 
+
+when we behold the Soma, stirs itself. 
+
+When, shouting, they had joined Indra in toil of fight, then 
+only they obtained their sacrificial names. 
+
+6 Splendours they gained for glory, they who wear bright rings; 
+
+rays they obtained, and men to celebrate their praise. 
+Armed with their swords, impetuous and fearing naught, they 
+have possessed the Maruts’ own beloved home, 
+
+
+names assigned to the powers of darkness and mischief. It is derived from 
+atra, which means, tooth or jaw, and therefore meant originally an ogre with 
+large teeth or jaws, a devour er/—Max Muller. See Vedie Hymns, Part I. 
+(Sacred Books of the East, XXXII.) for a translation and full explanation of 
+this and’ other Hymns to the Maruts. 
+
+1 A few in member only: ' refers to the Maruts, who are represented a* 
+gradually rising or just showing themselves, as yet only a few in number, like 
+the first stars in the sky/—Max Muller. 
+
+5 The Soma juice inspires us, and we are guided by the tradition received 
+from our ancestors. 
+
+The Maruts obtained divine honours only as a reward for assisting Indra 
+in his battle with the demon Vritra. 
+
+6 They have possessed the Maruts ’ own beloved home: ‘have established 
+themselves in what became afterwards known as their own abode, their own 
+place among the gods invoked at the sacrifice/—Max Muller. 
+
+
+
+HYMN 89 .] 
+
+
+TEE RIG VEDA, 113 
+
+HYMN LXXXYIII. Maruts. 
+
+Come hither, Maruts, on your lightning-laden oars, sounding 
+with-sweet songs, armed with lances, winged with steeds. 
+Fly unto us with noblest food, like birds, 0 ye of mighty power. 
+
+2 With their red-hued or, haply, tawny courser^ which speed 
+
+their chariots on, they come for glory. 
+
+Brilliant like gold is he who holds the thunder. Earth have 
+they smitten with the chariot's felly. 
+
+3 For beauty ye have swords upon your bodies. As they stir 
+
+woods so may they stir our spirits. 
+
+For your sake, 0 ye Maruts very mighty and well-born, have 
+they set the stone in motion. 
+
+4 The days went round you and came back, 0 yearners, back, 
+
+to this prayer and to this solemn worship. 
+
+The Gotamas making their prayer with singing have pushed 
+the well's lid up to drink the water. 
+
+5 No hymn was ever known like this aforetime which Gotama 
+
+sang forth for you, 0 Maruts, 
+
+What time upon your golden wheels he saw you, wild boars 
+rushing about with tusks of iron. 
+
+6 To you this freshening draught of Soma rusheth, 0 Maruts, 
+
+like the voice of one who prayeth. 
+
+It ru&heth freely from our hands as these libations wont to 
+flow. 
+
+HYMN LXXXIX. Visvedevas. 
+
+May powers auspicious come to us from every side, never de¬ 
+ceived, unhindered, and victorious, 
+
+That the Gods ever may be with us for our gain, our guardians 
+' day by day unceasing in their care. 
+
+2 He who holds the thunder: the holder of the thunder or thunderbolt is 
+Indra. 
+
+3 Eave they set the stone in motion: men have pressed out the Soma juice 
+
+and offered libations to you. * 
+
+4 And to this solemn worship; (vdvh&ryffm cha devtfm) * The most likely sup¬ 
+
+position is that v&rk&rya was the name given to some famous hymn, some 
+pgean or song of triumph belonging to the Gotamas. The purport of ‘the 
+whole line then would be that many days have gone for the Maruts as well as 
+for the famous hymn addressed to them, or, in other words, that the Gotamas 
+have long been demoted to the Maruts ...The pushing up of the. lid ;of the 
+well for to drink, means that they obtained rain from the cloud, which is here, 
+as before, represented as a.covered well.’-—Max Muller. . 
+
+6 This verse is very obscure. I follow M. M.’s translation which [ is to a 
+great extent conjectural.’ . 
+
+8 
+
+
+
+114 THE HYMNS OF [BOOK I . 
+
+2 May the auspicious favour of the Gods be ours, on us descend 
+
+the bounty of the righteous Gods. 
+
+The friendship of the Gods have we devoutly sought: so may 
+the Gods extend our life that we may live. 
+
+3 We call them hither with a hymn of olden time, Bhaga, the 
+
+friendly* Dak slia, Mitra, Aditi, 
+
+Aryaman, Varuna, Soma, the Asvins. May SarasvatJ, auspici¬ 
+ous, grant felicity. 
+
+4 May the Wind waft to us that pleasant medicine, may Earth 
+
+our Mother give it, and our Father Heaven, 
+
+And the joy-giving stones that press the Soma’s juice. Asvins, 
+may ye, for whom our spirits long, hear this. 
+
+5 Him we invoke for aid who reigns supreme, the Lord of all 
+
+that stands or moves, inspirer of the soul, 
+
+That Pushan may promote the increase of our wealth, our 
+keeper and our guard infallible for our good. 
+
+6 Illustrious far and wide, may Indra prosper us: may Pushan 
+
+prosper us, the Master of all wealth. 
+
+May T&rkshya with uninjured fellies prosper us: Brihaspati 
+vouchsafe to us prosperity. 
+
+7 The Maruts, Sons of Prism, borne by spotted steeds, moving 
+
+in glory, oft visiting holy rites, 
+
+Sages whose tongue is Agni, brilliant as the Sun,—hither let 
+all the Gods for our protection come. 
+
+8 Gods, may we with our ears listen to what is good, and with 
+
+our eyes see what is good, ye Holy Ones. 
+
+With limbs and bodies firm may we extolling you attain the 
+term of life appointed by the Gods. 
+
+9 A hundred autumns stand before us, 0 ye Gods, within whbso 
+
+space ye bring our bodies to decay; 
+
+Within whose space our sons become fathers in turn. Break 
+ye not in the midst our course of fleeting life. 
+
+
+3^ Bkaga t enumerated by Yftska among the deities of the highest sphere, is 
+an Aditya regarded in the Yeda as bestowing wealth and instituting or pre¬ 
+siding over love and marriage. Daksha is a creative power associated with 
+Aditi, and therefore sometimes identified with Praj&pati. 
+
+4 Our Father Heaven: pit£f Dyafis = irarrjf) Zt-vg, Jupiter. 
+
+0 Tdrkshyu: usually described as a divine horse, and probably a personifi¬ 
+cation of the Sun. Brihaspati: Lord of Prayer. 
+
+7 Whose tongue is Agni: who receive oblations through Agni or fire. 
+
+9 A hundred autumns : regarded as the natural length of human life. Cf. 
+Isaiah, LX.V. 20 f There shall be no more thence an infant of days, nor an old 
+-man that hath not filled his days : for the child shall die an hundred year* 
+old/ 
+
+
+
+
+HYMN 91 .] 
+
+
+THE RIO VEDA. 
+
+
+115 
+
+
+10 Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and 
+the Sire and Son. 
+
+Aditi is all Gods, Aditi five-classed men, Aditi all that hath 
+been born and shall be born, 
+
+HYMN XO, Visvedevas. 
+
+May Varuna with guidance straight, and Mitra l£ad ns, he who 
+knows,- 
+
+And Aryaman in accord with Gods, 
+
+2 For they are dealers forth of wealth, and, not deluded, with 
+
+their might 
+
+Guard evermore the lioly laws. 
+
+3 Shelter may they vouchsafe to us, Immortal Gods to mortal men, 
+Chasing our enemies away, 
+
+4 May they mark out our paths to bliss, Indra, the Maruts, 
+
+Pushan, and 
+
+Bhaga, the Gods to be adored. 
+
+5 Yea, Pushan, Vishnu, ye who run your course, enrich our 
+
+hymns with kine; 
+
+Bless us with all prosperity. 
+
+6 The winds waft sweets, the rivers pour sweets for the man who 
+
+keeps the Law: 
+
+So may the plants be sweet for us, 
+
+7 Sweet be the night and sweet the dawns, sweet the terrestrial 
+
+atmosphere; 
+
+Sweet be our Father Heaven to us, 
+
+8 May the tall tree be full of sweets for us, and full of sweets 
+
+the Sun: 
+
+May our milch-kine he sweet for us. 
+
+9 Be Mitra gracious unto us, and Varuna and Aryaman : 
+
+Indra, Brihaspatl be kind, and Vishnu of the mighty stride, 
+
+HYMN XCI. • Soma. 
+
+Thou, Soma, art preeminent for wisdom; along the atraightest 
+path thou art our leader. 
+
+Our wise forefathers by thy guidance, Indu, dealt out among 
+the Gods their share of treasure. 
+
+
+10 Aditi, the Infinite,. mAaijte Kat u r e. 
+
+9 Vishnu of the mighty stride : as the Sun, striding aver or traversing the 
+three worlds. 
+
+1 Indu: another name of Soma, here identified with the Mom who teache* 
+men the proper seasons at which to worship the Mane* or deified Father*. 
+See I. 43. 8, note. 
+
+
+116 . ' TEE HYMNS OF [BOOK I, 
+
+2 Thou by thine insight art most wise, 0 Soma, sti’ong by thine 
+
+energies and all-possessing; 
+
+Mighty art thou by all thy powers and greatness, by glories 
+art thou glorious, guide of mortals. 
+
+3 Thine are King Yaruna's eternal statutes, lofty and deep, 0 
+
+Soma, is thy glory, 
+
+All-pure art thou like Mitra the beloved, adorable, like 
+Aryaman, 0 Soma, 
+
+4 With all thy glories on the earth, in heaven, on mountains, in 
+
+the plants, and in the waters,— 
+
+With all of these, well-pleased and not in anger, accept, 0 
+royal Soma, our oblations, 
+
+5 Thou, Soma, art the Lord of heroes, King, yea, Yyitra-slayer 
+
+thou: 
+
+Thou art auspicious energy, 
+
+6 And, Soma, let it be thy wish that we may live and may not 
+
+die: 
+
+Praise-loving Lord of plants art thou, 
+
+7 To him who keeps the law, both old and young, thou givest 
+
+happiness, 
+
+And energy that he may live. 
+
+8 Guard us, King Soma, on all sides from him who threaten^ us : 
+
+never let 
+
+The friend of one like thee be harmed, 
+
+9 With those delightful aids which thou hast, Soma, for the 
+
+worshipper,— 
+
+Even with those protect thou us, 
+
+10 Accepting this our sacrifice and this our praise, 0 Soma, come, 
+And be thou nigh to prosper us. 
+
+11 Well-skilled in speech we magnify thee, Soma, with otu* 
+
+sacred songs: 
+
+Come thou to us, most gracious One. 
+
+12 Enricher, healer of disease, wealth-tinder, prospering our store, 
+
+Be, Soma, a good Friend to us, , • 
+
+13 Soma, he happy in our heart, as miloh-kine in the grassy 
+
+meads, 
+
+As a young man in his own house. 
+
+14 0 Soma, God, the mortal man who in thy friendship hath 
+
+delight, 
+
+Him doth the mighty Sage befriend. 
+
+
+8 Thine are King Vanina's eternal statutes: thy laws are the same as 
+Yaruna’s, or Varixna’s laws have their origiu iu thee. : 
+
+
+HYMN 91J THE RIG VEDA. . 1.17 
+
+15 Save us from slanderous reproach, keep us, 0 Soma, from 
+
+distress: ' 
+
+' Be unto us a gracious Friend. 
+
+16 Soma, wax great. From every side may vigorous powers unite 
+
+in thee ; . 
+
+Be in the gathering-place of strength. 
+
+17 Wax, 0 most gladdening Soma, great through all thy rays of 
+
+light, and be 
+
+A Friend of most illustrious fame to prosper us. 
+
+18 In thee be juicy nutriments united, and powers and mighty 
+
+foe-subduing vigour, 
+
+Waxing to immortality, 0 Soma : win highest glories for thy¬ 
+self in heaven. 
+
+19. Such of thy glories as. with poured oblations men honour, 
+may they all invest our worship. 
+
+Wealth-giver, furtherer with troops of. heroes, sparing the 
+brave, come, Soma, to our houses. 
+
+20 To him who worships Soma gives the milch-cow, a fleet steed 
+
+and a man of active knowledge, 
+
+Skilled in home duties, meet for holy synod, for council meet, 
+a glory to his father. 
+
+21 Invincible in fight, saver in battles, guard of our camp, winner 
+
+of light and water, 
+
+Born amid hymns, well-housed, exceeding famous, victor, in 
+thee will we rejoice, 0 Soma. 
+
+22 These herbs, these milch-kine, and these running waters, all 
+
+these, 0 Soma, thou hast generated. 
+
+The spacious firmament hast thou expanded, and with the 
+light thou hast dispelled the darkness. 
+
+% 3 Do thou, God Soma, with thy Godlike spirit, victorious, win for 
+us a share of riches. 
+
+Let none prevent thee : thou art Lord of valour. Provide for 
+both sides in the fray for booty. 
+
+
+14 The mighty Sage: Soma himself. 
+
+16 Be in the gathering place of strength: be thou the central point and 
+source of all power. 
+
+17 Through all thy rays of light; through all thy stalks, according to Ludwig 
+who takes Soma to be the plant. Wilson, following S&yapa, translates; 
+1 Increase with all twining plants.* 
+
+22 These milch-Jcine: the milk which is to be mixed with the Soma juice* 
+
+
+
+118 
+
+
+[BOOK I. 
+
+
+TEB BY EES OB 
+
+HYMN XCIL Dawn. 
+
+These; Dkwbs Lave raised their banner; in the eastern half 
+of the mid-air they spread abroad their shining light. 
+
+Like heroes who prepare their weapons for the war, onward 
+they come bright red in hue, the Mother Cows. 
+
+. 2 Readily have the purple beams of light shot up; the Bed 
+Cows hive they harnessed, easy to be yoked. 
+
+The Dawns have brought distinct perception as before: red- 
+hued, they have attained their fulgent brilliancy. 
+
+3 They sing their song like women active in their tasks, along 
+
+their common path hither from far &way, 
+
+Bringing refreshment to the liberal devotee, yea, all things to 
+the worshipper who pours the juice, 
+
+4 She, like a dancer, puts her b roidered garments on: as a cow 
+
+yields her udder so she bares her breast* 
+
+Creating light ior all the world of life, the Dawn hath laid 
+. the darkness open as the cows their stall. 
+
+5 We have beheld the brightness of her shining; it spreads 
+
+and drives away the darksome monster. 
+
+Like tints that deck the Post at sacrifices, Heaven’s Daughter 
+hath attained her wondrous splendour. 
+
+,6 We have o’erpast the limit of this darkness; Dawn breaking 
+forth again brings clear perception. 
+
+She like a flatterer smiles in light for glory, and fair of face 
+hath wakened to rejoice us. 
+
+7 The Gotamas have praised Heaven’s radiant Daughter, the 
+leader of the charm of pleasant voices. 
+
+Dawn, thou conferrest on us strength with offspring and men, 
+conspicuous with kine and horses. 
+
+
+1 These Dawns; * We have the term Uxhasak, in the plural, intending, 
+according to the Commentator, the divinities that preside over the morning : 
+but, according to Ylska, the plural is used hunorificuliy only, for the singular 
+personification.’—Wilson, 
+
+The Mother Cows; the Dawns, with their red clouds, who have just given birth 
+to the day. 
+
+2 The Red Catos .* the red clouds of morning. 
+
+• 3 Who pours the juice: presses out and offers libations of Soma juice. 
+
+4 Bath laid the darkness open ; the meaning, rather obscurely expressed 
+with a harsh zeugma or ellipsis, is, Dawn, with her bright clouds, has opened 
+and emerged from the darkness which surrounded her, in the same manner aa 
+cowa leave the dark pen or stable in which they have been shut up, as soon as 
+it is opened in the early morning. 
+
+5 Dike tints that deck the Post: the sacrificial post or pillar, to which the 
+victims were tied, was anointed by the priests. 
+
+7 Pleasant voices ; of the newly-awakened birds, other animals, and human 
+n beings. 
+
+
+
+HYMN 92.] 
+
+
+THE RIG VEDA. 
+
+
+119 
+
+
+8 0 thou who shinest forth in wondrous glory, urged onward by 
+
+thy strength, auspicious Lady, 
+
+Dawn,’ may I gain that wealth, renowned and ample, in brave 
+sons, troops of slaves, far-famed for horses. 
+
+9 Bending her looks on all the world, the Goddess ^hines, widely 
+
+spreading with her bright eye westward. 
+
+Waking to motion every living creature, she understands the 
+voice of each adorer. 
+
+10 Ancient of days, again again born newly, decking her beauty 
+
+with the self-same raiment, 
+
+The Goddess wastes away the life of mortals, like a skilled 
+hunter cutting birds in pieces. 
+
+11 She hath appeared discovering heaven’s borders: to the far 
+
+distance she drives off her Sister. 
+
+Diminishing the days of human creatures, the Lady shines 
+with all her lover’s splendour. 
+
+12 The bright, the blessed One shines forth extending her rays 
+
+like kine, as a flood rolls his waters. 
+
+Never transgressing the divine commandments, she is beheld 
+visible with the sunbeams. 
+
+13 0 Dawn enriched with ample wealth, bestow on us the won¬ 
+
+drous gift 
+
+Wherewith we may support children and children's sons. 
+
+14 Thou radiant mover of sweet sounds, with wealth of horses 
+
+and of kine 
+
+Shine thou on us this day, 0 Dawn, auspiciously. 
+
+15 0 Dawn enriched with holy rites, yoke to thy car thy purple 
+
+steeds, 
+
+And then bring thou unto us all felicities. 
+
+16 0 Asvins wonderful in act, do ye unanimous direct 
+Your chariot to our home wealthy in kine and gold. 
+
+17 Ye who brought down the hymn from heaven, a light that 
+
+giveth light to man, 
+
+Do ye, 0 Aevins, bring strength hither unto us. 
+
+
+10 Like a skilled hunter cutting birds in pieces : ‘ Sftyana takes a vaghni for a 
+* fowler’s wife’, and vijuh for ‘ birds.’ Benfey takes vijuh for * dice/ and ex¬ 
+plains the clause as denoting a cunning gambler who tampers with the dice by - 
+shaving them down . . The phrase vijuh wad ihin *ti occurs again in R. V* 
+II. 12. 5. where Sftyana takes vijuh for udrejukah ‘a vexer.’ So uncertain are 
+his explanations.’—J. Muir, 0 . k>\ Texts, V..186, 
+
+11 Her sister: Night. Her lover: the Sun. 
+
+12 Hewr transgressing: always obedient to the eternal Law' or divine order 
+of the universe. 
+
+
+
+
+120 THE HYMNS OE [BOOK L 
+
+18 Hither may they who wake at dawn bring, to drink Soma, 
+both the Gods, 
+
+Health-givers, Wonder-Workers, borne on paths of gold. 
+
+HYMN XCIII. Agni-Soma. 
+
+‘Agni and Soma, mighty Pair, graciously hearken to my call, 
+Accept in friendly wise my hymn, and prosper him who offers 
+gifts. 
+
+2 The man who honours you to-day, Agiii and Soma, with 
+
+this hymii, 
+
+Bestow on him heroic strength, increase of kino, and noble 
+steeds. 
+
+3 The man who offers holy oil and burnt oblations unto you, 
+Agni and Soma, shall enjoy great strength, with offspring, all 
+
+his life. 
+
+4 Agni and Soma, famed is that your prowess wherewith ye 
+
+stole the kine, his food, from Pani. 
+
+Ye caused the brood of Brisaya to perish; ye found the light, 
+the single light for many. 
+
+5 Agni and Soma, joined in operation ye have set up the shining 
+
+lights in heaven. 
+
+From curse and from reproach, Agni and Soma, ye freed the 
+rivers that were bound in fetters. 
+
+6 One of you Matarisvan brought from heaven, the Falcon rent 
+
+the other from the mountain. 
+
+Strengthened by holy prayer Agni and Soma have made us 
+ample room for sacrificing. 
+
+
+18 They who wake at dawn : according to S&yana, p the horses of the Asvins. 
+The expression may apply, with at least equal propriety, to the priests who 
+rise at day-break to perform the morning sacrifices. 
+
+1 Agni and Soma : or, 0 Agni-Soma, the two Gods forming a dual deity 
+agnUhomau. 
+
+4 Ye stole the kine : recovered the cows (the rain-clouds: or rays of light) 
+which the niggard demon had carried off and concealed. Brisaya ; the name 
+
+# of a demon or savage enemy. 
+
+5 From curse and from reproach : according to S Ay an a, f the rivers were 
+defiled by the dead body of Vritra, which had fallen into them; their waters 
+were, consequently, unfit to bear any part in sacred rites, until they were 
+purified by Agni and Soma, that is, by oblations to fire and libations of Soma 
+j nice. ’—Wilson. 
+
+6 MiUarismn, or, in the nominative case, M Atari sv&, brought Agni or fire 
+from heaven, and the Falcon brought Soma from the mountain or cloud, 
+that is, says SAyana, from Svarga on the top of Mount Meru. 
+
+
+
+
+THE RIG VEDA. 
+
+
+121 
+
+
+HYMN 94.] 
+
+7 Taste, Agni, Soma, this prepared oblation; accept it. Mighty 
+
+Ones, and let it please you. 
+
+Vouchsafe us good protection and kind favour : grant to the 
+sacrificer health and riches. 
+
+8 Whoso with oil and poured oblation honours, with God-devoted 
+
+heart, Agni and Soma,— 
+
+Protect his sacrifice, preserve him from distress, grant to the 
+sacrificer great felicity. 
+
+9 Invoked together, mates in wealth, Agni-Soma, accept our 
+
+hymns : 
+
+Together be among the Gods. 
+
+10 Agni and Soma, unto him who worships you with holy oil 
+Shine forth an ample recompense. 
+
+11 Agni and Soma, be ye pleased with these oblations brought 
+
+to you, 
+
+And come, together, nigh to us. 
+
+12 Agni and Soma, cherish well our horses, and let our cows be 
+
+fat who yield oblations. 
+
+Grant power to us and to our wealthy patrons, and cause our 
+holy rites to be successful. 
+
+HYMN XCIY. Agni. 
+
+Fob Jatavedas worthy of our praise will we frame with our 
+mind this eulogy as ’twere a car. 
+
+For good, in his assembly, is this care of ours. Let us not, in 
+thy friendship, Agni, suffer harm. 
+
+2 The man for whom thou sacrificest prospereth, dwelleth with¬ 
+
+out a foe, gaineth heroic might. 
+
+He waxeth strong, distress never approacheth him. Let us 
+not, in thy friendship, Agni, suffer harm. 
+
+3 May we have power to kindle thee. Fulfil our thoughts. In 
+
+thee the Gods eat the presented offering. 
+
+Bring hither the A dityas, for we long for them. Let us not 
+in thy friendship, Agni, suffer harm. 
+
+*2 Who yield oblations : who supply milk to be mixed with Soma juice. 
+Our wealthy patrons: the rich householders who institute the sacrifices. 
+
+This Hymn and the four following are attributed to the Rishi Kutsa, the 
+son of Angiras. 
+
+1 Jdtuvedas: Agni. See I. 44. 1. 
+
+As ’twere a car: as a carpenter constructs a car or wain, 
+
+In hi s assembly: among those who have met together to worship him. The 
+meaning might also be: good, or auspicious, is his providence or loving care of us 
+
+3 Bring hither the Aditya s : the Sons of Aditi ; all the Gods, according to 
+S&yana. 
+
+
+
+122 THE HYMNS OF [BOOK /. 
+
+A We will bring fuel and prepare burnt offerings, reminding thee 
+at each successive festival. 
+
+Fulfil our thought that so we may prolong our lives. Let us 
+not in thy friendship, Agni, suffer harm. 
+
+5 His ministers move forth, the guardians of the folk, protecting 
+
+quadruped and biped with their rays. 
+
+Mighty art thou, the wondrous herald of the Dawn. Let us 
+not in thy friendship, Agni, suffer harm. 
+
+6 Thou art Presenter and the chief Invoker, thou Director, 
+
+Purifier, great High Priest by birth. 
+
+Knowing all priestly work thou perfectest it, Sage. Let us 
+not in thy friendship, Agni, suffer harm. 
+
+7 Lovely of form art thou, alike on every side ; though far, 
+
+thou shinest brightly as if close at hand. 
+
+0 God, thou seest through even the dark of night. Let us 
+not in thy friendship, Agni, suffer harm. 
+
+8 Gods, foremost be his car who pours libations out, and let our 
+
+hymn prevail o’er evil-hearted men. 
+
+Attend to this our speech and make it prosper well. Let us 
+not in thy friendship, Agni, suffer harm. 
+
+9 Smite with thy weapons those of evil speech and thought, 
+
+devouring demons, whether near or far away. 
+
+Then to the singer give free way for sacrifice. Let us not in 
+thy friendship, Agni, suffer harm. 
+
+10 When to thy chariot thou hadst yoked two red steeds and two 
+
+ruddy steeds, wind-sped, thy roar was like a bull’s. 
+
+Thou with smoke-bannered flame attackest forest trees. Let 
+us not in thy friendship, Agni, suffer harm. 
+
+11 Then at thy roar the very birds are terrified, when, eating up 
+
+the grass, thy sparks fly forth abroad. 
+
+Then is it easy for thee and thy car to pass. Let us not in 
+thy friendship, Agni, suffer harm. 
+
+
+5 His ministers: his beams of light. 
+
+6 ‘ Agni is here identified with the chief of the sixteen priests engaged at 
+solemn sacrifices. He is Adhwuryu, usually called the reciter of the Yajush, 
+—here defined, by the scholiast, as the presenter of the offerings ; he is the 
+Hotri, or invoking priest: he is the Pras&stri , or the Maitr 7varuna y whose duty 
+it is to direct the other priests what to do, and when to penorm their func¬ 
+tions : he is the potri, or priest so termed, and the family or hereditary 
+jpurohita; or purohita may be the same as the BrahmH of a ceremony,—being, 
+to men, what Brikaspati is to the gods.’—Wilson, 
+
+
+HYMN $5.] 
+
+
+TEE MIG VEDA. 
+
+
+12S 
+
+
+12 He hath the power to soothe Mitra and Varuna: wonderful is 
+
+the Maruts’ wrath when they descend. 
+
+Be gracious : let their hearts he turned to us again. Let us 
+not in thy friendship, Agni, suffer harm. 
+
+13 Thou art a God, thou art the wondrous Friend of Gods, the 
+
+Vasu of the Yasus, fair in sacrifice. 
+
+Under thine own most wide protection may we dwell. Let us 
+not in thy friendship, Agni, suffer harm. 
+
+H This is thy grace that, kindled in thine own abode* invoked 
+with Soma thou soundest forth most benign. 
+
+Thou givest wealth and treasure to the worshipper. Let us not 
+in thy friendship, Agni, suffer harm. 
+
+15 To whom thou, Lord of gooily riches, grantest freedom from 
+
+every sin with perfect wholeness, 
+
+Whom with good strength thou quickenest, with children and 
+wealth—may we be they, Eternal Being. 
+
+16 Such, Agni, thou who knowest all good fortune, God, lengthen 
+
+here the days of our existence. 
+
+This prayer of ours may Varuna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN XCV. # Agni. 
+
+To fair goals travel Two unlike in semblance : each in succes¬ 
+sion nourishes an infant. 
+
+One bears a Godlike Babe of golden colour: bright and fair- 
+shining is he with the other. 
+
+
+12 He hath the •power: Agni persuades Mitra and Varuna to send the rain 
+and protects man from the fury of the Storm-Gods. 
+
+13 The Vasu of the Vasus: best of the class of Gods called Yasus; or 
+4 the good among the good.* 
+
+16 Tbs second line of * this verse terminates the following hymns, with two 
+exceptions, as far as the hundred and first Mhta. Mitra, Varuna, and Aditi 
+have been before noticed. By Sindhu is to be understood the divinity presid¬ 
+ing over, or identified with, flowing water ; and it may menu either the aea 
+or flowing streams collectively, or the river liidut*. Prithivi ancl Div are the 
+prsonified earth and heaven. These are requested to honour , meaning, to 
+preserve, or perpetuate, whatever blessing has been asked for ) tat .....mfan- 
+ahant m) ; from mah, to venerate or worship.*—Wilson. 
+
+1 The Two are Day and Night, aud the infant that each suckles in turn is 
+Agni, as the Sun by day and Fire, or the Moon, by night. 
+
+
+
+
+
+126 THE HYMNS OF [BOOK A 
+
+.4 That M&tarisvan rich in wealth and’ treasure, light-winner, 
+finds a pathway for his offspring, 
+
+Guard of our folk, Fath3r of earth and heaven.* The Gods 
+possessed the wealth-bestowing AgnL. 
+
+5 Night and Dawn,, changing each the other’s colour, meeting 
+
+together suckle one same Infant: 
+
+Golden between the heaven and earth he shineth. The Gods 
+possessed the wealth-bestowing AgnL 
+
+6 Root of wealth, gathering-place of treasures, banner of sacri¬ 
+
+fice, who grants the suppliant’s wishes: 
+
+Preserving him as their own life immortal, the Gods possessed 
+the wealth-bestowing Agni. 
+
+7 Now and of old the home of wealth, the mansion of what is 
+
+born and : what was born aforetime, 
+
+Guard of what is and what will be hereafter,—the Gods pos¬ 
+sessed the wealth-bestowing Agni: 
+
+8 May the Wealth-Giver grant us conquering riches; may the 
+
+Wealth-Giver grant us wealth with heroes. 
+
+May the Wealth-Giver grant us food with offspring, and 
+length of days may the Wealth-Giver send us. 
+
+9 Fed with our fuel, purifying Agni, so blaze to us auspiciously 
+
+for glory. 
+
+This prayer of ours may Varuna grant, and Mitra,. and Aditi 
+and Sindhu, Earth and Heaven: 
+
+HYMN XGVIT. AgnL 
+
+Chasing with light our sin away, 0 Agni, shine thou wealth 
+on us. 
+
+May his light chase our sin away. 
+
+2 Fpr goodly fields, for pleasant homes, for wealth we sacrifice 
+
+t officer 
+
+May his light chase our sin away. 
+
+3 Best praiser of all these be he; foremost, our chiefs who 
+
+sacrifice. 
+
+May his light chase our sin away. 
+
+4 Mdtarismii; usually the name of the divine being who brought Agni 
+from heaven (see I. 31. 8.), said by S&yana to mean in this place Agni himself. 
+
+5 One same Infant: Agni (see I, 95. 1.) whom they nourish, with the obla* - 
+tion offered by men. 
+
+Golden: as the Sun. 
+
+3 May he, that is Kutsa, the Iiishi of the hymn, be preeminent among 
+these who celebrate thy praises, and may the householders who have iastitut* 
+ed this sacrifice be similarly distinguished. 
+
+
+
+HYMN 99.] THE niGVEDA. 127 
+
+4 So that thj worshippers and we, thine, Agni, in our sons may 
+
+live. 
+
+May his light chase our sin away. 
+
+5 As ever-conquering Agni’s beams of splendour go to every side, 
+May his light chase our sin away. 
+
+6 To every side thy face is turned, thou art triulnphant every- 
+* where. 
+
+May his light chase our sin away. 
+
+7 0 thou whose face looks every way, bear us past foes as in a 
+
+ship. 
+
+May his light chase our sin away. 
+
+8 As in a ship, convey thou us for our advantage o’er the flood. 
+May his light chase our sin away. 
+
+HYMN XCVIIL Agni. 
+
+Still in Yaisvanara’s grace may we continue: yea, he is King 
+supreme o’er all things living. 
+
+Sprung hence to life upon this All he looketh. Yaisvanara 
+hath rivalry with Surya. 
+
+2 Present in heaven, in earth, all-present Agni, —all plants that 
+
+grow on ground hath he pervaded. 
+
+May Agni, may Vaisvanara with vigour, present, preserve us 
+day and night from i'oemen. 
+
+3 Be this thy truth, Yaisvanara, to us-ward: let wealth in rich 
+
+abundance gather round us. 
+
+This prayer of ours may Varuna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN XCIX. Agni. 
+
+For Jatavedas let us press the Soma: may he consume the 
+wealth of the malignant. 
+
+May Agni carry us through all our troubles, through grief as 
+in a boat across the river. 
+
+
+1 Valxvdnara, is an epithet of Agni or Fire aa present with, common to, or 
+benefiting, all men. 
+
+Sprung hence to life : produced from these two aranis or fire-sticks. 
+
+* This Hymn, consisting of a single stanza, is ascribed to the Rishi Kasyapa, 
+the son of Marlchi, 
+
+
+
+128 THE HYMNS OF IBOOK L 
+
+HYMN G. Indra. 
+
+Mat he who hath his home with strength, the Mighty, the 
+King supreme of earth and spacious heaven, 
+
+Lord of true power, to be invoked in battles,—may Indra, 
+girt by Maruts, be our succour. 
+
+2 Whose way is unattainable like Surya's : he in each fight is 
+
+the strong Vritra-slayer, 
+
+Mightiest with his Fxiends in his own courses. May Indra, 
+girt by Maruts, be our succour. 
+
+3 Whose paths go forth in their great might resistless, forth- 
+
+milking, as it were, heaven’s genial moisture. 
+
+With manly strength triumphant, foe-subduer,—may Indra, 
+girt by Maruts, be our succour. 
+
+4 Among Angirascs he was the chiefest, a Friend with friends, 
+
+mighty amid the mighty. 
+
+Praiser mid praisers, honoured most of singers. May Indra, 
+girt by Maruts, be our succour, 
+
+5 Strong with the Rudras as with his own children, in manly 
+
+battle conquering his foemen, 
+
+With his close comrades doing deeds of glory,—may Indra, 
+girt by Maruts, be our succour. 
+
+6 Humbler of pride, exciter of the conflict, the Lord of heroes, 
+
+God invoked of many, 
+
+May he this day gain with our men the sunlight. May Indra, 
+girt by Maruts, be our succour. 
+
+7 His help hath made him eheerer in the battle, the folk have 
+
+made him guardian of their comfort. 
+
+Solo Lord is he of every holy service. May Indra, girt by 
+Maruts, be our succour. 
+
+
+This Hymn is ascribed to the regal Rishis the V&rsh&giras, the five sons of 
+the R4j& Vrish&gir, whose names are mentioned in the seventeenth stanza. w 
+
+3 Whose paths; pdnthdmh, paths, is explained as * rays ’ by S&yana, Indra 
+is here represented as the God of light and of rain, 
+
+5 Unclras: the Maruts, sons of Ru&ra the chief Storm-God. They are the 
+close comrades or faithful companions of Indra, who regards them not as his 
+equals but as his children, 
+
+6 The sunlight: the hymn is addressed to Indra for aid in an approaching 
+battle. S&yapa says that the V&rshagiras pray that they may have daylight 
+and that their enemies may fight in the dark. 
+
+7 Indra is regarded as their helper and inspiriter in battle and their 
+protector in .peace. He also presides over &11 acts of worship* and as-such 
+rewards those who serve him, 
+
+
+
+IIYMN 100.] 
+
+
+THE RIG YE DA. 
+
+
+129 
+
+
+8 To him the Hero, on high days of prowess, heroes for help 
+
+and booty shall betake them. 
+
+He hath found light even in the blinding darkness. May 
+Xndra, girt by Maruts, be our succour. 
+
+9 He with his left hand checketh even the mighty, and with liis 
+
+right hand gathereth up the booty. 
+
+Even with the humble he acquireth riches. May Indra, girt 
+by Maruts, be our succour. 
+
+10 With hosts on foot and cars he winneth treasures ; well is he 
+
+known this day by all the people, 
+
+With manly might he conquereth those who h$te hirq.. May 
+Indra, girt by Maruts, be our sqccour. v 
+
+11 When in his ways with kinsmen or with strangers he speedeth 
+
+to the fight, invoked of many, 
+
+For gain of waters, and of sons and grandsons, may Indra, 
+girt by Maruts, be our succour. 
+
+J2 Awful and fierce, fiend-slayer, thunder-wielder, with boundless 
+knowledge, hymned by hundreds, mighty, 
+
+In strength like Soma, guard of the Five Peoples, may Indra, 
+girt by Maruts, be our succour. 
+
+13 Winning the light, hitherward roars his thunder like the terri¬ 
+
+fic mighty voice of Heaven. 
+
+PJch gifts and treasures evermore attend him. May Indra, 
+4 girt by Maruts, be our succour. 
+
+14 Whose home eternal through his strength surrounds him on 
+
+every side, his latid, the earth and heaven, 
+
+May he, delighted with our service, save us. May Indra, girt 
+by Maruts, be our succour, 
+
+15 The limit of whose power not Gods by Godhead, nor mortal 
+
+men have reached, nor yet the Waters. 
+
+Both Earth and Heayen in vigour he surpasseth. May Indra, 
+girt by Maruts, be our succour. 
+
+9 Even the humble : not the strong only, but the feeble man also acquires 
+riches with his help, 
+
+12 Guard of the Five Peoples: of the five classes of beings, according to S£y* 
+ana, that is, Gods, Gandliarvas, Apsarases, Asuras and R&kshasas. Probably 
+the five Arya tribes are intended. See I. 7. 9, 
+
+14 The Earth and Heaven, his dwelling-place, are his everlasting song of 
+praise because they have been established and regulated by him. This is 
+Jjudwig's explanation of this obscure verse, 
+
+9 
+
+
+
+
+130 THE HYMNS OF [BOOK L 
+
+16 The red and tawny mare, blaze-marked, high standing, celes¬ 
+
+tial who, to bring Rijrasva riches, 
+
+Drew at the pole the chariot yoked with stallions, joyous, 
+among the hosts of men was noted. 
+
+17 The Vars^&giras nnto thee, 0 Indra, the Mighty One, sing 
+
+forth this laud to please thee, 
+
+Rijr&sva with his fellows, Ambarisha, Suradhas, Saha&eva, 
+Bhayamana. 
+
+18 He, much invoked, hath slain Dasyns and Simyus, after his 
+
+wont, and laid them low with arrows. 
+
+The mighty Thunderer with his fair-eomplexioned friends, won 
+the land, the sunlight, and the waters. 
+
+19 May Indra evermore be our protector, and unimperilled may 
+
+we win the booty. 
+
+This prayer of ours may, Yaruna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMH CL Indra. 
+
+Sing, with oblation, praise to him who maketh glad, who with 
+Rijisvan drove the dusky brood away. 
+
+Fain for help, him the strong whose right hand wields the bolt, 
+him girt by Maruts we invoke to be our Friend. 
+
+2 Indra, who with triumphant wrath smote Yyansa down, and 
+
+Sambara, and Pipru the unrighteous one ; 
+
+Who extirpated Sushna the insatiate,— him girt by Maruts 
+we invoke to be our Friend. 
+
+3 He whose great work of manly might is heaven and earth, and 
+
+Yaruna and Surya keep his holy law; 
+
+Indra, whose law the rivers follow as they flow,—him girt by 
+Maruts we invoke to be our Friend. 
+
+
+16 The epithets in this stanza are taken by Ludwig as names of the six 
+horses with which Eijrftsva drove to battle and conquered. The last four 
+verses of the hymn appear to have been added after the victory. 
+
+18 Easy us and Simyua ; men of indigenous hostile races. 
+
+His fair-complexioned friends ; explained by Sfiyana as the glittering Maruts, 
+means probably the Aryan invaders as opposed to the dark-skinned races of 
+the country. 
+
+This Hymn and the following thirteen are ascribed to the Rishi Kutsa. 
+
+1 Rijisvan .* a king, favoured and protected by Indra. See I. 51. 5 ; 53. 8. 
+
+The dusky brood; the dark aborigines who opposed the Aryans. 
+
+2 Vyansa, Sambara) Pipru, and Sushna are names of fiends of drought. 
+
+
+
+
+HYMN 101 .] 
+
+
+Tm RIGVMDA* 
+
+
+181 
+
+
+4 He wlio is Lord and Master of the steeds and kine, honoured— 
+
+the firm and sure—at every holy act; 
+
+Slayer even of the strong who pours no offering out,— him 
+girt by Maruts we invoke to be our Friend. 
+
+5 He who is Lord of all the world that moves and~breathes, who 
+
+for the Br&kman first before all found the Cows; 
+
+Indra who cast the Dasyus down beneath 1 is feet,—him girt 
+by Maruts we invoke to be our Friend. 
+
+6 Whom cowards must invoke and valiant men of war, invoked 
+
+by those who conquer and by those who flee; 
+
+Indra, to whom all beings turn their constant thought,—him 
+girt by Maruts we invoke to be our Friend. 
+
+7 Befulgent in the Budras’ region he proceeds, and with the 
+
+Budras through the wide space speeds the Dame. 
+
+The hymn of praise extols Indra the far-renowned *. him girt 
+by Maruts we invoke to be our Friend. 
+
+8 0 girt by Maruts, whether thou delight thee in loftiest gather¬ 
+
+ing-place or lowly dwelling, 
+
+Come thenee unto our rite, true boon-bestower : through love 
+of thee have we prepared oblations. 
+
+9 We, fain for thee, strong Indra, have pressed Soma, and, 0 
+
+thou sought with prayer, have made oblations. 
+
+How at this sacrifice, with all thy Maruts, on sacred grass, 0 
+team-borne God, rejoice thee. 
+
+10 Bejoice thee with thine own Bay Steeds, 0 Indra, unclose thy 
+
+jaws and let thy lips be open. 
+
+Thou with the fair cheek, let thy Bay Steeds bring thee : gra¬ 
+cious to us, be pleased with our oblation. 
+
+11 Guards of the camp whose praisers are the Maruts, may we 
+
+through Indra, get ourselves the booty. 
+
+This prayer of ours may Varuna grant, and Mitra, and Aditi 
+and Sindhu, lEarth and Heaven. 
+
+
+5 Who for the Brdhman: according to S&yana, who recovered for the 
+Angirases the cows that had been carried off by the Panis. See I. 32. IX. 
+
+7 The Dame * Ludwig suggests that Rod&si, the wife of Rudra, is intended, 
+and refers to the Old-German myth of the Wind's-Bride. J 
+
+11 Guards of the camp: may we who are the guardians of the camp or 
+new settlement, praised and favoured by the Maruts, win the spoil. The 
+words mar&tstotrasya vnj&nasya are somewhat obscure. 
+
+
+LS2 THE HYMNS OF [BOOK 1 . 
+
+HYMN OIL Indra. 
+
+To thee the Mighty One I bring this mighty hymn, for thy 
+desire hath been gratified by my laud. 
+
+In Indra, yea in him victorious through his strength, the Gods 
+have jojed at feast and when the Soma flowed. 
+
+2 The Seven Rivers bear his glory far and wide, and heaven and 
+sky and earth display his comely form. 
+
+The Sun and Moon in change alternate run their course, that 
+we, 0 Indra, may behold and may have faith. 
+
+■3 Maghavan, grant hs that same car to bring us spoil, thy com 
+quering car in which we joy in shock of fight. 
+
+Thou, Indra, whom our hearts praise highly in the war, grant 
+shelter, Maghavan, to us who love thee well. 
+
+4 Encourage thou our side in every fight : _may we, with thee for 
+
+our ally, conquer the foeman’s host. 
+
+Indr^ bestow oh’us j 6y^d“Mrcity , r5Feak down, 0 Maghavan, 
+the vig&u r oijour foes, 
+
+5 For Kere in divers ways these men invoking thee, holder of 
+
+treasures, sing thee hymns to win thine aid. 
+
+Ascend the car that thou mayest bring spoil to us, for, Indra, 
+thy fixt mind winneth the victory. 
+
+His arms win kine, his power is boundless, in each act best, 
+with a hundred helps, waker of battle’s din 
+Is Indra: none may rival him in mighty strength. Hence, 
+eager for the spoil, the people call on him. 
+
+7 Thy glory, Maghavan, exceeds a hundred, yea, more than a 
+
+hundred, than a thousand mid the folk, 
+
+The great bowl hath inspirited thee boundlessly: so mayst 
+thou slay the Vritras, breaker-down of forts ! 
+
+8 Of thy great might there is a threefold counterpart, the three 
+
+earths, Lord of men ! and the three realms of light. 
+
+Above this whole world, Indra, thou hast waxen great: with¬ 
+out a foe art thou, by nature, from of old, 
+
+
+% The Seven Rivers: the chief rivers in the neighbourhood of the earliest 
+Aryan settlements. See I. 32. 12. 
+
+7 The great howl: the vessel containing the exhilarating Soma juice, or 
+the mighty libation itself. The forts are the cloud-castles of the demons of 
+the air which Indra destroys with his lightning: ‘ the clouds whose moving 
+turrets make the bastions of the storm.’—Shelley, Witch of Atlas . 
+
+8 The three earths: perhaps the earth, the atmosphere, and the heaven. ’ 
+The three realms of light: or according to Sftyana, the three fires or fire in 
+
+three forms, as the sun in heaven, the lightning in mid-air, and terrestrial 
+fire on earth. See also I, lOo, 5, 
+
+
+
+HYMN 103:] 
+
+
+tiie mar eda. 
+
+
+133 
+
+9 We invocate thee first among the Deities : thou hast become a 
+mighty Conqueror in fight. 
+
+May Indra fill with spirit this our singer’s heart, and make 
+our car impetuous, foremost in attack. 
+
+10 Thou hast prevailed, and hast not kept the booty back, in 
+
+trifling battles or in those of great account. 
+
+We make thee keen, the Mighty One, to succour us: inspire 
+us, Maghavan, when we defy the foe. 
+
+11 May Indra evermore be our Protector, and unimperilled may 
+
+we win the booty. 
+
+This prayer of ours may Varuna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN CIU Indra. 
+
+That highest Indra-power of thine is distant: that which is 
+here sages possessed aforetime. 
+
+This one is on the earth, in heaven the other, and both unite 
+as flag with flag in battle. 
+
+2 He spread the wide earth out and firmly fixed it, smote with 
+his thunderbolt and loosed the waters. 
+
+Maghavan with his puissance struck down AM, rent Hauhina 
+to death and slaughtered Vyansa. 
+
+8 Armed with his bolt and trusting in his prowess he wandered 
+shattering the forts of Dasas. 
+
+Cast thy dart, knowing, Thunderer, at the Dasyu; increase 
+the Arya’s might and glory, Indra. 
+
+4 For him who thus hath taught these human races, Maghavan, 
+bearing a fame-worthy title, 
+
+Thunderer, drawing nigh to slay the Dasyus, hath given him¬ 
+self the name of Son for glory. 
+
+1 That highest Indra-power ; Benfey explains this verse as meaning: In- 
+dra’s might is in a certain way divided; one part of it is possessed by the 
+sages who by their hymns, sacrifices and libations of Soma juice give him 
+complete power to perform his great deeds. S&yana says that the Sun and 
+fire are equally the lustre of Indra, one in heaven and the other on earth ; 
+and that by day fire is combined with the Sun, and by night the Sun is com¬ 
+bined with fire. 
+
+2 Eauhina, said to be a demon, is, like the other fiends of drought, a dark 
+purple cloud that withholds the rain. 
+
+3 Ddsas: or Dasyus, the non-Aryan inhabitants of the land. 
+
+Knowing; distinguishing the Aryan from the barbarian. 
+
+4 The meaning of this verse appears to be, as Ludwig says, that Indra/in 
+preparing to slay the Dasyus, has become, as it were, a son to the pious wor¬ 
+shipper who has proclaimed his great deeds to men. 
+
+
+
+134 THE IIYMNS OF [BOOK L 
+
+5 See this abundant wealth that he possesses, and put your trust 
+
+in India’s hero vigour. 
+
+He found the cattle, and he found the horses, he found the 
+plants, the forests and the waters. 
+
+6 To him the truly strong, whose deeds are many, to him the 
+
+strong Bull let us pour the Soma. 
+
+The Hero, watching like a thief in ambush, goes parting the 
+possessions of the godless. 
+
+7 Well didst thou do that hero deed, 0 Indra, in waking with 
+
+thy bolt the slumbering Ahi. 
+
+In thee, delighted, Dames divine rejoiced them, the flying 
+Maruts and all Gods were joyful, 
+
+8 As thou hast smitten Sushna, Pipru, Vritra and Kuyava, and 
+
+Sambara’s forts, 0 Indra. 
+
+This prayer of ours may Yaruna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN CIY. Indra. 
+
+The altar hath been made for thee to rest on; come like a 
+panting courser and be seated. 
+
+Loosen thy flying Steeds, set free thy Horses who bear thee 
+swiftly nigh at eve and morning. 
+
+2 These men have come to Indra for assistance: shall he not 
+
+quickly come upon these ™? 
+
+May the Gods quell the fur; ■.,■;■■■ I m and may they lead 
+our folk to happy fortune. 
+
+3 He who hath only wish as his possession casts on himself, casts 
+
+foam amid the waters. 
+
+7 Dames divine: the Consorts of the Gods. 
+
+8 Kuyava: meaning, probably, 4 causing bad harvests/ is the name of an¬ 
+other of the demons of drought. 
+
+2 The Ddsa; explained by S&yana as the destroying demons. It apparently 
+means here a chief of non-Aryan race whom the suppliants were going to 
+attack. 
+
+' 3 S&yana explains: the Asura, or demon, Kuyava, who knows the wealth 
+of others carries it away of himself, and being present in the water he carries 
+off the water with the foam. In this water which has been carried away 
+Kuyava’s two wives bathe. Benfey takes the foamy water to mean the ferti¬ 
+lizing rain. Ludwig's explanation is : While the poor Arya who can only wish 
+for the wealth which he does not possess has not even ordinary water to wash 
+himself in, the wives of the enemy, m the insolent pride of their riches, bathe 
+in milk. 
+
+
+
+EYMN 104.] 
+
+
+TEE MGVEDA. 
+
+
+135 
+
+
+Both wives of Huyava in milk have bathed them : may they 
+be drowned within the depth of SipM. 
+
+4 This hath his kinship checked who lives beside us : with an¬ 
+
+cient streams forth speeds and rules the Hero, 
+
+Anjasi, Kulisi, and Yirapatni, delighting him, bear milk upon 
+their waters. * 
+
+5 Soon as this Dasyu’s traces were discovered, as she who knows 
+
+her home, he sought the dwelling. 
+
+Now think thou of us, Maghavan, nor cast us away, as doth a 
+profligate his treasure, 
+
+6 Indra, as such, give us a share of sunlight, of waters, sinless¬ 
+
+ness, and reputation. . 
+
+Do thou no harm to our yet unborn offspring : our trust is in 
+thy mighty Indra-power. 
+
+7 Now we, I think, in thee as such have trusted: lead us on, 
+
+Mighty One, to ample riches. 
+
+In no unready house give us, 0 Indra invoked of many, food 
+and drink when hungry. 
+
+8 Slay us not, Indra; do not thou forsake us: steal not away 
+
+the joys which we delight in. 
+
+Bend not our unborn brood, strong. Lord of Bounty ! our 
+vessels with the life that is within them. 
+
+9 Come to us; they have called thee Soma-lover: here is the 
+
+pressed j uice. Drink thereof for rapture. 
+
+Widely-capacious, pour it down within thee, and, invocated, 
+hear us like a Father. 
+
+
+Kuyava: perhaps a name given by the Aryans to one of the non-Aryan 
+chieftains. 
+
+SipJid, is said by S^yana to be the name of a river. 
+
+4 This stanza is very obscure. The meaning appears to be that the friend¬ 
+ship of Indra, who sends down the rain as before, has put an end to the inso¬ 
+lence of Kuyava. See Ludwig, ITeber dieneuesten Arbeiten auf dem Gehiete 
+der Hgveda-forschung. 
+
+. The signification of the three rivers in the second line is obscure. Benfey 
+considers the names to be feminine personifications of the clouds. 
+
+. Vtrajpatni, * the hero’s wife,’ occurs, as Dr. Hall has pointed out, in VI. 49. 
+7, as an epithet of Sarasvati the Goddess, and it may possibly here mean the 
+river Sarasvati. 
+
+5 As she who knows her dwelling ; as a cow who knows her stall. 
+
+7 In no unready house: that is, in a house well supplied and furnished. 
+
+8 The joys that we delight in ; probably, our children. 
+
+Our vessels: our wives with their unborn babes. S&yana gives other ex¬ 
+planations of the expression, 
+
+
+
+
+136 
+
+
+[BOOK L 
+
+
+TEE HYMNS OF 
+
+HYMN CY. Visvedevas. 
+
+Within the waters runs the Moon, he with the beauteous 
+wings in heaven. 
+
+Ye lightnings with your golden wheels, men find not your abid- 
+ing-plaee. Mark this my woe, ye Earth and Heaven. 
+
+2 ^Surely men crave and gain their wish. Close to her husband 
+
+clings the wife, 
+
+And, in embraces intertwined, both give and take the bliss of 
+love. Mark this my woe, ye Earth and Heaven. 
+
+3 0 never may that light, ye Gods, fall from its station in the 
+
+sky. 
+
+Ne’er fail us one like Soma sweet, the spring of our felicity. 
+Mark this my woe, ye Earth and Heaven. 
+
+4 I ask the last of sacrifice. As envoy he shall tell it forth. 
+Where is the ancient law divine % Who is its new diffuser 
+
+now ? Mark this my woe, ye Earth and Heaven. 
+
+5 Y© Gods who yonder have your home in the three lucid realms 
+
+of heaven, 
+
+What count ye truth and what untruth % Where is mine an¬ 
+cient call on you h Mark this my woe, ye Earth and Heaven. 
+
+6 What is your firm support of Law? What Yaruna’s observant 
+
+eye ? 
+
+How may we pass the wicked on the path of mighty Arya- 
+man ? Mark this my woe, ye Earth and Heaven. 
+
+7 I am the man who sang of old full many a laud when Soma 
+
+flowed. 
+
+Yet torturing cares consume me as the wolf assails the thirsty 
+deer. Mark this my woe, ye Earth and Heaven. 
+
+
+This Hymn is ascribed either to Trita or to Kutsa. It is addressed to the 
+Yisvedevas on behalf of Trita who had been imprisoned in a well. Bee I. 52. 5. 
+
+1 Within the waters: in the ocean of air. lie tvith the beauteous wings: the 
+Sun. 
+
+Mark this my woe : the text has only vittdm me asya roda&i , ‘ know of this 
+of me, 0 Heaven and Earth/ which means, according to S&yana, either 4 be 
+aware of this my affliction/ or £ attend to this my hymn.’ 
+
+4 I ask the last: the latest or youngest of the Gods, Agni, as being contin¬ 
+ually reproduced. 
+
+5 The three lucid realms of heaven: the world is divided into earth, sky, 
+and heaven, and each of these, again, is sometimes spoken of as threefold. 
+
+6 The path of mighty Aryaman : probably the milky way, regarded as the 
+
+path to heaven.—Ludwig. The general meaning of 'h ■ - 1 * ■ 'his and 
+the two preceding verses is : Is there no longer any ' ■ * right 
+
+and wrong ? Is there no moral government of the world ? If there be, why am 
+I, a faithful worshipper, allowed to suffer this undeserved misery ? 
+
+
+
+
+HTMN 105.] 
+
+
+THE RIG VEDA. 
+
+
+137 
+
+
+8 Like rival wives on every side enclosing ribs oppress me sore. 
+
+0 Satakratu, biting cares devour me, singer of thy praise, as 
+
+rats devour the weaver’s threads. Mark this my woe, ye 
+Earth and Heaven. 
+
+9 Where those seven rays are shining, thence my house and 
+
+family extend. 
+
+This Trita Aptya knoweth well, and speaketh out for 
+brotherhood. Mark this my woe, ye Earth and Heaven. 
+
+10 May those five Bulls which stand on high full in the midst 
+
+of mighty heaven, 
+
+Having together swiftly borne my praises to the Gods, return. 
+Mark this my woe, ye Earth and Heaven. 
+
+11 High in the mid ascent of heaven those Birds of beauteous 
+
+pinion sit. 
+
+Back from his path they drive the wolf as he would cross the 
+restless floods. Mark this my woe, ye Earth and Heaven. 
+
+12 Firm is this new-wrought hymn of praise, and meet to be told 
+
+forth, 0 Gods. 
+
+The flowing of the floods is Law, Truth is the Sun’s extended 
+light. Mark this my woe, ye Earth and Heaven. 
+
+13 Worthy of laud, 0 Agni, is that kinship which thou hast 
+
+with Gods. 
+
+Here seat thee like a man : most wise, bring thou the Gods 
+for sacrifice. Mark this my woe, ye Earth and Heaven. 
+
+8 Enclosing ribs: according to S&yana, the walls of the well in which Trita 
+was confined. Weaver’s threads: the’ meaning of #i?nc£ thus explained by 
+Sftyana is uncertain. Ludwig is of opinion that wooden phallus-idols are 
+intended. The line recurs in X. 33. 3. 
+
+9 Those seven rags: of the Sun, says S&yana. But probably, as Ludwig 
+suggests, the rays are the flames of Agni. That is, Agni with his bright 
+beams, or the worship of Agni, is the central point through which I and 
+all the members of my family are connected and held together. 
+
+Trita Aptya: A mythical being who dwells in the remotest part of the 
+heavens, and who knows the celestial origin of the human race. 
+
+10 Those five Balls; the stars of some constellation. According to S&yana, 
+Indra, Varuna, Agni, Aryaman, and Savitar, or Fire, Wind, Sun, Moon, and 
+Lightning. Sdyana explains uJcshdnah, bulls or oxen, as ‘ shedders of benefits,* 
+
+11 Those Birds of beauteous pinion: the stars. 
+
+The wolf: darkness or eclipse of the Moon. 
+
+12 Law (ritdm.) eternal order. 1 The meaning of the word as applied to 
+the natural world connects itself with the alternation of day and night, the 
+regular passage of the sun through the heavens.- or the unswerving motion of 
+the rain in its fall from heaven and of the streams along their courses. This 
+last application of the word may have determined its special sense of �� wafer * 
+in the later language. Wallis, Cosmology of the JRigveda f p, 93,’ 
+
+
+
+138 THE HYMNS OF [BOOK L 
+
+14 Here seated, man-like as a priest shall wisest Agni to the Gods 
+Speed onward our oblations, God among the Gods, intelligent. 
+
+Mark this my woe, ye Earth and Heaven. 
+
+15 Yaruna makes the holy prayer. To him who finds the path 
+
+. we pray. 
+
+He in the heart reveals his thought. Let sacred worship rise 
+anew. - Mark this my woe, ye Earth and Heaven. 
+
+16 That pathway of the Sun in heaven, made to be highly 
+
+glorified, 
+
+Is not to be transgressed, 0 Gods. 0 mortals, ye behold it 
+not. Mark this my woe, ye Earth and Heaven. 
+
+17 Trita, when buried in the well, calls on the Gods to succour 
+
+him. 
+
+That call of his Brihaspati heard and released him from 
+distress. Mark this my woe, ye Earth and Heaven. 
+
+18 A ruddy wolf beheld me once, as I was faring on my path. 
+
+He, like a carpenter whose back is aching crouched and slunk 
+
+away. Mark this my woe, ye Earth and Heaven. 
+
+19 Through this our song may we, allied with Indra, with all our 
+
+heroes conquer in the battle. 
+
+This prayer of ours may Yaruna grant, and Mitra, and Aditi 
+and Si'ndku, Earth and Heaven. 
+
+HYMN CYI. Yisvedevas. 
+
+Call we for aid on Indra, Mitra, Yaruna, and Agni and the 
+Marut host and Aditi. 
+
+Even as a chariot from a difficult ravine, bountiful Yasus, 
+rescue us from all distress. 
+
+
+16 That pathway of the Sun: according to Benfey, the way of truth, right, 
+eternal order, as in verse 12. According to Ludwig the path of the Sun 
+between the tropics is meant. Tho Gods, says S&yana, must not disregard 
+the path of the Sun, because their existence depends upon him as regulator 
+of the seasons at which sacrifices are offered to them'. Still less may men 
+disregard it, who as sinners do not behold or understand it aright. 
+
+17 Brihaspati; the Lord of Prayer. 
+
+18 Bike a carpenter: the comparison is not very clear. It apparently means 
+that the wolf crept away, arching his back or contracting his limbs, like a 
+carpenter bending over his work till his back aches. Sfiyana suggests also an 
+alternative and totally different explanation of the whole passage, by inter¬ 
+preting vriha, the wolf, as the Moon, and reading mdsakrtf, maker of months, 
+instead of md sahrit } me once. See Ludwig, liber die neuesten Arbeiten auf 
+dem Gebiete der lligveda-forsclmng. 
+
+1 Pagffs; originally meaning c the good * is sometimes used, as in this place 
+to designate Gods in general. 
+
+
+
+
+HYMN 107.] THE MIGVFDA. 139 
+
+2 Come ye Idityas for our full prosperity, in conquests of the 
+foe, ye Gods, bring joy to us. 
+
+Even as a chariot from a difficult ravine, bountiful Vasus, 
+rescue us from all distress. 
+
+,3 May the most glorious Fathers aid us, and the two Goddesses, 
+Mothers of the Gods, who strengthen Law. ' 
+
+Even as a chariot from a difficult ravine, bountiful Yasus, 
+rescue us from all distress. 
+
+4 To mighty Narasansa, strengthening his might, to Pushan, 
+
+ruler over men, we pray with hymns. 
+
+Even as a chariot from a difficult ravine, bountiful Yasus, 
+rescue us from all distress. 
+
+5 Brihaspati, make us evermore an easy path: we crave what boon 
+
+thou hast for men in rest and stir. 
+
+Like as a chariot from a difficult ravine, bountiful Yasus, rescue 
+us from all distress. 
+
+6 Sunk in the pit the Bishi Kutsa called, to aid, Indra the 
+
+Yritra-slayer, Lord of power and might. 
+
+Even as a chariot from a difficult ravine, bountiful Yasus, 
+rescue us from all distress. 
+
+7 May Aditi the Goddess guard us with the Gods; may the 
+
+protecting God keep us with ceaseless care. 
+
+This prayer of ours may Yaruna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN CYIL Visvedevas. 
+
+Thu sacrifice obtains the Gods’ acceptance: be graciously 
+inclined to us, Adityas. 
+
+Hitherward let your favour be directed, and be our best 
+deliverer from trouble. 
+
+2 By praise-songs of Angirases exalted, may the Gods come to 
+us with their protection. 
+
+May Indra with his powers, Maruts with Maruts, Aditi with 
+Adityas grant us shelter. 
+
+
+• 3 The Fathers: the Manes or spirits of departed ancestors. 
+
+The two Goddesses ; Heaven and Earth. 
+
+4 Nardsansa : a mystical name of Agni, c the Praise of Men.’ 
+
+P'&shan: the God who nourishes men and flocks and herds. 
+
+6 Sunk in the pit: perhaps figuratively for { in distress.’ Kutsa is the 
+Kishi to whom the hymn is ascribed. 
+
+. 2 Maruts with Maruts: that is, all the Maruts together, or Maruts with 
+their winds and storm. ' ~ 
+
+
+
+140 THE HYMNS OF ' [BOOK L 
+
+3 This laud of ours may Varuna and Indra, Aryaman, Agni, 
+Savitar find pleasant. ^ . 
+
+This prayer of ours may Varuna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN CVIII. Indra-Agni. 
+
+On that most -wondrous car of yours, 0 Indra and Agni, which 
+looks round on all things living, 
+
+Take ye your stand and come to us together, and drink liba¬ 
+tions of the flowing Soma* 
+
+2 As vast as all this world is in its compass, deep as it is, with 
+
+its far-stretching surface, 
+
+So let this Soma be, Indra and Agni, made for your drinking 
+till your soul be sated. 
+
+3 For ye have won a blessed name together: yea, with one aim 
+
+ye strove, 0 Vritra-slayers. 
+
+So Indra-Agni, seated here together, pour in, ye Mighty Ones, 
+the mighty Soma. 
+
+4: Both stand adorned, when fires are duly kindled, spreading the 
+sacred grass, with lifted ladles. 
+
+Drawn by strong Soma juice poured forth around us, come, 
+Indra-Agni, and display your favour. 
+
+5 The brave deeds ye have done, Indra and Agni, the forms ye 
+
+have displayed and mighty exploits, 
+
+The ancient and auspicious bonds of friendship,—for sake of 
+these drink of the flowing Soma. 
+
+6 As first I said when choosing you, In battle we must contend 
+
+with Asuras for this Soma. 
+
+So came ye unto this my true conviction, and drank libations 
+of the flowing Soma. 
+
+7 If in your dwelling* or with prince or Br&hman, ye, Indra-Agni, 
+
+Holy Ones, rejoice you. 
+
+Even from thence, ye mighty Lords, come hither, and drink 
+libations of the flowing Soma. 
+
+8 If with the Yadus, Turvasas, ye sojourn, with Druhyus, Anus, 
+
+Purus, Indra-Agni! 
+
+Even from thence, ye mighty Lords, come hither, and drink 
+libations of the flowing Soma. 
+
+4 f We have, merely, in the text, the epithets in the dual number: the 
+commentator supplies the Adhwaryu and liis assistant priest.’—Wilson, Ben- 
+fey refers the dual epithets to Indra and Agni, translating them severally by 
+1 honoured,’ f for whom sacred grass has been strewn,’ * towards whom the' 
+ladles have been uplifted.’ A 
+
+8 This verse contains the names of the five well-known Aryan tribes or fami¬ 
+lies, said to be descendants of the five similarly named sons of Yay&ti. See L 7, 9, 
+
+
+
+HYMN 109.] TEN RIGYEDA. 141 
+
+9 Whether, 0 Indra-Agni, ye be dwelling in lowest earth, in cen¬ 
+tral, or in highest, 
+
+Even from thence, ye mighty Lords, come hither, and drink 
+libations of the flowing Soma. 
+
+10 Whether, 0 Indr^-Agni, ye be dwelling in highest earth, in 
+central, or in lowest, *> 
+
+Even from thence, ye mighty Lords, come hither, and drink 
+libations of the flowing Soma, 
+
+J1 Whether ye be in heaven, 0 Indra-Agni, on earth, on mourn 
+tains, in the herbs, or waters, 
+
+Even from thence, ye mighty Lords, come hither, and drink 
+libations of the flowing Soma, 
+
+12 If, when the Sun to the mid-heaven hath mounted, ye take 
+
+delight in food, 0 Indra-Agni, 
+
+Even from thence, ye mighty Lords, come hither, and drink 
+libations of the flowing Soma. 
+
+13 Thus having drunk your fill of our libation, win us all kinds 
+
+of wealth, Indra and Agni. 
+
+This prayer of ours may Yaruna grant, and Mitra, and Aditi 
+ana Sindhu, Earth and Heaven. 
+
+HYMN CIX. Indra-Agni, 
+
+Longing for weal I looked around, in spirit, for kinsmen, 
+Indra-Agni, or for brothers. 
+
+No providence hut yours alone is with me: so have I wrought 
+for you this hymn for succour. 
+
+2 For I have heard that ye give wealth more freely than worth¬ 
+
+less son-in-law or spouse’s brother. 
+
+So offering to you this draught of Soma, I make you this ne\y 
+. hymn, Indra and Agni, 
+
+3 Let us not break the cords : with this petition we strive to 
+
+gain the powers of our forefathers. 
+
+
+9 In lowest earth , in central, or in highest: in earth, midrair, or heaven, the 
+word earth being used loosely for sphere or world. Or the reference may be 
+to the fanciful threefold division of the earth. 
+
+2 Than worthless son-in-law or spouse’s brother; the worthless or defective 
+son-in-law, or suitor, who has not, as Y&ska explains, the necessary qualifica¬ 
+tions, is obliged to win the consent of his future father-in-law by very liberal ~ 
+gifts. The maiden’s brother gives her rich presents out of natural affection, 
+
+3 Let us not break the cords? let us not break or irterrupt the long series* 
+of religious rites observed by our ancestors and continued to our time. Or, 
+as S&yana explains, let us not cut or break off the long line of posterity, but 
+ask for * and obtain ‘ descendants endowed with the vigour of their progeni- 
+
+
+
+1*2 TEE HYMNS OF l&OOK L 
+
+For Indra-Agni the strong drops are joyful, for here in the 
+bowl's lap are both the press-stones. 
+
+4 For you the bowl divine, Indra and Agni, presses the Soma 
+
+gladly to delight you. 
+
+With hands auspicious and fair arms, ye Asyins, haste, sprinkle 
+it with sweetness in the waters, 
+
+5 You, I have heard, were mightiest, Indra-Agni, when Vritra 
+
+fell and when the spoil was parted. 
+
+Sit at this sacrifice, ye ever active, on the strewn grass, and 
+with the juice delight you. 
+
+6 Surpassing all men where they shout for battle, ye Twain ex¬ 
+
+ceed the earth and heaven in greatness. 
+
+Greater are ye than rivers and than mountains, 0 Indra-Agni, 
+and all things beside them. 
+
+7 Bring wealth and give it, ye whose arms wield thunder: Indra 
+
+and Agni, with your powers protect us. 
+
+How of a truth ' these be the very sunbeams wherewith our 
+fathers were of old united. 
+
+8 Givg, ye who shatter forts, whose hands wield thunder: Indra 
+
+and Agni, save us in our battles. 
+
+This prayer of ours may Vanina grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN CX. Kiblms. 
+
+The holy work I wrought before is wrought again : my sweet¬ 
+est hymn is sung to celebrate your praise. 
+
+Here, 0 ye Eibhus, is this sea for all the Gods: sate you with 
+Soma offered with the hallowing word. 
+
+The strong drops; the exhilarating Soma. 
+
+In the bowl's lap: close to the vessel which receives the juice. But see 
+Ludwig, Ueber die neuesten Arbeiten, etc. pp. 85—S8 r 
+
+4 Ye Asvhis: here called upon to perform the duties of the Adhvaryu and 
+his assistant priest, to mix the sweetness, or Soma, with water to be offered 
+to Indra and Agni. 
+
+7 These be the very sunbeams : The meaning of the line may be that the 
+worship of Indra and Agni is the great bond which has kept the Rishi's 
+ancestors united. Wilson, following S&yana, translates : f May those rays of 
+the Sun, by which our forefathers have attained, together, a heavenly region, 
+shine also upon us.’ 
+
+* 1 This sea for all the Gods: this vessel containing Soma juice for all the 
+Gods, or for the particular class of Gods called Visvedev&h or Visvedevas. 
+
+The halloioing word: Svdhd (Ave ! Hail!); an exclamation used in making 
+oblations to the Gods. 
+
+
+
+HYMN 110.] 
+
+
+TEE RIG VEDA. 
+
+
+148 
+
+
+2 When, seeking your enjoyment onward from afar, ye, certain 
+
+of my kinsmen, wandered on yonr way, 
+
+Sons of Sudhanvan, after your long journeying, ye came unto 
+the home of liberal Savitar. 
+
+3 Savitar therefore gave you immortality, because ye came pro¬ 
+
+claiming him whom naught can hide; ' 
+
+And this the drinking-chalice of the Asura, which till that 
+time was one, ye made to be fourfold. 
+
+4 When they had served with zeal at sacrifice as priests, they, 
+
+mortal as they were, gained immortality. 
+
+The Ribhus, children of Sudhanvan, bright as suns, were in a 
+year’s course made associate with prayers. 
+
+5 The Ribhus with a rod measured, as ’twere a field, the single- 
+
+sacrificial chalice wide of mouth, 
+
+Lauded of all who saw, praying for what is best, desiring glo¬ 
+rious fame among Immortal Gods. 
+
+6 As oil in ladles, we through knowledge will present unto the 
+
+Heroes of the firmament our hymn,— 
+
+The Ribhus who came near with this great Father’s speed, and 
+rose to heaven’s high sphere to eat the strengthening food. 
+
+7 Ribhu to us is Indra freshest in his. might, Ribhu with powers 
+
+and wealth is giver of rich gifts. 
+
+Gods, through your favour may we on the happy day quell 
+the attacks of those who pour no offerings forth. 
+
+8 Out of a skin, 0 Ribhus, once ye formed a cow, and brought the- 
+
+mother close unto her calf again. 
+
+Sons of Sudhanvan, Heroes, with surpassing skill ye made 
+your aged Parents youthful as before. 4 
+
+2 Seeking your enjoyment: desirous of enjoying libations of Soma juice. 
+
+My kinsmen: Sudhanvan:,, father of the Ribhus, was a descendant of Angi- 
+
+ras, as was also Kutsa the Rishi of the hymn. 
+
+3 Him whom naught can 'hide; or, from whom nothing can be hidden, that 
+is, Savitar as the Sun. 
+
+The drinking-chalice of the Asura ; the cup that had been made by the 
+Asura or immortal God Tvashtar. See I. 20. 6. This chalice appears to be the 
+moon which contains the Amrit or nectar of the Gods. The legend seems to- 
+mean that Tvashtar as God of the year created it uniformly bright, and that 
+the Ribhus, as Gods of the seasons, made it fourfold or diversified with four 
+phases. See Hillebrandt, Vec’ 11 ■ ■*' I. p. 515- 
+
+4 Associate with prayers : 4 \ ■ . he ceremonies (appropriated to 
+
+the different seasons) of the year.’—Wilson. 
+
+5 Measured: in order to divide it into four, as is said in verse 3. 
+
+6 This great Father ; Savitar as- the Sun, the source of all life. Strengthening 
+food: Soma. 
+
+8 A skin: perhaps the dried-up earth. A cow • the earth refreshed by the 
+Jlaius. The mother; the earth. Her calf; the autumn Sun. Parents; Hea¬ 
+ven and Earth. 
+
+
+
+iu THE 1IYMNS OF IBOOK L 
+
+9 Help us with strength where spoil is won, 0 Indra: joined 
+with the Ribhus give us varied bounty. 
+
+This prayer of ours may Varuna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN CXI. Ribhus. 
+
+Working with skill they wrought the lightly rolling car: they 
+wrought the Bays who bear Indra and bring great gifts. 
+
+The Ribhus for their Parents made life young again; and fa¬ 
+shioned for the calf a mother by its side. 
+
+2 For sacrifice make for us active vital power; for skill and wis¬ 
+
+dom food with noble progeny. 
+
+Grant to our company this power most excellent, that with a 
+family all-heroic we may dwell. 
+
+3 Do ye, 0 Ribhus, make prosperity for us, prosperity for car, 
+
+ye Heroes, and for steed. 
+
+Grant us prosperity victorious evermore, conquering foes in 
+battle, strangers or akin. 
+
+4 Indra, the Ribhus 5 Lord, I invocate for aid, the Ribhus, V&jas, 
+
+Maruts to the Soma draught. 
+
+Varuna, Mitra, both, yea, and the Asvins Twain: let them 
+speed us to wealth, wisdom, and victory. 
+
+5 May Rihhu send prosperity for battle, may Vaja conquering 
+
+in the'fight protect us. 
+
+This prayer of ours may Yanina grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+v HYMN CXII. ^ Asvins, 
+
+To give first thought to them, I worship Heaven and Earth, 
+and Agni, fair bright glow, to hasten their approach. 
+
+Come hither unto us, 0 Asvins, with those aids wherewith 
+in fight ye speed the war-cry to the spoil. 
+
+2 Ample, unfailing, they have mounted as it were an eloquent 
+car that ye may think of us and give. 
+
+Come hither unto us, 0 Asvins, with those aids wherewith ye 
+help our thoughts to further holy acts. 
+
+
+4 Vdjcts : that is, V&ja and his two brothers Ribhu and Vibhvan, more 
+usually called collectively the Ribhavah or Ribhus. Similarly, in this line 
+the Ribhus are Ribhu and his brothers, 
+
+1 To give first thought to them: Heaven and Earth are to he the first Qbjeots! 
+of invocation. Agni, with his signal of bright fire, is also called upon to 
+hasten the approach of the Asvins to the sacrifice. 
+
+2 They: our offerings. An eloquent car : the chariot of our hymns, 
+
+
+
+
+HYMN 112,] 
+
+
+THE RIG VEDA, 
+
+
+145 
+
+
+3 Ye by v the might which heavenly nectar giveth you are in 
+
+supreme dominion Lords of all these folk. 
+
+Come hither unto us, 0 Asvins, with those aids wherewith ye, 
+Heroes, made the barren cow give milk. 
+
+4 The aids wherewith the Wanderer through his offspring’s 
+
+might, or the Two-Mothered Son shows swiftest mid the 
+swift; 
+
+* Wherewith the sapient one acquired his triple lore,—Come 
+hither unto us, 0 Asvins, with those aids. 
+
+5 Wherewith ye raised from waters, prisoned and fast hound, 
+
+Eebha, and Vandana to look upon the light; 
+
+Wherewith ye succoured Kanva as he strove to win,—Come 
+hither unto us, 0 Asvins, w r ith those aids. 
+
+6 Wherewith ye rescued Antaka when languishing deep in the 
+
+pit, and Bhujyu with unfailing help, 
+
+And comforted Karkandhu, Vayya, in their woe,—Come 
+hither unto us, 0 Asvins, with those aids. 
+
+7 Wherewith ye gave Suchanti wealth and happy home, and 
+
+made the fiery pit friendly for Atri’s sake; 
+
+Wherewith ye guarded Purukutsa, Prisnigu,—Come hither 
+unto us, 0 Asvins, with those aids. 
+
+
+3 Heavenly nectar: the Soma. The barren cow: of the Rislii Sayu. 
+
+4 The Wanderer: according to Sayana, the Wind. Agni is called his 
+offspring as having been excited into flame by the wind. Or M4tarisvan may 
+be intended (see I, 31. 8), who brought Agni from heaven. 
+
+The Two-Mothered Son : Agni sprung from the two fire-sticks. 
+
+The sapient one : said to be th$ Rishi Kakshiv&n. His triple lore : know¬ 
+ledge of sacrificial food, oblations of clarified butter, and libations of Soma 
+"juice. The meaning of the passage is uncertain. 
+
+5 Rebha and Vandana are said to have been thrown into wells by the Asuras 
+or demons, Kanva was somewhat similarly treated, c In these, and similar in¬ 
+stances subsequently noticed,’ says Wilson, ‘ we may possibly have allusions to 
+the dangers undergone by some of the first teachers of Hinduism among the 
+people whom they sought to civilize.’ 
+
+6 Antaka: said to have been a Rajarshi or regal Rishi, Bhujyu : a R&jarshi, 
+son of Tugra, rescued when in danger of drowning. Vayya: see II. 13. 12 ; 
+IY. 19. 6. 
+
+7 Purukutsa: see I. 63. 7. Of Suchanti and Prisnigu nothing more is 
+related, 
+
+Atri: see I. 45. 3; 51. 3. He is said to have been thrown by the Asuras into 
+a fiery pit. 
+
+10 
+
+
+
+
+
+
+•146 THE HYMNS OF [BOOK L 
+
+8 Mighty Ones, with what powers ye gave Paravrij aid what 
+
+time ye made the blind and lame to see and walk; 
+
+Wherewith ye set at liberty the swallowed quail,—Come hither 
+unto us, 0 Asvins, with those aids, 
+
+9 Wherewith ye quickened the most sweet exhaustless flood, and 
+
+•comforted Yasishtha, ye who ne'er decay; 
+
+And to Srutarya, Kutsa, Nary a gave your help,—Come hither 
+unto us, 0 Asyins, with those aids. 
+
+10 Wherewith ye helped, in battle of a thousand spoils, Viepalfc 
+
+seeking booty, powerless to move. 
+
+Wherewith ye guarded friendly Vasa, Asya’s son,—Come hither 
+unto us, 0 Asyins, with those aids. 
+
+11 Whereby the cloud, ye Bounteous Givers, shed sweet rain 
+
+for Dirghasravas, for the merchant Ausija, 
+
+Wherewith ye helped Kakshivan, singer of your praise,—Come 
+hither unto us, 0 Asvins, with those aids, 
+
+12 Wherewith ye made Basa swell full with water-floods, and 
+
+urged to victory the car without a horse ; 
+
+Wherewith Trisoka drove forth his recovered cows,—Come 
+hither unto us, 0 Asyins, with those aids. 
+
+8 Pardvrij : according to S&yana, the name of a man. Benfey explains the 
+word as the setting Sun (sideways departing), called blind because his light is 
+nearly gone, and lame because he no longer travels. The sivallowed quail; 
+swallowed, or seized, by a wolf. The quail is said by Yftska, as quoted by 
+S&yana, to signify the Dawn seized and swallowed by the bright Sun. Benfey 
+takes it to mean the Sun after setting. 
+
+9 As the earliest bringers of light, the Asvins may be said to quicken and 
+
+animate by their coming the streams of the ocean of air. We are not told 
+how the famous Yasishtha was comforted,* and- Srutarya, Kutsa, and Nary a are 
+merely said by S&yana to be three Rishis. Kutsa has been mentioned before. 
+See X. 33. 14 ; 51.6 ; 63. 3. * - 
+
+• 10 Vispald: a lady who was wounded in battle, and made whole by the 
+Asvins, See 1.116, 16; 117. 11; 118. 8; X. 39,8. Powerless to move ; pierced 
+through with a lance, according to Ludwig. The meaning of atharvydm is un¬ 
+certain. Yo-sa; a celebrated Rishi, the seer of Hymn YIIJ. 46. 
+
+11 Dirghasravas: said to be a Rishi who traded for his livelihood. Ausija 
+h a patronymic meaning son of Usij. KahsMvdn is also said to have been a 
+son of Usij, See 1.18. 1. 
+
+12 Basd: 1 The Ras&, known to the Zoroastrians as the RantA, was origin¬ 
+ally the name of .a real river, but when the Aryas moved away from it into 
+the Punjab, it assumed a mythical character, and became a kind of Okeanos, 
+surrounding the extreme limits of the earth.’—-M. Muller, Vedic Hymns, 
+I. 323. No further account is given of the events mentioned in this verse. 
+
+
+
+HYMN 112.] 
+
+
+THE B1QVEDA* 
+
+
+147 
+
+
+13 Wherewith ye compass round the Sun when far away, strength¬ 
+
+ened MandhAtar in his tasks as lord of lands, 
+
+And to sage Bharadvaja gave protecting help,—Come hither 
+unto us, 0 Asvins, with those aids. 
+
+14 Wherewith, when Sambara was slain, ye guarded well great 
+
+Atithigva, Divodasa, Kasoju, * 
+
+And Trasadasyu when the forts were shattered down,—Come 
+hither unto us, 0 Asvins, with those aids. 
+
+15 Wherewith ye honoured the great drinker Vamra., and Upas- 
+
+tuta and Kali when he gained his wife, 
+
+And lent to Vyasva and to Prithi favouring help,—Come 
+hither unto us, 0 Asvins, with those aids. 
+
+1*6 Wherewith, 0 Heroes, ye vouchsafed deliyerance to Sayu 
+Atri, and to Manu long .ago; 
+
+Wherewith ye shot .your shafts in Syumarasmi’s cause,—Come 
+hither unto us, 0 Asvins, with those aids. 
+
+17 Wherewith Patharva, in his majesty of form, shone in his 
+course like to a gathered kindled fire; 
+
+Wherewith ye helped Sary&ta in the .mighty fray,—Come hither 
+unto us, 0 Asvins, with those aids. 
+
+
+13 The Asvins .are said to compass the Sun in order to .save him from 
+■eclipse. 
+
+Mancllidtar : a R&jarslii or regal Rishi. See 'VIII. 39. 8. 
+
+Bharadvaja: a very celebrated Rishi, said to be the son of Brihaspafci. 
+
+14 Sambara ; one of the demons of drought slain by Indra. S&yana takes 
+atithigvam and kasojum as epithets of Divod&sa the king who was aided by 
+the Asvins: £ the hospitable Divod&sa as he sought the water (through fear of 
+the Asuras).’ Trasadasyu : a prince renowned for his victories and liberality, 
+.and for the favour shown him by the Gods. See IY. 42* 9 ; YII. 19,. 3 ; VIII. 
+9. 21 ; 19. 33 ; 36. 7. 
+
+15 Vamra: called a Rishi, son of Vikhanas, by SHyana. ,c 'The test calls 
+
+1 *.. K -i..-*-y - much and variously, which the Scholiast explains, 
+
+t., 1 '- '■ ■ "*, ■■ .-'thly moisture or dew. 5 —Wilson. Benfey thinks that 
+
+1 .■ .■ r the name Vamra. 
+
+Ifpastuta : taken by Sayan a as an epithet of Vamra, * praised by all around 
+him.’ 
+
+Kali: a Rishi, mentioned again .in X. 39.. 8. The Asvins may have restored 
+him to youth. 
+
+Vyasva: taken by S&yana as an epithet of Prithi, c horseless, or who had lost 
+his horse.’ Prithi is said to have been a Rajai’shi. 
+
+16 Sayu : see note on verse 3 of this Hymn; see also I. 116, *22 ; 117. 20, 
+
+Atri : see note on verse 7 ; also I. 116. 8. 
+
+Manu: this Manu is said by Sftyana to have been a Rajarshi whom the 
+.Asvins taught to sow barley and .other grain, 
+
+Sytimarasmi: said to have been a Rishi, seer of hymns 77, 78, Book X, 
+
+17 Palharvd : said by S&yana to have been a R&jarshi. Benfey thinks that 
+the word pai } iarvan f is a dialectical form of patr&rvan, 1 having winged horses.’ 
+Ludwig considers S&y ana’s explanation (which I have followed) to be er¬ 
+roneous and impossible He thinks that Path&rh was the name o.f some 
+
+
+
+148 TEE EYMNS OF [BOOK L 
+
+18 Wherewith, Augirases 1 ye triumphed in your heart, and 
+
+onward went to liberate the flood of milk; 
+
+Wherewith ye helped the hero Mann with new strength,—* 
+Come hither unto us, 0 Asvins, with those aids. 
+
+19 Wherewith ye brought a wife for Vimada to wed, wherewith 
+
+ye freely gave the ruddy cows away; 
+
+Wherewith ye carried home Sudevi to Sudas,—Come hither 
+unto us, 0 Asvins, with those aids-. 
+
+20 Wherewith ye bring great bliss to him who offers gifts, where¬ 
+
+with ye have protected Bhujyu, Adhrigu, 
+
+And good and gracious Subhara and Eitastup,—Come hither 
+unto us, 0 Asvins, w T ith those aids. 
+
+21 Whrerewith ye served Krisanu where the* shafts were shot, 
+
+and helped the young man's horse to swiftness in the race; 
+Wherewith ye bring delicious honey to the bees,—Come hither 
+unto us, O Asvins, with those aids. 
+
+
+stronghold which the Asvins saved from burning, either through the instru¬ 
+mentality of a man called Jathara or by means' of the rain-clouds. He ac¬ 
+cordingly renders : ‘ By means of which, at Patharfl, through the power of 
+Jathara (violence of the rain-clouds) the fire did not flame up, though 
+prepared and lighted on the way.’ The passage is difficult, and the interpreta¬ 
+tions put upon the words by Sayan a certainly appear to be forced, but on the 
+whole I think it safer to follow his guidance. I may observe here that * na,* 
+which in the Veda means both‘not’and ‘like’ sometimes makes the mean¬ 
+ing of a passage uncertain. In this line S&yana takes it in the latter sense, 
+and Ludwig in the former. 
+
+Sarydta: perhaps the same as Saryftti, a son of Manu Vaivasvata. 
+
+18 Anpirases : the text has Angiras only in the singular form, which may 
+stand, as Ludwig remarks, for the dual. Wilson, following Sftyana, translates : 
+‘Angiras, (praise the Asvins).’ S&yatia supposes the Rialn to address himself 
+by this title. Benfey joins angiras with the following word, making angiro * 
+mdnasd , ‘through affection for the Angirases,’ 
+
+The flood of milk; the cows shut up in the oave, that is, the rain-clouds 
+prevented from pouring out their water. 
+
+Manu : see verse 16. 
+
+19 Vimada: a Rishi, whose name occurs again in 1.116. 1 ; 117. 20 j VIII. 
+9. 15 ; X. 20. 10 \ and X. 23. 7. The wife is said to have been the daughter 
+of Purumitra. 
+
+The ruddy cows: perhaps the red rain-clouds. 
+
+Sudds ; son of Pijivana. See I. 47. 7. 
+
+20 Bhujyu: see note on verse 6. Adhrigu, taken by S&yana as a proper name 
+
+is said to have been' a sacrificer of the Gods. Eitastup is called a Rishi! 
+S&yana takes suhhdrdm as an adjective, hut has to supply iskam food for it - 
+to qualify. J 
+
+’ ^ ie ^resrhii of the Avesta ; one of the guardians of the 
+celestial Soma. See IV. 27.3. 
+
+The young man: whose horse was aided, was Purukutsa. 
+
+
+
+HYMN 113.] 
+
+
+THE MIG VEDA. 
+
+
+149 
+
+
+22 Wherewith ye speed the hero as he fights for kiiie in hero 
+
+battle, in the strife for land and sons, 
+
+•Wherewith ye safely guard his horses and his ear,—Come 
+hither unto us, 0 Asvins, with those aids. 
+
+23 Wherewith ye, Lords of Hundred Powers, helped Kutsa, son 
+
+of Arjuni, gave Turviti and Dabhiti strength* 
+
+Favoured Dhvasanti and lent Purushanti help,—Come hither 
+unto us, 0 As vins, with those aids. 
+
+24 Make ye our speech effectual, 0 ye Asvins, and this our hymn, 
+
+ye mighty Wonder-Workers. 
+
+In luckless game I call on you for succour: strengthen us also 
+on the field of battle. 
+
+25 With undiminished blessings, 0 ye Asvins, for evermore both 
+
+night and day protect us. 
+
+This prayer of ours may Varuna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN CXIIL Dawn. 
+
+This light is come, amid all lights the fairest; born is the bril¬ 
+liant, far-extending brightness. 
+
+Night, sent away for Savitar’s uprising, hath yielded up a birth¬ 
+place for the Morning. 
+
+2 The Fair, the Bright is come with her white offspring; to her 
+
+the Dark One hath resigned her dwelling. 
+
+Akin, immortal, following each other, changing their colours 
+both the heavens move onward. 
+
+3 Common, unending is the Sisters’ pathway; taught by the 
+
+Gods, alternately they travel. 
+
+Fair-formed, of different hues and yet one-minded, Night and 
+Dawn clash not, neither do they tarry. 
+
+4 Bright leader of glad sounds, our eyes behold her; splendid 
+
+in hue she hath unclosed the portals. * 
+
+
+23 Kutsa: has been mentioned before as a favourite of Indra. See I. 
+51. 6. Turviti: see I. 36. 18. Habhiti: see II. 13. 9 ; 15. 9 ; IV. 30. 21 ; 
+VI. 20. 13 ; 26. 6. Purushanti: a liberal prince. See IX. 5. 8. 3. 
+
+-24 In luckless game : a metaphor borrowed from dicing ; that is,' in a time 
+of difficulty, perhaps the eve of a desperate battle. S&yana, following a dif¬ 
+ferent derivation of the word, explains it, in the absence of light, or in the 
+last watch of night, when the Asvins are especially to he worshipped. 
+
+1 Savitar: the Sun. 
+
+2 Her white of spring; white clouds that attend her. Or the word in the 
+text may be rendered * bright offspring,’ the Sun whom she precedes. 
+
+Both the heavens: or Day and Night. 
+
+• 4 Leader of glad sounds; awakener of ‘ the charm of earliest birds 1 2 and 
+the joyful voices of other animals. 
+
+
+
+150 TEE HYMNS OF {BOOK L 
+
+She, stirring tip the world, hath shown us riches Dawn hath 
+awakened every living creature. 
+
+5' Rich Dawn, she sets afoot the coiled-up sleeper, one for enjoy¬ 
+ment, one for wealth or worship, 
+
+Those who saw little for extended vision. All living’ creature’s 
+hath the Dawn awakened. 
+
+6 One to high sway, one to exalted glory, one to pursue hfs gain, 
+and one his labour: 
+
+All to regard their different vocations, all moving creatures 
+hath the Dawn awakened. 
+
+7 We see her there, the Child of Heaven, apparent, the young 
+
+Maid, flushing in her shining raiment. 
+
+Thou sovran* Lady of all earthly treasure, flush on us here-, 
+auspicious Dawn, this morning’. 
+
+8 She, first of 1 endless moms to come hereafter, follows the path 
+
+of moms that have departed. 
+
+Dawn, at her rising, Urges forth the living :• him who is dead 
+she wakes not from his slumber. 
+
+9 As thou, Dawn,, hast caused Agni to be kindled, and with the 
+
+Sun's eye hast revealed creation. 
+
+. And hast awakened men to offer worship, thou hast performed, 
+for Gods, a noble service. 
+
+10 How long a time, and they shall be together,—Dawns that 
+
+have shone and Dawns to shine hereafter ? 
+
+She yearns for former Dawns with eager longing, and goes forth 
+gladly shining with the* others. 
+
+11 Gone are the men who in the days before us looked on the 
+
+rising of the earlier Morning. 
+
+We, we the living, now behold her brightness, and they come 
+nigh who shall hereafter see her. 
+
+
+5 Those who saw little: during the darkness of night. 
+
+6 This verr...■ V to a division into four castes or classes, regal 
+
+and military', ■■■ ■ ■■■■...' . and-servile; But verses 4, 5, 6- seem to be 
+
+separated by : .' ■ she rest of the Hymn, and may perhaps be a 
+
+later addition to it. 
+
+9 Caused Agni to he hindled: daybreak being the proper time for lighting 
+the sacrificial fires. 
+
+10 The meaning appears to be : How long have we to live? When will 
+all our future Dawns be with those that have passed away ? Wilson, follow - 
+nig S&yapa, translates : ‘ For how long a period is it that the dawns have 
+risen ? For how long a period will they rise ? * 
+
+She yearns : the Dawn that now shines as the first of Dawns to come is 
+already eager to join those that have past. 
+
+
+
+HYMN 113J 
+
+
+TUN RIGVNDA. 
+
+
+151 
+
+
+12 Foe-chaser, bora of Law, the Law’s protectress, joy-giver, waker 
+
+of all pleasant voices, 
+
+Auspicious, bringing food for Gods’ enjoyment, shine on us 
+here, most bright, 0 Dawn, this morning. 
+
+13 From days eternal hath Dawn shone, the Goddess, and shows 
+
+this light to-day, endowed with riches. 
+
+So will she shine on days to come; immortal she moves on in 
+her own strength, undecaying. 
+
+14 In the sky’s borders hath she shone in splendour: the Goddess 
+
+hath thrown off the veil of darkness., 
+
+Awakening* the world with purple horses, on her well-harnessed 
+chariot Dawn approaches. 
+
+15 Bringing all life-sustaining blessings with her, showing herself 
+
+she sends forth brilliant lustre. 
+
+Last of the countless mornings that have vanished, first of 
+bright morns to come hath Dawn arisen. 
+
+16 Arise ! the breath, the life, again hath reached us: darkness 
+
+hath passed away, and light approaoheth. 
+
+She for the Sun hath left a path to travel: we have arrived 
+where men prolong existence. 
+
+17 Singing the praises of refulgent Mornings with his hymn’s web 
+
+the priest, the poet, rises. 
+
+Shine then to-day, rich Maid, on him who lauds thee, shine 
+down on us the gift of life and offspring. 
+
+18 Dawns giving sons all heroes, kine and horses, shining upon 
+
+the man who brings oblations,— 
+
+These let the Soma-presser gain when ending his glad songs 
+louder than the voice of V&yu. 
+
+19 Mother of Gods, Aditi’s form of glory, ensign of sacrifice, shine 
+
+forth exalted. 
+
+Rise up, bestowing praise on our devotion: all-bounteous, make 
+us chief among the people. 
+
+20 Whatever splendid wealth the Dawns bring with them to bless 
+
+the man who offers praise and worship, 
+
+Even that may Mitra, Varuna vouchsafe us, and Aditi and 
+Sindhu, Earth and Heaven. 
+
+12 Evil spirits vanish when Dawn appears. She comes in accordance with 
+the eternal law of the universe which she observes and guards. Her coming 
+is the signal for men to offer oblations to the Gods. 
+
+16 Where men prolong existence: a new life begins at the return of day-light. 
+
+17 His hymn’s web ; the words which he weaves, or carefully composes. 
+
+18 Louder than the voice of Vdyu: louder even than the roaring of the 
+wind. Wilson translates: ‘At the conclusion of his praises, (enunciated), 
+like the wind, (with speed),’ 
+
+
+
+
+152 TEE HYMNS OF [BOOK /. 
+
+HYMN CXIV. Rudra. 
+
+To the strong Rudra bring we these our songs of praise, to 
+him the Lord, of Heroes, with the braided hair, 
+
+•That it be well with all our cattle and our men, that in this 
+village ill be healthy and well-fed. 
+
+. 2 Be gracious unto us, 0 Rudra, bring us joy; thee, Lord of 
+Heroes, thee with reverence will we serve. 
+
+Whatever health and strength our father Manu won by sacrifice 
+may we, under thy guidance, gain. 
+
+■ 3 By worship of the Gods may we, 0 Bounteous One, 0 Rudra, 
+gain thy grace, Ruler of valiant men. 
+
+Come to our families, bringing them bliss: may we, whose 
+heroes are uninjured, bring thee sacred gifts. 
+
+4 Hither we call for aid the wise, the wanderer, impetuous Rudra, 
+
+perfecter of sacrifice. 
+
+May he repel from us the anger of the Gods : verily«we desire 
+his favourable grace. 
+
+5 Him with the braided hair we call with reverence down, the 
+
+wild-boar of the sky, the red, the dazzling shape. 
+
+May he, his hand filled full of sovran medicines, grant us pro¬ 
+tection, shelter, and a home secure. 
+
+6 To him the Maruts’ Father is this hymn addressed, to streng¬ 
+
+then Rudra’s might, a song more sweet than sweet. 
+
+Grant us, Immortal One, the food which mortals eat: be 
+gracious unto me, my seed, my progeny. 
+
+7 0 Rudra, harm not either great or small of us, harm not the 
+
+growing boy, harm not the full-grown man. 
+
+Slay not a sire among us, slay no mother here, and to our 
+own dear bodies, Rudra, do no harm. 
+
+8 Harm us not, Rudra, in our seed and progeny, harm us not 
+
+in the living, nor in cows or steeds. 
+
+Slay not our heroes in the fury of thy wrath. Bringing 
+oblations evermore we call to thee. 
+
+
+1 Rudra,: generally explained as the Roarer, from the sound of stormy 
+winds, the God of tempests and father of the Maruts. He is called Kapar - 
+din as wearing hair braided and knotted like a cowry shell (kaparda). Prof. 
+Pischel (Yedische Studien, I. 55. sqep) derives Rudra (the Red, the Brilliant) 
+from a lost root rud, to be red. 
+
+2 Won by sacrifice : that is, as an institute of earliest sacrifice, enabled us 
+to obtain by offerings to the Gods. 
+
+
+
+HYMN 115.] 
+
+
+THE RIGVEDA. 
+
+
+153 
+
+
+9 Even as a herdsman I have brought thee hymns of praise : 
+0 Father of the Maruts, give us happiness. 
+
+Blessed is thy most favouring benevolence, so, verily, do we 
+desire thy saving* help. 
+
+10 Far be thy dart that killeth men or cattle : thy, bliss be with 
+
+us, 0 thou Lord of Heroes. 
+
+Be gracious unto us, 0 God, and bless us, and then vouchsafe 
+us doubly-strong protection. 
+
+11 We, seeking help, have spoken and adored him : may Budra, 
+
+girt by Maruts, hear our calling. 
+
+This prayer of ours may Yaruna grant, and Mitra, and Aditi 
+and Sindhu, Earth and Heaven. 
+
+HYMN CXY. Stay a. 
+
+The brilliant presence of the Gods hath risen, the eye of 
+Mitra, Yaruna and Agni. 
+
+The soul of all that movetli not or moveth, the Sun hath 
+filled the air and earth and heaven. 
+
+2' Like as a young man followeth a maiden, so doth the Sun 
+the Dawn, refulgent Goddess: 
+
+Where pious men extend their generations, before the 
+Auspicious One for happy fortune. 
+
+3 Auspicious are the Sun’s Bay-coloured Horses, blight, chang¬ 
+
+ing hues, meet for our shouts of triumph. 
+
+Bearing our prayers, the sky’s ridge have they mounted, and 
+in a moment speed round earth and heaven. 
+
+4 This is the Godhead, this the nrght of Surya : he hath 
+
+withdrawn what spread o’er woi*k unfinished. 
+
+When he hath loosed his Horses from their station, straight 
+over all Night spreadeth out her garment. 
+
+9 Even as a herdsman: as a herdsman prays for the well-being of his 
+cattle, so the poet prays for the prosperity of those for whom lie speaks. 
+
+2 The exact meaning of the second line is somewhat -uncertain. As I 
+have rendered it, in accordance with Ludwig, it reminds one of Shelley’s, 
+< Han, the imperial shape, then multiplied His generations under the pavilion 
+Of the Sun’s throne.’ Wilson, following S£ ‘ ''' ■ *At which 
+
+season pious men perform (the ceremonies , S&yaua 
+
+proposes an alternative rendering by taking yng^tni (generations, ^ ages,) to 
+mean ‘ yokes for ploughs’; { for, at this season, men seeking to propitiate the 
+gods by the profit which agriculture yields, equip their ploughs.’ 
+
+4 He hath withdrawn ; that is, says Wilson, ‘ the cultivator or artisan 
+desists from his lat .■ unfinished, upon the setting of the sun*; 
+
+when the sun 2 * 4 has . ■ * *. / himself) the diffused (light which ha# 
+
+been shed) upon the unfinished task,’ 
+
+
+154 THE HYMNS OF [BOOK I, 
+
+5 In the sky's lap the Sun this form assumeth that Varuna and 
+
+Mitra may behold it. 
+
+His Bay Steeds well maintain his power eternal, at one time 
+bright and darksome at another. 
+
+6 This day, f O Gods, while Surya is ascending, deliver us from 
+
+trouble and dishonour. 
+
+This prayer of ours may Varuna grant, and Mitra, and Aditi 
+and Sin:lhu, Earth and Heaven. 
+
+HYMN GXVI. Asvins. 
+
+I trim like grass my song for the Nasatyas, and send their 
+lauds forth as the wind drives rain-clouds, 
+
+Who, in a chariot rapid as an arrow, brought to the youthful 
+Vimada a consort, 
+
+2 Borne on by rapid steeds of mighty pinion, or proudly trust¬ 
+
+ing in the Gods' incitements. 
+
+That stallion ass of yours won, 0 Nasatyas, that thousand in 
+the race, in Yama's contest. 
+
+3 Yea, Asvins, as a dead man leaves his riches, Tugra left Bhuj- 
+
+yu in the cloud of waters. 
+
+Ye brought him back in animated vessels, traversing air, un¬ 
+wetted by the billows. 
+
+4 Bhujyu ye bore with wingfcd things, Nasatyas, which for three 
+
+nights, three days full swiftly travelled. 
+
+To the sea's farther shore, the strand of ocean, in three cars, 
+hundred-footed, with six horses. 
+
+5 Ye wrought that hero exploit in the ocean which giveth no 
+
+support, or hold, or station, 
+
+What time ye carried Bhujyu to his dwelling, borne in a ship 
+with hundred oars, 0 Asvins. 
+
+5 His power eternal , as maker and ruler of day and night. 
+
+This Hymn and the five following are ascribed to the Rishi Kakshiv&n, 
+
+1 Grass: the sacred grass which is spread on the altar. 
+
+Ndsatyas: a common name of the Asvins. See I. 3. 3. 
+
+Vimuda: the Asvins assisted Vimada, who was attacked when returning 
+home with his newly-won bride, whom they carried to his house in their own 
+chariot. Most of the deeds asm bed to the Asvins in this hymn have been 
+mentioned in I. 112. 
+
+2 Stallion ass ; that draws the car of the Asvins. See I. 34. 9. 
+
+Yama's contest: apparently the race instituted by the Gods when Praj&pati 
+(here represented by Yama) gave his daughter Suryft in marriage to King 
+Soma, the Moon, as related in Aitareya-Br&hmana, IV. 2. See Ehni, Der My- 
+thus des Yama, p. 160. 
+
+8 Bhujyu : see I. 112. 6. 
+
+5 ‘ This/ observes Wilson, f is a rather unintelligible account of a sea-voy¬ 
+age, although the words of the text do not admit of any other rendering.’ 
+
+
+
+HTMH116.] 
+
+
+THE RIG VEDA. 
+
+
+155 
+
+
+6 The white horse which of old ye gave Aghasva, Asvins, a gift 
+
+to be his wealth for ever,— 
+
+Still to be praised is that your glorious present, still to be 
+famed is the brave horse of Pedu. 
+
+7 0 Heroes, ye gave wisdom to Kakshivan who ^sprang from 
+
+Pajra’s line, who sang your praises. 
+
+Ye poured forth from the hoof of your strong charger a hun¬ 
+dred jars of wine as from a strainer 
+
+8 Ye warded off with cold the fire’s fierce burning ; food very 
+
+* rich in nourishment ye furnished. 
+
+Atri, cast downward in the cavern, Asvins, ye brought, with 
+all his people, forth to comfort. 
+
+9 Ye lifted up the well, 0 ye N&satyas, and set the base on high 
+
+to open downward. 
+
+Streams flowed for folk of Gotama who thirsted, like rain to 
+bring forth thousandfold abundance. 
+
+10 Ye from the old Chyav&na, 0 Nasatyas, stripped, as ’twere 
+
+mail, the skin upon his body, 
+
+Lengthened his life when all had left him helpless, Dasras t 
+and made him lord of youthful maidens. 
+
+11 Worthy of praise and worth the winning, Heroes, is that your 
+
+favouring succour, 0 Nasatyas, 
+
+What time ye, knowing well his case, delivered Vandana from 
+the pit like hidden treasure. 
+
+12 That mighty deed of yours, for gain, 0 Heroes, as thunder 
+
+heraldeth the rain, I publish, 
+
+When, by the horse’s head, Atharvan’s offspring Dadhyach 
+made known to you the Soma’s sweetness. 
+
+
+6 Ayh&sva; another name of Pedu ; or an epithet of Pedu ‘ having bad or 
+vicious horses.’ Pedu was a royal Rishi who worshipped the Asvins and was 
+thus rewarded. 
+
+7 KakshMn : a famous Rishi, (see 1.18. 1,) a descendant of the Pajras or 
+
+Angirases. Strong charger: that is, the ■ ~ * 1_ ud, from which the 
+
+Asvins poured down copious showers. Of. ■ ■ 1 ■ 1 ■ » i of the horse Pegasus 
+and the fountain Hippocrene. 
+
+8 Atri •* see I. 112. 7. 
+
+9 The well ; that is the watery cloud. This deed is ascribed to the Maruts 
+in I. 85. 11. 
+
+10 Dasras; a name of the Asvins ; Wonder-Workers, or Mighty Ones. 
+
+11 Vandana ; see I. 112. 5. 
+
+12 By the horses head: e Indra, having taught the sciences called Pravav- 
+gyavidyd and Madhuvidyit to Dadhyach, threatened that he would cut off his 
+head if ever he taught them to any one else. The Asvins prevailed, upon him 
+to teach them the prohibited knowledge, and, to evade Indra’s threat, took off 
+the head of the sage, replacing it by that of a horse.’—Wilson. See I. 84. 13, 
+
+
+
+156 THE HYMNS OF {WOK b 
+
+13 In the great rite the wise dame called, Nasatyas, you, Lords 
+
+of many treasures, to assist her. 
+
+Yc heard the weakling’s wife, as ’twere an order, and gave to 
+her a son Hiranyahasta. 
+
+14 Ye from tjie wolfs jaws, as ye stood together, set free the quail, 
+
+0 Heroes, 0 Nasatyas. 
+
+Ye, Lords of many treasures, gave the poet his perfect vision 
+as he mourned his trouble. 
+
+15 When in the time of night, in Khela’s battle, a leg was severed 
+
+like a wild bird’s pinion, 
+
+Straight ye gave YispaM a leg of iron that she might move 
+what time the conflict opened. 
+
+16 His father robbed Rijrasva of his eye-sight who for the she-wolf 
+
+slew a hundred wethers. 
+
+Ye gave him eyes, N&satyas, Wonder-Workers, Physicians, that 
+he saw with sight uninjured. 
+
+17 The Daughter of the Sun your car ascended, first reaching as 
+
+it were the goal with coursers. 
+
+All Deities within their hearts assented, and ye, Nasatyas, are 
+close linked with glory, 
+
+*18 When to his house ye came, to Divodasa, hasting to Bharad- 
+vaja, 0 ye Asvins, 
+
+The car that came with you brought splendid riches : a por¬ 
+poise and a bull were yoked together. 
+
+
+13 The weakling's wife : or Yadhrimatl, which has that meaning. 
+
+14 Set free the quail: see I. 112. 8. 
+
+_ 15 Khela's battle: the Commentator says that Khela was a Rdjd, whose 
+illative Yispal4 lost a foot in battle and received an iron leg from the Asvins 
+at the prayer of Agastya, Khela’s family priest. See I. 112. 10. 
+
+16 RljnUva, mentioned in I. 101.17, was one of the sons of Vrishftgir. The 
+she-wolf for whonfhe slaughtered the sheep was one of the asses of the Asvins 
+in disguise, and the Asvins consequently restored to him the eye-sight of which 
+his angry father had deprived him. 
+
+17 The Daughter of the Sun : 1 Surya, it is related, was desirous of giving 
+his daughter SCtryA to Soma ; but all the gods desired her as a wife. They 
+agreed that he who should first reach the sun, as a goal, should wed the dam¬ 
+sel. The Asvins were victorious ; and Sfiryd, well pleased by their success, 
+rushed immediately into their chariot.’—Wilson. See note on verse 2 of tills 
+hymn. 
+
+18 Divoddsa: see I. 112. 14. His family priest was one of the Bharad- 
+•vfijas. The Asvins, it is said, yoked the poi'poise and the bull together as a 
+proof of power. 
+
+
+
+HYMN 117 .] 
+
+
+TUB RIGVEDA. 
+
+
+157 
+
+
+19 Ye, bringing wealth with rule, and life with offspring, life rich 
+
+in noble heroes, 0 Nasatyas, 
+
+Accordant came with strength to Jahnu’s children who offered 
+you thrice every day your portion. 
+
+20 Ye bore away at night by easy pathways Jahuslja compassed 
+
+round on every quarter, 
+
+And, with your car that cleaves the foe asunder, Nasatyas 
+ne’er decaying ! rent the mountains. 
+
+21 One morn ye strengthened Vasa for the battle, to gather spoils 
+
+that might be told in thousands. 
+
+With Indra joined ye drove away misfortunes, yea, foes of 
+Prithusravas, 0 ye Mighty. 
+
+22 From the deep well ye raised on high the water, so that Eich- 
+
+atka’s son, Sara, should drink it; 
+
+And with your might, to help the weary Sayu, ye made the 
+barren cow yield milk, Nasatyas. 
+
+23 To Visvaka, Nasatyas ! son of Krishna, the righteous man 
+
+who sought your aid and praised you, 
+
+Ye with your powers restored, like some lost creature, his son 
+Vishnapu for his eves to look on. 
+
+24 Asvins, ye raised, like Soma in a ladle, Kebha, who for ten 
+
+days and ten nights, fettered 
+
+Had lain in cruel bonds, immersed and wounded, suffering 
+sore affliction, in the waters. 
+
+25 I have declared your wondrous deeds, 0 Asvins : may this be 
+
+mine, and many kino and heroes. 
+
+May I, enjoying lengthened life, still seeing, enter old age 
+as ’twere the hous’e I live in. 
+
+HYMN CXYIL Asvins, 
+
+Asvins, your ancient priest invites you hither to gladden you 
+with draughts of meath, of Soma. 
+
+Our gift is on the grass, our song apportioned : with food and 
+strength come hither, 0 N&satyas. 
+
+
+19 Jalum's children; Jahnu was a Maharshi or great Itishi. 
+
+21 Yum: seel. 112. 10. Prithusravas appears to be identical with Pri- 
+thusravas Kdnfcba, mentioned in VIII. 46. 21, whose family priest was Vasa. 
+
+22 Sayu: lias been mentioned in I. 112. 16. Of Sara in this verse and of 
+Visvaka, Krishna, and Vishn&pu in the next we are only told that they were 
+Bishis. 
+
+24 Rehha: see I. 112. 5. 
+
+25 May this he mine: may I be master of this place or district, a substan¬ 
+tive of some such signification being understood. 
+
+
+153 THE HYMNS OF [BOOK I. 
+
+2 That car of yours, swifter than thought, 0 Asvins, which 
+
+drawn by brave steeds cometh to the people, 
+
+Whereon ye seek the dwelling of the pious,—come ye thereon 
+to our abode, 0 Heroes. 
+
+3 Ye -freed sage Atri, whom the Five Tribes honoured, from the 
+
+strait pit, ye Heroes, with his people, 
+
+Baffling the guiles of the malignant Dasyu, repelling them, ye 
+Mighty, in succession. 
+
+4 Rebha the sage, ye mighty Heroes, Asvins! whom, like a 
+
+horse, vile men had sunk in water,— 
+
+Him, wounded, with your wondrous powers ye rescued: your 
+exploits of old time endure for ever. 
+
+5 Ye brought forth Yandana, ye Wonder-Workers, for triumph, 
+
+like fair gold that hath been buried, 
+
+Like one who slumbered in destruction’s bosom, or like the 
+Sun when dwelling in the darkness. 
+
+6 Kakshivan, Pajra’s son, must laud that exploit of yours, 
+
+Nasatyas, Heroes, ye who wander! 
+
+When from the hoof of your strong horse ye showered a 
+hundred jars of honey for the people. 
+
+.7 To Krishna’s son, to Visvaka who praised you, 0 Heroes, ye 
+restored his son Vishnapu. 
+
+To Ghoshk, living in her father’s dwelling, stricken in years, 
+ye gave a husband, Asvins. 
+
+8 Rushati, of the mighty people, Asvins, ye gave to Syava of 
+
+the line of Kanva. 
+
+This deed of yours, ye Strong Ones, should be published, that 
+ye gave glory to the son of Nrishad. 
+
+9 0 Asvins, wearing many forms at pleasure, on Pedu ye bestow¬ 
+
+ed a fleet-foot courser, 
+
+•Strong, winner of a thousand spoils, resistless, the serpent- 
+slayer, glorious, triumphant. 
+
+3 Atri: see I. 116. 8. The Five Tribes: are the confederate Aryan families 
+named in the note to I. 7. 9. 
+
+4 Rebha: see I. 112. 5. Like a horse: sunk deep in water like a horse when 
+he is bathed in a river. 
+
+f> Vandana: seel. 116. 11. 
+
+6 KaksJitvdn: see I. 116. 7. Strong horse: see I. 116. 7. 
+
+7 Ghoshd: KakshiVein’s daughter, said to have been afflicted with leprosy 
+and healed by the Asvins, who found her a husband. 
+
+8 St/dva: a Rishi whom the Asvins cured of leprosy, and enabled to marry 
+Kushati. The son of Nrishad: Kanva or his descendant Sy&va. 
+
+9 Pedu; see I. 116. 6. The serpent-slayer ; see XX. 88. 4, and Hymns of the 
+Atharva-veda, X. 4. 47. 
+
+
+
+HYMN 117 .] 
+
+
+THE BIG VEDA. 
+
+
+159 
+
+
+10 These glorious things are yours, ye Bounteous Givers; prayer, 
+
+praise in both worlds are your habitation. 
+
+0 Asvins, when the sons of Pajra call you, send strength with 
+nourishment to him who knoweth. 
+
+11 Hymned with the reverence of a son, O Asvins, ye Swift Ones 
+
+giving booty to the singer, 
+
+Glorified by Agastya with devotion, established Vis pal a again, 
+N&satyas. 
+
+12 Ye Sons of Heaven, ye Mighty, whither went ye, sought ye 
+
+for his fair praise the home of Kavya, 
+
+When, like a pitcher full of gold, 0 Asvins, on the tenth day 
+ye lifted up the buiied ? 
+
+13 Ye with the aid of your great powers, 0 Asvins, restored to 
+
+youth the ancient man Chyav&na. 
+
+The Daughter of the Sun with all her glory, 0 ye Nasatyas, 
+chose your car to bear her, 
+
+14 Ye, ever-youthful Ones, again remembered Tugra, according 
+
+to your ancient manner: * 
+
+With horses brown of hue that flew with swift wings ye 
+brought back Bhujyu from the sea of billows. 
+
+15 The son of Tugra had invoked you, Asvins; borne on he went 
+
+uninjured through the ocean. 
+
+Ye with your chariot swift as thought, well-harnessed, carried 
+him ofl‘ 0 Mighty Ones, to safety, 
+lfi The quail had invocated you, 0 Asvins, when from the wolfs 
+devouring jaws ye freed her. 
+
+With conquering car ye deft the mountain’s ridges; the off¬ 
+spring of Visvaeh fe killed with poison. ■ 
+
+17 He whom for furnishing a hundred wethers to the she-wolf, 
+his wicked father blinded,-— 
+
+To him, Hijrasva, gave ye eyes, 0 Asvins; light to the blind 
+ye sent for perfect vision. 
+
+
+11 Agastya: the family priest of Ivhela. Seel. 116. 15. 
+
+12 Kdvya: Usan&, son of Kavi. Seel. 83. 6. The buried: Keblia. The 
+meaning is, ‘ why did ye delay so long the rescue of Rebha ? ’ 
+
+13 Chyav&na: see X. 116. 10. The Daughter of the Sun ; see I. 116. 17. 
+
+14 Ye brought back Bhujyu: see I. 116. 3. 
+
+16 The quail: see I. 116. 14. Visvdch: said to be an Asura or fiend. 
+
+17 Bijrdsva: seel. 116, 16. 
+
+
+160 THE HYMNS OF [BOOK /. 
+
+18 To bring the blind man joy thus cried the she-wolf: 0 Asvins, 
+
+0 ye Mighty Ones, 0 Heroes, 
+
+For me Rijrasva, like a youthful lover, hath cut piecemeal ono 
+and a hundred wethers. 
+
+19 Great and weal-giving is your aid, 0 Asvins, ye. objects of all 
+
+thought, made whole the cripple. 
+
+Purandhi also for this cause invoked you, and ye, 0 Mighty, 
+came to her with succours. 
+
+20 Ye, Wonder-Workers, filled with milk for Sayu the milkless 
+
+cow, emaciated, barren; 
+
+And by your powers the child of Purumitra ye brought to 
+Vimada to be hip consort. 
+
+21 Ploughing and sowing barley, 0 ye Asvins, milking out food 
+
+for men, ye Wonder-Workers, 
+
+Blasting away the Dasyu with your trumpet, ye gave far-spread¬ 
+ing light unto the Arya. 
+
+22 Ye brought the horse’s head, Asvins, and gave it unto Dadh- 
+
+yacb the offspring of Atharvan. 
+
+True, he revealed to you, 0 Wonder-Workers, sweet Soma, 
+Tvashtar’s secret, as your girdle. 
+
+23 0 Sages, evermore I crave your favour: be gracious unto all 
+' my prayers, 0 Asvins. 
+
+Grant me, Nasatyas, riches m abundance, wealth famous and 
+accompanied with children. 
+
+24 With liberal bounty to the weakling’s consort ye, Heroes, gave 
+
+a son Hiranyahasta; 
+
+And Sy&va, cut into three several pieces, ye brought to life 
+again, 0 bounteous Asvins. 
+
+25 These your heroic exploits, 0 ye Asvins, done in the days of 
+
+old, have men related. 
+
+May we, addressing prayer to you, ye Mighty, speak with 
+brave sons about us to the synod. 
+
+
+19 Purandhi: or as SAyana explains, 4 the wise maid,’ Ghoshd,. 
+
+20 Sayu: see I. 112. 16 ; and I. 116. 22. Vimada: see I. 112. 19. 
+
+22 Dadhyach; seel. 116. 12. As your girdle: to strengthen and support 
+you. 
+
+24 The weakling's consort: see I. 116.13. Sydva: cut to pieces by the 
+Asuras, was made whole by the Asvins, 
+
+25 The synod: the congregation of worshippers. 
+
+
+
+
+IIYMN 118 .] THE RIG VEDA. 161 
+
+HYMN CXYIIL Asvins. 
+
+Flying, with falcons, may your chariot, Asvins, most gracious, 
+bringing friendly help, come hither,— 
+
+Your chariot, swifter than the mind of mortal, fleet as the 
+wind, three-seated,-,, 0 ye Mighty. • 
+
+2 Come to us with your chariot triple seated, three-wheeled, of 
+
+triple form, that rolleth lightly. 
+
+Fill full our cows, give mettle to our hprses, and make each 
+hero son grow strong, 0 Asvins. 
+
+3 With your well-rolling car, descending swiftly, hear this the 
+
+press-stone ? s song, ye Wonder-Workers. 
+
+How then have ancient sages said, 0 Asvins, that ye most 
+swiftly come to stay affliction ? 
+
+4 0 Asvins, let your falcons bear you hither, yoked to your 
+
+chariot, swift, with flying pinions, 
+
+Which, ever active, like the airy eagles, carry you, 0 Nasatyas, 
+to the banquet. 
+
+5 The youthful Daughter of the Sun, delighting in you, ascend¬ 
+
+ed there your chariot, Heroes. 
+
+Borne on their swift wings let your beauteous horses, your 
+birds of ruddy hue, convey you near us. 
+
+6 Ye raised up Yandana, strong Wonder-Workers! with great 
+
+might, and with power ye rescued Rebha. 
+
+From out the sea ye saved the son of Tugra, and gave his 
+youth again unto Chyav&na. 
+
+7 To Atri, cast down to the fire that scorched him, ye gave, O 
+
+Asvins, strengthening food and favour. 
+
+Accepting his fair praises with approval, ye gave his eyes again 
+to blinded Kanva. 
+
+8 For ancient Sayu in his sore affliction ye caused his cow to 
+
+swell with milk, 0 Asvins. 
+
+The quail from her great misery ye delivered, and a new leg 
+for Vispala provided. 
+
+9 A white horse, Asvins, ye bestowed on Pedu, a serpent-slaying 
+
+steed sent down by Indra, > ‘ 
+
+Loud-neighing, conquering the foe, high-mettled, firm-limbed 
+and vigorous, winning thousand treasures. 
+
+10 Pnch as ye are, 0 nobly bom, 0 Heroes, we in our trouble call 
+on you for succour. 
+
+
+5 In this and the following verses most of the wonderful deeds of the 
+Asvins mentioned in the preceding hymn are briefly referred to, 
+
+11 
+
+
+
+162 THE HYMNS OF [BOOH L 
+
+Accepting these our songs, for our well-being come to us on 
+your chariot treasure-laden. 
+
+11 Come unto us combined in love, Nasatyas; come with the fresh 
+swift vigour of the falcon. 
+
+Bearing oblations I invoke you, Asvins, at the first break of 
+everlasting morning. 
+
+HYMN OXIX. Asvins. 
+
+Hither, that I may live, I call unto the feast your wondrous 
+car, thought-swift, borne on by rapid steeds, 
+
+With thousand banners, hundred treasures, pouring gifts, 
+promptly obedient, bestowing ample room. 
+
+2 Even as it moveth near my hymn is lifted up, and all the re¬ 
+
+gions come together to sing praise. 
+
+I sweeten the oblations; now the helpers come, tjrjani hath, 
+0 Asvins, mounted on your car. —i __ 
+
+3 When striving man with man for glory they have mot, briskj 
+
+measureless, eager for victory in fight, 
+
+Then verily your car is seen upon the slope when ye, 0 Asvins, 
+bring some choice boon to the prince. 
+
+4 Ye came to Bhujyu while he struggled in the flood, with flying 
+
+birds, self-yoked, ye bore him to his skes. 
+
+Ye went to the far-distant home, 0 Mighty Ones; and famed 
+is your great aid to Divodasa given. 
+
+5 Asvins, the car which you had yoked for glorious show your 
+
+own two voices urged directed to its goal. 
+
+Then she who came for friendship, Maid of noble birth, elected 
+you as Husbands, you to be her Lords. 
+
+6 Rebha ye saved from tyranny; for Atri’s sake ye quenched 
+
+with cold the fiery pit that compassed him. 
+
+Ye made the cow of Sayu stream refreshing milk, and Van- 
+dana was holpen to extended life. 
+
+
+2 Urjdnt: strength, personified. According to S&yano, tfrj&iii is Suryd 
+the daughter of the Sun. 
+
+3 Upon the slope: that is, of the sky. 
+
+4 Bhujyu , and other persons and incidents referred to in this hymn have 
+been mentioned in 1.116. 
+
+6 She who came for friendship : S&ryd. The meaning seems to be, as 
+Ludwig says, that she came intending to avail herself of the services of the 
+Asvins as bridesmen, and that they became her bridegrooms instead. 
+
+
+
+THE RIGVEDA. 
+
+
+HYMN 120.3 
+
+
+MS 
+
+
+7 Doars of marvels, skilful workers, ye restored Vandana, like a 
+car, worn out with length of days. 
+
+' From earth ye brought^ the sage to life in wondrous mode: 
+be your great deeds done here for him who honours you. 
+
+B Ye went to him who mourned in a far distant place, him who 
+was left forlorn by treaehery of. his sire. 
+
+Rich with the light of heaven was then the help ye gave, and 
+marvellous your suceour when ye stood by him. 
+
+% To you in praise of sweetness sang the honey-bee : Ausija 
+calleth you in .Soma’s rapturous joy. 
+
+Ye drew unto yourselves the spirit of Dadhyaeh, and then the 
+horse’s head uttered his words to you. 
+
+10 A horse did ye provide for Pedu, excellent, white, 0 ye Asvins, 
+conqueror of combatants, 
+
+Invincible in war by arrows, seeking heaven, worthy of fame, 
+like Indra, vanquisher of men. 
+
+HYMN CXX. Asvins* 
+
+Asvins, what praise may win your grace ? Who may be pleas¬ 
+ing to you both ? 
+
+How shall the ignorant worship you ? 
+
+2 Here let the ignorant ask the means of you who know—for 
+
+none beside you knoweth aught— 
+
+Not of a spiritless mortal man. 
+
+3 Such as ye are, all-wise, we call you. Ye wise, declare to us 
+
+this day accepted prayer. 
+
+Loving you well your servant lauds you. 
+
+8 To him who mourned: Bhujyu. 
+
+9 The honey-bee ; meaning Ausija or the son of Uaij, the sage KakshMn. 
+
+With regard to the legends recounted in these hymns to the Asvins, Hr, 
+Muir remarks. (0. & Texts, V. 248) : ‘The deliverances of Rebha, Yandana, 
+paravrij, Bhujyu, Chyav&na, .and others are .explained by Professor Benfey 
+(following Dr. Kuhn and Professor Muller,) as referring to certain physical 
+phenomena with winch the Asvins are supposed by these scholars to be con¬ 
+nected. But this allegorical method of ~ eems unlikely to be 
+
+correct, as it is difficult to suppose that ■ ■ - in question should 
+
+have been alluded to under such a variety of names and circumstances. It 
+.appears, therefore, to be more probable that the risliis merely refer to certain 
+legends’which were popularly current of interventions of the Asvins in behalf 
+of the persons whose names are mentioned.' 
+
+
+Parts of this Hymn are difficult and olecure. The first nine stanzas are 
+In nine different metres. 
+
+% Iu line 2 I adopt Ludwig’s emendation akratau for aJcrau of the text. 
+
+
+
+164 
+
+
+THE HYMNS OF ' [BOOK L 
+
+
+4 Simply, ye Mighty Ones, I ask the Gods of that wondrous 
+
+oblation hallowed by the mystic word. 
+
+Save us from what is stronger, fiercer than ourselves. 
+
+5 Forth go the hymn that shone in Ghosha Bhrigu’s like, the 
+
+song wherewith the son of Pajra worships you, 
+
+Like some wise minister. 
+
+Q Hear ye the song of him who hastens speedily, 0 Asvins, I 
+am he who sang your praise, 
+
+Hither, ye Lords of Splendour, hither turn your eyes. 
+
+7 For ye were ever nigh to deal forth ample wealth, to give the 
+
+wealth that ye had gathered up. 
+
+As such, ye Vasus, guard us well, and keep us safely from the 
+wicked wolf. 
+
+8 Give us not up to any man who hateth us, nor let our milch- 
+
+cows stray, whose udders give us food, 
+
+Far from our homes without their calves. 
+
+• 9 May they who love you gain you for their Friends. Prepare ye 
+us for opulence with strengthening food, 
+
+Prepare us for the food that floweth from our cows. 
+
+10 1 have obtained the horseless car of Asvins rich in sacrifice, 
+And I am well content therewith. 
+
+11 May it convey me evermore : may the light chariot pass from 
+
+men 
+
+To men unto the Soma draught. 
+
+12 It holdeth slumber in contempt, and the rich who enjoyeth 
+
+not: 
+
+Both vanish quickly and are lost, 
+
+
+HYMN CXXI. 
+
+
+Inch* a. 
+
+
+When will men’s guardians hasting hear with favour the song 
+of Angiras’s pious children ? 
+
+When to the people of the home he cometh, he strideth to the 
+sacrifice, the Holy. 
+
+
+4 Hollowed by the mystic word : by the exclamation vdshat , used in making 
+an oblation to a God with fire. This word is of the most essential importance 
+in sacrifice, but if carelessly and inconsiderately used its effects are deadly, 
+and against these the Rishi* prays for protection. 
+
+5 Ghosha: S&yana says that Suhastya, the son of GhosM, is intended. 
+
+The son of Pajra: one of the descendants of the Angirases ; here, accord¬ 
+ing to S&yana, the Hishi Kakshtv&n. 
+
+In this Hymn, as in the preceding, there are several very obscure passages 
+which can only eonjecturally be translated and explained. 
+
+
+
+THE RIG VEDA. 
+
+
+165 
+
+
+HYMN 121.] 
+
+2 He stablislied heaven ; he poured forth, skilful worker, the 
+
+wealth of kine, for strength, that nurtures heroes. 
+
+The Mighty One his self-born host 4 regarded, the horse’s mate, 
+the mother of the heifer. 
+
+3 Lord of red dawns, he came victorious, daily to the Angirases 1 
+
+former invocation* 
+
+His bolt and team hath he prepared, and stablished the heaven 
+for quadrupeds and men two-footed. 
+
+4 In joy of this thou didst restore, for worship, the lowing com¬ 
+
+pany of hidden cattle. 
+
+When the three-pointed one descends with onslaught he opens 
+wide the doors that Gause man trouble. 
+
+5 Thine is that milk which thy swift-moving Parents brought 
+
+down, a strengthening genial gift for conquest; 
+
+When the pure treasure unto thee they offered, the milk shed 
+from the cow who streameth nectar. 
+
+6 There is he born. May the Swift give us rapture, and like the 
+
+Sun shine forth from yonder dawning, 
+
+Indu, even us who drank, whose toils are offerings, poured 
+from the spoon, with praise, upon the altar, 
+
+
+2 The Mighty One : Indra is here said to have regarded or looked on the 
+host horn from, or produced by him, that is, perhaps, the heaven and the 
+earth in general. Specially has he regarded the animals in which the wealth 
+of the people chiefly consists, among which the mare and the cow naturally 
+hold the chief place. Ludwig would read mdtaram gdm instead of -mdtaram 
+g6h. He thinks that the mate of the horse (Sftrya) is the earth, the motherly 
+cow. Sftyana says that Indra in sport made a mare bring forth a calf, and 
+Wilson following him translates ; ‘ he made the female of the horse unnatur¬ 
+ally the mother of the cow.’ 
+
+4 In joy of this : in the rapture arising from drinking this Soma juice. 
+
+The lowing company of hidden cattle: the rain-clouds carried off and kept 
+
+concealed by tbe Panis. 
+
+The three-pointed one: apparently the thunderbolt. Sftyana takes it to 
+mean Indra (elevated as a triple crest in the three worlds). He : Indra. 
+
+5 Thy slvift-moving Parents ; Heaven and Earth. 
+
+6 The Swift: the swiftly flowing and efficacious Indu or Soma. 
+
+Whose toils are offerings: whose drops of sweat, as we labour in our sacred 
+duties, count as oblations to the Gods whom we serve. 
+
+Prom yonder dawning ,* probably an indication of time only. 
+
+
+m TEE HYMNS OF [BOOK I, 
+
+7 When the wood-pile, made of good logs, is ready, at the Sun's 
+
+worship to bind fast the Bullock, 
+
+Then when thou shinest forth through days of action for the- 
+Car-borne, the Swift, the Cattle-seeker. 
+
+8 Eight steads thou brightest down from mighty heaven, when 
+
+lighting for the well that giveth splendour. 
+
+That men might press with stones the gladdening yellow, 
+strengthened with milk, fermenting, to exalt thee. 
+
+9 Thou hurledst forth from heaven the iron missile, brought by 
+
+the Skilful, from the sling of leather, 
+
+When thou, 0 Much-invoked, assisting Kutsa with endless 
+deadly darts didst compass Sushna. 
+
+10 Boltarmed, ere darkness overtook the sunlight, thou easiest 
+
+at the veiling cloud thy weapon, 
+
+Thou rentest, out of heaven, though firmly knotted, the might 
+of Sushna that was- thrown around him. 
+
+11 The mighty Heaven and Earth, those bright expanses that 
+
+have no wheels, joyed, Indra, at thine exploit. 
+
+Yritra, the boar who lay amid the waters, to sleep thou sentest 
+with thy mighty thunder, 
+
+12 Mount Indra, lover of the men thou guardest, the well-yoked 
+
+horses of the wind, best bearers. 
+
+The bolt which Kavya Usana erst gave thee, strong, gladden¬ 
+ing, Vritra-slaying, hath he fashioned. 
+
+13 The strong Bay Horses of the Sun thou stayedst: this Etasa 
+
+drew not the wheel, 0 Indra. 
+
+Casting them forth beyond the ninety rivers thou dravest 
+down into the pit the godless. 
+
+
+7 To bind fast the Bullock: the Bullock is the Sun himself: the sacrifice is 
+to secure the blessings of sunlight. S&yana explains : the priest is competent 
+for the attachment of the animal to the stake. 
+
+The Car-borne, the Swift, the Cattle-seeker; apparently appellations of Indra, 
+
+8 The well that giveth splendour: the cloud that sheds fertilizing rain. 
+
+The yellow: the Soma juice. 
+
+9 The Skilful: Tvashtar. 
+
+Kdvya C§and: see I. 51. 10. 
+
+13 The first hemistich of this stanza is most difficult, and I do not see how 
+it can be satisfactorily translated and explained. I have followed Orassmatm 
+who translates: 'Du liessest ruhn der Sonne starke Rosse, nicht zog dor 
+Renner mehr ihr Rail, 0 Indra.’ If this be the meaning, the- reference may 
+be, perhaps, to an eclipse of the sun. 
+
+Etasa; appears in a double character, first as a sacrificer who offered Soma 
+juice to Indra and was aided and favoured by that God (I. 51. 15), and second¬ 
+ly, Etasa is the name of the hordes or of one of the horses, or of the single 
+
+
+
+
+HYMN 122.] 
+
+
+THE RIG VEDA, 
+
+
+167 
+
+
+14 Indra, preserve thou us from this affliction; Thunder-armed, 
+
+save us from the misery near us. 
+
+Vouchsafe us affluence in chariots, founded on horses, for our 
+food and fame and gladness. 
+
+15 Never may this thy loving-kindness fail us; mighty in strength, 
+
+may plenteous food surround us. 
+
+Maghavan, make us share the foemails cattle ; may we be thy 
+most liberal feast-companions. 
+
+HYMN CXX1I. Visvedevas. 
+
+Say, bringing sacrifice to bounteous Budra, This juice for 
+drink to you whose wrath is fleeting ! 
+
+With Dyaus the Asura’s Heroes I have lauded the Maruts as 
+with prayer to Earth and Heaven. 
+
+2 Strong to exalt the early invocation are Night and Dawn who 
+
+show with varied aspect. 
+
+The Barren clothes her in wide-woven raiment, and fair Morn 
+shines with Surya 5 s golden splendour. 
+
+3 Cheer us the Boamer round, who strikes at morning, the Wind 
+
+delight us, pourcr forth of waters ! 
+
+Sharpen our wits, 0 Parvata and Indra. May all the Gods 
+vouchsafe to us this favour. 
+
+
+horse, of SCirya or the Sun, especially, it seems, of the horse who, during the 
+night, draws back the chariot of the Sun from the west to the east. In this 
+verse, according to M. Bergaigne, Etasa himself or his substitute (the word 
+e na ’ which I have taken to mean * not’ being understood in its alternative 
+seuse of ‘ like or as ’) is represented as drawing the wheel when Indra has 
+stayed the course of the Harits or Bay Horses of the Bun. It is not«difficult, 
+says M, Bergaigne, to reconcile these two different conceptions of the rdle of 
+Etasa. A saciificer especially favoured by Indra may represent either the 
+sacrificial fire or the Soma juice that is prepared, consecrated, and offered to 
+the God, and Soma, in the Veda, is frequently represented as a horse. See 
+Bergaigne, La Religion Vedique, Vol. II. 330—33$. 
+
+. 1 The meaning of this very difficult verse appears to be, that the offering of 
+Soma juice is presented to ltudra and to his sons the fierce bub easily appeased 
+Maruts or Storm-Gods, whom the poet has lauded as the Heroes of Dyaus, the 
+Immortal, and has at the same time supplicated the Deities Heaven and Earth. 
+Wilson, following Sayaya, paraphrases the second hemistich : £ I praise him 
+who with his heroic (followers) as (with shafts) from a quiver expelled (the 
+Asnras) from heaven : and (I praise) the Murats, (who abide) between heaven 
+and earth.’ 
+
+2 The barren. ; the unfruitful Night; in which no work is done. 
+
+3 The Raamev round .* ‘the circumambient divinity,’ the Wind. 
+
+Who strikes at morning ; perhaps, blows away all evil spirits of the night. 
+
+Parvata: the presiding Genius of the mountains and ruler of the clouds, 
+frequently associated with Indra, 
+
+
+
+168 THE HYMNS OF [.BOOK I. 
+
+4 And Ausija shall call for me that famous Pair who enjoy and 
+
+drink, who come to brighten. 
+
+Set ye the Offspring of the Floods before you; both Mothers 
+of the Living One who beameth. 
+
+5 For you shall Ausija call him who thunders, as, to win Arju- 
+
+na's assent, cried GliosM. 
+
+I will invoke, that Pushan may be bounteous to you, the rich 
+munificence of Agni. 
+
+6 Hear,. Mitra-Varuna, these mine invocations, hear them from 
+
+all men in the hall of worship. 
+
+Giver of famous gifts, kind hearer, Sindhu who gives fair fields, 
+listen with all his waters ! 
+
+7 Praised, Mitra, Varuna S is your gift, a hundred cows to the 
+
+Prikshayamas and the Pajra. 
+
+Presented by car-famous Priyaratha, supplying nourishment, 
+they came directly. 
+
+8 Praised is the gift of him the very wealthy : may we enjoy it, 
+
+men with hero children: 
+
+His who hath many gifts to give the Pajras, a chief who makes 
+me rich in cars and horses. 
+
+9 The folk, 0 Mitra-Yaruna, who hate you, who sinfully hating 
+
+pour you no libations, 
+
+Lay in their hearts, themselves, a wasting sickness, whereas 
+the righteous gaineth all by worship. 
+
+10 That man, most puissant, wondrously urged onward, famed 
+
+among heroes, liberal in giving, 
+
+Moveth a warrior, evermore undaunted in all encounters even 
+with the mighty. 
+
+11 Come to the man's, the sacrificer’s calling: hear, Kings of 
+
+Immortality, joy-givers! 
+
+While ye who speed through clouds decree your bounty large¬ 
+ly, for fame, to him the chariot-rider. 
+
+
+4 Avsja; the son of Usij, that is, Kakshtvan himself, the llishi of the hymn. 
+
+That famous Pair: the Asvins. The Offspring of the Flood; Agni. 
+
+' The Living One who beameth: or praiseth. Agni appears to be meant. 
+
+5 Him who thunders; Indra. Ghoshd, in I. 117. 5, is said to have been pro¬ 
+vided with a husband by the Asvins. Arjuna, in this verse, may perhaps have 
+been the husband’s name. The meaning of the passage is uncertain. S&yana 
+takes drjuna to mean white skin, or leprosy, from which Ghoshft prayed to 
+be made free. 
+
+6 Sindhu: the Indus ; the Deity presiding over waters. 
+
+7 Who the Pr 1 - 1 v 4 5 6 7 *■ "• : -rers of swift horses are, is uncertain. 
+
+The Pajra: th \ \ . ■ . .• himself, a member of the priestly family 
+
+of the Pajras. 
+
+11 Kings of Immortality : Yaruna and Mitra, 
+
+
+
+
+
+THE RIO VEDA. 
+
+
+m 
+
+
+HYMN 123.] 
+
+12 Vigour will we bestow on that adorer whose tenfold draught 
+
+we come to taste, so spake they. 
+
+May all in whom rest splendour and great riches obtain re¬ 
+freshment in these sacrifices. 
+
+13 We will rejoice to drink the tenfold present when the twice- 
+
+five come bearing sacred viands. 
+
+What can he do whose steeds and reins are choicest ? These, 
+the all-potent, urge brave men to conquest. 
+
+14 The sea and all the Deities shall give us him with the golden 
+
+ear and neck bejewelled. 
+
+Dawns, hasting to the praises of the pious, be pleased with 
+us, both offerers and singers. 
+
+15 Four youthful sons of Masarslra vex me, three, of the King, 
+
+the conquering Ayavasa. 
+
+Now like the Sun, 0 Varuna and Mitra, your car hath shone, 
+ldhg-shaped and reined with splendour. 
+
+HYMN CXXHL Dawn. 
+
+The Dakshin&’s broad chariot hath been harnessed : this car 
+the Gods Immortal have ascended. 
+
+Fain to bring light to homes of men the noble and active God¬ 
+dess hath emerged from darkness. 
+
+
+12 Tenfold draught; Soma juice offered in ten ladles, the twice-jive of the 
+following verse. 
+
+14 Him with the golden ear : perhaps the Sun ; but the meaning of the 
+hemistich is uncertain. 
+
+15 There is no verb in the first hemistich, and I follow Sdyana in supplying 
+c vex.’ But shvah may mean e young horses’ as well as 4 youthful sons/ and 
+the verb to be supplied may be ‘ carry/ as suggested by Grassmann. The 
+whole hymn, as Wilson observes, * is very elliptical and obscure/ and much of 
+it is at present unintelligible. 
+
+^ I The DaJcshin Vs broad chariot; the Dakshirul itself, that is the honora¬ 
+rium or fee presented by the institutor of a sacrifice to the priests who per¬ 
+form the ceremony. The meaning of the first hemistich appears to be that all 
+
+preparations have been made for ^ ? ..;■ and especially that the 
+
+fee for its performance—a most s • s ready, and that the God 
+
+are coming to the rite. The word ddkshindy&h is considered by S&yana to be 
+an epithet of ushodevatdydh , understood, that is, * of the Goddess Ushas or 
+Dawn.’ Wilson accordingly translates, ‘ the spacious chariot of the graceful 
+(Dawn) ; ’ Ludwig renders the word by { friendly/ and Grassmann by * wealth/ 
+both scholars applying the epithet to Ushas or Dawn who is not mentioned 
+in the text. I have followed M. Bergaigne who says : ‘ The interpretation of 
+the word dales hind in the sense of sacrificial salary, in the first verse of our 
+hymn as also in the fifth, is, not only 'possible but the ortly possible one, for the 
+reason that this word has no other sense in the Rig-Veda than that of “salary, 
+■recompense/’ given either by the earthly maghavan, that is to say by those 
+
+
+
+170 THE HYMNS OF [BOOH L 
+
+2 She before all the living world hath wakened, the Lofty One 
+
+who wins and gathers treasure. 
+
+Revived and ever young on high she glances. Dawn hath 
+come first unto our morning worship. 
+
+3 If, Dawn, # thou Goddess nobly born, thou dealest fortune this 
+
+day to all the race of mortals, 
+
+May Savitar the God, Friend of the homestead, declare before 
+the Sun that we are sinless. 
+
+4 Showing her wonted, form each day that passeth, spreading 
+
+the light she visiteth each dwelling. 
+
+Eager for conquest, with bright sheen she cometh. Her por¬ 
+tion is the best of goodly treasures. 
+
+5 Sister of Yaruna, sister of Bhaga, first among all sing forth, 
+
+0 joyous Morning. 
+
+Weak be the strength of him who worketh evil: may $e sub¬ 
+due him with our carjdie guerdon. 
+
+6 Let our glad hymns and holy thoughts rise upward, for the 
+
+flames brightly burning have ascended. 
+
+The far-refulgent Mornings make apparent the lovely treasures 
+which the darkness covered. 
+
+7 The one departeth and the other cometh : unlike in hue day’s 
+
+halves march on successive. 
+
+One hides the gloom of the surrounding Parents. Dawn on 
+her shining chariot is resplendent. 
+
+8 The same in form to-day, the same to-morrow, they still keep 
+
+Yaruna’s eternal statute. 
+
+
+who pay the priest for performing the sacrifice, or by the heavenly mar/havan , 
+Indra, who in his turn pays for the sacrifice by favours of every kind to the 
+man who causes it to be offered.’ See La Religion Vedique , Vol. III. pp. 2S$, ff., 
+for M. Bergaigne’s translation of, and polemical commentary on, this hymn. 
+
+The noble and active Goddess: Tishas, Aurora, or Dawn. The word Goddess 
+is not in the text. 
+
+3 May Savitar : the all-seeing deity Savitar who presides over, but is some¬ 
+times distinguished from, the Sun, is appealed to as the best judge of the sup¬ 
+pliant’s innocence. 
+
+5 Our ear the guerdon: may the liberal fee given for the performance of the 
+
+sacrifice be to us as a war-chariot to enable us to overpower those who would 
+injure us. 
+
+7 Day's halves: day and night. The surrounding Parents are the all-en¬ 
+compassing Heaven and Earth: the nightly darkness which envelops them 
+Is hidden or dispelled by the day ■ 
+
+
+
+
+HYMN 124.] THE K1GVEDA. m 
+
+Blameless, in turn they traverse thirty regions, and dart across 
+the spirit in a moment. 
+
+9 She who hath knowledge of the first day's nature is born re¬ 
+fulgent white from out the darkness. 
+
+The Maiden breaketh not the law of Order, day fey day coming 
+to the place appointed. * 
+
+10 In pride of beauty like a maid thou goest, 0 Goddess, to the 
+
+God who longs to win thee, 
+
+And smiling, youthful, as thou shinest brightly, before him 
+thou discoverest thy bosom. 
+
+11 Fair as a bride embellished by her mother thou showest forth 
+
+thy form that all may see it. 
+
+Blessed art thou, 0 Dawn. Shine yet more widely. No other 
+Dawns have reached what thou attain est. 
+
+12 Rich in kine, horses, and all goodly treasures, in constant oper¬ 
+
+ation with the sunbeams, 
+
+The Dawns depart and come again assuming their wonted 
+forms that promise happy fortune. 
+
+13 Obedient to the rein of Law Eternal give us each thought 
+
+that more and more shall bless us. 
+
+Shine thou on us to-day, Dawn, swift to listen. With us be 
+riches and with chiefs who worship. 
+
+HYMN CXXIY. Dawn, 
+
+The Dawn refulgent when the fire is kindled, and the Sun 
+rising, far diffuse their brightness. 
+
+Savitar, God, hath sent us forth to labour, each quadruped, 
+each biped, to be active. 
+
+2 Not interrupting heavenly ordinances, although she minisheth 
+human generations, 
+
+The last of endless morns that have departed, the first of 
+those that come, Dawn brightly shineth. 
+
+
+8 They traverse thirty regions : I follow M. Bergaigne in understanding tho 
+thirty regions or spaces to be an indefinite expression for the whole universe. 
+A more elaborate attempt at explanation will be found in Wilson’s Translation 
+in a Note from Bentley’s Hindu Astronomy . They are^ the Dawns, and they 
+may be said to pass across or through the spirit, to enlighten it. The second 
+hemistich is very difficult and obscure, and can he translated only provisionally. 
+
+10 The God who longs to tain thee: the Sun, the lover of Dawn.. 
+
+13 Chiefs xoho worship : the wealthy institutors of sacrifices. 
+
+
+1 The fire: the sacrificial fire lighted * ‘ * ’* ”’* rites. 
+
+2 She minisheth: by marking the lapse ' ■ *. ■. time. Ct I. 92.10,11. 
+
+
+172 TUB II7MNS OF [BOOK L 
+
+3 There in the eastern region she, Heaven's Daughter, arrayed 
+
+in garments all of light, appeareth. 
+
+Truly she followeth the path of Order, nor faileth, knowing 
+well, the heavenly quarters. 
+
+4 Hear is she seen, as't were the Bright One's bosom : she show- 
+
+eth sweet things like a new song-singer. 
+
+She eometh like a fly awaking sleepers, of all returning dames 
+most true and constant. 
+
+5 There in the east half of the watery region the Mother of 
+
+the Cows hath shown her ensign. 
+
+• Wider and wider still she spreadeth onward, and filleth full 
+the laps of both her Parents. 
+
+6 She, verily, exceeding vast to look on debarreth from her light 
+
+nor kin nor stranger. 
+
+Proud of her spotless form she, brightly shining, turneth not 
+from the high nor from the humble. 
+
+7 She seeketh men as she who hath no brother, mounting her 
+
+car, as't were to gather riches. 
+
+Dawn, like a loving matron for her husband, smiling and well 
+attired, unmasks her beauty. 
+
+8 The Sister quitteth, for the elder Sister, her place, and having 
+
+looked on her departeth. 
+
+She decks her beauty, shining forth with sunbeams, like wo¬ 
+men trooping to the festal meeting. 
+
+9 To all these Sisters who ere now have vanished a later one 
+
+each day in course succeedeth. 
+
+. So, like the past, with days of happy fortune, may the new 
+Dawns shine forth on us with riches. 
+
+10 Bouse up, 0 Wealthy One, the liberal givers; let niggard 
+traffickers sleep on unwakened : 
+
+Shine richly, Wealthy One, on those who worship, richly, glad 
+Dawn ! while wasting, on the singer. 
+
+
+4 Like a fly: admasduna; see Geldner, Yedische Studien, II. 179. 
+
+5 The watery region: the misty sky. The Ooivs: rays of light. 
+
+Both her Parents : Heaven and Earth. 
+
+7 She seeketh men: this is not very clear. Perils the Sun, her lover or 
+husband, is intended. 
+
+8 The cider Sister: Day, for whom Night makes room* 
+
+10 While wasting: as in verse 2. 
+
+
+
+HYMN 125.] 
+
+
+THE RIQVEDA. 
+
+
+173 
+
+
+11 This young Maid from the east hath shone upon us; she har- 
+
+nesseth her team of bright red oxen. 
+
+She will beam forth, the light will hasten hither, and Agni 
+will be present in each dwelling. 
+
+12 As the birds fly forth from their resting-places, ®so men with 
+
+store of food rise at thy dawning. 
+
+Yea, to the liberal mortal who remaineth at home, 0 Goddess 
+Dawn, much good thou bringest. 
+
+13 Praised through my prayer be ye who should be lauded. Ye 
+
+have increased our wealth, ye Dawns who love us. 
+
+Goddesses, may we win by your good favour wealth to be told 
+by hundreds and by thousands. 
+
+HYMN OXXV* Sranaya, 
+
+Coming at early morn he gives his treasure; the prudent one 
+receives and entertains him. 
+
+Thereby increasing still his life and offspring, he comes with 
+brave sons to abundant riches. 
+
+2 Rich shall he be in gold and kine and horses. Indra bestows 
+
+on him great vital power, 
+
+Who stays thee, as thou comest, with his treasure, like game 
+caught in the net, 0 early comer. 
+
+3 Longing, I came this morning to the pious, the son of sacrifice, 
+
+with car wealth-laden. 
+
+Give him to drink juice of the stalk that gladdens; prosper 
+with pleasant hymns the Lord of Heroes. 
+
+4 Health-bringing streams, as milch-cows, flow to profit him who 
+
+hath worshipped, him who now will worship. 
+
+To him who freely gives and fills on all sides full streams of 
+fatness flow and make him famous. 
+
+5 On the high ridge of heaven he stands exalted, yea, to the 
+
+Gods he goes, the liberal giver. 
+
+The streams, the waters flow for him with fatness: to him this 
+guerdon ever yields abundance. 
+
+12 With store of food :. we should expect 'who seek their food/ and, bo 
+S& yana explains pitubhftjah. The wealthy may be meant who share their 
+store'with others and must work to replenish it. 
+
+This hymn is a dialogue between a wandering priest and a pious and liberal 
+prince. For the explanatory legend, which is cited by S&yana, see the note 
+in Wilson’s translation. 
+
+1 The priest (Kakshiv&n) speaks. His treasure: the wealth that will follow 
+sacrifice. The prudent one: the prince. 
+
+2 The prince (Svanaya) speaks. 
+
+3 The priest speaks. Him; Indra, 
+
+
+
+174 THE HYMNS OF [BOOK /. 
+
+6 For those who give rich meeds are all these splendoursj for 
+
+those who give rich meeds suns shine in heaven. 
+
+The givers of rich meeds are made immortal; the givers of 
+rich fees prolong their lifetime. 
+
+7 Let not the liberal sink to sin and sorrow, never decay the 
+
+pious chiefs who worship 1 
+
+Let every man besides be their protection, and let affliction 
+fall upon the niggard. 
+
+HYMN CXX.VI. Bhdvayavya. 
+
+With wisdom I present these lively praises of BMvya dweller 
+on the bank of Siudhu; 
+
+For he, nnconquered King, desiring glory, hath furnished me 
+a thousand sacrifices. 
+
+2 A hundred necklets from the King, beseeching, hundred 
+
+gift-steeds I at once accepted ; 
+
+Of the lord’s cows a thousand, I Kakshivan. His deathless 
+glory hath he spread to heaven. 
+
+3 Horses of dusky colour stood beside me, ten chariots, Svanaya’s 
+
+gift, with mares to draw them. 
+
+Kine numbering sixty thousand followed after. Kakshivan 
+gained them when the days were closing. 
+
+4 Forty hay horses of the ten cars’ master before a thousand lead 
+
+the long procession. 
+
+Heeling in joy Kakshivan’s sons and Pajra’s have groomed the 
+coursers decked with pearly trappings, 
+
+•5 An earlier gift for you have I accepted, eight cows, good milk¬ 
+ers, and three harnessed horses, 
+
+Pajras, who with your wains with your great kinsman, like 
+troops of subjects, have been fain for glory. 
+
+
+1 Bhdvyti ; the prince Svanay a of the preceding hymn is here again eulo- 
+■ gized for his munificence under the name of his father BMva or Bh&vayavya, 
+who lived on the bank of Siudhu or the Indus. 
+
+3 With mares to draw them: or, with damsels or female slaves. Cf. VI. 27. 8, 
+
+4 Pajra: the founder of the priestly family f< om which Kakshtvdn was 
+descended. 
+
+The sixth stanza of the hymn is ascribed to S van ay a, and the seventh to his 
+wife Homosa. They have no apparent connexion with what precedes, and are 
+in a different metre. They seem to be a fragment of a popular song. See Ap¬ 
+pendix. 
+
+
+
+HYMN 127. ] 
+
+
+175 
+
+
+THE RIG VEDA* 
+
+HYMN CXXVII. 
+
+Agiti I hold as herald, the munificent, the gracious, Son of 
+Strength, who knoweth all that live, as holy Singer, know¬ 
+ing all. 
+
+Lord of fair rites, a God with form erected turning to the Gods, 
+He, when the flame hath sprung forth from the holy oil, the 
+offered fatness, longeth for it with his glow. 
+
+2 We, sacrificing, call on thee best worshipper, the eldest of Angi- 
+
+rases, Singer, with hymns, thee, brilliant One ! with singers’ 
+hymns ; 
+
+Thee, wandering round as’t were the sky, who art the invok¬ 
+ing Priest of men, 
+
+Whom, Bull with hair of flame, the people must observe, the 
+people that he speed them on. 
+
+3 He with his shining glory blazing far and wide, he verily it is 
+
+who slayeth demon foes, slayeth the demons like an axe: 
+
+At whose close touch things solid shake, and what is stable 
+yields like trees. 
+
+Subduing all, he keeps his ground and flinches not, from the 
+skilled archer flinches not. 
+
+4 To him, as one who knows, even things solid yield: through 
+
+fire-sticks heated hot he gives his gifts to aid. Men offer 
+Agni gifts for aid. 
+
+. He deeply piercing many a thing hews it like wood with fer¬ 
+vent glow. 
+
+Even hard and solid food he crunches with his might, yea, 
+hard and solid food with might. 
+
+
+This hymn, and the twelve that follow it, are attributed to the flislii Parueh- 
+chhepa. They are generally very obscure and frequently unintelligible. One 
+of their peculiarities is * to reiterate a leading word which occurs the third or 
+fourth from the end of the first line, and sometimes also of the third, and to 
+repeat it as the last word of the line. Thus we have here s&num sahaso Jata- 
+vedasam, vipram na X&tavedasam ; this is little else than a kind of verbal 
+alliterative jingle, but the Scholiast thinks it necessary to assign to the repeated 
+word a distinct signification. 7 —Wilson. 
+
+2 Eldest of A ngirases; see I. 1. 6. 
+
+3 From the shilled archeo*flinches not: not even a strong man armed with 
+his bow can turn him from his course. 
+
+4 Eire-sticlcs : the two pieces of wood which are still used to produce the 
+sacrificial fire.- 
+
+
+
+176 
+
+
+THE HYMNS OF 
+
+
+r BOOK L 
+
+5 Here near we place the sacrificial food for him who shines 
+
+forth fairer in the night than in the day, with life then 
+stronger than by day. 
+
+His life gives sure and firm defence as that one giveth to a 
+son. 
+
+The during fires enjoy things given and things not given, the 
+(during fires enjoy as food. 
+
+6 He, roaring very loudly like the Maruts’ host, in fertile cul¬ 
+
+tivated fields adorable, in desert spots adorable, 
+
+Accepts and eats our offered gifts, ensign of sacrifice by desert; 
+So let all, joying, love his path when he is glad, as men pur¬ 
+sue a path for bliss. 
+
+7 Even as they who sang forth hymns, addressed to heaven, the 
+
+Bhrigus with their prayer and praise invited him, the 
+Bhrigus rubbing, offering gifts. 
+
+For radiant Agni, Lord of all these treasures, is exceeding 
+strong. 
+
+May he, the wise, accept the grateful coverings, the wise accept 
+the coverings. 
+
+8 Thee we invoke, the Lord of all our settled homes, common 
+
+to all, the household’s guardian, to enjoy, bearer of true 
+hymns, to enjoy. 
+
+Thee we invoke, the guest of men, by whose mouth, even as 
+a sire’s, 
+
+All these Immortals come to gain their food of life, oblations 
+come to Gods as food. 
+
+9 Thou, Agni, most victorious with thy conquering strength, 
+
+• most Mighty One, art born for service of the Gods, like 
+wealth for service of the Gods, 
+
+Most mighty is thine ecstasy, most splendid is thy mental 
+power. 
+
+Therefore men wait upon thee, undecaying One, like vassals, 
+undecaying One. 
+
+10 To him the mighty, conquering with victorious strength, to 
+Agni walking with the dawn, who sendeth kine, be sung 
+your laud, to Agni sung; 
+
+As he who with oblation comes calls him aloud in every place. 
+Before the brands of fire he shouteth singer-like, the herald, 
+kindler of the brands. 
+
+6 Things given and things not given; both sacrificial offerings and the grass 
+brushwood of the jungle. 
+
+7 The Bhrigus: descendants of Bhrigu, the earliest cherisher of Agni, or 
+kindler of fire. Rubbing : agitating the fire-sticks. 2he coverings: according 
+to S&yana, the oblations of clarified butter, etc. 
+
+
+
+HYMN 128.] 
+
+
+THE JUG VEDA. 
+
+
+Ill 
+
+
+11 Agni, beheld by us in nearest neighbourhood, accordant with 
+the Gods, bring us, with gracious love, great riches with thy 
+gracious love. 
+
+Give us, 0 Mightiest, what is great, to see and to enjoy the 
+earth. 
+
+As one of awful power, stir up heroic might for those who 
+praise thee, Bounteous Lord! 
+
+HYMN CXXVIII. ' Agni. 
+
+By Manu’s law was born this Agni, Priest most skilled, born 
+for the holy work of those who yearn therefor, yea, bom 
+for his own holy work. 
+
+All ear to him who seeks his love, and wealth to him who 
+strives for fame, 
+
+Priest ne’er deceived, he sits in P&’s holy place, girt round in 
+Ila’s holy place. 
+
+2 We call that perfeeter of worship by the path of sacrifice, with 
+
+reverence rich in offerings, with worship rich in offerings. 
+
+Through presentation of our food he grows not old in this his 
+form; 
+
+The God whom Matarisvan brought from far away, for Manu 
+brought from far away. 
+
+3 In ordered course forthwith he traverses the earth, swift-swal¬ 
+
+lowing, bellowing Steer, bearing the genial seed, bearing 
+the seed and bellowing. 
+
+Observant with a hundred eyes the God is conqueror in the 
+wood: - 
+
+Agni, who hath his seat in broad plains here below, and in the 
+high lands far aw r ay. 
+
+4 That Agni, wise High-Priest, in every house takes thought for 
+
+sacrifice and holy service, yea, takes thought, with mental 
+power, for sacrifice. 
+
+Disposer, he with mental power shows all things unto him who 
+strives; 
+
+Whence he was horn a guest enriched with holy oil, horn as 
+Ordainer and as Priest. 
+
+
+1 lid's holy place : the altar ; Id& or 114 is personified Prayer and Wor* 
+ship. 
+
+2 Mdtarmva/n: see I. 81. 3. 
+
+12 
+
+
+
+173 TUB IIYMMS OF [BOOK I. 
+
+5 When through his power and in his strong prevailing flames 
+
+the Maruts’ gladdening boons mingle with Agni’s roar, boons 
+gladdening for the active One, 
+
+Then he accelerates the gift, and, by the greatness of his 
+wealth, ^ 
+
+Shall rescue us from overwhelming misery, from curse and 
+overwhelming woe. 
+
+6 Vast, universal, good, he was made messenger; the speeder 
+
+with his right hand hath not loosed his hold, through love 
+of fame not loosed his hold. 
+
+He bears oblations to the Gods for whosoever supplicates. 
+
+Agui bestows a blessing on each pious man, and opens wide 
+the doors for him. 
+
+7 That Agni hath been set most kind in camp of men, in sacri¬ 
+
+fice like a Lord victorious, like a dear Lord in sacred 
+rites. 
+
+His are the oblations of mankind when offered up at IjiVs 
+placo. 
+
+He shall preserve us from Varuna’s chastisement, yea, from 
+the groat God’s chastisement. 
+
+8 Agni the Priest they supplicate to grant them wealth : him, 
+
+dear, most thoughtful, have they made their messenger, 
+him, offering-!)calmer have they made, 
+
+Beloved of all, who knowetli all, the Priest, the Holy One, 
+the Sage— 
+
+Him, Friend, for help, the Gods when they are fain for wealth, 
+him, Friend, with hymns, when fain for wealth. 
+
+HYMN CXXIX. . Indra. 
+
+The car which, Indra, thou, for service of the Go Is, though <it 
+be far away, 0 swift One, bringest near, which, Blameless 
+One, thou bringest near. 
+
+Place swiftly nigh us for our help : he it thy will that it he 
+strong. 
+
+Blameless and active, hear this speech of orderers, this speech 
+of ns like orderers. 
+
+2 Hear, Indra, thou whom men in every fight must call to show 
+thy strength, for cry of battle with the men, with moil of 
+war for victory. 
+
+He who with heroes wins the light, who with the singers gains 
+the prize, 
+
+Him the rich seek to gain even as a swift strong steed, even 
+as a courser fleet and strong. 
+
+
+5 The Maruts' gladdening boons: storm and rain. 
+
+
+HYMN 129.] 
+
+
+THE IMG YE DA. 
+
+
+179 
+
+
+3 Thou, Mighty, pourest forth the hide that holds the rain ; thou 
+
+keepest far away, Hero, the wicked man, thou shuttest out 
+the wicked man. 
+
+Indra, to thee I sing, to Dyaus, to Rudra glorious in himself, 
+To Mitra, Varuna I sing a far-famed hymn, tp the kind God 
+a far-famed hymn. 
+
+4 We wish our Indra here that he may further you, the Friend, 
+
+beloved of all, the very strong ally, in wars the very strong 
+ally. 
+
+In all encounters strengthen thou our prayer to be a help 
+to us. 
+
+No enemy—whom thou smitest down—subdueth thee, no 
+enemy, whom thou smitest down. 
+
+5 Bow down the overweening pride of every foe with succour 
+
+like to kindling-wood in fiercest flame, with mighty succour, 
+Mighty One. 
+
+Guide us, thou Hero, as of old, so art thou counted blameless 
+still. 
+
+Thou drivest, as a Priest, all sins of man away, as Priest, in 
+person, seeking us. 
+
+6 This may I utter to the present Soma-drop, which, meet to be 
+
+invoked, with power, awakes the prayer, awakes the demon- 
+slaying prayer. 
+
+May he himself with darts of death drive far from us the 
+scorner’s hate. 
+
+Far let him flee away who speaketh wickedness, and vanish 
+like a mote of dust. 
+
+7 By thoughtful invocation this may we obtain, obtain great 
+
+wealth, 0 Wealthy One, with hero sons, wealth that is 
+sweet with hero sons. 
+
+Him who is wroth we pacify with sacred food and eulogies, 
+Indra the Holy with our calls inspired and true, the Holy One 
+with calls inspired. 
+
+8 On, for your good and ours, come Indra with the aid of his 
+
+own lordliness, to drive the wicked hence, to rend the evil- 
+hearted ones! 
+
+The weapon which devouring fiends cast at us shall destroy 
+themselves. 
+
+Struck down, it shall not reach the mark; hurled forth, the 
+fire-brand shall not strike. 
+
+g With riches in abundance, Indra, come to us, come by an 
+unobstructed path, come by a path from demons free. 
+
+
+
+180 THE HYMNS OF {BOOK L 
+
+Be with us when we stray afar, be with us when our home is 
+nigh. 
+
+Protect us with thy help both near and far away : protect us 
+ever with thy help. 
+
+10 Thou art opr own, 0 Indra, with victorious wealth : let might 
+
+accompany thee, the Strong, to give us aid, like Mitra, to 
+give mighty aid. 
+
+0 strongest saviour, helper thou, Immortal! of each warrior's 
+car. 
+
+Hurt thou another and not us, 0 Thunder-armed, one who 
+would hurt, 0 Thunder-armed J 
+
+11 Save us from injury, thou who art well extolled: ever the 
+
+warder-off art thou of wicked ones, even as a God, of 
+wicked ones; 
+
+Thou slayer of the evil fiend, saviour of singer such as I. 
+Good Lord, the Father made thee slayer of the fiends, made 
+thee, good Lord, to slay the fiends. 
+
+HYMN CXXX. Indra. 
+
+Come to us, Indra, from afar, conducting us even as a lord of 
+heroes to the gatherings, home, like a King, his heroes' 
+
+■ lord. 
+
+We come with gifts of pleasant food, with juice poured forth, 
+invoking thee, 
+
+As sons invite a sire, that thou mayst get thee strength, thee, 
+bouuteousest, to get thee strength. 
+
+2 0 Indra, drink the Soma j uice pressed out with stones, poured 
+
+from the reservoir, as an ox drinks the spring, a very 
+thirsty bull the spring. 
+
+For the sweet draught that gladdens thee, for mightiest fresh¬ 
+ening of thy stength, 
+
+Let thy Bay Horses bring thee hither as the Sun, as every day 
+they bring the Sun. 
+
+3 He found the treasure brought from heaven that lay concealed, 
+
+close-hidden, like the nestling of a bird, in rock, enclosed in 
+never-ending rock. 
+
+Best Angiras, bolt-armed, he strove to win, as J t were, the 
+stall of kine ; 
+
+. So Indra.hath disclosed the food concealed, disclosed the doors, 
+the food that lay concealed. 
+
+
+11 The Father: the Latin genitor ; the Supreme God, the Maker 
+
+and Father of the Universe, 
+
+
+
+M7MN ISO.] TUB BIGYBDA* 181 
+
+•4 Grasping his thunderbolt with both hands, Indra made its 
+edge most keen, for hurling, like a carving-knife for Ahi’s 
+slaughter made it keen. 
+
+Endued with majesty and strength, 0 Indra, and with lordly 
+might, 
+
+Thou crashest down the trees, as when a craftsman fells, crash- 
+est them down as with an axe. 
+
+5 Thou, Indra, without effort hast let loose the floods to run 
+their free course down, like chariots, to the sea, like chariots 
+showing forth their strength. 
+
+. They, reaching hence away, have joined their strength for one 
+eternal end, 
+
+Even as the cows who poured forth every thing for man, yea, 
+poured forth all things for mankind. 
+
+' 6 Eager for riches, men have formed for thee this song, like as 
+a skilful craftsman fashioneth a car, so have they wrought 
+thee to their bliss ; 
+
+Adorning thee, 0 Singer, like a generous steed for deeds of 
+might, 
+
+Yea, like a steed to show his strength and win the prize, that 
+he may bear each prize away. 
+
+7 For Puru thou hast shattered, Indra! ninety forts, for Divo- 
+
+d&sa thy boon servant with thy bolt, 0 Dancer, for thy 
+woi’shipper. 
+
+For Atithigva he, the Strong, brought Sambara from the 
+mountain down, 
+
+Distributing the mighty treasures with his strength, parting 
+all treasures with his strength. 
+
+8 Indra in battles holp his Aryan worshipper, he who hath hun¬ 
+
+dred helps at hand in every fray, in frays that win the 
+light of heaven. 
+
+' ‘ Plaguing the lawless he gave up to Manu J s seed the dusky 
+
+skin; 
+
+Blazing, } t were, he burns each covetous man away, he burns 
+the tyrannous away. 
+
+
+3 We found the treasure: the Soma. The food concealed: according to S&- 
+yana, in the first place the rain enclosed in the clouds, and in the second place 
+the seeds shut up in the earth which await the rain to make them germinate. 
+
+5 Bor man ; or for Manu, the great progenitor of the human race. 
+
+7 Ptiru: the name of a prince protected by Indra. JDivoddsa; called also 
+Atithigva. See I. 92, 191. 
+
+Sambara: a demon of the air ; or perhaps in this place some human adver¬ 
+sary of Atithigva. 
+
+Dancer; thou who dancest in battle; dancer of the .war-dance. 
+
+
+
+T1IE HYMNS OF 
+
+
+182 
+
+
+IBOOK L 
+
+
+9 Waxed strong in might at dawn he tore the Sun's wheel off. 
+
+. Bright red, he steals away their speech, the Lord of Power, 
+their speech he steals away from them, 
+
+As thou with eager speed, 0 Sage, hast come from far away 
+to help, 
+
+As winning for thine own all happiness of men, winning all 
+happiness each day. 
+
+10 Lauded with oar new hymns, 0 vigorous in deed, save us with 
+strengthening help, thou Shatterer of the Forts ! 
+
+Thou, Indra, praised by Divodasa's clansmen, as heaven grows 
+great with days, shalt wax in glory. 
+
+HYMN CXXXI. Indra, 
+
+To Indra Dyaus the Astira hath bowed him down, to Indra 
+mighty Earth with wide-extending tracts, to win the light, 
+with wide-spread tracts. 
+
+All Gods of one accord have set Indra in front preeminent. 
+
+For Indra all libations must be set apart, all man's libations 
+set apart. 
+
+2 In all libations men with hero spirit urge the Universal One, 
+
+each seeking several light, each fain to win the light apart. 
+
+Thee, furthering like a ship, will we set to the chariot-pole of 
+strength, 
+
+As men who win with sacrifices Indra's thought, men who win 
+Indra with their lauds. 
+
+3 Couples desirous of thine aid are storming thee, pouring ’their 
+
+presents forth to win a stall of kine, pouring gifts, Indra, 
+seeking thee. 
+
+When two men seeking spoil or heaven thou bringest face to 
+face in war, 
+
+Thou showest, Indra, then the holt thy constant friend, the 
+Bull that ever waits on thee. 
+
+
+9 He tore the Sun's wheel off: according to Sayana, Bralund had promised 
+the Aauras or fiends that Indra’s thunderbolt should never destroy them. 
+Indra, accordingly, cast at them the wheel of the Sun’s chariot and slew them 
+therewith. 
+
+He steals their speech: Sayan a thinks that the meaning is that Indra depriv¬ 
+ed his enemies of life. 
+
+0 Sage : 0 Indra, 
+
+10 By Hivoddsa's clansmen: by me, Paruchehhepa, a member of the house 
+or family of Divod&sa. 
+
+3 Couples: sacrifieers and their wives who are associated with them in offer¬ 
+ing oblations. 
+
+The Bull: the fiercely rushing thunderbolt. 
+
+
+
+HYMN 132.] 
+
+
+THE MGYEDA. 
+
+
+183 
+
+
+4 This thine heroic power men of old time have known, where¬ 
+
+with thou breakest down, Indra, autumnal forts, breakest 
+them down with conquering might. 
+
+Thou hast chastised, 0 Indra, Lord of Strength, the man who 
+worships not, 
+
+And made thine own this great earth and theste water-floods, 
+with joyous heart these water-floods. 
+
+5 And they have bruited far this hero-might when thou, 0 Strong 
+
+One, in thy joy holpest thy suppliants, who sought to "win 
+thee for their Friend. 
+
+Their battle-cry thou madest sound victorious in the shocks of 
+war. 
+
+One stre im after another have they gained from thee, eager 
+for glory have they gained. 
+
+6 Also this morn may he be well-inclined to us, mark at our call 
+
+our offerings and our song of praise, our call that we may 
+win the light. 
+
+As thou, 0 Indra Thunder-armed, wilt, as the Strong One, slay 
+the foe, 
+
+Listen thou to the prayer of me a later sage, hear thou a 
+later sage’s prayer. 
+
+7 0 Indra, waxen strong and well-inclined to us, thou very mighty, 
+
+slay the man that is our foe, slay the man, Hero I with thy 
+bolt. 
+
+Slay thou the man who injures us: hear thou, as readiest to 
+hear. 
+
+Far be malignity, like mischief on the march, afar be all 
+malignity; 
+
+HYMN CXXXIL Indra. 
+
+Htclpeu, Tndra Maghavan, by thee in war of old, may we sub¬ 
+due in fight the men who strive with us, conquer the men 
+who war with us. 
+
+
+4 Autumnal forts ; strongholds on high ground, occupied as places of refuge 
+during the heavy rains, or £ the brilliant battleniented cloud-castles, which 
+are so often visible in the Indian sky at. this period of the year. 1 —Muir, 0. S. 
+Texts, II. 379. 
+
+Men of old time: I have followed Sftyana here. But pflrdvah probably 
+means the Purus, one of the five great Aryan tribes or clans. 
+
+I This day: the hymn is addressed to Indra just before an expected battle. 
+
+May ioc divide the spoil: divide it in anticipation '; secure it by our sacrifice. 
+
+
+
+184 THE HYMNS OF {BOOK A 
+
+This day that now is close at hand bless him who pours the 
+Soma juice. 
+
+In this- our sacrifice may we divide the spoil, showing our 
+strength, the spoil of war. 
+
+2 In war which w r ins the light, at the free-giver’s call, at due 
+
+oblatioft of the early-rising one, oblation of the active one, 
+Indra slew, even as we know—whom each bowed head must 
+reverence. 
+
+May all thy bounteous gifts be gathered up for us, yea, the 
+good gifts of thee the Good. 
+
+3 This food glows for thee as of old at sacrifice, wherein they 
+
+made thee chooser of the place, for thou choosest the place 
+of sacrifice. 
+
+Speak thou and make it known to us: they see within with 
+beams of light. 
+
+Indra, indeed, is found a seeker after spoil, spoil-seeker for his 
+own allies. 
+
+4 So now must thy great deed be lauded as of old, when for the 
+
+Angirases thou openedst the stall, openedst, giving aid, the 
+stall. 
+
+In the same manner for us here fight thou and be victorious. 
+To him who pours the juice give up the lawless man, the law¬ 
+less who is wroth with us, 
+
+5 When with wise plan the Hero leads the people forth, they 
+
+conquer in the ordered battle, seeking fame, press, eager, on¬ 
+ward seeking fame. 
+
+To him in time of need they sing for life with offspring and 
+with strength. 
+
+Their hymns with Indra find a welcome place of rest: the 
+hymns go forward to the Gods. 
+
+6 Indra and Parvata, our champions in the fight, drive ye away 
+
+each man who fain would war with us, drive him far from 
+us with the bolt. 
+
+
+2 The early-rising and active one is the offerer of the sacrifice. 
+
+3 They made thee chooser of the place: the meaning appears to be that In¬ 
+dra is present at such sacrifices only as he chooses to favour. 
+
+Speak thou and make it known : Wilson, following S&yapa. paraphrases : ' do 
+thou declare that (rite), that men may thence behold the intermediate (firma¬ 
+ment bright) with the rays (of the sun).’ I find the passage unintelligible. 
+
+4 The man who pours the juice is the worshipper of Indra, and the lawless 
+man is the non-Aryan inhabitant of the country, the natural enemy of the 
+new settlers. 
+
+6 Parvata: the presiding Genius of mountains and clouds, frequently 
+associated with Indra, or, according to S&yana, another form of that God, 
+Cl 1, 122. 3. 
+
+
+
+HYMN 133.] TIIE RIG VEDA. 1S5 
+
+Welcome to him concealed afar shall be the lair that he hath 
+found. 
+
+So may the Bender rend our foes on every side, rend them, 0 
+Hero, everywhere. 
+
+HYMN CXXXIII. # Indra. 
+
+With sacrifice I purge both earth and heaven: I burn up 
+great she-fiends who serve not Indra, 
+
+Where throttled by thy hand the foes were slaughtered, and 
+in the pit of death lay pierced and mangled. 
+
+2 0 thou who castest forth the stone, crushing the sorceresses 7 
+
+heads, 
+
+Break them with thy wide-spreading foot, with thy wide-spread¬ 
+ing mighty foot. 
+
+3 Do thou, 0 Maghavan, beat off these sorceresses 7 daring 
+
+strength. 
+
+Cast them within the narrow pit, within the deep and narrow- 
+pit. 
+
+4 Of whom thou hast ere now' destroyed thrice-fifty with thy 
+
+fierce attacks. 
+
+That deed they count a glorious deed, though small to thee, 
+a glorious deed. 
+
+5 0 Indra, crush and bray to bits the fearful fiery-weaponed 
+
+fiend: 
+
+Strike every demon to the ground. 
+
+6 Tear down the mighty ones. 0 Indra, hear thou us. For 
+
+heaven hath glowed like earth in fear, 0 Thunder-armed, 
+as dreading fierce heat, Thunder-armed ! 
+
+Most Mighty mid the Mighty Ones thou speedest with strong 
+bolts of death, 
+
+Not slaying men, unconquered Hero l with the brave, 0 Hero, 
+with the thrice-seven brave.. 
+
+7 The pourer of libations gains the home of wealth, pouring his 
+
+gift conciliates hostilities, yea, the hostilities of Gods. 
+Pouring, he strives, unchecked and strong, to win him riches 
+thousandfold. 
+
+Indra gives lasting weal h to him who pours forth gifts, yea, 
+wealth he gives that long shall last. 
+
+
+This hymn is a prayer for the destruction of witches, goblins, and evil spi¬ 
+rits of various sorts. 
+
+2 Who castest forth the stone: hurlest the thunderbolt. 
+
+6 Not slaying men ; that is destroying evil spirits only. The thrice-seven 
+brave: the Maruts, Indra’s ( allies. These were forty-nine in number, and 
+thrice-seven is used indefinitely for a larger multiple of seven. 
+
+
+
+
+186 THE HYMNS OF [BOOK I. 
+
+HYMN CXXX1V. Y&yu. 
+
+YXrVy let fleet-foot coursers bring thee speedily to this our 
+feast, to drink first of the juice we pour, to the first 
+draught of Soma juice. 
+
+May om; glad hymn, discerning well, uplifted, gratify thy 
+mind. 
+
+Come with thy team-drawn car, 0 Vayu, to the gift, come to 
+the sacrificer’s gift. 
+
+2 May the — -k--rs, 0 Vayu, gladden thee, effectual, 
+
+well \ \ ■ I to the heavens, strong, blent with 
+
+milk and seeking heaven ; 
+
+“That aids, effectual to fulfil, may wait upon our skilful power. 
+
+Associate teams come hitherward to grant our prayers: they 
+shall address the hymns we sing. 
+
+3 Two red steeds Vayu yokes, Vayu two purple steeds, swift¬ 
+
+footed, to the chariot, to the pole to draw, most able, at the 
+pole, to draw- 
+
+Wake up intelligence, as when a lover wakes his sleeping love. 
+
+Illumine heaven and earth, make thou the Dawns to shine, 
+for glory make the Dawns to shine. 
+
+4 For thee the radiant Dawns in the far-distant sky broaden 
+
+their lovely garments forth in wondrous beams, bright- 
+coloured in their new-born beams. 
+
+For thee the nectar-yielding Cow pours all rich treasures forth 
+as milk. 
+
+The Marut host hast thou engendered from the womb, the 
+Maruts from the womb of heaven. 
+
+£ For thee the pure bright quickly-flowing Soma-drops, strong in 
+their heightening power, hasten to mix themselves, haste 
+to the water to be mixed. 
+
+To thee the weary coward prays for luck that he may speed 
+away. 
+
+Thou hy thy law protectest us from every world, yea, from 
+the world of highest Gods. 
+
+6 Thou, Vflyii, who hast none before thee, first of all hast right 
+to drink these offerings of Soma juice, hast right to drink 
+the juice out-poured, 
+
+
+1 Vdyn : the God of wind. 
+
+4 Nectar-yielding cow: Sabarduglut; yielding amrit, ambrosia, nectar, or 
+food for the Gods. 
+
+
+
+
+HYMN 135.] 
+
+
+THE RIG YE DA. 
+
+
+187 
+
+
+Yea, poured by all invoking tribes who free themselves from 
+taint of sin. 
+
+For thee all cows are milled to yield the Soma-milk, to yield 
+the butter and the milk. 
+
+HYMN CXXXY. VAy* Indra-Vayu. 
+
+Strewn is the sacred grass; come, Yayu, to our feast, with 
+team of thousands, come, Lord of the harnessed team, with 
+hundreds, Lord of harnessed steeds ! 
+
+The drops divine are lifted up for thee, the God, to drink them 
+first. 
+
+The juices rich in sweets have raised them for thy joy, have 
+raised themselves to give thee strength. 
+
+2 Purified by the stones the Soma flows for thee, clothed with 
+
+its lovely splendours, to the reservoir, flows clad in its re¬ 
+fulgent light. 
+
+For thee the Soma is poured forth, thy portioned share mid 
+Gods and men. 
+
+Drive thou thy horses, Yayu, come to us with love, come well- 
+inclined and loving us. 
+
+3 Come thou with hundreds, come with thousands in thy team 
+
+to this our solemn rite, to taste the sacred food, Yayu, to 
+taste the offerings. 
+
+This is thy seasonable share, that comes corradiant with the 
+Sun. 
+
+Brought by attendant priests pure juice is offered up, Yayu, 
+pure juice is offered up. 
+
+4 The chariot with its team of horses bring you both, to guard 
+
+us and to taste the well-appointed food, Yayu, to taste the 
+offerings! 
+
+Drink of the pleasant-flavoured juice : the first draught is 
+assigned to you. 
+
+0 Vayu, with your splendid bounty come ye both, Indra, with 
+bounty come ye both. 
+
+5 May our songs bring you hither to our solemn rites: these 
+
+drops of mighty vigour have they beautified, like a swift 
+steed of mighty strength. 
+
+Drink of them well-inclined to us, come hitherward to be our 
+help. 
+
+Drink, Indra-V&yu, of these juices pressed with stones, 
+Strength-givers 1 till they gladden you. 
+
+
+0 T/ie Soma-milk; the libation consisting of Soma juice mixed with milk. 
+
+
+188 
+
+
+T1IE HYMNS OF 
+
+
+[BOOK /. 
+
+6 These Soma juices pressed for you in waters here, borne by 
+
+attendant priests, are offered up to you: bright, V&yu, are 
+they offered up. 
+
+Swift through the strainer have they flowed, and here are shed 
+for both of you, 
+
+Soma-drops, fain for you, over the wether’s fleece, Somas over 
+the wether’s fleece. 
+
+7 0 Vayu, pass thou over all the slumberers, and where the press- 
+
+stone rings enter ye both that house, yea, Indra, go ye both 
+within. 
+
+The joyous Maiden is beheld, the butter flows. With richly- . 
+laden team come to our solemn rite, yea, Indra, come ye to 
+the rite. 
+
+8 Ride hither to the offering of the pleasant juice, the holy Fig- 
+
+tree which victorious priest surround: victorious be they 
+still for us. 
+
+At once the cows yield milk, the barley-meal is dressed. For 
+thee, 
+
+0 V&yn, never shall the cows grow thin, never for thee shall 
+they be dry. 
+
+9 These Bulls of thine, 0 Vayu with the arm of strength, who 
+
+swiftly fly within the current of thy stream, the Bulls in¬ 
+creasing in their might, 
+
+Horseless, yet even through the waste swift-moving, whom no 
+shout can stay, 
+
+Hard to be checked are they, like sunbeams, in their course, 
+hard to be checked by both the hands. 
+
+HYMN CXXXVI. Mitra-Varuna. 
+
+Bring adoration ample and most excellent, hymn, offerings, to 
+the watchful Twain, the bountiful, your sweetest to the 
+bounteous Ones. 
+
+Sovrans adored with streams of oil and praised at every sacri¬ 
+fice, 
+
+Their high imperial might may nowhere he assailed, ne’er may 
+their Godhead be assailed. 
+
+
+6 The. wethers*s fleece the filter or strainer made of wool, used in purifying 
+the Soma juice. See I. 2. 1. 
+
+7 Where the press-stone rings: where men are pressing out the Soma juice. 
+The joyous Maiden : probably Ushas or Dawn. 
+
+8 The holy Fig-tree; the vessel for holding the Soma juice, made of the 
+wood of the Asvatfcha or Ficus Religiosa ; or, as S&yana explains it here, the 
+Soma itself. 
+
+The barley-meal: forming a part of the offering. 
+
+0 Hulls : blasts of wind. 
+
+
+
+THE JR1GYEDA. 
+
+
+189 
+
+
+HYMN 136.] 
+
+2 For the broad Sun was seen a path more widely laid, the path 
+
+of holy law hath been maintained with rays, the eye with 
+Bhaga’s rays of light. 
+
+Firm-set in heaven is Mitra’s home, and Aryaman’s and 
+Yar una’s. 
+
+'t 
+
+Thence they give forth great vital strength which merits praise, 
+high power of life that men shall praise. 
+
+3 With Aditi the luminous, the celestial, upholder of the people, 
+
+come ye day by day, ye who watch ^leepless, day by day. 
+Resplendent might have ye obtained, Adityas, Lords of liberal 
+gifts. 
+
+Movers of men, mid both, are Mitra, Yaruna, mover of men is 
+Aryaman. 
+
+4 This Soma be most sweet to Mitra, Yaruna: he, in the drink¬ 
+
+ing-feasts, shall have a share thereof, sharing, a God, among 
+the Gods. 
+
+May all the Gods of one accord accept it joyfully to-day. 
+Therefore do ye, 0 Kings, accomplish what we ask, ye Righte¬ 
+ous Ones, whatever we ask. 
+
+5 Whoso with worship serves Mitra and Yaruna, him guard ye 
+
+carefully, uninjured, from distress, guard from distress the 
+liberal man. 
+
+Aryaman guards him well who acts uprightly following his law, 
+Who beautifies their service with liis lauds, who makes it beauti¬ 
+ful with songs of praise. 
+
+6 Worship will I profess to lofty Dyaus, to Heaven and Earth, 
+
+to Mitra and to bounteous Yaruna, the Bounteous, the Com¬ 
+passionate. 
+
+Praise Indra, praise thou Agni, praise Bhaga and heavenly 
+Aryaman. 
+
+Long may we live and have attendant progeny, have progeny 
+with Soma’s help. 
+
+
+2 Bhaga's rays of light: 1 the ancient god, Bhaga/ says Mr. Wallis, ‘lias 
+become in the Kigveda little more than .a source from which descriptions of 
+the functions of other gods are obtained, or a standard of comparison by 
+which their greatness is enhanced. His name has survived in the Slavonic 
+languages as a general name for god, a sense which it also has in the Avesta. 
+To judge from the Bigveda, Bhaga would seem to be a survival from an ancient 
+Sun-worship,’ The Cosmology of the Rigveda, p, 11. It is difficult to explain 
+every expression in the verse ; but the general meaning appears to be that 
+the heaven has been lighted by the Sun, and that there is the home of the 
+Gods who thence show forth the powers which men should glorify. 
+
+3 Aditi and Adityas: seel. 14. 3. 
+
+4 He : Soma himself, meaning perhaps the Moon. 
+
+
+
+
+190 THE HYMNS OF {BOOK I. 
+
+7 With the Gods 5 help, with Indra still beside us, may we be 
+held self-splendid with the Maruts. 
+
+May Agni, Mitra, Varuna give us shelter: this may we gain, 
+we and our wealthy princes. 
+
+HYMN CXXXVII. Mitra-Varuna. 
+
+With stones have we pressed out: 0 come; these gladdening 
+drops are blent with milk, these Soma-drops which gladden 
+you. 
+
+Come to us, Kings who reach to heaven, approach us, coming 
+hitherward. 
+
+These milky drops are yours, Mitra and Varuna, bright Soma 
+juices blent with milk. 
+
+2 Here are the droppings; come ye nigh; the Soma-droppings 
+
+blent with curd, juices expressed and blent with curd. 
+
+Now for the wakening of your Dawn together with the Sun- 
+God's rays, 
+
+Juice waits for Mitra and for Varuna to drink, fair juice for 
+drink, for sacrifice. 
+
+3 As ’twere a radiant-coloured cow, they milk with stones the stalk 
+
+for you, with stones they milk the Soma-plant. 
+
+May ye come nigh us, may ye turn hither to drink the Soma 
+juice. 
+
+The men pressed out this juice, Mitra and Varuna, pressed 
+out this Soma for your drink. 
+
+HYMN OXXXVIII. Pftehan. 
+
+Strong Pu shan’s majesty is lauded evermore, the glory of his 
+lordly might is never faint, his song of praise is never faint. 
+
+Seeking felicity I laud him nigh to help, the source of bliss, 
+
+Who, Vigorous One, hath drawn to him the hearts of all, drawn 
+them, the Vigorous One, the God. 
+
+2 Thee, then, 0 Pushan, like a swift one on his way, I urge with 
+lauds that thou mayst make the foemen flee, drive, camel¬ 
+like, our foes afar. 
+
+As I, a man, call thee, a God, giver of bliss, to be my Friend, 
+
+So make our loudly-chanted praises glorious, in battles make 
+them glorious. 
+
+
+1 Pdshan: see I. 14. 3, and 42. 1. 
+
+2 Cauid-lihc ; S&yana explains : ( as a camel carries away his load, so carry 
+away our enemies from the battle.’ The meaning is obscure. 
+
+
+THE RIGYEDA. 
+
+
+191 
+
+
+HYMN 139.] 
+
+3 Thou, Pushan, in whose friendship they who sin a: forth praise 
+enjoy advantage, even in wisdom, "through thy grace, in 
+wisdom even they are advanced. 
+
+So, after this most recent course, we come to thee with prayers 
+for wealth. 
+
+dSTot stirred to anger, 0 Wide-Euler, come to us,-come thou to 
+us in every fight. 
+
+4r Not stirred to anger, come, Free-giver, nigh to us, to take this 
+gift of ours, thou who hast goats for steeds, Goat-borne ! 
+their gift who long for fame. 
+
+So, Wonder-Woz'ker! may we turn thee hither with effectual 
+lauds. 
+
+I slight thee not, 0 Pushan, thou Resplendent One: thy friend¬ 
+ship may not be despised. 
+
+HYMN CXXXIX. Visvedevas. 
+
+Heath) be our prayer ! In thought I honour Agni fh'st: now 
+straightway we elect this heavenly company, Indra and Vayu 
+we elect. 
+
+For when our latest thought is raised and on Vivasvan centred 
+well, 
+
+Then may our holy songs go forward on their way, our songs 
+as’t were unto the Gods. 
+
+2 As there ye, Mitra, Vanina, above the true have taken to 
+yourselves the untrue with your mind, with wisdom’s mental 
+energy, 
+
+So in the seats wherein ye dwell have we beheld the Golden 
+One, 
+
+Not with our thoughts or spirit, but with these our eyes, yea, 
+with the eyes that Soma gives. 
+
+
+4 Thou who hast goats for steeds; Pflshan’s chariot, like Thdrr’s in the 
+Bdda, is said to be drawn by a team of goats. 
+
+1 Vivasv-ln: the radiant celestial Agni. 
+
+2 This verse is exceedingly difficult. Ludwig’s explanation, if I have under¬ 
+stood him rightly, is to the following effect: The Golden One, which is in the 
+home of Mitra and Varuna, is the Sun which is only the image or copy of the 
+transcendental reality, the golden shell that covers the face of the satyam or 
+verity. This apparent Sun Mitra and Varuna have taken to themselves im 
+addition to their real essence. As this real essence is perceived not with the 
+eyes of the body but by the eyes of the spirit strengthened by the elevating 
+Soma-draught, so on the other hand the apparent Sun is not an object of 
+
+
+
+192 
+
+
+THE HYMNS OF 
+
+
+[BOOK L 
+
+
+3 Asvins, the pious call you with their hymns of praise, sound¬ 
+
+ing their loud song forth to you, these living men, to their 
+oblations, living men. 
+
+All glories and all nourishment, Lords of all wealth! depend 
+on you. 
+
+The fellies of your golden chariot scatter drops, Mighty Ones ! 
+of your golden car. 
+
+4 Well is it known, 0 Mighty Ones : ye open heaven; for you 
+
+the chariot-steeds are yoked for morning rites, unswerving 
+steeds for morning rites. 
+
+We set you on the chariot-seat, ye Mighty, on the golden car. 
+Ye seek mid-air as by a path that leads aright, as by a path 
+that leads direct. 
+
+5 0 Bich in Strength, through your great power vouchsafe us 
+
+blessings day and night. 
+
+The offerings which we bring to you shall never fail, gifts 
+brought by us shall never fail. 
+
+6 These Soma-drops, strong Indra! drink for heroes, poured, 
+
+pressed out by pressing-stones, are welling forth for thee, 
+for thee the drops are welling forth. 
+
+They shall make glad thy heart to give, to give wealth great 
+and wonderful. 
+
+Thou who acceptest praise come glorified by hymns, come thou 
+to us benevolent. 
+
+7 Quickly, 0 Agni, bear us: magnified by us thou shalt speak 
+
+for us to the Gods adorable, yea, to the Kings adorable : 
+When, 0 ye Deities, ye gave that Milch-cow to the Angirases, 
+They milked her : Aryatnan, joined with them, did the work : 
+he knoweth her as well as I. 
+
+8 Ne’er may these manly deeds of yours for us grow old, never 
+
+may your bright glories fall into decay, never before our 
+time decay. 
+
+What deed of yours, new every age, wondrous, surpassing 
+man, rings forth, 
+
+Whatever, Maruts ! may be difficult to gain, grant ns, whatever 
+is hard to gain. 
+
+spiritual perception. Consequently the poet says ; ‘ With our bodily eyes we 
+have seen the Sun, but enlightened by the Soma juice we have recognized 
+it as being only an image of you.* The untrue is the Sun; the true is the 
+transcendental essence of the God. 
+
+7 That Milch-cow: according to S&yana, the Cow of Plenty. M. Bergaigne 
+(La lteligion V&lique, I. 135, 310) thinks that prayer is meant, 4 the ancient 
+prayer of the Fathers.’ The meaning of the latter part of the verse is uncertain. 
+
+
+HYMX 140.] 
+
+
+THE RIG VEDA. 
+
+
+193 
+
+
+9 Dadbyach of old, Angiras, Priyamedha, these, and Kanva, Atri, 
+Manu knew my birth, yea, these of ancient days and Mann 
+knew. 
+
+Their long line stretcheth to the Gods, our birth-connexions 
+are with them. 
+
+To these, for their high station, I bow down with song, to Indra, 
+Agni, bow with song. 
+
+10 Let the Invoker bless : let offerers bring choice gifts; Brihas- 
+
+pati the Friend doth sacrifice with Steers, Steers that’have 
+many an excellence. 
+
+Now with our ears we catch the sound of the press-stone that 
+rings afar. 
+
+The very Strong hath gained the waters by himself, the Strong 
+gained many a resting-place. 
+
+11 0 ye Eleven Gods whose home is heaven, 0 ye Eleven 
+
+who make earth your dwelling, 
+
+Ye who with might, Eleven, live in waters, accept this sacrifice, 
+0 Gods, with pleasure. 
+
+HYMN CXL. Agni. 
+
+To splendid Agni seated by the altar, loving well his home, 
+I bring the food as ? twere his place of birth, 
+
+I clothe the Bright One with my hymn as with a robe, him 
+with the car of light, bright-hued, dispelling gloom. 
+
+
+9 JOadhyach of old: all these ancient sages have been mentioned in former 
+hymns. As predecessors of Paruchchhepa, the Rishi of this hymn, they are 
+said to have known his ancestry. 
+
+10 Let the Invoker bless: let the Hotar, or invoking priest utter the Ydjgd, 
+words of consecration used at 'sacrifice. 
+
+JBrihaspati: see I, 14. 3. 
+
+With Steers: according to S&yana, a metaphorical expression for strong 
+and copious libations of Soma juice. 
+
+The very Strong : the Soma. The resting-places are the different recept¬ 
+acles into which the juice flows. 
+
+11 0 ye Eleven Gods : on this S&yana remarks : 'Although, according to 
+the text, * There are only three gods’, (Nirukta, vii. 5), the deities who repre¬ 
+sent the earth, etc., are but three, still through their greatness, i, e. their 
+respective varied manifestations, they amount to thirty-three, according 
+to the saying, * other manifestations of Him exist in different places.’— 
+J. Muir, 0, S. Texts , v. 10. 
+
+This and the twenty-four following hymns are ascribed to the Rishi Dlrgha- 
+tamas, the son of Ucbathya. 
+
+1 The food as *twere his place of birth: the oblation of clarified butter 
+which makes the fire spring up into fresh life. 
+
+13 
+
+
+194 THE HYMNS OF [BOOK I. 
+
+2 Child of a double birth he grasps at triple food; in the year’s 
+
+course what he hath swallowed grows anew*. 
+
+He, by another’s mouth and tongue a noble Bull,, with other, 
+as an elephant, consumes the trees. 
+
+3 The pair© who dwell together, moving in the dark, bestir 
+
+themselves : both parents hasten to the babe, 
+Impetuous-tong ued, destroying, springing swiftly forth, one to 
+be watched and cherished, strengthener of his sire. 
+
+4 For man, thou Friend of men, these steeds of thine are yoked, 
+
+impatient, lightly running, ploughing blackened lines, 
+Discordant-minded, fleet, gliding with easy speed, urged on wazxl 
+by the wind and rapid in their course. 
+
+5 Dispelling on their way the horror of black gloom, making a 
+
+glorious show these flames of his fly forth, 
+
+When o’er the spacious tract he spreads himself abroad, andi 
+rushes panting on with thunder and with roar. 
+
+6 Amid brown plants he stoops as if adorning them, and rushes 
+
+bellowing like a bull upon his wives. « 
+
+Proving his m : ght, he decks the glory of his form, and shakes 
+his horns like one terrifle, hard to stay. 
+
+' 7 Now covered, now displayed, be grasps as one who knows, 
+having his resting-place in those who know him well. 
+
+A second time they wax and gather Godlike power, and blend¬ 
+ing both together change their Parents’ form. 
+
+. 8 The maidens with long tresses hold him in embrace; dead, 
+they rise up again to meet the Living One. 
+
+Releasing them from age with a loud roar he comes, filling 
+them with new spirit, living, unsubdued. 
+
+
+2 Child of a double birth: born first from the fire-sticks and then anew by 
+consecration. 
+
+Triple food: clarified butter, fried cakes, Soma juice. 
+
+By another's mouth; according to Sayana, ‘ he receives the oblation by 
+means of the ladle of the ministering priests, and in another form, that is 
+the fire that burns forests, he consumes the trees.’ 
+
+3 The pair who dwell together; the two fire-sticks from which Agin is 
+produced by friction. His sire: said to be the institutor of the sacrifice. 
+
+4 In this and the four following stanzas Agni is described not in his 
+sacrificial form but as the fire that destroys the jungle and prepares the way 
+for new settlements. 
+
+6 As adorning them : with the glory of his flame. 
+
+7 As one who knows : because, coming from heaven with the waters, he 
+makes the plants grow, and is said to live within them. 
+
+, Change their Parents' form: perhaps, as Ludwig suggests, the plants alter 
+the appearance of the earth, and Agni or fire that of the sky. 
+
+8 2 he maidens with long tresses; the curling flames. 
+
+
+
+
+jOT 141.3 
+
+
+THE RIG VEDA. 
+
+
+195 
+
+
+9 Licking the mantle of the Mother, far and wide he wanders 
+over fields with beasts that flee apace. 
+
+Strengthening all that walk, licking up all around, a blackened 
+path, forsooth, he leaves where’er he goes. 
+
+10 0 Agni, shine resplendent with our wealthy chiefs, like a 
+
+loud-snorting bull, accustomel to the house. 
+
+Thou casting off thine infant wrappings blazest forth as 
+though thou hadst put on a coat of mail for war. 
+
+11 May this our perfect prayer be dearer unto thee than an 
+
+imperfect prayer although it please thee well. 
+
+With the pure brilliancy that radiates from thy form, mayest 
+thou grant to us abundant store of wealth. 
+
+12 Grant to our chariot, to our house, 0 Agni, a boat with mov¬ 
+
+ing feet and constant oarage, 
+
+One that miy further well our wealthy princes and all the 
+folk, and be our certain refuge. 
+
+13 Welcome our laud with thine approval, Agni. May earth and 
+
+heaven and freely-flowing rivers 
+Yield us long life and food and corn and cattle, and may the 
+red Dawns choose for us their choicest. 
+
+HYMN CXLI. Agni. 
+
+.Yea, verily, the fair effulgence of the God for glory was 
+established, since he sprang from strength. 
+
+When he inclines thereto successful is the hymn: the songs 
+of sacrifice have brought him as they flow. 
+
+2 Wonderful, rich in nourishment, he dwells in food; next, in 
+the seven auspicious Mothers is his home. 
+
+Thirdly, that they might drain the treasures of the Bull, the 
+maidens brought forth him for whom the ten provide. 
+
+9 The Mother: the earth, whose vesture of grass and shrubs he licks and 
+consumes. 
+
+Strengthening all that walk: giving them strength and speed to fly 
+before him. 
+
+IQ Thine infant wrappings: the waters that enveloped the f Child of the Floods.’ 
+
+11 This our perfeet prayer : see'Yedic Hymns, I, 225. 
+
+12 A boat: according to Sdyana, the sacrifice, with priests for oars, and 
+Gods, prayers and offerings, for feet. 
+
+1 From strength : from violent agitation of the fire-stick. 
+
+2 He dwells in food : he is the cause of the production of men’s food, as 
+sender of rain and as sacrificial fire. 
+
+T 1 2 •* *f .thers : according to Sdyana, the rains which fertilize 
+
+th- ■■ ■» ■ :■ v. ■■ . 
+
+The Bull: Agni. The maidens , and the ten , are the fingers which produce 
+the fire by attrition and tend it afterwards. 
+
+
+m THE HYMNS OF [BOOK I. 
+
+3 Whafc time from out the deep, from the Steer’s wondrous 
+
+form, the Chiefs who had the power produced him with 
+their strength; 
+
+When Matarisvan rubbed forth him who lay concealed, for 
+mixture of the sweet drink, in the days of old. 
+
+4 When from the Highest Father he is brought to us, amid the 
+
+plants he rises hungry, wondrous!y. 
+
+As both together join to expedite his birth, most youthful he 
+is born resplendent in his light. 
+
+5 Then also entered he the Mothers, and in them pure and 
+
+uninjured he increased in magnitude. 
+
+As to the first he rose, the vigorous from of old, so now he 
+runs among the younger lowest ones. 
+
+6 Therefore they choose him Herald at the morning rites, press¬ 
+
+ing to him as unto Bhaga, pouring gifts, 
+
+When, much-praised, by the power and will of Gods, he goes 
+at all times to his mortal worshipper to drink. 
+
+7 What time the Holy One, wind-urged, hath risen up, serpent- 
+
+like winding through the dry grass zznrestrained, 
+
+Dust lies upon the way of him who burneth all, black-winged 
+and pure of birth who follows sundry paths. 
+
+8 Like a swift chariot made by men who know their art, he 
+
+with his red limbs lifts himself aloft to heaven. 
+
+Thy worshippers become by burning black of hue: their 
+strength flies as before a hero’s violence. 
+
+9 By thee, 0 Agni, Varuna who guards the Law, Mitra and 
+
+Aryaman, the Bounteous, are made strong; 
+
+For, as the felly holds the spokes, thou with thy might 
+pervading hast been born encompassing them round. 
+
+10 Agni, to him who toils and pours libations, thou, Most Youth¬ 
+ful ! sendest wealth and all the host of Gods. 
+
+Thee, therefore, even as Bhaga, will we set anew, young Child 
+of Strength, most wealthy 1 in our battle-song. 
+
+
+3 Agni appears here to have been partly produced by the Chiefs, the SCm 
+or Gods, from the depth of the atmosphere, from Parjanya the rainy cloud 
+symbolically represented as a bull, and partly generated by M&fcarisvan 
+(see I. 31. 3) by attrition, and brought by him to the earth to receive 
+libations of Soma juice. 
+
+4 The Highest Father: Dyaus. Both together: Heaven and Earth. 
+
+5 The Mothers .* the waters. The younger loxee&t ones: the plants in which 
+also he dwells. 
+
+6 Herald: or, Hotar. Bhaga; see I. 136. 2. 
+
+
+THE RIGYED'A. 
+
+
+HYMN 1420 
+
+
+19? 
+
+
+11 Vouchsafe us riches turned to worthy ends, good luck abiding 
+
+in. the house, and strong capacity, 
+
+Wealth that directs both worlds as they were guiding-reins, 
+and, very Wise, the Gods’ assent in sacrifice. 
+
+12 May he, the Priest resplendent, joyful, hear ua, he with the 
+
+radiant car and rapid horses. 
+
+May Agni, ever wise, with best directions to bliss and highest 
+happiness conduct us. 
+
+13 With hymns of might hath Agni now been lauded, advanced 
+
+to height of universal kingship. 
+
+Now may these wealthy chiefs and we together spread forth 
+as spreads the Sun above the rain-clouds, 
+
+HYMN OXLIL Iprte. 
+
+Kindled, bring, Agni, Gods to-day for him who lifts the 
+ladle up. 
+
+Spin out the ancient thread for him who sheds, with gifts, 
+the Soma juice. 
+
+2 Thou dealest forth, Tanunapat, sweet sacrifice enriched 
+
+with oil, 
+
+Brought by a singer sueh as I who offers gifts and toils for thee. 
+
+3 He wondrous, sanctifying, bright, sprinkles the sacrifice with 
+
+mead, 
+
+Thrice, Nar&sansa from the heavens, a God mid Gods adorable. 
+
+4 Agni, besought, bring hitherward Indra the Friend, the 
+
+Wonderful, 
+
+For this my hymn of praise, '0 sweet of tongue, is chanted 
+forth to thee. 
+
+5 The ladle-holders strew trimmed grass at this well-ordered 
+
+sacrifice; 
+
+A home for Iudra is adorned, wide, fittest to receive the Gods. 
+
+6 Thrown open be the Doors Divine, unfailing, that assist 
+
+the rite, 
+
+High, purifying, much-desired, so that the Gods may enter in. 
+
+7 May Night and Morning, hymned with lauds, united, fair to 
+
+look upon. 
+
+Strong Mothers of the sacrifice, seat them together on the 
+grass. 
+
+
+1 The ladle ; the sacrificial ladle containing the oblation. 
+
+Spm out the ancient thread: perform the sacrifice ordained of old. 
+
+2 TanUnapdt: Son of Thyself ; Agni. Bee I. 13. 2. 
+
+3 Nardmnsa : a name of Agni. Bee I. 13. 2. 
+
+The Doors Divine ; of the hall of sacrifice. See I. 13. fi. 
+
+
+
+198 . THE HYMNS OF [BOOK I. 
+
+8 May the two Priests Divine, the sage, the sweet-voiced lovers 
+
+of the hymn, 
+
+Complete this sacrifice of ours, effectual, reaching heaven 
+to-day. 
+
+9 Let Hotri pure, set among Gods, amid the Maruts Bharati,; 
+I]a, Sarasvati, Mahi, rest on the grass, adorable. 
+
+10 May Tvashtar send us genial dew abundant, wondrous, rich 
+
+in gifts, 
+
+For increase and for growth of wealth, Tvashtar our kinsman 
+and our Friend. 
+
+11 Yanaspati, give forth, thyself, and call the Gods to sacrifice. 
+May Agni, God intelligent, ‘speed our oblation to the Gods. 
+
+12 To Vayu joined with Pushan, with the Maruts, and the host 
+
+of Gods, 
+
+To Indra who inspires the hymn cry Glory I and present 
+the gift. 
+
+13 Come hitherto enjoy the gifts prepared with cry of Glory I 
+
+Come, 
+
+O Indra, hear their calling ; they invite thee to the sacrifice. 
+
+HYMN CXLIIJ. Agni. 
+
+To Agni I present a newer mightier hymn, I bring my words 
+and song unto the Son of Strength, 
+
+Who, Offspring of the Waters, beariug precious things sits on 
+the earth, in season, dear Invoking Priest. 
+
+2 Soon as he sprang to birth that Agni was shown forth to 
+
+M Otaris van in the highest firmament. 
+
+When he was kindled, through his power and majesty his 
+fiery splendour made the heavens and earth to shine. 
+
+3 His flames that wax not old, beams fair to look upon of him 
+
+whose face is lovely, shine with beauteous sheen. 
+
+The rays of Agni, him whose active force is light, through 
+the nights glimmer .sleepless, ageless, like the floods. . 
+
+8 The tivo Priests Divine : see I. 13. 8. 
+
+9 H otrd: a Goddess of sacrifice, regarded as the consort of Agni. 
+
+JBMrati: a Goddess of sacred speech. 
+
+Ild, Sarasvati , Mahi: see I, 13. 9. 
+
+11 Vanaspati: the sacrificial post, said to he a form of Agni. 
+
+. 12 Gr V Glory I; Sv&M ! the sacred word uttered at the end of sacrificial 
+invocations. 
+
+
+2 M&tarhvan: see I. 31. 3. 
+
+
+
+THE MIG VEDA. 
+
+
+199 
+
+
+HYMN 144.] 
+
+4 Send thou with hymns that .Agni to his own abode, who rules, 
+
+one Sovran Lord of wealth, like Yaruna, 
+
+Him, All-possessor, whom the Bhrigns with their might 
+brought to earth's central point, the centre of the world. 
+
+5 He whom no force can stay, even as the Manfts’ roar, like 
+
+to a dart sent forth, even as the bolt from heaven, 
+
+Agni with sharpened jaws chews up and eats the trees, and 
+conquers them as when the warrior smites his foes. 
+
+6 And will not Agni find enjoyment in our praise, will not the 
+
+Vasu grant our wish with gifts of wealth 1 
+Will not the Inspirer speed our prayers to gain their end ? 
+Him with the radiant glairce I laud w r ith this my song. 
+
+7 The kiudler of the flame wins Agni as a Friend, promoter of 
+
+the Law, whose face is bright with oil. 
+
+Inflamed and keen, refulgent in our gatherings, he lifts our 
+hymn on high clad in his radiant hues. 
+
+8 Keep us incessantly with guards that cease not, Agni, with 
+
+guards auspicious, very mighty. 
+
+With guards that irever slumber, never heedless, never be¬ 
+guiled, 0 Helper, keep our children. 
+
+HYMN CXLIV. Agni. 
+
+The Priest goes forth to sacrifice, with wondrous power send¬ 
+ing aloft the hymn of glorious brilliancy. 
+
+He moves to meet the ladles turning to the right, which are 
+the first to kiss the place where he abides. 
+
+2 To him sang forth the flowing streams of Holy Law, encom¬ 
+
+passed in the home and birth-place of the God. 
+
+He, when he dwelt extended in the waters’ lap, absorbed those 
+Godlike powers for which he is adored. 
+
+3 Seeking in course altern to reach the selfsame end, the two 
+
+copartners strive to win this beauteous form. 
+
+Like Bhaga must he be duly invoked by us, as he who drives 
+the car holds fast the horse’s reins. 
+
+
+4 Earth's central 'point: the altar. 
+
+6 The F<7SU ; the God Agni. 
+
+1 The place where he abides : Agni’s dwelling-place; the altar. 
+
+2 Of Holy Law : flowing in accordance with the order of the universe. 
+
+3 The two copartners: the two priests, Hotar and Adhvaryu, according to 
+Sdyana. Perhaps Day and Fight are intended, as Ludwig suggests. 
+
+
+
+200 THE HYMNS OF [BOOK L 
+
+4 He whom the two copartners with observance tend, the pair 
+
+who dwell together in the same abode, 
+
+By night as in the day the grey one was born young, passing 
+tmtouched by eld through many an age of man. 
+
+5 Him the ten fingers, the devotions, animate : we mortals call 
+
+on him a God to give us help. 
+
+He speeds over the sloping surface of the land: new deeds 
+hath he performed with those who gird him round. 
+
+6 For, Agni, like a herdsman, thou by thine own might rulest 
+
+o’er all that is in heaven and on the earth; 
+
+And these two Mighty Ones, bright, golden, closely joined, 
+rolling them round are come unto thy sacred grass. 
+
+7 Agni, accept with joy, be glad in tbis our prayer, joy-giver, 
+
+self-sustained, strong, born of Holy Law ! 
+
+For fair to see art thou turning to every side, pleasant to 
+look on as a dwelling filled with food. 
+
+HYMN CXLY. Agni. 
+
+Ask ye of him, for he is come, he knoweth it; he, full of 
+wisdom, is implored, is now implored. 
+
+With him are admonitions and with him commands : he is 
+the Lord of Strength, the Lord of Power and Might. 
+
+2 They ask of him : not all learn by their questioning w T hat he, 
+
+the Sage, hath grasped, as ’twere, with his own mind/ 
+Forgetting not the former nor the later word, he goeth on, 
+not careless, in his mental power. 
+
+3 To him these ladles go, to him these racing mares: he only 
+
+will give ear to all the words I speak. 
+
+All-speeding, victor, perfecter of sacrifice, the Babe with 
+flawless help hath mustered vigorous might, 
+
+4 Whate’er he meets he grasps and then runs farther on, and 
+
+straightway, newly born, creeps forward with his kin. 
+
+He stirs the wearied man to pleasure and great joy what time 
+the longing gifts approach him as he comes. 
+
+
+4 The grey one.- Agni. Of. I. 164,1. 
+
+5 Him the ten fingers; see I. 141. 2. Those who gird 1dm round: his wor¬ 
+shippers. 
+
+6 These two Mighty Ones : Heaven and Earth. 
+
+3 These racing mares: these libations that quickly reach Agni. 
+
+The. Bale with flawless help ; the evcr-youthful Agni who protects his 
+worshippers. 
+
+
+
+HYMN 146.] 
+
+
+THE RIGVEBA. 
+
+
+201 
+
+
+5 He is a wild thing of the flood and forest: he hath been laid 
+upon the highest surface. 
+
+He hath declared the lore of works to mortals,’ Agni the Wise, 
+for he knows Law, the Truthful. 
+
+HYMN CXLVI. Agni. 
+
+I laxtd the seven-rayed, the triple-headed, Agni all-perfect in 
+his Parents* bosom, 
+
+Sunk in the lap of all that moves and moves not, him who 
+hath filled all luminous realms of heaven. 
+
+2 As a great Steer he grew to these his Parents; sublime he 
+
+stands, untouched by eld, far-reaching. 
+
+He plants his footsteps on the lofty ridges of the broad earth: 
+his red flames lick the udder. 
+
+3 Coming together to their common youngling both Cows, fair¬ 
+
+shaped, spread forth in all directions, 
+
+Measuring out the paths that must bo travelled, entrusting 
+all desires to him the Mighty. 
+
+4 The prudent sages lead him to his dwelling, guarding with 
+
+varied skill the Ever-Youthful. 
+
+Longing, they turned their eyes unto the River: to these the 
+Sun of men was manifested. 
+
+5 Born noble in the regions, aim of all mens’ eyes, to be implored 
+
+for life by great and small alike, 
+
+Par as the Wealthy One hath spread himself abroad, he is 
+the Sire all-visible of this progeny. 
+
+
+5 Upon the highest surface: the meaning is not clear, but the reference 
+appears to be to celestial Agni in the firmament rather than to the sacrificial 
+fire upon the altar. 
+
+1 f The three heads may be the three daily sacrifices, or the three household 
+fires, or the three regions, earth, heaven and mid-air. The seven rays are the 
+seven flames of fire.’—Wilson, 
+
+His Parents' bosom: the lap of Heaven and Earth. 
+
+2 The udder: the clouds of the sky. 
+
+8 Both Cows: apparently Heaven and Earth ; according to S&yana, the 
+institutor of the rite and the priest, or the saerificer and his wife. 
+
+4 The River: Agni, whose bounties flow like streams of water. 
+
+5 The Wealthy One : the rich and mighty Agni. 
+
+
+
+202 
+
+
+[BOOK l 
+
+
+THE HYMNS O'F 
+
+HYMN OXLYIL Agni. 
+
+How, Agni, have the radiant ones, aspiring, endued thee with 
+the vigour of the living, 
+
+So that, on both sides fostering seed and offspring, the Gods 
+may jcy in Holy Law’s fulfilment 2 
+' 2 Mark this my speech, Divine One, thou, Most Youthful! 
+offered to thee by him who gives most freely. 
+
+One hates thee, and another sings thy praises: I thine adorer 
+laud thy form, 0 Agni. 
+
+3 Thy guardian rays, 0 Agni, when they saw him, preserved 
+
+blind Mamateya from affliction. 
+
+Lord of all riches, he preserved the pious : the foes who fain 
+would harm them did no mischief. 
+
+4 The sinful man who worships not, 0 Agni, who, offering not, 
+
+harms us with double-dealing,— 
+
+: Be this in turn to him a heavy sentence: may he distress 
+himself by his reviliugs. 
+
+5 Yea, when a mortal knowingly, 0 Victor, injures with double 
+
+tongue a fellow-mortal, 
+
+TYom him, praised Agni! save thou him that lauds thee: 
+bring us not into trouble and affliction. 
+
+HYMN CXLYIII. Agni. 
+
+What Matarisvan, piercing, formed by friction, Herald of all 
+the Gods, in varied figure, 
+
+Is he whom they have set mid human houses, gay-huod as 
+light and shining forth for beauty. 
+
+2 They shall not harm the man who brings thee praises : such 
+
+as I am, Agni my lielp approves me. 
+
+All acts of mine shall they accept with pleasure, laudation 
+from the singer who presents it. 
+
+3 Him in his constant seat men skilled in worship have taken 
+
+and with praises have established. 
+
+As, harnessed to a chariot,, fleet-foot horses, at his command 
+let bearers lead him forward. 
+
+1 The radiant ones: thy bright rays. 
+
+On both sides : both in men and women ; or (offspring) of both sexes.. 
+
+3 Mihmitexja: Dirgliatamas, the Rishi of the hymn, son of Mamatft, the 
+wife of TJchathya. 
+
+1 Wilson, following S&yana, translates : f The wind, penetrating (amidst the 
+fuel) has excited (Agni) the invoker (of the gods) the multiform, the minister 
+of all the deities.’ But then ydt, what or when, is left untranslated, and the 
+explanation of Matarisvan as V&yu or wind cannot be justified by any Rigveda 
+text. * * 
+
+
+
+HYMN 150.] THE RIG VEDA, 20$ 
+
+4 Wondrous, full many a thing he chews and crunches : he 
+
+shines amid the wood with spreading brightness. 
+
+Upon his glowing flames the wind blows daily, driving them 
+like the keen shaft of an archer. 
+
+5 Him, whom while yet in embryo the hostile, both skilled and 
+
+fain to harm, may never injure, 
+
+Men blind and sightless through his splendour hurt not: his 
+never-failing lovers have preserved him. 
+
+HYMN CXLtX. Agni. 
+
+Hither- he hastes to give, Lord of great riches, King of the 
+mighty, to the place of treasure. 
+
+The pressing-stones shall serve him speeding near us. 
+
+2 As Steer of men so Steer of earth and heaven by glory, he 
+
+whose streams all life hath drunken, 
+
+Who hasting forward rests upon the altar. 
+
+3 He who hath lighted up the joyous castle, wise Courser like 
+
+the Steed of cloudy heaven, 
+
+Bright like the Sun, with hundredfold existence. 
+
+4 He, doubly born, hath spread in his effulgence through the 
+
+three luminous realms, through all the regions, 
+
+Best sacrificing Priest where waters gather. 
+
+5 Priest doubly born, he through his love of glory hath in his 
+
+keeping all things worth the choosing. 
+
+The man who brings him gifts hath noble offspring. 
+
+HYMN CL. * Agni. 
+
+Agni, thy faithful servant I call upon thee with many a gift, 
+As in the keeping of the great inciting God ; 
+
+2 Thou who ne'er movest thee to aid the indolent, the godless man, 
+Him who though wealthy never brings an offering. 
+
+3 Splendid, 0 Singer, is that man, mightiest of the great in heaven. 
+Agni, may we be foremost, we thy worshippers. 
+
+1 The place of treasure: the altar, where riches are obtained by sacrifice 
+and prayer. 
+
+2 As Steer of men : preeminent, like a strong bull, among men. 
+
+3 The joyous castle : or the castle Narminx; meaning, probably, the proud 
+. stronghold of some demon, 
+
+4 Where waters gather ; according to S&yana, in the place of sacrifice where 
+water is collected for ceremonial purpose. But the reference is probably to 
+Agni’s appearance in the firmament, the watei*s above the earth, m the form 
+of lightning. 
+
+5 Doubly born; from the fire-sticks and again at consecration. 
+
+3 That man : who propitiates thee by sacrifice and praise, 
+
+0 Singer ; singer of hymns, sage, or priest. 
+
+
+
+
+204 THE HYMNS OF [BOOK L 
+
+HYMN CLT. Mitra and Varuna. 
+
+Heaved and earth, trembled at the might and voice of him, 
+whom, loved and Holy One, helper of all mankind, 
+
+The wise who longed for spoil in fight for kine brought forth 
+with power, a Friend, mid waters, at the sacrifice* 
+
+2 As these, like friends, have done this work for you, these 
+
+prompt servants of Purumilha Soma-offerer, 
+
+Give mental power to him who sings the sacred song, and 
+hearken, Strong Ones, to the master of the house. 
+
+3 The folk have glorified your birth from Earth and Heaven, 
+
+to be extolled, ye Strong Ones, for your mighty power. 
+
+Ye, when ye bring to singer and the rite, enjoy the sacrifice 
+performed with holy praise and strength. 
+
+4 The people prospers, Asuras! whom ye dearly love: ye, 
+
+Bighteous Ones, proclaim aloud the Holy Law. 
+
+That efficacious power that comes from lofty heaven, ye bind 
+unto the work, as to the pole an ox. 
+
+5 On this great earth ye send your treasure down with might: 
+
+unstained by dust, the crowding kine are in the stalls. 
+
+Here in the neighbourhood they cry unto the Sun at morning 
+and at evening, like swift birds of prey. 
+
+6 The flames with curling tresses serve your sacrifice, whereto 
+
+*ye sing the song, Mitra and Varuna. 
+
+Send down of your free will, prosper onr holy songs: ye are 
+sole Masters of the singer’s hymn of praise. 
+
+7 Whoso with sacrifices toiling brings you gifts, and worships, 
+
+sage and priest, fulfilling your desire,— 
+
+To him do ye draw nigh and taste his sacrifice. Come well- 
+inclined to us unto our songs and prayer. 
+
+8 With sacrifices and with milk they deck you first, ye Bigliteous 
+
+Ones, as if through stirrings of the mind. 
+
+To you they bring their hymns with their collected thought, 
+while ye with earnest soul come to us gloriously. 
+
+
+1 Of him: Agni. 
+
+2 As these; the priests. Purumilha; the prince who offers the sacrifice. 
+Strong Ones: ye mighty Gods, Mitra and Varnna. 
+
+3 When ye bring: him, Agni, to the sacrifice. 
+
+4 Asuras : immortal Gods, especially the ancient deities. 
+
+That efficacious power: as Wilson observes, the meaning is not very obvious, 
+although it is clear that the adequacy of worship or sacrifice to effect its objects, 
+©r realize its rewards, is intended. 
+
+
+
+
+HYMN 152.] 
+
+
+THE F1GVFDA. 
+
+
+205 
+
+
+9 Bieli strength of life is yours: ye, Heroes, have obtained 
+through your surpassing powers rich far-extending might. 
+Hot the past days conjoined with nights, not rivers, not the 
+Panis have attained your Godhead and your wealth. 
+
+HYMH CLII. Mitra-Varuna. 
+
+The robes which ye put on abound with fatness : uninterrupted 
+courses are your counsels. 
+
+All falsehood, Mitra-Varuna I ye conquer, and closely cleave 
+unto the Law Eternal. 
+
+2 This might of theirs hath no one comprehended. True is the 
+
+crushing word the sage hath uttered, 
+
+The fearful four-edged bolt smites down the three-edged, and 
+those who hate the Gods first fall and perish. 
+
+3 The Footless Maid precedeth footed creatures. Who marketh, 
+
+Mitra-Varuna, this your doing ? 
+
+The Babe Unborn supporteth this world’s burthen, fulfilleth 
+Law and overcometh falsehood. 
+
+4 We look on him the darling of the Maidens, always advancing, 
+
+never falling downward, 
+
+Wearing inseparable, wide-spread raiment, Mitra’s and Varuna’s 
+delightful glory. 
+
+5 Unbridled Courser, born but not of horses, neighing he flieth 
+
+on with back uplifted. 
+
+The youthful love the mystery thought-surpassing, praising in 
+Mitra-Varuna, its glory. 
+
+9 The Panis: the envious demons who carry away and conceal the cows or 
+rays of light. 
+
+X The robes which ye put on: the oblations of clarified butter with which 
+the Gods may be said to be clothed. 
+
+Uninterrupted courses are your counsels: your designs are always fully 
+carried into effect. Or the meaning may be as Wilson, following S&yana, 
+renders it: 1 your natures are to be regarded as without defect.’ 
+
+2 The fearful four-edged bolt; Ludwig suggests an emendation of the text 
+and then translates : 4 thrice strikes the edge [of Indra’s thunderbolt], four 
+times the fearful edge.’ I give the literal English of the words as they stand, 
+the sense being, according to S&yana, that he who has more arms is stronger 
+than he who has fewer, the arms intended being, perhaps, sacrifice and prayer. 
+
+3 The Footless Maid; Dawn. The £abe Unborn: the Sun before his 
+appearance in heaven. 
+
+4 The darling of the Maidens : the Sun, the lover of the Dawns. 
+
+5 The mystery thought-surpassing : the mystery of the Sun’s motion exoites 
+wonder, and Mitra and Varuna are praised in connexion with it. 
+
+
+
+m THE HYMNS OF [BOOK /, 
+
+6 May the milch-kine who favour Mamateya prosper in this 
+
+world him who loves devotion. 
+
+May he, well skilled in rites, beg food, and calling Aditi with 
+his lip$ give us assistance. 
+
+7 Gods, Mitra-Varuna, with love and worship, let me make you 
+
+delight in this oblation. 
+
+May our prayer be victorious in battles, may we have rain 
+from heaven to make us prosper. 
+
+HYMN CLIII. Mitra-Varuna. 
+
+We worship with our reverence and oblations you, Mitra- 
+Varuna, accordant, mighty, 
+
+So that with us, ye Twain whose backs are sprinkled with oil, 
+the priests with oil and hymns support you. 
+
+2. Your praise is like a mighty power, an impulse : to you, Twain 
+Gods, a well-formed hymn is offered, 
+
+As the priest decks you, Strong Ones, in assemblies, and the 
+prince fain to worship you for blessings. 
+
+3 0 Mitra-Varuna, Aditi the Milch-cow streams for the rite, for 
+
+folk who bring oblation, 
+
+When in the assembly he who worships moves you, like to a 
+human priest, with gifts presented. 
+
+4 So may the kine and heavenly Waters pour you sweet drink 
+
+in families that make you joyful. 
+
+Of this may he, the ancient House-Lord, give us. Enjoy, 
+drink of the milk the cow provideth. 
+
+
+6 Md matey a: the son of Mamatft, Dlrghatamas the Tvishi of the hymn. 
+
+Him who loves devotion : apparently PurumJlha the institutor of the 
+sacrifice, mentioned in stanza 6 of the preceding hymn. 
+
+May he beg food: the food that remains after the oblations have been 
+presented and consumed. 
+
+Aditi: X follow Ludwig in taking Aditi in the usual signification. S&yana 
+takes it as meaning £ a perfect ceremony’ which is to be completed, and 
+Grassmann as famine, dearth, or want, which is to be averted. 
+
+The hymn is full of difficulties, and cannot at present be satisfactorily 
+translated. 
+
+2 The 'prince: the wealthy man who institutes the sacrifice. 
+
+3 Aditi , the Milch-cow ; aditi regarded as the source of rewards for the 
+pious; or Aditi may be taken as an epithet, f the exhaustless,’ qualifying 
+Milch-cow. 
+
+4 The ancient House-Lord; Agni, the guardian of the homestead, 
+
+
+
+EYME 155.] • THE RIGVEDA. 207 
+
+HYMN CLIY. Vishnu. 
+
+I will declare the -mighty deeds of Vishnu, of him who 
+measured out the earthly regions, 
+
+Who propped the highest place of congregation, thrice setting 
+down his footstep, widely striding. * 
+
+2 For this his mighty deed is Vishnu lauded, like some wild 
+
+beast, dread, prowling, mountain-roaming ; 
+
+He within "whose three wide-extended paces all living creatures 
+have their habitation. 
+
+3 Let the hymn lift itself as strength to Vishnu, the Bull far- 
+
+striding, dwelling on the mountains, 
+
+Him who alone with triple step hath measured this common 
+dwelling-place, long, far extended. 
+
+4 Him whose three places that are filled with sweetness, imperish¬ 
+
+able, joy as it may list them, 
+
+Who verily alone upholds the threefold, the earth, the heaven, 
+and all living creatures. 
+
+5 May I attain to that his well-loved mansion where men devoted 
+
+to the Gods are happy. 
+
+For there springs, close akin to the Wide-Strider, the well of 
+meath in Vishnu’s highest footstep. 
+
+6 Fain would we go unto your dwelling-places where there are 
+
+many-horned and nimble oxen, 
+
+For mightily, there, shineth down upon us the widely-striding 
+Bull’s sublimest mansion. 
+
+HYMN CLV . Vishnu-Indra, 
+
+To the great Hero, him who sets his mind thereon, and Vishnu, 
+praise aloud in song your draught of juice,— 
+
+Gods ne’er beguiled, who borne as’t were by noble steed, have 
+stood upon the lofty ridges of the hills. 
+
+
+1 The highest place of congregation: heaven, where the Gods are assembled. 
+Thrice setting down his footstep: see I. 22. 16. 
+
+2 For this his mighty deed: I have followed S&yana who takes the active 
+verb in a passive signification. Prof. Peterson translates : ‘ Vishnu makes 
+loud boast of this/ which is perhaps a more accurate rendering. 
+
+5 Meath: or nectar, or honey ; meaning celestial Soma. 
+
+6 Your dwelling-places ; Vishnu’s and probably Indra’s. 
+
+Many-horned and nimble oxen: the stars with their ever-twinkling rays. 
+
+. Of. I. 105. 10 ; Valakhilya 7. 2, 
+
+.1 To the great Eero: Indra. Who sets his mind thereon ; who loves praise. 
+
+
+
+208 TBE HYMNS OF '[BO'OK L 
+
+2 Your Soma-drinker keeps afar your furious rush, Indra and 
+
+Vishnu, when ye come with all your might. 
+
+That which hath been directed well at mortal man, bow-armed 
+Krisanu's arrow, ye turn far aside. 
+
+3 These offerings increase his mighty manly strength : he brings 
+
+both Parents down to share the genial how. 
+
+He lowers, though a son, the Father’s highest name ; the third 
+is that which is high in the light of heaven. 
+
+4 We laud this manly power of him the Mighty One, preserver, 
+
+inoffensive, bounteous and benign; 
+
+His who strode, widely pacing, with three steppings forth over 
+the realms of earth for freedom and for life. 
+
+5 A mortal man, when he beholds two steps of him who looks 
+
+upon the light, is restless with amaze. 
+
+But his third step doth no one venture to approach, no, nor 
+the feathered birds of air who fly with wings. 
+
+6 He, like a rounded wheel, hath in swift motion set his ninety 
+
+racing steeds together with the four. 
+
+Developed, vast in form, with those who sing forth praise, a 
+youth, no more a child, he cometh to. our call. 
+
+HYMN CLVI. Vishnu. 
+
+Far-shining, widely famed, going thy wonted way, fed with 
+the oil, he helpful, Mitra-like, to us. 
+
+So, Vishnu, e’en the wise must swell thy song of praise, and 
+he who hath oblations pay thee solemn rites. 
+
+
+2 Your Soma-drinker : you gently approach your devout worshipper and do 
+him no harm. 
+
+Krisdnu : one of the guardians of the heavenly Soma, apparently a demon 
+of drought who prevents men from enjoying the ambrosial rain. 
+
+S Both Parents: Heaven and Earth. The genial flow: the sacrificial offering, 
+the libation of Soma juice. 
+
+lie lowers, though a son: the meaning appears to be that Vishnu takes rank 
+in the sacrifice above his own father Dyaus, and that Agni has the third place. 
+
+5 ‘ His (Vishnu’s) path on earth and in the firmament is within mortal 
+observation ; not so that in heaven.’—Wilson. Mis third step: in the highest 
+heaven. Cf. I. 1 54. 5. 
+
+0 This verse is not very intelligible. Wilson following Sfiyana, gives the 
+following explanation: c Vishnu is here identified with Time, comprising 
+ninety-four periods: the year, two solstices, five seasons, twelve months, 
+twenty-four half-months, thirty clays, eight watches, and ’ 1 / ■ V .’ 
+
+Ludwig translates the first hemistich : ‘ and under fo- ■ ■ ' .' - . r 
+
+se&sonsj he, like a round wheel, hath set in motion ninety spokes.’ The steeds, 
+or spokes, are the days of the solar year, ninety in each of the four seasons. 
+
+
+
+BYMM 157.] THS HIGVEDA. m 
+
+2 He who brings gifts to him the Ancient and the Last* to 
+
+Vishnu who ordains, together with his Spouse, 
+
+Who ' tells the lofty birth of him the Lofty One, shall verily 
+surpass in glory e’en his peer. 
+
+3 Him have ye satisfied, singers, as well as ye know, primeval 
+
+germ of Order even from his birth. 
+
+Ye, knowing e'en his name, have told it forth : may we, Vishnu, 
+enjoy the grace of thee the Mighty One. 
+
+4 The Sovran Varuna and both the Asvins wait on this the .will 
+
+of him who guides the Marut host. 
+
+Vishnu hath power supreme and might that finds the day, 
+and with his FriendTimbars the stable of the kine. 
+
+5 Even he the Heavenly One who came for fellowship, Vishnu 
+
+to Indra, godly to the godlier, 
+
+Who, Maker, throned in three worlds, helps the Aryan man, 
+and gives the worshipper his share of Holy Law. 
+
+HYMN CLVII. Asvins. 
+
+Agni is wakened: Surya riseth from the earth. Mighty, re¬ 
+fulgent Dawn hath shone with all her light. 
+
+The Asvins have equipped their chariot for the course. God 
+Savitar hath moved the folk in sundry ways. 
+
+2 When, Asvins, ye equip, your very mighty car, bedew, ye 
+
+Twain, our power with honey and with oil. 
+
+To our devotion give victorious strength in war: may we win 
+’ riches in the heroes’ strife for spoil. 
+
+3 High to us come the Asvins’ lauded three-wheeled car, the car 
+
+laden with meath and drawn by fleet-foot steeds, 
+Three-seated, opulent, bestowing all delight: may it bring 
+weal to us, to cattle and to men. 
+
+4 Bring hither nourishment for us, ye Asvins Twain j sprinkle 
+
+us with your whip that drops with honey-dew. 
+
+2 Together with his Spouse: sumajjdnaye; explained by S&yana to mean 
+‘ self-born, 5 and by Ludwig ‘very delightful.’ 
+
+4 With his Friend: assists his friend Indra in releasing the rain imprisoned 
+in the mountains of cloud, or the rays of light that have been stolen. 
+
+5 Mis share of Holy Law: his share of the blessings which follow the per¬ 
+formance of sacrifice. 
+
+1 Savitar: the Sun as the great cause of life. 
+
+3 Three-wheeled car: see I. 34. 5. 
+
+4 Your whip : see Hymns of the Atharva-veda, IX. 1, which is a glorifica¬ 
+tion of the Asvins’ Honey-Wr, -.r. perhaps, the early* stimulating 
+and life-giving breeze which ,-\j n\.« .no first appearance of these Lords 
+of Light and Heralds of Dawn, 
+
+14 ‘ v 
+
+
+
+210 TEE HYMNS OF IBOOK l 
+
+Prolong our days of life, wipe out our trespasses; destroy our 
+foes, be our companions and our Friends. 
+
+5 Ye store the germ of life in female creatures, ye lay it up 
+
+withija all living beings. 
+
+Ye haver sent forth, 0 Asvins passing mighty, the fire, the 
+sovrans of the wood, the waters. 
+
+6 Leeches are ye with medicines to heal us, and charioteers are 
+
+ye with skill in driying. 
+
+Ye Strong, give sway to him who brings oblation and with his 
+heart pours out his gift before you. 
+
+HYMN CLYIII. Asvins. 
+
+Ye Vasus Twain, ye Rudras full of counsel, grant us, Strong 
+Strengthened, when ye stand beside us, 
+
+What wealth Auchathya craves of you, great Helpers when 
+ye come forward with no niggard succour. 
+
+2 Who may give you aught, Vasus, for your favour, for what, 
+
+at the Cow’s place, ye grant through worship ? 
+
+Wake for us understanding full of riches, come with a heart 
+that will fulfil our longing. 
+
+3 As erst for Tugra’s son your cai*, sea-crossing, strong, was 
+
+equipped and set amid the waters, 
+
+So may I gain your shelter and protection as with winged 
+course a hero seeks his army. 
+
+4 May this my praise preserve Uchathya’s offspring: let not 
+
+these Twain who fiy with wings exhaust me. 
+
+'Let not the wood ten times up-piled consume me, when fixed 
+for you it bites the ground it stands on. 
+
+5 The most maternal streams, wherein the Dasas cast me 
+
+securely bound, have not devoured me. 
+
+When Traitana would cleave my head asunder, the D&sa 
+wounded his own breast and shoulders. 
+
+5 The sovrans of the wood; the tall trees of the forest. 
+
+X Ye Vasus Twain , ye Rudras : the Asvins are addressed as identical with 
+these two classes of Gods. See I. 31. 3. and 34.11. 
+
+Auchathya : the son of Uchathya, Dlrghatamas the Rishi of the hymn. 
+
+2 The Cow's place; according to S&yana, the altar; the Cow being the 
+the earth. 
+
+3 Tugra's son r see I. 116. 3. 
+
+4 Uchathya's offspring : the poet himself. These Twain ; day and night. 
+From this and the following verse it would appear that Blrghatamas had been 
+subjected to the ordeals of fire, water, and single comhat with a man called 
+Traitana, and preserved in all three by the Asvins, See Ludwig, Der Rig- 
+veda, IN. p. 44. 
+
+
+
+Tm MGVBDA. 
+
+
+211 
+
+
+QTMtf 160 .] 
+
+6 Dirghatam&s the son of Mamat& hath come to length of days 
+in the tenth age of human kind. 
+
+He is the Brahman of the waters as they strive to reach their 
+end and aim; their charioteer is he. 
+
+HYMN OLIX. Heaven and Earth, 
+
+t £&AIsE with sacrifices mighty Heaven and Earth at festivals, 
+the wise, the Strengtheners of Law. 
+
+Who, having Gods for progeny, conjoined with Gods, through 
+• wonder-working wisdom bring forth choicest boons, 
+
+2 With invocations, on the gracious Father’s mind, and on the 
+
+Mother’s great inherent power I muse. 
+
+^Prolific Parents, they have made the world of life, and for 
+their brood all round wide immortality. 
+
+3 These Sons of yours well skilled in work, of wondrous power, 
+
+brought forth to life the two great Mothers first of all. 
+
+To keep the truth of all that stands and all that moves, ye 
+guard the station of your Son who knows no guile. 
+
+4 They with surpassing skill, most wise, have measured out the 
+
+Twins 'united in their birth and in their home. 
+
+They, the refulgent Sages, weave within the sky, yea, in the 
+depths of sea, a web for ever new. 
+
+5 This is to-day the goodliest gift of Savitar: this thought we 
+
+have when now the God is furthering us. 
+
+On us with loving-kindness Heaven and Earth bestow riches 
+and various wealth and treasure hundredfold! 
+
+HYMN CLX, Heaven and Earth. 
+
+These, Heaven and Earth, bestow prosperity on all, sustainers 
+of the region, Holy Ones and wise, 
+
+Two Bowls of noble kind: between these Goddesses the God, v 
+the fulgent Sun, travels by fixed decree. 
+
+
+6 The tenth age: perhaps the tenth decade. The meaning of the verse, 
+which appears to be a later addition, is obscure, 
+
+3 These Sons of yours: the Bibhus, who restored their Parents* youth. 
+See I. 20. 4, The two great Mothers : the Parents of all, Heaven and Earth. 
+
+Tour Son who hnows no guile : Stlrya, or the Sun, who is regarded as the 
+symbol of truth. 1 Solem q-uis dieere falsum Audeat ? * 
+
+4 The Twins: Heaven and Earth, In the depths of sea; in the aerial 
+ocean or atmosphere. 
+
+1 Two Bowls: so called from their hemispherical appearance. But see Hille* 
+brandt, Vedische Mythologie, I. p. 177, and Ludwig, Ueber die N. A. auf dem 
+Q, der Bgveda-forschung, p. 87. 
+
+
+
+
+212 TEE HYMNS OF - [BOOK A 
+
+, 2 Widely-capaeious Pair, mighty, that never fail, the Father and 
+the Mother keep all creatures safe: 
+
+The two world-halves, the spirited, the beautiful, because the 
+Father hath clothed them in goodly forms. 
+
+3 Son of th^se Parents, he the Priest with power to cleanse, Sage, 
+
+sanctifies the worlds with his surpassing power. 
+
+Thereto for his bright milk he milked through all the days 
+the party-coloured Cow and the prolific Bull, 
+
+4 Among the skilful Gods most skilled is he, who made the two 
+
+world-halves which bring prosperity to all; 
+
+Who with great wisdom measured both the regions out, and 
+stablished them with pillars that shall ne’er decay, 
+
+5 Extolled in song, 0 Heaven and Earth, bestow on us, ye 
+
+mighty Pair, great glory and high lordly sway, 
+
+Whereby we may extend ourselves ever over the folk; and 
+send us strength that" shall deserve the praise of men. 
+
+HYMN CLXI. Ribhus. 
+
+' Why hath the Best, why hath the Youngest come to us ? 
+Upon what embassy comes he ? What have we said ? 
+
+We have not blamed the chalice of illustrious birth. We, 
+Brother Agni, praised the goodness of the wood, 
+
+2 The chalice that is single make ye into four : thus have the 
+
+Gods commanded; therefore am I come. 
+
+If, 0 Sudhanyan’s Children, ye will do this thing ye shall 
+participate in sacrifice with Gods. 
+
+3 What to the envoy Agni in reply ye spake, A courser must be 
+
+made, a chariot fashioned here, 
+
+A cow must be created, and the Twain made young. When 
+we have done these things, Brother, we turn to you. 
+
+4 When thus, 0 Ribhus, ye“ had done ye questioned thus, 
+
+Whither went he who came to us a messenger ? 
+
+
+2 The Father: Byaus, or perhaps Tvashfcar, 
+
+3 Son of these Parents: the Sun, the offspring of Heaven and Earth, 
+
+For Ms bright milk: he has drawn the dew as milk from his mother Earth, 
+and obtained his light from Heaven his father. 
+
+4 Most shilled is he: S&yana observes that having magnified Heaven and 
+Earth by praising their son, the poet now magnifies them by lauding their 
+maker. See Muir, 0. S . Texts, v, SO, 
+
+■ l The Ribhus ask Agni why he comes to them. The chalice: see I. 2Q. 6 . 
+
+- g 4 Conner must be made, etc ,; see I. 20. 2, 3, 4, and I, 110, and 111, 
+
+
+
+the mar eda. 
+
+
+HYMN 161.] 
+
+
+213 
+
+
+Then Tv ash tar, when he viewed the four wrought chalices, 
+concealed himself among the Consorts of the Gods. 
+
+5 As Tvashtar thus had spoken, Let us slay these men who have 
+
+reviled the chalice, drinking-cup of Gods, 
+
+They gave themselves new names when Soma juipe was shed, 
+and under these new names the Maiden welcomed them. 
+
+6 Indra hath yoked his Bays, the Asvins 4 5 6 7 8 9 10 car is horsed, Brihas- 
+
+pati hath brought the Cow of every hue. 
+
+Ye went as Bibhu, Vibhvan, V&ja to the Gods, and skilled 
+in war, obtained your share in sacrifice. 
+
+7 Ye by your wisdom brought a cow from out a hide; unto that 
+
+ancient Pair ye gave again their youth. 
+
+Out of a horse, Sudhan van's Sons, ye formed a horse : a cha¬ 
+riot ye equipped, and went unto the Gods. 
+
+8 Drink ye this water, were the words ye spake to them; or 
+
+drink ye this, the rinsing of the Munja-grass. 
+
+If ye approve not even this, Sudhanvan’s Sons, then at the 
+third libation gladden ye yourselves. 
+
+9 Most excellent are waters, thus said one of you; most excel¬ 
+
+lent is Agni, thus another said. 
+
+Another praised to many a one the lightning cloud. Then 
+did ye shape the cups, speaking the words of truth. 
+
+10 One downward to the water drives the crippled cow, another 
+trims the flesh brought on the carving-board. 
+
+One carries off the refuse at the set of sun. How did the Pa¬ 
+rents aid their children in their task ! 
+
+
+4 Then Tvashtar; represented as hiding himself for shame among the God¬ 
+desses—probably the Celestial Waters—when he saw this alteration of his work, 
+dnd in anger proposing to slay the Ribhus who had thus disgraced him. 
+
+5 New names ; probably Ritus, Seasons, in place of Ribhus.—Ludwig. TM 
+Maiden / apparently the daughter of Tvashtar, meaning, perhaps, as Ludwig 
+BUggests, the first Dawn of the year, of which Tvashtar is the God. 
+
+6 The Cow of every hue: the fruitful earth restored to youth by the Gods 
+
+of the Seasons. 
+
+8 The rinsing of the Munja-grass ■: or Soma juice which has been filtered 
+through a strainer made of that grass. ‘ The two first alternatives intimate 
+that the Ribhus may be participant of the libations offered at dawn or at 
+noon ; the third applies to the evening sacrifice ; the right of the RibhuS tp 
+share in this being elsewhere acknowledged.*—Wilson. 
+
+9 The meaning of these sayings in this place is not clear. 
+
+10 The restoration to youth of the aged Parents, Heaven and Earth, ap¬ 
+pears to be symbolically described under the figure.of a sacrifice. 
+
+How did the Parents aid ?; weak and exhausted with age they were unable 
+to give any assistance. 
+
+
+
+214 TMJS EYMNS OF \[BOOK L 
+
+11 On the high places ye have made the grass for man, and water 
+
+in the Talleys, by your skill, 0 Men, 
+
+Bibhus, ye iterate not to-day that act of yours, your sleeping 
+in the house of him whom naught can hide. 
+
+12 As, compassing them round, ye glided through the worlds, 
+
+where had the venerable Parents their abode % 
+
+Ye laid a curse on him who raised his arm at you: to him 
+who spake aloud to you ye spake again. 
+
+13 When ye had slept your fill, ye Bibhus, thus ye asked, 0 thou 
+
+whom naught may hide, who now hath wakened us ? 
+
+The goat declared the hound to be your wakener. That day, 
+in a full year, ye first unclosed your eyes. 
+
+14 The Maruts move in heaven, on earth this Agni; through the 
+
+mid-firmament the Wind approaches. 
+
+Varuna comes in the sea’s gathered waters, 0 Sons of Strength, 
+desirous of your presence. 
+
+HYMN GLXir. The Horse. 
+
+Slight us not Varuna, Aryaman, or Mitra, Eihhukshan, 
+Indra, Ayu, or the Maruts, 
+
+When we declare amid the congregation the virtues of the 
+strong Steed, God-descended. 
+
+2 What time they bear before the Courser, covered with trap¬ 
+pings and with wealth, the grasped oblation, 
+
+
+11 In ike house of him whom naught can hide: in the mansion of the Sun, 
+to whom the Hibhus went to obtain immortality. In this and the remaining 
+stanza, according to S&yana, the Ilibhus are identified with the rays of the 
+snn. 
+
+13 When ye had slept; in the mansion of the Sun. 
+
+The goat declared the hound to he your wakener: the meaning is obscure. 
+^Ayana’s rendering is, ‘ the Sun replied that the awakener was the wind/ 
+
+That d&y: Wilson, following SAyana, explains : ‘you have made this world 
+to-day luminous, after the year has expired ; that is, the rainy season being 
+’ past, the rays of the sun and moon are again visible/ 
+
+14 Sons of Strength: ye powerful Hibhu3. 
+
+1 Rihhuhshan: a name of Indra, as lord of the Hibhus. 
+
+Ayu: said hy both commentators, SAyana and Mahidhara, to be used in 
+this place for VAyu, the God of Wind. Ayu is probably Agni. 
+
+Amid the congregation: at sacrifice. 
+
+God-descended: sprung from the Gods, or, according to SAyana, horn as the 
+type of various deities. 
+
+2 Grasped oblation: the offering that is to be made for the horse, and 
+which has been taken from the remains of the burnt-offering made the night 
+before, 
+
+
+
+
+HYMN 162.] RI&VMtiA. 215 
+
+The dappled goat goeth straightforward, bleating, to the place 
+dear to Indra and to Pushan. 
+
+3 Dear to all Gods, this goat, the share of Pushan, is first led 
+
+forward with the vigorous Courser, 
+
+While Tvashtar sends him forward with the Charger, acceptable 
+for sacrifice, to glory. 
+
+4 When thrice the men lead round the Steed, in order, who 
+
+goeth to the Gods as meet oblation, 
+
+The goat precedeth him, the share of Pushan, and to the Gods 
+the sacrifice announceth. 
+
+5 Invoker, ministering priest, atoner, fire-kindler, Soma-presser, 
+
+sage, reciter, 
+
+With this well ordered sacrifice, well finished, do ye fill full 
+the channels of the rivers. 
+
+6 The hewers of the post and those who carry it, and those who 
+
+carve the knob to deck the Horsed stake; 
+
+Those who prepare the cooking-vessels for the Steed,—may 
+the approving help of these promote our work. 
+
+7 Porth, for the regions of the Gods, the Charger with his 
+
+smooth back is come; my prayer attends him. 
+
+In him rejoice the singers and the sages. A good friend have 
+we won for the Gods 3 banquet. 
+
+8 May the fleet Courser’s halter and his heel-ropes, the head-stall 
+
+and the girths and cords about him. 
+
+And the grass put within his mouth to bait him,—among the 
+Gods, too, let all these be with thee. 
+
+9 What part of the Steed’s flesh the fly hath eaten, or is left 
+
+sticking to the post or hatchet, 
+
+Or to the slayer’s hands and nails adhereth,—among the Gods, 
+too, may all this be with thee. 
+
+10 Food undigested steaming from his belly, and any odour of 
+raw flesh remaining, 
+
+This let the immolators set in order and dress the sacrifice 
+with perfect cooking. 
+
+
+The dappled goat : this goat is to be tied to the horse at the sacrificial post. 
+P&shan here is said by Sayana to stand for Agnh 
+
+4 Who goeth to the Gods: the object of the sacrifice is to send the horse to 
+the Gods that he may obtain wealth and other blessings for his sacrifices. 
+
+5 Invoker , etc : these are the designations of eight of the sixteen priestB em¬ 
+ployed at solemn rites. The sage (stiviprah, a priest of profound knowledge) 
+is the superintendent of the whole ceremony. 
+
+Fill full the channels : obtain abundance of rain ; or perhaps offer oblations 
+in abundance. 
+
+
+
+m TEM BTMm OF ■ [BOOK £ 
+
+11 What from thy body which with fire is roasted, when thou art 
+
+set upon the spit, distilleth,— 
+
+Let not that lie on earth or grass neglected, but to the long¬ 
+ing Gods let all be offered. 
+
+12 They who observing that the Horse is ready call out and say, 
+
+The smell is good; remove it; 
+
+And, craving meat, await the distribution,—may their approv¬ 
+ing help promote our labour. 
+
+1-3 The trial-fork of the flesh-cooking caldron, the vessels out of 
+which the broth is sprinkled, . 
+
+The warming-pots, the covers of the dishes, hooks, carving- 
+boards,—all these attend the Charger. 
+
+14 The starting-place, his' place of rest and rolling, the ropes 
+
+wherewith the Charger’s feet were fastened, 
+
+The water that he drank, the food he tasted,—among the 
+Gods, too, may all these attend thee. 
+
+15 Let not the fire, smoke-scented, make thee crackle, nor glow¬ 
+
+ing caldron smell and break to pieces. 
+
+Offered, beloved, approved, and consecrated,—such Charger 
+do the Gods accept with favour. 
+
+16 The robe they spread upon the Horse to clothe him, the upper 
+
+covering and the golden trappings, 
+
+The halters which restrain the Steed, the heel-ropes,—all these, 
+as grateful to the Gods, they offer. 
+
+17 If one, when seated, with excessive urging hath with his heel 
+' * or with his whip distressed thee, 
+
+All these thy woes, as with the oblations’ ladle at sacrifices, 
+with my prayer I banish. 
+
+18 The four-and-thirty ribs of the swift Charger, kin to the Gods, 
+
+the slayer’s hatchet pierces. 
+
+Cut ye with skill, so that the parts be flawless, and piece by 
+piece declaring them dissect them. 
+
+19 Of Tvashtar’s Charger there is one dissector,—this is the 
+
+custom—two there are who guide him. 
+
+Such of his limbs as I divide in order, all these, amid the 
+balls, in Are I offer. 
+
+
+18 Four-and-thirty: bo many out of the thirty-six. As the Sacrificial 
+Horse is the symbol of the heavens, the thirty-four ribs represent the sun, 
+the moon, the five planets, and the twenty-seven nahshatras or lunar as- 
+terisms. See Ludwig, Her Rigveda, III. p. 186. Piece by piece declaring 
+them: the dissectors are to name the aeveral parts as they divide them, each 
+part being sacred to a separate divinity. 
+
+19 Amid the balls; the meat made up into balls. 
+
+
+
+
+SYMN 163.] TEE MlGYMtiA. 217 
+
+20 Let not thy dear soul burn thee as thou comest, let not the 
+
+hatchet linger in thy body. 
+
+Let not a greedy clumsy immolator, missing the joints, 
+mangle thy limbs unduly. 
+
+21 No, here thou diest not, thou art not injured : l fy easy paths 
+
+unto the Gods thou goest. 
+
+Both Bays, both spotted mares are now thy fellows, and to 
+the ass’s pole is yoked the Charger. 
+
+22 May this Steed bring us all-sustaining riches, wealth in good 
+
+kine, good horses, manly offspring. 
+
+Freedom from sin may Aditi vouchsafe us : the Steed with 
+our oblations gain us lordship! 
+
+HYMN CLXIIL The Horse. 
+
+What time, first springing into life, thou neighedst, proceed¬ 
+ing from the sea or upper waters, 
+
+Limbs of the deer hadst thou, and eagle pinions. 0 Steed, 
+thy birth is high and must be lauded. 
+
+2 This Steed which Yama gave hath Trita harnessed, and him, 
+
+the first of all, hath Indra mounted. 
+
+His bridle the Gandharva grasped. 0 Yasus, from out the 
+Sun ye fashioned forth the Courser. 
+
+3 Yama art thou, 0 Horse; thou art Aditya; Trita art thou by 
+
+secret operation. 
+
+Thou art divided thoroughly from Soma. They say thou 
+hast three bonds in heaven that hold thee. 
+
+
+20 Burn thee : make thee sad, 
+
+21 Both Bays: thou art now associated in heaven with the two bay horses 
+of Indra, the two spotted mares of the Maruts, and the ass that draws 
+the 'chariot of the Asvins. 
+
+A full description of an Asvamedha or Horse-sacrifice in later times may 
+be found in the B&m&yana, Book I., CJantos 10—13. 
+
+1 From the sea: the Sacrificial Horse is here identified with the Sun in the 
+ocean of air. 
+
+2 Yama : here said to mean Agnl, as a solar deity. Trita: as God of the 
+remote birth-place of the Sun, See I, 187, note. 
+
+The Gandharva .* Visv&vasu, a heavenly being who dwells in the region of 
+the air and guards the celestial Som&, 
+
+3 Aditya ; the Sun, 
+
+By secret operation: by the mysterious effect of the sacrifice. 
+
+Soma; here, perhaps, the Moon ; but the meaning is uncertain. 
+
+
+
+
+218 TBM EYMNS OF [ BOOK T. 
+
+4 Three bonds, they say, thou hast in heaven that bind thee, 
+
+three in the -waters, three within the ocean. 
+
+To me thou seemest Yaruna, 0 Courser, there where they say 
+is thy sublimest birth-place. 
+
+5 Here, Courser, are the places where they groomed thee, here 
+
+are the traces of thy hoofs as winner. 
+
+Here have I seen the auspicious reins that guide thee, which 
+those who guard the holy Law keep safely. 
+
+6 Thyself from far I recognized in spirit,—a Bird that from 
+
+below flew through the heaven. 
+
+I saw thy head still soaring, striving upward by paths unsoiled 
+by dust, pleasant to travel. 
+
+7 Here I beheld thy form, matchless in glory, eager to win thee 
+
+food at the Cow’s station. 
+
+Whene’er a man brings thee to thine enjoyment, thou swallow- 
+est the plants, most greedy eater. 
+
+8 After thee, Courser, come the car, the bridegroom, the kine' 
+
+come after, and the charm of maidens. 
+
+Bull companies have followed for thy friendship : the pattern 
+of thy vigour Gods have copied. 
+
+9 Horns made of gold hath he : his feet are iron; less fleet than 
+
+he, though swift as thought, is Indra. 
+
+The Gods have come that they may taste the oblation of him 
+who mounted, first of all, the Courser. 
+
+10 Symmetrical in flank, with rounded haunches, mettled like 
+heroes, the Celestial Coursers 
+
+. Put forth their strength, like swans in lengthened order, when 
+they, the Steeds, have reached the heavenly causeway. 
+
+
+4 The three bonds in heaven are said by Sftyana to be his * media of origin, 
+that is the Vasus, Aditya, and Heaven. 1 By the waters, it is said that the 
+habitable world is intended, and that the three bonds therein are tillage, rain, 
+and seed. In the ocean, that is the firmament, they are cloud, lightning, and 
+thunder. Vanina,: on account of the-three bonds (See I. 24. 15). 
+
+6 In this and the following stanza the horse is regarded as identical with 
+the Sun in his course through heaven, and as accepting the oblations offered 
+by the worshipper. The Gold's station: the chief place of earth, the Cow, 
+is the altar, 
+
+*1 Most greedy eater: regarded as a mere earthly horse, 
+
+9 Bo.rns yiade of gold; according to S&yaua, the word horns is used figur¬ 
+atively for mane. The Sun’s rays are probably intended. 
+
+Who mounted , first of all , the Courser: Indra, as is said in verse 2. 
+
+10 The horses of the Sun are said to be spoken of. The exact meaning of 
+the words is. uncertain, 
+
+
+
+THE RIG VEDA. 
+
+
+219 
+
+
+HYMN 164.] 
+
+11 A body formed for flight hast thou, 0 Charger; swift as the 
+
+wind in motion is thy spirit. 
+
+Thy horns are spread abroad in all directions: they move 
+with restless beat in wildernesses. 
+
+12 The strong Steed hath come forward to the slaughter, ponder¬ 
+
+ing with a mind directed God-ward. 
+
+The goat who is his kin is led before him: the sages and the 
+singers follow after. 
+
+13 The Steed is come unto the noblest mansion, is come unto his 
+
+Father and his Mother. 
+
+This day shall he approach the Gods, most welcome : then he 
+declares good gifts to him who offers. 
+
+HYMN CLXIV. Visvedevaa. 
+
+Of this benignant Priest, with eld grey-coloured, the brother 
+midmost of the three is lightning. 
+
+The third is he whose back with oil is sprinkled. Here I 
+behold the Chief with seven male children. 
+
+2 Seven to the one-wheeled chariot yoke the Courser; bearing 
+
+seven names the single Courser draws it. 
+
+Three-naved the wheel is, sound and undecaying, whereon are 
+resting all these worlds of being. 
+
+3 The seven who on the seven-wheeled car are mounted have 
+
+horses, seven in tale, who draw them onward. 
+
+Seven Sisters utter songs of praise together, in whom the 
+names of the seven Cows are treasured. 
+
+
+11 Thy horns : meaning, here, perhaps hoofs. 
+
+13 His Father and his Mother: Heaven and. Earth. 
+
+Wilson remarks: ‘ Although more mystical than the preceding hymn, 
+especially in regard to the intimations of the identity of the horse with the 
+sun, there is nothing in it incompatible with the more explicit description in - 
+the former StiJcta of the actual sacrifice of a horse.’ 
+
+1 The priest is Aditya, the Sun. His next brother is lightning, another 
+form of fire, and the third brother is Agni GQrhapatya, the western sacred fire 
+maintained by each householder, and fed with oblations of clarified butter. 
+
+The seven male children are probably the priests. 
+
+2 Seven: priests. The one-wheeled chariot : the Sun. Seven names: perhaps 
+the seven solar rays. Three-naved: with reference, probably, to the three 
+seasons, the hot weather, the rains, and the cold weather. On this wheel of 
+the Sun all existing things depend. 
+
+3 The seven .* according to Sayana, the seven solar rays, or the seven divi¬ 
+sions of the year, solstice, season, month, fortnight, day, night, hour. The 
+seven wheels of the chariot and the seven horses may also, according to S&- 
+yana, be the solar rays. 
+
+Seven Sisters: probably the seven celestial rivers, which, as emblems of fer¬ 
+tility may bear the name of cows. S&yana explains the seven Sisters as the 
+
+
+
+
+220 THE HYMNS OF [BOOK X. 
+
+4 Who hath beheld him as he sprang to being, seen how the 
+
+boneless One supports the bony ? 
+
+Where is the blood of earth, the life, the spirit % Who may ap¬ 
+proach the man who knows, to ask it ? 
+
+5 Unripe ii5‘ mind, in spirit nndisceming, I ask of these the Gods* 
+
+established places; 
+
+For up above the yearling Calf the sages, to form a web, their 
+own seven threads have woven. 
+
+6 I ask, unknowing, those who know, the sages, as one all igno¬ 
+
+rant for sake of knowledge, 
+
+What was that One who in the Unborn’s image hath stablished 
+and fixed firm these worlds’ six regions. 
+
+7 Let him who knoweth presently declare it, this lovely Bird’s 
+
+securely founded station. 
+
+Forth from his head the Cows draw -milk, and, wearing his 
+vesture, with their foot have drunk the water. 
+
+8 The Mother gave the Sire his share of Order: with thought, 
+
+at first, she wedded him in spirit. 
+
+She, the coy Dame, was filled with dew prolific : with adoration 
+men approached to praise her, 
+
+
+solar rays, or the six seasons and the year, or the six pairs of months with the 
+intercalary month, and the seven Cows as the seven notes of music as employed 
+;n chanting the praises of the Sun. 
+
+4 How the boneless One supports the bony: or in more conventional and less 
+literal words, how the unsubstantial one (feminine) supports that (masculine) 
+which is endowed with substance. 
+
+The boneless or unsubstantial is Prakriti, Nature, the original source of the 
+substantial, that is the material and visible world. According to Hillebrandt, 
+Vedische Mythologie, I. p. 388, the boneless One is the Sun and the bony the 
+Moon. See M. Muller, India, What can it Teach us ? pp. 245, 246. 
+
+5 The yearling Calf: probably the Sun, in reference to his yearly course. 
+What the seven threads are is uncertain. S&yana says they are the seven 
+forms of the Soma sacrifice, or the seven metres of the Vedas. Ludwig thinks 
+that the general meaning of the stanza is ; I (the poet) content myself with 
+asking for information about the places or traces of the Gods in our world ; 
+but the sages talk about things which are beyond my power of comprehension. 
+
+6 In the Unborn*s image: in the form of Aja or the Unborn Creator, repre¬ 
+sented by the Sun. Of. VIII. 41.10. 
+
+7 This lovely Bird's...station: the place of the Sun. 
+
+The Cows draw milh: * The solar rays, .although especial agents in sending 
+down rain, are equally active in its re-absorption.’—Wilson. 
+
+8 The mother Barth gay© the father Heaven his share in the great work of 
+cosmical production, 
+
+Dew prolife ; the fertilising rain*. 
+
+
+
+
+HYMN 164,] THM MOVED A. ' 221 
+
+9 Yoked was the Mother to the boon Cow's car-pole ; in the dank 
+rows of cloud the Infant rested. 
+
+Then the Calf lowed, and looked upon the Mother, the Cow who 
+• wears all shapes in three directions. 
+
+10 Bearing three Mothers and three Fathers, single he stood 
+
+erect: they never make him weary. 
+
+There on the pitch of heaven they speak together in speech 
+all-knowing but not all-impelling. 
+
+11 Formed with twelve spokes, by length of time unweakened, 
+
+rolls round the heaven this wheel of during Order. 
+
+Herein established, joined in pairs together, seven hundred 
+Sons and twenty stand, 0 Agni. 
+
+12 They call him in the farther half of heaven the Sire five-footed, 
+
+of twelve forms, wealthy in watery store. 
+
+These others say that he, God with far-seeing eyes, is mounted 
+on the lower seven-wheeled, six-spoked car. 
+
+13 Upon this five-spoked wheel revolving ever all living creatures 
+
+rest and ai’e dependent. 
+
+Its axle, heavy-laden, is not heated: the nave from ancient 
+time remains unbroken. 
+
+14 The wheel revolves, unwasting, with its felly ; ten draw it, 
+
+yoked to the far-stretching car-pole. 
+
+The Sun's eye moves encompassed by the region: on him depend¬ 
+ent rest all living creatures. 
+
+
+9 Yoked was the Mother : Earth undertook the functions of the cow who 
+supplies milk for sacrifices. 
+
+The Infant: the young Sun. 
+
+The Calf lowed: the cloud thundered. In three directions: heaven, mid-air, 
+and earth. 
+
+10 Three Mothers and three Fathers: the three earths and the three heavens. 
+This fanciful threefold division has occurred before. See I. 105. 5. 
+
+they speak: the Gods converse together about the Sun, says S&yana, in 
+speech that knows all but does not extend to or impress all. 
+
+11 The wheel formed with twelve spokes is the year with its twelve months. 
+The seven hundred and twenty sons, joined in pairs, are the days and nights 
+of the year, three hundred and sixty of each, 
+
+12 Five-footed: the five feet are, S&yana says, the five seasons, the dewy 
+and cold seasons being counted as one. The twelve forms are the months of 
+the year. The seven wheels of the car are said to be the seven solar rays, and 
+the six spokes of each wheel are the six seasons, I find the stanza unintelli¬ 
+gible. 
+
+18 The five-spoked wheel: in reference, perhaps, to the five seasons, as in 
+verse 12. 
+
+14 Ten draw it: probably the ten regions of space. 
+
+The region ; the firmament, mid-air. 
+
+
+
+222 TBB STUBS OB [BOOB t 
+
+15 Of the co-born they call the Seventh single-born; the six twin 
+
+pairs are called Eishis, Children of Gods, . 
+
+Their good gifts sought of men are ranged in order due, and 
+various in their form move for the Lord who guides. 
+
+16 They toM me these were males, though truly females: ho 
+
+who hath eyes sees this, the blind discerns not. 
+
+The son who is a sage hath comprehended: who knows this 
+rightly is his fathers father, 
+
+17 Beneath the upper realm, above this lower, bearing her calf 
+
+at foot the Cow hath-risen. 
+
+Whitherward, to what place hath she departed ? Where calves 
+she ? Not amid this herd of cattle. 
+
+18 Who, that the father of this Calf discerneth beneath the upper 
+
+realm, above the lower, 
+
+Showing himself a sage, may here declare it? Whence hath 
+the Godlike spirit had its rising? 
+
+19 Those that come hitherward they call departing, those that 
+
+depart they call directed hither. 
+
+And what so ye have made, Indra and Soma, steeds bear as 
+J t were yoked to the regior/s car-pole. 
+
+20 Two Birds with fair wings, knit with bonds of friendship, in 
+
+the same sheltering tree have found a refuge. 
+
+
+15 The co-bom: the six pairs of months, or six seasons of two months each. 
+The single-born is the thirteenth and intercalary month, S&yana explains 
+rishayah, Kishis, in this stanza as gantdrah, goers; but in what sense is uncertain, 
+
+•16 They told me these were males: Wilson observes : * This is a piece of 
+grammatical mysticism ; rasmi, a ray of the sun, here personified as a female, 
+is properly a noun masculine/ But this is just the reverse of the explanation 
+required. The meaning is obscure. 
+
+Grassmann suggests that the meaning is that Night and Morning, both 
+feminine, have received the masculine name of Day. 
+
+The son who is a sage: 4 According to the Scholiast, the Sun is to be consider¬ 
+ed as the father of the rays of light, which again, in their collective capacity, 
+being the cause of rain, are the fosterers or parents of the earth : the Sun is 
+therefore father Of the father, and he who knows this is identical with the 
+Sun/-—-Wilson. The meaning of the last semi-hemistich is probably that an 
+intelligent son may be called the parent of an ignorant father, as being his 
+superior in knowledge. 
+
+17 Ushas or Dawn hath risen between heaven and earth, carrying with her 
+the young Sun her offspring. This herd of cattle: the visible world. 
+
+18 Ushas is the mother, but who is able to say who the father of the Sun is I 
+
+19 This stanza may refer to the planets which change their relative 
+position as they revolve. Indra is here the Sun, and Soma the Moon, 
+
+20 S&yana says that the two Birds are the vital and the Supreme Spirit, 
+
+dwelling in one body. The vital spirit enjoys the fruit or rewards of actions 
+while the Supreme Spirit is merely a passive spectator. « 
+
+
+
+THE RIG VEDA. 
+
+
+223 
+
+
+HYMH 164.] 
+
+
+One of the twain eats the sweet Fig-tree’s fruitage; the other 
+eating not regardeth only. 
+
+21 Where those line Birds hymn ceaselessly their portion of life 
+
+eternal, and the sacred synods, 
+
+There is the Universe’s mighty Keeper, who, wise,4rath entered 
+into me the simple. 
+
+22 The tree whereon the fine Birds eat the sweetness, where they 
+
+all rest and procreate their offspring,— 
+
+Upon its top they say the fig is luscious : none gaineth it who. 
+knoweth not the Father. 
+
+23 How on the Gayatri the Gayatri was based, how from the 
+
+Trishtup they fashioned the Trishtup forth, 
+
+How on the Jagati was based the Jagati,—they who know, 
+this have won themselves immortal life. 
+
+24 With Gayatri he measures out the praise-song, Santa with 
+
+praise-song, triplet with the Trishtup, 
+
+The triplet with the two or four-foot measure, and with the 
+syllable they form seven metres. 
+
+
+21 The fine Birds here are perhaps the priests, and the Keeper of the 
+Universe may be Soma. 
+
+22 S&yana explains mparnft, well-winged, in this and the preceding stanza 
+as smooth-gliding (rays). Their offspring is, he says, the light, and the Father 
+is the cherishing and protecting Sun. All explanations of these three stanzas 
+can be only conjectural. Ludwig is of opinion that they are originally 
+unconnected fragments and that they have been inserted together in this 
+hymn merely because the word suparntt (used apparently in various senses) 
+has a prominent place in each stanza. 
+
+Suparnd (dual) has been explained by different scholars as two species of 
+souls ; day and night, Sun and Moon ; (plural) as rays of light ; stars ; metres, 
+spirits of the dead ; priests ; and the tree on which they rest as the body ; 
+the orb or region of the Sun ; the sacrificial post; the world ; and the 
+mythical World-Tree. A generally satisfactory explanation is scarcely to be 
+hoped for, 
+
+23 Wilson, following Sdyana, paraphrases this stanza as follows: f They 
+who know the station of Agni upon the earth ; the station of V&yu that was 
+fabricated from the firmament, and that station of the Sun which is placed 
+in heaven, obtain immortality.’ He observes that the purport of the 
+phraseology, borrowed from the several metres GdyatrS, -Trishtubh, and 
+Jagati, is not very clear, and that it may be merely an obscure and mystic 
+reference to tbe text of the Veda, a knowledge of which is essential to final 
+felicity. The meaning seems to be that those who are thoroughly acquainted 
+with the appropriate rewards which follow the employment of each of the- 
+sacred metres named are on the right road to immortal life. 
+
+24 Triplet: the word in the text vdhd is said to mean either two or three 
+connected stanzas. 
+
+Two or four-foot measure: consisting of two or foxwpddcts or semi-hemistichs. 
+
+And loith the syllable : they form the seven generic metres of the Veda with 
+the syllable, which is the chief element of metre, the Gdyatil consisting of eight 
+syllables, the Trishtup of eleven, and the Jagati of twelve. See Wilson’s note. 
+
+
+
+224 THE MIMES OF [BOOK I. 
+
+25 With Jagati the flood in heaven he stablished, and saw the 
+
+Sun in the Bathantara Saman. 
+
+G&yatri hath, they say, three brands for kindling: hence it 
+excels in majesty and vigour. 
+
+26 I invocafe the milch-cow good for milking, so that the milker, 
+
+deft of hand, may drain her. 
+
+May Savitar give goodliest stimulation. The caldron is made 
+hot; I will proclaim it. 
+
+27 She, lady of all treasure, is come hither yearning in spirit for 
+
+her calf and lowing. 
+
+May this cow yield her milk for both the Asvins, and may 
+she prosper to our high advantage. 
+
+28 The cow hath lowed after her blinking youngling j she licks 
+
+his forehead, as she lows, to form it. 
+
+His mouth she fondly calls to her warm udder, and suckles 
+him with milk while gently lowing. 
+
+29 He also snorts, by whom encompassed round the Cow lows as 
+
+she clings unto the shedder of the rain. 
+
+She with her shrilling cries hath humbled mortal man, and, 
+turned to lightning, hath stripped off her covering robe. 
+
+30 That which hath breath and speed and life and motion lies 
+
+firmly stablished in the midst of houses. 
+
+Living, by offerings to the Dead he moveth, Immortal One 
+the brother of the mortal, 
+
+311 saw the Herdsman, him who never stumbles, approaching 
+by his pathways and departing. 
+
+He, clothed with gathered and diffusive splendour, within the 
+worlds continually travels. 
+
+
+25 He: Brahmfi, according to Sftyana. 
+
+Bathantara,: one of the most important S&ma-hymns ; S&maveda II. !. i. 
+ll = Rigveda VII. 82. 22, 23. 
+
+Three brands: the three pddas, divisions, or lines of the verse being 
+fancifully likened to the sticks with which the sacrificial fire is kindled. 
+
+26 The milch-cow in this and the two following stanzas may be the cow 
+who supplies milk for the sacrifice. But S&yana says that the cow may be the 
+rain-cloud, the milk being the rain and the milker V&yu the God of Wind 
+who causes it to flow. The calf, S&yana says, is the world longing for the 
+rain to fall. 
+
+29 He also: probably Parjanya, the personified Storm-Cloud. The Cow 
+here is undoubtedly a cloud. 
+
+30 The subject of the first hemistich is apparently^Agni. The Moon, 
+sustained by sacrificial offerings to the Departed, appears to be the subject of 
+the second. But see Hymns of the Atharva-vecla IX. 10. 8. 
+
+31 The Herdsman: the Sun, the guardian of the world. 
+
+
+
+HYMN 164.] 
+
+
+THE BIGVEDA. 
+
+
+225 
+
+
+32 He who hath made him doth not comprehend him : from him 
+
+who saw him surely is he hidden. 
+
+He, yet enveloped in his Mother’s bosom, source of much life, 
+hath sunk into destruction. 
+
+33 Dyaus is my Father, my begetter: kinship is#here. This 
+
+great earth is my kin and Mother. 
+
+Between the wide-spread world-halves is the birth-place; the 
+Father laid the Daughter’s germ within it. 
+
+34 I ask thee of the earth’s extremest limit, where is the centre 
+
+of the world, I ask thee. 
+
+I ask thee of the Stallion’s seed prolific, I ask of highest 
+heaven where Speech abideth. 
+
+35 This altar is the earth’s extremest limit; this sacrifice of ours 
+
+is the world’s centre. 
+
+• The Stallion’s seed prolific is the Soma; this Brahman 
+highest heaven where Speech abideth, 
+
+36 Seven germs unripened yet are heaven’s prolific seed: their 
+
+functions they maintain by Vishnu’s ordinance. 
+
+End lied with wisdom through intelligence and thought, they 
+compass us about present on every side, 
+
+37 What thing I truly am I know not clearly: mysterious, 
+
+fettered in my mind I wander. 
+
+When the first-born of holy Law approached me, then of 
+this speech I first obtain a portion, 
+
+38 Back, forward goes he, grasped by strength inherent, the Im¬ 
+
+mortal bom the brother of the mortal. 
+
+
+32 Lightning, the immediate cause of rain, with his countless offspring the 
+f, - V*' ps, appears to be alluded to. 
+
+-■ ■; literally bowls or vessels into which the Soma is poured, 
+
+a figurative expression for heaven and earth. The firmament or space between 
+these two is, as the region of the rain, the womb of all beings, The Father 
+is Dyaus and the daughter is Earth whose fertility depends upon the germ of 
+rain laid in the firmament. 
+
+35 The earth's extremest limit: the altar, as the place nearest to heaven, the 
+place where the Gods visit men. 
+
+The Stallion : Dyaus, or Father Heaven. 
+
+This Brahman; The priest so named who recites the texts of the Veda. 
+
+36 This stanza, as Ludwig remarks, is one of the most unintelligible in the 
+whole Veda. The seven , according to S&yana, are the solar rays, and Vishnu 
+is”said to be the Sun. 
+
+37 The first-born of holy Law ; according to S&yana, the first-born (percep¬ 
+tions) of the truth, Soma may be intended, as’ suggested by Bergaine, 
+Religion V&lique, I. 150, 
+
+38 This stanza api->ears to refer to the Sun in bis daily course from east to 
+west and his nightly return to the east, the former visible to men and the 
+latter invisible. 
+
+They , in this case, would mean the Sun by day and the Sun by night. 
+
+15 •;& 
+
+
+
+226 ‘ TEE ETMES OF [BOOK T. 
+
+Ceaseless they move in opposite directions : men mark tlie 
+one and fail to mark the other. 
+
+39 Upon what syllable of holy praise-song, as ’twere their 
+
+highest heaven, the Gods repose them,—* 
+
+-Who kimvs not this, what will he do with praise-song 1 But 
+they who know it well sit here assembled. 
+
+40 Fortunate mayst thou be with goodly pasture, and may we 
+
+also be exceeding wealthy. 
+
+Feed on the grass, 0 Cow, at every season, and coming hither¬ 
+ward drink limpid water. 
+
+41 Forming tlie water-floods, the buffalo hath lowed, one-footed 
+
+or two-footed or four-footed, she, 
+
+Who hath become eight-footed or hath got nine feet, the 
+thousand-syllabled in the sublimest heaven. 
+
+42 From her descend in streams the seas of water ; thereby the 
+
+world’s four regions have their being. 
+
+Thence flows the imperishable flood, and thence the universe 
+hath life. 
+
+43 I saw from far away the smoke of fuel with spires that rose 
+
+on high o’er that beneath it. 
+
+The Mighty Mon have dressed the spotted bullock. These 
+were the customs in the days aforetime. 
+
+44 Three with long tresses show in ordered season. One of them 
+
+shearcth when the year is ended. 
+
+One with his powers the universe regardeth: of one the 
+sweep is, seen, but not his figure. 
+
+45 Speech hath been measured out in four divisions, the Brah¬ 
+
+mans who have understanding know them. 
+
+39 The syllable is the Pranava, the mystical sacred syllable Om, This 
+■syllable is set forth in the Upanishads as the object of profound religious 
+meditation, and the highest spiritual efficacy is attributed to it. 
+
+40 This stanza is addressed to the cow who supplies the milk for libations. 
+
+41 The buffalo hath loioed: the great rain-cloud has thundered. S&yana 
+
+r-s.pir.ir.v or e forced, as sounding from the cloud; two-footed, from cloud and 
+<;y ; .A-' from the four cardinal points; eight-footed, from the four 
+
+points and the four-intermediate points ; nine-footed , from these points and 
+the zenith. (lanrt, the buffalo, is, according to S&yana, VdJc, Speech, the voice 
+of heaven. 
+
+42 From her; from the buffalo, or cloud. The world's four regions: the 
+whole world. 
+
+43 The smoke of fuel: arising from burning eow-dung. The Mighty Men: 
+the Heroes, the Gods. The spotted bullock: the Soma. The whole may, 
+perhaps, be a figurative description of the -gathering of the rain-clouds. 
+
+44 The three are Agni who bums up the vegetation, the all-seeing Sun. 
+.and the invisible Yayu or Wind. 
+
+
+
+EYMN 164.] 
+
+
+TEE RIG YEDA. 
+
+
+227 
+
+
+Three kept in close concealment cause no motion; of speech, 
+men speak only the fourth division. 
+
+46 They call him Indra, Mitra, Varuna, Agni, and he is heavenly 
+
+nobly-winged Garutman. 
+
+To what is One, sages give many a title: they*call it Agni, 
+Yama, Matarisvan. 
+
+47 Dark the descent: the birds are golden-coloured; up to the 
+
+heaven they fly robed in the waters. 
+
+Again descend they from the seat of Order, and all the earth 
+is moistened with their fatness. 
+
+48 Twelve are the fellies, and the wheel is single j three are the 
+
+naves. What man hath understood it ? 
+
+Therein are set together spokes three hundred and sixty, 
+which in nowise can be loosened. 
+
+49 That breast of thine exhaustless, spring of pleasure, where¬ 
+
+with thou feedest all things that are choicest, 
+
+Wealth-giver, treasure-finder, free .bestower,—bring that, Sara- 
+svati, that we may drain it. 
+
+50 By means of sacrifice the Gods accomplished their sacrifice; 
+
+these were the earliest ordinances. 
+
+These Mighty Ones attained the height of heaven, there 
+where the Sadhyas, Gods of old, are dwelling. 
+
+51 Uniform, with the passing days, this water mounts and falls 
+
+again. 
+
+The tempest-clouds give life to earth, and fires re-animate the 
+heaven. 
+
+45 Three kept in close concealment: the three might mean the three Vedas; 
+but this interpretation does not suit the rest of the half-line. The fourth 
+division: ordinary language. See Wilson for Sfiyana’s elaborate explanation 
+of this stanza, and Muir, 0. S. Texts, II. 155. 
+
+46 Garutmdn: the Celestial Bird, the Sun. All these names, says the 
+poet, are names of one and the same Divine Being, the One Supreme Spirit 
+under various manifestations. . 
+
+47 Dark the descent: the rays of light descend into the darkness of the 
+earth when wrapped in night, and rise again to heaven with the moisture 
+which they have absorbed to descend again in the form of fertilizing rain. 
+
+• 48 The single wheel is the year ; the twelve spokes are the months; the 
+three naves are the three seasons of four months each ; and the spokes are 
+the days of the luni-solar year. The stanza is out of place here. 
+
+49 Sarasvati: see I. 3. 10. 
+
+50 The Sldhyas: said by Ydska to be ‘the Gods whose 
+
+the sky.’ They are named among the minor divinities in : ■ ■ . *• 
+
+and, as Wilson observes, * it would seem that in Silyana’s day the purport of 
+the designation liad become uncertain.’ 
+
+51 Fires re-animate the heaven .* the oblations offered in sacrificial fires 
+delight and strengthen the Gods. 
+
+
+228 .THE HYMNS OF [BOOK L 
+
+52 Tlie Bird Celestial, vast with noble pinion, the lovely germ of 
+plants, the germ of waters, 
+
+Him who delighteth us with rain in season, Sarasvan I invoke 
+that he may help us. 
+
+HYMN CLXV. Indra. Maruts. 
+
+With what bright beauty are the Maruts jointly invested, 
+peers in age, who dwell together ? 
+
+From what place have they come? With what intention? 
+Sing they their strength through love of wealth, these 
+Heroes ? 
+
+2 Whose prayers have they, the Youthful Ones, accepted? Who 
+
+to his sacrifice hath turned the Maruts? 
+
+We will delay them on their journey sweeping—with what 
+high spirit!—through the air like eagles. 
+
+3 Whence comest thou alone, thou who art mighty, Indra, Lord 
+
+of the Brave? What is thy purpose? 
+
+Thou greetest us when meeting us the Bright Ones. Lord of 
+Bay Steeds, say what thou hast against us. 
+
+4 Mine are devotions, hymns; sweet are libations. Strength 
+
+stirs, and hurled forth is my bolt of thunder. 
+
+They call for me, their lauds are longing for me. These my 
+Bay Steads bear me to these oblations. 
+
+5 Therefore together with our strong companions, having adorn¬ 
+
+ed our bodies, now we harness 
+
+Our spatted deer with might, for thou, 0 Indra, hast learnt 
+and understood our Godlike nature. 
+
+6 Where was that nature then of yours, 0 Maruts, that ye 
+
+charged me alone to slay the Dragon ? 
+
+For I in truth am fierce and strong and mighty. I bent 
+away from every foeman’s weapons. 
+
+
+52 Samsvdn: or Saras vat, is the name of a Biver-G-od usually assigned 
+as a consort to Sarasvatt. In this place the Sun is meant, and sdrasvantcm 
+may be taken as a mere epithet, ( rich in water ’ which he absorbs. 
+
+Indra, the Maruts, and the great sage Agastya are regarded as the Bishis 
+of this hymn, which appears to be, as Wilson observes, a vindication of * the 
+separate, or at least preferential, worship of Indra, without comprehending, 
+at the same time, as a matter of course, the adoration of the Maruts.’ The 
+hymn is translated and fully explained in Prof. Max Muller's Yedic Hymns, 
+Part I. 
+
+1 Indra speaks. 
+
+3 Here the Maruts address Indra whom they meet alone, unattended by 
+fchera as was usual. 
+
+4 Indra replies, 
+
+5 The Maruts again speak. 
+
+6 Indra claims for himself the glory of the victory over.. Vritra. 
+
+
+
+HYMH 165.] 
+
+
+THE RIGVEDA. 
+
+
+229 
+
+
+7 Yea, much hast thou achieved with mb for comrades, with 
+
+manly valour like thine own, thou Hero. 
+
+Much may we too achieve, 0 mightiest Indra, with our great 
+power, we Maruts, when we will it. 
+
+8 Yritra I slew by mine own strength, 0 Maruts, having waxed 
+
+mighty in mine indignation. 
+
+I with the thunder in my hand created for man these lucid 
+softly flowing waters. 
+
+9 Nothing, 0 Mag ha van, stands firm before thee; among the 
+
+Gods not one is found thine equal. 
+
+None born or springing into life comes nigh thee. Do what 
+thou hast to do, exceeding mighty! 
+
+10 Mine only be transcendent power, whatever I, daring in my 
+
+spirit, may accomplish. 
+
+For I am known as terrible, 0 Maruts : I, Indra, am the Lord 
+of what I ruined. 
+
+11 Now, 0 ye Maruts, hath your praise rejoiced me, the glorious 
+
+hymn which ye have made me, Heroes! 
+
+For me, for Indra, champion strong in battle, for me, your¬ 
+selves, as lovers for a lover. 
+
+12 Here, truly, they send forth their sheen to meet me, wearing 
+
+their blameless glory and their vigour. 
+
+When I have seen you, Maruts, in gay splendour, ye have 
+delighted me, so now delight me. 
+
+13 Who here hath magnified you, 0 ye Maruts % speed forward, 
+
+0 ye lovers, to your lovers. 
+
+Ye Radiant Ones, assisting their devotions, of these my holy 
+rites be ye regardful. 
+
+14 To this hath Manya’s wisdom brought us, so as to aid, as aids 
+
+the poet him who worships. 
+
+Bring hither quick! On to the sage, ye Maruts ! These 
+prayers for you the singer hath recited. 
+
+
+11 * In this verse Indra, after having declined with no uncertain sound the 
+friendship of the Maruts, repeats himself of his unkind ness towards his old 
+friends. The words of praise which they addressed to him in verse 9, in spite 
+of the rebuff which they had received from Indra, have touched his heart, 
+and we may suppose that, after this, their reconciliation was complete.’— 
+Max Muller. 
+
+14 This verse is exceedingly difficult, and its translation at present can he 
+only conjectural. 
+
+Mdnya , apparently, means the son of Mftna. 
+
+M&nddrya, probably the name of the poet, but explained differently by 
+84yana and Muhfdhara, 
+
+
+
+
+230 TEE HYMNS OF [BOOK /, 
+
+15 May this your praise, may this your song, 0 Maruts, sung 
+by the poet, Mana’s son, M&ndarya, 
+
+Bring offspring for ourselves with food to feed us. May we 
+find strengthening food in full abundance I 
+
+HYMN CLXVL Maruts. 
+
+Now let us publish, for the vigorous company the herald of 
+the Strong One, their primeval might. 
+
+With fire upon your way, 0 Maruts loud of voice, with battle, 
+Mighty Ones, achieve you? deeds of strength. 
+
+2 Bringing the pleasant meath as J twere their own dear son, 
+
+they sport in sportive wise gay at their ^gatherings. 
+
+The Kudras come with succour to the worshipper; self-strong 
+they fail not him who offers sacrifice, 
+
+3 To whomsoever, bringer of oblations, they, immortal guard¬ 
+
+ians, have given plenteous wealth, 
+
+For him, like loving friends, the Maruts bringing bliss bedew 
+the regions round with milk abundantly. 
+
+4 Ye who with mighty powers have stirred the regions up, your 
+
+coursers have sped forth directed by themselves. 
+
+All creatures of the earth, all dwellings are afraid, for bril¬ 
+liant is your coming with your spears advanced. 
+
+5 When they in dazzling rush have made the mountains roar, 
+
+and shaken heaven’s high back in their heroic strength, 
+Each sovran of the forest fears as ye drive near, and the 
+shrubs fly before you swift as whirling wheels. 
+
+6 Terrible Maruts, ye with ne’er-diminished host, with great 
+
+benevolence fulfil our heart’s desire. 
+
+Where’er your lightning bites armed with its gory teeth it 
+crunches up the cattle like a well-aimed dart. 
+
+
+15 1 borrow three-fourths of this verse from Prof. M. Miiller. 
+
+This hymn and the twenty-five following are ascribed to the Bishi Agastya, 
+who appears in the R&mftyana as the friend and counsellor of Btaa. He is 
+one of those indefinable mythic personages who are found in the ancient 
+traditions of many nations, and in whom cosmogonical or astronomical 
+notions are generally figured. Thus it is related of Agastya that the Vin- 
+dhyan mountains prostrated themselves before him ; and yet the same 
+Agastya is believed to be the regent of the star Canopus. 
+
+1 The Strong One : Indra, who is preceded by the Maruts. 
+
+2 The Miidraa: the Maruts, sons of the Strong-God Budra. 
+
+3 Milk: fertilizing rain. 
+
+5 As ye drive near: similar abrupt changes of person are common in the 
+Veda. 
+
+
+
+■HYMN 166.1 
+
+
+THE RIG VEDA. 
+
+
+231 
+
+
+7 Gibers of during gifts whose bounties never fail, free from ill- 
+
+will, at sacrifices glorified, 
+
+They sing their song aloud that they may drink sweet juice : 
+well do they know the Hera’s first heroic deeds. 
+
+8 With castles hundredfold, 0 Maruts, guard ye well the man 
+
+whom ye have loved from ruin and from sin,— 
+
+The man whom ye the fierce, the Mighty Ones who roai’, 
+] reserve from calumny by cherishing his seed. 
+
+9 0 Maruts, in your car’s are all things that are good: great 
+
+powers are set as 5 1were in rivalry therein. 
+
+Bings are upon your shoulders when ye journey forth : your 
+axle turns together both the chariot wheels. 
+
+10 Held in your manly arms are many goodly things, gold chains 
+
+are on your chests, and glistering ornaments. 
+
+Door-skins are on their shoulders, on their fellies knives: 
+they spread their glory out as birds spread out their wings. 
+
+11 Mighty in mightiness, pervading, passing strong, visible from 
+
+afar as ’twere with stars of heaven, 
+
+Lovely with pleasant tongues, sweet singers with their mouths, 
+the Maruts, joined with ludra, shout forth all around, 
+
+12 This is your majesty, ye Maruts nobly born, far as the sway 
+
+of Aditi your bounty spreads. 
+
+Even Indra by desertion never disannuls the boon bestowed 
+by you upon the pious man. 
+
+13 This is your kinship, Maruts, that, Immortals, ye were oft in 
+
+oldeu time regardful of our call. 
+
+Having vouchsafed to man a hearing through this prayer, by 
+wondrous deeds the Heroes have displayed their might, 
+
+14 That, 0 ye Maruts, we may long time flourish through your 
+
+abundant riches, 0 swift movers, 
+
+And that our men may spread in the encampment, let me 
+complete the-rite with these oblations. 
+
+15 May this your laud, may this your song, 0 Maruts, sung by 
+
+the poet, MAna’s son, Mand&rya, 
+
+Bring offspring for ourselves with food to feed us. May we 
+find strengthening food in full abundance, 
+
+10 On their fellies hilves: their war-chariots have sharp scythe-like blades 
+attached to their wheels, or sharp edges to their fellies. 
+
+11 Sweet singers: the Maruts* song in the music of - the winds. 
+
+12 The swag of Aditi: ‘ What the poet says is simply this, that the bounty 
+of the Maruts extends as far as the realm of Aditi, i. e. is-endless, or extends 
+everywhere, Aditi being in its original conception the deity of the unbounded 
+world beyond, the earliest attempt at expressing the Infinite.*—Max Muller. 
+
+This also is one of the hymns translated and fully explained by Prof. Max 
+Muller in Vedic Hymns, Part L 
+
+
+
+232 
+
+
+THE HYMNS OH 
+
+
+[BOOK l 
+
+
+HYMN CLXVIL Indra. Maruts. 
+
+A thousand are thy helps for as, 0 Indraa thousand, Lord 
+of Bays, thy choice refreshments. 
+
+Wealth of a thousand sorts hast thou to cheer us: may preci¬ 
+ous goods come nigh to us in thousands. 
+
+2 May the most sapient Maruts, with protection, with best boons 
+
+brought from lofty heaven, approach us, 
+
+Now when their team of the most noble horses speeds even 
+on the sea's extremest limit. 
+
+3 Close to them clings one moving in seclusion, like a man's wife, 
+
+like a spear carried rearward, 
+
+Well grasped, bright, decked with gold; there is Yak also, 
+like to a courtly, eloquent dame, among them. 
+
+4 Far off the brilliant, never-weary Maruts cling to the young 
+
+Maid as a joint possession. 
+
+The fierce Cods drave not Rodasi before them, but wished for 
+her to grow their friend and fellow. 
+
+5 When chose immortal Rodasi to follow—she with loose tresses 
+
+and heroic- spirit — 
+
+She clomb her servant's chariot, she like Surya with cloud-like 
+motion and refulgent aspect. 
+
+6 Upon their car the young men set the Maiden wedded to glory, 
+
+mighty in assemblies, 
+
+When your song, Maruts, rose, and, with oblation, the Soma- 
+pourer sang his hymn in worship. 
+
+7 I will declare the greatness of these Maruts, their real great¬ 
+
+ness, worthy to be lauded, 
+
+How, with them, she though firm, strong-minded, haughty, 
+travels to women happy in their fortune. 
+
+
+2 The $ 611*8 extremest limit: the skirts of the sea of air, the firmament. 
+
+3 Sftyana says that the lightning is spoken of, moving in the clouds, as if in 
+secret, like the well-attired wife who remains in the women’s apartment, but 
+sometimes showing itself, like the hymn or prayer recited at religious cei’emo- 
+liies. The comparisons are scarcely intelligible. Vftk here is the voice of 
+Heaven, the thunder. Bee Max Muller, Vedic Hymns, Part I. 
+
+5 Rodasi: usually regarded as the consort of Rudra, said by Sftyana to 
+mean here the lightning, the bride of tlie Maruts. 
+
+S&ryd: the daughter of the Sun, who mounted the chariot of the Asvins. 
+Bee 1.116.17. 
+
+7 She: Rodasi. In the second hemistich there is no substantive, only ad¬ 
+jectives in the feminine gender. Wilson, following S&yanft, renders the last 
+half-line by ‘ supports a flourishing progeny.’ Ludwig thinks that Rodasi ap¬ 
+pears as ElXeidvut of the Greek pantheon, the Goddess who presides over 
+childbirth. 
+
+
+
+
+HYMN 168 .] 
+
+
+THE MI$ VEDA. 
+
+
+233 
+
+
+8 Mitra and Yanina they guard from censure: Aryaman too, 
+
+discovers worthless sinners. 
+
+Firm things are overthrown that ne’er were shaken : he pros¬ 
+pers, Maruts, who gives choice oblations. 
+
+9 None of us, Maruts, near or at a distance, hath Tiver reached 
+
+the limit of your vigour. 
+
+' They in courageous might still waxing boldly have compassed 
+round their foemen like an ocean. 
+
+10 May we this day be dearest friends of Indra, and let us call on 
+
+him in fight to-morrow. 
+
+So were we erst. New might attend us daily ! so be w r ith us 
+Ribhukshan of the Heroes 1 
+
+11 May this your laud, may this your song, 0 Maruts, sung by 
+
+the poet, Mena’s son, Mfind ary a, 
+
+Bring offspring for ourselves with food to feed us. May we 
+find strengthening food in full abundance. 
+
+HYMN OLXVIII. Maruts. 
+
+Swift gain is his who hath you near at every rite : ye welcome 
+every song of him who serves the Gods. 
+
+So may I turn you hither with fair hymns of praise to give 
+great succour for the weal of both the worlds. 
+
+2 Surrounding, as it were, self-born, self-powerful, they spring 
+
+to life the shakers-down of food and light j 
+Like as the countless undulations of the floods, worthy of praise 
+when near, like bullocks and like kine. 
+
+3 They who, like Somas with their well-grown stalks pressed out, 
+
+imbibed within the heart, dwell there in friendly wise. 
+
+'Upon their shoulders rests as ’twere a warrior’s spear, and in ■ 
+their hand they hold a dagger and a ring. 
+
+10 The hymn appears to have been recited on the eve of an expected battle. 
+Mibhukshan ; a name of Indra, as lord of the Ribhus. 
+
+1 The text of the first line is manifestly corrupt, and translation is conjec¬ 
+tural. See Max Muller, Sacred Books of the East, XXXII, p. 281. 
+
+2 The shakers-down: violently sending down the rain which is followed by 
+sunlight and fertility. 
+
+When near: terrific in appearence at a distance, but gentle when propitiated 
+with worship. 
+
+3 The first hemistich is obscure. Perhaps the meaning is that the bene¬ 
+ficial effects of the storm are lasting like the inspiring influence of Soma juice. 
+
+Warrior's spear: i llambhint I now take with Sftyana in the sense of a 
+wife clinging to the shoulders of her husband, though what is meant is the 
+spear, or some other weapon, slung over the shoulders; see 1. 167, 3,’— 
+fuller, Vedic Hymns, I. 283, 
+
+
+
+234 TEE HYMNS OF [BOOK L 
+
+4 Self-yoked, they have descended lightly from the sky. With 
+
+your own lash, Immortals, urge yourselves to speed. 
+Unstained by dust the Maruts, mighty in their strength, have 
+oast down e'en firm things, armed with their shining spears. 
+
+5 Who among you, 0 Maruts armed with lightning-spears, moveth 
+
+you by himself, as with the tongue his jaws ? 
+
+Ye rush from heaven's floor as though ye sought for food, bn 
+many errands like the Sun's diurnal Steed, 
+
+6 Say where, then, is this mighty region's farthest hound, where, 
+
+Maruts, is the lowest depth that ye have reached, 
+
+When ye cast down like chaff the firmly stablished pile, and 
+from the mountain send the glittering water-flood ? 
+
+7 Your winning is with strength, dazzling, with heavenly light, 
+
+with fruit mature, 0 Maruts, full of plenteousness. 
+
+Auspicious is your gift like a free giver’s meed, victorious, 
+spreading far, as of immortal Gods. 
+
+8 The rivers roar before your chariot fellies when they are utter¬ 
+
+ing the voice of rain-clouds. 
+
+The lightnings laugh upon the earth beneath them, what time 
+the Maruts scatter forth their fatness. 
+
+9 Prism brought forth, to fight the mighty battle, the glittering 
+
+army of the restless Maruts. 
+
+Nurtured together they begat the monster, and then looked 
+round them for the food that strengthens. 
+
+10 May this your laud, may this your song, 0 Maruts, sung by 
+the poet, Manas son, Mandarya, 
+
+Bring offspring for ourselves with food to feed us. May we 
+find strenthening food in full abundance. 
+
+HYMN CLXIX. indra. 
+
+As, Indra, from great treason thou protectest, yea, from great 
+treachery these who approach us, 
+
+So, marking well. Controller of the Maruts, grant us their 
+blessings, for they are thy dearest. 
+
+
+5 What, asks the poet, Is the moving principle of the Maruts ? Who gives 
+them their first impulse, as a man when he wishes moves hi' x * ■ *’■ JI -v.~-, ? 
+
+* This stanza/ remarks Wilson, 6 is exceedingly elliptical and : ■■ ; 
+
+completion of the text is entirely conjectural.' 
+
+9 Prisni: the mother of the Maruts. See I. 24. 3. The monster: the mass 
+of dark storm-clouds. 
+
+
+1 These who approach us; the Maruts. 
+
+
+
+
+HYMN 170 .] 
+
+
+THE RIG VEDA. 
+
+
+235 
+
+
+2 The various doings of all mortal people by thee are ordered, 
+in thy wisdom, Indra. 
+
+The host of Maruts goeth forth exulting to win the light- 
+bestowing spoil of battle. 
+
+3SThat spear of thine sat firm for us, 0 Indra : the Maruts set 
+their whole dread power in motion. 
+
+E’en Agni shines resplendent in the brushwood: the viands 
+hold him as hoods hold an island. 
+
+4 Vouchsafe us now that opulence, 0 Indra, as guerdon won by 
+
+mightiest donation. 
+
+May hymns that please thee cause the breast of Vayu to 
+swell as with the mead’s refreshing sweetness. 
+
+5 With thee, 0 Indra, are most bounteous riches that further 
+
+every one who lives uprightly. 
+
+Now may these Maruts show us loving-kindness, Gods who 
+of old were ever prompt to help us.- 
+
+6 Bring forth the Men who rain down boons, 0 Indra: exert 
+
+thee in the great terrestrial region; 
+
+For their broad-chested speckled deer are standing like a 
+King^s armies on the field of battle. 
+
+7 Heard isThFTmT^“the Advancing Baruts, terrific, glittering, 
+
+and swiftly moving, 
+
+Who with their rush o’ertlirow as ’twere a sinner the mortal 
+who would fight with those who love him. 
+
+8 Give to the M&nas, Indra with the Maruts, gifts universal, 
+
+gifts of cattle foremost. 
+
+Thou, God, art praised with Gods who must be lauded. May 
+we find strengthening food in full abundance. 
+
+HYMN CLXX. Indra. Maruts. 
+
+Naught is to-day, to-morrow naught. Who comprehends the 
+mystery ? 
+
+We must address ourselves unto another’s thought, and. lost 
+is then the hope we formed. 
+
+2 The Maruts are thy brothers. Why, 0 Indra, wouldst thou 
+take our lives ? 
+
+Agree with them in friendly wise, and do not slay us in the fight. 
+
+3 Sat firm : was firmly and properly held by tlie Warrior-God. 
+
+6 The Men : the Maruts. Their chariot is drawn by spotted deer. 
+
+8 The Mdnas; men of the family of the poet M&na. 
+
+X Lost is then the hope we formed : Indra appears to have appropriated to 
+himself the sacrifice intended for the Maruts, who complain, accordingly, of 
+their dependence on another’s will and of their disappointed hopes. 
+
+2 This is spoken by Agastya, who offered the sacrifice. 
+
+
+
+236 
+
+
+THE HYMNS OF [BOOK I . 
+
+
+3 Agastya, brother, why dost thou neglect us, thou who art our 
+
+friend 1 
+
+We know the nature of thy mind. Verily thou wilt give us 
+naught. 
+
+4 Let them prepare the altar, let them kindle fire in front: 
+
+we two 
+
+Here will spread sacrifice for thee, that the Immortal may 
+observe. 
+
+5 Thou, Lord of Wealth, art Master of all treasures, thou, Lord 
+
+of friends, art thy friends’ best supporter. 
+
+0 Indra, speak thou kindly with the Maruts, and taste obla- 
+„ tiorns in their proper season. 
+
+
+HYMN CLXXI. Maruts. 
+
+To you I come with this mine adoration, and with a hymn I 
+crave the Strong Ones’ favour, 
+
+A hymn that truly makes you joyful, Maruts. Suppress your 
+anger and unyoke your horses. 
+
+2 Maruts, to you this laud with prayer and worship, formed in 
+
+the mind and heart, ye Gods, is offered. 
+
+Come ye to us, rejoicing in your spirit, for ye are they w r ho 
+make our prayer effective. 
+
+3 The Maruts, praised by us, shall show us favour; Maghavan, 
+
+lauded, shall be most propitious. 
+
+Maruts, may all our days that are to follow be very pleasant, 
+lovely and triunphant, 
+
+4 I fled in terrror from this mighty Indra, my body trembling in 
+
+alarm, 0 Maruts. 
+
+Oblations meant for you had been made ready; these have we 
+set aside; for this forgive us. 
+
+
+3 The Maruts complain that Agastya does not support their claim. 
+
+4 Spoken by Agastya to Indra. We; Agni and I. The Immortal ; Agni. 
+
+5 Agastya continues his conciliatory speech, 
+
+1 Unyoke your horses: stay with us and enjoy the sacrifice. 1 * 3 4 This hymn, 
+
+again,’ as Wilson remarks, ' indicates a sort of trimming between the worship 
+of Indra and the Maruts.’ 
+
+3 Unable to translate the second hemistich satisfactorily, I have followed 
+Sftyana who takes vdndni as an adjective, lovely. Grassmann translates : 
+1 May all our days stand upright like beautiful trees,’ and Ludwig suggests 
+r battling ? spears ? for komytt vdndni. * May our trees (our lances) through 
+Our valour stand always erect.’—Max Muller. 
+
+4 Agastya apologizes for having allowed Indra to enjoy the offerings intend¬ 
+ed for the Marutg, 
+
+
+
+
+HYMN 173.]' j THE RIGVEDA. 237 
+
+5 By whom the Mftnas recognize the daysprings, by whose strength 
+at the dawn of endless mornings, 
+
+Give us, .thou Mighty, glory with the Maruts, fierce with the 
+fierce, the Strong who givest triumph. 
+
+• 6 Do thou, 0 Indra, guard the conquering Heroes, find rid thee 
+of thy wrath against the Maruts, 
+
+With them, the wise, victorious and bestowing. May we find 
+strengthening food in full abundance. 
+
+HYMN CLXXII. Maruts. 
+
+Wonderful let your coming be, wondrous with help, ye Bount¬ 
+eous Ones, 
+
+Maruts, who gleam as serpents gleam. 
+
+2 Far be from us, 0 Maruts, ye free givers, your impetuous shaft; 
+
+Far from us be the stone ye hurl. 
+
+3 0 Bounteous Givers, touch ye not, 0 Maruts, Trinaskanda’s 
+
+folk; 
+
+Lift ye us up that we may live. 
+
+HYMN CLXXIIL Indra. 
+
+The praise-song let him sing, forth bursting bird-like : sing we 
+that hymn which like heaven’s light expandeth, 
+
+That the milk-giving cows may, unimpeded, call to the sacred 
+grass the Gods’ assembly. 
+
+2 Let the Bull sing with Bulls whose toil is worship, with a loud 
+roar like some wild beast that hungers. 
+
+Praised God ! the glad priest brings his heart’s devotion; the 
+holy youth presents twofold oblation. 
+
+
+5 By whom: thou, Indra, by whom, eto. 
+
+1 Who gleam as serpents gleam: referring to the flashes of lightning that 
+accompany the Gods of storm, 
+
+2 The stone: the thunderbolt, 
+
+3 Trinaskanda's folk: Trinaskanda appears to be the name of some chief not 
+elsewhere mentioned. Wilson, following S&yapa, translates:protect my people 
+(although 1 be) as insignificant as grass.’ 
+
+1 Let him sing: let the Udgdtar priest sing the S&man or metrical hymn of 
+praise, which spreads and blesses like the light of heaven. 
+
+2 The Bull: perhaps the institutor of the sacrifice ; or Indra himself may 
+he intended. Sftyana offers both explanations. 
+
+The Bulls: the officiating priests. 
+
+Praised God!: addressed to Indra. The meaning of the hemistich is obs¬ 
+cure, The word mithund (literally, pairs) which I have rendered in accordance 
+with S&yana and Wilson, means according to Grassmann, * both the worlds/ and 
+according to Ludwig, ‘ the couples consisting of the sacrificers and the respec¬ 
+tive wives.’ 
+
+
+238 
+
+
+THE HYMNS OF [BOOK 1. 
+
+
+3 May the Priest come circling the measured stations, and with 
+
+him bring the earth’s autumnal fruitage. 
+
+Let the Horse neigh led near, let the Steer bellow: let the 
+Yoice go between both worlds as herald. 
+
+4 To him ewe offer welcomest oblations, the pious bring their 
+
+strength-inspiring praises. 
+
+May fndra, wondrous in his might, accept them, car-borne and 
+swift to move like the Nasatyas. 
+
+5 Praise thou that Indra who is truly mighty, the car-borne 
+
+Warrior, Maghavan the Hero; 
+
+Stronger in war than those who figlit against him, borne by 
+strong steeds, who kills enclosing darkness; 
+
+6 Him who surpasses heroes in his greatness; the earth and 
+
+heavens suffice not for his girdles. 
+
+Indra endues the earth to he his garment, and, God-like, wears 
+the heaven as ’twere a frontlet, 
+
+7 Thee, Hero, guardian of the brave in battles, who roamest in 
+
+the van,—to draw thee hither, 
+
+Indra, the hosts agree beside the Soma, and joy, for his great 
+actions, in the Chieftain. 
+
+8 Libations in the sea to thee are pleasant, when thy divine Floods 
+
+come to cheer these people. 
+
+To thee the Cow is sum of all tilings grateful when with the 
+wish thou seekest men and princes. 
+
+9 So may we in this One be well befriended, well aided as it were 
+
+through praise of chieftains, 
+
+That Indra still may linger at our worship, as one led swift to 
+work, to hear our praises. 
+
+10 Like men in rivalry extolling princes, our Friend be Indra, 
+wielder of the thunder. 
+
+Like true friends of some city’s lord, within them held in good 
+rule with sacrifice they help him. 
+
+
+% The Priest ; , who is also the Horse and the Steer. The measured 
+
+stations: the different fire-altars. Fruitage: grain for the oblation. The Voice• 
+thunder. 
+
+4 The N&satyas: the Asvins, whose chariot is famed for swiftness. 
+
+8 In the sea: reaching thee in the sea of air * or ‘ the sea 1 may mean the 
+large reservoir of boma juice. The wish / granting all their desires. 
+
+y In this One / this one true friend Indra. 
+
+- di ^ ult Wilson, following Sdyana, translates: * Emulous 
+
+m commendation like (those contending for the favour) of men, may Indra 
+the wielder of the thunderbolt, be equally (a friend) to us : like thie who 
+desirous of his friendship (conciliate) the lord of a city (ruling) with good 
+sacrifices!^’ 80 d ° ° Ur intemediate (representatives) propitiate^Indra) with 
+
+
+
+HYMN 174.] 
+
+
+THE RIG VEDA. 
+
+
+239 
+
+
+11 For every sacrifice makes Indra stronger, yea, when he goes 
+
+around angry in spirit; 
+
+As pleasure at the ford invites the thirsty, as the long way 
+brings him who gains his object. 
+
+12 Let us not here contend with Gods, 0 Indra, for here, 0 Mighty 
+
+One, is thine own portion, 
+
+The Great, whose Friends the bounteous Maruts honour, as 
+with a stream, his song who pours oblations. 
+
+13 Addressed to thee is this our praise, O Indra: Lord of Bay 
+
+Steeds, find us hereby advancement. 
+
+So mayst thou lead us on, 0 God, to comfort. May we find 
+strengthening food in full abundance. 
+
+HYMN CLXXIV. Indra. 
+
+Thou art the Xing of all the Gods, 0 Indra: protect the men, 
+0 Asura, preserve us. 
+
+Thou Lord of Heroes, Maghavan, our saver, art faithful* very 
+rich, the victory-giver. 
+
+2 Indra, thou humbledst tribes that spnlc e with insult by break¬ 
+
+ing down seven autumn forts, their refuge. 
+
+Thou stirredst, Blameless 1 billowy foods, and gavest his foe a 
+prey to youthful Purukutsa. 
+
+3 With whom thou drives-t troops whose lords are heroes, and 
+
+bringest daylight now, much woi*sliipped Indra, 
+
+With them guard lion-like wasting active Agni to dwell in our 
+tilled fields and in our homestead. 
+
+4 They through the greatness of thy spear, 0 Indra, shall, to 
+
+thy praise, rest in this earthly station. 
+
+To loose the floods, to seek, for kine, the battle, his Bays ' he 
+mounted, boldly seized the booty. 
+
+5 Indra, bear Kutsa, him in whom thou joyest: the dark-red 
+
+horses of the Wind are docile. 
+
+
+11 Indra will came at last although he tarries now. We must wait pa¬ 
+tiently. The thirsty traveller comes to the stream and reaches his journey’s 
+end at last. 
+
+Wilson observes with truth that 1 this hymn is in general elliptical and obs¬ 
+cure.’ A translator has to endeavour to give the probable meaning of the 
+words as they stand, without venturing on conjectural completion of fancied 
+ellipses and the insertion of words at pleasure after the manner of S&yana. 
+
+' 1 The men: the priests. Vs: tby worshippers. Asura: immortal and divine. 
+
+2 Autumn forts: probably strongholds on high ground, occupied in the rainy 
+reason. Purukutsa : has been mentioned before. See I. 63. 7. 
+
+3 With whom,: the Maruts. 
+
+4 They: the enemy. lie: Indra. 
+
+5 Kutsa: the Rishi of that name. Wilson paraphrases after S&yana : ‘ Bear 
+(the sage) Kutsa to that ceremony (to which) thou desirest (to convey him}/ 
+
+
+
+240 THE HYMNS OF [BOOK I. 
+
+Let the Sun roll his chariot wheel anear us, and let the Thund.- 
+erer go to meet the foemen. 
+
+6 Thou Indra, Lord of Bays, made strong by impulse, hast slain 
+
+the vexers of thy friends, who give not. 
+
+They who beheld the Friend beside the living were cast aside 
+by thee as they rode onward. 
+
+7 Indra, the bard sang forth in inspiration: thou madest earth a 
+
+covering for the Dasa. 
+
+Maghavan made the three that gleam with moisture, and to 
+his home brought Kuyavach to slay him. 
+
+8 These thine old deeds new bards have sung, 0 Indra. Thou 
+
+conqueredst, boundest many tribes for ever. 
+
+Like castles thou hast crushed the godless races, and bowed 
+the godless scorner’s deadly weapon. 
+
+9 A Stormer thou hast made the stormy waters flow down, 0 Indra, 
+
+like the running rivers. 
+
+When o’er the flood thou broughtest them, 0 Hero, thou kept- 
+est Turvasa and Yadu safely. 
+
+10 Indra, mayst thou be ours in all occasions, protector of the 
+men, most gentle-hearted, 
+
+Giving us victory over all our rivals. May we find strengthen¬ 
+ing food in full abundance. 
+
+HYMN CLXXV. Indra , 
+
+Glad thee : thy glory hath been quaffed, Lord of Bay Steeds, 
+as ’twere the bowl’s enlivening mead. 
+
+For thee the Strong there is strong drink, mighty, omnipotent 
+to win. 
+
+2 Let our strong drink, most excellent, exhilarating, come to 
+
+thee, 
+
+Victorious, Indra! bringing gain, immortal, conquering in 
+fight. 
+
+3 Thou, Hero, winner of the spoil, urgest to speed the ear of man. 
+Burn, like a vessel with the flame, the lawless Dasyu, Conqueror! 
+
+6 Who (jive not; who offer no oblations ; barbarians who do not worship the 
+Gods of the Aryans. The Friend : Indra. Beside the living; Ayu, the living 
+may perhaps he a proper name here. 
+
+7 The three that gleam, with moisture ; what the three are is not clear. Wil¬ 
+son translates : f has made the three (regions) marvellous by his gifts.* Some 
+reference to three mornings appears to be intended. Kuyavdch: probably the 
+name of a demon, or barbarian, 
+
+9 Turvum and Yadu; eponyjni of Aryan tribes. See I. 36. 8. 
+
+1 Thy glory hath been quaffed: thou hast drunk what incites thee to glori¬ 
+ous deeds, namely the Soma juice contained in the bowl. 
+
+
+
+HYMN 176,] 
+
+
+TUB RIG VEDA. 
+
+
+Ul 
+
+4 Empowered by thine own might, 0 Sage, thou stolest Surya’s 
+
+chariot wheel. 
+
+Thou barest Kutsa with the steeds of Wind to Sushna as his 
+death. 
+
+5 Most mighty is thy rapturous joy, most splendid is thine 
+
+active power, 
+
+Wherewith, foe-slaying, sending bliss, thou art supreme in 
+gaining steeds. 
+
+6 As thou, 0 Indra, to the ancient singers wast ever joy, as 
+
+water to the thirsty, 
+
+So unto thee I sing this invocation. May we find strengthen¬ 
+ing food in full abundance. 
+
+HYMN CLXXVI. Indra. 
+
+Cheer thee with draughts to win us bliss: Soma, pierce Indra 
+in thy strength. 
+
+Thou stormest trembling in thy rage, and findest not a foeman 
+nigh. 
+
+2 Make our songs penetrate to him who is the Only One of men ; 
+For whom the sacred food is spread, as the steer ploughs the 
+
+barley in. 
+
+3 Within whose hands deposited all the Five Peoples’ treasures 
+
+rest. 
+
+Mark thou the man who inj ures us and kill him like the heav¬ 
+enly bolt. 
+
+4 Slay everyone who pours no gift, who, heard to reach, delights 
+
+thee not. 
+
+Bestow on us what wealth he hath: this even the worshipper 
+awaits. 
+
+5 Thou holpest him the doubly strong whose hymns were sung 
+
+unceasingly. 
+
+When Indra fought, 0 Soma, thou holpest the mighty in the 
+fray. 
+
+6 As thou, 0 Indra, to the ancient singers wast ever joy, like 
+
+water to the thirsty, 
+
+So unto thee I sing this invocation. May we find strengthen¬ 
+ing food in full abundance. 
+
+4 Thou stalest JS&rya's chariot wheel ; Indra is said to have taken the wheel 
+of the chariot of the Hun and to have cast it like a quoit against the demon of 
+drought. 
+
+Kutsa: the Rishi mentioned in the preceding hymn. Indra defended him 
+against Sush.ua, or protected mankind from drought. See I. 51. 6. 
+
+5 Most mighty is thy rapturous joy: "Wilson translates : t Thy inebriety is 
+
+most intense/ See I. 51. 2. -- 
+
+3 The Rive Peoples’ treasures: the wealth of all the Aryan*. See I. 7. 9. 
+
+16 
+
+
+
+242 
+
+
+TBS HYMNS OF 
+
+
+[BOOH /. 
+
+
+HYMN CLXXVII. Indra . 
+
+The Bull of men, who cherishes all people, King of the Baces, 
+Indra, called of many, 
+
+Fame-loving, praised, hither to me with succour turn having 
+yokedjooth vigorous Bay Horses ! 
+
+2 Thy mighty StaLlions, yoked by prayer, 0 Indra, thy Coursers 
+to thy mighty chariot harnessed,— 
+
+Ascend thou these, and borne by them come hither; with 
+Soma juice out-poured, Indra, we call thee. 
+
+B Ascend thy mighty ear: the mighty Soma is poured for thee, 
+and sweets are sprinkled round us. 
+
+Come down to us-ward, Bull of human races, come, having 
+harnessed them, with strong Bay Horses, 
+
+4 Here is God-reaching sacrifice, here the victim; here, Indra,, 
+
+are the prayers, here is the Soma. 
+
+Strewn is the sacred grass: come hither, Sakra; seat thee and 
+drink *. unyoke thy two Bay Coursers. 
+
+5 Come to us, Indra, come thou highly lauded to the devotions 
+
+of the singer Mana. 
+
+Singing, may we find early through thy succour, may we find 
+strengthening food in full abundance. 
+
+HYMN CLXXYIII. v Indra. 
+
+If, Indra, thou hast given that gracious hearing wherewith 
+thou holpest those who sang thy praises. 
+
+Blast not the wish that would exalt us : may I gain all from 
+thee, and pay all man’s devotions. 
+
+2 Let not the Sovran Indra disappoint us in what shall bring 
+both Sisters to our dwelling. 
+
+To him have run the quickly flowing waters. May Indra 
+come to us with life and friendship. 
+
+S Victorious with the men, Hero in battles, Indra, who hears 
+the singer’s supplication. 
+
+Will bring his car nigh to the man who offers, if he himself 
+upholds the songs that praise him. 
+
+1 The Bull: the hero, or chief distinguished by superior strength. 
+
+2 _3 The word here rendered by * mighty J (vrishan) is commonly applied 
+
+in the Yed& to living beings and things preeminent for strength, and the Yedic 
+poets delight in repealing it and its compounds and derivatives. c But this is 
+nothing yet/ observes Prof. Max Muller, c compared to other passages, when 
+the poet cannot get enough of vrishan and vrishabhtf.’ Of. II. 1& 6 -; Y. 30. 5 ; 
+Y. 40 2, 3 ; VIII. 13, 31—3&. 
+
+2 Both Sisters; Night and Morning. The quickly flowing waters: for the 
+libations. , „ . .... ... . . 
+
+
+
+THE &IGVEDA. 
+
+
+243 
+
+
+HYMN 180.] 
+
+4 Yea, Indra, with the men, through love of glory consumes the 
+
+sacred food which friends have offered. 
+
+The ever-strengthening song of him who worships is sung in 
+fight amid the clash of voices. 
+
+5 Aided by thee, 0 Magbavan, 0 Indra, may we subdue our foes 
+
+who count them mighty. 
+
+Be our protector, strengthen and increase us. May we find 
+strengthening food in full abundance. 
+
+HYMN CLXXX. AavhiS' 
+
+Lightly your coursers travel through the regions when round 
+the sea of air your car is Eying. 
+
+Your golden fellies scatter drops of moisture; drinking the 
+sweetness ye attend the Mornings. 
+
+2 Ye as ye travel overtake the Courser who flies apart, the 
+
+Friend of man, most holy. 
+
+The prayer is that the Sister may convey you, all praised, 
+meath-drinkers i to support and strengthen. 
+
+3 Ye have deposited, matured within her, in the raw cow the 
+
+first milk of the milch-cow, 
+
+Which the bright offerer, shining like a serpent mid trees,, 
+presents to you whose form is perfect. 
+
+4 Ye made the fierce heat to be full of sweetness for Atri at his 
+
+wish, like streaming water. 
+
+Fire-offering thence is yours, 0 Asvins, Heroes : your car-wheels 
+speed to us like springs of honey. 
+
+5 Like Tugra's ancient son may I, ye Mighty, bring you to give 
+
+your gifts with milk-oblations. 
+
+Your greatness compassetk Earth, Heaven, and Waters: decay¬ 
+ed for you is sorrow's net, ye Holy. 
+
+
+For Hymn CLXXIX. See Appendix. 
+
+2 The Courser: the Sun. The Sister : Ushas, Dawn. 
+
+3 The first milk : ye deposited the milk within the Cosmic Cow, and this is 
+found unaltered in the cows of earth. 
+
+The bright offerer; I follow Roth in taking this to be the fire, creeping 
+through the fuel as a snake that creeps and gleams through the bushes. But 
+'the hemistich is very difficult and the meaning is doubtful. Wilson, after 
+S&yana. -— ; 4/ f r vigilant in the midst of the ceremony) as a thief 
+(in the ' , , Ludwig says that hvdrd means neither snake 
+
+iior thief, but a tub or wooden vessel. 
+
+4 Atri : see I. 112. 7. 
+
+5 TugraJs ancient son : Bee 1.117. 4. Greatness; I adopt Ludwig’s conjec¬ 
+ture mdhimd for mffhintf* * . 
+
+
+
+244 THE HYMNS OF [BOOR L 
+
+6 When, Bounteous Ones, ye drive your yoked team downward, 
+ye send, by your own natures, v~ 4 --.^.- v i v 7 . 
+
+Swift as the wind let the prince pi . . you : he, like 
+
+a pious man, gains strength for increase. 
+
+* 7 For verUy we truthful singers praise you: the niggard trafficker 
+is here excluded. 
+
+Now, even now do ye 0 blameless Asvins, ye Mighty, guard 
+the man whose God is near him. 
+
+8 You of a truth day after day, 0 Asvins, that he might win the 
+
+very plenteous torrent, 
+
+Agastya, famous among mortal heroes, roused with a thousand 
+lauds like sounds of music. 
+
+9 When with the glory of your car ye travel, when ye go speed¬ 
+
+ing like the priest of mortals, 
+
+And give good horses to the sacrificers, may we, Nasatyas ! 
+gain our share of riches. 
+
+10 With songs of praise we call to-day, 0 Asvins, that your new 
+chariot, for our own well-being, 
+
+That circles heaven with never-injured fellies. May we find 
+strengthening food in full abundance. 
+
+HYMN CLXXXI. Asvins. 
+
+What, dearest Pair, is this in strength and riches that ye as 
+Priests are bringing from the waters ? 
+
+This sacrifice is your glorification, ye who protect mankind and 
+give them treasures. 
+
+J 2 May your pure steeds, rain-drinkers, bring you hither, swift as 
+the tempest, your celestial coursers, 
+
+Rapid as thought, with fair hacks, full of vigour, resplendent in 
+their native light, 0 Asvins. 
+
+3 Your car is like a torrent rushing downward: may it come 
+nigh, broad-seated, for our welfare,— 
+
+Car holy, strong, that ever would be foremost, thought-swift, 
+which ye, for whom we long, have mounted. 
+
+
+6 The prince ; the institutor of the sacrifice. 
+
+8 The very plenteom torrent ; to obtain abundance of rain. Agastya: the 
+Pvishi of the hymn. 
+
+' s 9 When you assist the pious chiefs in battle, and they win the spoil, let the 
+priests who officiated at the sacrifices which won that aid receive their due share 
+of the booty as their reward. 
+
+1 From the voters: from the firmament. 
+
+
+
+TlIB IlTGYBbA. 
+
+
+titMti 182 j 
+
+
+240 * 
+
+
+4 Here sprung to life, they both have sung together, with bodies 
+
+free from stain, with signs that mark them; 
+
+One of you Prince of Sacrifice, the Victor, the other counts as 
+Heaven's auspicious offspring. 
+
+5 May your car-seat, down-gliding* golden-coloured, according to 
+
+your wish, approach our dwellings. 
+
+Men shall feed full the bay steeds of the other, and, Asvins 
+they with roars shall stir the regions. 
+
+6 Forth comes your strong Bull like a cloud of autumn, sending 
+
+abundant food of liquid sweetness. 
+
+Let them feed with the other's ways and vigour i the upper 
+streams have come and do us service. 
+
+7 Your constant song hath been sent forth, Disposers! that flows 
+
+threefold in mighty strength, 0 Asvins. 
+
+Thus lauded, give the suppliant protection : moving or resting 
+.hear mine invocation. 
+
+8 This song of bright contents for you is swelling in the men's 
+
+hall where threefold grass is ready. 
+
+Your strong rain-cloud, ye Mighty Ones, hath swollen, honour¬ 
+ing men as 'twere with milk's outpouring. 
+
+6 The prudent worshipper, like Pushan, Asvins ! praises you as 
+he praises Dawn and Agni, 
+
+When, singing with devotion, he invokes you. May we find 
+strengthening food in full abundance. 
+
+
+HYMN CLXXXIT. Asvins. 
+
+This was the task. Appear promptly, ye prudent Ones. Here 
+is the chariot drawn by strong steeds: be ye glad. 
+
+Heart-stirring, longed for, succourers of Vispal&, here are 
+Heaven's Sons whose sway blesses the pious man. 
+
+6 Your strong Bull: your swift chariot. "Wilson remarks : c This and.the 
+preceding stanza are not very explicit in the comparison which is intimated 
+between*the functions of the two Asvins, for the use of anyasya , of the other, 
+in the second half of the verse, is all that intimates that elcasya , of the one, is 
+understood in the first half.’ 
+
+7 That flows threefold: from three priests. 
+
+8 Threefold grass : sacred grass arranged to form three layers or seats. 
+
+9 -ds he praises Dawn and Agni: that is, at the morning sacrifice. 
+
+1 This was the task: this sacrifice is the work at which you have to preside. 
+
+Be ye glad : delight yourselves with the Soma juice. 
+
+Succourers of Vispald : by giving her an iron leg. See I. 116. 15. Or the 
+word in the text may mean, as explained by S&yana, * rich in benevolence to 
+men/ 
+
+
+246 
+
+
+THE HYMNS OF 
+
+
+[BOOK L 
+
+
+2 Longed for, most Indra-like, mighty, most Marat-like, most 
+
+wonderful in deed, car-borne, best charioteers,. 
+
+Bring your full" chariot hither heaped with liquid sweet: 
+thereon, ye Asvins, come to him who offers gifts. 
+
+3 What make ye there, ye Mighty? Wherefore linger ye with 
+
+folk who, offering not, are held in high esteem ? 
+
+Pass over them; make ye the niggard’s life decay: give light 
+unto the singer eloquent in praise. 
+
+4 Crunch up on every side the dogs who bark at us: slay ye 
+
+our foes, 0 Asvins ; this ye understand. 
+
+Make wealthy every word of him who praises you: accept 
+with favour, both Nasatyas, this my laud. 
+
+5 Ye made for Tugra’s son amid the water-floods that animated 
+
+ship with wings to fly withal, 
+
+Whereon with God-devoted mind ye brought him forth, and 
+fled with easy flight Jr om out the mighty surge. 
+
+6 Four ships most welcome in the midst of ocean, urged by the 
+
+Asvins, save the son of Tugra, 
+
+Him who was cast down headlong in the waters, plunged in 
+the thick inevitable darkness. 
+
+7 What tree was that which stood fixed in surrounding sea to 
+
+which the son of Tugra supplicating clung ? 
+
+Like twigs, of which some winged creature may take hold, ye, 
+Asvins, bore him off safely to your renown. 
+
+8 Welcome to you be this the hymn of praises uttered by 
+
+■Manas, 0 Nasatyas, Heroes, 
+
+From this our gathering where we offer Soma. . May we find 
+strengthening food in full abundance. 
+
+HYMN CLXXXin. Asvins, 
+
+Make ready that which passes thought in swiftness, that hath 
+three wheels and triple seat, ye Mighty, 
+
+Whereon ye seek the dwelling of the pious, whereon, three¬ 
+fold, ye fly like birds with pinions. 
+
+
+5 Tugra?s son: see X. 116. 3, 4. 
+
+6 In the midst of ocean: I can make nothing of the j&thalasya of the text, 
+and insert these words as substitute for translation. 
+
+7 What tree was that: figuratively of the Asvins who saved him, as,, in a 
+
+sudden inundation, a tree saves the man who climbs it. An 1 ‘" + ' vn - 
+
+pretation of the legend will be found in M. Bergaigne’s La 'i i( ■ ■ ■ : 
+
+III. 10.17. 
+
+1 The three-wheeled chariot of the Asvins has been mentioned before; 
+Bee I. 34. 1. 
+
+
+
+BYMN 184,] 'THE R1QVPJDA. 247 
+
+2 Light rolls your easy chariot faring earth-ward, what time, for 
+
+food, ye, full of ’wisdom, mount it* 
+
+May this song, wondrous fair, attend your glory: ye, as ye 
+travel, wait on Dawn Heaven's Daughter. 
+
+3 Ascend your lightly rolling car, approaching the* worshipper 
+
+who turns him to his duties,— 
+
+Whereon ye come unto the house to quicken man and his 
+offspring, 0 Nasatyas, Heroes. 
+
+4 Let not the wolf, let not the she^wolf harm you. Forsake me 
+
+not, nor pass me by for others. 
+
+Here stands your share, here is your hymn, ye Mighty: yours 
+are these vessels, full of pleasant juices. 
+
+5 Gotama, Purumilha, Atri bringing oblations all invoke you 
+
+for protection. 
+
+Like one who goes straight to the point directed, come, ye 
+Nasatyas, to mine invocation. 
+
+6 We have passed o'er the limit of this darkness: our praise 
+
+hath been bestowed on you, 0 Asvins. : 
+
+Come hitherward by paths which Gods have travelled. May 
+we find strengthening focd in full abundance. 
+
+HYMN CLXXXIV. Asvins. 
+
+Let us invoke you both this day and after: the priest is here 
+with lauds when morn is breaking ; 
+
+Nasatyas, wheresoe'er ye he, Heaven's Children, for him who 
+is more liberal than the godless. 
+
+2 With us, ye Mighty, let yourselves be joyful, glad incur 
+
+stream of Soma slay the niggards. 
+
+Graciously hear my hymns and invitations, marking, 0 Heroes, 
+with your ears my longing. 
+
+3 Nasatyas, Pushans, ye as Gods for glory arranged and set in 
+
+order Sury&'s bridal. 
+
+Your giant steeds move on, sprung from the waters, like an¬ 
+cient times of Varuna the Mighty. 
+
+
+4 Let not the wolf; let no enemy prevent your coming. ^ Ludwig thinks 
+that there is an ironical reference to the wolf from whose jaws the Asvins ■ 
+rescued the quail., Bee I. 117. 16. 
+
+6 Gotama, Purumilha, Atri; sages favoured by the Asvins. 
+
+3 Pdshans: ye who cherish men like Pushan himself. 
+
+Sdri/d: the daughter of the Sun and the consort of the Asvins. See I. 
+116. 17. Giant steeds: cf. I. 46. 3. 
+
+What the times or ages of Varuna are is uncertain. 
+
+
+m Titt HYMNS OP [BOOK L 
+
+4 Your grace be with us, ye who love sweet juices: further 
+
+the hymn sung by the poet M&na, 
+
+When men are joyful in your glorious actions, to win heroic 
+strength, ye Bounteous Givers. 
+
+5 This praise was made, 0 liberal Lords, 0 Asvins, for you with 
+
+fair adornment by the Manas. 
+
+Come to our house for us and for our children, rejoicing, 0 
+N&satyas, in Agastya. 
+
+-6 We have passed o’er the limit of this darkness ; our praise 
+hath been bestowed on you, 0 Asvins. 
+
+Come hitherward by paths which Gods have travelled. May 
+we find strengthening food in full abundance. 
+
+HYMN CLXXXV. Heaven and Earth. 
+Whether of these is elder, whether later ? How were they 
+born ? Who knoweth it, ye sages ? 
+
+These of themselves support all things existing : as on a car 
+the Day and Night roll onward. 
+
+2 The Twain uphold, though motionless and footless, a wide¬ 
+
+spread offspring having feet and moving. 
+
+Like your own son "upon his parents’ bosom, protect us, 
+Heaven and Earth, from fearful danger. 
+
+3 I call for Aditi’s unrivalled bounty, perfect, celestial, deathless, 
+
+meet for worship. 
+
+Produce this, ye Twain Worlds, for him who lauds you. 
+Protect us, Heaven and Earth, from fearful danger. 
+
+4 May we be close to both the Worlds who suffer no pain, 
+
+Parents of Gods, who aid with favour, 
+
+Both mid the Gods, with Day and Night alternate. Protect 
+us, Heaven and Earth, from fearful danger. 
+
+t 5 Faring together, young, with meeting limits, Twin Sisters 
+lying in their Parents’ bosom, 
+
+Kissing the centre of the world together. Protect us, Heaven 
+and Earth, from fearful danger. 
+
+6 Duly I call the two wide seats, the mighty, the general Parents, 
+
+with the Gods’ protection. 
+
+
+3 Aditi* s gift: all the blessings of infinite Nature. According to S&yana, 
+Aditi means here the firmament, in which case her gift would be seasonable 
+rain and consequent wealth. 
+
+4 Parents of Gods: as with the Greeks, Heaven and Earth are regarded as 
+the father and mother of the Gods. 
+
+5 The meaning is obscure. Ludwig suggests Baksha and Aditi as the 
+parents. The centre of the world means usually the altar. 
+
+6 With the Gods* protection; to come to us with the favouring help of the 
+
+Gods. The nectar; the rain. 1 
+
+
+
+fUE ni GY EDA. 
+
+
+- 249 
+
+
+BYjVX 186.] 
+
+• Who, beautiful to look on,- make the nectar'. Protect us* 
+
+Heaven and Earth, from fearful danger. 
+
+7 Wide, vast, and manifold, whose bounds are distant,—these* 
+
+reverent, I address at this our worship, 
+
+The blessed Pair, victorious, all-sustaining. Protect us, Heaven 
+and Earth, from fearful danger. 
+
+8 What sin we have at any time committed against the Gods* 
+
+our friend, our house’s chieftain, 
+
+Thereof may this our hymn be expiation. Protect US, Heaven 
+and Earth, from fearful danger. 
+
+9 May both these Friends of man, who bless, preserve me, may 1 * 3 4 
+
+they attend me with their help and favour. 
+
+Enrich the man more libez*al than- the godless. May we, ye 
+Gods, be strong with food rejoicing. 
+
+10 Endowed with understanding, I have uttered this truth, for 
+
+all to hear, to Earth and Heaven. 
+
+Be near us, keep us from reproach and trouble. Father and 
+Mother, with your help preserve us. 
+
+11 Be this my prayer fulfilled, 0 Earth and Heaven, wherewith, 
+
+Father and Mother, I address you. 
+
+Nearest of Gods be ye with your protection. May we find 
+strengthening food in full abundance. 
+
+HYMN CLXXXYE Vievedevas.- 
+
+Loved of all men, may Savitar, through praises offered as 
+sacred food, come to our synod, 
+
+That jmu too, through our hymn, ye ever-youthful, may glad¬ 
+den, at your visit, all our people. 
+
+2 To us may all the Gods come trooped together, Aryaman, 
+
+» Mitra, Varuna concordant, 
+
+That all may be promoters of our welfare, and with great 
+might preserve our strength from slackness. 
+
+3 Agni I sing, the guest you love most dearly: the Conqueror 
+
+• through our lauds is friendly-minded : 
+
+That he may be our Varuna rich in glory, and send food like 
+a prince praised by the godly. 
+
+4. To you I seek with reverence, Night and Morning, like a cow- 
+good to milk, with hope to conquer, 
+
+1 Savitar: the Sun, especially regarded as the vivifier and generator. Ye 
+
+ever youthful: Visvedevas, or All-Gods. 
+
+3 Our Varuna: our lord and protector. 
+
+4 Like a cow: the singer is the cow and his hymn the milk. 
+
+With hope to conquer; to overcome sine, according to S£yana. 
+
+
+
+250 THE HYMNS OH lBOOK L 
+
+Preparing on a common day the praise-song with milk of vari¬ 
+ous hues within this udder. 
+
+f> May the great Dragon of the Deep rejoice us: as one who 
+nourishes her young comes Sindhu, 
+
+With whmi we will incite the Child of Waters whom vigorous 
+coursers swift as thought bring hither, 
+
+8 Moreover Tvashtar also shall approach us, one-minded with 
+the princes at his visit. 
+
+Hither shall come the Yritra-slayer Indra, Buler of men, as 
+strongest of the Heroes. 
+
+7 Him too our hymns delight, that yoke swift horses, like 
+
+mother cows who lick their tender youngling. 
+
+To him our songs shall yield themselves like spouses, to him 
+the most delightful of the Heroes. 
+
+8 So may the Maruts, armed with mighty weapons, rest here on 
+
+heaven and earth with hearts in concord, 
+
+As Gods whose cars have dappled steeds like torrents, destroy¬ 
+ers of the foe, allies of Mitra. 
+
+9 They hasten on to happy termination their orders when they 
+
+are made known by glory. 
+
+As on a fair bright day the arrow fiieth, o’er all the barren 
+soil their missiles sparkle. 
+
+10 Incline the Asvins to show grace, and Pushan, for power and 
+
+might have they, their own possession. 
+
+Friendly are Vishnu, Vata, and Hibhukshan: so may I bring 
+the Gods to make us happy. 
+
+11 This is my reverent thought of you, ye Holy ; may it inspire 
+
+you, make you dwell among us,— 
+
+Thought, toiling for the Gods and seeking treasure. May we 
+find strengthening food in full abundance. 
+
+
+A common, day: belonging to the past niglit and the present morning. 
+
+Millc of various hues ; the libations of milk mixed with the yellow or brown 
+Soma juice. 
+
+This udder: apparently a figurative expression for the place of sacrifice 
+whence the milky libations flow. 
+
+5 Dragon of the Deep: Ahibudhnya, a divine being that dwells in, and pre- 
+skies over the firmament. Sindhu: the Indus. 
+
+The Child of Waters: Agni. 
+
+6 Tvashtar: the heavenly artist. The princes: institutors of the sacrifice. 
+
+7 That yoke swift horses; that quickly bring the Gods to the sacrifice. 
+
+Their tender youngling: S&yana takes the epithet tdruncm as applying to 
+
+Indra c the ever-youthful.’ 
+
+10 Ilibhuhshmi: a name of Indra, as Lord of the Itibhus. Sec I. 162.1. 
+
+
+
+HYMN 187.] 
+
+
+THE MG VEDA. 
+
+
+251 
+
+
+HYMN CLXXXVII. Praise of Food. 
+
+Now will I glorify Food that upholds great strength, 
+
+By whose invigorating power Trita rent Vritra limb from limb. 
+
+2 0 pleasant Food, 0 Food of meath, thee have we chosen for 
+
+our own, 9 
+
+So be our kind protector thou. 
+
+3 Come hitherward to us, 0 Food, auspicious with auspicious 
+
+help, 
+
+Health-bringing, not unkind, a dear and guileless friend. 
+
+4 These juices which, 0 Food, are thine throughout the regions 
+
+are diffused. 
+
+Like winds they have their place in heaven. 
+
+5 These gifts of thine, 0 Food, 0 Food most sweet to taste, 
+
+• These savours of thy juices work like creatures that have 
+mighty necks. 
+
+6 In thee, 0 Food, is set the spirit of great Gods. 
+
+Under thy flag brave deeds were done : he slew the Dragon 
+with thy help. 
+
+7 If thou be gone unto the splendour of the clouds, 
+
+Even from thence, 0 Food of meath, prepared for our enjoy¬ 
+ment, come, 
+
+8 Whatever morsel we consume from waters or from plants of 
+
+earth, 0 Soma, wax thou fat thereby. 
+
+9 What, Soma, we enjoy from thee in milky food or barley-brew, 
+
+Vatapi, grow thou fat thereby. 
+
+10 0 Vegetable, Cake of meal, be wholesome, firm, and strength¬ 
+
+ening : 
+
+Vatftpi, grow thou fat thereby. 
+
+11 0 Food, from thee as such have we drawn forth with lauds, 
+
+like cows, our sacrificial gifts, 
+
+From thee who banquetest with Gods,~from thee who banquet- 
+est with us. 
+
+
+1 Trita: a mysterious ancient deity frequently mentioned in tlie Iligveda, 
+principally in connexion with. Indra, Vftyu, and the Maruts. His home is in 
+the remotest part of heaven, and he is called Aptya, the Watery, that is, 
+sprung from, or dwelling in the sea of cloud and vapour. By S&yapa he is 
+identified sometimes with Vdyu, sometimes with Ipdra as the pervader of the 
+three worlds, and sometimes with Agni stationed in the three fire-receptacles, 
+
+2 The God addressed is the Soma. 
+
+5 Like creatures that have mighty necks; like’strong bullocks. 
+
+6 The spirit of great Gods; thou incitest Indra and the Gods to perform 
+glorious and benevolent acts. 
+
+9 V&tdpi ; the fermenting Soma, According to Sayana, the body. 
+
+
+
+JifMtis o'P 
+
+
+t bO0£ t 
+
+HYMN CLXXXVIII. Aprls, 
+
+Winner of thousands, kindled, thou shinest a God with Gods 
+to-day. 
+
+Bear our oblations, eiiyov, Sage. 
+
+2 Child of thyself ! the sacrifice is for the righteous blent with 
+meath, 
+
+Presenting viands thousandfold* 
+
+8 Invoked and worthy of our praise bring Gods ■Whose due is 
+sacrifice; 
+
+Thou, Agnij givest countless giftst 
+
+4 To seat a thousand Heroes they eastward have strewn the 
+grass with might, 
+
+Whereon, Adityas, ye shine forth* 
+
+6 The sovran all-imperial Doors, wide, good, matiy and manifold* 
+Have poured their streams of holy oik 
+
+6 With gay adornment* fair to see, .in glorious beauty shine 
+. they forth: 
+
+Let Night and Morning rest them here* 
+
+7 Let these two Sages first of all, heralds divine and eloquent* 
+Perform for us this sacrifice. 
+
+8 You I address, Sarasvati* and Bh&rati* and I1H* all i 
+Urge ye us on to glorious fame. 
+
+9 Tvashto the Lord hath made all forms and all the cattle of 
+
+the field t 
+
+Cause them to multiply for Us. 
+
+10 Send to the Gods* Yanaspati, thyself, the Sacrificial draught \ 
+Let Agni make the oblations sweet. 
+
+11 Agni, preceder of the Gods, is honoured with the sacred song i 
+He glows at offerings blest with Hail! 
+
+The Apris are the various forms of Agni, according to S&yapa, which are 
+invoked in the hymn* 
+
+1 Thou: Agni* 
+
+2 Child of Thyself: Agui. See I. 13. 2* 
+
+4 Adityas : see I. 14. 3. 
+
+5 Phe sovrdn alt-bfiperiat floors: of the sacrificial hall through which Gods 
+enter. They are types of the portals of the East through which light comes 
+into the world. See Wallis, Cosmology of the Rigvecla, p. 19* 
+
+7 These two Sages: heralds or invokers, because they call the Gods. See I. 
+13. 8. 
+
+8 Sarasvati and Bhdratt and lid : see I. 13. d, 
+
+10 Yanaspati: see I. 13. 11. 
+
+11 Blest with Mail /: see I. 13. 12. 
+
+
+
+HYMN 189.] . THE RIG VEDA. .253 
+
+HYMN CLXXXIX. Agni. 
+
+By goodly paths lead us to riches, Agni, thou God who know- 
+est every sacred duty. 
+
+Bemove the sin that makes us stray and wander : most ample 
+adoration will we bring thee. * 
+
+2 Lead us anew to happiness, 0 Agni; lead us beyond all danger 
+
+and affliction. 
+
+Be unto us a wide broad ample castle; bless, prosper on their - 
+way our sons and offspring. 
+
+3 Far from us, Agni, put thou all diseases: let them strike 
+
+lands that have no saving Agni. 
+
+God, make our home again to be a blessing, with all the Im¬ 
+mortal Deities, 0 Holy. 
+
+4 Preserve us, Agni, with perpetual succour, refulgent in the 
+
+dwelling which thou lovest. 
+
+0 Conqueror, most youthful, let no danger touch him who 
+praises thee to-day or after. 
+
+5 Give not us up a prey to sin, 0 Agni, the greedy enemy that 
+
+brings us trouble; 
+
+Not to the fanged that bites, not to the toothless: give not 
+us up, thou Conqueror, to the spoiler. 
+
+6 Such as thou art, born after Law, 0 Agni, when lauded give 
+
+protection to our bodies, 
+
+From whosoever would reproach or injure; for thou, God, 
+rescuest from all oppression. 
+
+7 Thou, well discerning both these classes, comest to men at 
+
+early morn, 0 holy Agni. 
+
+Be thou obedient unto man at evening, to be adorned, as keen, 
+by eager suitors. 
+
+■8 To him have we addressed our pious speeches, I, Mana’s son, 
+to him victorious Agni. 
+
+.* May we gain countless riches with the sages. May we find 
+strengthening food in full abundance, 
+
+
+This hymn, as Ludwig observes, appears to have been composed at a time of 
+pestilence. 
+
+3 That have no saving Agni: or, which do not maintain the sacred fire ; 
+whose inhabitants do not worship Agni. 
+
+6 The fanged; venomous serpents. The toothless : wild animals that do 
+not bite, but injure with their horns, etc. 
+
+7 Both these classes : worshippers and non-worshippers. 
+
+Be thou obedient; be a useful servant in the house. 
+
+As keen : akrdh , applied to Agni in all the places where it occurs in the 
+.Kigveda, appears to mean hasty, violent, eager, or keen. Ludwig thinks that 
+it means here a sacrificial post, and Grassmann, a banner. Wilson, following 
+S&yana, paraphrases : * be compliant (with his wishes) ; like an institutor of 
+the rite, (who is directed) by the desires (of the priests)/ 
+
+
+
+
+m 
+
+
+[BOOR l 
+
+
+ms HYMNS OB 
+
+HYMN OXC, Brihaspati. 
+
+Glorify tliou Brihaspati; the scatheless, who must be praised 
+with hymns, sweet-tongued and mighty, 
+
+To whom as leader of the song, resplendent, worthy of lauds, 
+'both Ghds and mortals listen. 
+
+2 On him wait songs according to the season, even as a stream 
+
+of pious men set moving. 
+
+Brihaspati—for he laid out the expanses—was, at the sacrifice, 
+vast MS. tans van. 
+
+3 The praise, the verse that offers adoration, may he bring forth, 
+
+as the Sun sends his arms out, 
+
+He who gives daily light through this God's wisdom, strong 
+as a dread wild beast, and inoffensive. 
+
+4 His song of praise pervades the earth and heaven: let the 
+
+wise worshipper draw it, like a courser. 
+
+These of Brihaspati, like hunters’ arrows, go to the skies that 
+change' their hue like serpents. 
+
+5 Those, God, who count thee as a worthless- bullock, and, 
+
+wealthy sinners, live on thee the Bouuteous,— 
+
+On fools like these no blessing thou bestowest; Brihaspati, 
+thou punishest the spiteful. 
+
+6 Like a fair path is he, where grass is pleasant, though hard 
+
+to win, a Friend beloved most dearly. 
+
+Those who unharmed by enemies behold us, while they would 
+make them bare, stood closely compassed. 
+
+1 Brihaspati: Lord of Prayer. See I. 14. 3. 
+
+2 For he laid out the expanses : spread out and revealed to- the eyes of men: 
+the broad regions of heaven and earth. The meaning of the second hemistich 
+is not clear. Wilson paraphrases ;• { for that Brihaspati is the manifester (of 
+all), the expansive wind that (diffusing) blessings has been produced for (the- 
+diffusion of) water.’ There seems to be nothing in the Kigveda to justify the 
+identification of M&tamvan with the wind, and only in the later language has 
+ritd the sense of water. See I. 31. 3. 
+
+- 3 He; Brihaspati. He who gives daily light: the regular appearance of 
+the Sun depends upon Brihaspati’s wisdom. 
+
+Inoffensive : arakshdsah, according to Sfcyana, 1 2 * free from, the opposition of 
+B&kshasas.’ 
+
+, 4 These of Brihaspati ; these sacred songs, compared to arrows. 
+
+That change their hue Wee serpents: dhimdydn. See 1. 3. 9. 
+
+6 This stanza is unintelligible to me. Wilson render? - x : 4 * 6 B‘ / «- 1 1 ' 
+
+way to him who goes well and makes good offerings, like * ' . ■ ,i 
+
+of (a ruler who) restrains the bad ; and may those sinless men who instruct 
+us, although yet enveloped (by ignorance) stand extricated from tlieir cover¬ 
+ing’ ; and remarks : 4 it is not clear how those who are enveloped by ignorance 
+should be competent to teach; another explanation is, let those who revile 
+us, and are being protected, be deprived of that protection/ 
+
+
+
+'TlIE RIOTED A. 
+
+
+255 
+
+
+HYMN m.j 
+
+7 He to whom soiigs of praise go forth like' torrents, as rivers 
+
+eddying under banks flow sea-ward— 
+
+Bpihaspati the wise, the eager, closely looks upon both, the- 
+waters and the vessel. 
+
+8 So hath Brihaspati, great, strong and mighty, the God exceed¬ 
+
+ing powerful, been brought hither. 
+
+May he thus lauded give us kine* and horses*. May we' - find 
+Strengthening food in full abundance.. 
+
+HYMN CXCL Water. Grass.. Sun.. 
+
+Venomous, slightly venomous, or venomous aquatic worm,— 
+Both creatures, stinging, unobserved, with poison have infected 
+me. 
+
+2 Coming, it kills the unobserved; it kills them as it goes away, 
+It kills them as it drives them off, and bruising bruises, them 
+
+to death. 
+
+3 Sara grass,. Darbha, Kusara, and Saxrya, Munja, Tirana, 
+
+Where all these creatures dwell unseen, with poison have in¬ 
+fected me. 
+
+4 The cows had settled in their stalls, the beasts of prey had 
+
+sought tlieir lairs. 
+
+Extinguished were the lights of men, when things unseen in¬ 
+fected me. 
+
+5 Or these, these reptiles, are observed, like lurking thieves at 
+
+evening time, 
+
+Seers of all, themselves' unseen : be therefore very vigilant. 
+
+
+7 This stanza also is very obscure, Brihaspati is said to look upon the 
+waters and the vessel, that is the river to be crossed and the boat which is to 
+be used, meaning perhaps the sacrifice and all that is used in performing it.. 
+Ludwig thinks that a play upon the words is intended, fipah meaning both 
+water and a religious ceremony and tar ah both ferry-boat and prompt energy. 
+
+This so-called hymn is a spell or charm said to have been recited by Agastya 
+when, he suspected that he had been poisoned. Its silent repetition is said to 
+be an effectual' antidote- against ‘ all venom in reptiles, insects, scorpions, roots, 
+and artificial poisons/ I generally follow Sfiyana ; but his explanations are 
+not always satisfactory, and several passages must be left in their original obs¬ 
+curity. 
+
+1 The exact meaning of the words in the first line is uncertain. 
+
+Both creatures ; both classes, either the venomous and the slightly venomous, 
+or land-reptiles and water-snakes. 
+
+2 Coming, it hills the unobserved: the herb, UBed as an antidote, coming 
+to the man who has been bitten kills the venomous creatures who secretly at¬ 
+tacked him. 
+
+8 Bara grass, etc: these are different sorts of grass in which snakes and 
+other venomous reptiles lurk- 
+
+
+
+
+256 THE HYMNS OF [BOOK I. 
+
+6 Heaven is your Sire, your Mother Earth, Soma yotir Brother, 
+
+Aditi 
+
+Your Sister: seeing all, unseen, keep still and dwell ye hap- 
+P%- 
+
+7 Biters of shoulder or of limb, with needle-stings, most veno¬ 
+
+mous, 
+
+Unseen, whatever ye may be, vanish together and be gone. 
+
+8 Slayer of things unseen, the Sun, beheld of all, mounts, east¬ 
+
+ward, up, 
+
+Consuming all that are not seen, and evil spirits of the night. 
+
+9 There hath the Sun-God mounted up, who scorches much and 
+
+everything, 
+
+Even the Aditya from the hills, all-seen, destroying things un¬ 
+seem 
+
+10 1 hang the poison in the Sun, a wine-skin in a vintner’s house, 
+He will not die, nor shall we die: his path is far: he whom 
+
+Bay Horses bear hath turned thee to sweet meath. 
+
+11 This little bird, so very small, hath swallowed all thy poison up. 
+She will not die, nor shall we die : his path is far: he whom 
+
+Bay Horses bear hath turned thee to sweet meath. 
+
+12 The three-times-seven bright sparks of fire have swallowed up 
+
+the poison’s strength. 
+
+They will not die, nor shall we die: his path is far: he whom 
+Bay Horses bear hath turned thee to sweet meath. 
+
+13 Of ninety rivers and of nine with power to stay the venom’s 
+
+course,— 
+
+The names of all I have secured ; his path is far: he whom Bay 
+Horses bear hath turned thee to sweet meath. 
+
+6 Heaven, or Dyaus, is here said to he the father of the snakes. 
+
+Soma: the Moon. 
+
+10/ hang the poison in the Sun: * I deposit the poison in the solar orb, like 
+a leather bottle in the house of a vender of spirits.’—Wilson. See Wilson’s 
+note in which he says that by the Sun or as S&yana paraphrases it, the orb of 
+the Sun , i is probably to be understood a mystical diagram, or figure wholly 
+or partly typical of the solar orb: the Sun being considered as especially 
+instrumental in counteracting the operation of poison.’ 
+
+He will not die: the Sun will not die from the effects of the poison thus ap¬ 
+plied, and we also who have been bitten shall through his favour recover. 
+
+11 This little bird: according to Sftyana, the bird which we call the fran¬ 
+coline partridge, said to be a ‘ remover of poison.’ 
+
+12 Bright sparks of fire; either, says S&yana, the seven flames of fire multi¬ 
+plied, or the twenty-one varieties of another kind of bird unaffected by eating 
+poison. 
+
+13 Of ninety rivers and of nine: the numbers are used indefinitely for all 
+the rivers of the country. 
+
+
+
+TEE RIGVEDA. 
+
+
+257 
+
+
+HYMN 191 .] 
+
+’Id- So"have the peahens three-times-scven, so have the maiden 
+Sisters Seven 
+
+Carried thy venom: far away, as girls bear water in their 
+jars, 
+
+15 The poison-insect is so small ; I crush the creature with a 
+
+stone. 
+
+I turn the poison hence away, departed unto distant lands, 
+
+16 Forth issuing from the mountain’s side the poison-insect spake 
+
+and said; * 
+
+The scorpion’s venom hath no strength; Scorpion, thy venom 
+is but weak, 
+
+
+14 The peahens three-iimes-seven: peafowls are regarded as the great enemies 
+of snakes. The number appears to be merely fanciful and borrowed from 
+verse 12. 
+
+The maiden Sisters Seven : the seven chief rivers of the land, 
+
+15 As hushumbha means poison-bag, Jcushumbhakdh in the test is taken by- 
+Ludwig and Grassmann to mean venomous insect. 
+
+Sftyana explains it as the nakulct , ntiul or mungoose whose hostility to the 
+rfuoke is proverbial. Wilson paraphrases: £ May the insignificant mungoose 
+cany off thy venom, (Poison): if not, I will crush the vile (creature) with a 
+
+
+17 
+
+
+
+ft 
+
+
+$ 
+
+
+
+
+BOOK THE SECOND. 
+
+
+HYMN I. * Agni. 
+
+Thou, Agni, shining* in thy glory through the days, art brought 
+to life from out the waters, from the stone: 
+
+From out the forest trees and herbs that grow on ground, 
+thou, Sovran Lord of men art generated pure. 
+
+2 Thine is the Herald’s task and Cleanser’s duly timed; Leader 
+
+art thou, and Kindler for the pious man. 
+
+Thou art Director, thou the ministering Priest: thou art the 
+Brahman, Lord and Master in our home. 
+
+3 Hero of Heroes,” Agni! thou art Indra, thou art Vishnu of 
+
+the Mighty Stride, adorable s 
+
+Thou, Brahmanaspati, the Brahman finding wealth: thou, O' 
+Sustained with thy wisdom tendest us. 
+
+4 Agni, thou art King Vanina whose laws stand fast; as Mitra, 
+
+Wonder-Worker, thou must be implored. 
+
+Aryaman, heroes’ Lord, art thou, enriching all, and liberal 
+Ansa in the synod, 0 thou God. 
+
+
+The hymns of this Book, with the few exceptions that will be noted, are as¬ 
+cribed to the Itishi Gritsamada. As Book I. is called the Book of the Sat ar¬ 
+chins, that is of the seers of a hundred or large indefinite number of llichas or 
+verses, so this Book is commonly called Lhe G&rtsamada Mand&la or Book of 
+Giitsamada. 
+
+1 Through the days; for the days of sacrifice, according to Sdyana. 
+
+The luatcrs : from the waters of the firmament, as lightning. 
+
+From out the forest trees: in the frequently occurring conflagrations caused 
+by the friction of dry branches. Agni is also said to have his home in plants, 
+perhaps originally on account of a phosphorescent light which some plants 
+emit. 
+
+2 Agni concentrates in himself the various functions of different classes of 
+human priests, the most important of which are mentioned in the verse. The 
+classification of the priests and the description of their duties are given with 
+variations by different authorities. The Hotar or Herald invokes the Gods ; 
+the Potar, Purifier, or Cleanser, is the assistant of the Brahman or praying 
+priest who remedies any defect in the ritual ; the Neshtar or Leader leads for¬ 
+ward the wife of the sacrificer ; the Agnidh or Kindler lights the sacrificial 
+fire ; the Pras&star or Director is the assistant of the Hotar ; and the Adh- 
+varyu or ministering priest is the deacon who measures the ground, builds the 
+altar, and makes all the preparations necessary for the sacrifice. The duties.of 
+the priests, however, varied at different times and according to the nature of 
+the ceremony which they were engaged to perform. 
+
+3 Vishnu of the Mighty Stride : see I. 32. 16. 
+
+4 Ansa .* the Distributer ; one of the Adityas, 
+
+
+
+2G0 THE HYMNS OF [.BOOK II 
+
+5 Thou givest. strength, as Tvashtar, to the worshipper : thou, 
+
+wielding Mitra’s power, hast kinsh ip with the Dames. 
+
+Thou, urging thy fleet coursers, givest noble steeds; a host 
+of heroes art thou with great store of wealth. 
+
+6 Rudra art thou, the Asura of mighty heaven: thou art the 
+
+Maruts* host, thou art the Lord of food, 
+
+Thou goest with red winds: bliss hast thou in thine home* 
+As Pushan thou thyself protectest worshippers. 
+
+7 Giver of wealth art thou to him who honours thee ; thou art 
+
+God Savitar, granter of precious things. 
+
+As Bhaga, Lord of men ! thou rulest over wealth, and guard- 
+est in his house him who hath served thee well. 
+
+S To thee, the people's Lord within the house, the folk press for¬ 
+ward to their King most graciously inclined. 
+
+Lord of the lovely look, all things belong to thee: ten, hun¬ 
+dred, yea, a thousand are outweighed by thee. 
+
+9 Agni, men seek thee as a Father with their prayers, win thee, 
+bright-formed, to brotherhood with holy act. 
+
+Thou art a Son to him who duly worships thee, and as a trusty 
+Friend thou guardest from attack. 
+
+10 A Ribhu art thou, Agni, near to be adored; thou art the 
+
+Sovran Lord of foodful spoil and wealth. 
+
+Thou shinest brightly forth, thou burliest to bestow: pervad¬ 
+ing sacrifice, thou lendest us thine help. 
+
+11 Thou, God, artAditi to him who offers gifts: thou, Hotra 
+
+Bharati, art strengthened by the song. 
+
+Thou art the hundred-wintered I}a to give strength, Lord of 
+Wealth ! Vritra-slayer and Sarasvati. 
+
+12 Thou, Agni, cherished well, art highest vital power; in thy 
+
+delightful hue are glories visible. 
+
+Thou art the lofty might that furthers each design : thou art 
+wealth manifold, diffused on every side. 
+
+.13 Thee, Agni, have the Adityas taken as their mouth; the 
+Bright Ones have made thee, 0 Sage, to be their tongue. 
+They who love offerings cling to thee at solemn rites : by thee 
+the Gods devour the duly offered food. 
+
+14 By thee, 0 Agni, all the Immortal guileless Gods eat with thy 
+mouth the oblation that is offered them. 
+
+
+5 The Dames: the Consorts of the Gods. 
+
+11 Hotrd , Bhdmti , Ud are personifications of parts of religious worship. 
+The epithet * hundred-wintered ’ appears to refer to the natural duration of 
+human life. Sarasvati: see I, 10. 
+
+
+TRE klQVEDA. 
+
+
+261 
+
+
+By tb.ee do mortal men give sweetness to tbeir drink. 
+
+Bright art thou born, the embryo of the plants of earth. 
+
+15 With these thou art united, Agni; yea, thou ? God of noble 
+
+birth, surpassest them in majesty, 
+
+Which, through the power of good, here spreads abroad from 
+thee, diffused through both the worlds, throughout the earth 
+and heaven. 
+
+16 The princely worshippers who send to those who sing thy 
+
+praise, 0 Agni, guerdon graced withkine and steeds,— 
+
+Lead thou both these and us forward to higher bliss. With 
+brave mexr in the assembly may -vve speak aloud. 
+
+HYMN IL Agni. 
+
+With sacrifice exalt Agni who knows all life; worship him 
+with oblation and the song of prase, 
+
+Well kindied, no ly fed, heaven’s Lord, Celestial Priest, who 
+labours at the p;>le where deeds of might are done. 
+
+2 At night and morning, Agni, have they called to thee, like 
+
+milch-bine in then' stalls lowing to meet their young. 
+
+As messenger of heaven thou lightest all night long the fami¬ 
+lies of men, thou Lord of precious moos. 
+
+3 Him have the Gods established at the region’s base, doer of 
+
+wondrous deeds, Herald of heaven and earth ; 
+
+Like a most famous car, Agni the purely bright, like Mitra to 
+be glorified among the folk. 
+
+4 Him have they set in his own dwelling, in the vault, like the 
+
+Moon waxing, fulgent, in the realm of air. 
+
+Bird of the firmament, observant with his eyes, guard of the 
+place as ’twere, looking to Gp Is and men, 
+o May he as Priest encompass all the sacrifice: men throng to 
+him with offerings and with hymns of praise. 
+
+Paging with jaws of gold among the growing plants, like heaven 
+with all the stars, he quickens earth and sky. 
+
+
+13 With brave men,: attended by brave sons, who will support and streng¬ 
+then us, 
+
+1 Who labours at the pole .- who takes the chief part in the performance of 
+all-important, sacrifice. A metaphor from oxen drawing a car or wain. 
+
+2 Have they called: the priests. 
+
+3 At the region's base; at the altar, according to S&yana, 
+
+4 The word hvdrt, here rendered ‘in the vault/ is difficult. S&yana explains 
+' it as r solitary.’ Roth would alter the text. 
+
+Guard of the place ; of the most sacred place, the altar. 
+
+
+
+
+262 TJfE HYMNS OF [EOOH IL 
+
+6 Such as thou art, brilliantly kindled for our weal, a liberal 
+
+giver, send us riches in thy shine, 
+
+For our advantage, Agni, God, bring Heaven and Earth hither 
+that they may taste oblation brought by man. 
+
+7 Agni, give us great wealth, give riches thousandfold : unclose to 
+
+us, like doors, strength that shall bring renown. 
+
+Make Heaven and Earth propitious through the power of prayer, 
+and like the sky's bright sheen let mornings beam on us. 
+
+S Enkindled night by night at every morning's dawn, may he 
+shine forth with red Same like the realm of light,— 
+
+Agni adored in beauteous rites with lauds of men, fair guest 
+of living man and King of all our folk. 
+
+9 Song chanted by us men, 0 Agni, Ancient One, has swelled 
+unto the deathless Gods in lofty heaven— 
+
+A milch-cow yielding to the singer in the rites wealth mani¬ 
+fold, in hundreds, even as he wills. 
+
+10 Agni, may we show forth our valour with the steed or with the 
+
+power of prayer beyond all other men; 
+
+And over the Five Faces let.our glory shine high like the realm 
+of light and unsurpassable. 
+
+11 Such, Conqueror ! be to us, be worthy of our praise, thou for 
+
+whom princes nobly born exert themselves; 
+
+Whose sacrifice the strong seek, Agni, when it shines for nevei’- 
+failing offspring in thine own abode. 
+
+12 Knower of all that lives, 0 Agni, may we both, singers of praise 
+
+and chiefs, be in thy keeping still. 
+
+Help us to wealth exceeding good and glorious, abundant, rich 
+in children and their progeny. 
+
+13 The princely worshippers who send to those who sing thy 
+
+praise, 0 Agni, guerdon, graced with kine and steeds,— 
+
+Lead thou both these and us forward to higher bliss. With 
+brave men in the assembly may we speak aloud. 
+
+HYMN III Aprts. 
+
+Agni is set upon the earth well kindled; he standeth in the 
+presence of all beings. 
+
+Wise, ancient, God, the Priest and Purifier, let Agni serve the 
+Gods for he is worthy. 
+
+8 May he: Agni. ; 
+
+9 A milch-cow: the hymn of praise brings riches to the worshipper. 
+
+10 With the steed: with the war-car in battle as well as with prayer in sacrifices. 
+The Five Races: the five great Aryan tribes. See I. 7. 9. 
+
+11 The strong ; the wealthy worshippers. 
+
+Never failing offspring; one of the chief rewards of the worship of Agni. 
+
+
+
+jrrav 3 .] 
+
+
+tits may eda. 
+
+
+263 
+
+
+2t May Nar&sansa lighting up the chambers, bright in his majesty 
+through threefold heaven, 
+
+Steeping the gift with oil-diffusing purpose, bedew the Gods at 
+ohiefest time of worship. 
+
+3 Adored in heart, as is thy right, 0 Agm, serve the Gods first 
+
+to-day before the mortal 
+
+Bring thou the Marut host. Ye men, do worship to Indra 
+seated on the gi'ass, eternal. 
+
+4 G Grass divine, increasing, rich in heroes, strewn for wealth 7 
+
+sake, well laid upon this altar,— 
+
+On this bedewed with oil sit ye, 0 Yasus, sit all ye Gods, ye 
+Holy, ye Adityas. 
+
+5 Wide be the Doors, the Goddesses, thrown open, easy to pass, 
+
+invoked, through adorations. 
+
+Let them unfold, expansive, everlasting, that sanGtify the class 
+famed, rich in heroes. 
+
+6 Good work for us, the'glorious Night and Morning, likejemaje 
+
+weavers, waxen from aforetime, 
+
+Yielders of'rich milk, interweave in concert the long-extended v 
+thread, the web of \vorship. 
+
+7 Let the two heavenly Heralds, first, most wise, most fair, pre¬ 
+
+sent oblation duly with the -sacred verse, 
+
+Worshipping Gods, at ordered seasons decking them at three 
+high places at the centre of the earth. 
+
+8 Sarasvati who perfects our devotion, I]a divine, Bharatl all¬ 
+
+surpassing,— 
+
+
+"2 Nardsama; 1 the Praise of Men/ Agni. The chambers: the receptacles of 
+the offerings, according to Say ana. At chiefest time of worship; when the 
+oblation of clarified butter is cast into the fire. 
+
+3 Before the mortal: before the mortal priest. 
+
+4 0 Grass divine: the sacred grass, strewn on the floor of the hall of sacrifice 
+as a seat for the Gods, is one of the Apris or deified objects which are to be 
+propitiated in this hymn. All these are regarded as forms of Agni. 
+
+5 The Doors : of the hall of sacrifice. These appear to have been regarded 
+as types of, and even fancifully identified with, the doors of the cosmic house, 
+the portals of the East through which the morning light enters into the world. 
+See Cosmology of the Rigreda , p. 19. 
+
+The class: the maghamns, the eminent and wealthy men who institute 
+sacrifices, 
+
+•6 Yielders of rich milk: cheerful givers of rewards. 
+
+7 Two heavenly Heralds: invokers or priests. According to S&yana, the 
+personified fire of earth and of the firmament. See I. 13. S. 
+
+The centre of the earth: the altar. The three high places: of the three 
+fires, 
+
+
+
+m THE HYMNS 0$ [BOOK II, 
+
+Three Goddesses, with power inherent, seated, protect this holy 
+Grass, our flawless refuge ! 
+
+9 Born is the pious hero swift of hearing, like gold in hue, well 
+formed, and full of vigour, 
+
+May Tv&shtar lengthen out our line and kindred, and may 
+they reach the place which Gods inhabit. 
+
+10 Yanaspati shall stand linear and start us, and Agni with his 
+
+arts prepare oblation. 
+
+Let the skilled heavenly Immolator forward unto the Gods the 
+offering thrice anointed. 
+
+11 Oil has been mixt: oil is his habitation. In oil he rests : oil is 
+* his proper province. 
+
+Come as thy wont is: 0 thou Steer, rejoice thee; bear off the 
+oblation duly consecrated. 
+
+HYMN IY. Agni. 
+
+Fob you I call the glorious refulgent Agni, the guest of men, 
+rich in oblations, 
+
+Whom all must strive to win even as a lover, God among godly 
+people, Jatavedas. 
+
+2 Bhrigus who served him in the home of waters set him of old 
+
+in houses of the living. 
+
+Over all worlds let Agni be the Sovran, the messenger of Gods 
+with rapid coursers. 
+
+3 Among the tribes of men the Gods placed Agni as a dear Friend 
+
+when they would dwell among them. 
+
+* Against the longing nights may he shine brightly, and show the 
+offerer in the house his vigour. 
+
+• 4 Sweet is his growth as of one’s own possessions; his look 
+when rushing fain to burn is lovely. 
+
+He darts his tongue forth, like a harnessed courser who shake* 
+his flowing tail, among the bushes. 
+
+8 Three Goddesses : presiding over different departments of worship. 
+
+9 The pious herq: a son devoted to the Gods 
+
+10 Vanaspati : the sacrificial post, or Agni in that form. See I, 13, 11, 
+
+The heavenly Immolator : Agni, typically so called. 
+
+11 Oil: the clarified butter oblation. Thou Steer : mighty Agni. 
+
+Duly consecrated : offered with the holy word SvaM. See I. 18. 12. 
+
+This hymn and the three that follow are ascribed to the Rishi Som&huti 
+of the ancient priestly family of Bhrigu, one of the first institutors of sacrifice. 
+
+1 Jdtavedas : Agni, whoknows all life. See I. 44. 1. 
+
+2 Who served him in the home of waters : existing in the form of lightning 
+in the firmament before he was brought down to earth. 
+
+
+FMV5.] TBM UlGtEDA* - 205 
+
+5 Since they who honour me have praised my greatness,—he gave, 
+
+as ’twere, his hue to those Who love him. 
+
+Known is he by his bright delightful splendour, and waxing 
+old renews his youth for ever. 
+
+6 Like one athirst, he lighteth up the forests; like nvater down 
+
+the chariot ways he roareth. 
+
+On his black path he shines in burning beauty, marked as it 
+were the heaven that smiles through vapour. 
+
+7 Around, consuming the broad earth, he wanders, free roaming 
+
+like an ox without a herdsman, — 
+
+Agni refulgent, burning up the bushes, with blackened lines, 
+as though the earth he seasoned. 
+
+8 I, in remembrance of thine ancient favour, have sung my hymn 
+
+in this our third assembly. 
+
+0 Agni, give us wealth with store of heroes and mighty 
+strength in food and noble offspring. 
+
+9 May the Gritsamadas, servmg in secret, through thee, 0 Agni 
+
+overcome their neighbours, 
+
+Kich in gool heroes and subduing foemen. That vital.power 
+give thou to chiefe^mid.singers. 
+
+HYMN V. Agni, 
+
+Herald and teacher was he born, a guardian for our patrons’ 
+help, 
+
+Earner by rites of noble wealth. That Strong One may vc 
+grasp and guide; 
+
+2 In whom, Leader of sacrifice, the seven reins, fax* extended, 
+meet; 
+
+Who furthers, man-like, eighth in place, as Cleanser, all the 
+work divine. 
+
+5 Since they who honour me ; Agni appears to be the speaker of these word?. 
+
+7 As though the earth he seasoned: as though, by burning the weeds and 
+hushes, he dressed and prepared the ground for tillage. 
+
+8 Third assembly : at the third of the three daily sacrifices. 
+
+9 Serving hi secret : by the peaceful discharge of priestly duties, not by 
+warfare like the chiefs who institute the sacrifice. 
+
+X Our patrons : the wealthy institutes of the sacrifice. That Strong One : 
+Agni. 
+
+2 Leader : hTetar, one of the sixteen priests. 
+
+The seven reins : the seven priests engaged in their several duties. 
+
+Cleanser : Potar, one of the sixteen priests. See II. 1. 2. 
+
+3 The first hemistich, as it stands, is unintelligible to me. Wilson, after 
+S&yana, paraphrases : 4 Whatever (offerings the priest) presents, whatever 
+prayers he recites.’ 
+
+
+
+266 TEE HYMNS OF IBOOK II. 
+
+3 When swift lie follows, this behest, bird-like he chants the holy 
+prayers. 
+
+He holds all knowledge in his grasp even as the felly rounds 
+the wheel. 
+
+, 4 Together with pure mental power, pure, as Director, was he 
+born. 
+
+•Skilled in his own unchanging laws he waxes like the growing 
+boughs. 
+
+■5 Clothing them in his hues, the kine of him the Leader wait on 
+him. 
+
+Is he not better than the Three, the Sisters who have come to 
+us? 
+
+<6 When, laden with the holy oil, the Sister by the Mother stands, 
+
+The Priest delights in their approach, as corn at coming of the 
+rain. 
+
+7 For his support let him perform as ministrant his priestly task ; 
+
+Yea, song of praise and sacrifice: we have bestowed, let us 
+obtain. 
+
+6 That so this man, well skilled, may pay worship to all the 
+Holy Ones, 
+
+And, Agni, this our sacrifice which we have here prepared, to 
+thee. 
+
+HYMN VI. Agni. 
+
+Agni, accept this flaming brand, this waiting with nay prayer 
+on thee: 
+
+Hear graciously these songs of praise. 
+
+2 With this hymn let us honour thee, seeker of horses, Son of 
+Strength, 
+
+With this fair hymn, thou nobly born. 
+
+
+4 Director: Pras&star, one of the priests. See II, 1. 2. 
+
+5 The stanza is obscure. Ludwig thinks that Agni is here called the Leader 
+because he leads the sister Dawns to the sacrifice, and that they are said to be 
+three in number to correspond with the number of the cows. 
+
+•6 The Sister: Ushas or Dawn. The Mother: the northern altar, represent¬ 
+ing Earth. 
+
+7 Let him: Agni as priest. 
+
+8 This man ; the worshipper. 
+
+This waiting with my 'prayer on thee: this e beseeching and besieging' as 
+Milton says. Or ujpasddam taken in a special sense may mean the ceremony 
+called Upasad which formed part of the Jyotishtoma, a very important Soma 
+ceremony. 
+
+2 Seeker of horses: in order to bestow them on the worshipper. 
+
+
+
+HYMN 7.1 TUB BIGVBDA. 267 
+
+3 As such, lover of song, with songs, wealth-lover, giver of our 
+
+wealth! 
+
+With reverence let us worship thee. 
+
+4 Be thou for us a liberal Prince, giver and Lord of precious 
+
+things. # 
+
+Drive those who hate us far away. 
+
+5 Such as thou art, give rain from heaven, give strength which 
+
+no man may resist: 
+
+Give food exceeding plentiful. 
+
+6 To him who lauds thee, craving help, most youthful envoy! 
+
+through our song, 
+
+Most holy Herald I come thou nigh. 
+
+7 Between both races, Agni, Sage, well skilled thou passest to 
+
+and fro, 
+
+As envoy friendly to mankind. 
+
+8 Befriend us thou as knowing all. Sage, duly worship thou 
+
+the Gods, 
+
+And seat thee on this sacred grass. 
+
+HYMN VII. Agni. 
+
+0 Vasu, thou most youthful God, Bharata, Agni, bring us 
+wealth, 
+
+Excellent, splendid, much-desired. 
+
+2 Let no malignity prevail against us, either God’s or man’s : 
+Save us from this and enmity. 
+
+3 So through thy favour may, we force jhrough_all our enemies 
+
+away, 
+
+As /twere through ,, strea ming, water-floods. 
+
+4 Thou, Purifier Agni, high shinest forth, bright, adorable, 
+When worshipped with the sacred oil. 
+
+5 Ours art thou, Agni, BMrata, honoured by us with barren 
+
+cows, 
+
+With bullocks and with kine in calf: 
+
+6 Wood-fed, bedewed with sacred oil, ancient, Invoker, excellent, 
+The Son of Strength, the Wonderful. 
+
+7 Both races : Gods and men. Well shilled : acquainted with both. 
+
+1 Vasu ; one of the class of Gods so named. BMrata : Agni is so called 
+according to S&yana, either as having been produced by attrition by the priests, 
+or as being the bearer of oblations. The meaning is, probably, specially con¬ 
+nected with the Bharatas or Warriors.’ 
+
+5 With kine in calf: ashtapadibhih is thus explained by S&yana, and is used 
+in the language of the ritual for animals with young. Roth and Grassmann 
+understand ‘ verses ’ consisting of eight feet, divisions, or syllables. According 
+to Bergaigne, these cows represent prayers. 
+
+
+
+TUB HYMNS OP 
+
+
+[POOR //. 
+
+HYMN VIII. Agni. 
+
+Now pl’aise, as one who strives for strength, the harnessing of 
+Agni’s car, 
+
+The liberal, the most splendid One; 
+
+2 Who, guiding worshippers aright, withers, untouched by age, 
+
+the foe : 
+
+When worshipped fair to look upon 5 
+
+3 Who for his glory is extolled at eve and morning in our homes, 
+Whose statute is inviolate; 
+
+4 Who shines refulgent like the Sun, with brilliance and with 
+
+fiery flame, 
+
+Pecked with imperishable sheen. 
+
+5 Him Atri, Agni, have our songs strengthened according to his 
+
+sway; 
+
+All glories hath he made his own. 
+
+6 May we with Agnfls, Indra’s help, with Soma’s, yea, of all the 
+
+Gods, 
+
+Uninjured dwell together still, and conquer those who fight 
+with us. 
+
+HYMN IX. . Agni, 
+
+Accustomed to the Herald’s place, the Herald hath seated 
+him, bright, splendid, passing mighty, 
+
+Whose foresight keeps the Law from violation, excellent, 
+pure-tongued, bringing thousands, Agni. 
+
+: 2 Envoy art thou, protector from,the foeman; strong God, thou 
+leadest us to higher blessings. 
+
+Kefulgent, be an ever-heedful keeper, Agni, for us and for 
+our seed and offspring. 
+
+3 May we adore tbee in thy loftiest birth-place, and, with our 
+praises, in thy lower station. 
+
+The place whence thou hast issued forth I worship: to thee 
+well kindled have they paid oblations. 
+
+
+5 Him, Atri: Agni appears here to be called by the name of the ancient 
+sage Atri. Or tiirim may be an epithet of Agni, signifying the devourer of 
+the food with wliich he is supplied, as Sdyana explains it. 
+
+
+I The Herald: or HotarAgni, the Invoker of the Gods. The name 
+comes, with more emphasis, at the end of the verse. The Law: especially 
+sacrifice. 
+
+3 In thy loftiest birth-place: as the fire of the Sun in heaven. Thy loiocr 
+station: the firmament, where Agni is born as lightning. The place whence 
+thou hast issued forth; the altar where the sacrificial fire burns. 
+
+
+
+TIIB JIIGYEDA . 
+
+
+HYMN 10.] 
+
+
+269 
+
+
+4 Agni, best Priest, pay worship with oblation; quick ly com¬ 
+
+mend the gift to be px-esented; 
+
+For thou art Lord of gathered wealth and treasure: of the 
+bright song of praise thou art inventor. 
+
+5 The twofold opulence, 0 Wonder-Worker, of th£e new-born 
+
+each day never decreases. 
+
+Enrich with food the man who lauds thee, Agni: make him 
+the lord of wealth with noble offspring. 
+
+6 May he, benevolent with this fair aspect, best sacrificer, bring 
+
+the Gods to bless us. 
+
+Sure guardian, our protector from the foeman, shine, Agni, 
+with thine affluence and splendoui\ 
+
+HYMN X. Agni. 
+
+Agni, first, loudly calling, like a Father, kindled by man upon 
+the seat of worship, 
+
+Clothed in his glory, deathless, keen of insight, must ho 
+adorned by all, the Strong, the Famous. 
+
+2 May Agni the resplendent hear my calling, through all my 
+
+songs, Immortal, keen of iusight. 
+
+Dark steeds or ruddy draw his car, or carried in sundry ways 
+he makes them red of colour. 
+
+3 On wood supine they got the well-formed Infant: a germ in 
+
+various-fashioned plants was Agni; 
+
+And in the night, not compassed round by darkness, he dwells 
+exceeding wise, with rays of splendour. 
+
+4 With oil and sacred gifts I sprinkle Agni who makes his home 
+
+in front of all things living, 
+
+Broad, vast, through vital power o'er all expanded, coxxspicu- 
+ous, strong with all the food that feed’s him. 
+
+5 I pour to him who looks in all directions: may he accept it 
+
+with a friendly spirit. 
+
+Agni with bridegroom's grace and lovely colour may not be 
+touched when all his form is fury. 
+
+
+5 The twofold opulence: enriching Gods with sacrifice and men with earthly 
+blessings. 
+
+New-born each day: rekindled at the morning sacrifice. 
+
+1 First; chief of the Gods. Loudly calling: roaring as fire, or, lo be in¬ 
+voked by all, according to S&yana. Like a Father ; supporting the Gods by 
+conveying oblations to them. 
+
+2 Carried in sundry wmjs : to one fire-receptacle after another. 
+
+3 On wood supine : the lower piece of wood in which fire is produced. 
+
+A germ : latent in plants, with reference to the luminosity of some plants. 
+Sec II. 1, 1. 
+
+
+
+270 THE Stum OF [BOOK It 
+
+6 By choice victorious, recognize thy portion: with thee for* 
+envoy may we speak like Manu. 
+
+Obtaining wealth, I call on perfect Agni who with an eloquent 
+tongue dispenses sweetness, 
+
+HYMN XL Indra. 
+
+Hs5ae thou my call, 0 Indra; be not heedless : thine may we 
+be for thee to give us treasures; 
+
+For these presented viands, seeking riches, increase thy 
+strength like streams of water flowing. 
+
+2 Floods great and many, compassed by the Dragon, thou badest 
+
+swell and settest free, 0 Hero, 
+
+Strengthened by songs of praise thou rentest piecemeal the 
+D&sa, him who deemed himself immortal. 
+
+3 For, Hero, in the lauds wherein thou joyedst, in hymns of 
+
+praise, 0 Indra, songs of Rudras, 
+
+These streams in which is thy delight approach thee, even as 
+the brilliant ones draw near to Vayit. 
+
+4 We who add strength to thine own splendid vigour, laying 
+
+within thine arms the splendid thunder— 
+
+With tis mayst thou, 0 Indra, waxen splendid, with Surya 
+overcome the Dksa races. 
+
+5 Hero, thou slewest in thy Valour Ahi concealed in depths, 
+
+mysterious, great enchanter, 
+
+Dwelling enveloped deep within the waters, him who checked 
+heaven and stayed the floods from flowing. 
+
+6 Indra, we laud thy great deeds wrought aforetime, we laud 
+
+thine exploits later of achievement; 
+
+We laud the bolt that in thine arms lies eager; we laud- thy 
+two Bay Steeds, heralds of Sflrya. 
+
+6 By choice; according to S&yana, ' with lustre/ Recognize thy portion : 
+acknowledge the sacrificial offering to he suitable. 
+
+Like Manu ; with the wisdom and authority of Manu who was instructed 
+directly by the Gods. 
+
+2 Compassed ly the Dragon; obstructed by the great serpent Ahi, 
+
+The Ddsa: the savage or demon Ahi. See I. 32. 11, 
+
+3 Songs of Rudras: like those sung by the Rudras or Maruts, Indra's 
+allies. 
+
+These streams; sacrificial waters or libations. V&yu, the God of wind, was 
+entitled to the first draught of the Soma juice. See verae 14 of this hymn. 
+
+4 Splendid: the word subhm } splendid, occurs in all three places in the text. 
+
+5 Concealed in depths: of the atmosphere. 
+
+6 Herald of Sdrya; announcing the coming of the sunlight after the heavy 
+rain which Indra has sent. 
+
+
+1IYMU IT.] TUB MGTEJDA, 271 
+
+7 lndra, thy Bay Steeds allowing forth their vigour have sent a 
+
+loud cry out that droppeth fatness. 
+
+The earth hath spread herself in all her fulness : the cloud 
+that was about to move hath rested, 
+
+9 
+
+8 Down, never ceasing, hath the rain-cloud settled: bellowing, 
+
+it hath wandered with the Mothers. 
+
+Swelling the roar in* the far distant limits, they have spread 
+. wide the blast sent forth by lndra, 
+
+9 lndra hath hurled down the magician Yritra who* lay beleaguer¬ 
+
+ing the mighty river. 
+
+Then both the heaven and earth trembled in terror at the 
+strong Hero’s thunder when he bellowedv 
+
+10 Loud roared the mighty Hero’s bolt of thunder,, when he, the 
+
+Friend of man, burnt up the monster, 
+
+And, having drunk his fill of flowing Soma, baffled the guileful 
+D&nava’s devices. 
+
+11 Drink thou, 0 Hero lndra, drink the Soma ; let the joy-giving 
+
+juices make thee joyful. 
+
+They, filling both thy flanks, shall swell thy vigour. The 
+juice that satisfies hath holpen lndra, 
+
+1'2 Singers have we* become with thee, 0 lndra: may we serve 
+duly and prepare devotion. 
+
+Seeking thy help we meditate thy praises : may we at once 
+enjoy thy gift of riches. 
+
+13 May we be thine, such by thy help, 0 lndra, as swell thy 
+
+vigour while they seek thy favour. 
+
+Give us, thou God, the riches that we long for, most powerful,, 
+with store of noble children. 
+
+14 Give us a friend, give us an habitation*; lndra, give us the com¬ 
+
+pany of Maruts, 
+
+And those whose minds accord with theirs, the Yayus,. who 
+drink the first libation of the Soma. 
+
+15 Let those enjoy in whom thou art delighted, lndra, drink 
+
+Soma for thy strength and gladness. 
+
+Thou hast exalted us to heaven, Preserver, in battles, through 
+the lofty hymns that praise thee. 
+
+7 The loud cry that drops fatness: is the thunder that precedes the fertiliz¬ 
+ing rain. The earth hath spread herself: to receive the rain, 
+
+8 The Mothers : the original waters above the firmament. 
+
+They: Indra’s attendants, the Maruts or Storm-Gods. 
+
+9 The mighty river: the great cloud that holds the rain, 
+
+10 The guileful Ddnava's devices: the magic arts of the demon Vritra, 
+
+14 The Vdyus; the plural is used honorifically for the singular. 
+
+
+
+272 
+
+
+TUB HYMNS OF 
+
+
+[BOOK II. 
+
+
+16 Great, verily, are they, 0 thou Protector, who by their songs 
+
+of praise have won thy blessing. 
+
+They who strew sacred grass to be thy dwelling, holpen by thee 
+have got them strength, 0 Indra, 
+
+17 Upon the great Trikadruka days, Hero, rejoicing thee, O Indra, 
+
+drink the Soma. 
+
+Come with Bay Steeds to drink of onr libation, shaking the 
+drops from out thy beard, contented, 
+
+18 Hero, assume the might, wherewith thou elavest Yrifcra piece¬ 
+
+meal, the Mnava Auruav&bha. 
+
+Thou hast disclosed the light to light the Aiya: on thy left 
+hand, 0 Indra, sank the Dasyu. 
+
+19 May we gain wealth, subduing with thy succour and with 
+
+the Arya, all our foes, the Dasyus. 
+
+Our gain was that to Trita of our party thou gavest up 
+Tvashtar’s son Yisvarupa, 
+
+20 He cast down Arbuda what time his vigour was strengthened 
+
+by libations poured by Trita. 
+
+Indra sent forth his whirling wheel like Surya, and aided by 
+the Angirases rent Yala. 
+
+21 Now let that wealthy Cow of thine, 0 Indra, yield in return a, 
+
+boon to him who lauds thee. 
+
+Give to thy praisers ; let not fortune fail us. Loud may wo 
+speak, with brave men, in the assembly. 
+
+
+HYMN XII. 
+
+
+Indra. 
+
+
+He who, just born, chief God of lofty spirit by power and might 
+became the Gods’ protector, 
+
+Before whose breath through greatness of his valour the two 
+worlds trembled, He, 0 men, is Indra. 
+
+
+17 Trikadruka days ; the first three days of the Abhiplava festival. 
+
+3 8 Aumavdbha: son of Urnav&bha, a demon. The Dasyu ; the barbarian, 
+the original inhabitant of the land. According to S&yaua the demon Vritra is 
+meant. 
+
+19 It is difficult to make anything intelligible of this stanza. Trita is said 
+by S&yana to be a Malmrshi or great lUalii, and Yisvarupa is said to be a 
+three-headed monster slain by Indra. Bee Sacred Books of the East, XII. 164. 
+
+20 Ai'bitda: a demon of the atmosphere. See I. 51 6. 
+
+Sent forth his whirling wheel; Indra is said to have used a wheel of the 
+Bun’s chariot as a missile. 
+
+Valet; the brother of Vritra or Vritra himself. See I. 11. 5, 1 
+
+21 That wealthy Cow of thine: meaning, probably, Tishas or Dawn, who brings / k 
+
+good gifts to man. Or sdddkshind mayhdni may be translated f that liberal .Jk 
+meed ’ of thine, that is the rich reward which Indra bestows upon his worship- j 
+pers, regarded as the counterpart of the ddkshind or honorarium given hy the ' ’ 
+
+institutes of sacrifices to the priests who perform the ceremonies. 
+
+
+
+
+HYMN 12.] THE 2110VEDA. 2 1* 
+
+2 He who fixed fast and firm the earth that staggered, and set 
+
+at rest the agitated mountains, 
+
+Who measured out the air’s wide middle region and gave the * 
+heaven support, He, men, is Indra. 
+
+3 Who slew the Dragon, freed the Seven Rivers, anS drove the 
+
+kine forth from the cave of Vala, 
+
+Begat the fire between two stones, the spoiler in warriors’ battle, 
+He, 0 men, is Indra. 
+
+4 By whom this universe was made to tremble, who chased away 
+
+the humbled brood of demons, 
+
+Who, like a jrambler gather ing his winnings, seized the foe’s 
+riches, He^O men, is LncLraT-——--- 
+
+5 Of ivEom, the Terrible, they ask, Where is He ? or verily they 
+
+say of him, He is not. 
+
+He sweeps away, like birds, the foe’s possessions. Have faith 
+in him, for He, 0 men, is Indra. 
+
+6 Stirrer to action of the poor and lowly, of priest, of suppliant 
+
+who sings his praises ; 
+
+Who, fair-faced, favours him who presses Soma with stones 
+* made ready, He, O men, is Indra. 
+
+7 He under whose supreme control are horses, all chariots, and % 
+
+the villages, and cattle ; 
+
+He who gave EeingTd'the Sun and Morning, who leads the 
+waters, He, O men, is Indra. 
+
+8 To whom two armies cry in close encounter, both enemies, the 
+
+stronger and the weaker; 
+
+Whom two invoke upon one chariot mounted, each for himself, 
+He, O ye men, is Indra. 
+
+9 Without whose help our people never conquer; whom, battling, 
+
+they invoke to give them succour; 
+
+He of whom all this world is but the copy, who shakes things 
+moveless, He, 0 men, is Indra. 
+
+10 He who hath smitten, ere they knew their danger, with his 
+hurled weapon many grievous sinners ; 
+
+Who pardons not his boldness who provokes him, who slays 
+the Dasyu, He, 0 men, is Indra. 
+
+
+3 Begat the fire between two stones i generated lightning between heaven and 
+earth. 
+
+5 Like birds ; as birds are captured by the fowler. According to others ( like 
+stakes of gamblers,’ the meaning of v/jttfy being uncertain. See X. 92. 10, note. 
+
+7 Who leads the waters: brings the periodical rains. 
+
+8 Whom two invoke; the warrior and the charioteer. 
+
+13 
+
+
+274 THE HYMNS OF [BOOK 1L 
+
+11 He who discovered in the fortieth autumn Sambara as he dwelt 
+
+among the mountains; 
+
+Who slew the Dragon putting forth his vigour, the demon lying 
+there, He, men, is Indra. 
+
+12 Who with seven guiding reins, the Bull, the Mighty, set free 
+
+the Seven great Floods to flow at ploaauro; 
+
+Who, thunder-armed, rent Kauhina in pieces when scaling 
+heaven, He, 0 ye men, is Indra. 
+
+13 Even the Heaven and Earth bow down before him, before his 
+
+very breath the mountains tremble. 
+
+Known as the Soma-drinker, armed with thunder, who wields 
+the bolt, He, 0 ye men, is.Indra. 
+
+14 Who aids with favour him who pours the Soma and him who 
+
+brews it, sacrificer, singer. 
+
+Whom prayer exalts, and pouring forth of Soma, and this our 
+gift, He, 0 ye men, is Indra. 
+
+15 Thou verily art fierce and true who sendest strength to the 
+
+man who brews and pours libation. 
+
+So may we evermore, thy friends, 0 Indra, speak loudly to the 
+synod with our heroes. 
+
+HYMN XIII. Indra. 
+
+The Season was the parent, and when born therefrom It entered 
+rapidly the floods wherein it grows. 
+
+Thence was it full of sap, streaming with milky juice: the 
+milk of the plant's stalk is chief and meet for lauds. 
+
+2 They come trooping together bearing milk to him, and bring 
+him sustenance who gives support to all. 
+
+The way is common for the downward streams to flow. Thou 
+who didst these things first art worthy of our lauds. 
+
+
+12 Seven guiding reins: or, according to Ludwig, seven bright rays, said to 
+mean seven forms of Indra. Rauhina : the name of a demon of drought. 
+
+■ 15 With our heroes ; with our brave sons around us. 
+
+1 The Season: the Rains, the most important of the seasons. So monsoon, 
+a corruption of mausim, any season, means the Rains especially. It: the 
+Soma-plant. 
+
+2 They come: probably the cows whose milk is to be used in sacrifice. 
+
+The way is common: referring to the water used in the Soma ceremony. 
+S&yana explains the stanza differently, and Wilson paraphrases it thus: * The 
+aggregated (streams) come, bearing everywhere the water, and conveying it as 
+sustenance for the asylum of all rivers, (the ocean): the same path is assigned 
+to all the descending (currents) to follow ; and as he who has (assigned) them 
+(their course), thou, (Indra), art especially to be praised. 1 2 
+
+
+
+
+HYMN 13.] T&E RIGVEJDA. 275 
+
+3 One priest announces what the institutor gives : one, altering 
+
+the forms, zealously plies his task. 
+
+The third corrects the imperfections left by each. Thou who 
+didst these things first art worthy of our lauds. 
+
+4 .Dealing out food unto their people there they sit^like wealth 
+
+to him who comes, more than the hack can bear. 
+
+Greedily with his teeth he eats the master's food. Thou who 
+didst these things first art worthy of our lauds. 
+
+5 Thou hast created earth to look upon the sky: ‘thou, slaying 
+
+Ahi, settest free the rivers' paths. 
+
+Thee, such, a God, the Gods have quickened with their lauds, 
+even as a steed with waters: meet for praise art thou. 
+
+6 Thou givest increase, thou dealest to us our food : thou milkest 
+
+from the moist the dry, the rich in sweets. 
+
+Thou by the worshipper layest thy precious store : thou art sole 
+Lord of all. Meet for our praise art thou. 
+
+7 Thou who hast spread abroad the streams by stablished law, 
+
+and in the field the plants that blossom and bear seed; 
+
+Thou who hast made the matchless lightnings of the sky,— 
+vast, compassing vast realms, meet for our praise art thou. 
+
+8 Who broughtest Narmara with all his wealth, for sake of food, 
+
+to slay him that the fiends might be destroyed, 
+
+Broughtest the face unclouded of the strengthening one, per¬ 
+forming much even now, worthy aft thou of praise. 
+
+9 Thou boundest up the Dasa’s hundred friends and ten, when, 
+
+at one's hearing, thou holpest thy worshipper. 
+
+
+8 According to Sayana. three priests are here indicated, the Hotar who 
+announces the sacrifice, the Adlivaryu who apportions the several pieces of the 
+victim, and the Brahman who corrects mistakes and remedies defects in the ritual. 
+
+The first four stanzas are full of difficulties and in places absolutely unin¬ 
+telligible. My version of stanza 3, which generally follows S&yana, will not 
+bear critical examination, but at present I have nothing better to propose. 
+
+4 There they ■ sit: according to S iyana, * the householders abide in their 
+homes/ To him who comes: to a guest.’ Be eats the master's food: probably, 
+Agni consumes the oblations of the householder. 
+
+6 Thou milkest from the moist: producest the dry nutritious grain from 
+the moist stalk. 
+
+8 This stanza is unintelligible. Ndrmara : said to be a fiend slain by Indra. 
+
+The strengthening one: according to Sayana, if rjay anti is the name of a female 
+
+.demon or Pisachi. Grassmann takes it to mean the Sun. Ludwig thinks it is 
+the name of a stronghold used as a store-house of provisions. 
+
+9 The meaning of the first half-verse is uncertain, the text being evidently 
+corrupt. I adopt Ludwig’s emendation, dfaasya, in place of the unintelligible 
+vd ya&ya. 
+
+
+
+276 THE HYMNS OF ' [BOOK II. 
+
+Thou for Dabhiti boundest Dasyus not with cords; thou wast 
+a mighty help. Worthy of lauds art thou. 
+
+10 All banks of rivers yielded to his manly might; to him they 
+
+gave, to him, the Strong, gave up their wealth. 
+
+The six directions hast thou fixed, a fivefold view : thy victories 
+reached afar. Worthy of lauds art thou. 
+
+11 Meet for high praise, 0 Hero, is thy power, that with thy 
+
+single wisdom thou obtainest wealth, 
+sThe life-support of conquering Ja tushthira. Indra, for all 
+thy deeds, worthy of lauds art thou. 
+
+12 Thou for Turviti heldest still the flowing floods, the river- 
+
+stream for Vayya easily to pass, 
+
+Didst raise the outcast from the depths, and gavest fame unto 
+the halt and blind. Worthy of lauds art thou. 
+
+13 Prepare thyself to grant us that great bounty, 0 Yasu, for 
+
+abundant is thy treasure. 
+
+Snatch up the wonderful, 0 Indra, daily. Loud may we 
+y speak, with heroe s, in asse mbly. 
+
+X ^HYMNXIY. Indra. 
+
+Ministers, bring the Soma juice for Indra, pour forth the 
+gladdening liquor with the beakers. 
+
+To drink of this the Hero longeth ever; offer it to the Bull, 
+for this he willetb. 
+
+2 Ye ministers, to him who with the lightning smote, like a 
+tree, the rain-withholding Vritra— 
+
+Bring it to him, him who is fain to taste it, a draught of 
+this which Indra here deserveth. 
+
+HabMti; a flishi, named in I. 112. 23. Not with cords: in a prison without 
+cords, the grave. 
+
+1 0 All banks of rivers; the dams that prevented the rivers of the clouds from 
+
+flowing. The six directions: above, below, before, behind, right, left. The 
+fivefold view: inasmuch as we cannot see what is below the ground. Sftyana 
+explains the shad vishtlrah as heaven, earth, day, night, water, and plants, and 
+the pdflcha sandrisah as the five races of men. « 
+
+11 JdtAshthira: a certain man of that name, says Sdyana ; perhaps the 
+institutor of the sacrifice. 
+
+12 Turviti and Vayya appear to have been enabled to ford a great river by 
+the aid of Indra. See I. 61 11. Turviti was the sou of Vayya. See I. 54. 6. 
+
+The outcast: or Par&vrij as a proper name. See I. 112. 8, where the 
+miracle is ascribed to the Asvins. 
+
+13 Snatch up the wonderful: that is, gain quickly wondrou.s wealth. This 
+appears to be the literal meaning of the words which Wilson paraphrases, 
+after S&yana ; * mayest thou be disposed to grant us exceeding abundance.’ 
+
+1 Ministers ; Adhvaryus, or priests, whose duty was to make the prepara¬ 
+tions for sacrifice, 
+
+
+
+flYMN 14.] ' THE niQVEDA, 277 
+
+, 3 Ye ministers, to him who smote Dfibbika, who drove the kine 
+forth, and discovered Vala, 
+
+" Offer this draught, like Vita in the region : clothe him with 
+Soma even as steeds with trappings. 
+
+4 Him who did Urapa to death, Adhvaryus! though showing 
+
+arms ninety-and-nine in number; 
+
+Who cast down headlong Ai'buda and slew him,—speed ye 
+that Indra to our offered Soma. 
+
+5 Ye ministers, to him who struck down Svasna, and did to 
+
+to death Vyansa and greedy Sushna, 
+
+And Rudhikras and Namuchi and Pipru,—to him, to Indra, 
+pour ye forth libation. 
+
+6 Ye ministers, to him who, as with thunder, demolished 
+
+Sambara's hundred ancient castles; 
+
+Who cast down Varchin’s sons, a hundred thousand,—to him, 
+to Indra, offer ye the Soma. 
+
+7 Ye ministers, to him who slew a hundred thousand, and cast 
+
+them down upon earth's bosom; 
+
+Who quelled the valiant men of Atithigva, Kutsa, and Ayu,— 
+bring to him the Soma. 
+
+8 Ministers, men, whatever thing ye long for obtain ye quickly 
+
+bringing gifts to Indra. 
+
+Bring to the Glorious One what hands have cleansed; to 
+Indra bring, ye pious ones, the Soma. 
+
+9 Do ye, 0 ministers, obey his order: that, purified in wood, in 
+
+wood uplift ye. 
+
+Well pleased he longs for what your hands have tended : offer 
+the gladdening Soma jnice to Indra. 
+
+10 As the cow's udder teems with milk, Adhvaryus, so fill with 
+Soma Indra, liberal giver. 
+
+I know him: I am sure of this, the Holy knows that I fain 
+would give to him more largely. 
+
+
+3 DribMka: one of the numerous demons slain by Indra. 
+
+Like Vdta in the region: bringing rain, as the Wind-God does. 
+
+As steeds with trappings; the meaning of jtih is uncertain. S&yana ex¬ 
+plains it, * as an old man (is covered) with garments.’ 
+
+4 Tirana; another demon, Arbuda: a demon mentioned in I. 51. 6. 
+
+5 Svasna, Vyansa , and the rest, are demons, some of whom have been 
+previously mentioned. 
+
+6 Sambara; a fiend mentioned several times in Book I, Varchin; a demon 
+who reviled Indra, and was slain with all his sons and followers. 
+
+7 The valiant men: vtrctn; heroes. S&yana supplies * assailants,* as Ati¬ 
+thigva, Kutsa, and Ayu appear in Book I. as’favoured by Indra, Here their 
+battle with Turvay&na (1. 5*8. 10) is referred to, 
+
+• 9 In wood; in the wooden receptacle. 
+
+
+278 THE HYMNS OF [BOOK IL 
+
+11 Him, ministers, the Lord of heavenly treasure and all terrest¬ 
+
+rial wealth that earth possesses, 
+
+Him, Indra, fill with Soma as a garner is filled with barley 
+full: be this your, labour. 
+
+12 Prepare uhyself to grant us that great booty, 0 Yasu, for 
+
+abundant is thy treasure. 
+
+Gather up wondrous wealth, 0 Indra, daily. Loud may we 
+.speak, with heroes, in assembly. 
+
+HYMN XY. Indra. 
+
+Now, verily, will I declare the exploits, mighty and true, of 
+him the True and Mighty. 
+
+In the Trikadrukas he drank the Soma : then in its rapture 
+Indra slew the Dragon. 
+
+2 High heaven in unsupported space he stablished : he filled the 
+
+two worlds and the air’s mid-region. 
+
+Earth he upheld, and gave it wide expansion. These things 
+did Indra in the Sonia’s rapture. 
+
+3 From front, as ’twere a house, he ruled and measured; pierced 
+
+with his bolt the fountains of the rivers, 
+
+And made them flow ‘ at ease by paths far-reaching. These 
+things did Indra in the Soma’s rapture. 
+
+4 Compassing those who bore away Dabhiti, in kindled fire he 
+
+burnt up all their weapons, 
+
+And made him rich with kine and cars and horses. These 
+things did Indra in the Soma’s rapture. 
+
+5 The mighty roaring flood he stayed from flowing, and carried 
+
+those who swam not safely over. 
+
+They having crossed the stream attained to riches. These 
+things did Indra in the Soma’s rapture. 
+
+6 With mighty power he made the stream flow upward, crushed 
+
+with his thunderbolt the car of Ushas, 
+
+Bending her slow steeds with his rapid coursers. These things 
+did Indra in the Soma’s rapture. 
+
+
+1 In The Trikadrukas: see II. 11. 17. In its rapture: in the exhilaration 
+produced by drinking the fermented juice. See I. 51. 2 and note. 
+
+3 From front t as ’twere a house: the formation of the world is compared to 
+the building of a house. Wilson renders : * (He it is) who has measured the 
+eastern (quarters) with measures like a chamber.’ 
+
+* 4 Dabhiti: see II. 13. 9. 
+
+5 Of. I. 13. 12. 
+
+6 The car of Ushas: the destruction of the chariot of Ushas or Dawn by 
+Indra is described more fully in IY. 39. 8. 
+
+
+
+HYMN 16.] 
+
+
+THE RIG VEDA. 
+
+
+279 
+
+
+7 Knowing the place wherein the maids were hiding, the outcast 
+
+showed himself and stood before them. 
+
+The cripple stood erect, the blind beheld them. These things 
+did Indra in the Soma's rapture. 
+
+8 Praised by the Angirases he slaughtered Vala, an$ burst apart 
+
+the bulwarks of the mountain. 
+
+He tore away their .^deftly-built defe nces . These things did 
+Indra in the Soma's rapture/ 
+
+9 Thou, with sleep whelming Chumuri and Dhuni, slowest the 
+
+Dasyu, keptest safe Dabliiti. 
+
+There the staff-bearer found the golden treasure. These things 
+did Indra in the Soma’s rapture. 
+
+10 How let that wealthy Cow of thine, 0 Indra, yield in return 
+
+a boon to him who lauds thee. 
+
+Give to thy praisers : let not fortune fail us. Loud may we 
+speak, with brave men, in assembly. 
+
+HYMN XVI. Indra. 
+
+To him, your own, the best among the good, I biing eulogy, 
+like oblation in the kindled fire. 
+
+We invocate for help Indra untouched by eld, who maketh 
+all decay, strengthened, for ever young. 
+
+2 Without whom naught exists, Indra the Lofty One ; in whom 
+
+alone all powers heroic are combined. 
+
+The Soma is within him, in his frame vast strength, the 
+-thunder in his hand and wisdom in his head. 
+
+3 Not by both worlds is thine own power to be surpassed, nor 
+
+may thy car be stayed by mountains or by seas. 
+
+None cometh near, 0 Indra, to thy thunderbolt, when with 
+swift steeds thou fiiest over many a league. 
+
+4 For all men bring their will to him the Besolute, to him the 
+
+Holy One, to him the Strong they cleave. 
+
+Pay worship with oblation, strong and passing wise. Drink 
+thou the Soma, Indra, through the mighty blaze. 
+
+
+7 Paravrij, here rendered * the outcast/ is taken by Sftyana as the name of 
+a llishi who was lame and blind. When some girls made sport of him he 
+prayed to Indra and was made sound. 
+
+9 Ckumuri and jDknni : Astiras or demons. 
+
+The staff-bearer : the door-keeper, or chamberlain, of Dabhiti. The golden 
+treasure: of Chumuri and Dhuni. 
+
+
+1 Like oblation; praise that magnifies and strengthens Indra as oblations of 
+clarified butter east into the fire increase the flame. 
+
+
+
+80 the hymns of [book ii. 
+
+5 The vessel of the strong flows forth, the flood of meath, unto 
+
+the Strong who feeds upon the strong, for drink. 
+
+Strong are the two Ad h vary us, strong are both the stones. 
+They press the Soma that is strong for him the Strong. 
+
+6 Strong m thy thunderbolt, yea, and thy ear is strong; strong 
+
+are thy Bay Steeds and thy weapons powerful. 
+
+Thou, Indra, Bull, art Lord of the strong gladdening drink : 
+with the strong Soma, Indra, satisfy thyself. 
+
+7 I, bold by prayer, come near thee in thy sacred rites, thee 
+
+like a saving ship, thee shouting in the war. 
+
+Verily he will hear and mark this word of ours; we will pour 
+Indra forth as 7 twere a spring of wealth. 
+
+8 Turn thee unto us ere calamity come nigh, as a cow full of 
+
+pasture turns her to her calf. 
+
+Lord of a Hundred Powers, may we once firmly cling to thy 
+fair favours even as husbands to their wives. 
+
+9 Now let that wealthy Cow of thine, 0 Indra, yield in return a 
+
+boon to him who lauds thee. 
+
+Give to thy puaisers : let not fortune fail us. Loud may we 
+speak, with heroes, in assembly. 
+
+HYMN XVII. Indra. 
+
+Like the Angirases, sing this new song forth to him, for, as 
+in ancient days, his mighty powers are shown, 
+
+When in the rapture of the Soma he unclosed with strength 
+the solid firm-shut stables of the kine. 
+
+2 Let him be even that God who, for the earliest draught mea¬ 
+
+suring out his power, increased his majesty; 
+
+Hero who fortified his body in the wars, and through his great¬ 
+ness set the heaven upon his head. 
+
+3 Thou didst perform thy first great deed of hero might what time 
+
+thou showedst power, through prayer, before this folk. 
+Hurled down by thee the car-borne Lord of Tawny Steeds, the 
+congregated swift ones fled in sundry ways. 
+
+
+5 The vessel of the strong: tlie reservoir containing the strong Soma. In 
+reference to the repetition of the word 1 2 3 4 strong ’ in this and the following 
+stanza see 1. 177. 2, S. 
+
+Both the stones; for pressing out the Soma juice. 
+
+1 Praise Indra after the manner of the ancient Angirases with a new song, 
+because his ancient deeds are continually renewed for our advantage. 
+
+2 Fortified his body: protected it with a coat of mail. 
+
+3 The congregated swift ones: according to S&yana, the Astiras or enemies 
+
+qf the Gods. According to Both the waters of the heaven. 
+
+
+
+
+IIYMJSf 18.] 
+
+
+TUB RIGVEDA, 
+
+
+281 
+
+
+4 He made himself by might Lord of all living things, and strong 
+in vital power waxed great above them all. 
+
+He, borne on high, overspread with light the heaven and earth, 
+and, sewing up the turbid darkness, closed it in. 
+
+B He with his might made firm the forward-bending hills, the 
+downward rushing of the waters he ordained. 
+
+Fast he upheld the earth that nourisheth all life, and stayed 
+the heaven from falling by his wondrous skill. 
+
+6 Fit for the grasping of his arms is what the Sire hath fabricated 
+
+from all kind of precious wealth, 
+
+The thunderbolt, wherewith, loud-roaring, he smote down, and 
+striking him to death laid Krivi on the earth. 
+
+7 As she who in her parents* house is growing old, I pray to thee 
+- as Bhaga from the seat of all. 
+
+Grant knowledge, mete it out and bring it to us here : give us 
+the share wherewith thou makest people glad. 
+
+8 May we invoke thee as a liberal giver: thou givest us, 0 Indra, 
+
+strength and labours. 
+
+Help us with manifold assistance, Indra : Mighty One, Indra, 
+make us yet more wealthy, 
+
+9 Now may that wealthy Cow of thine, 0 Indra, give in return 
+
+a boon to him who lauds thee. 
+
+Give to thy praisers: let not fortune fail us. Loud may wc speak, 
+with heroes, in assembly. 
+
+HYMN XYIII. Indra. 
+
+The rich new car hath been equipped at morning; four yokes 
+it hath, three whips, seven reins to guide it : 
+
+Ten-sided, friendly to mankind, light-winner, that must be urged 
+to speed with prayers and wishes. 
+
+
+4 Borne on high ; or perhaps 4 luminous/ as Prof. Max Muller renders it. 
+
+5 Forward-bending : ready to fall until Indra fixed them. 
+
+6 Krivi; originally 4 a leather bag * and metaphorically 4 a eloud/ said by 
+Sctyana to be an Asura or demon. 
+
+7 As Bhaga: as the God who distributes wealth, and also presides over love 
+and marriage. From the seat of all: from the hall of sacrifice where seats of 
+sacred grass are provided for all the Gods. 
+
+1 The rich new car is the morning sacrifice which travels to the Gods and 
+obtains wealth for the worshipper. The/our yokes are the four pair of stones 
+for pressing out the Soma juice; the three whips are the three tones of 
+prayer ; the seven reins are the seven metres. The meaning of dasdritrah, 
+* ten sided/ is not clear. S&yaua explains aritrdh as e preservers from enemies, 
+i, e. sins/ the planets, Grassmann thinks that’wheels are meant. 
+
+
+
+
+
+282 THE HYMNS OF [BOOK IL 
+
+2 This is prepared for him the first, the second, and the third 
+
+time: he is man’s Priest and Herald. 
+
+Others get offspring of another parent: he goeth, as a noble 
+Bull, with others. 
+
+3 To India’s car the Bay Steeds have I harnessed, that new 
+
+well-spoken words may bring him hither. 
+
+Here let not other worshippers detain thee, for among us are 
+many holy singers, ✓ 
+
+4 Indra, come hitherward with two Bay Coursers, come thou 
+
+with four, with six when invocated. 
+
+Come thou with eight, with ten, to drink the Soma. Here is 
+the juice, brave Warrior: do not scorn it. 
+
+5 0 Indra, come thou hither having harnessed thy car with twenty, 
+
+thirty, forty horses. 
+
+Come thou with fifty well trained coursers, Indra, sixty or 
+seventy, to drink the Soma. 
+
+6 Come to us hitherward, 0 Indra, carried by eighty, ninety, or 
+
+an hundred horses. 
+
+This Soma juice among the Sunahotras hath been poured out, 
+in love, to glad thee, Indra. 
+
+7 To this my prayer, 0 Indra, come thou hither: bind to thy 
+
+car’s pole all thy two Bay Coursers. 
+
+Thou art to be invoked in many places: Hero, rejoice thyself 
+in this libation. 
+
+8 Ne’er be my love from Indra disunited: still may his liberal 
+
+Milch-cow yield us treasure. 
+
+So may we under his supreme protection, safe in his arms, 
+succeed in each forth-going. 
+
+9 Now may that wealthy Cow of thine, 0 Indra, give in return 
+
+a boon to him who lauds thee. 
+
+Give to thy praisers: let not fortune fail us. Loud may we 
+speak, with heroes, in assembly. 
+
+
+2 The fint t the second , and the third time ; the three daily sacrifices are 
+referred to. He is man's Priest: Agni must be meant. 
+
+The second hemistich is obscure. Wilson, after S&yana, paraphrases : 
+‘ Other (priests) engender the embi'yo of a different (rite), but this victorious 
+(sacrifice), the showerer (of benefits) combines with other (ceremonies).’ 
+
+4 With two Bay Coursers: this is the usual number. The progressive 
+multiplication in this and the following stanzas is perhaps intended to in¬ 
+dicate the ever increasing rapidity with which the eager worshipper prays 
+Indra to approach. The Scholiast says that by their supernatural power the 
+two horses of Indra multiply themselves indefinitely. 
+
+6 The Simahotras: apparently a family so called; ~ x o -i< <\ 0Be w h 0 
+
+sacrifice with happy result.’ According to Sayana, ; .■■■,. \ „ .:. r - certain 
+
+vessels into which the Soma juice was poured. ’ * % 
+
+
+
+HYMN 19 ,] 
+
+
+THE RIG VEDA. 
+
+
+283 
+
+
+HYMN XIX. Indra. 
+
+Draughts of this sweet juice have been drunk for rapture, of 
+the wise Soma-presser’s offered dainty, 
+
+Wherein, grown mighty in the days aforetime, Indra^bath found 
+delight, and men who worship. 
+
+2 Cheered by this meath Indra, whose hand wields thunder, rent 
+
+piecemeal Ahi who barred up the waters, 
+
+So that the quickening currents of the rivers flowed forth like 
+birds unto their resting-places. 
+
+3 Indra, this Mighty One, the Dragon’s slayer, sent forth the 
+
+flood of waters to the ocean. 
+
+He gave the Sun his life, he found the cattle, and with the 
+night the works of days completed. 
+
+4 To him who worshippeth hath Indra given many and matchless 
+
+gifts. He slayeth Vritra. 
+
+Straight was he to be sought with supplications by men who 
+struggled to obtain the sunlight. 
+
+5 To him who poured him gifts he gave up Surya,—Indra, the 
+
+God, the Mighty, to the mortal; 
+
+For Etasa with worship brought him riches that keep distress 
+afar, as ’twere his portion. 
+
+6 Once to the driver of his chariot, Kutsa, he gave up greedy 
+
+Sushna, plague of harvest; 
+
+And Tndra, for the sake of Divod&sa, demolished Sambara’s nine- 
+and'-ninety castles. 
+
+
+1 Have been drunk: by Indra. 
+
+3 And with the night; perhaps, by giving the night for rest enabled men to 
+
+perform the labours of the day. Or, as aktwnd may mean ‘by light, 1 * * * 5 6 7 ‘effected 
+
+the manifestation of the days by light/ as Wilson renders it after S&yana. 
+
+5 See I. 61. 15. The legend says that a certain King who wished for a son 
+worshipped Stirya who, to grant his prayer, was born himself as the King’s son. 
+Afterwards when some dispute arose between’this King’s son who was named 
+Surya and the Rishi Etasa, Indra sided with the latter. In I. 61.15, a chariot 
+race appears to be referred to, and I have translated the passage accordingly, 
+following S&yaha in taking Stirya to be the name of a man. If, however, as is 
+very possible, Stirya there is the Sun-God the meaning is that Indra, in order 
+to favour his faithful worshipper Etasa, compelled Siirya or the Sun to bring 
+back his chariot and horses to the east; that is the return of day on some parti¬ 
+cular occasion is attributed to Indra’s intervention on behalf of his favourite. 
+This appears to be the meaning of this verse also. Bee. also I. 121. 13. 
+
+As ’twere his portion; as (a father gives) his portion (to a son), according 
+to S&yana. 
+
+6 Kutsa and Divoddsa, favourites of Indra, and Sushna and Sambara, demons 
+
+of drought, have occurred frequently in Book I. 
+
+
+
+
+284 TIIB HYMNS OF [BOON It. 
+
+7 So have we brought our hymn to thee, 0 Indra, strengthening 
+
+thee and fain ourselves for glory, 
+
+May we with best endeavours gain this friendship, and nlayst 
+thou bend the godless seorner’s weapons, 
+
+8 Thus the Gritsamadas for thee, 0 Hero, have wrought their 
+
+hymn and task as seeking favour. 
+
+May they who worship thee afresh, 0 Indra, gain food aiid 
+strength, bliss, and a happy dwelling, 
+
+9 How may that wealthy Cow of thine, 0 Indra, give in return 
+
+a boon to him who lauds thee. 
+
+Give to thy praisers: let not fortune fail us. Loud may we 
+speak, with heroes, in assembly, 
+
+HYMN XX. Indra. 
+
+As one brings forth his car when fain for combat, so bring we 
+
+power to thee—regard us, Indra- 
+
+Well skilled in song, thoughtful in spirit, seeking great bliss 
+from one like thee amid the Heroes. 
+
+2 Indra, thou art our own with thy protection, a guardian near 
+
+to men who love thee truly. 
+
+Active art thou, the liberal man*s defender, his who draws 
+near to thee with right devotion. 
+
+3 May Indra, called with solemn invocations, the young, the 
+
+Friend, be men’s auspicious keeper, 
+
+One who will further with his aid the singer, the toiler, praiser, 
+dresser of oblations. 
+
+& With laud and song let me extol that Indra in whom of old 
+men prospered and were mighty. 
+
+May he, implored, fulfil the prayer for plenty of him who 
+worships, of the living mortal. 
+
+5 He, Indra whom the Angirases’ praise delighted, strengthened 
+their prayer and made their goings prosper. 
+
+Stealing away the mornings with the sunlight, he, lauded, 
+crushed even Asna’s ancient powers. 
+
+
+1 For combat ; or, perhaps, for the race. 
+
+8 The toiler : the man who labours in the discharge of religious duties. 
+
+4 The living mortal: the present worshipper, as distinguished from the men 
+of old. 
+
+5 Made their goings prosper: by recovering for them the stolen cows, fre¬ 
+quently mentioned in Book X. Asna , 'the voracious,’ said to be the name of 
+a dei&on, one of the many foes overthrown by Indra, 
+
+
+
+H TUN 21.] TUB MIG VBJDA . 2S^ 
+
+6 He verily, the God, the glorious Indra, hath raised him up for 
+
+man, best Wonder-Worker. 
+
+He, self-reliant, mighty and triumphant, brought low the dear 
+head of the wicked D&sa. 
+
+7 Indra the Vyitra-slayer, Fort-destroyer, scattered the D&sa hosts 
+
+who dwelt in darkness. 
+
+For man hath he created earth and waters, and ever helped the 
+prayer of him who worships. 
+
+8 To him in might the Gods have ever yielded, to Indra in the 
+
+tumult of the battle. 
+
+When in his arms theyj^idjdie bolt, he slaughtered the Dasvua 
+and cast down their f orts^oFI ron. 
+
+9 How may that wealthy Cow of thine, 0 Indra, give in return a 
+
+boon to him who lauds thee. 
+
+Give to thy praisers: let not fortune fail us. Loud may we 
+speak, with heroes, in assembly. 
+
+HYMN XXL Indra. 
+
+To him the Lord of all, the Lord of wealth, of light; him who 
+is Lord for ever, Lord of men and tilth, 
+
+Him who is Lord of horses, Lord of kine, of floods, to Indra, 
+to the Holy bring sweet Soma juice. 
+
+2 To him the potent One, who conquers and breaks down, the 
+
+Victor never vanquished who disposes all, 
+
+The mighty-voiced, the rider, unassailable, to Indra ever- 
+conquering speak your reverent prayer, 
+
+3 Still Victor, loved by mortals, ruler over .men, o’erthrower, 
+
+warrior, he hath waxen as he would; 
+
+Host-gatherer, triumphant, honoured mid the folk. Indra’s 
+heroic deeds will I tell forth to all. 
+
+
+6 D4sa; said by SAyana to be an Asura, or demon of that name. The word 
+is frequently applied to the foes of the Aryas, to the malignant demons of the 
+air as well as to the barbarous and hostile inhabitants of the land, and it is not 
+always clear whether human or superhuman enemies are intended. 
+
+The dear head; the DAsa’s own head ; dear = <j>(X oy * n Homer. 
+
+. 7 The jDdsa hosts who dwelt in darkness: the words thus rendered are vari* 
+ously explained. It is uncertain whether the aborigines of the country ant 
+meant, or the demons of air who dwell in the dark clouds. 
+
+8 The Dasyus: the Asuras or demons, according to SAyana. 
+
+1 The Lord: literally, conqueror of all, of wealth, etc. 
+
+2 Mighty-voiced : SAyana gives two explanations, ‘having a full throat/ or 
+' praised by many,’ Mider : borne through, the sky. 
+
+
+
+286 THE HYMHS OF [BOOK II. 
+
+4 The -strong who never yields, who slew the furious fiend, the 
+
+deep, the vast, of wisdom unattainable ; 
+
+Who speeds the good, the breaker-down, the firm, the vast,— 
+Indra whose rites bring joy hath made the light of Dawn. 
+
+5 By sacrifice the yearning sages sending forth their songs 
+
+found furtherance from him who speeds the flood. 
+
+In Indra seeking help with -worship and with hymn, they 
+drew him to themselves and won them kine and wealth. 
+
+6 Indra, bestow on us the best of treasures, the spirit of ability 
+
+and fortune; 
+
+Increase of riches, safety of our bodies, charm of sweet speech, 
+and days of pleasant weather. 
+
+HYMN XXII. Indra. 
+
+At the Trikaclrukas the Great and Strong hath drunk drink 
+blent with meal. With Vishnu hath he quaffed the poured 
+out Soma juice, all that he would. 
+
+That hath so heightened him the Great, the Wide, to do his 
+mighty work. 
+
+So may the God attain the God, true Indu Indra who is true. 
+
+2 So he resplendent in the battle overcame Krivi by might. He 
+
+with his majesty hath filled the earth and heaven, and waxen 
+strong. 
+
+One share of the libation hath he swallowed down: one share 
+he left. 
+
+So may the God attend the God, true Indu Indra who is true, 
+
+3 Brought forth together with wisdom and mighty power thou 
+
+grewest great; with hero deeds subduing the malevolent, 
+most swift in act; 
+
+Giving prosperity, and lovely wealth to him who praiseth thee. 
+So may the God attend the God, true Indu Indra who is truo. 
+
+4 This, Indra, was thy hero deed, Demcer, thy first and ancient 
+
+work, worthy to be told forth in heaven, 
+
+What time thou sentest down life with a God’s own power, freez¬ 
+ing the floods. 
+
+All that is godless may he conquer with his might, and, Lord 
+of Hundred Powers, find for us strength and 1 2 food. 
+
+4 The furious fiend: Vritra. 
+
+6 Ability: to perform sacred ceremonies, according to Sayana. 
+
+1 The Trilcadnthis: the first three days of the Abhiplava ceremony. 
+
+Indu : a drop, especially of Soma juice ; another name of the deified, Soma, 
+
+2 Krivi: a demon. See II. 16. 
+
+4 Dancer; active in battle, dancer of the war-dance. 
+
+
+
+HYMN 23.] 
+
+
+287 
+
+
+THE RIG VEDA . 
+
+HYMN XXIII. Brahmanaspati. 
+
+We call thee, Lord and Leader of the heavenly hosts, the wise 
+among f the wise, the famousest of all, 
+
+The King supreme of prayers, 0 Brahmanaspati: h$ar us with 
+help; sit down in place of sacrifice. 
+
+2. Brihaspati, God immortal! verily the Gods have gained from 
+thee, the wise, a share in holy rites. 
+
+As with great light the Sun brings forth the rays of morn, so 
+thou alone art Father of all sacred prayer. 
+
+3 When thou hast chased away revilers and the gloom, thou 
+
+mountest the refulgent car of sacrifice; 
+
+The awful car, Brihaspati, that quells the foe, slays demons, 
+cleaves the stall of kine, and finds the light. 
+
+4 Thou leadest with good guidance and preservest men; distress 
+
+o’ertakes not him who ofiei'S gifts to thee. 
+
+Him who hates prayer thou punishest, Brihaspati, quelling his 
+wrath : herein is thy great mightiness. 
+
+5 No sorrow, no distress from any side, no foes, no creatures 
+
+double-tongued have overcome the man,— 
+
+Thou drivest all seductive fiends away from him whom, careful 
+guard, thou keepest, Brahmanaspati. 
+
+6 Thou art our keeper, wise, preparer of our paths *. we, for thy 
+
+service, sing to thee with hymns of praise. 
+
+Brihaspati, whoever lays a snare for us, him may his evil fate, 
+precipitate, destroy. 
+
+7 Him, too, who threatens us without offence of ours, the evil- 
+
+minded, arrogant, rapacious man,— 
+
+Him turn thou from our path away, Brihaspati: give us fair 
+access to this banquet of the Gods. 
+
+8 Thee as protector of our bodies we invoke, thee, saviour, as 
+
+the comforter who loveth us. 
+
+Strike, 0 Brihaspati, the Gods’ revilers down, and let not the 
+unrighteous come to highest bliss. 
+
+1 Brahmanaspati: alternating with Brihaspati, the Deity in whom the action 
+of the worshipper upon the Gods is personified. See I. 14. 3. A comparative¬ 
+ly recent God, as the representative of the hierarchy, he is gradually encroach¬ 
+ing on the jurisdiction of Indra the Warrior God of the Kshatriyas, claiming 
+
+his achievements as his own *and assuming his attributes. See Weber, Uber 
+den V&japeya, Sitzungsberichte der K. P. Academie der Wissenschaften, 1S92 
+XXXIX, p. 15. * 
+
+3 Revilers: blaspheming demons of darkness. Cleaves the stall of Icine: opens 
+the prison where the cows or rays of light have been shut up. 
+
+7 This banquet of the Gods ■: sacrifice in general, and especially the sacrifice 
+which is performing. 
+
+
+
+283 THE HYMNS OF [BOOK If, 
+
+9 Through thee, kind prosperer, 0 Brahmanaspati, may we obtain 
+the wealth of men which all desire : 
+
+And all our enemies, who near or far away prevail against us, 
+
+crush, and leave them destitute. 
+
+♦; 
+
+10 With thee as our own rich and liberal ally may we, Brihaspati, 
+
+gain highest power of life. 
+
+Let not the guileful wicked man be lord of us: still may we 
+prosper, singing goodly hymns of praise. 
+
+11 Strong, never yielding, hastening to the battle-cry, consumer 
+
+of the foe, victorious in the strife, 
+
+Thou* art sin’s true avenger, Brahmanaspati, who tamest e’en 
+the tierce, the wildly passionate. 
+
+12 Whoso with mind ungodly seeks to do us harm, who, deeming 
+
+him a man of might mid lords, would slay,— 
+
+Let not his deadly blow reach us, .Brihaspati; may we humi¬ 
+liate the strong ill-doer’s wrath. 
+
+13 The mover mid the spoil, the winner of all wealth, to be invoked 
+
+in tight, and reverently adored, 
+
+Brihaspati hath overthrown like cars of war all wicked enemies 
+who fain would injure us. 
+
+14 Burn up the demons with thy fiercest-flaming brand, those who 
+
+have scorned thee in thy manifested might. 
+
+Show forth that power that shall deserve the hymn of praise; 
+destroy the evil-speakers, 0 Brihaspati. 
+
+lb Brihaspati, that which the foe deserves not, which shines among 
+the folk effectual, splendid, 
+
+That, Son of Law i which is with might refulgent—that trea¬ 
+sure wonderful bestow thou on us. 
+
+16 Give us not up to those who, foes in ambuscade, are greedy 
+
+for the wealth of him who sits at ease, 
+
+Who cherish in their heart abandonment of Gods. Brihaspati, 
+no further rest shall they obtain. . 
+
+17 For Tvashtar, he who knows each sacred song, brought thee 
+
+to life, preeminent o’er all the things that be. 
+
+Guilt-scourger, guilt-avenger is Brihaspati, who slays the spoiler 
+and upholds the mighty Law. 
+
+
+15 Son of Livw: who hast thy being in accordance with vita, truth or eternal 
+JLaw and Order. 
+
+* 16 This stanza is difficult, and the translation is conjectural, Wilson 
+observes that S&yana’s explanation is not very intelligible. 
+
+
+
+ITTAfy 24.] TTIE RIG VEDA. '289 
+
+18 The mountain, for thy glory, cleft itself apart when, Angiras ! 
+
+thou openedst the stall of kine. 
+
+Thou, 0 Brihaspati, with Indra for ally didst hurl down water- 
+floods which gloom had compassed round. 
+
+19 0 Brahmanaspati, he thou controller of this ouf hymn and 
+
+prosper thou our children. 
+
+All that the Gods regard with love is blessM. Loud may we 
+speak, with heroes, in assembly. 
+
+HYMN XX tV. %*ahmanaspati. 
+
+Be pleased with this our offering, thou who art the Lord; we 
+will adore thee with this new and mighty song. 
+
+As this thy friend, our liberal patron, praises thee, do thou, 
+Brihaspati, fulfil our hearts’ desire. 
+
+2 He who with might bowed down the things that should be 
+
+bowed, and in his fury rent the holds of S&mbara; 
+
+Who overthrew what shook not, Brahmanaspati,*—he made 
+his way within the mountain stored with wealth. 
+
+3 That was a great deed for the Godliest of the Gods: strong 
+
+things were loosened and the firmly fixed gave way. 
+
+He drave the kine forth and cleft Vala through by prayer, 
+dispelled the darkness and displayed the light of heaven. 
+
+4 The well with mouth of stone that poured a hood of meath, 
+
+which Brahmanaspati hath opened with his might— 
+
+All they who see the light have drunk their fill thereat; to¬ 
+gether they have made the watery fount flow forth. 
+
+5 Ancient will be those creatures, whatsoe’er they be ; with 
+
+moons, with autumns, doors unclose themselves to you. 
+Effortless they pass on to perfect this and that, appointed works 
+which Brahmanaspati ordained. 
+
+
+18 Angiras ; Brihaspati is here called by the name of the ancient patriarch 
+as Agni is in I. 1. 6 According to the Bhdgavata Purdna Brihaspati is the 
+son of Angiras. 
+
+Thou . didst hurl down: the deed usually ascribed to Indra is here attri¬ 
+
+buted to Brihaspati as the Lord of effectual prayer. See I. 14. 3, and 62 3. 
+
+1 Thy friend, our liberal patron: the institutor of the sacrifice, the faithful 
+worshipper of the God and the rewarder of the priests. 
+
+2 The holds of S.xmbara: great black clouds before they pour their rain. 
+
+The mountain stored with wealth : the cloud full of precious rain. 
+
+5 This stanza is difficult. Ludwig takes ttt bhilvanA, * those creatures/ 
+whose nature is imperfectly known, to be the sun and moon, the parents of 
+months and years, which without any effort on their part bring to pass whatever 
+Brahmanaspati decrees. 
+
+19 
+
+
+
+2$0 THE HYMNS OF [BOOK II. 
+
+6 They who with much endeavour searching round obtained the 
+
+Pa\'.is ; nobl est treasur e hidden in the cave,— 
+
+Those JFfgfc:, living marko : iI;l* falsehoods, turned them hack 
+whence they had come, and sought again to enter in. 
+
+7 The pious ones when they had seen the falsehoods turned them 
+
+back, the sages stood again upon the lofty ways. 
+
+Cast down with both their arms upon the rock they left the 
+kindled fire, and said, No enemy is he. 
+
+8 With his swift bow, strung truly, Brahmanaspati reaches the 
+■ , mark vghate’er it be that he desires. 
+
+Excellent are the arrows wherewithal he shoots, keen-eyed to 
+look on men and springing from his ear. 
+
+9 He brings together and he parts, the great High Priest; extolled 
+
+is he, in battle Brahmanaspati. 
+
+When, gracious, for the hymn he brings forth food and wealth, 
+the glowing Bun untroubled sends forth fervent heat. 
+
+10 First and preeminent, excelling all besides are the kind gifts of 
+
+liberal Brihaspati. 
+
+These are the boons of him tbe Strong who should be loved, 
+whereby both classes and the people have delight. 
+
+11 Thou who in every way supreme in earthly power, rejoicing, 
+
+by thy mighty strength hast waxen great,— 
+
+He is the God spread forth in breadth against the Gods : he, 
+Brahmanaspati, eneompasseth this All. 
+
+12 From you, twain Maghavans, all truth proceedeth: even the 
+
+waters break not your commandment. 
+
+Come to us, Brahmanaspati and Indra, to our oblation like yoked 
+steeds to fodder. 
+
+
+> 6 The Pan is are the robber-fiends who carry off and hide the cows or raya 
+of light. Those sages : the Angirases, to whom the stolen cows are said to 
+have belonged. Having marked the falsehoods: having seen through the 
+guiles of the fiends who sought to mislead them. 
+
+* 7 They left the kindled fire: the cows, or waters and the light which follows 
+their effusion, were set free by fire-oblations of which the Angirases are regard¬ 
+ed as the earliest institutors. No enemy : that is, man’s greatest friend, The 
+stanza is obscure, and Sayana’s explanation is unsatisfactory. 
+
+8 Springing from his ear: the bow-string being drawn to the right ear. 
+The word may, perhaps, mean also, * finding their home in, i. e. reaching the 
+ears' of men, and might be translated ( levelled to the ear.’ 
+
+9 He brings together and he parts: brings friends together in worship, and 
+disperses enemies in battle. 
+
+10 Both classes: according to S&yana, the institutors of the sacrifice and the 
+priests, or Gods and men. 
+
+"11 In breadth against the Gods: in his mightiness the representative of all 
+the Gods. 
+
+12 Even the waters: all nature, even the strong and rapid water-floods; 
+
+
+
+BYMN 26.] PEE RIGVEDA. 291 
+
+13 The sacrificial femes most swiftly hear the call: the priest of 
+
+the assembly gaineth wealth for hymns. 
+
+Hating the stern, remitting at his will the debt, strong in the 
+shock of fight is Brahmanaspati. 
+
+14 The wrath of Brahmanaspati according to his will had full 
+
+effect when he would do a mighty deed. 
+
+The kine he drave forth and distributed to heaven, even as a 
+copious flood with strength flows sundry ways. 
+
+15 0 Brahmanaspati, may we be evermore masters of wealth well- 
+
+guided, full of vital strength. 
+
+Heroes on heroes send abundantly to us, when.thou omnipoten 
+through prayer seekest my call. 
+
+16 0 Brahmanaspati, be thou controller of this our hymn, and 
+
+prosper thou our children. 
+
+All that the Gods regard with love is blessed. Loud may we 
+speak, with heroes, in assembly. 
+
+HYMN XXY. Brahmanaspati. 
+
+He lighting up the flame shall conquer enemies : strong shall 
+he be who offers prayer and brings his gift. 
+
+He with his seed spreads forth beyond another’s seed, whom¬ 
+ever Brahmanaspati takes for his friend. 
+
+2 With heroes he shall overcome his hero foes, and spread bis 
+wealth by kine : wise by himself is he. 
+
+His children and his children’s children grow in strength, 
+whomever Brahmanaspati takes for his friend. 
+
+3 He, mighty like a raving river’s billowy flood, as a bull con¬ 
+
+quers oxen, overcomes with strength. 
+
+Like Agni's blazing rush he may not be restrained, whomever 
+Brahmanaspati takes for his friend. 
+
+4 For him the floods of heaven flow never failing down: first 
+
+with the heroes he goes forth to war for kine. 
+
+He slays in unabated vigour with great might, whomever 
+Brahmanaspati takes for his friend. • 
+
+. 5 All roaring rivers pour their waters down for him, and many 
+a fjawless shelter hath been granted him. 
+
+Blest with the happiness of Gods he prospers well, whomever 
+Brahmanaspati takes for his friend. 
+
+HYMN XXYL Brahmanaspati. 
+
+The righteous singer shall o’ercome his enemies, and he who 
+. serves the Gods subdue the godless man. 
+
+>'T The zealous mail shall vanquish the invincible, the worshipper 
+share the food of him who worships not. 
+
+
+
+m THE HYMNS OF [BOOK 1L 
+
+2 Worship, thou hero; chase the arrogant' afar: put on aus¬ 
+
+picious courage for the fight with foes. 
+
+Prepare oblation so that thou rnayst have success: we crave 
+the favouring help of BrahmanaspatL 
+
+3 -Ho with* his folk, his house, his family, his sons, gains booty 
+
+for himself, and, with the heroes, wealth, 
+
+Who with oblation and a true believing heart serves Brah- 
+mauaspati the Father of the Gods. 
+
+4 Whoso hath honoured him with offerings rich in oil, him 
+
+Bmlmianaspati leads forward on his way, 
+
+Saves him from sorrow, frees him from his enemy, and is his 
+wonderful deliverer from woe. 
+
+HYMN XXVII. Adilyas, 
+
+hymns that drop down fatness, with the ladle I ever 
+offer to the Kings Adityas. 
+
+May Mitra, Aryaman, and Bhaga hear us, the mighty Varuna, 
+Daksha, and Ansa. 
+
+2 With one accord may Aryaman and Mitra and Varuna this 
+^ day accept this praise-song— 
+
+Adityas bright and pure as streams of water, free from all 
+guile and falsehood, blameless, perfect. 
+
+3 These Gods, Adityas, vast, profound, and faithful, with many 
+
+eyes, fain to deceive the wicked, 
+
+Looking within behold the good and evil: near to the Kings 
+is even the thing most distant. 
+
+4 Upholding that which moves and that which moves not, 
+
+Adityas, Gods, protectors of all being, 
+
+Provident, guarding well the world of spirits, true to eternal 
+u Law, the debt-mcaotors . 
+
+2 Worship, thou hero: the llishi addresses the exhortation to himself, 
+
+8 The Father of the Gods ; S&yana explains pitdram, father, by pd lay ltd rani, 
+protector, 
+
+1 With the ladle: that is, with my tongue that utters praises as the 
+sacrificial ladle pours out the oblations of clarified butter, 
+
+, Adityas : see I. 14, 3. 
+
+Bhaga: the name of this ancient God still survives in the Slavonic 
+languages as a general^ name for God. He is frequently invoked together 
+with Pftshan and the Adityas, See I. 14. 3, 
+
+Daksha: active energy, spiritual power personified, and called an Aditya 
+or son of Adifci. Sftyana takes the word as an epithet of Ansa, powerful. 
+
+Ansa : another of the Adityas, the Distributer, See II. 1, 4, 
+
+3 Looking within : iuto the hearts of men. 
+
+4 The debt-exactors ; the punishers of sin. 
+
+
+
+tntMN 27%3 fuM kwvfiMt m 
+
+5 May I, A dityas, share in this your favour 1 which, Aryaman, 
+
+brings profit e’en in danger. 
+
+Under your guidance, Vanina and Mitra, round troubles may 
+t pass, like rugged places. 
+
+6 Smooth.is your path, 0 Aryainan and Mitra; excellent is it, 
+
+Varuna^and thornless. 
+
+Thereon, Adityas, send us down your blessing: grant us a 
+shelter hard to be demolished. 
+
+7 Mother of Kings, may Aditi transport us, by fair paths Arya¬ 
+
+man, beyond all hatred. 
+
+May we uninjured, girt by many heroes, win Varvma’s and 
+Mitra’s high protection. 
+
+8 With their support they stay three earths, three heavens; 
+
+three are their functions in the Gods’ assembly. 
+
+Mighty through Law, Adityas, is your greatness; fair is it, 
+Aryaman, Varuna, and Mitra. 
+
+9 Golden and splendid, pure like streams of water, they hold 
+
+aloft the three bright heavenly regions. 
+
+Ne’er do they slumber, never close their eyelids, faithful, far- 
+ruling for the righteous mortal, 
+
+10 Thou over all, O Varuna, art Sovran, be they Gods, Asura ! or 
+
+be they mortals. 
+
+Grant unto us to see a hundred autumns : ours be the blest 
+long lives of our forefathers. 
+
+11 Neither the right nor left do I distinguish, neither the east 
+
+nor yet the west, Adityas. 
+
+Simple and guided by your wisdom, Vasus ! may I attain the 
+light that brings no danger. 
+
+12 He who bears gifts unto the Kings, true Leaders, he whom 
+
+their everlasting blessings prosper, 
+
+Moves with his chariot first in rank and wealthy, munificent 
+and lauded in assemblies. 
+
+13 Pure, faithful, very strong, with heroes round him, he dwells 
+
+i beside the waters rich with pasture. 
+
+None slays, from near at hand or from a distance, him who is 
+under the Adityas 7 8 * 10 guidance. 
+
+
+7 Mother of Kings: Adibi, the Infinite, mother of the Adityas. 
+
+8 Three are their functions : perhaps the absorption, retention, and effusion 
+
+of rain. 
+
+10 a divine and immortal being; apparently a higher title than 
+
+devdh , Gods or Bright Ones. 
+
+Ill know nothing of myself and cannot attain to the light of day, or the 
+light of true knowledge, without your assistance. 
+
+
+
+
+294 THE HYMNS OF [BOOK 12 , 
+
+14 Aditij Mitra, Yaruna, foi’give us however we have erred and 
+. sinned against you. 
+
+May I obtain the broad light free from peril: 0 Indra, let 
+not during darkness seize us. 
+
+15 For him" the Twain united pour their fulness, the rain from 
+
+heaven: he thrives most highly favoured. 
+
+He goes to war mastering both the mansions: to him both 
+portions of the world are gracious. 
+
+16 Your guiles, ye Holy Ones, to quell oppressor’s, your snares 
+
+•spread out against the foe, Adityas, 
+
+May I car-borne pass like a skilful horseman : uninjured may 
+we dwell in spacious shelter. 
+
+17 May I not live, O Yaruna, to witness my wealthy, liberal, 
+
+dear friend's destitution. 
+
+King, may I never lack well-ordered riches. Loud may we 
+speak, with heroes, in assembly. 
+
+HYMN XXYIII. Yaruna. 
+
+This laud of the self-radiant wise Aditya shall be supreme o'er 
+all that is in greatness. 
+
+I beg renown of Yaruna the Mighty, the God exceeding kind 
+to him who worships. 
+
+2 Having extolled thee, Yaruna, with thoughtful care may we 
+
+have high fortune in thy service, 
+
+Singing thy praises like the fires at coming, day after day, of 
+.mornings rich in cattle. 
+
+3 May we be in thy keeping, 0 thou Leader, wide-ruling Yaruna, 
+
+Lord of. many heroes. 
+
+0 Sons of Aditi, for ever faithful, pardon us, Gods, admit us 
+, to your friendship. 
+
+4 He made them flow, the Aditya, the SuStainer: the rivers run 
+* by.Yaruna’s commandment. 
+
+
+14 During darkness; death, night, darkness are to be dreaded: daylight is 
+Comparatively free from danger. 
+
+15 The Twain'united: heaven and earth which together make up the world. 
+Both the mansions; that is, he retains possession of his own dwelling and 
+
+gains possession of that of his enemy. 
+
+JBoth portions of the world: heaven and earth. 
+
+17 May I never see my wealthy patron, the institutor of the ceremony 
+reduced to poverty. 
+
+1 This laud the poet magnifies the importance of the worship which he 
+offers to the Aditya Yaruna, the great King over all, the God of natural, peace¬ 
+ful, moral order as contrasted with Indra the God of battles. 
+
+
+
+295 
+
+
+HYMN 29.] THE RIGVEVA. 
+
+These feel no weariness, nor cease from flowing: swift have they 
+flown like birds in air around us. 
+
+5 Loose me from sin as from a bond that binds me: may we 
+
+swell, Varuna, thy spring of Order. 
+
+Let not my thread, while I weave song, be severed, nor my 
+work’s sum, before the time, be shattered. 
+
+6 Far from me, Varuna, remove all danger : accept me graciously, 
+
+thou Holy Sovran. 
+
+Cast off, like cords that hold a calf, my troubles: I am not 
+even mine eyelid’s lord without thee. 
+
+7 Strike us not, Varuna, with those dread weapons which, Asufa, 
+
+at thy bidding wound the sinner. 
+
+Let us not pass away from light to exile. Scatter, that we may 
+live, the men who hate us. 
+
+8 0 mighty Varum, now and hereafter, even as of old, will we 
+
+speak forth our worship. 
+
+For in thyself, invincible God, thy statutes ne’er to be moved 
+are fixed as on a mountain. 
+
+9 Move far from me what sins I have committed : let me not suffer, 
+
+King, for guilt of others. 
+
+Full many a mom remains to dawn upon us: in these, 0 
+Varuna, while we live direct us. 
+
+10 O King, whoever, be he friend or kinsman, hath threatened 
+
+me affrighted in my slumber— 
+
+If any wolf or robber fain would harm us, therefrom, 0 Varuna, 
+give thou us protection. 
+
+11 May I not live, O Varuna, to witness my wealthy, liberal, dear 
+
+friend’s destitution. 
+
+King, may I never lack well-ordered riches. Loud may we speak, 
+with heroes, in assembly. 
+
+HYMN XXIX. Visvedevas. 
+
+Upholders of the Law, ye strong Adityas, remove my sin like 
+her who bears in secret. 
+
+You, Varuna, Mifcra and all Gods who listen, I call fco help me, 
+I who know your goodness. 
+
+2 Ye, Gods, are providence and ye are power: remove ye utterly 
+all those who hate us. 
+
+5 Swell . thy spring of Order - observe and strengthen thy statutes and 
+
+ordinances from which life and all blessings flow. 
+
+1 Like her who hears in secret.- as an unwedded'mother abandons her secretly 
+bora child in some distant place. • 
+
+
+
+
+296 THE HYMNS OF [BOOK II. 
+
+As givers of good things deal with us kindly; this day be graci¬ 
+ous to us. and hereafter. 
+
+3 What service may we do you with our future, what service, 
+
+Vasus, with our ancient friendship ? 
+
+O Aditif and Varuna and Mitra, Indra and Maruts, make us 
+well and happy. 
+
+4 Ye, 0 ye Gods, are verily our kinsmen; as such be kind to me 
+
+who now implore you. 
+
+Let not your car come slowly to our worship: of kinsmen such 
+as you ne’er let us weary. 
+
+5 I singly have sinned many a sin against you, and ye chastised 
+
+me as a sire the gambler. 
+
+Far be your nets, far, Gods, be mine offences: seize me not 
+like a bird upon her offspring. 
+
+6 Turn yourselves hitherward this day, ye Holy, that fearing in 
+
+my heart I may approach you. 
+
+Protect us, God; let not the wolf destroy us. Save us, ye 
+Holy, from the pit and falling. 
+
+7 May I not live, 0 Yarum, to witness my wealthy, liberal, dear 
+
+friend’s destitution. 
+
+King, may I never lack well-ordered riches. Loud may we 
+speak, with heroes, in assembly. 
+
+HYMN XXX. Indra and Others. 
+
+Ttie streams unceasing flow to Indra, slayer of A hi, Savitar, 
+God, Law s fulfiller, 
+
+Bay after day goes on the sheen of waters. What time hath 
+past since they were first set flowing 1 
+
+2 His Mother—for she knew—spake and proclaimed him who 
+
+was about to cast his bolt at Vritra. 
+
+Cutting their paths according to his pleasure day after day 
+flow to their goal the rivers. 
+
+3 Aloft he stood above the airy region, and against Yritra shot 
+
+his deadly missile. 
+
+Enveloped in a cloud he rushed upon him. Indra subdued 
+the foe with sharpened weapons. 
+
+5 As a sire the gambler: as a father punishes his son for gambling. 
+
+Your nets ; the nooses or snares which ye spread for the wicked. 
+
+1 Savitar; the Sun, as identical with Indra. The Scholiast explains the 
+word here as the instigator or impeller of all. 
+
+What time hath passed 1: meaning that the waters are eternal. 
+
+2 The first hemistich is obscure. I follow Ludwig’s conjectural interpre¬ 
+tation (Her Rigveda, V. 63), who reads vidvsht for vidushe, and refers to the 
+legend related in IV. 18. His Mother': Aditi, the mother of Indra. 
+
+3 Aloft he stood: Indra, See I, 32. Enveloped in a cloud ; referring to Yritra. 
+
+
+
+
+HYMN 31,] TEE R TOYED A. 297 
+
+4 As with a bolt, Brihaspati, fiercely flaming, pierce thou 
+
+Yrikadvaras', the Asura's, heroes. 
+
+Even as in time of old with might thou, siewest, so slay even 
+now our enemy, 0 Indra. 
+
+5 Cast dowii from heaven on high thy bolt of thunder where¬ 
+
+with in joy thou smitest dead the foeman. 
+
+For gain of children make us thine, 0 Indra, of many child¬ 
+ren's children and of cattle. 
+
+6 Whomso ye love, his power ye aid and strengthen; ye Twain 
+
+are the rich worshipper's advancers. 
+
+Graciously favour us, In;lra and Soma; give us firm standing 
+in this time of danger. 
+
+7 Let it not vex me, tire me, make me slothful, and never let 
+
+us say, Press not the Soma; 
+
+For him who cares for me, gives gifts, supports me, who comes 
+with kine to me who pour lihat-ions. 
+
+8 Sarasvati, protect us : with the Maruts allied thou boldly 
+
+conquerest our focmen, 
+
+While hidra does to death the daring chieftain of Sandikas 
+exulting in his prowess. 
+
+9 Him who waylays, yea, him who would destroy us,*— aim at 
+
+him, pierce him with thy sharpened weapon. 
+
+Brihaspati, with arms thou slayest foemen: 0 King, give uffc 
+the spoiler to destruction. 
+
+10 Perform, 0 Hero, with our valiant heroes the deeds heroic 
+
+which thou hast to finish. 
+
+Long have they been inflated with presumption: slay them, 
+and bring us hither their possessions. 
+
+11 I craving joy address with hymn and homage your heavenly 
+
+host, the company of Maruts, 
+
+That we may gain wealth with full store of heroes, each day 
+'more famous, and with troops of children. 
+
+HYMN NXXL Visvedevas. 
+
+Help, Varuna and Mitra, 0 ye Twain allied with Yasus, Rudras, 
+and Adityas, help our cai*, 
+
+That, as the wild birds of the forest from their home, our horses 
+may fiy forth, glad, eager for renown. 
+
+4 Vrikadvarus : supposed by Ludwig to be the King of the Sandikas, the 
+hymn * being a prayer for victory in an approaching battle with him. The 
+A sura would then mean King. 
+
+7 Comes loith kine: referring to Indra who rewards his worshippers with 
+
+gifts of cattle. - 
+
+1 Eelp oar car: in the chariot-race. According to Prof. Windisch, f car' is a 
+figurative expression for * hymn of praise.’ See that scholar’s exhaustive dis¬ 
+cussion of this hymn in Festgruss an Rudolf von Roth, 1893, pp. 139—144* 
+
+
+
+298 THE HYMNS OF [BOOK IL 
+
+2 Yea, now ye Gods of one accord speed on our car what time 
+
+among the folk it seeks an act of might; 
+
+When, hasting through the region with the stamp of hoofs, 
+our swift steeds trample on the ridges of the earth. 
+
+3 Or may our Indra here, the Friend of all mankind, coming from 
+
+heaven, most wise, girt by the Marut host, 
+
+Accompany, with aid untroubled by a foe, our car to mighty 
+gain, to win the meed of strength. 
+
+1 Or may this Tvashtar, God who rules the world with power, 
+
+one-minded with the Goddesses speed forth our car ; 
+
+Ila and Bhaga the celestial, Earth and Heaven, Pushan, Puran- 
+dhi, and the Asvins, ruling Lords. 
+
+5 Or, seen alternate, those two blessed Goddesses, Morning and 
+
+Night who stir all living things to act: 
+
+While with my newest song I praise you both, 0 Earth, that 
+from what moves not ye may spread forth threefold food. • 
+
+6 Your blessing as a boon for suppliants we desire: the Dragon of 
+
+the Deep, arid Aja-Ekapad, 
+
+Trita, Ribhukshan, Savitar shall joy in ns, and the Floods’ 
+swift Child in our worship and our prayer. 
+
+7 These earnest prayers I pray to you, ye Holy: to pay you 
+
+honour, living men have formed them, 
+
+Men fain to win the prize and glory. May they win, as a car- 
+horse might the goal, your notice. 
+
+HYMN XXXII. Various Deities. 
+
+Graciously further, 0 ye Heaven and Earth, this speech striv¬ 
+ing to win reward, of me your worshipper. 
+
+First rank I give to you, Immortal, high extolled \ s I, fain to 
+win me wealth, to you the mighty Pair. 
+
+2 Let not man’s guile annoy us, secret or by day *. give not us 
+
+up a prey to these calamities. 
+
+Sever not thou our friendship : think thereon for us. This, 
+with a heart that longs for bliss, we seek from thee. 
+
+
+4 Purandki; meaning the bold, or the intelligent, may be either aw epi¬ 
+thet of Ptishan or the name of a separate deity. 
+
+5 / praise you both , 0 Earth ; i e, 0 Heaven and Earth ; the pair being 
+always regarded as closely connected, the mention of one U sufficient. 
+
+From lohat moves Dot : from plants as distinguished from animals. 
+
+6 The Drayon of the Veep: Ahibudhnya, who dwells in the depth of air. See 
+I, 186. 5. Aja- Bfavp&d: ‘ the unborn one-footed/ the Sun. See VI. 50. 14, 
+note. Trita: a Vedic God, appearing in connexion with Indra. The Floods' 
+swift Child: Agni. For the other names see Index. 
+
+2 These calamities: some pressing troubles or imminent dangers not further 
+specified. From thee: probably Indra.. 
+
+
+
+HYMN 33.] THE RIG VEDA. 299 
+
+3 Bring hither with benignant mind the willing Cow teeming 
+
+with plenteous milk, full, inexhaustible. 
+
+0 thou invoked by many, day by day I urge thee with my 
+word, a charger rapid in his tread. 
+
+4 With eulogy I call on Raka. swift to hear : may she ^auspicious, 
+
+hear us, and herself observe. 
+
+With never-breaking needle may she sew her work, and give 
+a hero son most wealthy, meet for praise. 
+
+5 All thy kind thoughts, 0 Rak&, lovely in their form, wherewith 
+
+thou grantest wealth to him who offers gifts— 
+
+With these come thou to us this day benevolent, 0 Blessed 
+One, bestowing food of thousand sorts. 
+
+6 0 broad-tressed Sinivali, thou who art the Sister of the Gods, 
+Accept the offered sacrifice, and, Goddess, grant us progeny. 
+
+7 With lovely lingers, lovely arms, prolific Mother of many sons— 
+Present the sacred gifts to her, to Sinivali Queen of men. 
+
+8 Her, Sinivali, her, Gungu, her, Raka, her, Sarasvati, Indrani 
+
+to mine aid I call, and Varunani for my weal. 
+
+HYMN XXXIII. Rudra. 
+
+Father of Maruts, let thy bliss approach us: exclude us not 
+from looking on the sunlight. 
+
+Gracious to our fleet courser be the Hero: may we transplant' 
+us, Rudra, in our children. 
+
+2 With the most saving medicines which thou givest, Rudra, may 
+
+I attain a hundred winters. 
+
+Far from us banish enmity and hatred, and to all quarters 
+maladies and trouble. 
+
+3 Chief of all born art thou in glory, Rudra,' armed with the 
+
+thunder, mightiest of the mighty. 
+
+Transport us over trouble to well-being: repel thou from us all 
+assaults of mischief. 
+
+4 Let us not anger thee with worsihip, Rudra, ill praise, Strong 
+
+God t or mingled invocation. 
+
+
+4 Rdkd: the G-oddess presiding over the actual day of full moon, and appa¬ 
+rently associated with child-birth. 
+
+6 SinivdU: a similar lunar Goddess, who aids the birth of children. 
+
+8 GungH: identified by Sityana with Kuhu, another lunar Goddess, or the 
+day of conjunction when the moon rises invisible. Indrdnt and Varundni are 
+the consorts respectively of Indra and Varuna. 
+
+1 The Hero : Rudra. According to Ludwig: Let our brave son be mighty 
+with the charger. 
+
+4 With worship; with imperfect worship. Mingled invocation: in which 
+other Gods also, who have no claim to the particular oblation, are addressed. ' 
+
+
+
+
+300 THE HYMNS OP [POOR If. 
+
+Do thou with strengthening balms incite our heroes : I hear 
+thee famed as best of all physicians. 
+
+5 May I with praise-songs win that Rudra’s favour who is adored 
+with gifts and invocations. 
+
+Ne’er may the tawny God, fair-cheeked* and gracious, swift¬ 
+hearing,’yield us to this evil purpose* 
+
+■ 6 The Strong, begirt by Maruts, hath refreshed tne* with tnost 
+invigorating food, imploring. 
+
+As he who finds a shade in fervent sunlight may I, uninjured, 
+win the bliss of Rudra. 
+
+7 Where is that gracious hand of thine, 0 Rudra, the hand that 
+
+giveth health and bringeth comfort, 
+
+Remover of the woe that Gods have sent us ? 0 Strong One, 
+
+look thou on me with compassion: 
+
+8 To him the strong, great, tawny, fair-complexioned, I utter 
+
+forth a mighty hymn of praises* 
+
+* We serve the brilliant God with adorations, we glorify the 
+splendid name of Rudra 
+
+9 With firm limbs, multiform,' the strong, the tawny adorns him¬ 
+
+self with bidght gold decorations: 
+
+The strength of Godhead ne’er departs from Rudra, him who 
+is Sovran of this world, the mighty. 
+
+10 Worthy, thou earnest thy bow and arrows, worthy, thy many- 
+hued and honoured necklace. 
+
+Worthy, thou cufctest here each fiend to pieces: a mightier 
+than thou there is not, Rudra. 
+
+, 11 Praise him the chariot-borne, the young, the famous, fierce, 
+slaying like a dread beast of the forest. 
+
+0 Rudra, praised, be gracious to the singer: let thy hosts 
+spare us and smite down another. 
+
+12 1 bend to thee as thou approaches r, Rudra, even as a boy be¬ 
+
+fore the sire who greets him. 
+
+I praise thee Bounteous Giver, Lord of heroes : give medicines 
+to us as thou art lauded. 
+
+13 Of your pure medicines, 0 potent Maruts, those that are 
+
+wholesomest and health-bestowing, 
+
+Those which our father Manu hath selected, I crave from 
+Rudra for our gain and welfare. 
+
+5 Yield us to this evil purpose; give us up to the malice of our enemy. 
+
+6 The Strong: or the Bull, Rudra, accompanied by his eons the Karats. 
+
+8 Fair'Complexioned: the white complexion of Siva, the later representative 
+of Rudra, has, therefore, as Wilson observes, its origin in the Itigveda, 
+
+13 Those which our father Manu hath selected • Wilson observes that ‘this 
+All (ides to the vegetable seeds which Manu, according to the MaMbhdvata x 
+
+
+
+
+THE RIOTED A. 
+
+
+H^MN 34.] 
+
+
+301 
+
+
+14 May Budra's missile turn aside and spare us, the great wrath 
+
+of the impetuous One avoid us. 
+
+Turn, Bounteous God, thy strong bow from our princes, and 
+be thou gracious to our seed and offspring. 
+
+15 0 tawny Bull, thus showing forth thy nature, as neither to 
+
+be wroth, 0 God, nor slay us, 
+
+Here, Budra, listen to our invocation. Loud may we speak, 
+with heroes, in assembly, 
+
+HYMN XXXIV, Maruts, 
+
+The Manats of resistless might who love the rain, resplendent, 
+terrible like wild beasts in their strength, 
+
+Glowing like flames of fire, impetuous in career, blowing the 
+wandering rain-cloud, have disclosed the kine. „ 
+
+2 They gleam with armlets as the heavens are decked with stars, 
+
+like cloud-born lightnings shine the torrents of their rain, 
+Since the strong Budra, 0 Maruts with brilliant chests, sprang 
+into life for you in Prism's radiant lap. 
+
+3 They drip like horses in the racings of swift steeds; with the 
+
+stream’s rapid ears they hasten cm their way. 
+
+Maruts with helms of gold, ye who make all things shake, 
+come with your spotted deer, one-minded, to our food. 
+
+4 They have bestowed on Mitra all that live, to feed, they who 
+
+for evermore cause-their swift drops to flow : 
+
+Whose steeds are spotted deer, whose riches never fail, like 
+horses in full speed, bound to the pole in works. 
+
+5 With brightly-flaming kine whose udders swell with milk, 
+
+with glittering lances on your unobstructed paths, 
+
+
+was directed to take with him into the vessel in which he was preserved ut 
+the time of the deluge.’ 
+
+14 Our princes : our wealthy patrons, the institutors of our sacrifices. 
+
+
+1 Have disclosed the kine: ( give vent to its (collected) rain.’—Wilson. 
+
+.2 Prisin'8 radiant lap : Prisni the mother of the Maruts, probably ‘the 
+speckled cloud,’ is, according to S&yaua, the Earth who in the form of a 
+brindled cow was impregnated by Itudra, 
+
+3 With the stream's rapid ears : * The waves raised by the storm may be 
+regarded as the ears with which the stream listens to the roaring of the 
+tempest. 1 * 3 4 5 —Ludwig. Wilson, after Silyana, paraphrases; * and they rush along 
+
+• with swift (horses) on the skirts of the sounding (cloud). 5 
+
+4 The meaning of the first line is not clear. Wilson renders it: ( The 
+prompt-giving Maruts ever confer upon , the (offerer of sacrificial) food, as 
+upon a friend, all these (world-supporting) waters/ 
+
+Hound to the pole in work s : carrying on their appointed duties as horses 
+draw the chariot to whose pole they are harnessed. * 
+
+5 With brightly-fuming kine: clouds that emit flashes of lightning before 
+they pour down their stores of fertilizing rain. 
+
+
+
+302 THE EYMm OF [BOOK 1L 
+
+0 Maruts, of one mind, like swans who seek their nests, come 
+to the rapturous enjoyment of the meath. 
+
+6 To these our prayers, 0 Maruts, come unanimous, come ye to 
+our libations like the praise of men, * 
+
+Make it swell like a mare, .in udder like a cow, and for the 
+singer grace the song with plenteous strength. 
+
+,7 Give us a steed, 0 Maruts, mighty in the car; prevailing prayer 
+that brings remembrance day by day; 
+
+Food to your praisers, to your bard in deeds of might give 
+winning wisdom, power uninjured, unsurpassed. 
+
+8 When the bright-chested Maruts, lavish of their gifts, bind at 
+
+the time of bliss their horses to the cars, 
+
+Then, as the milch-cow feeds her calf within the stalls, they 
+pour forth food for all oblation-bringing men. 
+
+9 Save us, 0 Maruts, Vasus, from the injurer, the mortal foe 
+
+who makes us looked upon as wolves. 
+
+With chariot all aflame compass him round about: 0 Rudras, 
+cast away the foeman's deadly bolt. 
+
+10 Well-known, ye Maruts, is that wondrous course of yours, when 
+
+they milked Prisni's udder, close akin to her. 
+
+Or when to shame the bard who lauded, Rudra's Sons, ye the 
+infallible brought Trita to decay. 
+
+11 We call you, such, great Maruts, following wonted ways, to 
+
+the oblation paid to Yislmu Speeder-on. 
+
+With ladles lifted up, with prayer, we seek of them preeminent, 
+golden-hued, the wealth which all extol. 
+
+
+6 Like the praise of men : which attends pious worshippers, 
+
+Make it swell: make our sacred song effectual, metaphorically full of milk. 
+Frol M. Muller would read asvftni instead of tiscdni: ‘ Fulfil (our prayer) like 
+the lidder of a barren cow,’ 
+
+7 Brings remembrance: makes the Gods remember ns. 
+
+10 Prism here is the firmament, and her udder is the cloud from which 
+the Maruts drew the rain. There is a very abrupt change from the second 
+person to the third, from ‘ye’ to ‘they.’ 
+
+I can make nothing of the second hemistich. Wilson paraphrses it: ‘ You 
+(destroyed) the reviler of your worshipper, and (came), irresistible sons of 
+Jtudra, to Trita for the destruction of his enemies,’ Trita is said by S&yana to 
+be a Ilishi. Ludwig in his . note on the passage takes Trita to be a name of 
+the Soma, 
+
+11 Vishnu Speeder-on: who runs his rapid course round heaven. S&yana 
+explains Vishnu to mean ‘ the diffusivs and desirable Soma.’ Perhaps, as 
+Ludwig thinks, sacrifice in general is intended, of which Vishnu iB the repre¬ 
+sentative. 
+
+
+
+
+HYMN 35,] 
+
+
+THE RIG VEDA. 
+
+
+303 
+
+
+12 They, the Dasagvas, first of all brought sacrifice : they at the 
+
+break of mornings shall inspirit us. 
+
+Dawn with her purple beams uncovereth the nights, with 
+great light glowing like a billowy sea of milk. 
+
+13 The Rudras have rejoiced them in the gathered bands at seats 
+
+of worship as in purple ornaments. 
+
+They with impetuous vigour sending down the rain have taken 
+to themselves a bright and lovely hue. 
+
+14 Soliciting their high protection for our help, with this our adora¬ 
+
+tion we sing praise to them, 
+
+Whom, for assistance, like the five terrestrial priests, Trita 
+hath brought to aid us hither on his car. 
+
+15 So may your favouring help be turned to us-ward, your kind¬ 
+
+ness like a lowing cow approach us, 
+
+Wherewith ye bear your servant over trouble, and free your 
+worshipper from scoff and scorning. 
+
+HYMN XXX Y. Son of Waters. 
+
+Eager for spoil my flow of speech I utter: may the Floods* 
+Child accept my songs with favour. 
+
+Will not the rapid Son of Waters make them lovely, for he it 
+is who shall enjoy them? 
+
+2 To him let us address the song well-fashioned, forth from the 
+
+heart. Shall he not understand it? 
+
+The friendly Son of Waters by the greatness of Godhead 
+bath produced all things existing. 
+
+3 Some floods unite themselves and others join them: the 
+
+sounding rivers fill one common storehouse. 
+
+On every side the bright Floods have encompassed the bright 
+resplendent Offspring of the Waters. 
+
+4 The never-sullen waters, youthful Maidens, carefully decking, 
+
+■ wait on him the youthful. 
+
+He with bright rays shines forth in splendid beauty, unfed 
+with wood, in waters, oil-enveloped. 
+
+
+12 The Das'tgvas : the Marutsare here said to have been the first performers 
+of sacrifice, the true Dasagvas, The priests so called belonged originally to the 
+race or school of Angiras. 
+
+14 The second hemistich is very obscure. Sfiyana’s explanation (see Wilson) 
+is altogether unsatisfactory. 
+
+* 1 The Floods* Child : or Son of the Waters, Apftmnap&t, a name of Agni as 
+born in the form of lightning from the waters of the aerial ocean or firmament. 
+Make them lovely: grace them with acceptance. 
+
+
+
+
+304 THE HYMNS OF IhOOKlL 
+
+5 To him three Dames are offering food to feed him, Goddesses 
+
+to the God whom none may injure. 
+
+Within the waters hath he pressed, as hollows, and drinks 
+their milk who now are first made mothers. 
+
+6 Here was the horse’s birth ; his was the sunlight. Save thou 
+
+our princes from the oppressor’s onslaught. 
+
+Him, indestructible, dwelling at a distance in forts unwrought 
+lies and ill spirits reach not. 
+
+7 He, in whose mansion is the teeming Milch-cow, swells the 
+
+Gods’ nectar and eats noble viands. 
+
+The Son of Waters, gathering strength in waters, shines for his 
+worshipper to gwe him treasures. 
+
+8 He who in waters with his own pure Godhead shines widely, 
+
+law-abiding, everlasting— 
+
+The other worlds are verily his branches, and plants are born 
+of him with all their offspring. 
+
+9 The Waters’ Son hath risen, and clothed in lightning ascended 
+
+up unto the curled cloud’s bosom ; 
+
+And bearing with them his supremest glory the Youthful Ones, 
+gold-coloured, move around him. 
+
+10 Golden in form is he, like gold to look on, his colour is like 
+
+gold, the Son of Waters. 
+
+When he is seated fresh from golden birth-place those who 
+present their gold give food to feed him. 
+
+11 This the fair name and this the lovely aspect of him the Waters’ 
+
+Son increase in secret. 
+
+Whom here the youthful Maids together kindle, his food is 
+sacred oil of golden colour. 
+
+12 Him, nearest Friend of many, will we worship with sacrifice 
+
+and reverence and oblation. 
+
+5 Three Dames .* 114, Saras vati, and Bh&rati, the personifications of sacred 
+prayer and worship. Within the mUcrs : Agni dwelt within the waters as their 
+unborn babe. 
+
+C Here was the Worse’s birth: the produr^-'i * " m r* V!." 1, ■- . ■ y' .■ 
+
+the Bunbut the meaning is doubtful. T ■■■•t ■.‘ ■ 
+
+refer to the creation of the natural ho" ■ . ■. ■ . ‘ ■ 
+
+heavenly horse, Biswas the sunlight: \ ■■■ V ' . , ■ . . 
+
+t Brought: in the pasties of the clouds as opposed to the stone strongholds of men. 
+
+9 The Youthful Ones ,* the rivers or waters of the aerial ocean. 
+
+10 Golden in form • when wearing the shape of lightning. Those who present 
+their gold: the mstitutors of sacrilice who reward the priests, 
+
+11 In secret.' Ap4mnap&t, the celestial Agni, increases and grows strong with¬ 
+out men seeing the process. The terrestrial Agni is kindled and tended by the 
+sister fingers and fed with oil or clarified butter. 
+
+12 Nearest Friend of many ; lowest down, and so nearest to men, of all the 
+Gods. Make his back to shine : with butter offered in sacrifice. 
+
+
+
+TEE RTQVEEA. 
+
+
+ETMN 30*] 
+
+I make his back to shine, with chips provide him; I offer food- 
+and with my songs exalt him. 
+
+13 The Bull hath laid his own life-germ within them. He sucks 
+
+them as an infant, and they kiss him. , 
+
+He, Son of Waters, of unfading colour, hath entered here as in 
+another’s body. 
+
+14 While here he dwelleth in sublimest station, resplendent with 
+
+the rays that never perish, 
+
+The Waters, bearing oil to feed their offspring, flow, Youthful 
+Ones, in wanderings about him. 
+
+15 Agni, I gave good shelter to the people, and to the princes 
+
+goodly preparation. 
+
+Blessed is all that Gods regard with favour. Loud may we 
+speak, with heroes, in assembly. 
+
+HYMH XXXVI. Various Gods. 
+
+Water and milk hath he endued, sent forth to thee : the men 
+have drained him with the Alters and the stones. 
+
+Drink, Indra, from the Hotar’s bowl—Arst right is thine— 
+Soma hallowed and poured with Vashat and Svahfi. 
+
+2 Busied with saeriAce, with spotted deer and spears, gleaming 
+
+upon your way with ornaments, yea, our Friends, 
+
+Sitting on sacred grass, ye Sons of Bharata, drink Soma from 
+the Potar’s bowl, 0 Men of heaven. 
+
+3 Come unto us, ye swift to listen: as at home upon the sacred 
+
+grass sit and enjoy yourselves. 
+
+And, Tvashtar, well-content be joyful in the juice with Gods 
+and Goddesses in gladsome company. 
+
+
+13 Within them: within tlie waters. The Bull: apparently Agni himself. 
+
+As in another's body : that is, fire originally celestial as Ap&mnap&t, has come 
+to men as terrestrial and sacrificial fire, contained in the wooden drill from 
+which it is produced by friction. 
+
+15 As the result of my hymns to Agni our people have dwelt safely, and 
+our wealthy men have been enabled to offer well-conducted sacrifices. 
+
+
+1 The Soma juice has been pressed out with the stones, strained through 
+the filters, and then mixed with water and milk before it is offered to Indra. 
+The Botar's boiol: the sacred vessel held by the Hotar or Hotri, one of the 
+chief officiating priests. 
+
+Vashat and SudM, meaning respectively ‘ may he (A’gni) bear' it (to the 
+Gods)’ and Ave 1 or Hail 1 are words of consecration and blessing used when 
+oblations are offered, 
+
+2 Sons of Bharata: the Maruts, sons of RudrA the Warrior, Potar: 
+etymologically, Cleanser, the title of another of the priests. 
+
+20 
+
+
+
+m the hymns of [book n. 
+
+4 Bring the Gods hither, Sage, and offer sacrifice; at the three 
+
+altars seat thee willingly, 0 Priest. 
+
+Accept for thy delight the proffered Soma meath: drink' from 
+the Kindler’s bowl and fill thee with thy share. 
+
+5 This is the strengthener of thy body's manly might: strength, 
+
+victory for all time are placed within thine arms. 
+
+, pressed for thee, Maghavan, it is offered unto thee : drink from 
+the chalice of this Brahman, drink thy fill. 
+
+6 Accept the sacrifice; mark, both of you, my call: the Priest 
+
+hath seated him after the ancient texts. 
+
+My prayer that bids them come goes forth to both the Kings: 
+drink ye the Soma meath from the Director’s bowl. 
+
+HYMN XXXVII. Various Gods. 
+
+Enjoy thy fill of meath out of the Hotar’s eup : Adhyaryus, 
+he desires a full draught poured for him. 
+
+Bring it him : seeking this he gives. Granter of Wealth, 
+drink Soma with the Ritus from the Hotar’s cup, 
+
+2 He whom of old I called on, him I call on now. He is to be 
+
+invoked; his name is He who Gives. 
+
+Here brought by priests is Soma meath. Granter of Wealth, 
+drink Soma with the Ritus from the Potar’s cup. 
+
+3 Fat may the horses be wherewith thou speedest on : Lord of 
+
+the Wood, unharming, strengthen thou thyself. 
+
+Drawing and seizing, Bold One, thou who grantest wealth, drink 
+Soma with the Ritus from the Neshtar’s cup. 
+
+4 From Hotar’s cup and Potar’s he hath drunk and joyed : the 
+
+proffered food hath pleased him from the Nesh tar’s bowl. 
+
+The fourth cup undisturbed, immortal, let him drink who giveth 
+, wealth, the cup of the wealth-giving God. 
+
+5 Yoke, O ye Twain, to-day your hero-bearing car, swift-moving 
+
+hitherward: your loosing-place is here. 
+
+Mix the oblations, then come hither with the meath, and drink 
+the Soma, ye rich in abundant strength. 
+
+4 Sage ; Agiii. The Kindler: the Agnfdh, the priest who lights the fire. 
+The three altars: of the G&rhapatya, Ahavaniya, and Dakshina fires. 
+
+6 Both the Kings: Mitra and Varuna. The Director: Pras&star, another 
+priest, first assistant of the Hotar. 
+
+1 Agni is addressed as Dravinod&s or Wealth-giver. Adhmryus: minister¬ 
+ing priests. Tfa Rjt%s ; the Seasons or the deities presiding over the Seasons. 
+See 1.15. 
+
+* 3 Lord of the Wood: Agni, regarded as the King of plants. The NesJdar's 
+cup : the Nesh tar is the priest who leads forward the wife of the sacrificer, ' 
+•. *5 0 ye Tmin; Asvins, 
+
+
+
+BYMN 38.] , THE MOVED A. 307 
+
+6 Agni, accept the fuel and our offered gift: accept the prayer of 
+man, accept our eulogy. 
+
+Do thou with all, with Ritu, 0 thou Excellent, fain, make the 
+great Gods all fain taste the gift we bring. 
+
+HYMN XXXVIII. # Savitar. 
+
+Uprisen is Savitar, this God, to quicken, Priest who neglects 
+not this most constant duty. 
+
+To the Gods, verily, he gives rich treasure, and blesses him 
+who calls them to the banquet. 
+
+2 Having gone up on high, the God broad-handed spreads his 
+
+arms widely forth that all may mark him. 
+
+Even the waters bend them to his service: even this wind rests 
+in the circling region. 
+
+3 Though borne by swift steeds he will yet unyoke them,: e’en 
+
+the fleet chariot hath he stayed from going. 
+
+He hath checked e’en their haste who glide like serpents. 
+Night closely followed Savitar’s dominion. 
+
+4 What was spread out she weaves afresh, re-weaving : the skilful 
+
+leaves his. labour half-completed. 
+
+He hath arisen from rest, and parted seasons; Savitar hath 
+approached, God, holy-minded. 
+
+5 Through various dwellings, through entire existence, spreads, 
+
+manifest, the household light of Agni. 
+
+The Mother gives her Son the goodliest portion, and Savitar 
+hath sped to meet his summons. _ “ 
+
+6 With alii with Ritu: the meaning is, apparently, with all the Kit us ; but 
+Ilitu in the text is in the singular number. 
+
+1 To quicken: the meaning of Savitar, as a name of the Sun, being the great 
+generator or vivifier. Priest: vdhnih; or, perhaps, the supporter, or, the luminous. 
+
+3 Their haste who glide like serpents; the speed of the fleet-footed horses 
+who draw the chariot of the Sun. 
+
+4 The meaning of this stanza is obscure. I have given what appears to be 
+the sense of the words as they stand, but the verse, as a whole, is scarcely in¬ 
+telligible. Wilson, following S&yana, paraphrases it thus : 'She (Night), en¬ 
+wraps the extended (world) like (a woman) weaving (a garment): the prudent 
+man lays aside the work he is able (to execute) in the midst (of his labour):. 
+but all spring up (from repose) when the divine, unwearied Sun,'who has divid¬ 
+ed the seasons, again appears/ Roth takes ardniatih, which I have rendered 
+by holy-minded, as a substantive, the Genius of Devotion, and translates : 
+
+( Again had the Weaver (Aramati) drawn in what she had spun out (the web 
+or tissue of devotion and sacrifice), the devout man had left off in the midst of. 
+his task (at the approach of night); then Aramati arises anew and arranges the 
+seasons ; the divine Savitar is present (i, e. morning returns)/ 
+
+' 5 The Mother : Ushas or Dawn assigns to her Son Agni the Agnihotra rite 
+which is performed at;day-break, and Savitar, or the rising Sun, is present at. 
+the ceremony after the lighting of the sacrificial fire. Thus Agni is honoured 
+by deities in heaven as well as by men on earth, 
+
+
+
+308 THE HYMNS OF [BOOK 1L 
+
+6 He comes again, unfolded, fain for conquest: at liome was he, 
+
+the love of all things moving. 
+
+Each man hath come leaving his evil doings, after the Godlike 
+Savitar’s commandment. 
+
+7 The wild beasts spread through desert places seeking their 
+
+watery share which thou hast set in waters. 
+
+The woods are given to the birds. These statutes of the God 
+Savitar none disobeyeth. 
+
+8 With utmost speed, in restless haste at sunset Yaruna seeks 
+
+his watery habitation. 
+
+Then seeks each bird his nest, each beast his lodging. In due 
+place Savitar hath set each creature. 
+
+9 Him whose high law not Yaruna nor Indra, not Mitra, Arya- 
+
+man, nor Rudra breaketh, 
+
+Nor evil-hearted fiends, here for my welfare him I invoke, 
+God Savitar, with worship. 
+
+10 May they who strengthen bliss, and thought and wisdom, and 
+
+the Dames’ Lord and Narasansa aid us. 
+
+That good may come to us and wealth be gathered, may we 
+be Savitar the God’s beloved. 
+
+11 So come to us our hearts’ desire, the bounty bestowed by thee, 
+
+from heaven and earth and waters, 
+
+That it be well with friends and those who praise thee, and, 
+Savitar, with the loud-lauding singer. 
+
+HYMN XXXIX. Asvins. 
+
+Sing like the two press-stones for this same purpose; come 
+like two misers to the tree of treasure; 
+
+Like two laud-singing Brahmans in the assembly, like .the 
+; . folk’s envoys called in many places. 
+
+
+* 6 He comes again : Agni, re-kindled in the morning, resumes his full power. 
+He, whom all living beings love, was present, but latent, during the night. 
+
+* 7 Savitar provides for the wild beasts of the desert and for the birds of the air. 
+^ 8 Though not generally regarded in the Veda as the God of the ocean, 
+Varuna is yet frequently connected with the waters, either of the firmament 
+or of earth. 
+
+10 They who strengthen bliss ; the Gods in general. The Dames * Lord: the 
+guardian of the consorts of the Gods, Tvashtar, who is generally represented 
+as attending or attended by them. 
+
+* Nardsansa; ‘ the Praise of Men/ a name of Agni. 
+
+: 1 In this hymn the Asvins are compared to a number of objects, animate 
+aqd inanimate, in many of which the only point of resemblance is duality. 
+y$mg like the two press-stones: may your auspicious brightness as you approach 
+be aS clear as the ringing sound of the press-stones, and may similar blessings 
+reward the worshippers. * 
+
+
+
+HYMN 40.] THE MOVED!. 309 
+
+2 Moving at morning like two car-borne heroes, like to a pair of 
+
+goats ye come electing ; * 
+
+Like two fair dames embellishing their bodies, like a wise mar¬ 
+ried pair among the people. 
+
+3 Like to a pair of horns come first to us-ward, like to a pair of 
+
+hoofs with rapid motion; 
+
+Come like two Ghakwas in the grey of morning, come like two 
+ohariot wheels at dawn, ye Mighty. 
+
+4 Bear us across the rivers like two vessels, save us as ye were 
+
+yokes, naves, spokes, and fellies. 
+
+Be like two dogs that injure not our bodies; preserve us, like 
+two crutches, that we fall not. 
+
+5 Like two winds ageing not, two confluent rivers, come with 
+
+quick vision like two eyes before us. 
+
+Come like two hands most helpful to the body, and guide us 
+like two feet to what is precious. 
+
+6 Even as two lips that with the mouth speak honey, even as 
+
+two breasts that nourish our existence, 
+
+Like the two nostrils that protect our being, be to us as our 
+ears that hear distinctly. 
+
+7 Like two hands give ye us increasing vigour; like heaven and 
+
+earth constrain the airy regions. 
+
+Asvins, these hymns that struggle to approach you, sharpen ye 
+like an axe upon a whetstone. 
+
+8 These prayers of ours exalting you, 0 Asvins, have the Gritsa- 
+
+madas, for a laud, made ready. 
+
+Welcome them, 0 ye Heroes, and oome'hither. Loud may we 
+speak, with brave^men, in assembly. 
+
+HYMN XL. Soma and Pfish&n. 
+
+Soma and Pushan, Parents of all riches, Parents of earth and 
+Parents of high heaven, 
+
+Like tioo misers to the tree of treasure : as misers come to dig up the gold 
+they have buried at the foot of a tree, so come ye to the libation made of the 
+juice of the precious Soma plant. The folk's envoys: the messengers whom the ina- 
+titutors of sacrifices send to the priests when they wish- to. secure their servioes. 
+
+2 Ye come electing: to choose and accept the offerings made. 
+
+3 Ghakwds: the Chakrav&ka, or as it is now called in Hindi, the ChakwA, 
+
+is a bird frequently mentioned in later poetry as a type of love and constancy. 
+The male bird and his mate are condemned to spend their nights on opposite 
+banks of a river, and are allowed to meet again in the early morning. The 
+English name of the bird is Brahmany duck. Chakwd, is properly the male 
+bird, and Chakwi the female. - 
+
+1 Soma: addressed in this hymn is the God who represents and animates 
+the juice of the Soma plant. See I. 18. 4. 
+
+PUshan; a solar deity who protects and multiplies cattle and other property, 
+See I, 42. 
+
+
+
+
+3i'o mz &rms op [book tt 
+
+You Twain, brought forth as the whole world's protectors, the 
+Gods have made Centre of life eternal. 
+
+2 At,birth of these two Gods all Gods are joyful: they have 
+
+caused darkness, which we hate, to vanish. 
+
+With these, with Soma and with Pushan, Indra generates ripe 
+warm milk in the raw milch-cows. 
+
+3 Soma and Pushan, urge your chariot hithei*, the seven-wheeled 
+
+car that measures out the region, 
+
+That stirs not all, that moves to every quarter, five-reined and 
+harnessed by the thought, ye Mighty. 
+
+4 One in the heaven on high hath made his dwelling, on earth 
+
+and in the firmament the other. 
+
+May they disclose to us great store of treasure, much-longed- 
+for, rich in food, source of enjoyment. 
+
+5 One of you Twain is Parent of all creatures, the other journeys 
+
+onward all-beholding. 
+
+Soma and Pushan, aid my thought with favour : with you may 
+we overcome in all encounters. 
+
+6 May Pushan stir our thought, the all-impelling, may Soma 
+
+Lord of riches grant us riches. 
+
+May Aditi the perfect Goddess aid us. Loud may we speak, 
+with heroes, in assembly. 
+
+HYMN XLT. Various Deities. 
+
+0 Vayu, come to us with all the thousand chariots that are 
+thine, 
+
+* ■' Team-borne, to drink the Soma juice. 
+
+2. Drawn by thy team, 0 Vayu, come; to thee is offered this, 
+
+* .*■ the pure: 
+
+. Thou visitest the presser’s house. 
+
+3 Indra and Vayu, drawn by teams, ye Heroes, come to-day and 
+; drink 
+
+•, Of the bright juice when blent with milk. 
+
+■' 2 Pipe warm milk: see I. 62, 9. 
+
+3 That stirs not all: that moves and influences the highest beings only. 
+
+4 One in the heaven on high: Pushan, as a celestial God. The other: Soma, 
+/who dwells on earth in plants, and in the firmament as the Moon. 
+
+' 5 One of you : Soma. With allusion, perhaps, to the libations of Soma juice 
+<which produce the rain upon which the production and growth of all creatures 
+depend. Albbeholding: as a solar deity, or the Sun. 
+
+1 V&yu, the God of wind, is addressed in the first, two stanzas. • In those 
+' that follow the poet, invokes Indra and Vftyu, Mitra and Varuna, the Asvins, 
+Indra, the Vifjvedevas, Sarasvatt, and Heaven and Earth, ’ . 
+
+€ 
+
+
+
+
+mi RtovEZu. m 
+
+4 This Soma hath been shed for you, Law-strengtheners, Mitra- 
+
+Yaruna! 
+
+Listen ye here to this my call. 
+
+5 Both Kings ,\v:ho never injure aught seat them‘in their suprem- 
+
+^esTEome, 
+
+The thousand-pillared, firmly-based. 
+
+6 Fed with oblation, Sovran Kings, Adityas, Lords of liberal gifts, 
+They wait on him whose life is true. 
+
+7 With kine, N&satyas, and with steeds, come, Asvins, Kudras, 
+
+to the house 
+
+That will protect its heroes well; 
+
+8 Such, wealthy Gods! as none afar nor standing nigh to us 
+
+may harm, 
+
+Yea, no malicious mortal foe. 
+
+9 As such, O longed-for Asvins, lead us on to wealth of varied 
+
+sort, 
+
+Wealth that shall bring us room and rest. 
+
+10 Verily Indra, conquering all, driveth e’en mighty fear away, 
+For firm is he and swift to act. 
+
+11 Indra be gracious unto us : sin shall not reach us afterward, 
+And good shall be before us still. 
+
+12 From all the regions of the world let Indra send security, 
+The foe-subduer, swift to act. 
+
+13 0 all ye Gods, come hitherward : hear this mine invocation, 
+
+seat 
+
+Yourselves upon this sacred grass.* 
+
+14 Among the Sunahotras strong for you is this sweet gladdening 
+
+drau'ght: • 
+
+Drink ye of this delightsome juice. 
+
+15 Ye Maruts led by Indra, Gods with Pfishan for your bounte- 
+
+'ousest, 
+
+Hear all of you this call of mine. 
+
+*/l6 Best Mother, best of Bivers, best of Goddesses, Sarasvati, 
+
+We are, as ; twere, of no impute: dear Mother, give thou us 
+renown. 
+
+
+14 Among the Sunahotras : the family of whichGritsamada, the Rishi of the 
+hymn, was a member. Cf. II. 18. 6, note. 
+
+15 With Piishan for your bounteoumt: that is, among whom Pushan is the 
+most liberal giver of good gifts ; or the meaning may be, whose benefactor Is 
+Pnshan. 
+
+10 Sarasvati: see I. 3. 10, 
+
+
+
+312 THE HYMNS OH [BOOK 11, 
+
+17 In thee, Sarasvati, divine, all generations have their stay. 
+
+Be glad with Sunahotra’s sons : 0 Goddess grant us progeny. 
+
+18 Enriched with sacrifice, accept Sarasvati, these prayers of ours, 
+Thoughts which Gritsamadas beloved of Gods bring, Holy One, 
+
+to thee. 
+
+19 Ye who bless sacrifice, go forth, for verily we choose you both, 
+And Agni who conveys our gifts. 
+
+20 This our effectual sacrifice, reaching the sky, shall Heaven and 
+
+Earth 
+
+Present unto the Gods to-day. 
+
+21 In both your laps, ye guileless Ones, the Holy Gods shall sit 
+
+them down 
+
+To-day to drink the Soma here. 
+
+HYMN XLII. Kapinjala. 
+
+Telling his race aloud with cries repeated, he sends his voice 
+out as his boat a steersman. 
+
+0 Bird, be ominous of happy fortune; from no side may 
+calamity befall thee. 
+
+2 Let not the falcon kill thee, nor the eagle : let not the arrow¬ 
+
+bearing archer reach thee. 
+
+Still crying in the region of the Fathers, speak here auspicious, 
+bearing joyful tidings. 
+
+3 Bringing good tidings, Bird of happy omen, call thou out loudly 
+
+southward of our dwellings, 
+
+So that no thief, no sinner may oppress us. Loud may we 
+speak, with heroes, in assembly. 
+
+HYMN XL1II; Kapinjala. 
+
+Here on the right sing forth chanters of hymns of praise, even 
+the winged birds that in due season speak. 
+
+
+19 Ye who bless sacrifice; according to S&yana, the two havirdhdnas or 
+vehicles on which the Soma and other offerings are put, and which are sup¬ 
+posed to represent Heaven and Earth, are addressed. It is more likely, as 
+Ludwig suggests, that Agni and the human priest are intended. f We choose 
+you both, thee, the human priest, and Agni the God.’ 
+
+This Hymn is said to he addressed to Indra in the form of a kapinjala, 
+the bird which we call the Francoline partridge. 
+
+1 He : the kapinjala. 
+
+2 In the region of the Fathers: towards the quarter where the Fathers 
+Pitaras, or spirits of deceased ancestors dwell, that is, the south, the cry of 
+birds from that quarter being regarded as auspicious. 
+
+This Hymn is said to be addressed, like the preceding, to Indra in the form 
+of a kapinjala or Francoline partridge. 
+
+
+
+
+HYMN 43.] * TEE RIGVEBA. 
+
+He, like a Sama-chanter utters both the notes, skilled in the 
+mode of Trishtup and of Gayatri. 
+
+2 Thou like the chanter-priest chantest the S&ma, Bird; thou 
+
+singest at libations like a Brahman's son. • 
+
+Even as a vigorous horse when he comes near the mare, an- 
+. nounce to us good fortune, Bird, oil every side, proclaim in 
+all directions happy luck, 0 Bird. 
+
+3 When singing here, 0 Bird, announce good luck to us, and 
+
+when thou sittest still think on us with kind thoughts. 
+When flying off thou singest thou art like a lute. 
+
+With brave sons in assembly may we speak aloud. 
+
+
+1 Sdma-chanter: the Udg&fcar, one of the four chief priests whose duty is 
+to chant the hymns of the Samaveda. Both the notes • a high and a middle, 
+Trishtup : the measure consisting of forty-four syllables in a verse or stanza ; 
+four PAdas or demi-hemistichs of eleven syllables each. G&yatrt: the measure 
+consisting of twenty-four syllables in a stanza, three lines of eight syllables 
+each, or one line of sixteen and one of eight. 
+
+2 A Brahman 1 2 8 son : the Brahmaputra, or Brahman-priest^s son, is said to be 
+the same as the Br&hmau&chchhansi, one of the sixteen priests, who recites 
+the mantra that iB not to be sung or chanted. 
+
+
+
+Jr 
+
+
+t 
+
+i 
+
+
+X 
+
+
+
+BOOK THE THIRD, 
+
+
+HYMN I. 
+
+
+Agni. 
+
+
+Thou, Agni, who wilt have the strong, hast made me the Soma’s 
+priest, to worship in assembly. 
+
+Thou shinest to the Gods, I set the press-stones. I toil; be 
+joyful in thyself, 0 Agni. 
+
+2 East have we turned the rite ; may the hymn aid it. With 
+
+wood and worship shall they honour Agni. 
+
+From heaven the synods of the wise have learnt it: e’en for 
+the quick and strong they seek advancement. 
+
+3 The Prudent, he whose will is pure, brought welfare, allied by 
+
+birth to Heaven and Earth in kinship. 
+
+The Gods discovered in the midst of waters beautiful Agni 
+with the Bisters’ labour. 
+
+
+i Him, Blessed One, the Seven strong Floods augmented, him 
+white at birth and red when waxen mighty. 
+
+As mother mares run to their new-born youngling, so at his 
+birth the Gods wondered at Agni* 
+
+
+The Hymns of Book III. are ascribed to the Rishi Visv&mitra or to mem¬ 
+bers of his family. Visv&mitra holds an important place in Indian, tradition, 
+according to which he was born a Kshatriya, but by the virtue of his intense 
+' austerities raised himself to the Br&hman caste. The rivalry between Visvamitra 
+and the Rishi Vasishtlia is alluded to in many passages of the Rigveda, and, 
+it is thought that as caste distinctions had not at that time become fixed, the 
+later stories on the subject of this rivalry may have rested on a Vedic legend 
+- which says that King Sud&s, having employed Vasishtha as his domestic priest, 
+allowed on various occasions Visvftmitra also to officiate, which led to jealousies 
+and quarrel between these two functionaries. The story of Visvamitra is told 
+• at full length in the Mmdyana ,, I. 51—55, (Schlegel’s edition, and Griffith s 
+
+
+translation). 
+
+The first and eleven following hymns are ascribed to Visvamitra himself. 
+
+1 Past have we turned the rite • towards the region of the Gods ; ‘we have 
+performed a successful sacrifice.’—Wilson. 
+
+2 The quick and strong ; Agni, according to S&yana. Ludwig suggests that 
+* the quick, or clever’ may mean the priest, and ‘ the strong ’ the warrior, tne 
+Maghavan or institutor of the sacrifice. 
+
+3 The Prudent: all-knowing Agni, son of Heaven and Earth. . 
+
+Witk.the Sisters' labour: the meaning is not dear, Ludwig- suggests upast 
+instead of apdsi ; ‘ in the sisters’ bosom,’ in tbe depth of the sister rivers,. • _ - 
+
+
+
+318 THE HYMNS OF [BOOK 1IL 
+
+5 Spreading with radiant limbs throughout the region, purging 
+
+his power with wise purifications, 
+
+Robing himself in light, the life of waters, he spreads abroad 
+his high and perfect glories. 
+
+6 He sought heaven’s Mighty Ones, the Unconsuming, the un-* 
+
+impaired, not clothed and yet not naked. 
+
+Then they, ancient and young, who dwell together, Seven sound¬ 
+ing Rivers, as one germ received him. 
+
+7 His piles, assuming every form, are scattered where flow sweet 
+
+waters, at the spring of fatness; 
+
+There stood the milch-kine with full-laden udders, and both 
+paired Mighty Mothers of the Wondrous. 
+
+8 Carefully cherished, Son of Strength, thou shonest assuming 
+
+lasting and refulgent beauties. 
+
+Pull streams of fatness and sweet juice descended, there where 
+the Mighty One grew strong by wisdom. 
+
+9 Prom birth he knew even his Father’s bosom, he set his voices 
+
+and his streams in motion; 
+
+Knew him who moved with blessed Friends in secret, with the 
+young Dames of heaven. He stayed not hidden. 
+
+10 He nursed the Infant of the Sire and Maker : alone the Babe 
+
+sucked many a teeming bosom. 
+
+Guard, for the Bright and Strong, the fellow-spouses friendly 
+to men and bound to him in kinship. 
+
+11 The Mighty One increased in space unbounded; full many a 
+
+glorious flood gave strength to Agni. . 
+
+Friend of the house, within the lap of Order lay Agni, in the ' 
+Sister Rivers’ service. 
+
+
+8 Heaven*s mighty Ones ; the waters above the firmament, the seven rivers 
+of the next hemistich. Not clothed and yet not naked; having only the lucid 
+waters for robes. 
+
+7 His piles: the heaped clouds. Spring of fatness ; the place whence the 
+fertilizing rain flows. The milch-kine also are the laden clouds, and the paired 
+Mighty Mothers are Heaven and Earth, the parents of the Wondrous Agni. 
+
+9 His Father's bosom : his father, according to S&yana, is the firmament ; 
+hut as the firmament is not represented in the Veda as a*God, Dyaus, or Tyash- 
+tar, is probably intended, as Ludwig suggests. 
+
+The blessbd Friends must be the Ribhus, and the young Dames the Gn&s or 
+consorts of the Gods. He stayed not hidden ; refers not to Agni but to his 
+father, Tvashtar. 
+
+10 He .* the father. Many a swelling bosom : of the celestial Waters. 
+
+The Bright and Strong : Agni. The fellow-spouses ; Heaven and Earth, or 
+Right and Morning. 
+
+31 In the Sister Fivers* service : or in their bosom, if upasi may be read for 
+
+
+
+JTYMNl.] TBE RIGYEDA, 317 
+
+12 As keen supporter where great waters gather, light-shedder 
+
+whom the brood rejoice to look on; 
+
+He who begat, and will beget, the dawn-lights, most manly, 
+C hild, of Floods, is youthful Agni. 
+
+13 Him, varied in his form, the lovely Infant of floods and plants 
+
+the blessfed wood hath gendered. 
+
+Gods even, moved in spirit, came around him, and served him 
+at his birth, the Strong, the Wondrous. 
+
+14 Like brilliant lightnings, mighty luminaries accompany the 
+
+light-diffusing Agni, 
+
+Waxen, as ’twere in secret, in his dwelling, while in the 
+boundless stall they milk out Amrit. 
+
+15 I sacrificing serve thee with oblations and crave with longing 
+
+thy good-will and friendship. 
+
+Grant, with the Gods, thy grace to him who lauds thee, pro¬ 
+tect us with thy rays that guard the homestead. 
+
+16 May we, 0 Agni, thou who leadest wisely, thy followers and 
+
+masters of all treasures, 
+
+Strong in the glory of our noble offspring, subdue the godless 
+when they seek the battle. 
+
+17 Ensign of Gods hast thou become, 0 Agni, joy-giver, knower 
+
+of all secret wisdom. 
+
+Friend of the homestead, thou hast lightened mortals : car- 
+borne thou goest to the Gods, fulfilling. 
+
+18 Within the house hath sate the King Immortal of mortals, 
+
+filling full their sacred synods. 
+
+Bedewed with holy oil he shineth widely, Agni, the knower of 
+all secret wisdom. 
+
+19 Come unto us with thine auspicious friendship, come speeding, 
+
+Mighty, with thy mighty succours. 
+
+Grant us abundant wealth that saves from danger, that brings 
+a good repute, a glorious portion. 
+
+20 To thee who art of old these songs, 0 Agni, have I declared, 
+
+the ancient and the later. 
+
+These great libations to the Strong are offered : in every birth 
+is Jatavedas stablished. 
+
+12 The brood; par excellence , the host of Maruts. 
+
+13 The hlessbd wood: one of the fire-sticks by which Agni is kindled. 
+
+H The boundless stall: limitless aerial spaoe. Amrit: water, according to 
+S&yana. 
+
+17' Thou goest to the Gods, fulfilling : completing our sacrifices and making 
+them effectual. 
+
+20 Songs : literally, births ; that is, productions. In every birth is Jdtave- 
+das staMished ; Agni who knows all life is appointed in every generation aa 
+the great high priest who mediates between Gods and men. 
+
+
+
+318 THE HYMNS OF [BOOK UL 
+
+21 Stablishe4 in every birth is J&tavedas, kindled perpetual by 
+the Visvamitras. 
+
+May we rest ever in the loving-kindness, in the auspicious 
+grace of him the Holy. 
+
+2.2 This sacrifice of ours do thou, 0 Mighty, 0 truly Wise, bear 
+to the Gods rejoicing. 
+
+Grant us abundant food, thou priestly Herald, vouchsafe to 
+give us ample wealth, OAgni. 
+
+23 As holy food, Agni, to thine invoker give wealth in cattle, 
+lasting, rich in marvels. 
+
+To us be born a son, and spreading offspring. Agni, be this 
+thy gracious will tp us-ward, 
+
+HYMN II. Agni. 
+
+To him, Yaisvanaya, who strengthens Holy Law, to Agni we 
+present our praise like oil made pure. 
+
+. With thoughtful insight human priests bring him anear, our 
+Herald from of old, as an axe forms a car. 
+
+2 He made the heaven and earth resplendent by his birth : Child 
+
+of two Mothers he was meet to be implored, 
+
+Agni, oblation-bearer, gracious, ever-young, infallible, rich in 
+radiant light, the guest of men. 
+
+3 Within the range of their surpassing power, by might, the 
+
+Gods created Agni with inventive thought. 
+
+I, eager to win strength, address him, like a steed, resplendent 
+with his brilliance, with his ample light. 
+
+4 Eager to gain, we crave from him the friendly God strength 
+
+confident, choice-worthy, meet to be extolled : 
+
+The Bhrigus* bounty, willing, strong with sages* lore, even' 
+Agni shining forth with light that comes from heaven. 
+
+5 For happiness, men, having trimmed the sacred grass, set 
+
+Agni glorious for his strength before them here; 
+
+Yea, with raised ladles, him bright, dear to all the Gods, 
+perfecting aims of works, Budra of solemn rites. 
+
+
+1 Vanvdmrct: Agni who belongs to all men; the God of all Aryan 
+families. 
+
+Our praise: literally * the wish,’ explained by Sayana as stutim } that is the 
+praise which thou wishest for and which we now offer, 
+
+% Child of two Mothers .* of Heaven and Barth, or of the two fire-sticks. 
+
+4 The Bhrigus' bounty: Agni, the treasure which the Blirigua received • 
+from M&tarisvan and bestowed on other nien. ■ 
+
+1 0 Mudra; here a synonym* of Agni. See I, 27,10, 
+
+
+
+
+HYMN II.] THE RIG VEDA, 310 
+
+6 Around tli 3 T dwelling-place, O brightly-shining Priest, are men 
+
+at sacrifice whose sacred grass is trimmed. 
+
+Wishing to do thee service, Agni, they are there, desirous of 
+thy friendship: grant them store of wealth. 
+
+7 He hath filled heaven and earth and the great realm of light,. 
+
+when at his birth the skilful held him in their hold. 
+
+He like a horse is led 1 forth to. the sacrifice, Sage>. graciously 
+inclined, that he may win us strength. 
+
+8 Honour the oblation-bearer, him who knows fair rites, serve 
+
+ye the Household Friend who knows all things that be. 
+
+He drives the chariot of the lofty ordinance: Agni most 
+active, is the great High Priest of Gods. 
+
+9 They who are free from- death, fain for him, purified three 
+
+splendours of the mighty Agni, circling all. 
+
+To man, for his enjoyment, one of these they gave; the other 
+two have passed into the sister sphere. 
+
+10 Man's sacrificial food hath sharpened like an a^e, for bright¬ 
+
+ness, him the Sage of men, the people's Lord. 
+
+Busied with sacred rites he mounts and he descends^ He hath 
+laid down his vital germ within these worlds. 
+
+11 He stirs with life in wombs (dissimilar in kind, born as a Lion 
+
+or a loudly-bellowing Bull; 
+
+Vaisvanara immortal with wide-reaching might, bestowing 
+goods and wealth on him who offers gifts. 
+
+12 Vaisvanara, as of old, mounted the cope of heaven, heaven's 
+
+ridge, well greeted, by those skilled in noble songs. 
+
+He, as of old, producing riches for the folk, still watchful, tra¬ 
+verses the common way again. 
+
+13 For new prosperity we seek to Agni, him whose course is splen¬ 
+did, gold-haired, excellently bright, 
+
+Whom Matarisvan stablished, dweller in the heaven, meet for 
+high praise and holy, sage and true to Law. 
+
+7 He: Agni. The skilful: the priests. 
+
+8 He drives the chariot: he is the leader of sacrifice ordained by holy law. 
+
+0 They who are free from death: the immortal Gods. Three splendours: 
+with reference to his appearance as the Sun, the lightning, and domestic fire, 
+the last of which is given to man as his own special possession. 
+
+2 0 Within these, worlds: the germ of fire is always latent in the fire-sticks 
+or two pieces of wood which are employed to produce the flame. 
+
+11 Born as a Lion: destructive and voracious, and as a loudly-bellowing Bull , 
+with reference to his strength and the roar of his flames. 
+
+12 The common way: the path of the Gods, which as the- Sun he travels 
+oyer. 
+
+
+
+320 
+
+
+THE HYMNS OF 
+
+
+[BOOH m. 
+
+H As pare and swift of course, beholder of the light, who stands 
+in heaven's bright sphere a sign, who wakes at dawn, 
+
+Agni, the head of heaven, whom, none may turn aside—to him 
+the Bowerful with mighty prayer we seek. 
+
+T$ The cheerful Priest, the pure, in whom no guile is found, Friend 
+of the House, praise-worthy, dear to all mankind, 
+
+Fair to behold for beauty like a splendid car,—Agni the Friend 
+of men we ever seek for wealth. 
+
+HYMN III. Agni. 
+
+To him who shines afar, Vaisvanara, shall bards give precious 
+things that he may go on certain paths : 
+
+For Agni the Immortal serves the Deities, and therefore never 
+breaks their everlasting laws. 
+
+-2 He, wondrous envoy, goes between the earth and heaven, firm- 
+seated as the Herald, great High Priest of men. 
+
+He compasseth with rays the lofty dwelling-place, Agni, sent 
+forward by the Gods, enriched with prayer. 
+
+3 Sages shall glorify Agni with earnest thoughts, ensign of sacri¬ 
+
+fice, who fills the synod full ; 
+
+In whom the singers have stored up their holy acts: to him 
+the worshipper looks for joy and happiness. 
+
+4 The Sire of sacrifice, great God of holy bards, Agni, the measure 
+
+and the symbol of the priests, 
+
+Hath entered heaven and earth that show in varied form: the 
+Sage whom many love rejoiceth in his might. 
+
+5 Bright Agni with the bright car, Lord of green domains, YAisva- 
+
+nara dweller in the floods, who finds the light, 
+
+Pervading, swift and wild, encompassed round with powers, 
+him very glorious have the Gods established here. 
+
+6 Agni, together with the Gods and Manu's folk by thought ex¬ 
+
+tending sacrifice in varied form, 
+
+Goes, car-borne, to and fro with those who crown each rite, the 
+fleet, the Household Friend, who turns the curse aside. 
+
+
+14 Who wakes at dawn: when re-kindled for the morning sacrifice. 
+
+1 That he may go on certain 'paths; may constantly visit men. 
+
+2 The lofty dwelling-place; the hall or chamber in which sacrifice is celebrated. 
+Lord of green domains : who has dominion over bushes and trees, 
+
+- 6 To and fro: between heaven and earth. , $how who crown each rite; the 
+Qod» who make sacrifice effectual. 
+
+
+
+EYMN 4 .] 
+
+
+TUB RIG VEDA, 
+
+
+321 
+
+
+7 Sing, Agni, for long life to us and noble sons : teem thou with 
+
+plenty, shine upon us store of food. 
+
+Increase the great man’s strength, thou ever-vigilant: thou, 
+longing for the Gods, knowest their hymns full well. 
+
+8 The Mighty One, Lord of the people and their guest, the 
+
+leader of their thoughts, devoted Friend of priests, 
+
+.Our solemn rites’ announcer, datavedas, men with worship 
+ever praise, with urgings for their weal. 
+
+.9 Agni the God resplendent, giver of great joy, hath on his 
+lovely car compassed the lands with might. 
+
+Let us with pure laudations in his house approach the high 
+laws of the nourisher of multitudes. 
+
+M> I celebrate thy glories, 0 Yaisvanara, wherewith thou, 0 far¬ 
+sighted God, hast found the light. 
+
+Thou filledst at thy birth both worlds, ;the -earth and heaven : 
+all this, 0 Agni, hast thou compassed of thyself. 
+
+J'l By his great skill the Sage alone hath brought to pass a great 
+deed, mightier than Yaisvanara 5 s wondrous acts. 
+
+Agni sprang into being, magnifying both his Parents, Heaven 
+and Earth, rich in prolific seed. 
+
+HYMN IY. AprIs. 
+
+Be friendly with each kindled log of fuel, with every flash 
+bestow the boon of riches. 
+
+Bring thou the Gads, O God, unto our worship: serve, well- 
+inclined, as Friend thy friends, 0 Agni. 
+
+2 Agni whom daily Yaruna and Mitra the Gods bring thrice a 
+day to this our worship, 
+
+Tananapat, enrich with meath our service that dwells with 
+holy oil, that offers honour. 
+
+
+7 The great man's strength: the strength of the eminent man who is the 
+institutor of the sacrifice. 
+
+# Approach the high laws: perform tlie sacrifices.—M. Muller. 
+
+11 The first hemistich of this stanza is somewhat obscure. S&y ana’s 
+paraphrase as given by Wilson is : ‘ From acts that are acceptable* to 
+
+Yaisvanara comes great (wealth) ; for ho, the sage (Agni) alone, bestows (the 
+reward) of zeal in (the performance of) his worship.’ 
+
+The Apris who are said to be the deities of this hymn are the divine or 
+
+deified beings and objects to which F’' . :i ’’ 1 "? verses are addressed. 
+
+The hymn, as Wilson remarks, * is*" more , ■ ^ \ : ‘ -i obscure than any of 
+the preceding addressed to the Apris, except Sfikta III, of the Second 
+Mandala [II. 3.], to which it bears the nearest analogy : they are both perhaps 
+of somewhat later date than the others.’ 
+
+2 Tavilnapdt: a name of Agni ; * Child of Thyself’ See X, 12 f 2. 
+
+81 
+
+
+322 THE HYMNS OF {BOOK III 
+
+3 The thought thatbringeth every boon proceedeth to worship 
+
+first the Priest of the libation, 
+
+That we may greet the Strong One with otfr homage. Urged, 
+may he bring the Gods, best Sacrificer. 
+
+4 On high" your way to sacrifice was made ready; the radiant 
+
+flames went upward to the regions. 
+
+Full in the midst of heaven the Priest is seated : strew we 
+the sacred grass where Gods may rest them. 
+
+5 Claiming in mind the seven priests’ burnt-oblations, inciting 
+
+all, they came in settled order. 
+
+To this our sacrifice approach the many who show in hero 
+beauty at assemblies. 
+
+6 Night and Dawn, lauded, hither come together, both smiling, 
+
+different are their forms in colour, 
+
+That Varuna and Mitra may accept us, and Indra, girt by 
+Maruts, with his glories. 
+
+7 I crave the grace of heaven’s two chief Invokers: the seven 
+
+swift steeds joy in their wonted manner. 
+
+These speak of truth, praising the truth eternal, thinking on 
+Order as the guards of Order. 
+
+8 May Bharati with all her Sisters, I]a accordant with the Gods, 
+
+with mortals Agni, 
+
+Sarasvati with all her kindred Rivers, come to this grass, Three 
+Goddesses, and seat them. 
+
+9 Well pleased with us do thou 0 God, 0 Tvashtar, give ready 
+
+issue to our procreant vigour, 
+
+Whence springs "the hero, powerful, skilled in action, lover of 
+Gods, adjuster of the press-stones. 
+
+10 Send to the Gods the oblation, Lord of Forests; and let the 
+Immolator, Agni, dress it. 
+
+He as the truer Priest shall offer worship, for the Gods’ genera¬ 
+tions well he knoweth. 
+
+4 Your way ; a path for Agni and the Barkis or sacred grass, the God and 
+the deified object addressed in the stanza. 
+
+In the midst of heaven; in the centre of the radiant hall of sacrifice, as 
+SSyana explains it. 
+
+5 This stanza refers to the deified doors of the hall of sacrifice, and to the 
+deities who preside over them. 
+
+7 Heaven's two chief Invokers: Agni and perhaps Yaruna. See I. 13.8. 
+
+The seven swift steeds ; seven ministering priests. 
+
+8 Bhdrati , lid, and Sarasvati are Goddesses presiding over different depart¬ 
+ments of religious worship. See I. 13. 9. The name of Agni is inserted some¬ 
+what uiiCGimecfcedly. 
+
+10 Lord of Forests: Vanaspati, a large tree; here the sacrificial post which 
+is said to be a form of Agni. 
+
+-Truer Priest: as compared with human priests, 
+
+
+
+
+THE MOVE DA. 
+
+
+323 
+
+
+HYMN 5 .] 
+
+
+11 
+
+
+Come thou to us, 0 Agni, duly kindled, together with the 
+potent Gods and Indra. 
+
+On this our grass sit Aditi, happy Mother, and let our Hail! 
+delight the Gods Immortal. 
+
+
+HYMN V. 
+
+
+Agni. 
+
+
+Agni who shines against the Dawns is wakened, the holy 
+Singer who precedes the sages. 
+
+With far-spread lustre, kindled by the pious, the Priest hath 
+thrown both gates of darkness open. 
+
+2 Agni hath waxen mighty by laudations, to be adored with 
+
+hymns of those who praise him. 
+
+Loving the varied shows of holy Order at the first flush of dawn 
+he shines as envoy. 
+
+3 Amid men’s homes hath Agni been established, fulfilling with 
+
+the Law, Friend, germ of watei*s. 
+
+Loved and adored, the height he hath ascended, the Singei*, 
+object of our invocations. 
+
+
+4 Agni is Mitra when enkindled duly, Mitra as Priest, Vanina, 
+Jatavedas; 
+
+Mitra as active minister and House-Friend, Mitra of flowing 
+rivers and of mountains. 
+
+
+5 The Earth’s, the Bird’s dear lofty place he guardeth, he guard- 
+
+eth in his might the course of Surya, 
+
+Guardeth the Seven-headed in the centre, guardeth sublime the 
+Deities’ enjoyment. 
+
+6 The skilful God who knows all forms of knowledge made for 
+
+himself a fair form, meet for worship. 
+
+This Agni guards with care that never ceases the Soma’s skin, 
+the Bird’s place rich in fatness. 
+
+
+II Happy Mother: literally, having excellent sons, the Adityas, 
+
+I Who shines against ike Dawns: rekindled for the morning sacrifices. 
+
+Who precedes the sages: as their guide and teacher. The Priest: Agni, 
+
+3 The height: the place called the north altar, says S&yana. Perhaps the 
+height of heaven may be intended. 
+
+4 Agni is here identified with Mitra, the Sun, and both these Gods are 
+identified with Varuna. 
+
+5 The dear lofty place of the earth may he the altar, or the eastern point. 
+The Bird is the Sun who flies through heaven. The Seven headed , said by 
+S&yana to be the host of Maruts, is more probably the Sun drawn by his seven 
+horses. 
+
+6 The Soma’s sTdn ; the meaning of the words sasasya ckdrma is not clear. 
+An envelope or a covering, which in some mystical way is supposed to conceal 
+the Soma-plant, appears to be intended. The Bird's place: the station of the 
+Sun, who is adored with oblations of clarified butter. 
+
+
+
+
+324 THE HYMNS OF [BOOK III. 
+
+7 Agni hath entered longingly the longing shrine rich with fat¬ 
+
+ness, giving easy access. 
+
+. Kesplendent, pure, sublime, and purifying, again, again he 
+renovates his Mothers. 
+
+8 Bom suddenly, by plants he grew to greatness, when tender 
+
+shoots with holy oil increased him, 
+
+Like waters lovely when they hasten downward : may Agni 
+in his Parents 5 lap protect us. 
+
+9 Extolled, the Strong shone forth with kindled fuel to the 
+
+eartlVs centre, to the height of heaven. 
+
+May Agni, Friend, adorable Matarisvan, as envoy bring the 
+Gods unto our \yorship. 
+
+JO Best of all luminaries lofty Agni supported with hi$ flame 
+' the height of heaven, 
+
+When, far from Bhrigus, M4tari§van kindled the oblation- 
+bearer yrhere he lay in secret. 
+
+JJ, As holy food, Agni, to thine invoker give wealth in cattle, 
+lasting, rich in marvels. 
+
+To us be born a son and spreading offspring. Agni, be this 
+thy gracious will to us-ward. 
+
+HYMN VI. Agni, 
+
+Urged on by deep devotion, 0 ye singers, bring, pious ones, 
+the God-approaching ladle. 
+
+Borne onward to the right it travels eastward, and, filled with 
+oil, to Agni bears oblation, 
+
+2 Thou at thy birth didst fill both earth and heaven, yea, Most 
+Adorable, thou didst exceed them. 
+
+Even through the heayen's and through the earth’s expanses 
+let thy swift seven-tongued flames roll on, 0 Agni. 
+
+
+7 His Mothers ; or his parents, Heaven and Barth, who ara strengthened 
+and restored to thoir youth by sacrifice. 
+
+The plants are the twigs used £*s fuel, and the tender shoots are the bunch 
+of grass used in sprinkling the clarified butter pver the fire. 
+
+9 The earth!s centre: earth’s most important place, the altar. 
+
+In the secqnd hemistich Agni is identified with IVfatarisvap the divine or 
+semi-divine being who brought him from heaven. 
+
+10 Far from Bhfigus: the words in the text WQuld seem to mean that 
+Matarisvan took the fire from the Bhrigus ; but, as Ludwig suggests, pari 
+perhaps implies separation. S&yana explains Bhrigus in this place by rays 
+of the Sun. 
+
+* 1 The C ■ 7 ..' T - ladle : the sacrificial ladle with which the oblation 
+
+of clarifie ‘ 1 . : . offered to the Gods. 
+
+Borne onward to the right: or to the south of the fire-altar. According to 
+Ludwig, bearing the sacrificial gift. 
+
+
+
+BYMJST 6 ;] THE MIG VEX) A: 825 
+
+3 Both Heaven and Earth and Gods who shohld be worshipped! 
+
+establish thee as Priest for every dwelling, 
+
+Whenever hUtlistn faniilies, God-devdted, bringing oblations, 
+laud thy splendid lustre; 
+
+4 Firxh in the Gods’ home is the Mighty seated,- between vast 
+
+Heaven and Earth, the well-beloved— 
+those' Cows! who’ yield, Unharmdd, their neetar, Spouses of the 
+Far-Strider, ever-young, United. 
+
+& Great are the deeds of thee, the Great, 0 Agni: thou by thy 
+power hast spread out earth and heaven. 
+
+As soon as thou wast bdrri thou wast an envoy, thou,- Mighty 
+One, wast Leader of the people. 
+
+6 Bind to the pole with cords of holy Order thy long-maned 
+ruddy steeds who sprinkle fatiiess. 
+
+Bring hither, 0 thou God, all Gods together: provide them 
+noble worship, Jatavedas. 
+
+t Even from the sky thy brilliant lights shone hither: still 
+hast thou beamed through many a radiant morning, 
+
+That the Gods praised: their joyous Herald’s labour eUgerly 
+burning, Agni, in the forests. 
+
+8 The Gods who take delight in air’s Wide region, or those the 
+
+dwellers in heaven’s realm of brightness, 
+
+Or those, the Holy, prompt to hear, our helpers, who, car- 
+borne, turn their horses hither, Agni— 
+
+9 With these, borne on One car, Agni, approaoh its, or borne on 
+
+many, for thy steeds are able. 
+
+Bring, with their Dames, the Gods, the Three-and-Thirty, 
+after thy Godlike nature, and be joyfuL 
+
+10 He is the Priest at Whose repeated worship even wide Heaven 
+
+and Earth sing out for increase; 
+
+They fair and true and holy coming forward stand at his 
+sacrifice who springs from Order. 
+
+11 As holy food, Agni, to thine invoker give wealth in cattle, 
+
+lasting, rich in marvels. 
+
+To us be born a son and spreading offspring. Agni, be this 
+thy gracious will to us-ward. 
+
+
+4 The Mighty : Agni. Those Cows : Heaven and Earth who yield all bless¬ 
+ings, here called also the spouses of Vishnu the God of the mighty stride, 
+that is, the Sun, or as S&yana says, of the far-extending Agni, 
+
+9 The Three-and'Thirty; see L 34, 11. 
+
+
+
+
+326 THE HYMNS OF [BOOK 111, 
+
+HYMN VII. Agni. 
+
+The seven tones risen from the white-backed viand have 
+made their way between the pair of Mothers. 
+
+Both circumjacent Parents come together : to yield us length 
+of days they hasten forward. 
+
+2 The Male who dwells in heaven hath Mares. and Milchkine: 
+
+he came to Goddesses who bring' sweet treasure. 
+
+To thee safe resting in the seat of Order the Cow alone upon 
+her way procecdeth. 
+
+3 Wise Master, wealthy finder-out of riches, he mounted those 
+
+who may with ease be guided. 
+
+He, dark-backed, manifold with varied aspect, hath made 
+them burst forth from their food the brush-wood. 
+
+4 Strength-giving streams bear hither him eternal, fain to sup¬ 
+
+port the mighty work of Tvashtar. 
+
+He, flashing in his home with all his members, hath entered 
+both the worlds as they were single. 
+
+5 They know the red Bull's blessing, and are joyful under the 
+
+flaming-coloured Lord's dominion: 
+
+They who give shine from heaven with fair effulgence, whose 
+lofty song like I]a must be honoured. 
+
+
+This hymn and the five following are ascribed to the Itishi Visv&mitra. 
+
+1 The seven tones are the hymns sung in seven tones, or metres. The 
+white-backed viand is the Soma mingled with milk, and the pair of Mothers 
+or Mother and Father are Heaven and Earth whose intermediate space the 
+hymns have reached. The circumjacent Parents are Heaven and Earth. The 
+construction in the first half of the stanza is difficult, the masculine form 
+ye being apparently used for the feminine. S&yana inserts rasmayah, rays, 
+which he makes the subject of the first sentence, and explains dMs% viand, 
+by c the all-sustaining Agni,’ and saptd vftnth, seven voices or tones, by ‘the 
+Sowing rivers.’ The hymn is full of difficulties ; * an intentionally obscure 
+hymn,’ says Professor Grassmann, * whose partially corrupt text cannot, on 
+account, of this obscurity, be satisfactorily re-established.’ 
+
+. 2 The Male who dwells in heaven: celestial Agni. The Mares and Milch - 
+kine are the Goddesses of the air. To thee: to Agni. 
+
+The Cow; V&k the Goddess of Speech, i. e. speech itself, prayer. 
+
+3 Wise Master ; Agni. Those: his mares, the rapidly advancing flames 
+'that bear him onward. Dark-backed: with smoke. 
+
+4 Strength-giving streams: the waters of the air which bring down the 
+embryo Agni in rain. The mighty work of Tvashtar : the whole creation, or, 
+as there is no substantive expressed, the son of Tvashtar, the Sun, may be 
+intended. As they were single; hath pervaded and illumined heaven and 
+earth simultaneously, as though they were one world. 
+
+§ The red Bull: Agni, They; perhaps the Gods, lid : Prayer or Praise* 
+
+
+
+ITTMN 8.] THE RIG VEDA. W 
+
+6 Yea, by tradition from the ancient sages they brought great 
+
+strength from the two mighty Parents, 
+
+To where the singer’s Bull, the night’s dispeller, after his 
+proper law hath waxen stronger. 
+
+7 Seven holy singers guard with five Adhvaryus the Bird’s 
+
+beloved firmly-settled station. 
+
+The willing Bulls, untouched by eld, rejoice them: as Gods 
+themselves the ways of Gods they follow. 
+
+■ 8 I crave the grace of heaven’s two chief Invokers: the seven 
+swift steeds joy in their wonted manner. 
+
+These speak of truth, praising the Truth Eternal, thinking 
+on Order as the guards of Order. 
+
+9 The many seek the great Steed as a stallion: the reins obey 
+the Lord of varied colour. 
+
+0 heavenly Priest, most pleasant, full of wisdom, bring the 
+great Gods to us, and Earth and Heaven. 
+
+10 Rich Lord, .the Mornings have gleamed forth in splendour, 
+
+fair-rayed, '*-■'» , 1 '. r. worshipped with all viands, 
+
+Yea, with th ■ :! earth, 0 Agni. Forgive us, for 
+
+our weal, e’en sin committed. 
+
+11 As holy food, Agni, to thine invoker, give wealth in cattle, 
+
+lasting, rich in marvels. 
+
+To us be born a son, and spreading offspring. Agni, be this 
+thy gracious,* will to us-ward. 
+
+HYMN VIII. Sacrificial Post. 
+
+God-serving men, 0 Sovran of the Forest, with heavenly 
+meath at sacrifice anoint thee. 
+
+Grant wealth to us when thou art standing upright as when 
+reposing on this Mother’s bosom. 
+
+' 6 They ; the men who first honoured Agni who is called the singer's Bulb 
+the strong God who protects his worshipper. 
+
+7 Adhvaryus: ministering priests. The Bird: the rapidly-flying Agni. 
+The willing Bulls: the zealous priests, who in this stanza are boldly called 
+Oods. ‘Ci 'Is it not written in your law, I said, Ye are Gods V (St. John, x. 11). 
+
+8 Heaven's two chief Invohers: or Hotars; according to S&yana, the celestial 
+and the terrestrial Agni. This stanza is repeated from III. 4. 7. 
+
+9 The many ; the. adjective is feminine and has no substantive expressed. 
+The Dawns may be intended, or perhaps libations. 
+
+II This concluding stanza is the burden of several hymns of this Booh, 
+and there is considerable variation in S&yaua’s interpretation of it in the 
+different places in which it occurs. 
+
+1 0 Sovran of the Forest: the tall tree (vanaspdtiJ out of which is made 
+the sacrificial post to which the victim is tied. The post when consecrated 
+is a deified object and is regarded as a form of Agni. 
+
+With heavenly meath : or balm; sacred oil or clarified butter. For a full 
+account of the ceremony of anointing the Sacrificial Post, see Hau^s Aitarev. 
+Br&hmanam, Vol. II. pp. 74-78. 
+
+
+
+328 
+
+
+THE HYMNS OF 
+
+
+[BOOK TIL 
+
+2 Set up to eastward of the fire enkindled, accepting prayer 
+
+that wastes not, rich in heroes, 
+
+Driving far from us poverty and famine, lift thyself up to 
+bring us great good fortune. 
+
+3 Lord of the Forest, raise thyself up on the loftiest spot of 
+
+earth. 
+
+Give splendour, fixt and measured well, to him who brings 
+the sacrifice. 
+
+4 Well-robed, enveloped, he is come, the youthful: springing to 
+
+life his glory waxeth greater. 
+
+Contemplative in mind and God-adoring, sages of high in¬ 
+telligence upraise him. 
+
+. 5 Sprung up he rises in the days’ fair weather, increasing in 
+the men-frequented synod. 
+
+With song the wise and skilful consecrate him: his voice the 
+God-adoring singer utters. 
+
+6 Ye whom religious men have firmly planted; thou Forest- 
+
+Sovran whom the axe hath fashioned,— 
+
+Let those the Stakes divine which here are standing be fain 
+to grant us wealth with store of children. 
+
+7 0 men who lift the ladles up, these hewn and planted in the 
+
+ground, 
+
+Bringing a blessing to the field, shall bear our precious gift 
+to Gods. 
+
+8 Adityas, Rudras, Vasus, careful leaders, Earth, Heaven, and 
+
+Prithivi and Air’s mid-region, 
+
+Accordant Deities, shall bless our worship and make our 
+sacrifice’s ensign lofty. 
+
+9 Like swans that flee in lengthened line, the Pillars h^ve come 
+
+to us arrayed in brilliant colour. 
+
+They, lifted up on high, by sages, eastward, go forth as Gods 
+to the Gods’ dwelling-places. 
+
+10 Those Stakes upon the earth with rings that deck them seem 
+to the eye like horns of horned creatures ; 
+
+3 The loftiest $jpot of earth ; the altar. 
+
+4 Well-robed, enveloped: with a cord or garland. 
+
+5 In the days■ fair weather: when the periodical Rains are over. 
+
+7 These hewn and planted: apparently splinters cut from the tree. 
+
+’ 8 Prithivi ; Earth regarded as single, and not as one of the constantly 
+connected pair Heaven and Earth. 
+
+9 Pillars: apparently chips or splinters (of. stanza 7) which fall from the 
+tree, as it is cut to form the Saorifici&l ftt&ke, like white or grey birds alight¬ 
+ing on the ground. 
+
+
+
+EYMB 9 .] 
+
+
+329 
+
+
+tee may eea. 
+
+Or, as upraised by priests ill invocation, let them assist us in 
+the rush to battle. 
+
+11 Lord of the Wood, rise with a hundred branches: with thousand 
+branches may we rise to greatness, <• 
+
+Thou whom this hatchet, with an edge well whetted for great 
+felicity, hath brought before us, 
+
+HYMN IX. Agni. 
+
+We as thy friends have chosen thee, mortals a God, to be our 
+help, 
+
+The Waters* Child, the blessed, the resplendent One, victorious 
+and beyond compare. 
+
+2 Since thou delighting in the woods hast gone unto thy mother 
+
+streams, 
+
+Not to be scorned, Agni, is that return of thine when from 
+afar thou now art here. 
+
+3 O’er pungent smoke hast thou prevailed, and thus art thou 
+
+benevolent. 
+
+Some go before, and others round about thee sit, they in whose 
+friendship thou hast place. 
+
+4 Him who had passed bey ond his foes, beyond continual p ursuits. 
+Him the unerring Ones, observant, found in'floo , 337couclhed like 
+
+a lion in his lair. 
+
+5 Him wandering at his own free will, Agni here hidden from 
+
+our view, 
+
+Him Matarisvan brought to us from far away produced by fric¬ 
+tion, from the Gods. 
+
+6 0 Bearer of Oblations, thus mortals received thee from the 
+
+Gods, 
+
+Whilst thou, the Friend of man, guardest each sacrifice with 
+thine own power, Most Youthful One. 
+
+7 Amid thy wonders this is good, yea, to the simple is it clear, 
+When gathered round about thee, Agni, lie the herds where 
+
+thou art kindled in the mom. 
+
+
+2 That return of thine: thy descent from the celestial waters in which thou 
+art horn as lightning. 
+
+3 Some: according to S&yana, the Adhvaryus ; others: the S£ma-priests who 
+sit and recite the prayers and hymns. 
+
+4 The unerring Ones: the Gods, who followed and found the fugitive Agni. 
+
+5 Matarisvan; the divine or semi-divine being who brought Agni to men. 
+Bee Index. 
+
+7 In the morn : before the cattle are sent out to graze. The herds , accord¬ 
+ing to the Scholiast, include men as well as quadrupeds, 
+
+
+
+330 THE HYMNS OF [BOOK 111 
+
+8 Offer to him who knows fair rites, who burns with purifying 
+
+glow, 
+
+Swift envoy, active, ancient, and adorable: serve ye the God. 
+attentively. 
+
+9 Three times a hundred Gods and thrice a thousand, and three 
+
+times ten and nine have worshipped Agni, 
+
+For him spread sacred grass, with oil bedewed him, and 
+stablished him as Priest and Sacrifices 
+
+HYMN X. Agni. 
+
+Thee, Agni, God, Imperial Lord of all mankind, do mortal 
+men 
+
+With understanding kindle at the sacrifice. 
+
+2 They laud thee in their solemn rites, Agni, as Minister and 
+
+Priest. 
+
+Shine forth in thine own home as guardian of the Law. 
+
+3 He, verily, who honours thee with fuel, Knower of all Life, 
+
+He, Agni! wins heroic might, he prospers well. 
+
+4 Ensign of sacrifices, he, Agni, with Gods is come to us, 
+
+Decked by the seven priests, to him who bringeth gifts. 
+
+5 To Agni, the Invoking Priest, offer your best, your lofty 
+
+speech, 
+
+To him Ordainer-like who brings the light of songs. 
+
+6 Let these our hymns make Agni grow, whence, meet- for laud, * 
+
+he springs to life, ' 
+
+To mighty strength and great possession, fair to see. 
+
+7 Best Sacrifice^ bring the Gods, 0 Agni, to the pious man : 
+
+A joyful Priest, thy splendour drive our foes afar! 
+
+8 As such, 0 Purifier, shine on us heroic glorious might: 
+
+Be nearest Friend to those who laud thee, for their weal. 
+
+9 So, wakeful, versed in sacred hymns, the holy singers kindle 
+
+thee, 
+
+Oblation-bearer, deathless, cherisher of strength. 
+
+HYMN XI. Agni. 
+
+Agni is Priest, the great High Priest of sacrifice, most swift 
+in act: 
+
+He knows the rite in constant course. * 
+
+9 In the Vaisvadeva Nivid or Hymn of Invitation to the Visvedevas, the 
+number of the Gods is said to be 3 times 11, then 33, then 303, then 3003. 
+By adding together 33 + 303 + 3003 the number 3339 is obtained. See Haug’s 
+Aitareya Br&hmanam, II. p. 212, note. 
+
+5 Who brings the light of songs / who brightens and inspires our hymns* 
+
+
+
+HYMN 12,] 
+
+
+THE RIG VEDA. 
+
+
+SSI 
+
+2 Oblation-bearer, deathless, well inclined, an eager messenger, 
+Agni comes nigh ns with the thought. 
+
+3 Ensign of sacrifice from of old, Agni well knoweth with his 
+
+thought * 
+
+To prosper this man’s aim and hope. 
+
+4 Agni, illustrious irom old time, the Son of Strength who 
+
+knows alb life, 
+
+The Gods have made to be their Priest. 
+
+5 Infallible is Agni, he who goes before the tribes of men, 
+
+A chariot swift and ever new. 
+
+6 Strength of the Gods which none may harm, subduing all his 
+
+enemies, 
+
+Agni is mightiest in fame, 
+
+7 By offering sacred food to him the mortal worshipper obtains 
+■ A home from him whose light makes pure. 
+
+& From Agni, by our hymns, may we gain all things that bring 
+happiness, 
+
+Singers of him who knows all life. 
+
+9 0 Agni, in our deeds of might may we obtain all precious 
+things: 
+
+The Gods are centred all in thee, 
+
+HYMN XII. Indra-Agni, 
+
+Moved, Indra-Agni, by our hymn, come to the juice, the pre¬ 
+cious dew: 
+
+Drink ye thereof, impelled by song. 
+
+2 0 Indra-Agni, with the man who lauds you comes the waken¬ 
+
+ing rite: 
+
+So drink ye both this juice outpoured. 
+
+3 Through force of sacrifice I choose Indra-Agni who love the wise ; 
+With Soma let these sate them here. 
+
+4 Indra and Agni I invoke, joint-victors, bounteous, unsubdued, 
+Foe-slayers, best to win the spoil. 
+
+5 Indra and Agni, singers skilled in melody hymn you, bringing 
+
+lauds: 
+
+I ohoose you for the sacred food. 
+
+6 Indra and Agni, ye p ast do wn the ninety forts which Dasas held, 
+Together, with one mxgEBy deedl 
+
+
+2 With the thought: or, through our prayer. 
+
+3 This man’s : who institutes the sacrifice. 
+
+6 The ninety forts: ninety is usecHndefiniiely for a large number. The 
+forts are the strongholds of the non-Aryan inhabitants of the country. 
+
+
+
+332 THE HYMNS OF [BOOK 1IL 
+
+7 To Indra-Agni reverent thoughts go forward from the holy 
+
+task 
+
+Along the path of sacred Law.- 
+
+8 d Indfst-Agni, powers are yours, and dwelling's and delightful 
+
+food: 
+
+Good is your readiness to act; 
+
+9 'Indra and Agni, in your deeds of might ye deck heaven^ 
+
+lucid realms: 
+
+Famed is that hero strength of yourS.- 
+
+HYMN XIII; Agni. 
+
+To Agni, to this God of yours I sing aloud with utmost 
+power. 
+
+May he come to us with the Gads, and sit, best Offered, on 
+the grass. 
+
+2 The Holy, whose are' earth and heaven, and succour waits' 
+
+upon his strength; 
+
+Him meii who bring oblations laud, and they who wish to 
+gain, for grade. 
+
+3 He is the Sage who guides these men, Leader of sacred rites 
+
+is he. 
+
+Him, your own Agni, serve ye well, who winneth and bestow- 
+eth wealth. 
+
+4 So may the gracious Agni grant most goodly shelter for our 
+
+use; 
+
+Whence ill the heaVens or in the floods Ire shall pour wealth 
+upon our lands. 
+
+5 The singers kindle him, the Friest, Agni the Lord of tribes 
+
+of men, 
+
+Resplendent and without a peer through his oWn excellent 
+designs* 
+
+6 Help US, thou Brahman, best of all invokers of the Gods in 
+
+song. 
+
+Beam, Friend of Maruts, bliss on us, 0 Agni, a most liberal 
+God.- 
+
+7 Yea, grant Us treasure thousandfold with children and with 
+
+nourishment, 
+
+And, Agni, splendid hero strength, exalted, wasting not away. 
+7 The holy task : sacrifice* 
+
+The hymn and that which follows are ascribed to the Rishi Rishabha, a son 
+of Visvitmitra. 
+
+6 Thou Bnihnmi; Agni is here addressed, as the Brahman or praying 
+priest,. 
+
+
+
+HYMN 15.] 
+
+
+333 
+
+
+THE RTQVEDA, 
+
+HYMN XIV. Agni, 
+
+The pleasant Priest is come into the synod, true, skilled in 
+sacrifice, most wise, Ordainer. 
+
+Agni, the Son of Strength, whose Gar is lightning, whose hair 
+is flame, hath shown on earth his lustre. 
+
+2 To thee I offer reverent speech : accept it: to thee who mark*? 
+
+est it, victorious, faithful! 
+
+Bring, thou who knowest, those who know, and seat thee amid 
+the sacred grass, for help, O Holy. 
+
+3 The Two who show their vigour, Night and Morning, by the 
+
+wind’s paths shall haste to thee, 0 Agni. 
+
+When men adprn the Ancient with oblations, these seek, as on 
+two chariot-seats, the dwelling. 
+
+4 To thee, strong Agni! Varjina and Mitra and all the Maruts 
+
+sang a song of triumph, 
+
+What fime unto the people’s lands thou earnest, spreading 
+them as the Sun of men, with lustre. 
+
+5 Approaching with raised hands and adoration, we have this 
+
+day fulfilled for thee thy longing. 
+
+Worship the Gods -with most devoted spirit, a Priest with no 
+unfriendly thought, 0 Agni. 
+
+6 For, Son of Strength, from thee come many succours, and 
+
+powers abundant that a God possesses. 
+
+Agni, to us with speech that hath no falsehood grant riches, 
+real, to be told in thousands, 
+
+7 Whatever, God, in sacrifice we mortals have wrought is all for 
+
+thee, strong, wise of purpose ! 
+
+Be thou the Friend of each good chariot’s master. All this 
+enjoy thou here, immortal Agni. 
+
+HYMN XV. Agni. 
+
+Resplendent with thy wide-extending lustre, dispel the terrors 
+of the fiends who hate us. % 
+
+May lofty Agni be my guide and shelter, the easily-invoked, 
+the good Protectqr, 
+
+2 Be thou to us, while now the morn is breaking, be thou a 
+guardian wjmn the Sun hath mounted. 
+
+2 Those who Jcnow: the Gods. 
+
+3 The Ancient; Agni* 
+
+4 Spreading them: causing Aryan men to spread as the sun spreads his 
+
+rays. _ * 
+
+5 Thy longing : for oblations. 
+
+6 All this; all our sacrificial offerings. 
+
+
+
+334 TI1E HYNMB OF [BOOK ITT. 
+
+Accept, as men accept a true-born infant, my laud, 0 Agni 
+nobly born in body. 
+
+3 Bull, who beholdest men, through many mornings, among 
+
+the $ark ones shine forth red, 0 Agni. 
+
+Lead us, good Lord, and bear us over trouble : Help us who 
+long, Most Youthful God, to riches. 
+
+4 Shine forth, a Bull invincible, 0 Agni, winning by conquest 
+
+all the forts and treasures. 
+
+Thou data vedas who art skilled in guiding, the chief high sav- • 
+ing sacrifice’s Leader. 
+
+5 Lighting Gods hither, Agni, wisest Singer, bring thou to us 
+
+many and flawless shelters. 
+
+Bring vigour, like- a car that gathers booty: bring us, 0 Agni, 
+beauteous Earth and Heaven. 
+
+6 Swell, 0 tlion Bull and give those powers an impulse, e r en 
+
+Earth and Heaven who yield their milk in plenty, 
+
+Shining, 0 God, with Gods in clear effulgence. Let not a 
+mortal’s evil will obstruct us. 
+
+7 Agni, as holy food to thine invoker, give wealth in cattle, last¬ 
+
+ing, rich in marvels. 
+
+To us be bora a son and spreading offspring. Agni, be this 
+thy gracious will to us-ward. 
+
+HYMN XVL Agni. 
+
+This Agni is the Lord of great felicity and hero strength ; 
+
+Lord of wealth rich in children, wealth in herds of kine; Lord 
+of the battles with the foe, 
+
+2 Wait, Maruts, Heroes, upon him. the Prosperer in whom is 
+
+! 1 * ■ ■ * » ■■■ , v wealth; 
+
+W;. ■ '■ 'i 0 conquer evil-hearted men, who overcome 
+
+the enemy. 
+
+3 As such, Q Agni, deal us wealth and hero might, O Bounteous 
+
+One! 
+
+Most lofty, very glorious, rich in progeny, free from disease 
+and full of power. 
+
+4 He who made all that lives, who passes all in might, who 
+
+orders service to the Gods, 
+
+Pie works among the Gods, he works in hero strength, yea, also 
+in the praise of men. 
+
+3 Among the dark ones ; in the darkness of the nights. 
+
+6 Hflieir milk; rain and all fertilizing influence. 
+
+2 Who : referring to the Maruts ; the verbs being in the third person. 
+
+3 Most lofty, etc; these epithets qualify wealth and hero might. 
+
+
+
+HYMN 18.] 
+
+
+TEE JUG VEDA. 
+
+
+m 
+
+
+5 Give us not up to indigence, Agni, nor want of hero sons, 
+
+Nor, Son of Strength, to lack of cattle, nor to blame. Drive 
+
+thou our enemies away. 
+
+6 Help us to strength, blest Agni! rich in progeny, abundant, 
+
+in our sacrifice. ' • 
+
+Flood us with riches yet more plenteous, bringing weal, with 
+high renown, most Glorious One 1 
+
+HYMN XVII. Agni, 
+
+Duly enkindled after ancient customs, bringing all treasures, 
+he is balmed with unguents,— 
+
+Flame-haired, oil-clad, the purifying Agni, skilled in fair rites, 
+to bring the Gods for worship. 
+
+2 As thou, 0 Agni, skilful Jatavedas, hast sacrificed as Priest of 
+
+Earth, of Heaven, 
+
+So with this offering bring the Gods, and prosper this sacrifice 
+to-day as erst for Manu. 
+
+3 Three are thy times of life, 0 J&ta vedas, and the three morn- 
+
+' ings are thy births, 0 Agni. 
+
+With these, well-knowing, grant the Gods’ kind favour, and 
+help in stir and stress the man who worships. 
+
+4 Agni most bright and fair with song we honour, yea, the ador¬ 
+
+able, 0 Jatavedas. 
+
+Thee, envoy, messenger, oblation-bearer, the Gods have made 
+centre of life eternal. 
+
+5 That Priest before thee, yet more skilled in worship, stablished 
+
+of old, health-giver by his nature,— 
+
+After his custom offer, thou who knowest, and lay our sacri¬ 
+fice where Gods may taste it. 
+
+HYMN XV1IL Agni. 
+
+Agni, be kind to us when we approach thee, good as a friend 
+to friend, as sire and mother. 
+
+The races of mankind are great oppressors : burn up malignity 
+that strives against us. 
+
+2 Agni, bum up the unfriendly who are near us, burn thou the 
+foeman’s curse who pays no worship. 
+
+
+3 Three are thy times of life : the existence of Agni upon earth is said to be 
+threefold as dependent on the supply of fuel, claritied butter, and Soma. The 
+three mornings ; Agni is re-born every morning, and the number three appears 
+to be used merely for the sake of accordance with the three times of life pre¬ 
+viously mentioned. 
+
+5 That Priest before thee : Agni’s more skilful predecessor is probably the 
+celestial Agni, the high priest who sacrifices for the Gods, The terrestrial 
+Agni is to take him for his model. 
+
+
+
+336. . THE HYMNS OF [BOOK TIL 
+
+Bum, Yasu, thou who markest well, the foolish: let thine 
+eternal nimble beams surround thee. 
+
+3 With fuel, Agni, and with oil, desirous, mine offering I present 
+
+for strength and conquest, 
+
+With prayer, so far as I have power, adoring—this hymn 
+divine to gain a hundred treasures. 
+
+4 Give with thy glow, thou Son of Strength, when lauded, great 
+
+vital power to those who toil to serve thee. 
+
+Give richly, Agni, to the Yisvarnitras in rest and stir. Oft have 
+we decked thy body, 
+
+g Give us, 0 liberal Lord, great store of riches, for, Agni, such 
+art thou when duly kindled. 
+
+Thou in the happy singer’s home bestowest, amply with arms 
+extended, things of beauty. 
+
+HYMN XIX. * Agni. 
+
+Agni, quick, sage, infallible, all-knowing, I choose to be our 
+Priest at this oblation. 
+
+In our Gods’ service he, best skilled, shall worship : may he 
+obtain us boons for strength and riches. 
+
+2 Agni, to thee I lift the oil-fed ladle, bright, with an offering, 
+
+bearing our oblation* 
+
+From the right hand, choosing the Gods’ attendance, he with 
+riph presents hath arranged the worship. 
+
+3 Of keenest spirit is the man thou aidest: give us good off¬ 
+
+spring, thou who givest freely. 
+
+In power of wealth most rich in men, 0 Agni, of thee, the 
+Good, may \ye sing forth fair praises. 
+
+4 Men as they worship thee the God, 0 Agni, ha ye set on thee 
+
+full many a brilliant aspect. 
+
+So bring, .Most Youthful One, the Gods’ assembly, the 
+Heavenly Host which thou to-day shalt honour. 
+
+,5 When Gods anoint thee Priest at their oblation, and seat thee 
+for thy task as Sacrificer, 
+
+0 Agni, be thou here our kind defender, and to ourselves 
+vouchsafe the gift of glory. 
+
+HYMN XX. Agni, 
+
+With lauds at break of mom the priest invoketh Agni, Dawn, 
+Dadhikras, and both the Asvins* 
+
+4 Full many a brilliant aspect / bright appearance, or splendid presence. 
+
+I Hadhihrds: or Badhikrft, is a ipythical being described as a kind of 
+divine horse, and probably a personification of the morning Sun, He is 
+invoked in the morning together with Agni, Ushas, and the Asvins. 
+
+
+
+"BYHN 21J YIIB RIGYEDA , 337 
+
+* 
+
+‘ With one consent the Gods whose light is splendid, longing 
+to taste our sacrifice, shall hear us. 
+
+2 Three are thy powers, 0 Agni, three thy stations, three-are 
+
+thy tongues, yoa ? ; many, Child of Order ! „ 
+
+Three bodies hast thou which the Gods delight in: with 
+these protect our hymns with care unceasing, 
+
+3 0 Agni, many are the names thou bearest, Immortal, God, 
+
+Divine, and Jatavedas: 
+
+And many charms of charmers, All-Inspirer ! have they laid in 
+thee, Lord of true attendants i 
+
+4 Agni, like Bhaga, leads the godly people, he who is true to 
+
+Law and guards the seasons. 
+
+Ancient, all-knowing, he the Vritra-slayer shall bear the singer 
+safe through every trouble. 
+
+5 I call on Savital* the God, on Morning, Brihaspati, and 
+
+Dadhikras and Agni, 
+
+On Varuna and Mitra, on the Asvins, ^Bhaga, the Vasus, 
+liudras, and Adityas. 
+
+HYMN XXI. Agni 
+
+Set this our sacrifice among the Immortals : be pleased with 
+these our presents, Jatavedas. 
+
+0 Priest, 0 Agni, sit thee down before us, and first enjoy the 
+drops of oil and fatness. 
+
+2 For thee, 0 Purifier, flow the drops of fatness, rich in oil. 
+After thy wont vouchsafe to us the choicest boon that Gods 
+
+may feast. 
+
+3 Agni, Most Excellent! for thee the Sage are drops that drip 
+
+with oil. 
+
+Thou art enkindled as the best of Seers. Help thou the 
+sacrifice. 
+
+4 To thee, 0 Agni, mighty and resistless, to thee stream forth 
+
+the drops of oil and fatness. 
+
+With great light art thou come, 0 praised by poets ! Accept 
+our offering, 0 thou Sage. 
+
+
+2 Three are thy powers: or three kinds of strengthening food, clarified 
+butter, fuel, and Soma. Three thy stations : three altars, or the three worlds. 
+Three arc thy totvmes: the three tires, G&rhapatya, Ahavantya, and Dakshina, 
+Three bodies: or forms as Fdvaka, Pavamftna, and Such!. 
+
+
+3 The names thou■ bearest: or the natures thou possesses^ Many charms ; 
+or supernatural powers. 
+
+22 
+
+
+
+m THE HYMNS OF {BOOK. UT. 
+
+5 Fatness exceeding rich, extracted from the midst,—this as our 
+gift we offer thee. 
+
+Excellent God, the drops run down upon thy skin. Deal 
+them^to each among the Gods. 
+
+' ■ * =* HYMN XXII. Agni. 
+
+This is that Agni whence the longing Indra took the pressed 
+Soma deep within his body. 
+
+Winner of spoils in thousands, like a courser, with praise art 
+thou exalted, Jltavedas. 
+
+2 That light of thine in heaven and earth, 0 Agni, in plants, 
+
+0 Holy One, and in the waters, 
+
+Wherewith thou hast spread wide the air's mid-region— 
+bright is that splendour, wavy, man-beholding. 
+
+3 0 Agni, to the sea of heaven thou goest: thou hast called 
+
+hither Gods beheld in spirit. 
+
+The waters, too, come hither, those up yonder in the Sun's 
+realm of lights and those beneath it. 
+
+4 Let fires that dwell in mist, combined with those that have 
+
+their home in floods, 
+
+Guileless accept our sacrifice, great viands free .from all disease. 
+. 5 Agni, as holy food to thine Invoker give wealth in cattle, 
+lasting, rich in marvels. 
+
+To us be born a son and spreading offspring. Agni, be this 
+thy gracious will to us-ward. 
+
+HYMN XXril. Agni. 
+
+Rubbed into life, well stablished in the dwelling, Leader of 
+sacrifice, the Sage, the Youthful, 
+
+Here in the wasting fuel Jatavedas, eternal, hath assumed 
+immortal being. 
+
+2 Both Bh&ratas, Devasravas, Devavata, have strongly rubbed 
+
+to life effectual Agni. 
+
+0 Agni, look tliou forth with ample riches : he, every day, 
+
+* - bearer of food to feed us. 
+
+3 Him nobly born of old the fingers ten produced, him whom 
+
+his Mothers counted dear. 
+
+5 Fatness exceeding rich , extracted from the midst: this hymn, S&yana says, 
+is suitable for animal sacrifices. The fatness here spoken of is, as Professor 
+Wilson remarks, the same that is described in Leviticus, IV. 9, as ‘the fat 
+that covereth the inwards, and all the fab that is upon the inwards.’ 
+
+1 Whence: literally, wherein ; that is poured out on whom or which. 
+
+*2 Both BMratas: sons of JBharata, the two Ilishis of the hymn. 
+
+, l 3 HU Mothers ; the two fire-sticks from which Agni springs to life. 
+
+
+HYMN 25.] THE RIG VEDA. 339 
+
+Praise Devavata’s Agni, thou Devasravas, him who shall be 
+the people's Lord. 
+
+4 He set thee in the earth's most lovely station, in IA’s place, 
+in days of j:air bright weather. A 
+
+On man, on Apaya, Agni { on the rivers Drishadvati, Saras- 
+vati, shine richly. 
+
+0 Agni, as holy food to thine invoker give wealth in cattle, 
+lasting, rich in marvels. 
+
+To us be born a son and spreading offspring Agni, be this 
+thy gracious will to us-ward 
+
+HYMN XXIV. Agni. 
+
+Agist i, subdue opposing bands, and drive our enemies away. 
+Invincible, slay godless foes: give splendour to the wor- 
+* shipper. 
+
+2 Lit with libation, Agni, thou, deathless, who callest Gods to 
+
+.feast, 
+
+*. Accept our sacrifice with joy. 
+
+3 With splendour, Agni, Son of Strength, thou who art wor¬ 
+
+shipped, wakeful One, 
+
+Seat thee on this my sacred grass. 
+
+4 With all thy fires, with all the Gods, Agni, exalt the songs 
+
+we sing. 
+
+And living men in holy rites. 
+
+5 Grant, Agni, to the worshipper wealth rich in heroes, plen¬ 
+
+teous store: 
+
+Make thou us rich with many sons. 
+
+HYMN XXV. Agnt 
+
+Thoxj art the sapient Son of Dyaus, 0 Agni, yea, and the 
+Child of Earth, who knowest all things. 
+
+Bring the Gods specially, thou Sage, for worship. 
+
+2 Agni the wise bestows the might of heroes, grants strengthen¬ 
+ing food, preparing it for nectar. 
+
+Thou who art rich in food bring the Gods hither. 
+
+
+4 He: the worshipper. Earth's most lovely station: according to S&yapv 
+on the northern altar, lid's place ; the place of prayer and praise. 
+
+^ Driahadvatt and Sarasvati (see Book I. 3. 10.) are well known streams ; 
+Apayd, which is not mentioned elsewhere, appears to have been a little stream 
+in the same neighbourhood, near the earlier settlements of the Aryan immi¬ 
+grants. ■ 
+
+This hymn and the eight following are ascribed to-the Eishi ViavAmitr-a., 
+
+
+
+
+340 THE HYMNS OF [BOOK III 
+
+'3 Agni,. infallible, lights Earth and Heaven, immortal Goddesses 
+gracious to all men,— 
+
+» Lord through his strength, splendid through adorations. 
+
+4 Gome to r the sacrifice, Agni and Indra: come to tho offerer’s 
+
+house -who hath the Soma. 
+
+Come, friendly-minded, Gods, to drink the Soma. 
+
+5 In the floods’ home art thou enkindled, Agni, 0 JAtavedas', 
+
+Son of Strength, eternal, 
+
+Exalting with thine help the gathering-places. 
+
+HYMN XXVI. Agni 
+
+Severing in our heart Agni Vaisviinara, the findor of the light, 
+whose promises are true, 
+
+* The liberal, gladsome, car-borne God, we Kusikas invoke him 
+with oblation, seeking wealth with songs. 
+
+2 That Agni, bright, Vaisvanara, we invoke for help, and 
+
+Matarisvan worthy of the song of praise; 
+
+Brihaspati for man’s observance of the Gods, the Singer 
+prompt to hear, the swiftly-moving guest. 
+
+3 Age after age Vaisvanara, neighing like a horse, is kindled 
+
+with the women by the Kusikas. 
+
+i May Agni, he who Avakes among Immortal Gods, grant us 
+heroic strength and wealth in noble steeds. 
+
+4 -Let them go forth, the strong, as flames of fire with might. 
+
+Gathered for victory they have yoked their spotted deer. 
+Pourers of floods, the Maruts, Masters of all wealth, they 
+who can ne’er be conquered, make the mountains shake. 
+
+■5 The Maruts, Friends of men, are glorious as the fire; their 
+. mighty and resplendent succour Ave implore. 
+
+-■Those storming Sons of Rucba clothed in robes of rain, 
+boon givers of good gifts, roar as the lions roar, 
+
+6 We, band on band and troop following troop, entreat with 
+’ - • fair lauds Agni’s splendour and the Maruts’ might. 
+
+m floods hemic ,; m th© fii'm&mexrb, t-hc home of the aerial waters. 
+y \ r ’ * the worlds or regions inhabited by living beings, 
+
+
+• ■ L .* common to, dear to, or dwelling with, all Aryan men. 
+
+*- men of the family of the Riahi Kusika. 
+
+. -,2 MdLarman : said here by Sayapn to mean Agni as God of the lightning; 
+but the usual sense of the word is appropriate enough. 
+
+, 3 P ie ^omev: the fingers, elseAvliero called the damsels, and the 
+Bisters, which agitate the fire-stick. 
+
+4 c "Z'et"tfiefn go forth .• the AXaruts, or Storm-Gods, 
+
+
+
+&YMN 27:J $&£ RIOTS DA. 3M 
+
+With spotted deer for steeds, with wealth that never fails, 
+they, wise Ones, come to sacrifice at our gatherings. 
+
+7 Agni am I who know, by birth, all creatures. Mine eye is 
+
+butter, in my mouth is nectar * 
+
+I am light threefold, measurer of the Region; exhaustl^ss 
+heat am I, named burnt-oblation. 
+
+8 Bearing in mind a thought with light accordant, he purified 
+
+the Sun with three refinings 3 
+
+By his own nature gained the highest treasure, and looked 
+abroad over the earth and heaven. 
+
+0 The Spring that fails not with a hundred streamlets, Father 
+inspired of prayers that men should utter, 
+
+The Sparkler, joyous in his Parents’ bosom,—him, the Truth- 
+speaker, sate ye, Eai’th and Heaven. 
+
+HYMN XXVII. Agni. 
+
+, In ladle dropping oil your food goes in oblation up to heaven, 
+Goes to the Gods in search of bliss. 
+
+2 Agni I laud, the Sage inspired, crowner of sacrifice through 
+
+song, 
+
+Who listens and gives bounteous gifts. 
+
+3 0 Agni, if we might obtain control of thee the potent God, 
+Then should we overcome our foes. 
+
+4 Kindled at sacrifices he is Agni, hallower, meet for praise, 
+With flame for hair: to him we seek, 
+
+5 Immortal Agni,. shining far, enrobed with oil, well worshipped, 
+
+bears 
+
+The gifts of sacrifice away. 
+
+6 The priests with ladles lifted up, worshipping here with holy 
+
+thought. 
+
+Have brought this Agni for our aid. 
+
+
+7 Here Agni speaks and declares his universality as the Soul of all. Ho 
+knows all living creatures. His eye, or in his eye, is the light which is fed 
+with offerings of sacred oil. The amrit, nectar, or ambrosia, which m»the 
+re ward of piety, is obtained by burnt-offerings or through the mouth of- 
+Agni. He traverse? or measures out the firmament, and as light he shines as 
+the sun in heaven, the lightning in mid-air, and fire on earth. See note'on 
+the passage in Wilson’s Translation. 
+
+8 With three refinings; according to S&yana, with his three purifying forms 
+as Agni, V&yu, aud Siirya, or fire, wind, and sun. But pavitraih may mean 
+* with mental divisions,’ and the sense would he that Agni divided light into 
+three, sun, lightning and fire. 
+
+9 Hu Par ents’ bosom; in close connexion with Heaven and Earth. 
+
+
+
+342 THE HYMNS OF [BOOK Tit 
+
+7 Immortal, Sacrifice^ God, with wondrous power he leads the 
+
+way, 
+
+Urging the great assembly on. 
+
+8 Strong, r< he is set on deeds of stx^ength. In sacrifices led in 
+
+front, 
+
+As Singer he completes the rite. 
+
+9 Excellent, he was made by thought. The Germ of beings have 
+
+I gained, 
+
+Yea, and the Sire of active strength. 
+
+10 Thee have I stablished, Excellent, 0 strengthened by the sage’s 
+
+prayer! 
+
+Thee, Agni, longing, nobly bright. 
+
+11 Agni, the swift and active One, singers, at time of sacrifice, 
+Eagerly kindle with their food. 
+
+12 Agni the Son of Strength who shines up to the heaven in 
+
+solemn rites, 
+
+The wise of heart, I glorify. 
+
+13 Meet to be lauded and adored, showing in beauty through the 
+
+dark, 
+
+Agni, the Strong, is kindled well. 
+
+1 i Agni is kindled as a bull, like a horse bearer of the Gods ; 
+
+Men with oblations worship him. 
+
+15 Thee will we kindle as a bull, we who are Bulls ourselves, 0 
+Bull, 
+
+Thee, Agni, shining mightily. 
+
+HYMN XXVIII. Agni. 
+
+Agni who knowest all, accept our offering and the cake of 
+meal, 
+
+At dawn’s libation, rich in prayer ! 
+
+2 Agni, the sacrificial cake hath been prepared and dressed for 
+
+thee: 
+
+Accept it, 0 Most Youthful God. 
+
+3 Agni, enjoy the cake of meal and our oblation three days old : 
+Thou, Son of Strength, art stablished at our sacrifice. 
+
+
+9 He was made by thought: by holy thought, or devotion. 
+
+15 We\oho are Bulls ourselves; priests are frequently called bulls, on ac¬ 
+count of their great power. Cf. III. 7. 7. 
+
+3 Our oblation three days old; the Soma juice prepared the day before yes¬ 
+terday and Mb to ferment. 
+
+
+
+BY MX 29,] THE RJGVEDA. 343 
+
+4 Here at the midday sacrifice enjoy thou the sacrificial cake, 
+
+wise, J&ta vedas ! 
+
+Agni, the sages in assemblies never minish the portion due to 
+thee the Mighty. 
+
+5 0 Agni, at the third libation take with joy the offered cake of 
+
+sacrifice, thou, Son of Strength. 
+
+Through skill in song bear to the Gods our sacrifice, watchful 
+and fraught with riches, to Immortal Gods. 
+
+6 0 waxing Agni, knower, thou, of all, accept our gifts, the cake, 
+'And that prepared ere yesterday. 
+
+HYMN XXIX. Agni 
+
+Herb is the gear for friction, here tinder made ready for the 
+spark. 
+
+Bring thou the Matron; we will rub Agni in ancient fashion 
+forth. 
+
+2 In the two fire-sticks Jafcavedas lieth, even as the well-set germ 
+
+in pregnant women, 
+
+Agni who day by day must be exalted by men who watch and 
+worship with oblations. 
+
+3 Lay this with care on that which lies extended : straight hath 
+
+she borne the Steer when made prolific. 
+
+With his red pillar—radiant is his splendour—in our skilled 
+task is bom the Son of I]a. 
+
+4 In Ila’s place we set thee down, upon the central point of earth, 
+That, Agni Jatavedas, thou mayst bear our offerings to the 
+
+Gods. 
+
+5 Rub into life, ye men, the Sage, the guileless, Immortal, very 
+
+wise and fair to look on. 
+
+O men, bring forth the most propitious Agni, first ensign of 
+the sacrifice to eastward. 
+
+
+1 Here is the gear for friction; the word adhimdnthanam means the upper 
+•fire-stick and the string used in agitating it. The tinder is a tuft of dry 
+Kusa grass placed so as to catch the flame produced by attrition. The Matron: 
+the lower piece of wood in which the spark is generated. S&yana explains 
+the word vhpdtntm y feminine of vispati, lord of the people, as protectress o| 
+men by means of the sacrifices which are performed with the help of the fire 
+which she produces. 
+
+3 Lay this with care : place the upper fire-stick, which is to be turned rap¬ 
+idly round, upon the lower piece of wood which is prepared to receive it. The 
+Son of lid: Agni. 
+
+4 In II Vs place: on the northern altar, the place of worship and libation, 
+■or prayer and praise. 
+
+
+
+
+344 THE HYMNS OF [BOOK ///. 
+
+6 When with their arms they mb him straight he shineth forth 
+
+like a strong courser, red in colour, in the wood. 
+
+Bright, checkless, as it were upon the As vine* path, hepa^&eth 
+by the stones and burneth up the grass, 
+
+7 Agni shines forth when born, observant, mighty, the bountiful, 
+
+the Singer praised by sages ; 
+
+Whom, as adorable and knowing all things, Gods set at solemn 
+rites as offering-bearer. 
+
+8 Set thee, 0 Priest, in thine own place, observant: lay doVra 
+
+the sacrifice in the home of worship. 
+
+Thou, dear to Gods, shalt serve them with oblation : Agni, give 
+long life to the sacrnicer, 
+
+9 Raise ye a mighty smoke, my fellow-workers 1 Ye shall attain 
+
+to wealth without obstruction. 
+
+This Agni is the battle-winning Hero by whom the Gods have 
+- overcome the Dasyus. 
+
+10 This is thine ordered place of birth whence sprung to life thou 
+
+shonest forth. 
+
+Knowing this, Agni, sit thee down, and prosper thou the songs 
+we sing, 
+
+11 As Germ Celestial he is called Tanunapat, and Narasansa born 
+
+diffused in varied shape. 
+
+Formed in his Mother he is Matarisvan; he hath, in his course, 
+become the rapid flight of wind. 
+
+12 With strong attrition rubbed to life, laid down with careful 
+
+hand, a Sage, 
+
+Agni, make sacrifices good, and for the pious bring the Gods. 
+
+13 Mortals have brought to life the God Immortal, the Conqueror 
+
+with mighty jaws, unfailing. 
+
+The sisters ten, unweddcd and united, together grasp the 
+Babe, the new-born Infant. 
+
+14 Served by the seven priests, he shone forth from ancient time, 
+
+when in his Mother’s bosom, in her lap, he glowed. 
+
+Giving delight each day he closeth not his eye, since from 
+the A sura’s body he was brought to life. 
+
+6 As it were, upon the Asvins' path : with the speed of the Asvins ? chariot. 
+
+6 In thine own place : the ceut.ro of the north altar. 
+
+31 As Germ Celestial: or child of the Asura Dyaus, that is, in the form of 
+lightning. In his Mother; according to S&yana, in tbe maternal atmosphere, 
+
+13 The sisters ten : the angers used in producing fire. 
+
+14 The Antra's body: the Asura i~. '“v "Ny. Pyaus. Professor Wilson, 
+
+followingSstyana, translates, ‘from I.. : ■ (spark-) emitting wood,’* 
+
+
+
+HYMN 30iJ 
+
+
+THE RIOT ED A, 
+
+
+346 
+
+
+15 Even as the Maruts 1 onslaughts who attack the foe, those 
+
+born the first of all knew the full power of prayer. 
+
+The Kusikas have made the glorious hymn ascend, and, each 
+one singly in his home, have kindled fire. # 
+
+16 As we, 0 Priest observant, have elected thee this day, what 
+
+time the solemn sacrifice began, % 
+
+So surely hast thou worshipped, surely hast thou toiled : come 
+thou unto the Soma, wise and knowing all. 
+
+HYMN XXX. Indra. 
+
+The friends who offer Soma long to find thee: they pour forth 
+Soma and present their viands. 
+
+They bear unmoved the cursing of the people, for all our 
+wisdom comes from thee, 0 Inclra. 
+
+2 Not far for thee are mid-air’s loftiest regions: start hither, 
+
+Lord of Bays, with thy Bay Horses. 
+
+Made for the Firm and Strong are these libations. The 
+pressing-stones are set and fire is kindled. 
+
+3 Fair cheeks hath Indra, Maghavan, the Victor, Lord of a 
+
+great host, Stormer, strong in aciion. 
+
+What once thou didst in might when mortals vexed thee,—- 
+„ where now, 0 Bull, are those thy hero exploits ? 
+
+4 For, overthrowing what hath ne’er been shaken, thou goest 
+
+forth alone destroying Vritras. 
+
+For him who followeth thy Law the mountains and heaven 
+- and earth stand as if firmly stablished. 
+
+5 Yea, Much-invoked ! in safety through thy glories alone thou 
+
+spake?,t truth as Vritra’s slayer. 
+
+E’en these two boundless worlds to thee, 0 Indra, what time 
+thou graspest them, are but a handfuL 
+
+6 Forth with thy Bay Steeds down the steep, 0 Indra, forth, 
+
+crushing foemen, go thy bolt of thunder! 
+
+Slay those who meet thee, (hose who flee, who follow : make 
+all thy promise true ; be all completed. 
+
+7 The man to whom thou givest as Provider enjoys domestic 
+
+plenty undivided. 
+
+Blest, Indra, is thy favour dropping fatness : thy worship, 
+Much-invoked ! brings gifts in thousands. 
+
+8 Thou, Indra, Much-invoked ! didst crush to pieces Kun&ru 
+
+handless fiend who dwelt with Danu. 
+
+15 Thom horn the first of all; the most ancient Rishis such as Kusika and 
+his sons. 
+
+8 Xandvu; the name of a demon. Ddnit: mother of Yritra. Seo I. 32. 9, 
+
+
+
+
+346 TEE HYMNS OF [BOOK IJL 
+
+Thou with might, Indra, smotest dead the scorner, the 
+footless Vritra as he waxed in vigour. 
+
+9 Thou hast established in her seat, 0 Indra, the level earth, 
+vasfc, vigorous, unbounded. 
+
+The Bull hath propped the heaven and air’s mid-region; By 
+thee sent onward let the floods flow hither. 
+
+10 He who withheld the kine, in silence yielded in fear before 
+thy blow 0 Indra. 
+
+He made paths easy to drive forth the cattle. Loud-breath¬ 
+ing praises helped the Much-invoked One. 
+
+■11 Indra alone filled full the earth and heaven, the Pair who 
+meet together, rich in treasures. 
+
+Yea, bring thou near us/ro.n the air’s mid-region strength, 
+on thy car, and wholesome food, 0 Hero. 
+
+12 Surya transgresses not the ordered limits set daily by the 
+
+Lord of Tawny Coursers. 
+
+When to the goal he comes, bis journey ended, his Steeds he 
+looses : this is Indra’s doing. 
+
+13 Men gladly in the course of night would look on the broad 
+
+bright front of the refulgent Morning ; 
+
+And all acknowledge, when she comes in glory, the manifold 
+and goodly works of Indra. 
+
+14 A mighty splendour rests upon her bosom : bearing ripe milk 
+
+the Cow, unripe, advances. 
+
+All sweetness is collected in the Heifer, sweetness w T hieh 
+Indra made for our enjoyment. 
+
+15 Barring the way, they comer Be firm, 0 Indra; aid friends 
+
+to sacrifice and him who singeth. 
+
+These must be slain by thee, -malignant mortals, armed with 
+ill arts, our quiver-bearing foemen. 
+
+16 A cry is heard from enemies most near us: against them 
+
+send thy fiercest-flaming weapon. 
+
+Bend them from under, crush them and subdue them. Slay, 
+Magliavan, and make the fiends our booty. 
+
+9 The Brill: the mighty Indra. 
+
+10 In silence : I adopt Prof. M. Muller’s interpretation (Vedic Hymns, I. pp. 
+’227, 228) of -the difficult word aftitrindh, ' which had evidently become 
+unintelligible even at the time of Y&ska.’ 
+
+'"12* Set daily : with reference, perhaps, as Professor Ludwig remarks,-bo 
+the apparent change in the sun’s place of rising. 
+
+14 The Cow , and the Heifer: beneficent Uslias or Morning. 
+
+15 They come: those who revile and hinder the worship of Indra. 
+
+
+
+
+'tiTMN 81J FITS MTGVEDA, 34T 
+
+17 Boot up the race of Rakshasas, 0 Indra; rend it in front and 
+
+crush it in the middle. 
+
+How long hast thou behaved as one who wavers 1 Cast thy 
+hot dart at him who hates devotion: « 
+
+18 When borne by strong Steeds for our weal, 0 Loader, thou 
+
+seatest thee at many noble viands, 
+
+May we be winners of abundant riches. May Indra be our 
+wealth with store of children. 
+
+19 Bestow on us resplendent wealth, 0 Indra; let us enjoy thine 
+■ overflow of bounty. 
+
+Wide as a sea our longing hath expanded, fulfil it, 0 thou 
+Treasure-Lord of treasures. 
+
+20 With kine and horses satisfy this longing ; with very splendid 
+
+bounty still extend it. 
+
+Seeking the light, with hymns to thee, 0 Indra, the Kusikas 
+have brought their gift, the singers. 
+
+21 Lord of the kine, burst the kine’s stable open; cows shall be 
+
+ours, and strength that wins the booty. 
+
+Hero, whose might is true, thy home is heaven : to us, 0 
+Maghavan, grant gifts of cattle. 
+
+22 Call we on Maghavan, auspicious Indra, best Hero in this 
+
+fight where spoil is gathered, 
+
+The Strong who listens, who gives aid in battles, who slays 
+the Vritras, wins and gathers riches. 
+
+f HYMN XXXI. Indra. 
+
+Wise, teaching, following the thought of Order, the soilless 
+gained a grandson from his daughter. 
+
+Fain, as a sire, to see his child prolific, he sped to meet her 
+with an eager spirit. 
+
+
+1 I am unable to give a satisfactory or even an intelligible version or 
+explanation of the first two stanzas which appear to attribute, in a very 
+obscure manner, to Agni and the Gods in heaven the customs or laws of 
+succession to property among men. In the first stanza vdhnih , which usually 
+means an oblation-bearer, a sacrificer, a priest, or one who is borne along as a 
+God in a celestial car, is said by S&yana to mean sonless, the father <>f a 
+daughter only, because he transfers his property through his married 
+daughter into another family. The sonless father, according to B&yana, 
+* stipulates that his daughter’s soil, his grandson, shall be his son, a mode of 
+affiliation recongnized by law ; and, relying on an heir thus obtained, and one 
+who can perform his funeral rites, he is satisfied.’ This may be intelligibly, 
+but what it has to do with Agni or with the rest of the hymn is nat clear. 
+Grassmann takes vdhnih to mean the upper fire-stick, and 'the daughter to 
+mean the lower piece of wood.. 
+
+
+
+>348 THE HYMNS OF [BOOK TIL 
+
+2 The Son left not his portion to the brothel*, he made a home 
+
+to hold him who should gain it* 
+
+What time his Parents gave the Priest his being, of the good 
+pair one acted, one promoted. 
+
+3 Agni was horn trembling with tongue that flickered, so that 
+
+the Red’s great children should be honoured. 
+
+Great is their germ, that born of them is mighty, great the 
+Bays’ Lord’s approach through sacrifices. 
+
+4 Conquering bands upon the Warrior waited: they recognized 
+
+great light from out the darkness. 
+
+The conscious Dawns went forth to meet his coming, and the 
+sole Master of the kine was Indra. 
+
+5 The sages freed them from their firm-built prison : the seven 
+
+priests drave them forward with their spirit. 
+
+All holy Order’s pathway they discovered : he, full of know¬ 
+ledge, shared these deeds tlu’ough worship. 
+
+6 When Sarama had found the mountain’s fissure, that vast and 
+
+ancient place she plundered throughly. 
+
+In the floods’ van she led them forth, light-footed: she who 
+well knew came first unto their lowing. 
+
+7 Longing for friendship came the noblest singer : the hill pour¬ 
+
+ed forth its treasure for the pious. 
+
+
+2 The Son leftnot him portion to the hr other: Wilson, following Sayana tran¬ 
+slates: ‘(a son) Lorn of the body does not transfer (paternal) wealth to a 
+sister.’ Ludwig takes the meaning to bo : the bodily son (of Dyaus, or of the 
+heavenly waters) did not transmit his inheritance (that is, sacrifice) to a bro¬ 
+ther. A home: the plants which receive and hold Agni, who obtains the in¬ 
+heritance of sacrifice. Hist Parents; perhaps the fire sticks, one of which by 
+agitation produces the flame in the other. The good pair : the terrestrial offerer 
+who performs the sacrifice, and the celestial offerer who makes it effectual. 
+See Bergaigue,Aa Religion Vedifiue, I. 234. 
+
+Ludwig allows that the meaning of the first two stanzas is problematical, and 
+Wilson says of his own translation : 2 3 4 5 * 7 these two verses, if rightly interpreted, 
+are wholly unconnected with the subject of the SiUda , and come in without 
+any apparent object: they are very obscure, and are only, made somewhat in¬ 
+telligible by interpretations which seem to be arbitrary, and are very unusual, 
+although uot peculiar to Sayaru, his explanations being based on those of ILlskad 
+
+3 The Red's great children .* the Uot rays of the glowing lire. That born of 
+them: Indra’s coming, which is caused by the kindling of sacrifical fire. 
+
+4. Conquering b aids: the ever-victorious Maruts, The Warrior: Indra, 
+-their leader. Master of the kine ; recoverer of the vanished rays of light. 
+
+5 The sages and the seven priests; are the Angirases. 
+
+8 Savamd: the hound of Indra. See I. 62. 3. In the foods' van: hasten¬ 
+ing out of the mountain cavern in advance of the liberated waters. Them; 
+the cows, the waters and the rays of light 
+
+7 Tiie noblest singer ; as a noun of multitude, all the Angirases, : 
+
+
+
+THE RIG VEDA. 
+
+
+349 
+
+
+HYMN SL] 
+
+• The Hero with young followers fought and conquered, and 
+straightway Angiras was singing praises* 
+
+8 Peer of each noble thing, yea, all-excelling, all creatures doth 
+
+he know, he slayeth Sushna. * 
+
+Our Leader, fain for war, singing from heaven, as Friend ha 
+. saved his lovers from dishonour. 
+
+9 They sate them down with spirit fain for booty, making with 
+
+hymns a way to life eternal. 
+
+And this is still their place of frequent session, whereby they 
+sought to gain the months through Order. 
+
+1.0 Drawing the milk of ancient seed prolific, they joyed as they 
+beheld their own possession. 
+
+Their shout of triumph heated earth and heaven. When the 
+kine showed, they bade the heroes rouse them. 
+
+11 Indra dravo forth the kine, that Vritra-slayer, while hymns 
+
+of praise rose up and gifts were offered. 
+
+For him the Cow, noble and far-extending, poured pleasant 
+juices, bringing oil and sweetness. 
+
+12 They made a mansion for their Father, deftly provided him a 
+
+great and glorious dwelling ; 
+
+With firm support parted and stayed the Parents, and, sitting, 
+fixed him there erected, mighty. 
+
+13 What time the ample chalice had impelled him, swift waxing, 
+
+vast, to pierce the earth and heaven,— 
+
+Plim in whom blameless songs are all united : all powers invim 
+cible belong to ludra. 
+
+14 1 crave thy powers, I crave thy mighty friendship: full many 
+
+a team goes to the Vritra-slayer. 
+
+Great is the laud, we seek the Prince’s favour. Be thou, O 
+Maghavan, our guard and keeper. 
+
+4 The Hero .* ludra with his allies the Marais. 
+
+„ 9 They : the Angirases, who had been eager to recover the cows. To gain 
+the months : to acquire the power of keeping the monthly festivals. 
+
+10 Or, 4 * * * * * * * 12 13 14 They joyed to see them, as their own possession, yielding the milk 
+
+of ancient seed prolific.’ The Angirases rejoiced as they again beheld the rays 
+
+of light, shedding what originates and supports all life. Sftyana’s rendering 
+of tins difficult stanza is thus given by Wilson : ' Comte:nplating their own 
+
+(pabtle) giving milk to their former progeny (the Any / rasas) were delighted ; 
+
+their shouts spread through heaven and earth ; they replaced the recovered- 
+
+kine in their [daces, and stationed guards over the cows.’ 
+
+12 For their Father: according to B&yana, for their protector Indra. But 
+Agni may be meant, the mansion being the place of sacrifice. The Parents : 
+Heaven and Barth, parents of all things. 
+
+13 The ample ekaliee: the bowl of Soma juice. But, according to Ludwig, 
+elhishdnd here and elsewhere, means earnest wish, longing. 
+
+14 Fall many a team: hymns sent forth like teams of horses. 
+
+
+
+350 THE HYMNS OF [BOOH IIL 
+
+15 He, having found great, splendid, rich dorninion, sent life and 
+
+motion to his friends and lovers. 
+
+Indra who shone together with the Heroes begat the song, 
+the fire, and Sun and Morning. 
+
+16 Vast, the House-Friend, he set the waters flowing, all-lucid, 
+
+widely spread, that move together. 
+
+. By the wise cleansings of the meath made holy, through days 
+and nights they speed the swift streams onward. 
+
+17 To thee proceed the dark, the treasure-holders, both of them 
+
+sanctified by Surya’s bounty, 
+
+The while thy lovely storming Friends, 0 Indra, fail to attain 
+the measure of thy greatness. 
+
+18 Be Lord of joyous songs, 0 Vritra-slayer, Bull dear to all, who 
+
+gives the power of living. 
+
+Come unto us with thine auspicious friendship, hastening, 
+Mighty One, with mighty succours. 
+
+19 Like Angiras I honour him with woi’ship, and renovate old song 
+
+for him the Ancient. 
+
+Chase thou the many godless evil creatures, and give us, Magha- 
+van, heaven’s light to help us. 
+
+20 Far forth are spread the purifying waters : convey thou us 
+
+across them unto safety! 
+
+Save us, our Charioteer, from harm, 0 Indra, soon, very soon, 
+make us win spoil of cattle. 
+
+21 His kine their Lord hath shown, e’en Vritra’s slayer: through 
+
+the black hosts be passed with red attendants. 
+
+Teaching us pleasant things by holy Order, to us hath he 
+thrown open all his portals. 
+
+22 Call we on Maghavan, auspicious Indra, best Hero in this fight 
+
+where spoil is gathered, 
+
+The Strong who listens, who gives aid in battles, who slays the 
+Vritras, wins and gathers riches. 
+
+. 16 By the wise cleansings: or according to S4yana, the wise purifiers, that is, 
+Agni, V4yu, and Surya, who act as purifiers of the libation of Soma juice. 
+
+17 The dark , the treasure-holders ; or, the dark one and the treasure-holder ; 
+Night and Day. Storming Friends: the Maruts. 
+
+. 20 The purifying waters : the epithet p&vakcth, purifying, is entirely out of 
+place here. Ludwig suggests plpaMh, wicked, which would be more suitable. 
+21 Kine: rays of light. Fed attendants ; the Maruts. 
+
+• ‘ Many of the verses in this hymn/ Prof. Wilson observes, f are of more 
+than usual obscurity/ Prof. Grassmann places the hymn in liis Appendix. 
+
+
+
+HYMN 3*2;] 
+
+
+THE RJOVEDA. 
+
+
+351 
+
+
+HYMN XXXII. indra. 
+
+Drink thou this Soma, Indra, Lord of Soma; drink thou the 
+draught of noonday which thou lovest. 
+
+Puffing thy cheeks, impetuous,* liberal Giver, here loose thy 
+two Bay Horses and rejoice thee. 
+
+2 Quaff it pure, meal-blent, mixt with milk, 0 Indra; we have 
+
+poured forth the Soma for thy rapture. 
+
+Knit with the prayer-fulfilling band of Maruts, yea, with the 
+Rudras, drink till thou art sated; 
+
+3 Those who gave increase to thy strength and vigour, the Maruts 
+
+singing forth thy might, 0 Indra. 
+
+Drink thou, 0 fair of cheek, whose hand wields thunder, with 
+Rudras banded, at our noon libation. 
+
+4 They, even the Maruts who were there, excited with song the 
+
+meath-ereated strength of Tndra. 
+
+By them impelled to act he reached the vitals of Vritra, though 
+. v he deemed that none might wound him. 
+
+5 Pleased, like a man, with our libation, Indra, drink, for endur¬ 
+
+ing hero might, the Soma. 
+
+Lord of Bays, moved by sacrifice come hither : thou with the 
+Swift Ones stirrest floods and waters. 
+
+6 When thou didst loose the streams to run like racers in the 
+
+swift contest, having smitten Vritra 
+With flying weapon where he lay, 0 Indra, and, godless, kept 
+the Goddesses encompassed. 
+
+7 With reverence let us worship mighty Indra, great and sub¬ 
+
+lime, eternal, ever-youthful, 
+
+Whose greatness the dear world-halves have not measured, no, 
+nor conceived the might of him the Holy. 
+
+8 Many are Indra’s nobly wrought achievements, and non6 of all 
+
+the Gods transgress his statutes. 
+
+He beareth up this earth and heaven, and, doer of marvels, he 
+begat the Sun and Morning. 
+
+
+1 Pujing thy cheeks: meaning, apparently, smacking thy lips in anticipation 
+of the Sonia-draught. Sftyana explains it as, ‘ filling their (Indras horses’) 
+jaws with fodder.’ Impetuous: this appears to be the meaning of the epithet 
+rijtshin as derived from the root rij, rather than, as Sfiyana explains it, ‘drinker 
+of the spiritless residue of the Soma.’ The latter meaning, however, is admis¬ 
+sible, and is supported by good authority. 
+
+3 The Maruts singing forth thy might: the song of the Maruts is the music 
+of ‘ The wing&d storms, chaunting their thunder-psalm/—Shelley. 
+
+5 Like a man : ox*, as thou wast pleased with the libation of Manu. 
+
+The Swift Ones : the Maruts. 
+
+•" 6 The Goddesses: the heaven'y waters. 
+
+7 The dear world-halves : heaven and earth. 
+
+
+
+352 THE HYMN'S OF [BOOK III. 
+
+'9 Herein, 0 Guileless One, is thy true greatness, that soon as 
+, horn thou (frankest up the Soma. 
+
+Bays may not check the power of thee the Mighty, nor the 
+nights, Indra, nor the months, nor autumns. 
+
+10 As soon as thou wast bom in highest heaven thou drunkest 
+’ Soma to delight thee, Indra ; 
+
+And when thou hadst pervaded earth and heaven thou wast 
+the first supporter of the singer. 
+
+11 Thou, puissant God, more mighty, slowest Ahi showing his 
+
+strength when couched around the waters. 
+
+The heaven itself attained not to thy greatness when with one 
+hip of thine the earth was shadowed. 
+
+12 Sacrifice, Indra, made thee wax so mighty, the dear oblation 
+
+with the flowing Soma. 
+
+0 Worshipful, with worship help our worship, for worship helped 
+thy bolt when slaying Ahi. 
+
+13 With sacrifice and wish have I brought Indra \ still for new 
+
+blessings may 1 turn him hither, 
+
+Him magnified by ancient songs and praises, by lauds of later 
+time aud days yet recent. ^ 
+
+14 I have brought forth a song when longing seized me : ere the 
+
+decisive day will I laud Indra; 
+
+Then may he safely bear us over trouble, as in a ship, when 
+both sides invoeatc him. 
+
+15 Full is his chalice: Glory ! Like a pourer I have filled up the 
+
+vessel for his disking. 
+
+Presented on the right, dear Soma juices have brought us 
+Indra, to rejoice him, hither. 
+
+16 Not the. deep-flowing flood, 0 Much-invoked One! not hills 
+
+that compass thee about restrain thee, 
+
+Since here incited, for thy friends, 0 Indra, thou brakost e’en 
+the firm-built stall of cattle. 
+
+17 Call we on Maghavan, auspicious Indra, best Hero in tho fight 
+
+where spoil is gathered, 
+
+The Strong who listens, who gives aid in battles, who slays 
+the Vritras, wins and gathers riches. 
+
+11 When with one hip of thine tho earth to m nhadoieed: Prof. Wilson, follow¬ 
+ing Snyarta, translates : ‘as t.h <u remainwlst concealing the earth by one of 
+(thy) flames,’and observes that the meaning is not very efrar. But sphiyt 
+means a hip and not a flame, and the poet appears to mean that a portion of 
+Indra’a body shadowed or covered the earth while the rest was in the heavens. 
+So, in Book X. 119 11, Indra is represented as saying when exhilarated by 
+Soma: divi me any a} j, paksho 'dh6 nmjdm aehtkrisham. one side of me is in 
+, the .sky, and J have drawn the other down. 
+
+V 14 Kre the decisive day: on the eve of an important, battle, 
+
+
+
+HYMN 33.] 
+
+
+353 
+
+
+the may eh a, 
+
+HYMN XXXIII. Indra. 
+
+Forth from the bosom of the mountains, eager as two swift 
+mares with loosened rein contending, 
+
+Like two bright mother cows who lick their youngling, 
+Vip&s and Sutudri speed down their waters. 
+
+2 Impelled by Indra whom ye pray to urge you, ye move as 
+
+'twere on chariots to the ocean. 
+
+Flowing together, swelling with your billows, 0 lucid Streams, 
+each of you seeks the other. 
+
+3 I have attained the most maternal River, we have approached 
+
+Vipas, the broad, the blessed. 
+
+Licking as ’twere their calf the pair of Mothers flow onward 
+to their common home together. 
+
+4 We two who rise and swell with billowy waters move forward 
+
+to the home which Gods have made us. 
+
+Our flood may not be stayed when urged to motion. What 
+would the singer, calling to the Eivers ? 
+
+5 Linger a little at my friendly bidding; rest, Holy Ones, a 
+
+moment in your journey. 
+
+With hymn sublime soliciting your favour Kusika’s son hath 
+called unto the River. 
+
+6 Indra who wields the thunder dug our channels : he smote 
+
+down Vritra, him who stayed our currents. 
+
+Savitar, God, the lovely-handed, led us, and at his sending 
+forth we flow expanded. 
+
+The hymn is a dialogue between Visv&mitra and the rivers Vip&s and Sntu- 
+dri who are regarded severally as the Risliis or seex-s of the verses ascribed to 
+them. The legend cited by S&yana says that Visv&mitra, the Purohita or 
+family priest of King Sud&s, having obtained wealth by means of his office, 
+took the whole of it and came to the confluence of the Vip&s and the Sutudri, 
+Others followed. In order to make the rivers fordable he lauded them with 
+the first three verses of the hymn. The hymn has some poetical beauty, and 
+is interesting as a relic of the traditions of the Aryans regarding their pro¬ 
+gress eastward in the Land of the Five Rivei’S. 
+
+1 Viptis: considered to be identical with the Hyphasis of Arrian, is the 
+modern Be&s which rises in the Himalaya and falls ijito the Sutlej, the 
+S itudri of the text, a little to the south-east of Amritsar. 
+
+4 The rivers speak in reply to Visvftmitra’s address. 
+
+5 Visv&mitra speaks again. At my friendly bidding : according to the 
+Scholiasts, Y&ska and S&yana, the meaning of me vdchase somy&ya is, ( to my 
+speech importing the Soma*; ’ that is, the object of my address is that I may 
+cross over and gather the Soma-plant. The word somyd , consisting of, coni¬ 
+n'cted with, or inspired by, Soma, appears to have here its inore general 
+meaning of lovely, pleasant, or friendly. Kusika's son: Viav&mitra, 
+
+6 The rivers speak. Savitar: said by S&yana to be used here as an epithet 
+of Indra, ‘ the impeller of the whole world,’ 
+
+23 
+
+
+
+m THE HYMNS OF [BOOK ill . 
+
+7 That hero deed of Indra must be lauded for*ever that he rent' 
+
+Ahi in pieces. 
+
+He smote away the obstructers with his thunder, and eager 
+for their course forth flowed the waters. 
+
+8 Never forget this word of thine, 0 singer, which future gene¬ 
+
+rations shall reecho. 
+
+In hymns, 0 bard, show us thy loving-kindness. Humble us 
+not mid men. To thee be honour I 
+
+9 List quickly, Sisters, to the bard who eometh to you from far 
+
+away with car and wagon. - 
+
+Bow lowly down; be easy to be traversed: stay, Rivers, with 
+your floods below our axles. 
+
+10 Yea, we will listen to thy words, 0 singer. With wain and 
+
+car from far away thou comest. 
+
+Low, like a nursing mother, will I bend me, and yield me as a 
+maiden to her lover. 
+
+11 Soon as the Bharatas have fared across thee, the warrior band,, 
+
+urged on and sped by Indra, 
+
+Then let your streams flow on in rapid motion. I crave your 
+favour who deserve our worship. 
+
+i 2 The warrior host, the Bharatas, fared over ; the singer won the 
+favour of the Rivers. 
+
+Swell with your billows, hasting, pouring riches. Fill full your 
+channels, and roll swiftly onward. 
+
+13 So let your wave hear up the pins, and ye, 0 Waters, spare the 
+thongs; 
+
+And never may the pair of Bulls, harmless and sinless, waste 
+away. 
+
+HYMN XXXIV. Indra. 
+
+Fort-renuer, Lord of Wealth, dispelling foemen, Indra with 
+lightnings hath o’ercome the Dasa. 
+
+
+7 Visv&mitra speaks. 
+
+8 The rivers speak. 
+
+9 Visvamitra speaks. 
+
+10 The rivers speak. 
+
+11 Visvctmitra speaks. The Bharatas: the family of Visv&mitra. 
+
+13 This verse, in a different metre, is manifestly a later addition. The pins ; 
+of the yokes. The pair of Bulls; the two strong rushing rivers. Of. 
+Horace’s tauriformis Anfidus. Prof. Wilson, following S&yapa, gives a some¬ 
+what different version of the stanza : ‘ Let your waves (rivers) so flow that 
+the pin of the yoke may be above (their) waters : leave the traces full, and 
+may (the two streams) exempt from misfortune or defect, and uncensured, 
+exhibit no (present) increase/ -1 
+
+1 Fort-render : breaker-down of the cloud-castles of the demons who with¬ 
+hold the rain as well as of the strongholds of the hostile non-Aryan tribes, 
+
+
+
+THE R1GVEDA. 
+
+
+HYMN 34.] 
+
+
+3fr5 
+
+
+Impelled by prayer and waxen great in body, he hath filled 
+earth and heaven, the Bounteous Giver. 
+
+2 I stimulate thy zeal, the Strong, the Hero, decking my song 
+
+of praise for thee Immortal. 
+
+0 Indra, thou art equally the Leader of heavenly hosts and 
+human generations. 
+
+3 Leading his band Indra encompassed Vritra; weak grew the 
+
+wily leader of enchanters. 
+
+- He who burns fierce in forests slaughtered Vyansa, and made 
+the Milch-kine of the nights apparent. 
+
+4 Indra, light-winner, days 5 Creator, conquered, victorious, hos¬ 
+
+tile bands with those who loved him. 
+
+For man the days 5 bright ensign he illumined, and found the 
+light for his great joy and gladness. 
+
+5 Fotward to fiercely falling blows pressed Indra, herolike 
+
+doing.many hero exploits. 
+
+These holy songs he taught the bard who praised him, and 
+widely spread these Dawns 5 resplendent colour. 
+
+6 They laud the mighty acts of him the Mighty, the many 
+
+glorious deeds performed by Indra. 
+
+He in his strength, with all-surpassing prowess, through 
+wondrous arts crushed the malignant Dasyus. 
+
+7 Lord of the brave, Indra who rules the people gave freedom 
+
+to the Gods by might and battle. 
+
+Wise singers glorify with chanted praises these his achieve¬ 
+ments in Vivasv<Ws dwelling. 
+
+8 Excellent, Conqueror, the victory-giver, the winner of the 
+
+light and Godlike Waters, 
+
+He who hath won this broad earth and this heaven,—in 
+Indra they rejoice who love devotions. 
+
+9 He gained possession of the Sun and Horses, Indra obtained 
+
+the Cow who feedeth many. 
+
+Treasure of gold hejvon; he smote the Dasyus, and gave 
+protection to the Aryan colour, 
+
+3 He who hums fierce in forests : perhaps the thunderbolt. Vyansa: the 
+name of one of the demons of drought. See I. 101. 2, and 103, 2. 
+
+Made the MUch-Hne of the nights apparent according to Srlyana, ‘made 
+manifest the (stolen) cows (that had been hidden) in the night; * that is, 
+recovered the rays of light. ~ 
+
+7 In Viva&vdn's dwelling: in the sacrificial chamber, in' the home of the 
+worshipper who represents Vivasv&n, the Radiant God, regarded as the 
+Celestial Sacrificer. 
+
+9 The Aryan colour; or, race of Aryas ; according to SAyana, the noblest 
+tribe or order, meaning the first three classes or castes. 
+
+
+
+356 THE HYMNS OF [BOOK III . 
+
+10 He took the plants and days for his possession \ he gained the 
+
+forest trees and air’s mid-regiop. 
+
+Vala he cleft, and chased away opponents: thus was he tamer 
+of the overweening. 
+
+11 Call we on Maghavan, auspicious Indra, best Hero in the fight 
+
+where spoil is gathered, 
+
+The Strong, who listens, who gives aid in battles, who slays 
+the Vritras, wins apd gathers treasures. 
+
+HYMN XXXV. . indra. 
+
+Mount the Bay Horses to thy chariot harnessed, and come to 
+us like Vayu with his coursers. 
+
+Thou, hastening to us, shalt drink the Soma. Hail, Indra ! 
+We have poured it for thy rapture. 
+
+. 2 For him, the God who is invoked by many, the two swift Bay 
+.Steeds to the pole J harness, 
+
+That they in fleet course may bring Indra hither, e’en to this 
+sacrifice arranged completely. 
+
+3 Bring the strong Steeds who drink the warm libation, and, 
+
+Bull of Godlike nature, be thou gracious. 
+
+Let thy Steeds eat; set free thy Tawny Horses, apd roasted 
+grain like this consume thoa daily. 
+
+4 Those who are yoked by prayer with prayer I harness, fleet 
+
+friendly Bays who take their joy together. 
+
+Mounting thy firm and easy car, 0 Indra, wise and all-know¬ 
+ing come thou to the Soma. 
+
+5 No other worshippers must stay beside them thy Bays, thy 
+
+vigorous and smooth-hacked Coursers. 
+
+Pass by them all and hasten onward hither: with Soma 
+pressed we will prepare to feast thee. 
+
+6 Thine is this Soma: hasten to approach it. Drink thou there-? 
+
+of, benevolent, and cease not. 
+
+Sit on the sacred grass at this our worship* and take these 
+. drops into thy belly, Indra. 
+
+7 The grass is strewn for thee, pressed is the Soma; the grain 
+
+is ready for thy Bays to feed on. 
+
+To thee who lovest them, the very mighty, strong, girt by 
+Maruts, are these gifts presented. 
+
+
+2 7 harness; my prayer causes Indra to harness. 
+
+3 Who drink the warm libation i or, according to S&yana, < who protect.us 
+from our enemies/ Boasted grain: ft ied barley, according to Sayana. The 
+grain would appear to be intended for Indra’s horses, Sec stanza 7. * 
+
+
+
+
+THE MIG VEDA. 
+
+
+MTMJSt 36 .] 
+
+
+357 
+
+
+8 This the sweet draught, with cows, the men, the mountains, 
+
+the waters, Indra, have for thee made ready. 
+
+Come, drink thereof, Sublime One, friendly-minded, foreseeing, 
+knowing well the ways thou goest. 
+
+9 The Maruts, they with whom thou sharedst Soma, fndra, who 
+
+made thee strong and were thine army,— 
+
+With these accordant, eagerly desirous drink thou this Soma 
+with the tongue of Agni. 
+
+10 Drink, Indra, of the juice by thine own nature, or by the 
+
+tongue of Agni, 0 thou Holy. 
+
+Accept the sacrificial gift, 0 Sakra, from the Adhvaryu’s hand 
+or from the Hotar’s, 
+
+11 Call we on Maghavan, auspicious Indra, best Hero in the fight 
+
+where spoil is gathered, 
+
+The Strong, who listens, who gives aid in battles, who slays 
+the Vritras, wins and gathers riches. 
+
+HYMN XXXYI. Indra. 
+
+With constant succours, fain thyself to share it, make this 
+oblation which we bring effective. 
+
+Grown great through strengthening gifts at each libation, he 
+hath become renowned by mighty exploits. 
+
+2 For Indra were the Somas erst discovered, whereby he grew 
+
+strong-jointed, vast, and skilful. 
+
+Indra, take quickly these presented juices : drink of the strong, 
+that which the strong have shaken. 
+
+3 Drink and wax great. Thine are the juices, Indra, both Somas 
+
+of old time and these we bring thee. 
+
+Even as thou drankest, Indra, earlier Somas, so drink to-day, 
+a new guest, meet for praises. 
+
+4 Great and impetuous, mighty-voiced in battle, surpassing 
+
+power is his, and strength resistless. 
+
+Him the broad earth hath never comprehended when Somas 
+cheered the Lord of Tawny Coursers. 
+
+8 With cows: that is, with the milk which is mixed with Soma. The nun : 
+who make all preparations for the sacrifice. The mountains: on which the 
+Soma grows ,* or perhaps the pressing-stones brought from the hill-side. The 
+paters : used to purify the Soma. 
+
+10 By thine own nature: by thine own strength, or effort ; spontaneously. 
+Sakra,; Mighty One.; a common name of Indra. 
+
+
+2 Drink of the strong: that is, of the strong Soma juice, which has been 
+shaken, i. e. violently pressed out, by the strong pressing-stones. 
+
+4 Mighty-voiced: the exact meaning of virapsln is uncertain. Prof. Wilson 
+renders it, after S&yana, by * defier of foes,’ 
+
+
+m THE HYMNS OP {BOOK TIL 
+
+5 Mighty and strong he waxed for hero exploit: the Bull was 
+
+furnished with a Sage's wisdom. 
+
+Indra is our kind Lord; his steers have vigour; his cows are 
+man^ with abundant offspring, 
+
+6 As floods according to their stream flow onward, so to the sea, 
+
+as borne on cars, the waters. 
+
+Vaster is Indra even than his dwelling, what time the stalk 
+milked out, the Soma, fills him. 
+
+7 Lager to mingle with the sea, the rivers carry the well-pressed 
+
+Soma juice to Indra. 
+
+They drain the stalk out with their arms, quick-handed, and 
+cleanse it with a stream of mead and filters. 
+
+■’8 Like lakes appear his flanks filled full with Soma: yea, he con¬ 
+tains libations in abundance. 
+
+When Indra had consumed the first sweet viands, he, after 
+slaying Vritra, claimed the Soma. 
+
+8 Then bring thou hither, and let none prevent it: we know 
+
+thee well, the Lord of wealth and treasure. 
+
+That splendid gift which is thine own, 0 Indra, vouchsafe to 
+us, Lord of the Tawny Coursers. 
+
+10 0 Indra, Maghavan, impetuous mover, grant us abundant 
+
+wealth that brings all blessings. 
+
+Give us a hundred autumns for our life-time : give us, 0 fair¬ 
+cheeked Indra, store of heroes. 
+
+11 Call we on Indra, Maghavan, auspicious, best Hero in the fight 
+
+where spoil is gathered, 
+
+The Strong, who, listens, who gives aid in battles, who slays 
+the Vritras, wins and gathers riches. 
+
+HYMN XXXVII. Indra. 
+
+0 Tndua, for the strength that slays Vritra and conquers in 
+the fight, 
+
+We turn thee hitherward to us. 
+
+
+5 His cows : I follow S&yana, Both, Ludwig, and Grassmann in giving this 
+^meaning to ddkshinrfh, as the meaning 4 guerdons,’ * donations,’ does not suit 
+the passage. 
+
+6 As rivers increase the size of the ocean, so libations of Soma juice aug¬ 
+ment the greatness of Indra until he is too vast for his home the heaven to 
+contain him. 
+
+7 The sea: perhaps the sacrificial reservoir. The rivers ; waters used in the 
+Soma ceremonies. 
+
+They drain: that is, the officiating priests. 
+
+9 Bring thou hither; bring the wealth for which we pray. 
+
+10, A hundred autumns; see I. 89, 9, 
+
+
+
+HYMN 33 .] 
+
+
+THE RIG VEDA. 
+
+
+359 
+
+
+2 0 Indra, Lord of Hundred Powers, may those who praise thee 
+
+hitherward 
+
+Direct thy spirit and thine eye, 
+
+3 0 Indra, Lord of Hundred Powers, with all our songs we in- 
+
+vocate ' * 
+
+Thy names for triumph over foes. 
+
+4 We strive for glory through the powers immense of him whom 
+
+many praise, 
+
+Of Indra who supports mankind. 
+
+5 For Vritra’s slaughter I address Indra whom many invocate, 
+To win us booty in the wars. 
+
+6 In battles be victorious. We seek thee, Lord of Hundred Powers, 
+Indra, that Vritra may be slain. 
+
+7 In splendid combats of the hosts, in glories where the fight 
+
+is won, 
+
+Indra, be victor over foes. 
+
+8 Drink thou the Soma for our help, bright, vigilant, exceeding 
+
+strong, 
+
+0 Indra, Lord of Hundred Powers. 
+
+9 0 Satakratu, powers -which thou mid the Five Races hast dis¬ 
+
+played— 
+
+These, Indra, do I claim of - thee. 
+
+10 Indra, great glory hast thou gained. Win splendid fame which 
+
+none may mar: 
+
+We make thy might perpetual. 
+
+11 Come to us either from anear, or, Sakra, come from far away. 
+Indra, wherever he thy home, come to us thence, 0 Thunder¬ 
+armed. 
+
+HYMN XXXVIII. Indra. 
+
+Hasting like some strong courser good at drawing, a thought 
+have I imagined like a workman. 
+
+Pondering what is dearest and most noble, I long to see the 
+sages full of wisdom. 
+
+
+2 Those who praise thee: the institutorB of the sacrifice. 
+
+3 Vigilant: according to S&yana, Soma prevents sleep. 
+
+9 Satakratu: Lord of a hundred, or countless, powers. 
+
+The Rive Races : Indra is the special protector of the five Aryan tribes. 
+
+This hymn is ascribed to the Lisin Prajdpati, of the family of Visv&mitra, 
+or Praj&pati, son of Yhk, or both together, or Visvdmitra himself. The deity 
+is said to he Indra, although he is mentioned only in the concluding verse. 
+The hymn is intentionally obscure, and in parts unintelligible. 
+
+1 Like a loorkman : as a carpenter prepares his wood. 
+
+1 long to see the sages: that I may learn from them what I wish to know. 
+
+
+
+
+360 THE HYMNS OF [BOOK Jit 
+
+2 Ask of the sages’ mighty generations; firm-minded and devout 
+
+they framed the heaven. 
+
+These are thy heart-sought strengthening directions, and they 
+have come to be the sky’s upholders. 
+
+3 Assuming in this world mysterious natures, they decked the 
+
+heaven and earth for high dominion, 
+
+Measured with measures, fixed their broad expanses, set the 
+great worlds apart held firm for safety. 
+
+4 Even as he mounted up they all adorned him: self-luminous he 
+
+travels clothed in splendour. 
+
+That is the Bull’s, the Asura’s mighty figure : he, omniform, 
+hath reached the eternal waters. 
+
+5 First the more ancient Bull engendered offspring: these are 
+
+his many draughts that lent him vigour. 
+
+From days of old ye Kings, two Sons of Heaven, by hymns of 
+sacrifice have won dominion. 
+
+6 Three seats ye Sovrans, in the holy synod, many, yea, all, ye 
+
+honour with your presence. 
+
+There saw I, going thither in the spirit, Gandharvas in their 
+course with wind-blown tresses. 
+
+7 That same companionship of her, the Milch-cow, here with the 
+
+strong Bull’s divers forms they stablished. 
+
+Enduing still some new celestial figure, the skilful workers 
+shaped a form around him. 
+
+8 Let no one here debar me from enjoying the golden light which 
+
+Savitar diffuses. 
+
+He covers both all-fostering worlds with praises even as a wo¬ 
+man cherishes her children. 
+
+
+3 For high dominion; that Indra might rule over them. 
+
+4 Even as he mounted up: that is, Indra as the Sun. 
+
+The eternal waters: or, according to Prof. Roth, ‘ the forces of eternity/ 
+
+J> The more ancient Bull: Indra as the Sun. 
+
+Two Sons of Heaven: or of Dyaus ,* Varuna and perhaps Mitra. 
+
+6 The three seats are heaven, the firmament or mid-air, and the earth. The 
+poet appears to mean, by the words that follow, that no place of sacrifice is 
+duly consecrated unless these Gods are present. 
+
+The Gandharvas, according to the Scholiast, are the guardians of the Soma. 
+Here, probably, they are merely sunbeams. 
+
+7 The Milch-cow is Dawn, and the strong Bull is apparently Indra as the 
+Sun> ‘This stanza/ Professor Wilson remarks, ‘is singularly obscure, and is 
+very imperfectly explained by the commentators/ 
+
+8. This stanza also is hardly intelligible. 
+
+
+
+THM HIQYMDA. 
+
+
+EYMN 39.1 
+
+
+mi 
+
+
+9 Fulfil, ye Twain, his work, the Great, the Ancient: as heavenly 
+blessing keep your guard around us. 
+
+All the wise Gods behold his varied actions who stands erect/ 
+whose voice is like a herdsman^. 
+
+10 Call we on Indra, Maghavan, auspicious, best Hero in thef 
+fight where spoil is gathered, 
+
+The Strong, who listens, who gives aid in battles, who slays- 
+the Vritras, wins and gathers richer 
+
+HYMN XXXIX. indra, 
+
+To Indra from the heart the hymn proceedeth, to him the Lord/ 
+recited, built with praises; 
+
+The wakening song sung forth in holy synod: that Which 
+born for thee, 0 Indra, notice. 
+
+2 Born from the heaven e'en in the days aforetime, wakening/ 
+
+sung aloud in holy synod, 
+
+Auspicious, clad in white and shining raiment, this is the 
+ancient hymn of our forefathers. 
+
+3 The Mother of the Twins hath borne Twin Children: my 
+
+tongue’s tip raised itself and rested silent. 
+
+Killing the darkness at the light's foundation, the Couple newly 
+born attain their beauty. 
+
+4 Not one is found among them, none of mortals, to blame our 
+
+sires who fought to win the cattle. 
+
+Their strengthener was Indra the Majestic; he spread their 
+stalls of kine, the Wonder-Worker. 
+
+5 Where as a Friend with friendly men, NavagVas, with heroes, 
+
+on his knees he sought the cattle. 
+
+There, verily with ten Daeagvas Indra found the Sun lying 
+hidden in the darkness. 
+
+9 Ye Twain: apparently Mitra and Varuna. The Great , the Ancient; Dyaus. 
+Whose voice is like a herdsman 1 s: Professor Wilson renders this, 1 blandly- 
+speaking.’ The meaning appears to be, using his voice for the protection of 
+man, like a herdsman who calls out to his cattle. 
+
+
+This hymn and the following thirteen are ascribed to the Rishi Visv&mitra. 
+
+2 Glad in white and shining raiment; clothed with energy and splendour. 
+
+3 The Mother of the Twins: according to S&yana, Ushas or Dawn. Twin 
+Children: the Asvins. My tongue 1 s tip raised itself ; I prepared to praise the 
+Asvins, but was unequal to the task. 
+
+4 See M. Muller, Chips, IT. 29 (Edition of 1895). 
+
+5 Navagvas: - 1 ,, 1 '\mily often associated with the Angirasei 
+
+and described as : : i ■ battles. See I. 33. 6, and 62. 4. 
+
+Dasagvas: memoers oi, or priestly allies connected with, the family of 
+Angiras, See I, 62, 4. 
+
+
+
+m\ the hymns of [book iil 
+
+6 Indra found meath collected in the milch-cow, by foot and 
+
+hoof, in the cow's place of pasture* 
+
+That which lay secret, hidden in the waters, he held in his 
+right r hand, the rich rewarder. 
+
+7 He took the light, discerning it from darkness: may we be far 
+
+removed from all misfortune. 
+
+These songs, 0 Soma-drinker, cheered by Soma, Indra, accept 
+from thy most zealous poet. 
+
+8 Let there be light through both the worlds for worship : may 
+
+we be far from overwhelming evil. 
+
+Great woe comes even from the hostile mortal, piled up; but 
+good at rescue are the Yasus. 
+
+9 Gall we on Maghavan, auspicious Indra, best Hero in the fight 
+
+where spoil is gathered, 
+
+The Strong, who listens, who gives aid in battles, who slays 
+the Yritras, wins and gathers riches. 
+
+HYMN XL. Indra, 
+
+Thee, Indra, we invoke, the Bull, what time the Soma is 
+■expressed. 
+
+So drink thou of the savoury juice. 
+
+2 Indra, whom many laud, accept the strength-conferring Soma 
+
+juice•. 
+
+Quaff, pour down drink that satisfies. 
+
+3 Indra, with all the Gods promote our wealth-bestowing 
+
+• sacrifice, 
+
+Thou highly-lauded Lord of men. 
+
+4 Lord of the brave, to thee proceed these drops of Soma juice 
+
+expressed, 
+
+The bright drops to thy dwelling-place. 
+
+5 .Within thy belty, Indra, take juice, Soma the most excellent: 
+Thine are the drops celestial. 
+
+6 Drink our libation, Lord of hymns: with streams of meath 
+
+thou art bedewed: 
+
+Our glory, Indra, is thy gift. 
+
+7 To Indra go the treasures of the worshipper, which never 
+
+fail: 
+
+He drinks the Soma and is strong, 
+
+
+6 Indra found meath: sweet rain. By foot and hoof: tracking the cows 
+by their foot-marks, That which lay secret t the rain which was imprisoned 
+itt the clouds, 
+
+
+
+HYMN *2.] THE RIG VEDA. 3*63 
+
+8 From far away, from near at hand, 0 Vritra-slayer, come 
+
+to us: 
+
+Accept the songs we sing to thee* 
+
+9 When from the space between the near and fa& thou art 
+
+invoked by us, 
+
+Thence, Indra, come thou hitherward. 
+
+HYMN XLI, Indra. 
+
+Invoked to drink the Soma juice, come with thy Bay Steeds, 
+Thunder-armed ! 
+
+‘ Come, Indra, hitherward to me. 
+
+2 Our priest is seated, true to time; the grass is regularly 
+
+strewn; 
+
+The pressing-stones were set at morn. 
+
+3 These prayers, 0 thou who hearest prayer, are offered : seat 
+
+thee on the grass. 
+
+Hero, enjoy the offered cake. 
+
+4 0 Vritra-slayer, be thou pleased with these libations, with 
+
+these hymns, 
+
+Song-loving Indra, with our lauds. 
+
+5 Our hymns caress the Lora of Strength, vast, drinker of the 
+
+Soma’s juice, 
+
+Indra, as mother-cows their calf. 
+
+6 Delight thee with the juice we pour for thine own great 
+
+munificence: 
+
+Yield not thy singer to reproach. 
+
+7 We, Indra, dearly loving thee, bearing oblation, sing thee 
+
+hymns: 
+
+Thou, Vasu, dearly lovest us. 
+
+8 0 thou to whom thy Bays are dear, loose not thy Horses far 
+
+from us : 
+
+Here glad thee, Indra, Lord divine. 
+
+9 May long-maned Coursers, dropping oil, bring thee on swift 
+
+car hitherward, 
+
+Indra, to seat thee on the grass. 
+
+HYMN XLII. Indra. 
+
+Come to the juice that we have pressed, to Soma, Indra, blent 
+with milk : 
+
+Come, favouring us, thy Bay-drawn carl 
+
+
+9 The space between the near and far : the firmament or mid-air, between 
+the earth and the distant tiky. 
+
+
+
+iU VMP tiftim OP [BOOK lit 
+
+2 Come, Indra, to this gladdening drink* placed on the grass, 
+
+pressed out with stones : 
+
+Wilt thou not drink thy fill thereof ? 
+
+3 To Indra have my songs of praise gone forth, thus rapidly 
+
+sent hence,- 
+
+To turn him to the Soma-draught. 
+i Hither with songs of praise we call Indra to drink the Soma 
+juice: 
+
+Will he not come to us by lauds ? 
+
+6 Indra, these Somas are expressed. Take them within thy 
+belly, Lord 
+
+Of Hundred Powers, thou Prince of Wealth/ 
+
+6 We know thee winner of the spoil, and resolute in battles, 
+Sage! 
+
+Therefore thy blessing we implore. 
+
+1 Borne hither by thy Stallions, drink, Indra, this jnice which 
+
+we have pressed, 
+
+Mingled with barley and with milk. 
+
+8 Indra, for thee, in thine own place, I urge the Soma for thy 
+
+draught: 
+
+Deep in thy heart let it remain. 
+
+9 We call on thee, the Ancient One, Indra, to drink the Soma 
+
+juice, 
+
+We Kusikas who seek thine aid. 
+
+HYMN XLIIL Indra. 
+
+Mounted upon thy ohariot-seat approach us: thine is the 
+Soma-draught from days aforetime. 
+
+Loose for the sacred grass thy dear companions. These men 
+who bring oblation call thee hither* 
+
+2 Come our true Friend, passing by many people; come with 
+
+thy two Bay Steeds to our devotions; 
+
+3E*or these our hymns are calling thee, 0 Indra, hymns formed 
+for praise, soliciting thy friendship. 
+
+3 Pleased, with thy Bay Steeds, Indra, God, come quickly to 
+
+this our sacrifice that heightens worship; 
+
+For with my thoughts, presenting oil to feed thee, I call 
+thee to the feast of sweet libations. 
+
+
+9 We Kusikas ; members of the family of Kusika who was the father or 
+the grandfather of Visvdmitra, the Itfshi of the hymn. 
+
+I Thy dear companions : thy horses, 
+
+
+
+HYMN 44 .] TIIB JUG VEDA, 365 
+
+i Yea, let thy two Bay Stallions bear thee hither, well limbed 
+and good to draw, thy dear companions. 
+
+Pleased with the corn-blent offering which we‘bring thae, 
+may Indra, Friend, hear his friend's adoration. 9 
+
+5 Wilt thou not make me guardian of the people, make me, im 
+
+petuous Maghayan, their ruler ? 
+
+Make me a Rishi haying drunk of Soma? Wilt thou not give 
+me wealth that lasts for ever ? 
+
+6 Yoked to thy chariot, let thy tall Bays, Indra, companions of 
+
+thy banquet, bear thee hither, 
+
+Who from of old press to heayen’s farthest limits, the Bull’s 
+impetuous and welhgroomed Horses. 
+
+7 Drink of the strong pressed out by strong ones, Indra, that 
+
+which the Falcon brought thee when thou longedst; 
+
+In whose wild joy thou stirrest up the people, in whose wild 
+joy thou didst unbar the cow-stalls. 
+
+8 Call we on Indra, Maghavau, auspicious, best Hero in the fight 
+
+where spoil is gathered; 
+
+The Strong, who listens, who gives aid in battles, who slays the 
+Vritras, wins and gathers riches. 
+
+hymh xliw I* dra . 
+
+May this delightsome Soma be expressed for thee by tawny 
+stones, 
+
+Joying thereat, 0 Indra, with thy Bay Steeds come: ascend 
+thy goldemcoloured car, 
+
+g In loye thou njadest Ushas glow, in love thou madesfc Surya 
+shine. 
+
+Thou, Indra, knowing, thinking, Lord of Tawny Steeds, above 
+all glories waxest great. 
+
+3 The heaven with streams of golden hue, earth with her tints 
+of green and gold— 
+
+The golden Pair yield Indra plenteous nourishment: between 
+them moves the golden One. 
+
+
+7 The strong; the Soma juice. The strong ones: the press-stones. 
+
+That which the Falcon brought thee: the Soma is said, to have been brought 
+from heaven by a falcon. See I. 8Q. 2, and 93. 6. 
+
+Throughout the hymn the poet rings the changes on words said to be deriva* 
+tives of the root hri to take, as haryatd, delightsome, harydn, loving, hari, bay 
+pr tawny, h&rit, green, yellow, or gold-coloured. 
+
+3 The golden One : the Sum 
+
+
+
+m !PHB HYMNS OF [BOOK III 
+
+4r When bom to life the golden Bull illumines all the realm of 
+light. 
+
+He takes his golden weapon, Lord of Tawny Steeds, the golden 
+thunder in his arms. 
+
+5 The bright, the well-loved thunderbolt, girt with the bright, 
+Indra disclosed, 
+
+Disclosed the Soma juice pressed out by tawny stones, with 
+tawny steeds drave forth the kine. 
+
+HYMN XLY. 
+
+Come hither, Indra, with Bay Steeds, joyous, with tails like 
+peacocks 5 plumes. 
+
+Let no men check thy course as fowlers stay the bird : pass 
+o 5 er them as o ? er desert lands. 
+
+2 He who slew Yritra, burst the cloud, brake the strongholds 
+
+and drave the floods, 
+
+Indra who mounts his chariot at his Bay Steeds 5 cry, shatters 
+e 5 en things that stand most Arm. 
+
+3 Like pools of water deep and full, like kine thott clierishest 
+
+thy might] 
+
+.Like the milch-cows that go well-guarded to the mead, like 
+water-brooks that reach the lake. 
+
+4 Bring thou us wealth with power to strike, our share 5 gainst 
+
+him who calls it his. 
+
+Shake, Indra, as with hooks, the tree for ripened fruit, for 
+wealth to satisfy our wish. 
+
+5 Indra, self-ruling Lord art thou, good Leader, of most glorious 
+
+fame. 
+
+So, waxen in thy strength, 0 thou whom many praise, be thou 
+most swift to hear our call. 
+
+4 The golden Bull ; Indra as the Sun. 
+
+5 Qirt with the bright: surrounded by flashes of light. With tawny steed#: 
+or by means of the tawny pressing-stones, i, e. inspirited by draughts of the 
+expressed Soma juice. 
+
+1 Tails lihe peacock*splumes: trailing clouds with fringes of purple and gold, 
+
+'3 Mice pools of water: the meaning appears to be, as Prof. Ludwig suggests : 
+thy mental power is as inexhaustible as the water in deep springs, as safe from 
+harm as carefully guarded cows that go without straying to their pasture, and 
+ever full like streams that pour water into a lake. Professor Wilson, follow¬ 
+ing Sftyana, paraphrases thus : 4 Thou cherishest the celebrator of the pious rite 
+as (thou liliest) the deep seas (with water); or as a careful herdsman (cherishes) 
+the cows : (thou imhibest the Soma) as cows (obtain) fodder, and the juices 
+flow into thee) as rivulets flow into a lake.’ A r ratu } which I have rendered by 
+* might/ means power, either mental or bodily, and sometimes also, especially 
+in later works, a sacrificial ceremony, S&yana has filled up supposed ellipses* 
+in, the most arbitrary way. 
+
+
+
+IIYMN 47 !] 
+
+
+THE RIG VEDA. * 3 'Iff 
+
+HYMN XLYI. ' ’ i nd ™ 
+
+Of thee, the Bull, the Warrior, Sovran Euler, joyous and fierce* 
+.ancient and ever youthful, 
+
+The undecaying One who wields the thunder, ren&wned and! 
+great, great are the exploits, Indra. 
+
+2 Great art thou, Mighty Lord, through manly vigour, 0 fierce 
+
+One, gathering spoil, subduing others, 
+
+Thyself alone the universe’s Sovran; so send forth men to 
+combat and to rest them. 
+
+3 He hath surpassed all measure in his brightness, yea, and the 
+
+Gods, for none may be his equal. 
+
+Impetuous Indra in his might exceedeth wide vast mid-air and 
+heaven and earth together. 
+
+4 To Indra, even as rivers to the ocean, flow forth from days of 
+
+old the Soma juices; 
+
+To him wide deep and mighty from his birth-time, the well of 
+holy thoughts, all-comprehending. 
+
+5 The Soma, Indra, which the earth and heaven bear for thee as 
+
+a mother hears her infant, 
+
+This they send forth to thee, this, vigorous Hero ! Adhvaryus 
+purify for thee to drink of. 
+
+HYMN XLVIL indra. 
+
+Deink, Indra, Marut-girt, as Bull, the Soma, for joy, for rap¬ 
+ture even as thou listest. 
+
+Pour do.wn the flood of meath within thy belly : thou from of 
+old art King of Soma juices. 
+
+2 Indra, accordant, with the banded Maruts, drink Soma, Hero, 
+
+as wise Vritra-slayer. 
+
+Slay thou our foemen, drive away assailants and make us safe 
+on every side from danger. 
+
+3 And, drinker at due seasons, drink in season, Indra, with friend- . 
+
+ly Gods, our pressed-out Soma. 
+
+The Maruts following, whom thou madest sharers, gave thee 
+the victory, and thou slewest Vritra. 
+
+4 Drink Soma, Indra, banded with the Maruts who, Maghavany 
+
+strengthened thee at Ahi’s slaughter, 
+
+’Gainst Sambara, Lord of Bays! in winning cattle, and now re¬ 
+joice in thee, the holy Singers. 
+
+3 Impetuous : or, according to Sftyana, whom Professors Wilson and Ludwig 
+follow, ‘ drinker of the spiritless Soma juice,’ 4 er dee auch die somatrester/ 
+
+4 In id inning cattle N -q-.-. stolen kine, the vanished rays of light, 
+
+or, generally, in battle ■ of drought. 
+
+
+
+MB . THE HYMNS OF [BOOK III, 
+
+5 The Bull whose strength hath waxed, whom Maruts follow, 
+free-giving I'ndra, the celestial Ruler, 
+
+Mighty, all-conquering, the victory-giver, him let us call to 
+fjran£ us new protection. 
+
+HYMN XLVIIL Indra. 
+
+Soon as the young Bull sprang into existence he longed to 
+taste the pressed-out Soma's liquor. 
+
+Prink thou thy fill, according to thy longing, first, of the 
+goodly mixture blent with Soma, 
+
+% That day when thou wast born thou, fain to taste it, drankest 
+the x^lant's milk which the mountains nourish. 
+
+That milk thy Mother first, the Dame who bare thee, poured 
+for thee in thy mighty Father's dwelling. 
+
+3 Desiring food he came unto his Mother, and on her breast 
+
+beheld the pungent Soma. 
+
+Wise, he moved on, keeping aloof the others, and wrought 
+great exploits in his varied aspects. 
+
+4 Fierce, quickly conquering, of surpassing vigour, he framed 
+
+his body even as he listed. 
+
+E'en from his birth-time Indra conquered Tvashtar, bore off 
+the Soma and in beakers drank it. 
+
+t> Call we on Maghavan, auspicious Indra, best Hero in the 
+fight where spoil is gathered ; 
+
+The Strong, who listens, who gives aid in battles, who slays 
+the Yjritras, wins and gathers riches, 
+
+HYMN XL IX, Indra. 
+
+Great Indra will I laud, in whom all people who drink the 
+Soma have attained their longing ; 
+
+Whom, passing wise, Gods, Heaven and Earth, engendered, 
+formed by a Master's hand, to crush the Vritras, 
+
+5 'This stanza recurs in VI. 19, 11. 
+
+1 The young Bull: Indra. 
+
+% Which the mountains nourish : the Soma plant is said to have grown on 
+the hills. Thy Mother: Aditi. Thy mighty Bather: according to the later my¬ 
+thology Kasyapa was the husband of Aditi and father of Indra and the other 
+deities, and S&yana says that in this passage Kasyapa is intended. But it 
+seems almost certain that Tvashtar, whom Indra conquered at his birth, is 
+here referred to as his mighty Father. See Bergaigne, La Religion Vidigue, 
+III. 58 ff, 
+
+1 Formed by a Master's hand: or fashioned by Viblivan one of the Ribhus. 
+According to Sftyana, appointed by Brahxnft for the government of the* world. 
+-The Vritras : Vritra and similar fiends, or, generally, the enemies of the Gods 
+and Aryans. 
+
+
+
+HYMN 50 .] TIIE RIG VEDA, 3^ 
+
+2 Whom, most heroic, borne by Tawny Coursers, - verily none 
+
+subdueth in the battle; * 
+
+Who, reaching far, most vigorous, bath shortened the Dasyu’s 
+life with Warriors bold of spirit. >■ - ^ J 
+
+3 Victor in fight, swift mover like a war-horse, pervading both 
+
+worlds, rainer down of blessings, 
+
+To be invoked in war like Bhaga, Father, as ’twere, o£ hymns, 
+fair, prompt to hear, strength-giver. 
+
+4 Supporting heaven, the high back of the region, his car fg 
+
+Vayu with his team of Vasus. 
+
+Illumining the nights, the Sun’s creator, like Dhishana he 
+deals forth strength and riches. 
+
+5 Call we on Maghavan, auspicious Indra, best Hero in the fight 
+
+where spoil is gathered; 
+
+The Strong, who listens, who gives aid in battles, who slays 
+the Vritras, wins and gathers treasure. 
+
+HYMH L. Indra. 
+
+Let Indra drink, All-bail ! for his is Soma,—the mighty Bull 
+come, girt by Maruts, hither. ' 
+
+Far-reaching, let him fill him with these viands, and let our 
+offering sate his body’s longing. 
+
+2 I yoke thy pair of trusty Steeds for swiftness, whose faithful 
+
+service from of old thou lovest. 
+
+Hero, fair of cheek! let thy Bay Coursers place thee : drink 
+of this lovely well-effused libatiou. 
+
+3 With milk they made Indra their good Preserver, lauding for 
+
+help and rule the bounteous rainer. 
+
+Impetuous God, when thou, hast drunk the Soma, enraptured 
+send us cattle in abundance. 
+
+
+2 With Warriors bold of spirit; his allies the Maruts. 
+
+4 His car is Vdt/n : the construction of the first hemistich is difficult: 
+and the sense is doubtful. The meaning may be, as V&yu the God of wind 
+moves like a chainot on high drawn by the coursers of the air, so Indra 
+moves accompanied by the Vasus or Maruts. 
+
+Like JDhishand : the Wish-Goddess, a deity presiding over prosperity. See 
+I. 96. 1, note ; IV. 34. I ; V. 41. 8. 
+
+1 All-hail /; I take svdhd here as an exclamation addressed to Indra* 
+S&yaaa explains the word by svdhdkrikmimam somum, (let Indra drink) this. 
+Soma offered with Sv&hd. 
+
+3 With milk ; with libations of Soma juice mingled with milk. 
+
+24 
+
+
+370 THE HYMNS OF [BOOK III. 
+
+4 With kine and horses satisfy this longing; with very splendid 
+bounty still extend it. 
+
+Seeking the light, with hymns to thee, 0 Indra, the Kusikas 
+havQ) brought their gift, the singers. 
+
+, 5 Call we on Maghavan, auspicious Indra, best Hero in the fight 
+where spoil is gathered ; 
+
+. The Strong, who listens, who gives aid in battles, who slays 
+the Vritras, wins and gathers riches. 
+
+> HYMN LL Indra. 
+
+High hymns have sounded forth the praise of Maghavan, sup¬ 
+porter of mankind, of Indra meet for lauds ; 
+
+Him who hath waxen great, invoked with beauteous songs, 
+Immortal One, whose praise each day is sung aloud. 
+
+2 To Indra from all sides go forth my songs of praise, the Lord 
+
+of Hundred Powers, strong, Hero, like the sea, 
+
+Swift, winner of the booty, breaker-down of forts, faithful and 
+ever-glorious, finder of the light. 
+
+3 Where battle’s spoil is piled the singer winneth praise, for 
+
+Indra taketh care of matchless worshippers. 
+
+He hr Vivasvan’s dwelling findeth his delight: praise thou the 
+ever-conquering slayer of the foe. 
+
+4 Thee, valorous, most heroic of the heroes, shall the priests 
+
+glorify with songs and praises. 
+
+Full of all wondrous power he goes to conquest: worship is 
+his, sole Lord from days aforetime. 
+
+» 5 Abundant are the gifts he gives to mortals : for him the earth 
+bears a rich store of treasures. 
+
+The heavens, the growing plants, the living w T aters, the forest 
+trees preserve their wealth for Indra. 
+
+6 To thee, 0 Indra, Lord of Bays, for ever are offered prayers 
+
+and songs: accept them gladly. 
+
+As Kinsman think thou of some fresh assistance; good Friend, 
+give strength and life to those who praise thee. 
+
+7 Here, Indra, drink thou Soma with the Maruts, as thou didst 
+
+drink the juice beside Saryata. 
+
+Under thy guidance, in thy keeping, Hero, the singers serve, 
+skilled in fair sacrifices. 
+
+4 This stanza Ib found also in Hymn XXX. 20 of this Book. 
+
+3 In Vivasvdn’s dwelling: in the sacrificial chamber of the worshipper. 
+See III, 34. 7. 
+
+7 Shydta; said by Sfiyatia to have been a son of Sary&ta who was 
+perhaps the same as {Sary&ti, a son of Manu Yaivasvata. See I. 51.12 ; 112. 17 
+
+
+
+HYMN 52 .] TR* HIQYSDA. 
+
+
+Bfl 
+
+
+8 So eagerly desirous drink the Soma, our juice, 0 Indra, with 
+
+thy friends the Mar'uts, 
+
+Since at thy birth all Deities adorned thee for the great fight, 
+0 thou invoked of many. - 
+
+9 He was your comrade in your 2eal, 0 Maruts i they, rich in 
+
+noble gifts, rejoiced in Indra. 
+
+With them together let the Vifitra-slayer drink in his home the 
+worshipper’s libation. 
+
+10 So, Lord of affluent gifts, this juice hath been expressed for 
+
+thee with strength : 
+
+Drink of it, thou who lovest Song, 
+
+11 Incline thy body to this juice which suits thy Godlike nature 
+
+well; 
+
+May it cheer thee who lovest it. 
+
+12 Brave Indra, let it work through both thy flanks, and through 
+
+thy head by prayer, 
+
+And through thine arms, to prosper us, 
+
+HYMN LIL Indra, 
+
+
+Indra, accept at break of day our Sonia mixt with roasted 
+
+
+2 
+
+
+
+5 
+
+
+6 
+
+
+corn,,. 
+
+With groats, with cake, with eulogies. 
+
+Accept, 0 Ineira, and enjoy the well-dressed sacrificial cake; 
+
+Oblations are poured forth to thee. 
+
+Consume our sacrificial cake, accept the songs of praise we sing, 
+
+As he who Woos a ccepts his bride. 
+
+Famed from of old, accept the cake at our libation poured at 
+dawn, ■ 
+
+For great, 0 Indra, is thy power. 
+
+Let roasted corn of our midday libation, and sacrificial cake 
+here please thee, Indra, 
+
+What time the lauding singer, keen of purpose and eager as a 
+bull, with hymns implores thee. 
+
+At the third sacrifice, 0 thou whom many praise, give glory 
+to the roasted corn and holy cake. 
+
+With offered viands and with songs may we assist thee, Sage, 
+whom Vaja and the Ribhus wait upon. 
+
+
+8 For the great fight; the battle with Vritra and the demons of drought. 
+
+1 With groats , with cdhe: harambkinam ctpdpdvantctm ; haramMxt is coarse¬ 
+ly ground corn, or meal mixed with curds, a kind of gruel i apUpd is a cake 
+made of flour. 
+
+Stanzas 1—4, in G&yatrl metre, accompany the morning offeringstanza 5, 
+in TMshtup, the offering of noon ; and 6, in Jagati, the evening libation.^ 
+
+6 Give glory ; honour by accepting. Vdja and the Ribhus: the three Ilibhus. 
+
+
+
+372 TIIE HYMNS OF [BOOK UL 
+
+7 The groats have wo prepared for thee with Pushan, com for 
+
+thee, Lord of Bay Steeds, with thy horses. 
+
+Eat thou the meal-cake, banded with the Maruts/ wise Hero, 
+Vrit^a-slayer, drink the Soma. 
+
+8 Bring forth the roasted corn to meet him quickly, cake for 
+
+the bravest Hero mid the heroes. 
+
+Indra, may hymns accordant with thee daily strengthen thee, 
+Bold One, for the draught of Soma. 
+
+HYMN LIIL Indra, Parvata, Etc. 
+
+On a high car, 0 Parvata and Indra, bring pleasant viauds, 
+with brave heroes, hither. 
+
+Enjoy the gifts, Gods, at our sacrifices: wax strong by hymns, 
+rejoice in oar oblation. 
+
+2 Stay still, 0 Maghavan, advance no farther: a draught of 
+
+well-pressed Soma will I give thee. 
+
+With sweetest song I grasp, 0 Mighty Indra, thy garment's 
+hem as a child grasps his father's. 
+
+3 Adhvaryu, sing we both; sing thou iii answer: make wc a 
+
+laud acceptable to Indra. 
+
+Upon this sacrifieer's grass be seated: to Indra shall our eulogy 
+be uttered. 
+
+4 A wife, 0 Maghavan, is home and dwelling : so let thy Bay 
+
+Steeds yoked convey thee hither. 
+
+Whenever we press out for thee the Soma, let Agni as our Herald 
+speed to call thee. 
+
+5 Depart, 0 Maghavan; -again come hither : both there and here 
+
+thy goal is, Indra, Brother, 
+
+Where thy tall chariot hath a place to rest in, and where thou 
+loosest thy loud-neighing Courser. 
+
+
+7 With PtUhan : because karambhd, groats or gruel, is the usual offering to 
+that God. Com: for Indra 1 a horses. 
+
+In addition to Indra and his frequent associate Parvata, the Genius of the 
+mountains and clouds, the Goddess V&k or Speech (stanzas 15, 16), and the 
+several parts of the chariot or wain (17—20) are regarded as the deities or 
+objects reverently mentioned ov addressed in this hymn. 
+
+1 With brave heroes,’ accompanied, or followed by heroic sons. 
+
+3 Adhvaryu, sing we both ; the Ho tar calls on the Adhvaryu to join him in 
+the performance of the ceremony. 
+
+4 A wife, . is home and dwelling: or, perhaps, ‘Wife, Maghavan, is home, 
+
+so is this chamber that is, Indra is to regard the sacrificial chamber as his 
+home for the present, until he returns to his consort and Ins other home in 
+heaven. 
+
+
+
+
+TEE RIO VEDA, 
+
+
+373 
+
+
+8YMX 53 ,] 
+
+6 Thou hast drunk Soma, Indra, turn thee homeward; thy joy 
+
+is in thy home, thy gracious Consort; 
+
+Where thy tall chariot hath a place to rest in, and thy strong 
+Courser is set free with guerdon. * 
+
+7 Bounteous are these, Angirases, Yirupas : the Asura's Heroes 
+
+and the Sons of Heaven. 
+
+They, giving store of wealth to Yisvamitra, prolong his life 
+through countless Soma-pressings. 
+
+8 Maghavan weareth every shape at pleasure, effecting magic 
+
+changes in his body, 
+
+Holy One, drinker out of season, coming thrice, in a moment, 
+through fit prayers, from heaven. 
+
+9 The mighty sage, God-born and God-incited, who looks on men, 
+
+restrained the billowy river. 
+
+When Visvamitro, was SucLWs escort, then Indra through the 
+Kusikas grew friendly. 
+
+10 Like swans, prepare a song of praise with pressing-stones, glad 
+
+in your hymns with juice poured forth in sacrifice. 
+
+Ye singers, with the Gods, sages who look on men, ye Kusikas, 
+drink up the Soma's savoury meatb. 
+
+11 Come forward, Kusikas, and be attentive; let loose Sudan's 
+
+horse to win him riches. 
+
+East, west, and north, let the King slay the foeman, then at 
+earth's choicest place perform his worship. 
+
+12 Praises to Indra have I sung, sustainer of this earth and heaven. 
+This prayer of Yisvamitra keeps secure the race of Bharatas. 
+
+6 Thy gracious Consort: Indrftui. With guerdon: with com and water. 
+
+7 Professor Wilson, following fchlyana, paraphrases ; ‘These sacrifices are 
+
+(BJiojas), of whom the diversified Angirases (are the priests): and the heroic 
+sons of the expeller (of the foes of the Gods) from heaven, bestowing riches upon 
+ViSvAmitra at the sacrifice of a thousau 1 '••--■‘■rr.*'. r—v— his life.’ The Bhojas 
+(bounteous ones) are said to be the K v ■ ’■ of Sud&s, and the 
+
+diversified Angirases MedMtithi and the rest of the race of Angiras. ‘ The Asura,’ 
+explained by SAyapa as the expeller of the foes of the Gods from heaven, is said 
+to be Bttdra, and his sons are the Maruts. The Virfipas are connected with 
+Angiras in X, 62. 5., and a Vivfipa ia mentioned in I. 45. 3. and VIII. 64. 6. 
+
+8 DrinJcer out of season: drinking the celestial Soma whenever he wishes, 
+irrespectively of the appointed times for libations on earth. Thrice ; to the 
+three daily libations. 
+
+9 The mighty sage: YifwAmitra. See III. 33, note. # 
+
+11 In this and the two following stanzas the priests implore the aid of Indra 
+for King SudAs who is going forth to battle. 
+
+Earth's choicest place: th§, altar, 
+
+12 The race of Bharatas : the descendants of VisvAmitra, Bharata being the 
+son of the celebrated SakuntalA who was Yisvtoitra’s daughter by the Apser 
+ras MenA* 
+
+$ee Vedic India (Story of the Nations series), pp. 319 ft 
+
+
+THE HYMNS OF 
+
+
+m 
+
+
+[BOOK IlL 
+
+
+13 The Visvamitras have sung forth this prayer to luclra Thunder- 
+
+armed : 
+
+So let him make us prosperous. 
+
+14 Amongst he Kikatas what do thy cattle ? They pour no milky 
+
+draught, they heat no caldron. 
+
+Bring thou to us the wealth of Pramaganda; give up to us 0 
+Maghavan, the low-born. 
+
+15 Sasarpart, the gift of Jamadagnis, hath lowed with mighty 
+
+voice dispelling famine. 
+
+The Daughter of the Sun hath spread our glory among the 
+Gods, imperishable,'deathless. 
+
+16 Sasarpari brought glory speedily to these, over the generations 
+
+of the Fivefold Race; 
+
+Daughter of Paksha, she bestows new vital power, she whom 
+the ancient Jamadagnis gave to me. 
+
+
+’rf likf KtkcUas : the non-Aryan inhabitants of a c-vrit-v A .\.V, TCosala 
+
+or Oudhj usually identified with South Bihar. The-,.,, 
+
+bestowed by Indra are unprofitable when in the possession of men who do not 
+worship the Aryan Gods. Pramaganda : the prince of the Kfatas * accord¬ 
+ing to Sayan a the word means < the son of the usurer/ V* 5 * Ceoul 
+
+15 Sasarpari the gift of famadagnis: according to Sftyana, Sasarpari fswifflv 
+moving, or gliding everywhere), is a name or an epithet of V&k Voice ? 
+
+of + s ?. rya the Sun - The 
+
+latxon of Sfiyana s quotation from Shadgurusishya's Commentary on the 
+AxiukramamB, as given with an addition inWebb's Indizche art 
+
+ing the two verses beginning “ Sasarparih” those acquainted with 'antiou tv 
+tell a story. At a sacrifice of king Saudtea the power andsDeenh of J* 
+*•7 completely vaaquished by Sakti, Bon of Vaaish th a fm,d the Ion of 
+Gfidhi (visvanutra) being so overcome became deiec+^ri" TKc t i * 
+drew from the abode of the sun a w called “S^tvi ”Th! 
+
+BrahmA, or of the sun, and gave her to him Then that V w « of 
+
+apretct ( approach’ (see verse 111 iw i with the words up- 
+
+Voice, he paid homage to the Jamadagnfs tbe 
+
+beginning f Sasarparih ’.—0 S Texts T a sing miem with the two verses 
+
+with Prof. Roth who thinks thaTsalroarf “ ” 1clil,e(3 to W 
+
+?ll r ^ l ° 4eh H oaanot be re e^dod as entirety safcSactorv “ COm ‘ 
+
+ar ° h iBhiS Wh0 biasing fire. 
+
+perioTof ftfaSJ*®'’ that k ’ ° f the Sw w!w light and dark 
+
+
+f 
+
+
+HYMN 53.] TUB RIG VEDA, 375 
+
+17 Strong be the pair of oxen, firm the axles, let not the pole slip 
+
+nor the yoke be broken. 
+
+May Indra keep the yoke-pins from decaying : attend ns, thou 
+whose fellies are uninjured, 
+
+18 0 Indra, give our bodies strength, strength to the bulls who 
+
+draw the wains, 
+
+Strength to our seed and progeny that they may live, for thou 
+art he who giveth strength. 
+
+19 Enclose thee in the heart of Khayar timber, in the car wrought 
+
+of Sinsapd, put firmness. 
+
+Show thyself strong, 0 Axle, fixed and strengthened : throw us 
+not from the car whereon we travel. 
+
+20 Let not this sovran of the wood leave us forlorn or injure us, 
+Safe may we be until we reach our homes and rest us and un¬ 
+yoke. 
+
+21 With various aids this day come to us, Indra, with best aids 
+
+speed us, Maghavan, thou Hero. 
+
+Let him who hateth us fall headlong downward i him whom 
+we hate let vital breath abandon. 
+
+22 He heats his very axe, and then cuts a mere Semal blossom off. 
+0 Indra, like a caldron cracked and seething, so he pours out 
+
+foam. 
+
+
+17 In this and the three following stanzas Visvdmitra being about to depart 
+from King Sudds’s sacrificial hall blesses, or invokes good luck for, the several 
+parts of the chariot or wain on which he is going to travel. 
+
+Attend us : the chariot is here addressed. 
+
+19 Khayar timber; the hard wood of the Khadira, or Acacia Catechu, of 
+which the pin of the axle was 'made. Sinsapd : Dalbergia Sisu, also a com¬ 
+mon timber-tree. 
+
+20 This sovran of the wood: the timber of which the body of the car is made. 
+
+21 Prof. Roth is of opinion that this hymn consists of fragments composed 
+by Visvdmitra or his descendants at different dates, and that the verses (9— 
+13), in which that Ilishi represents himself and the Kusikas as being the priests 
+of Sudds are earlier than the concluding verses (21—24), which consist of im¬ 
+precations directed against Vasishtha. These last verses, he remarks, contain 
+an expression of 'wounded pride, and threaten vengeance against an enemy 
+who had come into possession of some power or dignity which Visvdmitra him¬ 
+self had previously enjoyed. With regard to the relations between Visvd- 
+mitra and Vasishtha as priests of Sudds, see Muir’s Original Sanskrit Texts, I. 
+pp. 371 
+
+22 Professor Wilson remarks : f The construction is elliptical: the ellipse is 
+supplied by the scholiast, as the tree is- cut down by the axe so may the enemy 
+be cut down as one cuts off without difficulty the flower of the Simbala. so 
+may he be destroyed : as the cauldron when struck, and thence leaking, scat¬ 
+ters foam or breath from its mouth, so may that hater, struck by the power 
+of my prayer, vomit foam from his mouth.’ The phrases are probably, &s 
+Ludwig explains, merely proverbial expressions for threats full of sound and 
+fury followed by insingnificant results. 
+
+The Semal (Simbala) is the Silk-cotton tree. ...... 
+
+
+
+376 THE HYMNS OF [BOOK IlL 
+
+23 Men notice not the aiTow, 0 ye people; they bring the red 
+beast deeming it a bullock. 
+
+A sluggish steed men run not with the courser, nor ever lead 
+an ags before a charger. 
+
+24c These men, the sons of Bharata, 0 Indra, regard not severance 
+or close connexion. 
+
+They urge their own steed as it were another’s, and take him, 
+swift as the bow’s string, to battle. 
+
+HYMN LIY. Visvedevas. 
+
+To him adorable, mighty, meet for synods, this strengthening 
+hymn, unceasing, have they offered. 
+
+May Agni hear us with his homely splendours, hear us, Eter¬ 
+nal One, with heavenly lustre. 
+
+2 To mighty Heaven and Earth I sing forth loudly: my wish 
+goes out desirous and well knowing 
+Both, at whose laud in synods, showing favour, the Gods re¬ 
+joice them with the living mortal. 
+
+. 23 Men notice not the arrow: or, according to Sftyana, ‘men heed not the 
+destroyer,’ i. e. the power of Visv&mitra who will destroy his enemies is not 
+known to, or regarded by, his opponents. 
+
+They fo'ing the red 6 east: the meaning of lodluim is uncertain. S&yana ex¬ 
+plains it as lubdham , desirous (that his penance might not be frustrated). 
+Prof. Roth suggests that lodhdm means red, and denotes an animal of some 
+kind contrasted with pa&il (a tame or sacrificial animal, a bullock), so that the 
+clause would have somewhat the same meaning as * they look on the wolf as if 
+it were a hare.’ Durga, the commentator on the Nirukta, says : ‘ The text in 
+which this word (lodhti) occurs is a verse expressing Hatred of Vasishtha. But 
+X am a K&pishlhala of the family of Vasishtha; and therefore do not interpret 
+it.’ See Muir’s 0. & Texts, I. pp. 344, 372. 
+
+Deeming it a Wloch; according to S&yana, thinking the sage, Visvftmitra, 
+who kept silence of his own accord to be merely stupid like some inferior ani¬ 
+mal. In the secoad line the rivalry of Vasishtha with himself appears to be 
+ridiculed. 
+
+• 24 The son of Bharata: descendants and adherents of Visv&mitra. Prof. 
+Wilson, following S&yana, paraphrases the stanza: e These sons of Bharata, 
+Indra, understand severance (from the Vasishthas), not association (with 
+them); they urge their steeds (against them) as against a constant foe ; they 
+bear a stout bow (for their destruction) in battle.’ The word dranam, strange, 
+foreign, another’s, gives no intelligible sense. Prof. Ludwig suggests in its place 
+Jcaranam, an ever-ready helper. Dr. Muir suggests that the word may mean 
+‘as if to a distance.* - 
+
+} To him: Agni. Meet for synods; to be worshipped in sacrificial assem¬ 
+blies. May Agni hear us: both as terrestrial fire used for sacrifice and 
+domestic purposes and as celestial fire in the form of the Sun. They ,* the 
+priestly singers. 
+
+2 Knowing loth: recognizing the greatness of Heaven and Earth, The liv* 
+mg mortal ; eaen as worshippers. 
+
+
+
+
+HYMN 54 .] THE pGVEDA* S77 
+
+3 0 Heaven and Earth, may your great law be faithful; he ye 
+
+our leaders for our high advantage. 
+
+To Heaven and Earth I offer this my homage, with food, 0 
+Agni, as I pray for riches. * 
+
+4 Yea, holy Heaven and Earth, the ancient sages whose word 
+
+was ever time had power to find you ; 
+
+And brave men in the fight where heroes conquer, 0 Earth, 
+have known you well and paid yon honour. 
+
+5 What pathway leadeth to the Gods 1 Who knoweth this of a 
+
+truth, and who will now declare it % 
+
+Seen are their lowest dwelling-places only, hut they are in re¬ 
+mote and secret regions. 
+
+6 The Sage who looketh on mankind hath viewed them bedewed, 
+
+rejoicing in the seat of Order. 
+
+They make a home as for a bird, though parted, with one same 
+will finding themselves together. 
+
+7 Partners though parted, with far-distant limits, on one firm 
+
+place both stand for ever watchful, 
+
+And, being young for evermore, as sisters, speak to each other 
+names that are united. 
+
+8 All living things they part and keep asunder; though bearing 
+
+up the mighty Gods they reel not. 
+
+One All is Lord of what is fixed and moving, that walks, that 
+dies, this multiform creation. 
+
+9 Afar the Ancient from of old I ponder, our kinship with our 
+
+mighty Sire and Father,— 
+
+
+5 Seen are their lowest dwelling-places: the constellations ; but the Gods 
+are also in mysterious and higher realms beyond, and who knows the path 
+that leads thither ? 
+
+6 The Sage who looketh on mankind: the all-seeing and omniscient Sun. 
+Them: Heaven and Earth. Bedewed: with the water above the firmament 
+and rain respectively. In the sent of Order: in the place which the eternal 
+Order of the Universe has assigned to them. They make a home: though 
+meeting together, they leave a space, like a bird's nest, between them. 
+
+7 Speak to each other names that are united: address each other or perhaps, 
+are addressed, by dual appellations, such as urvi, the Two Spacious Ones, 
+dydvdprithivii Heaven-Earth, etc. 
+
+8 One All: ‘We find mention in one hymn of a primordial substance or 
+unit out of which the universe was developed. This is ‘ the one thing * f 6kam) 
+which we have met with in connection with Aja, the Unborn (Book I. 164, 6, 
+46.), and which is also used synonymously with the universe in accordance 
+with the principle which is the key to much of the later mysticism that cause 
+and effect are identical. The poet endeavours, in a strain which preludes the 
+philosophy of the Upanishads, to picture to himself the first state of the 
+world, and the first signs of life and growth in it.’—Wallis, Cosmology of the 
+Bigveda } p. 58. 
+
+
+
+
+
+378 THE HYMNS OF [BOOK III. 
+
+Singing the praise whereof the Gods by custom stand on the 
+spacious far-extended pathway. 
+
+10 This laud, 0 Heaven and Earth, to you I utter: let the kind- 
+
+hearted hear, whose tongue is Agni, 
+
+Young, Sovran Rulers, Yaruna and Mitra, the wise and very 
+glorious Adityas. 
+
+11 The fair-tongued Savitar, the golden-handed, comes thrice from 
+• heaven as Lord in our assembly. 
+
+Bear to the Gods this song of praise, and send us, then, Savi¬ 
+tar, complete and perfect safety. 
+
+12 Deft worker, skilful-handed, helpful, holy, may Tvashtar, God, 
+
+give us these things to aid us. 
+
+Take your delight, ye Ribhus joined with Pushan: ye have 
+prepared the rite with stones adjusted. 
+
+13 Borne on their flashing car, the spear-armed Maruts, the nim¬ 
+
+ble Youths of Heaven, the Sons of Order, 
+
+The Holy, and Sarasvati, shall hear us: ye Mighty, give us 
+wealth with noble offspring. 
+
+14 To Vishnu rich in marvels, songs and praises shall go as singers 
+
+on the road of Bhaga,— 
+
+The Chieftain of the Mighty Stride, whose Mothers, the many 
+young Dames, never disregard him. 
+
+15 Indra, who rules through all his powers heroic, hath with his 
+
+majesty filled earth and heaven. 
+
+Lord of brave hosts, Fort-crushei*, Vritra-slayer, gather thou 
+up and bring us store of cattle. 
+
+16 My Sires are the N&satyas, kind to kinsmen; the Asvins } 
+
+kinship is a glorious title. 
+
+For ye are they who give us store of riches; ye guard your 
+gift uncbeated by the bounteous. 
+
+
+9 Singing the praise whereof: that is, with reference to which kinship with 
+our father Dyaus or Heaven the Gods themselves bear witness to its exis¬ 
+tence. 
+
+11 Comes thriee: at the three daily sacrifices. 
+
+12 These things: for which we pray. 
+
+14 On the road.of Bhaga; or on the path of good fortune or felicity. 
+
+The. Chieftain of the Mighty Stride ; Vishnu as the Sun. The Mothers ,. 
+according to Sftyana, are the regions of space which generate all beings. S&- 
+yana supplies djhdm , command, after ydsya , whose, and Prof. Wilson renders 
+the passage accordingly, 'whose commands the many-blending regions of space, 
+the generators (of all beings) do nob disobey.’ 
+
+16 My Sires are the Ndsatyas ; the Asyins regard me with fatherly affection, 
+Ye; the Asyins. Uncheated by the bounteous; never deceived by liberal men 
+ike us. ~ " 
+
+
+
+HYMN 55 .] 
+
+
+THE RIG VEDA. 
+
+
+379 
+
+
+17 This is, ye Wise, your great and glorious title, that all ye 
+
+Deities abide in lndra. 
+
+Friend, Much-invoked! art thou with thy dear Eibhus: 
+
+, fashion ye this our hymn for our advantage. n 
+
+18 Aryaman, Aditi deserve our worship : the laws of Vamna re¬ 
+
+main unbroken. 
+
+The lot of childlessness remove ye from us, and let our course 
+be rich in kine and offspring. 
+
+19 May the Gods’ envoy, sent to many a quarter, proclaim us 
+
+sinless for our perfect safety. 
+
+May Earth and Heaven, the Sun, the Waters, hear us, and 
+the wide firmament and constellations. 
+
+20 Hear us the mountains which distil the rain-drops, and, rest¬ 
+
+ing linn, rejoice in A fresheuing moisture. 
+
+May Aditi with the Adityas hear i;s, and Maruts grant us 
+their auspicious shelter. 
+
+21 Soft be our path for ever, well-provisioned: with pleasant 
+
+meath, 0 Gods, the herbs besprinkle. 
+
+Safe be my bliss, 0 Agui, in thy friendship : may I attain 
+the seat of foodful riches, 
+
+22 Enjoy the offering; beam thou strength upon ns; combine 
+
+thou for our good all kinds of glory. 
+
+Conquer in battle, Agni, all those foe men, and light us every 
+day with loying-kindness. 
+
+HYMN LV, Visvedevas. 
+
+At the first shining of the earliest Mornings, in the Cow’s 
+home was born the Great Eternal. 
+
+Now shall the statutes of the Gods be valid. Great is the 
+Gods’ supreme and sole dominion. 
+
+17 Abide in lndra: not, as Sftyana explains, in the sphere or world of 
+lndra. The meaning is, as Professor Luclwig points out, that the glory of 
+the Gods consists in their recognition as forming a part of the true, supreme 
+and all-embracing divine principle, in which, as the Absolute God, all their 
+individual attributes are absorbed and vanish, 
+
+Fashion ye ; perhaps merely, give a favourable issue to, 
+
+19 The Gods' envoy: Agni. 
+
+21 With pleasant meath: with refreshing rain. 
+
+
+1 In the Cow's home: in the firmament or heaven, the place of the 
+mystical Cosmic Cow. The Great Eternal: the two adjectives are in the 
+neuter gender without a substantive. S&yana supplies jyotih, light, in the 
+form of the Sun. Great is, etc. * Great’ and incomparable is the divine 
+nature of the gods.’—Muir. 
+
+
+
+
+380 THE HYMNS OF [WOK 111 
+
+2 Lot not the Gods here injure us, 0 Agni, nor Fathers of old 
+
+time who know the region, 
+
+Nor the sign set between two ancient dwellings. Great is the 
+GodsJ, supreme and sole dominion. 
+
+3 My wishes fly abroad to many places: I glance back to the 
+
+ancient sacrifices. ,, . 
+
+Let ns declare the truth when fire is kindled. Great is the 
+Gods’ supreme and sole dominion. 
+
+4 King Universal, borne to sundry quarters, extended through 
+
+the wood be lies on couches. 
+
+One Mother rests: another feeds the Infant. Great is the 
+Gods’ supreme and sole dominion. 
+
+5 Lodged in old plants, he grows again in younger, swiftly within 
+
+the newly-born and tender. 
+
+Though they are unimpregned, ho makes them fruitful. 
+Great is the Gods’ supreme and sole dominion. 
+
+6 Now lying far away, Child of two Mothers, he wanders unres¬ 
+
+trained, the single youngling. 
+
+These are the laws of Varuna and Mitra. Great is the Gods’ 
+supreme and sole dominion. 
+
+7 Child of two Mothers, Priest, sole Lord in synods, he still pre¬ 
+
+cedes while resting as foundation. 
+
+They who speak sweetly bring him sweet addresses. Great 
+is the Gods’ supreme and sole dominion. 
+
+
+2 The meaning of the atanza is, as Professor Ludwig says : May we be 
+able to calculate correctly the time of the Bun’s approach, that is, the 
+moment of his rising, when we should begin our sacred ceremonies. Let not 
+the Gods lead uS astray, or allow us to err, in this matter ; let not the 
+Fathers, or spirits of the departed, who are acquainted with the region in 
+which the Sun first appears, and who have transmitted their knowledge to 
+their descendants, nor the Sun himself (or, perhaps, Agni) deceive us. Two 
+ancient dwellings : 'heaven and earth, the homes respectively of Gods and 
+men. 
+
+3 I glance bach: so Prof. M, Muller translates the passage. 
+
+4 King Universal: Agni, the God of all Aryan men. To sundry quarters: 
+to various altars, for sacrificial purposes. 
+
+One Mother: the earth. Another: the heaven. Or, as Prof, Ludwig 
+suggests, the lower of the two fire-sticks remains still while the upper stick, 
+which is agitated, gives him life and strength. 
+
+5 Agni is latent in all plants, and from those that are old and decaying he 
+passes into the young and tender ones. 
+
+6 Far aivay: or, in the west, as Sftrya or the Sun when he has set. 
+
+He wanders : when he has risen again. 
+
+7 Priest: Agni, the herald who calls the Gods, the hotar or invoker. 
+
+, As foundation: as the root and basis of every religious act. 
+
+
+
+HYMN 55.] 
+
+
+THE R1GVEDA . 
+
+
+361 
+
+
+8 As to a friendly warrior when he battles, each thing that- 
+
+comes anear is seen to meet him. 
+
+The hymn commingles with the cow's oblation. Great is the 
+Gods 5 supreme and sole dominion. n 
+
+9 Deep within these the hoary envoy pierceth; mighty, he goeth 
+
+to the realm of splendour, 
+
+And looketh on us, clad iu wondrous beauty. Great is the 
+Gods 5 supreme and sole dominion, 
+
+10 Vishnu, the guardian, keeps the loftiest station, upholding 
+
+deal*, immortal dwelling-places. 
+
+Agui knows well ail these created beings. Great is the Gods 5 
+supreme and sole dominion. 
+
+11 Ye, variant Pair, have made yoursolves twin beauties : one of 
+
+the Twain is dark, bright shines the other; 
+
+And yet these two, the dark, the red, are listers. Great is 
+the Gods 5 supreme and sole dominion. 
+
+12 Whore the two Cows, the Mother and the Daughter, meet and 
+
+give suck yielding their lordly nectar, 
+
+1 praise them at the seat of law eternal. Great is the Gods’ 
+supreme and sole dominion. 
+
+13 Loud hath she lowed, licking the other’s youngling. On what 
+
+world hath the Milch-cow laid her udder? 
+
+This Ila streameth with the milk of Order. Great is the Gods’ 
+supremo and sole dominion. 
+
+14 Earth weareth beauties manifold: uplifted, licking her Calf 
+
+of eighteen months, she staudeth.. 
+
+
+8 Agui is here represented as a champion who draws men to meet him as 
+a friend. The hymn, c ommuajles: penetrates, as it were, atid accompanies the 
+libation of milk and {Soma juice. 
+
+9 Within these ; plants in general. The hoary envoy: Agni, the ancieut 
+messenger between Gods and men. To the realm of sciendum'; to heaven as 
+the &un, 
+
+10 Loftiest station: in the zenith. Cf. X. 154. 5, 5. 
+
+11 Ye , variant Pair: Day and Night. 
+
+12 The two Cows ; Earth and Heaven, according to S&yana ; more pro¬ 
+bably ISight and Morning are intended. The seat of law eternal: the altar, 
+the place of sacrifice appointed by everlasting law or twUS, 
+
+13 Loud hath she lowed: Heaven, as the .rain pours down. The other's 
+youngliuy, or calf, is Agni. On what world; no one knows where the rain 
+comes from. This lid: a name of the earth ; or lid may mean, with the 
+freshening draught (of rain), 
+
+14 Earthpadyd, according to S&yana, has this meaning. Uplifted.., . 
+
+she staudeth: apparently, Heaven, but according to B&yana, the Earth 
+elevated iu the form of the northern altar. 
+
+Her calf of eighteen months: or according to Sdyana’s alternative ex¬ 
+planation, 1 her calf who protects the three worlds.' The calf is the Sun. 
+
+
+
+
+382 THE HYMNS OF [BOOK III. 
+
+Well-skilled I seek the seat of law eternal. Great is the Gods’ 
+supreme and sole dominion. 
+
+*".5 Within a wondrous place the Twain are treasured; the one is 
+manifest, the other hidden. 
+
+One common pathway leads in two directions. Great is the 
+Gods 5 supreme and sole dominion. 
+
+16 Let the milch-kine that have no calves storm downward, yield¬ 
+
+ing rich nectar, streaming, unexhausted, 
+
+These who are ever new and fresh and youthful. Great is the 
+Gods 5 supreme and sole dominion. 
+
+17 What time the Bull bellows in other regions, another herd 
+
+receives the genial moisture; 
+
+For lie is Bhaga, King, the earth’s Protector. Great is the 
+Gods 5 supreme and sole dominion. 
+
+18 Let us declare the Hero’s wealth in horses, 0 all ye folk : of 
+; this the Gods have knowledge. 
+
+Great is the 
+
+“Gods 5 supreme and sole dominionT 
+
+19 Tvashtar the God, the omniform Creator, begets and feeds' man¬ 
+
+kind in various manner. 
+
+His, verily, are all these living creatures. Great is the Gods 7 
+supreme and sole'dominion. 
+
+20 The two great meeting Bowls hath he united : each of the 
+
+Pair is laden with his treasure. 
+
+The Hero is renowned for' gathering riches. Great is the 
+Gods’ supreme and sole dominion. 
+
+21 Yea, and on this our earth the All-Sustaincr dwells like a King 
+
+with noble friends about him. 
+
+In his protection heroes rest in safety. Great is the Gods’’ 
+supreme and sole dominion. 
+
+15 Within a wondrous place: when Morning comes, Night is concealed 
+in some mysterious place to which Morning or Bay also retires in turn when 
+Night succeeds. From this mysterious prison Morning and Night come to 
+us by the same path, one departing as the other approaches. 
+
+16 The milch-kine tiutt have no calves: the heavy clouds which pour out 
+their fertilizing rain as cows yield their refreshing milk, hut which ar<? 
+unlike cows inasmuch as they have no calves. 
+
+17 The Bull: In'dra as Parj any a; the God of the rain cloud. 
+
+Another herd ; the fertilizing shower falls in other regions. 
+
+18 The number of Indra’s horses is variously stated. Here he is said to* 
+be drawn by six horses, the six seasons of the year, or by five at a time,, or 
+the seasons regarded as five by the combination of hmanta and §i§ira : the* 
+cold and the dewy seasons. 
+
+20 The two great meeting Bowls : the heaven and earth,, hemispherical in 
+appearance, which meet at the horizon. So the author of The Witness of the 
+speaks of ‘ the great bowl of the earth, which hollowed to the horizon/ 
+
+
+
+
+THE BIG VEDA. 
+
+
+IiYkN 56-1 
+
+
+383 
+
+
+22 Bioh in their gifts'for thee are herbs and waters, and earth 
+brings all her wealth for thee, 0 Indra. 
+
+May we as friends of thine share goodly treasures. Great is 
+the Gods’ supt*eme and sole dominion. > 
+
+HYMN LYI. Vbvedevas. 
+
+Not men of magic skill, not men of wisdom impair the Gods’ 
+first sbedfast ordinances. 
+
+Ne’er may the earth and heaven which know not malice, nor 
+* the fixed hills, be bowed by sage devices. 
+
+2 One, moving not away, supports six burthens: the Cows pro¬ 
+
+ceed to him the true, the Highest. 
+
+Near stand three Mighty Ones who travel swiftly : two are 
+concealed from sight, one is apparent. 
+
+3 The Bull who wears all shapes, the triple-breasted, three-ud- 
+
+dered, with a brood in many places, 
+
+liuleth majestic with his triple aspect, the Bull, the Everlast¬ 
+ing Ones’ impregner. 
+
+4 When nigh them, as th eir tracer he observed them : he called 
+
+aloud the dear name of Adityas. 
+
+The Goddesses, the Waters, stayed to* meet him: they who 
+were wandering separate enclosed him. 
+
+5 Streams ! the wise Gods have thrice three habitations. Child 
+
+of three Mothers, he is Lord in synods* 
+
+22 The All-Snstainer: Indra. 
+
+1 The statutes of the Gods are’unalterable’;- they stand fixed for ever like 
+the benignant heaven and earth and like the mountains that never can be 
+moved. 
+
+2 The meaning of the-stanza is-uncertain* According, to Sftyana, the one, 
+moving not away, is the stationary year which sustains the load of the six 
+seasons, and the Cows are the solar rays which pervade the year, or the Sun. 
+as its representative. Professor Ludwig.thinks that Tvashtar may be intend¬ 
+ed, and that the cows may be the’ consorts of’ the God's who * are generally 
+represented as beiring him company. Three Mighty Ones: according to 
+SAyana, heaven, the firmament,.and the earth, of which the eaith is fully 
+visible and the first two are only seen imperfectly. Who travel swiftly : this 
+is Sityana’s explanation of dtydh\ coursers ; but the meaning is not clear. 
+
+3 The Bull: the God who presides over the year. The-three breasts and 
+the three udders are probably heaven, the firmament, and’the earth. His 
+triple aspect ."thesix seasons, reduced 1 by combination to three,the hot season, 
+the rains, and the cold season. The Everlasting Ones, according to Sayana, 
+are the plants : but the three Mighty Ones, or the Waters,, may be intended. 
+
+4 //.V.V” r.~ P-^-ywor Ludwig, says, Agni as Savitar, the God pre¬ 
+siding ■ ■■ ■ 1 ■» T ■ Adityas Here appear to He the months. 
+
+5 T) each of the three worlds having three subdivi¬ 
+
+sions. Child of three Mothers : Agni as Savitar. appears to. be meant, the 
+three mothers being, perhaps, the three* seasons. According to Sayana, 
+trimltti here means 'the measurer of the three-(worlds),’ the Sun. Ladies 
+of the Waters i * I1&, Saraavati;. and’ Bh&rati. Thrice : at the* three daily 
+sacrifices. 
+
+
+
+384 ' TEE HYMNS OF [BOOK UL 
+
+Three are the holy Ladies of the Waters, thrice here from 
+heaven supreme in our assembly. 
+
+6 Do thou, 0 Savitar, from heaven thrice hither, three times a 
+
+day* send down thy blessings daily. 
+
+Send us, 0 Bhag i, triple wealth and treasure; cause the two 
+worlds to prosper us, Preserver I 
+
+7 Savitar thrice from heaven pours down abundance, and the 
+
+fair-handed Kings Vanina, Mitra; 
+
+And spacious Heaven and Earth, yea, and the Waters, solicit 
+wealth that Savitar may send us. 
+
+:8 Three are the bright realms, best, beyond attainment, and 
+three, the Asura’s Heroes, rule as Sovrans, 
+
+Holy and vigorous, never to be injured. Thrice may the Gods 
+from heaven attend our synod. 
+
+HYMN LVII. Visvedevas. 
+
+Mr thought with fine discernment hath discovered the Cow 
+who wanders free without a herdsman, 
+
+Her who hath straightway poured me food in plenty *. Indra 
+and Agni therefore are her praisers. 
+
+2 Indra and Pushan, deft of hand and mighty, well-pleased have 
+
+drained the heaven's exhaustless udder. 
+
+As in this praise the Gods have all delighted, may I win bles¬ 
+sing here from you, 0 Vasus. 
+
+3 Fain to lend vigour to the Bull, the sisters with reverence re¬ 
+
+cognize the germ within him. 
+
+The Cows eome lowing hither to the Youngling, to him endued 
+with great and wondrous beauties. 
+
+6 Cause the two worlds I follow Prof. Ludwig in taking dhishane as an 
+.accusative. 
+
+8 The bright realms: heaven, divided into three. The A sura'a Heroes: 
+according to S£yana, Agni, Y&yu, and Surya. 
+
+Thisjiymu and the five following are attributed to the ftishi Visvamitra. 
+
+1 With fine discernment: the participle viv Herein in the masculine form ap¬ 
+pears to he used instead of the feminine form with manisM , thought. S&- 
+yaua reads manisMm in the accusative case, and following himfProfessor Wil¬ 
+son translates : * May the discriminating Indra apprehend my glorification (of 
+the Gods), which is free as a milch-cow grazing alone, without a cowherd.’ 
+The Cow: Ydlc, Voice or Speech, the voice of prayer and praise which the poet 
+proceeds tc v ‘V^-v 1 employ, and which Indra and Agni are said to 
+approve an . 1 ■ ’■ acceptance. 
+
+% As in \ ^ . . ■: is no substantive in the text. S^'ina supplies 
+
+redgtUt, altar. 
+
+3 The Bull .- Agni. The sisters: the fingers which produce the fire by fric¬ 
+tion. The germ, within him: Agni’s fructifying power. The Youngling: 
+Agni. According to S&yana the Cows are the plants which spring up in the 
+vegetable world, adorned with all its various products, as cows go eagerly to 
+their calves. ! 
+
+
+
+THE JUG VEDA. 
+
+
+BYMN 5 $,] 
+
+
+385 
+
+
+4 Fixing with thought, at sacrifice, the press-stones, I bid the 
+„ well-formed Heaven and Earth come hither; 
+
+For these thy flames, which give men boons in plenty, rise up 
+on high, the beautiful, the holy, , 
+
+5 Agni, thy meath-sweet tongue that tastes fair viands, which 
+
+among Gads is called the far-extended,— 
+
+Therewith make all the Holy Ones be seated here for our help, 
+and feed them with sweet juices. 
+
+6 Let thy stream give us drink, 0 God, O Agni, wonderful and 
+
+exhaustless like the rain-clouds. 
+
+Thus care for us, 0 Vasu Jatavedas, show us thy loving-kind¬ 
+ness, reaching all men. 
+
+* 
+
+HYMN LVIIL Asvins. 
+
+The Ancient's Milch-cow yields the things we long for: the 
+Son of Dakshina travels between them. 
+
+She with the splendid chariot brings refulgence. The praise 
+of Ushas hath awoke the Asvins. 
+
+2 They bear you hither by well-ordered statute: our sacred 
+
+offerings rise as if to parents. 
+
+Destroy in us the counsel of the niggard: come hitherward, 
+for we have shown you favour, 
+
+3 With lightly-rolling car and well-yoked horses hear this, the 
+
+press-stone's song, ye Wonder-Workers. 
+
+Have not the sages of old time, ye Asvins, called you most 
+prompt to come and stay misfortune ? 
+
+4 Remember us, and come to us, for ever men, as their wont is, 
+
+invoeate the Asvins. 
+
+Friends as it were have offered you these juices, sweet, blent 
+with milk at the first break of morning. 
+
+5 Even through many regions, 0 ye Asvins—high praise is yours 
+
+among mankind, ye Mighty— 
+
+Come, helpers, on the paths which Gods have travelled: here 
+your libations of sweet, meath are ready. 
+
+
+4 T-hy flames: 0 Agni. 
+
+6 Jdtavedas : knowing all things that live or exist. 
+
+1 The Ancient’s Milch-cow : bounteous Ushas or Dawn, daughter of .an¬ 
+cient Dyaus or Heaven. Dakshilid ; the sacrificial guerdon, personified. 
+Her son is Agni, the Sun who travels between heaven and earth. 
+
+2 They; our offerings of prayer and praise. Destroy %n us: remove from 
+us all illiberal thoughts, and let us be bounteous in our worship of the $ods. 
+
+5 Even tkrouyh many regions : come to us even from far away, although 
+many other worshippers also will try to detain you, 
+
+25 
+
+
+
+386 TUB HYMNS OF [BOOK III . 
+
+6 Ancient your home, auspicious is your friendship: Heroes, 
+
+your wealth is with the house of Jahnu. 
+
+Forming again with you auspicious friendship, let us rejoice 
+witli draughts of meath together. 
+
+7 0 Asvins, Very Mighty Ones, with Vayu and with his steeds, 
+
+one-minded, ever-youtliful, 
+
+N&satyas, joying in the third day’s Soma, drink it, not hostile, 
+Very Bounteous Givers. 
+
+8 Asvins, to you are brought abundant viands in rivalry with 
+
+sacred songs, unceasing. 
+
+Sprung from high Law your car, urged on by press-stones, 
+goes round the earth and heaven in one brief moment. 
+
+9 Asvins, your Soma sheds delicious sweetness : drink ye thereof 
+
+and come unto our dwelling. 
+
+Your cai', assuming many a shape, most often goes to the 
+Soma-pi'essex^s place of meeting. 
+
+HYMN LIX. Mitra. 
+
+Mitra, when speaking, stirreth men to labour: Mitra sustain- 
+eth both the earth and heaven. 
+
+Mitra behold eth men with eyes that close* not. To Mitra 
+bring, with holy oil, oblation. 
+
+2 Foremost be he who brings thee food, 0 Mitra, who strives to 
+
+keep thy sacred Law, Aditya. 
+
+He whom thou helpest ne’er is slain or conquered, on him, 
+from near or far, falls no affliction, 
+
+3 Joying in sacred food and free from sickness, with knees bent 
+
+lowly on the earth’s broad surface, 
+
+Following closely the Aditya’s statute, may we remain in 
+Mitra’s gracious favour. 
+
+{ 4 Auspicious and adorable, this Mitra was bom with fair dominion. 
+King, Disposer. 
+
+May we enjoy the grace of him the Holy, yea, rest in his pro¬ 
+pitious loving-kindness. 
+
+5 The great Aditya, to be served with worship, who stirreth 
+men, is gracious to the singer. 
+
+■ 6 The house of Jahnu; the family of the Kusikas, of whom Jahnu was 
+the ancestor. * Jahnu’s children’ are mentioned as having been favoured 
+worshippers of the Asvins in Book I. 116. 19. 
+
+7 The third day's Soma: pressed out the day before yesterday, and in the 
+meantime left to ferment. 
+
+1 Stirreth men to labour; Mifcra being the God of Day, Cf. YII, 302, 
+
+
+
+
+&FMX GO.] TEE JUG VEDA, gS7 
+
+To Mitra, him most highly to be lauded, offer in fire oblation 
+that he loveth. 
+
+6 The gainful grace of Mitra, God, supporter of the rgce of man, 
+Gives splendour of most glorious fame. 
+
+7 Mitra whose glory spreads afar, he who in might surpasses 
+
+heaven, 
+
+Surpasses earth in his renown. 
+
+8 All the Five Races have repaired to Mitra, ever strong to aid. 
+For he sustaineth all the Gods. 
+
+9 Mitra to Gods, to living men, to him who strews the holy 
+„ grass, 
+
+Gives food fulfilling sacred Law. 
+
+HYMN LX. iiibhus. 
+
+Herb is your ghostly kinship, here, 0 Men: they came desir¬ 
+ous to these holy rites with store of wealth, 
+
+With wondrous arts, whereby, with schemes to meet each 
+need, 
+
+Ye gained, Sudhan van’s Sons ! your share in sacrifice. 
+
+2 The mighty powers wherewith ye formed the chalices, the 
+
+thought by which ye drew the cow from out the hide, 
+
+The intellect wherewith ye wrought the two Bay Steeds, 
+through these, 0. Ribhus, ye attained divinity, 
+
+3 Friendship with Iudra have the Ribhus fully gained : grand¬ 
+
+sons of Manu, they skilfully urged the work. 
+
+Sudhari van’s Children won them everlasting life, serving with 
+holy rites, pious with, noble acts. 
+
+4 In company with Indra come ye to the juice, then gloriously 
+
+shall your wishes be fulfilled. 
+
+Not to be paragoned, ye Priests, are your good deeds, nor 
+your heroic acts, Ribhus, Sudhauvan’s Sons. 
+
+5 0 Indra., with the Ribhus, Mighty Ones, pour down the Soma 
+
+juice effused, well-blent, from both thy hands. 
+
+Maghavan, urged by song, in the drink-offerer’s house rejoice 
+thee with the Heroes, with Sudhanvan’s Sons. 
+
+
+8 All the Five Faces: all Aryan men. h I 
+
+9 Gives food fulfilling sacred Law the food which enables men to offer the 
+
+appointed sacrifices. -^ 
+
+1 Here is your ghostly kinship : here, in the sacrificial chamber where the 
+
+deities are worshipped, ye, Rib 1 ■ ■’-‘.f'.’V ~-n, are spiritually connected 
+
+with the G-ods as partakers of ■. They: the Ribhus. With 
+
+store of wealth : their great skill the ' wondrous arts ’ of the following line. 
+
+2 Sec X. 20. 2, 3, 6. ..... 
+
+
+
+m the hymns of [book hi. 
+
+6 With Ribhu near, and Vaja, Indra, here exult, with Saehi, 
+
+praised of many, in the juice we pour. 
+
+These homes wherein we dwell have turned themselves to thee, 
+—devotions to the Gods, as laws of men ordain. 
+
+7 Gome with the mighty Ribhus, Indra, come to us, strengthen¬ 
+
+ing with thy help the singer's holy praise; 
+
+At hundred eager calls come to the living man, with thousand 
+arts attend the act of sacrifice, 
+
+HYMN LXI. Ushas. 
+
+■ 0 Usbas, strong with strength, endowed with knowledge, 
+accept the singer’s praise, 0 wealthy Lady. 
+
+Thou, Goddess, ancient, young, and full of wisdom, moves b, 
+all-bounteous ! as the Law ordaineth. 
+
+2 Shine forth, 0 Morning, thou auspicious Goddess, on thy 
+
+bright car awaking pleasant voices. 
+
+Let docile horses of far-reaching splendour oonvey thee 
+hitherward, the golden-coloured. 
+
+3 Thou, Morning, turning thee to every creature, standest on 
+
+high as ensign of the Immortal, 
+
+To one same goal ever and ever wending : now, like a wheel, 
+0 newly-born, roll hither. 
+
+4 Letting her reins drop downward, Morning cometh, the 
+
+wealthy Dame, the Lady of the dwelling; 
+
+Bringing forth light, the Wonderful, the Blessed hath spread 
+her from the bounds of earth and heaven. 
+
+5 Hither invoke the radiant Goddess Morning, and bring with 
+
+reverence your hymn to praise her. 
+
+She, dropping sweets, hath set in heaven her brightness, and, 
+fair to look on, hath beamed forth her splendour. 
+
+6 From heaven, with hymns, the Holy One was wakened: 
+
+brightly to both worlds came the wealthy Lady, 
+
+To Morning, Agni, when she comes refulgent, thou goest 
+forth soliciting fair riches. 
+
+7 On Law’s firm base the speeder of the Mornings, ths Bull, 
+
+hath entered mighty earth and heaven. 
+
+Great is the power of Varuna and Mitra, which, bright, hath 
+spread in every place its splendour, 
+
+6 Bachi: Might, personified, the Consort of Indra, 
+
+7 The living man ; the worshipper. 
+
+3 The Immortal: the Sun. 
+
+4 Letting her reins drop: perhaps, sending down rays of light. 
+
+'7 The Bull* the Sun, who, as following the Dawns, may be said to urge 
+them onward. 
+
+
+
+
+MTM A f 62.] 
+
+
+WE MgTBDA. 
+
+
+m 
+
+
+HYMN LXIL Indra and Ottos, 
+
+YoiJR well-knoWn prompt activities aforetime needed no im¬ 
+pulse from your faithful servant. 
+
+Where, Indra-Yanina, is now that glory wherewith ye 
+brought support to those who loved you? 
+
+2 This mail) most diligent, seeking after riches, incessantly 
+
+invokes you for your favour. 
+
+Accordant, Indra-Varuna, with Maruts, with Heaven and Earth, 
+hear ye mine invocation. 
+
+3 0 Indra-Yaruna, ours be this treasure, ours.be wealth, Maruts, 
+
+with full store of heroes. 
+
+May the Varutris with their shelter aid us, and Bharati and 
+Hotrli with the Mornings. 
+
+4 Be pleased with our oblations, thou loved of all Gods, Brihas- 
+
+pati; 
+
+Give wealth to him who brings thee gifts. 
+
+5 At sacrifices, with your hymns worship the pure Brihaspati— 
+I pray for power which none may bend— 
+
+6 The Bull of men, whom none deceive, the wearer of each 
+
+shape at will, 
+
+Brihaspati Most Excellent. 
+
+7 Divine, resplendent Pfishan, this our newest hymn of eulogy 
+By us is chanted forth to thee. 
+
+8 Accept with favour this my song, be gracious to the earnest 
+
+thought, 
+
+Even as a bridegroom to his bride. 
+
+
+The hymn consists of sis trichas or triplets, the deities of which are 
+severally (1) Indra and Vanina, (2) Brihaspati, (3) Pvtshan, (4) Savitar, (5) 
+Borna, (6) Mitra and Varuna. 
+
+1 This stanza is difficult on account of the uncertainty of the meaning of 
+thrimdyah in the first line and of sinam in the second. Professor Wilson 
+renders it: ‘ Iudra and Varuna, may these people who are relying upon you, 
+and wandering about (in alarm), sustain no injury from a youthful (adver¬ 
+sary) ; for where is that reputation (you enjoy) on account that you bestow 
+sustenance on your friends ? ’ Professor Ludwig’s translation is to the follow¬ 
+ing effect: 4 These that are counted yours, these whirling weapons, were 
+made not to be hurled at your dependent. Varuiia, Mitra, where is this your 
+glory, wherewith against your friends ye send your missile?’ My version 
+follows Professor Roth’s interpretation in the St. Petersburg Lexicon. 
+
+2 This man : the worshipper. 
+
+3 The VarMrts: guardian Goddesses ; the Consorts of the Gods, accord¬ 
+ing to the Commentator. Bhdratt and Jffotrd: Goddesses presiding over 
+different departments of religious worship. 
+
+4 Brihaspati: Lord of Prayer. . 
+
+
+
+390 THE MG VEDA. IBOOK TIL 
+
+9 May lie who sees all living things, sees them together at a 
+glance,— 
+
+May he, may Pushan be our help. 
+
+10 May wp attain that excellent glory of Savitar the God ; 
+
+So may he stimulate our prayers. 
+
+11 With understanding, earnestly, of Savitar the God we crave 
+Our portion of prosperity. 
+
+12 Men, singers worship Savitar the God with hymn and holy 
+
+rites, 
+
+Urged by the impulse of their thoughts. 
+
+13 Soma who gives success goes forth, goes to the gathering- 
+
+place of Gods, 
+
+To seat him at the seat of Law. 
+
+14 To us and to our cattle may Soma give salutary food, 
+
+To biped and to quadruped. 
+
+15 May Soma, strengthening our power of life, and conquering 
+
+our foes, 
+
+In our assembly take his seat. 
+
+16 May Mitra-Varuna, sapient Pair, bedew our pasturage with 
+
+oil, 
+
+With meath the regions of the air. 
+
+17 Far-ruling, joyful when adored, ye reign through majesty of 
+
+might, 
+
+With pure laws everlastingly. 
+
+18 Landed by Jamadagni's song, sit in the place of holy Law ; 
+l)rink Soma, ye who strengthen Law. 
+
+
+10 This stanza is the S&vitrf, the G&yatri par excellence , * the celebrated verse 
+of the Vedas which forms part of the daily devotions of the Brahmans,, and 
+was first made known to English readers by Sir AV. Jones’s translation of a 
+paraphrastic interpretation ; he renders it, Let us adore the supremacy of that 
+divine sun, the godhead, who ilium mates all, from whom all proceed, to whom 
+all must return, whom we invoke to direct our understandings aright in our 
+progress towards his holy seat.’—AVilson. Bee Riyveda Sanhitd, Vol. III. p. 
+111 . 
+
+13 The gathering-place of Gods: the sacrificial chamber. The seat of Law; 
+the place where sacrifice ordained by eternal Law is performed. 
+
+16 With oil: with clarified butter, with fatness, that is, with fertilizing 
+rain. With month : ur with honey, that is with sweet refreshing dew. 
+
+18 Jainadugiti , may, according to Bay ana, be in tins place an epithet of 
+VFvfunitva, and mean c bv whom the lire lias been kindled ; ’or Jamadugni 
+may be another Uislii and the seer of the hymn. 
+
+
+
+BOOK THE FOURTH. 
+
+
+HYMN L Agni. 
+
+Thee, Agni, have the Gods, ever of one accord, sent hither 
+down, a God, appointed messenger, yea, with their wisdom 
+sent thee down. 
+
+The Immortal, 0 thou Holy One, mid mortal men, the God- 
+devoted God, the wise, have they brought forth, brought 
+forth the omnipresent God-devoted Sage. 
+
+2 As such, 0 Agni, bring with favour to the Gods thy Brother 
+
+Varuna who loveth sacrifice, the Chief who loveth sacrifice, 
+True to the Law, the Aditya who supporteth men, the King, 
+supporter of mankind. 
+
+3 Do thou, 0 Friend, turn hither him who is our Friend, swift 
+
+as a wheel, like two car-steeds in rapid course, Wondrous 1 
+to us in rapid course. 
+
+0 Agni, find thou grace for us with Varuna, with Maruts 
+who illumine all. 
+
+Bless us, thou Radiant One, for seed and progeny, yea, bless 
+us, 0 thou Wondrous God. 
+
+4 Do thou who knowest Varuna, 0 Agni, put far away from us 
+
+the God's displeasure. 
+
+Best Saerificer, brightest One, refulgent, remove thou far 
+from us all those who hate us. 
+
+5 Be thou, 0 Agni, nearest us with succour, our closest Friend 
+
+while now this Morn is breaking. 
+
+Reconcile to us Varuna, be bounteous: enjoy the gracious 
+juice; be swift to hear us. 
+
+6 Excellent is the glance, of brightest splendour, which the 
+
+auspicious God bestows on mortals,— 
+
+The God's glance, longed-for even as the butter, pure, heated, 
+of the cow, the milch-cow’s bounty. 
+
+7 Three are those births, the true, the most exalted, eagerly 
+
+longed-for, of the God, of Agni. 
+
+He came invested in the boundless region, pure, radiant, 
+friendly, mightily resplendent. 
+
+
+This hymn, and the following forty, are ascribed to the Riahi V&madeva, 
+son of Qotama, £ - 
+
+7 Three are those births : the manifestations of Agni in heaven as the Sun , 
+in the firmament as lightning, and on earth as sacrificial and domestic fire. 
+
+
+
+
+'392 THE HYMNS OF [BOOK It. 
+
+8 This envoy joyeth in all seats of worship, borne on his golden 
+
+car, sweet-tongued Invoker: 
+
+Lovely to look on, with red steeds, effulgent, like a feast rich 
+in fopd, joyous for ever. 
+
+9 Allied by worship, let him give man knowledge: by an ex¬ 
+
+tended cord they lead him onward. 
+
+He stays, effectual, in this mortal's dwelling, and the God 
+wins a share in his possessions. 
+
+10 Let Agni—for he knows the way—conduct us to all that he 
+
+enjoys of God-sent riches, 
+
+What all the Immortals have prepared with wisdom, Dyaus, 
+Sire, Begetter, raining down true blessings. 
+
+11 In houses fir 3 t he sprang into existence, at great heaven’s base, 
+
+and in this region's bosom; 
+
+Footless and headless, both his ends concealing, in his Bull's 
+lair drawing himself together. 
+
+12 Wondrously first he rose aloft, defiant, in the Bull's lair, the 
+
+home of holy Order, 
+
+Longed-for, young, beautiful, and far-i*esplendent: and seven 
+dear friends sprang up unto the Mighty. 
+
+13 Here did our human fathers take their places, fain to fulfil 
+
+the sacred Law of worship. 
+
+Forth drave they, with loud call, Dawn's teeming Milch-kine. 
+hid in the mountain-stable, in the cavern. 
+
+14 Splendid were they when they had rent the mountain : others, 
+
+around, shall tell forth this their exploit. 
+
+• They sang their song, prepared to free the cattle : they found 
+the light; with holy hymns they worshipped. 
+
+
+8 Sweet-tongued ; with tasting the oblations ; or, perhaps, pleasant-voiced. 
+
+9 By an extended cord: by virtue of the endless chain or series of regularly 
+performed sacrifices. Effectual ; perfecting the sacrifices, or fulfilling all the 
+desires of the worshipper. 
+
+A share in Ms possessions .* because the wealth of the worshipper depends 
+upon the favour of Agni. 
+
+11 Footless and headless: without distinguishable head or feet. 
+
+His Bull's lair: apparently the fuel in which he grows strong ; according 
+to Sftyana, 4 in the nest of the rain cloud.’ 
+
+12 The home of holy Order: the altar, the place of law-appointed sacrifice. 
+Seven dear friends: seven minor priests ; or the frequently mentioned seven 
+tongues or rays of fire. 
+
+13 Our human fathers; the Angirases. Teeming MUch-Hne: the fays of * 
+light. 
+
+H Splendid; illumined by the recovered rays of light; 
+
+
+
+THE ItfQ VEDA. 
+
+
+HYMN l/J 
+
+
+398 
+
+
+15 Eager, with thought intent upon the booty, the men with 
+
+their celestial speech threw open 
+The solid mountain firm, compact, enclosing, confining Cows, 
+the stable full of cattle. 
+
+16 The Milch-cow's earliest name they comprehended : they found 
+
+the Mother’s thrice-seven noblest titles. 
+
+This the bands knew, and sent forth acclamation : with the 
+Bull’s sheen the Bed One Was apparent. 
+
+17 The turbid darkness fled, the heaven was splendid: up rose 
+
+the bright beam of celestial Morning. 
+
+Sfirya ascended to the wide expanses, beholding deeds of men 
+both good and evil. 
+
+18 Then, afterwards they looked around, awakened, when first 
+
+they held that Heaven-allotted treasure. 
+
+Now all the Gods abide in all their dwellings. Varuna, Mitra, 
+be the prayer effective* 
+
+19 1 will call hither brightly-beaming Agni, the Herald, all-sup¬ 
+
+porting, best at worship. 
+
+He bath disclosed, like the milch-cows’ pure udder, the Soma’s 
+juice when cleansed and poured from beakers. 
+
+20 The freest God of all who should be worshipped, the guest who 
+
+is received in all men’s houses, 
+
+Agni who hath secured the Gods’ high favour,—may he be 
+gracious, to us, Jcitavedas. 
+
+15 The booty : the Cows, the rays of light. Their celestial speech : prayer. 
+
+' 16 The Milch-cow’s: here, according to S&yana,' V&k or Voice, Speech, or 
+especially prayer. It is uncertain what is meant by the Mother's thrice-seven 
+noblest (titles, names, forms, or some similar word being necessarily under¬ 
+stood). Professor Wilson, following S&yana, renders the passage : * knowing 
+the thrice-seven excellent (forms) of the maternal (rhythm)/that is, the twenty- 
+one metres of the Vedas ; or, he adds, the passage may refer f to the ancient 
+nomenclature of cattle, as uttered by the Angirases as EM, surabhi , guggulu, 
+gandhint, etc/ 
+
+With the Bull’s sheen ,* with the splendour of the Sun. The Red One : Tishas 
+or Dawn, 
+
+18 That Heaven-allotted treasure: the recovered rays of light. 
+
+19 Sd-yana’s explanation of the second line of this stanza is different, and 
+Professor Wilson, following him translates : c without milking the pure udder • 
+(of the cow), without purified food of the Soma offered in libation/ implying, 
+according to the Scholiast, * that no offering is made to Agni on the occasion ; 
+praise alone is addressed to him/ Nd, in the Veda, it may be remembered, 
+means both not and Wee, and in some passages it is difficult to determine in 
+which of its senses the word is to be taken. 
+
+
+
+
+m 
+
+
+THE HYMNS OF 
+
+
+[BOOK IV, 
+
+
+HYMN II. Agni. 
+
+The Faithful One, Immortal among mortals, a God among 
+the Gods, appointed envoy, 
+
+Priest, best at worship, must shine forth in glory: Agni shall 
+be raised high with man’s oblations. 
+
+2 Born for ns here this day, 0 Son of Vigour, between both 
+
+races of born beings, Agni, 
+
+Thou farest as an envoy, having harnessed, Sublime One ! 
+thy strong-muscled radiant stallions. 
+
+3 I laud the ruddy steeds who pour down blessing, dropping 
+
+oil, fleetest through the thought of Order. 
+
+Yoking red horses to and fro thou goest between you Deities 
+and mortal races. 
+
+4 Aryaman, Mitra, Variina, and Indra with Vishnu, of the 
+
+Gods, Maruts and Asvins— 
+
+These, Agni, with good car and steeds, bring hither, most 
+bountiful, to folk with fair oblations. 
+
+5 Agni, be this our sacrifice eternal, with brave friends, rich in 
+
+kine and sheep and horses, 
+
+Bich, Asura! in sacred food and children, in full assembly, 
+wealth broad-based and during. 
+
+6 The man who, sweating, brings for thee the fuel, and makes 
+
+his head to ache, thy faithful servant,— 
+
+Agni, to him be a self-strong Protector: guard him from all 
+who seek to do him mischief. 
+
+7 Who brings thee food, though thou hast food in plenty, wel¬ 
+
+comes his cheerful guest and speeds him onward, 
+
+Who kindles thee devoutly in his dwelling,—to him be 
+wealth secure and freely giving. 
+
+8 Whoso sings praise to thee at eve or morning, and, with 
+
+oblation, doth the thing thou lovest,— 
+
+In his own home, even as a gold-girt courser, rescue him from 
+distress, the bounteous giver. 
+
+9 Whoso brings gifts to thee Immortal, Agni, and doth thee 
+
+service with uplifted ladle,—■ 
+
+Let him not, sorely toiling, lose his riches; let not the sinner’s 
+wickedness enclose him. 
+
+.2 Between both raoes of born beings; between Gods and men, the Gods also 
+being called jdtSh or born, as sons of Heaven and Earth. 
+
+3 The thought of Order: the thought of Law-appointed sacrifice. 
+
+You Deities ; the Gods of whom thou, Agni, art one. 
+
+6 Makes his head to ache; with the load of wood which he carries on it. 
+
+7 Freely giving: enabling tile possessor to be bountiful in turn. 
+
+
+
+
+MYMN 2 .] 
+
+
+THE JUG VEDA. 
+
+
+395 
+
+
+10 Whose well-wrought worship thou acceptest, Agni, thou God 
+
+a mortals gift, thou liberal Giver,— 
+
+Dear be his sacrifice to thee, Most Youthful! and may we 
+strengthen him when he adores thee. 
+
+11 May he who knows distinguish sense and folly of men, like 
+
+straight'and crooked backs of horses. 
+
+Lead us, 0 God, to wealth and noble offspring: keep penury 
+afar and grant us plenty. 
+
+12 This Sage the Sages, ne’er deceived, commanded, sotting 
+
+him down in dwellings of the living. 
+
+Hence mayst thou, friendly God, with rapid footsteps behold 
+the Gods, wonderful, fair to look on. 
+
+13 Good guidance hast thou for the priest, 0 Agni, who, 
+
+Youngest God ! with out-poured Soma serves thee. 
+
+Paxler of men, thou joyous God, bring treasure splendid and 
+plentiful to aid the toiler. 
+
+14 Now all that we, thy faithful servants, Agni, have done with 
+
+feet, with hands, and with our bodies, 
+
+The wise, with toil, the holy rite have guided, as those who 
+frame a car with manual cunning. 
+
+15 May we, seven sages first in rank, engender, from Dawn the 
+
+Mother, men to be ordainers. 
+
+May we, Angirases, be sons of Heaven, and, radiant, burst 
+the wealth-containing mountain. 
+
+16 As in the days of old our ancient Fathers, speeding the work 
+
+of holy worship, Agni, 
+
+11 He who knows: the wise Agni. Like straight and crooked backs: 
+
+asvdndm } of horses, is supplied by S ay ana; as a horse-keeper or groom 
+il!"! between well-shaped and ill-shaped backs. Keep penury afar: 
+
+I f, "„v. Roth in his interpretation of ditini and dditim in this 
+
+passage. Professor Wilson, following S fry ana, translates: * be bountiful to the 
+liberal giver ; shun him who gives not.’ ‘'Give us this life on earth, keep off 
+the life to come.’— Max Muller. 
+
+12 This Sage: Agni. The Sages : the other Gods, Commanded: ordered 
+to become a priestly herald or invoker. With' rapid footsteps: I follow 
+S&yana ; but the correctness of his explanation is doubtful. According to 
+Pischel, padbhih here means ‘ with (thine) eyes.’ 
+
+15 ‘Again, through the identification of the fathers with the light they are 
+
+brought into connection with the metaphor'of generation.The fathers 
+
+are united with the Dawn, and desire with her to beget male children. In a 
+liymn to Soma they are mentioned along with the morning Sun as having 
+placed the germ in the earth ; and the fruitfulness of heaven and earth, 
+which give birth to gods and men, is Tlescribed as produced by the fathers.’— 
+Wallis, Cosmology of the Rigrcda , p. 72. . e 
+
+The wealth-containing mountain: the cloud with its store of rain, or the 
+cave in which the cow’s or rays of light were imprisoned. 
+
+
+
+m THE HYMNS OP [BOOK TV* 
+
+Sought pure light and devotion, singing praises; they cleft 
+the ground and made red Dawns apparent. 
+
+1? Gods, doing holy acts, devout, resplendent, smelting like ore 
+theiv human generations, 
+
+Enkindling Agni and exalting Indra, they came encompassing 
+the stall of cattle. 
+
+18 Strong One! he marked them—-and the Gods before them— 
+
+like herds of cattle in a foodful pasture. 
+
+There they moaned forth their strong desire for mortals, to 
+aid the True, the nearest One, the Living. 
+
+19 We have worked for thee, we have laboured nobly—bright 
+
+Dawns have shed their light upon our worship— 
+
+Adding a beauty to the. perfect Agni, and the God’s beauteous 
+eye that shines for ever. 
+
+20 Agni, Disposer, we have sung these praises to thee the Wise : 
+
+do thou accept them gladly. 
+
+Blaze lip on high and ever make us richer. Give us great 
+wealth, 0 thou whose boons are many. 
+
+HYMN IIL Agni. 
+
+Win, to assist you, Rudra, Lord of worship, Priest of both 
+worlds, effectual Sacrificer, 
+
+Agni, invested with his golden colours, before the thunder 
+strike and lay you senseless. 
+
+2 This shrine have we made ready for thy coming, as the fond 
+
+dame attires her for her husband. 
+
+* Performer of good work, sit down before us, invested while 
+these flames incline to meet thee. 
+
+3 A hymn, 0 Priest, to him who hears, the gentle, to him who 
+
+looks on men, exceeding gracious, 
+
+A song of praise sing to the God Immortal, whom the stone, 
+presser of the sweet juice, worships. 
+
+
+' 17 Gods r the godlike Angirases. SmeCtmg like ore: purifying their hum¬ 
+anity, as ore is purified by smelting. 
+
+18 Strong One: 0 mighty Agni, He marked them: Indra saw the kine of 
+the Angirases, the stolen rays of light. The True , the Nearest One , the Living : 
+Agni appears to be meant. - 
+
+J Rudra: here meaning Agni. Before the thunder strike: before death 
+overtakes you. Professor Ludwig refers to the Atharvaveda, XII. 2. 9, where 
+Agni Kravy&d, or Agni in his most terrific form, is spoken of as the God of 
+Death who stupefies men with his thunderbolt. 
+
+2 The fames: there is no substantive in the text. S&yana supplies ( flames or 
+songs of praise,’ or‘ ladles’ may be the word understood. Professor Ludwig 
+supplies visah or prajdh * families or people,’ and Professor Grassxnann 
+i libations,' 
+
+
+
+
+HYMN 3.] TIIE RIG VEDA, 3.97 
+
+4 Even as true knower of the Law, 0 Agni, to this our solemn 
+
+rite be thou attentive. 
+
+When shall thy songs of festival be sung thee ? When is thy 
+friendship shown within our dwelling ? s 
+
+5 Why this complaint to Vanina, 0 Agni? And why to 
+
+Heaven ? for what is our transgression ? 
+
+How wilt thou speak to Earth and bounteous Mitra % What 
+wilt thou say to Aryaman and Bhaga ? 
+
+6 What, when thou blazest on the lesser altars, what to the 
+
+mighty Wind who comes to bless us, 
+
+True, circumambient % what to Earth, 0 Agni, what wilt 
+thou say to man-destroying Rudra ? 
+
+7 How to great Pushan who promotes our welfare,—to honoured 
+
+Rudra what, who gives oblations ? 
+
+What sin of ours to the far-striding Vishnu, what, Agni, wilt 
+thou tell the Lofty Arrow. 
+
+' 8 What wilt thou tell the truthful band of Maruts, how ansv r er 
+the great Sun when thou art questioned ? 
+
+Before the Free, before the Swift, defend us: fulfil heaven’s 
+work, all-knowing Jata vedas. 
+
+9 I crave the cow’s true gift arranged by Order: though raw, 
+she hath the sweet ripe juice, 0 Agni. 
+
+Though she is black of hue with milk she teemeth, nutritious, 
+brightly shining, all-sustaining. 
+
+10 Agni the Bull, the manly, hath been sprinkled with oil upon 
+his back, by Law eternal. 
+
+He who gives vital power goes on unswerving. Prisni the 
+Bull hath milked the pure white udder. 
+
+
+5 Why this complaint ; why dost thou accuse us of sin ? 
+
+0 On the lesser altars : on the dMshnyAs, sH cover¬ 
+ed with sand on which the fire is placed. .‘.V. ■■ ■' , ; y of 
+
+wicked men, says the Scholiast. Rudra is generally represented as a bene¬ 
+volent God. 
+
+7 The Lofty Arrow: the lightning. 
+
+8 How answer the great &un: the sense of stanzas 5—8 appears to be, as 
+
+Prof'™-" T.' ' 1 " .** bserves : thou hast no grounds for complaining of us to 
+any : y i >: ; be, rather, our advocate if Surya comes forward as our 
+
+accuser. 
+
+Before the Free, befm'e the Swift: the Sun. 
+
+9 The first, line is difficult. ( I solicit the milk of the cow essential for the 
+sacrifice.’—Wilson. Though raw: this opposition of the uncooked cow and 
+the milk cooked or ripened in her udder has been noticed before. See .1, 62. 9. 
+
+10 Prisni: here said to he Surya or the Sun, whp draws his light from the 
+sky. But see Bcnfey, Vedica und Verwandtes, pp, 71, 75. 
+
+
+
+398 THE HTMNS OF {BOOK 1\\ 
+
+11 By Law the Angirases cleft the rock asunder, and sang their 
+
+hymns- together with the cattle. 
+
+Bringing great bliss the men encompassed Morning ; light 
+was# apparent at the birth of Agni.' 
+
+12 By Law the Immortal Goddesses the Waters, with meath-rich 
+
+waves, 0 Agni, and uninjured, 
+
+Like a strong courser lauded in his running, sped to flow 
+onward swiftly and for ever, 
+
+,13 Go never to the feast of one who harms us, the treacherous 
+neighbour or unworthy kinsman. 
+
+Punish us not for a false brother’s .trespass. Let us not feel 
+the might of friend or foeman. 
+
+li 0 Agni, keep us safe with thy protection, loving us, honoured 
+God ! and ever guarding. 
+
+Beat thou away, destroy severe affliction : slay e’en the demon 
+when he waxes mighty, 
+
+15 Through these our songs of praise he gracious, Agni; moved 
+
+by our prayers, 0 Hero, touch our viands. 
+
+Accept, 0 Angiras, these our devotions, and let the praise 
+which Gods desire address thee. 
+
+16 To thee who knowest, Agni, thou Disposer, all these wise 
+
+secret speeches have I uttered, 
+
+Sung to thee, Sage, the charming words of wisdom, to thee, 
+0 Singer, with my thoughts and praises. 
+
+HYMN IY. Agni. 
+
+Put forth like a wide-spreading net thy vigour; go like a 
+mighty King with his attendants. 
+
+Thou, following thy swift net, shootest arrows: transfix the 
+fiends with darts that burn most fiercely. 
+
+■ 2 Forth go in rapid flight thy whirling weapons : follow them 
+closely, glowing in thy fury. 
+
+Spread with thy tongue the wdnged flames, 0 Agni; unfet¬ 
+tered, cast thy firebrands all around thee. 
+
+3 Send thy spies fonvard, fleetest in thy motion; he, ne’er de¬ 
+ceived, the guardian of this people 
+From him who, near or far, is bent on evil, and let no trouble 
+sent from thee o’ercome us. 
+
+
+This hymn is said by S&yana to be addressed to Agni as slayer’ of tlie Rak- 
+shasas, that is, as God of the fire with which the immigrant Aryans burnt the 
+jungle, drove back the hostile aborigines, and cleared the ground for encamp¬ 
+ment or permanent settlement. 
+
+3 Thy spies; thy first flames, sent forward as if to reconnoitre. 
+
+
+
+TI1B R1QVBDA. 
+
+
+399 
+
+
+tlYMX 4.] 
+
+4 Bise up, 0 Agni, spread thee out before us: burn down our 
+
+foes, thou who hast ^sharpen ed arrows. 
+
+Him, blazing Agni! wEo’worked us mischief, consume 
+thou utterly like dried-up stubble. * 
+
+5 Eise, Agni, drive off those w r ho fight against us : make mani¬ 
+
+fest thine own celestial vigour. 
+
+Slacken the strong bows of the demon-driven: destroy our 
+foemen whether kin or stranger. 
+
+G Most Youthful God, he knoweth well thy favour who gave an 
+impulse to this high devotion. 
+
+All fair days and magnificence of riches hast thou beamed 
+forth upon the good man’s portals. 
+
+• 7 Blest, Agni, he the man, the liberal giver, who with his lauds 
+and regular oblation 
+
+Is fain to please thee for his life and dwelling. May all his 
+days be bright: he this his longing. 
+
+8 I praise thy gracious favour: sing in answer. May this my 
+
+song sing like a loved one with thee. 
+
+Lords of good steeds and cars may we adorn thee, and day by 
+day vouchsafe thou us dominion. 
+
+9 Here of free choice let each one serve thee richly, resplendent 
+
+day by day at eve and morning. 
+
+So may -we honour thee, content and joyous, passing beyond 
+the glories of the people. 
+
+10 Whoso with good steeds and fine gold, 0 Agni, comes nigh 
+
+thee on a car laden with treasure, 
+
+His Friend art thou, yea, thou art his Protector whose joy it 
+is to entertain thee duly. 
+
+11 Through words and kinship 1 destroy the mighty: this power 
+
+I have from Gotama my father. 
+
+Mark thou this speech of ours, 0 thou Most Youthful, Friend 
+of the House, exceeding wise, Invoker. 
+
+12 Knowing no slumber, speedy and propitious, alert and ever 
+
+friendly, most unwearied, 
+
+May thy protecting powers, unerring Agni, taking their places 
+here, combined, preserve us. 
+
+
+5 The demon-driven : those whom evil spirits incite to attack us. 
+
+8 Sing in answer : with the auspicious sound of thy crackling flames. 
+
+11 Through words and "kinship: that is, through my close alliance with 
+Agni, effected by the prayers with which my fathers and I have worshipped 
+him. 
+
+The mighty; the R&ksli&sas or demons; according to S&yansu 
+
+
+
+400 TEE HYMNS OF [BOOK IV • 
+
+13 Thy guardian rays,, 0 Agni, when they saw him, preserved 
+blind M&mateya from affliction. 
+
+Lprd of all riehes, he preserved the' pious : the foes who fain 
+would harm them did no mischief, 
+
+li Jiided by thee with thee may we be wealthy, may we gain 
+strength with thee to guide us onward. 
+
+Fulfil the words of both, 0 Ever Truthful: straightway do 
+this, thou God whom pow r er emboldens. * v, 
+
+15 0 Agni, with this fuel will we serve thee; accept the laud we 
+sing to thee with favour. 
+
+Destroy the cursing B&kshasas; preserve, us, 0 rich in friends, 
+from guile and scorn and slander, 
+
+HYMN V. " Agni. 
+
+How shall we give with one accord oblation to Agni, to 
+V^svinara the Bounteous 1 
+
+-<xxeat light, with full high growth hath he uplifted, and, as 
+
+' , %,a pillar bears the roof, sustains it. 
+
+% Beproach not him who, God and self-reliant, vouchsafed this 
+bounty unto me a mortal,— 
+
+Deathless, disceraer, wise, to me the simple, Vaisv&nara most 
+manly, youthful Agni. 
+
+3 Sharp-pointed, powerful, strong, of boundless vigour, Agni 
+who knows the lofty hymn, kept secret ' „ 
+
+As the lost milch-cow’s track, the doubly Mighty,—he hath 
+declared to me this hidden knowledge. 
+
+A May be with sharpened teeth, the Bounteous Giver, Agni, 
+consume with flame most fiercely glowing' 
+
+Those who regal'd not Varuna’s commandments and the dear 
+stedfast laws of sapient Mitra. 
+
+13 This stanza has occurred before, I. 147. 3. Blind M&niateya: the Kiaiu 
+Dirghafcamas. Lord of all riches : Agni. 
+
+1R The words of both: the wishes of Gods and men. S&yana gives a differ¬ 
+ent explanation, and Prpfessor Wilson translates accordingly ; c destroy both 
+(sorts of calumniators.)’’ 
+
+’ The Rishi V&madeva, as Professor Roth observes, 4 professes to make 
+known a mysterious and recondite wisdom, which had been revealed to him 
+
+by Agni,’ and the language of the hymn is correspondingly difficult and 
+obscure. 
+
+'' 1 Vaisvdmra t common God of all Aryan men. 
+
+ft This bounty: the gift of this mysterious knowledge., 
+
+
+EYMiV 5 ,] 
+
+
+TEE 111 GVED A. 
+
+
+401 
+
+
+5 Like you^Vu 1 _,w?ispu_ w- fh^" 4 - b^y^ m Y.\. : 
+
+w^crte-..'r! - :•.■■!' ■ : :'TT"T... 
+
+They wli - ' .:'i -in, :L.yLv,(^o-- 
+
+der%d this abysmal station. 
+
+6 To me, weak, innocent, thou, luminous Agni,hast boldly given 
+
+as ’twere a heavy burthen, 
+
+This Prishtha hymn, profound 'and strong and mighty, of 
+seven elements, and with offered dainties. 
+
+7 So may' our song that purifies, through wisdom reach in a 
+
+moment him the Universal, 
+
+Established on the height, on earth’s best station, above the 
+beauteous grassy skin of Prism. 
+
+8 Of this my speech what shall I utter further 2 They indicate 
+
+the milk stored up in secret 
+
+When they have thrown as ’twere the cows’ stalls open. The 
+Bird protects earth’s best and well-loved station. 
+
+9 This is the Great Ones’ mighty apparition which from of pld 
+
+the radiant Cow hath followed. 
+
+This, shining brightly in the place of Order, swift, hasting 
+on in secret, she discovered. 
+
+10 He then who shone together with his Parents remembei’ed 
+Prisni’s fair and secret treasure, 
+
+Which, in the Mother Cow’s most lofty station, the Bull’s 
+. tongue, of the flame bent forward, tasted. 
+
+
+5 This abysmal station; that is, says S&yana, narakasthdnam or hell. The 
+wicked are the cause of the existence of the place of punishment prepared 
+for them. 
+
+0 This Prishtha hymn: Prishtha is the name of a particular arrangement 
+of S&mans employed at the mid-day oblation. 
+
+7 The Universal: Vaisvftnara Agni. Established on the height: according 
+to this conjectural translation, "which follows a suggestion of Professor 
+Ludwig, the reference is to Agni placed on the altar, above the surface of the 
+earth (Prisni). But the meaning of jdbd.ru (on the height ?) • is uncertain. 
+Professor Wilson translates: 4 whose swift-ascending brilliant (orb) is sta¬ 
+tioned on the east of the earth, to mount, like the sun, above the immove¬ 
+able heaven.’ 
+
+8 This stanza appears to allude to the Angirases recovering the lost rays 
+of light, the milk stored up in secret . The Bird; the Sun who flies thrpugb 
+heaven. 
+
+9 The Great Ones ’ mighty apparition: the solar orb ; the Great Ones being 
+the Sun’s rays. The radiant Cow: Ushas or pawn who disoovers the Sun as 
+he travels in secret, or by night, from west to east, and follows him till he Is 
+about to rise. 
+
+10 He: Agni. Ills Parents : Heaven and Earth. Prisni is the Cow whose 
+
+milk .is used in the oblation which Agni, the Bull, devours. ' 
+
+26 
+
+
+
+' m VUE HYMNS OF [BOOK IV* 
+
+11 With reverence I declare the Law, 0 Agni; what is, comes 
+
+by thine order, J&ta vedas. 
+
+Of this, whate’er it be, thou art the Sovran; yea, all the 
+wealth that is in earth or heaven. 
+
+12 What is our wealth therefrom, and what our treasure? Tell 
+
+us, 0 Jatavedas, for thou knowest, 
+
+What is our best course in this secret passage: we, unre¬ 
+proached, have reached a place far distant. 
+
+13 What is the limit, what the rules, the guerdon ? Like fleet- 
+
+foot coursers speed we to the contest 
+When will the Goddesses, the Immortars Spouses, the Dawns, 
+spread over us the Sun-God’s splendour fc 
+
+14 Unsatisfied, with speech devoid of vigour, scanty and frivolous 
+
+and inconclusive, 
+
+Wherefore do they address thee here, O Agni ? Let these who* 
+have no weapons suffer sorrow. 
+
+15 <; ,The 7 * majesty of him the Good, the Mighty, aflame*, hath 
+shone for glory in the dwelling. 
+
+He,' clothed in light, hath shone most fair to look on, wealthy 
+in boons,, as a home shines with riches. 
+
+HYMN YL Agm. 
+
+Priest of our rite, stand up erect, 0 Agni, in* the Gods’ ser¬ 
+vice best of sacrifices, 
+
+For over every thought thou art the Euler: thou furtherest 
+e’en the wisdom of the pious. 
+
+2’ He was set down mid men as. Priest -unerring, Agni, wise, 
+welcome in our holy synods. 
+
+Like Savitar he hath lifted up his splendour, and like a 
+builder raised his smoke to heaven. 
+
+3 The glowing ladle*, filled with oil, is lifted: choosing Gods’ 1 
+service to the right he circles. 
+
+Eager he rises like the new-wrought pillar which, firmly set 
+and fixed, anoints the victims. 
+
+When sacred grass is strewn and Agni kindled, the Adhvaryu 
+rises to his task rejoicing. 
+
+Agni the Priest, like one who* tends the cattle, goes three 
+times round, as from of old he wills it. 
+
+14 These who have no weapons: who are unprovided with the necessary 
+elements of sacrifice, and therefore unable to please Agni. 
+
+2 Like a builder : as- the builder of a house raises a pillar. 
+
+3 To the right he circles; is carried round to the altars. Anoints the 
+victims: smears them with the clarified- butter with which it (the sacrificial 
+post) has been previously anointed. 
+
+
+
+TME RIGVEDA. 
+
+
+BY MX T.J 
+
+
+m 
+
+
+5 Agni himself, the Priest, with measured motion, goes round, 
+
+with sweet speech, cheerful, true to Order. 
+
+His fulgent flames run forth like vigorous horses: all crea¬ 
+tures are affrighted when he blazes. ’ • 
+
+6 Beautiful and auspicious is thine aspect, 0 lovely Agni, ter*- 
+
+rible when spreading. 
+
+Thy splendours are not covered by the darkness : detraction 
+leaves no stain upon thy body. 
+
+7 Naught hindered his production, Bounteous Giver: his Mother 
+
+and his Sire wei’e free to send him. 
+
+Then as a Friend benevolent, refulgent, Agni shone forth in 
+human habitations. 
+
+8 He, Agni, whom the twice-five sisters, dwelling together, in 
+
+the homes of men engendered, 
+
+Bright like a spear’s tooth, wakened in the morning, with 
+powerful mouth and like an axe well-sharpened. 
+
+9 These thy Bay Coursers, Agni, dropping fatness, ruddy and 
+
+vigorous, speeding straightly forward, 
+
+And red steeds, wonderful, of mighty muscle, are to this 
+service of the Gods invited: 
+
+10 These brightly-shining flames of thine, 0 Agni, that move for 
+
+ever restless, all-subduing, 
+
+Like falcons hasting eagerly to the quarry, roar loudly like 
+the army of the Maruts. 
+
+11 To thee, 0 flaming God, hath prayer been offered.. Let the 
+
+priest laud thee: give to him who worships. 
+
+Men have established Agni as Invoker, fain to adore the 
+glory of the living. 
+
+HYMN VII. Agm* 
+
+Here by ordainers was this God appointed first Invoker, best 
+at worship, to he praised at rites; 
+
+Whom Apnavana and the Bhrigus caused to shine bright-, 
+coloured in the wood, spreading from home to home. 
+
+
+7 His Mother and Ms Sire: Earth and Heaven. To send Mm: to be 
+messenger between men and Gods. 
+
+8 The twice-five sisters: the priest's fingers which produce the sacrifiexal fire*? 
+
+9 Bay Coursers: haritah ; Hants; the prototype (the word being femmiue) 
+of the Greek c Charites.' ’ See M. Miiiter, Chips from a German Workshop, 
+IV. 141 (new edition). 
+
+11 The glory of the living: Agni as Har&Jansa, the Praise or Glory of Men. * 
+
+1 Mere: at this ceremony. Ordainers: the regulators of the sacrifice* 
+Aphavdna : a Ilishi of the family of Bhrjgu. 
+
+
+
+
+404 TH& jbLxtoJSto Ol [bOOxx lY, 
+
+2 When shall thy glory as a God, Agni, be suddenly shown 
+
+forth ? 
+
+For mortal men have held thee fast, adorable in all their 
+homes, 
+
+3 Seeing thee faithful to the Law, most sapient, like the starry 
+
+heaven, 
+
+Illumining with cheerful ray each solemn rite in every house. 
+
+4 Viv&sv&n’s envoy living men have taken as their ensign, swift, 
+The ruler over all mankind, moving like Bhrigu in each home. 
+
+5 Him the intelligent have they placed duly as Invoking Priest, 
+. Welcome, with sanctifying flame, best worshipper, with seven- 
+v fold might ] 
+
+. 6 In his Eternal Mothers, in the wood, concealed and unapproa-* 
+ched; 
+
+Kept secret though his flames are bright, seeking on all sides, 
+quickly found, 
+
+; 7 That,, as food spreads forth in this earthly udder, Gods may 
+rejoice them in the home of Order, 
+
+'Great Agni, served with reverence and oblation, flies ever to 
+the sacrifice, the Faithful. 
+
+8 Bird of each rite, skilled in an envoy’s duties, knowing both 
+
+worlds and that which lies between them, 
+
+Thou goest from of old a willing Herald, knowing full well 
+heaven’s innermost recesses. 
+
+9 Bright' God, thy path is black; light is before thee: thy 
+
+moving splendour is the chief of wonders. 
+
+When she, yet unimpregnate, hath conceived thee, even When 
+newly born thou art an envoy. 
+
+10 Yet newly born, his vigour is apparent when the wind blows 
+upon his fiery splendour. 
+
+His sharpened tongue he layeth on the brushwood, and with 
+his teeth e’en solid food Qonsqmethr 
+
+4 Vivasvdn’s envoy ,* according to S$yana, the messenger of the worshipper. 
+Moving like Bhrigu; or shining; Bhrigu being originally a personification 
+of lightning. 
+
+5 Sevenfold might: A'gni’s seven flames. 
+
+6 Eternal Mothers : the Celestial Waters. Seeking on all sides • roaming at 
+will in search of food* 
+
+7 In this earthly wider ; here on earth, and especially at the altar from 
+which oblations come. Only when the elements of sacrifice are forthcoming 
+can Agni invite ,ai)d bring the Gods. The hoyne of Order ; the place of law-* 
+ordained sacrifice. 
+
+“8 'Bird of each rite : attending all sacrifices. That which lies between them* 
+the firmament or mid-air between heaven and earth. 
+
+9 She , get uhivipfpgnate : the piece of wood in which fire is produced, 
+
+
+
+ftfMN 9.] ' ' THfi RIG VEDA. 40& 
+
+11 When he hath borne off food with swift flame swiftly, strong 
+Agni makes himself a speedy envoy, 
+
+Follows the rustling of the wind, consuming, and courser-like, 
+speeds, drives the swift horse onward. • 
+
+HYMN VIIL Agni. 
+
+Your envoy who possesses all, Immortal, bearer of your gifts, 
+Best worshipper, I woo with song. 
+
+2 He, Mighty, knows the gift of wealth, he knows the deep 
+
+recess of heaven: 
+
+He shall bring hitherward the Gods. 
+
+3 He knows, a God himself, to guide Gods to the righteous in 
+
+his home : 
+
+He gives e’en treasures that we love. 
+
+4 He is the Herald: well-informed, he doth his errand to and 
+
+fro, 
+
+Knowing the deep recess of heaven. 
+
+5 May we be they who gratify Agni with sacrificial gifts, 
+
+Who cherish and enkindle him. 
+
+6 Illustrious for wealth are they, and hero deeds, victorious, 
+
+Who have served Agni reverently. 
+
+7 So unto us, day after day, may riches craved by many come, 
+And power and might spring up for us. 
+
+8 That holy Singer in his strength shoots forth his arrows 
+
+swifter than 
+
+The swift shafts of the tribes of men. 
+
+HYMN IX. Agni. 
+
+Agni, show favour ; great art thou who to this pious man art 
+come, 
+
+To seat thee on the sacred grass. 
+
+
+11 W/ien he hath borne off food: I follow S;tyana, but am not satisfied with 
+his explanation. Courser-like; Agni, himself a courser, drives on the wind as 
+it were a courser. Professor Ludwig suggests that drvd here may mean a 
+rider, not a courser. 
+
+2 Knows the gift of wealth: how to enrich his worshippers. ' ; 
+
+4 Doth his errand to a/nd fro : boars to the Gods the prayers, praises, and 
+oblations of their worshippers, and brings them down to the sacrifice. . 
+
+8 That holy Singer: Agni the Priest. The stanza is difficult. Professor 
+Wilson, following S&yana, translates : ‘ May the wise Agni entirely obviate' 
+by his power the removeable (ills) of men the descendants of Mann,’ I have 
+adopted Professor Ludwig’s interpretation. 
+
+
+
+
+m THE HYMNS OF [BOOK IV. 
+
+2 May he the Immortal, Helper, hard to be deceived among 
+
+mankind, 
+
+Become the messenger of all. 
+
+3 Around the altar is he led, welcome Chief Priest at solemn 
+
+rites, 
+
+* Or as the Potar sits him down. 
+
+4 Agni in fire at sacrifice, and in the house as Lord thereof, 
+
+And as a Brahman takes his seat. 
+
+5 Thou comest as the guide of folk who celebrate a sacrifice, 
+And to oblations brought by men. 
+
+6. Thou servest as his messenger whose sacrifice thoti lovest 
+well, 
+
+To bear the mortars gifts to heaven. 
+
+7 Accept orir solemn rite; be pleased, Augiras, with our 
+
+sacrifice: 
+
+Give ear and listen to our call. 
+
+8 May thine inviolable car, wherewith thou guardest those 
+
+who give, 
+
+Cometiear to us from every side. 
+
+HYMN X. # Agni. 
+
+Tins day with praises, Agni, we bring thee that which thou 
+lovest. 
+
+Right judgment, like a horse, with our devotions. 
+
+2 For thou hast ever been the Car-driver, Agni, of noble 
+Strength, lofty sacrifice, and rightful judgment. 
+
+3 Through these our praises come thou to meet us, bright as 
+
+the sunlight, 
+
+0 Agni, well disposed, with all thine aspects. 
+
+4 Now may we serve thee singing these lauds this day to thee, 
+
+Agni. 
+
+Loud as the voice of Heaven thy blasts are roaring. 
+
+5 Just at this time of the day and the night thy look is the 
+
+sweetest: 
+
+It shineth near us even as gold for glory. 
+
+6 Spotless thy body, brilliant as gold, like clarified butter: 
+
+This gleams like gold on thee, 0 Self-dependent. 
+
+5 Chief Prie&t: Hotar, the presenter of the oblation. The Potar * literally, 
+Cleanser or Purifier, another of the sixteen priests usually employee!. 
+
+4 I read ntdgnd as proposed by Prof. Max Muller and Prof. Ludwig m place 
+of the almost impossible utd gnffh of the text. ^ 
+
+2 Oar-driver : promoter, 
+
+6 Thk ,* thy splendour, 
+
+
+
+HYMN 12 ;] f ' THE RIGYEI)A . > 4,07 
+
+.7 All hate and mischief, yea, if committed, Agni, thou turnest, 
+Holy One, from the man who rightly worships. 
+
+- 8 Agni, with you Gods, prosperous be our friendships and kin¬ 
+ships. . • 
+
+Be this our bond here by this place, thine altar. 
+
+HYMN XI. Agni. 
+
+Thy blessed majesty, victorious Agni, shines brightly in the 
+neighbourhood of Shrya. 
+
+Splendid to see, it shows even at night-time, and food is fair 
+to look on in thy beauty. 
+
+2 Agni, disclose his thought for him who singeth, the well, 
+
+Strong God ! while thou art praised with fervour. 
+
+Vouchsafe to us that powerful hymn, 0 Mighty, which, Ra¬ 
+diant One ! with all the Gods thou lovest. 
+
+3 From thee, 0 Agni, springs poetic wisdom, from thee come 
+
+thoughts and hymns of praise that prosper; 
+
+From thee flows wealth, with heroes to adorn it, to the true¬ 
+hearted man who gives oblation. 
+
+4 From thee the hero springs who wins the booty, bringer of 
+
+help, mighty, of real courage. 
+
+From thee comes wealth, sent by the Gods, bliss-giving; 
+Agni, from thee the fleet impetuous charger, 
+
+5 Immortal Agni, thee whose voice is pleasant, as first in rank, 
+
+as God, religious mortals 
+
+Invite with hymns; thee who removest hatred, Friend of the 
+Home, the household’s Lord, unerring. 
+
+6 Far from us thou removest want and sorrow, far from us all 
+
+ill-will when thou protectest. 
+
+t Son of Strength, Agni, blest is he at evening, whom thou as 
+God attendest for his welfare. 
+
+HYMN XII. Agni. 
+
+Whoso enkindles thee, with lifted ladle, and thrice this day 
+offers thee food, 0 Agni, 
+
+May he excel, triumphant through thy splendours, wise , 
+through thy mental power, 0 Jatavedas. 
+
+
+: 8 This altar: literally, this udder; that is, the place whence oblations 
+proceed. 
+
+1 In th$ neighbourhood of Sttrya ; by day, in the sunshine. 
+
+2 The well: the source of sacred song. ’ , 
+
+4 The hero; or the strong horse. ' 
+
+
+
+
+m THE. HYMNS OF [BOOK IK 
+
+2 Whoso with toil and trouble brings thee fuel, serving the 
+
+majesty of mighty Agni, 
+
+He, kindling thee at evening and at morning, prospers, and 
+comes to wealth, and slays his foemen. 
+
+3 Agni is Master of sublime dominion, Agni is Lord of strength 
+- and lofty riches. 
+
+Straightway the self-reliant God, Most Youthful, gives trea¬ 
+sures to the mortal who adores him. 
+
+4 Most Youthful God, whatever sin, through folly, we here, as 
+
+htiman beings, have committed, 
+
+In sight of Aditi make thou us sinless : remit, entirely, Agni, 
+our offences. 
+
+5 Even in the pi^esence of great sin, 0 Agni, free us from prison 
+
+of the Gods or mortals. 
+
+Never may we who are thy friends be injured : grant health 
+« and strength unto our seed and offspring. 
+
+6 Even as ye here, Gods Excellent and Holy, have loosed the 
+
+cow that by the foot was tethered, 
+
+So also set us free from this affliction: long let our life, 0 
+Agni, be extended. 
+
+HYMN XIII. Agni. 
+
+Agni hath looked, benevolently-minded, on the wealth-giving 
+spring of radiant Mornings. 
+
+Come, Asvins, to the dwelling of the pious: Surya the God is 
+rising with his splendour. 
+
+2 Savifcar, God, hath spread on high his lustre, waving his flag 
+like a spoil-seeking hero. 
+
+Theiv stablished way go Yaruna and Mitra, what time they 
+make the Sun ascend the heaven. 
+
+
+4 Aditi: apparently the great omnipresent Power which controls the 
+forces of the universe, and from, which no sins are hidden. 
+
+5 Prison of the Gods or mortals: actual imprisonment by men and 
+corresponding chastisement by the Gods, 
+
+, 6- The cow .* the cow-buffalo, tied to a post, representing symbolically the 
+man,who is in the bonds'of sin. Of. X. 126. 6. 
+
+
+2 Waving 7iis flag: according to S&yaua, { scattering the dew.* But there 
+can be no doubt that draped, the Zend drafsha, means a banner in this place. 
+S&yana explains scttvd, a hero, as 1 a bull,’ but this interpretation cannot be 
+accepted. 
+
+Their stablished way: the course appointed for them in the eternal order of 
+the universe. 
+
+
+
+
+MTMiY 15 .] 
+
+
+THE RIQVEDA , 
+
+
+m 
+
+3 Him whom they made to drive away the darkness, Lords of 
+
+sure mansious, constant to their object, 
+
+Him who beholds the universe, the Sun-God, seven strong and 
+youthful Coursers carry onward. • 
+
+4 Spreading thy web with mightiest Steeds thou comest, rending 
+
+apart, thou God, the black-hued mantle. 
+
+The rays of Surya tremulously shining sink, like a hide, the 
+darkness in the waters. 
+
+5 How is it that, unbound and not supported, he falleth not 
+
+although directed downward % 
+
+By what self-power moves he ? Who hath seen it ? He guards 
+the vault of heaven, a close-set pillar. 
+
+HYMN XIV. Agni. 
+
+Ti-ib God hath looked, even Agni Jkta vedas, to meet the 
+Dawns refulgent in their glories. 
+
+Come on your chariot, ye who travel widely, come to this 
+sacrifice of ours, Nasatyas. 
+
+2 Producing light for all the world of creatures, God Savitar 
+
+hath raised aloft his banner. 
+
+Making his presence known by sunbeams, Surya hath filled 
+the firmament and earth and heaven. 
+
+3 Bed Dawn is come, riding with brightness onward, distin¬ 
+
+guished by her beams, gay-hued and mighty. 
+
+Dawn on her nobly-harnessed car, the Goddess, awaking men 
+to happiness, approacheth. 
+
+4 May those most powerful steeds and chariot bring you, O 
+
+Asvins, hither at the break of morning. 
+
+•Here for your draught of meath are Soma juices : at this our 
+sacrifice rejoice, ye Mighty. 
+
+5 How is it that, unbound and unsupported, he falleth not 
+
+although directed downward ? 
+
+By what self-power moves he ? Who hath seen it 1 He guards 
+the vault of heaven, a close-set pillar % 
+
+HYMN XV. Agni. 
+
+Agni the Herald, like a horse, is led forth at our solemn rite, 
+God among Gods adorable. 
+
+3 Courser's: hctrticth; Harits. Of. IV. 6. 9. 
+
+This hyttrn is an imitation of the preceding. The last stanza is adopted 
+word for word* 
+
+5 He; in the text ayam, this, that is Sftrya, the Sun, mentioned in stanza 2. 
+
+1 Is led forth: implying the formal bringing of fire from the household 
+fire to light the sacrificial fire. 
+
+
+
+4W 7MEIBYMNS10F [BOOK IV . 
+
+2 Three times unto our solemn rite comes Agnix like a charioteer* 
+Bearing the viands to the Gods. 
+
+3 Bound the oblations hath he paced, Agni the Wise, the Lord 
+
+of Strength, 
+
+Giving the offerer precious boons. 
+
+4 He who is kindled eastward for Sriujaya, Devavata’s son, 
+Resplendent, tamer of the foe. 
+
+5 So mighty be the Agni whom the mortal hero shall command, 
+With sharpened teeth and bountiful. 
+
+6 Day after day they dress him, as they clean a horse who wins 
+
+the prize, 
+
+Dress the red Scion of the Sky. 
+
+7 When Sahadeva’s princely son with two bay horses thought 
+
+of me, 
+
+Summoned by him I drew not back. 
+
+£ And truly those two noble bays * I straightway took when 
+offered me, 
+
+' 1 From Sahadeva’s princely son. 
+
+& Long, 0 ye Asvins, may he live, your care, ye Gods, the 
+princely son* 
+
+Of Sahadeva, Somaka. 
+
+10 Cause him the youthful prince, the son of Sahadeva, to enjoy 
+Long life, 0 Asvins, 0 ye Gods. 
+
+HYMN XVI. indra. 
+
+Impetuous, true, let Magliavan coine hither, and let his Tawny 
+Coursers speed to reach us. 
+
+For him have we pressed juice exceeding potent; here, prais¬ 
+ed with song, let him effect his visit. 
+
+
+2 Three times : with reference to the three sacrifices, 
+
+4 Eastward: on the uttaravedt or north altar. Sr injay a : a certain Soma- 
+sacrificer, haschit somaydji, says Sayana. Professor Wilson observes; f We 
+have several princes of the name in the Pur&nas, but none distinguished by 
+this patronymic : the Srinjayas are also a people in the west of India,’ 
+
+* 6 Ihe red Scion of the Sky : or, Arusha, the Child of Heaven, i. e. the Bun. 
+
+7 Sahadeva 1 s princely son : Somaka, the institutor of the sacrifice, son of a 
+named Sahadeva. With two bay horses : which were to be the priest’s 
+honorarium. 
+
+9 Your care: there is no substantive in the text. Sdyana supplies tavpahak 
+satisfies i. e. worshipper. Professor Ludwig regards vdm as a dativus ethicus, . 
+
+1 Impetuous: according to S&yana, rijtshV, the word in the text, means 
+accepter, or drinker, of the. spiritless Soma, of the Soma when its essence or 
+strength has passed away. Professor Ludwig follows S&yana. 
+
+
+
+TIIE Mia VEDA. 
+
+
+411 
+
+
+HYMN 16 .] 
+
+2 Unyoke, as at thy journey's end, 0 Hero, to gladden thee to- 
+
+day at this libation. , * * 
+
+Like Usanft, the priest a laud shall utter, a hymn to thee, the 
+Lord Divine, who markest. 5 
+
+3 When the Bull, quaffing, praises our libation, as a sage paying 
+
+holy rites in secret, 
+
+Seven singers here from heaven hath he, begotten, who e’en 
+by day have wrought their works while singing. 
+
+4 When heaven’s fair light by hymns was made apparent (they 
+
+made great splendour shine at break of morning), 
+
+He with his succour, best of Heroes, scattered the blinding 
+darkness so that men saw clearly. 
+
+5 Indra, Impetuous One, hath waxed immensely; he with his 
+
+vastness hath filled earth and heaven. 
+
+E’en beyond this his majesty extendeth who hath exceeded all 
+the worlds in greatness. 
+
+6 SUvra who knoweth well all human actions hath with his 
+
+eager Friends let loose the waters. 
+
+They with their songs cleft e’eu the mount tia open and will¬ 
+ingly disclosed the stall of cattle. 
+
+7 He smote away the floods’ obstructer, Vpitra; Earth, conscious, 
+
+lent her aid to speed thy thunder. 
+
+Thou sentest forth the waters of the ocean, as Lord through 
+power and might, 0 daring Hero. 
+
+8 When, Much-invoked l the water’s rock thou deftest, Saram& . 
+
+showed herself and went before thee. 
+
+Hymned by Angirases, bursting the cow stalls, much strength 
+thou foundest for us as our leader. 
+
+9 Gome, Maghavan, Friend of Man, to aid the singer imploring 
+
+thee in battle for the sunlight. 
+
+Speed him with help in his inspired invokings : down sink the 
+sorcerer, the prayerless Dasyu. 
+
+2> Like Usand; the Rishi Usanft, or Usamas, called also K&vya or Kavi’s 
+son, appears in the Veda as the especial friend of Indra. See I. 51. 10 ; 33, 
+5 ; 117, 12. 
+
+3 The Bull: the mighty Indra, Seven singers: the meaning of this line is 
+not clear. Professor Wilson, fallowing S&yana, translates : . * and this gene¬ 
+rates the seven efficient (rnys) from heaven, which, being glorified, have made 
+(manifest) the objects of (human) perception.’ 
+
+■ 4 Scattered , etc: or, fashioned blind turbid darkness so that men saw 
+clearly. 
+
+6 Sakra: Indra, the powerful. His eager Friends : the Maruts. 
+
+- 8 Summit: the hound of Indra, who tracked the stolen cows.. See I, 
+62. 3, and 72, 8. 
+
+
+
+412 TEE HYMNS OP [BOOK IV. 
+
+10 Come to our home resolved to slay the Dasyu : Kutsa longed 
+
+eagerly to win thy friendship. 
+
+Alike in form ye both sate in his dwelling : the faithful Lady 
+was in doubt between you. 
+
+11 Thou comest, fain to succour him, with Kutsa,—a goad that 
+
+masters both the Wind-God's horses, 
+
+That, holding the brown steeds like spoil for capture, the sage 
+may on the final day be present. 
+
+12 For Kutsa,' with thy thousand, thou at day-break didst hurl 
+
+down greedy Sushpa, foe of harvest. 
+
+Quickly with Kutsa’s friend destroy the Dasyus, and roll the 
+chariot-wheel of Sfirya near us. 
+
+13 Thou to the son of Yidathin, Kijisvan, gavest up mighty Mii- 
+
+gaya and Pipru. 
+
+Thou smotest down the swarthy fifty thousand, and rentest 
+forts as age consumes a garment. 
+
+14 What time thou settest near the Sun thy body, thy form, 
+
+Immortal One, is seen expanding : 
+
+. Thou a.wild elephant with might invested, like a dread lion 
+as thou wieldest weapons. 
+
+15 Wishes for wealth have gone to Indra, longing for him in war 
+
+for light and at libation, 
+
+Eager for glory, labouring with praise-songs: he is like home, 
+like sweet and fair nutrition. 
+
+16 Call we for you that Indra, prompt to listen, him who hath 
+
+done so much for men’s advantage; 
+
+Who, Lord of envied bounty, to a singer like me brings quick¬ 
+ly booty worth the capture. 
+
+■ 10 Kutsa: a R&jarshi or royal Eiahi, frequently mentioned as the favoured 
+friend of Indra. 
+
+•' The faithful Lady: even Kutsa’s wife could hardly distinguish one from 
+the other; or, as S&yana explains, Indra took Kutsa to his own home where 
+jSacht his consort was uncertain which of the two was Indra. 
+
+11 The sage ; Kutsa. The final day: the decisive day of battle. 
+
+12 With thy thousand : thy many followers. Poe of harvest: orKuyava 
+maybe the name of another fiend or barbarous enemy. See I. 104.3. 
+Kutsa* s friend: the thunderbolt, according to S&yana. Roll the chariot-wheel 
+of SHrya near us: bring back the daylight. 
+
+13 Rijisvan: a prince mentioned before as protected by Indra. See I. 51. 5. 
+Mrigaya 'and Pipm: demons of the air. The swaffky fifty thousand: black 
+R&kshasas, fiends, or hostile aborigines. 
+
+• 14 What time thou settest mar the Sun thy body: perhaps, as Professor 
+Ludwig suggests, a poetical explanation of an eclipse of the sun. 
+
+15 Eager for glory: a transition from ‘wishes* to ‘wishers’ .implied 
+therein. Nutrition ; according to Sayan a, like Lakshmi the Goddess of 
+prosperity. 
+
+
+
+
+the may eda. 
+
+
+J tYMtt 17,] 
+
+
+113 
+
+
+17 When the sharp-pointed arrow, 0 thou Hero, flicth mid. any 
+
+conflict of the people, 
+
+When, Faithful One, the dread encounter cometh, then be 
+thou the Protector of our body. 
+
+18 Further the holy thoughts of V&madeva; be thou a guileless 
+
+Friend in fight for booty. 
+
+W ; e come to thee whose providence protects us .* wide be thy 
+sway for ever for thy singer. 
+
+19 0 Indra, with these men who love thee truly, free givers, 
+
+Magliavan, in every battle, 
+
+May we rejoice through many autumns, quelling our foes, as 
+days subdue the nights with splendour. 
+gO Now, as the Bhrigus wrought a car, for Indra the Strong, the 
+Mighty, we our prayer have fashioned, 
+
+That he may ne’er withdraw from us his friendship, but be 
+our bodies’ guard and strong defender, 
+gl Now, Indra J lauded, glorified with praises, let power swell 
+high like rivers for the singer. 
+
+For thee a new hymn, Lord of Bays, is fashioned. May we, 
+pq,r-borne, through song be victors ever. 
+
+HYMN £VII ? Indra, 
+
+Great art thou, Indra ; yea, the earth, with gladness, and 
+heaven confess to thee thine high dominion. 
+
+Thou in thy vigour having slaughtered Vritra didst free the 
+floods arrested by the Dragon. - • 
+
+2 Heaven trembled at the birth of thine effulgence; Earth trem¬ 
+bled at the fear of thy displeasure. 
+
+The stedfast mountains shook in agitation: the waters flowed, 
+and deserf spots were flooded, 
+
+S Hurling his bolt with might he cleft the mountain, while, 
+putting forth his strength, he showed his vigour. 
+
+He slaughtered Vritra with his bolt, exulting, and, their lord 
+slain, forth flowed the waters swiftly. 
+
+4 Thy Father Dyaus esteemed himself a hero; most noble was 
+the work of Indra’s Maker, 
+
+His who begat the strong bolt’s Lord who roareth, immovable 
+like earth from her foundation, 
+
+19 Free givers : liberal ipsti tutors of sacrifice, 
+
+20 As the Bhrigus : according to S&yaya== splendid carpenters ; but the 
+reference must be to the celebrated priestly family, and *car* may be used 
+metaphorically for the hymn which rapidly reaches the Gads, 
+
+1 The Dragon : Ahi, the serpent-demon who stays the rain from falling, 
+
+4 Esteemed himself a kero : asr being the father of such a son. 
+
+
+
+
+514 TUBIIYMXS OF [BOOK IK 
+
+5 He who alone overthrows the world of creatures, Indra the 
+
+peoples 5 King, invoked of many— 
+
+Yerily all rejoice in him, extolling the boons which Maghavau 
+the God hath sent them. 
+
+6 All So&a juices are his own for ever, most gladdening draughts 
+
+are ever his, the Mighty, 
+
+Thou ever wast the Treasure-Lord of treasures: Indra, thou 
+lettest all folk share thy bounty, 
+
+7 Moreover, when thou first wast born, 0 Indra, thou struckest 
+
+terror into all the people. 
+
+Thou, Maghavan, rentest with thy bolt the Dragon who lay 
+against the water-floods of heaven. 
+
+. 8 The ever-slaying, bold and furious Indra, the bright bolt’s 
+Lord, infinite, strong and mighty, 
+
+Who slayeth Vritra and acquireth booty, giver of blessings, 
+Maghavan the bounteous: 
+
+9 Alone renowned as Maghavan in battles, he frighteneth away 
+assembled armies. 
+
+' He bringeth us the booty that he winneth: may we, well- 
+loved, continue in his friendship. 
+
+10 Renowned is he when conquering and when slaying: ’tis he 
+who winneth cattle in the combat, 
+
+When Indra hardeneth his indignation all that is fixed and 
+all that moveth fear him. 
+
+■ 11 Indra hath won all kine, all gold, all horses,—Maghavan, he 
+who breaketh forts in pieces; 
+
+Most manly with these men of his who help him, dealing out 
+wealth and gathering the treasure. 
+
+12 What is the care of Indra for his Mother, what cares he for 
+the Father who begat him ? 
+
+His care is that which speeds his might in conflicts, like wind 
+v borne onward by the clouds that thunder. 
+
+II H I — ««■ " ■ . '■ 1 . - I. - II >■ II ■> —— . . .» 
+
+5 Extolling: I follow Professor Wilson in taking grinathK as a nominative 
+plural, a lightened form for grinantdh, Otherwise it is difficult to make 
+sense out of the second line. 
+
+8 Indra: in this stanza is in the accusative case without a subject or a 
+"governing verb. Say ana supplies vayam stotdrah stumeti , 1 we Bingers praise/ 
+
+11 Who breaketh forts in pieces : as it seems impossible to make any sense 
+out of pilrvfy, I have adopted Professor Grassmann’s conjecture, which is 
+somewhat reluctantly accepted by Professor Ludwig, and read pUrbhid ins¬ 
+tead of the word in the text. S&yana supplier sitrusendh., f armies of 
+enemies/ These men : who sing his praises and so increase his strength. 
+
+12 His care is : there are no corresponding words in the text, but it 
+necessary to supply something of the kind. The meaning is, Lucira is in¬ 
+dependent of, and cares nothing about, his parents, but he does care for his 
+dear ally the thunderbolt. 
+
+
+
+
+THE MGYEDA, 41 §> 
+
+13 Maghayan makes the settled man unsettled : he scatters dust 
+
+that he hath swept together, 
+
+Breaking in pieces like Heaven armed with lightning; 
+Maghavan shall enrich the man who lauds him. ^ 
+
+14 He urged the chariot-wheel of Sarya forward: Etasa,- speed¬ 
+
+ing on his way, he rested. 
+
+Him the black undulating cloud bedeweth, in this mid-air's 
+depth, at the base of darkness, 
+
+15 As in the night the sacrificing priest. 
+
+16 Eager for booty, craving strength and horses, we singers stir 
+
+Indra, the strong, for friendship, 
+
+Who gives the wives we seek, whose succour fails not, to 
+hasten, like a pitcher to the fountain. 
+
+17 Be thou our guardian, show thyself our kinsman, watching 
+
+and blessing those who pour the Soma; 
+
+As Friend, as Sire, most fatherly of fathers, giving the- 
+suppliant vital strength and freedom. 
+
+18 Be helping Friend of those who seek thy friendship: give 
+
+life, when lauded, Indra, to the singer. 
+
+For, Indra, we the priests have paid thee worship, exalting 
+thee with these our sacrifices. 
+
+19 Alone, when Indra Maghavan is lauded, he slayeth many 
+
+ne'er-resisted Yritras. 
+
+Him in whose keeping’ is the well-loved singer never do Gods 
+or mortals stay or hinder. 
+
+20 E'en so let Maghavan, the loud-voiced Indra, give us true 
+
+blessings, foeless, men's upholder. 
+
+Kin * of all creatures, give us glory amply, exalted glory due 
+to him who lauds thee. 
+
+21 Now, Indra I lauded, glorified with praises, let power swell 
+
+high like rivers for the singer. "v 
+
+For thee a new hymn, Loi'd of Bays l is fashioned. May w% 
+car-borne, through song be victors ever. 
+
+
+13 Scatters dust: causes commotion and keeps the world in a state of unrest. 
+
+14 Tills difficult stanza appears to refer to an eclipse of the Sun. Indra 
+was urging on the Sun’s chariot when suddenly he rested or stopped Etasa 
+the horse that drew it, and threw him hack into the black moist cloud of 
+the darkness of night. See 1. 121. 13, and A. Kuhn, Mythologisehe Studien, 
+1. pp. 58—60. 
+
+15 The sacrificing priest: lets the fire shine, understood. S&yava explain?, 
+'* as the sacrificer sprinkles Soma upon the invoking priest Agni,’ taking htitfi, 
+a nominative case, as hdtdram , an accusative. Professor Grassmann thinks 
+that the single P&da was originally a gloss on the preceding stanza. 
+
+16 Who gives the wives we seek: perhaps referring, as Professor Ludwig 
+observes, to' the forcible abduction of women after a victory. 
+
+
+
+m 
+
+
+THE. HYMNS OF 
+
+
+[BOOK IV. 
+
+
+HYMN XVIII. Indra and Others, 
+
+This is the ancient and accepted pathway by which all Gods 
+haye come into existence. 
+
+Hereby could one be born though waxen mighty. Let him 
+not, otherwise, destroy his Mother. 
+
+2 Not this way go I forth : hard is the passage. Forth from 
+
+the side obliquely will I issue. 
+
+Much that is yet undone must I accomplish: one must I 
+combat and the other question. 
+
+3 He bent his eye upon the dying Mother: My word I now 
+
+withdraw. That way I follow. 
+
+In Tvashfcar’s dwelling Indra drank the Soma, a hundred- 
+worth of juice pressed from the mortar. 
+
+4 What strange act shall he do, he whom his Mother bore for a 
+
+thousand months and many autumns ? 
+
+No peer hath he among those born already, nor among those 
+who shall be born hereafter. 
+
+. j5 Deeming him a reproach, his. Mother hid him, Indra, endow¬ 
+ed with all heroic valour. 
+
+Then up he sprang himself, assumed his vesture, and filled, 
+as soon as born, the earth and heaven. 
+
+6 With lively motion onward flow these waters, the Holy Ones, 
+shouting, as ’twere, together. 
+
+Ask them to tell thee what the floods are saying, what girdling 
+rock the waters burst .asunder. 
+
+Indra Aditi, and V&madeva are said tojbe the Ilishis or seers as well as 
+the deities of the hymn, as it consists of conversation in which all bear part. 
+The hymn appears to be made up of somewhat 1 ' 1 "" -- J .. r • J - 11 
+
+Commentators do not seem to have been success'. ■ : 1 ■ ■' 
+
+the stanzas to the several speakers. See Prof. " ■ “ ■ . o 
+
+gtudien, II. pp. 42—54), and Prof; Ludwig’s criticism thereon, Ueber die 
+peuesten Arbeiten auf dem Gebiete der V .—- 1 ‘. p p> 342 S qq. 
+
+1 The main subject is the birth and - I 1 He refuses to be 
+
+%om in the usual manner and insists on coming into the world in another 
+way. The ■ \ ■ V. his father, Aditi his mother, or some other— 
+dissuades hi 1 ■ 1 ■ seems, (stanza 3) with success. The Commen¬ 
+
+tators erroneously take the stanza as referring to the birth of V&madeva. 
+
+2 Indra, as yet unborn, is the speaker. One : perhaps Vritra. The other : 
+perhaps Vishnu, Whom he addresses in stanza 11. 
+
+3 Indra, who has changed his mind, speaks the second half of the first line. 
+
+4 It is not clear who the speaker is. Professor Wilson observes i * Aditi 
+defends her son upon the plea that, a* his period of gestation was marvellous, 
+his actions are not to be compared with those of any others.’ 
+
+5 Deeming him a reproach; either because he appeared to be weak, or 
+because, as S&yana says, he was born in a chamber in privacy unworthy of so 
+
+great a God. , . 
+
+6 What girdling rock: an allusion to the prison of thick cloud from Whim 
+Indra freed the waters. 
+
+
+
+THE RIOTED A > * 4}7 
+
+7 Are they addressing him with words of welcome $ Will; the 
+
+floods take on them the shame of Indra ? 
+
+With his great thunderbolt my Son hath slaughtered Vritra, 
+and set these rivers free to wander. * 
+
+8 I east thee from me, mine,—thy youthful mother; thee, mine 
+
+own offspring, Kushava hath swallowed. * 
+
+To him, mine infant, were the waters gracious. Indra, my 
+Son, rose up in conquering vigour. 
+
+9 Thou art mine own, 0 Maghavan, whom Vyansa struck to 
+
+the ground and smote thy jaws in pieces. 
+
+But, smitten through, the mastery thou wonnest, and with 
+thy bolt tbe Dasa’s head thou crush edst. 
+
+10 The Heifer hath brought forth the Strong, the Mighty, the 
+
+unconquerable Bull, the furious Indra. 
+
+The Mother left her unlicked Calf to wander, seeking, himself, 
+the path that he would follow. 
+
+11 Then to her mighty Child the Mather turned her, saying, My 
+
+son, these Deities forsake thee. 
+
+Then Indra said, about to slaughter Vritra,, 0 my friend 
+Vishnu, stride full boldly forward. 
+
+12 Who was he then who made thy Mother widow ? Who sought 
+
+to slay,,.thee lying still or moving ? . 
+
+What God, when by the foot thy Sire thon tookest and slowest, 
+was at hand to give thee comfort ? ,, 
+
+7 Woi'ds of welcome: nivids, sentences or sliort formularies inserted in a 
+liturgy and containing epithets or short invocations of the Gods. 
+
+The shame of Inch'a ; his fancied guilt incurred in slaying Vritra. Seel, 
+S2.14. 
+
+8 Mine: S Ay an a explains mdmat as 1 exulting/ Professor Roth, whom 
+Professor Grassmann and the translators of the SiebenzigJLieder follow* ren¬ 
+ders it by now—now. I have preferred Professor Ludwig’s, interpreiation, 
+originally due to Benfey, and taken the word as another foj*m of mama. The 
+word is important as expressing Aditi’s acknowledgment of Indra as, her son. 
+fiushctyd ; according to &&yana, a R&kshasf or female demon who. swallowed 
+Indra at his birth; according to von Roth, the name of a river. 
+
+10 The Heifer ; Aditi, the young mother of Indra. 
+
+11 Stride full boldly forward ; that is, assist me in my battle with Vritra, 
+Professor Grassmann and the translators of the Siepenzig Litder render the 
+passage differently. ‘ 0 Vischnu, Freund, geh etwas doch zur Seite, and, 
+
+1 Vishnu mein Freund geh etwas ausdem Wege; that is, ‘ step aside, or put 
+of the way/ and let me conquer Vritra without thy aid- . , , ', 
+
+12 This, appears tjp be Vishnu’s answer. Why dost thou ask me to help 
+thee now ? Didst thou not slay thine own father, thy father who sought to 
+kill thee when yet unborn and when coming to the birth \ Vy^usa appears 
+to be the father whom Indra slew (stanza 9), SAyana merely says that the 
+allusions are variously explained by the followers of the TaittiriyU school qr 
+the Yajurveda. 
+
+27 
+
+
+
+418 
+
+
+TUB MYMtfS OF 
+
+
+BOOK IV ; 
+
+
+13 In deep distress I cooked a dog's intestines. Among the Gods 
+I found not one to comfort. 
+
+My consort I beheld in degradation. The Falcon then brought 
+nie the pleasant Soma. 
+
+HYMN XIX. Indra. 
+
+‘Thee, verily, 0 Thunder-wielding Indra, all the Gods here, 
+
+■ the Helpers swift to listen, 
+
+And both the worlds elected, thee the Mighty, High, waxen 
+strong, alone to slaughter Yritra. 
+
+2 The Gods, as worn with eld, relaxed their efforts: thou, 
+
+Indra, bom of truth, wast Sovran Euler. 
+
+Thou slewest Ahi who besieged the waters, and duggest out 
+their all-supporting channels. 
+
+3 The insatiate one, extended, hard to waken, who slumbered in 
+
+perpetual sleep, 0 Indra,— 
+
+The Dragon stretched against the seven prone rivers, where 
+
+,! . ho joint was, thou rentest with thy thunder. 
+
+4 Indra with might shook earth and her foundation as the 
+>'■ wind stirs the water with its fury. 
+
+Striving, with strength he burst the firm'asunder, and tore 
+away the summits of the mountains. 
+
+5 They ran to thee as mothers to their offspring: the clouds, 
+
+like chariots, hastened forth together. 
+
+Thou didst refresh the streams and force the billows : thou, 
+Indra, settest free obstructed rivers. 
+
+6 Thou for the sake of Yayya and Tutviti didst stay the great 
+, stream, flowing, all-sustaining; 
+
+Yea, at their prayer didst check the rushing river and make 
+the floods easy to cross, 0 Indra. 
+
+13 This appears to be V&mad'eva’s excuse for having in his utmost need 
+cooked and eaten, or desired to- eat, impure flesh. * So Mann has, V&madeva 
+who well knew right and wrong, was by no means rendered impure, though 
+desirous, when oppressed with hunger* of eating the flesh of d ! ogs for the 
+preservation of his life, X. 106/—Wilson. According to Ludwig, Bergaigne, 
+and Hillebrandt, the stanza is spoken by Indra. The Falcon : alluding to the 
+way in which the Soma was first brought from heaven. S&yana explains it 
+as ( Indra coming swiftly as a falcon.’ 
+
+2 Relaxed their efiorts ; or abdicated their functions as protectors and made 
+over to Indra the duty of slaying the oppressor Yritra. 
+
+3 Where no joint wa&: that would have facilitated his dismemberment. 
+
+6 The clouds: according to Sftyana, a dr ay ah, mountains or clouds, here . 
+means the Maruts. 
+
+6 Vayya and TurvUi: Turviti has been mentioned frequently in Book,!, as 
+having been protected by Tndra, and Vayya is said to have been his father 
+and. companion. See I, 64. 6 ; II. 13. 12. 
+
+
+
+
+THE MOVED A. 
+
+
+HY$N 20 .] 
+
+
+m 
+
+
+7 He let the young Maids skilled in Law, unwedded, like foun¬ 
+
+tains, bubbling, flow forth streaming onward. 
+
+He inundated thirsty plains atid deserts, and milked the dry 
+Cows of the mighty master. • 
+
+8 Through many a mom and many a lovely autumn, having 
+
+slain Vritra, he set free the rivers. 
+
+Indra hath set at liberty to wander on earth the streams 
+encompassed, pressed together. 
+
+9 Lori of Bay Steeds, thou broughtest from the ant-hill the 
+
+unwedded damsel’s son whom ants were eating. 
+
+The blind saw clearly, as he grasped the serpent, rose, brake 
+the jar: his joints again united. 
+
+10 To the wise man, 0 Sage and Sovran Ruler, the man who 
+
+knoweth all thine ancient exploits 
+Hath told these deeds of might as thou hast wrought them, 
+great acts, spontaneous, and to man’s advantage. 
+
+11 Now, Indra! lauded, glorified with praises, let powers swell 
+
+high, like rivers, for the singer. 
+
+For thee a new hymn, Lord of Bays I is fashioned. May we, 
+car-borne, through song be victors ever. 
+
+’ HYMN XX. # Iadi*. 
+
+From near or far away may mighty Indra, giver of succour, 
+come for our protection, 
+
+Lord of men, armed with thunder, with the Strangest, 
+slaying his foes in conflict, in the battles. 
+
+2 May Indra come to us with Tawny Coursers, inclined to us, to 
+
+favour and enrich us. 
+
+May Maghavan, loud-voiced and wielding thunder, stand by 
+us at this sacrifice, in combat. 
+
+3 Thou, honouring this our sacrifice, O Indra, shalfc give us 
+
+strength and fill us full of courage. 
+
+To win the booty, Thunder-armed t like hunters may we with 
+
+thee subdue in fight our foemen. 
+
+1 The young Maids skilled in Law: the rivers that know and follow the 
+law of their being, the Order of the universe. ^ , , , „ ^ 
+
+He milked the dry Cows ; he drew rain from the clouds which had hitherto 
+been prevented by their mighty master Yritra from yielding their stores. 
+
+9 S^yana says that Agru (un wedded) was a woman of that name, whose son 
+Was hidden in an ant-hill, whence Indra rescued him, restored his fr'ghi, and 
+reunited his broken joints. . , ' 
+
+Drake the jar: broke through the ant-hill m Which he Was confined. .Pro¬ 
+fessor Ludwig thinks that the son of the unWedded dam'sel is the lightning; 
+which burst forth from the parent cloud. The passage is obscure. 
+
+1 With the Strongest: the most powerful Maruts. 
+
+
+
+^20 THE HYMNS OF [BOOK IV, 
+
+4 Loving us well, benevolent, close beside us, drink, Godlike 
+Indra, of the well-pressed Soma. 
+
+Drink of the. me^th we offer, and delight thee with food that 
+cometh from the mountain ridges. 
+
+§ Ri m who is sung aloud by recent sages, like a ripe-fruited 
+tree, a scythe-armed victor,— 
+
+I, like a bridegroom thinking of his consort, call hither Indra, 
+him invoked of many; 
+
+. 6 Him who in native strength is like a mountain, the lofty 
+Indra born of old for conquest, 
+
+Terrific wielder of the ancient thunder, filled full with 
+splendour as a jar with water, 
+
+, 7 Whom from of old there is not one to hinder, none to curtail 
+the riches of his bounty. 
+
+Pouring forth freely, 0 thou Strong and Mighty, vouchsafe us 
+richer, God invoked of many ! 
+
+8 Qf wealth and homes of men thou art the ruler, and opener 
+
+of the stable of the cattle. 
+
+Helper of men, winner, of spoil in combats, thou leadeat. to an 
+ample heap of riches. 
+
+9 By what great might is he renowned as strongest, wherewith 
+
+the Lofty One stirs up wild battles ? 
+
+Best soother of the worshipper’s great sorrow, he gives pos¬ 
+sessions to the man who lauds him. 
+
+s ’ **" * ** * * 
+
+10 Slay us not; bring, bestow on us the ample gift which thou 
+hast to. give to him who offers. 
+
+At this new gift, with this laud sung before thee, extolling 
+thee, we, Indra, will declare it. 
+
+
+4 That cometh from tjie mountain, rid/jes.: where the Soma was said especi¬ 
+ally to grow. According to Sly ana’s interpretation, the translation would 
+he, * with the food brought thee with the hymn of noonday. L PvUhtka 
+means both * back, or high ridge,' and * a hymn employed at the midday 
+oblation,’ and the meaning of the adjeotive prhhthya is similarly ambiguous, 
+
+5 A scythe-armed victor ; the meaning is uncertain. Slyana explains Brin yah, 
+
+as‘armed with a hook or sickle/ ‘skilled in the use of arms.’ Professor 
+Ludwig translates, ‘ wie ein fassender haken,’ ‘ like a grasping hook.’ Pro¬ 
+fessor Aufrecht thinks that Brinyo naj&td may perhaps mean, * like a winner 
+of sickles (as a prize,).’ Professor Grassmann thinks that a reaper, " cutting 
+down corn with his sickle, is intended, . 
+
+6 Wielder of the ancient thundw: X follow S&yana, but am not satisfied 
+with^ his explanation. Professor Grassmann follows BolleUsen in reading 
+vr.ajam f cowpen, instead of vctjram, thunderbolt, and this is the reading given 
+
+’ *dso in the §t. Petersburg Lexicon, If this alteration were adopted the 
+translation would be, ‘the fierce discloser of the firm-built cow-stall,’ 
+
+
+
+
+
+
+TEE RTQ VEDA, 
+
+
+mmwziX 
+
+11 Now, Indra! lauded, glorified with praises, let power siveli, 
+high, like rivers, for the singer. 
+
+. A new hymn, Lord of Bays! for thee is fashioned. May we* 
+car-borne, through song be victors ever. * 
+
+HYMN XXI. Indra. 
+
+May Indra come to us for our protection ; here be the Hero * 
+praised, our feast-companion. 
+
+May he whose powers are many, waxen haighty, cherish, like 
+t)yaus, his own supreme dominion, 
+
+2 Here magnify his great heroic exploits, most glorious One, 
+
+enriching men with bounties, 
+
+Whose will is like a Sovran in assembly, who rules the 
+people, Conqueror, all-surpassing. 
+
+3 Hither let Indra come from earth or heaven, hither with 
+
+' speech; from firmament or ocean ; 
+
+With Maruts, from the realm of light to aid us, or from a 
+distance, from the seat of Order. 
+
+d That Indra will we laud in our assemblies, him who is Lord 
+of great and lasting riches, 
+
+Victor with V&yu where the herds are gathered, who leads 
+with boldness on to higher fortune. 
+
+5 May the Priest, Lord of many blessings, striving,—who 
+
+I fixing reverence on reverence, -giving 
+
+Vent to his voice, inciteth men to worship—with lauds bring 
+Indra hither to our dwellings. 
+
+6 When sitting pondering in deep devotion in Ausija’s abode 
+
+they ply the press-stone, 
+
+May he whose wrath is fierce, the mighty bearer, come as the 
+house-lord’s priest within our chambers. 
+
+7 Surely the power of BMrvara the mighty for ever helpeth to 
+
+support the singer; _ _ 
+
+| Fi'om a distance, from the seat of Order: perhaps, from the farthest limit of 
+the ordered universe. According to S&yana,' from the region of cloud, meghalohdt. 
+
+% Where the herds are gathered : in places where cattle, the prize of victory, 
+abound. 
+
+5 The Finest: apparently Agni. Fixing reverence on reverence : urging men 
+to continual adoration. 
+
+6 Avsija is generally a patronymic of the Rishi Kakshiv&n and others. 
+According toS&yana the institutOrof the sacrifice is meant. The stanza is obscure. 
+
+7 Bhdrvara : according to S&yana, a name of Indra as son of Bharvara, the 
+supporter of the world, that is, Praj&pati, Professor Grassmann thinks that 
+Agui is meant, and Professor Ludwig considers it tolerably clear that Bhftrvara 
+is identical with Ausija. The exact meaning of the stanza is doubtful, but its 
+general purport appears to be that Bh&rvara, whether he be Ausija. or Indra, 
+or Agni, has a store of wealth or power to protect the worshipper and assist 
+him in the performance of his religious duties, 
+
+
+
+422 TEE HYMNS OF [BOON IV. 
+
+That which in Ausija’s abode lies hidden, to come forth for 
+delight and for devotion. 
+
+8 When he unbars the spaces of the mountains, and quickens 
+
+with his floods the water-torrents, 
+
+He finds in lair the buffalo and wild-ox when the'wise lead 
+V him on to vigorous exploit. 
+
+9 Auspicious are thv hands, thine arms well-fashioned which 
+
+proffer bounty/Indra, to thy praiser. 
+
+What sloth is this? Why dost thou not rejoice thee ? Why 
+dost thou not delight thyself with giving? 
+
+JO So Indra is the truthful Lord of treasure. Freedom,he gave 
+to man by slaying Vritra. 
+
+Much-lauded S help us with thy power to riches: may I be 
+sharer of thy Godlike favour. 
+
+-11 Now, Indra! lauded, glorified with praises, let jfbwer swell 
+high, like rivers, for the singer. 
+
+For thee a new hymn, Lord of Bays ! is fashioned. May we, 
+care-borne, through song be victors ever. 
+
+' HYMN XXIh Indra. 
+
+That gift of ours which Indra loves and welcomes, even that 
+he makes for us 3 the Great and Strong One. 
+
+He who comes wielding in his might the thunder, Magbavan, 
+gives prayer, praise, and laud, and Soma. 
+
+2 Bull, hurler of the four-edged rain-producer with both’Tiis 
+arms," strong, mighty, most heroic; 
+
+Wearing as wool Parushui for adornment, whose joints for 
+sake of friendship he hath covered, 
+
+
+8 When he unbars ; when Indra lays open the interior of the mountain of 
+clouds within which the rain is imprisoned. 
+
+The buffalo and wild-ox: the Gaura (Bos gaurus) and the Gavaya (Bos 
+gavaeus) are two kinds of wild cattle. The gaurdsya and yavaya&ya of the 
+t.ext must be taken as partitive genitives after viddt, he finds. ‘ The purport 
+of the expression, according to the scholiast, is, that Indra obtains these two 
+animals tau dwau pasil labhate, either for himself as sacrificial flesh, or for his 
+worshippers, some of whom, at least, even now, would not object to eat the 
+flesh of the wild oxen,’—Wilson, 
+
+2 Rain-producer : the thunderbolt or lightning which is supposed to cause 
+rain by opening the cloud. 
+
+Parushni: one of the rivers of the Panj&b, called in later times IrAvati, the 
+modern Mvi, Indra appears to be represented as clothing himself in the 
+wool-like waves, or fleecy vapours, of the river, and lovingly covering or unit¬ 
+ing in one stream her several joints, limbs, or branches. ( The phraseology 
+here,’ Professor Wilson remarks, c is somewhat obscure, and the scholiast does 
+not materially enlighten us,’ - - • ' 
+
+
+
+
+MYMN 22J TEE RIGVEDA. ' 423 
+
+3 God who of all the Gods was bom divinest, endowed with 
+
+ample strength and mighty powers, 
+
+And bearing in his arms the yearning thunder, with violent 
+rush caused heaven and earth to tremble, # 
+
+4 Before the High God, at his birth, heaven trembled, earth, 
+
+many floods and all the precipices. 
+
+The Strong One bringeth nigh the Bull’s two Parents : loud 
+sing the winds, like men, in air’s mid-region. 
+
+5 These are thy great deeds, Indra, thine, the Mighty, deeds to 
+
+be told aloud at all libations, 
+
+That thou, 0 Hero, bold and boldly daring, didst with thy 
+bolt, by strength, destroy the Dragon. 
+
+6 True are all these thy deeds, 0 Most; Heroic. The Milch-kine 
+
+issued from the streaming udder. 
+
+In fear of thee, 0 thou of manly spirit, the rivers swiftly set 
+themselves in motion. 
+
+7 With joy, 0 Indra, Lord of Tawny Coursers, the Sisters then, 
+
+these Goddesses, extolled thee, 
+
+When thou didst give the prisoned ones their freedom to 
+wander at their will in long succession. 
+
+8 Pressed is the gladdening stalk as ’twere a river: so let the 
+
+rite, the toiler’s power, attract thee 
+To us-ward, of the Bright One, as the courser strains his 
+exceedingly strong leather bridle. 
+
+9 Ever by us perform thy most heroic, thine highest, best 
+
+victorious deeds, 0 Victor. 
+
+For us make Vritras easy to be conquered: destroy the 
+weapon of our mortal foeman. 
+
+10 Graciously listen to our prayer, 0 Indra, and strength of 
+varied sort bestow thou on us. 
+
+Send to us all intelligence and wisdom: 0 Maghavan, he he 
+who gives us cattle. 
+
+
+4 The meaning of the second line is, Indra brings near, but hold.? apart, 
+the heaven and the earth, the parents of the mighty Sun, and the winds sing 
+hx the intermediate space which has thus been provided for them. 
+
+6 The Milch-hine : streams of fertilizing rain. The udder is the cloud. 
+
+
+7 The Sisters; the rivers. ^ 
+
+8 The construction of the middle portion of the stanza is very difficult. 
+
+The general meaning appears to be, * The Somahas been Passed and the 
+iuice flows copiously. Let our sacrifice draw thee hither with all the strength 
+of a hard-pulling horse.’, Who/ the Bright On? is ia*nob clear; probably Agm 
+is meant. 
+
+
+
+m TMM MYMNS OF [BOOK IV. 
+
+XI Now> Iiidra! lauded, glorified with praises, let wealth Swell 
+high like rivers to the singer. 
+
+- For thee a new hymn, Lord of Bays ! is fashioned. May we, 
+car-borne, through song he victors ever. 
+
+HYMN, XXIII, Indra. 
+
+kow, what priest's sacrifice hath he made mighty, rejoicing 
+in the Soma and its fountain ? 
+
+Delighting in the juice, eagerly drinking, the Lofty One hath 
+waxed for splendid riches. 
+
+2 What hero hath been made his feast-companion ? Who hath 
+
+been partner in his loving-kindness ? 
+
+What know we of his wondrous acts ? How often comes he to 
+aid and speed the pious toiler? 
+
+3 How heareth Indra offered invocation ? How, hearing, marketh 
+
+he the invoker's wishes ? 
+
+■ What are his ancient acts of bounty? Wherefore call they 
+him One who filleth full the singer ? 
+
+4 How doth the priest who laboureth, ever longing, win for 
+
+himself the wealth which he possesseth ? 
+
+May he, the God, mark well my truthful praises, having 
+received the homage which he loveth. 
+
+5 How, and what bond of friendship with a mortal hath the 
+
+God chosen as this mom is breaking ? 
+
+How, and what love hath he for those who love him, who 
+have entwined in him their firm affection ? 
+
+6 Is then thy friendship with thy friends most mighty ? Thy 
+
+brotherhood with us,—when may we tell it ? 
+
+The streams of milk move, as most wondrous sunlight, the 
+beauty of the Lovely One for glory. 
+
+
+■ 1 Mighty: effectual. Its fountain: more literally, udder; the sacrifice, 
+the source from which the Soma flows as milk from the udder of the cow. 
+
+For splendid riches: in order to bestow splendid wealth on the sacrificer, 
+according to S&yana. 
+
+2 What Aero, etc: no one is allowed to share the offerings made to Indra 
+or to know his benevolent intentions. 
+
+6 The streams of milk: this line is difficult. Indra’s close connexion with 
+the Sun is referred to, and the general purport may be, as Professor Ludwig 
+suggests : When thou risest up as the Sun, then we declare thy brotherhood 
+with us j or in other words, Indra’s beauty is made known as the light, of 
+the Sun. S&yana explains sdrgtfh as,, the efforts, (udyogdh), gfy, of the nxoy^ 
+ing one (Indra), 
+
+
+
+
+ttfMM 24.] THE RIG VEDA. 423 
+
+#' ■ 
+
+7 About to slay the Indra4ess destructive spirit he sharpens 
+
+his keen arms to strike her. 
+
+Whereby the Strong, although our debts’ exactor, drives in 
+the distant mornings that we know not. , 
+
+8 Eternal Law hath varied food that strengthens; thought of 
+
+eternal Law removes transgressions. 
+
+The praise-hymn of eternal Law, arousing, glowing, hath 
+oped the deaf ears of the living. 
+
+9 Firm-seated are eternal Law’s foundations ; in its fair form 
+
+are many splendid beauties. 
+
+By holy Law long lasting food they bring us ; by holy Law 
+have cows come to our worship. 
+
+10 Fixing eternal Law he, too, upholds it: swift moves the might 
+
+of Law and wins the booty. 
+
+To Law belong the vast deep Earth and Heaven: Milch-kine 
+supreme, to Law their milk they render. 
+
+11 Now, Iudra! lauded, glorified with praises^ let power swell 
+
+high like rivers to the singer. 
+
+For thee a new hymn, Lord of Bays, is fashioned, May we, 
+car-borne, through song be victors ever. 
+
+HYMN XXIV. Indra. 
+
+What worthy praise will bring before us Indra, the Son of 
+Strength, that he may grant us riches; 
+
+For Jhe the Hero, gives the singer treasures: he is the Lord 
+who sends us gifts, ye people. 
+
+
+7 Spirit; the Druh, or mischievous female sprite who does not acknow¬ 
+ledge Indra. The purport of: the second line is : Indra, although the punisher 
+of our sins, does nob suffer ua to be destroyed by evil spirits, but continuing 
+to rise as the Sun, urges on a succession of mornings in the light of which 
+the demons of the night disappear. 
+
+8 Eternal Law: here, S&yana says, the word ritd means Aditya, or Indra, 
+or sacrifice. Its meaning varies slightly in this and the two following stanzas, 
+hut the original idea of regularity, conformity to, or establishment by, eternal 
+order or law, is found throughout. In the second . line eternal Law is the 
+regular law-ordained sacrifice. Glowmg; brilliant, or clearly sounding. The 
+living: the worshippper. 
+
+9 They bring us; that is, the cows which have come to our worship , to be 
+.presented to the priests as payment of their services. 
+
+10 Fixing eternal Law ; the establisher of the law is also its upholder or 
+administrator. Professor Wilson translates: f The (worshipper) subjecting 
+Pita (to his will) verily enjoys Pita/ 
+
+To Law belong; or, were made for the sake of order or law-ordained 
+sacrifice. Milch-kine supreme ; bounteous heaven and earth, which cherish 
+and support sacrifice or eternal order in general, 
+
+l The Son of Strength: the Mighty One, : 
+
+
+
+426' THE HYMNS OF \B00KIV. 
+
+He- 
+
+2 To be invoked and hymned in fight with Vritra, that well- 
+
+praised Indra gives us real bounties. 
+
+. That Maghavan brings eomfort in the foray to the religious 
+man* who pours libations. 
+
+3 Him, verily, the men invoke in combat; risking their lives 
+
+they make him their protector, 
+
+When heroes, foe to foe, give up their bodies, fighting, each 
+side, for children and their offspring. 
+
+4 Strong God i the folk at need put forth their vigour, striving 
+
+together in the whirl of battle. 
+
+When warrior bands encounter one another some in the 
+grapple quit themselves like Indra. 
+
+5 Hence many a one worships the might of Indra: hence let 
+
+the brew succeed the meal-oblation. 
+
+Henee let the Soma banish those who pour not: even hence 
+I joy to pay the Strong One worship. 
+
+6 Indra gives comfort to the man who truly presses, for him 
+
+who longs for it, the Soma, 
+
+Not disaffected, with devoted spirit this man he takes to be 
+his friend in battles. 
+
+7 He who this day for Indra presses Soma, prepares the brew 
+
+and fries the grains of barley— 
+
+Loving the hymns of that devoted servant, to him may Indra 
+give heroic vigour-. 
+
+8 When the impetuous chief hath sought the conflict, and the 
+
+lord looked upon the long-drawn battle, 
+
+The matron calls to the Strong God whom pressers of Soma 
+have encouraged in the dwelling. 
+
+9 He bid a small price for a thing of value : I was content, 
+
+returning, still unpurchased. 
+
+He heightened not his insufficient offer. Simple and clever, 
+. both milk out the udder. 
+
+
+5 Let the brew succeed the meal-oblation: or, let the offering of cooked viands 
+follow that of the sacrificial cake; let varied offerings be made in rapid suc¬ 
+cession. Let the Soma banish: let those who pour no Soma-libations to Indra 
+be kept at a distance from those who thus worship him. ' 
+
+8 When the chieftain has gone out to fight, his wife calls on Indra to 
+protect him. According to S&yana, the ( impetuous. chief/ 1 the lord/ is 
+Indra whom his consort recalls to drink the Soma juice which has been 
+prepared for him by men. 
+
+9 I was content: spoken by Indra. Both milh out the udder .* both the 
+simple, or needy, buyer and the shrewd seller make as much as they can out 
+of the bargain ; that is, the buying and selling of Indra, meaning the settle¬ 
+ment of the fee to be paid to the priest for obtaining Indra's favour by ^sacrifice. 
+Professor Grassmann banishes stanzas 9 and 10 to an appendix, as not origin¬ 
+ally belonging to the hymn. 
+
+
+
+
+HYMN 25 .] THE RIG VEDA. 427 
+
+10 Who for ten milch-kine purehaseth from me this Indra who is 
+• mine ? 
+
+When he hath slain the Viitras let the buyer give him back 
+to me. , 
+
+11 Now, Indra 1 lauded, glorified with praises, let wealth swell 
+
+high like rivers for the singer. 
+
+For thee a new hymn, Lord of Bays, is fashioned. May we, 
+car-borne, through song be victors ever. 
+
+HYMN XXV, Indra. 
+
+What friend of man, God-loving, hath delighted, yearning 
+therefor, this day in Indra’s friendship ? 
+
+Who with enkindled flame and flowing Soma laudeth him 
+for his great protecting favour ? 
+
+2 Who hath with prayer bowed to the Soma-lover 1 What 
+
+pious man endues the beams of morning ? 
+
+Who seeks bond, friendship, brotherhood with Indra ? Who 
+hath recourse unto the Sage for succour ? 
+
+3 Who claims to-day the Deities’ protection, asks Aditi for 
+
+light, or the Adityas? 
+
+Of whose pressed stalk of Soma drink the Asvins, Indra, and 
+Agni, well-inclined in spirit? 
+
+4 To him shall Agni Bhdrata give shelter ; long shall he look 
+
+upon the Sun uprising, 
+
+Who sayeth, Let us press the juice for Indra, man’s Friend, 
+the Hero manliest of heroes. 
+
+5 Him neither few men overcome, nor many : to him shall Aditi 
+
+give spacious shelter. 
+
+Dear is the pious, the devout, to Indra; dear is the zealous, 
+dear the Soma-bringer. 
+
+6 This Hero curbs the mighty for the zealous: the presser’s 
+
+brew Indra possesses solely : 
+
+No brother, kin, or friend to him who pours not, destroyer of 
+the dumb who would resist him. 
+
+
+2 Endues the beams of morning ': the expression means, apparently, * betakes 
+himself to prayer at day-break/ Sdyana’s interpretation is, ‘Who covers 
+that is, supports, the cows given by Indra V 
+
+4 Agni Bhtfrata ; Agni as the especial God of the Bkarata family to .which 
+V&madeva the Hishi of the hymn belonged. 1 
+
+6 Curbs the mighty: the meaning pf pr&suS’h&t is-somewhatuncertain * 
+( prompt discomfiter of foes.’—Siyana. ■ Bridling, leading, driving or having 
+swift horses.’—Prof. Robb. * Conqueror of the mighty.’—P^of. Ludwig; Tltf 
+dumb : the man who has no voice to praise him, 
+
+
+
+4# * TME iTYMNS OF [BOOK tf. 
+
+7 Not with the wealthy churl who pours no Soma doth Indra, 
+
+Soma-drinker, hind alliance. 
+
+, He draws away his wealth and slays him naked, own Friend 
+to him who offers, for oblation. 
+
+8 Highest anc| lowest, men who stand between them, "going, 
+* returning, dwelling in contentment, 
+
+,, Those who show forth their strength when urged to battle—- 
+these are the men who call for aid on Indra, 
+
+HYMN XXVI. Indra. 
+
+I was * aforetime Manu, I was Surya: I am the sage Kakshivan, 
+holy singer. 
+
+Kutsa the son of Arjuni I master. I am the sapient Usana ; 
+behold me. 
+
+2 I have bestowed the earth upon the Arya, and rain upon the 
+
+man who brings oblation. 
+
+I guided forth the loudly-roaring waters, and the Gods moved 
+according to my pleasure. 
+
+3 In the wild joy of Soma I demolished Sambara’s forts, ninety- 
+
+and-nine, together; 
+
+And, utterly, the hundredth habitation, when, helping Divo- 
+d&sa Atithigva. 
+
+4 Before all birds be ranked this Bird, 0 Maruts; supreme of 
+
+falcons be this fleet-winged Falcon, 
+
+Because, strong-pinioned, with no car to bear him, he brought 
+to Manu the God-loved oblation. 
+
+5 When the Bird brought it, hence in rapid motion sent on the 
+
+wide path fleet as thought he hurried. 
+
+Swift he returned with sweetness of the Soma, and hence the 
+Falcon hath acquired his glory. 
+
+6 Bearing the stalk, the Falcon speeding onward, Bird bringing 
+
+from afar the draught that gladdens, 
+
+7 Naked; stripped of all his property; destitute. To him who offers, for oblation; 
+according to SI/ana, * to the man who pours the libation and prepares the 
+dressed food; *to him who presents the libation and oblation, 1 —Wilson. 
+
+The deity of the first three stanzas is said to be either Indra or Param&tmft 
+[the Supreme Spiiit or Soul of the universe]: the deity or deified object of the 
+other stanzas is the Syena or Falcon. 
+
+1 Indra is the speaker of the first three verses, although it is not clear 
+what he means by saying that he is Kakshiv&n and Usan&, unless he intends 
+to identify himself with all existence. 
+
+3 Sambara ; Divoddsa; Atithigva (here an adname or epithet of Divod^sa): 
+see Index of Names, 
+
+, 4 With no car to bear him .* literally, ‘ with his own wheel-less nature/ that 
+W, by his own natural impulse. Oblation : the Soma, 
+
+, 0 The draught that gladdmv the plant that yields the exhilarating juice, 
+
+
+
+M IMN 21} TEE BIG VEDA. ♦ ' 
+
+Friend of the Gods, brought, grasping fast, the Soma which 
+he had taken from yon loftiest heaven. 
+
+7 The Falcon took and brought the Soma, bearing thousand 
+libations with him, yea, ten thousand. ° 
+
+The "Bold One left Malignities behind him, wis§, in wild joy of 
+-Soma, left the foolish. v . 
+
+HYMN XXyiL ThefFaton. 
+
+T, as I lay within the womb, considered all generations of , 
+these Gods in order, 
+
+A hundred iron fortresses confined me, but forth I fLew With 
+rapid speed a Falcon, 
+
+2 Not at his own free pleasure did he bear me r he conquered 
+
+with his strength and manly courage. 
+
+Straightway the Bold One left the fiends behind him a$d 
+passed the winds as he grew yet more mighty. 
+
+3 When with loud cry from heaven down sped the, Falcon, 
+
+thence hasting like the wind he bore the Bold One, 
+
+Then, wildly raging in his mind, the archer KrMnu aimed 
+and loosed the string to strike him. 
+
+4 The Falcon bore him from heaven’s lofty summit as the swift 
+
+car of Indra’s Friend bore Bhujyu. 
+
+Then downward hither fell a flying feather of the Bird 
+hasting forward in his journey, 
+
+5 And now let Maghavan accept the beaker, white, filled with 
+
+milk, filled with the shining liquid; 
+
+The best of sweet meath whioh the priests have offered : that 
+Indra to his joy may drink, the Hero, that he may take 
+and drink it to his rapture. 
+
+7 The Bold One: Indra. 
+
+1 The womb : of the rain cloud. A hundred fortresses:ci * Sambara's hundred 
+ancient castles* (II, 14.6.) Considered: or reviewed, in hope of finding a deliverer. 
+
+The speaker is Agni, that is, the lightning which rends the cloud and brings 
+down the sweet rain—the fleet Falcon who brings Soma from heaven. See 
+Prof. Bloomfield, The Myth of Soma and the Eagle, Festgruss an Rudolf von 
+Both, 1893, pp 149—155. Of. Hymns of the Atharva-veda, YI. 48.1. 
+
+. 2 Not at his oion free pleasure; the falcon’s mere will was not enough, says 
+Soma ) he had first to fight and conquer my keepers. 
+
+The Bold One ? Indra. See stanza 7 of the preceding hymn, 
+
+3 The Bold One: meaning Soma. The construction of the first line is 
+difficult. KfUdnu ,* one of the guards of the celestial Soma. See I. 15i> 
+
+4 The allusion in the first hue is to the rescue of Bhujyu, by the Asvins (see 
+I. 112. 6), and we should therefore expect indrdwtoh ,, { of Indra*6 two friend^! 
+instead of iudrdvato. Feather : pw'tyfan; which became on earth the sacked 
+Parna or pal&^a tree, the beautiful Butea FrondosA 
+
+5* The metrical form and the ritual application indicate the comparatively 
+recent addition of this stanza to the. ancient hymn. ; 
+
+The hymn has been discussed by Weber, Yedisehe Beitrage, pp. 4. T. 
+
+
+
+
+m ms STUNS OF [BOOS IV. 
+
+6 When ‘also for a_ mortal man, Indra, thou speddest forth the 
+
+Sim, 
+
+And hojpest Etasa with might 
+
+7 What i Yritra-slayer, art not thou, Maghavan, fiercest in thy 
++ wrath ? 
+
+So hast thou quelled the demon too. 
+
+8 And this heroic deed of might thou, Indra, also hast achieved, 
+*' That thou didst smite to death the Dame, Heaven's Daughter, 
+
+meditating ill 
+
+9 Thou, Indra, Mighty One, didst crush Ushas, though Daughter 
+
+of the Sky, 
+
+When lifting up herself in pride. 
+
+10 Then from her chariot Ushas fled, affrighted, from her 
+
+ruined car, 
+
+When the strong Godjiad shattered it. 
+
+11 So there this car of Ushas lay, broken to pieces, in. Vip&S, 
+
+And she herself fled far away. 
+
+12 Thou, Indra, didst with magic power resist the overflowing 
+
+stream 
+
+Who spread her waters o'er the land. 
+
+13 Valiantly didst thou seize and take the store which Sushna 
+
+had amassed, 
+
+When thou didst crush his fortresses. 
+
+14 Thou, Indra, also smotest down Kulitara's son Sambara, 
+
+The Dasa, from the lofty hill. 
+
+15 Of Dasa Varchin's thou didst slay the hundred thousand and 
+
+the five, 
+
+Crushed like the fellies of a car. 
+
+
+6 And holpest Mam: that is, the return of day on some particular occasion 
+is attributed to Indra’s intervention on behalf of his favourite. SeeJndex, 
+
+7 The demon; Vritra the son of Danu. 
+
+8 The destruction by Indra of the chariot of Ushas. or Dawn appears to 
+mean the extinction of her light after the rising of the Sun. So in II. 15. 6. 
+Indra is said to have * crushed with his thunderbolt the car of Ushas, rend¬ 
+ing her slow steeds with his rapid Coursers/ The myth is alluded to in other 
+passages also. See X. 138. 5. 
+
+11 In Vijpdf : or on the bank of that river. 
+
+3 2 The overflowing stream ,* or, possibly, some stream called VibAli, the 
+exact meaning of the word being doubtful. 
+
+14 Kulitaru's son; this is S&y ana’s explanation of haulitardm 
+
+15 Of Ddsa Varchin's; of the followers of the demon or savage Varphin, 
+See II. 14- 0. And the five: the position of pdncha in the stanza seeces tp, 
+indicate that it is taken separately. S&yana prefixes it to satft, making the’ 
+number slain a thousand and five hundred. 
+
+Crushed like the fellies of a car; 4 (surrounding) him like the fellies (round 
+the spokes of a wheel).’—Wilson, 
+
+
+
+TSJB RIGVEDA, i$k 
+
+16 So Indra, Lord of Heroes, Powers, caused the tra wedded: 
+
+damsel's son, 
+
+The castaway, to share the lauds* 
+
+17 So sapient Indra, Lord of Might, brought Turvasa arid Yadu, 
+
+those 
+
+Who feared the flood, in safety o’er. 
+
+18 Arna and Chitraratha, both Aryas, thou, Indra, slewest swift* 
+On yonder side of Sarayu. 
+
+19 Thou, Vritra slayer, didst conduct those two forlorn, the 
+
+blind, the lame: 
+
+Hone may attain this bliss of thine. 
+
+20 For Divod&sa, him who brought oblations, Indra overthrew 
+A hundred fortresses of stone. 
+
+21 The thirty thousand D&sas he with magic power and weapons 
+
+sent 
+
+To slumber, for Dabliiti’s sake. 
+
+22 As such, 0 Vritra-slayer, thou art general Lord of kinefor all, 
+Thou Shaker of all things that be. 
+
+23 Indra, whatever deed of might thou hast this day to execute, 
+None be there now to hinder it. 
+
+24 0 Watchful One, may Aryaman the God give thee all goodly 
+
+things. 
+
+May Pushan, Bhaga, and the God Kardlati give all things fair. 
+
+The unioedded damsel's son ; the son of Agrft, according to S&yana, See 
+IV. 19. 9. 
+
+17 Turvasa and Yadu; so X. 174. 9 * When o’er the flood thou broughtest 
+them, 0 Hero, thou keptest Turvasa and Yadu safely,’ 
+
+Who feared the flood ; literally, f non-bathers’ (mndtdvd), meaning probably 
+unable to swim. 
+
+18 Arna and Chitraratha; two kings, says the Scholiast, ‘presuming on 
+their dignity as Aryas and devoid of faith in, or devotion to, Indra.’ Sarayu 
+here is probably some river in the Panj&b, and not the Sarayu of Oudh the 
+modern Sarjii. Turvasa and Yadu may perhaps have crossed the river, and 
+under the protection of Indra conquered two Aryan chiefs whose lands lay 
+beyond it, 
+
+19 , The Mind y the lame; see II. 13. 12. where one man only, the outcast, 
+or Par&vrij, is ppoken of as s the halt and blind.’ 
+
+20 JJivoddsa ; see Index. 
+
+21 Dabhiti : a Ilishi favoured by Indra See Index. 
+
+24 Kdrhlati ; from, the position of the word in the stanza would appear to 
+be the name of a separate God, but Sty ana (who is followed by Professors Both 
+and, Grassm&nn as, well as Wilson) takes it as an epithet of Pftshan, i. e. the- 
+broken-toothed or toothless God. 4 According to the Pur&nas, Pftshan had his 
+, teeth knocked out by Yirabhadra’s followers at Daksha’s sacrifice.’—Wilson. 
+The institutor of the sacrifice appears to be addressed in this verse which is 
+probably a later addition to the original hymn. 
+
+28 
+
+
+
+m THE HYMNS OF [BOOK IT. 
+
+HYMN XXXI. 
+
+With what help will he come to us, wonderful, ever-waxing 
+Friend, 
+
+Withfwhat most mighty company 1 
+
+2 What genuine and most liberal draught will spirit thee with 
+
+juice to burst 
+
+Open e’en strongly-guarded wealth ? 
+
+3 Do thou who art Protector of us thy friends who praise thee 
+With hundred aids approach us. 
+
+4 Like as a courser’s circling wheel, so turn thee hitherward 
+
+to us, 
+
+Attracted by the hymns of men. 
+
+5 Thou seekest as it were thine own stations with swift descent 
+' of powers: 
+
+I share thee even with the Sun. 
+
+6 What time thy courage and his wheels together, Indra, run 
+■ _ - , their course 
+
+With thee and with the Sun alike, 
+
+7 So even, Lord of Power and Might, the people call thee: 
+
+Maghavan, 
+
+Giver, who pauses not to think. 
+
+8 And verily to him who toils and presses Soma juice for thee 
+Thou quickly givest ample wealth. 
+
+9 No, not a hundred hinderers can check thy gracious bounty’s 
+
+flow, 
+
+Nor thy great deeds when thou wilt act. 
+
+10 May thine assistance keep us safe, thy hundred and thy 
+
+■ thousand aids: 
+
+May all thy favours strengthen us. 
+
+11 Do thou elect us in this place for friendship and prosperity, 
+
+* And great celestial opulence. 
+
+----j--- : ---—------— 
+
+2 Genuine and 1 • * r "7 5 * 7 ■ good results and’ causing thee to be 
+
+most bountiful. s 1 , •< ; ; ■ -ft: ■: to burst open the treasure-houses- 
+
+of our enemies and give us their contents j or the allusion may be to the 
+waters shut up in the clouds. 
+
+4 By the hymns: literally, "by the teams/ niyiidbhih, that is, strings' of 
+verses, hymns, or praises. 
+
+5 With swift descent of prnws: by the natural and spontaneous outflow of* 
+divine strength, as water pours down a precipice. 
+
+/ share thee: 1 1 glorify thee together with the Sun/—Wilson. 
+
+7 Maghavan: the rich and munificent One. 
+
+
+
+&TMH 82.] THE R1GVEDA, ’ 
+
+12 Favour us, Indra, evermore with overflowing store of wealth * 
+With all thy succours aid thou us. 
+
+13 With new protections, Indra, like an archer, open thou for us 
+
+The stables that are filled with kine. « 
+
+,14 Our chariot, Indra, boldly moves endued with splendour, 
+ne’er repulsed, 
+
+Winning for us both kine and steeds. 
+
+15 0 Surya, make our fameto be most excellent among the Gods, 
+Most lofty as the heaven on high, 
+
+HYMN XXXII. Indra. 
+
+0 thou who slewest Yyitra, come, 0 Indra, hither to our side, 
+
+, Mighty One with thy mighty aids, 
+
+2 Swift and impetuous -art thou, wondrous amid the well- 
+
+dressed folk : 
+
+. Thou doest marvels for our help. 
+
+3 Even with the weak thou smitest down him who is strongei*, 
+
+with thy strength 
+
+The mighty, with the Friends thou hast. 
+
+4 0 Indra, we are close to thee; to thee we sing aloud our songs: 
+Help and defend us, even us. 
+
+5 As such, 0 Caster of the Stone, come with thy succours 
+
+wonderful, 
+
+Blameless, and irresistible. 
+
+6 May we be friends of one like thee, 0 Indra, with the wealth 
+
+of kine, 
+
+Comrades for lively energy. 
+
+7 For thou, 0 Indra, art alone the Lord of strength that comes 
+
+from kine: 
+
+So grant thou us abundant food. 
+
+8 They turn thee not another way, when, lauded, Lover of the 
+
+Song, 
+
+Thou wilt give wealth to those who praise, 
+
+9 The Gotarnas have sung their song of praise to thee that thou 
+
+mayst give, 
+
+Indra, for lively energy. “ . 
+
+
+, 2 Amid the well-dressed folk: the adjective Ghi trinishu, feminine plural 
+in the locative case, stands without a substantive, and S&yana supplies prajdne, 
+people ; well-dressed, perhaps, for a religious ceremony, or possibly, armed for 
+war, 
+
+5 Paster of the Stone: wielder of the thunderbolt. 
+
+
+
+436 TEE ETMEB OF [BOOK IV. 
+
+10 We will declare thy hero deeds, what Dasa forts thou brakest 
+
+down, 
+
+Attacking them in rapturous joy. 
+
+11 The s&ges sing those manly deeds which, Indra, Lover of the Song, 
+Thou wroughtest when the Soma flowed. 
+
+12 Indra, the^Gotamas who bring thee praises have grown strong 
+
+by thee. 
+
+Give them renown with hero sons. 
+
+13 For, Indra, verily thou art the general treasure even of all: 
+Thee, therefore, do we invocate. 
+
+14 Excellent Indra, turn to us : glad thee among us with the juice 
+■ Of Somas, Soma-drinker thou. 
+
+15 May praise from us who think on thee, 0 Indra, bring thee 
+
+near to us. 
+
+Turn thy two Bay Steeds hitherward.' 
+
+16 Eat of our sacrificial cake: rejoice thee in the songs we sing, 
+Even as a lover in his bridp. 
+
+17 To Indra for a thousand steeds well-trained and fleet of foot 
+
+we pray, 
+
+And hundred jars of Soma juice. ’ 
+
+18 We make a hundred of thy kine, yea, and a thousand, hasten 
+
+nigh: 
+
+So let thy bounty come to us. 
+
+19 We have obtained, a gift from thee, ten water-ewers wrought 
+
+of gold: 
+
+Thou, Yritra-slayer, givest much. 
+
+20 A bounteous Giver, give us much, bring much and not a 
+
+trifling gift: 
+
+Much, Indra, wilt thou fain bestow. 
+
+210 Yritra-slayer, thou art famed in many a place as bountiful: 
+Hero, thy bounty let us share. 
+
+22 I praise thy pair of Tawny Steeds, wise Son of him who 
+giveth kine: 
+
+Terrify not the cows with these. 
+
+A_u—_-______ • 
+
+10 In rapturous joy: in exhilaration produced by the Some juice, 
+
+17 Jare : a kh&rtf is properly a measure of grain, and by metonymy a vessel, 
+jar, or pitcher, containing that quantity, which is said to be equal to about 
+three of our bushels. 
+
+22 Wise Son of him who giveth him: Indra himself is the special giver of 
+cattle, and this attribute of his may perhaps, as Professor Ludwig conjectures,, 
+.he personified in an imaginary father Goshfi, the winner or bestower of, kine; 
+S fry an a would force on naplt, son, the meaning na pdtayitah , * thou whodost 
+not cast down* (thy worshippers). With these: two horses of thine. The 
+meaning of this last T&da is uncertain. 
+
+
+
+grMtf.m.') mn riqtffa. m 
+
+25 Like two slight images of girls, unrobed, upon a new-wrought 
+post, 
+
+So shine thy Bay Steeds in their course. 
+
+24 For me the Bays are ready when I start, or start not/with the 
+dawn, Innocuous in the ways they take. 
+
+HYMN XXXIII. " ?ibhus. 
+
+I send my voice as herald to the Bibhus; I crave the white cow 
+for the overspi'eading. 
+
+Wind-sped, the Skilful Ones in rapid motion have in an instant 
+compassed round the heaven. 
+
+2 What time the Bibhus had with care and marvels done proper 
+
+service to assist their Parents, 
+
+They won the friendship of the Gods; the Sages carried away 
+the fruit of their devotion. 
+
+3 May they who made their Parents, who were lying like posts 
+
+that moulder, young again for ever,— 
+
+May Vaja, Yibhvan, Bibhu, joined with Indra, protect our 
+sacrifice, the Soma-lovers. 
+
+4 As for a year the Bibhus kept the Milch-cow, throughout a 
+
+year fashioned and formed her body, 
+
+And through a year’s space still sustained her brightness, 
+through these their labours they were made immortal. 
+
+® Two beakers let us make,—thus said the eldest. Let us 
+make three,—this was the younger’s sentence. 
+
+Four beakers let us make,—thus spoke the youngest. Tvashtar 
+approved this rede of yonrs, O Bibhus. 
+
+6 The men spake truth and even so they acted: this Godlike 
+way of theirs the Bibhus followed. 
+
+And Tvashtar, when he looked on the four beakers resplend¬ 
+ent as the day, was moved with envy. 
+
+
+23 Images of girls: perhaps as caryatids, but the passage is obscure. Pro¬ 
+fessor Wilson translates : ‘ Like two puppets on an arranged, new, and 
+slender stage,’ 
+
+■ 24 According to S&yana, Let thy inoffesive hay horses give me a sufficiency 
+affc sacrifices whether I go to them in a car drawn by oxen or without a car so 
+drawn, that is, on foot. 
+
+* 1 For the overspreading: a technical expression for pouring the milk into or 
+over the Soma juice. f For the dilution ( of the Soma libation).’—Wilson. For 
+thP Ribhns, see Index. 
+
+5 Two beakers ; or sacrificial ladles. See I. 20. 6, 
+
+
+
+438 TEE E7MNS . OF [BOQR .IV, 
+
+7 When for twelve, days the Eibhus joyed reposing as guests of 
+
+him who never may be hidden, 
+
+They made fair fertile fields, they brought the rivers. Plants 
+spread o'er deserts, waters filled the hollows. 
+
+8 May they who formed the swift car, bearing Heroes, and the 
+
+Cow omniform and all-impelling, 
+
+Even may they form. wealth for us,—the Eibhus, dexterous¬ 
+handed, deft in work and gracious. 
+
+9 So in their work the Gods had satisfaction, pondering it with 
+
+thought and mental insight. 
+
+The Gods' expert artificer was Vaja, Indra's Ribhukshan, 
+Varuna’s was Vibhvan. 
+
+10 They who, made glad with sacrifice and praises, wrought the 
+
+two Bays, his docile Steeds, for Indra,— 
+
+Eibhus, as those who wish a friend to prosper, bestow upon 
+us gear and growth of riches. 
+
+11 This day have they set gladdening drink before you. Hot 
+
+without toil are Gods inclined to friendship. 
+
+Therefore do ye who are so great, 0 Eibhus, vouchsafe us 
+treasures at this third libation. 
+
+HYMN XXXIY. Eibhus. 
+
+To this our sacrifice come Eibhu, Vibhvan, Vaja, and Indra 
+with the gift of riches, 
+
+Because this day hath Dhishan& the Goddess set drink for 
+you: the gladdening draughts have reached you. 
+
+7 Him who never may be hidden: the Sun ; Savitar. 
+
+8 The swift car: the three-wheeled chariot which bears the Asvins. 
+
+The Cow omniform: or of every hue. ‘ Indra hath yoked his Bays the 
+
+Asvins’ car is horsed, Brihaspati hath brought the Cow of every hue.’_I 
+
+161. 6. 
+
+11 At this third libation: in the evening, the proper time for drink-offerings 
+to the Eibhus. 6 
+
+The myth of the Eibhus is exceedingly obscure. They are regarded as 
+ancient sacrifices who attained immortality as the reward of their pious 
+labours. The parents whom they restored to youth appear to be the univer¬ 
+sal parents, heaven and earth, rejuvenated each 
+spring. The milch-cow (stanza 4) is perhaps thei-v: lt l : 
+
+tive soil. The twelve days (stanza 7) are perhap s ■ i ■■■; n 
+
+twelve nights vratydh prajdpateh, or * holy top:, "i . 11 . 
+
+Atharva-veda, IV. 11.11. For careful study and of the 
+
+myth, see F. H5ve, Fssai sur le mythe de& ii' j' ; ; s ;*■. Jkn( j 
+Bergaigne, La Religion Vddique, II. 403—413; HI. 51—55, * 
+
+EHshani; a divinity closely connected with Soma and presiding over 
+prosperity. . 
+
+
+
+
+'ZftMlSr 31 ,] TEE RIG VEDA. 
+
+Knowing your birth and rich in gathered treasure, Bibhus, 
+rejoice together with the Kitus. 
+
+1 The gladdening draughts and wisdom have approached you : 
+send ye us riches with good store of heroes 
+
+Si For you was made this sacrifice, 0 Bibhus, which ye, like 
+men, won for yourselves aforetime. 
+
+To you come all who find in you their pleasure: ye all were 
+—even the two elder—V&jas. 
+
+4 Bow for the mortal worshipper, 0 Heroes, for him who served 
+
+you, was the gift of riches. 
+
+Drink, Yajas, Bibhus! unto you is offered, to gladden you, 
+the third and great libation. 
+
+5 <Come' to us, Heroes, Yajas and Bibh.uk shans, glorified for the 
+
+sake of mighty treasure. 
+
+These draughts approach you as the day is closing, as cows, 
+whose calves are newly-born, their stable. 
+
+6 Come to this sacrifice of ours, ye Children of Strength, in¬ 
+
+voked with humble adoration. 
+
+Drink of this meath, Wealth-givers, joined with Indra with 
+whom ye are in full accord, ye Princes. 
+
+7 Close knit with Yaruna drink the Soma, Indra; close-knit, 
+
+, Hymn-lover I with the Maruts drink it: 
+
+Close-knit with drinkers first, who drink in season; close-knit 
+with heavenly Dames who give us treasures. 
+
+8 Bejoice in full accord with the Adityas, in concord with the 
+
+Parvatas, 0 Bibhus; 
+
+In full accord with Savitar, Divine One; in full accord with 
+floods that pour forth riches. 
+
+
+2 Knowing your birth: knowing how you have attained immortality and 
+deification. The Pit us; the seasons personified and honoured as deities. The 
+Bibhus as cosmic powers are closely connected with them, 
+
+3 Vdjas ; that is, although V&ja is strictly the name of the-youngest of the 
+three only, you are all entitled to that appellation which means active, strong, 
+or spirited. Professor Grassmann translates : * ihr alle seid die ersten hier, 
+O Vadscha’s ye are all the first (entitled to precedence) here, O Vfijas ; 
+but the word utd is then left untranslated. 
+
+4 The third and great libation: see the preceding hymn, stanza 11. 
+
+5 RibhuJcshans: Ribhukshan is another name of Ribhu, the eldest of 
+the three. 
+
+7 Drinkers first: those who claim and receive the libation first; here, 
+apparently, the IUtus or Seasons. 
+
+8 Parvatas; Gods presiding over mountains and clouds. 
+
+
+
+m Tm MYum of [book jk i 
+
+9 Ribhus, who helped their Parents and the Asvins, who formed' 
+
+the MilcH-cow and the pair of horses, 
+
+Made armour, set the heaven and earth asunder,—far-reach- 
+' ing JEIeroes, they have made good offspring. 
+
+10 Ye who Rave wealth in cattle and in booty, in heroes, in inch 
+•" sustenance and treasure, 
+
+Such, 0 ye Ribhus, first to drink, rejoicing, give unto us and 
+4 those who laud our present, 
+
+11 Ye were not far: we have not left you thirsting, blameless in 
+
+this our sacrifice, 0 Ribhus. 
+
+Rejoice you with the Maruts and with Indra, with the Kings, 
+Gods ! that ye may give us riches. 
+
+HYMN XXXV. Ribhus, 
+
+Comb hither, 0 ye Sons of Strength, ye Ribhus; stay not afar, 
+ye Children of Sudhanvan. 
+
+At this libation is your gift of treasure. Let gladdening 
+draughts approach you after Indra’s. 
+
+■ 2 Hither is come the Ribhus* gift of riches; here was the drink- 
+: ing of the well-pressed Soma, 
+
+Since by dexterity and skill as craftsmen ye made the single 
+chalice to be fourfold. 
+
+3 Ye made fourfold the chalice that was single: ye spake these 
+
+words and said, 0 Friend, assist us ; 
+
+Then, V&jas 1 gained the path of life eternal, deft-handed 
+.^Ribhus, to the Gods* assembly. 
+
+4 Out of what substance was that chalice fashioned which ye 
+
+made fourfold by your art and wisdom 1 
+Now for the gladdening draught press out the liquor, and 
+drink, 0 Ribhus, of the meath of Soma. 
+
+5 Ye with your cunning made your Parents youthful; the cup, 
+
+for Gods to drink, ye formed with cunning; 
+
+With cunning, Ribhus, rich in treasure, fashioned the two 
+swift Tawuy Steeds who carry Indra. 
+
+^ Made m'mour: for the Gods. 
+
+10 Those who laud our present: who accompany with hymns, and so recom* 
+mend to the Gods, our oblation. 
+
+11 The Kings; the other Gods, or the Gods in general. 
+
+v — 
+
+1 After Indr a's: libations having been offered to Indra at dawn and at 5 
+noonday. See stanza 7. ' / 
+
+$ 0 Friend: Agni. 
+
+5 Cuming: power and skill as craftsmen ; sdchgd, , • 
+
+
+
+BTMN 36-3 TME RtGt&DA. ill 
+
+.6 Whoso pours out for you, when days are closing, the sharp 
+libation for your joy, 0 Yajas, 
+
+For him, 0 mighty Ribhus, ye, rejoicing, have fashioned 
+wealth with plenteous store of heroes. 
+
+7 Lord of Bay Steeds, at dawn the juice thou drankest: thine, 
+
+, only thine, is the noonday libation. 
+
+Now drink thou with the wealth-bestowing Ribhus, whom for 
+their skill thou madest friends, 0 Indra. 
+
+8 Ye, whom your artist skill hath raised to Godhead, have sat 
+
+you down above in heaven like falcons. 
+
+, So give us riches, Children of Sudhanvan, 0 Sons of Strength ; 
+ye have become immortal. 
+
+9 The third libation, that bestoweth treasure, which ye have 
+
+won by skill, ye dexterous-handed,— 
+
+This drink hath been effused for you, 0 Eibhus : drink it with 
+high delight, with joy like Indra’s. 
+
+HYMN XXXVL llibhus. 
+
+The car that was not made for horses or for reins, three-wheel¬ 
+ed, worthy of lauds, rolls round the firmament. 
+
+That is the great announcement of your Deity, that, 0 ye 
+Ribhus, ye sustain the earth and heaven. 
+
+2 Ye Sapient Ones who made the lightly-rolling oar out of your 
+
+mind, by thought, the car that never errs, 
+
+You, being such, to drink of this drink-offering, you, 0 ye 
+Yajas, and ye Ribhus, we invoke. * 
+
+3 0 Yajas, Ribhus, reaching far, among the Gods this was your 
+
+exaltation gloriously declared, 
+
+In that your aged Parents, worn with length of days, ye 
+; wrought again to youth so that they moved at will. 
+
+4' The chalice that was single ye have made fourfold, and by 
+your wisdom brought the Cow forth from the hide. 
+
+So quickly, mid the Gods, ye gained immortal life. Yajas and 
+Ribhus, your great work must be extolled. 
+
+
+6 Fashioned wealth: made or fabricated as craftsmen. 
+
+1 The c(Lr * the three-wheeled chariot of the Asvins, ctraw&by asses, i. & the 
+grey clouds of morning twilight;. 
+
+3 Ye wrought again to youth: forms of the verb taJcsh, to form, fabricate, 
+fashion, as a carpenter dpes with wood, are used in this and other hymns to 
+the Itibhus, the artificers, instead of words signifying restoring, giving, pro¬ 
+ducing, and the like. 
+
+
+442 
+
+
+[BOOK IV. 
+
+
+TEE HYMNS OF 
+
+5 Wealth from the Bibhus is most glorious in renown, that 
+which the Heroes, famed for vigour, have produced. 
+
+In synods must be sung the car which Yibhvan wrought: that 
+which ye favour, Gods! is famed among mankind. 
+
+€ Strong is the steed, the man a sage in eloquence, the bowman 
+is a hero hard to beat in fight, 
+
+.Great store of wealth and manly power hath he obtained 
+whom Vaja, Yibhvan, Bibhus have looked kindly on. 
+
+7 To you hath been assigned the fairest ornament, the hymn of 
+praise: Yajas and Bibhus, joy therein; 
+
+For ye have lore and wisdom and poetic skill; as such, with 
+this our prayer we call on you to come. 
+
+$ According to the wishes of our hearts may ye, who have full 
+knowledge of all the delights of men, 
+
+Fashion for us, 0. Bibhus, power and splendid wealth, rich in 
+high courage, excellent, and vital strength. 
+
+9 Bestowing on us here riches and offspring, here fashion fame 
+v for us befitting heroes. 
+
+Youchsafe us wealth of splendid sort, 0 Bibhus, that we may 
+‘make us more renowned than others. 
+
+HYMN XXXYII. Ilibhus. 
+
+Comb to our sacrifice, Yajas, Bibhukshans, Gods, by the paths 
+which Gods are wont to travel, 
+
+As ye, gay Gods, accept in splendid weather the sacrifice 
+among these folk of Manus. 
+
+2 May these rites please you in your heart and spirit; may the 
+
+drops clothed in oil this day approach you. 
+
+May the abundant juices bear you onward to power and 
+strength, and, when imbibed, delight you. 
+
+3 Your threefold going near is God-appointed, so praise is given 
+
+you, Yajas and Bibhukshans. 
+
+So, Manus-like, mid younger folk i offer, to you who are aloft 
+in heaven, the Soma. 
+
+
+^ 5 The car which Vibhvan wrought: or the sacrificial cup ; the text has only 
+vibhvatashtdh, that which was fabricated by Yibhvan, or as S&yana says* by 
+the Ilibhus. « 
+
+8 According to the wishes of our hearts ; or, according to S&yana, on account. 
+of the praises which we have offered to you. * ■. 
+
+1 In splendid weather: after the rains, when protracted sacrifices are not 
+interrupted by storms. These folk of Manus ; Aryan men. 
+
+•' 8 Threefold going near; coming to the altar at the three daily sacrifices*' 
+
+
+
+
+HYMN 38.] THE RIGVEDA . f43> 
+
+4 Strong, with fair chains of . gold and jaws of iron, ye have a 
+
+splendid car and well-fed horses. * . 
+
+Ye Sons of Strength, ye progeny of Indra, to you the best is 
+offered to delight you. * 
+
+5 Bibhuksham! him, for handy wealth, the mightiest comrade 
+
+in the fight, 
+
+Him, Indra’s equal, we invoke, most bounteous ever, rich in 
+steeds. 
+
+6 The mortal man whom, Bibhus, ye and Indra favour with your 
+
+help, 
+
+Must be successful, by his thoughts, at sacrifice and with the 
+steed. 
+
+7.0 Vajas and Eibhukshans, free for us the paths to sacrifice, 
+Ye Princes, lauded, that we may press forward to each point 
+of heaven. 
+
+8 0 Vajas and Eibhukshans, ye Nasatyas, Indra, bless this wealth, 
+And, before other mens’, the steed, that ample riches may 
+be won. 
+
+HYMN XXXVIII. Dadhikr&s. 
+
+From you two came the gifts in days aforetime which. Trasa- 
+dasyu granted to the Purus % 
+
+Ye gave the winner of our fields and plough-lands, and the 
+strong smiter who subdued the Dasyus. 
+
+5 Him: Ribhu, as representing his brothers also. 
+
+6 By his thoughts: referring to the worshipper who by his devout thoughts 
+and acts will obtain success in sacrifice. With the steed; referring to the war¬ 
+rior who will be victorious in battle with hi3 war-chariot. 
+
+7 Press onward to each point of heaven : that is, be everywhere victorious, 
+achieve, what was in later times the objept of great kings’ highest ambition, 
+the digvijaya or conquest of lands in every direction. 
+
+8 Ndsatyas: Asvins. The steeds: either the war-horses in general, or, as" 
+Professor Ludwig suggests, a particular horse that is to be sacrificed. 
+
+Dadhikvds , in the nominative case, or DadhikrA in the crude form, is the 
+name of a mythical being often mentioned in the ltigveda and the actual sub¬ 
+ject of this hymn and three others. He is described as a kind of divine horse, 
+and probably, like T&rkshya, is a personification of the morning sun ; some¬ 
+times he is considered as a creation of heaven and earth, sometimes of Mitra- 
+Yaruna, and is invoked in the morning together with Agni, Ushas, and the 
+Asvins. The name is probably derived from dadhi f thickened milk, and kri, 
+to scatter, in allusion to the rising sun spreading deWl§^d hoar-frost like milk, 
+(wa%vrjv T^Xtog cric$B(ji iraXiv. Aeschylus). See St. P. Lexicon, 
+
+or M. Williams’s Dictionary. Professor Ludwig thinks that the hymn is a 
+fragment, referring not,to the mythical being but to an actual war-horse bear¬ 
+ing his name. * . 
+
+1 .From you,two; Mitra and Yaruna, according to stanza 2 of the following 
+hymn ,* Heaven and Earth, according to S&yaua. Trasadasyu: this king has 
+
+
+{BOOK tV. 
+
+
+444 - mM Mtkm of 
+
+2 And ye gaye mighty Dadhikrds, tlie giver of many gifts, who 
+visiteth all people, 
+
+Impetuous hawk, swift and of varied colour, like a brave Ring 
+whom each true man must honour* 
+
+,3 Whom, as ? twere down a precipice, swift rushing, each Pftru 
+praises and his heart rejoices,—* 
+
+^ Springing forth like a hero fain for battle, whirling the oar and 
+flying like the tempest. 
+
+4 Who gaineth precious booty in the combats, and moveth, 
+
+winning spoil, among the cattle; 
+
+Shown in bright colour, looking on the assemblies, beyond the 
+churl, to worship of the living. 
+
+5 Loudly the folk cry after him in battles, as ’twere a thief who 
+
+steals away a garment; < ■ 
+
+Speeding to glory, or a herd of cattle, even as a hungry falcon 
+swooping downward. 
+
+’,6 And, fain to come forth first amid these armies, this way and 
+that with rows of cars he rushes, 
+
+: (Jay ,like a bridesman, making him a garland, tossing the dust, 
+champing the rein that holds him. 
+
+7 And that strong Steed, victorious and faithful, obedient with 
+
+his body in the combat, 
+
+Speeding straight on amid the swiftly pressing, casts o’er his 
+brows the dust he tosses upward. 
+
+8 And at his thunder, like the roar of heaven, those who attack 
+
+tremble and are affrighted; 
+
+For when he fights against embattled thousands, dread is he 
+in his striving; none may stay him. 
+
+*9 The people praise the overpowering swiftness of this fleet Steed 
+who giveth men abundance. 
+
+Of him they say when drawing back from battle. Dadhikr&s 
+hath sped forward with his thousands. 
+
+been mentioned before (1.112. 14.) ae a favourite of the Asvins. professor 
+Ludwig points out that, to accord with what is said in IV. 42. 8., the reading 
+should be Trasadasyum ; * ye who gave Trasadasyu to the PUrus,’ the verb 
+nttosi standing for the dual nitozcthe. The Pilriis; one of the Aryan tribes. 
+§ee Index. 
+
+4 Beyond the churl :jgaasing by the niggard who offers no oblations, and 
+looking kindly ©n the Ipferifice of the living man or devout worshipper. The 
+word aratim apparently= drdtim. 
+
+5 Speeding : referring to DadhikrAs seeking fame and booty. 
+
+6 Making him a garland: of the chariots that surround him. . V' ■ 
+
+7 Amid the swiftly pressing ; the text has no substantive; sendsu, hosts, or 
+
+people, may be understood* 
+
+
+
+
+jarmw io.j the higyeda: m 
+
+10 Dadhikras hath o’erspread the Fivefold People with vigour, as 
+the Sun lightens the waters. 
+
+May the strong Steed who winneth hundreds, thousands^ requite 
+with sweetness these my words and praises. " 
+
+HYMN XXXIX. DadfcikrAs. 
+
+Now give we praise to Dadhikras the rapid, and mention in 
+our laud the Earth .and Heaven. 
+
+May the Dawns flushing move me to exertion, and bear me 
+safely over every trouble. 
+
+2 I praise the mighty Steed who fills my spirit, the Stallion 
+
+* Dadhikravan rich in bounties, 
+
+Whom, swift of foot and shining bright as Agni, ye, Yaruna 
+and Mitra, gave to Purus. 
+
+3 Him who hath honoured, when the flame is kindled at break 
+
+of dawn, the Courser Dadhikr&van, 
+
+Him, of one mind with Yaruna and Mitra may Aditi make 
+free from all transgression. 
+
+4 When we remember mighty Dadhikravan our food and strength, 
+
+then the blest name of Maruts, 
+
+Varuna, Mitra, we invoke for welfare, and Agni, and the 
+thunder-wielding Indra. 
+
+5 Both sides invoke him as they call on Indra when they stir 
+
+forth and turn to sacrifi eing. 
+
+To us have Yaruna and Mitra granted the Courser Dadhikras, 
+a guide for mortals. 
+
+6 So have I glorified with praise strong Dadhikravan, conquer¬ 
+
+ing Steed. 
+
+Sweet may he make our mouths; may he prolong the, days we 
+have to live. 
+
+HYMN XL. Dadhikrdvan. 
+
+Let us recite the praise of Dadhikravan: may all the Mor% 
+ings move me to exertion : 
+
+Praise of the Lord of Waters, Dawn, and Agni, Brihaspati 
+Son of Angiras, and Surya. 
+
+2 Dadkih'dvan: a lengthened, interchangeable form of Dadhikras. 
+
+, 3 Aditi: here a male deity, probably Agni. 
+
+5 When they stvr fodth and turn to sacrificing: when,. men who are going,out 
+on a foray, or to battle, offer sacrifices for their success. Or the meaning may 
+be, both those who go out to battle and those who remain at home and 
+sacrifice. 
+
+6 Sweet may he make our mouths t purify our lips if we have spoken wick¬ 
+ed words. - 
+
+‘ 1 The Lord : literally, the conqueror, that is; the winner, the obtainer. 
+
+
+
+Uh THM HYMNS OP [BOOK IT. 
+
+2 Brave, seeking War and booty, dwelling with the good and 
+
+with the swift, may he hasten the food of Dawn. 
+
+May he the true, the fleet, the lover of the course, the bird- 
+like Dadhikr&van, bring food, strength, and light. 
+
+3 His pinion, rapid runner, fans him on his way, as of a bird 
+
+that hastens onward to its aim, 
+
+v! And, as it were a falcon's gliding through the air, strikes 
+Dadhikrilvan’s side as he speeds on with might. 
+
+' 4 Bound by the neck and by the flanks and by the mouth, the 
+vigorous Courser lends new swiftness to his speed. 
+
+Drawing himself together, as his strength allows, Dadhikr&a 
+springs along the windings of the paths. 
+
+5 The Hansa homed in light, the Vasu in mid-air, the priest 
+, beside the altar, in the house the guest, 
+
+Dweller in noblest place, mid men, in truth, in sky, born of 
+flood, kine, truth, mountain, he is holy Law. 
+
+HYMN XLT. Indra-Vanina. 
+
+What laud, 0 Indra-Varuna, with oblation, hath like the 
+Immortal Priest obtained your favour ? 
+
+Hath our effectual laud, addressed with homage, touched you, 
+0 Indra-Varuna, in spirit? 
+
+2 He who with dainty food hath won you, Indra and Varuria, 
+Gods, as his allies to friendship, 
+
+Slayeth the Vritras and his foes in battles, and through your 
+mighty favours is made famous. 
+
+
+2 Hasten the food of Dawn : * accept the (sacrificial) food at the time of 
+the desirable dawn/—Wilson. This line is difficult, and the meaning is 
+somewhat obscure. 
+
+; 4 Lends new swiftness to his speed: I adopt S&yana’s interpretation, 
+tvaraj/ati gantum , Prof. Eggeling translates more literally f speedeth after the 
+whip’ (Satapatha-Br&hmana, V, 1. 5. 19). 
+
+5 In this stanza Dadhikr&s is identified with the eternal Law of the 
+universe and with all types or forms of the Supreme Being. He is the 
+Hansa, the Swan of heaven, or the Sun, the Vasu in mid-air or the Wind, 
+Agni as the priest and guest of men. As the Sun he is bom from, or amid, 
+kine or rays of light and springs up from the celestial ocean and the mountains 
+of cloud behind which he rises. See Professor Wilson’s note on the passage. 
+The stanza is explained also in Satapatha Br&h'mana Vf. 7. 3, 11 (Sacred Books 
+of the East, XLI. p. 281). 
+
+The hymn is addressed to Indra-Varuna, that is, Indra and Varuna, con^ 
+jointly, ’ *: ■ ’ 
+
+1 The Immortal Priest; Agni, 1 
+
+
+
+
+Mtmm TEE RTQVEBA. A1 
+
+.? 3 Indra and Yaruna are most liberal givers of treasure to the 
+men who foil to serve them, 
+
+When they, as Friends inclined to friendship, honoured ‘with 
+dainty food, delight in flowing Soma. * 
+
+4 Indra and Yaruna, ye hurl, 0 Mighty, on him your strongest 
+
+flashing holt of thunder 
+
+Who treats us ill, the robber and oppressor : measure on him 
+your overwhelming vigour. 
+
+5 0 Indra-Yaruna, be ye the lovers of this my song, as steers 
+
+who love the milch-cow. 
+
+Milk may it yield us as, gone forth to pasture, the great Cow 
+pouring out her thousand rivers. 
+
+6 For fertile fields, for worthy sons and grandsons, for the Sun's 
+
+beauty and for steer-like vigour, 
+
+May Indra-Yaruna with gracious favours work marvels for us 
+in the stress of battle. 
+
+7 For you, as Princes, for your ancient kindness, good comrades 
+
+of the man who seeks for booty, . 
+
+We choose to us for the dear bond of friendship, most liberal 
+Heroes bringing bliss like parents. 
+
+8 Showing their strength, these hymns for grace, Free-givers ! 
+
+have gone to you, devoted, as to battle. 
+
+For glory have they gone, as milk to Soma, to Indr a-Y aruna 
+my thoughts and praises. 
+
+9 To Indra and to Varuna, desirous of gaining wealth have 
+
+these my thoughts proceeded. 
+
+They have come nigh to you as treasure-lovers, like mares, 
+fleet-footed, eager for the glory. 
+
+10 May we ourselves be lords of during riches, of ample suste¬ 
+
+nance for car and horses. 
+
+So may the Twain who work with newest succours bring 
+r yoked teams hitherward to us and riches. 
+
+11 Come with your mighty succours, 0 ye Mighty; come, Indra- 
+
+Yaruna,. to us in battle. 
+
+What time the flashing arrows play in combat, *nay we 
+through you be winners in the contest. 
+
+5 Milk may it yield us; bring us a rich reward. The great Cow: of plenty. 
+
+6 For the Sun's heomty : for long life wherein we may continue to aee the 
+glory of the sun. 
+
+• 8 For glory; to glorify you. , 
+
+9 Eager for the glory s of winning the prize in the chariot-race. 
+
+11 The hymn is a prayer for aid in a coming battle. 
+
+
+
+m the hymns of [book tv. 
+
+HYMN XLII. IndraVaruna. 
+
+I am the royal Euler, mine is empire, as mine who sway all 
+7 , life are all Immortals. 
+
+Varuna’s will the Gods obey and follow. I am the King of 
+men’s most lofty coyer. 
+
+2 I am King Varuna. To me were given these first existing 
+
+high celestial powers. 
+
+Varuna’s will the Gods obey and follow. I am the King of 
+, men’s most lofty cover. 
+
+3 I Varuna am Indra: in their greatness, these the two wide 
+
+deep fairly-fashioned regions, 
+
+These the two world-halves have I, even as Tvashtar knowing 
+all beings, joined and held together. 
+
+4 I made to flow the moisture-shedding waters, and set the 
+
+heaven firm in the seat of Order. 
+
+By Law the Son of Aditi, Law Observer, hath spread abroad 
+the world in threefold measure. 
+
+5 Heroes with noble'horses, fain for battle, selected warriors, 
+
+call on me in combat. 
+
+I Indra Maghavari, excite the conflict; I stir the dust, Lord 
+of surpassing vigour. 
+
+6 All this I did. The Gods’ own conquering power never im~ 
+
+pedeth me whom none opposeth. 
+
+When lauds and Soma juice have made me joyful, both the 
+unbounded regions are affrighted. 
+
+7 All beings know these deeds of thine: thou tellest this unto 
+
+Varuna, thou great Disposer ! 
+
+Thou art renowned as having slain the Vritras. Thou madest 
+flow the floods that were obstructed, 
+
+8 Our fathers then were these, the Seven Eishis, what time the 
+
+son of Durgahu was captive. 
+
+Varuna arid his supersessor Indra severally urge their claims to superiority,, 
+and the poet decides between them. Of. X. 124. 
+
+1 Varuna is the speaker of the first four stanzas. Men's most lofty cover: 
+the highest heaven. 
+
+3 Indra ; all that Indra represents, Prince and King of all. 
+
+As Tvashtar: or, as their great artificer. 
+
+4 In tWe seat of Order : in the place appointed by Law or the eternal Order 
+of the universe. The Son of A'diti ; I, Varuna. 
+
+5 Indra is the speaker of this and of the following stanza. 
+
+7 The poet speaks. 
+
+8 Our fathers then were these : ‘ The seven Fishis were the protectors of 
+this our (kingdom).’—Wilson. The meaning is obscure. Professor Grassmanir 
+banishes stanzas 8, 9, and 10 to the appendix as late additions to the hymn. 
+SSyana says that Purukutsa, son of Lurgaha; being in captivity, his wife 
+propitiated the Seven Bishis, who by the favour of Indra and Varuna obtain¬ 
+ed for her a eon named Trasadasyu. For her: the wife of Purukutsa. 
+
+
+
+JJYMN 43 .] THB RIGVEDA. ' 
+
+For her they gained by sacrifice Trasadasyu, a demi-god, like 
+Ihdra, conquering foemen. 
+
+9 The spouse of Purukutsa gave oblations to you, '0 Indra- 
+Yaruna, with homage. * 
+
+Then unto her ye gave King Trasadasyu, the demi-god, the 
+slayer of the foeman. 
+
+10 May we, possessing much, delight in riches, Gods in oblations 
+and the kine in pasture; 
+
+And that Milch-cow who shrinks not from the milking, 0 
+Indra-Varuna, give to us daily. 
+
+HYMN XLIIL Asvins, 
+
+Who will hear, who of those who merit worship, which of all 
+Gods take pleasure in our homage ? 
+
+On whose heart shall we lay this laud celestial, rich with fair 
+offerings, dearest to Immortals ? 
+
+2 Who will be- gracious ? Who will come most quickly of all 
+
+the Gods? who will bring bliss most largely? 
+
+What car do they call swift with rapid coursers ? That which 
+k the Daughter of the Sun elected. 
+
+3 So many days do ye come swiftly hither, as Indra to give help 
+
+in stress of battle. 
+
+Descended from the s^cy, divine, strong-pinioned, by which pf 
+all your powers are ye most mighty ? 
+
+4 What is the prayer that we should bring you, Asvins, whereby 
+
+ye come to us when ihvocated ? 
+
+Whether of you confronts e’en great betrayal?. Lovers of 
+sweetness, Dasras, help and save us. 
+
+£> In the wide space your chariot reachetli heaven, what time it 
+turheth hither from the ocean. 
+
+Sweets from your sweet shall drop, lovers of sweetness! These 
+v have they dressed for you as dainty viands* 
+
+6 Let Sindhu with his wave bedew your horses : in fiery glow 
+
+have the red birds come hither. 
+
+Observed of all was that your rapid going, whereby ye were 
+the Lords of Surya’s Daughter. 
+
+7 Whene’er I gratified you here together, your grace was given 
+
+us, 0 ye rich in booty. 
+
+Protect, ye Twain, the singer of your praises' to you, Nftsa- 
+tyas, is my wish directed. * 
+
+10 That Milch-cow: wealth.- 
+
+2 The Daughter of the Sun; Sftry&, bride of the Asvins. See X. 116. 17* 
+
+4 Dasras: workers of marvels, mighty ones, a common appellation of the 
+^svins. 
+
+6 Birds: flying steeds. t Cf. IV. 45. 4. 
+
+29 
+
+
+
+m 
+
+
+THE HYMNS OF 
+
+
+[BOOK 17 , 
+
+
+HYMN XLIV. Asvins. 
+
+We will invoke this day your car, far-spreading, 0 Asvins, 
+even the gathering of the sunlight,— 
+
+Oar praised in hymns, most ample, rich in treasure, fitted with 
+seats, the car that beareth Sarya. 
+
+2 Asvins, ye gained that glory by your Godhead, ye Sons of 
+
+Heaven, by your own might and power. 
+
+Food followetb close upon your bright appearing when stately 
+horses in your chariot draw you. 
+
+3 Who bringeth you to-day for help with offered oblation, or 
+
+with hymns to drink the juices? 
+
+Who, for the sacrifice’s ancient lover, turneth you hither, 
+
+, Asvins, offering homage ? 
+
+4 Borne on your golden car, ye omnipresent! come to this sacri¬ 
+
+fice of ours, N&satyas. 
+
+Drink of the pleasant liquor of the Soma: give riches to the 
+people who adore you. 
+
+5 Gome hitherward to us from earth, from heaven, borne on 
+
+your golden chariot rolling lightly. 
+
+Suffer not other worshippers to stay you: here are ye boupd 
+by earlier bonds of friendship. 
+
+6 Now for us both, mete out, 0 Wonder-Workers, riches exceed¬ 
+
+ing great with store of heroes, 
+
+Because the men have sent you praise, 0 Asvins, and Aja- 
+milhas come to the laudation. 
+
+7 Whene’er I gratified you here together, your grace was given 
+
+us, 0 ye rich in booty. 
+
+Protect, ye Twain, the singer of your praises; to you, 
+Nasatyas, is my wish directed. 
+
+HYMN XLV, Asvins. 
+
+Yonder goes up that light: your chariot is yoked that travels 
+round upon the summit of this heaven. 
+
+Within this car are stored three kindred shares of food, and 
+a skin filled with meath is rustling aS the fourth. 
+
+1 The gathering of the sunlight: Professor Wilson translates, after S&yapa, 
+
+‘ the associator of the solar ray,’ and observes: * Sangatim goh, is only 
+explained, goh sangamayitdram , the bringer into union, or associator, of Go • 
+what the latter is intended for is not explained, and the translation is purely 
+conjectural, founded upon the connection of the Asvins with light or the sun. 1 
+Professor Qrassmann translates: ‘ der zur Milch eilt,’ ‘which hastens to the milk.’ 
+6 Both ; priests and patrons. Ajamilhas : men of the Ilishi’s family 
+
+The Rishi of this and the remaining hymns of this Book is V&madeva, 
+
+1 Three kindred shares : shares of similar food, for both Asvins and Sury&, 
+the Skin of meath being intended for earthly beings,—Ludwig., , , 
+
+
+
+JTFJftf 4K3 TBE RmrEDA. «n 
+
+2 Forth come your viands rich with store of pleasant meath, 
+
+abd cars and horses at the flushing of the dawn, 
+
+Stripping the covering from the surrounded gloom, and 
+spreading through mid-air bright radiance like the Sun. 
+
+3 Drink of the meath with lips accustomed to the draught; 
+
+harness for the meath’s sake the chariot that ye love. 
+Refresh the way ye go, refresh the paths with meath; hither, 
+0 Asvins, bring the skin that holds the meath. 
+
+4 The swans ye have are friendly, rich in store of meath, gold- 
+
+pinioned, strong to draw, awake at early morn, 
+
+Swimming the flood, exultant, fain for draughts that cheer: 
+ye come like flies to our libations of the meath. 
+
+5 Well knowing solemn rites and rich in meath, the fires sing 
+
+to the morning Asvins at the break of day, 
+
+When with pure hands the prudent energetic priest hath 
+with the stones pressed out the Soma rich in meath. 
+
+8 The rays advancing nigh, chasing with day the gloom, spread 
+through the firmament bright radiance like the Sun; 
+
+And the Sun h irnesting his horses goeth forth; ye through 
+your Godlike nature let his paths be known. 
+
+7 Devout in thought I have declared, 0 Asvins, your chariot 
+with good steeds, which lasts for ever, 
+
+Wherewith ye travel swiftly through the regions to the 
+prompt worshipper who brings oblation. 
+
+HYMN XLVI. V&yu. Indra-VAyu. 
+
+Drink the best draught of Soma juice, O Vayu, at our holy 
+rites: 
+
+For thou art he who drinketh first. 
+
+2 Gome, team-drawn, with thy hundred helps, with Indra seated 
+
+in the car, 
+
+Vkj u, and drink your fill of juice. 
+
+3 May steeds a thousand bring you both, Indra and Y&yu, 
+
+hitherward 
+
+To drink the Soma, to the feast. 
+
+4 For ye, 0 Indra-V&yu, mount the golden-seated car that aids 
+The sacrifice, that reaches heaven. 
+
+
+4 Swans ; the Asvins’ chariot-steeds. * 
+
+6 The rays advancing nigh: I follow the interpretation of S&yana who 
+supplies c the rays’ and * the gloom ;* but the exact meaning of the half-line 
+is uncertain. 
+
+- 
+
+2 Drink your Jill; the verb ia in the dual number, Indra being included. 
+
+
+
+
+m THE HYMNS OF [BOOK JK 
+
+5 On far-refulgent chariot come unto the man who offers gifts : 
+Come, Indra-Vayu, hitherward, 
+
+6 Here* Indra-Vayu, is the juice ; drink it, accordant with the 
+
+Gods, 
+
+-Within the giver's dwelling-place. 
+
+7 Hither, 0 Indra-Vayu, be your journey: here unyoke your 
+
+steeds, 
+
+Here for your draught of Soma juice. 
+
+HYMN XLVII. Vayu. Indra-Vfru. 
+
+VAyu, the bright is offered thee, best of the meath at holy rites. 
+Come thou to drink the Soma juice, God, longed-for, on thy 
+team-drawn car. 
+
+2 0 Vkyu, thou and Indra are meet drinkers of these Soma- 
+
+draughts, 
+
+For unto you the drops proceed as waters gather to the vale. 
+
+3 0 Indra-Vayu, mighty Twain, speeding together, .Lords of 
+
+Strength, 
+
+v Come to our succour with your team, that ye may drink the 
+Soma juice. 
+
+4 The longed-for teams which ye possess, 0 Heroes, for the 
+
+worshipper, 
+
+Turn to us, Indra-Vayu, ye to whom the sacrfice is paid. 
+
+HYMN XLVIII. V&yu. 
+
+Taste offerings never tasted yet, as bards enjoy the foeman’s 
+wealth. 
+
+0 V&yu, on refulgent car come to the drinking of the juice. 
+
+2 Removing curses, drawn by teams, with Indra seated by thy side, 
+0 Vayu, on refulgent car come to the drinking of the juice. 
+
+3 The two dark treasuries of wealth that wear all beauties wait 
+
+on thee. 
+
+0 V&yu, on refulgent car come to the drinking of the juice. 
+
+1 The "bright: juice, understood. 
+
+1 As bards enjoy the foemaris wealth : vipo nd rftyo ary ah : S&yana explains 
+vtpo nd as c like a king who makes his enemies tremble,’and rftyo arydh as 
+‘bestow wealth upon the worshipper.’ Professor Grassmann translates : ‘gleich 
+lleisern spriess des Frommen Gut/ ‘May the pious man’s wealth sprout like 
+twigs or suckers.’ Vipo (vipah) may mean either inspired singers, bards, or 
+twigs, and arth, of which* aryah is the genitive, means both an enemy and a 
+pious man, a worshipper. I follow Professor Ludwig’s interpretation. 5 The 
+* bards* are the • inspired singers of the victorious party who share the feooty 
+after the battle. * , ’ ' 
+
+3 The two dark treasuries of wealth: heaven and earth, not yet illuminated 
+by the sun. 
+
+
+
+
+%tmf so.1 TEE RTGVEDA, 4% 
+
+4 May mne-and-ninety harnessed steeds who yoke them at thy 
+will bring thee, 
+
+- O Yayu, on refulgent oar come to the drinking of the Juice, 
+
+f> Harness, 0 Yayu, to thy car a hundred well-fed tawny 
+steeds, 
+
+Yea, or a thousand steeds, and let thy chariot come to us 
+with might, 
+
+HYMN XLIX, Indra-Bribaspati, 
+
+Dear is this offering in your mouth, 0 Indra and Brihaspati: 
+Famed is the laud, the gladdening draught. 
+
+2 This lovely Soma is effused, O Indra and Brihaspati, 
+
+For you, to drink it and rejoice, 
+
+3 As Soma-drinkers to our house come, Indra and Brihaspati—■ 
+
+and Indra—to drink Soma juice, 
+
+4 Youchsafe us riches hundredfold, 0 Indra and Brihaspati, 
+With store of horses, thousandfold, 
+
+I> 0 Indra and Brihaspati, we call you when the meath is shed, 
+
+’ With songs, to drink the Soma juice. 
+
+6 Brink, Indra and Brihaspati, the Soma in the giver’s house; 
+Delight yourselves abiding there, 
+
+■ HYMN L. Brihaspati 
+
+Him who with might hath propped earth’s ends, who sitteth 
+in threefold seat, Brihaspati, with thunder, 
+
+Him of the pleasant tongue have ancient sages, deep-thinking, 
+holy singers, set before them, 
+
+2 Wild in their course, in well-marked wise rejoicing were .they, 
+
+Brihaspati, who pressed around us. 
+
+Preserve, Brihaspati, the stall uninjured, this company’s rain- 
+ingj ever-moving birth-place. 
+
+3 And Indra: the words mdrascha of the text are manifestly superfluous, 
+
+Indra and Brihaspati conjointly are the deities of stanzas 10 and'll, which, 
+with 7, 8, and 9, are evidently a late addition to the original hymn. 
+
+1 In threefold seat: heaven, mid-air, and earth. Set before them: for adora¬ 
+tion ; or given them the foremost place in sacrifice. 
+
+% They,,,who pressed around m: apparently the Maruts, The stall: like 
+* the boundless stall’ of III. 1.14, the aerial home of the Maruts. 
+
+This company*s : the text has only asya 7 'of this.’ I follow Professor Ludwig 
+in. his interpretation of this very difficult stanza, and supply g.anasya, troop or 
+company, i. e. of the Maruts. According to S&yana, Brihaspati is asked to 
+protect the worshipper or institutor of the sacrifice. 
+
+
+
+iU TB2 HYMNS OF [BOON IT ; 
+
+3 Brihaspati, from thy remotest distance have they sat down* 
+who love the law eternal. 
+
+For thee were dug wells 
+
+murmurin g rounS abo ut pour streams of sweetness. ~’ r ~ ' *' 
+-4 Brihaspati, when first he had his being from mighty splendour 
+in supremest heaven, 
+
+Strong, with his sevenfold mouth, with noise of thunder, with 
+his seven rays, blew and dispersed the darkness. 
+
+5 With the loud-shouting band who sang his praises, with 
+
+thunder, he destroyed obstructive Vala. 
+
+Brihaspati thundering drave forth the cattle, the lowing cows 
+who make f oblations ready. 
+
+6 Serve we with sacrifices, gifts,, and homage even thus the 
+
+Steer of all the Gods, the Father. 
+
+Brihaspati, may we be lords of riches, with noble progeny and 
+store of heroes. 
+
+7, Surely that King by power and might heroic hath made him 
+,/ lord of all his foes’possessions. 
+
+Who cherishes Brihaspati well-tended, adorns and worships 
+him as foremost sharer. 
+
+8 In his own house he dwells in peace and comfort: to him for 
+
+‘ ever holy food flows richly. 
+
+To him the people with free will pay homage—the King with 
+whom the Brahman hath precedence. 
+
+9 He, unopposed, is master of the riches- of his own 'subjects 
+
+and of hostile people. 
+
+The Gods uphold that King with their protection who helps 
+the Brahman when he seeks Ms favour. 
+
+10 Indra, Brihaspati, rainers of treasure, rejoicing at this sacrifice 
+drink the Soma. 
+
+Let the abundant drops sink deep within you: vouchsafe us 
+riches with full store of heroes. 
+
+
+3 Have they sat down r probably the Maruts are Intended,, and not horses 
+as S&yanasaya. Wells springing from the mountain: reservoirs of Soma 
+juice, pressed out by the stones, have been prepared. 
+
+4 Sevenfold mouth ...... seven rays; as identified with Agm. 
+
+5 Obstructive; or retentive; the meaning of phaligdm is somewhat un¬ 
+certain ; probably, reservoir, i. e. holder and witliholder of the rain. The Imd- 
+shouting band: the Maruts. 
+
+10 Mainers of treasure: the meaning of vrishanvasH is uncertain ; e strong 
+or excellent as bulls,’ according to Ludwig and Grassmann. Perhaps * strong, • 
+with treasures/ 
+
+
+
+
+M¥MN 51.] 
+
+
+THE RI&VEDA, 
+
+
+455 
+
+11 Bribaspati and Indra, make us prosper: may this be your 
+benevolence to us-ward. 
+
+Assist our holy thoughts, wake up our spirit: weaken the 
+' hatred of our foe and rivals: « 
+
+HYMN LI. Dawn, 
+
+Foeth from the darkness in the region eastward this most 
+abundant splendid light hath mounted. 
+
+Now verily the fai'-refulgent Mornings, Daughters of Heaven, 
+bring welfare to the people. 
+
+2 The richly-coloured Dawns have mounted eastward, like 
+
+pillars planted at our sacrifices, 
+
+And, flushing far, splendid and purifying, unbarred the 
+portals of the fold of darkness. 
+
+3 Dispelling gloom this day the wealthy Mornings urge liberal 
+
+givers to present their treasures; 
+
+In the \inlightened depth of darkness round them let niggard 
+traffickers sleep unawakened. 
+
+4 0 Goddesses, is this your car, I ask you, ancient this day, or 
+
+is it new, ye Mornings, 
+
+Wherewith, rich Dawns, ye seek with wealth Navagva, 
+Dasagva Angira, the seven-toned singer ? 
+
+5 With horses harnessed by eternal Order, Goddesses, swiftly 
+
+round the worlds ye travel, 
+
+Arousing from their rest, O Dawns, the sleeping, and all that 
+lives, man, bird, and beast, to motion. 
+
+6 Which among these is eldest, and where is she through whom 
+
+they fixed the Bibhus’ regulations 1 
+What time the splendid Dawns go forth for splendour, they 
+i are not known apart, alike, unwasting. 
+
+7 Blest were these Dawns of old, shining with succour, true 
+
+with the truth that springs from holy Order ,* 
+
+With whom the toiling worshipper, by praises, hymning and 
+lauding, soon attained to riches. 
+
+
+3 Niggard traffickers: wealthy churls who offer no sacrifices. 
+
+4 Navagva , Dasagva: individual members of the so-named mythical priestly 
+families which are frequently associated with the\ Angirasea. Angiva: a 
+member of the family of Angiras. Seven-toned: literally, * seven-mouthed,' 
+using in his hymns the seven metres of the Veda, or repeating hymns of 
+seven kinds. 
+
+. 0 The Ribhus' regulations: the seasons of the year, the RibhUs being 
+cosmic powers and closely connected with the Ritus. 
+
+
+
+456 THE HYMNS OF * [BOOK IFl 
+
+8 Hither from eastward all at once they travel, from one place 
+
+spreading in the self-same manner. 
+
+Awaking, from the seat of holy Order the Godlike Dawns 
+come nigh like troops of cattle. 
+
+9 Thus they go forth with undiminished colours, these Morn¬ 
+
+ings similar,.in self-same fashion, 
+
+Concealing the gigantic might of darkness with radiant bodies 
+bright and pure and shining. 
+
+10 0 Goddesses, 0 Heaven’s refulgent Daughters, bestow upon 
+
+us wealth with store of children. 
+
+As from our pleasant place of rest we rouse us may we be 
+masters of heroic vigour. 
+
+11 Well-skilled in lore of sacrifice, ye Daughters of Heaven, 
+
+refulgent Dawns, I thus address you. 
+
+May we be glorious among the people. May Heaven vouchsafe 
+us this, and Earth the Goddess. 
+
+HYMN LTI. Dawn. 
+
+5 This Lady, giver of delight, after her Sister shining forth, 
+Daughter of Heaven, hath shown herself. 
+
+2 Unfailing, Mother of the Kine, in colour like a bright red mare, 
+The Dawn became the Asvins’ Friend. 
+
+3 Yea, and thou art the Asvins’ Friend, the Mother of the Kine 
+
+art thou: 
+
+0 Dawn, thou rulest over wealth. 
+
+4 Thinking of thee, 0 Joyous One, as her who driveth hate away, 
+We woke to meet thee with our lauds. 
+
+5 Our eyes behold thy blessed rays like troops of cattle loosed 
+
+to feed. 
+
+Dawn hath filled full the wide expanse. 
+
+6 When thou hast filled it, Fulgent One ! thou layest bare the 
+
+gloom with light. 
+
+After thy nature aid us, Dawn. 
+
+7 Thou overspreadest heaven with rays, the dear wide region of 
+
+mid-air 
+
+With thy bright shining lustre, Dawn. . 
+
+
+8 Like troops of cattle : going forth to pasture at day-break. 
+
+I After her Sister: when Night has departed. 
+
+3 TheJLwe; the early rays of light, or fleecy clouds of morning. Friend 
+of the Asvins : as-being worshipped at the same time. 
+
+4 Driveth hate may: especialy the malignity of the evil spirits of the nights 
+
+
+
+
+HYMN 54.} 
+
+
+THE R1GYEDA . 
+
+
+m- 
+
+' HYMN LIIL Savitar. 
+
+Of .Savitar the God, the sapient Asura, we crave this great 
+gift which is worthy of our choice, # 
+
+Wherewith he freely grants his worshipper defence. This with 
+his rays the Great God hath vouchsafed to us. 
+
+2 Sustainer of the heaven, Lord of the whole world’s life, the 
+
+Sage, he putteth on his golden-coloured mail. 
+
+Clear-sighted, spreading far, filling the spacious realm, Savitar 
+hath brought forth bliss that deserveth laud. 
+
+3 He hath filled full the regions of the heaven and earth : the 
+
+God for his own strengthening waketh up the hymn. 
+
+Savitar hath stretched out his arms to cherish life, producing 
+with his rays and lulling all that moves. 
+
+4 Lighting all living creatures, ne’er to be deceived, Savitar, 
+
+God, protects each holy ordinance. 
+
+He hath stretched out his arms to all the folk of earth, and, 
+with his laws observed, rules his own mighty course. 
+
+5 Savitar thrice surrounding with his mightiness mid-air, three 
+
+regions, and the triple sphere of light, 
+
+Sets, the three heavens in motion and the threefold earth, and 
+willingly protects us with his triple law. 
+
+6 Most gracious God, who brings to life and lulls to rest, he 
+
+who controls the world, what moves not and what moves, 
+May he vouchsafe us shelter,—Savitar the God,—for tranquil 
+life, with triple bar against distress. 
+
+7 With the year’s seasons hath Savitar, God, come nigh : may 
+
+he prosper our home, give food and noble sons. 
+
+May he invigorate us through the days and nights, and may 
+he send us opulence with progeny. 
+
+HYMN LIV, ' Savitar. 
+
+Now must we praise and honour Savitar the God; at this 
+time of the day the men must call to him, 
+
+Him who distributes wealth to Manu’s progeny, that he may 
+grant us here riches most excellent. 
+
+2 For thou at first producest for the holy Gods the noblest of 
+.* all portions, immortality : 
+
+Thereafter as a gift to men, 0 Savitar, thou openest existence*, 
+life succeeding life. 
+
+1 Savitar ; the Sun as the great vivifier, generator, and producer. 
+
+3 Lulling: the word in the text, nivesdyan, means * bringing to rest.* S&yana 
+
+explains it by * establishing in their several duties/ - 
+
+5 Triple law: according to S&yana, his functions as distributer Of heat, rain, 
+and cold. Three heavens; see I. 105. 5, 
+
+
+
+
+458 
+
+
+TEE HYMNS OF 
+
+
+[BOOK IK 
+
+3 If we, men as we are, have sinned against the Gods through 
+
+want of thought, in weakness, or through insolence, 
+
+Absolve us from the guilt and make us free from sin, 
+0 Savitar, alike among both Gods and men. 
+
+4 None may impede that power of Savitar the Gol whereby he 
+
+will maintain the universal world. 
+
+What the fair-fingered God brings forth on earth’s expanse or 
+in the height of heaven, that work of his stands sure. 
+
+5 To lofty hills thou sendest those whom Indra leads, and 
+
+givest fixed abodes with houses unto these. 
+
+However they may fly and draw themselves apart, still, 
+Savitar, they stand obeying thy behest. 
+
+6 May the libations poured to thee thrice daily, day after day, 
+
+0 Savitar, bring us blessing. 
+
+May Indra, Heaven, Earth, Sindhu with the Waters, Aditi 
+with Adityas, give -us shelter. 
+
+HYMN LV. YisvedevaB. 
+
+Who of you, Yasus, savetb? who protecteth? 0 Heaven and 
+Earth and Aditi, preserve us, 
+
+Varuua, Mitra, from the stronger mortal. Gods, which of you 
+at sacrificegiveth comfort? 
+
+2 They who with laud extol the ancient statutes, when they 
+
+shine forth infallible dividers, 
+
+Have ordered as perpetual Ordainers, and beamed as holy- 
+thoughted Wonder-Workers. 
+
+3 The Housewife Goddess, Aditi, and Sindhu, the Goddess Svasti 
+
+I implore for friendship : 
+
+And may the unobstructed Night and Morning both, day and 
+night, provide for our protection. 
+
+1 Aryaman, Yaruna have disclosed the pathway, Agni as Lord of 
+
+Strength the road to welfare. 
+
+Lauded in manly mode may ladra-Vishnu grant us their power¬ 
+ful defence and shelter. 
+
+5 To lofty hills: * Thou elevatest those, of whom Indra is chief, above the 
+vast clouds: for these, (thy worshippers), thou jproyidest dwelling (places) 
+filled with habitations.’—Wilson. ‘The difficulties in connection with this 
+verse are very great, and perhap ■ -Vt—> -ays Professor Peterson, in 
+whose Hymns from the Rigveda ! . ' I 1 Series, No. XXXYI.) the 
+
+Sanskrit student will find a full statement of these difficulties, and the inter¬ 
+pretations proposed by S&yaua and by European scholars, not one of which 
+is convincing. 
+
+2 They: the deities of light; t dividers ’ as separating day from night, and 
+Ordainers * as fixing and regulating the year and the seasons. 
+
+3 Housewife Goddess: as being the mother of the Gods. Svasti: Prosperity# 
+
+
+
+
+&YMn W .\1 THE RIGVMDA . 459, 
+
+5 I have besought the favour of the Maruts, of Parvata, of Bhaga 
+
+God who rescues. 
+
+From trouble caused by man the Lord preserve us j from woe 
+sent by his friend let Mitra save us. * 
+
+6 Agree, through these our watery oblations, Goddesses, Heaven 
+
+and Earth, with Ahibudhnya. 
+
+As if to win the sea, the Gharma-heaters have opened, as they 
+come anear, the rivers. 
+
+7 May Goddess Aditi with Gods defend us, save us the saviour 
+
+God with care unceasing. 
+
+We dare not stint the sacred food of Mitra and Varuna upon 
+the back of Agni. 
+
+8 Agni is Sovran Lord of wealth, Agni of great prosperity : 
+
+May he bestow these gifts on us. 
+
+9 Hither to us, rich pleasant Dawn, bring many things to he 
+
+desired, 
+
+Thou who hast ample store of wealth. 
+
+10 So then may Bhaga, Savitar, Varuna, Mitra, Aryaman, Indra, 
+with bounty come to us. 
+
+HYMN LVI. Heaven and Earth. 
+
+May mighty Heaven and Earth, most meet for honour, be 
+present here with light and gleaming splendours; 
+
+When, fixing them apart, vast, most extensive, the Steer roars 
+loudly in far-reaching courses. 
+
+2 The Goddesses with Gods, holy with holy, the Two stand pour¬ 
+ing out their rain, exhaustless: 
+
+Faithful and guileless, having Gods for children, leaders of 
+sacrifice with shining splendours. 
+
+5 The Lord ; Varuna. Sent by his Friend : Varuna, as the great chastiser of 
+men. Professor Roth, whom Professor Grassmann follows, takes jdnydt to 
+mean caused by Btrangers, and mitriydl caused by friends. 
+
+6 This stanza is difficult and its meaning is obscure. The words dpyebhir 
+isktaih , ‘through watery oblations/ are rendered by Professor Grasamann, 
+‘nebst den erwiinschten Wassergottern,’ ‘together with the wished-for 
+Water-Gods.’ Ahibudhnya : the Dragon of the Deep, is a divine being who 
+dwells in the depths of the ocean of air. Cf I. 185. 5 ; II. 31. 6, As if to 
+win the sea : as if wishing to gain the ocean of abundant wealth. The Gharma* 
+heaters : the priests who prepare the oblation of hot milk or other hot 
+beverage which is offered especially to the Asvins. Or Gharma may mean the 
+caldron or vessel in which the oblation is boiled. The meaning seems to be, 
+as Professor Ludwig explains it, that the priests, sacrificing, and hymning 
+lead down towards themselves the rivers of the ocean of plenty, 
+
+7 The saviour God: Indra. Upon the back of Agni: poured upon the flames. 
+
+1 The Steer ; according to S&yana, Parjanya the God of rain-clouds. 
+
+2 Powring out their rain ; bestowing good gifts. 
+
+
+
+
+m 
+
+
+THE HYMNS OF [SOOK IV, 
+
+
+3 Sure in the worlds he was a skilful Craftsman,he who produced 
+
+these Twain the Earth and Heaven. 
+
+Wise, with his power he brought both realms together, spacious 
+and deep, well-fashioned, unsupported. 
+
+4 0 Heaven and Earth, with one accord promoting, with high 
+
+protection as of Queens, our welfare, 
+
+- Far-reaching, universal, holy, guard us. May we, car-borne, 
+through song be victors ever. 
+
+5 To both of you, 0 Heaven and Earth, we bring our lofty song 
+
+of praise, 
+
+■ Pure Ones ! to glorify you both. 
+
+6 Ye sanctify each other’s form, by your own proper might 
+
+ye rule, 
+
+And from of old observe the Law. 
+
+7 Furthering and fulfilling, ye, 0 Mighty, perfect Mitra’s Law. 
+Ye sit around our sacrifice. 
+
+
+2 
+
+
+
+4 
+
+
+HYMN LVII, K shetrapa ti, Etc. 
+
+We through the -ield, even as through a 
+friend, obtain 
+
+What nourisheth our kine and steeds. In such may he be 
+good to us. 
+
+As the cow yieldeth milk, pour for us freely, Lord of the Field, 
+the wave that beareth sweetness, 
+
+Distilling meath, well-purified like butter, and let the Lords 
+of holy Law be gracious. 
+
+Sweet be the plants for us, the heavens, the waters, and full 
+of sweets for us be air’s mid-region. 
+
+May the Field's Lord for us be full of sweetness, and may we 
+follow after him uninjured. 
+
+Happily work our steers and men, may the plough furrow 
+happily. 
+
+Happily be the traees bound; happily may he ply the goad.- 
+
+
+' 4 As of Queens: I follow with some hesitation Professor Ludwig’s inter¬ 
+pretation of pdtntvadbhir,' Professor Wilson, following Sftyana, translates, 
+with our spacious dwellings, inhabited by our wives' 
+
+• 5 These three concluding verses form in reality another hymn. 
+
+In this hymn various agricultural personifications are addressed, the deity 
+of the first three stanzas being called Kshetrapati, of the fourth Sana v of 
+the fifth and eighth Sunftsira, of the sixth and seventh SttA. ‘ It is said in- 
+the Grihya Sfitras that each verse is to he silently repeated, with an oblation 
+to fire, at the commencement of ploughing.’—Wilson. 
+
+1 The Master of the Field; Eshetrapati, the popular Genius Loci, said to ■ 
+mean either Rudra or Agni. 
+
+
+
+MYMlSr 58,1 THE RIG VEDA. ml 
+
+5 Suna and Sira, welcome ye this laud, and with the milk which 
+
+ye have made in heaven 
+Bedew ye both this earth of ours. 
+
+6 Auspicious Sit&, come thou near: we venerate and worship thee 
+That thou mayst bless and prosper us and bring us fruits 
+
+abundantly. 
+
+7 May Indra press the furrow down, may Pushan guide its 
+
+course aright. 
+
+May she, as rich in milk, be drained for us through each 
+succeeding year. 
+
+8 Happily let the shares turn up the ploughland, happily go the 
+
+plough ers with the oxen. 
+
+With meath and milk Parjanya make us happy. Grant us 
+prosperity, Suna and Sira. 
+
+HYMN LVIII. Ghnta. 
+
+Forth from the ocean sprang the wave of sweetness: together 
+with the stalk it turned to Amrit, 
+
+That which is holy oiVs mysterious title : but the Gods’ tongue 
+is truly Amrit’s centre. 
+
+
+5 Suna and Sira; two deities or deified objects who bless or are closely con¬ 
+nected with agriculture. According 1 to Y&ska. Suna (the anspioious) is V&yiu, 
+and Sira ;pl uarh; is A.liiyo or the Sun Professor Roth conjectures that the 
+words mean bore ploughshare and plough. Professor Grassmann translates ; 
+
+( 0 Pflug uud Lenker/ ‘plough and ploughman.' 
+
+6 SUd: the Furrow or Husbandry personified and addressed as a deity *, 
+in after time the heroine of the R&m&yana. 
+
+7 Indra .* as the God who sends the necessary rain, Indra is prayed to bless 
+the work by preasing down and deepening the furrow. ‘May Indra take hold 
+of SUd.’ —Wilson. May she, as rich in milk : according to the Scholiast, s#, 
+she, here means the sky. 
+
+The hymn is in praise of Qhrita, the clarified butter or oil used in sacrifices, 
+but a choice of deities is offered in the Index—Agni or Sfirya, Waters, Cows, 
+or Ghrita. It is, as Professor Wilson observes, ‘ a good specimen of Yaidik 
+vagueness, and mystification, and of the straits to which commentators are put 
+to extract an intelligible meaning from the text.' 
+
+1 It would be fruitless, as Professor Ludwig remarks, to repeat all the 
+various explanations which S&yana gives of the first line of this stanza: they 
+only show the utter Uncertainty of tradition in reference to the passage. For 
+instance, samudra , ocean, is said to mean, sacrificial fire ; or celestial fire 1 j -or 
+■the firmament '; or the udder of the cow ; and tirmi, wave, may accordingly 
+mean-reward ; or rain ; or butter. Professor Ludwig thinks that the sense: of 
+the stanza may be : the life-giving essence which develops itself out of the 
+world-ocean turns into Soma, in the Moon, hut it is neither of these two, hut 
+the tongue of the Gods (Agni ?) from which the Amrit proceeds and to which 
+it returns. But see A. Hillebrandt, Vedische Mythologie, I. 321, 322. 
+
+
+
+
+m tm tittm op [poop iv< 
+
+2 Let us declare aloud the name of Ghpita* and at this sacrifice 
+hold it up with homage. 
+
+So let/the Brahmaii hear the praise We utter. This hath the 
+four-horned Buffalo emitted. 
+
+Four, are his horns, three are the feet that bear him ; his heads 
+are two, his hands are seven in number. 
+
+Bound with a triple bond the Steer roars loudly : the mighty 
+God hath entered in to mortals. 
+
+4 That oil in triple shape the Gods discovered laid down within 
+
+the Cow, concealed by Panis. 
+
+Indra produced one shape, Surya another: by their own power 
+they formed the third from Vena. 
+
+5 From inmost reservoir in countless channels flow down these 
+
+rivers which the foe beholds not. 
+
+I look upon the streams of oil descending, and lo ! the Golden 
+Reed is there among them. 
+
+6 Like rivers our libations flow together, cleansing themselves 
+
+in inmost heart and spirit. 
+
+
+The Brahman: according to Mahidhara, the ritvij or priest. Probably 
+Agni is meant. The last half-line of the stanza is translated, after S&yaua, 
+by Professor Wilson : 1 the fair-complexioned deity perfects this rite/ the 
+epithet * four-horned 5 being transferred to * Brahman.’ The God maybe 
+called a buffalo (gaurd, Bos Ganrus) as a type of extraordinary strength. Mahl- 
+dhara explains gaurd by yctjna, sacrifice, having four horns, that is, four ofib 
+eiating priests. 
+
+3 Four are his horns: the four horns of Agni as identified with sacrifice are 
+said by S&yana to be the four Vedas, and, if identified with Aditya, the four 
+cardinal points The three feet are, in the former case, the three daily sacri¬ 
+fices, in the latter, morning, noon, and evening. The two heads are, in the 
+former case, the Brahma udana and the Pravargya ceremonies, in the latter, 
+day and night. Similarly, the seven hands are explained, alternatively, as the 
+seven metres of the Veda or the seven rays of the Sun ; and the triple bond 
+as the Mantra , Kalpu , and Brdhmana , prayer, ceremonial, and rationale, of 
+the Veda, or the three regions, heaven, firmament, and earth. The Steer is, 
+either as sacrifice or Aditya, the pourer down of rewards, and the loud roar¬ 
+ing is the sound of the repetition of the texts of the Veda. Mahidhara's 
+explanation differs from that of SAyana. The four horns are priests ; or nouns, 
+verbs, prepositions, and particles ; the three feet are the Vedas, or the first, 
+second, and third persons, or the past, present, and future tenses ; the two 
+heads are two sacrifices, or the agent and object; the seven hands are the 
+metres or the cases of the noun; and the three bonds are the three daily 
+sacrifices, or the singular, dual, and plural numbers. See Wilson's note. 
+
+4 In triple, shape: as milk, curds, and butter, according to Sftyana. The 
+meaning seems to be that Indra, Sfirya, and Vena (who is probably Agni), 
+restored the power of the elements of sacrifice respectively in heaven, the 
+firmament, and the earth, after they had been rendered ineffectual for a time 
+by the malignant Panis. 
+
+5 The Golden Reed: Celestial Agni, 
+
+
+
+MYM$ 58 .] TH2 IUGVjSDA. ‘40 
+
+The streams of holy oil poor swiftly downward like the wild 
+beasts that fly before the bowman. 
+
+7 As rushing down the rapids of a river, flow swifter, than the 
+
+wind the vigorous currents,. 
+
+The 1 streams of oil in swelling fluctuation like a red courser 
+bursting through the fences. 
+
+8 Like women at a gathering fair to look on and gently smiling,, 
+
+they incline to AgnL 
+
+The streams of holy oil attain the fuel, and Jatavedas joyfully 
+receives them. 
+
+9 As maidens deck themselves with gay adornment to join the* 
+
+bridal feast, I now behold them. 
+
+Where Soma flows and sacrifice is ready,, thither the stream# 
+of holy oil are running. 
+
+10 Send to our eulogy a herd) of cattle : bestow upon us excellent 
+
+possessions. 
+
+Bear to the Gods the sacrifice* we* offer; the streams of oil flow 
+pure and full of sweetness. 
+
+11 The universe depends upon thy power and might within, the- 
+
+sea, within the heart* within all life. 
+
+May we attain that sweetly-flavoured wave of thine, brought* 
+at its gathering, o’er the surface of the floods, 
+
+
+10 Send to our eulogy a herd of cattle: this is S&yana/’s interpretation-. The 
+Gods are addressed, and asked to- reward the aingers. 
+
+11 Thy power: Agni’s. In the sea : in the aerial ocean, the- firmament,, in 
+which Agni is present as lightning. Within the heart: as Vaisv&uaia, belong¬ 
+ing to all men. Within all life: as the vital principle, or heat. The warn 
+is the butter of the ablation. 
+
+
+
+
+BOOK THE FIFTH. 
+
+
+HYMN I. AgnL 
+
+Agni is wakened by the people's fuel to meet the Dawn who 
+eometh like a milcli-cow. 
+
+Like young trees shooting up on high their branches, his flatties 
+are rising to the vault of heaven. 
+
+2 For worship of the Gods the Priest was wakened : at morning 
+
+gracious Agni hath arisen. 
+
+Kindled, his radiant might is made apparent, and the great 
+Deity set free from darkness. 
+
+3 When he hath stirred the line of his attendants, with the pure 
+
+milk pure Agni is anointed. 
+
+The strength-bestowing gift is then made ready, which spread 
+in front, with tongues, erect, he drinketh, ■ 
+
+4 The spirits of the pious turn together to Agni, as the eyes of 
+
+all to Surya. 
+
+He, when both Dawns of different hues have borne him, springs 
+up at daybreak as a strong white charger! 
+
+5 The noble One was born at days' beginning, laid red in colour 
+
+mid the well-laid fuel. 
+
+Yielding in every house his seven rich treasures, Agni is seat¬ 
+ed, Priest most skilled in w orship. 
+
+6 Agni hath sat him down, a Priest most skilful, on a sweet¬ 
+
+smelling place, his Mother’s bosom. 
+
+Young, faithful, sage, preeminent o'er many, kindled among 
+the folk whom he sustaineth. 
+
+7 This Singer excellent at sacrifices, Agni the Priest, they glorify 
+
+with homage. 
+
+Him who spread out both worlds by Law Eternal they balm 
+with oil, strong Steed who never faileth. 
+
+
+1 Yowng trees ; the meaning of yahvdK* here is uncertain. * Like birds'(? ) 
+flying up (or like strong men reaching up) to a branch’ (M. Miiller), 
+
+3 The line of his attendants : the rc*v ^ imr priests, the people of 
+
+st, 1,. But the exact meaning of the v. ■ : ■ ■■ ■ ■■■ is uncertain. v 
+
+4 To BUrya: to the Sun. Both Dawns : Night and Morning. 
+
+. 5 Sevea rich treasures ; wealth of various sorts, 
+
+6 Bis Mother's bosom; the altar raised above the ground. 
+
+30 
+
+
+
+466 ms Emm of [book r* 
+
+8 He, worshipful House-Friend, in his home is worshipped, our 
+
+own auspicious, guest, lauded by sages. 
+
+That strength the Bull with thousand horns possesses. 
+
+In might, 0 Agni, thou excellest others. 
+
+9 Thou quickly passest by all others, Agni, for him to whom 
+
+* * thou hast appeared most lovely, 
+
+Wondrously fair, adorable, effulgent, the guest of men, the 
+darling of the people. 
+
+10 To thee, Most Youthful God ! to thee, 0 Agni, from near and 
+
+far the people bring their tribute. 
+
+- Mark well the prayer of him who best extols thee. Great, 
+high, auspicious, Agni, is thy shelter. 
+
+11 Ascend to-day thy splendid car, 0 Agni, in splendour, with the 
+
+Holy Ones around it. 
+
+. ( Knowing the paths by mid-air’s spacious region bring hither 
+Gods to feast on our oblation. 
+
+12 To him adorable, sage, strong and mighty we have sung forth 
+
+our song of praise and homage. 
+
+Gavishthirahath raised with prayer to Agni this laud far-reach¬ 
+ing, like gold light to heaven. 
+
+HYMN II. Agni. 
+
+The youthful*Mother keeps the Boy in secret pressed to her 
+close, nor yields him to the Father. 
+
+But, when he lies upon the arm, the people see his unfading 
+countenance before them. 
+
+2 What child is this thou earnest as handmaid, 0 Youthful One ? 
+
+The Consort-Queen hath borne him. 
+
+The Babe unborn increased through many autumns. 4 I saw 
+him born what time his Mother bare him. 
+
+3 I saw him from afar gold-toothed, bright-coloured, hurling 
+
+his weapons from his habitation, 
+
+8 The Bull with thousand horns: Agni as the Sun with his countless rays. 
+
+
+1 The kindling of the sacrificial fire is figuratively described. The lower 
+piece of wood retains the latent spark and will not give it up to the yajamdna 
+or worshipper until he lias generated it by attrition. When the fire has been 
+produced, and is shown like a child that is carried on the arm, its brightness 
+is apparent to all. This seems to be the meaning of the stanza ; but to arrive 
+at it aratnaH must be read instead of the aratati of the text; and this or some 
+similar alteration is required by the metre. But see Ludwig’s Commentary. 
+
+2 The meaning is obscure. The handmaid and the Consort-Queen ( mdhisM ) 
+are perhaps the two fire-sticks. The fire thus produced is not the genuine 
+Agni, who is born as lightning from the cloud. 
+
+3 I offered sweet libations of Soma juice to Agni when X beheld him. in the 
+
+form of lightning, and consequently the godless who do not acknowledge Jndrft 
+are unable to injure me, > - 
+
+
+
+Hymn 2 .] . the rigveda. '«f 
+
+r 
+
+What time I gave him Amrit free from mixture. How can 
+the Indraless, the hymnless harm me \ 
+
+4 I saw him moving from the place he dwells in, even -&s with a 
+
+herd, brilliantly shining. 
+
+These seized him not: he had been born already. They who 
+were grey with age again grow youthful. 
+
+5 Who separate my young bull from the cattle, they whose pro¬ 
+
+tector was in truth no stranger ? 
+
+Let those whose hands have seized upon them free them. M^y 
+he, observant, drive the herd to us-ward. 
+
+6 Mid mortal men the godless have secreted the King of all who 
+
+live, home of the people. 
+
+So may the prayers of Atrigive him freedom. Reproached in 
+turn be those who now reproach him. 
+
+7 Thou from the stake didst loose e’en Sunahsepa bound,for a 
+
+thousand ; for he prayed with fervour. 
+
+So, Agni, loose from us the bonds that bind us, when thou art 
+seated here, 0 Priest who knowest. 
+
+8 Thou hast sped from me, Agni, in thine anger: this the protec¬ 
+
+tor of Gods’ Laws hath told me. 
+
+Indra who knoweth bent his eye upon thee : by him instructed 
+^arl come, 0 Agni, 
+
+9 Agni shines far and wide with lofty splendour, and by his 
+/ greatness makes all things apparent. 
+
+,4le conquers godless and malign enchantments, and sharpens 
+7 both his horns to gore the Rakshas. 
+
+4 Even as with a herd: Agni is here represented as the Sun with his hoBt of 
+rays. These seized Mm not: the Dawns could not detain him : the Sun was 
+too powerful. But the meaning of t&K, * these/ without a substantive, is 
+
+. somewhat uncertain. They who were grey : the ancient flames of the 
+cover their youth and strength. Or the half-line may be render^: The 
+Dawns, the youthful Maidens, grow decrepit.’ This is Professor Ludwig s 
+"interpretation, and it has much to recommend it, 
+
+5 This stanza is extremely obscure. It may refer to some actual occurrence 
+to which a mythical colouring has been added. * What enemies have despoiled 
+my kingdom ? * is S&yana’s explanation of the first half-line. 
+
+. 0 This Btanza appears to refer to some contention between the descendants 
+
+of Airi and some other priestly family, perhaps the Bhrigus, as Professor Dud- 
+wig thinks, regarding the worship of Agni. Home of the •people: Agni; tiie 
+asylum of men/—Wilson. 
+
+7 Sunahsepa: see I. 24. Bound for a thousand: bought for a thousand 
+t cows in order that he might be bound to the sacrificial post, SAyana, who is 
+followed by Professors Wilson, Roth, and Grassmann, takes sahasrddyUpM 
+, together, * from a thousand stakes/ 
+
+,, 9 Rakshas: a collective noun signifying the whole race of RAkehasw; 
+originally, harm, injury. 
+
+
+
+465 THE HYMNS OF {BOOK V . 
+
+10 Loud in the heaven above be Agni ; s roarings with keen-edged 
+
+weapons to destroy the demons. 
+
+Fort£ burst his splendours in the Soma's rapture. The godless 
+bands press round but cannot stay him. 
+
+11 As a skilled craftsman makes a car, a singer I, Mighty One ! 
+
+this hymn for thee have fashioned. 
+
+If thou, 0 Agni, God, accept it gladly, may we obtain thereby 
+the heavenly Waters. 
+
+12 May he, the strong-necked Steer, waxing in vigour, gather the 
+
+foeman's wealth with none to check him. 
+
+.. Thus to this Agni have the Immortals spoken. To man who 
+spreads the grass may he grant shelter, grant shelter to the 
+man who brings oblation.* 
+
+HYMN III. Agni. 
+
+Thou at thy birth art Yaruna, 0 Agni ; when thou art kindled 
+, ^thou becomest Mitra. 
+
+In thee, 0 Son of Strength, all Gods are centred. Indra art 
+, thou to man who brings oblation. 
+
+2 Aryaman art thou as regardeth maidens : mysterious is thy 
+
+name, 0 Self-sustainer. 
+
+As a kind friend with streams of milk they balm thee what 
+, time thou makest wife and lord one-minded. 
+
+3 The Maruts deck their beauty for thy glory, yea, Kudra! for 
+
+thy birth fair, brightly-coloured. 
+
+. * That which was fixed as Vishnu's loftiest station—therewith 
+the secret of the Cows thou guardest. 
+
+4 Gods through thy glory, God who art so lovely! granting abund¬ 
+
+ant gifts gained life immortal, 
+
+, As their own Priest have men established Agni; and serve him 
+fain for praise from him who liveth. 
+
+
+1 Varuncc: regarded as the type of royalty. Mitra; the friendly, bene¬ 
+ficent God, Indra ; the chief of all the Gods. 
+
+2 Aryaman: in connexion with marriage ; aryamdn meaning also a com¬ 
+
+panion, especially a friend who asks a girl in marriage for another, and Agni 
+being, as the Sun, the regulator of the season for marriage, and its consecrate 
+as the sacrificial fire. • * 
+
+3 Fudna; here, as in other places, a name of Agni. ’ 
+
+Vishnu's loftiest station: the height of the firmament, which supplies milk to 
+
+the celestial Cows, and, as mysteriously connected with them, to the cows of 
+earth. The secret of the Oows ,* apparently, their udder—the cloud—is meant 
+by gtihyam ndmtcgdndm, * the cows’ secret name.’ 
+
+„ ,4 Gained life immortal: Agni alone, it is said, was originally immortal, and 
+the other Gods obtained immortality through him,' f - 
+
+From him who liveth: Agni, the special represen taut of vital power. » 
+
+
+
+&tM2$ 8.1 
+
+
+klGVEDA, m 
+
+
+# There is no priest more skilled than thou in worship; nbiie 
+Self-sustainer ! passes thee in wisdom. 
+
+The man within whose house as guest thou dwellest, 0 God, 
+by sacrifice shall conquer mortals. 
+
+6 Aided by thee, 0 Agni may we conquer through our oblation, 
+fain for wealth, awakened: 
+
+May we in battle, in the days’ assemblies, 0 Son of Strength, 
+by riches conquer mortals, 
+
+S’ He shall bring evil on the evil-plotter whoever turns against us 
+sin and outrage. 
+
+Destroy this calumny of him, 0 Agni, whoever injures us with 
+double-dealing. 
+
+8 At this dawn’s flushing, God ! our ancient fathers served thee 
+
+with offerings, making thee their envoy, 
+
+When, Agni, to the store of wealth thou goest, a God enkindled 
+with good things by mortals. 
+
+9 Save, thou who knowest, draw thy father near thee, who counts 
+
+as thine own son, 0 Child of Power. 
+
+0 sapient Agni, when wilt thou regard ns ? When, skilled in 
+holy Law, wilt thou direct us % 
+
+10 Adoring thee he gives thee many a title, when 'thou,. Good 
+
+Lord ! acceptest this as Father. 
+
+And doth not Agni, glad in strength of Godhead, gain splendid 
+bliss when he hath waxen mighty ? 
+
+11 Most Youthful Agni, verily thou bearest thy praiser safely 
+
+over all his troubles. 
+
+Thieves have been seen by ns and open foemen: unknown 
+have been the plottings of the wicked. 
+
+12 To thee these eulogies have been directed; or to the .Vasu 
+
+hath this sin been spoken. 
+
+But this our Agni, flaming high, shall never yield ns to calumny, 
+
+, to him who wrongs us. 
+
+<5 In the days? assemblies ; gatherings on days appointed for sacrifice. 
+
+8 The store of wealth ; according to S&yana, the place containing the riches 
+of sacrificial offerings. 
+
+9 Thy father : the sacrifices who supports Agni with oblations, and in his 
+turn is loved and cherished as a son. 
+
+30 Acceptest this: the homage of the worshipper, When he hath waxen 
+Tyiykty : or been exalted by our praise. 
+
+11 Thieves have been seen: although we have seen thieves and enemies we 
+have been saved by Agni from suffering injury from their evil designs. 
+
+12 Hath this sin been spoken: if my praise he not acceptable to Agni, it is 
+an offence and a sin. Or t 1 *--' '-'■-■vv’i.r r-.ay be, this sin of our enemies who 
+plot against us has been .v .» ;. A,.; - --. 
+
+
+
+
+THE HYMNS OF 
+
+
+[BOOK V. 
+
+
+m 
+
+
+HYMN IV. Agni. 
+
+0 Agni, King and Lord of wealth and treasures, in thee is my 
+delight at sacrifices. 
+
+Through thee may we obtain the strength we long for, and 
+overcome the fierce attacks of mortals. 
+
+‘2 Agni, Eternal Father, offering-bearer, fair to behold, far-reach¬ 
+ing, far-refulgent, 
+
+From well-kept household fire beam food to feed us, and mea¬ 
+sure out to us abundant glory. 
+
+3 The Sage of men, the Lord of human races, pure, purifying 
+
+Agni, balmed with butter, 
+
+Him the Omniscient as your Priest ye stablish : he wins among 
+the Gods things worth the choosing. 
+
+4 Agni, enjoy, of one accord with I]a, striving in rivalry with 
+
+beams of Surya, 
+
+t Enjoy, 0 JAtavedas, this our fuel, and bring the Gods to us 
+to taste oblations. 
+
+J5 As dear House-Friend, guest welcome in the dwelling, to this 
+our sacrifice come thou who knowest. 
+
+And, Agni, having scattered all assailants, bring to us the 
+possessions of our foemen. 
+
+,6 Drive thou away the Dasyu with thy weapon. As, gaining 
+vital power for thine own body, 
+
+0 Son of Strength, the Gods thou satisfiest, so in fight save 
+us, most heroic Agni. 
+
+7 May we, 0 Agni, with our lauds adore thee, and with our 
+
+gifts, fair-beaming Purifier! 
+
+Send to us wealth containing all things precious: bestow upon, 
+us every sort of ricbes. 
+
+8 Son of Strength, Agni, dweller in three regions, accept our 
+
+sacrifice and our oblation. 
+
+Among the Gods may we be counted pious: protect us with 
+a triply-guarding shelter. 
+
+
+4 Ili ; prayer and praise, personified. With beams of Sdrya : putting forth 
+thy power at day-break and so vying with the sun. 
+
+6 As, gaining vital poim": as the oblations of men which thou earnest to 
+the Gods increase thine own strength also. 8&yana takes the second half-line 
+in connexion with the first: ‘Drive thou away the Dasyu with thy weapon, 
+obtaining vital strength for thine own body.’ 
+
+8 Dweller in three regions; heaven, firmament* and earth, as the sun, the 
+lightning, and terrestrial fire. 
+
+
+
+HYMN 5.] THE MOVED A, 471 
+
+$ 
+
+9 Over all woes and dangers, Jatavedas, bear us as in a boat 
+across a river. 
+
+Praised with our homage even as Atri praised thee, 0 Agni, be 
+the guardian of our bodies. „ 
+
+10 As I, remembering thee with grateful spirit, a mortal, call with 
+
+might on thee Immortal, 
+
+Vouchsafe us high renown, 0 J&ta vedas, and may I be immor¬ 
+tal by my children. 
+
+11 The pious man, O JUtavedas Agni, to whom thou grantest 
+
+ample room and pleasure, 
+
+Gaineth abundant wealth with sons and horses, with heroes 
+and with kine for his well-being. 
+
+HYMN V. Apris. 
+
+To Agni, J&tavedas, to the flame, the well-enkindled Godj 
+Offer thick sacrificial oil. 
+
+2 He, Nar&sansa, ne’er beguiled, inspiriteth this sacrifice: 
+
+For sage is he, with sweets in hand. 
+
+3 Adored, 0 Agni, hither bring Indra the Wonderful, the Friend, 
+On lightly-rolling car to aid, 
+
+4 Spread thyself out, thou soft as wool! The holy hymns have 
+
+sung to thee. 
+
+Bring gain to us, 0 beautiful J 
+
+5 Open yourselves, ye Doors Divine, easy of access for our aid : 
+Fill, more and more, the sacrifice. 
+
+6 Fair streugtheners of vital power, young Mothei*s of eternal 
+
+Law, 
+
+Morning and Night we supplicate. 
+
+7 On the wind’s flight come, glorified, ye two celestial Priests of 
+
+man: 
+
+Come ye to this our sacrifice; 
+
+,6.1$, Saras rati, Mahi, three Goddesses who bring us weal, 
+
+Be seated harmless on the grass. 
+
+9 Atri: the famous Ilishi, ancestor of Vasusruta the Riahi or seer of this hymn. 
+
+2prU is the collective name of the Gods and deified objects addressed in 
+the hymn. See 1,3 8 ; 142 ; 188 ; IX 3 ; III. 4. 
+
+4 Thou soft as wool t : the Barkis or Bacred grass, on which the Gods are 1 
+to sit, is addressed. 
+
+5 Boors Divine ; of the sacrificial hall, types of the portals of the East. See 
+I. 188. 5. 
+
+6 Eternal Law: law-ordained sacrifice. 
+
+7 Two celestial Priests : see I. 18. 8. 
+
+
+
+m THE HYMNS OF [B OOK F. 
+
+9 Bich in all plenty, Tvashtar, come auspicious of thine own 
+accord: 
+
+Help us in every sacrifice. 
+
+10 Vanaspati, wherever thou knowest the Gods’ mysterious names, 
+
+1 • Send our oblations thitherward. 
+
+11 To Agni and to Yaruna, Indra, thTe Maruts, and the Gods, 
+With Svaha be oblation brought. 
+
+HYMN YI. Agni, 
+
+I value Agni that good Lord, the home to which the kine 
+return: 
+
+Whom fleet-foot coursers seek as home, and strong enduring 
+steeds as home. Bring food to those who sing thy praise. 
+
+2 ’Tis Agni whom we laud as good, to whom the milch-kine 
+
+come in herds, 
+
+To whom the - chargers swift of foot, to whom our well-born 
+princes come. Bring food to those who sing thy praise. 
+
+3 Agni the God of all mankind, gives, verily, a steed to man. 
+Agni gives precious gear for wealth, treasure he gives when 
+
+he is pleased. Bring food to those who sing thjNpraise. * 
+
+4 God, Agni, we will kindle thee, rich in thy splendour, fading 
+
+not, 
+
+So that this glorious fuel may send forth by day its light for 
+thee. Bring food to those who sing thy praise. 
+
+5 To thee the splendid, Lord of flame, bright, wondrous, Prince 
+
+of men, is brought ' 
+
+Oblation with the holy verse, 0 Agni, bearer of our gifts. 
+Bring food to those who sing thy praise. 
+
+6 These Agnis in the seats of fire nourish each thing most 
+
+excellent. 
+
+They give delight, they spread abroad, they move themselves 
+continually. Bring food to those who sing thy praise. 
+
+7 Agni, these brilliant flames of thine wax like strong chargers 
+
+mightily, 
+
+
+10 Vmaspati: the sacrificial stake, regarded as a form of Agni. 
+
+11 Svdhd; Hail! Glory I is here an Apri, as a personification of Agni, See I. 
+
+1 Strong enduring steeds; or constant worshippers, according to S&yana; 
+and this interpretation is supported by stanza 2, which is a slightly-varied 
+repetition of this stanza. 
+
+6 These Agnis; the original flames of Agni manifested in the three fire- 
+altars, each fire being regarded as an independent representative of Agni, 
+
+
+
+HYMN 7.] THE RlQVEDA. 4f S 
+
+Who with the treadings of their hoofs go swiftly to the Stalifc 
+of kine. Bring food to those who sing thy praise. 
+
+8 To us who laud thee, Agni, bring fresh food and safe and happy 
+
+homes. 
+
+May we who have sung hymns to thee have thee for envoy 
+in each house. Bring food to those who sing thy praise. 
+
+9 Thou, brilliant God, within thy month warmest both ladles 
+
+of the oil. 
+
+So fill us also, in our hymns, abundantly, 0 Lord of Strength* 
+Bring food to those who sing thy praise. 
+
+10 Thus Agni have we duly served with sacrifices and with hymns* 
+So may he give us what we crave, store of brave sons and fleet- 
+foot steeds. Bring food to those who sing thy praise. ' 
+
+HYMN V?I. Agni. 
+
+Offer to Agni, 0 my friends, your seemly food, your seemly 
+praise; 
+
+To him supremest o’er the folk, the Son of Strength, the 
+mighty Lord: 
+
+2 Him in whose presence, when they meet in full assembly, men 
+
+rejoice ; 
+
+Even him whom worthy ones inflame, and living creatures 
+bring to life. 
+
+3 When we present to him the food and sacrificial gifts of men, 
+He by the might of splendour grasps the holy Ordinance’s rein. 
+
+4 He gives a signal in the night even to him who is afar, 
+
+When he, the Bright, unchanged by eld, consumes the sovrans 
+
+of the wood. 
+
+5 He in whose service on the ways they offer up their drops 
+
+of sweat, 
+
+On him as their high kin have they mounted, as ridges on 
+• the earth. 
+
+
+7 To the stalls of kine: the flames of Agni who longs for oblations of milk 
+and butter are compared to the horses of raiders who seize the cattle of their 
+enemies. 
+
+The Ilishi of this and of the following hymn is said to be Isha of the family 
+of Atri. But this name appears to have been formed from the word ishayn 
+(food) in stanza 1, or ishdh in stanza 10, and not to be the name of a real 
+person. . y 
+
+3 Grasps the holy Ordinance's rein: assumes the direction of the sacrifice 
+as invoker of the Gods and conveyer of men’s oblations. 
+
+5 On the ways: in the course of sacrifice. The toil of the ministering priests 
+is often regarded as their offering to the Gods* On him; the meaning of this 
+
+
+
+THB HYMNS OF [BOOK F, 
+
+6 Whom, sought of many, mortal man hath found to be the 
+Stay of all; 
+
+He who gives flavour to our food, the home of every man that 
+lives* 
+
+,7 Even as a herd that crops the grass he shears the field and 
+wilderness, 
+
+With flashing teeth and beard of gold, deft with his unabat¬ 
+ed might. 
+
+8 For him, to whom, bright as an axe he, as to Atri, bath flashed 
+
+forth, 
+
+Hath the well-bearing Mother borne, producing when her time ■ 
+is come. 
+
+9 Agni to whom the oil is $hed by him thou lovest to support, 
+
+Bestow upon these mortals fame and splendour and intelli¬ 
+gence. 
+
+10 Such zeal hath he, resistless one: he gained the cattle given 
+by thee. 
+
+' Agni, may Atri overcome the Dasyus who bestow no gifts, 
+subdue the men who give no food. 
+
+HYMN VIII. Agni. 
+
+0 Agni urged to strength, the men of old who loved the Law 
+enkindled thee, the Ancient, for their aid, 
+
+Thee very bi’ight, and holy, nourisher of all, most excellent, 
+the Friend and Master of the home. 
+
+2 Thee, Agni, men have stablished as their guest of old, as 
+
+Master of the household, thee, with hair of flame; 
+
+High-bannered, multiform, distributer of wealth, kind helper, 
+good protector, drier of the floods. 
+
+3 The tribes of men praise thee, Agni, who knowest well burnt 
+
+offerings, the Discerner, lavisbest of wealth, 
+
+
+line is obscure, Professor Wilson, following Sftyana, translates : ‘ and (the 
+drops) mount upon tbe Areas if they were its own numerous offspring as (boys 
+ride) upon the back (of a father).’ The meaning may be that the drops mount 
+upon Agni,who hears the oblations to heaven, as the backs or ridges (of the ‘ 
+hills) raise themselves above the ground. My version, which follows Professor 
+Ludwig’s explanation, is only conjectural. 
+
+8 This stanza also is obscure. The well-hearing Mother is the lower fire- 
+stick which at the proper time produces the spark for the man to whom Agni, 
+keen and bright as an axe, is manifested as he was to the ancient sage Atri,- 
+the ancestor of the Rishi of the hymn. 
+
+10 The last P&da is difficult. Professor Wilson, after S&yana, renders it: 
+'may lahaovercome (hostile) men.' But ishdh is evidently ‘food,’ and,not the 
+name of a man. 
+
+
+
+
+BTMk 9.] THE BIG VEDA , 47$ 
+
+Dwelling in secret, Blest One I visible to all, loud-roaring,. 
+skilled in worship, glorified with oil. 
+
+4 Ever to thee, 0 Agni, as exceeding strong have we drawn 
+nigh with songs and reverence singing hymns. 0 
+So be thou pleased with us, Angiras ! as a God enkindled by 
+the noble with man’s goodly light. 
+
+S> Thou, Agni! multiform, God who art lauded much ! givest in 
+every house subsistence as of old. 
+
+Thou rulest by thy might o’er food of many a sort: that light 
+of thine when blazing may not be opposed. 
+
+6 The Gods, Most Youthful Agni, have made thee, inflamed, the 
+
+bearer of oblations and the messenger. 
+
+Thee, widely-reaching, homed in sacred oil, invoked, effulgent, 
+have they made the Eye that stirs the thought. 
+
+7 Men seeking joy have lit thee worshipped from of old, 0 Agni, 
+
+with good fuel and with sacred oil. 
+
+So thou, bedewed and waxing mighty by the plants, spreadest 
+thyself abroad over the realms of earth. 
+
+HYMN IX. Agni. 
+
+Bearing oblations mortal men, 0 Agni, worship thee the God. 
+
+I deem thee^Jatavedas : bear our offerings, thou, unceasingly. 
+
+2 In the man’s home who offers gifts, where grass is trimmed, 
+
+Agni is Priest, 
+
+To whom all sacrifices come and strengthenings that win 
+renown. 
+
+3 Whom, as an infant newly-born, the kindling-sticks have 
+
+brought to life, 
+
+, Sustainer of the tribes of men, skilled in well-ordered sacrifice. 
+
+4 Yea, very hard art thou to grasp, like offspring of the wrig¬ 
+
+gling snakes, 
+
+When thou consumest many woods, like an ox, Agni, in the 
+, mead. 
+
+
+. 8 DmUvng in secret: latent in the fire-sticks, or dwelling in men’s hearts. 
+
+4 The noble : the patron of the sacrifice. 
+
+7 Bedewed; anointed with clarified butter. By the plants: which supply 
+fueL 
+
+
+1 I deem thee Jdtavcdas i I hold thee to be the knower of all created beings. 
+? A- Like an ox; as an ox eats up the grass, 
+
+
+
+m fan mum op [book r. 
+
+~ 5 Whose flames, when thou art sending forth the smoke, com¬ 
+pletely reach the mark, 
+
+When Trita in the height of heaven, like as a smelter fannefch 
+thee/e’en as a smelter sharpeneth thee* 
+
+6 0 Agni, by thy succour and by Mitral friendly furtherance, 
+May we, averting hate, subdue the wickedness of mortal men* 
+
+7 0 Agni, to our heroes bring such riches, thou victorious God. 
+May he protect and nourish us, and help in gaining strength i 
+
+be thou near us in fight for our success* 
+
+• H?MN x. Agni* 
+
+BfttttG us most mighty splendour thou, Agni, resistless on 
+thy way* 
+
+With overflowing store of wealth mark out for us a path to 
+strength. 
+
+2 Ours art thou, wondrous Agni, by Wisdom and bounteousness 
+
+of power. 
+
+The might of Asuras rests on thee, like Mitra worshipful in act. 
+
+3 Agni, increase our means of life, increase the house and home 
+
+of these, 
+
+The men, the princes who have won great riches through our 
+hymns of praise* 
+
+i Bright Agni, they who deck their songs for thee have horses 
+as their meed* 
+
+The men are mighty in their might, they whose high laud, as 
+that of heaven, awakes thee of its own accord. 
+
+5 0 Agni, those resplendent flames of thine go valorously forth, 
+Bike lightnings flashing round us, like a rattling car that 
+seeks the spoil. 
+
+A Now, Agni, come to succour us; let priests draw nigh to offer 
+gifts; 
+
+And let the patrons of our rites subdue all regions of the earth. 
+
+7 Bring to us, Agni, Angiras, lauded of old and lauded now, 
+Invoker! wealth to quell the strong, that singers may extol 
+thee. Be near us in fight for our success. 
+
+5 Trita : here perhaps Y&yu, the Wind. According to S&yapa, Trita here 
+means Agni himself diffused in the three regions. 
+
+4 Awakes thee of its own accord: the meaning of this last P&da is doubtful. 
+
+Sdyana disconnects bCdhati tmand from the preceding words, and supplies the 
+name of the Rishi Gaya : Gaya of his own accord arouses thee. 
+
+6 Subdue ail regions of the earth .* an allusion to the digvijaya, universal 
+conquest, or subjugation of all neighbouring princes. S&yana explain^ 
+
+alternatively as * wishes 4 * 6 7 ; ‘ compass all their desires/ 
+
+
+£YMN 12.] 
+
+
+TEE RIGVEDA. 
+
+
+'ffl 
+
+HYMN XL A^i. 
+
+The watchful Guardian of the people hath been born, Agni, 
+the very strong, for fresh prosperity. ? 
+
+With oil upon his face, with high heaven-touching flame, he 
+shineth splendidly, pure, for the Bharatas. 
+
+2 Ensign of sacrifice, the earliest Household-Priest, the men have 
+
+kindled Agni in his threefold seat, 
+
+With Indra and the Gods together on the grass let the wise 
+Priest sit to complete the sacrifice. 
+
+3 Pure, unadorned, from thy two Mothers art thou bom : thou 
+
+earnest from Vivasv&n as a charming Sage. 
+
+With oil they strengthened thee, 0 Agni, worshipped God; 
+thy banner was the smoke that mounted to the sky. 
+
+4 May Agni graciously come to our sacrifice. The men bear 
+
+Agni here and there in every house. 
+
+He hath become an envoy, bearer of our gifts: electing Agni, 
+men choose one exceeding wise. 
+
+5 For thee, 0 Agni, is this sweetest prayer of mine: dear to 
+
+thy spirit be this product of my thought. 
+
+As great streams fill the river, so our songs of praise fill thee, 
+and make thee yet more mighty in thy strength. 
+
+6 0 Agni, the Angirases discovered thee what time thou layest 
+
+hidden, fleeing back from wood to wood. 
+
+Thou by attrition art produced as conquering might, and men, 
+0 Angiras, call thee the Son of Strength. 
+
+HYMN XII. Agni. 
+
+To Agni, lofty Asura, meet for worship, Steer of eternal Law, 
+my prayer I offer; 
+
+I bring my song directed to th8 Mighty like pure oil for his 
+mouth at sacrifices. 
+
+2 Mark the Law, thou who knowest, yea, observe it: send forth 
+the full streams of eternal Order. 
+
+I use no sorcery with might or falsehood: the sacred Law of 
+the Bed Steer I follow. 
+
+
+1 For the Bharatas: for the sake of the priests, according to S&yana and 
+Mahidhara. 
+
+2 hi his threefold seat; the three fire-altars. 
+
+3 Thy two-Mothers ; the fire-sticks, Vivas vdn : the sacrificer, according to 
+S&yana. But see Index. 
+
+, ^ 4 j Here and there: or in different places ; from one altar to another. 
+
+'-fi' Thou, layest hidden alluding to the legend of the flight and capture of 
+Agni, See X, 65. 1. 
+
+
+
+m TUB EyMN$ OB [BOOK f* 
+
+3 How hast thou, follower of the Law eternal, become the 
+knower. of a rieW song, Agni ? 
+
+The God, the Guardian of the seasons, knows me: the Lord 
+of him who won this wealth I know not, 
+i Who, Agni, in alliance with thy foeman, what splendid help¬ 
+ers Won for them their riches ? 
+
+Agni, who guard the dwelling-place of falsehood 1 ? Who are 
+protectors of the speech of liars ? 
+
+5 Agni, those friends of thine have turned them from thee ; 
+
+• gracious of old, they have become ungracious. 
+
+They have deceived themselves by their own speeches, uttering 
+wicked words against the righteous. 
+
+6 He who pays sacrifice to thee with homage, 0 Agni, keeps the 
+
+Red Steer’s Law eternal; 
+
+Wide is his dwelling. May the noble offspring of Nahusha who 
+wandered forth come hither. 
+
+HYMN XIII. Agni. 
+
+With songs of praise we call on thee, we kindle thee with songs 
+of praise, 
+
+Agni, with songs of praise, for help, 
+
+. 2 Eager for wealth, we meditate Agni’s effectual praise to-day, 
+Praise of the, God who touches heaven. 
+
+3 May Agni, Priest among mankind, take pleasure in our songs 
+
+of praise, 
+
+And worship the Celestial Polk. 
+
+4 Thou, Agni, art spread widely forth, Priest dear and excellent; 
+
+through thee 
+
+Men make the sacrifice complete. 
+
+5 Singers exalt thee, Agni, well lauded, best giver of our strength: 
+So grant thou us heroic might. 
+
+6 Thou, Agni, as the felly rings the spokes, encompassest the 
+
+Gods. 
+
+I yearn for bounty manifold. 
+
+
+3 Knower of a new song: according to Professor Ludwig, the new song is 
+one in which for the first time we have been obliged to remind thee of thy 
+duties as the champion of eternal Law, whereas formerly we had only thanks 
+and prayers to offer thee. The Guardian of the seasons ; thou, Agni, who, as 
+the Sun, regulatest the seasons, knowest me ,* but I know nothing of the God 
+who has befriended my wealthy enemy. 
+
+4 Who are the Gods who have enriched the wicked who hate both thee and 
+me ? 
+
+6 The meaning of the second line ia obscure. Professor Wilson, following 
+Sfty&ua, translates : f and may a virtuous successor of the man who diligently 
+worships thee come in his place.’ I adopt Professor Ludwig’s rendering. 1 
+
+
+
+
+MYMtf 15,1 
+
+
+THM R1GVEDA. 
+
+
+m 
+
+
+HYMN XIV, Agni, 
+
+Enkindlistg the Immortal, wake Agni with song of praise; may 
+he hear our oblations to the Gods- * 
+
+2 At high solemnities mortal men glorify him the Immortal, best 
+At sacrifice among mankind, 
+
+3 That he may bear their gifts to heaven, all glorify him Agni, 
+
+God, 
+
+With ladle that distilleth oil. 
+
+4 Agni shone bright when born, with light killing the Dasyus 
+
+and the dark: 
+
+He found the Bane, the Floods, the Sun, 
+
+' 5 Serve Agni, God adorable, the Sage whose back is balmedwith 
+oil: 
+
+Let him approach, and hear my call. 
+
+6 They have exalted Agni, God of all mankind, with oil and hymns 
+Of praise, devout and eloquent. 
+
+HYMN XV- Agni. 
+
+To him, the far-renowned, the wise Ordainer, ancient and glori¬ 
+ous, a song I offer. 
+
+Enthroned in oil, the Asura, bliss-giver, is Agni, firm support 
+of noble riches. 
+
+2 By holy Law they kept supporting Order, by help of sacrifice, 
+
+in loftiest heaven,— 
+
+They who attained with born men to the unborn, men seated 
+on that stay, heaven's firm sustainer. t 
+
+3 Averting woe, they labour hard to bring him, the ancient, 
+
+plenteous food as power resistless. 
+
+May he, born newly, conquer his assailants; round him they 
+stand as round an angry lion. 
+
+4 When, like a mother, spreading forth to nourish, to cherish 
+
+and regard each man that livetb,— 
+
+Consuming all the strength that thou hast gotten, thou wander- 
+eat round, thyself, in varied fashion. 
+
+The Rishi of Hymn XV. is said to be Dharuna of the family of Atri, but- 
+this name is evidently taken from the words dhartinah. (firm) in stanza I, and 
+., dharitnam in stanza 2. 
+
+2 They who attained : our ancestors, or the Fathers, who with, or by the 
+aid of, the priests, were raised to seats in the firmament, 
+
+$$ Thou wanderest round ; seeking fresh wood to bum in order to restore thy 
+exhausted strength. 
+
+
+
+484 TEE EY3WS OF [BOOK V. 
+
+5 May strength preserve the compass of thy vigour, God t that 
+broad stream of thine that beareth riches. 
+
+Thou, like a thief who keeps his refuge secret, hast kolpen 
+Atri to great wealth, by teaching. 
+
+HYMN XVI. Agni. 
+
+Grbat ' power is in the beam of light, sing praise to Agni, to 
+the God 
+
+Whom men have set in foremost place like Mitra with their 
+eulogies. 
+
+2 He by the splendour of Ms arms is Priest of every able man; 
+Agni conveys oblation straight, and deals, as Bhaga deals, his 
+
+boons. 
+
+3 All rests upon the laud* and love of him the rich, high-flaming 
+
+God, 
+
+On whom, loud-roaring, men have laid great strength as on a 
+faithful friexid. 
+
+4 So, Agni, be the Friend of these with liberal gift of hero 
+, strength. 
+
+■Yea, Heaven and Earth have not surpassed this Youthful One 
+iu glorious fame. 
+
+5 0 Agni, quickly come to us, and, glorified, bring precious 
+
+wealth. 
+
+So we and these our princes will assemble for the good of all. 
+Be near in fight to prosper us. 
+
+HYMN XVII. * Agni. 
+
+Gob, may a mortal call the Strong hither, with solemn rites, 
+to aid, 
+
+A man call Agni to protect when sacrifice is well prepared. 
+
+2 Near him thou seemest mightier still in native glory, set to 
+hold 
+
+Apart yon fiame-hued vault of heaven, lovely beyond the 
+thought of man. 
+
+
+5 May strength preserve: may est thou ever find fresh fuel or strengthening food. 
+Thou, like a thief: ‘This may, perhaps, imply that the wealth bestowed 
+upon the Rishi deposited in a secure receptacle, like the hidden booty of a. 
+thief, but the whole\§#to is obscurely worded,’—Wilson. 
+
+1 Like Mitra: or as afdtend. 
+
+2 Every able man * who has-^eans, will, and skill as a sacrifices. 
+
+4 Of these : institutes of the sacrifice. This Youthful One: Agni, $he 
+exact meaning of the second line is somewhat uncertain. 
+
+
+1 The Strong: Agni. 
+
+2 Near him: Sfirya, 
+
+
+
+TEE MIG VEDA. 
+
+
+HYMN 18 J 
+
+3 Yea, this is by the light of him whom powerful song hath 
+
+bound to act* 
+
+Whose beams of splendour flash on high as though they sprang 
+from heavenly seed. " * 
+
+4 Wealth loads the Wonder-Worker’s car through his, the very 
+
+wise One’s power. 
+
+Then, meet to be invoked among all tribes, is Agni glorified. 
+
+5 Now, too, the princes shall obtain excellent riches by our lips. 
+Protect us for our welfare: lend thy succour, 0 thou Son of 
+
+Strength. Be near in fight to prosper us. 
+
+HYMN XVIIL AgJli . 
+
+At dawn let Agni, much-beloved guest of the house, be glori¬ 
+fied ; 
+
+Immortal who delights in all oblations brought by mortal men. 
+
+2 For Dvita who receives through wealth of native strength 
+maimed offerings, 
+
+Thy praiser even gains at once the Soma-drops, Immortal Gods! 
+
+S Nobles, with song I call that car of yours that shines with 
+lengthened life, 
+
+For, God who givest steeds 1 that car hither and thither goes 
+unharmed. 
+
+
+3 This is by the light of kirn: this Sftrya, or the Sun, shines only By the 
+.light of Agni. 
+
+. 4 When the wonder-working Sun brings us wealth, the merit is due to Agni 
+—Ludwig, According to S&yana, the*meaning is, as given by Professor Wilson: 
+' By the worship of him who is pleasing of aspect the provident (heap) wealth 
+in their cars.’ The absence of a verb makes the exact meaning uncertain. 
+
+
+The hymn is aseribed to a Rishi Dvita of the family of Atri, but the name 
+seems to be borrowed from the Dvita of stanza 2 . 
+
+2 The meaning of this stanza is obscure. According to S&yana, Dvita is the 
+Rishi of the hymn, and the first line is rendered by Professor Wilson : ‘ jBe 
+('willing, to main-' a .7* "it -A thino r-wu st-v-narth ^ D-vita, the bearer of the 
+pure libation.’ Iv.- ■ .\ *. ■■ m \:\\\ ■ he :■ ..r receiver of a maimed 
+
+or imperfect oblation, and Dvita then would be the mythical personage of that 
+hame to whom, together with Trita, it was customary to wish away and con¬ 
+sign anjr threatened calamity or unpleasantness (To Trita and to Dvita, Dawn i 
+bear thou away the evil dream —R. V. X. 47. 16). In the present case, any*, 
+possible imperfection in the offering made to Agni is previously removed by a 
+libation to Dvita. See Professor Ludwig’s Commentary, Part I. 338. M. Ber- 
+gaigne (Religion Vddique, II. 327) gives a different explanation, 
+
+' 3 Nobles: wealthy institutors of the sacrifice ; Maghavans, That car of 
+yours ; apparently Agni, who carries oblations to the Gods. 
+
+31 
+
+
+
+432 
+
+
+ME HYMNS OF 
+
+
+[BOOK V. 
+
+
+4 They who 1 2 3 4 have varied ways of thought, who guard the lauds 
+within their lips, 
+
+, , Arid strew the grass before the light, ‘have decked themselves 
+J wittf high renown. 
+
+,5 Immortal Agni, give the chiefs, heroes who institute the rite, 
+
+' Heroes’ illustrious, lofty fame, who at the synod met for praise 
+presented me with fifty steeds. 
+
+HYMN XIX. Agni. 
+
+One state begets another state; husk is made visible from husk: 
+Within his Mother’s side he speaks. 
+
+2 Discerning, have they offered gifts: they guard the strength 
+
+that never wastes. 
+
+To a strong fort have they pressed in. 
+
+3 Svaitreya’s people, all his men, have gloriously increased in 
+
+might. 
+
+A pold chain Brihaduktha wears, as, through this Soma, seek¬ 
+ing spoil. 
+
+4 I bring, as ’twere, the longed-for milk, the dear milk of the 
+
+Sister-Pair. 
+
+Like to a caldron filled with food is he, unconquered, con¬ 
+quering all. 
+
+
+4 Varied ways of thought: manifold modeB of showing their devotion. 
+Guard the lauds: perpetuate hymns of praise by frequent repetition. Before 
+the Ught according to S&yana, sv&rnare means, e in the sacrifice which leads 
+man to heaven.’ Professor Grass maun renders the word by ‘ Dem Glanzes- 
+herrn/ ‘ for the Lord of Light.’ 
+
+1 We know only outward forms and circumstances, and the real nature of 
+the God is concealed from us. The God speaks only in the bosom of bis mother. 
+—Ludwig. S&yaua gives a totally different interpretation, the word vavri 
+(husk or covering) in the first stanza being taken as the name of the Rishi of 
+the hymn, 
+
+2 Discerning: perhaps, as Prof. Ludwig suggests, distinguishing thy essence 
+from thy appearance. The strong fort.wh.ich the worshippers have entered and 
+settled in is, perhaps, their religious knowledge. 
+
+3 Svaitreya’a people have conquered, and their priest Brihaduktha has been 
+rewarded for his services with a chain of gold, won for him by the Soma-liba- 
+tiohs which he has offered.—Ludwig. Svaitreya (son of Svitri. See I. 33. 14) 
+and Brihaduktha are, apparently, proper names. S&yana explains the former 
+as Agni or lightning ‘abiding in the white firmament,’ and the latter as 
+‘zealously or highly praising.’ 
+
+4 The dear milk of the Sister-Pair; the Soma dear to Heaven and Earth, 
+rphe exact meaning of the line is uncertain. 
+
+
+
+THE RIQYEBA: 
+
+
+HYMN 21 .] 
+
+5 Beam of light, come to us in sportive fashion, finding thyself 
+close to the wind that fans thee. 
+
+These flames of his are wasting flames, like arrows keen-pointed, 
+sharpened, on his breast. - ^ 
+
+; HYMN XX. Agnl. 
+
+Agni, best winner of the spoil, cause us to praise before the 
+Gods 
+
+As our associate meet for lauds, wealth which thou verily 
+deemest wealth. 
+
+2 Agni, the great who ward not off the anger of thy power and 
+
+might 
+
+Stir up the wrath and hatred due to one who holds an alien 
+creed. 
+
+3 Thee, Agni, would we choose as Priest, the perfecter of strength 
+
+and skill; 
+
+We who bring sacred food invoke with song thee Chief at 
+holy rites. 
+
+4 Here as is needful for thine aid we toil, 0 Conqueror, day 
+
+by day, 
+
+For wealth, fou Law. May we rejoice, Most Wise One ! at the 
+feast, with kine, rejoice, with heroes, at the feast. 
+
+HYMN XXI. . Agni. 
+
+We stablish thee as Manus used, as Manus used we kindle thee. 
+Like Manus, for the pious man, Angiras, Agni, worship Gods. 
+2 For well, 0 Agni, art thou pleased when thou art kindled 
+mid mankind. 
+
+Straight go the ladles unto thee, thou high-born God whose 
+food is oil. 
+
+
+5 This stanza is very difficult, and, like much of the reBt of the hymn, can 
+be only conjecturally translated. 
+
+The Itishis of the hymn are said to be certain members of the family of 
+Atri called Prayasvats, that is, bringers or possessors of sacred food, a word 
+which occurs in stanza 3. 
+
+2 Who holds an alien creed: who follows other than Vedie observances. f ;, 
+
+4 For Law : to maintain the holy law, and especially the eternally-ordained 
+sacrifice. With kme: possessing plenty of cattle. With heroes: with brave 
+sons about us. 
+
+The hymn is ascribed to a ltishi Sasa, this name being taken from the word 
+sasdsya in the last P4da of stanza 4. 
+
+1 Manus : another form of Manu. 
+
+
+
+484 TMW HYNMS OF [ BOOK V. 
+
+3 Thee have all Gods.of one accord established as their mes¬ 
+
+senger. 
+
+.Serving at sacrifices men adore thee as a God, 0 Sage. 
+
+4 Let mortal man adore your God, Agni, with worship due to 
+
+Gods/ 
+
+> Shine forth enkindled, Radiant One. Sit in the chamber of 
+the Law, sit in the chamber of the food. 
+
+HYMN XXII. \ Agni. 
+
+Like Atri, Visvasaman ! sing to him of purifying light, 
+
+Who must be praised in holy rites, the Priest most welcome 
+in the house. 
+
+2 Set J&tavedas in his place, Agni the God and Minister. 
+
+Let sacrifice proceed to-day duly, comprising all the Gods. 
+
+3 All mortals come to thee for aid, the God of most observant 
+
+mind. 
+
+Of, thine excelling favour we bethink us as we long for it. 
+
+4 Mark with attention this our speech, O Agni, thou victorious 
+''One. r 
+
+Thee, Strong-jawed ! as the homestead’s Lord, the Atris with 
+their lauds exalt, the Atris beautify witfy songs. 
+
+HYMN XXIII. Agni. 
+
+By thy fair splendour’s mighty power, 0 Agni, bring victori¬ 
+ous wealth, 
+
+Wealth that o’ercometh all mankind, and, near us, conquered 
+in fight. 
+
+. 2 "Victorious Agni, bring to us the wealth that vanquished in, 
+war; 
+
+For thou art wonderful arid true, giver of strength in herds 
+of kine. 
+
+3 For all the folk with one accord, whose sacred grass is trim¬ 
+med and strewn, 
+
+Invite thee to their worship-halls, as a dear Priest, for choicest 
+wealth. 
+
+
+4 The chcmbei' of the Law: the sacrificial chamber or hall. Of the food ; 
+of,-as Professor Both explains it, where the sacred grass is strewn; accord¬ 
+ing to S&yapa, of Sasa, the supposed Rishi of the hymn. 
+
+The ljishi is Visvas&man, of the family of Atri. 
+
+The Rishi is said to be Dyumna Visvacharshani—both these names being 
+words occurring in the hymn, 
+
+1 By thy fair splendour $ mighty pomer; the words of the text are dyum? 
+n&sya prdsdhd, . 
+
+
+
+
+TffE RtGYEDA, 
+
+
+25 .] 
+
+
+m 
+
+
+& 
+
+4 For he, the God of all men, hath gotten him might that quel- 
+leth foes. 
+
+0 Agni, in these homes shine forth, bright God ! for. our pro¬ 
+sperity, shine, Purifier ! splendidly. ' 
+
+
+HYMN XXIY. 
+
+0 Agni, be our nearest Friend, be thou a kind deliverer and a 
+gracious Friend. 
+
+2 Excellent Agni, come thou nigh to us, and give us wealth most 
+
+splendidly renowned. 
+
+3 So hear us, listen to this call of ours, and keep us far from 
+
+every sinful man. 
+
+4 To thee then, 0 Most Bright, 0 Radiant God, we come with 
+
+prayer for happiness for our friends. 
+
+HYMN XXV. ^ 
+
+I will sing near, for grace, your God Agni, for he is good to 
+us. 
+
+Son of the Brands, may he give gifts, and, righteous, save us 
+from the foe. 
+
+2 For he is true, whom men of old enkindled, and the Gods 
+
+themselves, 
+
+The Priest with the delicious tongue, rich with the light of 
+glorious beams. 
+
+3 With wisdom that surpasseth all, with gracious will most 
+
+excellent, 
+
+0 Agni, worthy of our choice, shine wealth on us through 
+hymns of praise. 
+
+4 Agni is King, for he extends to mortals and to Gods alike. 
+Agni is bearer of our gifts. Worship ye Agni with your 
+
+thoughts. 
+
+5 Agni gives to the worshipper a son, the best, of mightiest 
+
+fame, 
+
+Of deep devotion, ne’er subdued, bringer of glory to his sire. 
+
+
+. 4 The God of all men; visvilcharsTianih, a common epithet of Agni. 
+
+The legend connected with this hymn is discussed by Prof. Max Muller in 
+Journal of the Royal Asiatic Society, Xew Series, II. 441 f. See Lanmati s 
+Sanskrit Reader, p. 368. 
+
+The Rishis of the hymn are members of the family of Atri called Vasuyua 
+(seekers’ of riches). Cf, stanza 9. 
+
+11 will sing near: I will invite'and bring near with my song. 
+
+2 For he is true ; the faithful ye warder of his worshippers. 
+
+
+
+[BOOK r. 
+
+
+m thk hymns of 
+
+6 Agni bestows the hero-lord who conquers with the men in 
+
+fight. 
+
+Agni bestows the fleet-foot steed, the victor never overcome. 
+
+7 The mightiest song is Agni’s: shine on high, thou who art 
+
+rich in light. 
+
+Like the Chief Consort of a King, riches and strength proceed 
+* - from thee. 
+
+8 Resplendent are thy rays of light: loud is thy voice like 
+
+pressing-stones. 
+
+Yea, of itself thy thunder goes forth like the roaring of the 
+heaven. 
+
+9 Thus, seeking riches, have we paid homage to Agni Conqueror. 
+May he, most wise, as with a ship, carry us over all our foes. 
+
+HYMN XXYI. Agni. 
+
+0 Agni, Holy and Divine, with splendour and thy pleasant 
+tongue 
+
+Bring hither and adore the Gods. 
+
+2 We pray thee, thou who droppest oil, bright-rayed ! who look- 
+
+est 6n the Sun, 
+
+Bring the Gods hither to the feast. 
+
+3 We have enkindled thee, 0 Sage, bright caller of the Gods to 
+
+feast, 
+
+0 Agni, great in sacrifice. 
+
+4 0 Agni, come with all the Gods, come to our sacrificial gift: 
+We choose thee as Invoking Priest. 
+
+5 Bring, Agni,, to the worshipper who pours the juice, heroic 
+
+strength : 
+
+Sit with the Gods upon the grass. ' 
+
+6 Victor of thousands, Agni, thou, enkindled, cherishest the laws, 
+Laud-worthy, envoy of the Gods. 
+
+7 Set Agni Jatavedas down, the'bearer of our sacred gifts, 
+
+Most Youthful, God and Minister. 
+
+7 The exact meaning of the stanza is uncertain. Professor Wilson, follow¬ 
+ing jS&y&tift, paraphrases the first line: * That (praise) which best conveys 
+(our veneration is due) to Agni: affluent in splendour, grant us, (Agni), great 
+(wealth).’ 
+
+Like the Chief Consort of a King: as the chief cpieen proceeds, from her home 
+in royaL state. Professor Ludwig translates mahisMva by ‘ as a. strong cow/ 
+but gives in his Commentary the alternative rendering * as a king’s wife/ 
+S&yana makes mdhisM an adjective agreeing with rayih, and says that iva, 
+Jike, is pleonastic. I have followed Mahtdhara. 
+
+8 Loud is thy voice : the meaning of this half-line is not certain. 
+
+0 Cherishest the lams: especially religious ordinances, sacrifices, j 
+
+
+JtYMN 28.] THE RIGVEDA. 4$7 
+
+4 8 Duly proceed our sacrifice, comprising all the Gods, to-d&y : 
+Strew holy grass to be their seat. 
+
+9 So may the Maruts sit thereon, the Asvins, Mitra, Varuna : 
+The Gods with all their company. 
+
+HYMN XXVII. Agni. 
+
+The Godlike hero, famousest of nobles, hath granted me two 
+oxen with a wagon. 
+
+Trivyishan’s son Tryaruna hath distiguished himself, Vaieva- 
+nara Agni! with ten thousands. 
+
+2 Protect Tryaruna, as thou art waxing strong and art highly 
+
+praised, Vaisvanara Agni ! 
+
+Who granteth me a hundred kine and twenty, and two bay 
+horses, good at draught, and harnessed. 
+
+3 So Trasadasyu served thee, God Most Youthful, craving thy 
+
+favour for the ninth time, Agni; 
+
+Tryaruna who with attentive spirit accepteth many a song 
+from me the mighty. 
+
+4 He who declares his wish to me, to Asvamedha, to the Prince, 
+Pays him who with his verse seeks gain, gives power to him 
+
+who keeps the Law. 
+
+5 From whom a hundred oxen, all of speckled hue, delight my 
+
+heart, 
+
+The gifts of Asvamedha, like thrice-mingled draughts of 
+Soma juice. 
+
+6 To Asvamedha who bestows a hundred gifts grant hero power, 
+0 Indra-Agni! lofty rule like the unwasting Sun in heaven. 
+
+HYMN XXVIII, Agni. 
+
+Agni inflamed hath sent to heaven his lustre : he shines forth 
+widely turning unto Morning. 
+
+Eastward the ladle goes that brings all blessing, praising the 
+. . Gods with homage and oblation. 
+
+The Ilishis are said to be Tryaruna, Trasadasyu, and Asvamedha? or Atri 
+alone. The metre is Trishtup in stanzas 1,2, 3, and Anush tup in 4, 5, 6; 
+and, correspondingly, the hymn is made up of two separate and independent 
+eulogies of munificent princes. 
+
+3 Trasadasyu: Terror of Dasyus ; apparently, as Ludwig suggests, an hon¬ 
+orary name or title of several princes. A ccepteth : rewards with gifts. 
+
+4 The stanza is difficult. Asvamedha apparently says that the man^ who 
+requests him to institute a sacrifice is by so doing the enricher of the priests. 
+
+5 Thrice-mingled ; mixed with milk, curds, and parched grain. 
+
+The hymn is ascribed to a supposed Visvav&r&, a lady of the family of Atri. 
+... 1 The ladle: the sacrificial ladle with which the oil or clarified butter is 
+token up and poured out. The text has the feminine adjective ghrmcht only* 
+
+
+
+488 THE MYMm OR [BOOK V. 
+
+2 Enkindled,, thou art King of the immortal world : him who 
+
+; 1 brings offerings thou attendest for his weal. 
+
+He whom thou urgest on makes all possessions his : he sets 
+before thee, Agni, gifts that guests may claim. 
+
+3 Show thyself strong for mighty bliss, 0 Agni, most excellent 
+. ,. be thine effulgent splendours. 
+
+Make easy, to maintain our household lordship, and oyerdome 
+the might of those who hate us. 
+
+4 Thy glory, Agni, I adore, kindled, exalted in thy strength. 
+
+A Steer of brilliant splendour, thou art lighted well at sacred 
+rites. 
+
+* 
+
+5 Agni, invoked and kindled, serve the Gods, thou skilled in 
+
+sacrifice: 
+
+For thou art bearer of our gifts. 
+
+6 Invoke and worship Agni while the sacrificial rite proceeds : 
+For offering-bearer choose ye him. 
+
+\ HYMN XXIX. Agni. 
+
+Man’s worship of the Gods hath three great lustres, and three 
+celestial lights have they established. 
+
+The Maruts gifted with pure strength adore thee, for thou, 
+O Indra, art their sapient Kishi. 
+
+2 What time the Maruts sang their song to Indra, joyous when 
+
+he had drunk of Soma juices, 
+
+He grasped his thunderbolt to slay the Dragon, and loosed, 
+that they might flow, the youthful Waters. 
+
+3 And, 0 ye Brahmans, Maruts, so may Indra drink draughts of 
+
+this my carefully pressed Soma; 
+
+. For this oblation found for man the cattle, and Indra, having 
+quaffed it, slew the Dragon. 
+
+
+jxM being understood. That brings all blessing; S4yana takes visvdvdrd, to 
+be the name of a woman. Praising the Gods: said figuratively of the ladle 
+held by the priest who praises. 
+
+3 Make easy to maintain: or, to follow S&yana : Perfect the well-knit bond 
+of wife and husband. 
+
+1 Three great lustres: this is S&yana’s explanation of the try&ryamft of 
+-the text. Professor Ludwig .suggests that human relationships, such as 
+Maghamns or nobles, priests, and visas or the people, may be intended. The 
+three celestial lights: the Sun, tho Wind, the Fire, according to S&yana. 
+They „• the Maruts, says Sayana. Bishi: here meaning beholder, according to 
+£&yapa. 
+
+$ Brahmans: priests, S&y&ua explains the word as meaning lofty or 
+mighty in this passage, • . 
+
+
+
+
+HYMN 29.] / THE RIG fED A. 48f 
+
+4 Then heaven and earth he sundered and, supported : wrapped 
+
+even in these he struck;the Beast with terror. 
+
+So Indra forced the Engulfer to disgorgement, and slew* the 
+Danava panting against him. 0 
+
+5 Thus all the Gods, 0 Maghavan, delivered to thee of their free 
+
+will the draught of Soma; 
+
+When thou for Etasa didst cause to tarry the flying mares of 
+Surya racing forward. 
+
+6 When Maghavan with the thunderbolt demolished bis nine- 
+
+and-ninety castles all together, 
+
+The Maruts, where they met, glorified Indra: ye with the 
+Trishtup hymn obstructed heaven. 
+
+. 7 As friend to aid a friend, Agni dressed quickly three hundred 
+* buffaloes, even as he willed it. 
+
+And Indra, from man’s gift, for Vritra’s slaughter, drank off 
+at once three lakes of pressed-out Soma. 
+
+8 When thou three hundred buffaloes’ flesh hadst eaten, and 
+
+drunk, as Maghavan, three lakes of Soma, 
+
+All the Gods raised as 4 5 6 7 1were a shout of triumph, to Indra 
+praise because he slew the Dragon. 
+
+9 What time ye came with strong steeds swiftly speeding, 0 
+
+Usan& and Indra, to the dwelling, 
+
+Thou earnest thither conquering together with Kutsa and the 
+Gods : thou slewest Sushna. 
+
+10 One car-wheel of the Sun thou rolledst forward, and one thou 
+
+settest free to move for Kutsa. 
+
+Thou slewest noseless Dasyus with thy weapon, and in their 
+home o’erthrewest hostile speakers. 
+
+11 The lauds of Gauriviti made thee mighty rto Vidathin’s s^on, 
+
+as prey, thou gavest Pipru. 
+
+Bijisvan drew thee into friendship, dressing the sacred food, 
+and thou hast drunk his Soma. 
+
+4 The Beast: the demon Vritra. The Engulfer .* Vritra, who had swallowed 
+
+the celestial waters. The JDdnava ; the son of Danu, Vritra. 
+
+6 For Etasa: see II. 19. 5. 
+
+6 His nine-and-ninety castles: the aerial castles of Sambara, the demon 
+of drought. Obstructed heaven; made the loud hymn strike the sky. 
+
+7 Three lakes : large vessels or tubs are probably intended. 
+
+9 Usand: Indra’s special friend. See Index. To the dwelling : of Kutsa. 
+
+10 One cartwheel: an eclipse of the sun appears to be referred to. Noseless : 
+that is, the flat-nosed barbarians, a-ntisah ; or the word may he, as S&yana 
+explains it, an-llsah, i, e, mouthless, voiceless, unintelligibly speaking. See 
+Muir, Original Sanskrit Texts , II. 377. 
+
+XI Gauriviti ; the Rishi of the hymn, Yidathin s son: Rijisvan, mentione 
+n Book I. as a favourite of Indra. 
+
+
+
+490 rm HTMtfS OF [BOOK F, 
+
+12 Navagvas and Dasagvas with libations of Soma juice sing 
+
+hymns of praise to Indra. 
+
+Labouring at their task the men laid open the stall of Kine 
+though firmly closed and fastened. 
+
+13 How shall I serve thee, Maghavan, though knowing full well 
+
+what hero deeds thou hast accomplished ? 
+
+And the fresh deeds which thou wilt do, Most Mighty! these, 
+too, will we tell forth in sacred synods. . 
+
+14 Resistless from of old through hero courage, thou hast done 
+
+all these many acts, 0 Indra. 
+
+What thou wilt do in bravery, Thunder-wielder ! none is there 
+who may hinder this thy prowess. 
+
+15 Indra, accept the prayers which now are offered, accept the 
+
+new prayers, Mightiest! which we utter. 
+
+Like fair and well-made robes, I, seeking riches, as a deft 
+craftsman makes a car, have wrought them. 
+
+HYMN XXX. indra. 
+
+. Where is that Hero ? Who hath looked on Indra borne on 
+light-rolling car by Tawny Coursers, 
+
+Who, Thunderer, seeks with wealth the Soma-presser, and to 
+his house goes, much-invoked, to aid him 'i 
+
+2 I have beheld his strong and secret dwelling, longing have 
+sought the Founder’s habitation. 
+
+I asked of othei's, and they said in answer, May we, awakened 
+men, attain to Indra. 
+
+- 3 We will tell, Indra, when we pour libation, what mighty deeds 
+thou hast performed to please us. 
+
+Let him who knows not learn, who knows them listen: hither 
+rides Maghavan with all his army, 
+
+4 Indra, when born, thou madest firm thy spirit: alone thou 
+
+seekest war to fight with many. 
+
+With might thou clavest e’en the rock asunder, and foundest 
+out the stable of the Milch-kine. 
+
+5 When thou wast born supremest at a distance, bearing a name 
+
+renowned in far-off regions, 
+
+Since then e’en Gods have been afraid of Indra: he conquered 
+all the floods which served the D&sa. 
+
+
+12 Navagvas and Dasagvas; priestly families connected or identified with 
+
+the Angirases. - 
+
+2 I have beheld: meaning, perhaps, I have tried to behold, I have looked 
+for. The Founder's habitation : the dwelling-place of Indra who established 
+the world. . . 
+
+5 Which served the JDdsa; which were subject to the demon Vritra, y~ 
+
+
+HYMN 30 .] THE RIGYEDA. 4 $ 1 ‘ 
+
+6 These blissful Maruts sing their psalm to praise thee, and pour 
+
+to thee libation of the Soma. 
+
+Indra with wondrous powers subdued the Dragon, thp guileful 
+lurker who beset the waters. 
+
+7 Thou, Maghavan, from the first didst scatter foemen, speeding, 
+
+while joying in the milk, the Giver. 
+
+There, seeking man’s prosperity, thou torest away the head 
+of Namuchi the D&sa. 
+
+8 Pounding the head of Namuchi the Dasa, me, too, thou madest 
+
+thine associate, Indra ! 
+
+Yea, and the rolling stone that is in heaven both worlds, as 
+on a ear, brought to the Maruts. 
+
+9 Women for weapons hath the Dasa taken. What injury can 
+
+his feeble armies do me ? 
+
+Well he distinguished his two different voices, and Indra then 
+advanced to fight the Dasyu. 
+
+' 10 Divided from their calves the Cows went lowing around, on 
+every side, hither and thither. 
+
+. These Indra re-united with his helpers, what time the well- 
+pressed Soma made him joyful. 
+
+11 What time the Somas mixed by Babhru cheered him, loud the 
+• Steer bellowed in his habitations. 
+
+So Indra drank thereof, the Fort-destroyer, and gave him 
+’ - . guerdon, in return, of milch-kine. 
+
+
+I The giver : the offerer of oblations. But the meaning of dftncm, is un¬ 
+
+certain. Professor Ludwig translates it by 1 * * * * & * * 9 10 II the splitting (thunderbolt},’ and 
+
+S&yana explains it as ‘ the assailant of the Gods (Vritra).’ 
+
+Namuchi: one of the malignant demons of the atmosphere who withhold 
+
+the rain. . 
+
+& The rolling stone: perhaps the /thunderbolt; or if.the thunderbolt is 
+
+supposed to be the speaker of this stanza, as Professor Ludwig is inclined to 
+
+think, the Sun must he meant; that is, heaven and earth brought the Sun to 
+the Maruts to aid Indra in his fight with the demon. 
+
+9 Indra is the speaker of the first line. Women: * perhaps the subject 
+
+waters. His two different voices: the meaning may be that Indra heard the 
+voices of the women as well as the voice of Namuchi, and so knew that he 
+had not an army of demon-warrio: ■ 0 - '■ '■ "t. Professor Wilson, follow¬ 
+ing S&yana, translates : ‘the two -s : e v Indra) confinedinthe inner 
+
+apartments. * 
+
+10 With his helpers: with the aid of the Maruts, 
+
+II Eabhru : the Ilishi of the hymn, who appears to have assisted the 
+
+Busamas, a *-/* 1 — -'■jople, in a successful foray, and tohaY® 
+
+rewarded with .. .iv- p of the booty. Binanchaya was the king of this 
+people. ; 
+
+
+
+
+m THE HYMNS OF IBOOK F 
+
+12 This good deed have the Rugamas done, Agni! that they have 
+
+granted me four thousand cattle* 
+
+; We tiave received Rinanchaya’s wealth, of heroes the most 
+heroic, which was freely offered. 
+
+13 The Rusamas, 0 Agni, sent me homeward with fair adorn¬ 
+
+ment and with kine in thousands. 
+
+The strong libations have made Indra joyful, when night, 
+whose course was ending, changed to morning. 
+
+14 Night, well-nigh ended, at Rinanchaya’s coming, King of the 
+
+Rusamas, was changed to morning. 
+
+Like a strong courser, fleet of foot, urged onward, Babhru 
+hath gained four thousand as his guerdon* 
+
+13 We have received four thousand head of cattle presented by 
+the Rusamas, 0 Agni. 
+
+And we, the singers, have received the caldron of metal which 
+Was heated for Pravargya. 
+
+HYMN XXXL Indra 
+
+Maghavan Indra turns his chariot downward, the strength- 
+displaying car which he hath mounted. 
+
+Even as a herdsman driveth forth his cattle, he goeth, first, 
+uninjured, fain for treasure. 
+
+2 Haste to us, Lord of Bays; he not ungracious : Visit us, lover 
+
+of gold-hued oblation. 
+
+There is naught else better than thou art, Indra: e’en to the 
+wifeless hast thou given spouses. 
+
+3 When out of strength arose the strength that conquers, Indra 
+
+displayed all powers that he possesses. 
+
+Forth from the cave he drove the milky mothers, and with the 
+light laid bare investing darkness, 
+
+4 Anus have wrought a chariot-for thy Courser, and Tvashtar, 
+
+Much-invoked ! thy bolt that glitters. 
+
+The Brahmans with their songs exalting Indra increased his 
+strength that he might slaughter Ahi. 
+
+
+" 15 Heated for Pravargya : a ceremony introductory to the Soma-$acrifioe, 
+in which fresh milk was poured into a heated vessel called maMvtrd or, as- in. 
+this place, gharmd . 
+
+# 1 Even as a herdsman driveth forth his cattle: so, says S&yana, Indra drives 
+his enemies before him. Fain for treasure: wishing to obtain the riches of his 
+enemies. ' 
+
+2 Gold-hued oblation : consisting of yellow Soma juice. Spouses: carried 
+off in raids favoured by the Warrior-God. 
+
+4 Anus: probably meaning $hrigus, who belonged to that tribe. 
+
+The Brahmans: according to S&yana, the Angirases, or the Maruts, 
+
+
+
+JTYMN 81.] TEE BIG YE LA, 493 
+
+5 When heroes sang their laud -to thee the Hero, Indra ! and 
+
+stones and Aditi accordant, 
+
+Without or steed or chariot were the fellies which, sped by 
+Indra, rolled upon the Dasyul. c 
+
+6 I will declare thine exploits wrought aforetime, and, Maghavan, 
+
+thy deeds of late achievement, 
+
+When, Lord of Might, thou sunderedst earth and heaven, win¬ 
+ning for man the moistly-gleaming waters. 
+
+7 This is thy deed, e’en this, Wonderful! Singer j • that, slaying 
+
+Ahi, here thy strength thou showedst, 
+
+Didst cheok and stay e’en Sushna’s wiles and magic, and, draw¬ 
+ing nigh, didst chase away the Dasyus. 
+
+8 Thou, Indra, on the farther bank for Yadu and Turvasa didst 
+
+stay the gushing waters. 
+
+Ye both assailed the fiercethou barest Kutsa: when Gods and 
+Usana came to you together. 
+
+9 Let the steeds bring you both, Indra and Kutsa, borne on the 
+
+chariot within hearing-distance. 
+
+Ye blew him from the waters, from his dwelling, and chased 
+the darkness from the noble’s spirit. 
+
+10 Even this sage hath come looking for succour even to V&ta’s 
+
+docile harnessed horses. 
+
+Here are the Maruts, all thy dear companions: prayers have 
+increased thy power and might, 0 Indra. 
+
+11 When night was near its close he carried forward e’en the Sun’s 
+
+chariot backward in its running. 
+
+Etasa brought his wheel and firmly stays it: setting it east¬ 
+ward he shall give us courage. 
+
+
+5 Stones ; used for expressing the Soma juice. Without or steed or chariot: 
+that is, the worshippers of Indra overcame their enemies by prayer and the 
+favour of their God. 
+
+v 8 Yadu and Turvasa: see Index. . Ye loth: Indra and Kutsa. The fierce • 
+Sushna, a demon of drought Thou barest Kutsa ; to his home. 
+
+9 Ye blew him from the waters: drave Sushna from the atmosphere in which 
+he dwelt, and thus removed the grief of the eminent men who instituted sacri¬ 
+fices 
+
+10 Looking for succour: S&yana takes avasyuh here as the name of a Eishi 
+the seer of the hymn. 
+
+11 The return of the lingering morning sun appears to be attributed^ on 
+some particular occasion, to the special intervention of Indra on his favourite's 
+behalf. The stanza is hardly intelligible as it stands. S&yana explains Etasa 
+by ‘ for Etasa 1 The verse is discussed by Prof. Geldner (Vedische Studiep, 
+II. 162£), and his explanation is criticized by Prof. Ludwig (Ueber die ISeuels- 
+teu Arbeiien &c. p. 171). 
+
+
+
+m THE HYMm OF.' [BOOK V. 
+
+12 This Indra, 0 ye men, hath come to see you, seeking a friend 
+
+who hath expressed the, Soma. 
+
+The creaking stone is laid upon the altar, and the Adhvaryus 
+cowrie to turn it quickly# 
+
+13 Let mortals who were happy still be happy: let them not come 
+
+to sorrow, 0 Immortal. 
+
+. Love thou the pious, and to these thy people—with whom may 
+we be numbered—give thou vigour. 
+
+HYMN XXXII Indra. 
+
+The well thou clavest, settest free the fountains, and gavest 
+rest to floods that were obstructed. 
+
+Thou, Indra, laying the great mountain open, slaying the 
+Danava, didst loose the torrents. 
+
+. 2 The’fountain-depths obstructed in their seasons, thou, Thun- 
+s derer! madest flow, the mountain’s udder. 
+
+Strong Indra, thou by slaying e’en the Dragon that lay extend¬ 
+ed there hast shown thy vigour. 
+
+3 Indra with violence smote down the weapon, yea, even of that 
+
+wild and mighty creature. 
+
+Although he deemed himself alone unequalled, another had been 
+born e’en yet more potent. 
+
+4 Him, whom the heavenly food of these delighted, child of the 
+
+mist, strong waxing, couched in darkness, 
+
+Him .the bolt-hurling Thunderer with his lightning smote down 
+and slew, the Danava’s wrath-fire, Sushna. 
+
+5 Though he might ne’er be wounded still his vitals felt that, 
+
+the God’s bolt, which his powers supported, 
+
+When, after offered draughts, Strong Lord, thou laidest him, 
+fain to battle, in the pit in darkness. 
+
+6 Him as he lay there huge in length extended, still waxing in 
+
+the gloom which no sun lightened, 
+
+Him, after loud-voiced threats, the Hero Indra, rejoicing in the 
+poured libation, slaughtered. 
+
+7 When ’gainst the mighty D&nava his weapon Indra uplifted, 
+
+power which none could combat, 
+
+When at the hurling of his bolt he smote him, he made him 
+lower than all living creatures. 
+
+
+12 The creaking stone: the upper press-stone. 
+
+
+1 The well; the rain-cloud. The fountains: the sources of the waters of 
+the firmament. The mountain: the massive cloud. 
+
+The Bflnava: Vritra,, the son of Danu, 
+
+4 Of these; of living creatures. 
+
+
+
+TEE RIG VEDA. 
+
+
+firm 33/] 
+
+
+495 
+
+
+8 The fierce God seized that huge and restless eoiler, insatiate, 
+
+drinker of the sweets, recunfjyent, 
+
+And with his mighty weapo|i n| his dwelling smote down the 
+footless evil-speaking ogre. 
+
+9 Who may arrest his strength or check his vigour ? Alone, resist¬ 
+
+less, he bears off all riches. 
+
+Even these Twain, these Goddesses, through terror of Indra’s 
+. might, retire from his dominion. 
+
+10 E’en the Celestial Axe bows down before him, and the Earth, 
+lover-like, gives way to Indra. 
+
+As he imparts all vigour to these people, straightway the folk 
+bend them to him the Godlike. 
+
+Ill hear that thou wast born sole Lord of heroes of the Five Races, 
+famed among the people. 
+
+As such my wishes have most lately grasped him, invoking 
+Indra both at eve and morning. 
+
+12 So, too, I hear of thee as in due season urging to action and en¬ 
+riching singers. 
+
+What have thy friends received from thee, the Brahmans who, 
+faithful, rest their hopes on thee, 0 Indra ? 
+
+
+HYMN XXXIII. Indra. 
+
+Great praise to Indra, great and strong mid heroes, I ponder 
+thus, the feeble to the Mighty, 
+
+Who with his band shows favour to this people, when lauded, 
+in the fight where spoil is gathered, 
+
+2 So made attentive by our hymns, Steer! Indra! thou fastenedst 
+
+the girth of thy Bay Coursers, 
+
+Which, Maghavan, at thy will thou drivest hither. With these 
+subdue for us the men who hate us. 
+
+3 They were not turned to us-ward, lofty Indra! while yet through 
+
+lack of prayer they stood unharnessed. 
+
+Ascend this chariot, thou whose hand wields thunder, and draw 
+the rein, 0 Lord of noble horses. 
+
+
+9 These Goddesses : Heaven and Earth. 
+
+10 E'en the Celestial Axe: perhaps the thunderbolt, which is one of the mean¬ 
+ings assigned to svddkitih. S&yana explains the word in this passage as ( the 
+self-supported heaven,’ and Professor Roth thinks that a tree of very hard 
+wood, called Svadhiti, is intended, as we might say, even the oak bends down 
+before him. 
+
+11 Qf the Five Races: belonging to the five Aryan tribes. But see Muir, 
+Original Sanskrit Texts t Yol, I, 178. 
+
+
+
+#6 THE BTMNB OF [BOOK V, 
+
+i Thou, because many laudi are thine ? 0 Indra, wast active war¬ 
+ring in the fields for cattfe. * 
+
+For Surya in his own abod|thou, Hero, formedst in fights even 
+a f)&sa’s nature. 
+
+5 Thine are we, Indra; thine are 4 JI these people, conscious of 
+' might, whose cars are set in motibn. 
+
+Some hero come to us, 0 Strong as Ahi! beauteous in war, to 
+be invoked like Bhaga. 
+
+6 Strength much to be desired is in thee, Indra: the Immortal 
+
+dances forth his hero exploits- ' 
+
+Such, Lord of Treasure, give us splendid riches. I praise the 
+Friend’s gift, his whose wealth is mighty. 
+
+7 Thus favour us, 0 Indra, with thy succour; Hero, protect 
+
+the bards who sing thy praises. 
+
+JJe friendly in the fray to those who offer the skin of beauti- 
+I ful and well-pressed Soma. 
+
+; 8 ^ And these ten steeds which Trasadasyu gives me, the gold- 
+rich chief, the son of Purukutsa, 
+
+1 Resplendent in their brightness shall convey me. Gairikshita 
+willed it and so eame I hither. 
+
+9 And these, bestowed as sacrificial guerdon, the powerful tawny 
+
+steeds of M&rut&sva; 
+
+And thousands which kind Chyavatana gave me, abundantly 
+bestowed for my adornment. 
+
+10 And these commended horses, bright and aetive, by Dhvanya 
+son of Lakshmana presented, 
+
+Came unto me, as cows into the Bishi Samvarana’s stall, with 
+magnitude of riches. 
+
+HYMN XXXIV. Indra. 
+
+Boundless and wasting not, the heavenly food of Gods goes to 
+the foeless One, doer of wondrous deeds. 
+
+Press out, make ready, offer gifts with special zeal to him 
+whom many laud, accepter of the prayer. 
+
+4 The second half of the stanza refers to an eclipse of the sun. Indra is said 
+to have formed for Sftrya in his own abode , that is, in the eastern heaven, the 
+nature of a D&sa, i- e. made him a slave or dark. 
+
+0 Dances forth his hero exploits: battle being regarded as a war’dance, as in 
+the Old German poetry, and in Homer’s piiXir ea&cu *' Apr} L —Ludwig. , 
+
+8 Son of Pamhutsa: Paurukutsya and Gairikshita are both patronymics 
+of Trasadasyu. 
+
+9 This stanza is obscure. Nothing further is known of Marutdsva or 
+Ohyavat&na. 
+
+10 Dhvanya and his father Lakshmana are also unknown to fame. These 
+'three concluding stanzas are banished fco the appendix by Professor Grassmann 
+as being a later addition to the original hymn. 
+
+
+
+BYMN 34 ] . ’ THE '&&VE&A. ^ &T 
+
+2 He wbo filled full his belly with?* the Soma’s juice, Maghavan,, 
+
+was delighted with the mea^s sweet draught, 
+
+When Us ana, th%t hemightslay the monstrous beast, gave 
+him the mighty weapon'With a thousand points, /t 
+
+3 Illustrious is the man js^oever presseth out Soma for him in 
+
+sunshine or in cloud and rain. 
+
+The mighty Maghavan who is the sage’s Friend advanceth 
+more and more his beauteous progeny. 
+
+4 The Strong God doth not flee away from him whose sire, whose 
+
+mother or whose brother he hath clone to death. 
+
+He, the Avenger, seeketh this man’s offered gifts : this God, 
+the source of riches, doth not flee from sin. 
+
+5 He seeks no enterprise with five or ten to aid, nor stays with 
+
+him who pours no .juice though prospering well. 
+
+The Shaker conquers or slays in this way or that, and to the 
+pious gives a stable full of kine. 
+
+6 Exceeding strong in war be stays the chariot wheel, and, hating 
+
+him who pours not, prospers him who pours. 
+
+Indra the terrible, tamer of every man, as Arya leads ' aw^jr 
+the Dasa at his will. 
+
+7 He gathers up for plunder all the niggards’ gear : excellent 
+
+wealth he gives to him who offers gifts. * 
+
+. Hot even in wi4e stronghbld may all the folk stand firm who 
+have provoked to anger his surpassing might. 
+
+8 When Indra Maghavan hath marked two wealthy men fight¬ 
+
+ing for beauteous cows with all their followers, 
+
+He who stirs all things takes one as his close ally, and, J Shaker, 
+with his Heroes, sends the kine to him. 
+
+
+. 2 Usand: see I. 51. 10. The monstrous least: Yritra or Ahi ; according to 
+S&yana, a demon called Mriga. 
+
+3 The meaning of the second half of this stanza is somewhat uncertain. 
+Professor Wilson, following S&yana, renders it; * Sakra disregards the man 
+who is proud of his descendants and vain of his person, and who, though 
+wealthy, is a friend of the base.’ Professor n- i» ii.„ p ro f^ ssor 
+
+Botb/s interpretation of the doubtful words,!"! .■ m \ enPrahler 
+
+stosst zuruck der starke, maclitige den eitlen Stutzer, der dem Kargen sich 
+gesellt.’ Professor Ludwig, whom I here follow with hesitation, explains 
+kavd$akh(ih,-or Jcavd sakhd (like Agni, vishnu, Agn&marut, Nftbhiinedishtha, 
+etc.) as, friend with the wise. 
+
+4 Sakra or the Strong God does not fear the vengeance of those whose' 
+nearest relations he has killed for neglect of his worship. 
+
+Doth not flee from sin: perhaps, as Dr. Muir suggests, does not fear to 
+punish the offender against him. 
+
+5’ The Shaker ; he who makes his enemies tremble, according to S&yana. 
+
+6 The chariot ivheel: of his enemies, 
+
+32 
+
+
+
+498 THE HYMNS OF [BOOK V. 
+
+9 Agni! I laud the liberal Agnivesi, Satri the type and stand¬ 
+ard of the pious. 
+
+May the collected waters yield him plenty, and his be power¬ 
+ful gjiid bright dominion. 
+
+HYMN XXXV. Indra. 
+
+Indra, for our assistance bring that most effectual power of 
+thine, 
+
+Which conquers men for us, and wins the spoil, invincible in 
+fight. 
+
+2 Indra, whatever aids be thine, four be they, or, 0 Hero, three, 
+Or those of the Five Tribes of men, bring quickly all that help 
+
+to us. 
+
+3 The §»id most excellent of thee the Mightiest hitherward we 
+
+call, 
+
+For thou wast born with hero might, conquering, Indra, with 
+the Strong. 
+
+■^'Mighty to prosper us wast thou born, and mighty is the 
+strength thou hast. 
+
+In native power thy soul is firm : thy valour, Indra, slays a* 
+host. 
+
+5 0 Satakratu, Lord of Strength, 0 Indra, Caster of the Stone, 
+With all thy chariot’s force assail the man who shows himself 
+
+thy foe. 
+
+6 For, Mightiest Vritra-slayer, thee, fierce, foremost among many, 
+
+folk 
+
+Whose sacred grass is trimmed invite to battle where the 
+spoil is won. 
+
+7 Indra, do thou protect our car that mingles foremost in the 
+
+fights, 
+
+That bears its part in every fray, invincible and seeking spoil. 
+
+8 Come to us, Indra, and protect our car with thine intelligence. 
+May we, 0 Mightiest One, obtain excellent fame at break of 
+
+day, and meditate our hymn at dawn. 
+
+
+9 Agnivcsi: son of Agnivesa, Satri, a prince or chief whose name does not 
+occur again in the IUgveda. 
+
+
+2 Four be they: according to S&yana, the favours or succours given to the 
+four castes ; three , similarly meaning the succours given to the three worlds. 
+
+3 With the Strong ,* the Maruts, 
+
+
+
+HYMH 37 J 
+
+
+THE RIGVEDA . 
+HYMN XXXVL 
+
+
+499 
+
+
+Indra. 
+
+
+May Indra come to us, he who knows rightly to give forth 
+treasures from his store of riches. $ 
+
+Even as a thirsty steer who roams the deserts may he 4 l 'hik 
+eagerly the milked-out Soma. 
+
+2 Lord of Bay Horses, Hero, may the Soma rise ~to thy cheeks 
+
+and jaws like mountain-ridges. 
+
+May we, 0 King, as he who driveth coursers, all joy in thee 
+with hymns, invoked of many ! 
+
+3 Invoked of many, Caster of the Stone !‘ my heart quakes like 
+
+a rolling wheel for fear of penury. 
+
+Shall not Puruvasu the singer give thee praise, 0 ever-pros¬ 
+pering Maghavan, mounted on thy car ? 
+
+4 Like the press-stone is this thy praiser, Indra. Loudly he lifts 
+
+his voice with strong endeavour. 
+
+With,thy left hand, O Maghavan, give us riches : with thy 
+right, Lord of Bays, be not reluctant. 
+
+1 15 May the strong Heaven make thee the Strong wax stronger ; 
+Strong, thou art’borne by thy two strong Bay Horses. 
+
+So, fair of cheek, with mighty chariot, mighty, uphold us, 
+strong-willed, thunder-armed, in battle, 
+
+6 Maruts, let all the people in obeisance bow down before this 
+youthful Srutaratha, 
+
+Who, rich in steeds, gave me two dark red horses together 
+with three hundred head of cattle. 
+
+* 
+
+HYMN XXXVII. Indra. 
+
+Bbdbwssd with holy oil and meetly worshipped, the Swift One 
+vies with Sfirya’s beam in splendour. 
+
+For him may mornings dawn without cessation who sa*ith, Let 
+us press Soma out for Indra. 
+
+2 With kindled fire and strewn grass let him worship, and, 
+Soma-presser, sing with stones adjusted : 
+
+And let the priest whose press-stones ring forth loudly, go 
+down with his oblation to the river. 
+
+
+3 ParUvasu; I, the Kishi ; apparently the same as Prabhuvasu, the seer of 
+the hymn. 
+
+1 The Swift One : Agni. 
+
+% To the liver; for ablution before sacrificing. 
+
+
+
+50*0 tee HYMNS OF [BOOK-Y. 
+
+3 This wife is coming near who loves her husband who carries 
+
+to his home a vigorous consort, 
+
+Here ,may his car seek fame, here loudly thunder, and his 
+wheel make a thousand revolutions, 
+
+4 No troubles vex that King in whose home Indra drinks the 
+
+sharp Soma juice with milk commingled. 
+
+With heroes he drives near, he slays the foeman : Blest, che¬ 
+rishing that name, he guards his people. 
+
+5 May he support in peace and win in battle : he masters both 
+
+the hosts that meet together. 
+
+Dear shall he be to Surya, dear to Agni, who with pressed 
+Soma offers gifts to Indra. 
+
+HYMN XXXYIIt. Indra. 
+
+Wide, Indra Satakratn, spreads the bounty of thine ample 
+grace : 
+
+So, Lord of fair dominion, Friend of all men, give us splendid 
+wealth. 
+
+, ^ The food which, Mightiest Indra, thou possessest worthy of 
+renown 
+
+Is bruited as most widely famed, invincible, 0 Golden-hued ! 
+
+3 0 Darter of the Stone, the powers which readily obey thy 
+
+will,— 
+
+Divinities, both thou and they, ye rule, to guard them, earth 
+s* and heaven, 
+
+4 And from whatever power of thine, 0 Yritra-slayer, it may be, 
+* Bring thou to us heroic strength ; thou hast a man’s regard 
+
+for us. 
+
+5 In thy protection, with these aids of thine, 0 Lord of Hundred 
+
+Powers, 
+
+• Indra, may we be guarded well, Hero, may we be guarded well, 
+
+HYMN XXXIX. Indra. 
+
+Stqot-dartin Gt Indra, Wondrous One, what wealth is richly 
+given from thee. 
+
+That bounty, Treasure-Finder ! bring, filling both thy hands, 
+to us.. 
+
+
+3 This wife: according to S&yana, the wife of Indra who accompanies. him 
+to the sacrifice. 
+
+4 Thefoemcm: or the wicked man, or his enemy, pdpam tiairinam vd. - S&yana, 
+3 The powers ; according to S&yana, the strong Maruts, 
+
+
+
+HYMN 40,] YllE RlEVEM. 6o£ 
+
+■2 Bring 'what tiuoiv deemeat worth the wish, 0 Indra, that which 
+is in heaven. 
+
+■ So may we know thee a& thoit art, boundless in thy mdhifidence* 
+
+3 Thy lofty spirit, far-renowned as fain to give and prompt to 
+win,— 
+
+With this thou rendest e’en the firm, Stone-Darter I so to gain 
+thee strength. 
+
+1 Singers with many songs have made Indra propitious to their 
+
+fame* 
+
+Him who is King of humankind, most liberal of your wealthy 
+ones. 
+
+5 To him, to Indra must be sung the poetfs word, the hymn of 
+praise. 
+
+To him, accepter of the prayer, the Atria raise their song? on 
+high, the Atris beautify their songs. ■ 
+
+HYMN XL. Indra. Sftrya, Atri. 
+
+Conn thou to what the stones have pressed, drink Soma, 0 
+thou Soma’s Lord, 
+
+Indra best Vritra-slayer Strong One, with the Strong. 
+
+2 Strong is the stone, the draught is strong, strong is this Soma 
+
+that is pressed, 
+
+Indra, best Vritra-slayer, Strong One with the Strong* 
+
+3 As strong I call on thee the Strong, 0 Thunder-armed, with 
+
+various aids, 
+
+Indra, best Vrita-slayer, Strong One with the Strong. 
+
+4 Impetuous, Thunderer, Strong, quelling the mighty,. Sing, 
+
+potent, Vritra-slayer, Soma-drinker, 
+
+May he come hither with his yaked- Bay Horsea; may Indra 
+gladden him at the noon libation. 
+
+5 0 Sarya, when the Asura’s descendant, SvarbMnu, pierced 
+
+thee through and through with darkness, 
+
+All creatures looked like one who is bewildered, who knoweth 
+not the place where he is standing. 
+
+
+The hymn is not homogeneous. The first part (1—4) is a separate invoca¬ 
+tion of Indra, and the subject of the second part is the Sun’s eclipse by 
+Svarbh&nu and release by Atri. . 
+
+1 With the Strong; together with the Maruis.- 
+
+5 SvarbMnu: the Asura or demon who causes eclipses of the sun and 
+moon, the B&hu of later times. The name does not occur again in the Big- 
+veda. 
+
+
+
+m THE HYMNS OF [BOOK V, 
+
+6 What time thou smotest down Svarbhanu's magic that spread 
+
+itsglf beneath the sky, 0 Indra, 
+
+By his fouxlih sacred prayer Atri discovered Surya concealed 
+in gloom that stayed his function. 
+
+7 Let not the oppressor with this dread, through anger swallow 
+
+me up, for I am thine, 0 Atri. 
+
+Mitra art thou, the sender of true blessings : tbou and King 
+Varuna be both my helpers. 
+
+8 The Brahman Atri, as he set the press-stones, serving the 
+
+Gods with praise and adoration, 
+
+Established in the heaven the eye of Surya, and caused Svar- 
+bhanu's magic arts.to vanish. 
+
+9 The Atris found the Sun again, him whom Svarbhanu of the 
+♦ brood 
+
+Of Asuras had pierced with gloom. This none besides had 
+power to do. 
+
+HYMN XLL Visvedevas. 
+
+Who, Mitra-Varuna, is your pious servant to give you gifts 
+from earth or mighty heaven 1 
+
+Preserve us in the seat of holy Order, and give the offerer 
+power that winneth cattle. 
+
+2 May Mitra, Varuna, Aryaman, and Ayu, Indra Hibhukshan, 
+
+and the Maruts, love us, 
+
+And they who of one mind with bounteous Rudra accept the 
+hymn and laud with adorations. 
+
+3 You will I call to feed the car-horse, Asvins, with the wind's 
+
+flight swiftest of those who travel: 
+
+
+6 By Ms fourth sacred prayer: according to S&yana, by four stanzas 
+(5—8) of this hymn. Probably, as Ludwig suggests, a fourth prayer in 
+addition to the usual liturgy of three prayers against an eclipse. Prof. Lan- 
+man discusses and translates the latter portion of the hymn in Festgruss an 
+R. von Roth, pp. 187 f., and adduces an interesting Buddhist parallel from 
+the Samyutta-bTik&ya, I. ii. 1. 
+
+7 Sftrya or the Sun is the speaker. The oppressor : SvarbMnu, 
+
+9 Of the brood of Asuras : the word dsurdk in this hymn means belonging 
+to, or descendant of, Asuras, demons or evil spirits. This use of the word is 
+unknown in the earliest portions of the Rigveda. 
+
+2 Ayu; here said to'mean V&yu, the God of wind. See X, 162.1. The celestial 
+Agni is probably intended. Ribhukshan; a name of Indra, as Lord oi the 
+Ribhus. * 
+
+And they who; the Maruts especially, as being Rudra’s sons. 
+
+
+
+HYMN 41,] THE RIGVEDA. 503 
+
+Or also to the Asnra of heaven, Worshipful, bring a hymn as 
+’twere libation. 4 
+
+4 The heavenly Victor, he whose priest is Kanva, Trita with 
+
+Dyaus accordant, Vata, Agni, 
+
+All-feeding Pushan, Bhaga sought the oblation, as they whose * 
+steeds are fleetest seek the contest. 
+
+5 Bring ye your riches forward borne on horses : let thought be 
+
+framed for help and gain of treasure. 
+
+Blest be the priest of Ausija through courses, the courses 
+which are yours the fleet, 0 Maruts. 
+
+6 Bring hither him who yokes the car, your Vayu, who praises 
+
+with his songs, the God and Singer;' 
+
+And, praying and devout, npble and prudent, may the Gods’ 
+Spouses in their thoughts retain us. 
+
+7 I speed to you with powers that should be honoured, with 
+
+songs distinguishing Heaven’s mighty Daughters, 
+
+Morning and Night, the Two, as ’twere all-knowing ; these 
+bring the sacrifice unto the mortal. 
+
+8 You I extol, the nourishers of heroes, bringing you gifts, 
+
+Vastoshpati and Tvashtar— 
+
+Rich DhishanH accords through our obeisance—and Trees and 
+Plants, for the swift gain of riches. 
+
+9 Ours be the Parvatas, even they, for offspring, free-moving? 
+
+who are Heroes like the Vasus. 
+
+May holy Aptya, Friend of man, exalted, strengthen our 
+word for ever and be near us. 
+
+
+3 The Asnra of heaven: or the Lord of heaven. According to SAyaja 
+Asura means here either the destroyer of life, Rudra, or the giver of life, 
+Sfirya or V&yu. 
+
+4 The heavenly Victor: Indra. Tritaj according to S&yaoa Trita here is 
+not the name of a separate deity (Trita Aptya), but an epithet of "Vayu, per¬ 
+vading the three regions of earth, firmament, and heaven.’ 
+
+5 The priest of Ausija : Atri, the ministrant priest of Kakshtv&n the son 
+of Usij.—S&yana. 
+
+8 Vdstoshpati ; Lord of the Homestead, Indra, 
+
+' Dhishund : a Goddess presiding over prosperity and gain ; according to 
+Sdyana, Vftgdevata, the Goddess of speech. * 
+
+9 The Parvatas ; the genii who preside over mountains and clouds. For 
+offspring ; that they may give us children and children s children. 
+
+Holy iptya: Trita Aptya, a divinity or mythical being who dwells in the 
+remotest part of the heavens. 
+
+
+
+THE HYMNS' OF 
+
+
+504 
+
+
+- [ECOK V. 
+
+
+10 Ta?Itft praised'Mm, germ of the earthly hero, with pure songs 
+Mrg. the Offspring of the Waters. 
+
+Aghi with might neighs loudly like a charger; he of the 
+flaming hair destroys the forests. 
+
+!1 Upw shall we speak to the great might of Rudra 1 How 
+speak to Bhaga who takes thought for riches ? 
+
+May Plants, the Waters, and the Sky preserve us, and Woods 
+and Mountains with their trees for tresses. 
+
+12 May the swift Wanderer, Lord of refreshments, list to,, our 
+songs, who speeds through cloudy heaven: 
+
+And may the Waters, bright like castles, hear us, as they flow 
+onward' from the cloven mountain. 
+
+4 13 We know your ways, ye Mighty Ones; receiving choice meed, 
+ye Wonderful, we will proclaim it. 
+
+Even strong birds descend not to the mortal who strives to 
+
+■.;, , reach them with swift blow and weapons. 
+
+, 14 Celestial and terrestrial generations, and Waters will I sum¬ 
+mon to the feasting. 
+
+May days with bright dawns cause my songs to prosper, and 
+may the. conquered streams increase their waters. 
+
+15 Duly to each one hath my laud been offered. Strong be Va- 
+rutri with her powers, to succour. 
+
+
+10 Germ of the earthly hero : Agni, the Offspring of the Waters, who de¬ 
+velops into the strong God, or Hero, who appears on earth in the form of ter¬ 
+restrial fire. 
+
+12 Swift Wanderer: Vftyu, God of the circumambient wind. 
+
+As they flow onward: the text has pdvi srticho. S&yana explains sri'icho 
+(ladles) by saranasiMh t inclined or accustomed to flow. Professor Ludwig 
+suggests parisruto (flowing round or over) as the original reading. 
+
+Cloven mountain: according to S&yana, the increasing, i, e . the towering, 
+or swelling, mountain, or cloud. 
+
+18 This stanza is exceedingly difficult. I follow Professor Ludwig in his 
+interpretation, and understand the meaning to be : we know what your ways 
+are, and we glorify you because you reward us for doing so. If you appeared 
+to us only as hostile and terrible deities we should not praise you. any more 
+than birds allow themselves to be lured down by the man who shoots at them. 
+Professor Wilson, following S&yana, paraphrases the stanza : f Mighty Maruts, 
+of goodly aspect) quickly hear (the praises) that we who repair to you repeat, 
+offering acceptable (oblations) : (the Maruts) coming hither, well disposed, 
+come down to us (destroying) with their weapons the mortals opposed to them, 
+(overcome) by agitation/ 
+
+14 The conquered streams: won from the hostile barbarians. 
+
+‘ 15 Variltri: one-of a class of guardian Goddesses. Bee I. 22, 10, and III, 
+
+62, a, 
+
+
+
+
+jks# rioVmda. 
+
+
+MtMN 42 .] 
+
+
+505 , 
+
+
+Kay the great Mother Basa here befriend us ; , straight-handed, 
+with the princes, striving forward. 
+
+16 How may we serve the Liberal Ones with worship, the Maruts 
+
+swift of course in invocation, the Maruts far-renowned in 
+* invocation ■% 
+
+Let not the Dragon of the Deep annoy ns, and gladly may 
+he- welcome our addresses, 
+
+17 Thus thinking, 0 ye Gods, the mortal wins yon to give him 
+
+increase of his herds of cattle; the mortal wins him, O ye 
+Gods, your favour. , 
+
+Here he wins wholesome food to feed this body : as for mine 
+old age, Nirriti consume it 1 
+
+18 0 Gods, may we obtain from you this favour, strengthening 
+
+food through the Cow's praise, ye Vasus. 
+
+May she who gives good gifts, the gracious Goddess, come 
+speeding nigh to us for our well-being, 
+
+19 May I]a, Mother of the herds of cattle, and Urvasi with all 
+
+the streams accept us; 
+
+May Urvasi in lofty heaven accepting, as she partakes the 
+oblation of the living, 
+
+20 Visit us while she shares fojavya’s food. 
+
+
+HYMN XLII. . Viyvrfevwr 
+
+Now may our sweetest soug with deep devotion reach Varuna, 
+Mitra, Aditi, and Bhaga. 
+
+May the Five Priests 3 Lord, dwelling in oblations, bliss-giving 
+Asura, hear, whose paths are open. 
+
+
+Rasd: a mythical stream which flows round the earth and the atmosphere, 
+here personified as.a benignant Goddess i earth, according to S&yana. See I. 
+112; 1%, Straight-handed ; holding out her hand to guide and help us* 
+
+16 The Dragon of the Deep: Ahibudhnya, the regent of the depths of the 
+ftrman^cnt. 
+
+17 Nirriti : the Goddess of destruction. ‘ May Nirriti’ (he thinks) swallow 
+up my old age (not me).’—Ludwig. 
+
+19 lid: here meaning Barth, according to S&yana, Urvasi ; apparently 
+Fervour or Enthusiasm personified as a divine being. 
+
+20 Urjavya's food: the viands provided by Lrjavya, the prince or patron 
+who institutes the sacrifice. 
+
+The hymn is generally difficult and obscure ; and parts of the translation 
+are, and must at present be, conjectural, 
+
+1 The Five Priests 9 L Viruna, the five priests who serve 
+
+him being five Adityas, A. .. >. i Y&yu is meant, 
+
+
+
+506 THE HYMNS OF [BOON F. 
+
+2 May Aditi welcome, even as a mother her dear heart-gladden¬ 
+
+ing son, my song that lauds her. 
+
+The prayer they love, bliss-giving, God-appointed, I offer unto 
+Varuna and Mitra. 
+
+3 Inspirit him, the Sagest of the Sages; with sacrificial oil and 
+
+meath bedew him. 
+
+So then let him, God Savitar, provide us excellent, ready, and 
+resplendent treasures. 
+
+4 With willing mind, Indra, vouchsafe us cattle, prosperity, Lord 
+
+of Bays ! and pious patrons; 
+
+And, with the sacred prayer by Gods appointed, give us the 
+holy Deities’ loving-kindness. 
+
+5 God Bhaga, Savitar who deals forth riches, Indra, and they 
+
+who conquer Vritra’s treasures, 
+
+And V&ja and Ribhukshan and Purandhi, the Mighty and Im¬ 
+mortal Ones, protect us! 
+
+6 Let us declare his deeds, the undecaying unrivalled Victor 
+
+whom the Maruts follow. 
+
+None of old times, 0 Maghavan, nor later, none of these days 
+hath reached thy hero prowess. 
+
+7 Praise him the Chief who gives the boon of riches, Brihaspati 
+
+distributer of treasures, 
+
+Who, blessing most the man who sings and praises, comes with 
+abundant wealth to his invoker. 
+
+8 Tended, Brihaspati, with thy protections, the princes are un¬ 
+
+harmed and girt by heroes. 
+
+Wealth that brings bliss is found among the givers of horses 
+and of cattle and of raiment. 
+
+9 Make their wealth flee who, through our hymns enjoying their 
+
+riches, yield us not an ample guerdon. 
+
+Far from the sun keep those who hate devotion, the godless* 
+prospering in their vocation. 
+
+10 With wheelless chariots drive down him, 0 Maruts, who at 
+
+the feasts of Gods regards the demons. 
+
+May he, though bathed iu sweat, form empty wishes, who 
+blames his sacred rite who toils to serve you. 
+
+11 Praise him whose bow is strong and sure his arrow, him who 
+
+is Lord of every balm that healeth. 
+
+
+3 The Sagest of the Sages; Savitar, perhaps as identified with Agni, 
+
+5 Ribhukshan : in this place is said by S&yana to mean Ribhu, and Purarh 
+dhi (the intelligent) to mean Vibhvan, 
+
+11 Pram him: Rudra. 
+
+
+
+
+EYMN 43.] 
+
+
+TEE MIG VEDA. 
+
+
+507 
+
+
+Worsjbip thou Rudra for his great good favour: adore the Asura, 
+God, with salutations. 
+
+12 May the House-friends, the cunning-handed Artists/ 5 may the 
+
+Steer’s Wives, the streams carved out by Yibhvan, 
+
+And may the fair Ones honour and befriend us, Sarasvati, 
+Rrihaddiva, and Raka. 
+
+13 My newest song, thought that now springs within me, I offer 
+
+to the Great, the Sure Protector, 
+
+Who made for us this All, in fond love laying each varied form 
+within his Daughter’s bosom. 
+
+14 Now, even now, may thy fair praise, 0 Singer, attain Idaspati 
+
+who roars and thunders, 
+
+Who, rich in clouds and waters with his lightning speeds forth 
+bedewing both the earth and heaven. 
+
+15 May this my laud attain the troop of Maruts, those who are 
+
+youths in act, the Sons of Rudra. 
+
+The wish calls me to riches and well-being : praise the unwea¬ 
+ried Ones whose steeds are dappled. 
+
+16 May this my laud reach earth and air’s mid-region, and forest 
+
+trees and plants to win me riches. 
+
+May every Deity be swift to listen, and Mother Earth with no 
+ill thought regard me. 
+
+17 Gods, may we dwell in free untroubled bliss. * 
+
+18 May we obtain the Asvins’ newest favour, and gain their health- 
+
+bestowing happy guidance. 
+
+Bring riches hither unto us, and heroes, and all felicity and 
+joy, Immortals! 
+
+HYMN XLIII. Visvedevas. 
+
+Mat the Milch-cows who hasten to their object come harmless 
+unto us with liquid sweetness. 
+
+The Singer, lauding, calls, for ample riches, the Seven Mighty 
+Ones who bring enjoyment. 
+
+12 The cunning-handed Artists: the Ribhus. The Steer's Wives: the spouses 
+of the mighty Indra. Garved out by Vibhvan: whose channels were formed 
+by him as the artificer of Varuna. 
+
+Brihaddivd : a Goddess frequently associated with lid, Sarasvati, and others. 
+S&yana takes the word in this place as an epithet, e very brilliant,’ of Rdkd, 
+the Goddess who presides over the day of full moon. 
+
+13 The Great) the Sure Protector: Indra. Eis Daughter .* Earth. Here, as 
+Ludwig observes, we have the germ of the myth of Praj&pati and his daughter. 
+Cf. X. 61. 
+
+14 Idaspati: the Lord of the libation ; here Parjanya, God of the rain* 
+
+clouds. - 
+
+1 The Milch-cows; the rivers. The Seven Mighty Ones: probably the Indus,, 
+the five rivers of the Panj&b, and the Sarasvati, or the Kubhft. See I, 32, 12, 
+
+
+
+
+nos Tb&bymM&P* imoitft 
+
+% With revet^BG& aftck fair, praise will I bring hither, for sake of 
+strength, exhaustless Earth and Heaven, 
+
+- ]?afch%£ and Mather* sweet qf speech, fair-handed, may they, 
+far-famed,, in every fight protect us. 
+
+■ H Adhvaryus* make the- sweet libations z'eady, and bring, the 
+beautiful bright juice to V&yu, 
+
+God,, as our Priest, be thou the fitfst to drink it: we give thee 
+of the mead to - make thee joyful, 
+
+i Two arms 1 —the Soma’s dexterous immolatorsr-^and the ten 
+fingers set and fix the press*stone. 
+
+The stalk hath poured, fair with its spreading branches, the 
+mead’s bright glittering juice that dwells on mountains. 
+
+6 The Sanaa hath been pressed for thee, its loYer, ta give thee 
+power and might and high enjoyment. 
+
+Invoked-, turn hither in thy oar, 0 Indra, at need, thy two Well- 
+trained and dear Bay Horses. 
+
+6 Bring by'God-traversed paths, accordant, Agni, the great Ara- 
+
+tirati, Celestial Lady, 
+
+Exalted,, Worshipped with our gifts and homage, who knoweth 
+holy Law, to drink sweet Soma. 
+
+7 As on his father’s lap the son-, the darling, so on the fire is set 
+
+the sacred caldron, 
+
+Which holy sitigers deck, as- jf extending, and heating that 
+which holds the fatty membrane. 
+
+8 Hither, as herald to invite the Asvins, come the great lofty 
+
+song, most sweet and pleasant 1 
+
+Come in one car, Joy-givers 1 to the banquet, like the bolt bind¬ 
+ing pole and nave, come hither. 
+
+9 I have- declared this speech of adoration to mightiest Pashan 
+
+and victorious Vayu, 
+
+
+4 Immolators : or preparers. 
+
+6 Ammati: the Goddess who presides over worship and active piety, and 
+also personifies the Barth; the Bpenta-Armaiti, or Holy Piety, and Spirit of 
+Earth, of the Zoroastrians. 
+
+7 As if extending ; perhaps, stretching (over the fire) and so roasting, as 
+Prof. Roth explains. Beating that which holds the fatty membrane: f roasting 
+a marrow-yielding animal.’—Wilson. The is the omentum or membrane 
+enfolding the intestines of the victim, specially offered to Gods in the Vapd* 
+huti sacrifice. 
+
+8 Jopghers: ye beneficent Asvins. Like the bolt: f As the* cart cannot 
+move if the axle of the wheel is not fastened by the pin or bolt, so the offer* 
+ing of the Soma is without efficacy unless the A&wins be present. 1 —Wilson, 
+from Sayana, 
+
+
+
+tfifflr itlGVEDA, 
+
+
+&YMN 43.] 
+
+‘ Who by their bounty are the hymns 1 inspirers, and of them¬ 
+selves give power as a possession, 
+
+10 Invoked by us bring hither, Jatavedas ! the Maruts fill*under 
+
+their names and figures. 
+
+Come to the sacrifice with aid all Maruts, all to the songs and 
+praises of the singer 1 
+
+11 From high heaven may Sarasvati the Holy visit our sacrifice, 
+
+and from the mountain. 
+
+Eager, propitious, may the balmy Goddess hear our effectual 
+speech, our invocation, 
+
+12 Set in his seat the God whose back is dusky, Brihaspati the 
+
+lofty, the Disposer. 
+
+Him let us worship, set within the dwelling, the red, the 
+golden-hued, the all-resplendent, 
+
+13 May the Sustainer, high in heaven, come hither, the Bounteous 
+
+One, invoked, with all his favours, 
+
+Dweller with Dames divine, with plants, unwearied, the Steer 
+with triple horn, the life-bestower. 
+
+14 The tuneful eloquent priestfs of him who liveth have sought 
+
+the Mother’s bright and loftiest station. 
+
+As living men, with offered gifts and homage they deck the 
+most auspicious Child to clothe him., 
+
+15 Agni, great vital p.ower is thine, the mighty : pairs waxing old 
+
+in their devotion seek thee. 
+
+May every Deity he swift to listen, and Mother Earth with no 
+ill thought regard me. 
+
+1 6 Gods, may we dwell in free untroubled bliss. 
+
+17 May We obtain the Asvins’ newest favour, and gain their 
+
+health-bestowing happy guidance 
+Bring riches hither unto us, and heroes, and all felicity and 
+joy, Immortals 1 
+
+■ IX Balmy : literally, filled with, or sprinkling ghritd, oil, fatness, or fertiliz¬ 
+ing fluid. ‘The showerer of water.’—Wilson. 
+
+12 Whose bach is clusky: darkened by enveloping smoke, Brihaspati being 
+here identified with Agni. 
+
+13 The Sustamer : or the very strong One, Agni. With triple horn ; ac¬ 
+
+cording to S&yaua, having horns or flames of three colours, red, white, and 
+black (with smoke). . ., 
+
+14 Eloquent; the meaning of rdspirtfsah is uncertain. S&yana explains it by 
+
+^holders of sacrificial ladles.’ The Mother is the earth, and her loftiest station 
+is the altar. Of him who liveth : of the living man, the worshipper. The Child 
+is Agni. * 
+
+15 Pairs: human pairs of worshippers ; husbands and wives. The second 
+half of this stanza is repeated from stanza 16 of the preceding hymn. 
+
+16 This line and the following stanza are identical with 17 and* .18 of the 
+preceding hymn. 
+
+
+
+510 
+
+
+TRE HYMNS OF 
+
+
+[BOON K 
+
+
+HYMN XLIV. , Visvedevafl. 
+
+As in the first old times, as all were wont, as now, he draweth 
+forth the power turned hitherward with song, 
+
+The Princedom throned on holy grass, who findeth light, swift, 
+conquering in the plants wherein he waxeth strong. 
+
+2 Shining to him who leaves heaven’s regions undisturbed, which 
+
+to his sheen who is beneath show fair in light, 
+
+Good guardian art thou, not to be deceived, Most Wise S Far 
+from deceits thy name dwelleth in holy Law. 
+
+3 Truth waits upon oblation present and to come: naught checks 
+
+, him in his way, this victory-bringing Priest: 
+
+The Mighty Child who glides along the sacred grass, the un¬ 
+decaying Youth set in the midst of plants. 
+
+i These come, well-yoked, to you for furtherance in the rite : 
+down come the twin-born strengtheners of Law for him, 
+With reins easily guided and commanding all. In the deep 
+: fall the hide stealeth away their names. 
+
+5 Thou, moving beauteously in visibly pregnant ones, snatching 
+with trees the branching plant that grasps the juice, 
+
+Shinest, true Singer! mid the upholders of the voice. Increase 
+thy Consorts thou, lively at sacrifice. 
+
+
+1 Be draweth forth: the Agnfdh, or priest who kindles the sacrificial fire, draws, 
+or literally milks out, Agni from the fire-sticks by attrition. I follow Professor 
+Ludwig in taking dohuse and vardhase as third persons singular. Professor 
+Orasamann banishes to his Appendix this c most bombastic and intentionally 
+obscure hymn,’ which he considers to be a later interpolation. The Princedom ; 
+the Prince, A gnv, jyeshtdtdtim the abstract being used for the concrete. 
+
+2 Shining to him: apparently, to the Sun ; but the meaning is uncertain. 
+
+Who is beneath; the Sun when he is setting, or perhaps Agni. Thou: Indra, 
+
+Z Truth waits upon oblation} the hopes and wishes of the sacrificed are 
+
+realized. It seems impossible to get any meaning out of dtyam (courser) and 
+I follow Professor I.". a *■ v.!’: rsatydm (truth or realization). The victory- 
+
+bringing Priest, the M w \ u undecaying Youth , is Agni. 
+
+4 These come, well-yoked: probably the priests, closely associated in their 
+sacred duties, who bring the waters used in the preparation of the Soma and 
+so are called strengtheners of Law , i. e. furtherers of the law-appointed sacrifice 
+for him,, for Agni the Child of the Waters. 
+
+The hide stealeth away their names: according to S&yana, Aditya or the Sun 
+steals (that is, absorbs) the waters in low places ; or Agni appropriates the 
+offerings presented to him. Professor Ludwig is of opnion that hrivih 
+(literally, leather bottle or bag, and metaphorically cloud, cistern, or well) in 
+this place—samudr ah in its twofold signification as Soma reservoir and sea. 
+The meaning then would be that the names of the waters, i, e. the waters 
+themselves, fall into the reservoir and into the sea. According to Sfiyana the 
+whole stanza refers to the Sun, the well-yoked being his ‘ well-combined rays.’ 
+
+5 This stanza is addressed to Agni. Visibly pregnant ones: perhaps the 
+Waters. With trees: with burning fuel. Thy Consorts; the flames, 
+
+
+
+
+TEE RIGYMDA. 
+
+
+511 
+
+
+BTMN 44,] 
+
+
+6 Like as he is beheld such is he said to be. They with effectual 
+splendour in the floods have made 
+Earth yield us room enough and amply wi4e extent, great 
+might invincible, with store of hero sons. 
+
+7" Sflrya the Sage, as if unwedded, with a Spouse, in battle-loving 
+spirit moveth o’er the foes. 
+
+May he, self-excellent, grant us a sheltering home, a house 
+that wards the fierce heat off on every side. 
+
+8 Thy name, sung forth by Bishis in these hymns of ours, 
+
+goes to the loftier One with this swift mover’s light. 
+
+By skill he wins the boon whereon his heart is set: he who 
+bestirs himself shall bring the thing to pass. 
+
+9 The chief and best of these abideth in the sea, nor doth libation 
+
+fail wherein it is prolonged. 
+
+The heart of him who praiseth trembleth not in fear there 
+where the hymn is found connected with the pure. 
+
+10 For it is he: with thoughts'of Kshatra, Manasa, of Yajata, 
+
+and Sadhri, and Evavada, 
+
+With Avats&ra’s sweet songs will we strive to win the mightiest 
+strength which even he who knows should gain. 
+
+11 The Hawk is their full source, girth-stretching rapturous drink 
+
+of Yisvavara, of Mayin, and Yajata. 
+
+They ever seek a fresh draught so that they may come, know 
+when thy time to halt and drink thy fill is near. 
+
+12 SadSprina the holy, Tarya, Srutavit, and B&huvrikta, joined 
+
+with you, have slain the foes. 
+
+He gains his wish in both the worlds and brightly shines— 
+when he adores the host—with well-advancing steeds. 
+
+7 As if unwedded: Sfirya the Sun-God, although wedded to TJshas or Dawn, 
+is courageous as an unmarried man untroubled by care for wife and child; 
+may he give us assurance of security as he himself knows how delightful that is. 
+
+'8 Thy name: the name of the institutor of the sacrifice. The loftier One : 
+Sflrya. This swift mover's light: the flames of Agni. Re who bestirs himself: 
+the restless Agni. 
+
+9 Of these: hymns of praise. Abideth in the sea: is closely connected with 
+the vat or reservoir of Soma. According to S&yana the meaning is that the 
+best of the hymns proceed to the ocean-like Sun (samudravatparyavasdnabhiltam 
+stir yam ). 
+
+10 For it is he : 1 He verily (is to be glorified).’—"Wilson. Kshatra } Manasa , 
+etc, are said to be the names of Ilishis associated with Avats&ra to whom 
+especially the hymn is ascribed. 
+
+11 The Hawk: who brought the Soma from heaven. See XV. 27. Visvavdra , 
+Mdyin , and Yajata are said to be Kishis. 
+
+12 Saddprina and the others mentioned in this verse are also Ilishis. Re : 
+each of the Ilishis, The host: of Gods, 
+
+
+
+
+book v. 
+
+
+m TEE HYMNS OF 
+
+13 The Worshippers defender is Sutambhara, producer and up- 
+
+lifter of all holy thoughts. 
+
+The ^ilch-coy brought, sweet-flavoured milk was dealt around. 
+Who speaks the bidding text knows this, not he who sleeps. 
+
+14 The Sacred hymns love him who wakes and -watches : to him 
+
+who watches come the Sama verses. 
+
+This Soma saith unto the man who watches, I rest and have 
+my dwelling in thy friendship. 
+
+15 Agni is watchful, and the Bichas love him; Agni is watchful, 
+
+S&ma verses seek him. 
+
+Agni is watchful, to him saith this Soma, I rest and have my 
+dwelling in thy friendship. 
+
+HYMN XLV. ySvedevas. 
+
+Babds of approaching, Hawn who know the heavens are come 
+with hymns to throw the mountain open. , . 
+
+The Sun hath risen and oped the stable portals ; the doors of 
+- J men, too, hath the God thrown open. 
+
+2 Sfiry a hath spread his light as splendour: hither -came, the 
+
+Cows’ Mother, conscious, from the stable, ** 
+
+To streams that flow with biting waves to deserts; and heaven" 
+is stahlished like a firm-set pillar. 
+
+3 This laud hath won the burden of the mountain. To aid the 
+
+ancient birth of mighty waters 
+
+The mountain parted, Heaven performed his office. The wor¬ 
+shippers were worn with constant serving. 
+
+4 With hymns and Goddoved words will I invoke you, Indra 
+
+and Agni, to obtain your favour, 
+
+For verily sages, skilled in sacrificing, worship the Maruts and 
+with lauds invite them. 
+
+13 Sutambhara : said to be the name of a Rishk The word means the 
+bearer of the juice or libation, professor Ludwig says that the Hawk (st. 
+11) is intended. 
+
+15 The Mchas : the hymns and verses of the Rigveda. 
+
+The hymn is. oxi'erdfag’y and obscure, and in parts it seems to be 
+
+hopelessly niiiuei'icribie. I’r.'iV'-=■..■■■ Wilson’s paraphrase and'Professor Gras- 
+amann’s translation differ very widely from the version—founded mainly on 
+Professor Ludwig’s interpretation—which I offer as a temporary makeshift. 
+
+1 Barcls: the Angirases who sing the -praises of Ushas and who know the 
+exact time when morning rites are to be celebrated. The mountain ; the 
+eloud in which the stolen Cows, or vanished rays of light, have been Concealed. 
+
+2 The Cows' Mother : Dawn ; the parent of the rays of light, 
+
+3 The burden of the mountain: the store of water which lies like an unborn’ 
+babe in the bosom of the mountain-like cloud. Performed his office ; aided 
+the production of the rain. The worshippers: the Angirases. 
+
+
+
+
+
+HYMN 45.] THE RIGVEDA. \ 513 
+
+5 This day approach us: may our thoughts he holy, far from us 
+
+let us cast away misfortune. 
+
+Let us keep those who hate us at a distance, and chaste to 
+meet the man who sacrifices. 
+
+6 Come, let us carry out, 0 friends, the purpose wherewith the 
+
+Mother threw the Cow’s stall open, 
+
+That wherewith Manu conquered Visisipra, wherewith the 
+wandering merchant gained heaven’s water. 
+
+7 Here, urged by hands, loudly hath rung the press-stone where¬ 
+
+with Navagvas through ten months sang praises. 
+
+SaramU went aright and found the cattle. Angiras gave effect 
+to all their labours. 
+
+8 When at the dawning of this mighty Goddess, Angirases all 
+
+sang forth with the cattle,— 
+
+Their spring is in the loftiest place of meeting,—Sarami 
+found the kine by Order’s pathway. 
+
+9 Borne by his Coursers Seven may Surya visit the field that 
+
+spreadeth wide for his long journey. 
+
+Down on the Soma swooped the rapid Falcon. Bright was 
+the young Sage moving mid his cattle. 
+
+10 Surya hath mounted to the shining ocean when he hath 
+yoked his fair-backed Tawny Horses. 
+
+The wise have drawn him like a ship through water : the 
+floods obedient have descended hither. 
+
+
+6 Wherewith : I follow Professor Grassmann in taking ytt as instrumental— 
+y&yd. The Mother : Dawn. 
+
+Vi isipra; meaning, perhaps, jawless or chinless, may, S&yana says, be 
+Vritra, and Manu here may mean Indra. Manu probably represents the vic¬ 
+torious Aryan invader and Visisipra the conquered barbarian. 
+
+The wamdering merchant: S&yana says that this refers to the story of Kak- 
+shlv&n to whom the Asvins sent rain. See I. 112. 11. 
+
+7 Through ten months: referring to the sacrifices of nine and ten months' 
+duration performed by the Navagvas and the Dasagvas, priestly families fre¬ 
+quently mentioned in connexion with the Angirases. These names mean, re¬ 
+spectively, nine-month miuistrants and ten-month ministrants, and are trans¬ 
+lated in the St. Petersburg Lexicon by Neuner and Zehner, Niners and Tenners. # 
+Saramd: see Index. Angiras: Agni. 
+
+8 Their spring; the source of the Cows, that is the Cows themselves. 
+The loftiest place of meeting: the height of heaven. The half-line is ap¬ 
+parently parenthetical. 
+
+9 The rapid Falcon which brought the Soma from heaven. The young ‘ 
+Sage: 'ever young and far-seeing.’ The Sun is intended, moving in the ’ 
+midst of his rays. 
+
+10 The shining ocean: the luminous firmament. 
+
+33 . 
+
+
+
+
+m THE HYMN'S, OF [BOOK F. 
+
+11 I lay upon the Floods your hymn, light-winning, wherewith 
+Navagvas their ten months completed, 
+
+; Through this* pur hymn may we have Gods to guard us : 
+through this our hymn pass safe beyond affliction. 
+
+' * HYMN XLYL Yisvedevas; 
+
+WEnL knowing I have bound me, horse-like, to the pole : 
+
+I carry that which bears us on and gives us help. 
+
+I seek for no release, no turning back therefrom. May he who 
+knows the way, the Leader, guide me straight 
+
+2 0 Agni, Indra, Yaruna, and Mitra, give, 0 ye Gods, and 
+
+Marut host, and Yishnu. 
+
+May both Nasatyas, Rudra, heavenly Matrons, Pushan, Sara- 
+svati, Bhaga, accept us. 
+
+3 Iudra and Agni, Mitra, Yaruna, Aditi, the Waters, Mountains, 
+
+Maruts, Sky, and Earth and Heaven, 
+
+Yishnu I call, Pushan, and Brahmanaspati, $nd‘Bhaga, Sahsa, 
+Savitar that they may help., 
+
+4 May' Yishnu also and V&ta who injures none, and Soma granter 
+
+of possessions give us joy; 
+
+And may the Ribhus and the Asvins, Tvashtar and Vibhvan 
+remember us so that we may have wealth. 
+
+5 So may the band of Maruts dwelling in the sky, the holy, come 
+
+to us to sit on sacred grass ; 
+
+Brihaspati and Pushan grant us sure defence, Yaruna, Mitra, 
+Aryaman guard and shelter us. 
+
+6 And may the Mountains famed in noble eulogies, and the fair- 
+
+gleaming Rivers keep us safe from harm. 
+
+' May Bhaga the Dispenser come with power and grace, and 
+far-pervading Aditi listen to my call. 
+
+7 May the Gods’ Spouses aid us of their own free will, aid us to 
+
+offspring and the winning of the spoil. 
+
+Grant us protection, 0 ye gracious Goddesses, ye who are on 
+the earth or in the waters’ realm. 
+
+
+11 2 lay upon the floods: I offer to the Waters. Light-winning; which 
+gams for the worshipper the light of heaven. 
+
+The Consorts of the Gods are the deities of the last two stanzas. 
+
+1 /; The llishi Pratikshafcra. The pole; a metaphorical expression for 
+sacrificial duties. That which bears us on .* the pole, the performance of 
+sacrifice. *1 support that transcendant and preservative load.’—Wilson. He 
+utfio knows the way: the divine inner guide : m&rgdbldjfto' ntarydmi devah~~ 
+S&yana. , * 
+
+3 Sahsa; prayer or wish, personified. Or sdhsam may be a verbal form, 
+X praise. ^ * 
+
+
+
+
+HYMN m ms HIQVBDA. . 515 
+
+8 May the Dames; wives of Gods, enjoy our presents, R&t, Asvmf, 
+Agn&yi, and Indrani. 
+
+May Rodasi and Varuii&ni hear us, and Goddesses qpme at the 
+Matrons’ season. 
+
+HYMN XLVII. Visvedevas, 
+
+Urging to toil and making proclamation, seeking Heaven's 
+Daughter comes the Mighty Mother: 
+
+She comes, the youthful Hymn, unto the Fathers, inviting to 
+her home and loudly calling. 
+
+2 Swift in their motion, hasting to their duty, reaching the cent¬ 
+
+ral point of life immortal, 
+
+On every side about the earth and heaven go forth the spaci¬ 
+ous paths without a limit. 
+
+3 Steer, Sea, Red Bird with strong wings, he hath entered the 
+
+dwelling-place of the Primeval Father. 
+
+A gay-hued Stone set in the midst of heaven, he hath gone 
+forth and guards mid-air’s two limits. 
+
+4 Four bear him up and give him rest and quiet, and ten invigor¬ 
+
+ate the Babe for travel. 
+
+His kine most excellent, of threefold nature, pass swiftly round 
+the boundaries of heaven. 
+
+d Wondrous, 0 people, is the mystic knowledge that while the 
+waters stand th:* streams are flowing ; 
+
+Thar, separate from his Mother, Two support him,, closely-united, 
+twin.'?, hero marie apparent. 
+
+8 Bdl: the name of a Goddess, or, as S&yana takes it, bright, qualifying 
+Asvmt, the Consort of the As vine. Rodast: the Spouse of Rudra. See Index, 
+At the Matrons' season ; at the .time appointed for the celestial dames, 
+the Consorts of the Gods. - 
+
+t Iteaven's Daughter ; Ushas or Dawn. The Mighty Mother: perhaps, as 
+Professor Dud wig suggests, Vftk or Speech is intended, who appears in -the- 
+second line as the Hymn personified. 
+
+2 The central point of life immortal •' the Sun. The paths : the long lines 
+of light, 
+
+3 Sea: as the great attracter and receptacle of the waters. 
+
+Me: the Sun. The Primeval Father : Dyaus, or Heaven. 
+
+A gay-hiied Stone: Professor Ludwig would read prtmi-rasmd, * with variegat¬ 
+ed rays,’ instead of the prlsnir-dsmd of the" text. But the alteration seems to 
+be unnecessary. 
+
+4 Four: according to S Ay an a, the four chief priests. Possibly Varuna, 
+Mitra, Aryaman, Bhaga are intended—Ludwig. 
+
+Ten: the regions of space ; as the Sun attracts the waters from all sidetf. 
+Ills Jcine: his rays. Of threefold nature: producing heat, cold (by their ab¬ 
+sence), and rain. 
+
+'5 The marvel is that the waters stand still in the sea while the rivers are 
+continually flowing into it. Cf. Eclesiasies, I. 7. Separate from his Mother: 
+Sftrya’a Mother is the invisible Aditi ; and he is supported by Heaven and 
+Earth, the closely-connected pair who are visible in this world. —Ludwig. 
+
+
+
+516 THE HYMNS OH [BOOK K 
+
+6 For him they lengthen prayers and acts of worship: the 
+
+Mothers weave garments for him their offspring. 
+
+Rejoicing, for the Steer’s impregning contact, his Spouses move 
+on pa^fchs of heaven to meet him. 
+
+7 Be this our praise, 0 Varuna and Mitra; may this be health 
+
+and force to us, 0 Agni. 
+
+May we obtain firm ground and room for resting : Glory to 
+Heaven, the lofty habitation ! 
+
+HYMN XLVIII. Visvedevas. 
+
+What may we meditate for the beloved Power, mighty in na¬ 
+tive strength and glorious in itself, 
+
+* Which as a magic energy seeking waters spreads even to the 
+immeasurable middle region’s cloud ? 
+
+2 ; 0 * 61 ’ all the region with their uniform advance these have 
+spread out the lore that giveth heroes strength. 
+
+Back, with their course reversed, the others pass away: the 
+pious lengthens life with those that are' before. 
+
+3. With pressing-stones'and with the bright beams of the day he 
+' hurls his broadest bolt against the Guileful One. 
+
+Even he Whose hundred wander in his own abode, driving the 
+days afar and bringing them again. 
+
+4 I, to enjoy the beauty of his form, behold that rapid rush of 
+
+his as ’twere an axe’s edge, 
+
+What time be gives the man who calls on him in fight wealth- 
+like a dwelling-house filled full with store of food. 
+
+5 Four-faced and nobly clad, Varuna, urging on the pious to his 
+
+task, stirs himself with the tongue. 
+
+’ Naught by our human nature do we know of him, him from 
+whom Bhaga Savitar bestows the boon. 
+
+
+6 They; worshippers- The Mothers ; the Dawns, or the regions of space, 
+which clothe the Sun with light. His Spouses; the solar rays. 
+
+7 Firm ground and room for resting; * stability and permanence,’—Wilson, 
+
+1 Which as a magic energy; or, what time the magic energy, that is Y&k, 
+Voice or Speech. 
+
+% These ; Dawns. Before; yet to come. 
+
+3 • With pressing-stones; in alliance with, and strengthened by them, that is, 
+the libation? which they aid. He : Ihdra. The Guileful One; Vritra. Even he; 
+Indra as the Sun. Whose hundred ; S&yana supplies, rays. 
+
+4 His form; Agni’s. 
+
+5 Varuna: accoording to Setyaoa, varunah here is an adjective = tama- 
+vdrdhah, darkness-repelling, and an epithet of*Agni. 
+
+With the tongue: causing the worshipper to speak of him. 
+
+Naught by our human nature; all our knowledge of the God comes by his 
+inspiration. 
+
+Bhaga; according to S&yana, bkdgak here is an epithet of Savitar, mighty 
+or adorable. 
+
+
+
+
+HfMN M.1 
+
+
+
+
+!PJZB &IQVBBA, 
+
+HYMN XLIX. Visvedevas. 
+
+Yhis day I bring God Savitar to meet you, and Bhaga who 
+allots the Wealth of mortals. * 
+
+You, Asvins, Heroes rich in treasures, daily seeking your friend¬ 
+ship fain would I turn hitheh 
+
+2 Knowing full well the Asura’s time of coming, worship God 
+
+Savitar with hymns and praises* 
+
+* Let him who rightly kiioweth speak with homage to him who 
+dealeth out man’s noblest treasure. 
+
+3 Not for reward doth Pushan send his blessings, Bhaga, or 
+
+Aditi: his garb is splendour. 
+
+May Indra, Vishnu, Varuna, Mitra, Agni produce auspicious 
+days, the Wonder-Work ers> 
+
+1 Sending the shelter which we ask, the foeless Savitar and 
+
+the Rivers shall approach us* 
+
+When I, the sacrifice’s priest, invite them, may we be lords of 
+wealth and rich possessions. 
+
+5 They who devote such worship to the YaSus, singing their 
+hymns to Yaruna and Mitra, 
+
+Vouchsafe them ample room, far off be danger, Through 
+grace of Heaven and Earth may we be happy. 
+
+HYMN L. Visvedevas. 
+
+Lex every mortal man elect the friendship of the guiding God. 
+Each one solicits him for wealth and seeks renown to prosper 
+him. 
+
+2 These, leading God, are thine, and these Jiere ready to speak 
+
+after us. 
+
+As such may we attain to wealth and wait with services on 
+thee. 
+
+3 So further honour as our guests the Hero Gods and then the 
+
+Dames. 
+
+May he remove and keep afar our foes and all who block our 
+path. 
+
+
+$ The Asum's time of coding : the r.r v "*^a~h ^ the divine Savitar, 
+
+3 Aditi: according to t V< */. / u who cannot he impaired, 
+
+Used here as an epithet of Agni, understood, as are also p&shft, * nourishing,’ 
+and bhdgah, * adorable.’ But S&yana gives also the alternative interpretation 
+of the words as three deities. 
+
+The Rishi is said to he Svasti (a name apparently borrowed from svastdye 3 
+for weai, in stanza 5). 
+
+1 The guiding God : Savitar. 
+
+2 These: worshippers. 
+
+3 The Baines; the Consorts of the Gods. May he: Savitar, 
+
+
+
+* 51 ? TEE HYMNS QF \BOOK V, 
+
+4 Where fire is set, and swiftly runs the victim dwelling in the 
+trough, 
+
+He wing, with heroes in his home, friendly to man, lifee con¬ 
+stant streams. 
+
+May these thy riches, Leader God ! that rule the car, be blest 
+. , to us, 
+
+Yea, blest to us for wealth and weal. This will we ponder 
+
+praising strength, this ponder as \ye praise the God. , 
+
+' 1 ; ■ 
+
+HYMN LI. : Yi|yedeV>as. 
+
+With all assistants, Agni, come hitherto drink the Soma-* 
+juice; 
+
+With Gods unto our sacred gifts. 
+
+2 Come to the sacrifice, 0 ye whose ways are right, whose laws 
+
+, are true, ; 
+
+And drink the draught with Agni’s tongue. 
+
+, 3 0 Singer, with the singers, 0 Gracious, with those who move 
+at dawn, 
+
+:.^Jome to thp Soma-draught With Gods. 
+
+4 To Indra and to Vayu dear, this Soma, by the mortar, pressed, 
+Is now poured forth to fill the jar. 
+
+5 Vayu ? come hither to the feast, well-pleased unto our "Sacred 
+
+gifts: - 
+
+Drink of the Soma juice effused ; come to the food. 
+
+6 ’ Ye, Indra, Vayu, well deserve to drink the juices pressed by us. 
+Gladly accept them, spotless Pair : come t6 the food. h . •* : . 
+
+7 For Indra and for V&yu pressed are Soma juices blent with 
+
+.curd, ^ * . 
+
+As rivers to the lowland flow : come to the foocL 
+
+3 Associate with all the Gods, come, with the Asvins and with;" 
+
+Dawn, * ' 
+
+Agni, as erst with Atri, so enjoy the juice. , r - v ■ 
+
+4 This stanza is obscure. JDrdnyak pasuh, the victim or beast cpnne’eted 
+■with, Or dwelling in, the <E'6na }r i\ih or trough, is apparently the Soma. The 
+meaning may be that the man who causes the sacrificial fire to be kindled and/ 
+libations of Soma juice to be prepared is rewarded with brave sons and general 
+prosperity. 
+
+1 With all assistants • * with all the protecting deities.’—Wilson. - 
+
+2 0 ye: other Gods. 
+
+3 0 Singer: Agni. With the singers: with the human priests. Those who 
+move at clawn ; the Gods who come to the morning sacrifice. 
+
+8 As erst with Atri: as thou wast accustomed to enjoy the libation offered 
+
+by the ancient Atri, the progenitor of the Xlishi of the hymn, ^ 
+
+
+HYMN 52.] TIIE RIGYEHA. 5119 
+
+9 Associate with Varuna, with Mitra, Soma, Vishnu, come, 
+
+Agni, as erst with Atri, so enjoy the juice. 
+
+10 Associate with Vasus, with Adityas, Indra, V&yu, cpme, Agni 
+
+as erst with Atri, so enjoy the juice. 
+
+11 May Bhaga and the Asvins grant us health and wealth, and 
+
+Goddess Adifci and he whom none resist. 
+
+The Asura Pushan grant us all prosperity, and Heaven and 
+Earth most wise vouchsafe us happiness. 
+
+12 Let us solicit V&yu for prosperity, and Soma who is Lord of 
+
+all the world for weal; 
+
+For weal Brihaspati with all his company. May the Adityas 
+bring us health and happiness. 
+
+13 May all the Gods, may Agni the beneficent, God of all men, 
+
+this day be with us for our weal. 
+
+Help us the Ribhus, the Divine Ones, for our good. May Ru- 
+dra bless and keep us from calamity. 
+
+14 Prosper us, Mitra, Varuna, 0 wealthy Pathya, prosper us. 
+Indra and Agni, prosper us; prosper us thou, 0 Aditi. 
+
+15 Like Sun and Moon may we pursue in full prosperity our path, 
+And meet with one who gives again, who knows us well .and 
+
+slays us not. 
+
+HYMN LII, * , Maruts. 
+
+Sing boldly forth, Syavasva, with the Maruts who are loud in 
+■ song, j - 
+
+Who, holy, as their wont is, joy in glory that is free from guil6. 
+2 For “in their boldness they are friends of firm and sure heroic 
+strength. 
+
+They in their course, bold-spirited, guard all men of their 
+own accord. 
+
+'3 Like steers in rapid motion they advance and overtake the 
+nights; 
+
+/ Apd thus the Maruts’ power in heaven and on the earth we 
+celebrate. 
+
+It Health and wealth: svasti; well-being, prosperity. I have slightly 
+varied the translation of the word, which recurs in every line of stanzas 11—14 
+and in the first line of 15. The Asura: the divine and immortal being. S&- 
+yana explains the word as 1 the expeller of enemies, or the giver of life and 
+strength/ 
+
+12 With all his company: with all the host of heaven, 
+
+14 Wealthy Pathyd ; * the rich path/ personified as a deity of happiness 
+and welfare. 
+
+15 Who gives again: who repays the kindness we have Bhown him when he 
+was our guest. These, as .Professor Ludwig observes, are the wishes of a man 
+who la starting on a journey to a distant place. 
+
+
+
+526 mn op [bo op v. 
+
+4 With boldness to you? Maruts let ns offer laud and sacrifice ; 
+Who all, through ages of mankind, guard mortal man from 
+
+injury* 
+
+5 Praiseworthy, givers of good gifts, Heroes With full and per^ 
+
+feet strength— 
+
+, To Maruts, Holy Ones of heaven, will I extol the sacrifice. 
+
+6 The lofty Heroes cast their spears and weapons bright With 
+
+gleaming gold. 
+
+After these Maruts followed close, like laughing lightning from 
+the sky, a splendour of its own accord. 
+
+7 They who waxed mighty, of the earth, they who are in the 
+
+wide mid-air, 
+
+Or in the rivers’ compass, or in the abode of ample heaven. 
+
+8 Praise thou the Maruts’ company, the Valorous and truly 
+
+strong. 
+
+The Heroes, hasting, by themselves have yoked their deer for 
+victory, 
+
+9 Fair-gleaming, on Parushni they have clothed themselves in 
+
+robes of wool, ' 
+
+And with their chariot tires they cleave the rook asunder in 
+their might. 
+
+10 Whether as wanderers from the way or speeders on or to the 
+
+path, 
+
+, Under these names the spreading band tend well the sacrifice 
+for me. 
+
+11 To this the Heroes well attend, well do their teams attend to 
+
+this. 
+
+Visible are their varied forms. Behold, they are P&r&vatas. 
+
+12 Hymn-singing, seeking water, they, praising, have danced 
+
+about the spring. 
+
+What are they unto me ? No thieves, but helpers, splendid to 
+behold* 
+
+
+9 Parushni: one of the rivers of the Panjdb, now called the Il&vi. Robes 
+of wool: the fleecy vapours whieh rise from the waters. See IV. 22. 2. 
+
+11 Pdrdvatas: a tribe who dwelt on the banks of the Parushni who may 
+have been in the habit of making sudden incursions into the country through 
+which the Sindhu or Indus flows, 
+
+12 Seeking water : this is Sty ana’s explanation of kubhanyavah, the mean¬ 
+
+ing of which is uncertain. The spring ; apparently, the cloud. According to 
+S&yana the reference is to the water—or the well—which was miraculously 
+brought to the thirsting Gk>t$ma by the Maruts. See I. 86. 11. The stanza 
+,is difficult and obscure. * n 
+
+
+
+
+ilYMtf 62.] Tm RlGVUDA. 521 ■. 
+
+13 Sublime, with lightnings for their spears, Sages and Orderera 
+
+are they. 
+
+Bishi, adore that Marut host, and make them happy* with thy 
+song. 
+
+14 Eishh invite the Marut band with offerings, as a maid lier 
+
+friend. 
+
+From heaven, too, Bold Ones, in your might haste hither glo¬ 
+rified with songs. 
+
+15 Thinking of these now let him come, as With the escort of the 
+
+Gods, 
+
+And with the splendid Princes, famed for rapid courses,' to 
+the gifts. 
+
+16 Princes, Who, when I asked their kin, named Prism as their 
+
+Mother-cow, 
+
+And the impetuous Budra they, the Mighty Ones, declared 
+their Sire. 
+
+17 The mighty ones, the seven times seven, have singly given 
+
+me hundred gifts. 
+
+I have obtained on Yamuna famed Wealth in kine and wealth 
+in steeds. 
+
+
+14 As a maid her friend; this seems to be a the meaning of mitrdm nd 
+yoshdnd , which S&yara explains, as a friend (or as Aditya, the Sun) with praise. 
+
+_ 15 The three concluding stanzas are very difficult, and attempts at transla¬ 
+tion and explanation must be purely conjectural. The following is the subs¬ 
+tance of Professor Ludwig’s note, S4kins [mighty ones] in stanza 17 are ap¬ 
+parently a clan (yajam&n&h, or institutors of sacrifice) whose number consisting 
+of a multiple of seven, gave occasion to their comparison to the Maruts, and 
+an easy transition to the ddnastuti or eulogy of their liberality. The construe-, 
+tion is : now thinking of these sacrifices [or, Maruts] may he [the Rishi] come 
+together, as with the escort of the Gods [invited in stanza 14], in company 
+with [the Maruts orj the S fir is to the sacrificial offerings. 
+
+Stanza 16 is to be understood figuratively as eulogy of the §fikins who are 
+here directly identified with the Maruts. The priest must know the lineage 
+of the sacrifices, because in certain ceremonies he must proclaim their names, 
+and here Sfikins are considered to have inherited their liberality from Prisui 
+as their mother and their power from Rudra as their father. 
+
+17 The MigMy Ones : or the SfiMns, as Professor Ludwig explains. 
+
+The seven times seven : there ’ are said to be seven troops of the Maruts, 
+each consisting of seven. The S£kins, or powerful institutors of sacrifice, 
+appear to be intended here (see preceding note) as compared to, or identified 
+with the Maruts. On Yanrnnd: on the banks of the river now known as the 
+Jumna. 
+
+This and all Rigveda hymns addressed to the Maruts have been translated 
+and thorougly discussed by Professor Max Muller ha Vedic Hymns, Part X, 
+(Sacred Books of the East, Yol. XXXII.) 
+
+
+522 
+
+
+THE HYMNS OF 
+
+
+[BOOK F. 
+
+
+HYMN LIIL Maruts. 
+
+Who knows the birth of these, or who lived in the Maruts’ 
+favour in the days of old 
+What time their spotted deer were yokedj 
+
+% Who, when they stood upon their oars, hath heard them tell 
+the way they wentl 
+
+. Who was the bounteous man to whom their kindred rains 
+flowed down with food of sacrifice ? 
+
+3 To me they told it, and they came with winged steeds radiant 
+
+to the draught, 
+
+. Youths, Heroes free from spot or stain: Behold us here and 
+praise thou us; 
+
+4 Who shine self-luminous with ornaments and swords, with 
+
+breastplates, armlets, and with wreaths, 
+
+Arrayed on chariots and with bows., 
+
+5 0 swift to pour your bounties down, ye Maruts, with delight 
+
+I loot upon your cars, 
+
+Like splendours coming through the rain. 
+
+6 Munificent Heroes, they have cast heaven’s treasury down for ‘ 
+
+the worshipper’s behoof: 
+
+They set the storm-cloud free to stream through both the 
+worlds, and rainfloods flow o’er desert spots. 
+
+7 The bursting streams in billowy flood have spread abroad, like 
+
+milch-kine, o’er the firmament. 
+
+Like swift steeds hasting to their journey’s resting-place, to 
+every side run glittering brooks. 
+
+5 Hither, 0 Maruts, come from heaven, from mid-air, or from 
+near at hand: 
+
+Tarry not far away from us. 
+
+9 So let not Basfi, Krumu, or AnitabLa, Kubha, or Sindhu hold 
+you back. 
+
+Let not the watery Sarayu obstruct your way. With us be 
+all the bliss ye give. 
+
+10 That brilliant gathering of your cars, the company of Maruts, 
+of the Youthful Ones, 
+
+The rain-showers, speeding on, attend. 
+
+1 Of these: Gods ; the Maruts. 
+
+9 jRasd : a river, probably an affluent of the Sindhu or Indus, as Anilabhd 
+also seems to have been. Krumu ; a tributary of the Indus, identified by ' 
+some with the Kurum. KubJid: the Kophdn, or Kabul river which falls into 
+the Indus near AUock. Sarayu : probably a river in the Panj&b which gave- 
+Its name to the Sarayu or Sarju of Oudh, 
+
+
+
+
+THE RIG YE DA. 
+
+
+m 
+
+
+HYMN 51] 
+
+11 With eulogies and hymns may we follow your army, troop by 
+
+troop, and band by band, 
+
+And company by company. 
+
+12 To what oblation-giver, sprung of noble ancestry, have sped 
+* The Maruts on this course to-day ? 
+
+13 Vouchsafe to us the bounty, that which we implore, through 
+
+which, for child and progeny, 
+
+Ye give the seed of corn that wasteth not away, and bliss 
+that reacheth to all life. 
+
+14 May we in safety pass by those who slander us, leaving be¬ 
+
+hind disgrace and hate. 
+
+Maruts, may we be there when ye, at dawn, in rest and toil, 
+rain waters down and balm. 
+
+15 Favoured by Gods shall be the man, 0 Heroes, Maruts! and 
+
+possessed of noble sons, 
+
+Whom ye protect. Such may we be. 
+
+1 6 Praise the Free-givers, At this liberal patron’s rite they joy 
+like cattle in the mead. 
+
+So call thou unto them who come as ancient Friends: hymn 
+those who love thee with a song, 
+
+HYMN LIV, Maruts, 
+
+This hymn will I make ready- for the Marut host who bright 
+in native splendour cast the mountains down. 
+
+Sing the great strength of those illustrious in renown, who 
+stay the heat, who sacrifice on heights of heaven. 
+
+2' 0 Maruts, rich in water, strengtheners of life are your strong 
+bands: with harnessed steeds, that wander far. 
+
+Tritar roars out at him who aims the lightning-flash. The 
+Waters sweeping round are thundering on their way. 
+
+3 They" gleam with lightning, Heroes, „ Casters _of the, Stong , >y 
+'' wind-rapid Maruts, overthrowers of the hills, 
+
+Oft through desire to rain coming with storm of hail, roaring 
+in onset, violent and exceeding strong. 
+
+
+1 Who sacrifice on heights of heaven: { to whom solemn rites are familiar: 
+Tby whom the sacrifices called JPrishthci are made,’—Wilson. The word prim* 
+thd is ambiguous, signifying both height or ridge and a oertain arrangement 
+‘of hymns (see IV. 20. 4). So also gharmd in the same half-line signifies both 
+heat and an oblation of hot milk or other heated beverage, and the meaning 
+of the compound gharmasMbhe is accordingly ambiguous. 
+
+2 Trita: the Vedic God who frequently appears in connexion with the 
+
+Maruts, According to SAyana, Trita is the cloud or company of Maruts sta* 
+tinned in three places, . ; 
+
+
+
+m ttfMtis op t book ?. 
+
+
+4 When, eighty Eudras, through the nights and through the 
+days, when through the sky and realms of air, shakers of all, 
+When over the broad fields ye drive along like ships, e’eii to 
+strongholds ye Gome, Margts, but are not harmed, 
+
+6 Maruts, this hero strength and majesty of yours hath, like 
+the Sim, extended d’fcr a lengthened way, 
+
+When in your course like deer with splendour unslibdued ye 
+bowed the hill that gives imperishable rain* 
+
+6 Bright shone your host, ye Sages, Maruts, when ye sniote the 
+
+waving tree as when the worm consumeth it. 
+
+Accordant, as the eye guides him who walks, have ye led our 
+devotion onward by an easy path. 
+
+7 Never is he, 0 Maruts, slain or overcome, tiever doth he decay, 
+
+ne’er is distressed or harmed; 
+
+Sis treasures, his resources, never Waste away, whom, whether 
+he be prince or Bishi, ye direct* ‘ . 
+
+, 8 With harnessed team like heroes overdoming troops, the friendly 
+Maruts, laden with their water-casks, 
+
+Let the spring flow, and when impetuous they roar they 
+inundate the earth with floods of pleasant mCath 
+
+
+9 
+
+10 
+
+
+
+12 
+
+
+13 
+
+
+Free for the Maruts is the earth with sloping ways, free for the 
+rushing Ones is heaven with steep descents. 
+
+The paths of air’s mid-region are precipitous, precipitous the 
+mountains with their running streams* 
+
+When, as the Sun hath risen up, ye take delight, 0 bounteous 
+radiant Maruts, Heroes of the sky, 
+
+Your coursers weary not when speeding on their way, and 
+rapidly ye reach the end of this your path, 
+
+Lances are on your shoulders, anklets on your feet, gold chains 
+"'■■r.’yrrir 
+
+3. .■igT.vi' v ;!i jmv :!;Vdi : '.g hr your hands, and 
+
+visors wrought of gold are laid upon your heads. 
+
+Maruts, in eager stir ye shake the vault of heaven, splendid 
+beyond conception, for its shining fruit. 
+
+They gathered when they let their deeds of might flash forth. 
+
+The Pious Ones send forth a far-resounding shout. 
+
+Sage Maruts, may we be the drivers of the car of riches full 
+of life that have been given by you. 
+
+0 Maruts, let that wealth in thousands dwell with us which 
+never vanishes like Tishya from the sky. 
+
+
+12 For its shining fruit: the bright water. 
+
+13 The drivers of the car; that is, the controllers, May we by our, prayers 
+and sacrifices bring down and enjoy the riches which you give, . 
+
+
+
+
+HYMH 55.] THE RIGYEDA. tit 
+
+14 Maruts, ye further wealth with longed-for heroes, further the 
+
+Bishi shilled in chanted -verses. 
+
+Ye give the Bharata as his strength, a charger, and ye^bestow 
+a King who quickly listens. 
+
+15 Of you, most swift to succour! I solicit wealth wherewith we 
+
+may spread forth mid men like as the Sun. 
+
+Accept, 0 Maruts, graciously this hymn of mine that we may 
+live a hundred winters through its power, 
+
+HYMN LV. Maruts. 
+
+With gleaming lances, with their breasts adorned with gold, 
+the Maruts, rushing onward, hold high power of life. 
+
+They hasten with swift steeds easy to be controlled. Their 
+cars moved onward as they went to victory. 
+
+2 Ye, as ye wist, have gained of yonr own selves your power; 
+
+high, 0 ye Mighty Ones, and wide ye shine abroad. 
+
+They with their strength have even measured out the sky, 
+Their cars moved onward as they went to victory, 
+
+3 Strong, born together, they together have waxed great: the 
+
+Heroes more and more have grown to majesty. 
+
+Besplendent as the Sun’s beams in their light are they. Their 
+cars moved onward as they went to victory. 
+
+4 Maruts, your mightiness deserves to be adored, sight to be 
+
+longed for like the shinin g of the Sun. 
+
+So lead us with your aid to immortality. Their cars moved 
+onward as they went to victory. 
+
+5 0 Maruts, from the Ocean ye uplift the rain, and fraught with 
+
+vaporous moisture pour the torrents down. 
+
+Never, ye Wonder-Workers, are your Milch-kine dry. Their 
+ears moved onward as they went to victory. 
+
+6 When to your car-poles ye have yoked your spotted deer to be 
+.. your steeds, and put your golden mantles on, 
+
+0 Maruts, ye disperse all enemies abroad. Their cars moved 
+onward as they went to victory, 
+
+Fishy a: an asterism regarded as shaped like an arrow and containing three 
+stars. According to S&yana Tishya here is synonym oils with Aditya. 
+
+14 The Bharata,: a warrior, or one of family of Bharata. See Index. Ac¬ 
+cording to S&yana, ►3y&v£sva theRishi of the hymn is intended : ‘to (me) the- 
+miniatrant priest.'—Wilson. 
+
+Who quickly listens : t,o his people’s prayers. S&yana explains srushtimdntam 
+as suhhavantam , happy and prosperous. 
+
+Id A hundred winters: a frequently occurring expression, ‘ from which we 
+might infer/ says Dr. J. Muir, ‘that the Indians still retained some recollec¬ 
+tion of their having at one time occupied a colder country.* See Original Sans* 
+hrit Texts , II. 323. —, 
+
+* 5 Your Milch-kine: the rain-clouds, 
+
+
+
+320 TJtS HYMNS OF [.BOOK V. 
+
+.7 Neither the"mountains nor the rivers keep you back ; whither 
+ye have resolved thither ye, Maruts, go. 
+
+* Ye compass round about even the heaven and earth. Their 
+cars moved onward as they went victory. 
+
+8 Whatever is ancient, Maruts, what of recent time, whate’er is' 
+
+spoken, Vasus, what is chanted forth, 
+
+- They who take cognizance of all of this are ye. Their cars 
+moved onward as they went to victory. 
+
+9 Be gracious unto us, ye Maruts, slay us not: extend ye unto 
+
+us shelter of many a sort. 
+
+Pay due regard unto our friendship and our praise. Their 
+cars moved onward^as they went to victory. 
+
+10 0 Maruts, lead us on to higher fortune: deliver us, when 
+, lauded, from afflictions. 
+
+Accept, ye Holy Ones, the gifts we bring you. May we be 
+masters of abundant riches. 
+
+• HYMN LYI. Maruts. 
+
+Agni, that valorous company adorned with ornaments of gold, 
+The people of the Maruts, I call down to-day even from the 
+luminous realm of heaven. * 
+
+2 Even as thou thinkest in thy heart, thither my wishes also 
+
+tend. 
+
+Those who have come most near to thine invoking calls, 
+strengthen them fearful to behold. 
+
+3 Earth, like a bounteous lady, liberal of her gifts, struck 
+
+down and shaken, yet exultant, comes to us. 
+
+Impetuous as a bear, 0 Maruts, is your rush terrible as a 
+dreadful bull. 
+
+4 They who with mighty strength overthrow like oxen difficult 
+
+to yoke, 
+
+Cause e’en the heavenly stone to shake, "yea, shake the rocky 
+mountain as they race along, 
+
+5 Bisemp! even now with lauds I call the very numerous com- 
+
+P any, 
+
+Unequalled, of these Maruts, like a herd of ]$ine, grown up 
+together in their strength. 
+
+2 Strengthen them: that is, the Maruts, with oblations. 
+
+3 The exact meaning of the first line is somewhat uncertain. S&yana ex¬ 
+plains it: f As the earth—that is the people of the earth—having a powerful 
+masters, when oppressed by others, has recourse to him her own master, m 
+> the army of Maruts comes exulting to us.’ But mWvAihnatt (boumeous, liberal, 
+bringing forth abundant fruit) cannot mean prabalnsvdnxikd } having a power¬ 
+ful master. 
+
+Struok down; by the rain sent by the Maruts, 
+
+
+
+
+HYMN 57.] ' THE RIOTED A, . 52,7 
+
+6 Bind to your car the bright red mares, yoke the red coursers 
+
+to your car. 
+
+Bind to the pole, to draw, the fleet-foot tawny steeds, the 
+best at drawing, to the pole.' 
+
+7 Yea, and this loudly-neighing bright red vigorous horse who 
+
+hath been stationed, fair to see, 
+
+Let him not cause delay, 0 Maruts, in your course, urge ye 
+him onward in your cars. 
+
+8 The Maruts’ chariot, ever fain to gather glory, we invoke, 
+Which Rodasi hath mounted, bringing pleasant gifts, with 
+
+Maruts in her company. 
+
+9 I call that brilliant band of yours, adorable, rapid on the car 
+Whereon the bounteous Dame, auspicious, nobly bom, shows 
+
+glorious with the Marut host. 
+
+HYMN LYIX. Maruts. 
+
+Of one accord, with Indra, 0 ye Rudras, come borne on your 
+golden car for our prosperity. 
+
+An offering from us, this hymn is brought to you, as, unto one 
+who thirsts for water, heavenly springs. 
+
+2 Armed with your daggers, full of wisdom, armed with spears, 
+
+armed with your quivers, armed with arrows, with good bows, 
+Good horses and good cars have ye, 0 Prism’s Sons: ye, Maruts, 
+with good weapons go to victory. 
+
+3 From hills and heaven ye shake wealth for the worshipper: in 
+
+terror at your coming low the woods bow down. 
+
+Ye make the earth to tremble, Sons of Prism, when for victory 
+ye have yoked, fierce Ones ! your spotted deer. 
+
+4 Bright with the blasts of wind, wrapped in their robes of rain, 
+
+like twins of noble aspect and of lovely form, 
+
+The Maruts, spotless, with steeds tawny-hued and red, strong 
+in their mightiness and spreading wide like heaven. . 
+
+0 Rich in adornment, rich in drops, munificent, bright in their' 
+aspect, yielding bounties that endure, 
+
+Noble by birth, adorned with gold upon their breasts, the 
+Singers of the sky have won immortal .fame. 
+
+7 Who hath been stationed : or harnessed to the car. 
+
+. 8 Rodasi : the Consort of Rudra and mother of the Maruts. 
+
+9 The bounteous Dame : Bodast. Shows glorious : or, is glorified. 
+
+1 0 ye Rudras : or Sons of Eudra. For our prosperity : * to the accessible 
+(sacrifice).’—-Wilson. Heavenly springs : an allusion, says S&yana, to the well, 
+that is, the cloud which was brought by the Maruts to thirsty Grotama, See 
+I. '85. 11. 
+
+4 Like twins: all alike. 
+
+5 The Singers of the sky ; chanters of their thunder-psalm. 
+
+
+
+
+528 THE HYMNS OF [BOOK V. 
+
+6 Borne on both shoulders, 0 ye Maruts, are your spears: within 
+
+your arms is laid your energy and strength. 
+
+Bold thoughts are in your heads, your weapons in your cars, 
+all glorious majesty is moulded on your forms. 
+
+7 Youchsafe to us, 0 Maruts, splendid bounty in cattle and in 
+
+steeds, in cars and heroes. 
+
+Children of Budra, give us high distinction: may I enjoy your 
+Godlike help and favour. 
+
+8 Ho ! Maruts, Heroes, skilled in Law, immortal, be gracious un¬ 
+
+to us, ye rich in treasures, 
+
+Ye hearers of the truth, ye sage and youthful, grown mighty, 
+dwelling on the lofty mountains. 
+
+HYMN LVIII. Maruts. 
+
+Now do I glorify their mighty cohort, the company of these the 
+youthful Maruts, 
+
+Who ride impetuous on with rapid horses, and radiant in 
+themselves, are Lords of Amrit. , 
+
+2 The mighty glittering band, arm-bound with bracelets, givers 
+
+of bliss, unmeasured in their greatness, 
+
+With magical powers, bountiful, ever-roaring,—these, liberal 
+Heroes, venerate thou singer. 
+
+3 This day may all your water-bringers, Maruts, they who impel 
+
+the falling rain, approach us. 
+
+This fire, 0 Maruts, hath been duly kindled; let it find favour 
+with you, youthful Sages, 
+
+4 Ye raise up for the folk an active ruler whom, Holy Ones I a 
+
+Master’s hand hath fashioned. 
+
+Ye send the fighter hand to hand, arm-mighty, and the brave 
+hero, Maruts ! with good horses. 
+
+6 Bold thoughts: S&yaiia explains nrimryi—nrimndni as golden tiaras. The 
+word nrim.no, in one or another of its cases occurs some thirty times in the 
+Itigveda, and always in the sense of manly power, valour, or valorous deed. 
+
+8 Ye hearers of the truth; or, famous for your truth, for the realization of 
+your promises, 
+
+1 Lords of Amrit: controllers of the sweet life-giving rain. 
+
+2 Arm-hound 'with bracelets: or, ratljer, Adorned with quoits on their 
+hands/—M. Muller. 
+
+4 Whom . a Master’s hand hath fashioned; according to S&yana vibhva- 
+
+tashtdm means fabricated or .modelled by Vibhvan, the second of the three 
+Ribhus, i. e. atyantartipavantam or exceedingly handsome. The fighter hand 
+to hand ; the man who fights on foot is your gift as well as the warrior who is 
+borne to battle jn a chariot, 
+
+
+
+HYMN 59.] 
+
+
+the mav eda. 
+
+
+m 
+
+
+5 They spring forth more and more, strong in their glories, like 
+
+days, like spokes where none are last in order. 
+
+Highest and mightiest are the Sons of Prisni. Fhgn to their 
+own intention cling the Maruts. 
+
+6 When ye have hastened on with spotted coursers, 0 Maruts, 
+
+on your cars with strong-wrought fellies, 
+
+The waters are disturbed, the woods are shattered. Let Dyaus 
+the Red Steer send his thunder downward. 
+
+7 Even Earth hath spread herself wide at their coming, and 
+
+they as husbands have with power impregned her. 
+
+They to the pole have yoked the winds for coursers; their 
+sweat have they made rain, these Sons of Rudra. 
+
+8 Ho! Maruts, Heroes, skilled in Law, immortal, be gracious 
+
+unto us, ye rich in treasures, 
+
+Ye hearers of the truth, ye sage and youthful, grown mighty, 
+dwelling on the lofty mountains. 
+
+HYMN LIX. Maruts. 
+
+Your spy hath called to you to give prosperity. I sing to Heaven 
+and Earth and offer sacrifice. 
+
+They bathe their steeds and hasten through the firmament: 
+they spread abroad their radiance through the sea of cloud. 
+
+2 Earth shakes and reels in terror at their onward rush, like a 
+
+full ship which, quivering, lets the water in. 
+
+Marked on their ways are they, visible from afar.* the Heroes 
+press between in mighty armament. 
+
+3 As the exalted horn of bulls for splendid might, as the Sun’s 
+
+eye set in the firmament’s expanse, 
+
+Like vigorous horses ye are beauteous to bebold, and for your 
+glory show like bridegrooms, 0 ye Men. 
+
+4 Who, 0 ye Maruts, may attain the mighty lore of you the 
+
+mighty, who may reach your manly deeds? 
+
+Ye, verily, make earth tremble like a ray of light what time 
+-ye bring your boons to give prosperity. 
+
+5 Like steeds of ruddy colour, scions of one race, as foremost 
+
+champions they have battled in the van. 
+
+The Heroes have waxed strong like well-grown manly youths : 
+with floods of rain they make the Sun’s eye fade away. 
+
+6 Having no eldest and no youngest in their band, no middle¬ 
+
+most, preeminent they have waxed in might, 
+
+- ' 1 ‘ Ymr spy: Agni, as the lightning. According to S&yana spat is for 
+sprashtd, one who touches (the oblation), the Hotar or presenting priest. 
+
+2 Press between: rush through the air between heaven and earth. 
+
+U 
+
+
+
+530 THE HYMNS OF ' [BOOK F. 
+
+These Sons of Prisni, sprung of noble ancestry: come hither¬ 
+ward to us, ye bridegrooms of the sky, 
+
+7 Like birds of air they flew with might in lengthened lines from 
+
+heaven’s high ridges to the borders of the sky. 
+
+The steeds who carry them, as Gods and mortals know, have 
+caused the waters of the mountains to descend. 
+
+8 May Dyaus, the Infinite, roar for our banquet: may Dawns 
+
+toil for us, glittering with moisture. 
+
+Lauded by thee, these Maruts, Sons of Rudra, 0 Rishi, have 
+sent down the heavenly treasure. 
+
+HYMN LX. Maruts. 
+
+I laud with reverence the gracious Agni: here may he sit and 
+part our meed among us. 
+
+As with spoil-seeking cars I bring oblation : turned rightward 
+I will swell the Marut’s praise-song. 
+
+2 The Maruts, yea, the Rudras, who have mounted their famous 
+
+spotted deer and cars swift-moving,— 
+
+Before you, fierce Ones! woods bow down in terror: Earth, 
+even the mountain, trembles at your coming. 
+
+3 Though vast and tall, the mountain is affrighted, the height 
+
+of heaven is shaken at your roaring 
+When, armed with lances, ye are sporting, Maruts, and rush 
+along together like the waters. 
+
+4 They, like young suitors, sons of wealthy houses, have with 
+
+their golden natures decked their bodies. 
+
+Strong on their cars, the lordly Ones, for glory, have set their 
+splendomrs on their forms for ever, 
+
+5 None being eldest, none among them youngest, as brothers 
+
+they have grown to happy fortune. 
+
+May their Sire Rudra, young and deft, and Prisni pouring 
+much milk, bring fair days to the Maruts. 
+
+
+7 Gods and mortals: the text has only ubhdye , both (sides or parties). The 
+word generally means Gods and men ; but perhaps, as Professor Ludwig sug¬ 
+gests, Heaven and Barth may be intended here, 
+
+8 Hyaus } the Infinite ; Cf. X. 63. 3. 
+
+1 Turned rightward: making reverential salutation by circumambulation 
+from left to right; the Gaelic deasil. 
+
+4 With their golden natures: with some hesitation I follow Professor Ludwig 
+
+:' 1 * * * 5 * '.Y' *, 7 ' ■. ■ . ■ ‘i old form of the feminine, with svadMih. Professor 
+
+u ■ ' ■ ' ■ 1 " ..translates ; ( with golden (ornaments) and purifying 
+
+waters.’ 
+
+5 Pounng much milk : Prisni, the mother of the Maruts, the cloud of the 
+firmament, being represented as a cow. 
+
+Bring fair days to the Maruts : perhaps the bright weather which follows 
+
+the Rains. ‘ Grant favourable days for (the sake of) the Maruts,’—Wilson. 
+
+
+
+BTMN 610 THE RXGVEDA* $8} 
+
+■ 6 Whether, 0 blessed Maruts, ye be dwelling in highest, mid¬ 
+most, or in lowest heaven, 
+
+Thenee, 0 ye Rudras, and thou also, Agni, notice themerifleial 
+food we offer, 
+
+7 0 Maruts, Lords of all, when Agni and when ye drive down¬ 
+
+ward from sublimest heaven along the heights, 
+
+Shakers of all, rejoicing, slayers of the foe, give riches to the 
+Soma-pressing worshipper, 
+
+& 0 Agni, with the Maruts as they gleam and sing, gathered in 
+troop, rejoicing drink the Soma juice; 
+
+With these the living ones who cleanse and further all, joined 
+with thy banner, 0 Vaisvanara, from of old. 
+
+HYMN LXI. Maruts, 
+
+0 heroes lordliest of all, who are ye that have singly come 
+Forth from a region most remote? 
+
+2 Where are your horses, where the reins ? How came ye % how 
+
+had ye the power ? 
+
+Rein w r as on nose and seat on back. 
+
+3 The whip is laid upon the flank. The heroes stretch their 
+
+thighs apart, 
+
+Like women when the babe is born. 
+
+4 Go ye, 0 Heroes, far away, ye bridegrooms with a lovely 
+
+Spouse, 
+
+That ye may warm you at the Are. 
+
+5 May she gain cattle^ Joi^Jher^-meed, hundreds of sheep and 
+
+steeds* and kme, 
+
+Who threw embracing arms around the hero whom Sy&v£sva 
+praised. 
+
+6 Yea, many a woman is more Arm and better than the man 
+
+■wHo^buTrrxs “ “ — ——- ~ - 7™ 11 ■' ~~ 
+
+Away from Gods, and offers not. 
+
+7 She who discerns the weak and worn, the man who thirsts 
+
+“ arid xs iiTwanFi 0 ~ ~ —— 
+
+She sets her mind upon the Gods. 
+
+8 Joined with thy banner: closely connected with thy ensign or banner of 
+flame. 
+
+4 With a lovely Spouse: apparently Rodasi, who is sometimes regarded as 
+the wife of the whole hand of Maruts. 
+
+5 She: according to S&yana, the wife of Taranta (stanza 10) who is ‘the,* 
+hero whom Sy&v&sva praised.* 
+
+6 More firm: the word thus rendered, sdsiyasi , is taken by S&yana to be the 
+name of Taranta’s wife. 
+
+
+
+532 THE HYMNS OF {BOOK V. 
+
+8 And yet fall many a one, unpraised, mean niggard, is entitled 
+
+man: 
+
+Only 2n weregild is he such. 
+
+9 And she, the young, the joyous-spirited, divulged the path to 
+
+Syava, yea, to me. 
+
+Two red steeds earned me to Purumtlha's side, that sage of 
+far-extended fame, 
+
+10 Him who, like Vaidadasvi, like Taranta, hath bestowed on me 
+A hundred cows in liberal gift. 
+
+11 They who are borne by rapid steeds, drinking the meath that 
+
+gives delight, 
+
+They have attained high glories here. 
+
+12 They by whose splendour both the worlds are over-spread; 
+
+they shine on ears 
+
+As the gold gleams above in heaven. 
+
+13 That Marut band is ever young, borne on bright cars, un¬ 
+
+blamable, 
+
+Moving to victory, checked by none. 
+
+14 Who knoweth, verily, of these where the All-shakers take 
+
+delight, 
+
+Born, spotless, after sacred Law ? 
+
+15 Guides are ye, lovers of the song ! to mortal man through holy 
+
+hymn, 
+
+And hearers when he cries for help. 
+
+16 Do ye, destroyers of the foe, worshipful and exceeding bright. 
+Send down the treasures that we crave. 
+
+17 0 tfrmya, bear thou far away to Darbhya this my hymn of 
+
+praise, 
+
+Songs, Goddess, as if chariot-borne. 
+
+18 From me to Rathaviti say, when he hath pressed the Soma 
+
+juice, 
+
+The wish I had departeth not. 
+
+19 This wealthy Rathaviti dwells among the people rich in kine, 
+Among the mountains, far withdrawn, 
+
+8 Only in weregild: only as regards the fine to be paid for manslaughter, 
+either by him or for him, can he be accounted a man. The verse is obscure. 
+See Vedic Hymns (Sacred Books of the East), Part I, p. 360, and Ludwig, 
+Ueber die neuesten Arbeiten, &c,, p. 40. 
+
+9 And she; Taranta’s wife. Sydva = Sy&v&sva, the Rishi of the hymn. 
+
+10 Vmdadasvi: Purumtlha, eon of Vidadasva. 
+
+11 Phis stanza is apparently the beginning of a separate hymn, in honour 
+of the Maruts. 
+
+12 As the gold: the golden Sun, 
+
+17 tfrmyd : Goddess of Night. Mrlhya: Rathaviti, son of Darbha. 
+
+18 The wish I had; to perform a sacrifice for the rich and liberal Rathaviti. * 
+
+
+
+mtmjv n.] 
+
+
+nmvMDA, 
+
+
+m 
+
+
+HYMN LXII f * Mitra-Varuna. 
+
+By your higli Law firm order is established there where they 
+loose for travel Sarya's horses. # 
+
+Ten hundred stood together: there I looked on this the most 
+marvellous Deities’ one chief glory. 
+
+2 This, Mitra-Varuna, is your special greatness: floods that stood 
+there they with the days attracted. 
+
+Ye cause to flow all voices of the cow-pen : your single chariot- 
+felly hath rolled hither. 
+
+8 0 Mitra-Varuna, ye by your greatness, both Kings, have firmly 
+stablished earth and heaven. 
+
+Ye caused “the cows to stream, the plants to flourish, and, scat¬ 
+tering swift drops, sent down the rain-flood. 
+
+4 Let your well-harnessed horses bear you hither : hitherward 
+
+let them come with reins drawn tightly. 
+
+A covering cloud of sacred oil attends you, and your streams 
+flow to us from days aforetime. 
+
+5 To make the lustre wide_r and more famous, guarding the 
+
+secred grass with veneration, 
+
+Ye, Mitra-Varuna, firm, strong, awe-inspiring, are seated on a 
+throne amid oblations. 
+
+6 With hands that shed no blood, guarding the pious, whom, 
+
+Varuna, ye save amid oblations. 
+
+Ye Twain, together, Kings of willing spirit, uphold dominion 
+based on thousand pillars. 
+
+7 Adorned with gold, its columns are of iron : in heaven it glit¬ 
+
+ters like a whip for horses; 
+
+
+1 By your high Law • the eternal order of the universe, which in the region 
+of the Sun regulates the starting and the journeying of his horses, depends 
+on, or is identical with, the everlasting statutes of Mitra and Varuna. Ten 
+hundred; rays of the Sun. One chief glory ; the orb of the Sun, the noblest 
+visible form of Agni and other Gods. 
+
+2 Floods that stood there: they, that is the sunbeams, have in the course of 
+days milked out or attracted to themselves the waters that stood apart from 
+the Sun. TasthusMh (standing, stationary) has no substantive expressed, 
+and the meaning of the second half line is consequently somewhat uncertain. 
+All voices of the cow pen: the cow-pen is the vast aerial stall which holds 
+the rain-clouds, the milch-kine of the firmament. The W'-"* r.***'- r " 
+
+the thunder and the roar of the rushing rain. Your single 
+circumference or felly of the wheel being, by metonymy, put for the chariot. 
+
+4 A covering cloud of sacred oil; of ghrita , butter, u e. fertilizing rain. 
+
+5 On a throne : or on your car. 
+
+6 Ye save amid oblations: the sacrificial hall with its precincts being regard¬ 
+ed as an inviolable asylum. 
+
+7 Adorned with gold: the chariot of Mitra and Varuna. Like a whip for 
+horses: according to S&yana, the whip is the lightning and the horses are the 
+flying clouds. 
+
+
+
+hi * ¥lm BYMtiS OP [BOOK V, 
+
+Or stablished on a field deep-soiled and fruitful* So may we 
+share the meath that loads jour car-seat. 
+
+8 Ye mount your car gold-hued at break of morning, and iron- 
+
+pillared when the Sun fs setting, 
+
+And from that place, O Varuna and Mitra, behold infinity and 
+* limitation. 
+
+9 Bountiful guardians of the world! the shelter that is impene¬ 
+
+trable, strongest, flawless, 
+
+Aid us with that, 0 Varum a and Mitra, and when we long to 
+win may we be victors. 
+
+HYMN LXIII. Mitra-Varana, 
+
+Guardians of Order, ye whose Laws are ever true, in the 
+sublimest heaven your chariot ye ascend. 
+
+0 Mitra-Varuna whomsoe'er ye favour, here, to him the rain 
+with sweetness streameth down from heaven. 
+
+2 This world's imperial Kings, 0 Mitra-Varuna, ye rule in holy 
+synod, looking on the light. 
+
+We pray for rain, your boon, and immortality. Through heaven 
+and over earth the thunderous take their way. 
+
+8 Imperial Kings, strong, Heroes, Lords of earth and heaven, 
+Mitra and Varuna, ye ever active Ones, 
+
+Ye wait on thunder with the many-tinted clouds, and by the 
+Asura's magic power cause Heaven to rain. 
+
+4 Your magic, Mitra-Varuna, resteth in the heaven. The Sun, 
+the wondrous weapon, cometh forth as light. 
+
+Ye hide him in the sky with cloud and flood of rain, and water- 
+drops, Parjanya ! full of sweetness flow. 
+
+
+Or stablished: the meaning of this third P&da is not clear. Professor 
+■Wilson, following S&yana, translates: ‘may we load the vehicle with the liba¬ 
+tion in an auspicious place, or in the sacrificial hall, (where the columns) are 
+erected/ 
+
+8 Ivon-pillared: the chariot which shines like gold in the light of the rising 
+sun looks dim and dark like bronze or iron at sunset. 
+
+Infinity and limitation : ddit-m ditim aha; according to S&yana, Aditi or. 
+the Earth as an indivisible whole, and Diti as representing the divisible people 
+and living creatures inhabiting it. Aditi appears to mean infinite Nature, and 
+Diti to be a Goddess connected with Aditi without any distinct conception, 
+and merely as a contrast to her. The two words may perhaps mean the eter¬ 
+nal and the perishable, yonder boundless space and the bounded space near us, 
+or Sky and Earth, or Nature by day and Nature by night. ‘ At all events, 
+as Dr. Muir observes, ‘ the two together appear to be put by the poet for the 
+entire aggregate of visible nature.’ See Original Sanskrit Texts, V. pp. 42, 43. 
+
+
+The hymn is a prayer for rain. 
+
+2 The thunderers : the roaring winds. 
+
+3 The A sura’s magic power: the Asura or divine Being here is either Dyaus 
+or Parjanya. 
+
+
+
+
+THE MGVEDA. 
+
+
+535 
+
+
+HYMN 640 
+
+
+4 The Maruts yoke their easy ear for victory, 0 Mitra-Varuna, 
+as a hero in the wars. 
+
+The thunderers roam through regions varied in t&eir hues. 
+Imperial Kings, bedew us with the milk of heaven. 
+
+6 Refreshing is your voice, O Mitra-Varuna : Parjanya sendeth 
+
+out a wondrous mighty voice. 
+
+With magic power the Maruts clothe them with the clouds. 
+Ye Two cause Heaven to rain, the red, the spotless One. 
+
+7 Wise, with your Law and through the Asura’s magic power 
+
+ye guard the ordinances, Mitra-Varuna. 
+
+Ye by eternal Order govern all the world. Ye set the Sun in 
+heaven as a refulgent car. 
+
+HYMN LXIV. Mitra-Varuna. 
+
+You, foeman-slaying Varuna and Mitra, we invoke with song, 
+Who, as with penfold of your arms, encompass round the realm 
+of light. 
+
+2 Stretch out your arms with favouring love unto this man who 
+
+singeth hymns, 
+
+For in all places is sung forth your ever-gracious friendliness. 
+
+3 That I may gain a refuge now, may my steps be on Mitet/s 
+
+path* 
+
+Men go protected in the charge of this dear Friend who harms 
+us not. 
+
+4 Mitra and Varuna, from you may I, by song, win noblest 
+
+meed 
+
+That shall stir envy in the homes of wealthy chiefs and those 
+who praise. 
+
+5 With your fair splendours, Varuna and Mitra, to our gather¬ 
+
+ing come, 
+
+That in their homes the wealthy chiefs and they who are your 
+friends may thrive. 
+
+6 With those, moreover, among whom ye hold your high supre¬ 
+
+macy, 
+
+Vouchsafe us room that we may win strength for prosperity 
+and wealth. 
+
+
+1 With penfold of your arms; I follow- Professor Ludwig in taking vrajfl as 
+an instrumental case, 
+
+% 3 May my steps he; may I walk in the way of Mitra, that is, may I keep 
+his holy law. 
+
+5 The wealthy chiefs .* the mstitutors of sacrifice. Your friends; we, the 
+priests. 
+
+6 With those; with the Gods. 
+
+
+
+5S6 THE HYMNS OF [BOOH F. 
+
+7 When morning flushes, Holy Ones! in the Gods’ realm where 
+white Cows shine, 
+
+Supporting Archananas, speed, ye Heroes, with your active 
+feet hither to my pressed Soma juice. 
+
+HYMN LXY. Mitra-Yaruna. 
+
+Full wise is he who hath discerned : let him speak to us of 
+the Gods,— 
+
+The man whose praise-songs Yaruna the beautiful, or Mitra, 
+loves. 
+
+2 For they are Kings of noblest might, of glorious fame most 
+
+widely spread ; 
+
+Lords of the brave, who strengthen Law, the Holy Ones with 
+every race. 
+
+3 Approaching you with prayer for aid, together I address you 
+
+first. 
+
+We who have good steeds call on you, Most Sage, to give us 
+strength besides. 
+
+4 E’en out of misery Mitra gives a way to dwelling at our ease, 
+For he who worships hath the grace of Mitra, fighter in the 
+
+van. 
+
+5 In Mitra’s shelter that extends to utmost distance may we 
+
+dwell, 
+
+Unmenaced, guarded by thy care, ever as sons of Yaruna. 
+
+6 Ye, Mitra, urge this people on, and to one end direct their 
+
+ways. 
+
+Neglect not ye the wealthy chiefs, neglect not us the Bishis : 
+be our guardians when ye quaff the milk. 
+
+HYMN LXVL Mitra-Yaruna, 
+
+0 sapient man, call the Two Gods, the very wise, who slay 
+the foe. 
+
+For Yaruna, whose form is Law, place offerings for his great 
+delight. 
+
+
+7 White Cows: the white clouds of early morning. Archandnas; the Rishi 
+of the hymn. With your active feet: the literal translation of ha&tibhih pad- 
+hhih would he, with feet provided with hands : * With rapid steeds.’—Wilson, 
+See M. Bloomfield, Contributions to the Interpretation of the Yeda, Second 
+Series, p, 35. 
+
+1 Of the Gods : regarding Mitra and Yaruna. 
+
+5 As sons of Vanina.; or perhaps, as Professor Ludwig suggests, with. 
+Yaruna as our son, that is with kingly descendants. 
+
+6 Ye, Mitra: and Yaruna. 
+
+When ye quaff the milk ; 'in the presenting of the libation.’—Wilson, 
+
+1 0 Sapient man: thou who knowest how to praise the Gods. 
+
+Whose form is Law; according to Sayana , t whose form is water/ 
+
+
+
+
+JEYMN 67.] TEE MiG VEDA, S37 
+
+2 For they have won unbroken sway in full perf^etmrj^jpxnver 
+
+divine. 
+
+And, like higk^aws» J;^ hath been made beautL 
+
+ful asTIgEtT^ 
+
+3 Therefore we praise you that your cars may travel far in front 
+
+of ours— 
+
+You who accept the eulogy of BAtahavya with his hymns. 
+
+4 And ye show wisdom, Wondrous Gods ! with fulness of intelli¬ 
+
+gence. 
+
+By men’s discernment are ye marked, 0 ye whose might is 
+purified. 
+
+5 This is the Law sublime, 0 Earth: to aid the Bishis’ toil for 
+
+fame 
+
+The Two, wide-spreading, are prepared. They come with 
+.ample overflow. 
+
+6 Mitra, ye Gods with wandering eyes, would that the worship¬ 
+
+pers and we 
+
+Might strive to reach the realm ye rule, most spacious and 
+protected well. 
+
+HYMN LXVII. Mitra-Varurra. 
+
+Ye Gods, Adityas, Varuna, Aryaman, Mitra, verily 
+Have here obtained supremest sway, high, holy, set apart for 
+you. 
+
+2 When, Varuna and Mitra, ye sit in your golden dwelling-place. 
+Ye Twain, supporters of mankind, foe-slayers, give felicity. 
+
+3 All these, possessors of all wealth, Varuna, Mitra, Aryaman, 
+Follow their ways, as if with feet, and guard from injury 
+
+mortal man. 
+
+
+2 Like high laws : Professor Ludwig would read vratena instead of vrativa, 
+that is, through holy ordinance. 
+
+3 Rdtahavya: the Kishi of the hymn. X can make nothing out of thi» 
+stanza, and I follow S&yana in despair of finding a reasonable interpretation. 
+
+4 This stanza also is difficult and obscure, 
+
+5 0 Earth: Prithivt, or Earth, is quite out of place here. Professor Ludwig 
+suspects a corruption of the text, and Professor Grassmann thinks that the 
+whole stanza has been inserted by mistake. The two wide-spreading or far- 
+reaching Gods, Mitra and Varuna, are said to be ready to listen to tbe Rishis' 
+prayers and so to increase their renown. The copious fall of rain is proof thatr 
+their prayers have been heard. 
+
+6 Ye Gods: Mitra and Varuna, Mitra only being named. 
+
+2 Your golden dwelling-place; the delightful place of sacrifice, according to 
+Sftyana. 
+
+3 Follow their ways; their royal ordinances, vratft, that is vratftni. 
+
+
+
+
+m 
+
+
+THE HYMNS OF 
+
+
+{BOOK F» 
+
+A For*thcy aro true, they cleave to Law, held holy among every 
+race, 
+
+Goocf leaders, bounteous in llieir gifts, deliverers even from, 
+distress. 
+
+5 Which of your persons, Vanina or Mitra, merits not our praise ? 
+Therefore our thought is turned to you, the Atris 5 thought is 
+turned to you. 
+
+HYMN LXVIIL Mitra-Varuna. 
+
+Sing forth unto your Varuna and Mitra with a song inspired. 
+They, Mighty Lords, are lofty Law: 
+
+2 Full springs of fatness, Sovran Kings, Mitra and Varuna, the 
+
+Twain, 
+
+Gods glorified among the Gods, 
+
+3 So help ye us to riches, great terrestrial and celestial wealth : 
+Vast is your sway among the Gods. 
+
+4 Carefully tending Law with Law they have attained their 
+
+vigorous might. 
+
+The Two Gods wax devoid of guile, 
+
+5 With rainy skies and streaming hoods, Lords of the strength 
+
+that bringeth gifts, 
+
+A lofty seat have they attained, 
+
+HYMN LXIX, Mitra-Varuna. 
+
+Three spheres of light, 0 Va»una, three heavens, three 
+firmaments ye comprehend, 0 Mitra; 
+
+Waxed strong, ye keep the splendour of dominion, guarding 
+the Ordinance that lasts for ever. 
+
+2 Ye, Varuna, have kine who yield refreshment; Mitra, your 
+hoods pour water full of sweetness. 
+
+There stand the Three Steers, splendid in their brightness, 
+who fill the three world-bowls with genial moisture. 
+
+1 They, Mighty Lords, are lofty Law; ‘(come) mighty deities, to the great 
+sacrifice.’—Wilson. 
+
+2 Full springs of fatness; originators of streams of fertilizing rain; or 
+ghntdyoui may mean here as it does elsewhere, dwelling or having their home 
+with g hr it 4, clarified butter or oil used in sacrifice. 
+
+5 Lords of the strength that bringeth gifts ; * lords of sustenance, suited to 
+.the liberal donors (of oblations).’—Wilson. 
+
+1 Three firmaments ; according to S&yana, three realms of earth, an inter¬ 
+pretation which is more in accordance with the second half of stanza 2. 
+
+Three Steers: Agni as terrestrial fire on earth, V&yu as the wind in 
+the firmament, and Surya as the Sun in heaven. World bowls .* Ludwig explains 
+differently. See his Ueber die neuesten Arbeiten auf dem Gebiete der llgveda- 
+iorschung, p. 85, Genial moisture ; the fertilizing rain. 
+
+
+
+HYMN 72.] Tm RIG VEDA, m 
+
+3 I call at dawn on Aditi the Goddess, I call at noon and when 
+
+the Sun is setting. 
+
+I pray, O Mitra-Varuna, for safety, for wealth and progeny* 
+in rest and trouble. 
+
+4 Ye who uphold the region, sphere of brightness, ye who 
+
+support earth's realm, Divine Aaioyas, 
+
+The Immortal Gods, 0 VAruna and Mitra, never impair your 
+everlasting statutes. 
+
+HYMN LiXX. Mitra-Varuna. 
+
+Even far and wide, 0 Varuna and Mitra, doth your grace 
+extend. 
+
+May I obtain your kind good-will. 
+
+2 From you, benignant Gods, may we gain fully food for 
+
+sustenance. 
+
+Such, 0 ye Rudras, may we be. 
+
+3 Guard us, 0 Rudras, with your guards, save us, ye skilled to 
+
+save, may we 
+
+Subdue the Dasyus, we ourselves. 
+
+4 Or ne'er may we, 0 Wondrous Strong, enjoy another's 
+
+solemn feast, 
+
+Ourselves, our sons, or progeny. 
+
+HYMN LXXL Mitra-Varuna. 
+
+0 Vakuna and Mitra, ye who slay the foemen, come with 
+might 
+
+To this our goodly sacrifice. 
+
+2 For, Varuna and Mitra, ye Sages are Rulers over all. Fill 
+
+full our songs, for this ye can. 
+
+3 Come to the juice that we have pressed. Yaruna, Mitra, 
+
+come to drink 
+
+This Soma of the worshipper. 
+
+HYMN LXXIL Mitra-Yaruna. 
+
+To Yaruna and Mitra we offer with songs, as Atri did. Sit 
+on the sacred grass to drink the Soma juice. 
+
+
+2 0 ye Rudras: 0 Mitra and Varuna. 
+
+4 Or we’er may we: I adopt Professor Ludwig’s explanation. We will 
+overcome the Dasyus by our own power, or we will never again participate in 
+any man’s solemn festival held in honour of the Gods : a self-imprecation in 
+case of failing to carry out their purpose. 
+
+1 With might: S&yana explains barhdrtd as hantdrau satrdndm , destroyers 
+of enemies. 
+
+: 2 FillfuU our songs; let them overflow with, or produce abundantly, the 
+results for which we pray. 
+
+1 As Atri did: after the manner of Atri, the founder,of our family. 
+
+
+
+640 mn HYMNS OP {BOON V. 
+
+
+2 By Ordinance and Law ye dwell in peace secure, bestirring men. 
+Sit on the sacred grass to drink the Soma juice. 
+
+3 May Varana and Mitra, for our help, accept the sacrifice. 
+
+Sit on the sacred grass to drink the Soma juice. 
+
+
+Asvins. 
+
+Whetheb, 0 Asvins, ye this day^Wiar. remote or near at hand, 
+In many spots or in mid-air, come hither, Lords -of.. ample 
+wealth. 
+
+
+2 These here, who show o’er widest spaoe, bringing full many a 
+
+wondrous act, 
+
+Eesistless, lovingly I seek, I call the Mightiest to enjoy. 
+
+3 Another beauteous wheel have ye fixed there to decorate your 
+
+car. 
+
+With others through the realms ye roam in might unto the 
+neighbouring tribes. 
+
+4 That deed of yours that is extolled, Yisvas! hath all been done 
+
+with this. 
+
+Bom otherwise, and spotless, ye have entered kinship’s bonds 
+with us. 
+
+
+5 When Sury& mounted on your car that rolls for ever rapidly, 
+Birds of red hue were round about and burning splendours 
+
+compassed you. 
+
+6 Atri bethinks himself of you, 0 Heroes, with a friendly mind, 
+What time, Nasatyas, with his mouth he stirs the spotless 
+
+flame for you. 
+
+
+1 In many spots: the purti in the text is thus explained by S&yana, 
+
+2 To enjoy: the libation offered to you. According to S4yana, bhujt here 
+means for enjoyment, or for protection. 
+
+3 There : the third wheel of their chariot, standing by itself in front, is 
+
+especially ornamental. With others: S&yana explains anyft by anyena cliak- 
+rena } i. e. with another, or the other, wheel; but the two hind wheels must 
+be intended, or ^ with yugoS. The neighbouring tribes t 
+
+the meaning of r> "■ • i **. Professor Ludwig translates the 
+
+words by ‘zu den geschilechtern der Nahusa/ ‘to the tribes of the [people 
+called] Hahushas.’ Professor Wilson, following Sayana, translates the stanza 
+differently : * You have arrested one luminous wheel of (your) car for illumin¬ 
+ing the form (of the sun), whilst with the other you traverse the spheres (to 
+regulate) by your power the ages of mankind.’ 
+
+4- Visvas !; S&yana explains visvd, by vydptau, the two who spread through 
+or pervade : ‘universal {deities).’—Wilson. With this: according to S&yana, 
+with this Paura (the IJishi of the hymn). Or ‘this’ may mean, as Professor 
+Ludwig thinks, the third wheel of the car, in which mysterious virtue more 
+especially resides. Born, otherwise: of divine and not human origin. 
+
+£ Sdryd: the Laughter of the Bun, See I. 116. 17, 
+
+
+
+HYMN 74.] THE RIG YE HA. HI 
+
+7 Strong is jour swiftly moving steed, famed Lis exertion in the 
+
+course „ 
+
+When by your great deeds, Asvins, Chiefs, Atri is brought to 
+us again. 
+
+8 Lovers of sweetness, Budras, she who streams with sweetness 
+
+waits on you. 
+
+When ye have travelled through the seas men bring you gifts 
+of well-dressed food. 
+
+9 Asvins, with truth they call you Twain Tbestowers of felicity; 
+
+At sacrifice most prompt to hear, most gracious ye at sacrifice. 
+
+10 Most pleasing to the Asvins be these prayers which magnify 
+their might, 
+
+Which we have fashioned, even as cars : high reverence have 
+we spoken forth. 
+
+HYMN LXXIV. Asvins. 
+
+Where in the heavens are ye to-day, Gods, Asvins, rich in 
+constancy ? 
+
+Hear this, ye excellent as Steers : Atri inviteth you to come. 
+
+2 Where are they now ? Where are the Twain, the famed, 
+
+Nasatyas, Gods in heaven? 
+
+Who is the man ye strive to reach ? Who of your suppliants 
+is with you ? 
+
+3 Whom do ye visit, whom approach ? to whom direct your 
+
+harnessed car ? 
+
+With whose devotions are ye pleased? We long for you to 
+further us. 
+
+4 Ye, Strengtheners, for Paura stir the filler swimming in the 
+
+flood, 
+
+Advancing to he captured like a lion to the ambuscade, 
+
+7 Atri is brought to us again: see I. 112. 7. 
+
+8 She who streams with sweetness: V&k, Yo: :-' fc *■ 58 ■■■ ■ . or our praise, 
+
+stutirasmatieritd. e Our nutritious (adoration)/ seas.* of air. 
+
+1 Rich in constancy: faithful friends of your worshippers. Excellent as 
+Steers: ( liberal showerers (of benefits).’ —Wilson. 
+
+2 Ofyc'-r' «*. 1J ‘ l 2 * 4 *-)ugh not entirely satisfactory, seems to be 
+
+the only : ■ . ‘ md^ndm in this place. Professor Ludwig 
+
+remarks, _■ ■ ■ . ‘ . > (quis?) could be taken as = (quae), the 
+
+passage w ■ ■ ■ - 1 . . The meaning would then he, which of the 
+
+rivers (of ■ ■■ 'a your presence? S&yana paraphrases the 
+
+passage ; kah stoti vdm yuvayovnadtndm stutindm suclid sahdyah sydt; ‘ what 
+praiser may be the associate of the praises of you twain ? * 
+
+4 This stanza is desperately difficult. Professor Wilson translates in accor¬ 
+dance with £>&yana’s explanation ; ‘ Pauras , send to Paura the rain-shedding 
+
+
+
+‘542 TBB HYMNS OF [BOOK V. 
+
+5 Ye from Chyavana worn with age removed his skin as ’twere 
+
+a robe. 
+
+So, $hen ye made him young again, he stirred the longing of 
+a dame. 
+
+6 Here is the man who lauds you both ; to see your glory are 
+
+we here. 
+
+Now hear me, come with saving help, ye who are rich in store 
+of wealth. 
+
+7 Who among many mortal men this day hath won you to himself 1 
+
+What bard, accepters of the bard % Who, rich in wealth ! with 
+
+sacrifice ? 
+
+8 0 Asvins, may your car approach, most excellent of cars for 
+
+speed. 
+
+Through many regions may our praise pass onward among 
+mortal men. 
+
+9 May our laudation of you Twain, lovers of meath ! be sweet 
+
+to you, 
+
+Ely hitherward, ye wise of heart, like falcons with your wing- 
+M steeds. 
+
+10 0 Asvins, when at any time ye listen to this call of mine, 
+
+For you is dainty food prepared: they mix refreshing food for you, 
+
+cloud ; drive it to him who is engaged in sacrifice, as (hunters chase) a Hon in a 
+forest.’ Professor Wilson remarks : 4 The name of the Rishi is here, according 
+to the scholiast, arbitrarily applied, first to the As wins, because they are in 
+relation with Paura as the author of the Suhta ; and although the text gives 
+Paura in the vocative singular, it is to be understood in the dual Paura , 
+therefore, being Amins: next it implies, as Pauram,a cloud, from its 
+being solicited by the Rishi for the fall of rain, as implied by the last term, 
+Paurdya , to me the Rishi so called.’ Professor Roth is of opinion that Paura, 
+in the vocative case, means the Asvins, as fillers, increasers, or strengthened ; 
+and that pauram, in the accusative case, means the Soma, the filler or satisfy¬ 
+ing juice (ef. II. 11. 11, The juice that satisfies hath holpen Indra), said to be 
+swimming in the flood, i. e, mixed with water. The second half of the stanza 
+would then probably mean that the Soma flows on in order to be taken up and 
+used in libations as a lion goes to the place where men He in wait to capture 
+him or where a pitfall has been prepared to entrap him. Still there remains 
+the very great difficulty of Paura in the singular being used instead of the 
+dual Paurau. Professor Ludwig remarks ; f Paura: S. etad asvinoh sambodha- 
+nam ; but it is to be taken direct as a cry of warning. Paura 1b to mean the 
+Asvins, Paura is to mean the Rishi of the hymn, Paura is to mean the cloud. 
+This is naturally too much. The word udaprutam (swimming in water) shows 
+that Paura had been enticed to a place where his enemies intended to drown 
+him. He had gone to the spot as unsuspiciously as a lion approaches the 
+pitfall, and was already in the water when the Asvins called out to him and 
+stopped him. According to this explanation the translation would be : ‘ For 
+Paura ye cried, Paura 1 and saved him when swimming in the flood, Him who 
+had reached the ambush as a Hon to the capture goes. 
+
+5 Chyavdna ; see I. 116. 10. 
+
+6 Rich in store of wealth: 1 affluent in food,’—Wilson, after S&yana j e lords 
+of swift horses/—Roth ; possessors of excellent mares/—Ludwig. 
+
+
+
+HYMN 75,] 
+
+
+TBS RIOT EDA, 
+
+
+54S 
+
+
+HYMN LXXY. , Asvins, 
+
+To meet your treasure-bringing car, the mighty car most dear 
+to us, ' 
+
+Asvins, the Rishi is prepared, your praiser, with his song of 
+praise., Lovers of sweetness, hear my call. 
+
+2 Pass, 0 ye Asvins, pass away beyond all tribes of selfish men, 
+Wonderful, with your golden paths, most gracious, bringers 
+
+of the flood. Lovers of sweetness, hear my call. 
+
+3 Come to us, O ye Asvin Pair, bringing your precious treasures, 
+
+come 
+
+Ye Rudras, on your paths of gold, rejoicing, rich in store of 
+wealth. Lovers of sweetness, hear my call. 
+
+4 0 Strong and Good, the voice of him who lauds you well 
+
+cleaves to your car. 
+
+And that great beast, your chariot-steed, fair, wonderful, makes 
+dainty food. Lovers of sweetness, hear my call. 
+
+5 Watchful in spirit, born on cars, impetuous, listing to his cry, 
+Asvins, with winged steeds ye speed down to Chyav&na void 
+
+of guile. Lovers of sweetness, hear my call. 
+
+6 Hither, 0 Heroes, let your steeds, of dappled hue, yoked at 
+
+the thought, 
+
+Your flying steeds, 0 Asvins, bring you hitherward, with bliss, 
+to drink. Lovers of sweetness, hear my call. 
+
+7 0 Asvins, hither come to us; Nasatyas, be not disinclined. 
+Through longing for the pious turn out of the way to reach 
+
+our home. Lovers of sweetness, hear my call. 
+
+8 Ye Lords of Splendour, free from guile, come, sta nd at this 
+
+our sacrifice 
+
+Beside the singer, Asvins, who longs for your grace and lauds 
+you both. Lovers of sweetness, hear my call. 
+
+9 Dawn with her white herd hath appeared, and in due time 
+
+hath fire been placed. 
+
+Harnessed is your immortal car, 0 Wonder-Workers, strong 
+and kind. Lovers of sweetness, hear my call. 
+
+1 Lovers of sweetness: drinkers of the sweet Soma juice: according to S&yana, 
+masters of the Madhuvidyft, or knowledge of sweetness, that is, the knowledge 
+that teaches where the Soma is to be found. See I, 84. 13. 
+
+2 Selfish men; reading ahamsanfth for aham sand. See Aufrecht, II. V. II, 
+XLII. note. 
+
+3 Rich in store of wealth: or, Lords of rapid steeds. See note on stanza 6 of 
+the preceding hymn. 
+
+4 And that great least: the chariot of the Asvins is sometimes said to be 
+drawn by a stallion ass (see I. 34. 9 ; 116, 2 * 16*2. 21), the dun-coloured animal 
+representing the grey tints of early morning, 
+
+5 Ohyavdna: see I. 116. 10. 
+
+���' r 8 Who longs for your grace: • S4yana takes avasytim here to be a proper 
+name, Avasyu, who is said to be the Rishi of the hymn, 
+
+9 In due time : for the morning libation. 
+
+
+
+544 
+
+
+THE HYMNS OF 
+
+
+[BOOK F. 
+
+
+HYMN LXXVL 
+
+Agni, the bright face of the Dawns, is shining; the singers' 
+pious voices have ascended. 
+
+Borne on your chariot, Asvins, turn you hither, and come 
+unto our fall and rich libation. 
+
+2 Most frequent guests, they scorn not what is ready: even now 
+
+the lauded Asvins are beside us. 
+
+With promptest aid they come at mom and evening, the 
+worshipper's most blessed guards from trouble. 
+
+3 Yea, come at milking-time, at early morning, at noon of day 
+
+and when the Sun is setting, 
+
+By day, by night, with favour most auspicious. Not only 
+now the draught hath drawn the Asvins. 
+
+4 For 'this place, Asvins, was of old your dwelling, these were 
+
+your houses, this your habitation. 
+
+Come to us from high heaven and from the mountain. Gome 
+from the waters bringing food and vigour, 
+h May we obtain the Asvins' newest favour, and gain their 
+health-bestowing happy guidance. 
+
+Bring riches hither unto us, and heroes, and all felicity and 
+joy, Immortals ! 
+
+HYMN LXXYII; Asvins. 
+
+First worship those who come at early morning: let the 
+Twain drink before the giftless niggard. 
+
+The Asvins claim the saciifice at day-break : the sages yield¬ 
+ing the first share extol them. 
+
+2 Worship at dawn and instigate the Asvins: nor is the wor¬ 
+shipper at eve rejected. 
+
+Besides ourselves another craves and worships: each first in 
+worship is most highly favoured. 
+
+
+1 The bright face; making his first appearance at early morning. Libation ; 
+gharm&m, the offering of hot milk or other heated beverage. 
+
+3 t The Asvins are invited to come at different times, at morning, mid-day 
+and sunset; and in VIJX 22. 14, it is similarly said that they are invoked in 
+the evening m well as at dawn. It need not, however, surprise us that they 
+should be invited to attend the different ceremonies of the worshippers, and 
+therefore conceived to appear at hours distinct from the supposed natural 
+periodsof their manifestation.’—J. Mum, 0, Sanskrit Texts , V, 239. 
+
+5 This stanza is identical with Y. 42.18. 
+
+1 Before the giftless niggard; ‘ before the greedy withholders (of the offer¬ 
+ing).’—Wilson. 
+
+2 Nor is the worshipper at eve rejected : literally, a thing unaccepted or 
+
+rejected. S&yana explains differently : 1 2 the evening is not for the gods; it is 
+unacceptable to them *—Wilson. r P u;c> ^ough supported by the 
+
+text ptirv&hno vai deodnim, the ■ ■; to the Gods, is not in 
+
+accordance with the use of Vedic times. 
+
+
+MYMN 78.] 
+
+
+THE TUG VEDA, 
+
+
+‘545 
+
+3 Covered with gold, meath-tinted, dropping fatness, your 
+
+chariot with its freight of food comes hither, 
+
+Swift as thought, Asvins, rapid as the tempest, wherewith ye 
+travel over all obstructions. 
+
+4 He who hath served most often the N&satyas, and gives the 
+
+sweetest food at distribution, 
+
+Furthers with his own holy works his offspring, and ever 
+passes those whose flames ascend not. 
+
+5 May we obtain the Asvins’ newest favour, and gain their 
+
+health-bestowing happy guidance. 
+
+Bring riches hither unto us, and heroes, and all felicity and 
+joy, Immortals ! 
+
+HYMN LXXVIII. Asvins. 
+
+Ye Asvins, hither come to ns : N&satyas, be not disinclined. 
+Fly hither like two swans unto the juice we shed. 
+
+2 0 Asvins, like a pair of deer, like two wild cattle to the mead: 
+Fly hither like two swans unto the juice we shed, 
+
+3 0 Asvins rich in gifts, accept our sacrifice to prosper it: 
+
+, Fly hither like two swans unto the juice we shed. 
+
+4 As Atri when descending to the cavern called on you loudly 
+
+like a wailing woman, 
+
+Ye came to him, 0 Asvins, with the freshest and most auspici¬ 
+ous fleetness of a falcon. 
+
+-5 Tree, part asunder like the side of her who bringeth forth a child. 
+Ye Asvins, listen to my call: loose Saptavadhri from his bonds. 
+
+6 For Saptavadhri, for the seer affrighted when he wept and wailed, 
+Ye, Asvins, with your magic powers rent up the ti’ee and shat¬ 
+tered it. 
+
+7 Like as the wind on every side ruffles a pool of lotuses, 
+
+So stir in thee the babe unborn, so may the ten-month babe 
+descend. 
+
+. 8 Like as the wind, like as the wood, like as the sea is set astir, 
+So also, ten-month babe, descend together with the after-birth. 
+9 The child who hath for ten months’ time been lying in his 
+mother’s side,— 
+
+May he come forth alive, unharmed, yea, living from the living 
+dame. 
+
+
+2 Wild cattle: Gauras, or Boves Gauri. ^ ; 
+
+4 The cavern .* the abyss or deep pit into which, he was cast by Asurafr or 
+evil spirits. See I. 112. 7 ; 116. 8 ; 117. 8. 
+
+5 Tree, part asunder: Saptavadhri appears to have got his hand or foot 
+
+Jammed in a split tree, and to have been extricated when he called on the 
+Asvina to aid him, „ ,, 
+
+■ *9 * This and the two stanzas preceding are termed by S&yana the garohas~ 
+rdvinyupaniskad, the liturgy of child-birth. *—Wilfeon, 
+
+35 
+
+
+
+m 
+
+
+{BOOK t 
+
+
+TIIB HYMNS OB 
+
+c HYMN LXXIX. Dawn. 
+
+0 heavenly Dawn, awaken us to ample opulence to-day 
+Even as thou hast wakened us with Satyasravas, Vayya’s son, 
+high-born ! delightful with thy steeds ! 
+
+2 Daughter of Heaven, thou davvnedst on Sunitha Suchadratha’s 
+
+• sop, * 
+
+So dawn thou on one mightier still, on Satyasravas, Yayya’s 
+son, high-born 1 delightful with thy steeds ! 
+
+3 So, bringing treasure, dawn to-day on us thou Daughter of the 
+
+Sky, 
+
+As thou, 0 mightier yet, didst shine for Satyasravas, Yayya's 
+, son, high-born ! delightful with thy steeds ! 
+
+4 Here round about thee are the priests who laud thee,. Bright 
+
+One, with their hymns, 
+
+. And men with gifts, 0 Bounteous Dame, splendid with wealth 
+and offering much, high-born ! delightful with thy steeds ! 
+
+5 Whatever these thy bands perform to please thee or win them 
+
+wealth, 
+
+E’en fain they gird us round and give rich gifts which ne’er 
+are reft away, high-born ! delightful with thy steeds I 
+
+
+The connexion between 1—and 7—9 is not clear. By yoshd nadhamdntf 
+(a wailing woman) a parturient woman may perhaps, Professor Ludwig thinks, 
+be intended. Atri, as he descended into the pit, invoked the Asvins that 
+they might release him as a woman releases the child she bears. A tree— 
+which i« much harder and firmer than a woman’s body—unclosed itself when 
+Saptavadhri invoked the Asvins. So shall the parturient woman bring forth 
+her child through the help of the Asvins and at Atri’s intercession. A con¬ 
+nexion may thus be established, though here and there it would be rather 
+forced. • • 
+
+1 Satyasravas; the Rishi of the hymn. Delightful with thy steeds: pleas¬ 
+ant to those whom thou favourest on account of the horses which thou bestow- 
+est. The word awustlnrite is variously rendered, e, g, by Professor Wilsoh, 
+after S&yana, c praised sincerely for (the gift of) horses ; ’ by Prof. Ludwig,. 
+
+( an roasen trefliohes besitzende,' ‘ having an excellent possession in horses .; r 
+by Prof. Roth, * vom jubel der Rosse begleitete/ ‘ accompanied by the joyous 
+neigh of horses ;* and by Prof. Grassmann, 'rossereiehe/ 'rich in horses/ 
+
+4 Men with gifts-: the Maghavans, or wealthy householders, who institute 
+the sacrifice and provide offerings for the Gods and presents for the officiating 
+priests. 
+
+5 These thy hands: the congregation of worshippers. Which ne'er are 
+
+reft away: or which are never in vain, never fail to obtain their due reward 
+from heaven : ‘ S&yana,’ Professor Wilson remarks, c seems rather dubious as 
+to the proper sense of several of these words :....the sum of the mean¬ 
+
+ing, agreeably to the scholiast, is, all they who, offering oblations, worship the 
+dawn, receive the reward, for the benefit of us, of me, that is the author of the 
+hymn, ye twum havir-dadutuh stuvanti te sarve apj-usmadavtham phalam 
+dh&raymti* 
+
+
+
+
+Till! MOVED A. 
+
+
+&?MN SO.] 
+
+
+754? 
+
+
+6 Give to these wealthy patrons fame, 0 affluent Dawn; with 
+
+hero sons, ^ 
+
+To these our princes who have brought rich gifts ne'er to be 
+reft away, high-born ! delightful with thy steeds ! 
+
+7 Bring lofty and resplendent fame, 0 thou munificent Dawn, 
+
+to these 
+
+. Our wealthy patrons who bestow rich gifts on txs of steeds and 
+kine, high-born \ delightful with thy steeds 1 
+
+8 Bring us, 0 Daughter of the Sky, subsistence in our herds of kine, 
+Together with the sunbeams, with the shine of pure refulgent 
+
+flames, high-born J delightful with thy steeds ! 
+
+_ 9 0 Daughter of the Sky, shine forth; delay not to perform 
+thy task. 
+
+Let not the Sun with fervent heat consume thee like a robber 
+foe, high-born ! delightful with thy steeds ! 
+
+10 So much, and more exceedingly, 0 Dawn, it suits thee to bestow, 
+Thou Radiant One who ceasest not to shine for those who sing 
+thy praise, high-born ! delightful with thy steeds ! 
+
+HYMN LXXX. Dawn. 
+
+The singers welcome with their hymns and praises the Goddess 
+Dawn who bringeth in the sunlight, 
+
+Sublime, by Law true to eternal Order, bright on her path, red- 
+tinted, far-refulgent. 
+
+2 She comes in front, fair, rousing up the people, making the 
+
+pathways easy to he travelled. 
+
+High, on her lofty chariot, all-impelling, Dawn gives her splen¬ 
+dour at the days’ beginning. 
+
+3 She, harnessing her car with purple oxen, injuring none, hath 
+
+brought perpetual riches. 
+
+Opening paths to happiness, the Goddess shines, praised by all, 
+giver of every blessing. 
+
+4 With changing tints she gleams in double splendour while 
+
+from the eastward she displays her body. 
+
+She travels perfectly the path of Order, nor fails to reach, as 
+one who knows, the quarters. 
+
+5 As conscious that her limbs are bright with bathing, she 
+
+stands, as ’twere, erect that we may see her. 
+
+
+9 Delay not to perform thy task ; ‘ delay not our (sacred) rite. 1 ��Wilson. 
+
+2 In front of the Sun ; stiryasya purastdt .—S4yana. 
+
+4 The quarters: the regions of the sky which she visits in obedience to 
+the eternal law of the universe. 
+
+5 With bathing; in the dews of heaven. 
+
+
+
+•548 THE HYMNS OH [BOOK V, 
+
+Driving away malignity and darkness, Dawn, Child of Heaven, 
+hath come to ns with lustre. 
+
+6 The Daughter of the Sky, like some chaste woman, hends, 
+opposite to men, her forehead downward. 
+
+The Maid, disclosing boons to him who worships, hath brought 
+again the daylight as aforetime. 
+
+HYMN LXXXI. Savitar. 
+
+The priests of him the lofty Priest well-skilled in hymns 
+harness their spirit, yea, harness their holy thoughts. 
+
+He only knowing works assigns their priestly tasks. Yea, 
+lofty is the praise of Savitar the God. 
+
+2 The Sapient One arrays himself in every form: for quadruped 
+and biped he hath brought forth good. 
+
+Excellent Savitar hath looked on heaven’s high vault, and 
+shineth after the outgoing of the Dawn. 
+
+. 3 Even he, the God whose going-forth and majesty the other 
+Deities have followed with their might, 
+
+He who hath measured the terrestrial regions out by his great 
+power, he is the Courser Savitar. 
+
+4 To the three spheres of light thou goest, Savitar, and with 
+
+the rays of Surya thou combinesfc thee. 
+
+Around, on both sides thou eucompassest the night : yea, 
+thou, 0 God, art Mitra through thy righteous laws. 
+
+5 Over all generation thou art Lord alone: Pushan art thou, 
+
+0 God, in all thy goings-forth. 
+
+Yea, thou hast domination over all this world. Syav&sva 
+hath brought praise to thee, 0 Savitar. 
+
+HYMN LXXXII. Savitar. 
+
+We crave of Savitar the God this treasure much to be enjoyed. 
+
+The best, all-yielding, conquering gift of Bhaga we would 
+gladly win. 
+
+2 Savitar’s own supremacy, most glorious and beloved of all, 
+
+No one diminisheth in aught. 
+
+1 The lofty Priest : Savitar. Knowing works : skilled in rules which regulate 
+religions functions, or perhaps, understanding the intentions or wishes of the 
+worshippers : ‘he alone knowing their functions directs the - priests/—Wilson. 
+
+2 Arrays himself in evei*y form : makes all erternal objects clearly visible at 
+sunrise, 
+
+8 The Courser Savitar ; S&yaoa explains ttasah. as white, bright, shining. It 
+also means a horse, especially one of the horses of the Sun, and here designates 
+the bun himself under that - form. See Sat&patha-Br&hmana, VI, 3. 1, 18 : 
+Sacred Books of the East, XLI. p. 195. ’ 
+
+4 According to^ S&yana, Savitar is especially the Sun before rising, and 
+Surya is the Sun in general. 
+
+
+
+ss.j 4*#s Matntu. m 
+
+3 For Savitar who is Bhaga shall send riches to his worshipper, f 
+That Wondrous portion we implore. 
+
+4 Send us this day, God Savitar, prosperity with progeny* 
+
+Drive thou the evil dream away. 
+
+6 Savitar, God, send far away all .sorrows and calamities, 
+
+And send us only what is good. 
+
+6 Sinless in sight of Aditi through the God SavitaFs influence, 
+May we obtain all lovely things. 
+
+7 We with our hymns this day elect the general God, Lord of 
+
+the good, 
+
+Savitar whose decrees are true* 
+
+8 He who for ever vigilant precedes these Twain, the Day and 
+
+Night, 
+
+Is Savitar the thoughtful God* 
+
+9 He who gives glory unto all these living creatures with the song, 
+And brings them forth, is Savitar. 
+
+HYMN LXXXIII* Parjanya. 
+
+Sing with these songs thy welcome to the Mighty, with adora¬ 
+tion praise and call Parjanya. 
+
+The Ball, loud roaring, swift to send his bounty, lays in the 
+plants the seed for germination, 
+
+2 He smites the trees apart, he slays the demons: all life fears 
+
+him who wields the mighty weapon. 
+
+From him exceeding strong flees e’en the guiltless, when thund¬ 
+ering Parjanya smites the wicked. 
+
+3 Shall send: suvftti, from the root su or sit, from which Savitar also is form¬ 
+ed. The principal significations of the root are (1) to generate or bring forth ; 
+(2) to pour forth, a libation; and (3) to send or impel. See Muir, 0. S. 
+Texts, Y. 165, 
+
+4 Send us : sdvth, from the same root: Drive thou away: pdrd suva . 
+
+5 Send far away : pard suva. 
+
+6 Influence: sav6> 
+
+7 The general God : visvddevmn : * who possesses all divine attributes,’— 
+Muir; * (identical with) all the gods,’—Wilson; ‘den allgott,’ ‘the all-god,’— 
+Ludwig; £ den allgottlichen,’ f the all-divine,’—Grasstnatm. Whose decrees are 
+true : satydsavam: ‘ who possesses true energy.’—Muir. 
+
+9 He who gives glory : * he who by his creative power produces the objects 
+of the song of praise.’—Ludwig. - 
+
+1 Parjanya: God of thunderstorms and rain, the generator and nourisher 
+of plants and living creatures See Muir, 0. S . Texts, V. 140 ff., and, especially, 
+M. Muller, India, What can it Teach us ? pp. 186—194. 
+
+2 The wicked: dushhHtah, evil-doers. ‘ There does not seem to be any 
+sufficient reason to understand evil-doers here, and, in verse 9, of the cloud 
+demons, or simply of the malignant clouds, as S&yana in his explanation of 
+verse 9 does. The poet may naturally have supposed that it was exclusively, 
+or principally the wicked who were struck down by thunderbolts,’—Muir, 
+0 . & Texts P V. 141, 
+
+
+
+550 THE HYMNS OF [BOOK V f 
+
+3 Like a ear-driver whipping on his horses, he makes the messen¬ 
+
+gers of rain spring forward 
+
+Far off "resounds 1 \ > ^ ~f the lion, what time Parjanya 
+fills "the sky' i ■■■ 
+
+4 Forth burst the winds,- down come the lightning-flashes: the 
+
+plants shoot up, the realm of light is streaming. 
+
+Food springs abundant for all living creatures, what time 
+Parjanya quickens earth with moisture. 
+
+5 Thou at whose bidding earth bows low before thee, at whose 
+
+command hoofed cattle fly in terror, 
+
+At whose behest the plants assume all colours, even thou 
+Parjanya, yield us great protection. 
+
+6 Send down for as the rain of heaven, ye Maruts, and let the 
+
+Stallion's flood descend in torrents. 
+
+Come hither with this thunder while thou pourest the waters 
+down, our heavenly Lord and Father. 
+
+T Thunder and roar: the germ of life deposit. Fly round us on . 
+thy chariot water-laden. 
+
+Thine opened water-skin draw with thee downward, and let 
+the hollows and the heights be level. 
+
+8 Lift up the mighty vessel, pour down water, and let the 
+
+liberated streams rush forward. 
+
+Saturate both the earth and heaven with fatness, and for the 
+cows let there be drink abundant. 
+
+9 When thou, with thunder and with roar, Parjanya, smitest 
+
+sinners down, 
+
+This universe exults thereat, yea, all that is upon the earth. 
+
+10 Thou hast poured clown the rain*flood: now withhold it. 
+Thou hast made desert places fit for travel. 
+
+Tlion hast made herbs to grow for our enjoyment: yea, thou 
+hast won thee praise from living creatures. 
+
+HYMN LXXXIV. Pdthivi. 
+
+Thou, of a truth, 0 Prithivi, bearest *' the tool that rends the 
+hills : 
+
+Thou rich in torrents, who with might quickenest earth, 0 
+Mighty One. 
+
+
+10 Thou hast toon thee praise: or, perhaps, ‘thou hast fulfilled the longing 
+
+of the people/ - 
+
+1 PHthivt: in this place not the Goddess Earth or earth personified, but a deity 
+of the middle air or firmament. * DnnVpd Prithivi * says S&yana, ‘ Prithivt 
+has two forms.’ The tool that rends the hilts; the instrument that strikes and 
+pierces the mountains and opens the water-springs, the thunderbolt or the 
+power that produces similar results. 
+
+
+
+THE Em VEDA. 
+
+
+551 
+
+
+MtUtlt 80.] 
+
+2 To thee, 0 wahdefer at will, ring out the lauds with beams 
+
+of day, , 
+
+Who drivest, like a neighing steed, the swelling ^cloud, O 
+bright of hue. 
+
+3 Who graspest with thy might on earth e’en the strong sovi'ans 
+
+of the wood, 
+
+When from the lightning of thy cloud the rain-floods of the 
+heaven descend. 
+
+
+HYMN LXXXV. Varunk. 
+
+Sing forth a hymn sublime and solemn, grateful to glorious 
+Yaruna, imperial Ruler, 
+
+Who hath struck out, like one who slays the victim, earth as 
+a skin to spread in front of Surya. 
+
+2 In the tree-tops the air he hath extended, put milk in kine 
+
+and vigorous speed in horses, 
+
+Set intellect in hearts, fire in the waters, Surya in heaven and 
+Soma on the mountain. 
+
+3 Yaruna lets the big cask, opening downward, flow through the 
+
+heaven and earth and air’s mid-region. 
+
+Therewith the universe’s Sovran waters earth as the shower of 
+rain bedews the barley. 
+
+A When Yaruna is fain for milk he moistens the sky, the land, 
+and earth to her foundation. 
+
+Then straight the mountains clothe them in the rain-cloud : 
+the Heroes, putting forth their vigour, loose them, 
+
+2 The swelling cloud: pevtim; the exact meaning of the word is doubtful. 
+Professor Ludwig thinks that the lightning is intended. 
+
+1 Sing forth; prd . arcM. The Rishi addresses himself. Or archd may 
+
+he the first person singular, I sing. Like one who slays the victim ; ‘ not the 
+ordinary Immolafcor, but the priest who spreads out the skin of the slaughtered 
+victim to receive its disjointed members.’—Ludwig. 
+
+2 In the tree-tops: vdneshu , explained by S&yana as vrikshdgreshu: ‘ in the 
+clouds,’ according to the St. Petersburg Lexicon. Sonia on the mountain ; 
+* the Soma creeper, MaMdhara observes, grows in the clefts of the stones of 
+mountains, parvatdndm pashnasandhishu somavcdlyd utpddyamdnatwat — 
+Wilson. 
+
+4 Is fain for milk ; .wishes for libations of milk ; or the meaning may be, 
+
+when he wishes to draw forth the milk, the fertilizing rain, of the clouds. 
+Earth to her foundation ; the text has only prithivtim, meaning earth in its 
+full extent (terra) as distinguished from bh-tmim, the land, soil, or ground 
+(humus or solum). Or prithivim may perhaps mean the firmament here as 
+Sayana explains it. See note on Prithivt in the preceding hymn. ^ The Heroes : 
+the strong Maruts. Loose them : loosen the roots of the mountains and make 
+them tremble. ” ... 
+
+
+
+
+m TEM HYMNS OP . [BOON ft 
+
+5 I will declare this mighty deed of magic, of glorious Vanina 
+
+the Lord Immortal, 
+
+Who standing in the firmament hath meted the earth out with 
+the Sun as with a measure* 
+
+6 None, verily, hath ever let or hindered this the most wise 
+
+God’s mighty deed of magic, 
+
+Whereby with all their flood, the lucid, rivers fill not one sea 
+wherein they pour their waters, 
+
+7 If we have sinned against the man who loves us, have ever 
+
+wronged a brother, friend, or comrade, 
+
+The neighbour ever with us, or a stranger, 0 Varupa, remove 
+from us the trespass. 
+
+8 If we, as gamesters cheat at play, have .cheated, done wrong 
+
+unwittingly or sinned of purpose, 
+
+Cast all these sins away like loosened fetters, and, Varupa, let 
+us be thine own beloved. 
+
+HYMN LXXXVI. Indra-Agni. 
+
+Tub mortal man whom ye, the Twain, Indra and Agni, help 
+in fight, 
+
+Breaks through e’en strongly-guarded wealth as Trita burst 
+his way through reeds. 
+
+2 The Twain invincible in war, worthy to he renowned in frays, 
+Lords of the Fivefold People, these, Indra and Agni, we 
+
+invoke. 
+
+3 Impetuous is their strength, and keen the lightning of the 
+
+mighty Pair, 
+
+Which from their arms speeds with the car to Vritra’s slayer 
+for the kine. 
+
+4 Indra and Agni, we invoke you both, as such, to send your cars : 
+Lords of quick-coming bounty, ye who know, chief lovers of 
+
+the song. 
+
+5 These who give increase day by day, Gods without guile for 
+
+mortal man, 
+
+Worthy themselves, I honour most, Two Gods as partners, 
+for my horse. 
+
+5 Deed of magic: mdyftm • or the word may be rendered by ‘ device * or 
+‘•design.’ See Wallis, Cosmology of the Riyveda, pp. 102, 103. 
+
+1 Through reeds: so Professor Both interprets the v&nih of the text. See 
+I. 52. 5. According to Sdyana the meaning is, as Trita’ the Bishi breaks 
+
+down and refutes the words or arguments of his opponents. 
+
+2 The Fivefold People; the five Aryan tribes. 
+
+5 I honour most: pur6 dttdh6 ; I set in front, in the most honourable place. 
+For my horse: that I may win the chariot-race. ‘ For (the sake of obtaining) 
+horses.’—Wilson, 
+
+
+
+BYMN *7-J TRE RtGVtftiA. U$ 
+
+6 The stmigth-bes towing offering thus to Indra-Agni hath been 
+paid, as butter, purified by stones. 
+
+Deal to our princes high renown, deal wealth to tiose wha 
+sing your praise, deal food to those who sing your praise. 
+
+HYMN LXXXVIL . Karate 
+
+To Vishnu, to the Mighty whom the Maruts follow let your 
+hymns born in song go forth, Evay&marut j 
+
+To the impetuous, strong band, adorned with bracelets, that 
+■ rushes on in joy and ever roars for vigour. 
+
+2 They who with might were manifest, and who willingly by 
+
+their own knowledge told it forth, Evay&marut. 
+
+Maruts, this strength of yours no wisdom comprehendetli ? 
+through their gifts' greatness they are moveless as the 
+mountains. 
+
+3 Who by the psalm they sing are heard, from lofty heaven, the 
+
+strong, the brightly shining Ones, Evayamarut; , 
+
+In whose abode there is no mightier one to move them, whose 
+lightnings are as fires, who urge the roaring rivers. 
+
+
+6 A s butter : S&yaiia explains ghritdm , sacrificial oil or clarified butter, by 
+Soma juice; but pHttim, purified, qualifies havydm, the offering, and not 
+ghvitdm. The libation of Soma juice which has been purified by the operation 
+of the press-stones, strainer, etc., has been offered like clarified butter or 
+holy oil* 
+
+
+The hymn is ascribed to a Rishi Evayamarut, a name which is evidently 
+borrowed from the refrain. 
+
+X Born in song: developing themselves and taking form in song : vdchi 
+nishyanni :—S&yaaa. ‘ Voice-born.’—Wilson. Or girijft may have its usual 
+meaning, mountain-born, with reference to the close connexion of the hymns 
+with the pressing-stones which came from the hills. Evaydmarut: Professor 
+Wilson, following S&yana, translates; ‘ May the voice-born praises of Evay&^ 
+marub reach you, Vishnu, attended by the Maruts,’ and observes that * the 
+name of the Rishi, Evaydmarut , remains unaltered in its case termination, 
+whatever may be its syntactical connection with the rest of the sentence.’ 
+This is manifestly impossible, and the word is certainly not a proper name. 
+Evayk) in I. 156. 1, ‘going thy wonted way,’ is an epithet of Vishnu, and 
+Professor Roth thinks that Evayamarut is an exclamation meaning, 0 Vishnu 
+and Maruts ! or, 0 Maruts who speed around ! But in both these cases it 
+would be necessary to change the accent, both in this hymn and in the S&ma- 
+veda where stanza 1 occurs again. Professor Grassmann suggests, i speeding 
+(like Vishnu) is the Marut host,’ or, 1 The speeding Vishnu is the true Marut, 
+or lord of the Maruts/ as the probable meaning of the word. I find Evaytit- 
+mai*ut unintelligible, and, as Professor Ludwig has done, leave it untranslated, 
+as a mere sacrificial exclamation. See Vedie Hymns (Sacred Books of tho 
+East) Part 1. p. 365. 
+
+
+
+tu THE RIG VEDA. BOOK F. 
+
+4 He of the Mighty Stride forth strode, Evayamarut, out of the 
+
+spacious dwelling-place, their home in common. 
+
+Wheft he, himself, hath yoked his emulous strong horses on 
+heights, he cometh forth, joy-giving, with the Heroes, 
+
+5 Like your tremendous roar, the rainer with light flashing, 
+
+■strong, speeding, hath made all tremble, Evay&marut, 
+Wherewith victorious ye, self-luminous, press onward, with 
+strong reins, decked with gold, impetuous and well- 
+weaponed. 
+
+6 Unbounded is your greatness, ye of mighty power ; may your 
+
+bright vigour be our aid, Evay&marut.; 
+
+For ye are visible helpers in the time of trouble : like fires, 
+aglow with light, save us from shame and insult. 
+
+7 So may the Eudras, mighty warriors, Evayamarut, with 
+
+splendid brilliancy, like fires, be our protectors; 
+
+They whose terrestrial dwelling-place is wide-extended, whom 
+none suspect of sin, whose bands have lofty courage. 
+
+8 Come in a friendly spirit, come to us, 0 Maruts, and hear his 
+
+call who praises you, Evayamarut. 
+
+Like ear-borne men, one-minded with the mighty Vishnu, 
+keep enmity far from us with your deeds of wonder. 
+
+$ Come to our sacrifice, ye Holy Ones, to bless it, and, free 
+from demons, hear our call, Evayamarut. 
+
+Most excellent, like mountains in the air’s mid-region, be' 
+irresistible, ye Wise, to this man’s hater. „ . 
+
+
+4 He of the Mighty Stride: Vishnu. According to S&yana, the wide-spread¬ 
+ing (band of Maruts). Their home: Vishnu’s and Indra’s. With the Heroes ; 
+with the Maruts. 
+
+6 In the time of trouble: the meaning of prasitau is uncertain. Professor 
+Wilson, after S&yana, translates ; 1 for you are regulators for overseeing (what 
+is fit for) the limits of the sacrifice.’ 
+
+9 This man's hater: him who hates the institutor of the sacrifice, or derides 
+and reviles the holy ceremony. 
+
+
+
+
+BOOK THE SIXTH. 
+
+
+i 
+
+
+HYMN I. Agni. 
+
+Thou, first inventor of this prayer, 0 Agni, Worker of Marvels, 
+hast become our Herald. 
+
+Thou, Bull, hast made us strength which none may conquer • 
+strength that shall overcome all other prowess. 
+
+2 As Priest thou sattest at the seat of worship, furthering us, 
+
+best Offerer, meet for honour. 
+
+So first to thee have pious men resorted, turning thy mind to- 
+thoughts of ample riches. 
+
+3 In thee, still watching, they have followed riches, who goest 
+
+with much wealth as with an army, 
+
+The radiant Agni, lofty, fair to look on, worshipped with mar¬ 
+row, evermore resplendent. 
+
+4 They who approached the God’s abode with homage, eager for 
+
+glory, won them perfect glory: 
+
+Yea, they gained even sacrificial titles, and found delight in 
+thine auspicious aspect. 
+
+5 On earth the people magnify thee greatly, thee their celestial 
+
+and terrestrial riches. 
+
+Thou, Helper, must be known as our Preserver, Father and 
+Mother of mankind for ever. 
+
+6 Bear priest among mankind, adorable Agni hath seated him* 
+
+joy-giver, skilled in worship. 
+
+Let us approach thee shining in thy dwelling, kneeling upon 
+our knees, with adoration, 
+
+7 Longing for bliss, pure-minded, God-devoted, Agni, we seek 
+
+thee, such, meet to be lauded. 
+
+Thou, Agni, leddest forth our men to battle, refulgent with 
+the heaven’s exalted splendour. 
+
+The Rishi of the hymn is Bharadv&ja, to whom, with a few exceptions, all 
+the hymns of this Book are attributed. 
+
+1 Our Herald: or Invoking Priest who calls the Gods to the sacrifice, 
+o u r --;7 *"■■■- . T witSf marrow: to whom especially the fat covering of the 
+5*. .*.!■ ' ■ ■ ■ -dctims was offered. 
+
+4 They who approached the God’s abode ; the Ribhus, Maruts, or Angirases 
+
+may be meant. # 
+
+5 Their celestial and terrestrial riches ; vtityali ubhaydsah; literally, riches of 
+both kinds. According to S&yana, consisting in cattle and in possessions other 
+thaii cattle. 
+
+
+
+Md TUP OP [POOP tl 
+
+8 Sage of mankind, all peoples’ Lord and Master, the Bull of 
+men, the sender down of blessings, 
+
+Still pressing on, promoting, purifying, Agni the Holy One, 
+the Lord of riches. 
+
+& Agni, the mortal Who hath toiled and worshipped, brought 
+thee oblations with his kindled fuel, 
+
+And well knows sacrifice with adoration, gains every joy with 
+thee to guard and help him. 
+
+10 Mightily let us worship thee the Mighty, with reverence, Agni 1 
+
+fuel and oblations, 
+
+With songs, 0 Son of Strength, with hymns, with altar; so 
+may we strive for thine auspicious favour. 
+
+11 Thou who hast covered heaven and earth with splendour and 
+
+with thy glories, glorious and triumphant, 
+
+Continue thou to shine on us, 0 Agni, with strength abundant, 
+rich, and long-enduring. 
+
+12 Ypttchsafe us ever, as man needs, 0 Yasit, abundant wealth of 
+
+kine for son and offspring. 
+
+Food noble, plenteous, far from sin and evil, he with us, and 
+fair fame to make us happy* 
+
+13 May I obtain much Wealth in many places by love of thee and 
+
+through thy grace, King Agni ; 
+
+For in thee, Bounteous One, in thee the Sovran, Agni, are 
+many boons for him who serves thee. 
+
+HYMN II. Agni. 
+
+Thou, Agni, even as Mitra, hast a princely glory of thine own. 
+Thou, active Yasu, makest fame increase like full prosperity, 
+
+2 For, verily, men pray to thee with sacrifices and with songs. 
+To thee the Friendly Courser, seen of all, comes speeding 
+
+through the air. 
+
+3 Of one accord men kindle thee Heaven’s signal of the sacrifice, 
+When, craving bliss, this race of man invites thee to the 
+
+solemn rite. 
+
+4 Let the man thrive who travails sore, in prayer, for thee the 
+
+Bountiful. 
+
+
+8 Sage of mankind, etc: Sage, Lord, Bull, etc. are in the accusative case, in 
+apposition with ‘thee’ in stanza 7, though separated by an intervening half- 
+Btanza. 
+
+2 The Friendly Courser : the Sun. 
+
+3 Or, possibly, as suggested by Professor Ludwig, ‘ The men accordant with 
+the heaven light thee the sign of sacrifice;’ that is, understanding the signs 
+in heaven and so knowing the proper time for the ceremony. 
+
+
+
+
+MYMN 3.] 
+
+
+TIIB MGYBDA. 
+
+
+m 
+
+He with the help of lofty Dyaus comes safe through straits 
+of enmity. f 
+
+5 The mortal who with fuel lights thy flame and offers unto 
+
+thee, 
+
+v ^Supports a house with many a branch, Agni, to live a hund¬ 
+red years:——— -—— .. 
+
+6 Thy bright smoke lifts itself aloft, and far-extended shines in 
+
+'heaven. 
+
+For, Purifier 1 like the Sun thou beamest with thy radiant 
+glow. 
+
+7 For in men’s houses thou must be glorified as a well-loved 
+
+guest, 
+
+Gay like an elder in a fort, claiming protection like a son. 
+
+8 Thou, Agni, like an able steed, art urged by wisdom in the 
+
+wood. 
+
+Thou art like wind; food, home art thou, like a young horse 
+that runs astray. 
+
+9 E’en things imperishable, thou, 0 Agni, like a grazing ox, 
+Eatest, when hosts, Eternal One! of thee the Mighty rend 
+
+the woods. 
+
+10 Agni, thou enterest as Priest the home of men who sacrifice. 
+Lord of the people, prosper them. Accept the offering, 
+Angiras! 
+
+110 Agni, God with Mitra’s might, call hither the favour of the 
+Gods from earth and heaven. 
+
+Bring weal from heaven, that men may dwell securely. May 
+we o’ercome the foe’s malign oppressions, may we o’ercome 
+them, through thy help o’ercome them. 
+
+HYMN IIL Agni. 
+
+True, guardian of the Law, thy faithful servant wins ample 
+light and dwells in peace, 0 Agni, 
+
+Whom thou, as Yaruna in accord with Mitra, guardest, O God, 
+by banishing his trouble. 
+
+2 He hath paid sacrifices, toiled in worship, and offered gifts to 
+wealth-increasing Agni. 
+
+7 Gay like an elder ; Agni must be respected and eared for like a father as 
+well as protected like a son. 
+
+8 Jn the wood : wherein fire is produced by attrition. The exact meaning 
+of the stanza is somewhat uncertain. Like wind ; moving everywhere. 
+
+9 Bateit: this or some similar verb must be supplied. 
+
+1 As Varuria in accord with Mitra: that is, Agni, Yaruna, and Mitra as 
+one.—Ludwig. 
+
+
+
+THE HYMNS OF 
+
+
+m 
+
+
+{BOOR Vt. 
+
+
+Him' the displeasure of the famous moves not, outrage and 
+sc^rn affect not such a mortal. 
+
+3 Bright God, whose look is free from stain like Surya’e, thou, 
+
+swift, what time tbou earnestly desirest, 
+
+Hast gear to give us. Come with joy at evening, where, 
+Child of Wood, thou mayest also tarry. 
+
+4 Fierce is his gait and vast his wondrous body ? he champeth 
+
+like a horse with bit and bridle, 
+
+And, darting forth his tongue, as 7 8 twere a hatchet, burning the 
+woods, smelteth them like a smelter. 
+
+5 Archer-like, fain to shoot, he sets his arrow, and whets his 
+
+splendour like the edge of iron : 
+
+The messenger of night with brilliant pathway, like a tree- 
+roosting bird of rapid pinion. 
+
+6 In beams of morn be clothes him like the singer, and bright 
+
+as Mitra with his splendour crackles. 
+
+Bed in the night, by day the men’s possession : red, he be¬ 
+longs to men by day, Immortal. . 
+
+7 Like Heaven’s when scattering beams his voice was uttered ; 
+
+among the plants the radiant Hero shouted, 
+
+Who with his glow in rapid course came hither to fill both 
+worlds, well-wedded Dames, with treasure. 
+
+8 Who, with supporting streams and rays that suit him, hath 
+
+flashed like lightning with his native vigour. 
+
+Like the deft Maker of the band of Maruts, the bright im¬ 
+petuous One hath shone refulgent. 
+
+
+. 3.1 gratefully adopt Professor Pischel’s interpretation of this very difficult 
+stanza which I had regarded as hopelessly obscure. See Vedische Studies, 
+I. pp. 37—50, 
+
+4 With bit and bridle; yamasdnd dstf; ‘ champing fodder with his mouth.’— 
+Wilson. As ’twere a hatchet: Agni, and not his tongue, is likened to the 
+hatchet. 
+
+5 Of iron : or metal, the exact meaning of dyas being uncertain. 
+
+' 6 In beams of morn; the light of e"~V * l "'^es on the fire and the 
+
+singer alike and simultaneously. ■> ' : 'diffusing friendly 
+
+light.’—Wilson.. The men’s possession; I take nrtn as a shortened form, of 
+nrintfm; but it is difficult to make sense of the half-stanza. Professor Wilson, 
+following S&yana, translates : ‘(lie it is) who is luminous by night, and who 
+lights men (to their work) by day ; who is immortal and radiant ; who lights 
+men by day’. The verb is supplied by Sdyana. 
+
+7 Like Heaven’s: like the voice of Dyaus, the thumder. Well-wedded 
+
+pomes: having excellent Lords, perhaps Indra and Agni, . , 
+
+8 The deft Maker of the band of Maruts: Dyaus is probably Intended. 
+
+
+
+HYMN i.J 
+
+
+THE MOVES A. 
+
+
+6Sd 
+
+' HYMN IV. ' a gnu 
+
+As at man’s service of the Gods, Invoker, thoil, Son of 
+Strength, dost sacrifice and worship, 
+
+So bring for ns to-day all Gods together, Bring willingly the* 
+, willing Gods, O Agni. 
+
+2 May Agni, radiant Herald of the morning, meet to Be known* 
+
+accept our praise with favour. 
+
+Dear to all life, mid mortal men Immortal,, our guest, awake 
+at dawn, is Jatavedas. 
+
+3 Whose might the very heavens regard with wonder r bright 
+
+as the Sun he clothes himself with lustre. 
+
+He who sends forth, Eternal Purifier, hath shattered e’en the* 
+ancient works of Asna. 
+
+4 Thou art a Singer, Son f our feast-companion : Agni at birth 
+
+prepared his food and pathway. 
+
+Therefore vouchsafe us strength, 0 Strength-bestower, Win 
+like a King : foes trouble not thy dwelling. 
+
+5 Even he who eats his firm hard food with swiftness, and over¬ 
+
+takes the nights as Vayu kingdoms. 
+
+May we o’ercome those who resist thine orders, like a steed 
+casting down the flying foemen. 
+
+6 Like Sfirya with his fulgent rays, 0 Agni, thou overspreadest 
+
+both the worlds with splendour. 
+
+Decked with bright colour he dispels the darkness, like Ausija, 
+with clear flame swiftly flying. 
+
+7 We have elected thee as most delightful for thy beams 1 * * * * 6 7 glow ; 
+
+hear our great laud, 0 Agni. 
+
+The best men praise thee as the peer of Indra in strength, mid 
+Gods, like Vayu in thy bounty. 
+
+
+1 Invoker; Hotar , herald or inviter of the Gods. 
+
+3 A &na : apparently one of the demons of drought. 
+
+4 His food and pathioay: or his pathway to his food may be intended. 
+
+5 His firm hard food : vdrandm annam; the food of elephants, i. e . trees, 
+according to Professor Ludwig. Professor Wilson, following S&yana, translates 
+the first half-line ; * He who-whets his (gloom)—dispersing (radiance), who eats 
+the (offered) oblation.’ As Vdyu kingdoms ; rft&'h.trt standing, perhaps, for rdsh- 
+
+tryd {rcCshtrydni) y but the exact meaning is uncertain. Perhaps, as Professor. 
+Ludwig suggests, as V&yu or the wind blows uninterrupted through the 
+whole land, so Agni is kindled at night-fall and again at early dawn before 
+the night has entirely passed* away. 
+
+6 Like Ausija : perhaps some contemporary priest, who is regarded as 
+bringing back the daylight by prayer and sacrifice. f Like the adored 
+
+(sun).’—Wilson. 
+
+
+
+
+500 THE HYMNS OF [BOOK VI. 
+
+& Now, Agni, on the tranquil paths of riches come to us for our 
+wa*tl: save us from sorrow. 
+
+Grant) chiefs and bard this boon. May we live happy, with hero 
+children, through a hundred winters, 
+
+HYMN V. AgnL 
+
+I invocate your Son of Strength, the Youthful, with hymns, 
+the Youngest God, whose speech is guileless ; 
+
+Sage who sends wealth comprising every treasure, bringer of 
+many boons, devoid of malice. 
+
+2 At eve and morn thy pious servants bring thee their precious 
+gifts, 0 Priest of many aspects, 
+
+On whom, the Purifier, all things living, as on firm ground 
+their happiness have stablished. 
+
+% Thou from of old hast dwelt among these people, by mental 
+power the charioteer of blessings. 
+
+Hence sendest thou, 0 sapient Jatavedas, to him who serves 
+thee treasures in sucees&ion. 
+
+4 Agni, whoever secretly attacks us, the neighbour, tbou with 
+Mitra’s might! who harms us, 
+
+Burn him with thine own Steers for ever youthful, burning 
+with burning heat, thou fiercest burner. 
+
+3) He who serves thee with sacrifice and fuel,with hymn, 0 Son 
+of Strength, and chanted praises, 
+
+Shines out, Immortal! in the midst of mortals, a sage, with 
+wealth, with splendour and with glory. 
+
+6 Do this, 0 Agni, when we urge thee, quickly, triumphant in 
+
+thy might subdue our foemen. 
+
+When thou art praised with words and decked with brightness, 
+accept this chanted hymn, the singer’s worship. 
+
+7 Help us, that we may gain this wish, 0 Agni, gain riches. 
+
+Wealthy One i with store of heroes. 
+
+Desiring strength from thee may we be strengthened, and win. 
+Eternal! thine eternal glory. 
+
+
+8 Tranquil: avrikMih; literally untroubled by wolves, or enemies. Grant 
+chiefs and bard: the wealthy men who institute the sacrifice and the priest 
+Who sings. Or it may be rendered, f Grant the chiefs' bard/ that is, the priest 
+who sings for his wealthy patrons. A hundred winters: see V. 54. 15, note. 
+
+2 Priest of many aspects : purvantha, having many faces, aspects, or mani¬ 
+festations. According to S&yana, having many flames instead of faces. 
+
+^ 4 Thine own Stem's; thy strong fames. Burn him , etc.: tdpd tapishtha tdpasd 
+tapasvdn. 
+
+
+
+HYMN 1 .] 
+
+
+TME MGYEDA, 
+
+
+561 
+
+
+HYMN VI. Agni. 
+
+He who seeks furtherance and grace to help him goes to the 
+Son of Strength with newest worship, 
+
+Calling the heavenly Priest to share the banquet, who rends 
+the wood, bright, with his blackened pathway. 
+
+2 White-hued and thundering he dwells in splendour, Most 
+
+Youthful, with the loud-voiced and eternal— 
+
+Agni, most variform, the Purifier, who follows crunching many 
+ample forests. 
+
+3 Incited by the wind thy flames, 0 Agni, move onward, Pure 
+
+One 1 pure, in all directions. 
+
+Thy most destructive heavenly Navagvas break the woods 
+down and devastate them boldly. 
+
+4 Thy pure white horses from their bonds are loosened: O 
+
+.Radiant One, they shear the ground beneath them, 
+
+And far and wide shines out thy flame, and flickers rapidly 
+moving over earth’s high ridges. 
+
+5 Forth darts the Bull’s tongue like the sharp stone weapon dis¬ 
+
+charged by him who fights to win the cattle. 
+
+Agni’s fierce flame is like a hero’s onset: dread and resistless 
+he destroys the forests. 
+
+6 Thou with the sunlight of the great Impeller hast boldly over¬ 
+
+spread the earth’s expanses. 
+
+So drive away with conquering might all perils : fighting our 
+foemen burn up those who harm us. 
+
+7 Wondrous! of wondrous power i give to the singer wealth 
+
+wondrous, marked, most wonderful, life-giving. 
+
+Wealth bright, O Bright One, vast, with many heroes, give 
+with thy bright flames to the man who lauds thee. 
+
+HYMN VII. Agni. 
+
+Him, messenger of earth and head of heaven, Agni Vaisvanara, 
+born in holy Order, 
+
+The Sage, the King, the guest of men, a vessel fit for their 
+mouths, the Gods have generated, 
+
+2 The loud-voiced and eternal: the Maruts. 
+
+3 Navagvas: the flames of fire being regarded as the ministers of Agni, who 
+is the best or oldest of the Angirases of whom the Navagvas are a class. 
+
+4 Earth's high ridges: ddhi scCnuprisneh; Prisni here being the multiform earth. 
+
+5 Who fights to wm the cattle: Indra who wars with demons of drought and 
+darkness. 
+
+6 The great Impeller: Sftrya, the vivifying Sun. 
+
+7 Sd chitra chit- 1 '/ '-' - 44 -y-: 7 ™ ' chitralcshatra chitratamam vasodk^m | 
+
+Chandrdm rayim,± - ■ s’* . chdndra chandrdbhir grinaU yuvasva. 
+
+1 A vessel fit for their mouths ; through whose means they receive men’s 
+offerings. 
+
+36 
+
+
+
+m TMM HYMNS OP [BOOH VI 
+
+2 Him have they praised, mid-point of sacrifices, great cistern of 
+
+libations, seat of riches. 
+
+Vairanara, conveyer of oblations, ensign of worship, have the 
+; Gods engendered. 
+
+3 From thee, 0 Agni, springs the mighty singer, from thee come 
+’ heroes who subdue the foeman. 
+
+0 King, Vaisv&nara, bestow thou on us excellent treasures 
+worthy to be longed for. 
+
+4 To thee, Immortal! when to life thou springest, all the Gods 
+
+sing for joy as to their infant. 
+
+They by thy mental powers were made immortal, Vaisvanara, 
+
+* when thou shonest from thy Parents. 
+
+5 Agni Vaisvanara, no one hath ever resisted theseJ;hy mighty 
+
+ordinances, 
+
+When thou, arising from thy Parents’ bosom, foundest the 
+light for days’ appointed courses. 
+
+6 The summits of the heaven are traversed through and through 
+
+by the Immortal’s light, Vaisvanara’s brilliancy. 
+
+All creatures in existence rest upon his head. The Seven 
+swift-flowing Streams have grown like branches forth. 
+
+7 Vaisvanara, who measured out the realms of air, Sage very 
+
+wise who made the lucid spheres of heaven, 
+
+The Undeceivable who spread out all the worlds, keeper is he 
+and guard of immortality. 
+
+HYMN VIII. Agni. 
+
+At Jatavedas’ holy gathering I will tell aloud the conquering 
+might of the swift red-hued Steer. 
+
+A pure and fresher hymn flows to Vaisvanara, even as for Agni 
+lovely Soma is made pure. 
+
+2 That Agni, when in loftiest heaven he sprang to life, Guardian 
+
+of Holy Laws, kept and observed them well. 
+
+Exceeding wise, he measured out the firmament. Vaisvanaiu 
+attained to heaven by mightiness. 
+
+3 Wonderful Mitra propped the heaven and earth apart, and 
+
+covered and concealed the darkness with his light. 
+
+
+2 Mid-point of sacrifices : { tlie bond of sacrifices.’—Wilson. Agni or fire is' 
+essential in all sacrifices. 
+
+6 The Seven swift-fiowing Streams: the five rivers of the Panj4b, the Indus 
+and the Sa'rasvati or the Kubha, Have grown: from Vaisvanara Agni. 
+
+7 Of immortality: according to Sayan a, of water which is the cause of 
+immortality. ‘ Of ambrosial (rain).’—Wilson. 
+
+
+
+HYMN 9 ,] WHB KIGVBBAi 
+
+
+m 
+
+
+He made the two bowls part asunder like two skins. Vaisvanara 
+put forth all his creative power. 
+
+4 'The Mighty seized him in the bosom of the floods: 
+waited on the King who should be praised. 
+
+As envoy of Vivasvan Matarisvan brought Agni Vaisv&nara 
+hither from far away* 
+
+*5 In every age bestow upon the singers wealth, worthy of holy 
+synods, glorious, ever new. 
+
+King, undecaying, as it were with sharpened bolt, smite 
+down the sinner like a tree with lightning-flash. 
+
+6 Ho thou bestow, 0 Agni, on our wealthy chiefs, rule, with 
+good heroes, undecaying, bending not. 
+
+So may we win for us strength, 0 Vaisvanara, hundredfold, 
+thousandfold, 0 Agni, by thy help. 
+
+t 0 thou who dwellest in three places, Helper, keep with effective 
+guards our princely patrons. 
+
+Keep our band, Agni, who have brought thee presents. Leng¬ 
+then their lives, Vaisvanara, when lauded. 
+
+HYMN IX. Agni. 
+
+* One half of day is dark, and bright the other ; both atmos¬ 
+
+pheres move on by sage devices. 
+
+Agni Vaisvanara, when born as Sovran, hath with his lustre 
+overcome the darkness. 
+
+2 I know not either warp or woof, I know not the web they 
+
+weave when moving to the contest, 
+
+3 The two bowls : the heaven and earth, called dhishdne or bowls from their 
+hemispherical appearance. 
+
+4 The Mighty : the Gods who followed and found the fugitive Agni. The 
+
+people: or the subjects, viaah* Of Vivasvdn, ; according to S&yana, from 
+Aditya or the Sun. * * 
+
+. ? Who dwellest in three places: in heaven as. the Sun, in the firmament as 
+lightning, and on earth as fire. - 
+
+• The hymn is somewhat obscure ; but the general purport appears to be; 
+Agni fe the priests’ guide and teacher. As sunlight dispels the darkness so 
+he enlightens our understandings. I know nothing of the mysteries of 
+sacrifice ; but I look to Agni for light, and prepare the ear and eye of my 
+mind to receive knowledge and inspiration from him, 
+
+1 Both atmospheres : the rajas or atmosphere is divided into two parts, one 
+half belonging to the sky and the other to the earth. See Wallis, The 
+Cosmology of the Rigveda , pp. 1]5, 116. 
+
+2 I know not either warp or woof: f The first half of the stanza...implies, 
+
+according to those who know tradition, sa y S Say ana, a 
+
+figurative allusion to the mysteries of sacrifi-. <■: : the warp, tantu , 
+
+are the metres of the Vedas, those of the woof, otu, the liturgic prayers and 
+ceremonial, the combination of which two is the cloth, or sacrifice : the 
+dtmavidah , or, Veddntis, understand i 4 " r.* t~ the mysteries of creation, 
+
+the threads of the warp being the those of the woof the 
+
+gross, and their combination the universe.’—Wilson, Professor Grassmann 
+
+
+t 
+
+the people 
+
+
+
+
+m m HYMNS OF [BOOK Tl 
+
+Whose son shall here speak words that must be spoken without 
+* assistance from the Father near him ? 
+
+3 For both the warp and woof he understandeth, and in due 
+
+time shall speak what should be spoken, 
+
+Who knoweth as the immortal world’s Protector, descending, 
+seeing with no aid from other. 
+
+4 He is the Priest, the first of all: behold him. Mid mortal men 
+
+he is the light immortal. 
+
+Here was he born, firm-seated in his station, Immortal, ever 
+waxing in his body. 
+
+5 A firm light hath been set for men to look on: among all 
+
+things that fly the mind is swiftest. 
+
+All Gods of one accord, with one intention, move unobstructed 
+to a single purpose. 
+
+6 Mine ears unclose to hear, mine eye to see him; the light that 
+
+harbours in my spirit broadens. 
+
+Far roams my mind whose thoughts are in the distance. What 
+shall I speak, what shall I now imagine ? 
+
+7 All the Gods bowed them down in fear before thee, Agni, when 
+
+thou wast dwelling in the darkness. 
+
+Vaisvanara'be gracious to assist us, may the Immortal favour 
+us and help us. 
+
+HYMN X. Agni, 
+
+Install at sacrifice, while the rite advances, your pleasant, 
+heavenly Agni, meet for praises. 
+
+With hymns—for he illumines us—install him. He, Jatavedas, 
+makes our rites successful. 
+
+
+and the translators of the Siebenzig Lieder think that a young singer is pre' 
+paring himself for a contest with older bards, and, being distrustful of his 
+own unaided powers to find material for his song, expresses his reliance upon 
+Agni, and seeks inspiration from him. To the contest: the sacrifice is here 
+intended : a meeting for religious worship ; sangamane devayajune, —S&yana, 
+Whose son: Agni is the Father whose aid every one requires, however 
+excellent his own human father may be, 
+
+5 A firm light: Agni remains in his place, and the effectual performance of 
+the sacrifice depends upon the activity of his mind. 
+
+* According to the Vedanti view of the text, the light is Brajima , seated 
+spontaneously in the heart as the means of true knowledge, to which all the 
+senses, together with the mind and consciousness, refer, as to the one cause of 
+creation, or Parcm&tmd , supreme spirit.’—Wilson. The stanza is translated 
+by Prof. Wilson, after S&yana : * A steady light, swifter than thought, 
+stationed among moving beings to shew (the way) to hapinness : all the gods 
+being of one mind and of like wisdom, proceed respectfully to the presence of 
+the one (chief) agent, (Vaisvdnara)’. 
+
+1 Install: establish him as your Purohita or Chief Priest ; or set him in 
+front as the Ahavaniya fire, 
+
+
+
+ii.j ■ the RiavEDA. M 
+
+% Hear this laud, Kadiant Priest of many aspects, 0 Agni with 
+the fires of man enkindled, * 
+
+Laud which bards send forth pure as sacred butter/ strength 
+to this man* as ? twere for self-advantage. 
+
+3 Mid mortal men that singer thrives in glory who offers gifts 
+
+with hymns of praise to Agni, 
+
+And the God, wondrous bright, with wondrous succours helps 
+him to win a stable filled with cattle. 
+
+4 He, at his birth, whose path is black behind him, filled heavCn 
+
+and earth with far-apparent splendour : 
+
+And he himself hath been, through night's thick dai’knestf, 
+made manifest by light, the Purifier, 
+i> With thy most mighty aid, confer, 0 Agni, wonderful wealth 
+on us and on our princes, 
+
+Who stand preeminent, surpassing others in liberal gifts, in 
+fame, and hero virtues. 
+
+6 Agni, accept this sacrifice with gladness, which, seated here, 
+
+the worshipper presenteth. 
+
+Fair hymns hadst thou among the Bharadvajas, and holpest 
+them to gain abundant vigour. 
+
+7 Scatter our foes, increase our store. May we be glad a hund¬ 
+
+red winters with brave sons. 
+
+HYMN XL Agiii. 
+
+Eagerly sacrifice thoti, most skilful, Agni! Priest, pressing 
+on as if the Maruts sent thee. 
+
+To our oblation bring the two Nasatyas, Mitra and Yaruna 
+and Earth and Heaven. 
+
+2 Thou art our guileless, most delightful Herald, the God, among 
+mankind, of holy synods. 
+
+A Priest with purifying tongue, 0 Agni, sacrifice with thy 
+mouth to thine own body. 
+
+-- f -► 
+
+2 Strength to this man: the hymn is to give strength to the worshipper, 
+end the priests are to siug with vigour as though their own interests were 
+immediately concerned. S&yana takes mamatd (out of self-interest) as a pro¬ 
+per name, 4 As Mamatft (formerly offered it).’—Wilson. 
+
+3 A stable filled with cattle: the expression includes the waters of heaven, 
+the light of day, and booty in cattle-lifting expeditions. 
+
+6 Bharadvdjas: the family of the great Rishl to whom the hymn was revealed, 
+
+7 A hundred winters; see note on YI. 4‘. 8. 
+
+2 Of holy synods; I follow Professor Ludwig in taking ridatkd as an old 
+
+genitive plural, and not —vidathe s as S&yapa does. Sacrifi.ce . to thine own 
+
+body: or, sacrifice.thy proper body ; or, ( keep thine own body near us to 
+
+be worshipped/ 
+
+
+
+
+tm TBE fffMtfS OP [BOOK 71 
+
+3 For even the blessed longing that is in thee would bring the 
+
+Gods down to the singer’s worship, 
+
+When*the Angirasea’ sagest Sage, the Poet, sings the sweet 
+measure at the solemn service. 
+
+4 Bright hath he beamed, the wise, the far-refulgent. Worship 
+
+the two wide-spreading Worlds, 0 Agni, 
+
+Whom as the Living Ohe rich in oblations the Five Tribes, 
+bringing gifts, adorn with homage. 
+
+5 When I with reverence clip the grass for Agni, when the trim¬ 
+
+med ladle, full of oil, is lifted, 
+
+Firm on the seat of earth is based the altar: eye-like, the 
+sacrifice is directed Sun-ward. 
+
+- 6 Enrich us, 0 thou Priest of many aspects, with the Gods, Agni, 
+with thy fires, enkindled. 
+
+0 Son of Strength, clad in the robe of riches, may we escape 
+from woe as from a prison. 
+
+HYMN XII. Agni. 
+
+King of trimmed grass, Herald within the dwelling, may 
+Agni worship the Impeller’s World-halves. 
+
+He, Son of Strength, the Holy, from a distance hath spread 
+himself abroad with light like SCirya, 
+
+2 In thee, most wise, shall Hyaus, for full perfection, King! 
+
+Holy One! pronounce the call to worship. 
+
+Found in three places, like the Speeder's footstep, come to 
+present men’s riches as oblations J 
+
+3 Whose blaze most splendid, sovran in the forest, shines waxing 
+
+on his way like the Impeller. 
+
+He knows himself, like as a guileless smelter, not to be stayed 
+among the plants, Immortal 
+
+4 Our friends extol him like a steed for vigour, even Agni in the 
+
+dwelling, Jatavedas. 
+
+
+1 The Impeller's World-halves : the heaven and earth, illumined by, and eo 
+belonging to, the all-vivifying Sun. 
+
+2 In thee: or by thee, in thy lightning form, Dyaus or Heaven shall 
+pronounce the ydjyd, the consecrating text used at sacrifices, and thus invite 
+the Gods to be present. Found in three places: in heaven, atmosphere, and 
+earth, and in the corresponding fire-receptacles at sacrifice. The Speeder's 
+footstep: the threefold step of Vishfiu as the Sun, traversing the three worlds 
+of earth, air, and sky. 
+
+3 A guileless smelter: he knows his power to consume what he attacks, 
+
+like a melter of metal who knows what he can do and does not deceive himself. 
+According to S&yana, dravittf here, means runner. 1 2 3 4 rushing like the innoxious 
+(wind).’—Wilsou. ’ /. 
+
+
+
+TEE RIGVELA. 
+
+
+m 
+
+
+BYMB 13J 
+
+
+Tree-fed, he fights with power as doth a champion, like Dawn’s 
+Sire to be praised with sacrifices. 
+
+5 Men wonder at his shining glows when, paring the wbods with 
+
+ease, o’er the broad earth he goeth, 
+
+. And, like a rushing flood, loosed quickly, burneth, swift as a 
+guilty thief, o’er desert places. 
+
+6 So mighty thou protectest us from slander, 0 Champion, Agm I 
+
+with all fires enkindled. 
+
+Bring opulence and drive away afflicton. May brave sons glad¬ 
+den us through a hundred winters. 
+
+
+HYMN XIII. Agni. 
+
+From thee, as branches from a tree, 0 Agni, from thee, Auspici¬ 
+ous God I spring all our blessings— # 
+
+Wealth swiftly, strength in battle with our foemen, the rain 
+besought of heaven, the flow of waters. 
+
+2 Thou art our Bhaga to send wealth: thou dwellest, like, 
+
+circumambient air, with wondrous splendour. 
+
+Friend art tliou of the lofty Law, like Mitra, Controller, Agni l 
+God ! of many a blessing. 
+
+3 Agni! the hero slays with might his foeman; the singer bears 
+
+away the Pani’s booty— 
+
+Even he whom thou, Sage, born in Law, incitest by wealth, 
+accordant with the Child of Waters. 
+
+4 The man who, Son of Strength ! with sacrifices, hymns, lauds, 
+
+attracts thy fervour to the altar, 
+
+Enjoys each precious thing, 0 God, 0 Agni, gains wealth of 
+corn and is the lord of treasures. 
+
+5 Grant, Son of Strength, to men for their subsistence such 
+
+things as bring high fame and hero children. 
+
+For thou with might givest much food in cattle even to the 
+wicked wolf when he is hungry. 
+
+6 Eloquent, Son of Strength, Most Mighty, Agni, vouchsafe us 
+
+seed and offspring, full of vigour. 
+
+May I by all my songs obtain abundance. May brave sons 
+gladden us through a hundred winters. 
+
+
+4 Dawn's Sire; Dyaus or Heaven, the Father of Ushas or Dawn, 
+
+3 Bis foeman : vritram signifying any enemy : dvarakam satrum —S&yana. 
+The Child of Waters ; here said to mean the lightning, born of the watery 
+cloud. 
+
+5 To the wicked %oolf: or, perhaps, even to the foe Vrika, Of. VII. 68, 8, 
+
+
+568 
+
+
+THE HYMNS OE 
+
+
+{BOOK TL 
+
+
+HYMN XIV. AgnL 
+
+Whoso to Agni hath endeared his thought and service by his 
+hylbns, 
+
+That mortal eats before the rest, and finds sufficiency of food* 
+
+2 Agni, in truth, is passing wise, most skilled in ordering, a Seer. 
+At sacrifices Manus’ sons glorify Agni as their Priest. 
+
+3 The foeman’s wealth in many a place, Agni, is emulous to help. 
+Men fight the fiend, and seek by rites to overcome the riteless foe* 
+
+4 Agni bestows the hero chief, winner of waters, firm in fray. 
+Soon as they look upon his might his enemies tremble in alarm. 
+
+5 For with his wisdom Agni, God, protects the mortal from 
+
+reproach, 
+
+Whose conquering wealth is never checked, is never checked 
+in deeds of might. 
+
+6 0 Agni, God with Mitra’s might call hither the favour of the 
+
+Gods from earth and heaven. 
+
+Bring weal from heaven that men may dwell securely. May we 
+o’ercome the foe’s malign oppressions, may we o’ercome 
+them, through thy help o’ercome them. 
+
+HYMN XV. Agni. 
+
+With this my song I strive to reach this guest of yours, who 
+wakes at early morn, the Lord of all the tribes. 
+
+Each time he comes from heaven, the Pure One from of old : 
+from ancient days the Child eats everlasting food. 
+
+2 Whom, well-disposed, the Bhrigus stablished as a Friend, 
+
+whom men must glorify, high-flaming in the wood. 
+
+As such, most friendly, thou art every day extolled in lauds 
+by Vitahavya, 0 thou wondrous God. 
+
+3 Be thou the foeless helper of the skilful man, subduer of the 
+
+enemy near or far away, 
+
+Bestow a wealthy home on men, 0 Son of Strength. Give 
+Vitahavya riches spreading far and wide, give BharadvsLja 
+wide-spread wealth. 
+
+4 Him, your refulgent guest, Agni who comes from heaven, the 
+
+Herald of mankind, well-skilled in sacred rites, 
+
+1 That mortal eats before the rest: ‘ May the mortal.quickly become 
+
+distinguished as first (amongst men).’—Wilson. ■> 
+
+2 Most shilled in ordering : the chief regulator of religious rites. 
+
+3 Emulous to help: waiting for us to seize and use. 
+
+1 The Ghild; horn of the fire-sticks, or of Heaven and Earth. Everlasting 
+food: the Amrita contained in the sacrificial offerings. 
+
+2 Vitahavya: either the name of the Rishi, as S&yana takes it, or an 
+epithet * whose oblations are enjoyed/ qualifying Bhar&dv&ja understood, - 
+
+
+
+
+tiYMN IS.] . ttffH RIQYEDA. m 
+
+Who, like a holy singer, utters heavenly words, oblation-bearer^ 
+envoy, God, I seek with hymns* ^ 
+
+5 Who with his purifying, eye-attracting form hath shone^upoU 
+
+the eai'th as with the light of Dawn ; 
+
+Who speeding on, as in the fight of Etasa, cometh, untouched 
+by age, as one athirst in heat. 
+
+6 Worship ye Agni, Agnl, with your iog of wood; praise you? 
+
+belovM, your beloved guest with songs. 
+
+Iuvite ye the Immortal hither with your hymns. A God amotig 
+the Gods, he loveth what is choice, loveth our service, God 
+mid Gods. 
+
+7 Agni inflamed with fuel in my song I sing, pure, Cleanse?, 
+
+stedfast, set in front at sacrifice. 
+
+Wise J&tavedas we implore with prayers for bliss, the Priest, 
+the holy Singer, bounteous, void of guile, 
+
+8 Men, Agni, in each age have made thee, Deathless One, their 
+
+envoy, offering-bearer, guard adorable. 
+
+With reverence Gods and mortals have established thee, the 
+ever-watchful, omnipresent Household Lord. 
+
+9 Thou, Agni, ordering the works and ways of both, as envoy of 
+
+the Gods traversest both the worlds. 
+
+When we lay claim to thy regard and gracious care, be thou 
+to us a thrice-protecting friendly guard. 
+
+10 Him fair of face, rapid, and fair to look on, him very wise may 
+
+we who know not follow. 
+
+Let him who knows all rules invite for worship, Agni announce 
+our offering to the Immortals. 
+
+1 1 Him, Agni, thou deliverest and savest who brings his prayer 
+
+to thee the Wise, 0 Piero, 
+
+The end of sacrifice or its inception; yea, thou endowest him 
+with power and riches. 
+
+12 Guard us from him who would assail us, Agni; preserve us, 
+
+O thou Victor, from dishonour. 
+
+Here let the place of darkening come upon thee ; may wealth 
+be ours, desirable in thousands. 
+
+
+5 In the fight of Etasa: when he contended with Sfirya. See II, 19. $, 
+where Indra is said to have assisted Etasa. 
+
+9 Of both: of Gods and men. 
+
+11 The second half of the stanza is not clear. Professor Wilson paraphra¬ 
+ses it after S&yana : ( thou rewardest with strength and with riches him 
+(who undertakes) the institution, (who effects) the accomplishment, of the 
+
+^pacrifice. 
+
+12 The place of darkening : this passage is very obscure. Professor Ludwig 
+thinks that the time of battle is meant. May the foes who attack us find 
+
+
+
+
+THE HYMNS OF 
+
+
+570 
+
+
+[BOOK VI 
+
+
+13 Agni, tlie Priest, is King, Lord of the homestead, he, Jatayedas, 
+
+knows all generations. 
+
+Most skilful worshipper mid Gods and mortals, may he begin 
+the sacrifice, the Holy.. 
+
+14 Whate’er to-day thou, bright-flamed Priest, enjoyest from the 
+
+man’s rite—for thou art Sacrifleer— 
+
+Worship, for duly dost thou spread in greatness: bear off thine 
+offerings of to-day, Most Youthful. 
+
+15 Look thou upon the viands duly laid for thee. Fain would he 
+
+set thee here to worship Heaven and Earth. 
+
+Help us, 0 liberal Agni, in the strife for spoil, so that we 
+may overcome all things that trouble us, overcome, o’er come 
+them with thy help. 
+
+16 Together with all Gods, 0 fair-faced Agni, be seated first 
+
+upon the wool-lined altar, 
+
+Nest-like, bedewed with oil. Bear this our worship to Savitar 
+who sacrifices rightly. 
+
+17 Here the arranging priests, as did Atharvan, rub this Agni 
+
+forth, 
+
+Whom, not bewildered, as he moved in winding ways, they 
+brought from gloom. 
+
+18 For the Gods’ banquet be thou born, for full perfection and 
+
+for weal. 
+
+Bring the Immortal Gods who strengthen holy Law: so let our 
+sacrifice reach the Gods. 
+
+that they have to deal with thee as our ally. S&yana explains pfltihah as food 
+offered in sacrifice, and dkvasmanvfit as dhvastadosham , freed from defects ; 
+‘May tjie food reach thee free from imperfection.' Professor Grassmami 
+translates : 1 Be firing mit dir dein rauchumhullter Gang vorf ‘Thy smoke- 
+enveloped course press forward with thee/ 
+
+13 Knows all generations: visvd veda jdnimd ; etymology of J&tavedas.— 
+Ludwig. 
+
+14 The man's: who institutes the sacrifice. 
+
+15 Fain would he: the patron of the sacrifice. 
+
+The original hymn seems to end with this stanza, as the repetition, 
+o’ercome.o’ercome, o’ercome, tarema,..tarema, . larema also indicates. 
+
+16 Wool-lined altar: built up like the nest of a bird with layers of wool, 
+in which wool and resins for incense are placed. See Aitareya-Br&hmana, 
+
+1. 5. 28 (Haug’s translation p. 62), To Savitar: according to Sfiyana, Savitar 
+means the originator, the ins tit u tor of the sacrifice, and the dative case is 
+used in the sense of the genitive, ‘ the sacrifice of tli,e institutor of the rite,' 
+
+In another place he explains savitri ydjamdndya by f for the sake of the 
+benefit of the sacrificing institutor of the ceremony/ 
+
+■ 17 Atharvan : the priest who first obtained fire and offered Soma and pray¬ 
+ers to the Gods. As he moved in winding ways ; when he fied tynd tried to 
+hide himself from the Gods, 
+
+
+
+
+
+HYMN 16.] THE R1QVEDA. Ml 
+
+19 0 Agni, Lord and Master of men’s homesteads, with kindled 
+fuel we have made thee mighty. 
+
+Let not our household gear he found defective. Sharpen us 
+with thy penetrating splendour. 
+
+HYMN XVI. Agni. 
+
+Priest of all sacrifices hast thou been appointed by the Gods, 
+Agni, amid the race of man. 
+
+2 So with thy joyous tongues for us sacrifice nobly in this rite. 
+Bring thou the Gods and worship them. 
+
+3 For well, 0 God, Disposer, thou knowest, straight on, the paths 
+
+and ways, 
+
+Agni, most wise in sacrifice. 
+
+4 Thee, too, hath Bharata of old, with mighty men, implored 
+
+for bliss, * : 
+
+And worshipped thee the worshipful. 
+
+5 Thou givest these abundant boons to Divodasa pouring forth, 
+To Bharadvaja offering gifts. 
+
+6 Do thou, Immortal Messenger, bring hither the Celestial Folk', 
+Hearing the singer’s eulogy. 
+
+7 Mortals with pious thought implore thee, Agni, God, at holy rites. 
+To come unto the feast of Gods. 
+
+8 I glorify thine aspect and the might of thee the Bountiful. 
+
+All those who love shall joy in thee, 
+
+9 Invoker placed by Manus, thou, Agni, art near, the wisest 
+
+Priest: 
+
+Pay worship to the Tribes of Heaven. 
+
+10 Come, Agni, lauded, to the feast; come to the offering of the 
+
+gifts 
+
+As Priest be seated on the grass. 
+
+11 So, Angiras, we make thee strong with fuel and with holy oil. 
+Blaze high, thou youngest of the Gods. 
+
+12 For us thou winnest, Agni,God, heroic strength exceeding great, 
+
+Far-spreading and,of high renown. • 
+
+13 Agni, Atharvan brought thee forth, by rubbing, from the lotus- 
+
+flower, 
+
+The head of Yisva, of the Priest. 
+
+14 Thee, Vritra’s siayer, breaker down of castles, hath Atharvan’s 
+
+son, 
+
+Dadhyach the Rishi, lighted up. 
+
+4 Bharata: according to S&yana the King of that name, son of Dushyantk 
+and Sakuntal&, 
+
+13 The lotusxfiawer: apparently a figurative expression for heaven. Visva; 
+Heayeu, personified. 
+
+14 Dadhyach; see I. 84. IS, note, 
+
+
+
+gjg XffB HYM^S OF [BOOK PA 
+
+15 The hero P4thya kindled thee the Dasyus’ most destructive 
+
+• foe, 
+
+WinW of spoil ih &vei‘y fight. 
+
+16 Come, here, 0 Agni, will I sing verily other songs to thee s 
+And with these drops shalt thou grow strong. 
+
+17 Where’er thy niind applies itself, vigour preeminent hast 
+
+thou: 
+
+There wilt thou gain a dwelling-place. 
+
+18 Not fof a rrtoment only lasts thy bounty* good to many a one ! 
+Our service therefore shalt thou gain; 
+
+19 Agni, the Bh&rata, hath been sought, the Yritra-slayer, marked 
+
+of all, 
+
+Yea, Divod&sa’s Hero Lord. 
+
+20 For he gatfe riches that surpass in greatness all the things of 
+
+earth, 
+
+lighting untroubled, unsubdued. 
+
+21 Thou, Agni, as in days of old, with recent glory, gathered 
+
+light. 
+
+Hast overspread the lofty heaven. 
+
+22 Bring to your Agni, 0 my friends, boldly your laud and 
+
+sacrifice i 
+
+Give the Disposer praise and song. 
+
+23 For as sagacious Herald he hath sat through every age 
+
+of man, 
+
+Oblation-bearing messenger. 
+
+24 Bring those Two Kings .whose ways are pure, Adityas, and 
+
+the Marut host, 
+
+Excellent God ! and Heaven and Earth. 
+
+25 For strong and active mortal man, excellent, Agni, is the look 
+Of thee Immortal, Son of Strength I 
+
+26 Rich through his wisdom, noblest be the giver serving thee 
+
+to-day: 
+
+The man hath brought his hymn of praise. 
+
+
+15 Pdthya: probably some celebrated sacrifices Dr* Garbe (Vait&na-Sfitra 
+II. 14) translates ptithyd vrishd in this text by ‘ der Hengst auf der S trass e, 
+the Stallion on the way.’ 
+
+18 Not for a moment only lasts thy bounty : Sftyana understands this differ¬ 
+ently : ‘Let not thy full (blaze) be distressing to the eye.’—Wilson, 
+
+19 The Bhdrata: the especial protector of the Bharatas. Acoording to 
+Sftyapa the word means either ‘descended from the priests called Bharatas,* 
+or ‘ the bearer of oblations.’ 
+
+Those Two Kings: Mitra and Varuna, 
+
+
+
+
+HYMN 18.3 THE RIG YE DA* 573. 
+
+27 These, Agni, these are helped by thee, who, strong and active 
+
+all their lives, < 
+
+O’ercome the malice of the foe, fight down the malice of 
+the foe. 
+
+28 May Agni with his pointed blaze oast down each fierce devour¬ 
+
+ing fiend: 
+
+May Agni win us wealth by war. 
+
+29 0 active JAtavedas, bring riches with store of hero sons: 
+
+Slay thou the demons, O Most Wise. 
+
+30 Keep us, 0 Jdtavedas, from the troubling of the man of sin : 
+Guard us thou Sage who knowest prayer, 
+
+31' Whatever sinner, Agni, brings oblations to procure our death, 
+Save us from woe that he would work. 
+
+32 Drive from us with thy tongue, 0 God, the njan who doetb 
+
+evil deeds, 
+
+The mortal who would strike us dead. 
+
+33 Give shelter reaching far and wide to Bharadv&ja, conquering 
+
+Lord! 
+
+Agni, send wealth most excellent. 
+
+34 May Agni slay the Vyitras,—fain for riches, through the lord 
+
+of song, 
+
+Served with oblation, kindled, bright. 
+
+33 His Father’s Father, shining in his Mother’s everlasting side, 
+Set on the seat* of holy Law. 
+
+36 0 active J&fcavedas, bring devotion that wins progeny, Agni, 
+
+that it may shine to heaven, 
+
+37 0 Child of Strength, to thee whose look is lovely we with 
+
+dainty food/ 
+
+0 Agni, have poured forth our songs. 
+
+38 To thee for shelter are we come, as to the shade froin fervent 
+
+heat, 
+
+Agni, who glitterest like gold. 
+
+39 Mighty as one who slays with shafts, or like a bull with sharp* 
+
+ened horn, 
+
+Agni, thou brakest down the forts. 
+
+35 Bis Father's Father: * here, as before, the mother of Agni is the 
+the father is heaven : Agni is said to be the father or fcis 
+
+heaven by transmitting to it the flame and smoke of 
+Wilson. 
+
+37 Child of Strength : sahashrita ; literally, made or 
+i, e, the vioJejit agitation of tfle fire-stick, 
+
+
+
+
+m 
+
+
+TBM HYMNS OP [BOOR tt 
+
+
+40 Whom, like an infant newly horn, devourer, in their arms 
+
+they bear, 
+
+Men s s Agni, skilled in holy rites. 
+
+41 Bear to the banquet of the Gods the God best finder-out of 
+
+Wealth. 
+
+Let him be seated in his place* 
+
+42 In JAtavedas kindle ye the dear gitest who hath now appeared 
+In a soft place, the homestead’s Lord. 
+
+43 Harness, 0 Agni, 0 thou God, thy steeds which are most 
+
+: excellent: 
+
+They bear thee as thy spirit wills* ■ 
+
+44 Come hither, bring the Gods to us to taste the sacrificial feast, 
+To drink the draught of Soma juice. 
+
+45 0 Agni of the Bbaratas, blaze high with everlasting might, 
+Shine forth and gleam, Eternal One. 
+
+46 The mortal man who serves the God with banquet, and, bring¬ 
+
+ing gifts at sacrifice, lauds Agni, 
+
+May well attract, with prayer and hands uplifted, the Priest 
+of Heaven and Earth, true Sacrifices 
+
+
+47 Agni, we bring thee, with our hymn, oblation fashioned in 
+the heart. 
+
+Let these be oxen unto thee, let these be bulls and kine to 
+thee. 
+
+48' The Gods enkindle Agni, best slayer of Vritra, first in rank, 
+The Mighty One who brings us wealth and crushes down the 
+BAkshasas. 
+
+
+2 
+
+
+x 
+
+
+HYMN XVII. . Indra. 
+
+Drink Soma, Mighty One, for which, when lauded, thou brak¬ 
+es t through the cattle-stall, 0 Indra; » 
+
+Thou who, 0 Bold One, armed with thunder smotest Vritra 
+with might, .and every hostile being. 
+
+Drink it thou God who art impetuous victor, Lord of our 
+hymns, with beauteous jaws, the Hero, 
+
+Bender of kine-stalls, car-borne, thunder-wielding, so pierce 
+thy way to vvondrous strength, 0 Indra. 
+
+Drink as of old, and let the draught delight thee: hear thou 
+our prayer and let our songs exalt thee. 
+
+Make the Sun visible, make food abundant, slaughter the foes, 
+pierce through and free the cattle. 
+
+Idtavedas. kindle ye: the meaning is said to he, that the fire of burnt* 
+^kindled by the fire produced by attrition, 
+whose sacrifices are always effectual, 
+let our oblations be as acceptable to thee as herds of 
+
+
+
+
+H7MN 17.] The R1GVMDA, $75' 
+
+4 These gladdening drops, 0 Indra, Self-sustainer, quaffed shall 
+
+augment thee in thy mighty splendour. 
+
+Yea, let the cheering drops delight thee greatly, great, perfect, 
+strong, powerful, all-subduing. 
+
+5 Gladdened whereby, bursting the firm enclosures, thou gavest 
+
+splendour to the Sun and Morning. 
+
+The mighty rock that compassed in the cattle, ne’er moved, 
+thou shookest from its seat, 0 Indra. 
+
+6 Thou with thy wisdom, power, and works of wonder, hast' 
+
+stored the ripe milk in the raw cows’ udders, 
+
+Unbarred the firm doors for the kine of Morning, and, with 
+■ the Angirases, set free the cattle. 
+
+7 Thou hast spread out wide earth, a> mighty marvel, and, high 
+
+thyself, propped lofty heaven, 0 Indra. 
+
+Both worlds, whose Sons are Gods, thou hast supported, 
+young, Mothers from old time of holy Order. 
+
+8 Yea, Indra, all the Deities installed thee their one strong 
+
+Champion in the van for battle. 
+
+What time the godless ’was the Gods’ assailant, Indra they 
+chose to w r in the light of heaven. 
+
+9 Yea, e’en that heaven itself of old bent backward before thy 
+
+bolt, in terror of its anger, 
+
+When Indra, life of every living creature, smote down within 
+his lair the assailing Dragon. 
+
+10 Yea, Strong One ! Tvashtar turned for thee, the Mighty, the 
+
+bolt with thousand spikes and hundred edges, 
+
+Eager and prompt at will, wherewith thou crushedst the boast¬ 
+ing Dragon, 0 impetuous Hero. 
+
+11 He dressed a hundred buffaloes, 0 Indra, for thee whom all 
+
+accordant Maruts strengthen. 
+
+He, Pashan Vishnu, poured forth three great vessels to him, 
+the juice that cheers, that slaughters Vritra. 
+
+
+6 The ripe milk: the cows are called raw as contrasted with the warm 
+milk matured in their udders. See 1. 62, 9, This miracle is ascribed to the 
+Asvins also. See 1. 180. 3. 
+
+7 Whose Sons are Gods: Heaven and Earth are frequently called the parents 
+of the Gods. So in Greek mythology the Gods sprang from the union of 
+Uranus and Gaia. * Cent mythologies,’ M. Reville remarks, * sont fondles sur 
+le mai’iage du ciel et de la terre.’ See Muir, 0. S . Texts, V. p. 24. 
+
+■ 8 The godless ; the demon Yritra, 
+
+11 He: Agni. See V. 29. 7. Three great vessels: literally, lakes. See V. 
+29. 7. That daughters Vritra ; inspirits Indra to s’ay him. 
+
+
+
+576 THE HYMNS OF [BOOK VL 
+
+12 Thou settest free the rushing wave of waters; the floods’ great 
+swell encompassed and obstructed. 
+
+Along* steep slopes their course thou turnedst, Indra, directed 
+downward, speeding to the ocean. 
+
+J.3 So may our new prayer bring thee to protect us, thee well- 
+armed Hero with thy bolt of thunder, 
+jlndra, who made these worlds, the Strong, the Mighty, who 
+never groweth old, the victory-giver. 
+
+14 So, Indra, form us brilliant holy singers for strength, for 
+
+glory, and for food and riches. 
+
+Give Bharadvaja hero patrons, Indra! Indra, be ours upon the 
+day of trial. 
+
+15 With this may *we obtain, strength God-appointed, and brave 
+
+sons gladden us through a hundred winters. 
+
+HYMN XVIII. Indra, 
+
+Glorify him whose might is all-surpassing, Indra the much- 
+invoked who flglits uninjured. 
+
+Magnify with these songs the never-vanquished, the Strong, 
+the Bull of men, the Mighty Victor, 
+
+g He, Champion, Hero, Warrior, Lord of battles, impetuous, 
+loudly roaring, great destroyer, 
+
+Who whirls the dust on high, alone, o’erthrower, hath made 
+all races of mankind his subjects, 
+
+3 Thou, thou alone, hast tamed the Dasyus; singly thou hast 
+
+subdued the people for the Arya. 
+
+Is this, or is it not, thine hero exploit, Indra 1 Declare it at 
+the proper season. 
+
+4 For true, I deem, thy strength is, thine the Mighty, thine, O 
+
+Most Potent, thine the Conquering Victor j 
+Strong, of the strong, Most Mighty, of the mighty, thine, 
+driver of the churl to acts of bounty, 
+
+5 Be this our ancient bond of friendship with you and with 
+x Angirases here who speak of Vala. 
+
+f Thou, Wondrous, Shaker of things Arm, didst smite him in his 
+' f^sh strength, and for ce his doors and cas tles. 
+
+14 The day of trial: the decisive day of battle, 
+
+15 With this; stutyd, praise, is understood, 
+
+3 At the proper season: show that thou hast this power by aiding us before 
+$ is too late and when our enemies have conquered us, 
+
+5 With you; with Indra and his allies, the Maruts, 
+
+
+
+577 
+
+
+HYMN 18.] 
+
+
+THE MW VEDA. 
+
+
+6 With holy thoughts m,ust he be called, the Mighty, showing 
+
+his power in the great fight with Vritra. 
+
+He must be called to give us seed and offspring, the Thunderer 
+must be moved and sped to battle. 
+
+7 He in his might, with name that lives for ever, hath far sur¬ 
+
+passed all human generations. 
+
+He, most heroic, hath his home with splendour, with glory and 
+with riches and with valour. 
+
+8 Stranger to guile, who ne’er was false or faithless, bearing a 
+
+name that may be well remembered, 
+
+Indra crushed Chumuri, Dhuni, Sambara, Pipru, and Sushna, 
+that their castles fell in ruin. 
+
+9 With saving might that must be "praised and lauded, Indra, 
+
+ascend thy car to smite down Vritra. 
+
+In thy right hand hold fast thy bolt of thunder, and weaken, 
+Bounteous Lord, his art and magic. 
+
+10 As Agni, as the dart bums the dry forest, like the dread shaft 
+
+burn down the fiends, 0 Indra; 
+
+Thou who with high deep-reaching spear hast broken, hast 
+covered over mischief and destroyed it, 
+
+11 With wealth, by thousand paths come hither, Agni, paths that 
+
+bring ample strength, 0 thou Most Splendid. 
+
+Come, Son of Strength, o’er whom, Invoked of many ! the 
+godless hath no power to keep thee distant. 
+
+12 From heaven, from earth is bruited forth the greatness of him 
+
+the firm, the fiery, the resplendent. 
+
+No foe hath he, no counterpart, no refuge is there from him 
+the Conqueror full of wisdom 
+
+13 This day the deed that thou hast done is famous, when thou, 
+
+for him, with many^ thousand others 
+Laidest low Kutsa, Ayu, Atithigva, and boldly didst deliver 
+Turvayana. 
+
+14 In thee, 0 God, the wisest of the Sages, all Gods were joyful 
+
+when thou slewest Ahi. 
+
+
+8 Chumuri) etc: demons of drought. See Index. 
+
+10 The exact meaning of the second half-stanza is uncertain, as gambhtrayd 
+and rishvayd , deep and high, have no substantive. 
+
+13 For him: for T&rvay&na, who appears to have been an especial favour¬ 
+ite of Indra. According to S&yana, Mrvaydna, ‘ quickly going/ is an' epithet 
+of Divodftsa. Sftyana represents the r-v." 1 * 2jL :. r hr, .—.:r ^een achieved for Kutsa, 
+Ayu, and Atithigva, but this is not - ■ ■ !■■■'•. ' ■ ■ words of the text. A 
+
+new hymn: of praise for some new favour shown to us. 
+
+37 
+
+
+
+m Tm HYMNS OF IBOOK VI 
+
+When, lauded for thyself, thou gavest freedom* to sore-afHicted 
+Heaven and to the people. 
+
+15 This power of thine both heaven and earth acknowledge, the 
+deathless Gods acknowledge it, 0 Indra. 
+
+. Ho what thou ne’er hast done, 0 Mighty Worker: beget a new 
+hymn at thy sacrifices. 
+
+HYMN XIX. Indra. 
+
+Great, hero-like controlling men is Indra, unwasting in his 
+powers, doubled in vastness. 
+
+He, turned to us, ■ hath grown to hero vigour: broad, wide, - he 
+f hath been decked by those who serve him. 
+
+2 The bowl made Indra $wift to gather booty, the High, the 
+
+Lofty, Youthful, IJndecaying, 
+
+Him who hath waxed by strength which none may conquer, 
+and even'at once grown to complete perfection. 
+
+3 Stretch out those hands of thine, extend to us-ward thy wide 
+
+capacious arms, and grant us glory. 
+
+Like as the household herdsman guards the cattle, so move 
+thou round about us in the combat. 
+
+4 Now, fain for strength, let us invite your Indra hither, who 
+
+lieth hidden with his Heroes,— 
+
+Free from all blame, without reproach, uninjured, e’en as 
+were those who sang, of old, his praises. 
+
+5 With stedfast laws, wealth-giver, strong through Soma, he 
+
+hath much fair and precious food to feed us. 
+
+In him unite all paths that lead to riches, like rivers that 
+commingle with the ocean. 
+
+.6 Bring unto us the mightiest might, 0 Hero, strong and most 
+potent force, thou great Subduer I 
+All splendid vigorous powers of men vouchsafe us, Lord of Bay 
+Steeds, that they may make us joyful. 
+
+7 Bring us, grown mighty in its strength, 0 Indra, thy friendly - 
+' rapturous joy that wins the battle, 
+
+Wherewith by tbee assisted and triumphant, we "may laud thee 
+in gaining seed and offspring. 
+
+
+1 Controlling men : or, satisfier of men. * Fulfiller (of the desires) of men/ 
+—Wilson. 
+
+2 The bowl; that is, the libation of Soma juice. But see Ludwig, Ueber 
+die neuesten Arbeiten, &c,, p. 87. 
+
+4 Who lieth hidden: S&yani explains chattnam as mtrtindm chtitakam 
+ndsaicatn; 1 the destroyer (of enemies)’.—Wilson, 
+
+
+
+
+HYMN 20.] 
+
+
+THE RIGVEDA. 
+
+
+8 Indra, bestow on us the power heroic, skilled and exceeding 
+
+strong, that wins the booty, 
+
+Wherewith, by thine assistance, we may conquer our foes in 
+battle, be they*kin or stranger. 
+
+9 Let thine heroic strength come from behind us, before us, froni 
+
+above us or below us. 
+
+From every side may it approach us, Indra. Give us the glory 
+of the realm of splendour. 
+
+10 With most heroic aid from thee, like heroes, Indra, may we 
+
+win wealth by deeds of glory. 
+
+Thou, King, art Lord of earthly, heavenly treasure :■ vouchsafe 
+us riches vast, sublime, and lasting. 
+
+11 The Bull, whose strength hath waxed, whom Maruts follow, 
+
+free-giving Indra, the Celestial Buler, 
+
+Mighty, all-conquering, the victory-giver, him let us call to 
+grant us new protection. 
+
+12 Give up the people who are high and haughty to these men 
+
+and to me, 0 Thunder-wielder! 
+
+Therefore upon the earth do we invoke thee, where heroes 
+win, for sons and kine and waters. 
+
+13 Through these thy friendships, God invoked of many ! may we 
+
+be vietoi'S over every foeman. 
+
+Slaying both kinds of foe, may we, 0 Hero, be happy, helped 
+by thee, with ample riches. 
+
+HYMN XX. Indra.** 
+
+Grvn us wealth, Indra, that with might, as heaven overtops the 
+earth, overcomes our foes in battle, 
+
+Wealth that brings thousands and that wins the corn-lands, 
+wealth, Son of Strength ! that vanquishes the foeman. 
+
+2 Even as the power of D^aus, to thee, 0 Indra, all Asura sway 
+
+was by the Gods entrusted, 
+
+When thou, Impetuous 1 leagued with Vishnu, slewest Vritra 
+the Dragon who enclosed the waters. , 
+
+3 Indra, Strong, Victor, Mightier than the mighty, addressed 
+
+with prayer and perfect in his splendour, 
+
+Lord of the bolt that hreaketli forts in pieces, became the King 
+of the sweet juice of Soma. 
+
+9 From 'behind us, etc : or, from, the west, from the north, from the south, 
+from the east. 
+
+11 This stanza has occurred in III, 47. 5, 
+
+12 Where heroes win: sttrasdtau ; in battle. 
+
+13 Both kinds of foe; kinsman and strangers. See stanza 8. 
+
+
+
+m THE HYMNS OF [BOOK YL 
+
+4 There, Indra, while the light was won, the Panis fled, ’neath 
+
+a hundred blows, for wise Dasoni, 
+
+And greedy Sushna's magical devices; nor left he any of 
+their food remaining. 
+
+5 What time the thunder fell and Sushna perished, all life’s 
+
+support from the great Druh was taken. 
+
+: Indra made room for his car-driver Kutsa who sate beside 
+him, when he gained the sunlight. 
+
+6 As the Hawk rent for him the stalk that gladdens, he wrenched 
+
+the head from Namuchi the D&sa. 
+
+He guarded Nam*, S&yya’s son, in slumber, and sated him 
+with food, success, and riches. 
+
+7 Thou, thunder-armed, ^ith thy great might hast shattered 
+
+Pipru’s strong forts who knew the wiles of serpents. 
+
+Thou gavest to thy worshipper JE&ijisvan imperishable wealth, 
+0 Bounteous Giver. 
+
+8 The crafty Vetasu, the swift Dasoni, and Tugra speedily with' 
+
+all his servants, 
+
+Hath Indra, gladdening with strong assistance, forced near as 
+’twere to glorify the Mother. 
+
+9 Resistless, with the hosts he battles, bearing in both his arms 
+
+the Vritra-slaying thunder. 
+
+He mounts his Bays, as the car-seat an archer; yoked at a 
+word they bear the lofty Indra. 
+
+10 May we, 0 Indra, gain by thy new "favour; so Purus laud 
+thee, with their sacrifices, 
+
+That thou hast wrecked seven autumn forts, their shelter, 
+slaiu Dcisa tribes and aided Purukutsa. 
+
+
+4 For wise Busoni: Dasoni would appear in this place to be the name of 
+gome man whom Indra protected. Sdyana says that the dative case is put 
+for the ablative, and that the meaning is, 1 from the sage who offers many 
+oblations,’ that is, from Kutsa. Ludwig takes Dasoni here to be tbo priest of the 
+Panis: ' fled or fell for or to him ' meaning that he was powerless to save them, 
+
+5 Druh: or, oppressor. Gf IV. 28, 2. 
+
+6 The Hawk: which brought the Soma from heaven. See I. 9S. 6 : IV. 
+27. Nami ; see X. 48. 9. 
+
+8 Vetasu, Dasoni, and Tugra appear to be names of enemies r^n.pic-o,! by 
+Indra. But swift, ttltujim, may be a Proper Name, Tui ;i;i -Tuii VI. 20. 4), 
+and Dasoni (dnsonim) may be an adjective, "having ten arms or helpers/ Of, 
+X. 49. 4, and see Ludwig, Der Rigveda, III, p. 156. As 'twere to glorify the 
+Mother; Sftyana takes dyOtan&ya as the name of a r4j4, and according to his 
+interpretation Indra compelled the conquered foes to approach Dyotana sub¬ 
+missively as a son comes before a mother. The Mother: the great Mother Aditi. 
+
+10 Autuvm forts; probably strong places on elevated ground occupied by 
+the D&aas or original inhabitants during the rains and autumn. According lo 
+S&yana, cities or strongholds of Sarat, a demon, 
+
+
+
+THE RIOVEDA . 
+
+
+■HYMN 21.] 
+
+
+5S1 
+
+
+11 Favouring Usana the son of Kavi, thou wast his ancient 
+
+strengthened 0 Indra. 
+
+Thou gavest Navav&stva as a present, to the great father 
+gavest back his grandson. 
+
+12 Thou, roaring* Indra, dravest on the waters that made a roar¬ 
+
+ing sound like rushing rivers, 
+
+Whit time, 0 Hero, o’er the sea thou broughtest, in safety 
+broughtest Turvasa and Yadu. 
+
+13 This Indra, was thy work in war: thou sentest Dhuni and 
+
+Chumuri to sleep and slumber. 
+
+Dabhiti lit the flame for thee, and worshipped with fuel, 
+hymns, poured Soma, dressed oblations. 
+
+HYMN XXL Indra. Visvedevas. 
+
+These tbe most constant singer’s invocations call thee who 
+art to be invoked, 0 Hero ; 
+
+Hymns call anew the chariot-borne, Eternal: by eloquence 
+men gain abundant riches. 
+
+2 I praise that Indra, known to all men, honoured with songs, 
+
+extolled with hymns at sacrifices, 
+
+Whose majesty, rich in wondrous arts, surpasseth the magni¬ 
+tude of earth, and heaven in greatness. 
+
+3 He hath made pathways, with the Sun to aid him, throughout 
+
+the darkness that extended pathless. 
+
+Mortals who yearn to worship ne’er dishonour, 0 Mighty God, 
+thy Law who art Immortal. 
+
+4 And he who did these things, where is that Indra 1 among 
+
+what tribes ? what people doth he visit ? 
+
+What sacrifice contents thy mind and wishes ? What priest 
+among them all? what hymn, 0 Indra? 
+
+5 Yea, here were they who, born of old, have served thee, thy 
+
+friends of ancient time, thou active Worker. 
+
+Bethink thee now of these. Invoked 'of many i the midmost 
+and the recent, and the youngest. 
+
+
+11 Navavdstm: an Asura, or a mysterious being who perhaps represents 
+the Sun, released from captivity or eclipse by Indra and by him restored to 
+his own or to Iitdra’s father—apparently to Usan& or Heaven, Cf. X. 49. 6; 
+Bergaigne, II. 223 ; Pischel (Vedische Studien, II. 128); Ludwig, Ueber die 
+n. Arbeiten auf dem Gebiete der Bgveda-forschung, 160. 
+
+12 See 1.174. 9. 
+
+13 Dhuni and Chumuri: A suras or demons, sent to sleep, that is slain, by 
+Indra. *Thou, with sleep whelming Chumuri and Dhuni, slowest the Dasyu 
+kepteat safe Dabhiti’ (II. 16. 9). Cf. VI, 18. 8, 
+
+
+
+TBM HYMNS OF 
+
+
+IBOOK VI. 
+
+
+.m 
+
+0 Inquiring after him, thy later servants, Indra, have gained thy 
+former old traditions. 
+
+Hero, to whom the prayer is brought, we praise thee as great 
+for that wherein we know thee mighty. 
+
+7 The demon’s strength is gathered fast against thee ; great as 
+that strength hath grown, go forth to meet it. 
+
+With thine own ancient friend and close companion, the 
+thunderbolt, brave Champion 1 drive it backward. 
+
+' 8 Hear, too, the prayer, of this thy present beadsman, 0 Indra, 
+Hero, cherishing the singer* 
+
+For thou wast aye our fathers’ Friend aforetime, still swift to 
+listen to their supplication* 
+
+9 -Bring to our help tins Jay, for our protection, Varuna, Mitra, 
+Indra, and the Maruts, 
+
+Pushan and Vishnu, Agni and Purandhi, Savitar also, and the 
+Plants and Mountains. • 
+
+10 The singers here exalt with hymns and praises thee who art 
+
+very Mighty and Most Holy, 
+
+1 Hear, when invoiced, the invoker’s invocation. Beside thee 
+there is none like thee, Immortal! 
+
+11 Now to my words come quickly thou who knowest, 0 Son of 
+
+Strength, with all who claim our worship, 
+
+Who visit sacred rites, whose tongue is Agni, Gods who made 
+Manu stronger than the Dasyu. 
+
+12 On good and evil ways be thou our Leader, thou who art 
+
+known to all as Path-preparer. 
+
+Bring power to us, 0 Indra, with thy Horses, Steeds that are 
+best to draw, broad-backed, unwearied. 
+
+HYMN XXII. I ndr a, 
+
+With those my hymns I glorify that Indra who is alone to be 
+invoked by mortals, 
+
+The Lord, the Mighty One, of manly vigour, victorious, Hero, 
+true, and full of wisdom. 
+
+2 Our sires of old, Navagvas, sages seven, while urging him to 
+show his might, extolled him, 
+
+Dwelling on heights, swift, smiting down opponents, guileless 
+in word, and in his thoughts most mighty. 
+
+
+9 Purandhi; e the intelligent/ or * the bold ’ may be either an epithet of 
+Agni or the name of a separate deity. 
+
+2 Navagvas; here, apparently, identified with the Angiras©& 
+
+
+
+HYMN 22,] TEE RIG VEDA . 58$ 
+
+' 3 We seek that Indra to obtain his riches that bring much food, 
+and men, and store of heroes. 
+
+Bring us, Lord of Bay Steeds, to make us joyful, celestial 
+wealth, abundant, undecaying. 
+
+4 Tell thou us this, if at thy hand aforetime the earlier singers 
+have obtained good fortune, 
+
+What is thy share and portion, Strong Subduer, Asura-slayer, 
+rich, invoked of many ? 
+
+r 5 He who for car-borne Indra, armed with thunder, hath a hymn, 
+craving, deeply-piercing, fluent, 
+
+: Who sends a song effectual, firmly-grasping, and strength- 
+bestowing, he come3 near the mighty. 
+
+■ 6 Strong of thyself, thou by this arkhast shattered, with thought- 
+swift Parvata, him who waxed against thee, 
+
+And, Mightiest! roaring! boldly rent in pieces things that were 
+firmly fixed and never shaken. 
+
+' 7 Him will we fit for you with new devotion, the strongest An¬ 
+cient One, in ancient manner. 
+
+So may that Indra, boundless, faithful Leader, conduct us o’er 
+all places hard to traverse. 
+
+8 Thou for the people who oppress hast kindled the earthly 
+
+firmament and that of heaven. 
+
+With heat, 0 Bull, on every side consume them j heat earth 
+and flood for him who hates devotion. 
+
+9 Of all the Heavenly Folk, of earthly creatures thou art the 
+
+King, 0 God of splendid aspect. 
+
+In thy right hand, 0 Indra, grasp the thunder: Eternal! 
+thou destroyest all enchantments. 
+
+10 Give us confirmed prosperity, 0 Indra, vast and exhaustless 
+for the foe’s subduing. a 
+
+Strengthen therewith the Arya’s hate and Dasa’s, and let the 
+arms of Hahushas be mighty. 
+
+
+4 What is thy share and portion: { what is the portion, what the offering 
+
+(due) to thee.*—Wilson. Asura-slayer : possibly, the smiter.and conqueror 
+of the Asura Dyaus. 4 5 6 * * * 10 
+
+5 Comes near the mighty: 1 encounters (with confidence) the malevolent.’— 
+Wilson. 
+
+6 Parvata: the Genius of the mountains and clouds, frequently associated 
+
+‘with Indra, According to S4yana (hahvparvand vajrena ), the many-knotted 
+
+thunderbolt is intended. Him who waxed against thee: Vritra. 
+
+. 8 The people who oppress: the R&kshasas and other enemies. 
+
+10 Nahushas ; see VI. 46. 7, note. 
+
+
+
+
+584 THE HYMNS OF {BOOK Yh 
+
+11 Come -with thy team 'which brings all blessings hither, Dis¬ 
+poser, much-invoked, exceeding holy. 
+
+* Thou <whom no fiend, no God can stay or hinder, come swiftly 
+with these Steeds in my direction. 
+
+HYMIST XXIII. Indra. 
+
+Thou art attached to pressed-out Soma, Indra, at laud, at 
+prayer, and when the hymn is chanted; 
+
+Or when with yoked Bays, Maghavan, thou comest, 0 Indra, 
+bearing in thine arms the thunder. 
+
+2 Or when on that decisive day thou holpest the presser of the 
+
+juice at Vritra’s slaughter; 
+
+Or wheii thou, while the strong one feared, undaunted, gavest 
+to death, Indra, the daring Dasyus. 
+
+3 Let Indra drink the pressed-out Soma, Helper and mighty 
+
+Guide of him who sings his praises. 
+
+He gives the hero room who pours oblations, and treasure 
+even to the lowly singer. 
+
+" 4 E’en humble rites with his Bay Steeds he visits: he wields 
+the bolt, drinks Soma, gives ns cattle. 
+
+He makes the valiant rich in store of heroes, accepts our 
+praise and hears the singer’s calling. 
+
+5 What he hath longed for we have brought to Indra, who from 
+
+the days of old hath done us service. 
+
+While Soma flows we will sing hymns antj, laud him, so that 
+our prayer may strengthen Indra’s vigour. 
+
+6 Thou hast made prayers the means of thine exalting, therefore 
+
+we wait on thee with hymns, 0 Indra. 
+
+May we, by the pressed Soma, Soma-drinker 1 bring thee, with 
+sacrifice, blissful sweet refreshment. 
+
+7 Mark well our sacrificial cake, delighted: Indra, drink Soma 
+
+and the milk commingled. 
+
+Here on the sacrificed grass be seated : give ample room*to 
+thy devoted servant. 
+
+8 0 Mighty One, he joyful as thou wiliest. Let these our sac¬ 
+
+rifices reach and find thee; 
+
+And may this hymn and these our invocations turn thee, 
+whom many men invoke, to help us, 
+
+9 Friends, when the juices flow, replenish duly your own, your 
+
+bounteous Indra with the Soma. 
+
+Will it not aid him to support us ? Indra spares him who sheds 
+the juice to win his favour. 
+
+
+JHTMN 24 .] 
+
+
+THE RIO VEDA. 
+
+
+m 
+
+10 While Soma flowed, thus Indra hath been lauded, Ruler of 
+nobles, mid the Bharadv&jas, 
+
+That Indra may become the singer’s patron and give him 
+wealth in every kind of treasure. 
+
+HYMN XXIV. Indra. 
+
+Strong rapturous joy, praise, glory are with Indra : impet¬ 
+uous God, he quaffs the juice of Soma: 
+
+That Maghavan whom men must laud with singing, Heaven- 
+dweller, King of songs, whose help is lasting. 
+
+2 He, Friend of man, most wise, victorious Hero, hears, with 
+
+far-reaching aid, the singer call him. 
+
+Excellent, Praise of Men, the bard’s Supporter, Strong, he 
+gives strength, extolled in holy synod. 
+
+3 The lofty axle of thy wheels, 0 Hero, is not surpassed by 
+
+heaven and earth in greatness. " 
+
+Like branches of a tree, Invoked of many! manifold aids 
+spring forth from thee, 0 Indra. 
+
+4 Strong Lord, thine energies, endowed with vigour, are like the 
+
+paths of kine converging homeward. 
+
+Like bonds of cord, Indra, that bind the younglings, no bonds 
+are they, 0 thou of boundless bounty. 
+
+5 One act to-day, another act to-morrow; oft Indra makes what 
+
+is not yet existent. 
+
+Here have we Mitra, Varupa, and Pftshan to overcome the 
+foeman’s domination. 
+
+6 By song and sacrifice men brought the waters from thee, as 
+
+from a mountain’s ridge, O Indra. 
+
+Urging thy might, with these fair lauds they seek thee, O 
+theme of song, as horses rush to battle. 
+
+
+1 Strong rapturous joy ; produced by drinking Soma-libations. 
+
+2 Praise of Men : sdhso narflm, as Agni is called Nar&sansa. 
+
+4 Converging homeward: all Indra’s great deeds indicate their divine 
+author as the tracks made by gracing cows may be traced back to the common 
+pen from which they have come-forth. 
+
+Like bonds: the ties by whitih Indra’s worshippers are bound to him are 
+ties of love and not fetters of slavery. There is a play on the word dftman 
+in the text which derived from d<i, to give, means gift or bounty, and derived 
+from ddt to bind, means, cord, rope, bond, or fetter: vatsftn&m nd tantdyah 
+" te Indra dimanvantaK adcmJotnah suddman (Pada text). The word vatsd also 
+means a youngling, especially a calf, and a dear child, a darling, so that 
+Indra’s favoured worshippers are also intended. 
+
+5 Here: that is, in Indra we have a champion equal to the three Gods 
+mentioned. 
+
+
+
+
+686 THE HYMNS OF [BOOK VI, 
+
+7 That Indra whom nor months nor autumn seasons wither with 
+
+age, nor fleeting days enfeeble,— 
+
+Still may his body wax, e’en now so mighty, glorified by the 
+lauds and hymns that praise him. 
+
+8 Extolled, he bends not to the strong, the stedfast, nor to the 
+
+bold incited by the Dasyu. 
+
+High mountains are as level plains to Indra : even in the deep 
+he finds firm ground to rest on. 
+
+' 9 Impetuous Speeder through all depth and distance, give 
+strengthening food, thou drinker of the juices. 
+
+Stand up erect to help us, unreluctant, what time the ■ gloom 
+of night brightens to morning. 
+
+10 Hasting to help, come hither and protect him, keep him from 
+harm when he is here, 0 Indra. 
+
+At home, abroad, from injury preserve him. May brave sons 
+gladden us through a hundred winters. 
+
+HYMN XXV. Indra. 
+
+With thine assistance, 0 thou Mighty Indra, be it the least, 
+the midmost, or the highest,— 
+
+: Great with those aids and by these powers support us, Strong 
+
+God 1 in battle that subdues our foemen. 
+
+2 With these discomfit hosts that fight against us, and check 
+the opponent’s wrath, thyself uninjured. 
+
+With these chase all ourjfoes to every quarter: subdue the 
+tribes of Dasas to the Arya. 
+
+« 3 Those who array themselves as foes to smite us, 0 Indra, be 
+they kin or be they strangers,— 
+
+Strike thou their manly strength that it be feeble, and drive 
+in headlong flight our foemen backward. 
+
+* 4 With strength of limb the hero slays the hero, when bright in 
+arms they range them for the combat. 
+
+When two opposing hosts contend in battle for seed and off¬ 
+spring, waters, kine, or corn-lands. 
+
+
+30 Hastmg to help: I follow Professor Pischel (Vedlsche Studieu, I. p. 41). 
+in his explanation of ndydm ’ 11 v. V' 'essor Ludwig translates 
+
+somewhat similarly. S&yana / . «■ • Wilson and G-rassmann) 
+
+takes n&y&ith in the signification of leader ; ( accompany the leader. 7 Professor 
+Roth thinks it may be a proper name. Him; the institutor of the sacrifice. 
+
+The poet prays for victory in a coming battle. 
+
+\ I % Ihese powers: on account of, or by means of, the sacrificial food which 
+increases thy strength. 
+
+
+
+HYMN 26.] ' THE R1QVEJDA ; ,587 
+
+5 Yet no strong man hath conquered thee, no hero, no braye, 
+
+no warrior trusting in his valour. 
+
+Not'one of these is match for thee, 0 Indra. Thou far sur- 
+passest all these living creatures. 
+
+6 He is the Lord of both these armies’ valour when the com¬ 
+
+manders call them to the conflict: 
+
+When with their ranks expanded they are fighting with a great 
+foe or for a home with heroes. 
+
+7 And when thy people stir themselves for battle, be thou their 
+
+saviour, Indra, and protector, 
+
+And theirs, the manliest of our friends, the pious, the chiefs 
+who have installed us priests, 0 Indra. • 
+
+8 To thee for high dominion hath been given, for evermore, for 
+
+slaughtering the Vritras, 
+
+All lordly power and might, 0 Holy Indra, given by Gods for 
+victory in battle, 
+
+9 So urge our hosts together in the combats: yield up the 
+
+godless bands that fight against us. 
+
+Singing, at morn may we find thee with favour, yea, Indra, 
+and e'en now, we Bharadv&jas. 
+
+HYMN XXVI. Indra. 
+
+0 Indra, hear us. Raining down the Soma, we call on thee 
+to win us mighty valour. 
+
+Give us strong succour on the day of trial, when the tribes 
+gather on the field of battle. 
+
+2 The warrior, son of warrior sire, invokes thee, to gain great 
+
+strength that may be won as booty : 
+
+To thee, the brave man’s Lord, the fiends' subduer, he looks 
+when fighting hand to hand for cattle. 
+
+3 Thou didst impel the sage to win the daylight, didst ruin 
+
+Sushna for the pious Kutsa. 
+
+The invulnerable demon's head thou olavest when thou wouldst 
+win the praise of Atithigva. 
+
+4 The lofty battle-car thou broughtest forward; thou holpest 
+
+Dasadyu the strong when fighting. 
+
+, 6 He is the Zord: Indra can give valour and victory to either side as he 
+
+chooses. S&yana explains the first half-stanza differently : * Of both these 
+(di •;■!!! nr. !.v\ that one acquires wealth whose priests invoke (Indra) at the 
+
+3 The sage ; bMrgavam rishim: —S&yana ; the Rishi, descendant of Bhrigu, 
+
+4 Vetasu: according to S&yana, either a king aided by him or a demon slain 
+by him. Of. VI. 20. 8. 
+
+
+
+THE HYMNS OF 
+
+
+m 
+
+
+IBOOK VI 
+
+
+Along with Vetasu thou slewest Tugra, and madest Tuji strong, 
+who praised thee, Indra. 
+
+5 Thou madest good the laud, what time thou rentest a hundred 
+
+thousand fighting foes, 0 Hero, 
+
+Slewest the D&sa Sambara of the mountain, and with strange 
+aids didst succour Divod&sa. 
+
+6 Made glad with Soma-draughts and faith, thou sentest Chumuri 
+
+to his sleep, to please Dabhiti. 
+
+Thou, kindly giving Raji to Pithinas, slewest with might, at 
+once, the sixty thousand. 
+
+7 May I too, with the liberal chiefs, 0 Indra, acquire thy bliss 
+
+supreme and domination, 
+
+When, Mightiest! Hero-girt! Nahusha heroes boast them in 
+thee, the triply-strong T)efender. 
+
+8 So may we be thy friends, thy best beloved, 0 Indra, at this 
+
+holy invocation. 
+
+Best be Pratardani, illustrious ruler, in slaying foemen and in 
+gaining riches. 
+
+HYMN XXVII. Indra. 
+
+What deed hath Indra done in the wild transport, in quaffing 
+or in friendship with, the Soma h 
+What joys have men of ancient times or recent obtained within 
+the chamber of libation h 
+
+2 In its wild joy Indra hath proved him faithful, faithful in 
+quaffing, faithful in its friendship. 
+
+His truth is the delight that in this chamber the men of old 
+and recent times have tasted. 
+
+8 All thy vast power, 0 Maghavan, we know not, know not th e 
+riches of thy full abundance. 
+
+No one hath seen that might of thine, productive of bounty 
+every day renewed, 0 Indra. 
+
+4 This one great power of thine our eyes have witnessed, where¬ 
+with thou slewest Varasikha’s children, 
+
+Tujji :■ a of that name, says S&yana. 
+
+6 Raji; a maiden of that name.—S&yana. PiVdvcts: a man so called.—S&yana. 
+8 Prdtardani .* son of a prince named Pratardana. 
+
+The other names have occurred before. See Index. 
+
+
+The liberality of Abhy&vartin Ch&yam&na is said to be the deified object of 
+stanza 8. 
+
+1 * According to Sdyana the Rishi here expresses his impatience at the delay 
+of the reward of his praises: in the next verse he sings his recantation/— 
+Wilson. 
+
+4 Varaaikha : a certain Asura or demon, says S&yana. He seemB to have 
+been the leader of the Vrichivans, 
+
+
+
+
+HYMN 28 .] 
+
+
+THE RIGVEDA, 
+
+
+589 
+
+
+When by the force of thy descending thunder, at the mere 
+sound, their boldest was demolished. 
+
+5 In aid of Abhyavartin Ch ay am an a, Indra destroyed the seed of 
+
+Varasikha. 
+
+At Hariyupiy& he smote the vanguard of the Vrichlvans, and 
+the rear fled frighted* 
+
+6 Three thousand, mailed, in quest of fame, together, on the 
+
+Yavyavati, 0 much-sought Indra, 
+
+Vri chi van’s sons, falling before the arrow, like bursting vessels 
+went to their destruction. 
+
+7 He, whose two red Steers, seeking goodly pasture, plying their 
+
+tongues move on ’twixt earth and heaven, 
+
+Gave Turvasa toSrinjaya, and, to giid him, gave the Vriclnvans 
+up to Daivav&ta. 
+
+8 Two wagon-teams, with damsels, twenty oxen, 0 Agni, 
+
+Abhyavartin Chayamlina, 
+
+The liberal Sovran, giveth me. This guerdon of Prithu’s seed 
+is hard to win from others. 
+
+HYMN XXVIII. Cows. 
+
+The Kine have come and brought good fortune : let them rest 
+in the cow-pen and be happy near us. 
+
+Here let them stay prolific, many-coloured, and yield through 
+many morns their milk for Indra. 
+
+2 Indra aids him who offers sacrifice and gifts: he takes not 
+what is his, and gives him more thereto. 
+
+Increasing ever more and ever more his wealth, he makes the 
+pious dwell within unbroken bounds. 
+
+5 Abhy&vartin Chdyamdua: a king, apparently the leader of the P&rthavas, 
+the enemies of Varasikha and the Vrichlvans. 
+
+HuriyUpiyd : (having golden sacrificial posts), the name of a town, or, accord¬ 
+ing to others, of a river. 
+
+Vrichimm : Vyichivan is said to have been the eldest son of Varasikha, and 
+to have given his name to the family or tribe. The name does not occur again 
+in the Hymns. 
+
+6 Yavydvatt: the name of a river, according to S&yana identical with the 
+Hariyftpiy& of stanza 5, 
+
+7 He; Indra. Red Steers ; bright horses, according to Sftyana. 
+
+Gave Turvasa to Srinjaya; gave up the Turvasas, a tribe apparently settled 
+in the north-west of India, bo their neighbours and enemies the Srinjayas. 
+Haimvdta: Abhyavartin CMyam&na, son of Devav&ta. 
+
+8 With damsels : accompanied with slave-girls ; or, drawn by mares, Cf. 
+I, 126 8. Of Prithu’s seed : or ‘bestowod by PftrfchaY&s?’ that is, presented 
+by Abhyavartin, * one of the descendants of Prithu. 
+
+
+
+
+THE HYMNS QF,. 
+
+
+[BOOK n t 
+
+
+m 
+
+3 These are ne’er lost, no robber ever injures them: no evil- 
+
+minded foe attempts to harass them. 
+
+The master of the Kine lives many a year with these, the Cows 
+whereby he pours his gifts and serves the Gods. 
+
+4 The charger with his dusty brow o’ertakes them not, and 
+
+never to the shambles do they take their way. 
+
+These Cows, the cattle of the pious worshipper, roam over wide¬ 
+spread pasture where no danger is. 
+
+5 To me the Cows seem Bhaga, they seem Indra, they seem a 
+
+portion of the first-poured Soma. 
+
+These present Cows, they, 0 ye men, are Indra. I long for 
+Indra with my heart and spirit. 
+
+: 6 0 Cows, ye fatten e’en the worn and wasted, and make the 
+unlovely beautiful to look on. 
+
+• Prosper my hoo.se, ye with auspicious voices. Your power is 
+glorified in onr assemblies. 
+
+7 Crop goodly pasturage and be prolific: drink pure sweet water 
+
+at good drinking-places. 
+
+..Never be thief or sinful man your master, and may the dart of 
+Rudra still avoid you. 
+
+8 Now let this close admixture be close intermingled with these 
+
+Cows, 
+
+Mixt with the Steer’s prolific flow, and, Indra, with thy hero 
+might. 
+
+HYMN XXIX. Indra. 
+
+Your men have followed Indra for his friendship, and for his 
+loving-kindness glorified him. 
+
+For he bestows great wealth, the Thunder-wielder; worship 
+him, Great and Kind, to win his favour. 
+
+3 Are ne'er lost: nd t(t nasanti: S&yana assigns an imperative meaning to 
+na&anti and the other verbs in the indicative mood which occur in this and 
+the following stanzas : * Let not the Cozvs be lost: let no thief, etc/—Wilson. 
+
+4 The charger ... . o'evtakes them not; they are not, or, according to S;tyana, 
+let them not be, carried off in predatory incursions. 
+
+5 The worshipper regards the Cows as the deities, Bhaga and Indra, who 
+bring him happiness. They 0 ye men , are Indra: an allusion, apparently, to 
+the refrain of hymn 12 of Book II., He, 0 men, is Indra. 
+
+7 May the dart of Rudra still avoid you: so, I. 114. 10. ‘ Far be thy dart 
+
+that killeth men or cattle,’ and II. 33. 14. ‘ May Kudra’s missile turn aside 
+
+and spare us, the great wrath of the Impetuous One avoid us/ 
+
+8 This stanza appears to refer to the mingling of the milk (the cows) with 
+the juice of the strong Soma (the steer), which when offered as a libation to 
+Indra will increase his heroic strength, But the phraseology is somewhat 
+obscure, 
+
+
+
+
+HYMN 30.] TEE RIO VEDA. ■ 501 
+
+2 Him to whose hand, men closely cling, and drivers stand o]i 
+
+his golden chariot firmly stationed. 
+
+With his firm arms he holds the reins; his Horses, the Stal¬ 
+lions, are yoked ready for the journey. 
+
+3 Thy devotees embrace thy feet for glory. Bold, thunder-arm¬ 
+
+ed, rich, through thy strength, in guerdon, 
+
+Robed in a garment fair as heaven to look on, thou hast dis- 
+* played thee like an active dancer. 
+
+.4 That Soma when effused hath best consistence, for which the 
+food is dressed and grain is mingled; 
+
+By which the men who pray, extolling Indra, chief favourites 
+of Gods, recite their praises. 
+
+5 No limit of thy might hath been appointed, which by its 
+
+greatness sundered earth and heaven. 
+
+These the Prince filleth full with strong endeavour, driving, 
+as *twere, with help his flocks to waters. 
+
+6 So be the lofty Indra prompt to listen, Helper unaided, golden- 
+
+visored Hero. 
+
+Yea, so may he, shown forth in might unequalled, smite down 
+the many Yritras and the Dasyus. 
+
+HYMN XXX, i ntlm 
+
+Ikdra hath waxed yet more for hero prowess, alone, Eternal* 
+he bestoweth treasures. 
+
+Indra transcendeth both the worlds in greatness: one half of 
+him equalleth earth and heaven, 
+
+2 Yea, mighty I esteem his Godlike nature; none hindereth* 
+what he hath once determined. 
+
+Near and afar he spread and set the regions, and every day 
+the Sun became apparent. 
+
+5 The Prince: Indra appears to be meant. Driving ...his flocks: op. I. 10. 
+% /And the Ram hastens with his troop/ that is, Indra comes with his 
+band of Maruts. S&yana takes sttrih in its more usual signification of wor¬ 
+shipper or institute of the sacrifice ; and Professor Wilson translates : 4 the 
+pious worshipper, hastening (to sacrifice), and earnestly performing worship, 
+gratifies thee with the offering, as (the cowkeeper satisfies) the herds with 
+water.’ 
+
+6 Helper unaided: this seems to be the meaning of Htt arnUi, with help 
+that needs no other help. S&yana explains the words, ‘ by coming or by not 
+coming/ whether he be present or absent. 
+
+Golden-visored: ‘ Azure-chinned/—Wilson. * With yellow-coloured jaws.’— 
+Ludwig. I have followed Professor Roth. 
+
+1 Indra hath grown stronger and stronger for the performance of his mighty ' 
+deeds. 
+
+
+
+592 THE HYMNS OF [BOOH Ft 
+
+3 E’en now endures thine exploit of the Rivers, when, Indra, 
+
+for their floods thou clavest passage. 
+
+Like men who sit at meat the mountains settled : by thee, 
+Most Wise ! the regions were made stedfast. 
+
+4 This is the truth, none else is like thee, Indra, no God supe¬ 
+
+rior to thee, no mortal. 
+
+Thou slowest Ahi who besieged the waters, and lettest loose 
+the streams to hurry sea-ward. 
+
+5 Indra, thou brakest up the floods and portals on all sides, and 
+
+the firmness of the mountain. 
+
+Thou art the King of men, of all that liveth, engendering at 
+once Sun, Heaven, and Morning. 
+
+HYMN XXXI. Indra. 
+
+Sole Lord of wealth art thou, 0 Lord of riches : thou in thine 
+hands hast held the people, Indra ! 
+
+Men have invoked thee with contending voices for seed and 
+waters, progeny and sunlight. 
+
+2 Through fear of thee, 0 Indra, all the regions of earth, though 
+
+naught may move them, shake and tremble. 
+
+All that is Arm is frightened at thy coming,—the earth, the" 
+heaven, the mountain, and the forest. 
+
+3 With Kutsa, Indra I thou didst conquer Sushna, voracious, 
+
+• bane of crops, in fight for cattle. 
+
+In the close fray thou rentest him: thou stolest the Sun’s 
+wheel and didst drive away misfortunes. 
+
+
+3 Like men who sit at meat: or, perhaps, like flies who settle on food. See 
+Geldner, Vedische Studien, II. 180. 
+
+1 Men . with contending voices: the combatants on both sides invoke 
+
+Indra’s aid in battle. 
+
+According to Prof. Pischel, Vedische Studieiiy I. 34, the meaning is as 
+follows : 
+
+( Alone wast thou, Lord of all wealth and riches, yet hast thou made the 
+folk submissive, Indra, 
+
+When with uplifted voice the tribes invoked thee for water, sons, posterity 
+and sunlight.’ . 
+
+1 The folk/ lerishtih meaning the speaker’s enemies, and * the tribes/ 
+char shandy meaning the five Aryan tribes. 
+
+3 Kutsa ; the special favourite of Indra. Bane of crops ■: or Kuyava may 
+be the name of another demon of drought or savage enemy. See Index. 
+Thou rentest him; literally, f bittest:’ ddxa, according to S&yana, standing for 
+adamh. Stolest the Sun’s wheel: see 1.175. 4. * 
+
+Misfortunes; according to Sdyana, ‘ disturbing or injurious R&kshasas, etc,’ 
+
+
+
+HYMN 32.] THE RIGVEDA. 593 
+
+4 Thou smotest to the ground the hundred castles, impregnable, 
+
+of Sambara the Dasyu, 
+
+When, Strong, with might thou holpest Divod&sa who poured 
+libations out, 0 Soma-buyer, and madest Bharadvaja rich 
+who praised thee. 
+
+5 As such, true Hero, for great joy of battle mount thy terrific 
+
+car, O Brave and Manly. 
+
+Come with thine help to me, thou distant Boamer, and, glori¬ 
+ous God, spread among men my glory. 
+
+HYMIST XXXII. into 
+
+I with my lips have fashioned for this Hero words never 
+matched, most plentiful and auspicious, 
+
+For him the Ancient, Great, Strong, Energetic, the very 
+mighty Wielder of the Thunder. 
+
+2 Amid the sages, with the Sun he brightened the Parents: 
+
+glorified, he burst the mountain; 
+
+And, roaring with the holy-thouglited singers, he loosed the 
+bond that held the beams of Morning. 
+
+3 Famed for great deeds, with priests who kneel and laud him, 
+
+he still hath conquered in the frays for cattle, 
+
+And broken down the forts, the Fort-destroyer, a. Friend with 
+friends, a Sage among the sages. 
+
+4 Come with thy girthed mares, with abundant vigour and 
+
+plenteous strength to him who sings thy praises. 
+
+Come hither, borne by mares with many heroes, Lover of song ! 
+Steer ! for the people’s welfare. 
+
+4 The hundred castles: probably the castles of cloud which retain the 
+ram. So, II. 19. 6, ‘And Indra, for the sake of Divod&sa, demolished 
+Sambara’s nine-and-ninety castles.* . 
+
+# 4 Soma-buyer: purchaser of Soma-libations with the help which he gives to 
+the worshipper. 
+
+2 He brightened the Parents: illuminated the universal parents, Heaven 
+and Earth, The sages: the Angirases, the holy-thoughted singei's of the next 
+
+lm 4 With thy girthed mares: the meaning of nivy&bhih> a feminine plural 
+adjective in the instrumental case, standing without a substantive, is 
+uncertain. S&yana explains the word by navydbhirnamtardbhih, very new 
+or young,* and supplies vadavdbhih } 1 mares * Professor. Eoth thinks that 
+mfanMMh may be a substantive meaning * with garments/ and Professor 
+Grassmaim translates ‘ mit Gaben/ ‘ with gifts/ that is, presents earned m a 
+vhivt or apron: With many heroes: puruvtfrdbhih again is an adjective with¬ 
+out a substantive, in the same gender, number, and case as nivyabhih. Ac¬ 
+cording to S&yana, it also qualifies mdavdbhih } * with mares/ understood, 
+and means ‘ having many colts/ 
+
+38 
+
+
+
+m THE RIG VEDA, [BOOK VI 
+
+5 Indra with rush and might, sped by his Coursers, hath swiftly 
+won the waters from the southward. 
+
+Thus set at liberty the rivers daily flow to their goal, incessant 
+and exhaustless. 
+
+HYMN XXXIII. Indra. 
+
+Give us the rapture that is mightiest, Indra, prompt to bestow 
+and swift to aid, 0 Hero, 
+
+That wins with brave steeds where brave steeds encounter, 
+and quells the Vritras and the foes in battle. 
+
+2 For with loud voice the tribes invoke thee, Indra, to aid them 
+
+in the battle-field of heroes. 
+
+Thou, with the singers, hast pierced through the Panis : the 
+charger whom thou aidest wins the booty. 
+
+3 Both races, Indra, of opposing foemen, 0 Hero, both the Arya 
+
+and the D&sa, 
+
+Hast thou struck down like woods with well-shot lightnings : 
+thou rentest them in fight, most manly Chieftain l 
+A Indra, befriend us with no scanty succour, ^prosper and aid us. 
+Loved of all that liveth, 
+
+When, fighting for the sunlight, we invoke thee, 0 Hero, in 
+the fray, in war’s division. 
+
+£ Be ours, 0 Indra, now and for the future, he graciously in¬ 
+clined and near to help us. 
+
+Thus may we, singing, sheltered by the Mighty, win many 
+cattle on the day of trial. 
+
+HYMN XXXIV. Indra. 
+
+Full many songs have met in thee, 0 Indra, and many a 
+noble thought from thee proceedeth. 
+
+Now and of old the eulogies of sages, their holy hymns and 
+lauds, have yearned for Indra. 
+
+2 He, praised of many, bold, invoked of many, alone is glorified 
+
+at sacrifices. 
+
+Like a car harnessed for some great achievement, Indra must 
+be the cause of our rejoicing. 
+
+3 They make their way to Indra and exalt him, him whom no 
+
+prayers and no laudations trouble; 
+
+5 From the southward; from the quarter whence the Rains come. 
+
+1 Gimm the rapture: let us he benefited by the transport which draughts 
+of Soma juice produce in thee. ° 
+
+3 They make their way .« that is, prayers and laudations reach Indra and 
+strengthen him. They do not vex him as they would vex a man who would 
+be unable to fulfil the prayers and would be conscious that he did not deserve 
+the laudations, ~ 
+
+
+HYMN 35 .] THE RIGVEDA. m 
+
+For when a hundred or a thousand singers laud him who loves 
+the song their praise delights him. 
+
+4- As brightness mingles with the Moon in heaven, the offered 
+Soma yearns to mix with Inclra. 
+
+Like water brought to men in desert places, our gifts at sacri¬ 
+fice have still refreshed him. 
+
+5 To him this mighty eulogy, to Indra hath this our laud been 
+uttered by the poets, 
+
+That in the great encounter with the foemen, Loved of all life, 
+Indra may guard and help us. 
+
+HYMN XXXV. Indra. 
+
+* 
+
+When shall our prayers rest in thy car beside thee? When 
+dost thou give the singer food for thousands 1 
+When wilt thou clothe this poet’s laud with plenty, and when 
+wilt thou enrich our hymns with booty ? 
+
+2 When wilt thoh gather men with men, 0 Indra, heroes with 
+
+heroes, and prevail in combat? 
+
+Thou shalt win triply kine in frays for cattle, so, Indra, give 
+thou us celestial glory. 
+
+3 Yea, when wilt thou, 0 Indra, thou Most Mighty, make the 
+
+prayer all-sustaining for the singer ? 
+
+When wilt thou yoke, as we yoke songs, thy Horses, and come 
+to offerings that bring wealth in cattle ? 
+
+4 Grant to the singer food with store of cattle, splendid with 
+
+horses and the fame of riches. 
+
+Send food to swell the mileh-cow good at milking : bright be 
+its shine among the Bharadv&jas. 
+
+
+4 4s brightness mingles with the Moon: I follow Professor Ludwig in his 
+interpretation of this difficult passage ; but its exact meaning still seems 
+doubtful. * ArcM is the nominative singular. We have here the later 
+JyotsnfL or Kaumudi as the wife or feminine power of the Moon. SCtry&, the 
+daughter of the Sun, i, e. the Moon's light which is borrowed from the Sun 
+is an earlier conception.’—Ludwig. 
+
+5 By the 'poets: by thoBe who sing hymns of praise. Matibhih — sio*riWh 
+
+_S&yana. In the great encounter with the foemen: man'll ijitraiuryc: iri 
+
+the great victory over Yritra ; that is, generally, in battle with enemies ; 
+sangrdme, —S&yaoa. 
+
+
+1 Rest in thy oar beside thee ?; when shall our prayers reach thee as thou 
+standest on thy chariot ? The poet expresses impatience at Indra’s inattention 
+to his petitions. 
+
+
+
+596 THE HYMNS OF [BOOK YL 
+
+5 Lead otherwise this present foeman, Sakra! Hence art thou 
+praised as Hero, foe-destroyer. 
+
+Him who gives pure gifts may I praise unceasing. Sage, quick* 
+en the Angirases by devotion. 
+
+HYMN XXXVI. Indra. 
+
+Thy raptures ever were for all men’s profit: so evermore have 
+been thine earthly riches. 
+
+Thou still hast been the dealer-forth of vigour, since among 
+Gods thou hast had power and Godhead, 
+
+2 Men have obtained his strength by sacrificing, and ever urged 
+
+him on to hero valour. 
+
+For the rein-seizing, the impetuous Charger they furnished 
+power even for Vritra r s slaughter. 
+
+3 Associate with him, as teams of horses, help, manly might, and 
+
+vigour follow Indra. 
+
+As rivers reach the sea, so, strong with praises, our holy 
+songs reach him the Comprehensive. 
+
+4 Lauded by us, let flow the spring, 0 Indra, of excellent and 
+
+brightly-shining riches. 
+
+For thou art Lord of men, without an equal: of all the world 
+thou art the only Sovran, 
+
+
+5 l find this stanza hopelessly obscure, and do not attempt to translate it, 
+giving instead of a conjectural translation a reproduction of the substance of 
+S&yana’s absolutely worthless paraphrase, Lead otherwise: according to Sayana, 
+
+* consign to death, to a course different from that of living beings,’—‘Wilson'. 
+
+The Angirases : the descendants of Angirases, that is the Bharadv&jas. 
+
+Professor Ludwig translates : * Also at another time (I wish) hither this 
+strong (defence), when thou as a hero, Sakra, singest open [aufsingst] the 
+doors; may I never lose the cow that yields bright juice ; cause thou her to 
+hasten through the prayer of the Angirasas.’ In his Commentary Prof. 
+
+_Ludwig alters ‘lose the cow, eto.’ into ‘lose the seed-pouring (bull) of the 
+mileh-cow.’ Professor Aufrecht would read vrijanam instead of vrijdnam 
+and vriniske instead of grintshe, and Prof. Grassmann translates accordingly ; 
+
+* hTow too, as formerly, I choose for myself this man, when, Strong One, as 
+hero thou openest the doors. Never then may the steer whose seed streams 
+fail me. Quicken, 0 Sage, the singers through prayer.’ 
+
+1 Thy raptures ; produced by drinking the Soma juice. Power and God •* 
+head: asurydm: Asura*hood, the nature and power of an Asura or High 
+God, Some give a different meaning to dhdrdyathdh: ‘thou maintainest 
+vigour among the gods.’—Wilson, * Indra is said to give divine power to the 
+other gods/—Muir, 0 . S. T. } V. 92, 
+
+2 His strength: the powerful aid of Indra. Charger ; Indra, impetuous as 
+a war-horse who takes the bit between his teeth. Sjtyana explains syilma-* 
+gribhe : as ‘ seizor of enemies who are, in uninterrupted fines/ ‘ They offer 
+sacrifices to him as the seizer of an uninterrupted series of foes, their assail* 
+ant, their subduer, and also for the destruction of yritra. 1 2 —Wilson, 
+
+
+
+
+it&tf rigvmda* 
+
+
+38.] 
+
+
+fi9<T 
+
+
+6 Hear what thou mayst hear, thou who, fain for worship, as 
+heaven girds earth, guardest thy servant’s treasure ; 
+
+That thou mayst be our own, joying in power, famed through 
+thy might in every generation. 
+
+HYMN XXXVII. Indra. 
+
+JLet thy Bay Horses, yoked, O mighty Indra, bring thy car 
+hither fraught with every blessing. 
+
+For thee, the Heavenly, e’en the poor invoketh, may we this 
+day, thy feast-companions, prosper. 
+
+2 Forth to the vat the brown drops flow for service, and purified 
+
+proceed directly forward. 
+
+May Indra drink of this, our guest aforetime, Celestial King 
+of the strong draught of Soma. 
+
+3 Bringing us hitherward all-potent Indra on well-wheeled 
+
+chariot, may the Steeds who bear him 
+Convey him on the road direct to glory, and ne’er may Vayu’s 
+Amrit cease and fail him. 
+
+4 Supreme, he stirs this man to give the guerdon,—Indra, most 
+
+efficacious of the princes,— 
+
+Wherewith, O Thunderer, thou removest sorrow, and, Bold 
+One ! partest wealth among the nobles. 
+
+5 Indra is he who gives enduring vigour: may our songs magnify 
+
+the God Most Mighty. 
+
+Best Vritra-slayer be the Hero Indra: these things he gives as 
+Prince, with strong endeavour, 
+
+HYMN XXXVm. Indra. 
+
+Hb hath drunk hence, Most Marvellous, and carried away our 
+great and splendid call on Indra. 
+
+The Bounteous, when we serve the Gods, accepteth song yet 
+more famous and the gifts we bring him. 
+
+
+1 Thee, the Heavenly: sv&rvdn appears to apply to tvd, thee, Indra, and to 
+stand for svarvantam. See Pischel, Vedische Studien , I. 198, 218. 
+
+3 To glory : e to the prize of battle.’—Grassmann. * To our rite.’—Wilson. 
+
+VdyiCs Amrit: ‘ Vrtyu is possessor of the Amrit probably as being Tvashtar’s 
+
+son-in-law. VIII. 26. 21.’—Ludwig. 
+
+4 pds man: the institutor of the sacrifice. Wherewith: on account of 
+which guerdon. The liberal guerdon given by the nobles who defray the ex¬ 
+penses of the sacrifice causes Indra in his turn to be gracious and liberal of his 
+gifts to them. 
+
+5 With strong endeavour: exerting his power on behalf of his worshippers. 
+
+1 He hath drunh hence: Professor Ludwig thinks that the first line must 
+refer to Agni, who receives the libation hence, that is, from the priest’s cup, 
+and conveys to Indra the invocation addressed to him. But Indra himself 
+may be intended in the first line as well as in the second. 
+
+
+
+60S 
+
+
+Tim HYMNS OP [BOOK VI. 
+
+
+2 The speaker filleth with a cry to Indra bis ears who cometh 
+
+nigh e’en from a distance. 
+
+May this my call bring Indra to my presence, this call to Gods 
+composed in sacred verses. 
+
+3 Him have I sung with ray best sang and praises, Indra of 
+
+ancient birth and Everlasting. 
+
+For prayer and songs in him are concentrated : let laud wax 
+mighty when addressed to Indra: 
+
+4 Indra, whom sacrifice shall strengthen, Soma, and song and 
+
+hymn, and praises and devotion, 
+
+Whom Dawns shall strengthen when the night departeth, Indra 
+whom days shall strengthen, months, and autumns. 
+
+5 Him, born for conquering might in full perfection, and waxen 
+
+strong for bounty and for glory, 
+
+Great, Powerful, will we to-day, 0 singer, invite to aid us and 
+to quell our foemen. 
+
+HYMN XXXIX. Indra. 
+
+Of this our charming, our celestial Soma, eloquent, wise, Priest, 
+
+. with inspired devotion, 
+
+Of this thy close attendant, hast thou drunken. God, send 
+the singer food with milk to grace it. 
+
+2 Craving the kine, rushing against the mountain, led on by Law, 
+
+with holy-minded comrades, 
+
+He broke the never-broken ridge of Vala. With words of 
+might Indra subdued the Panis. 
+
+3 This Indu lighted darksome nights, O Indra, throughout the 
+
+years, at morning and at evening. 
+
+Him have they stablished as the days’ bright ensign. He 
+made the Mornings to be bom in splendour. 
+
+4 He shone and caused to shine the worlds that shone not. By 
+
+Law he lighted up the host of Mornings. 
+
+
+3 Let laud wax mighty: when the power of Indra is celebrated, the sow 
+should be lofty as the dignity of the subject demands. 6 
+
+5 To quell our foemen: or, to conquer Vritras, that is, Vritra and similar fiends. 
+
+- It °l lestial Soma ’ as Professor Wilson observes, ‘ Several of the epithets 
+in the test are unusual, and agreeably to European notions, very inapplicable 
+to a beverage. The Soma is called eloquent and wise as giving eloquence and 
+pnest because it is employed in offerings to the Gods. 
+
+eircLl^ent^art 0 ** '* that is ’ of which milk an d butter constitute the most 
+
++] . * Al ^? ses * Vala • a <*emon who stole away 
+
+°r ® od8> V e ‘ tiie ra 3 rs Of light. See Index. J 
+
+S 57m Indu: Indu is here the Moon, which is identified with Soma. 
+
+The days bright ensign: the standard by which time is measured. 
+
+
+
+TEE RIG VEDA. 
+
+
+EYMN 41.] 
+
+
+m 
+
+
+He moves -with Steeds joked by eternal Order, 'contenting hien 
+with nave that finds the sunlight, 
+
+5 Now, praised, 0 Ancient King ! fill thou the singer with plente¬ 
+ous food that he may deal forth treasures. 
+
+Give waters, herbs that have no poison, forests, and kine, and 
+steeds, and men, to him who lauds thee, 
+
+HYMN XL. India. 
+
+Drink, Indra; juice is shed to make thee joyful: loose thy 
+Bay Steeds and give thy friends their freedom. 
+
+Begin the song, seated in our assembly. Give strength for 
+sacrifice to him who singeth. 
+
+2 Drink thou of this whereof at birth, 0 Indra, thou drankest, 
+
+Mighty One ! for power and rapture. 
+
+The men, the pressing-stones, the cows, the waters have made 
+this Soma ready for thy drinking. 
+
+3 The -fire is kindled, Soma pressed, 0 Indra : let thy Bays, best 
+
+to draw, convey thee hither. 
+
+With mind devoted, Indra, I invoke thee. Come, for our great 
+prosperity approach us. 
+
+4 Indra, come hither: evermore thou earnest through our great 
+
+strong desire to drink the Soma. 
+
+Listen and hear the prayers which now we offer, and let this 
+sacrifice increase thy vigour. 
+
+5 Mayst thou, 0 Indra, on the day of trial, present or absent, 
+
+wheresoe’er thou dwellest, 
+
+Thence, with thy team, accordant with the Maruts, Song-lover ! 
+guard our sacrifice, to help us. 
+
+
+HYMN XLI. Indra. 
+
+Comb gracious to our sacrifice, 0 Indra: pressed Soma-drops 
+are purified to please thee. 
+
+As cattle seek their home, so, Thunder-wielder, come, Indra, 
+first of those who claim our worship. 
+
+2 With that well-formed most wide extending palate, wherewith 
+thou ever drinkest streams of sweetness, 
+
+Drink thou ; the Adhvaryu standeth up before thee : let thy 
+spoil-winning thunderbolt attend thee. 
+
+
+4 Nave: used by synecdoche for chariot, 
+
+1 Thy friends ; thy dear horses. 
+
+1 Gracious: more literally, f without anger.* * Unirascible. ’—Wilson, 
+
+2 The Adhvaryu; the ministering priest. 
+
+
+
+600 THE HYMNS OF [BOOK YL 
+
+3 This drop, steer-strong and omniform, the Soma, hath been 
+
+made ready for the Bull, for In dr a. 
+
+Drink this, Lord of the Bays, thou Strong Supporter, this 
+that is thine of old, thy food for ever. 
+
+4 Soma when pressed excels the unpressed Soma, better, for one 
+
+who knows, to give him pleasure. 
+
+Come to this sacrifice of ours, O Victor: replenish all thy 
+powers with this libation. 
+
+5 We call on thee, 0 Indra: come thou hither: sufficient be the 
+
+Soma for thy body. 
+
+Rejoice thee, Satakratu ! in the juices: guard us in wars, guard 
+us among our people. 
+
+HYMN XLII. Indra. 
+
+Bring sacrificial gifts to him, Omniscient, for he longs to drink,. 
+The Wanderer who comes with speed, the Hero ever in the van. 
+
+2 With Soma go ye nigh to him chief drinker of the Soma's 
+
+juice: 
+
+With beakers to the Impetuous God, to Indra with the drops 
+effused. 
+
+3 What time, with Soma, with the juice effused, ye come before 
+
+the God, 
+
+'Pull wise he knows the hope of each, and, Bold One, strikes 
+this foe and that. 
+
+4 To him, Adhvaryu! yea, to him give offerings of the juice 
+
+expressed. 
+
+Will he not keep us safely from the spiteful curse of each 
+presumptuous high-born foe ? 
+
+HYMN XLIII, Indra. 
+
+In whose wild joy thou madest once Sambara Divod&sa's prey, 
+This Soma is pressed out for thee, 0 indra: drink ! 
+
+
+3 Supporter: sthdtar— Stator in Jupiter Stator, one who causes to stay or 
+stand, rallier of men in battle. 
+
+4 Replenish all thy powers : or, 'give us all powers in full.* 
+
+5 Satakratu ; Lord of a hundred, i. e. countless, powers. 
+
+3 Strikes this foe and that ; there is no substantive in the text. Skyana 
+makes tdm tam refer to M mam, hope or wish: ‘And the suppressor (of ene¬ 
+mies) assuredly grants it, whatever it may be.’ —'Wilson. 
+
+1 Sambara: a demon of draught. Eivoddsa,: called also Atithxgva: ‘Thou 
+savedst Kutsa when Sushna was smitten down ; to Atithigva gayest Sambara 
+for a prey.’—I. 51, 6. , 
+
+
+TBM RlGVEDA. 
+
+
+601 
+
+
+HYMN 44,] 
+
+2 Whose gladdening draught, shed from the points, thou guard- 
+
+est in the midst and end, 
+
+This Soma is pressed out for thee, O Xndra : drink ! % 
+
+3 In whose wild joy thou settest free the kine held fast within 
+
+the rock, 
+
+This Soma is pressed out for thee, 0 Indra: drink ! 
+
+4 This, in whose juice delighting thou gainest the might of 
+
+Magh avail, 
+
+This Soma is pressed out for thee, 0 Indra : drink ! 
+
+HYMN XLIV. Indra, 
+
+That which is wealthiest, Wealthy God ! in splendours most 
+illustrious, 
+
+Soma is pressed: thy gladdening draught, Indra ! libation’s 
+Lord! is this. 
+
+2 Effectual, Most Effectual One 1 thine, as bestowing wealth of 
+
+hymns, 
+
+Soma is pressed: thy gladdening draught, Indra! libation’s 
+Lord! is this. 
+
+3 Wherewith thou art increased in strength, and conquerest with 
+
+thy proper aids, 
+
+Soma is pressed : thy gladdening draught, Indra! libation’s 
+Lord ! is this. 
+
+4 Him for your sake I glorify as Lord of Strength who wrong- 
+
+eth none, 
+
+The Hero Indra, conquering all, Most Bounteous, God of all 
+the tribes. 
+
+5 Those Goddesses, both Heaven and Earth, revere the power 
+
+and might of him, 
+
+Him whom our songs increase in strength, the Lord of bounty 
+swift to come. 
+
+6 To seat your Indra, I will spread abroad with power this song 
+
+of praise. 
+
+The saving succours that abide in him, like songs, extend 
+and grow. 
+
+
+2 From the points: from the sharp ends of the branchlets of the plant. 
+See Hillebrandt, V, Mythologie, p. 232. In the midst and end: according 
+to Sftyana, at noon and at the evening libation. 
+
+4 Gainest the might of Maghavan ; Indra acquires his power from libations 
+of Soma juice. 
+
+6 To seat your Indra; as Indra’s seat is on the barhis or sacred grass that 
+is spread on the floor of the chamber of sacrifice, so the hymn also, as his 
+spiritual seat, is supposed to have the^power of inducing him to come. 
+
+
+
+
+602 TEE HYMNS OF [BOOK VL 
+
+7 A recent Friend, he found the skilful priest r he drank, and 
+showed forth treasure from the Gods. 
+
+He conquered, borne by strong all-shaking mares, and was 
+with far-spread power his friends’ Protector. 
+
+S In course of Law the sapient juice was quaffed: the Deities 
+to glory turned their mind. 
+
+Winning through hymns a lofty title, he, the Lovely, made 
+his beauteous form apparent. 
+
+§ Bestow on us the most illustrious strength: ward off men’s 
+manifold malignities. 
+
+Give with thy might abundant vital force, and aid us gra¬ 
+ciously in gaining riches. 
+
+10 We turn to thee as Giver, liberal Indra. Lord of the Bay 
+
+Steeds, be not thou ungracious. 
+
+No friend, among mankind have we to look to : why have men 
+called thee him who spurs the niggard ? 
+
+11 Give us not up, Strong Hero 1 to the hungry : unharmed be 
+
+we whom thou, so rich, befriendest, 
+
+Full many a boon hast thou for men: demolish those who 
+present no gifts nor pour oblations. 
+
+12 As Indra thundering impels the rain-clouds, so doth he send 
+
+us store of kine and horses. 
+
+Thou art of old the Cherisher of singers : let not the rich who 
+bring no gifts deceive thee. 
+
+13 Adhvaryu, hero, bring to mighty Indra—for he is King there¬ 
+
+of—the pressed-out juices; 
+
+To him exalted by the hymns and praises, ancient and modem, 
+of the singing Rishis. 
+
+14 In the wild joy of this hath Indra, knowing full many a form, 
+
+struck down resistless Vritras. 
+
+
+7 He found the skilful priest; ‘ Indra appreciates him who is skilled (in 
+holy rites).’—Wilson. The word yashtdram, sacrifices is supplied by Sftyana. 
+
+Borne by ' .. ” 71 ' ■ .* this is S&yana’s first explanation of 
+
+stauWbhir ■ ;, ■ ‘ plurals in the instrumental case, vculavd- 
+
+bhihf £ with mares,’ being understood. ' Brought by his robust agitators (of 
+the earth, his steeds).’—-Wilson. Or, Sdyana says, although the words are 
+feminine, the Maruts may be intended. Other conjectural explanations have 
+been attempted, but they are not convincing. 
+
+10 Who spurs the niggard: urges even the niggardly to be liberal. See 
+Pischel, Vedische Studien, I. p. 124. 
+
+12 The Qhlrisher of singers : or, f he whom the singers nourish/ that is. 
+strengthen by their hymns. 
+
+14 Knowing full many a form: detecting and not deceived by the various 
+forms assumed by the demon Vritra and his crew. 
+
+
+
+
+EYMN 44,] 
+
+
+TUB R1GVEDA, 
+
+
+603 
+
+
+Proclaim aloud to him the savoury Soma so that the Hero, 
+strong of jaw, may drink it. 
+
+15 May Indra drink this Soma poured to please him, and cheered 
+
+therewith slay Vritra with his thunder. 
+
+Come to our sacrifice even from a distance, good lover of our 
+songs, the bard's Supporter. 
+
+16 The cup whence Indra drinks the draught is present: the 
+
+Amrit dear to Indra hath been drunken, 
+
+That it may cheer the God to gracious favour, and keep far 
+from us hatred and affliction. 
+
+17 Therewith enraptured, Hero, slay our foemen, the unfriendly, 
+
+Maghavan ! be they kin or strangers, 
+
+Those who still aim their hostile darts to smite us, turn them 
+to flight, 0 Indra, crush and kill them. 
+
+18 0 Indra Maghavan, in these our battles win easy paths for 
+
+us and ample freedom. 
+
+That we may gain waters and seed and offspring, set thou our 
+princes on thy side, 0 Indra. 
+
+19 Let thy Bay Stallions, harnessed, bring thee hither, Steeds 
+
+with strong chariot and strong reins to hold them, 
+
+Strong Horses, speeding hither, bearing thunder, well-harness¬ 
+ed, for the strong exciting potion. 
+
+20 Beside the vat, Strotig God ! stand thy strong Horses, shining 
+
+with holy oil, like waves exulting. 
+
+Indra, they bring to thee, the Strong and Mighty, Soma of 
+juices shed by mighty press-stones. 
+
+21 Thou art the Bull of earth, the Bull of heaven, Bull of the 
+
+rivers, Bull of standing waters. 
+
+For thee, the Strong, 0 Bull, hath Indu swollen, juice pleasant, 
+sweet to drink, for thine election. 
+
+22 This God, with might, when first he had his being, with Indra 
+
+for ally, held fast the Pani. 
+
+This Indu stole away the warlike weapons, and foiled the arts 
+of his malignant father. 
+
+15 The bard's Supporter: or, ‘whom singers nourish,’ as in stanza 12. 
+
+19 In this and the two following stanzas we have the repetition, so dear to 
+some of the Yedio poets, of vrisha in composition, vrishan and vrishabhd, so 
+commonly applied in the hymns to living beings and things preeminent for 
+strength. 
+
+22 This God: Indu or Soma, the Moon. Of his malignant father: Tvashtar 
+appears to be meant. S&yana’s paraphrase is non-natural: * of the malignant 
+secreter of (the stolen) wealth, (the cattle).’—Wilson. S&yana makes pituh } 
+as derived from pd, to protect, —pdlayituh, ‘the safe keeper/ and sedsyu =Lat. 
+sui, c of his property,’ This safe keeper, secreter, and robber wouid be the 
+demon Vala. 
+
+
+
+
+604 MS SfMm OP t MOt ft 
+
+23 The Dawns lie wedded to a glorious Consent, and set within 
+
+the Sun the light that lights him. 
+
+He found in heaven, in the third lucid regions, the threefold 
+
+Amrit in its close concealment. 
+
+24 He stayed and held the heaven and earth asunder: the chariot 
+
+with the sevenfold reins he harnessed. 
+
+This Soma set with power within the milch-kine a spring' 
+
+whose ripe contents ten fingers empty. 
+
+HYMN XLV. ^ t Indra. 
+
+Thai? Indra is our youthful Friend, who with his trusty 
+
+guidance led 
+
+Turvasa, Yadu from afar. 
+
+2 Even to the dull and uninspired Indra givestital power, andwins 
+
+Even with slow steed th« offered prize, 
+
+3 Great are his ways of guiding us, and manifold are his eulogies: 
+
+His kind protections never fail. 
+
+4 Friends, sing your psalm and offer praise to him to whom the 
+
+prayer is brought: 
+
+For our great Providence is he. 
+
+5 Thou, Slaughterer of Vritra, art Guardian and Friend of one 
+
+and two, 
+
+Yea, of a man like one of us. 
+
+6 Beyond men’s hate thou leadest us, and givest cause to sing 
+
+thy praise: 
+
+Good Hero art thou called by men. 
+
+7 I call with hymns, as ’twere a cow to milk, the Friend who 
+
+merits praise, 
+
+The Brahman who accepts the prayer. 
+
+23 Glorious Consort: the Sun. In the third lucid regions ; perhaps, as Pro¬ 
+fessor Ludwig suggests, in the spheres of the Sun, the Moon, and the stars. 
+1 According to the scholiast, this may merely mean that the Soma becomes 
+as it were ambrosia when received or concealed in the vessels at the three 
+diurnal ceremonies, which ambrosia is properly deposited with the gods abid¬ 
+ing in the third bright sphere, or in heaven.’—Wilson. 
+
+24 The chariot: of the Sun, drawn by seven horses. Whose ripe contents 
+ten Jingen empty ; this appears to he the meaning of the pakvam damyan- 
+train 'ittsam of the text, literally, ‘ the ripe spring with ten engines. ’ * * The 
+mature deeply-organized secretion.’—Wilson. 
+
+1 Turvasa, Yadu ; the names of these two eponymi of Aryan tribes are 
+frequently associated. See Index. An expedition against Divod&sa appears 
+to be referred to. 
+
+2 Even to the dull and uninspired; he favours whom he will, and the race 
+is not always to the swift. 
+
+7 As 'twere a cow to milk : like the cow that is brought to give the milk 
+that is to be mingled with the Soma libation. The Brahman; Indra regarded 
+as a Priest* 
+
+
+
+TEE RIG VEDA. 
+
+
+605 
+
+
+ETME 45.] 
+
+8 Him in whose hands they say are stored all treasures from the 
+
+days of old, 
+
+The Hero, conquering in the fight, 
+
+9 Lord of Strength, Caster of the Stone, destroy the firm forts 
+
+built by men, 
+
+And foil their arts, unbending God ! 
+
+10 Thee, thee as such, 0 Lord of Power, 0 Indra, Soma-drinker, 
+
+true, 
+
+We, fain for glory, have invoked. 
+
+11 Such as thou wast of old, and art now to be called on when 
+
+the prize 
+
+Lies ready, listen to our call. 
+
+12 With hymns and coursers we wilt gain, Indra, through thee, 
+
+both steeds and spoil 
+Most glorious, and the proffered prize, 
+
+IS Thou, Indra, Lover of the Song, whom men must stir to help, 
+hast been 
+
+Great in the contest for the prize. 
+
+14 Slayer of foes, whatever aid of thine imparts the swiftest 
+
+course, 
+
+With that impel our car to speed. 
+
+15 As skilfullest of those who drive the chariot, with our art, 
+
+and aim, 
+
+0 Conqueror, win the proffered prize. 
+
+16 Praise him who, Matchless and Alone, was born the Lord of 
+
+living men, 
+
+Most active, with heroic soul. 
+
+17 Thou who hast been the singers’ Friend, a Friend auspicious 
+
+with thine aid, 
+
+As such, 0 Indra, favour us, 
+
+18 Grasp in thine arms the thunderbolt, 0 Thunder-armed, to 
+
+slay the fiends: 
+
+Mayst thou subdue the foemen’s host, 
+
+19 1 call the ancient Friend, allied with wealth, who speeds the 
+
+lowly man, 
+
+Him to whom chiefly prayer is brought. 
+
+20 For he alone is Lord of all the treasures of the earth: he speeds 
+Hither, chief Lover of the Song, 
+
+
+11 When the prize lies ready : to he given to the victor* in the chariot race, 
+the chief object of the hymn being to secure victory in the approaching 
+contest through the favour of the God, 
+
+
+
+THE HYMNS OF 
+
+
+606 
+
+
+(BOOK VI, 
+
+
+21 So with thy yoked teams satisfy our wish with power and 
+wealth in steeds 
+
+And cattle, boldly, Lord of kine ! 
+
+.22 Sing this, what time the juice is pressed, to him your Hero, 
+Much-invoked, 
+
+To please him as a mighty Steer. 
+
+23 He, Excellent, withholdeth not his gift of power and wealth 
+
+in kine, 
+
+When he hath listened to our songs. 
+
+24 May he with might unclose for us the cow’s stall, wliosesoe’er 
+
+it.be, 
+
+To which the Dasyu-slayer goes. 
+
+25 0 Indra Satakratu, these our songs have called aloud to thee, 
+Like mother cows to meet their calves. 
+
+26 Hard is thy love to win ; thou art a Steer to him who longs 
+
+for steers : 
+
+Be to one craving steeds a Steed. 
+
+27 Delight thee with the juice we pour for thine own great 
+I , munificence : 
+
+Yield not thy singer to reproach. 
+
+28 These songs with every draught we pour come, Lover of the 
+
+Song, to thee, 
+
+As milch-kine hasten to their young: 
+
+29 To thee most oft invoked, amid the many singers’ rivalry 
+Who beg with all their might for wealth. 
+
+30 Nearest and most attractive may our laud, 0 Indra, come 
+
+to thee. 
+
+Urge thou us on to ample wealth. 
+
+31 Bribu hath set himself above the Panis, o’er their highest head, 
+Like the wide bush on Ganges bank. 
+
+24 Wkosesoe’cr it be : the meaning of Icuvitsasya here is somewhat uncertain. 
+S&yana explains it as, of Kuvitsa, a certain person who does much harm. 
+The meaning appears to be, may Indra open for us the cow-stall and give us 
+the cattle of any Dasyu whom he, that is, we under his guidance, may attack. 
+
+26 Thou art a Steer: gavdm praddtd, ‘ a giver of cattle/—S&yana. A Steed ; 
+ctsvapradcth , a giver of horses.—S&yana. 
+
+27 This stanza is repeated, word for word, from III. 41. 6. 
+
+31 Bribu: according to S&yana, the carpenter or artificer of the Panis. 
+
+The Fanis here are, in accordance with the original meaning of the words, 
+merchants or traders, and the merchant Bribu is eulogized for his piety and. 
+liberality, qualities which were not the usual characteristics of the class to 
+which he belonged, A legend, referred to by S&yana, and recorded in the 
+MAnma dharma-sdstra or Laws of Manu, 10.107, relates that Bharadv&ja, when 
+distressed by hunger in a lonely forest, accepted many cows from the 
+
+
+
+EYMST 46.] 
+
+
+THF RIO VEDA ; 
+
+
+m 
+
+32 He whose good bounty, thousandfold, swift as the rushing of 
+
+the wind, 
+
+Suddenly offers as a gift. 
+
+33 So all our singers ever praise the pious Bribu's noble deed, 
+Chief, best to give his thousands, best to give a thousand 
+
+liberal gifts. 
+
+
+HYMN XLVL Indra, 
+
+That we may win us wealth and power we poets, verily, call 
+on thee: 
+
+In war men call on thee, Indra, the hero's Lord, in the steed's 
+race-course call on thee. 
+
+2 As such, 0 Wonderful, whose hand holds thunder, praised as 
+
+mighty, Caster of the Stone ! % 
+
+Pour on us boldly, Indra, kine and chariot-steeds, ever to be 
+the conqueror's strength. 
+
+3 We call upon that Indra, who, most active, ever slays the foe; 
+Lord of the brave, Most Manly, with a thousand powers, help 
+
+thou and prosper us in fight. 
+
+4 Bichtshama, thou forcest men as with a bull, with anger, in 
+
+the furious fray. 
+
+Be thou our Helper in the mighty battle fought for sunlight, 
+water, and for life. 
+
+b 0 Indra, bring us name and fame, enriching, mightiest, 
+excellent, 
+
+Wherewith, 0 Wondrous God, fair-visored, thunder-armed, 
+thou hast filled full this earth and heaven. 
+
+
+carpenter Bribu ; the moral being that men of inferior caste and low condition 
+may distinguish themselves by their libex-ality. See Wilson’s Note, Voh III. 
+p, 466. The wide bush ; the belt of underwood. Others would read urukakshah 
+as one word instead of unlh kdkshah , and explain it as the name of a man, 
+son of a woman called Gang&. 
+
+33 Chief: sdri, as institutor of the sacrifice. See, on stanzas 31 —33, Prof. 
+Weber’s Episehes im vedischen Ritual (Sitzungsberichte der K. P. Akadenrie 
+der Wissenschaften, XXXVIII. pp. 28 sqq.), and M. Muller, Chips from a Ger¬ 
+man Workshop, IV. 138 (new edition). 
+
+
+3 With a thousand powers: sahasramushka, literally, mille testiculos habeas, 
+The reading of the S&maveda, s&ha&t'amanyo, full of boundless ardour, is, as 
+Professor Ludwig remarks, much more aesthetic. 
+
+4 Richishama ; or, worthy of praise ! But the exact meaning of the epithet 
+is somewhat uncertain. 
+
+5 Fair-visored ; or, fair of cheek. 
+
+
+
+
+608 THE HYMNS OF [BOOR VL 
+
+6 We call on thee, 0 King, Mighty amid the Gods, Ruler of 
+
+men, to succour us. 
+
+All that is weak in us, Excellent God, make firm : make our 
+foes easy to subdue. 
+
+7 All strength and valour that is found, Tndra, in tribes of Na- 
+
+hushas, and all the splendid fame that the Five Tribes enjoy, 
+Bring, yea, all manly powers at once. 
+
+8 Or, Maghavan, what vigorous strength in Trikshi lay, in Dru- 
+
+hyus or in Puru’s folk, 
+
+Fully bestow on us, that, in the conquering fray, we may 
+subdue our foes in fight. 
+
+9 0 Indra, grant a happy home, a triple refuge triply strong. 
+Bestow a dwelling-place on the rich lords and me, and keep 
+
+thy dart afar from these. 
+
+10 They who with minds intent on spoil subdue the foe, boldly 
+
+attack and smite him down,— 
+
+From these, 0 Indra Maghavan who lovest song, be closest 
+guardian of our lives. 
+
+11 And now, 0 Indra, strengthen us: come near and aid us in 
+- the fight, 
+
+What time the feathered shafts are flying in the air, the 
+arrows with their sharpened points. 
+
+12 Oive ug 5 , where heroes strain their bodies in the fight, the 
+
+shelter that our fathers loved. 
+
+To us and to our sons give refuge ; keep afar all unobserved 
+hostility, 
+
+13 When, Indra, in the mighty fray thou urgest chargers to their 
+
+speed, 
+
+On the uneven road and on a toilsome path, like falcons, eager 
+for renown, 
+
+14 Speeding like rivers rushing down a steep descent, responsive 
+
+to the urging call, 
+
+That come like birds attracted to the bait, held in by reins in 
+both the driver’s hands. 
+
+7 Nakushas * people, apparently distinct from the five Aryan tribes par 
+excellency and dwellers on or near the Indus. According to S&yana, human 
+beings in general are meant, and Professor Roth explains the word as men 
+generally, but with the special sense of stranger, or neighbour. See Muir. 
+0 . 8. Texts, 1. 179, 180, 
+
+8 Trikshi: a king so named, says S&yana. In another place (VIII, 22. 7) 
+he has the patronymic Tr&sadasyava, son, i. e. peer of, Trasadasyu. In JDruhyus 
+or in Peru's folk; literally, 4 in Druhyu or in Puru/ the names of the eponymi 
+of these tribes being used for the tribes themselves. 
+
+12 To us and to our sons give refuge: the Commentator takes acMttam 
+Unobserved,’ with chardth, and explains the words as * armour unknown by 
+the enemies/ 
+
+
+
+JBTJtfN 47.] 
+
+
+THE RIG VEDA. 
+
+
+em 
+
+p HYMN XLYII. Indra* Etc. 
+
+Yea, this is good to taste and full of sweetness, verily it is 
+strong and rich in flavour. 
+
+No one may conquer Indra in the battle when he hath drunken 
+of the draught we offer. 
+
+2 This sweet juice here had mightiest power to gladden: it bolden- 
+
+ed Indra when he slaughtered Vritra, 
+
+When he defeated Sambara’s many onslaughts, and battered 
+down his nine-and-ninety ramparts. 
+
+3 This stirreth up my voice when I have drunk it: this hath 
+
+aroused from sleep my yearning spirit. 
+
+This Sage hath measured out the six expanses from which no 
+single creature is excluded. ^ 
+
+A This, even this, is he who hath created the breadth of earth, 
+the lefty height of heaven. 
+
+He formed the nectar in three headlong rivers. Soma supports 
+the wide mid-air above us. 
+
+>5 He found the wavy sea of brilliant colours in forefront of the 
+Dawns who dwell in brightness. 
+
+This Mighty One, the Steer begirt by Maruts, hath propped 
+the heavens up with a mighty pillar. 
+
+6 Drink Soma boldly from the beaker, Indra, in war for trea¬ 
+
+sures, Hero, Vritra-slayer! 
+
+S'ill thyself full at the mid-day libation, and give us wealth, 
+thou Treasury of riches. 
+
+7 Look out for us, 0 Indra, as our Leader, and guide ns on to 
+
+gain yet goodlier treasure. 
+
+Excellent Guardian, bear us well through peril, and lead us on 
+to wealth with careful guidance. 
+
+8 Lead ns to ample room, 0 thou who knowest, to happiness, 
+
+security, and sunlight. 
+
+High, Indra, are the artrns of thee the Mighty : may we betake 
+us to their lofty shelter. 
+
+9 Set us on widest chariot-seat, O Indra, with two steeds best 
+
+to draw, 0 Lord of Hundreds! 
+
+3 This Sage hath measured out: the creative acts of Indra are ascribed to 
+Soma which inspirits him to perform them. The six expanses, are the two 
+worlds, heaven and earth, and the three subdivisions of each ; or, according 
+to the Commentator, heaven, earth, day, night, water, and plants. 
+
+4 In three headlong rivers : perhaps the three unknown rivers Anjaf i, Kuli&i, 
+
+and Vttajpatnt, of 1.104. 4, which Benfey considers to be personifications of the 
+clouds ; but the meaning of the half-line is uncertain. * This Soma has de¬ 
+posited the ambrosia in its three principal (receptacles).’—Wilson. Soma in 
+stanzas 4 and 5 is probably the Moon-God. , ; 
+
+39 
+
+
+
+610 THE HYMNS OF [BOOK YL 
+
+Bring us the best among all sorts of viands ; let not the foe’s 
+wealth, Maghavan, subdue us, 
+
+10 Be gracious, Indra, let my days be lengthened : sharpen my 
+
+thought as ’twere a blade of iron. 
+
+Approve whatever words I speak, dependent on thee, and grant 
+me thy divine protection. 
+
+11 Indra the Bescuer, Indra the Helper, Hero who listens at each 
+
+invocation, 
+
+Sakra I call, Indra invoked of many. May Indra Maghavan 
+prosper and bless us. 
+
+12 May helpful Indra as our good Protector, Lord of all treasures, 
+
+favour us with succour, 
+
+Baffle our foes, and give^us rest and safety, and may we be 
+the lords of hero vigour. 
+
+13 May we enjoy the grace of him the Holy, yea, may we dwell 
+
+in his auspicious favour,' 
+
+May helpful Indra as our good Preserver drive from us, even 
+from afar, our foemen, 
+
+14 Like rivers rushing down a slope, 0 Indra, to thee haste songs 
+
+and prayers and linked verses. 
+
+Thou gatherest, Thunderer! like wide-spread bounty, kine, 
+water, drops, and manifold libations, 
+
+15 Who lauds him, satisfies him, pays him worship? E’en the 
+
+rich noble still hath found him mighty. 
+
+With power, as when one moves his feet alternate, he makes 
+the last precede, the foremost follow. 
+
+16 Famed is the Hero as each strong man’s tamer, ever advancing 
+
+one and then another. 
+
+King of both worlds, hating the high and haughty, Indra pro¬ 
+tects the men who are his people. 
+
+17 He loves no more the men he loved aforetime; he turns and 
+
+moves away allied with others. 
+
+^Rejecting those who disregard his worship, Indra victorious 
+lives through many autumns. 
+
+
+9 Let not the foe's wealthy Maghavan } subdue us: it seems necessary to 
+follow Professor Ludwig in taking vttyah in the plural as the subject of the 
+singular verb t&rft. Other examples of sueh an irregularity are found in 
+the Veda. 
+
+13 This stanza is apparently the conclusion of the original hymn ; a new 
+hymn or fragment of a hymn begins with the following stanza.—Ludwig. 
+
+15 With power ; he rules the fortunes of men according to his pleasure, 
+setting up one and putting down another, making the first last and the last first. 
+
+
+HYMN 47:] 1 TUP MG VESA* 6 11 
+
+18 In every figure lie hath been the model: this is his only form 
+
+for us to look on. 
+
+Indra moves multiform by his illusions \ for his Bay Steeds 
+are yoked, ten times a hundred. 
+
+19 Here Tvashtar, yoking to the car the Bay Steeds, hath extended 
+
+sway. 
+
+Who will for ever stand upon the foeman’s side, even when 
+our princes sit at ease % 
+
+20 Gods, we have reached a country void of pasture: the land, 
+
+though spacious, was too small to hold us. 
+
+Brihaspati, provide in war for cattle; find a path, Indra, for 
+this faithful singer. 
+
+21 Day after day far from their seat^he drove them, alike, from 
+
+place to place, those darksome creatures. 
+
+The Hero slew the meanly-huckstering Diisas, Varchin and 
+Sambara, where the waters gather. 
+
+22 Out of thy bounty, Indra, hath Prastoka bestowed ten coffers 
+
+and ten mettled horses. 
+
+We have received in turn from Divod&sa Sambara’s wealth, the 
+gift of Atithigva. 
+
+23 Ten horses and ten treasure-chests, ten garments as an added gift, 
+These and ten lumps of gold’ have I received from Divodasa's 
+
+hand. 
+
+24 Ten cars with extra steed to each, for the Atharvans hundred 
+
+cows, 
+
+Hath Asvatha to Payu given. 
+
+18 f Indra presents himself as Agni, Vishnu, or Pudr(( t ov any other deity 
+who is the actual object of worship, and is really the deity to be adored : he 
+is identifiable with each.’—Wilson.' 
+
+■ Ten times a hundred : * His chariots and horses are multiplied according to 
+the forms in which he manifests himself: agreeably to the Vaiddvtik inter* 
+pretation of the stanza, Indra is here identified with Parameswara, the supreme 
+first cause, identical with creation.’—Wilson. 
+
+19 Tvashtar; supposed by the Commentator to be identified with Indra; 
+but this is unnecessary. The sway may be merely the authority which 
+Tvashtar exercises in yoking the chariot-steeds for Indra. 
+
+Who will for ever stand upon the foumarts side ?; that is, Indra will not al-. 
+ways favour our enemies, even when, as is now the case, our nobles are not 
+engaged in war.—Ludwig. 
+
+21 Indra is represented as having put to flight the dark aborigines and slain 
+the niggardly demons or savages Yarchin and J3ambara. See IY. 80. 14, 15. 
+
+22 Prastoha , Pivoddsa , and A tithigva are names of one and the same prince,* 
+who is called also Asvatha, and S&rnjaya or son of Srinjaya, 
+
+24 For the Atharvans: for the JEtishis of the family of Ath&rvan, says 
+S&yana. Pdyu ; the brother of Garga the llishi of -the hymn, 
+
+This stanza consists of two PAdas only instead of four. 
+
+
+
+612 THE nmm OF [BOOK VI 
+
+25 Thus Srinj'aya’s son honoured the Bharadvajas, recipients of 
+
+all noble gifts and bounty. 
+
+26 Lord of the wood, be fifth and strong in body : be* bchribg us, 
+
+a brave victorious hero. ; ; 
+
+Show forth thy strength, compact with straps of leather, and 
+let thy rider win all spoils of battle. 
+
+27 Its mighty strength was borrowed from the heaven and earth : 
+
+its conquering force was brought from sovrans of the wood. 
+Honour with holy gifts the Gar like Indra’s bolt, the Car bound 
+round with straps, the vigour of the floods. 
+
+28 Thou Bolt of Indra, Vanguard of the Maruts, close knit to 
+
+Varuna and Child of Mitra,— 
+
+As such, accepting gifts which here we offer, receive, 0 Godlike 
+Chariot, these oblations. 
+
+29 Send forth thy voice aloud through earth and heaven, and let 
+
+the world in all its breadth regard thee; 
+
+0 Drum, accordant with the Gods and Indra, drive thou afar, 
+yea, very far, our foemen. 
+
+30 Thunder out strength and fill us full of vigour : yea, thunder 
+
+forth and drive away all dangers. 
+
+Drive hence, 0 War-drum, drive away misfortune : thou art 
+the Fist of Indra : show thy firmness. 
+
+31 Drive hither those, and these again bring hither; the War- 
+
+drum speaks aloud as battle’s signal. 
+
+Our heroes, winged with horses, eome together. Let our car- 
+warriors, Indra, he triumphant, 
+
+HYMN XL Yin. Agni and Others. 
+
+Sjng to your Agni with eaoh song, at every sacrifice, for 
+strength. 
+
+Come, let us praise the Wise and Everlasting God, even as a 
+well-belovM Friend, 
+
+
+26 Lw'd of the wood : forest tree, that is the timber of which the car is 
+hiade. This car is the deified object of this and the two following stanzas. 
+
+29 0 Zh'um: the dundubht addressed and glorified in these concluding 
+verses was a sort of loud kettle-drum, like that still used. 
+
+Om e to us the cows of tht enemy and send our own cows home in safe-* 
+ty, Gah, cows, is understood with amtth, those, and im&h, these. 
+
+
+• 1 Come, let us ting : it seems necessary to take the singular verb with the 
+plural pronoun. 
+
+
+
+*» nmVMbA. 
+
+
+MWMN 48.] 
+
+
+eis 
+
+
+2 The Son of Strength; for is he not our gracious Lord ? Let 
+us serve him who bears our gifts. 
+
+In battle may he be our help and strengthened yea, be the 
+saviour of ot*r Jives. 
+
+B Agni, thou beamest forth with light, great Hero, never 
+changed by time. 
+
+Shining, pure Agni 1 with a light that never fades, beam with 
+thy fair beams brilliantly. 
+
+4 Thou worshippest great Gods: bring them without delay by 
+
+wisdom and tby wondrous power. 
+
+0 Agni, make them turn hither to succour us. Give strength, 
+and win it for thyself. 
+
+5 He whom floods, stones, and trees support, the offspring of 
+
+eternal Law; 
+
+He who when rubbed with force is brought to life by men upon 
+the lofty height of earth; 
+
+6 He who hath filled both worlds full with his brilliant shine, 
+
+who hastens with his smoke to heaven * 
+
+He made himself apparent through the gloom by night, the 
+Red Bull in the darksome nights, the Red Bull in the dark¬ 
+some nights. 
+
+7 0 Agni, with thy lofty beams, with thy pure brilliancy,'' 
+
+0 God, 
+
+Kindled, Most Youthful One ! by Bharadvaja’s band, shine on 
+us, 0 pure God, with wealth, shine, Purifier ! splendidly. 
+
+8 Thou art the Lord of house and home of all the tribes, O 
+
+Agni, of all tribes of men. 
+
+Guard with a hundred forts thy kindler from distress, through 
+hundred winters. Youngest God t and those who make thy 
+singers rich. 
+
+9 Wonderful, with thy favouring help, send us thy bounties, 
+
+gracious Lord, 
+
+Thou art the Charioteer, Agni, of earthly wealth: find rest 
+and safety for our seed. 
+
+10 With guards unfailing never negligent speed thou our child¬ 
+ren and our progeny. 
+
+Keep far from us, 0 Agni, all celestial wrath and wickedness 
+of godless men. 
+
+
+2 Who hears our gifts: conveys our sacrificial offerings to the Gods. 
+
+5 Floods, stones, and trees: the waters that are mixed with the Soma juice, 
+the press-stones which crush the plant, and the wood which produces the fire 
+by attrition or feeds it as fuel. The Tofty height of earth : the altar. 
+
+
+m THE HYMNS OF IBOOK VI. 
+
+Thau, Sage, with bright path, Lord of harnessed horses, impe¬ 
+tuous, promptly honourest the prudent. 
+
+5 That chariot of the Asvins, fair to look on, pleaseth me well, 
+
+yoked with a thought, refulgent, 
+
+Wherewith; Nasatyas, Chiefs, ye seek our dwelling, to give 
+new strength to us and to our children. 
+
+6 Bulls of the Earth, 0 Vata and Parj any a, stir up for us the 
+
+regions of the W'ater. 
+
+Hearers of truth, ye, Sages, World-Supporters, increase his 
+living wealth whose songs delight you. 
+
+7 So may Sarasvati, the Heroes Consort, brisk with rare life, the 
+
+lightning's Child, inspire us, 
+
+And, with the Lames accordant, give the singer a refuge unas¬ 
+sailable and flawless. * 
+
+8 I praise with eloquuenee him who guards all pathways. He, 
+
+when his love impelled him, went to Arka. 
+
+May he vouchsafe us gear with gold to grace it: may Pushan 
+make each prayer of ours effective. 
+
+9 May Herald Agni, fulgent, bring for worship Tvashkar adored, 
+
+in homes and swift to listen, 
+
+Glorious, first to share, the life-bestower, the ever active God, 
+fair-armed, fair-handed. 
+
+10 Budi^a by day, Budra at night we honour with these our songs, 
+the Universe's Father. 
+
+Him great and lofty, blissful, undecaying let us call specially 
+as the Sage impels us. 
+
+
+6 Bulls of the Barth : or of Prithivl as identified with Prism. V4ta is 
+another name of VAyu, the Wind-God ,* and Parjanya is the Rain-cloud 
+personified. Hearers of tmth: the Maruts are thus addressed, as making true 
+or realizing the prayers of men to which they listen. I follow Sftyana's inter¬ 
+pretation of the second half of the stanza. 
+
+7 The Hero's Consort : virttp itni: according to S&yana, she whose husband 
+is the hero Prajftpati, or, the protectress of heroes. The River-God Sarasv&n 
+or Sarasvat is more usually considered to be the consort of Sarasvati, who 
+originally a River-Goddess, appears in this place in her later and present-day 
+character of the Goddess of learning and eloquence. See note, borrowed 
+from Muir, on I. 3 10. The Dames: Gilds, or Consorts of the Gods. 
+
+8 Him who guards all pathways: Pushan, the special protector of travellers 
+and guardian of roads and paths. See I. 42. Arha: the Sun, to whom PCishan 
+appears to have gone both as an envoy on behalf of the other Gods when SfiryA 
+was t,o be given in marriage, and as a suitor on his own account. Sfiryd, it may 
+be remembered, chose the Asvins to be her husbands. See I. 116. 17. 1 follow 
+Professor Pischel ( Vedisehe Studien, I. pp. 1—52) in his interpretation of this 
+difficult stanza. 
+
+10 The Sage; the wise, that is, wisdom-giving, Soma, 
+
+
+
+bymk so'.J the mgvej>a. * 1 $ 
+
+11 Ye who are youthful, wise* and meet for worship, come, 
+
+Maruts, to the longing of the singer. 
+
+Coming, as erst to Angiras, 0 Heroes, ye animate and quicken 
+e’en the desert. 
+
+12 Even as the herdsman driveth home his cattle, I urge my 
+
+songs to him the strong swift Hero. 
+
+May he, the glorious, lay upon his body the singer’s hymns* 
+as stars bedeck the heaven. 
+
+13 He who for man’s behoof in his affliction thrice measured out 
+
+the earthly regions, Vishnu— 
+
+When one so great as thou affordeth shelter, may we with 
+wealth and with ourselves be happy. 
+
+14 Sweet be this song of mine to Alybudhnya, Parvata, Savitaif, 
+
+with Floods and Lightnings; 
+
+Sweet, with the Plants, to Gods who seek oblations. May 
+liberal Bhaga speed us on to riches. 
+
+15 Give riches borne on cars, with many heroes, contenting men, 
+
+the guard of mighty Order. 
+
+Give us a lasting home that we may battle with godless bands 
+of men who fight against us, and meet with tribes to whom 
+the Gods are gracious. 
+
+HYMN L. Visvedevas. 
+
+I call with prayers on Aditi your Goddess, on Agni, Mitra, 
+Varuna for favour, 
+
+On Aryaman who gives unasked, the gracious, on Gods who 
+save, on Savitar and Bhaga. 
+
+2 Visit, to prove us free from sin, 0 Surya, Lord of great might, 
+the bright Gods sprung from Daksha, 
+
+Twice-born and true, observing sacred duties, Holy and full of 
+light, whose tongue is Agni. 
+
+
+11 As erst to Angiras : angirasvdt; * like rays (of light.).’—Wilson; * like the 
+Angirasas.'—Roth ; ‘like messengers of the Gods.*—Grassmann, 
+
+12 The strong swift Hero; Vishnu seems to he intended, and not the 
+company of Maruts as S&yana explains the passage, taking vtr&ya as an' 
+adjective^heroic or powerful. 
+
+14 Ahibudhnya: the Dragon of the Deep, or ‘ leviathan of the Sea of 
+Heaven,’ the distant, invisible and deified being who presides over the 
+firmament. 
+
+15 The guard of mighty Order : the wealth that enables men to institute 
+the law-ordained sacrifices. To whom the Gods are gracious; 1 to whom the 
+Gods come to accept libations.* I follow S&yana in thus distinguishing tfdevtk 
+from ddevih, godless. 
+
+2 Visit, to prove us free from sin : visit and invite the Gods to come and 
+bear witness to our innocence before the all-seeing Sun. The word andgdstvc 
+
+
+
+
+m THE HYMNS OF [BOOK VI 
+
+S And, 6 ye Heaven and Earth, a wide dominion, 0 ye most 
+blissful Worlds, our lofty shelter, 
+
+Give ample room and freedom for our dwelling, a home, ye 
+Hemispheres, which none may rival. 
+
+4 This day invited may the Sons of Kudra, resistless, excellent, 
+
+stoop down to meet us; 
+
+For, when beset with slight or sore affliction, we ever call upon 
+the Gods, the Maruts; 
+
+5 To whom the Goddess Eodasi clings closely, whom Pushan 
+
+follows bringing ample bounty. 
+
+What time ye hear our call and come, 0 Maruts, upon your 
+separate path all creatures tremble. 
+
+6 With a new hymn extol, JO thou who singest, the Lover of the 
+
+Song, the Hero Indra. 
+
+May he, exalted, hear our invocation, and grant us mighty 
+wealth and strength when lauded. 
+
+7 Give full protection, Friends of man, ye Waters, in peace and 
+
+trouble, to our sons and grandsons. 
+
+For ye are our most motherly physicians, parents of all that 
+■standeth, all that moveth. 
+
+& May Savitar come hither and approach us, the God who rescues, 
+Holy, golden-handed, 
+
+The God who, bounteous as the face of Morning, discloses 
+precious gifts for him who worships. 
+
+9 And thou, 0 Son of Strength, do thou turn hither the Gods 
+to-day to this our holy service. 
+
+May I for evermore enjoy thy bounty, and, Agni, by thy 
+grace be rich in heroes. 
+
+10 Come also to my call, 0 ye N&satyas, yea, verily, through my 
+prayers, ye Holy Sages. 
+
+As from great darkness ye delivered Atri, protect us, Chiefs, 
+from danger in the conflict. 
+
+
+in the locative case (in sinlessness) is used with \ d“i:vo r.'Vs'ion. Sprung, 
+from Daksha: Daksha is a creative Power assoc:.■■■.' i: \ ii i.; vl therefore 
+sometimes identified with Praj&pati. S&yana explains ddkshapitrtn in his 
+commentary on VII. 6*6. 2, as i preservers or lords of strength,’ and the com¬ 
+pound may mean Lords of vigour, or fathers of strength in this passage also. 
+Twice-born : having two births or manifestations, dwelling in heaven and ap¬ 
+pearing also on earth. Whose tongue i$ Agni: who consume oblations by means 
+of fire. 
+
+3 Ye Hemispheres: dkishane; literally, c two bowls,’ a frequently-occurring 
+expression for heaven and earth. 
+
+5 Eodasi ; the Consort of Kudra, 
+
+
+
+HYMN h 1.] * THE RIG VEDA . 610 
+
+110 Gods, bestow.. upon us riches, splendid with strength and 
+h eroes, bringing food in plenty. 
+
+- Be gracious, helpful Gods of earth, of heaven, bom of the Cow, 
+and dwellers in the waters. 
+
+12 May Eudra and Sarasvati, accordant, Vishnu and Vayu, pour 
+
+down gifts and bless us; 
+
+Eibhukshan, Vaju, and divine Vidhatar, Parjanya, Vafca make 
+our food abundant. 
+
+13 May this God Savitar, the Loi*d, the Offspring of Waters, pour¬ 
+
+ing down his dew be gracious, 
+
+■ And, with the Gods and Dames accordant, Tvashtarj Dyaus 
+with the Gods and Prithivi with oceans. 
+
+14 May Aja-Ekapad and Ahibudhnya, and Earth and Ocean hear 
+
+our invocation; 
+
+All Gods who strengthen Law, invoked and lauded, and holy 
+texts uttered by sages, help us. 
+
+15 So with my thoughts and hymns of praise the children of 
+
+Bharadvaja sing aloud to please you. 
+
+The Dames invoked, and the resistless Vasus, and all ye Holy 
+Ones have been exalted. 
+
+• HYMN LI. Visvedevas. 
+
+That mighty eye of Varuna and Mitra, infallible and dear, is 
+moving upward. 
+
+The pure and lovely face of holy Order hath shone like gold of 
+heaven in its arising. 
+
+
+11 Born of the Cow: the Maruts, sons of the Cow Prisni, according to S&yana. 
+The Gods of heaven are said to be the Adityas, those of earth the Vasus, and 
+those of water, that is, the firmament, the Budras. Both explains gdjdtdh as 
+1 born of the Btarry heaven. 1 
+
+12 This and the four following stanzas form a new hymn, or are a recapitu¬ 
+lation, . with additions, of the preceding verses. And divine Vidhdtar : or 
+( the divine Disposer.’ 
+
+14 Aja-Ekapdd: according to Both, probably a genius of the storm, e tlie 
+stormer of one foot 5 See II. 31. 6. But ajd may signify f unborn’ rather than 
+‘ driver/ and the Sun may be intended, in accordance with the explanation of 
+the Commentators. Aja-Ekapad is called in X. 65. 13. the hearer of heaven, 
+
+1 and the ascription of one foot to the Sun might he due to his appearance 
+alone in the sky as opposed to the Dawns and the Aavins.’ See Wallis, 
+Cosmology of the Rigveda , p. 54. M. Bergaigno says : ‘Aja-Ekapad, then is 
+the ‘ unborn who has only one foot/ that is to say, ‘ who dwells in the single 
+isolated world, the place of mystery/ in opposition to the god who manifests- 
+himself in divers worlds, to Agni or Soma in their various visible forms/ See 
+La Religion VMique, III. pp. 20—25. 
+
+15 S|yana interprets the first line somewhat differently : * Thus do my sons 
+the Bharadvtijas worship the Gods with sacred rites and hymns/ 
+
+I Eye of Varuna and Mitra ; the Sun. 
+
+
+
+620 MTMNS OP [POOR VI 
+
+2 The Sage who knows these Oods ? three tf&nks and orders, and 
+all their generations near and distant, 
+
+Beholding good and evil acts of mortals, Sura marks well the 
+doings of the pious. 
+
+* 3 I praise you Guards of mighty Law eternal, Aditi, Mitra, Varuna, 
+the noble, 
+
+1 Aryaman, Bhaga, all whose thoughts are faithful: hither I call 
+the Bright who share in common. 
+
+'4 Lords of the brave, infallible, foe-destroyers, great Kings, be- 
+Stowers of fair homes to dwell in, 
+
+Young, Heroes, ruling heaven with strong dominion, Adityas, 
+Aditi I seek with worship. 
+
+5 0 Heaven our Father, E$rth our guileless Mother, 0 Brother 
+
+Agni, and ye Vasus, bless us. 
+
+Grant us, 0 Aditi and ye Adityas, all of one mind, your mani¬ 
+fold protection, 
+
+6 Give us not up to any evil creature, as spoil to wolf or she- 
+
+wolf, 0 ye Holy. 
+
+For ye are they who guide aright our bodies, ye are the rulers 
+of our speech and vigour. 
+
+7 Let us not suffer for the sin of others, nor d o th e deed which 
+
+ye, 0 Vasus, punish. 
+
+1 Ye, Universal Gods ! are all-controllers : may he do harm unto 
+
+himself who hates me. 
+
+8 Mighty is homage : I adopt and use it. Homage hath held 
+
+in place the earth and heaven. 
+
+Homage to Gods! Homage commands and rules them. I 
+banish even committed sin by homage. 
+
+9 You Furtherers of Law, pure in your spirit, infallible, dwel¬ 
+
+lers in the home of Order, 
+
+Tq you all Heroes mighty and far-seeing I bow me down, 0 
+Holy Ones, with homage. 
+
+10 For these are they who shine with noblest splendour; through 
+all our troubles these conduct us safely— 
+
+2 Three ranks and orders: according to S&yaua, the three cognizable worlds 
+or stations of the Gods, the earth of the Vasus/the firmament of the Rudras 
+and heaven of the Adityas. Sdra: Surya ; the Sun. 
+
+3 Who share in common: sadhany&h; according to S&yana, dhanasahitln 
+accompanied by wealth.* 
+
+7 het us not suffer for the sin of others : so, VII, 86. 5. * Loose us from sins 
+committed by our fathers/ Compare also Taittir?ya«Br4hmana, IIL 7. 12. 3. 
+cited by Muir, 0 . S. T., V. 66. * May Agni free me from the sin which my 
+mother or my father committed when I was a babe unborn/ 
+
+
+THE RIGVEDA, 
+
+
+HYMN 52.] 
+
+
+.621 
+
+
+Varuna* Mitra, Agni, mighty Rulers, true-minded, faithful to 
+the hymn’s controllers. 
+
+11 May they, Earth, Aditi, Indra, Bhaga, Push an increase our laud, 
+
+increase the Fivefold people. 
+
+Giving good help, good refuge, goodly guidance, be they our 
+good deliverers, good protectors. 
+
+12 Come now, 0 Gods, to your celestial station: the Bhara- 
+
+dv&jas’ priest entreats your favour. 
+
+He, sacrificing, fain for wealth, hath honoured the Gods with 
+those who sit and share oblations. 
+
+13 Agni, drive thou the wicked foe, the evil-hearted thief away, 
+Far, far, Lord of the brave! and give us easy paths. 
+
+14 Soma, these pressing-stones have* called aloud to win thee for 
+
+our Friend. 
+
+Destroy the greedy Pani, for a wolf is he. 
+
+15 Ye, 0 most bountiful, are they who, led by Indra, seek the 
+
+sky. 
+
+Give us good paths for travel: guard us well at home. 
+
+16 How have we entered on the road that leads to bliss, without 
+
+a foe, 
+
+The road whereon a man escapes all enemies and gathers 
+wealth. 
+
+HYMH LII. Visvedevas. 
+
+This I allow not in the earth or heaven, at sacrifice or in 
+these holy duties. 
+
+May the huge mountains crush him down: degraded be 
+Atiyaja’s sacrificing patron. 
+
+
+10 The hymn's controllers: * those who are prominent in (their) praise/— 
+
+Wilson. A 
+
+11 The Fivefold People; pdftcha jantth; the five Aryan tribes ; * the five 
+orders of beings/—Wilson. 
+
+12 This stanza is difficult, and I do not thoroughly understand it. 
+
+14 Pani : either one of the envious demons who steal away the light, or the 
+avaricious and niggardly trafficker who offers no sacrifices to the Gods. 
+
+15 Te, 0 Most Bountiful: all ye Gods, 
+
+16 These four concluding stanzas, in changed metres, are a prayer for 
+protection on a journey. Professor Grassm&nn banishes them, together with 
+stanzas 11 and 12, to the Appendix as being in his opinion later additions to 
+the original hymn. 
+
+1 According to S&yaoa. Rijisv&n curses a rival Rishi Atiy&ja : but the name 
+Atiy&ja (from uti and yaj) seems to be employed expressly to signify one who 
+over-sacrifices, that is, sacrifices more than is necessary or prescribed, Super¬ 
+fluity., as well as deficiency, being a fault that causes a sacrifice to fail. See 
+Ludwig, IV, 220. 
+
+
+tab m HYMNS OF [BOOK VI, 
+
+2 Or he who holds us in contempt, 0 Marufcs, or seeks to blame 
+
+the prayer that we are making, 
+
+May agonies of burning be his portion. May the sky scorch 
+the man who hates devotion. 
+
+3 Why then, 0 Soma, do they call thee keeper of prayer ? why 
+
+then our guardian from reproaches ? 
+
+Why then beholdest thou how men revile us? Cast thy hot 
+dart at him who hates devotion. 
+
+4 May Mornings as they spring to life protect me, and may the 
+
+Rivers as they swell preserve me. 
+
+My guardians be the firmly-seated mountains ; the Fathers, 
+when I call on Gods, defend me 1 
+
+. 5 Through all our days may we be healthy-minded, and look up¬ 
+on the Sun when he arises. 
+
+Grant this the Treasure-Lord of treasures, coming, observant, 
+oftenest of Gods, with succour 1 
+
+6 Most near, most oft comes Indra with protection, and she, 
+
+Sarasvati, who swells with rivers : 
+
+Paijanya, bringing health with herbs, and Agni, well lauded, 
+swift to listen, like a father. 
+
+7 Hear this mine invocation; come hither, 0 Universal Gods. 
+
+Be seated on this holy grass. 
+
+8 To him who comes to meet you, Gods, with offerings bathed 
+
+in holy oil— 
+
+Approach ye, one and all, to him. 
+
+9 All Sons of Immortality shall listen to the songs we sing, 
+
+And be exceeding good to us. 
+
+10 May all the Gods who strengthen Law, with Ritus, listening 
+
+to our call, 
+
+Be pleased with their appropriate draught. 
+
+11 May Indra with the Marut host, Tvashtar, Mitra, Aryaman, 
+Accept the laud and these our gifts. 
+
+12 0 Agni, Priest, as rules ordain, offer this sacrifice of ours, 
+Remembering the Heavenly Folk. 
+
+
+3 Boma * the Moon-God. 
+
+ings Sine ' ***• Wh ° m ’ OT throUgh Whom > a11 bleas ‘' 
+
+9 Sons of Immortality: according to the, Scholiast, 'sons of the immortal ’ 
+(PrajApati, regarded as the progenitor of Gods and men). 
+
+season^ featgSE** ^ S ~ : or - atthe ^^ibed 
+
+
+
+HYMN 53.] THE lit & VEDA, m 
+
+13 Listen, All-Gods, to this mine invocation, ye who inhabit 
+
+heaven, and air’s mid-regions, 
+
+All ye, 0 Holy Ones, whose tongue is Agni, seated upon this 
+sacred grass, be joyful, 
+
+14 May the All-Gods who claim our worship hear my thought; 
+
+may the two World-halves hear it, and the Waters’ Child. 
+Let me not utter words that ye may disregard. Closely allied 
+with you may wc rejoice in bliss. 
+
+15 And those who, Mighty, with the wiles of serpents, were bom 
+
+on earth, in heaven, where waters gather— 
+
+May they vouchsafe us life of full duration. May the Gods 
+kindly give us nights and mornings. 
+
+16 At this my call, 0 Agni and Parjanya, help, swift to hear, my 
+
+thought and our laudation. 
+
+One generates holy food, the other offspring, so grant us food 
+enough with store of children. 
+
+17 When holy grass is strewn and fire enkindled, with hymn and 
+
+lowly homage I invite you. 
+
+All-Gods, to day in this our great assembly rejoice, ye Holy, 
+in the gifts we offer. 
+
+HYMN LIIL PAsham 
+
+Lord of the path/O Pushan, we have yoked and bound thee 
+to our hymn. 
+
+Even as a car, to win the prize. 
+
+2 Bring us the wealth that men require, a manly master of a 
+
+house, 
+
+Free-handed with the liberal meed. 
+
+3 Even him who would not give, do thou, 0 glowing Piishan, 
+
+urge to give, 
+
+And make the niggard’s soul grow soft. 
+
+
+* 13 AU-Goch: Visve devdh, or Universal Gods. 
+
+1 15 With the wiles of serpents: ahimdijdh ; according to- S&yana, ‘ possessed 
+of the wisdom or knowledge that kills.’ Cf. 1. 3. 9, note. 
+
+16 The other offspring: Parjanya, the personified Rain-cloud, produces com 
+and food offered in sacrifice, and Agni promotes the procreation of children. 
+
+
+1 Lord of the path: custodian of roads and guide of travellers. To win the 
+prize: or, to win us wealth or food. 
+
+2 Master of a house: a householder who will institute sacrifices and liber-- 
+ally reward the officiating priests. 
+
+
+
+[BOOK VI. 
+
+
+m Tm HYMNS OB 
+
+4 Clear paths that we may win the prize; scatter our enemies afar. 
+Strong God, be all our thoughts fulfilled. 
+
+5 Penetrate with an awl, 0 Sage, the hearts of avaricious churls, 
+And make them subject to our will. 
+
+6 Thrust with thine awl, 0 Pdshan: seek that which the nig¬ 
+
+gard's heart holds dear, 
+
+And make him subject to our Will, 
+
+7 Tear up and rend in pieces, Sage, the hearts of avaricious churls, 
+And make them subject to our will. 
+
+S Thou, glowing Pushan, carriest an awl that urges men to 
+prayer; 
+
+Therewith do thou tear up and rend to shreds the heart of 
+every one. * 
+
+9 Thou bearest, glowing Lord! a goad with homy point that 
+guides the cows: 
+
+Thence do we seek thy gift of bliss. 
+
+10 And make this hymn of ours produce kine, horses, and a store 
+of wealth 
+
+For our delight and use as men. 
+
+HYMN LIT. Pftahan, 
+
+O PftsHAN, bring us to the man who knows, who shall direct 
+us straight, 
+
+And say unto us, It is here. 
+
+2 May we go forth with Pdshan who shall point the houses out 
+to us, 
+
+And say to us, These same are they. 
+
+5 Unharmed is Pdshan's chariot wheel; the box ne'er falleth to 
+the ground, 
+
+Nor doth the loosened felly shake. 
+
+4 Win the prize : or, win us wealth, or food. 
+
+5 With an awl * ' with a goad.’ —Wilson. 
+
+9 With horny point: the exact meaning of g6opas& is uncertain. Others ex¬ 
+plain jt as 'director of cattle;’ 'furnished with leathern thongs ‘ cow tailed.* 
+This hymn and the five following have been translated by Dr. Muir, Origi¬ 
+nal Sanskrit Texts, V. 176—180* Professor Peterson also gives a translation 
+of Hymns LIII—LVII. in his Hymns from the Mgveda (Bombay Sanskrit 
+Series No. XXXVI). - 
+
+1 This stanza, S&yana says, is to be muttered by one who seeks his lost 
+property. The man who knows : the wise man or wizard. 
+
+2 These same are they: these are the houses in which the stolen property is 
+concealed. 
+
+3 The box .* basket, or inner part of the car. Professor Wilson, following 
+S&yana, translates : 4 5 The discus of Pdshan does not destroy ; its sheath is not 
+dwd&rdea, its edge harms not us.’ But the three things mentioned are evi¬ 
+dently parts of Pdshan’s chariot. 
+
+
+
+HYMN 55-3 THE RIGVEDA. 
+
+4 Pash an forgetteth not the man who serveth him with offered 
+
+gift: 
+
+That man is first to gather wealth. 
+
+5 May Pushan follow near oar kine; may Pushan keep our 
+
+horses safe; 
+
+May Pushan gather gear for us. 
+
+6 Follow the kine of him who pours libations out and worships 
+
+thee; 
+
+And ours who sing thee songs of praise. 
+
+7 Let none be lost, none injured, none sink in a pit and break 
+
+a limb. 
+
+Return with these all safe and sound. 
+
+8 Pushan who listens to our prayers, the Strong whose wealth 
+
+is never lost, 
+
+The Lord of riches, we implore. 
+
+9 Secure in thy protecting care, 0 Pushan, never may we fail : 
+We here are they who sing thy praise. 
+
+10 From out the distance, far and wide, may Pushan sti'etch his 
+right hand forth, 
+
+And drive our lost again to us. 
+
+HYMN LY. Pihhan. 
+
+Son of Deliverance, come, bright God ! Let us twain go to¬ 
+gether ; be our charioteer of sacrifice. 
+
+2 We pray for wealth to thee most skilled of charioteers, with 
+
+braided hair, 
+
+Lord of great riches, and our Friend. 
+
+3 Bright God whose steeds are goats, thou art a stream of wealth, 
+
+a treasure-heap, 
+
+The Friend of every pious man. 
+
+
+7 With these : cows. 
+
+8 We pray to POtshan for the safety of our property because he is the Lord 
+of wealth ; he himself loses nothing that is his, and he always listens to our. 
+prayers. 
+
+X Son of Deliverance .* that is, 1 Deliverer/ one who gives men ample room 
+and freedom. Sftyana explains vimucho napdt in another place as ‘ offspring 
+of the cloud.’ See I. 42. X. Here, he says, the meaning is, ‘ son of Prajftpati, 
+who at the creation sends forth from himself all creatures/ Roth explains ‘ 
+vimtich as ‘ unyoking ’ horses at the end of a journey. Pushan would then be 
+( the son of return/ the God who brings travellers safely home, which is one 
+of his especial functions. 
+
+. 2 With braided hair: kapnrdinarn ; an epithet of Rudra also.. See I. 114, 1, * 
+
+3 Whose steeds are goats: cf. I. 138. 4. 
+
+40 
+
+
+
+626 THE HYMNS OF [BOOK VL 
+
+4 Pushan, who driveth goats for steeds, the Strong and Mighty, 
+
+who is called 
+
+His Sister’s lover, will we laud. 
+
+5 His Mother’s suitor I address. May he who loves his Sister hear, 
+Brother of Iudra, and my Friend. 
+
+6 May the sure-footed goats come nigh, conveying Pushan on 
+
+his car, 
+
+The God who visiteth mankind. 
+
+HYMN LVI. Pushan. 
+
+Whoso remembers Pushan as eater of mingled curd and meal 
+Need think no more upon the God. 
+
+2 And he is best of charioteers. Indra, the hero’s Lord, allied 
+With him as Friend, destroys the foes. 
+
+3 And there the best of charioteers hath guided through the 
+
+speckled cloud 
+
+The golden wheel of Sira’s car. 
+
+4 Whate’er we speak this day to thee, Wise, Wondrous God 
+
+whom many praise, 
+
+Give thou fuliilment of our thought. 
+
+5 Lead on this company of ours, that longs for kine, to win the spoil: 
+Thou, Pdshan, art renowned afar. 
+
+6 Prosperity we crave from thee, afar from sin and near to wealth, 
+Tending to perfect happiness both for to-moirow and*'to-day. 
+
+4 His Sisters lover: according to Sftyana, Pushan’s sister is Ushas or Dawn. 
+
+5 His Mother's suitor: S&yaua explains mdttir didh islium as rdtreh patim , 
+lord or husband of Night. Probably Suryft is intended. See Berga’igne, Za 
+Religion Vidique , II. 428. Compare also Book VI. 48. 8. Hr other of Indra : 
+as an Aditya or son of Aditi. 
+
+6 Sure-footed: nisrimbMk: this word does not occur elsewhere and its 
+meaning is uncertain. Wilson renders it ‘harnessed/ and other explanations 
+have been proposed, but as Dr. Muir observes : ‘All seems guess work/ 
+
+1 Hater of mingled curd and meal: harambMt; Icarambhd was some soft 
+food, a sort of gruel, offered especially to Pdshan. 
+
+I have followed Professor Ludwig in my translation of this difficult passage, 
+the meaning seeming to be that in setting before Pdshan the food that he loves 
+the worshipper has done all that is necessary to secure his help. S&yana’s expla¬ 
+nation is much the same if ‘ a God’ be substituted for ‘ the God * in line 2, that 
+is, Pdshan alone is sufficient: the worshipper need think upon no other God. 
+
+3 Pushan seems to be intended. He is said to have driven the Sun’s wheel 
+parusht f/dvi, literally, ‘ in the brindled bull/ meaning apparently, the speck¬ 
+led cloud, or train of variegated clouds. ‘ He, the impeller, the chief of 
+charioteers (Pushan), ever urges on that golden wheel (of his car) for the radi-' 
+ant sun/—Wilson. Others think that the verse refers to Indra’s pressing ’ 
+down the wheel of the Sun from the mountain of cloud and bringing back the 
+light, See Peterson, Hymns from the Rigveda , p. 171, 
+
+
+
+
+nmN ed-i 
+
+
+nwvsDA. w 
+
+HYMN LVII. Indra and Pdshatt* 
+
+Indra and Pdshatx will we call for friendship and prosperity 
+And for the winning of the spoil. 
+
+2 One by the Soma sits to drink juice which the mortar hath 
+
+expressed: 
+
+The other longs for curd and meal. 
+
+3 Goats are the team that draws the one: the other hath Bay 
+
+Steeds at hand; 
+
+With both of these he slays the bends. 
+
+4 When Indra, wondrous stamg, brought down the streams, the 
+
+mighty water-floods, 
+
+Pushan was standing by his side. m 
+
+5 To this, to Pushan’s favouring love, and Indra’s, may we elosely 
+
+cling, 
+
+As to a tree’s extended bough. 
+
+6 As one who drives a car draws in his reins, may we draw 
+
+Pushan near, 
+
+And Indra, for our great success. 
+
+HYMN LVIII. Pushan. 
+
+Like heaven art thou: one form is bright, one holy, like Day 
+and Night dissimilar in colour. 
+
+All magic powers thou aidest, self-dependent! Auspicious be 
+thy bounty here, 0 Pushan. 
+
+2 Goat-borne, the guard of cattle, he whose home is strength, 
+
+inspirer of the hymn, set over all the world; 
+
+, Brandishing here and there his lightly-moving goad, beholding 
+every creature, Pushan, God, goes forth. 
+
+3 0 F&shan, with thy golden ships that travel across the ocean, 
+
+in the air’s mid-region, 
+
+Thou goest on an embassy to Surya, subdued by love, desirous 
+of the glory. 
+
+
+3 The fiends: the Vritras, the demons of drought, or enemies In general. 
+
+1 One holy: *venerable.’—Wilson. This is apparently a euphemism for 
+‘dark.’ Pushan is here regarded as the Sun present by day and even in his 
+absence regulating the nighfc also. According to Professor Ludwig, he is re¬ 
+presented as the summer Sun and the winter Sun. Thou aidest: * thou exer¬ 
+cises t.*—Muir. 
+
+3 Subdued by love: of Stiry4, the daughter of the Sun. See YI. 49, 8. Of 
+the glory : of winning Sary4 for his bride. 
+
+
+
+628 TEE HYMXS OF [BOOK YT, 
+
+4 Near kinsman of the heaven and earth is Pushan, liberal. Lord 
+of food, of wondrous lustre, 
+
+Whom strong and vigorous and swiftly-moving, subdued by 
+love, the Deities gave to Sfiryfi. 
+
+HYMN LIX. Indra-Agni, 
+
+X will declare, while juices flow, the manly deeds that ye 
+have done: 
+
+Your Fathers, enemies of Gods, were smitten down, and, Indra- 
+Agni, ye survive. 
+
+2 Thus, Indra-Agni, verily your greatness merits loftiest praise. 
+Sprung from one common Father, brothers, twins are ye; your 
+
+Mother is in every place. 
+
+3 These who delight in flowing juice, like fellow horses at their 
+
+food, 
+
+‘ Indra and Agni, Gods armed with the thunderbolt, we call this 
+day to come with help. 
+
+4 Indira and Agni, Friends of Law, served with rich gifts, your 
+
+speech is kind 
+
+To him who praises you while these libations flow : that man, 
+0 Gods, ye ne’er consiunA 
+
+5 What mortal understands, 0 Gods, Indra and Agni, this 
+
+your way 1 
+
+One of you, yoking Steeds that move to every side, advances 
+in your common car. 
+
+4 The Deities gave to Stiry 4: 'the formula of the verse gives the idea 
+rather of a birth than of a marriage. But Piiahan is the lover of his mother, 
+VI. 55. 5 ; SiiryA then might be the spouse as well as the mother of Pfishan. 
+She is doubtlessly also the sister with whom Pfishan is united, VI. 55. 4. 5.’— 
+Bergaigne, La Religion VSdique, II. 428. 
+
+1 Your Fathers . were sm itten down: hatftso vdm pitdro; the meaning is 
+
+obscure. S&yana explains pitdro as Awuras or demons, deriving the word from 
+a root p^ to injure: * The Pitris the enemies of the gods, have been slain by 
+you.’—Wilson. Prof Grassmann reads, eonjeeti.- 11 ’ 1 * * 4 5 X '*« ins¬ 
+tead of the unsuitable pitaro' Gods of an elder ■.:■■■■ ■' Indra 
+
+and Agni, appear to be intended, and the word*- ! i ■ ■■■'%■ bear 
+
+any other meaning. Hat ft so then would mean, f not were slain/ but were struck 
+down, degraded, and deprived of their power, like the earlier Hellenic Gods, 
+Professor Ludwig suggests other possible explanations. See also Bergaigne, 
+La Religion Wdique, IIL 75, and Ehni, Per Mythus des Yama, p f 80, 
+
+, 2 One common Father: Dyaus. \--p- y > ^lyana, Prajfipath * 
+
+Your Mother: Aditi, infinite . : \ ■ - ■■ ; according to Sfiyapa, , 
+
+identified with the wide-extended earth- But see Hhni, Der Mythus des" 
+Yama, p. 79. 
+
+4 Ye ne’er consume: Prof. Ludwig suggests the reading bkartsatkah , f threa¬ 
+ten/ instead of bhasdtah. 
+
+5 One of you : Indra, as the Sun, whose horses here are the spreading 
+beams of light, pursues his appointed way through heaven, 
+
+
+
+
+
+
+MtMN 0&J TEE BIG VEDA. m 
+
+6 First, ludra-Agui, hath this Maid come footless unto those 
+
+with feet. 
+
+Stretching her head and speaking loudly with her tongue,, she 
+hath gone downward thirty steps. 
+
+7 E’en now, O Indra-Agni, men hold in their arms and stretch 
+
+their bows, 
+
+, Desert us not in this great fray, in battles for the sake of kina. 
+
+8 The foeman’s sinful enmities, Indra and Agni, vex me sore. 
+Drive those who hate me far away, and keep them distant 
+
+from the Sun. 
+
+9 Indra and Agni, yours are all the treasures of the heavens 
+
+and earth. 
+
+Here give ye us the opulence that ^prospers every living man- 
+10 0 Indra Agni, who accept the laud, and hear us for our praise, 
+Come near us, drawn by all our songs, to drink of this our 
+Soma juice. 
+
+HYMN LX. Indra-Agni. 
+
+He slays the foe and wins the spoil who worships Indra and 
+Agni, strong and mighty Heroes, 
+
+Who rule as Sovrans over ample riches, victorious, showing 
+forth their power in conquest. 
+
+2 So battle now, 0 Indra and thou, Agni, for cows and waters, 
+
+sunlight, stolen Mornings. 
+
+Team-borne, thou makest kine thine own, 0 Agni, thou, 
+Indra, light, Dawns, regions, wondrous waters. 
+
+3 With Vritra-slaying might, Indra and Agni, come, drawn by 
+
+homage, O ye Yritra-slayers. 
+
+Indra and Agni, show yourselves among us with your supreme 
+and unrestricted bounties. 
+
+
+6 This Maid: the text has only the feminine pronoun iydm (haec) ; Ushas 
+or Dawn is intended. Footless : moving unsupported in the sky. Of. I. 152. 3. 
+Stretching her head: according to one of S&yana’s explanations, * having, 
+abandoned the head, being herself headless,’ which is hardly consistent with 
+what follows. Thirty steps: the thirty divisions of the Indian day and night 
+through which Dawn passes before she reappears. But cf. I. 123. 8, 
+
+7 The hymn is a prayer for aid in a fray. 
+
+2 Stolen Mornings: the Dawns and light that have been carried away and 
+concealed by the Panis or demons of darkn ess. 
+
+3 Vritra-slaying : or, generally, * foeman-slaying/ 
+
+
+
+
+mo THE IIYMNS OF [BOOK VI 
+
+4 I call the Twain whose deeds of old have all been famed in 
+
+ancient days : 
+
+0 Indra Agni, harm us not. 
+
+5 The Strong, the scattevers of the foe, Indra aud Agni, we 
+
+invoke; 
+
+May they be kind to one like me. i 
+
+’6 They slay our Arya foes, these Lords of heroes, slay our Dasa 
+foes: 
+
+And drive our enemies away. 
+
+7 Indra and Agni, these our songs of praise have sounded* 
+
+forth to you : 
+
+Ye who bring blessings ! drink the juice. 
+
+8 Come, Indra-Agni, with? those teams, desired of many, which 
+
+ye have, 
+
+0 Heroes, for the wershtpper. 
+
+9 With those to this libation poured, ye Heroes, Indra-Agni, 
+
+come: 
+
+Come ye to drink the Soma juice. 
+
+10 Glorify him who compasses all forests with his glowing flame, 
+And leaves them blackened with his tongue. 
+
+11 He who gains Indra’s bliss with fire enkindled finds an easy 
+
+way 
+
+Over the floods to happiness. 
+
+12 Give us fleet coursers to convey Tndra and Agni, and bestow 
+Abundant strengthening food on us. 
+
+13 Indra and Agni, I will call you hither and make you joyful 
+
+with the gifts I offer. 
+
+Ye Twain are givers both of food and riches: to win me 
+strength and vigour I invoke you. 
+
+14 Corue unto us with riches, come with wealth in horses and 
+
+in kine, 
+
+Indra and Agni, we invoke you both, the Gods, as Friends for 
+friendship, bringing bliss. 
+
+15 Indra and Agni, hear his call who worships with libations 
+
+poured. 
+
+Come and enjoy the offerings, drink the sweetly-flavoured 
+Soma juice. 
+
+
+10 Glorify; addressed to the stotar or praise-singer. 
+
+11 Over the floods : the dangers and troubles that bar his way. 
+
+12 To convey Indra and Agni: to bring you, Indra and Agni, to our sacrifice. 
+
+
+BYMJST 610 
+
+
+TEE RTGVBDA. 631 
+
+HYMN LXI. Sarasvati. 
+
+To Vadhryasva when, he worshipped her with gifts she gave 
+fierce Divod&sa, canceller of debts. 
+
+Consumer of the churlish niggard, one and all, thine, O 
+Sarasvati, are these effectual boons. 
+
+2 She with her might, like one who digs for lotus-stems, hath 
+
+burst with her strong waves the ridges of the hills. ^ 
+
+Let us invite with songs and holy hymns for help Sarasvati who 
+slayeth the P<Lr&vatas. 
+
+3 Thou castest down, Sarasvati, those who scorned the Gods, 
+
+the brood of every Bri>aya skilled in magic arts. 
+
+Thou hast discovered rivers for the tribes of men, and, rich in 
+wealth ! made poison flow away* from them. 
+
+4 May the divine Sarasvati, rich in her wealth, protect us well, 
+Furthering all our thoughts with might ; 
+
+5 Whoso, divine Sarasvati, invokes thee where the prize is set, 
+Like Indra when he smites the foe. 
+
+6 Aid us, divine Sarasvati, thou who art strong in wealth and 
+
+power: 
+
+Like Pushan, give us opulence. 
+
+7 Yea, this divine Sarasvati, terrible with her golden path, 
+Foe-slayer, claims our eulogy. 
+
+8 Whose limitless unbroken flood, swift-moving with a rapid 
+
+rush, 
+
+Comes onward with tempestuous roar. 
+
+9 She hath spread us beyond all foes,beyond her Sisters, Holy One, 
+As.Sdrya spreadeth out the duys. 
+
+
+1 Vadhryasva: a celebrated Rishi. See X. 69. She: Sarasvati, the River- 
+
+Goddess. Cave: as a son. Canceller of debts: .icnm':mg. bv his birth, the 
+debt which his father owed to his progenitors. rh<: obligation of 
+
+begetting a son who should perforin the ceremonies which they require. 
+Churlish niggard: who offers no sacrifices. The meaning of avasdm is uncer¬ 
+tain. S&yana explains it as ‘gratifying himself only ’ Professor Ludwig 
+regards it as compounded of a + vasd = thin or meagre. These effectual boons: 
+the gift of a son. 
+
+2 She: Sarasvati as the river. The description given in the text can hardly 
+apply to the small stream generally known under that name*, and from this 
+and other passages which will be noticed as they occur it seems probable that 
+Sarasvati is also another name of Sindhu or the Indus. See Zimmer, Altm* 
+disches Leben , pp. 6 ff. Pdrdvatas : see V. 52. 11. 
+
+3 Every Brimya : every demon like TBrisaya, who is said to have been the 
+father of Vritra. See I. 93. 4. Rich in wealth: vljiaioati: according to 
+Sttyana, ‘ giver of sustenance.’ 
+
+9 Eer Sisters: the other rivers of the Panj&b. 
+
+
+
+m MB' HYMNS OF [BOOK YL 
+
+10 Yea, she most dear amid dear streams, Seven-sistered, graciously 
+
+inclined, 
+
+Saras vat! hath earned our praise. 
+
+11 Guard us from hate Saras vat!, she who hath filled the realms 
+
+of earth, 
+
+And that wide tract, the firmament! 
+
+12 Seven-sistered, sprung from threefold source, the Five Tribes* 
+
+prosperer, she must he, 
+
+Invoked in every deed of might. 
+
+13 Marked out by majesty among the Mighty Ones, in glory swift¬ 
+
+er than the other rapid Streams, 
+
+, Created vast for victory like a chariot, Sarasvati must be ex¬ 
+tolled by every sage. * 
+
+14 Guide us, Sarasvati, to glorious treasure: refuse us not thy 
+
+milk, nor spurn us from thee. 
+
+Gladly accept our friendship and obedience : let us not go from 
+! thee to distant countries. 
+
+_ HYMN LXII. Asving. 
+
+I laud the Heroes Twain, this heaven’s Controllers : singing 
+with songs of praise I call the Asvins, 
+
+Fain in a moment, when the moms are breaking, to part the 
+earth’s ends and the spacious regions. 
+
+2 Moving to sacrifice through realms of lustre they light the 
+
+radiance of the car that bears them. 
+
+Traversing many wide unmeasured spaces, over the wastes ye 
+pass, and fields, and waters. 
+
+3 Ye to that bounteous path of yours, ye mighty, have ever 
+
+borne away our thoughts with horses, 
+
+Mind-swift and full of vigour, that the trouble of man who 
+offers gifts might cease and slumber. 
+
+
+12 Sprung from threefold source: ‘abiding in the three world)*/ that is, 
+pervading heaven, earth, and hell, according to S&yana, like Oangft in later 
+times. 
+
+I To part the earth’s ends: as heralds of light to define the limits of earth 
+and sky and so separate one from the other. 
+
+. 3 This stanza is very obscure. S&yana’s paraphrase is inconsistent with 
+the plain meaning of several of the words of the text. * Fierce Aswins, from 
+that humble mansion to which (you have repaired), you have ever "borne with 
+ypur desirable horses, as swift as thought, the pious worshippers in some 
+manner (to heaven): Let the injurer of the liberal man (be consigned by 
+you) to (final) repose/— Wilson. 
+
+
+
+THE RIG VEDA. 
+
+
+HYMN 62.] 
+
+
+633 
+
+
+. 4 So ye, when ye have yoked your ehariot-liorses, come to the 
+hymn of the most recent singer. 
+
+Our true and ancient Herald Priest shall bring you, the Youth¬ 
+ful, bearing splendour, food, and vigour. 
+
+5 With newest hymn I call those Wonder-Workers, ancient and 
+
+brilliant, and exceeding mighty, 
+
+Bringers of bliss to him who lauds and praises, bestowing 
+varied bounties on the singer. 
+
+6 So ye, with birds, out of the sea and waters bore Bhujyu, son 
+
+of Tugra, through the regions. 
+
+Speeding with wingM steeds through dustless spaces, out of 
+the bosom of the flood they bore him. 
+
+7 Victors, car-borne, ye rent the rofk asunder; Bulls, heard the 
+
+calling of the eunuch’s consort. 
+
+Bounteous, ye filled the cow with milk for Sayu: thus, swift 
+and zealous Ones, ye showed your favour. 
+
+8 Whate’er from olden time, Heaven, Earth! existeth, great 
+
+object of the wrath of Gods and mortals, 
+
+Make that, Adityas, Vasus, sons of Rudra, an evil brand to 
+one allied with demons. 
+
+9 May he who knows, as Varuna and Mitra, air’s realm, ap¬ 
+
+pointing both the Kings in season, 
+
+Against the secret fiend cast forth his weapon, against the 
+lying words that strangers utter. 
+
+10 Come to our home with friendly wheels, for offspring; come 
+
+on your radiant chariot rich in heroes. 
+
+Strike off, ye Twain, the heads of our assailants who with 
+man’s treacherous attack approach us. 
+
+11 Come hitherward to us with teams of horses, the highest and 
+
+the midmost and the lowest. 
+
+Bountiful Lords, throw open to the singer the doors e’en of 
+the firm-closed stall of cattle. 
+
+
+6 Rhujyu: see 1.116, 3—5. 
+
+7 The eunuch's consort .* Vadhrimatl. Se eJ^llSrTS. Sayu : see I. 316. 22. 
+
+9 Mitra and Varuna appear liere-as^comprehended in a third God, who 
+must be the Asura Dyaus. Ide,^comprising the heaven of night as well as the 
+heaven of day, assigns to Mitra and Varuna the charge, respectively of day 
+and night. See Ludwig’s Commentary. 
+
+10 For offspring: tdnaydya; to give us offspring. The second line of the 
+stanza might be rendered ; 1 Turn back, ye Twain, the heads, with secret on¬ 
+slaught, even of those who seek to harm the mortal.’ 
+
+11 The highest and the midmost or the lowest: or, as Professor Ludwig trans¬ 
+lates ; 1 the earliest, the midmost, and the latest.* 
+
+
+
+m THE HYMNS OF [BOOK VT, 
+
+HYMN LXI1L Asvins. 
+
+Where hath the hymn with reverence, like an envoy, found 
+both fair Gods to-day, invoked of many— 
+
+Hymn that hath brought the two N&satyas hither? To this 
+man’s thought be ye, both Gods, most friendly. 
+
+2 Come readily to this mine invocation, lauded with songs, that 
+
+ye may drink the juices. 
+
+Compass this house to keep it from the foeman, that none 
+may force it, either near or distant. 
+
+3 Juice in wide room hath been prepared to feast you: for you 
+
+the grass is strewn, most soft to tread on. 
+
+With lifted bands your servant hath adored you. Yearning 
+for you the press-stones shed the liquid, 
+
+4 Agni uplifts him at your sacrifices: forth goes the oblation 
+
+dropping oil and glowing. 
+
+Up stands the grateful-minded priest, elected, appointed to 
+invoke the two N&satyas. 
+
+5 Loris of great wealth! for glory Surya’s Daughter mounted 
+
+your car that brings a hundred succours. 
+
+Famed for your magic arts were ye, magicians i amid the race 
+of Gods, ye dancing Heroes ! 
+
+6 Ye Twain, with these your glories fair to look on, brought, to 
+
+win victory, rich gifts for Siiry&. 
+
+After you flew your birds, marvels of beauty: dear to our 
+hearts I the song, well lauded, reached you. 
+
+7 May your winged coursers, best to draw, Nasatyas 1 convey 
+
+you to the object of your wishes. 
+
+Swift as the thought, your car hath been sent onward to food 
+of many a sort and dainty viands. 
+
+8 Lords of great wealth, manifold is your bounty: ye filled our 
+
+cow with food that never faileth. 
+
+Lovers of sweetness 1 yours are praise and singers, and poured 
+libations which have sought your favour. 
+
+
+2 Either' near or distant: neighbour or stranger. 
+
+3 In wide room : where there is ample space for the sacrificial ceremonies. 
+
+
+5 Sikya's Daughter; see I. 116. 17. Dancing Heroes: ye who dance 
+through the air. Cf, VIII. 20. 22, and f Day’s harbinger comes dancing from 
+tlio Gust (Milton—Song On May Morning). 
+
+6 Mich gifts for Siiri/d: who chose the Asvins to be her husbands. 
+
+
+
+the mar eda. 
+
+
+HYMN 64 .] 
+
+
+635 ' 
+
+
+9 Mine were two mares of Puraya, brown, swift-footed; a hun¬ 
+dred with Sum; d ha, food with Peruk. 
+
+Sanda gave ten gold-decked and well-trained horses, tame and 
+obedient and of lofty stature. 
+
+10 N&satyas ! Purupanthls offered hundreds, thousands of steeds 
+
+to him who sang your praises, 
+
+Gave, Heroes ! to the singer Bbaradvaja. Ye Wonder-Workers, 
+let the fiends be slaughtered. 
+
+11 May I with princes share your bliss in freedom. 
+
+HYMN LXIV. Pawn. 
+
+The radiant Dawns have risen up for glory, in their white 
+splendour like the waves of waters. 
+
+She maketh paths all easy, to travel, and, rich, hath 
+shown herself benign and friendly. 
+
+2 We see that thou art good : far shines thy lustre; thy beams, 
+thy splendours have flown up to heaven. 
+
+Decking thyself, thou makest bare thy bosom, shining in 
+majesty, thou Goddess Morning. 
+
+.3 Bed are the kine and luminous that bear her the Blessed One 
+who spreadeth through the distance. 
+
+The foes she chaseth like a valiant archer, like a swift warrior 
+she repelleth darkness. 
+
+4 Thy ways are easy on the hills: thou passest Invincible . r 
+Self-luminous! through waters. 
+
+So lofty Goddosa with thine ample pathway, Daughter of 
+Heaven, bring wealth to give us comfort. 
+
+9 This and the following stanza eulogize the liberality of several wealthy 
+inatitutors of sacrifice ; but it is difficult to make out what were the gifts 
+they gave as the verses are filled with epithets without nouns. Vadave, 
+mares, suits the dual epithets rijr& 3 and ragkv% brown and swift After satdm, 
+a hundred, Sayana supplies gdvah, cows. Instead of ‘ well-trained * Sfty ana’s 
+rendering is ‘handsome,* and he supplies axvdn, ‘horses/ or mthdn , ‘ chariots* 
+for the absent noun. * Obedient, gallant, and well-favoured servants * would 
+represent his rendering of the last half-line of the stanza. The translations 
+given by Professors Ludwig and Grassmann differ from each other and from 
+Sftyapa’s version. As Professor Wilson remarks : ‘ If we render the stanza 
+literally, it is utterly unintelligible: the greater part of the Siikta is very 
+obscure/ Puraya, Sumidha, and Peruka are the names of liberal patrons. 
+
+10 PurupantMs: another of these generous nobles. In this case asmnrfm, 
+of horses, appears in the text. 
+
+11 Your bliss; the felicity which the Asvins bestow. 
+
+
+1 Dawns : the plural may be honorific, or may signify Dawn and her rays 
+of light. 
+
+3 Warrior .* borne on a chariot. 
+
+4 Through waters : of the firmament* 
+
+
+
+
+m TE& EYMNS OF [BOOK VI 
+
+& Dawn, bring me wealth: untroubled, with thine oxen thou 
+bearest riches at thy will and pleasure; 
+
+Thou who, a Goddess, Ohjld of Heaven, hast shown thee 
+lovely through bounty when we called thee early. 
+
+?6 As the birds fly forth from their resting-places, so men with 
+store of food rise at thy dawning. 
+
+Yea, to the liberal mortal who remameth at home, 0 God¬ 
+dess Dawn,jnuch good thou bringest. 
+
+HYMN LXV. Dawn. 
+
+Shedding her light on human habitations this Child of Heaven 
+hath called us from our slumber; 
+
+She who at night-time with her argent lustre hath shown her¬ 
+self e’en through the shades of darkness. 
+
+2 All this with red-rayed steeds have they divided: the Dawns 
+
+on bright cars shine in wondrous fashion. 
+
+They, bringing near the stately rite’s commencement, drive 
+far away the night’s surrounding shadows. 
+
+3 Dawns, bringing hither, to the man who worships, glory and 
+
+power and might and food and vigour, 
+
+Opulent, with imperial sway like heroes, favour your servant 
+and this day enrich him. 
+
+4 Now,is there treasure for the man who serves you, now for the 
+
+hero, Dawns ! who brings oblation; 
+
+Now for the singer when he sings the praise^song. Even to 
+one like me ye brought aforetime*.—-— 
+
+5 0 Dawn who standest;**^ ridges, Angirases now 
+
+praise thy^allCblcattle. 
+
+TjYithr^rayer and holy hymn they burst them open : the 
+heroes’ calling on the Gods was fruitful. 
+
+$ This stanza occurs in a hymn to Dawn ascribed to the Rishi Kakshiv&n* 
+I. 124. 12. With store r * / ?■ '' iV^VV ‘enjoying or "sharing food,’ is 
+explained by S&yana as ■' : .' ■ ■*' » have to gain their sustenance.’ 
+The wealthy may be meant, who share their store with others and must work 
+to replenish it. {The liberal mortal .* the man who sacrifices to the Gods. To 
+bring out this meaning more clearly the last line may be translated : * To him 
+who stays at home and pours oblations, 0 Goddess Dawn, thou givest ample 
+riches.’ - 
+
+1 At night-time: an allusion, perhaps, to the ‘ false dawn* before the 
+appearance of the real dawn, although this faint glimmer can hardly be called 
+lustre. Or the light of stars may be intended, as belonging to Dawn rather 
+than to Night. 
+
+2 All this . have they divided: separated light from darkness. The 
+
+stately rite : the Agnihotra, or great morning sacrifice. 
+
+5 Angirases here praise: ‘What we are doing here is in reality only a 
+repetition of what the Anghasas did in ancient times,*—Ludwig. 
+
+
+
+
+
+HYMN 66.] THE RIGVEDA, 637 
+
+6 Shine on us as of old, thou Child of Heaven, on him, rich 
+Maid ! who serves like Bharadvaja. 
+
+Give to the singer wealth with noble heroes, and upon us bestow 
+wide-spreading glory. 
+
+HYMN LXVL M*ruts. 
+
+E’en to the wise let that be still a wonder to which the gene¬ 
+ral name of Cow is given. 
+
+The one hath swelled among mankind for milking: Prisni 
+hath drained but once her fair bright udder. 
+
+2 They who like kindled flames of fire are glowing, the Maruts, 
+
+twice and thrice have waxen mighty. 
+
+Golden and dustless were their ears, invested with their great 
+strength and their heroic vigour. 
+
+3 They who are Sous of the rain-pouring Eudra, whom the long- 
+
+lasting One had power to foster: 
+
+The Mighty Ones whose germ great Mother Prisni is known 
+to have received for man’s advantage. 
+
+4 They shrink not from the birth ; in this same manner still 
+
+resting there they purge away reproaches. 
+
+When they have streamed forth, brilliant, at their pleasure, 
+with their own splendour they bedew their bodies. 
+
+5 Even those who bear the brave bold name of Maruts, whom 
+
+not the active quickly wins for milking. 
+
+Even the liberal wards not off those fierce ones, those who are 
+light and agile in their greatness. 
+
+6 Bharadvaja: the great ancestor of the priestly family of which the Eishf 
+of the hymn was a member. 
+
+1 This meaning may be that while tilings of different nature are designated 
+by the name of Cow, all that is so called has a claim to our wonder and ad¬ 
+miration. The Cow of earth yields her milk frequently and in abundance: 
+Prisni, the Cow of the firmament, has given milk but once, when she brought 
+forth her offspring, the Maruts. f Once only Prisni’s milk was shed : no second, 
+after this, is born’ (YI, 48. 22), Sly ana’s interpretation is utterly inconsistent 
+with the plain meaning of the words of the text. 
+
+2 Tioice and thrice : perhaps in relation to earth and heaven, and to earth, 
+firmament, and heaven, 
+
+4 Still resting there ; while yet unborn they free their mother from .the 
+reproach of barrenness,. 
+
+5 Wins for milking : persuades to grant his petitions,' The^ version of the: 
+second line is merely conjectural as the meaning of dauv^ VwphmH v y 
+Sayana nn^stctirfh, robbers) is unknown. { The liberal donor: ■ . ■ - ■ "■ y 
+Maruts who are otherwise in their might the resistless plunderers (of their 
+wealth),’—Wilson, 
+
+
+
+638 TUB HYMXS OF l&oox VI 
+
+6 When, strong in strength and armed • with potent weapons, 
+they had united well-formed earth and heaven, 
+
+Eodasi stood among these furious Heroes like splendour shin¬ 
+ing with her native brightness* 
+
+, 7 No team of goats shall draw your ear, 0 Maruts, no horse; 
+no charioteer be he who drives it. 
+
+Halting not, reinless, through the air it travels, speeding 
+along its paths through earth and heaven. 
+
+8 None may obstruct, none overtake, 0 Maruts, him whom ye 
+
+succour in the strife of battle 
+
+For sons and progeny, for kine and waters: he bursts the cow- 
+stall on the day of trial. 
+
+9 Bring a bright hymn to praise the band of Maruts, the Singers, 
+
+rapid, strong in native vigour, 
+
+Who conquer mighty strength with strength more mighty: 
+earth shakes in terror at their wars, 0 Agni, 
+
+10 Bright like the flashing flames of sacrifices, like tongues of fire 
+
+impetuous in their onset, 
+
+Chanting their psalm, singing aloud, like heroes, splendid from 
+birth, invincible, the Maruts. 
+
+11 That swelling band I call with invocation, the brood of Budra, 
+
+armed with glittering lances. 
+
+Pure hymns are meet for that celestial army: like floods and 
+mountains have the Strong Ones battled. 
+
+HYMN LXVII. Mitra-Varuna. 
+
+Now Mitra-Yaruna shall be exalted high by your songs, noblest 
+of all existing; 
+
+They who, as ’twere with reins are best Controllers, unequalled 
+with their arms to check the people. 
+
+
+6 United: by obscuring the horizon with cloud and rain. 
+
+7 No feeble or ordinary team must convey you ; no common charioteer 
+must drive your chariot. 
+
+
+8 Bursts the cow-stall: carries away the enemy’s cattle. 
+
+10 Singing aloud: f causing their opponents to tremble/ according to S&ynna, 
+who derives the word from the root dhU, to shake. Derived from dhvun , to 
+sound, dhimayah means singers, musicians, minstrels, leaders of the wild music 
+of the wind and storm (sturmer.—Ludwig). See Vedische Studien, I. 269. 
+
+11 Like floods and mountains : perhaps, with the impetuosity of rushing 
+waters and the firm strength of mountains. But the meaning of this last 
+half-line, as of many other passages of the hymn, is very obscure. 
+
+The hymn has been translated and thoroughly discussed by Peter von Bradke 
+(Festgruss an R. von Roth, 1893, pp. 117-125). Bee also Vedic Hymns I 
+368—372 (Sacred Books of the East, XXXII). ^ ? 
+
+
+
+HYMN 67 .] 
+
+
+Tint JUGYEDA. 
+
+
+m 
+
+2 To you Two Gods is this my thought extended, turned to the 
+
+sacred grass with loving homage. 
+
+Give us, 0 Mitra-Varuna, a dwelling safe from attack, which 
+ye shall guard, Boon-Givers 1 
+
+3 Come hither, Mitra-Varuna, invited with eulogies and loving 
+
+adoration, 
+
+Ye who with your own might, as Work-Controllers, urge even 
+men who quickly hear to labour. 
+
+4 Whom, of pure origin, like two strong horses, Aditi bore as 
+
+babes in proper season, 
+
+Whom, Mighty at your birth, the Mighty Goddess brought 
+forth as terrors to the mortal foeman. 
+
+5 As all the Gods in their great joy*and gladness gave you with 
+
+one accord your high dominion, 
+
+As ye surround both worlds, though wide and spacious, your 
+spies are ever true and ne’er bewildered. 
+
+6 So, through the days maintaining princely power, ye prop the 
+
+height as ’twei'e from loftiest heaven. 
+
+The Star of all the Gods, established, filleth the heaven and 
+earth with food of man who liveth. 
+
+7 Take the strong drink, to quaff till ye are sated, when he &nd 
+
+his attendants fill the chamber. 
+
+The young Maids brook not that none seeks to win them, when, 
+Quickeners of all! they scatter moisture. 
+
+8 So with your tongue come ever, when your envoy, faithful 
+
+and very wise, attends our worship. 
+
+Nourished by ^holy oil I be this your glory: annihilate the 
+sacrificer’s trouble. 
+
+9 When, Mitra-Varuna, they strive against you and break the 
+
+friendly laws ye have established, 
+
+They, neither Gods nor men in estimation, like Api’s sons have 
+godless sacrifices. 
+
+
+5 Your spies : messengers or angels, probably the rest of the Adityas. See 
+I. 25. 13. 
+
+6 The height; the high ridge or summit of heaven. The Star of all the 
+Gods ; representing all the Gods : the Sun. He draws up the waters, which 
+descend to fertilize the earth. 
+
+7 He: the worshipper ; or, perhaps, Soma, The chamber: of sacrifice. 
+The Young Maids: the water, necessary for the preparation of the Soma libation, 
+is ready and impatiently waiting to be used. 
+
+8 With your tongue: Agni, by whose tongue of fire they consume the obla¬ 
+tions Your envoy: Agni. 
+
+9 Like Apts sons : { sons of the Waters.*—Grassmann. The meaning is un¬ 
+certain. Godless sacrifices; unattended by Gods, and therefore fruitless. 
+
+
+
+640 THE HYMNS OF [.BOOK YL 
+
+10 When singers in their song uplift their voices, some chant the 
+
+Nivid texts with steady purpose. 
+
+Then may we sing you lauds that shall be fruitful: do ye not 
+rival all the Gods in greatness ? 
+
+11 0 Mitra-Varuna, may your large bounty come to us hither, 
+
+near to this our dwelling, 
+
+When the kine haste to us, and when they harness the fleet- 
+foot mettled stallion for the battle. 
+
+HYMN LXVIII. Indra-Varuna. 
+
+His honouring rite whose grass is trimmed is offered swiftly 
+to you, in Manu’s wise, accordant, 
+
+The rite which Indra-Varuna shall carry this day to high 
+success and glorious issue. 
+
+2 For at Gods’ worship they are best through vigour; they have 
+
+become the strongest of the Heroes; 
+
+With mighty strength, most liberal of tbe Princes, Chiefs of 
+the host, by Law made Vritra’s slayers. 
+
+3 Praise those Twain Gods for powers that merit worship, Indra 
+
+and Varuna, for bliss, the joyous. 
+
+One with his might and thunderbolt slays Vritra; the other 
+• as a Sage stands near in troubles, 
+
+4 Though dames and men have waxen strong and mighty, and 
+
+all the Gods self-praised among the Heroes, 
+
+Ye, Indra-Varuna, have in might surpassed them, and thus 
+were ye spread wide, 0 Earth and Heaven. 
+
+5 Righteous is he, and liberal and helpful who, Indra-Varuna, 
+
+brings you gifts with gladness. 
+
+That bounteous man through food shall conquer foemen, and 
+win him opulence and wealthy people. 
+
+6 May wealth which ye bestow in food and treasure on him who 
+
+brings you gifts and sacrifices, 
+
+Wealth, Gods ! which breaks the curse of those who vex us, 
+be, Indra-Varuna, e’en our own possession. 
+
+10 Nivid texts: short formularies of invocation inserted in a liturgy. 
+
+11 When the kine haste to us: when the cattle of the men whom we are 
+about to attack are ready and eager to be carried off. S&yana’s interpretation 
+of the last line is totally different: ( when (your) praises are’uttered, and the 
+sacrificers add in the ceremony the Soma that inspires straightforwardness 
+and resolution, and is the showerer (of benefits).’—Wilson. 
+
+~ 3 /« troubles: ‘in deeds of might/—Ludwig. ‘With snares, or nooses/ 
+according to Professor Geldner, Vedische Studicn, X. 142. 
+
+4 Self-praised * on account of their own deeds, or their own nature. 
+
+
+HYMN 69 .] TEE R1GVEDA . 6« 
+
+7 So also, Indra-Varuna, may our princes have riches swift to 
+save, with Gods to guard them— 
+
+They whose great might gives victory in battles, and their 
+triumphant glory spreads with swiftness. 
+
+S Indra and Varuna, Gods whom we are lauding, mingle ya 
+wealth with our heroic glory. 
+
+May we, who praise the strength of what is mighty, pas3 
+dangers, as with boats we cross the waters. 
+
+€ Now will I sing a dear and far-extending hymn to Varuna 
+the God, sublime, imperial Lord, 
+
+Who, mighty Governor, Eternal, as with flame, illumines both 
+wide worlds with majesty and power. 
+
+10 True to Law, Indra-Varuma, dripjkers of the juice, drink this 
+
+pressed Soma which shall give you rapturous joy. 
+
+■ Your chariot cometh to the banquet of the Gods, to sacrifice, 
+as it were home, that ye may drink. 
+
+11 Indra and Varuna. drink your fill, ye Heroes, of this in¬ 
+
+vigorating sweetest Soma. 
+
+This juice is shed by us that ye may quaff it: on this trim¬ 
+med grass be seated, and rejoice you. 
+
+HYMN LXIX. Indra-Vishnu, 
+
+Indra and Vishnu, at my task’s completion I urge you on 
+with food and sacred service. 
+
+Accept the sacrifice and grant us riches, leading us on by 
+unobstructed pathways. 
+
+2 Ye who inspire all hymns, Indra and Vishnu, ye vessels who 
+
+' contain the Soma juices, 
+
+May hymns of praise that now are sung address you, the lauds 
+that are recited by the singers. 
+
+3 Lords of joy-giving draughts, Indra and Vishnu, come, giving 
+
+gifts of treasure, to the Soma. 
+
+With brilliant rays of hymns let chanted praises, repeated 
+with the lauds, adorn and deck you. 
+
+
+8 Of what is mighty : apparently, riches. 
+
+9 This stanza, in honour of Varuna alone, appears to be the beginning of 
+another hymn. Professor Grassmann. banishes stanzas 9 and 10 to his Ap¬ 
+pendix. 
+
+1, At my task's completion ; when all arrangements for the sacrifice have 
+been made, 
+
+%>Who .inspire: -literally,. ‘ the generators/ janittfrd, By the singers ; or, 
+* with laudations/ - 
+
+a 
+
+
+
+642 HYMNS 01 [BOOK TI r 
+
+s 4-May your foe-conquering horses bring you hither, Indra and 
+Vishnu, sharers of the banquet. 
+
+Of all our hymns accept the invocations: list to my prayers 
+and hear the songs I sing you. 
+
+£ This your deed, Indra-Vishpu, must be lauded; widely ye 
+strode in the wild joy of Soma. 
+
+< Ye made the firmament of larger compass, and made the 
+regions broad for our existence. 
+
+,6 Strengthened with sacred offerings, Indra-Vishnu, first eaters, 
+served with worship and oblation, 
+
+Fed with the holy oil, vouchsafe us riches r ye are the lake, 
+the vat that holds the Soma. 
+
+:7 Drink of this meath, 0 Jfndra, thou, and Vishnu; drink ye 
+your.fill of Soma, Wonder-Workers. 
+
+The sweet exhilarating juice hath reached you. Hear ye my 
+prayers, give ear unto my calling. 
+
+*8 Ye Twain have conquered, ne’er have ye been conquered ; 
+never hath either of the Twain been vanquished. 
+
+* Ye> Indra-Vishnu, when ye fought the battle, produced this 
+infinite with three divisions. 
+
+HYMN LXX. Heaven and Earth. 
+
+: Filled full of fatness, compassing all things that be, wide, 
+spacious, dropping meath, beautiful in their form, 
+
+The Heaven and the Earth by Varuna’s decree, unwasting, 
+rich in germs, stand parted each from each. 
+
+2 The Everlasting Pair, with full streams, rich in milk, in their 
+
+pure rule pour fatness for the pious man. 
+
+Ye who are Regents of this world, 0 Earth and Heaven, pour 
+
+, into us the genial flow that prospers men. 
+
+3 Whoso, for righteous life, pours offerings to you, 0 Heaven 
+
+and Earth, ye Hemispheres, that man suceeds. 
+
+
+8 Produced this : brought into existence the world with all its crea¬ 
+
+tures, the three divisions being heaven, firmament, and earth. See Professor 
+Wilson s note for S&yana’s explanation of the passage. 
+
+The deities are Dy&v&prithivf, that is Dyaus, Heaven, and Pritliivt, Earth, 
+combined in a compound dual. 
+
+■ * of fatness-; containing ghrita, gM f clarified butter, fatness in general* 
+especially the fertilizing rain. 
+
+, a Hemispheres; dhishane ; two bowls, * Firm-set;—WUson, &u Lem : 
+m the course of nature. 9 
+
+
+
+THE MOV EDA. 
+
+
+MYUN 71.1 
+
+
+
+
+He in his seed is born again and spreads by Law : from you 
+flow things diverse in form, but ruled alike. 
+
+J 4 Enclosed in fatness, Heaven and Earth are bright therewith ; 
+they mingle with the fatness which they still increase. 
+
+* Wide, broad, set foremost at election of the priest, to them 
+the singers pray for bliss to further them. 
+
+■ 5 May Heaven and Earth pour down the balmy rain for us, 
+balm-dropping, yielding balm, with balm upon your path, 
+Bestowing by your Godhead sacrifice and wealth, great fame 
+and strength for us and good heroic might. 
+
+6 May Heaven and Earth make food swell plenteously for tys, 
+all-knowing Father, Mother, wondrous iu their works. 
+Pouring out bounties, may, in union, both the Worlds, all- 
+beneficial, send us gain, and powei*, and wealth. 
+
+
+HYMN LXXI. . Savitar. 
+
+Full of effectual wisdom Savitar the God hath stretched out 
+golden arms that he may bring forth life. 
+
+Young and most skilful, while he holds the region up, thp 
+Warrior sprinkles fatness over both his hands. 
+
+2 May we enjoy the noblest vivifying force of Savitar the God, 
+
+that he may give us wealth ; 
+
+For thou art mighty to produce and lull to rest the world of 
+life that moves on two feet and on four. 
+
+3 Protect our habitation, Savitar, this day, with guardian aids 
+
+around, auspicious, firm and true. 
+
+God of the golden tongue, keep us for newest bliss: let not 
+the evil-wisher have us in his power. 
+
+4 This Savitar the God, the golden-handed, Friend of the home, 
+
+hath risen to meet the twilight. ' 
+
+With cheeks of brass, with pleasant tongue, the Holy, he sends 
+the worshipper rich gifts in plenty. 
+
+
+4 Set foremoat at election of the priest : 'first propitiated at the sacrifice/— 
+Wilson. _ 
+
+1 Savitar : the Sun as the great generator or vivifier. Sprinkles fatness : 
+Professor Ludwig thinks that this may be somewhat ironical. ‘ The god 
+sprinkles his hands, probably, as a preparation for the hard work which he 
+is about to perform ; but there is an underlying thought that a good deal of 
+the fatness [in the shape of fertilizing rain] also falls down to the earth. 
+
+4 To meet the twilight: 'at the close of night*—Wilson. Checks of brass; 
+ciyohaiiuh ; according to S#yana, ' goMen-jawed. 
+
+
+
+<S44 THE HYMNS OF [BOOK VI, 
+
+5 Like a Director, Savitar hath extended his golden arms, exceed¬ 
+ing fair to look on. 
+
+He hath gone up the heights of earth and heaven, and made 
+each monster fall and cease from troubling. 
+
+£ Fair wealth, 0 Savitar, to-day, to-morrow, fair wealth produce 
+for us each day that passes. 
+
+May we through this our song be happy gainers, God, of a 
+fair and spacious habitation; 
+
+HYMN LXXIL Indra-Soma, 
+
+Great is this might of yours, Indra and Soma: the first high 
+exploits were your own achivements. 
+
+Ye found the Sun, ye found the light of heaven : ye killed all 
+darkness and the God^ blasphemers. 
+
+2 Ye, Indra-Soma, gave her light to Morning, and led the Sun 
+
+on high with all his splendour. 
+
+Ye stayed the heaven with a supporting pillar, and spread 
+abroad, apart, the Earth, the Mother, 
+
+3 Ye slew the flood-obstructing serpent Vrifcra, Indra and Soma: 
+
+Heaven approved your exploit. 
+
+Ye urged to speed the currents of the rivers, and many seas 
+have ye filled full with waters, 
+
+& Ye in the unripe udders of the milch-kine have set the ripo 
+milk, Indra, thou, and Soma. 
+
+’ Ye have held fast the unimpeded whiteness within these many- 
+coloured moving creatures. 
+
+5 Yerily ye bestow, Indra and Soma, wealth, famed, victorious, 
+passing to our children. 
+
+Ye have invested men, ye Mighty Beings, with manly strength 
+that conquers in the battle. 
+
+HYMN LXXIII. Brihaspati. 
+
+Served with oblations, first-born, mountain-render, Angiras* 
+son, Brihaspati, the Holy, 
+
+With twiee-firm path, dwelling in light, our Father, roars 
+loudly, as a bull, to Earth and Heaven. 
+
+5 A Director ; a priest who directs others. Or, perhaps, * an Invoker/ as 
+Professor Ludwig suggests. Each monster; every terror of the night. S&yaua’s 
+interpretation of the last line is totally different : ‘ and, moving along, 
+delights every thing that is.’—Wilson. 
+
+i. Ye in the unripe udders : the unripe, that is raw, udders are contrasted 
+with the warm milk that is cooked or matured in them, See I. ,62. 9, The 
+unimpeded whiteness: the milk which is not prevented from flowing. The 
+polour of the milk is contrasted with the colour of the cows that produce it, 
+
+1 Brihaspati'; Lord of Prayer ) the^Deity in whom the action of the worships 
+
+
+MfMN 75.] THE RlGVEDA. MM 
+
+. 2 Brihaspati, who made for such a people wide room and verge 
+when Gods were invocated, 
+
+, Slaying his enemies, breaks down their castles, quelling his 
+foes and conquering those who hate him. 
+
+Brihaspati in war hath won rich treasures, hath won, this God, 
+the great stalls filled with cattle. 
+
+Striving to win waters and light, resistless, Brihaspati with 
+lightning smites the foeman. 
+
+BXMN LXXIV. Soma-Rudra, 
+
+IIold fast yotir Godlike sway, 0 Soma-Rudra; let these our 
+sacrifices quickly reach you. 
+
+Placing in every house your seven great treasures, bring bless¬ 
+ing to our quadrupeds and bipBds. 
+
+2 Soma and Rudra, chase to every quarter the sickness that 
+
+hath visited our dwelling. 
+
+Drive Nirriti away into the distance, and give Us excellent 
+and happy glories, 
+
+3 Provide, 0 Soma-Rudra, for our bodies all needful medicines 
+
+to heal and cure us. 
+
+Set free and draw away the sin committed which we have 
+still inherent in our persons. 
+
+4 Armed with keen shafts and weapons, kind and loving, be 
+
+gracious unto us, Soma and Rudra, 
+
+Release us from the noose of Varuna; keep us from sorrow, in 
+your tender loving-kindness. 
+
+HYMN LX XV. Weapons of War. 
+
+' The warrior’s look is like a thunderous rain-cloud’s, when, armed 
+with mail, he seeks the lap of battle. 
+
+Be thou victorious with unwounded body: so let the thickness 
+of thy mail protect thee. . 
+
+2 With Bow let us win kine, with Bow the battle, with Bow be 
+victors in our hot encounters. 
+
+per upon the Gods is personified. See I. 14, 3. Mountain-render: 1 Brihaspati 
+cleft the mountain* (I. 62. S). Dwelling in light: or, perhaps, in the Sun. 
+The meaning of prdgharmasdd is uncertain. 
+
+2 Such a people: so good a people. When Gods were invocated: in battle. 
+
+’ 3 With lightning: or with Sunlight: * with sacred prayers.’—Wilson.' 
+
+. 1 Quadrupeds and bipeds: or, * bless all of us, men and four-footed creatures.' 
+2 Ni/rriti: the Goddess of Death and Destruction. 
+
+4 The noose of Vavuna: Varuna, the moral Governor of the world, is repre- 
+ented as armed with a noose or lasso for the capture and destruction of 
+the wicked. 
+
+
+
+m Tin? JFIYMXS OF [BOOK VI. 
+
+‘The Bow brings grief and sorrow to the foeman : armed #ith 
+the Bow may we subdue all regions. 
+
+3 Close to his ear, as fain to speak, She presses, holding her 
+well-loved Friend in her embraces. 
+
+' Strained on the Bow, She whispers like a woman—this Bow¬ 
+string that preserves us in the combat. 
+
+•4 These, meeting like a woman and her lover, bear, mother-like, 
+their child upon their bosom, 
+
+. May the two Bow-ends, starting swift asunder, scatter, in uni¬ 
+son, the foes who hate us. 
+
+5 With many a son, father of many daughters, He clangs and 
+
+clashes as he goes to battle. 
+
+Slung on the back, pouring his brood, the Quiver vanquishes 
+all opposing bands and armies. 
+
+6 Upstanding in the Car the skilful Charioteer guides his strong 
+
+Horses on whithersoe’er he will. 
+
+See and admire the strength of those controlling Beins which 
+from behind declare the will of him who drives. 
+
+f Horses whose hoofs rain dust are neighing loudly, yoked to 
+the Chariots, showing forth their vigour. 
+
+With their forefeet descending on the foemen, they, never 
+flinching, trample and destroy them. 
+
+S Car-bearer is the name of his oblation, whereon are laid his 
+Weapons and his Armour. 
+
+So let us here, each day that passes, honour the helpful Car 
+with hearts exceeding joyful. 
+
+'9 In sweet association lived the fathers who gave us life, profound 
+and strong in trouble, 
+
+Unwearied, armed with shafts and wondrous weapons, free, 
+real heroes, conquerors of armies. 
+
+
+3 She ; the bowstring. Her well-loved fHend: the arrow. Whispers like,a 
+woman: < twangs like the scream of a woman/—Muir. But the faint sound 
+made by the string while it is being drawn to the ear is intended. Homer 
+likens the sound to the voice of a swallow. 
+
+4 These: the two ends of the bow. Like a woman and her love r; or, * draw¬ 
+ing close like two women to their lovers.’ Their child: the arrow, 
+
+5 Wtih many a son ; the quiver is called the father of sons and daughters, 
+it is said, because tV v.—’h ~-* r —*~ v- ■ :■ are both masculine and feminine. 
+
+8 Car-bearer; * . ?' stand, or truck on which the 
+
+chariot is placed when not in use. The word seems in this place to mean also 
+the oblation offered by the warrior to the ideal war-chariot personified, or. to 
+a tutelary deity of chariots. 
+
+0 There is no verb in this stanza, and the only substantive, pitarah, fathers, 
+is, explained by both Commentators as p&layitdrak, guards, defenders, that is, 
+apparently, those who attend the chariot of the chief. Professor Wilson* fob 
+
+
+
+
+THE MOVE DA. 
+
+
+HTMN 75.] 
+
+
+Uf 
+
+
+10 The Brahmans, and the Fathers meet for Soma-draughts* and, 
+
+graciously inclined, unequalled Heaven and Earth. 
+
+Guard us from evil, Pushan, guard us strengthened of Law: 
+let not the evil-wisher master us. 
+
+11 Her tooth a deer, dressed in an eagle’s feathers, hound with" 
+
+cow-hide, launched forth, She flieth onward. 
+
+There where the heroes speed hither and thither, there may 
+the Arrows shelter and protect us. 
+
+12 Avoid, us thou whose flight is straight, and let our bodies he’ 
+
+as stone. 
+
+May Soma kindly speak to us, and Aditi protect us well. 
+
+13 He lays his blows upon their backs, he deals his blows upon 
+
+their thighs. 
+
+Thou, Whip, who urgest horses, drive sagacious horses in the 
+fray. 
+
+14 It compasses the arm with serpent windings, fending away the’ 
+
+friction of the bowstring: 
+
+So may the Brace, well-skilled in all its duties, guard manfully 
+the man from every quarter. 
+
+15 Now to the Shaft with venom smeared, tipped with deer-horn, 
+
+with iron mouth, 
+
+Celestial, of Parjanya’s seed, be this great adoration paid. 
+
+16 Loosed from the Bowstring fly away, thou Arrow, sharpened 
+
+by our prayer. 
+
+Go to the foemen, strike them home, and let not one be left alive. 
+
+
+owing Say an a, translates : 4 The guards (of the chariot), revelling in the 
+savoury (spoil), distributors of food, protectors in calamity, armed with spears, 
+resolute, beautifully arranged, strong in arrows, invincible, of heroic valour, 
+robust, and conquerors of numerous hosts.’ 
+
+10 The Brdhmans and the Fathers; or, perhaps, the sacerdotal Fathers. 
+The stanza, which is grammatically difficult, seems out of place. 
+
+11 Her tooth a deer: the point of the arrow is made of a piece of deer’s 
+horn attached to the shaft with leather strings. The butt of the arrow is 
+feathered. 
+
+13 He: the whip. 
+
+14 It: the brace or guard worn on the archer’s left arm, fastened on with 
+leather straps. 
+
+15 With venom smeared ; by the Laws of Manu, that is, the ideal Code of 
+the M&navas, Kshatriyas were forbidden to poison their arrows. Arrows ap¬ 
+pear to have been of two kinds, one, the older and less effective, tipped with 
+de&r-horn, and the other with iron mouth , pointed with ayas, bronze or iron. 
+Celestial , of Parjanya!s seed ; made of the tall reeds that grow in the -Rains 
+under the influence of Parjanya the Cod of the rain-cloud. 
+
+16 Sharpened by our prayer; 4 whetted by charm/—-Wilson. 
+
+
+
+m TXE RIG VEDA, [BOOK 71 
+
+17 There where the flights of Arrows fall like boys whose locks 
+are yet unshorn. 
+
+Even there may Brahmanaspati, and Aditi protect us well, 
+protect us well through all our days. 
+
+|8 Thy vital parts I cover with thine Armour: with immortality 
+King Soma clothe thee. 
+
+Varuna give thee what is more than ample, and in thy triumph 
+' may the Gods be joyful. 
+
+19 Whoso would kill us, whether he be a strange foe or one of us, 
+
+' May all the Gods discomfit him. My nearest, closest Mail is 
+prayer. 
+
+
+. 17 Like boys whose locks are yet unshorn: ‘ the point of the comparison m 
+not very obvious, hut it may me$i that the arrows fall where they list, as 
+hoys before they are left with the lock of hair, before the religious tonsure, 
+play about wherever they like.’—Wilson. Professor Roth separates visilcM 
+from Tcumdrft) and translates : ( Where the arrows fly, young and old ; that is, 
+feathered and unfeathered. * 
+
+18 Thj vital parts: the vdrman, or coat of mail, protected the shoulders, 
+back, chest, and lower parts of the body. If not made of metal, it was 
+strengthened and adorned with metal of some kind. The Indians in the 
+army of Xerxes are said by Herodotus to have worn Ufiara airo %v\u)v 
+7r£7rotrilLtlva } clothes made out of the bark of trees {VII. 65) j but he pro¬ 
+bably meant the common soldiers only, and not the chiefs. For a full des¬ 
+cription of the arms, offensive and defensive, used in Vedic times, see Muir, 
+0. S. Texts, V. 469 ; AltindUches Leben, pp. 293—301 ; or Dutt’s History of 
+Civilization in Ancient India, I. p. 88. 
+
+
+
+APPENDIX I. 
+
+Page 174, Hymn CXXV1, 
+
+1 subjoin a Latin version of the two stanzas omitted in my 
+translation. They are in a different metre from the rest of the 
+hymn, have no apparent connexion with what precedes, and look 
+like a fragment of a liberal shepherd’s love-song. The seventh 
+stanza should, it seems, precede the sixth : 
+
+6 [Ille loquitur]. Adhaerens, * arete adhaerens, ilia quae 
+mustelae similis se abdidit, multum humorem effundens, dat miht 
+complexuum centum gaudia. 
+
+7 [Ilia loquitur]. Prope, prope accede; molliter me tange, 
+Ne putes pilos corporis mei paucos esse: tota sum villosa sicut 
+Gandharidum ovis. 
+
+Professor Ludwig thinks that Ydduri (multum humorem, 
+i. e semen genitale, effundens) may be the name of a slave-girl, 
+Gandharidun ovis : a ewe of the Gandharis. The country of 
+Gandhara is placed by Lassen to the west of the Indus and to the 
+South of the Kophen or Kabul river. King Darius in a rock- 
+inscription mentions the Ga(n)ddra together with the Bi(n)du 
+as people subject to him, and the Gandarii, together with the 
+Parthians, Khorasmians, Sogdians, and Dadikae, are said by Hero¬ 
+dotus to have formed part of the army of Xerxes. The name of 
+the country is preserved in the modern Kandahar. See Muir, 
+Q. S, Texts, ii. 342, and Zimmer, Altindisches Leben, p. 30. 
+
+Page 243, Hymn CLXXIX. 
+
+The deified object of this omitted hymn is said to be Rati or 
+Love, and its Rishis or authors are Lop&mudra, Agastya, and a 
+disciple. Lop&mudra is represented as inviting the caresses of 
+her aged husband Agastya, and complaining of his coldness and 
+neglect. Agastya responds in stanza 3, and in the second half of 
+
+
+
+APPENDIX I. 
+
+
+630 
+
+stanza 4 the disciple or the poet briefly tells the result of the 
+dialogue. Stanza 5 is supposed to be spoken by the disciple who 
+has overheard the conversation, hut its connexion with the rest of 
+the hymn is not very apparent. In stanza 6 * toiling with strong en¬ 
+deavour ’ is a paraphrase and not a translation of the original hhd- 
+namdnafi IchanUraih (ligombus fodiens) which Sayana explains by 
+4 obtaining the desired result by means of lauds and sacrifices. , 
+
+M. Bergaigne is of opinion that the hymn has a mystical 
+meaning, Agastya being identifiable with the celestial Soma whom. 
+Lop&mudra, representing fervent Prayer, succeeds after long labour 
+in drawing down from his secret dwelling plaee. See La Bdigion 
+YMique, ii. 3M £ 
+
+1 < Through many autumns have I toiled and laboured, at night 
+
+arid morn, through age-indueing dawnings. 
+
+‘ Old age impairs the beauty of our bodies. Let husbands still 
+come near unto their spouses. 
+
+2 For even the men aforetime, la w-ful fillers, who with the Gods 
+
+.•declared eternal statutes,— 
+
+• They have decided, but have not accomplished: so now let 
+wives come near unto their husbands. 
+
+5 ftTon inutilis est labor cui Dii favent: nos omnes aemulos et 
+
+aemulas vineamus. 
+
+Superemus in hac centum artium pugna in qua duas partes 
+■eonvenientes utrinque commovemus. 
+
+4 Oupido me cepit illius tauri [viri] qui me despicit, utrum hinc 
+utmna illinc ab aliqua parte nata sit. 
+
+Lopamudra taurum [maritum suum] ad se detrahit: insipiens 
+ilia sapientem anhelantem absorbet. 
+
+.5 This Soma I address that is most near us, that which hath 
+been imbibed within the spirit, 
+
+To pardon any sins we have committed. Verily mortal man 
+is full of longings. 
+
+6 Agastya thus, toiling with strong endeavour, wishing for .child¬ 
+
+ren, progeny and power, 
+
+Cherished—a sage of mighty strength—both classes, and with 
+the Gods obtained his prayer's fulfilment. 
+
+By ‘ both classes * probably priests and princes, or institutors 
+of sacrifices, are meant. M. Bergaigne understands the expression to 
+mean the two forms or essences of Soma, the celestial and the 
+terrestrial. 
+
+
+
+THE HYMNS OF THE RIGVEDA. 
+
+
+BOOK THE SEVENTH. 
+
+
+HYMN I. Agni. 
+
+The men from fire-sticks, with their hands* swift movement, 
+have, in deep thought, engendered glorious Agni, 
+
+Far-seen, with pointed flame, Lord of the homestead. 
+
+2 The Vasus set that Agni in the dwelling, fair to behold, for . 
+
+help from every quarter; 
+
+Who, in the home for ever, must be honoured. 
+
+3 Shine thou before us, Agni, well-enkindled, with flame, Most 
+
+Youthful God, that never fadeth. m 
+
+To thee come all our sacrificial viands. 
+
+4 Among all fires these fires have shone most brightly, splendid 
+
+with light, begirt by noble heroes, 
+
+Where men of lofty birth sit down together. 
+
+5 Victorious Agni, grant us wealth with wisdom, wealth with 
+
+brave sons, famouS and independent, 
+
+Which not a foe who deals in magic conquers. * 
+
+6 To whom, the Strong, at mom and eve comes, maid-like, the 
+
+ladle dropping oil, with its oblation : 
+
+Wealth-seeking comes to him his own devotion. 
+
+7 Burn up all malice with those flames, O Agni, wherewith df 
+
+old thou burntest up Jarfitha, 
+
+And drive Sway in silence pain and sickness, 
+
+8 With him who lightetb up thy splendour, Agni, excellent, 
+
+pure, refulgent, Purifier, * 
+
+Be present, and with us through these our praises. 
+
+9 Agni, tbe patriarchal men, the mortals who have in many 
+
+places spread thy lustre,— 
+
+Be gracious to us here for their sake also. . / _■ 
+
+All the hymns of this Book are ascribed to the Rishi Vasishtha, with whom, 
+his sons are associated aB the seers of parts of two hymns. 
+
+1 In deep thought ; c with their fingers/ according to S&yana, this- meaning 
+having been attributed without any philological grounds to the word dVdhiti- 
+Bkih from its use -iu this and similar passages. 
+
+6 His oim devotion: the worship which belongs especially to him,. „ ; 
+
+7 JarUtha: a B&kehasa or demon with a loud* harsh voice.—Sdyanv . ,, «c 
+
+
+
+
+
+g TUB HYMNS OF [BOOK TIL 
+
+10 Let these men, heroes in the fight with foemen, prevail against 
+
+all godless arts of magic,— 
+
+These who approve the noble song I sing thee, 
+
+11 Let ns not sit in want of men, 0 Agni, without descendants, 
+
+heroless, about thee: 
+
+But, 0 House-Friend, in houses full of ohildren. 
+
+12 By sacrifice which the Steeds’ Lord ever visits, there make 
+
+our dwelling rich in seed and offspring, 
+
+Increasing still with lineal successors, 
+
+13 Guard us, 0 Agni, from the hated demon, guard us from 
+
+malice of the churlish sinner: 
+
+Allied with^thee may I subdue assailants. 
+
+.14 May this same fire of mine surpass all others, this fire where 
+offspring, vigorous and firm-handed, 
+
+Wins, on a thousand paths, what ne’er shall perish. 
+
+.15 This is that Agni, saviour from the foeman, who guards the 
+' ^ kindler of the flame- from sorrow : 
+
+Heroes of noble lineage serve and tend him. 
+
+J 6 This is that Agni, served in many places, whom the rich lord 
+who brings oblation kindles, 
+
+And round him goes the priest at sacrifices. 
+
+.17 Agni, may we with riches in possession bring thee continual 
+offerings in abundance, 
+
+^ Using both means to draw thee to our worship. 
+
+18 Agni, bear thou, Eternal, these most welcome oblations to 
+
+the Deities’ assembly: 
+
+Let them enjoy our very fragrant presents. 
+
+19 Give us not up, Agni, to want of heroes, to wretched clothes, 
+
+to need, to destitution. ^ 
+
+Yield ns not, Holy One, to fiend or hunger; injure us not at 
+home or in the forest. 
+
+20 Give strength and power to these my prayers, 0 Agni; 0 
+
+God, pour blessings on our chiefs and nobles. 
+
+Grant that both we and they may share thy bounty. Ye Gods, 
+protect us evermore with blessings. 
+
+21 Thou Agni, swift to hear, art fair of aspect: beam forth, 0 
+
+Son of Strength, in full effulgence. 
+
+Let me not want, with thee, a son for ever: let not a manly 
+hero ever fail us. 
+
+
+12 The Steeds‘ Lord ; Agni, whose swift flames are called horses. 
+
+17 Both means: prayer and praise. 
+
+21 For. pver: nltye; perpetual ; who Bhall live for ever in his posterity.' 
+
+
+
+THE hi GY ED A. 
+
+
+BtMtf 2j 
+
+22 Condemn us not to indigence, 0 Agni, beside these flaming 
+
+fires which Gods have kindled ; 
+
+Nor, even after fault, let thy displeasure, thine as a God, O 
+Son of Strength, overtake us. 
+
+23 0 Agui, fair of face, the wealthy mortal who to the Im¬ 
+
+mortal offers his oblation 
+
+Hath him who wins him treasure by his Godhead, to Whom 
+the prince, in need, goes supplicating. 
+
+24 Knowing our chief felicity, 0 Agni, bring hither ample 
+
+riches to our nobles, 
+
+Wherewith we may enjoy ourselves, 0 Yictor, with undimini¬ 
+shed life and hero children. * 
+
+25 Give strength and power to these my prayers, 0 Agni; 0 Gc*d, 
+
+pour blessings on our chiefs and nobles. 
+
+Grant that both we and they may share thy bounty. Ye 
+Gods, protect us evermore with blessings. 
+
+HYMN II. -Ms- 
+
+Gladly accept, this day, our fuel, Agui: send up thy sacred 
+smoke and shine sublimely. 
+
+Touch the celestial summits with thy columns, and overspread 
+thee with the rays of Surya. 
+
+2 With sacrifice to th€|ge we men will honour the majesty of 
+
+holy Narasansa— 
+
+To these the pure, most wise, the thought-inspirers, Gods who 
+enjoy both sorts of our oblations. 
+
+3 We will extol at sacrifice for ever, as men may do, Agni whom 
+
+Manu kindled, 
+
+Your very skilful Asura, meet for worship, envoy between 
+both worlds, the truthful speaker. 
+
+4 Bearing the sacred grass, the men who serve him strew it 
+
+with reverence, on their knees, by Agni. 
+
+Calling him to the spotted grass, oil-sprinkled, adorn him, ye 
+A 'lhvaryus, with oblation. 
+
+52 Which Gods have kindled; lighted by the ministering priests. 
+
+23 Hath him: possesses, or enjoys the favour of, Agni. ‘ That deity (Agni) 
+
+' favours the presenter of (sacrificial) wealth/—Wilson. 
+
+24 Knowing our chief felicity : understanding what we want to make u& 
+happy, that is, riches. 
+
+The Apiis are the divine or deified beings arid objects to which the propi¬ 
+tiatory verses are addressed. For other Apri hymns see X. 13 ; 188 ; II. 3 ; III. 
+4 ; V. 5 ; IX. 5 ; X. 70 j 110. 
+
+1 Nardmnsa: ‘the Praise of Men’; Agni. Both sorts of our oblation 
+offerings, of ghrita 3 ght , or clarified butter, and libations of Soma juice*- 
+
+
+
+A THE HYMNS OF [BOOH Til. 
+
+■ 5 With, holy thoughts the pious have thrown open Boors fain for 
+chariots in the Gods' assembly. 
+
+; Like two, f uU mother cows who lick their younglings like maid¬ 
+ens for the gathering, they adorn them. 
+
+6. And let the two exalted Heavenly Ladies, Morning and Night*, 
+like a pow good at milking, 
+
+Gome, much-invoked, and on our grass be seated, wealthy, 
+deserving worship, for oar welfare. 
+
+, 7 f Yon, Bards and Singers at men’s sacrifices, both filled with 
+wisdom, I incline to worship. 
+
+Send up our offerings when we call upon you, and so among 
+the God® 1 obtain us treasures. 
+
+3 May Bharatl with all her-Sisters, Ila accordant with the Gods, 
+with mortals Agni, 
+
+Sarasvati with all her kindred Rivers, come to this grass, 
+Three Goddesses, and seat them. 
+
+fS^Well pleased with us do thou, 0 God, 0 Tvashtar, give ready 
+issue to our procreant vigour, 
+
+Whence springs the hero, powerful, skilled in action, lover 
+of Gods, adjuster of the press-stones. 
+
+JO Send to the Gods the oblation, Lard of Forests, and let the 
+Immolator, Agni, dress it. 
+
+He as the truer Priest shall offer worship, for the Gods’ gene- 
+
+^ rations well he knoweth. 
+
+11 Come thou to us, 0 Agni, duly kindled, together with the 
+potent Gods and Indra. 
+
+5 On this our grass sit Aditi, happy Mother, and let aur Hail \ 
+delight the Gods Immortal. * 
+
+HYMN III, Agni, 
+
+Associate with fires, make your God Agpi e^voy at sacrifice, 
+best skilled in worship, 
+
+Established firm among mankind, the Holy, flame-crowned 
+and fed with oil, the Purifier. 
+
+
+5 Doom: the edified doors of the hall of sacrifice where the Gods assemble. 
+pain for chariots; welcoming the approach of the cars in which the priests 
+pome to the ceremony, The latter half of tfie stanza is obscure : * (the ladles) 
+placed to the east are plying the fire with ffkf at sacrifices, as the mother 
+cows liok the calf, or as rivers (water the fields).’—Wilson. 
+
+6 Like a cow: the dual dhenH, two cows, instead of dhenuh 3 would, as Lud¬ 
+wig suggests, seem to us to bo preferable. 
+
+7 Bards and Singers; the h6tdr<%, or * two Invokers’ of I, 13. 8 J perhaps 
+Agni and Varuna, or Varuna and Aditya. 
+
+8 Stanzas 8—XI are identical with stapzas 8—1| of Book III, 4., 
+
+’I Associate: sajdsMh, being a shortened form of sajdshaseth , the nominative 
+jplural. S&yana explains it as an accusative singular, qualifying Agni. 
+
+
+
+MYMN 8J • THE JUG VEDA. 
+
+2 Like a steed neigliing eager for the pasture, when he hath 
+stepped forth from the great enclosure : 
+
+Then the wind following blows upon his splendour, and, 
+straight, the path is black which thou hast travelled. 
+
+. 3 From thee a Bull but newly born, 0 Agni, the kindled ever-* 
+lasting flames rise upward; 
+
+Aloft to heaven thy ruddy smoke asoendeth: Agni, thofl 
+speedest to the Gods as envoy. 
+
+4 Thou whose fresh lustre o’er the earth advanceth when greed- 
+
+B iiy with thy jaws thy food thou eatest. 
+
+Like a host hurried onward comes thy lasso; fierce, with thy 
+tongue thou piercest, sis ’twere barley* * 
+
+5 The men have decked him both at eve and morning, Most 
+
+Youthful Agni, as they tend a courser. 
+
+They kindle him, a guest within his dwelling : bright shines 
+the splendour of the worshipped Hero. 
+
+6 0 fair of face, beautiful is thine aspect when, veiy near at 
+
+. hand, like gold thou gleamest. * - 
+
+Like Heaven’s thundering roar thy might approaches* and 
+like the wondrous Sxm thy light thou showest. 
+
+7 That we may worship, with your Hail to Agni 1 with sacrificial 
+
+cakes and fat oblations, 
+
+Guard us, 0 Agni, with those boundless glories as with a 
+hundred fortresses of iron. 
+
+8 Thine are resistless songs for him who offers, and hei*o-giving 
+
+hymns wherewith thou savest; 
+
+With these, 0 Son of Strength, 0 Jktavedas, guard us, pre¬ 
+serve these princes and the singers. 
+
+9 When forth he eometh, like an axe new-sharpened, pure in 
+1 his form, resplendent in his body, 
+
+Sprung, sought with eager longing,-from his Parents, for the 
+Gods’ worship, Sage and Purifier: 
+
+10 Shine this felicity on us, 0 Agni: may we attain to perfect 
+understanding. 
+
+• All happiness be theirs who sing and praise thee. Ye Gods, 
+pi'eserve us evermore with blessings. 
+
+
+2 From Hit great enclosure: r from the vast enclosing (forest).’—Wilson. 
+Others understand it as the enclosure iu which the horse is confined. 
+
+4 Thou fiercest as * twere barley: the comparison is somewhat compressed : 
+the meaning is, then penetratest and fellest the trees of the forest with thy 
+tongue as men cut down barley with a reapiugdiooSt. 
+
+9 From his Parents; the two fire^sbieks. 
+
+
+
+
+'THE Emm OF 
+
+
+IBOOK TIL 
+
+
+e 
+
+HYMN IV. ' Agni. 
+
+Bring fortH your’gifts to bis refulgent splendour, your hymn 
+as* purest offering to Agni, 
+
+To him "who goes as messenger -with knowledge between all 
+sons of men and Gods in heaven, 
+
+2 Wise must this Agni he, though young and tender, since he 
+
+was born, Most Youthful, of his Mother; 
+
+He who with bright teeth seizeth fast the forests, and eats 
+Ms food, though plenteous, in a moment. 
+
+3 Before his presence must we all assemble, this God’s whom 
+
+men have seized in his white splendour. 
+
+This Agni ho hath brooked that men should seize him hath 
+shone for man with glow insufferable. 
+
+4 Far-seeing hath this Agni been established, deathless mid 
+
+mortals, wise among the foolish. 
+
+Here, O -victorious God, forbear to harm us : may we for ever 
+share thy gracious favour. 
+
+5 He who hath occupied his God-made dwelling, Agni, in wisdom 
+
+hath surpassed Immortals. 
+
+A Babe unborn, the plants and trees support him, and the 
+earth beareth him the All-sustainer. 
+
+6 Agni is Lord of Amrit in abundance, Lord of the gift of "wealth 
+
+and hero valour, * 
+
+* Victorious God, let ns not sit about thee like men devoid of 
+strength, beauty, and worship. 
+
+7 The foeman’s treasure may be -won with labour: may we be 
+
+masters of our own possessions. 
+
+Agni, no son is he who springs from others-: lengthen not out 
+the pathways of the foolish. 
+
+8 Unwelcome for adoption is the stranger, one t<? be thought of 
+
+as another’s offspring, 
+
+Though grown familiar by continual presence. May our strong 
+hero come, freshly triumphant. 
+
+
+3 Must we all msemhh : I follow Ludwig in his interpretation of 
+as we are forsaken, ami our protector is far away (at. 6, 7, 8), we meat crowfi 
+to the God of Fire for defence. 
+
+6 In the second line I have borrowed from Pro-f. Max Midler,. Vedic Eymn* 
+
+I. p. 80. ? 
+
+7 Let us remain in imdisturW possession of our own property, and let us 
+have sons of our own begetting and not the adopted children of others. 
+
+8 ^ Men do not look with pleasure and affection on adopted sons ; but we are 
+longing to see our absent protector return to us.—Ludwig. Other s explain 
+the Inst half* verse differently ; ‘therefore let there come to us (a son) new-born, 
+possessed of food, victorious over foes/—Wilson. 
+
+
+
+MfMtf 5 .] ' TEE MQVSDA. ' t 
+
+9 Guard us from him who would assail us, Agni; preserve us 
+0 thou Victor, from dishonour. 
+
+Here let the place of darkening come upon thee; may wealth 
+be ours, desirable, in thousands. 
+
+10 Shine this felicity on us, 0 Agni: may we attain to perfect 
+understanding. 
+
+All happiness be theirs who sing and praise thee. Ye Gods, 
+preserve us evermore with blessings. 
+
+HYMN V. Agni. 
+
+Bring forth your song of praise to mighty Agni, the speedy 
+messenger of earth and heaven, 
+
+Vaif vanara, who, with those who Wake, hath waxen great in 
+the lap of all the Gods Immortal. 
+
+2 Sought in the heavens, on earth isjAgni stablished, leader of 
+
+rivers, Bull of standing waters. 
+
+Vaisvanara, when he hath grown in glory, shines on the tribes 
+of men with light and treasure. 
+
+3 For fear of thee forth fled the dark-hued races, scattered 
+
+abroad, deserting their possessions, 
+
+When, glowing, 0 Vaisvanara, for Puru, thou, Agni, didst 
+light up and rend their castles. 
+
+4 Agni Vaisvanara, both Earth and Heaven submit them to 
+
+thy threefold jurisSiction. 
+
+Befulgent in thine undecaying lustre thou hast invested bo^i 
+the worlds with splendour. 
+
+5 Agni, the tawny horses, loudly neighing, our resonant hymns 
+
+that drop with oil, attend thee; 
+
+Lord of the tribes, our Charioteer of riches, Ensign of days, 
+Vaisvanara of mornings. 
+
+%_ *. , . O - ---- -- - ' "■ 
+
+9 This stanza is a repetition of VI. 15, 12, where See note. 
+
+10 Repeated from stanza 10 of the preceding hymn. 
+
+The hymn is addressed to Agni as Vaisvdnara, the God who is present with, 
+and benefits, all Aryan men. 
+
+1 With those who wake; tended by the priests. According to S&yana * as¬ 
+sociated with the wakened Gods.* 
+
+2 Mull of standing waters : the meaning of stiyindm is uncertain.. Perhaps, 
+as Ludwig suggests, plants and bushes are intended which Agni like a bull 
+levels with the ground. 
+
+3 The dark-hued races : according to von Roth, the spirits of darkness. For 
+P'dru : or, for man. 
+
+4 Threefold jurisdiction ; in heaven, mid-air, and earth. 
+
+5 The tawny horses; the hymns that hasten to Agni like eager horses. 
+Ludwig translates the harUufr of the text by 'gold-yellow,* qualifying 'hymns;* 
+that is, hymns with libations of yellow Soma juice. 
+
+
+
+f of [book rtL 
+
+6 In thee, 0 bright a# Mitra, Yasus seated the might of Asurag, 
+for they loyed thy spirit- 
+
+. ThoU dravest Casyus from their hotae, 0 Agm, and brought* 
+est forth broad light tot light the Ary a, 
+
+$ Born in the loftiest heaven thou in a moment readiest, like. 
+
+wind, the place where Gods inhabit. 
+
+. Thou, favouring thine offspring, roaredst loudly when giving 
+life to creatures, Jatavedas. 
+
+8 Send its that strength, Vaifvanara, send it, Agni, that 
+
+strength, 0 JAtavedas, full of splendour, 
+
+■ Wherewith, all-bounteous God, thou pourest riches, as fame 
+wide-spreading, on the man who offers. 
+
+9 Agni, bestow upon our chiefs and nobles that famous power, 
+
+that wealth which feedeth many. 
+
+Accordant with the Yasus and the Rudras, Agni, Yaisvanara, 
+give us sure protection. 
+
+HYMN VI. Agni. 
+
+TPkaisb of the Asura, high imperial Ruler, the Manly One in 
+whom the folk shall triumph— 
+
+. I laud his deeds who is as strong as Indra, and lauding celebrate 
+the Fort-destroyer. 
+
+2 Sage, Sign, Food, Light,—they bring him from the mountain, 
+the blessed Sovran of the earth and heaven. 
+
+I decorate with songs the mighty actions which Agni, Fort- 
+r destroyer, did aforetime. 
+
+8 The foolish, faithless, rudely-speaking niggards, without belief 
+or sacrifice or worship,— 
+
+Far, far away hath Agni chased those Dasyus, and, in the 
+east, hath turned the godless westward. 
+
+4 Him who brought eastward, manliest with Iks prowess, the 
+
+Maids rejoicing in the western darkness, 
+
+That Agni I extol, the Lord of riches, unyielding tamer of 
+, assailing foemen. 
+
+5 Him who brake down the walls with deadly weapons, and 
+
+gave the Mornings to a noble Husband, 
+
+6 Thou dravest ,* cf, X. 117. 21. 
+
+1 Fort-destroyer: demolisher of the cloud-castles of the demons of drought, 
+or of the strongholds of the non-Ary an tribes. 
+
+2 From the mountain ; from the cloud, as lightning, 
+
+3 Westward; into the darkness of night. 
+
+4 Who brought eastward: brought back the vanished lights of dawn. 
+
+8 To a noble Husband: the Sun, or Agni himself. The tribes of JSdhus; or» 
+according to von Both, neighbouring people. • 
+
+
+
+?.] TH£ tiWt£l>A. 4 
+
+Young Agrii,' who bit'll conquering strength subduing the' 
+tribes of Naims made them bring their tribute. 
+
+6 In whose protection all men rest by nature, desiring to enjoy 
+
+his gracious favour— 
+
+Agni Vaisvanara in his Parents’ bosom hath found the choic¬ 
+est seat in earth and heaven. 
+
+7 Vaisvanara the God, at the sun*s setting, hath taken fd 
+
+himself deep-hidden treasures: 
+
+Agni hath taken them from earth and heaven, from the seal 
+under and the sea above us. 
+
+HYMN VII. «- Agni 
+
+I send forth even your God, victorious Agni, like a strong 
+courser, with mine adoration* 
+
+Herald of sacrifice be he who knoweth i he hath reached Gods’* 
+himself, with measured motion. 
+
+2 By paths that are thine own come hither, Agni, joyous, delight¬ 
+
+ing in the Gods’ alliance, 
+
+Making the heights of earth roar with thy fury, burning with 
+eager teeth the woods and forests. 
+
+3 The grass is strewn; the sacrifice advances : adored as Priest, 
+
+Agni is made propitious, 
+
+Invoking both All-b&on-bestowing Mothers of whom, Most 
+Youthful! thou wast born to help us, ^ 
+
+4 Forthwith the men, the best of these for wisdom, have made 
+
+him leader in the solemn worship. 
+
+As Lord in homes of men is Agni stablished, the Holy One, 
+the joyous, sweetly speaking. 
+
+5 He hath come, chosen bearer, and is seated in man's home, 
+
+Brahman,^Agni, the Supporter, 
+
+He whom both Heaven and Earth exalt and strengthen, 
+whom, Giver of all boons, the Hotar worships. 
+
+6 These have passed all in glory, who, the manly, have wrought 
+
+'with skill the hymn of adoration; 
+
+
+7 Agni becomes the representative of the Sun, and in his absence gives 
+light and other blessings to man. The sea above us : the ocean of air. 
+
+1 Like a strong courser: glorified with my praises, like a horse that has 
+been groomed and adorned. Or, perhaps, merely, rapid as a horse.. 
+measured motion : or, a speedy runner. S&yana explains the word mxUidrufy 
+in this place as ( consumer of trees/ but in IV. fi. £ as parimitagatih, with 
+measured motion/ 
+
+3 Both . Mothers ; Heaven and Earth, 
+
+
+
+
+It) 
+
+
+ArtflrS'DP {boor riU 
+
+
+Who, listening, have advanced the people’s welfare, and set 
+their thoughts on this my holy statute, 
+
+7 We/the Vasishthas, now implore thee, Agni, 0 Son of 
+Strength, the Lord of wealth and treasure. 
+
+Thou hast brought food to singers and to nobles. Ye Gods, 
+preserve us evermore with blessings. 
+
+HYMN VIII. Agni. 
+
+The King whose face is decked with oil is kindled with homage 
+offered by his faithful servant. 
+
+The men, the priests adore him with oblatio'ns. Agni hath 
+shone forth when the dawn is breaking. 
+
+2 Yea, he hath been acknowledged as most mighty, the joyous 
+
+Priest of men, the youthful Agni. 
+
+He, spreading o’er the earth, made light around him, and 
+grew among the plants with blackened fellies. 
+
+3 How dost thou decorate our hymn, 0 Agni t What power 
+
+dost thou exert when thou art lauded ? 
+
+^hen, Bounteous God, may we be lords of riches, winners of 
+precious wealth which none may conquer ? 
+
+4 Far famed is this the Bhamta’s own Agni: he shineth like 
+
+the Sun with lofty splendour. 
+
+He who hath vanquished Puru in the battle, the heavenly 
+guest hath glowed in full refulgence. 
+
+5 r Full many oblations are in thee collected: with all thine 
+aspects thou hast waxen gracious. 
+
+Thou art already famed as praised and lauded, yet still, 0 
+nobly born, increase thy body. 
+
+6 Be this my song, that winneth countless treasure, engendered 
+
+with redoubled force for Agni, 
+
+That,, splendid, chasing sickness, slaying demons, it may 
+delight our friend and bless the singers. 
+
+7 We, the Yasishthas, now implore thee, Agni, 0 Son of 
+
+Strength, the Lord of wealth and riches. 
+
+Thou hast brought food to singers and to nobles: Ye Gods, 
+preserve us evermore with blessings. 
+
+6 Who set their thoughts on this my holy statute: that is, apparently, who 
+duly observe the law which requires us to worship Agni. * Who are glorifiers 
+of this truthful (deity).’—Wilson. 
+
+
+? IVi’fA blackened fellies; leaving black tracks behind him:* dark-pathed.’— 
+Wilson. 1 • 
+
+4 The Bharata .* Vasishtha, the puroMta of the’ Bharatas. Pdnt; thr 
+Ptirus, (one of the Five Aryan Tribes) who opposed the Bharatas. 
+
+. b f°^ ntlesstr€asu ff •' literally, hundreds, thousands. Oar friend: the 
+jnetitutor of the sacrifice. 
+
+
+
+mtmx 10 .] 
+
+
+fBE MGVEbA. 
+
+
+TV 
+
+HYMN IX. Agin. 
+
+Boused from their bosom is the Dawns* belovM, th$ joyous 
+. Priest, most sapient, Purifier. 
+
+He gives a signal both to Gods and mortals, to Gods oblations, 
+riches to the pious. 
+
+2 Most wise is he who, forcing doors of Panis, brought the 
+
+bright Sun to us who feedeth many. 
+
+The cheerful Priest, men's Friend and home-companion, 
+through still night's darkness he is made apparent. 
+
+3 Wise, ne'er deceived, imcircumscribed, refulgent, our gracious 
+
+guest, a Friend with good attendants, 
+
+Shines forth with wondrous light before the^Momings: the 
+young plants hath he entered, Child of Waters. 
+
+4 Seeking our gatherings, he, your J&tavedas, hath shone ador¬ 
+
+able through human ages, 
+
+Who gleams refulgent with his lovely lustre: the kine have 
+waked to meet him when enkindled. 
+
+5 Go on thy message to the Gods, and fail not, 0 Agni, with 
+
+their band who pray and worship. 
+
+Bring all the Gods that they may give us riches, Sarasvati, 
+the Maruts, Asvins, Waters. 
+
+6 Vasishtha, when enkindling thee, 0 Agni, hath slain Jardtha. 
+
+Give us wealth in plenty. 
+
+Sing praise in choral song, 0 Jatavedas. Ye Gods, preserve 
+us evermore with blessings. 
+
+HYMN X. Agni 
+
+He hath sent forth, bright, radiant, and refulgent, like the 
+Dawn's Lover, his far-spreading lustre. 
+
+Pure in his^ splendour shines the goLlen Hero : our longing 
+thoughts hath he aroused and wakened. 
+
+2 He, like the Sun, bath shone white Mom is breaking, and 
+priests who weave the .sacrifice sing praises, 
+
+Agni, the God, who knows their generations and visits Gods, 
+most bounteous, I’apid envoy. 0 
+
+
+The Dawns’ belovbd: Agni, as lighted up at day-break. A signal; of 
+sacrifice, which men are to offer and Gods are to receive. 
+
+6 JarUtha : see VII. 1. 7, where the destruction of Jarfitha is ascribed to 
+Agni himself. Jarutha, said by Sftyana to have beeu a RAkshasa or demon, 
+was probably au enemy who was slain in a battle at which Vasislnha was 
+present as purohita ,—Ludwig. 
+
+X Like the Davm’s Lover : the Sun. See I. 69. 1. 
+
+2 And ’priests: I adopt Sftyana’s interpretation of this half-line. 
+
+
+
+%4 B fMNB OF E BOOK Vlt 
+
+8 Our songs and holy hymns go forth to Agni, seeking the God 
+and asking him for riches, 
+
+Him r fair to see,- of goodly aspect, mighty, men’s messenger 
+who carries their oblations. 
+
+4 Joined with the Vasus,. Agni,' bring thoxi Indra, bring hither 
+
+Mighty Rtfdra With the jCudras* 
+
+Aditi good to all men with Adityas, Brihaspati All-bounteous, 
+with the Singers, 
+
+5 Men eagerly implore at sacrifices Agni, Most Youthful God, 
+
+the joyous Herald* 
+
+For he is Lord and Ruler over riches, and for Gods’ worship 
+an unwearied envoy. 
+
+HYMN XI. Agni. 
+
+(Meat art thou, Agni, sacrifice’s Herald : not without thee are 
+deathless Gods made joyful. 
+
+jpome hither with all Deities about thee: here take thy seat, 
+the first, as Priest, 0 Agtti. 
+
+2 Men With oblations evermore entreat thee, the swift, to under-* 
+
+* take an envoy’s duty. 
+
+He on whose sacred "grass with Gods thou sittest, to him, 
+G Agni, are the days propitious* 
+
+3 Three times a day in thee are shown the treasures sent for 
+r * the mortal who presents oblation. 
+
+Bring the Gods hither like a man, 0 Agni: be thou our envoy, 
+guarding us from curses. 
+
+4 Lord of the lofty sacrifice is Agni, Agni is Lord of every gift 
+
+presented. 
+
+The Vasus were contented with his wisdom, so the Gods made 
+him their oblation-bearer. 
+
+$ 0 Agni, bring the Gods to taste our presents: with Indra 
+leading, here let them be joyful. 
+
+, Convey this sacrifice to Gods in heaven. Ye Gods, preserve 
+
+* us evermore with blessings. 
+
+
+4 Singers : or Rikvans, deities who attend and sing the praises of some 
+God : 1 the adorable (Angirasas)/—Wilson, 
+
+
+' 3 Three times a day: at the morning, the noon, and the evening libation. 
+Or the meaning may he, in the three fire-receptacles. Like a man : acting 
+like a human priest. The Commentators explain manushvdt by 4 as ,(at the 
+aaerifiee) of Mann/ * 
+
+
+
+
+HYMX lb] 
+
+
+THE RIGVEDA', 
+
+
+U 
+
+
+HYMN XII. Agni, 
+
+Wb with great reverence have approached The Youngest who 
+hath shone forth well-kindled in his dwelling, 
+
+With wondrous light between wid,e earth and heaven, well- 
+worshipped, looking forth in all directions. 
+
+2 Through his great might o’ercoming all misfortunes, praised 
+
+in the house is Agni J&ravedas. 
+
+May he protect us from disgrace and trouble, both us who 
+laud him and our noble patrons. 
+
+3 0 Agni, thou art Varuna and Mitra; Vasishthas with their 
+
+holy hyums exalt thee. 
+
+With thee be most abundant gain of treasure. Ye Gods, 
+preserve us evermore with blessings 
+
+HYMN XIII f Agni. 
+
+Bring song and hymn to Agni, Asura-slayer, enlightener of 
+all and thought-bestower. 
+
+Like an oblation on the grass, to please hirn, I bring thfs tq 
+Vais vanara, hymn-inspirer. 
+
+2 Thou with thy flame, 0 Agni, brightly glowing, hast at thy 
+
+birth filled full the earth and heaven. 
+
+Thou with thy might, Vaisvanara JAtavedas, settest the Gods 
+free from the cursfc that bound them. 
+
+3 Agni, when born, thou lookedst on all creatures, like a brisk 
+
+herdsman moving round his cattl$. 
+
+The path to prayer, Vaisv4nara, thou fQpnd^t. Ye God§, 
+preserve us .evermore with bles.sings, 
+
+HYMN XIV, Agni f 
+
+With reverence and with offered gifts serve we the God whose 
+flame is bright: 
+
+Let us bring Jatavedas fuel, and adore Agni when we invoke 
+the Gods. 
+
+•2 Agni, may we perform thy rites with fuel, and honour thee, 
+0 Holy One, with praises \ 
+
+Honour thee, Priest of sacrifice! with butter, thee, God of 
+blessed light 1 with our oblation. 
+
+
+1 The Youngest : Agni, most youthful gt the Gods, as being continually 
+
+reproduced. . 
+
+2 The curse that hound them: the Gods seem to have been subjeefc to the 
+infirmities of old age until Ipdra, or, as is here said, Agni, freed them. See 
+
+2 r 
+
+
+
+14 THE HYMNS OP [BOOK Vlt . 
+
+3 Come, Agni, with the Gods to our invoking, come, pleased, to 
+offerings sanctified with Vashat. 
+
+May 0 we be his who pays thee, God, due honour. Ye Gods, 
+preserve us evermore with blessings. 
+
+HYMN XY. Agni, 
+
+Offer oblations in his mouth, the bounteous God's whom we 
+must serve, 
+
+His who is nearest kin to us: 
+
+2 Who for the Fivefold People's sake hath seated him in every 
+
+home, 
+
+Wise, Youthful, Master of the house. 
+
+3 On all sidegP may that Agni guard our household folk and 
+
+property; 
+
+May he deliver us from woe, 
+
+4 I have begotten this new hymn for Agni, Falcon of the sky ; 
+Will he not give us of his wealth ? 
+
+5 ^Whose glories when he glows in front of sacrifice are fair 
+
+to see, 
+
+Like wealth of one with hero sons, 
+
+6 May he enjoy this hallowed gift, Agni accept our songs, who 
+
+bears 
+
+Oblations, best of worshippers, 
+
+7 Lord of the house, whom men must seek, we set thee down, 
+r 0 Worshipped One I 
+
+Bright, rich in heroes, Agni I God t 
+
+8 Shine forth at night and morn : through thee with fires are 
+
+we provided well. 
+
+Thou, rich in heroes, art our Friend. 
+
+9 The men come near thee for their gain, the singers with their 
+
+songs of praise: 
+
+Speech, thousandfold, comes near to thee. 
+
+10 Bright, Purifier, meet for praise, Immortal with refulgent 
+
+glow, 
+
+Agni drives B&kshasas away. 
+
+11 As such, bring us abundant wealth, young Child of Strength, 
+
+for this thou canst-: 
+
+May Bhaga give us what is choice. 
+
+3 Sanctified with Vashat; Vashal (may he hear it to the Gods) is the 
+exclamation used at the moment of pouring the sacrificial oil or clarified 
+hatter on the fire. 
+
+~ 9 Speech: dhshard, the imperishable ; here speech in the shape of praise 
+and prayer. , , . . ■ 
+
+
+THE RIG VEDA, 
+
+
+Bit mu 16 ] 
+
+
+15 
+
+
+12 Thou, Agni, givest hero fame; Bhaga and Savitar the God, 
+And Diti give us what is good. 
+
+13 Agni, preserve us from distress ; consume our enemies, 0 God> 
+Eternal, with thy hottest flames, 
+
+14 And, irresistible, be thou a mighty iron fort to us. 
+
+With hundred walls for man’s defence. 
+
+15 Do thou preserve us, eve and morn, from sorrow, from the 
+
+wicked men, 
+
+Infallible ! by day and night. 
+
+HYMN XVI. Aguu 
+
+With this my reverent hymn I call Agni for you, the Son of 
+Strength, 
+
+Dear, wisest envoy, served with noble sacrifice, immortal 
+messenger of all. 
+
+2 His two red horses, all-supporting, let him yoke : let him, 
+
+well-worshipped, urge them fast. 
+
+Then hath the sacrifice good prayers and happy end, i nd 
+heavenly gift of wealth to men. 
+
+3 The flame of him the Bountiful, the Much-invoked, hath 
+
+mounted up, 
+
+And his red-coloured smoke-clouds reach and touch the sky ; 
+the men are kindliqg Agni well. 
+
+4 Thee, thee Most Glorious One we make our messenger. Bring 
+
+the Gods hither to the feast. 
+
+Give us, 0 Son of Strength, all food that feedeth man ; give 
+that for which we pray to thee. 
+
+5 Thou, Agni, art the homestead’s Lord, our Herald at the 
+
+sacrifice. 
+
+Lord of all “hpons, thou art the Cleanser and a Sage. Pay 
+worship, and enjoy the good. 
+
+6 Give riches to the sacrifices O Most Wise, for thou art he 
+
+who granteth wealth. 
+
+Inspire with zeal each priest at this our solemn rite, all who 
+are skilled in singing praise. 
+
+7 0 Agni who art worshipped well, dear let our princes be to thee, 
+Our"*wealthy patrons who are governors of men, who part, as 
+
+gifts, their stalls of kine. 
+
+
+12 Diti: generally regarded as the opposite of Adifci, which may have been 
+the word used by the poet, changed by later reciters, who considered the 
+metre irregular, into Diti. See Vedic Hymns, L p. 256. 
+
+5 Herald; Hotar , or invoicing priest. Cleanser; Polar, or purifier, another 
+of the officiating priests. Agni performs the duties of all human priests. 
+
+
+
+16 THE HYMNS OF [BOOH TIL 
+
+,8 They in whose home, her hand bearing the sacred oil, I|a sits 
+down well-satisfied— 
+
+, <*uard them, Victorious God, from slander and from harm; 
+give us a refuge famed afar. 
+
+9 Do thou, a Priest with pleasant tongue,, most wise, and very 
+near to us, 
+
+Agni, bring riches hither to our liberal chiefs, and speed'the 
+offering of our gifts. 
+
+10 They who bestow as bounty plenteous wealth of steeds, moved 
+by desire of great renown— 
+
+Do thou with saving help preserve them from distress, Most 
+Youthful! with a hundred forts. 
+
+J1 The God who gives your wealth demands a full libation poured 
+to him. 
+
+Pour ye it forth, then fill the vessel full again: then doth the 
+God pay heed to you. 
+
+12 Him have the Gods appointed Priest of sacrifice, oblation- 
+v bearer, passing wise. 
+
+Agni gives wealth and valour to the worshipper, to folk who 
+pffer up their gifts. 
+
+KYMtf XVII. Agni. 
+
+Agni, be kindled well with proper 4uel, and let the grass be 
+Spattered wide about thee. 
+
+2 Let the impatient Portals be thrown open: bring thou the 
+
+Gods impatient to come hither. 
+
+3 Taste, Agni: serve the Gods with our oblation. Offer good 
+
+sacrifices, JAtaved&s ! 
+
+4 Let Jltavedjas pay fair sacrifices, worship and gratify the 
+
+Gods Immortal. * 
+
+5 Wise God, win for ns things that are all-goodly, and let the 
+
+prayers we pray to-day be fruitful. 
+
+6 Thee, eyep thee, the Son of Strength, 0 Agni, those Gods 
+
+haye made the bearer of oblations. 
+
+7 To thee the God may we perform our worship; do thou, 
+
+besought, grant ns abundant riches. 
+
+
+8 lid: the Goddess who is regarded as the sacrificial food or oblation per* 
+sonified : annartipd hmirlakshand dmt —S&yana. 
+
+-2 The impatient Portals; the doors of the sacrificial chamber which long ’ 
+to bear their part in the holy ceremony, 
+
+6 Those Oods; the famous Gods. 
+
+
+HYMN 18.) 
+
+
+THE MOVE DA, 
+
+
+V 
+
+
+HYMN XVIII. Indr f 
+
+All is with thee, O Indra, all the treasures which erst our 
+fathers won who sang thy praises. 
+
+With thee are milch-kine good to milk, and horses: best win¬ 
+ner thou of riches for the pious. 
+
+2 For like, a King among his wives thou dwellest: with glories, 
+
+as a Sage, surround and help us. 
+
+Make us, thy servants, strong for wealth, and honour our 
+songs with kine and steeds and decoration. 
+
+3 Here these our holy hymns with joy and gladness in pious 
+
+emulation have approached thee. 
+
+Hitherward oome thy path that leads to richest may we find 
+shelter in thy favour, Indra. 
+
+4 Vasishthahath poured forth his prayers, desiring to milk thee 
+
+like a cow in goodly pasture. 
+
+All these my people call thee Lord of cattle : may Indra come 
+unto the prayer we offer. 
+
+5 What though the floods spread widely, Indra made them 
+
+shallow and easy for Sudas to traverse. 
+
+He, worthy of our praises, caused the Simyu, foe of our hymn, 
+to curse the rivers’ fury. 
+
+6 Eager for spoil was Turyasa Purod&s, fain to win wealth, like 
+
+fishes urged by hunger. 
+
+The Bhrigus and the JDruhyus quickly listened : friend rescued 
+friend mid the two distant peoples. 
+
+The hyma glorifies Indra as the protector of Sudds, the King of the Tritsus, 
+and praises the liberality of that prince. See Vedic India (Story of the 
+Jfatious Series), pp. 319—832. 
+
+4 Vasishiha: the Rishi of the hymn, and the chief priest who had 
+accompanied the ^arlike expedition of Sudds. To milk thee: to obtain 
+riche3 through thy favour by means of my hymn, as men milk the cow at 
+sacrifice for the milk which is required for libations. 
+
+5 The poet begins to recount the events of Sudds's victorious expedition. 
+These are not always intelligible partly on account of the obscure phraseology 
+employed, and partly on account of our ignorance of details which are vaguely 
+alluded to. In this stanza Sudds, king or chief of the Tritsu tribe, has, with 
+the aid of Indra, crossed a deep river (the Parushpt which is now called the 
+Rdvth and put the Simyus to flight, some of the fugitives being drowned in 
+its waters. The Simyus are mentioned together with the Dasyus, in I, 190. 
+1.8, as hostile barbarians slain by Indra. The second half of the stanza is 
+difficult, the meaning of two of the words being uncertain. 
+
+6 Turvasa PurodU ; Turvasa appears here as one of the. enemies of Sudds. 
+I follow, with much hesitation, Ludwig in taking Purodda as an appellative of 
+Turvasa *. f Turvasa, who was pi-eceding (at solemn rites).’ —Wilson. The 
+fihvigus and the JDruhyus: here, apparently, allies of Turvasa. Fishes'; 
+according to others, Matsyas, a people, 
+
+2 
+
+
+
+,18 THE HYMNS OF [BOOH' VIL 
+
+7 Together came the Pakthas, the Bbalanas, the Alinas, the 
+
+Sivas, the Yishanins. 
+
+Yet to the Tritsus came the Aryans Comrade, through love of 
+spoil and heroes’ war, to lead them. 
+
+8 Fools, in their, folly fain to waste her waters, they parted in¬ 
+
+exhaustible Parushni. 
+
+Lord of the Earth, he with his might repressed them: still lay 
+the herd and the affrighted herdsman. 
+
+9 As to their goal they sped to their destruction: they sought 
+
+Parushni; e’en the swift returned not. 
+
+Indra abandoned, to Sudas the manly, the swiftly flying foes, 
+unmanly babblers. 
+
+10 They went like kine unherded from the pasture, each cling¬ 
+
+ing to a friend as chance directed. 
+
+They who drive spotted steeds, sent down by Prisni, gave 
+ear, the Warriors and the harnessed horses. 
+
+11 The King who scattered one-and-twenty people of both 
+
+Vaikarna tribes through lust of glory — 
+
+As the skilled priest clips grass within the chamber, so hath 
+the Hero Indra wrought their downfall. 
+
+
+7 The Pakthas^ and the rest mentioned in the first line of the stanza 
+Cppear to have been non-Aryan tribes opposed to the Tritsus. According to 
+the Scholiast these names are the denominations of various ministers at 
+religious rites, and following this interpretation Wilson translates the stanza 
+as follows: ‘ Those who dress the oblation, those who pronounce auspicious 
+words, those who abstain from penance, those who bear horns (in their hands), 
+those who bestow happiness (on the^world by sacrifice), glorify that Indra 
+who recovered the cattle^ of the Ary a from the plunderers, who slew the 
+enemies m battle.' The Aryans Comrade ; Indra, the aHy of Tritsu against 
+the non-Ary an confederacy. 
+
+8 The confederates, who were on the right or farther bank of the Parushni, 
+intending to attack Sudds and the Tritsus, appear to have attempted to make 
+the river fordable by digging channels and so diverting the water, which, it 
+se^ms, rushed back into its natural bed and drowned the men who were cross¬ 
+ing the stream. The second line of the stanza is obscure and the translation 
+is conjectural. Wilson translates: ‘but he by his greatness pervades the 
+earth, Kavi, the sou of Chayamdna, like a falling victim, sleeps (in death).* 
+The herd and the herdsman are, of course, the hostile band and its leader. 
+
+10 They went: the fugitives who escaped drowning. They who drive spotted 
+steeds : the Maruts, sent down by their mother Prisni to aid Sudds. 
+
+11 People: or. houses, i. e. families. Both Vaikarna tribes: perhaps some 
+allies of the Druhyus ; but the meaning of vaikurndyoh is uncertain. See 
+Zimmer, Altindisehes Leben, p. 103. Ludwig thinks that the reference is to 
+a' mythic battle at some place called Vaikarnau between Indra (the King) 
+and the Maruts (the one-and-twenty people). Clips grass ; with one clean cut. 
+
+
+
+
+JJYMN 18.] TEE RIO VEDA. 1 9 
+
+12 Thou, thunder-armed, o'erwhelmedst in the waters famed 
+
+ancient Kavasha and then the Druhyu. 
+
+Others here claiming friendship to their friendship, devoted 
+unto thee, in thee were joyful. 
+
+13 Indra at once with conquering might demolished all their 
+
+strong places and their seven castles. 
+
+The goods of Ann's son he gave to Tritsu. May we in sacrifice 
+conquer scornful Puru. 
+
+14 The Anavas and Drnhyus, seeking booty, have slept, the sixty 
+
+hundred, yea, six thousand, 
+
+And six-and-sixty heroes. For the pious were all these mighty 
+exploits done by Indra. D 
+
+15 These Tritsus under Indra's careful guidance came speeding 
+
+like loosed waters rushing downward. 
+
+The foemen, measuring exceeding closely, abandoned to Sud&s 
+all their provisions. 
+
+16 The hero's side who drank the dressed oblation, Indra's denser, 
+
+far o'er earth he scattered. 
+
+Indra brought down the fierce destroyer’s fury. He gave 
+them various roads, the path's Controller. 
+
+17 E'en with the weak he wrought this matchless exploit: e'en 
+with a goat he did to death a lion. ■ 
+
+He pared the pillar^ angles with a needle. Thus to Sud&s 
+Indra gave all provisions, 0 
+
+
+12 Kavasha; perhaps the priest of one of the two Vaikarna tribes which 
+
+Zimmer is inclined to identify with the Kuru-Krivis. See Altindisckes Leheti, 
+p. 127. Others here: ‘for they, Indra, Who are devoted to thee and glorify 
+thee, preferring thy friendship, enjoy it.’—Wilson. The exact meaning is 
+uncertain. *> 
+
+13 To Tritsu; to Sudds, the King of the Tritsus. 
+
+14 The Anavas: men of the Anu tribe. The sixty hundred : ‘The enu¬ 
+meration is very obsc-: -x..** - 7 *-\ satd shat sahasrd shashtir ad hi 
+
+shat , literally, sixty'.;- 1 I, ■ ■, sixty, with six more:’Sdyana 
+
+understands by satdni , thousands, sohasr&nUyarthah’ —Wilson. " * Sixty- 
+six thousand six hundred and six.' .Ludwig suggests that dasd should be re^d 
+instead of mt$ } which would make the number 6666. See Benfey, Vedica 
+xtnd Linguistics pp. 139—162. 
+
+3 5 Measuring exceeding closely: though taking great care of their goods 
+and reluctantly giving them up. , , 
+
+' 16 The herds side: the party of the hostile leader, the non-Aryans who 
+denied Indra, and themselves devoured the oblations that should have been 
+presented to him. Be gave them various roads: made them fly in all direc-, 
+tiona. 
+
+17 E'en with a goat: impossible deeds mentioned as illustrations of Indra's 
+miraculous power. 
+
+
+THE HYMNS OF 
+
+
+20 
+
+
+[BOOK VJl 
+
+
+18 To thee have all thine enemies submitted: e'en the fierce 
+
+Bheda hast thou made thy subject. 
+
+Cast down thy sharpened thunderbolt, 0 Indra, on him who 
+harms the men who sing, thy praises. 
+
+19 Yamipit and the Tritsus aided Indra. There he stripped 
+
+Bheda hare of all his treasures. 
+
+The Ajas and the Sigrus and the Yakshus brought in to him 
+as tribute heads of horses. 
+
+20 Not to be scorned, but like Dawns past and recent, 0 Indra, 
+
+are thy favours and thy riches. 
+
+Devaka, Manyamana’s son, thou slewest, and smotest Sambaru 
+from the lofty mountain. 
+
+21 They who, from home, have gladdened thee, thy servants 
+
+Barbara, Vasishtba, Satay&tu, 
+
+Will not forget thy friendship, liberal Giver. So shall the 
+days dawn prosperous for the princes. 
+
+22 J?riest-like, with praise, I moyc around the altar, earning 
+
+Paijavana’s reward, 0 Agni, 
+
+Two hundred cows from Devav&n’s descendant, two chariots 
+from Sudas with mares to draw them. 
+
+Gift of Paijavana, four horses bear me in foremost place, 
+trained steeds with pearl to deck them- 
+Sudd’s brown steeds, hrmly^stepping, carry me and my son 
+* for progeny and glory. 
+
+24 Him whose fame spreads between wide earth and heaven, who, 
+as dispenser, gives each chief his portion, 
+
+Seven flowing Rivers glorify like Indra. He slew Yudhyfln 
+madhi in close encounter. 
+
+
+18 B%cda ; an enemy of Sudds, or an unbeliever, says Sd^ina. 
+
+19 Yamund; the Jumna. Uut it is nqt easy to see bow the expedition* 
+reached so far. The iVjas, §igrus, and Yakshus were perhaps subject to Bheda, 
+hut nothing is known regarding them. Heads of horses - which had been 
+killed in battle. 
+
+20 Like Dawns: renewed eyery day. Devaka: not mentioned elsewhere. 
+According to Grassrnann devakarn mdnyam&ri&m refers to SUmbara, * thinking 
+himself a God.’ 
+
+21 Pard§ara is said by one authority to have been the son, and by another the 
+grandson of the lvishi Vasishtha. S itaydtu is said'to be Sakti, Yasjshtha’s son. 
+
+22 Here begins the ddnasluti or praise qf the prince’s liberality/ Paija¬ 
+vana : Sudds, descendant of Pijavana. Devavdn’s descendant: Sudds, Deva- 
+vdn being either ’the same as Divoddsa, the father of Sudds or one of his 
+forefathers. 
+
+24 Seven flowing Fivers glorify; the seven chief rivers of the Panjdb 
+glorify him as they glorify Indra. Or, they (men) praise him as the seven 
+rivers praise Indra. * The seven rivers bear his glory far and wide* (I. 102-2). 
+Yudhydmtdld: not mentioned elsewhere. 
+
+
+
+HYMN 19.] THE ktQVMDA. 21 
+
+25 Attend on him. 0 ye heroic Maruts as on Sud&s’s father 
+Divodslsa. 
+
+further Paijavana’s desire with favour. Guard faithfully 
+his lasting firm dominion. 
+
+HYMN XIX. Indra. 
+
+He like a bull with sharpened horns, terrific, singly excites 
+and agitates all the people: 
+
+Thou givest him who largely pours libations his goods who 
+pours not, for his own possession. 
+
+& Thou, verily, Indta, gavesfc help to Kutsa, willingly giving 
+ear to him in battle, 
+
+When, aiding Arjuneya, thou subduedst to him both Kuyava 
+and the Dasa Sush$a. 
+
+& 0 Bold One, thou with all thine aids hast boldly holpen Sud&s 
+whose offerings vrete accepted, 
+
+Puru in winning land and slaying foemen, and Trasadasyu 
+son of PuruketSa. 
+
+4 At the Gods* banquet, hero-souled! with Heroes, Lord of Bay 
+
+Steeds, thou slowest many foemen. 
+
+Thou sentest in swift death to sleep the Dasyu, both Chumuri 
+and Dhuni, for Dabhxti. 
+
+5 These were thy mighty powers that, Thunder-wield er, thou 
+
+swiftly crushedst nine-and-ninety castles : 
+
+Thou capturedst the hundredth in thine onslaught; thou 
+slewest Namuchi, thou slewest Yritra. 
+
+6 Old are the blessings, Indra, which thou gavest Sud&s the 
+
+worshipper who brought oblations. 
+
+For thee, the Strong, I yoke thy strong Bay Horses: may our 
+prayers reach thee and win strength, Most Mighty! 
+
+7 Give us not up, Lord of Bay Horses, Victor, in this thine own 
+
+assembly, to the wicked. 
+
+Deliver us with true and faithful succours : dear may we be 
+to thee among the princes. . 
+
+25 Maruts ; here, perhaps, the MV-V-vr t f.c-'^hy nobles are intended 
+
+who stand in the same relation to i .* i - to Indra. 
+
+X Excites and agitates: as God of battles. Thou: Indra. This abrupt 
+change from the third person-to the Second is not unusual iu the Veda. 
+
+2 Arjuneya: Rutsa, descendant of Arjuna, See I. 112. 23. Kuyava: See 
+I. 103. 8. 
+
+4 For Chumuri , Dhani, and DdbMti , see Vol. I. Index. 
+
+5 Namuchi: another demon of drought. See I. 53. 7. In thine onslaught ; 
+
+according to S£yana, for thy dwelling : * thou hast occupied the hundredth 
+
+*as a place of abode/—Wilson. 
+
+6 Sudds : the King of the Tritsus, celebrated in the preceding hymn, 
+
+
+
+
+22 TUB IIYMUS OF [BOOB VII 
+
+8 May we men, Maghavan, the Mends thou lovest, near thee be 
+
+joyful under thy protection. 
+
+Fain to fulfil the wish of Atithigva humble the pride of Tur- 
+vasa and Yadva. 
+
+9 Swiftly, in truth, 0 Maghavan, about thee men skilled in 
+
+hymning sing their songs and praises. 
+
+Elect us also into their assembly who by their calls on thee 
+despoiled the niggards. 
+
+10 Thine are these lauds, 0 manliest of heroes, lauds which 
+
+revert to us and give us riches. 
+
+Favour these, Indra, when they fight with foemen, as Friend 
+and Hero and the heroes’ Helper. 
+
+11 Now, lauded for thine aid, Heroic Indra, sped by our prayer, 
+
+wax mighty in thy body. 
+
+Apportion to us strength and habitations. Ye Gods, protect us 
+evermore with blessings. 
+
+HYMN XX. Indra. 
+
+Strong, Godly-natured, bom for hero exploit, man’s Friend, 
+he doth whatever deed he willeth. 
+
+Saving us e’en from great transgression, Indra, the Youthful, 
+visiteth man’s home with favour. 
+
+2 Waxing in greatness Indra slayeth Vritra: the Hero with his 
+
+aid hath helped the singer. * 
+
+r He gave Sudas wide room and space, and often hath granted 
+wealth to him who brought oblations. 
+
+3 Soldier unchecked, war-rousing, battling Hero, unconquered 
+
+from of old, victorious ever, 
+
+Indra the very strong hath scattered armies; yea, he hath 
+slain each foe who fought against him. 
+
+4 Thou with thy greatness hast filled full, 0 Ifidra, even both 
+
+the worlds with might, 0 thou Most Mighty. 
+
+Lord of Bays, Indra, brandishing bis thunder, is gratified with 
+Soma at the banquet. 
+
+5 A Bull begat the Bull for joy of battle, and a strong Mother 
+
+brought forth him the manly. 
+
+8 Atithigva: probably a descendant of Sud&s who must have lived long 
+fiefore the composition of this hymn, as the favour bestowed upon him by 
+Indra is spoken of as old in stanza 6. Yddva: or Yadu’s son. 
+
+9 Meet us also: that is, let us share the blessings which thou withholdesfc 
+from the illiberal churls who offer no oblations and givesfc to those who call 
+upon thee and worship thee. 
+
+5 A Ball begat the Ball: ‘A vigorous (god) begot a vigorous (son)/—Muir. 
+The father of Indra is Kasyapa, according to Sdyana ; hut probably Dyaus is 
+intended. A strong Mother ; Aditi. 
+
+
+
+
+HYMN 21.] 
+
+
+THE RIGVEDA. 
+
+
+23 
+
+He who is Chief of men, their armies’ Leader, is a strong Hero, 
+bold, and fain, for booty. 
+
+6 The people falter not, nor suffer sorrow, wbo win themselves 
+
+this God's terrific spirit. 
+
+He who with sacrifices worships Indra is lord of wealth, law- 
+born and law's protector. 
+
+7 Whene'er the elder fain would help the younger, the greater 
+
+cometh to the lesser's present. 
+
+Shall the Immortal sit aloof inactive ? 0 Wondrous Indra, 
+bring us wondrous riches. 
+
+8 Thy dear folk, Indra, who present oblations, are, in chief 
+
+place, thy friends, 0 Thunder-wielder. * 
+
+May we be best content in this thy favour, sheltered by One 
+who slays not, but preserves us. 
+
+9 To thee the mighty hymn hath clamoured loudly, and, 
+
+Maghavan, the eloquent hath besought thee. 
+
+Desire of wealth hath come upon thy singer: help us then, 
+Sakra, to our share of riches. * 
+
+10 Place us by food which thou hast given, G Indra, us and the 
+wealthy patrons who command us. 
+
+Let thy great power bring good to him who lauds thee. Ye 
+Gods, preserve us evermore with blessings. 
+
+*HYMN XXL Indra. 
+
+Pressed is the juice divine with milk commingled: thereto 
+hath Indra ever been accustomed. 
+
+We wake thee. Lord of Bays, with sacrifices : mark this our 
+laud in the wild joy of Soma. 
+
+2 On to the rite they move, the grass they scatter, these Soma- 
+drinkers eloquent in synod. 
+
+Hither, for men to grasp, are brought the press-stones, far-thun¬ 
+dering, famous, strong, that wait on heroes. 
+
+
+6 Law-lorn: horn in accordance with the law. 
+
+7 The relations between Gods and men resemble those between elders and 
+juniors, superiors and inferiors among men. The inferior comes to his superior 
+with some offering in his hand and is assisted by him in return. So Indra 
+should accept our oblations, and reward us with wealth. 
+
+9 The eloquent: sttimiih; according to Ludwig, the Greek GTitijivkog 
+(from crro/Lta, mouth), mouthy, talkative, and, in a good sense, fluent, eloquent. 
+The Commentators explain the word as f praiser.’ 
+
+1 We ivalce thee ; or, we think of thee, serve thee. 
+
+
+
+
+THE HYMtfS OF [BOOK ttt 
+
+3 Indra, thou setteat free the many waters that were encompassed, 
+
+Hero, by the Dragon. 
+
+Down rolled, -as if on chariots borne, the rivers i through fear 
+of thee all things created tremble. 
+
+4 Skilled in all manly deeds the God terrific hath with his 
+
+weapons mastered these opponents. 
+
+Indra in rapturous joy shook down their castles: he slew 
+them in his might, the Thunder-wielder. 
+
+5 No evil spirits have impelled us, Indra, nor fiends, 0 Mightiest 
+
+God, with their devices. 
+
+Let our true God subdue the hostile rabble : let not the lewd 
+approachyour holy worship. 
+
+6 Thou in thy strength surpassest Enrth and Heaven: the 
+
+regions comprehend not all thy greatness. 
+
+With thine own power and might thou slewest Vritra: no foe 
+hath found the end of thee in battle. 
+
+7 r Even the earlier Deities submitted their powers to thy supreme 
+divine dominion. 
+
+Indra wins wealth and deals it out to others ; men in the strife 
+for booty call on Indra. 
+
+8 The humble hath invoked thee for protection, thee, Lord of 
+
+great felicity, 0 Indra. 
+
+Thou with a hundred aids hast been oifr Helper : one who brings 
+r, gifts like thee hath his defender. 
+
+9 May we, 0 Indra, be thy friends for ever, eagerly, Conqueror, 
+
+yielding greater homage. 
+
+May, through thy grace, the strength of us who battle quell 
+in the shock the onset of the foeman. 
+
+10 Place us by food which thou hast given, 0 Indra, us and the 
+wealthy patrons who command us. * 
+
+Let thy great power bring good to him who lauds thee. Ye 
+Gods, preserve us evermore with blessings. 
+
+HYMN XXII. Indra, 
+
+Drink Soma, Lord of Bays, and let it cheer thee: Indra, the 
+stone, like a well guided courser, 
+
+Directed by the presser’s aims hath pressed it. 
+
+4 These opponents: according to S&yana, the demons of the air. The text 
+has no noun for c these/ 
+
+5 The lewd: those who 'do not follow Vedic observances, according to 
+Y&ska. For a full discussion of the meaning of aisnddevdh see Muir, 0. JS. 
+Texts, IV. 406—411, 
+
+8 One who * brings gifts like thee; Sftyana interprets differently: < be our 
+defender against every overpowering (assailant) like to thee/—Wilson. 
+
+
+
+itVMN 23.] THE RIGVEDA. 25 
+
+2 So let the draught of joy, thy dear companion s by which, 0 
+
+Lord of Bays, thou slayest foemen, 
+iDelight thee, Indra, Lord of princely treasures. 
+
+3 Mark closely, Maghavan, the words I utter, this eulogy 
+
+incited by Yasishtha: 
+
+Accept the prayers I offer at thy banquet. 
+
+4 Hear thou the call of the juice-drinking press-stone: hear thou 
+
+the Brahman’s hymn who sings and lauds thee. 
+
+Take to thine inmost self these adorations. 
+
+8 I know and ne’er forget the hymns and praises of thee, the 
+Conqueror, and thy strength immortal. 
+
+Thy name I ever utter, Self-Refulgent! 
+
+6 Among mankind many are thy libations, and many a time the 
+
+pious sage invokes thee. 
+
+0 Maghavan, be not long distant from us. 
+
+7 All these libations are for thee, 0 Hero: to thee I offer these 
+
+my prayers that strengthen. ** 
+
+Ever, in every place, must men invoke thee. 
+
+8 Never do men attain, 0 Wonder-Worker, thy greatness, Mighty 
+
+One, who must be lauded, 
+
+Nor, Indra, thine heroic power and bounty. 
+
+9 Among all Rishis, Tn^ra, old and recent, who have engender¬ 
+
+ed hymns as sacred singers, 
+
+Even with us be thine auspicious friendships. Ye God$ 
+preserve us evermore with blessings. 
+
+HYMN XXIII. Indra. 
+
+Prayers have been offered up through love of glory: Yasishtha, 
+honour IncJja in the battle. 
+
+He who with might extends through all existence hears words 
+which I, his faithful servant, utter. 
+
+2 A cry was raised which reached the Gods, 0 Indra, a cry to 
+
+them to send us strength in combat. 
+
+None among men knows his own life’s duration: bear us in 
+safety over these our troubles. 
+
+3 The Bays, the booty-seeking car I harness : my prayers have 
+
+reached him who accepts them gladly. 
+
+
+4 Juice-drinking ; that presses out the juice of the plant, and so may be 
+said to drink ib, The Scholiast inserts mama, of me: * Hear the invocation o’f 
+the (grinding) Btone (of me) repeatedly drinking (the Soma)’— Wilson. 
+
+2 A erg was raised: I follow Pischel’s interpretation of this very difficult 
+stanza. See Vedische Studien , I. pp. 34—36. 
+
+
+
+26 Tim EYUM OF [BOOK Vlt 
+
+Indra, when he had fdain resistless foemen, forced with his 
+might the two world-halves asunder. 
+
+4 Like barren cows, moreover, swelled the waters : the singers 
+
+sought thy holy rite, 0 Indra. 
+
+Come unto us as with his team comes V&yu: thou, through 
+our solemn hymns bestowest booty. 
+
+5 So may these gladdening draughts rejoice thee, Indra, the 
+
+Mighty, very bounteous to the singer. 
+
+Alone among the Gods thou pitiest mortals: 0 Hero, make 
+thee glad at this libation. 
+
+6 Thus the Yasishthas glorify with praises Indra the Powerful 
+
+whose asm wields thunder. 
+
+Praised, may he guard our wealth in kine and heroes. Ye 
+Gods, preserve us evermore with blessings. 
+
+HYNM XXIY. Indra. 
+
+A home is made for thee to dwell in, Indra : 0 Much-invoked, 
+r go thither with the heroes. 
+
+That thou, to prosper us, mayst be our Helper, vouchsafe us 
+wealth, rejoice with draughts of Soma. 
+
+2 Indra, thy wish, twice-strong, is comprehended: pressed is 
+the Soma, poured are pleasant juices. 
+
+This hymn of praise, from loosened tongue, made perfect, 
+draws Indra to itself with loud invoking. 
+r 3 Come, thou Impetuous God, from earth or heaven come to our 
+holy grass to drink the Soma. 
+
+Hither to me let thy Bay Horses bring thee to listen to our 
+hymns and make thee joyful. 
+
+4 Come unto us with all thine aids, accordant, Lord of Bay 
+
+Steeds, accepting our devotions, 
+
+Fair-helmeted, o’ercoming with the mightyf and lending us 
+the strength of bulls, 0 Indra* 
+
+5 A.s to the chariot pole a vigorous courser, this laud is brought 
+
+to the great strong Upholder. 
+
+This hymn solicits wealth of thee: in heaven, as ’twere above 
+the sky, set thou our glory. 
+
+6 With precious things. 0 Indra, thus content us: may we attain 
+
+to thine exalted favour. * 
+
+Send our chiefs plenteous food with hero children. Preserve 
+us evermore, ye Gods, with blessings. 
+
+
+4 Barren cows; which are fatter than others. 
+
+X A home: in the sacrificial chamber. Heroes; or, men ; the priests. 
+4 Bair-helmcted; or fair-checked, or handsome-chinned. 
+
+
+
+
+26.] 
+
+
+mn utovjsDA. 
+
+
+27 
+
+
+HYMN XXV. Indra. 
+
+When with thy mighty help, 0 potent Indra, the armies rush 
+together in their fury, 
+
+When from the strong man’s arm the lightning flieth, let not 
+thy mind go forth to side with others. 
+
+2 0 Indra, where the ground is hard to traverse, smite down 
+
+our foes, the mortals who assail us. 
+
+Keep far from us the curse of the reviler : bring us accumulat¬ 
+ed store of treasures. 
+
+3 God of the fair helm, give Sudas a hundred succours, a 
+
+thousand blessings, and thy bounty. 
+
+Strike down the weapon of our mortal foeman*: bestow upon 
+us splendid fame and riches. 
+
+1 I wait the power of one like thee, 0 Indra, gifts of a Helper 
+
+such as thou art, Hero. 
+
+Strong, Mighty God, dwell with me now and ever: Lord of 
+Bay Horses, do not thou desert us. 
+
+5 Here are the Kutsas supplicating Indra for might, the Lord 
+
+• of Bays for God-sent conquest. 
+
+Make our foes ever easy to he vanquished: may we, victorious, 
+win the spoil, 0 Hero. 
+
+6 With precious things, 0 Indra, thus content us: may we 
+
+attain to thine exaltbd favour. 
+
+Send our chiefs plenteous food with hero children. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN XXVI. Indra. 
+
+Soma unpressed ne’er gladdened liberal Indra, no juices 
+pressed without a prayer have pleased him. 
+
+I generate a laud that shall delight him, new and heroic, 
+so that he*may hear us. 
+
+2 At every laud the Soma gladdens Indra : pressed juices please 
+
+him as each psalm is chanted, 
+
+What time the priests with one united effort call him to aid, 
+as sons invoke their father. 
+
+3 These deeds he did; let him achieve new exploits, such as the 
+
+priests declare at their libations. 
+
+The battle has begun, and the singer prays to Indra for aid. 
+
+1 The lightning : the swift and flashing arrow. Others : the enemy. 
+
+3 Sudds : according to S&yana, 4 the liberal donor (of oblations)/—Wilson. 
+The Kutsas : apparently the priests of the hostile party. 
+
+1 Soma impressed: cp. VI. 41. 4, Soma when (properly) pressed excels the 
+impressed (>>r ill-presned} Soma. Not only must the juice be duly expressed, 
+but it must be expressed and offered with prayer. 
+
+
+
+38 THE HYMNS OF [BOOK VlL 
+
+Indra hath taken and possessed all castles, like as one com¬ 
+mon husband doth his spouses. 
+
+4 Even thus have they declared him. Famed is Indra as Con¬ 
+
+queror, sole distributer of treasures ; 
+
+Whose many succours come in close succession. May dear 
+delightful benefits attend usv 
+
+5 Thus* to bring help to men, Vasishtha laudeth Indra, tliO 
+
+peoples’ Hero, at libation. 
+
+Bestow upon us strength and health in thousands* Preserve 
+us evermore, ye Gods* with blessings* 
+
+» HYMN XXVII. Indra. 
+
+Men call on Indra in the armed encounter that he may make 
+the hymns they sing decisive. 
+
+Hero, rejoicing in thy might* in combat gWe US a portion of 
+the stall of cattle. 
+
+Grant, Indra Maghavan, invoked of many, to these my friends 
+the strength which thou possessest. 
+
+Thou, Maghavan, hast rent strong places opeti: uneiose for 
+us, Wise God, thy hidden bounty. 
+
+3 King of the living world, of men, is Indra, of all in varied 
+
+form that earth contain eth. 
+
+Thence to the worshipper he giveth* riches: may he enrich US 
+also when we laud him. 
+
+4 Maghavan Indra, when we all invoke him, bountiful ever 
+
+sendeth strength to aid us: „ 
+
+Whose perfect guerdon, never failing, bringeth wealth to the 
+men, to friends the thing they covet. 
+
+5 Quick, Indra, give us room and way to jpehes, au d ^ 
+
+bring thy mind to grant us treasures, 
+
+That we may win us cars and steeds and cattle. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN XXVIII. Indra. 
+
+Come to our prayers, 0 Indra, thou who knowest: let thy 
+Bay Steeds be yoked and guided hither. 
+
+Thou rh mortal men on every side invoke thee, still give thine 
+ear to us, 0 AlMmpeller. 
+
+
+3 AU castles : all the strongholds of the demons of drought, the cloud-cas¬ 
+tles in which the rain is imprisoned, 
+
+1 Give us a portion, etc ; aid us to capture and carry off the cattle of the 
+enemy. 
+
+
+
+HYMN 29,] 
+
+
+THE RIG VEDA. 
+
+
+2& 
+
+2 Thy gre&tness reacheth to our invocation, the sages’ prayer 
+
+•which, Potent God, thou guardest, 
+
+' What time thy hand, 0 Mighty, holds the thunder., awful in 
+strength thou hast become resistless. 
+
+3 What time thou drewest both world-halves together, like 
+
+heroes led by thee who call each other— 
+
+J?or thou wasfc born for strength and high dominion—then 
+e’en the active overthrew the sluggish. 
+
+4 Honour us in these present days, 0 Indra, for hostile men are 
+
+making expiation. 
+
+Our sin that sinless Yaruna discovered, the Wondrous-Wise 
+hath long ago forgiven, T 
+
+5 We will address this liberal Lord, this Indra, that he may 
+
+grant us gifts of ample riches, 
+
+Best favourer of the singer’s prayer and praises. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN XXIX. i n drS. 
+
+This Soma hath been pressed for thee, 0 Indra: come hither, 
+Lord of Bays, for this thou lovest. 
+
+Prink of this fair, this well-effused libation : Maghavan, give 
+us wealth when we implore thee, 
+g Come to us quickly with thy Bay Steeds, Hero, come to our 
+prayer, accepting our devotion. ^ 
+
+Enjoy thyself aright at this libation, and listen thou unto the 
+prayers we offer. 
+
+3 What satisfaction do our hymns afford thee ? When, Magha- 
+yan? Now let us do thee service. 
+
+Hymns, only hymns, with love for thee, I weave thpe : then 
+hear, 0 Jndfa, these name invocations, 
+
+
+2 Thy greatness reacheth to our invocation : thou hast tlie power to come 
+fo our call if thou wilt. 
+
+3 Drewest both world-halves together: settest heaven and earth opposite to 
+each other, like armies arrayed for battle. M’en the active: the pneaning of 
+file halfdine is doubtful, and chit, even, seems to be out of place, Wilson 
+translates, after Stiyana : * whence the presenter of offerings overcomes him 
+who offers them not/ According to Professor Grassmann, 1 the active’ is Indra, 
+and 1 the inactiye ’ is the sluggish demon. Ludwig suggests an alteration of 
+the text. 
+
+4 Are v^alcing expiation: or, possibly, set themselves in order, that is, 
+equip and prepare themselves for battle. The Wondrous-Wise: m&y%; Yaruna. 
+
+
+3 Now let us do thee service: nUndm ; e no time like the present/—Ludwig. 
+
+
+
+
+30 THE HYMNS OF * [BOOK VII * 
+
+4 They, verily, were also human beings whom thou wast wont 
+
+to hear, those earlier sages. 
+
+Hence I, 0 Indra Maghavan, invoke thee : thou afrt our Pro¬ 
+vidence, even as a Father. , 4 
+
+5 We will address this liberal Lord, this Indra, that he may 
+
+grant us gifts of ample riches, 
+
+Best favourer of the singer’s prayer and praises. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN XXX. Indra. 
+
+With power and strength, 0 Mighty God, approach us; be 
+the augmenter, Indra, of these riches; 
+
+Strong Thunderer, Lord of men, for po'tent valour, for manly 
+exploit and for high dominion. 
+
+2 Thee, worth invoking, in the din of battle, heroes invoke in, 
+
+fray for life and sunlight. 
+
+Among all people thou art foremost fighter: give up our 
+* enemies to easy slaughter. • • 
+
+3 When fair bright days shall dawn on us, 0 Indra, and thou 
+
+shalt bring thy banner near in battle, 
+
+Agni the Asura shall sit as Herald, calling Gods hither for 
+our great good fortune. 
+
+4 Tuine are we, Indra, thine, both tl^ese who praise thee, and 
+
+those who give rich gifts, 0 God and Hero. 
+c Grant to our princes excellent protection : may they wax old 
+and still be strong and happy. 
+
+5 We will address this liberal Lord, this Indra, that he may . 
+
+grant us gifts of ample idehes, 
+
+Best favourer of the singer’s prayer and praises. Preserve us 
+evermore, ye Gods, with blessings. m 
+
+HYMN XXXI. l ndra . 
+
+Sing ye a song, to make him glad, to Indra, Lord of Tawny 
+Steeds, 
+
+The*Soraa-drinker, 0 my friends. 
+
+2 To him the Bounteous say the laud, and let us glorify, as men 
+
+May do, the Giver of true gifts. 
+
+3 0 Indra, Lord of boundless might, for us thou winnest strength 
+
+and kine, 
+
+Thou winnest gold for us, Good Lord. , . 
+
+
+1 For potent valour: that is, to give us potent valour. 51 
+
+2 Foremost fighter: caster of the spear, warrior, according to von Both • 
+
+but the meaning of sinyah is somewhat uncertain. ^ w '* ' 
+
+
+
+TEE RIG VEDA . 
+
+
+HYMN 32.] 
+
+
+31 
+
+
+4 Faithful to thee we loudly sing, heroic Indra, songs to thee: 
+Mark, 0 Good Lord, this act of ours. 
+
+5 Give us pot up to man's reproach, to foeman's hateful calumny : 
+In thee alone is all my strength. 
+
+6 Thou art mine ample coat of mail, my Champion, Vritra-slayer, 
+
+thou: 
+
+With thee for Friend I brave the foe. 
+
+7 Yea, great art thou whose conquering might two independent 
+
+Powers confess, 
+
+The Heaven, 0 Indra, and the Earth. 
+
+8 So let the voice Surround thee, which attends t^he Maruts on 
+
+their way, 
+
+Beaching thee with the rays of light. 
+
+9 Let the ascending drops attain to thee, the Wondrous God, in 
+
+heaven: * 
+
+Let all the folk bow down to thee. 
+
+10 Bring to the Wise, the Great, who waxeth mighty, your offer¬ 
+
+ings, and make ready your devotion : 
+
+To many clans he goeth, man's Controller. 
+
+11 For Indra, the sublime, the far-pervading, have singers gener¬ 
+
+ated prayer and praises: 
+
+The sages never violatq his statutes. 
+
+12 The choirs have stablished Indra King for ever, for victory, 
+
+him whose anger is resistless : 
+
+And, for the* Bays' Lord, strengthened those he loveth. 
+
+
+HYMN XXXII. Indra. 
+
+Let none, no, not thy worshippers, delay thee far away from us. 
+
+Ev^n from fan away come thou unto our feast, or listen if al¬ 
+ready here. 
+
+2 For here, like flies on honey, these who pray to thee sit by the 
+juice that they have poured. 
+
+Wealth-ei'a^ing singers have on Indra set their hope, as men 
+set foot upon a car. 
+
+
+7 Independent: svadh&vari ; * abounding in food.*—Wilson. 
+
+8 The voice : ‘the praises of thine adorers.*—Wilson. 
+
+12 Strengthened: 1 barhayd: for abarhayan, as is^ clear from what pre- 
+cedes.*—Ludwig. Sdyana takes barkayd as the imperative : ‘ urge thy kinsmen, 
+(worshipper, to glorify) the lord of bay steeds.’—Wilson. 
+
+l am indebted to Max Muller’s translation of this bymn in his Ancient 
+Sanskrit Zitcrature for many of the renderings which I have adopted. 
+
+
+32, TMB HYMNS OF [BOOK VII. 
+
+3 Longing for wealth I call on him, the Thunderer with the 
+
+strong right hand, 
+
+As a son calleth on his sire. 
+
+4 These Soma juices, mixed with curd, have been expressed for 
+
+Indra here, 
+
+Come with thy Bay Steeds, Thunder-wielder, to our home, to 
+drink them till they make thee glad. 
+
+5 May he whose ear is open hear us. He is asked for wealth : 
+
+will he despise our prayer ? 
+
+Him who bestows at once a hundred thousand gifts none shall 
+restrain when he would give. 
+
+6 The hero "never checked by men hath gained his strength 
+
+through Indra, he 
+
+Who presses out and pours his deep libations forth, 0 Yritra- 
+. slayer, unto thee. 
+
+7 When thou dost drive the fighting men together be, thou 
+
+Mighty One, the mighty's shield. 
+
+May we divide the wealth of him whom thou hast slain ; bring 
+us, Unreachable, liis goods. 
+
+8 For Indra, Soma-drinker, armed with thunder, press the Soma 
+
+juice. 
+
+Make ready your dressed meats: cause him to favour us. The 
+Giver blesses him who gives, * 
+
+- 9 Grudge not, ye Soma-pourers ; stir you, pay the rites, for 
+wealth, to the great Conqueror. 
+
+Only the active conquers, dwells in peace, and thrives : not for 
+the niggard are the Gods. 
+
+10 No one hath overturned or stayed the car of him who freely gives, 
+The man whom Indra and the Marut host defend comes to a 
+
+stable full of kine. 
+
+11 Indra, that man when fighting shall obtain the spoil, whose 
+
+strong defender thou wilt be. 
+
+Be thou the gracious helper, Hero l of our oars, be thou the 
+helper of our men. 
+
+12 His portion is exceeding great like a victorious soldier's spoil. 
+Him who is Indra, Lord of Bays, no foes subdue, He gives 
+
+the Soma-pourer strength. 
+
+3 With the strong right hand : or, giver of good gifts. 
+
+7 The mighty's shield: ‘ the shield of the mighty (Vasishthas).’—M. M. j 
+* a protection of the Maghavans/ i. e . the institutes of the sacrifice,—Ludwig. 
+
+8 The Giver blesses him who gives : Indra rewards the liberal worshipper. 
+
+10 Comes to a stable full of kine ; carries off rich booty. 
+
+
+
+HYMN 32.'] THE RIG VEDA. M 
+
+13 Make for the Holy Gods a hymn that is not mean, but welt& 
+
+arranged and fair of form. 
+
+Even many snares and bonds subdue not him who dwells Tvith 
+Indra through his sacrifice. 
+
+14 ■ Indra, what mortal will attack the man who hath his wealth* 
+
+in thee? 
+
+The strong will win the spoil on the decisive day through faith 
+in thee, 0 Maghavan. 
+
+15 In battles with the foe urge on our mighty ones who give the* 
+
+treasures dear to thee, . , 
+
+And may we with our princes, Lord of Tawny Steeds ! pass 
+through all peril, led by thee. * 
+
+16 Thine, Indra, is the lowest wealth, thou cherishest the mid-" 
+
+most wealth, 
+
+Thou ever rulest all the highest: in the fray for cattle none 
+resisteth thee' 
+
+17 Thou art renowned as giving wealth to every one in all tfee 
+
+battles that are fought. 
+
+Craving protection, all these people of the earth, 0 Much- 
+invoked, implore thy name. 
+
+18 If I, 0 Indra, were the Lord of riches ample as thine own,' 
+
+I should support the sjnger, God who givest wealth ! and not 
+abandon him to woe. 
+
+19 Each day would I enrich the man who sang my praise, in 
+
+whatsoever place he were. . 
+
+No kinship is there better, Maghavan, than thine : a father 
+even is no more. 
+
+20 With Plenty for his true ally the active man will gain the 
+
+spoil. • 
+
+Your Indra, Much-invoked, I bend with song, as bends a 
+wright his wheel of solid wood. 
+
+21 A mortal wins no riches by unworthy praise : wealth comes 
+
+not to the niggard churl. 
+
+Light is the task to give, 0 Maghavan, to one like me on the' 
+decisive day. 
+
+22 Like kine unmilked we call aloud, Hero, to thee, and sing 
+
+. thy praise, 
+
+. Looker on heavenly light, Lord of this moving world, Lord, 
+Indra, of what moveth not. 
+
+
+Plenty or,* Spirit, Boldness. 
+3 
+
+
+
+$& THE HYMNS OF [BOOK TIL 
+
+2§ Nbiic other like to’tjiee, of earth or of the heavens, hath been 
+or ever will be born. 
+
+, Desiring horses, Indra Magbavan! and kine, as men of might 
+we call on thee. 
+
+24 Indra, the Victorious Ones; bring, elder thou, the 
+
+younger host. 
+
+, For, Meghavan, thou art rich in treasures from of old, and 
+must be called in every fight. 
+
+Drive thou away our enemies, 0 Maghavan : make riches easy 
+to be won. 
+
+Be thou our good Protector in the strife for spoil; Cherisher 
+of our friends be thou. 
+
+2(? 0 Indra ? give us wisdom as a sire gives wisdom to his sons. 
+
+Guide us, 0 Much-invoked, in this our way: may we still live 
+and look upon the light. 
+
+27 Grant that no mighty foes, unknown, malevolent, unhallowed, 
+tread us to the ground, 
+
+~ With thine assistance, Hero, may we pass through all the 
+Waters that are rushing down. 
+
+HYMN XXXIII. Vasishtha. 
+
+These who wear hair-knots on the right, the movers of holy 
+thought, white-robed, have won m$ over. 
+
+I warned the men, when from the grass I raised me, Not from 
+7 * afar can my Vasishthas help you. 
+
+2 With Soma they brought Indra from a distance, over Vaisanta, 
+from the strong' libation. 
+
+Indra preferred Vasishthas to the $oma pressed by the son of 
+Vayata, Pasadyumna. 
+
+24 Bring t Jndm, the Victorious Ones: these would be the Maruts. f Elder 
+Indra, bring that (wealth to me) being the junior,’—Wilson, 4 Bring all this 
+to those who are good, 0 Indra, be they old or young.’—M. Muller. 
+
+The hymn is a glorification of Vasishtlia and his family, the latter part 
+relating his birth and the earlier verses referring to his connexion with King 
+Sndas. 
+
+I Hair-hiots ; Jcaparda is the chu^a or single lock of hair left on the head 
+at tonsure, which, according to the Scholiast, it was characteristic of the 
+Vctsishlhas to wear on the right of the crown of the head. White-robed : 
+white-coloured, according to S&yana. Me: Vasishtlia, who is the speaker of 
+stanzp 1—6. c Von Both (under the word av) regards Indra as the speaker. 
+May it not be SudSs ? ’ — Muir, 0, S, Texts, I. 31$, 320, where stanzas 1—13 
+are translated. From, the grass: the sacred grass laid on the floor of the sacri- 
+flgial chamber. 
+
+2 FV r.-* 1 : Ny the name of a river. Pdsadyumna,; another king who 
+was i ■ .* . i i. i i at the same time as Sud&s, 
+
+
+
+
+MQ PmDA. 
+
+
+&YMN S3.] 
+
+3 So, verily, with these he crossed the river, in company with 
+these he slaughtered Bheda, 
+
+So in the fight with the Ten Kings, Vasishthas ! did Indra 
+help Sud&s through your devotions. . 
+
+& I gladly, men! with prayer prayed by our fathers have fixed 
+your axle j ye shall not, be injured : 
+
+* Since, when ye sang aloud the Sakvarx verses, Vasishthas ! ye 
+invigorated Indra. 
+
+g Like thirsty men they looked to heaven, in battle with the 
+Ten-Kings, surrounded and imploring. 
+
+, Then Indra heard Vasishtha as he praised him, and gave the 
+Tritsus ample room and freedom. '• 
+
+6 Like sticks and staves wherewith they drive the cattle, strips 
+
+ped bare, the Bharatas were found defenceless : » 
+
+Vasishtha then became their chief and leader: then widely 
+were the Tritsus’ clans extended. 
+
+7 Throe fertilize the worlds with genial moisture: three noble 
+
+Creatures cast a light before them, * 
+
+Three that give warmth to all attend the Morning. All these 
+have they discovered, these Vasishthas. 
+
+8 Like the Sun’s growing glory is their splendour, and like the 
+
+sea’s is their unfathomed greatness. 
+
+Their course is like jdie wind's. Your laud, Vasishthas, can 
+never be attained by any other. 
+
+9 They with perceptions of the heart in secret resort to tli£fc 
+
+which spreads a thousand branches. 
+
+The Apsaras brought hither the Vasishthas wearing the vesture 
+spun for them by Yama. 
+
+3 The river: Yamun$. See VII. 18. 19, Ten Kings : of the confederate 
+tribe* who oppopeci f^qcUta. gee VII. 18. 
+
+4 Sahvart verses : hymns of praise ip-the Sakvarl metre (14 x 4). 
+
+6 Tritsus : the tribe of which Sud&a was King. Bharatas ; apparently the 
+s^me as the Tritsus. 
+
+7 Indra is the speaker of thereat of the hymn. 'In explanation of this, 
+Sftyana quotes a passage from the Sftty&yana Br&hmqna : (1) Agni produces a 
+fertilizing fluid on the earth, V&yu in the air, the Sun^in the sky. (2) The 
+^hree noble creatures’ , are the Vasus, Rudnis, and Adityas. The Suq is 
+their light. (3) Agni, VAyu, and the Sun each attend the DnWn.*—ftlufr* 
+O.S. Texts, 1. 320. * 
+
+9 That which spreads a thousand branches: according to Ludwig’s Trans¬ 
+lation, the Sun-God is meant; according to his later view, the reference is t,o 
+the mystic free sustained by Yaruna in the baseless region (I. 24. 7), 
+The vesture; the body. The stanza is very obscure, and Silyana’s explana¬ 
+tion. which overrides grammar, is not satisfactory: ' By the wiRdom seated in 
+the heapt the Vasishthas traverse the hidden 11 r. M' l 1 world? a n f d 
+
+the Apsarasas sit down, wearing tip* vestupe v ; .ii ... .. i .-sVWitafWt 
+
+
+
+m T&KHYMNS OF {BOOK VII- 
+
+10 A form of lustre springing from the lightning wast thou, when 
+
+Yaruna and Mitra saw thee. 
+
+Thy one and only birth was then, Vasishtha, when from thy 
+stock Agastya brought thee hither. 
+
+11 'Born of their love for Urvas*, Vasishtha, thou, priest, art son 
+
+of Yaruna and Mitra; 
+
+And as a fallen drop, in heavenly fervour, all the Gods laid 
+rhee on a lotus-blossom. 
+
+12 He, thinker, knower both of earth and heaven, endowed with 
+
+many a gift, bestowing thousands, 
+
+Destined to wear the vesture spun by Yama, sprang from the 
+Apsaras to life^ Yasishtha. 
+
+13 Born at the sacrifice, urged by adorations, both with a com¬ 
+
+mon flow bedewed the pitcher. 
+
+Then from the midst thereof there rose up Mana, and thence 
+they say was bora the sage Yasishtha. 
+
+11 He brings the bearer of the laud and Slman ; first shall he 
+speak bringing the stone for pressing. 
+
+With grateful hearts in reverence approach him : to you, O 
+fratridas, Vasishtha cometh. 
+
+HYMN XXXIY. Yisvedevas. 
+
+May our divine and brilliant hymn go forth, like a swift 
+chariot wrought and fashioned well. 
+
+Y The waters listen as they flow along; they know the origin of 
+heaven and earth. 
+
+
+10 Vasishtha appears here as an embodiment of lightning, light, or fire, 
+and to have been brought down to men by Agastya who was born in the same 
+way us-Yasishtha. 
+
+11 Ur vast: the most celebrated of the Apsarases or nymphs of heaven On 
+a lotus-blossom; or, according to others, * in the sacred pitcher,’ or water-jar 
+used in sacrifice. * In the lake.’—Wilson. 
+
+For a full account of this production of Yasishtha, the curious reader is 
+referred to Muir, 0. S. Texts , I. 321. See M. Muller, Chips, IV. 108, 109, and 
+Hillebrandt, Varum und Mitra, 148, 149. 
+
+12 The Apsaras ; Urvasl. 
+
+3 3 Mdna ; said to be another name of Agastya. 
+
+14 The bearer of the laud and S4man: the pressing-stone, which was worked 
+during the recitation of sacred verses. Pratridas : a name used here to 
+designate the Tiitsus. 
+
+This difficult and obscure hymn has been translated and thoroughly dis« 
+cussed by Geldner (Vedische Studien , II. pp. 129—155, criticized by Prof, 
+Ludwig, Ueber die neuesten Arbeiten auf clem Oebiete der Rgveda-forschung t 
+pp. 163—167). 
+
+2 f An allusion, perhaps, to the subsequently received cosmogony,’ as in ~ 
+fflanu, that water was the first of created things.’—Wilson. 
+
+
+
+THE- RIG VEDA. 
+
+
+HYMN 34.] 
+
+
+87 
+
+
+3 Yea, the broad waters swell their hood for him : of him strong 
+heroes think amid their foes* 
+
+5 4 Set ye for him the coursers to the pole i like Indra Thunderer 
+is the Golden-armed. 
+
+5 Arotlse you, like the days, to sacrifice : speed gladly like a 
+traveller on the way. 
+
+. 6 Go swift to battles, to the sacrifice : set up a hag, a hero for 
+the folk. 
+
+7 Up from his strength hath risen as *tWere a light: it bearfc 
+the load as earth bears living things. ^ 
+
+”8 Agni, no demon I invoke the Gods: by law completing it, I 
+form a hymn* 
+
+9 Closely about you lay your heavenly song, and send your 
+voice to where the Gods abide. 
+
+10 Varuna, Mighty, with a thousand eyes* beholds the paths 
+
+wherein these rivers run. 1 
+
+11 He, King of kings, the glory of the floods, o’er all that liveth 
+
+hath resistless sway. 
+
+12 May he assist us among all the tribes, and make the envier’s 
+
+praise devoid of light. 
+
+13 May the foes’ threatening arrow pass us by : may he put far 
+
+from us our bodies’ sin. * 
+
+14 Agni, oblation-eater, through our prayers aid us : to him our 
+
+dearest laud is brought. 
+
+15 Accordant with the Gods choose for our Friend the Waters’ 
+
+Child : may he be good to us. 
+
+.16 With lauds losing the Dragon bom of floods : he sits beneath 
+the streams in middle air. 
+
+17 Ne’er may the Dragon of the Deep harm us : ne’er fail this 
+
+faithful servant’s sacrifice. 
+
+18 To these our heroes may they grant renown ; may pious men 
+
+march boldly on to wealth. 
+
+1*9 ‘Leading great hosts, with fierce attacks of these, they burn 
+tbeir foes as the Sun burns the earth. 
+
+
+. 3 For him : Indra. 
+
+4 The. Golden-armed ; Savitar. 
+
+6 A hero : a sort of personification of the sacrifice. * An expiatory sacrifice 
+for (the good of) mankind,’—Wilson. 
+
+16 The Dragon horn of floods : Ahibudhnya, or the Dragon of the Deep of 
+the following stanza ; the regent of the sea of $dr. 
+
+18 They ; the Gods/ 
+
+19 Of these ; Gods, or Maruts, according to the Scholiast, 
+
+
+
+TEE EYMNS OF 
+
+
+88 
+
+
+[BOOK VJ1.- 
+
+
+20 What time our wives draw near to us, may he, deft-handed 
+
+Tvashtar, give us hero sons. 
+
+21 May Tvashtar find our hymn acceptable, and may Aramati, 
+
+seeking wealth, be ours. 
+
+22 May they who lavish gifts bestow those treasures: may 
+
+Rodasi and Varan ani listen. 
+
+May he, with the Varutris, be our refuge, may bountiful 
+Tvashtar give us store of riches. 
+
+23 So may rioh Mountains and the liberal Waters, so may all 
+
+Herbs that grow on ground, and Heaven, 
+
+And Eartl? accordant with the Forest-Sovrans, and both the 
+World-halves round about protect us. 
+
+24 To this may both the wide Worlds lend approval, and Varuna 
+
+in heaven, whose Friend is Jndra. 
+
+May all the Maruts give consent, the Victors, that we may 
+- hold great wealth in firm possession. 
+
+25 May Indra, Varuna, Mitra, and Agni, Waters, Herbs, Trees 
+
+accept the praise we offer. 
+
+May we find refuge in the Maruts 7 bosom. Protect us ever¬ 
+more, ye Gods, with blessings. 
+
+HYMN XX Xy. Visvedevas. 
+
+Befriend us with their aids Indra and Agni, Indra and 
+Varuna who receive oblations ! 
+
+Indra and Soma give health, strength and comfort, Indra 
+and Pushan be our help in battle. 
+
+2 Auspicious Friends to us be Bhaga, Sansa, auspicious bo 
+
+Purandhi and all Riches ; 
+
+The blessing of the true and well-conducted^ and Aryaman in 
+many forms apparent. 
+
+3 Kind unto us be Maker and Sustainer, and the far-reaching 
+
+Pair with Godlike natures. 
+
+Auspicious unto us be Earth and Heaven, the Mountain, and 
+the Gods 7 fair invocations. 
+
+
+21 Aramati: the Genius of Devotion and active piety. 
+
+22 Vardtrts: protecting Goddesses. 
+
+23 Forest-Sovrans: tall timber trees. 
+
+1 ’Befriend us: &dm no bhuwtdm. The indeclinable word sdm } signifying 
+happy, auspicious, pleasant, sweet, kind, agreeable, etc., etc., is used with or 
+without the verb bhH 9 in the first thirteen stanzas. I have valued the expres¬ 
+sion here and there. 
+
+2 Bxma: Prayer or Wish personified. Or it may be Nar&sansa, Agni, 
+Purandhi; Plenty, or Spirit, Boldness personified, 
+
+8 far-reaching Pair; Heaven and Earth. 
+
+
+
+TEE maVEDA. 
+
+
+35.] 
+
+
+$9 
+
+
+A Favour us Agni with his face of splendour, and Varuna and 
+Mitra and the Asvins. 
+
+Favour us noble actions of the pious, impetuous Vata blow on 
+us with favour, 
+
+5 Early invoked, may Heaven and Earth be friendly, and Air’s 
+
+mid-region good for us to look on. 
+
+To us may Herbs and Forest-Trees -be gracious, gracious th& 
+Lord Victorious of the region. 
+
+6 Be the God Indra with the Vasus friendly, and, with Adityas, 
+
+Varuna who blesseth. 
+
+Kind, with the Rudras, be the Healer Rudra, %nd, with the 
+Dames, may Tvashtar kindly listen. 
+
+7 Blest unto us be Soma, and devotions, blest be the Sacrifice, 
+
+the Stones for pressing; 
+
+Blest be the fixing of the sacred Pillars, blest be the tender 
+Grass, and blest the Altar. 
+
+8 May the far-seeing Sun rise up to bless us: be the foftr 
+
+Quarters of the sky auspicious. 
+
+Auspicious be the firmly-seated Mountains, auspicious be the 
+Rivers and the Waters. 
+
+9 May Aditi through holy works be gracious, and may the 
+
+Maruts, loud in song, be friendly. 
+
+May Vishnu give felicity, and Pdshan, the Air that cherisheth 
+our life, and Vayu. * 
+
+10 Prosper us Savitar, the God who rescues, and let the radiant 
+
+Mornings be propitious. 
+
+Auspicious to all creatures be Parjanya, auspicious be the 
+field’s benign Protector. 
+
+11 May all the ^fellowship of Gods befriend us, Saras vati, with 
+
+Holy Thoughts, be gracious. 
+
+Friendly be they, the Liberal Ones who seek us, yea, those 
+who dwell in heaven, on earth, in waters. 
+
+12 May the great Lords of Truth protect and aid us ; blest to us 
+
+be our horses and our cattle. 
+
+Kind be the pious skilful-handed Ribhus, kind be the Fathers 
+at our invocations. 
+
+13 May Aja-Ekapad, the God, be gracious, gracious the Dragon 
+
+of the Deep, and Ocean. 
+
+
+5 The Lord Victorious: Indra. 
+
+10 The field's benign Protector ; Agni, or Rudra. See IV, 57. 1. 
+
+13 Aja^Ekapdtl: the Sun. See VI. 50, 14, and footnote. 
+
+The, Dragon, of the Deep: Ahibudhnya, regent of the depths of the firma-' 
+merit. 
+
+
+
+[BOOK VII. 
+
+
+dO THE HYMm OF 
+
+GraeiQus be lie, the swelling Child of Waters, gracious be 
+Prism who hath Gods to guard her. 
+
+14 So may the Budras, Yasus, and A dityas-accept the new hymn 
+which we now are making. 
+
+; .May all the Holy Ones of earth and heaven, and the Cow ? s 
+offspring hear our invocation. 
+
+!s5‘ They who of Holy Gods are very holy, Immortal, knowing 
+Law, whom man must worship,— 
+
+•May these to-day give us broad paths to travel. Preserve us 
+evermore, ye Gods, with blessings. 
+
+° HYMN* XXXVI. Visvedevas. 
+
+Let the prayer issue from the seat of Order, for Surya with 
+his beams hath loosed the cattle. 
+
+With lofty ridges earth is far extended, and Agni’s flame hath 
+lit the spacious surface. 
+
+$ 0 Asuras, 0 Varuna and Mitra, this hymn to you, like food, 
+anew I offer. 
+
+One of you is a strong unerring Leader, and Mitra, speaking, 
+Btirreth men to labour. 
+
+3 The movements of the gliding wind come hither : like cows, 
+the springs are filled to overflowing. 
+
+Born in the station e’en of lofty heaven the Bull hath loudly 
+
+* bellowed in this’ region. 
+
+.4 May I bring hither with my song. 0 Indra, wise Aryaman 
+who yokes tby dear Bay Horses, 
+
+
+14 Cow's offspring: the Maruts. According to von Both those who are bom 
+and live in radiant heaven. 
+
+15 Broad paths to travel : perhaps, generally, an easy road to prosperity. 
+
+
+1 The seat of Order: { the hall of the sacrifice.’—Wilson. The cattle: rays 
+of light. 
+
+2 { One of you-(Varuna) ig the lord and unassailable guide, and he who is 
+called Mitra, (i, e. the friend) calls men to activity. Here so much at least is 
+declared (and the, same thing is expressed in nearly the same words in other 
+places), that the light of day, which awakens life, and brings joy and activity 
+into the world, is the narrower sphere of Mitra’s power j though, however, 
+Vatuinais not relegated to the night alone, for he continues bo be the lord 
+and. the first.’—Von Roth, quoted by Muir, 0. S. Texts , Y. 70. The meaning 
+of ind& translated by ^lord’.ip this,extract, is, in the Veda, rather 'strong,’ 
+
+* energetic,’ and is so given in the St. Petersburg Lexicon, the meaning‘ lord' 
+belonging to later literature. The second half of the second line is repeated, 
+with a variation,-from III. 59. 1. 
+
+3 The springs: the fountains of rain; the clouds. The Bull: Parjanya, 
+Ofl&Qf the rain-cloud. This region: literally, this, udder; the firmament. 
+
+
+
+
+HYMN 37 .] THE RIQVEDA , <41 
+
+Voracious, with thy noble ear, 0 Hero, him who defeats the 
+Wrath of the malicious* 
+
+5 In their own place of sacrifice adorers worship to gain long 
+
+life and win his friendship. 
+
+He hath poured food . on men when they have praised him; 
+be this, the dearest reverence, paid to Rudra. 
+
+6 Coming together* glorious, loudly roaring—Sarasvati, Mother 
+
+of Floods, the seventh— 
+
+With copious milk, with fair streams, strongly flowing, full 
+swelling with the volume of their water ; 
+
+7 And may the mighty Maruts, too, rejoicing, aid ^our devotion 
+
+and protect our offspring. 
+
+Let not swift-moving Akshara neglect us : they have increas¬ 
+ed our own appropriate riches. 
+
+8 Bring ye the great Aramati before you, and Pushan ‘.as the 
+
+Hero of the synod, 
+
+Bhaga who looks upon this hymn with favour, and, as otJr 
+strength, the bountiful Purandhi. 
+
+9 May this our song of praise reach you, 0 Maruts, and WishntT " 
+
+guardian of the future infant. 
+
+May *thqy vouchsafe the singer strength for offspring. Preserve 
+us evermore, ye God& w T ith blessings. 
+
+HYMN XXXVII. Visvedevas.^ 
+
+Let your best-bearing car that must be lauded, ne’er injured, 
+bring you Vajas and Ribhukshans. 
+
+Fill you, fair-helm eted l with mighty Soma, thrice-mixed, at 
+our libations, to delight you. 
+
+
+4 Voracious: epitjiet of horses ; but the meaning of dhdyjt is uncertain. 
+According to S&yana, it means * holding/ * vigorous ;* according to Ludwig, 
+fpouring forth rain ; ’ according to Grassmann, ‘ thirsty.’ 
+
+5 His friendship ; Rudra’s. 
+
+6 The seventh ; with the .six other celebrated rivers. See I. 32. 12. 
+
+7 ATcshard: V&k, or Voice ; ‘the imperishable goddess of speech,’—Wilson. 
+Of. VII. 15. 9. 
+
+8 Aramati: the personification of religious worship, or active piety. See 
+VII. .34, 21. According to S&yana, ardmatmi here is an epithet of maJrfm, 
+* the never-resting Earth.’ For the various meanings assigned by S£yana to 
+this word in the various places in which it occurs, see Muir, 0. S. Texts, 
+XV. 317. 
+
+9 Vishnu: cf. X. 184, 1. 
+
+1 Vdjas and Ribhukshans: that is, Itibhukshan or Ribhu, Vibhvan, and 
+V&ja, commonly called the Ribhus from the name of the first of the three. 
+Fair-Kelmeted: * handaome-ehinned.’—Wilson ; * Strong-jawed,’—Ludwig. 
+Thrice-mixed; with milk, curds, and meal. 
+
+
+
+
+42 TBE MYMNS OF [BOOK ttt 
+
+2 Ye who behold the light of heaven, Ribhukshans, give our rich 
+
+patrons unmolested riches. 
+
+Drink, heavenly-natured, at our sacrifices, and give us bount¬ 
+ies for the hymns we sing you, 
+
+3 For thou, 0 Bounteous One, art used to giving, at parting 
+
+treasure whether small or ample. 
+
+Filled full are both thine arms with great possessions : thy 
+goodness keeps thee not from granting riches. 
+
+4'Indra, high-famed, as Vaja and Ribhukshan, thougoest work¬ 
+ing, singing to the dwelling. 
+
+Lord of Bay Steeds, this day may we Vasishthas offer our 
+prayers to thee and bring oblations. 
+
+5 Thou winnest swift advancement for thy servant, through 
+hymns, Lord of Bay Steeds, which thou hast favoured. 
+
+For thee with friendly succour have we battled, and when, 0 
+Indra, wilt thou grant us riches ? 
+
+'6 To us thy priests a home, as ’twere, thou givest: when, Indra, 
+wilt thou recognize our praises ? 
+
+~~ " "May thy strong Steed, through our ancestral worship, bring 
+food and wealth' with heroes to our dwelling. 
+
+7 Though Nirriti the Goddess reigneth round him, Autumns 
+
+with food in plenty come to Ind*&. 
+
+With three close Friends to length of days he cometh, he 
+whom men let not rest at home in quiet. 
+
+8 Promise us gifts, 0 Savitar: may riches come unto us in 
+
+Parvata’s full bounty. 
+
+, May the Celestial Guardian still attend us. Preserve us ever¬ 
+more, ye Gods, with blessings. 
+
+HYMN XXXVIII. • Savitar. 
+
+On high hath Savitar, this God, extended the golden lustre 
+which he spreads around him. 
+
+Now, now must Bhaga be invoked by mortals, Lord of great 
+riches who distributes treasures. 
+
+
+S Bounteous One; Maghavan ; Indra, 
+
+4 Working : { the fulfiiler (of wishes )•*—Wilson. The first line is somewhat 
+obscure. 
+
+7 Nirriti: the Goddess of Death and Destruction, who has no power over 
+Indra. Three close Friends; the ftibhus, who represent the year, the annual 
+course of Indra as the Sun. S&ymia’s explanation is different: 1 Indra, the 
+upholder of the three regions, whom the divine Nirriti acknowledges as ruler, 
+whom abundant years pass over, whom mortals detain from his own abode, 
+approaches to (recruit) his decaying strength.’—Wilson j who observes : * the 
+explanation is not very clear.’ 
+
+5 Parvakfs full bounty: the Genius of mountain and cloud. 
+
+
+
+THE RIG VEDA. 
+
+
+43 
+
+
+ITYMN 39 .] 
+
+2 Rise up, 0 Savitar whose hands are golden, and hear this man 
+
+while sacrifice is' offered, 
+
+Spreading afar thy broad and wide effulgence, and bringing 
+mortal men the food that feeds them. 
+
+3 Let Savitar the God be hymned with praises, to whom the 
+
+Yasus, even, all sing glory. 
+
+Sweet be our lauds to him whose due is worship : may he with 
+all protection guard our princes. 
+
+4 Even he whom Aditi the Goddess praises, rejoicing in God 
+
+Savitar’s incitement: 
+
+Even he whose praise the high imperial Rulers, Yaruna, Mitra, 
+Aryaman, sing in concert. 
+
+5 They who come emulous to our oblation, dispensing bounty, 
+
+from the earth and heaven, 
+
+May they and Ahibudhnya hear our calling : guard us Yardtri 
+with the Ekadhenus. 
+
+6 This may the Lord of Life, entreated, grant us,—the wealth 
+
+which Savitar the God possesses. 
+
+The mighty calls on Bhaga for protection, on Bhaga calls the 
+weak to give him riches. 
+
+7 Bless us the Yajins when we call, while slowly they move, 
+
+strong Singers, to th*e Gods’ assembly. 
+
+Crushing the wolf, the serpent, and the demons, may they 
+completely banish all affliction. 
+
+8 Deep-skilled in Law eternal, deathless, Singers, O Y&jins, help 
+
+us in each fray for booty. 
+
+Drink of this meath, be satisfied, be joyful; then go on paths 
+which Gods are wont to travel. 
+
+" HYMN XXXIX. Visvedevas. 
+
+Aoni, erect, hath shown enriching favour; the flame goes for- 
+ward to the Gods' assembly. 
+
+Like car-bome men the stones their path have chosen : let the 
+priest, quickened, celebrate our worship. 
+
+
+3 The Vasus: the Gods In general, according to S&yana. 
+
+5 Varflirt: 4 the protectress (the goddess of speech).’—Wilson. Ekadhenus ; 
+the Waters are probably meant: 'excellent cattle.’—Wilson, 
+
+7 Vdjlns: a class of divinities so named, according to S&ynna ; but, accord¬ 
+ing to Mahfdhara, horses, L e. the teams which draw the chariots of the Gods. 
+The wolf. or the robber. The serpent: or the assassin. The demons: the 
+R&kshasas. See Satupniha-Brdhmana, Y. 1, 5. 21—24, (S. Books of the. East, 
+XU. 27 ) for a different version of stanzas 6 and 7. 
+
+1 The stones ; the pressing*stones have begun their course. 
+
+
+
+144 THE HtMiVS OF [BOOK til. 
+
+-2 Soft to the tread, their sacred grass is scattered: these go like 
+Kings amid the band around them, 
+
+At the folk’s early call on Night and Morning,—Vayu* and 
+Pdsbtan with his team, to bless us 4 
+>3 Here on their path the noble Gods proceeded: in the wide 
+firmament the Beauteous decked them. 
+
+■ Bend your way hither, ye who travel widely : hear this our 
+envoy who hath gone to meet you. 
+
+; 4 For they are holy aids at sacrifices: all Gods approach the 
+place of congregation. 
+
+Bring these, desirous, to our worship, Agni, swift the Nasa- 
+tyas, Bhaga, and Purandhi* 
+
+'5 Agni, to these men’s hymns, from earth, from heaven, bririg 
+Mitra, Varuna, Indra, and Agni, 
+
+And Aryaman, and Aditi, and Vishnu. Sarasvati be joyful, 
+and the Maruts. 
+
+r 6 Even as the holy Wish, the gift is offered: may he, unsated, 
+come when men desire him. 
+
+Give never-failing ever-conquering riches: with Gods for our 
+allies may we be victors. 
+
+1 Now have both Worlds been praised by the Vasishthas, and 
+
+holy Mitra, Varuna, and Agni. % 
+
+May they, bright Deities, make our song supremest. Preserve 
+* us evermore, ye Gods, with blessings. 
+
+HYMN XU Visvedevas. 
+
+Be gathered all the audience of the synod: let us begin their 
+praise whose course is rapid. 
+
+Whate’er God Savitar this day produces, may we be where 
+the Wealthy One distributes. * 
+
+2 This, dealt from heaven, may both the Worlds vouchsafe us, 
+
+and Varuna, Indra, Aryaman, and Mitra. 
+
+May Goddess Aditi assign us riches, Vayu and Bhaga make 
+them ours for ever, 
+
+3 Strong be the man and full of power, 0 Maruts, whom ye, 
+
+borne on by spotted coursers, favour. 
+
+2 These go like Kings; according to S&yana, ‘ may the two lords of people 
+(Y&yu and Pfishan) .... appear now.’ 
+
+3 Our envoy ; Agni. 
+
+5 Agni : in his own form as a celestial God, not in that of terrestrial fire, 
+fi He, umated: Agni. 
+
+1 Their praise: praise of the Gods. 
+
+2 Dealt from heaven ; or, distributed by Dyu or Dyaus. 
+
+
+
+miB mo YET) A, 
+
+
+HYMN 41.] 
+
+
+46' 
+
+
+Him, too, Saras vati and Agni further, and there is none to rob 
+him of his riches. 
+
+4 This Varuna is guide of Law, he, Mitra, and Aryamau, the 
+
+Kings, our work have finished. 
+
+Divine and foeless Aditi quickly listens. May these deliver 
+us unharmed from trouble. 
+
+5 ’ With offerings I propitiate the branches of this swift-moving 
+
+God, the bounteous Vishnu, 
+
+Henqe Rudra gained his Rudra-strength: 0 Asvins,- ye sought 
+the house that hath celestial viands, 
+
+6 Be not thou angry here, 0 glowing Pushan, for \^hat Varutri 
+
+and the Bounteous gave us. 
+
+May the swift-moving Gods protect and bless us, and Vata send 
+us rain, who wanders round us. 
+
+7 Now have both worlds been praised by the Vasishthas, and holy 
+
+Mitra, Varuna, and Agni. 
+
+May they, bright Deities, make our song supremest. Preserve us* 
+evermore, ye Gods, with blessings. 
+
+HYMN XLI. Bhaga. 
+
+Agki at dawn, and Indra we invoke at dawn, and Varuna and 
+Mitra, and the Asvins twain: 
+
+Bhaga at dawn, Pushan,^and Brahmanaspati, Soma at dawn, 
+Rudra we will invoke at dawn. 
+
+2 We will involve strong, early-conquering Bhaga, the Son of 
+
+Aditi, the great supporter: 
+
+Thinking of whom, the poor, yea, even the mighty, even the 
+King himself says, Give me Bhaga. 
+
+3 Bhaga our guide, Bhaga whose gifts are faithful, favour this 
+
+song, and giv£ us wealth, 0 Bhaga. 
+
+Bhaga, augment our store of kine and horses, Bhaga, may we 
+be rich in men and heroes. 
+
+
+4 Our work: the sacrifice. 
+
+5 The branches: ( ray ah, branches : all other deities are, as it were, branches 
+of Vishnu, anye dev ah, mkhd iva bharanti: as by a text cited by the scholiast, 
+Vishnu 'is all divinities, Vishnuh sarvcl dirata Ui sruteh.’ —Wilson. This, 
+Ludwig remarks, gives no satisfactory interpretation ; but I am unable to'" 
+offer any thing better at preseut. Grassmann alters vayfth into vaydma: 1 we 
+with our offerings approach the banquet of this swift-moving G-od, the boun¬ 
+teous Vish. u ; i. e. come to offer him sacrificial food.’ 
+
+The hymn is addressed chiefly to Bhaga the bountiful, whose name, slightly 
+corrupted, survives in the Slavonic languages as a general name for God; bub* 
+the G-ods mentioned in stanza 1, and Tishas, Dhwu or Morning, are also regard¬ 
+ed as the deities of the verses in which their names occur. 
+
+2 Give me Bhaga: or riches. 
+
+
+
+
+is THE HYMN'S OF [BOOK Vtl. 
+
+4 So may felicity be ears at present) and when the day approaches, 
+
+and at noontide ; 
+
+And may we still, 0 Bounteous One, nt sunset be happy in th# 
+Deities’ loving-kindness. 
+
+5 May Bhaga verily be bliss-bestower, and through hita, Gods ! 
+
+may happiness attend us. 
+
+As such, 0 Bhaga, all with might invoke thee; as such be 
+thou our Champion here, 0 Bhaga. 
+
+6 To this our worship may all Dawns incline them, and come to 
+
+the pure place like Dadhikravan. 
+
+As strong steeds draw a chariot may they bring us hitherward 
+Bhaga^who discovers treasure. 
+
+7 May blessed Mornings dawn on us for eyer, with wealth of 
+
+kine, of horses, and of heroes, 
+
+§fcre£.ming with all abundance, pouring fatness. Preserve us 
+evermore, ye Gods, with blessings. 
+
+° HYMN XLII. . Visvedevas. 
+
+Let Brahmans and Angirases come forward, and let the roar 
+of cloudy heaven surround us. 
+
+Loud low the Milch-kine swimming in the waters : set be the 
+stones that grace our holy service. 
+
+2 Fair, Agni, is thy long-known psffcli to travel: yoke for the 
+
+juice thy bay, thy ruddy horses, 
+
+Or red steeds, Hero-bearing, for the chamber. Seated, I call 
+the Deities’ generations. 
+
+3 They glorify your sacrifice with worship, yet the glad Priest 
+
+near them is left unequalled. 
+
+’ Bring the Gods hither,.thou of many aspects; turn hither¬ 
+ward Aramati the Holy. ^ 
+
+
+6 The pure place: the chamber of sacrifice. Like JDadhikrdvan : swift as 
+Dadhikr&van, the famous horse, the type and model of racers. Bee IV. 39. 3; 
+40. 1—3. 
+
+1 Angirases: llishis so named, according’ to SAyana. The Milch-kine: the 
+clouds in the watery firmament;, with allusion also to the milk and water mixed 
+with the Soma juice. The stones: the press-stones. S&yana's explanation is 
+different: ‘ may the pious couple, (the Yajamdna and his wife) conjointly 
+appreciate the beauty of the sacrifice.'—Wilson. 
+
+2 Thy hay , thy ruddy horses ; or the Harits and the Rohits. Tied steeds: or 
+
+4-rushas. Hero-bearing: carrying the Hero Agni. For the chamber: the 
+sacrificial hall ,* ‘in thy stable.’—M. Muller. . . 
+
+- 3 The human priests cannot equal Agni in efficiency. Aramati: the Genius 
+of Devotion. Bee VII. 3-6. 3. 
+
+
+
+THE RIG VEDA, 
+
+
+47 
+
+
+HYMN 43.] 
+
+4 What time the Guest hath made himself apparent, at ease 
+
+reclining in the rich man’s dwelling, 
+
+Agni, well-pleased, well-placed within the chamber gives to a 
+house like this wealth worth the choosing. 
+
+5 Accept this sacrifice of ours, 0 Agni; glorify it with Indra 
+
+and the Maruts. 
+
+Here on our grass let Night and Dawn be seated : bring long¬ 
+ing Varuna and Mitra hither. 
+
+6 Thus hath Vasishtha praised victorious Agni, yearning for 
+
+wealth that giveth all subsistence. 
+
+May he bestow on us food, strength, and riches. ^ Preservo us 
+evermore, ye Gods, with blessings. 
+
+HYMN XLIII. Visyedevas. 
+
+Sing out the pious at your sacrifices to move with adorations 
+Earth and Heaven—■ ^ 
+
+The Holy Singers, whose unmatched devotions, like a tree’s 
+branches, part in all directions. 
+
+2 Let sacrifice proceed like some fleet courser: with one accord 
+
+lift ye on high the ladles. 
+
+Strew sacred grass meet for the solemn service: bright flames 
+that love the Gods ha>e mounted upward. 
+
+3 Like babes in arms reposing on their mother, let the Gods sit 
+
+upon the grass’s summit. 
+
+Let general fire make bright the flame of worship: scorn us 
+nob, Agni, in the Gods’ assembly. 
+
+4 Gladly the Gods have let themselves be honoured, milking 
+
+the copious streams of holy Order. 
+
+The highest might to-day is yours, the Vasus’: come ye, as 
+many as ye are, one-minded. 
+
+5 So, Agni, send us wealth among the people: may we be 
+
+closely knit to thee, 0 Victor, 
+
+Unharmed, and rich, and taking joy together. Preserve us 
+evermore, ye Gods, with blessings. 
+
+
+4 'The Quest: Agni. 
+
+3 Let general jive: or, according to S&yana, c Let the fall ladle balm the 
+fire of worship/ The exact meaning is uncertain as both, subject and object 
+are adjectives without substantives. 
+
+. 4 Milking the copious streams: enjoying the libations of law-ordained sacri¬ 
+fice. ‘Who are the bestowers of water, the shedders of showers/—-Wilson. 
+
+
+
+48" THE HYMNS OF [BOOK VIL 
+
+HYMN XLIV. DadMkrti. 
+
+I call on Dadhikras, the first, to give you aid, the Asvins, 
+Bhaga, Dawn, and Agni kindled well, A 
+Indra, and Vishnu, Pashan, Brahmanaspati, Adityas, Heaven 
+and Earth, the Waters, and the Light, 
+
+2 When, rising, to the sacrifice we hasten, awaking Dadhikr&s 
+
+with adorations, 
+
+Seating on sacred grass the Goddess Ila, let us invoke the 
+sage swift-hearing Asvins. 
+
+3 While I am thus arousing Dadhikravan I speak to Agni, 
+
+Earth, iand Dawn, and Surya, 
+
+Tbe red, the brown of Varuna ever mindful: may they ward 
+off from us all grief and trouble, 
+
+4 Foremost is Dadhikrivan, vigorous courser; in forefront of 
+
+the cars, his way he knoweth, A 
+
+Closely allied with Surya and with Morning, Adityas, and 
+Angirases, and Vasus. 
+
+£> May Dadhikras prepare the way we travel that we may pass 
+along the path of Order. 
+
+May Agni hear us, and the Heavenly Army: hear us all Mighty 
+Ones whom none deceiveth, 
+
+HYMN XLV. Savitar. 
+
+May the God Savitar, rich in goodly treasures, filling the 
+region, borne by steeds, come hither, 
+
+In his hand holding much that makes men happy, lulling to 
+slumber and arousing oreatures. 
+
+'2 Golden, sublime, and easy in their motion, his arms extend 
+unto the bounds of heaven, ^ 
+
+
+1 Dadhikrds: see. IV. 38. 1 . 
+
+3 Dadhikrduan: a lengthened form of Dadhikras. See IV. 39. 2, and 40. 
+The red , the hroim: apparently the horse of Varuna, that in. the Sun, is in¬ 
+tended. Ever mindful: 1 who is mindful of his adorers.’—Wilson. The mean- 
+
+13 g of the word mans chat 6h, or mdoschutdh, is uncertain. Von Roth thinks 
+that a colour, dun or yellow, is meant. Ludwig would explain it as ‘knotting 
+snares or nooses.’ Grassmann translates it by, ‘des Mondverseheuehers, 1 * * 4 5 
+‘who scares away the Moon.* 
+
+4 In forefront of the cars: according to Say ana, the chariots of the Gods 
+
+are intended. But, as Pisehel observes ( Vedische Studien , I. 1*24), Dadhik- 
+r&van, the famous race-horse, was for‘the gentlemen of the turf’ in King 
+Trasadasyu’s time what the matchless English horse Eclipse was in recent 
+days. It seems probable that Dahhikr&van may have been originally only a 
+most distinguished racer, glorified and deified by the exaggerated praises of 
+the bards of a people who were passionately fond of chariot-racing. 
+
+
+
+
+THE RIG VEDA. 
+
+
+HYMN 46] 
+
+Now shall that mightiness of his be lauded : even S&ra yields 
+to him in active vigour. 
+
+3 May this God Savitar, the Strong and Mighty, the Lord of 
+
+precious wealth, vouchsafe us treasures. 
+
+May he, advancing his far-spreading lustre, bestow on us the 
+food that feedeth mortals. 
+
+4 These songs praise Savitar whose tongue is pleasant, praise 
+
+him whose arms are full, whose hands are lovely. 
+
+High vital strength, and manifold, may he grant us. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN XLVI. * Kudra< 
+
+To Rudra bring these songs, whose bow is firm and strong, the 
+self-dependent God with swiftly-flying shafts, 
+
+The Wise, the Conqueror whom none may overcome, armed 
+with sharp-pointed weapons : may he hear our call. 
+
+2 He through his lordship thinks on beings of the earth, cfh 
+
+heavenly beings through his high imperial sway. 
+
+Come willingly to our doors that gladly welcome tliee, and heal 
+all sickness, Pudra, in our families. 
+
+3 May thy bright arrow which, shot down by thee from heaven, 
+
+flieth upon the earth, pass us uninjured by. 
+
+Thou, very gracious God, hast thousand medicines: inflict no 
+evil on our sons or progeny. 
+
+4 Slay us not, nor abandon us, 0 Rudra: let not tby noose, when 
+
+thou art angry, seise us. 
+
+Give us trimmed grass and fame among the living. Preserve 
+us evermore, ye Gods, with blessings. 
+
+
+2 Sdra: the Sun as distinguished from, or a different form of, Savitar who 
+is said by Sfly&na to be the Sun before his rising. 
+
+
+3 Very gracious God: svapivdta. ‘This word is not explained in the 
+printed text of Say ana, although in the “ Yarietas Lection!*,” appended to 
+his preface, Prof. Muller notes that in one MS., B, 4, svapivdta is rendered 
+by jitaprana,, “he by whom life (or breath) is conquered.” In the Nirukta, 
+X. 7. it is explained by svapta-vachana “ thou whose words are very suitable 
+or authoritative.” '—Muir, 0. S, Texts, IY, 314, where an exhaustive note on 
+the word will be found. Wilson renders svapivdta by ‘ wind-appeaser/ and 
+Grassmann by ‘ vielbegehrter,’ * much-desired.’ 
+
+4 Give us trimmed grass: let us share in sacrifice. Fame among the living: 
+the St. Petersburg Lexicon takes jivasuiisi to mean rule over the living. 
+Others take the word as qualifying barhUJd , trimmed grass, i. e. sacrifice, and 
+signifying { desired by the living/ c to be praised among men,’ e promising (long) 
+fife.’ See Vedic Hymns , Part L p. 439. 
+
+4 
+
+
+
+TBJi HYMNS OF 
+
+
+[BOOK ffii 
+
+
+m 
+
+
+HYMN XLVII. Waters. 
+
+Mat we obtain this day from you, 0 Waters, that wave of 
+pure refreshment, which the pious 
+Made erst the special beverage of Indra, bright, stainless, rich 
+in sweets and dropping fatness. 
+
+2 May the Floods’- Offspring, he whose course is rapid, protect 
+
+that wave most rich in sweets, 0 Waters, 
+
+That shall make Indra and the Yasus joyful. This may we 
+gain from you to-day, we pious. 
+
+3 All-purifying, joying in their nature, to paths of Gods the 
+
+Goddesses move onward. 
+
+They never violate the laws of Indra. Present the oil-rich 
+offering to the Rivers. 
+
+4 Whom Sftrya with his bright beams hath attracted, and Indra 
+
+dug the path for them to travel, 
+
+May these Streams give us ample room and freedom. Pro- 
+* serve us evermore, ye Gods, with blessings. 
+
+* HYMN XLVIIL Ribhus. 
+
+Ye liberal Heroes, V&jas and Ribhukshans, come and delight 
+you with our flowing Soma. 
+
+May your strength, Vibhus, as ye come to meet us, turn hither¬ 
+ward your car that brings men profit. 
+
+2 May we as Ribhu with your Ribhus Conquer strength with our 
+* strength, as Vibhus with the Vibhus. 4 
+
+May Vaja aid us in the fight for booty, and helped by Indra 
+may we quell the foeman. 
+
+3 For they rule many tribes with high dominion, and conquer 
+
+all their foes in close encounter. 
+
+May Indra, Vibhvan, Vaja, and Ribhukshan destroy by turns 
+the wicked foeman’s valour. • 
+
+4 Now, Deities, give us ample room and freedom: be all of you, 
+
+one-minded, our protection. 
+
+So let the Yasus grant us strength and vigour. Preserve us 
+evermore, ye Gods, with blessings. 
+
+' 1 Wave of pure refreshment: ‘sweet essence of the earth ; ’Urmi is said 
+Here to imply the Soma juice produced from the earth.’—Wilson. ’ 
+
+3 All-Purifying: satdpavitrdh ; literally, with a hundred, that is, countless, 
+nieans of purification. The Goddesses: the divine Waters. 
+
+1 Yd jets and Mbhuhshans: ye three, Ribhu, Yibhvan, and V&ja, 
+
+2 The meaning is, may we be as powerful as Ribhu, as mighty as the com¬ 
+pany of the Vibhus (another name of the Ribhus). S&yana explains ribhii as 
+great, and vibhvah as powerful. In the fight for booty : vtfjasdtau; a play on 
+the word and name v$ja. 
+
+4 The Vasus: according toS&yana, vdsavah here is an epithet of RibhdvaK , 
+understood ; ‘ the exacted (Ribhus).’—Wilson.’ 
+
+
+
+MTM2? 50. J 
+
+
+the niGvEm. 
+
+
+m. 
+
+HYMN XLIX. Waters 
+
+Eorth from the middle of the flood the Waters—their chief 
+the Sea—flow cleansing, never sleeping. 
+
+Indra, the Bull, the Thunderer, dug their channels; here let 
+those Waters, Goddesses* protect me. 
+
+2 Waters which come from heaven, or those that wander dug 
+
+from the earth, or flowing free by nature, 
+
+Bright, purifying, - speeding to the Ocean, here let those 
+Waters, Goddesses, protect me. 
+
+3 Those amid whom goes Varuna the Sovran, he who discri¬ 
+
+minates men’s truth and falsehood—■ 
+
+Distilling meath, the bright, the purifying, liere let those 
+Waters, Goddesses, protect me. 
+
+4 They from whom Varuna the King, and Soma, and all the 
+
+Deities drink strength and vigour, 
+
+They into whom Vaisvfinara Agni entered, here let those 
+Waters, Goddesses, protect me. • 
+
+HYMN L« Various Deities. 
+
+O Mitra-Varuna, guard and protect me here: let not that 
+come to me which nests within and swells. 
+
+I drive afar the scorpion hateful to the sight: let not the 
+winding worm touch*me and wound my foot. 
+
+2 Eruption that appears upon the twofold joints, and that'* 
+
+which overspreads the ancles and the knees, 
+
+May the refulgent Agni banish far awny ; let not the winding 
+worm touch me and wound my foot. 
+
+3 The poison that is formed upon the Salmali, that which is 
+
+found in streams, that which the plants produce, 
+
+■ All this may all the Gods banish and drive away ; let not the 
+winding worm touch me and wound my foot. 
+
+
+1 The flood: the ocean of air, the firmament. 
+
+The deities are (1) Mitra and Varuna, (2) Agni, (3) Vteve Bev&h, (4) Praise 
+of the Rivers. Each stanza of the hymn is to be repeated a as an antidote to 
+the poison or disease which it specifies. 
+
+- 1 That which nests within and swells ; 'the insidious and spreading (poison)* 
+—Wilson. Sayan a supplies the substantive vishetm. The scorpion; ajaJcd- 
+vam ; the exact meaning is. uncertain. 
+
+2 Twofold joints : of the arms and legs. S&yana’s interpretation is different?: 
+* the poison which is generated in the manifold knots (of trees).’—Wilson. , 
+
+3 The Salmali; the silk-cotton tree. Alt the Gods; or, the All-Gods or 
+
+Visvedevash ' > , 
+
+4 
+
+f; • I: u 1* 
+
+
+kt 
+
+
+62 THE HYMNS OF [BOOK V1L 
+
+4 The steep declivities, the valleys, and the heights, the chan¬ 
+nels full of water, and the waterless— 
+
+May those who swell with water, gracious Goddesses, never 
+afflict us with the Sipada disease, may all the rivers keep 
+us free from SimidA 
+
+HYMN LI. Adityas. 
+
+Through the Adityas’ most auspicious shelter, through their 
+most recent succour may we conquer. 
+
+May they, the Mighty, giving ear, establish this sacrifice, to 
+make us free and sinless. 
+
+2 Let Aditi rejoice and the Adityas, Yaruna, Mitra, Aryaman, 
+
+most righteous. 
+
+May they, the Guardians of the world, protect us, and, to 
+show favour, drink this day our Soma. 
+
+3 All Universal Deities, the Maruts, all the Adityas, yea, and 
+
+all the Ribhjus, 
+
+- Indra, and Agni, and the Asvins, lauded. Preserve us ever¬ 
+more, ye Gods, with blessings. 
+
+HYMN LII. Adityas. 
+
+May we be free from every bond, Adityas! a castle among Gods 
+and men, ye Yasus. 
+
+Winning, may we win Yaruna and Mitra, and, being, may we 
+be, 0 Earth and Heaven. v 
+
+May Yaruna and Mitra grant this blessing, our Guardians, 
+shelter to our seed and offspring. 
+
+Let us not suffer for another’s trespass, nor do the thing that 
+ye, 0 Yasus, punish. 
+
+; 3 The ever-prompt Angirases, imploring riches from Savitar the 
+God, obtained them. 
+
+So may our Father who is great and holy, £hd all the Gods, 
+accordant, grant this favour. 
+
+HYMN LIII. Heaven and Earth. 
+
+As priest with solemn rites and adorations I worship Heaven 
+and Earth, the High and Holy. 
+
+To them, great Parents of the Gods, have sages of ancient 
+time, singing, assigned precedence. 
+
+4 The Sipada disease: ‘ perhaps the Vaidikform of Slipada, the Cochin 
+
+leg/—Wilson. Simidd : apparently a female demon, or a disease attributed 
+to her malevolence. - 
+
+3 Universal Deities : vtsve devtth j the All-Gods. Lauded: the sentence is 
+incomplete, the substantives in the nominative case having no verb. 
+
+1 Being: really and truly being, rich, powerful, and distinguished. 
+
+3 Our Father: Yaruna, the father of Vasishtha j or Savitar, or Praj&pati 
+may be intended. * * ■ 
+
+
+
+
+&YMN Ml !Pff8 nmVEDA. 53 
+
+2 With newest hymns set in the seat of Order, those the Two 
+
+Parents, horn before all others, 
+
+Come, Heaven and Earth, with the Celestial People, hither to 
+us, for strong is your protection. 
+
+3 Yea, Heaven and Earth, ye hold in your possession full many 
+
+a treasure for the liberal giver. 
+
+Grant us that wealth which comes in free abundance. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN LIV. Y&stoshpati. 
+
+Acknowledge - us, 0 Guardian of the Homestead : bring no 
+disease, and give us happy entrance. 
+
+Whatever we ask of thee, be pleased to grant lfc, and prosper 
+thou our quadrupeds and bipeds* 
+
+2 Protector of the Home, be our promoter : increase our wealth 
+
+in kine and steeds, 0 Indu. 
+
+May we be ever-youthful in thy friendship : be pleased in us 
+as in his sons a father. 
+
+3 Through thy dear fellowship that bringeth welfare, may we Be 
+
+victors, Guardian of the Dwelling ! 
+
+Protect our happiness in rest and labour. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN LV. Y&stoshpati. 
+
+VAstoshpati, who kiltast all disease and wearest every form, 
+
+Be an auspicious Friend to us. 
+
+2 When, 0 bright Son of Sarama, thou showest, tawny-hued f 
+
+thy teeth, 
+
+They gleam like lances’ points within thy mouth when thou 
+wouldst bite: go thou to sleep. 
+
+3 Sarama’s Son, retrace thy way: bark at the robber and the 
+
+thief. e 
+
+At Indra’s singers barkest thou ? Why dost thou seek to ter¬ 
+rify us 2 Go to sleep. 
+
+
+3 For the liberal giver: or, for Sud&s, 
+
+V&stoshpatl is the Genius or tutelary God of the house. In this hymn 
+lie is addre^ed also as Indu, another name of Soma the Moon-God. 
+
+V&stoshpati is the deity of the first stanza, and Indra of the rest. 
+
+The metre is G&yatri in stanza 1, TJparisht&dbiiliati (8x3-f-l2) in 2-4, 
+and Anushtup in 5-8, and the hymn appears to be made up of three corres¬ 
+ponding pieces unconnected by their subjects. 
+
+2 Son of Saramd: SaramA the hound of Indra, is mother of the two 
+S&rameyas, the brindled watcli-dogs of Yama, God of the Dead. This stanza 
+and the two following appear to be addressed by the spirits of Indra’s worship¬ 
+pers to one of the dogs who would prevent their entering the home of the 
+pious. 
+
+
+
+m mis j&ymns ow t book vil 
+
+4 Be on thy guard against the boar, and let the boar beware of 
+
+thee. 
+
+At Indra's singers barkest thou ? Why dost thou seek to 
+terrify us ? Go to sleep. 
+
+5 Sleep mother, let the father sleep, sleep dog and master of the 
+
+house. 
+
+Let all the kinsmen sleep, sleep all the people who are round 
+about. 
+
+6 The man who sits, the man who walks, and whosoever looks 
+
+on us, 
+
+Of these we closely shut the eyes, even as we closely shut this 
+house. 
+
+7 The Bull who hath a thousand horns, who rises up from out 
+
+the sea,— 
+
+By him the Strong and Mighty One we lull and make the 
+people sleep. 
+
+8 The women sleeping in the court, lying without, or stretched 
+
+- , on beds, 
+
+The matrons with their odorous sweets—these, one and all, 
+we lull to sleep. 
+
+HYMN LVI. Maruts. 
+
+Who are these radiant men in serried rank, Ru&ra's young 
+heroes borne by noble steeds ? 
+
+2 Yerily no one knoweth whence they' sprang : they, and they 
+^ only, know each other's birth. 
+
+8 They strew each other with their blasts, these Hawks : they 
+strove together, roaring like the wind. 
+
+5 This and the three following stanzas form a lullaby or sleep-song, pro¬ 
+bably sung as a charm by a lover on a secret visit to his love. 
+
+7 The Bull who hath a thousand horns: the Sun, whose setting brings the 
+time of rest and sleep ; or perhaps the starry heaven is intended 
+
+8 With their odorous sweets : wearing garlands of fragrant flowers on festive 
+occasions, according to Say aria : ‘decorated with holiday perfumes.’—Wilson. 
+According to a legend mentioned by S&yana, Vasishtha. having fasted for three 
+days was entering the house of Varuua in hope of food, when the watch-dog 
+set upon Mm and was put to sleep hy the repetition of the last four verses, 
+which are to be recited on similar occasions by thieves and house-breakers. 
+See Wilson’s note. The hymn has been discussed by Aufrecht, Indischz 
+Studien , IY. 337f, and by Lanman, Sanskrit Reader , p. §70. 
+
+3 They strew each other with their blasts : the- meaning of svwptfblnh is 
+uncertain. ‘They go together by their own pure paths.’—Wilson ‘They 
+plucked each other with their beaks (?)*—M. Muller. ‘They bestrew each 
+other with light.’—Grassmaftn. ‘They scatter dust over each other with 
+besoms/—Roth. I follow Professor Ludwig. The meaning appears to be that 
+-the Hawks or rapid Maruts are so crowded in their onward sweep that those 
+in front feel the quick breath of those who follow. Similarly (VIII. 20, 21), 
+the crowded Maruts are likened to cattle who- liok each other’s heads or humps. 
+
+
+
+TBE me VEDA. 
+
+
+BYMN W.] 
+
+
+U 
+
+
+4 A sage was he who knew these mysteries, what in her udder 
+
+mighty Prisni bore. 
+
+5 Ever victorious, through the Maruts, he this hand of Heroes, 
+
+nursing manly strength, 
+
+6 Most bright in splendour, fleetest on their way, close-knit to 
+
+glory, strong with varied power. 
+
+7 Yea, mighty is your power and firm your strength: so, 
+
+potent, with the Maruts, be the band. 
+
+'8 Bright is your spirit, wrathful are your minds : your bold 
+troop’s minstrel is like one inspired. 
+
+9 Ever avert your blazing shaft from us, and let not your dis¬ 
+pleasure reach us here. * 
+
+10 Your dear names, conquering Maruts, we invoke, calling aloud 
+
+till we are satisfied. 
+
+11 Well-armed, impetuous in their haste, they deck themselves, 
+
+their forms, with ornaments of gold. 
+
+12 Pure, Maruts, pure yourselves, are your oblations : to you, tfle 
+
+pure, pure sacrifice I offer. 
+
+By Law they came to truth, the Law’s observers, bright by 
+their birth, and pure, and sanctifying. 
+
+13 Your rings, 0 Maruts, rest upon your shoulders, and chains 
+
+of gold are twined ^pon your bosoms. 
+
+Gleaming with drops of rain, like lightning-flashes, after your 
+wont ye whirl about your weapons. * 
+
+14 Wide in the depth of air spread forth your glories, far, most 
+
+adorable, ye bear your titles. 
+
+Maruts, accept this thousandfold allotment of household 
+sacrifice and household treasure. 
+
+15 If, Maruts, y*s regard the praise recited here at this mighty 
+
+singer’s invocation, 
+
+Vouchsafe us quickly wealth with noble heroes, wealth which 
+no man who hateth us may injure. 
+
+
+4 What in her udder: according to S&yana, what beings (Maruts, etc.) 
+mighty Prisni bore at her udder or in the firmament. 
+
+8 Your hold troop’s minstrel: the leader of the Maruts* thunder-psalm. Like 
+one inspired : milniriva, like a Muni or inspired saint 1 The sounds produced 
+by the shaking of the trees are like the varied intonations of a reciter of praises, 
+is S&yana’s explanation.’—Wilson. Lanman translates differently: Clear is 
+your whistling. Your hearts are wrathful as the wild onward-rush of a doughty 
+.troop/ 
+
+14 Ye hear your titles: you make yourselves known. _ ' You send down 
+(the waters) that beat down (the dust)/—Wilson. Ntfmdni, names, according 
+to S&yana, means waters, because they-bend down the dust, pdns4n namayanti. 
+
+
+
+m mn mum of [book m 
+
+16 The Maruts, fleet as coursers, while they deck them like 
+
+youths spectators of a festal meeting, 
+
+Linger, like beauteous colts, about the dwelling, like frisking 
+calves, these who pour down the water, 
+
+17 So may the Maruts help us and be .gracious, bringing free 
+
+room to lovely’ Earth and Heaven. 
+
+Far be your bolt that slayeth men and cattle. Ye Yasus, 
+turn yourselves to us with blessings. 
+
+18 The priest, when seated, loudly calls you, Maruts, praising in 
+
+song your universal bounty. 
+
+He, Bulls ! who hath so much in his possession, free from 
+duplicity, with hymns invokes you. 
+
+19 These Maruts bring the swift man to a stand-still, and 
+
+strength with mightier strength they break and humble. 
+These guard the singer J?fom the man who hates him and lay 
+their sore displeasure on the wicked. 
+
+20 These Maruts rouse even the poor and needy : the Yasus love 
+r him as an active champion. 
+
+Drive to a distance, 0 ye Bulls, the darkness : give us full 
+store of children and descendants. 
+
+21 Never, 0 Maruts, may we lose your bounty, nor, car-borne 
+
+Lords ! be hindmost when ye deal it. 
+
+Give us a share in that delighted treasure, the genuine 
+wealth that, Bulls ! is your possession. 
+
+T22 What time the men in fury rush together for running' streams, 
+for pastures, and for houses, 
+
+Then, 0 ye Maruts, ye who spring from Budra, be our protec¬ 
+tors in the strife with foemen. 
+
+23 Full many a deed ye did for our forefathers worthy of lauds 
+
+which, even of old, they sang you. *> 
+
+The strong man, with the Maruts, wins in battle, the charger, 
+with the Maruts, gains the booty. 
+
+24 Ours, 0 } r e Maruts, be the vigorous Hero, the Lord Divine of 
+
+men, the strong Sustainer, 
+
+With whom to fair lands we may cross the waters, and dwell 
+in our own home with you beside us. 
+
+25 May Indra, Mitra, Yaruna and Agni, Waters, and Plants, and 
+
+Trees accept our praises. 
+
+May wo find shelter in the Maruts' bosom. Preserve us ever¬ 
+more, ye Gods, with blessings. 
+
+24 The Lord Divine: literally, the Asura. We may cross the waters: the 
+Maruts are besought to favour an expedition for the acquisition of new set¬ 
+tlements on the farther side of a river,' 
+
+
+
+HYMN 58.] 
+
+
+the mQVmu. 
+
+
+SI 
+
+
+HYMN LVII. Maruts. 
+
+Yea, through the power of your sweet juice, ye Holy 1 the 
+Marut host is glad at sacrifices. 
+
+They cause even spacious heaven and earth to tremble, they 
+make the spring flow when they come, the Mighty. 
+
+2 The Maruts watch the man who sings their praises, promoters 
+
+of the thought of him who worships. 
+
+Seat you on sacred grass in our assembly, this day, with 
+friendly minds, to share the banquet. 
+
+3 No others gleam so brightly as these Maruts with their own 
+
+forms, their golden gauds, their weapons. 
+
+With all adornments, decking earth and heaven, they heighten, 
+for bright show, their common splendour. 
+
+4 Far from us be your blazing dart, 0 Maruts, when we, 
+
+through human frailty, sin against you. 
+
+Let us not be exposed to that, ye Holy 1 May your most lov¬ 
+ing favour still attend us. * 
+
+5 May even what we have done delight the Maruts, the blame¬ 
+
+less-Ones, the bright, the purifying. 
+
+Further us, 0 ye Holy, with your kindness: advance us 
+mightily that we may prosper. 
+
+6 And may the Maruts, praised by all their titles, Heroes, enjoy 
+
+the taste of our oblations. 
+
+Give us of Amrit for the sake of offspring : awake the excel- - 
+lent fair stores of riches. 
+
+7 Hither, ye Maruts, praised, with all your succours, with all 
+
+felicity come to our princes, 
+
+Who, of themselves, a hundredfold increase us. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN LVIII. . Maruts. 
+
+Sing to the troop that pours down rain in common, the 
+Mighty Company of celestial nature. 
+
+
+1 Ye JEColy: according to S&yaoa, the Maruts are addressed. The Marut 
+host; n&ma MXrutam: the Marut name, i. e. tliose who are called Maruts. 
+
+This hymn, and all the hymns to the Maruts have been translated and 
+explained in Max Muller’s Vedio Jlymns, I. (Sacred Books of the East, Yol. 
+XXXII.) 
+
+6 Give us of Amrit: the secret essence which pervades the world and nour¬ 
+ishes and sustains all must naturally also be the element that promotes re¬ 
+production.—Ludwig. Yon Both explains the passage differently: * Add ns to 
+(the number of) the people of eternity, i . e. to the blessed/ * Vouchsafe our 
+children long life/—Grassmann. ‘ Bestow water upon our progeny/—Wilson. 
+
+
+
+
+58 
+
+
+TBS HYMNS OF 
+
+
+[booh nr. 
+
+
+They make the world-halves tremble with their greatness : 
+from depths of earth and sky they reach to heaven. 
+
+2 Yea, your birth, Maruts, was with wild commotion, ye who 
+
+move swiftly, fierce in wrath, terrific. 
+
+Ye all-surpassing in your might and vigour, each looker on the 
+light fears at your coming. 
+
+3 Give ample vital power unto our "princes: let our fair praises 
+
+gratify the Maruts. 
+
+As the way travelled helpeth people onward, so further us 
+with your delightful succours. 
+
+4 Your favoured singer counts his wealth by hundreds : the 
+
+strong steed whom ye favour wins a thousand. 
+
+The Sovran whom ye aid destroys the foeman. May this 
+your .gift, ye Shakers, be distinguished. 
+
+5 I call, as such, the Sons of bounteous Rudra: will not the 
+
+Maruts turn again to us-ward ? 
+
+r What secret sin or open stirs their anger, that we implore the 
+Swift Ones to forgive us. 
+
+6 This eulogy of the Bounteous hath been spoken : accept, ye 
+
+Maruts, this our hymn of praises. 
+
+Ye Bulls, keep those who hate us at a distance. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN LIX. Maruts. 
+
+Whomso ye rescue here and there, whornso ye guide, 0 Deities, 
+To him give shelter, Agni, Mitra, Varuna, ye Maruts, and 
+thou Aryaman. 
+
+2 Through your kind favour, Gods, on some auspicious day, the 
+
+worshipper subdues his foes. 
+
+That man increases home and strengthening ample food who 
+brings you offerings as ye list. 
+
+3 Vasishtha will not overlook the lowliest one among you all. 
+
+0 Maruts, of our Soma juice effused to-day drink all of you 
+with eager haste. 
+
+4 Your succour in the battle injures not the man to whom ye, 
+
+Heroes, grant your gifts. 
+
+1 From depths of earth and shj: ntrriti here is said to be synonymous with 
+bhdmi, earth, and avansd, the unsupported, with antarihshi, firmament. But 
+nirriti, Death, Destruction, as identified with bhUmi, may be the Prithivi of 
+the atmosphere (see V. 84.), which must originally have been considered to be 
+the place of departed spirits. 
+
+2 Each looker on the light: vi&vah svardrtk: according to S&yana, every-tree. 
+
+4 Injures not: a litotes for, is of the greatest advantage to. 
+
+
+
+HYMN 5».] 
+
+
+TIIE RIO VEDA. 
+
+
+May your most recent favour turn to us again. Come quickly, 
+ye who fain would drink. 
+
+5 Come hitherward to drink the juice, 0 ye whose bounties give 
+
+you joy. 
+
+These offerings are for you, these, Maruts, I present. Go not 
+to any place but this. 
+
+6 Sit on our snored grass, be graciously inclined to give the 
+
+wealth for which we long, 
+
+To take delight, ye Maruts, Friends of all, with Sv$M, in 
+sweet Soma juice. 
+
+7 Decking the beauty of their forms in secret th^ Swans with 
+
+purple backs have flown down hither. 
+
+Around me all the Company hath settled, like joyous Heroes 
+glad in our libation. 
+
+8 Maruts, the man whose wrath is hard to master, he who would 
+
+slay us ere we think, 0 Vasus, 
+
+May he be tangled in the toils of mischief; smite ye him 
+down with your most flaming weapon. 
+
+9 0 Maruts, ye consuming Gods, enjoy this offering brought for 
+
+you, 
+
+To help us, ye who slay the foe. 
+
+10 Sharers of household sacrifice, come, Maruts, stay not far away. 
+That ye may help us, Bounteous Ones. 
+
+11 Here, Self-strong Maruts, yea, even here, ye Sages with your 
+
+sunbright skins ! 
+
+I dedicate your sacrifice. 
+
+12 Tryambaka we worship, sweet augmenter of prosperity. 
+
+As from its stem the cucumber, so may I be released from 
+death, not tfbft of immortality. 
+
+
+5 Whose bounties give you joy: or follow each other closely, and are ever 
+fresh and ready. 
+
+6 Svdhd: an exclamation, like Ave ! or Hail t used in making oblations to 
+the <3 ods. 
+
+7 With purple backs : uMlaprishtMh: cf. Horace's c purpurei olores. ? 
+
+8 Mischief; or one of the malicious spirits called Drubs. 
+
+12 Tryambaka ; a name of Rudra. Sweet; according to B&yana, sugartdhvm, 
+sweet-smelling, means here, 4 whose fame is fragrant/ 4 The verse occurs in the 
+Yajur-Veda, 6. 30, and is, in some instances, differently interpreted ; Tryam¬ 
+baka is termed netrntrayopetam Rudram, the triocular Rudra: sugandhim, 
+divyagandhopetam , of celestial fragrance : the urvdruka is said to mean the 
+luarkandlm [fruit of the jujube'tree], which, when ripe, fulls of itself from its 
+stalk.’—Wilson. . - 
+
+
+
+
+80 
+
+
+5P&8 HYMNS OP 
+
+
+[poop nu 
+
+
+HYMN LX. ’ Mitra-Varuna. 
+
+WflfiN thou, 0 Sun, this day, arising sinless, shalt speak the 
+truth to Yaruna and Mitra, 
+
+0 Aditi, may all the Deities love u8, and thou, 0 Aryanlan, 
+while we are singing* 
+
+2 Looking on man, 0 Yaruna and Mitra, this Sun ascendeth up 
+
+by both the pathways, 
+
+Guardian of all things hxt, of all that moveth, beholding 
+good and evil acts of mortals. 
+
+3 He from their home hath yoked the Seven gold Coursers who, 
+
+dropping oil and fatness, carry Surya. 
+
+Yours, Yaruna and Mitra, he surveyeth the worlds and living 
+creatures like a herdsman* 
+
+
+4 Your coursers rich in store of sweets have mounted i to the 
+
+bright ocean Surya hath ascended, 
+
+For whom the Adityas make his pathway ready, Aryaman, 
+Mitra, Yaruna, accordant. 
+
+5 For these, even Aryaman, Yaruna, and Mitra, are the chas¬ 
+
+tisers of all guile and falsehood. 
+
+These, Aditi’s Sons, infallible and mighty, have waxen in the 
+home of Law Eternal. 
+
+6 These, Mitra, Yaruna, whom none 4eceiveth, with great power 
+
+quicken even the fool to wisdom, 
+
+And, wakening, moreover, thoughtful insight, lead it by easy 
+paths o’er grief and trouble. 
+
+7 They ever vigilant, with eyes that close not, caring for heaven 
+
+and earth, lead on the thoughtless. 
+
+Even in the river’s bed there is a shallow: across this broad 
+expanse may they conduct us. # 
+
+8 When Aditi* and Yaruna and Mitra, like guardians, give Sudas 
+
+their friendly shelter, 
+
+Granting him sons and lineal succession, let us not, bold ones ! 
+move the Gods to anger. 
+
+
+The hymn is addressed chiefly to Mitra and Yaruna, but S 'trya or the Sun 
+Is the deity of the first stanza. 
+
+1 Sinless: S&yana makes dntfgdh =andgasah : { declare the truth...that we 
+are void of sin,’—Wilson. But this seems forced, and the implied meaning of 
+the poet is clear enough if the word is taken in its usual signification. 
+
+2 Both the pathways: near the earth and high in the firmament. 
+
+6 Mitra, Fanwa: and Aryaman, understood : the verbs are in the plural, 
+
+8 Bold ones: the warning is addressed to the people of Sud&s, who has been 
+frequently mentioned in preceding hymns. 
+
+
+
+
+HYMN 61 .] 
+
+
+THE RIG VEDA, 
+
+
+61 
+
+9 May he with offerings purify the altar from any stains of 
+Yaruna’s reviler. 
+
+Aryaman save us from all those who hate us : give room and 
+freedom to Sudas, ye Mighty. 
+
+10 Hid from our eyes is their resplendent meeting: by their 
+
+mysterious might they hold dominion. , 
+
+Heroes ! we cry trembling in fear before you, even in the great¬ 
+ness of your power have mercy. 
+
+11 He who wins favour for his prayer by worship, that he may 
+
+gain him strength and highest riches. 
+
+That good man’s mind the Mighty Ones will follojv : they have 
+brought comfort to his spacious dwelling. 
+
+12 This priestly task, Gods ! Yaruna and Mitra! hath been par- 
+
+formed for you at sacrifices. 
+
+Convey us safely over every peril. Preserve us evermore, ye 
+Gods, with blessings, 
+
+r 
+
+HYMN LXI. Mitra-Varuna, 
+
+0 Yaruna and Mitra, Sftrya spreading the beauteous light of 
+you Twain Gods ariseth. 
+
+He who beholdeth all existing creatures observeth well the zeal 
+that is in mortals.' r 
+
+2 The holy sage, renowned afai', directeth his hymns to you, 0 
+
+Yaruna and Mitra,— 
+
+He whose devotions, sapient Gods, ye favour so that ye fill, as 
+’twere, with power his autumns. 
+
+3 From the wide earth, 0 Varuna and Mitra, from the great 
+
+lofty heaven, ye, Bounteous Givers, 
+
+Have in the fields and houses set your warders who visit every 
+spot and watch unceasing. 
+
+i I praise the strength of Yaruna and Mitra : that strength, by 
+mightiness, keeps both worlds asnnder. 
+
+Heroless pass the months of the ungodly : he who loves sacri¬ 
+fice makes his home enduring. 
+
+
+9 May he; Agni may be intended. Vanina?% reviler: those who speak evil 
+of princes like Sud&s, Varuna being the king’s prototype.—Ludwig. 
+
+10 Their resplendent meeting: that of Mitra, Varuna, and Aryaman. 
+
+11 Have brought comfort to his spacious dwelling * ( bestow a spacious man- 
+sion for a dwelling upon him.’—Wilson. 
+
+
+2 Autumns: years of his life. 
+
+
+
+<£ TBS BYMNS OF [MOB Fit 
+
+§ Steers, all infallible are these your people in whom no wondrous 
+thing is seen, no worship. 
+
+Guile follows close the men who are untruthful: no secrets 
+may be hidden from your knowledge. 
+
+6 I will exalt your sacrifice with homage; as priest, I, Mitra- 
+
+Yaruna, invoke you. 
+
+May these new hymns and prayers that I have fashioned 
+delight you to the profit of. the singer. 
+
+7 This priestly task, Gods ! Yarupa and Mitra !" hath been per¬ 
+
+formed for you at sacrifices. 
+
+Convey us safely over every peril. Preserve us evermore, ye 
+Gods, tfith blessings. 
+
+HYMN LXII. Mitra-Varursat. 
+
+SfiRYA hath sent aloft his beams of splendour o’er all tho 
+tribes of men in countless places. 
+
+Together with the heaven he shines apparent, formed by his; 
+Makers well with power and wisdom. 
+
+2 So hast thou mounted up before us, Surya, through these our 
+
+praises, with fleet dappled horses. 
+
+Declare us free from all offence to Mitra, and Yaruna, and 
+Aryaman, and Agni. 
+
+3 May holy Agni, Yaruna, and Mit$a send down their riches 
+
+upon us in thousands. 
+
+May they, the Bright Ones, make our praise-song perfect, and,, 
+when we laud them, grant us all our wishes. 
+
+4 0 undivided Heaven and Earth, preserve us, us, Lofty Ones f 
+
+your nobly-born descendants. 
+
+Let us not anger Yaruna, nor Yftyu, nor him, the dearest 
+Friend of mortals, Mitra. r 
+
+5 Stretch forth your arms and let our lives be lengthened : 
+
+with fatness dew the pastures of our cattle. 
+
+Ye Youthful, make us famed among the people: hear, Mitra- 
+Yaruna, these mine invocations. 
+
+5 This stanza is difficult Sftyana’s interpretation as given by "Wilson i's r 
+* Unperplexed, all-pervading showerers (of benefits), these praises are for you, 
+in which nothing surprising, no adoration (worthy of you), is beheld; the in¬ 
+sincere commendations of men serve as offences : eulogies of you, although 
+offered in secret are not unappreciated/ The version of the Seventy Hymns is 
+somewhat as follows : ‘ All your avenging spirits, 0 ye Mighty, follow unerr- 
+ingly the sinner’s traces. They have no sign that men may mark, no figure. 
+Naught-kKso secret that ye fail to know it.’ This latter involves a slight 
+alteration ofiffi^e text. I prefer Ludwig’s interpretation, although it is not 
+absolutely convincing. 
+
+6 To the profit o/V^e singer ; see Vedischc Studien, I. 43. 
+
+
+
+EYMN 64 .] 
+
+
+THE MOVED A. 
+
+
+6 Now Mitra, Yaruna, Aryaman vouchsafe us freedom and room* 
+for us and for our children. 
+
+May we find paths all fair and good to travel. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN LXIII. Mitra-Varuna, 
+
+Common to all mankind, auspicious Surya, he who beholdeth all, 
+is mounting upward; 
+
+The God, the eye of Yaruna and Mitra, who rolled up dark- 
+b ness like a piece of leather. 
+
+2 Surya’s great ensign, restless as the billow, that urgeth men 
+
+to action, is advancing; 
+
+Onward he still would roll the wheel well-rounded, which 
+Etasa, harnessed to the car-pole, moveth. 
+
+3 Refulgent from the bosom of the Mornings, he in whom singers 
+
+take delight ascendeth. 
+
+This Savitar, God, is my chief joy and pleasure, who breaketh 
+not the universal statute. « 
+
+4 Golden, far-seeing, from the heaven he riseth : far is his goal, 
+
+he hasteth on resplendent. 
+
+Men, verily, inspirited by Surya speed to their aims and do 
+the work assigned them. 
+
+5 Where the Immortals have prepared his pathway he flieth 
+
+through the region lilce a falcon. 
+
+With homage and oblations will we serve you, 0 Mitra War una, 
+when the Sun hath risen. 
+
+6 Now Mitra, Yaruna, Aryaman vouchsafe us freedom and room, 
+
+for us and for our children. 
+
+May we find paths all fair and gooi to travel. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN LXIY. Mitra-Yaruna. 
+
+Ye Twain who rule, in heaven and earth, the region, clothed 
+be your clouds in robes of oil and fatness. 
+
+May the imperial Varnna, and Mitra, and high-born Aryaman 
+accept our presents. 
+
+2 Kings, guards of mighty everlasting Order, come hitherward, 
+ye Princes, Lords of Rivers. 
+
+Send us from heaven, 0 Yaruna and Mitra, rain and sweet 
+food, ye who pour down your bounties. 
+
+2 Elam: or, the bright or dappled steed j one of the horses of the Sun. . 
+
+3 Breaketh not : faithfully observes and supports. 
+
+1 Clothed be your clouds: ‘ A covering cloud of sacred oil attends you 
+(V. 62. 4).' < Impelled by you, (the clouds) assume the form of rain.’—Wilson. 
+
+
+
+U THE HYMNS OF [BOOK PlL 
+
+3 May the dear God, and Varuna, and Mitra conduct us by the 
+most effective pathways, 
+
+That foes may say unto Sud&s our chieftain, May we, too, joy 
+in food with Gods to guard us. 
+
+.4 Him who hath wrought for you this car in spirit, who makes 
+the song rise upward and sustains it, 
+
+Bedew with fatness, Varuna and Mitra: ye Kings, make glad 
+the pleasant dwelling-places. 
+
+5 To you this laud, 0 Varuna and Mitra, is offered like bright 
+Soma juice to Vayu, 
+
+Favour our songs of praise, wake thought and spirit. Preserve 
+us evejftnore, ye Gods, with blessings, 
+
+HYMN LXV. Mitra-Varuna. 
+
+With hymns I call you, when the Sun hath risen, Mitra, and 
+Varuna whose thoughts are holy, 
+
+Whose Power Divine, supreme and everlasting, comes with good 
+heed at each man's supplication. 
+
+2 For they are Asuras of Go Is, the friendly: make, both of you, 
+
+our lands exceeding fruitful. 
+
+May we obtain you, Varuna and Mitra, wherever Heaven and 
+Earth and days may bless us. 
+
+3 Bonds of the sinner, they bear many nooses : the wicked mortal 
+
+hardly may escape them. 
+
+Varuna-Mitra, may your path of Order bear us o'er trouble as 
+a boat o'er waters. 
+
+4 Come, taste our offering, Varuna and Mitra : bedew our pasture 
+
+with sweet food and fatness. 
+
+Pour down in plenty here upon the people the choicest of your 
+fair celestial water. 
+
+■ -——-——-—-. 
+
+3 The second half of the stanza is obscure. The meaning appears to be 
+that even our foes, the godless who offer no sacrifices, shall envy the pros¬ 
+perity which we enjoy through the liberality of Sudfts, and shall wish to fol¬ 
+low our example, to sacrifice to the Gods and to enjoy thoir protection and 
+the blessings which they send. 
+
+4 This car: this carefully-formed hymn which goes, like a chariot, to the 
+Gods. 
+
+5 To Y&iju: who receives the first draught of Soma juice at the morning 
+
+libation. - - 
+
+The hymn appears to be composed of fragments of other hymns with a 
+few original additions. Cf. VII. 63. 5; 66. 7. 12; VI. 68. 8; VII, 62. 5; III 
+62. 16. See von Bradke, Dyaus Asura, 3—5. 
+
+1 Power Divine : asuryam ; Asurahood. Whose : refers to Mitra and Varuna, 
+
+2 Ancrcis of Gods: the high or ruling Gods of all the deities. 
+
+3 Bonds: binders. Many nooses: * Your guiles, ye Holy Ones, to quell op¬ 
+pressors, your snares spread out against the foe, Adityas’ (II. 27. 16). r 
+
+
+
+BYUN 66 .] 
+
+
+THE Era VEDA. 
+
+
+65 
+
+
+5 To you this laud, 0 Varuna and Mitra, is offered, like bright 
+Soma juice to Vayu. 
+
+Favour our songs of praise, wake thought and spirit. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN LXVT. Mitra-V a ru V a. 
+
+Let our strong hymn of praise go forth, the laud of Mitra- 
+Varuna, 
+
+With homage to that high-born Pair ; 
+
+2 The Two exceeding wise, the Sons of Daksha, whom the Gods 
+
+ordained 
+
+For lordship, excellently great. * 
+
+3 Such, Guardians of our homes and us, 0 Mitra-Varuna, fulfil 
+The thoughts of those who sing your praise. 
+
+4 So when the Sun hath risen to-day, may sinless Mitra, Arya- 
+
+man, 
+
+Bhaga, and Savitar send us forth. 
+
+5 May this our home be guarded well: forward, ye Bounteous, 
+
+on the way, 
+
+Who bear us safely o'er distress. 
+
+6 And those Self-reigning, Aditi, whose statute is inviolate, 
+
+The Kings who lule a domain. 
+
+7 Soon as the Sun h tth risen, to you, to Mitra-Varuna, I sing, 
+And Aryaman who slays the foe. 
+
+8 With wealth of gold may this my song bring unmolested 
+
+power and might, 
+
+And, Brahmans, gain the sacrifice. 
+
+9 May we be thine, God Varuna, and with our princes, Mitra, 
+
+thine; 
+
+Food and Heaven's light will we obtain. 
+
+10 Many are they who strengthen Law, Sun-eyed, with Agni for 
+their tongue, 
+
+
+2 Sons of Eahsha * see VI. 50. 2, For lordship : literally for Asurahood. 
+
+4 Sinless; S&yana here, as in VII 60. 1, takes andytih bs — andgasah, so 
+that, according to his interpretation, the translation would be : may Savitar, 
+Mitra, Aryaman, and Bhaga send us sinless forth. 
+
+6 Aditi is out of place here, as there is no copulative in the text: whose 
+mother is Aditi, seems to be intended. 
+
+8 And , Hralmans , gain the sacrifice : the exact meaning ia uncertain : ‘May 
+it (be effective), sages, for the fulfilment of (the objects of) the sacrifice.’-— 
+Wilson. 
+
+5 
+
+
+
+66 THE HYMNS OF [BOOK VII . 
+
+They who direct the three great gatherings with their 
+thoughts, yea, all things with surpassing might. 
+
+H They who have stablished year and month and then the day, 
+night, sacrifice and holy verse, 
+
+Yaruna, Mitra, Aryaman, the Kings, have won dominion which 
+hone else may gain. 
+
+12 So at the rising of the Sun we think of you with hymns 
+
+to-day, 
+
+Even as Yaruna, Mitra, Aryaman deserve: ye are the chariot¬ 
+eers of Law. 
+
+13 True to L^aw, born in Law, the strengtheners of Law, terrible, 
+
+haters of the false, 
+
+In their felicity which gives the best defence may we men and 
+our princes dwell. 
+
+14 ITprises, on the slope of heaven, that marvel that attracts the 
+
+sight, 
+
+As swift celestial Etasa bears it away, prepared for every eye 
+to see. 
+
+15 Lord of each single head, of fixt and moving things, equally 
+
+through the whole expanse, 
+
+The Seven sister Bays bear Surya on his car, to bring us 
+wealth and happiness. r 
+
+16 A hundred autumns may we see that bright Eye, God-ordain¬ 
+
+ed, arise: 
+
+A hundred autumns may we live. 
+
+17 Infallible through your wisdom, come hither, resplendent 
+
+Yanina, 
+
+And Mitra, to the Soma draught. 
+
+18 Gome as the laws of Heaven ordain, Yaruna, Mitra, void of 
+
+guile: 
+
+Press near and drink the Soma juice. 
+
+19 Come, Mitra, Yaruna, accept, Heroes, our sacrificial gift: 
+
+Drink Soma, ye who strengthen Law. 
+
+
+10 The three great gatherings: or three assemblies. The meaning is not clear. 
+Ludwig is of opinion that the three castes are intended. 
+
+The meaning of stanzas 10 and 31 is that although there be many deities 
+Varuna, Mitra, and Aryaman are supreme. 
+
+15 Sister Bays: the Harits. See IV. 6. 9; 13, 3. 
+
+18 Q.me as the laws of Heaven ordain: * Come with your glories from the 
+sky.’—Slyana. ‘Come hither with the hosts of heaven.’—Qrassinarm. 
+
+
+
+
+HYMN 67 .] 
+
+
+THE HmVEDA. 
+
+
+67 
+
+HYMN LXVII. Asvins. 
+
+I with a holy heart that brings oblation will sing forth praise 
+to meet your car, ye Princes, r 
+
+Which, Much-desired! hath wakened as your envoy. I call 
+you hither as a son his parents. 
+
+2 Brightly hath Agni shone by us enkindled: the limits even 
+
+of darkness were apparent. 
+
+Eastward is seen the Banner of the Morning, the Banner bom 
+to give Heaven’s Daughter glory. 
+
+3 With hymns the deft priest is about you, Asvins, the eloquent 
+
+priest attends you now, JSf&satyas. 
+
+Come by the paths that ye are wont to travel, ’on car that 
+finds the light, laden with treasure. 
+
+4 When, suppliant for your help, Lovers of Sweetness ! I seek¬ 
+
+ing wealth call you to our libation, 
+
+Hitherward let your vigorous horses bear you : drink ye with 
+us the well-pressed Soma juices. ^ 
+
+3 Bring forward, Asvins, Gods, to its fulfilment my never-weari¬ 
+ed prayer that asks for riches. 
+
+Vouchsafe us all high spirit in the combat, and with your 
+powers, 0 Lords of Power, assist us. 
+
+6 Favour us in these praters of ours, 0 Asvins. May we have 
+
+genial vigour, ne’er to fail us. 
+
+So may we, strong in children and descendants, go, wealthy, 
+to the banquet that awaits you. 
+
+7 Lovers of Sweetness, we have brought this treasure to you as 
+
+’twere an envoy sent for friendship. 
+
+Come unto us with spirits free from anger, in homes of men 
+enjoying ouu oblation. 
+
+8 With one, the same, intention, ye swift movers, o’er the Seven 
+
+Divers bath your chariot travelled. 
+
+Yoked by the Gods, your strong steeds never weary while 
+speeding forward at the pole they bear you. 
+
+9 Exhaustless be your bounty to our princes who with their 
+
+wealth incite the gift of riches, 
+
+Who further friendship with their noble natures, combining 
+wealth in kine with wealth in horses. 
+
+
+1 Much-desired: { adorable.’—Wilson. 
+
+$ Incite the gift of riches; move the Gods to give riches in return* 
+Friendship: or, a kinsman, meaning, apparently, the priest 
+
+
+
+68 TMS HYMNS OF {SOCK fit, 
+
+10 Now hear, 0 Youthful Twain, mine invocation: come, Asvins, 
+to the home where food aboundeth. 
+
+Vouchsafe us wealth, do honour to our nobles. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN LXYIII. Asvins. 
+
+Come, radiant Asvins, with your noble horses : accept your 
+servant’s hymns, ye Wonder-Workers : 
+
+Enjoy oblations which we bring to greet you. 
+
+2 The gladdening juices stand prepared before you : come quick¬ 
+
+ly and partake of mine oblation. 
+
+Pass by t£e calling of our foe and hear us. 
+
+3 Your chariot with a hundred aids, 0 Asvins, beareth you swift 
+
+as thought across the regions, 
+
+Speeding to us, 0 ye whose wealth is SdryA 
+
+4 What time this stone of yours, the Gods’ adorer, upraised, 
+
+sounds forth for you as Soma-presser, 
+p Let the priest bring you, Fair Ones, through oblations. 
+
+5 The nourishment ye have is, truly, wondrous : ye gave there¬ 
+
+of a quickening store to Atri, 
+
+Who, being dear to you, receives your favour. 
+
+6 That gift, which all may gain, ye gave Chyav&na, when he 
+
+g ’cw old, who offered you oblations, 
+
+When ye bestowed on him enduring beauty. 
+
+7 What time his wicked friends abandoned Bhujyu, 0 Asvins, 
+
+in the middle of the ocean, 
+
+Your horse delivered him, your faithful servant. 
+
+
+3 Whose wealth is S&ryd: having Shry& for your possession or treasure. 
+Sfiry&, the daughter of the Sun. is the consort of the Aavins. See I. 116, 17. 
+
+4 The Gods' adorer: devaycth: literally, turning or going to the Gods, in¬ 
+asmuch as it is employed in preparing the Soma juice. The priest: here, 
+perhaps, the pressing*stone. 
+
+5 A quickening store: the meaning of mdhishvantam , which does not occu r 
+elsewhere, is uncertain. According to S^yana it means a pit or cavern : ye 
+liberated Atri from the cavern, or, literally, ye separated the cavern from Atri, 
+Per the leg3nd, see I. 116. 12. 
+
+. 6- Which all may gain : which you Asvins are ready to grant to every 
+worshipper Who needs it. For the story of Chyavdna seel. 116. 10* 117 
+13; 118.6. 
+
+7 Fhajyu: see Vol. X., Index. Your horse: this meaning is suggested by 
+von Roth for the uncertain word arM> which generally appears to mean 
+hostile or illiberal 1 ut may perhaps Stand in this pa-sage for arvd, a common 
+word signifying 1)or e. S *e X. 117. 14 With horses brown of hue that hew 
+with swift Wxngs ye Irought back Bhujyu from the sea of billows.’ JSee also 
+VII. 69. 7. 
+
+
+
+ETMN 69 .] 
+
+
+TRF RLGVEDA . 
+
+
+69 
+
+
+8 Ye lent your aid to Vrika when exhausted, and listened when 
+
+invoked to Sayu’s calling. 
+
+Ye made the cow pour forth her milk like water, and, Asvins, 
+strengthened with your strength the barren. 
+
+9 With his fair hymns this singer, too, extols you, waking with 
+
+glad thoughts at the break of morning. 
+
+May the cow nourish him with milk to feed him. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN LXIX. Asvins. 
+
+Mat your gold chariot, drawn by vigorous horses, come to us, 
+blocking up the earth and heaven, * 
+
+Bright with its fellies while its way drops fatness, food-laden, 
+rich in coursers, man’s protector. 
+
+2 Let it approach, yoked by the will, three-seate 1, extending fay 
+
+and wide o'er fivefold beings, 
+
+Whereon ye visit God-adoring races, bending your cours^ 
+whither ye will, 0 Asvins. 
+
+3 Renowned, with noble horses, come ye hither : drink, Wond¬ 
+
+rous Pair, the cup that holds sweet juices. 
+
+Your car whereon your Spouse is wont to travel marks with 
+its track the farthest ends of heaven. 
+
+4 When night was turning to the grey of morning the Maiden, 
+
+Sfirya’s Daughter, chose your splendour. 
+
+When with your power and might ye aid the pious he comes 
+through heat to life by your assistance. 
+
+<5 0 Chariot-borne, this car of yours invested with rays of light 
+comes harnessed to our dwelling. 
+
+Herewith, 0 Asvins, while the dawn is breaking, to this our 
+sacrifice bring peace and blessing. 
+
+6 Like the wild cattle thirsty for the lightning, Heroes, come 
+nigh this day to our libations. 
+
+Men call on you with hymns in many places, but let not other 
+worshippers detain you. 
+
+8 Vrika; literally wolf, or robber. Some man bo named seems to be meant. 
+Sayu: see I. 118. 8; VI. 13, 5. 
+
+9 This singer; the Eishi Vasishtha. The cow: that is brought to supply 
+the milk required for libations. 
+
+2 Fivefold beings: 1 sarvaprdninah, 1 all living beings, says S&yana. 
+
+3 Tour Spouse: Suryft, daughter of the Sun. 
+
+4c Chose your splendour; seel. 116. IT’. 
+
+6 Thirsty for the lightning: which immediately precedes, or accompanies, 
+the rain they long for. 
+
+
+
+70 THM HYMNS OP [BOOR tit 
+
+7 Bhujyu, abandoned in the midst of ocean, ye raised from out 
+
+the water with your horses, 
+
+Uninjured, winged, flagging not, undaunted, with deeds of 
+wonder saving him, O A ay ins. 
+
+8 Now hear, 0 Youthful Twain, mine invocation : come, Asvins, 
+
+to the home where food aboundeth. 
+
+Vouchsafe us wealth, do honour to our nobles. Preserve us 
+evermore, ye Gods, with blessings, 
+
+HYMN LXX, Asvins, 
+
+Rich in all blessings, Asvins, come ye hither: this place on 
+earth is e called your own possession, 
+
+Like a strong horse with a fair back it standeth, whereon, as 
+in a lap, ye seat you firmly. 
+
+2 This most delightful eulogy awaits you: in the man's house 
+
+drink-offering hath been heated, 
+
+r Which bringeth you over the seas and rivers, yoking as 'twere 
+two well-matched shining horses. 
+
+3 Whatever dwellings ye possess, 0 Asvins, in fields of men or 
+
+in the streams of heaven. 
+
+Resting upon the summit of the mountain, or bringing food 
+to him who gives oblation, 
+
+4: Delight yourselves, ye Gods, in plants and waters when Rishis 
+give them and ye find they suit you. 
+
+Enriching us with treasures in abundance ye have looked back 
+to former generations. 
+
+5 Asvins, though ye have heard them oft aforetime, regard the 
+
+many prayers which Rishis offer. 
+
+Come to the man even as his heart desireth: may we enjoy 
+your most delightful favour. * 
+
+6 Come to the sacrifice offered you, N&satyas,. with -men, obla¬ 
+
+tions, and prayer duly uttered. 
+
+Come to Vasishtha as his heart desireth, for unto you these 
+holy hymns are chanted. 
+
+
+7 Horses : not in the text, but supplied by S&yana and obviously understood. 
+See preceding hymn, 7, note. 
+
+1 This place: the altar. 
+
+2 Drink-offering ; gharma,: the libation of hot milk; or, the caldron in which 
+it Is prepared. 
+
+4 Ye have looked back to former generations : S&yana explains yugftni diffe¬ 
+rently : c (favour us) as you have favoured former couples [i. e. sacnficers and 
+their wives}/—Wilson. 
+
+& The man: the institutor of the sacrifice. 
+
+
+
+mMN 71 ] 
+
+
+tr&JS RiGfEDA. 
+
+
+n 
+
+7 This is the thought, this is the song, 0 Asvins .* accept this 
+hymn of ours, ye Steers, with favour. 
+
+May these our prayers addressed to you come nigh you. 
+Preserve us evermore, ye Gods, with blessings. 
+
+HYMN LXXI. Asvins. 
+
+The Night retireth from the Dawn her Sister; the Dark one 
+yieldeth to the Red her pathway. 
+
+Let us invoke you rich in steeds and cattle: by day and night 
+keep far from us the arrow. 
+
+2 Bearing rich treasure in your car, 0 Asvins, come to the 
+
+mortal who presents oblation. ^ 
+
+Keep at a distance penury and sickness; Lovers of Sweetness, 
+day and night preserve us. 
+
+3 May your strong horses, seeking bliss, bring hither your 
+
+chariot at the earliest flush of morning. 
+
+With coursers yoked by Law drive hither, Asvins, your car 
+whose reins are light, laden with treasure. * 
+
+4: The chariot, Princes, that conveys you, moving at daylight, 
+triple-seated, fraught with riches, 
+
+Even with this come unto us, Nasatyas, that laden with all 
+food it may approach us. 
+
+5 Ye freed Chyav&na frorg old age and weakness: ye brought 
+
+the courser fleet of foot to Pedu. 
+
+Ye rescued Atri from distress and darkness, and loosed for 
+Jahusha the bonds that bound him. 
+
+6 This is the thought, this is the song, 0 Asvins : accept this 
+
+hymn of ours, ye Steers, with favour. 
+
+May these our prayers addressed to you come nigh you. 
+Preserve us .evermore, ye Gods, with blessings. 
+
+HYMN LXXII. Asvins. 
+
+Come, 0 N&satyas, on your car resplendent* rich in abundant 
+wealth of kine and horses. 
+
+As harnessed steeds, all our laudations follow you whose forms 
+shine with most delightful beauty. 
+
+2 Come with the Gods associate, come ye hither to us, N&satyas, 
+
+with your car accordant. 
+
+5 Tvvixt you and us there is ancestral friendship and common 
+kin: remember and regard it. 
+
+1 The Red; the Sun. The arrow : of disease and death. 
+
+3 Seeking bliss : for men. 
+
+5 For Chyav&na, Eedu, Atri } and Jdhusha, see Vol. I. Index. There-ap- 
+pearanee, heralded by the Asvins or Gods of Twilight, of the departed Sun 
+appears to be symbolized in all these legends. 
+
+
+
+
+n THE HYMNS OF [BOOK YU, 
+
+3 Awakened are t3ie songs that praise the Asvins, the kindred V* 
+prayers and the Celestial Mornings. 
+
+Inviting those we long for, Earth and Heaven, the singer 
+calleth these Nasatyas hither. 
+
+. 4 What time the Dawns break forth in light, 0 Asvins, to you 
+the poets offer their devotions. 
+
+God Savitar hath sent aloft his splendour, and fires sing praises 
+with the kindled fuel. 
+
+5 Come from the west, come from the east, N&satyas, come, As¬ 
+vins, from below and from above us. 
+
+Bring wealth from all sides for the Fivefold People. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN LXXIIL Asvins. 
+
+We have overpassed the limit of this darkness while, worship¬ 
+ping the Gods, we sang their praises. 
+
+The song invoketh both Immortal Asvins, far-reaching, born 
+t- of old, great Wonder-Workers. 
+
+2 And, 0 Nasatyas, man's dear Priest is seated, who brings to 
+
+sacrifice and offers worship. 
+
+Be near and taste the pleasant juice, 0 Asvins: with food, 
+
+I call you to the sacrifices. 
+
+3 We choosing you, have let our worship follow its course: ye 
+
+Steers, accept this hymn with favour. 
+
+Obeying you as your appointed servant, Yasishtha singing 
+hath with lauds aroused you, 
+
+4 And these Two Priests come nigh unto onr people, united, 
+
+demon-slayers, mighty-handed. 
+
+The juices that exhilarate are mingled. Injure us not, but 
+come with happy fortune. 
+
+5 Come from the west, come from the east, Nasatyas, come, As¬ 
+
+vins, from below and from above us. 
+
+Bring wealth from all sides for the Fivefold People. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN LXXlY. Asvins. 
+
+These morning sacrifices call you. Asvins, at the break of day. 
+
+For help have I invoked you rich in power and might: for, 
+house by house, ye visit all. 
+
+
+5 The Fivefold People: tlie five Aryan, tribes. See I. 7. 9. 
+
+1 The first half-line has occurred before in I. 92. 6, and 183. 6. 
+
+2 Man's dear Priest: Agni. 
+
+.4 These Two Priests: the Asvins. Demon-slayers: slayers of R&kshasas and 
+evil spirits of the night which disappear at the coming of the heralds of day. 
+
+
+
+HYMN 75.] TRB RIGYEDA, 73 
+
+2 0 Heroes, ye bestow wonderful nourishment: send it to him 
+
+whose songs are sweet. 
+
+Accordant, both of you, drive your car down to us, and drink 
+the savoury Soma juice. 
+
+3 Approach ye and be near to us: drink, 0 ye Asvins, of the 
+
+meath. 
+
+Draw forth the milk, ye Mighty, rich in genuine wealth : in- 
+jure us not, and come to us. 
+
+4 The horses that convey you in their rapid flight down to the 
+
+worshipper’s abode, 
+
+With these your speedy coursers, Heroes, Asyjns, come, ye 
+Gods, come well-inclined to us. 
+
+5 Yea, verily, our princes seek the Asvins in pursuit of food. 
+These shall give lasting glory to our-liberal lords, and, both 
+
+Nasatyas, shelter us. 
+
+6 Those who have led the way, like cars, offending none, thos^ 
+
+who are guar Mans of the men— 
+
+Also through their own might the heroes have grown strong, 
+and dwell in safe and happy homes. 
+
+HYMN LXXV. Dawn. 
+
+Born in the heavens the Dawn hath flushed, and showing her 
+majesty is come as Law ordaineth. 
+
+She hath uncovered fiends and hateful darkness; best of 
+Angirases, hath waked the pathways. 
+
+2 Rouse us this day to high and happy fortune : to great felicity, 
+
+0 Dawn, promote us. 
+
+Vouchsafe us mainfold and splendid riches, famed among mor» 
+tals, man-bqfriending Goddess! 
+
+3 See, lovely Morning’s everlasting splendours, bright with their 
+
+varied colours, have approached us. 
+
+Filling tfie region of mid-air, producing the rites of holy wor¬ 
+ship, they have mounted. 
+
+4 She yokes her chariot far away, and swiftly visits the lands 
+
+where the Five Tribes are settled, 
+
+Looking upon the works and ways of mortals, Daughter of 
+Heaven, the world’s Imperial Lady. 
+
+3 Dram forth the milk: milk the sweet rain from the firmament. 
+
+6 Who have led the way, like cars: wealthy nobles or princes, ‘the heroes* of 
+the second line. 
+
+, 1 Best of Angirases : endowed with the noblest characteristics of the holy 
+Angirases. Waked the pathways: lighted them for men to use. 
+
+
+
+74 THE HYMNS OF [BOOK fit 
+
+5 She who is rich in spoil, the Spouse of Surya, wondrously 
+
+opulent, rules all wealth and treasures. 
+
+Consumer of our youth, the seers extol her: lauded by priests 
+ricli Dawn shines out refulgent. 
+
+6 Apparent are the steeds of varied colour, the red steeds car¬ 
+
+rying resplendent Morning. 
+
+On her all-lovely car she comes, the Fair One, and brings rich 
+treasure for her faithful servant. 
+
+7 True with the True and Mighty with the Mighty, with Gods 
+
+a Goddess, Holy with the Holy, 
+
+She brake?strong fences down and gave the cattle : the kine 
+were lowing as they greeted Morning. 
+
+8 0 Dawn, now give us wealth in kine and heroes, and horses, 
+
+fraught with manifold enjoyment. 
+
+Protect our sacred grass from man’s reproaches. Preserve us 
+f evermore, ye Gods, with blessings. 
+
+HYMN LXXVI. Pawn. 
+
+Savitar God of all men hath sent upward his light, designed 
+for ail mankind, immortal. 
+
+Through the Gods’ power that Eye was first created. Dawn 
+hath made all the universe apparent. 
+
+2 I see the paths which Gods are wont to travel, innocuous paths 
+
+made ready by the Yasus. 
+
+Eastward the flag of Dawn hath been uplifted; she hath come 
+hither o’er the tops of houses. 
+
+3 Great is, in truth, the number of the Mornings which were 
+
+aforetime at the Sun’s uprising, 
+
+Since thou, 0 Dawn, hast been beheld repairing as to thy love, 
+-as one no more to leave him. 
+
+4 They were the Gods’ companions at the banquet, # the ancient 
+
+sages true to Law Eternal. 
+
+The Fathers found the light that lay in darkness, and with 
+effectual words begat the Morning. 
+
+
+7 Gave the cattle: restored the rays of light that had been imprisoned by 
+the demons of darkness. 
+
+3 As to thy love: to the Sun, who is sometimes called the lover and some¬ 
+times the husband of Ushas or Pawn. 
+
+4 The Fathers; the ancestors of the Jtishxs in the spirit-world are associated 
+with the G-oda as companions, friends, and assistants. See M. Muller, India , 
+What cm it Teach us ? pp. 223, 224. 
+
+
+THE EIG7EHA. 
+
+
+HYMN 77 .] 
+
+
+75 
+
+
+5 Meeting together in the same enclosure, they strive not, of one 
+
+mind, one with another. 
+
+They never break the Gods’ eternal statutes, and injure none, 
+in rivalry with Vasus. 
+
+6 Extolling thee, Blest Goddess, the Vasisbthas, awake at early 
+
+morn, with lauds implore thee. 
+
+Leader of kine and Queen of all that strengthens, shine, come 
+as first to us, 0 high-born Morning. 
+
+7 She bringeth bounty and sweet charm of voices. The flush¬ 
+
+ing JDawn is sung by the Yasishthas, 
+
+Giving us riches famed to distant places. Preserve us ever¬ 
+more, ye Gods, with blessings. 
+
+HYMtf LXXVII. Dawn. 
+
+She hath shone brightly like a youthful woman, stirring to 
+motion every living creature. 
+
+Agni hath come to feed on mortals’ fuel. She hath made 
+light and chased away the darkness. ^ 
+
+2 Turned to this All, far-spreading, she hath risen and shone in 
+
+brightness with white robes about her. 
+
+She hath beamed forth lovely with golden colours, Mother of 
+kine, Guide of the days she bringeth. 
+
+3 Bearing the Gods’ own Eye, auspicious Lady, leading her 
+
+Courser white and fair to look on, 
+
+Distinguished by her beams Dawn shines apparent, come 
+forth to all the world with wondrous treasure. 
+
+4 Draw nigh with wealth and dawn away the foeman: prepare 
+
+for ns wide pasture free from danger. 
+
+Drive away those who hate us, bring us riches: pour bounty, 
+opulent Lady, on the singer. 
+
+5 Send thy most excellent beams to shine and light us, giving 
+
+us lengthened days, 0 Dawn, 0 Goddess, 
+
+Granting* us food, thou who hast all things precious, and 
+bounty rich in chariots, kine, and horses. 
+
+6 0 Ushas, nobly-born, Daughter of Heaven, whom the Yasish¬ 
+
+thas with their hymns make mighty, 
+
+Bestow thou on us vast and glorious riches. Preserve us 
+evermore, ye Gods, with blessings. 
+
+
+5 In the same enclosure: the vast aerial hall in which the Gods assemble/ 
+
+1 Agni hath come to feed on mortals ’ fuel ; ‘Agni is to he kindled for the 
+good of men/—Wilson. 
+
+2 Kine; rays of light. 
+
+3 The Gods' own Eye, and Dawn’s white Courser are the Sun. 
+
+
+
+
+76 
+
+
+[BOOK VIL 
+
+
+THE HYMNS OF 
+
+HYMN LXXVIIL Dawn. 
+
+We have beheld her earliest lights approaching : her many 
+glories part, on high, asunder. 
+
+On car sublime, refulgent, wending hither, 0 Ushas, bring the 
+wealth that makes us happy. 
+
+. 2 The fire well-kindled sings aloud to greet her, and with their 
+hymns the priests are chanting welcome. 
+
+Ushas approaches in her splendour, driving all evil darkness 
+far away, the Goddess. 
+
+3 Apparent eastward are those lights of Morning, sending out 
+
+lustre, 2.8 they rise, around them. 
+
+She hath brought forth Sun, sacrifice, and Agni, and far away 
+hath fled detested darkness. 
+
+4 Rich Daughter of the Sky, we all behold her*, yea, all men 
+
+look on Dawn as she is breaking. 
+r Her car that moves self-harnessed hath she mounted, the car 
+drawn onward by her well-yoked horses. 
+
+5 Inspired with loving thoughts this day to greet thee, we and 
+
+our wealthy nobles have awakened. 
+
+Show yourselves fruitful, Dawns, as ye are rising. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN LXXEX. Dawn. 
+
+RousrNO the lands where men’s Five Tribes are settled, Dawn 
+hath disclosed the pathways of the people. 
+
+Sim hath sent out her sheen with beauteous oxen. The Sun 
+with light hath opened earth and heaven. 
+
+2 They paint their bright rays on the sky's far limits: the 
+
+Dawns come on like tribes arrayed for battle. 
+
+Thy cattle, closely shutting up the darkness, asSawitar spreads 
+his arms, give forth their lustre. 
+
+3 Wealthy, most like to Indra, Dawn hath risen, and brought 
+
+forth lauds that shall promote our welfare. 
+
+Daughter of Heaven, a Goddess, she distributes, best of Angi- 
+rases, treasures to the pious. 
+
+
+1 Five Tribes: of Aryans. Pathways: pathi/d here has apparently the 
+same meaning as in VII. 75. 1. But according to the Fada text and S&yana 
+it is an adjective agreeing with Ush&h (Dawn), and signifying beneficial. 
+
+2 They: the Dawns. For battle: supplied by Sayana. 
+
+3 Best of Anyirases: see VII. 75. 1. 
+
+
+HYMN -81.J 
+
+
+' THU RIGVEDA. 
+
+
+11 
+
+
+4 Bestow on ns, 0 Dawn, that ample bounty which thou didst 
+
+send to those who sang thy praises; 
+
+Thou whom with bellowings of a bull they quickened : thou 
+didst unbar the firm-set mountain’s portals. 
+
+5 Impelling every God to grant his bounty, sending to us the 
+
+charm of pleasant voices, 
+
+Youchsafe us thoughts, for profit, as thou breakest. Preserve 
+us evermore, ye Gods, with blessings. 
+
+HYMN LXXX. Dawn. 
+
+The priests, Vasishthas, are the first awakened to welcome 
+Ushas with their songs and praises, 
+
+Who makes surrounding regions pan asunder, and shows ap¬ 
+parent all existing creatures. 
+
+2 Giving fresh life when she hath hid the darkness, this Dawn 
+
+hath wakened there with new-born lustre. 
+
+Youthful and unrestrained she cometh forward: she hath# 
+turned thoughts to Sun and fire and worship. ^ 
+
+3 May blessed Mornings shine on us for ever, with wealth of 
+
+kine, of horses, and of heroes, 
+
+Streaming with all abundance, pouring fatness. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HJMN LXXXL Dawn. 
+
+Advancing, sending forth her rays, the Daughter of the Sky 
+is seen. 
+
+Uncovering, that we may see, the mighty gloom, the friendly 
+Lady makes the light. 
+
+2 The Sun ascending, the refulgent Star, pours down his beams 
+
+together with the Dawn. 
+
+0 Dawn, at thiue arising, and the Sun’s, may we attain the 
+share allotted us. 
+
+3 Promptly we woke to welcome thee, 0 Ushas, Daughter of 
+
+the Sky, 
+
+Thee, Bounteous One, who bringest all we long to have, and to 
+the offerer health and wealth. 
+
+
+4 The second line is translated by Prof. Wilson ; * thou whom (thy worship¬ 
+pers) welcomed with clamour (loud as the bellowing) of a bull.’ 
+
+Rorta/s; the doors of the mountain or cloud in which the cows or rays 'of 
+light were imprisoned. Ushas is by implication entreated to open these doors 
+now for the singer of the hymn. 
+
+2 She hath turned thoughts: or, with S&yana, ‘she hath made manifest 
+sacrifice, Sun, aud Agni.’ Of. YTI. 78, 3. 
+
+3 Tins stanza is repeated from VII. 41. 7. 
+
+
+
+78 THE HYMNS OF [BOOK YTL 
+
+4 Thou, dawning, workest fain to light the great world, yea, 
+
+heaven, Goddess ! that it may be seen. 
+
+We yearn to be thine own, Dealer of Wealth : may we be to 
+this Mother like her sons. 
+
+5 Bring us that wondrous bounty, Dawn, that shall be famed 
+
+most far away. 
+
+What, Child of Heaven, thou bast of nourishment for man, 
+bestow thou on us to enjoy. 
+
+6 Give to our princes opulence and immortal fame, and strength 
+
+in herds of kine to us. 
+
+May she who prompts the wealthy. Lady of sweet strains, may 
+Ushas Sawn our foes away. 
+
+HYMN LXXXIL Indra-Varuna. 
+
+Grant us your strong protection, Indra-Varuna, our people, 
+and our family, for sacrifice. 
+
+May we subdue in fight our evil-hearted foes, him who attacks 
+the man stedfast in lengthened rites. 
+
+2 0 Indra-Varuna, mighty and very rich ! One of you is called 
+
+Monarch and One Autocrat. 
+
+All Gods in the most lofty region of the air have, 0 ye Steers, 
+combined all power and might in you. 
+
+3 Ye with your strength have pierce<f the fountains of the floods: 
+
+the Sun have ye brought forward as the Lord in heaven. 
+Cheered by this magic draught ye, Indra-Varuna, made the dry 
+places stream, made songs of praise flow forth. 
+
+4 In battles and in frays we ministering priests, kneeling upon 
+
+our knees for furtherance of our weal, 
+
+Invoke yon, only you, the Lords of twofold wealth, you prompt 
+to hear, we bards, 0 Indra-Varuna. 
+
+5 0 Indra-Varuna, as ye created all these creatures of the world 
+
+by your surpassing might, 
+
+In peace and quiet Mitra waits on Varuna, the Other, awful, 
+with the Maruts seeks renown. 
+
+
+6 Lady of meet strains: silnvitdvati: according to Sftyana, 2 * 4 5 speaker of 
+truth.’ 4 Possessing all that is excellent.’—Ludwig. 
+
+2 One of you: Varuna is called samrctj or universal ruler (thoroughly re¬ 
+
+splendent, according to Sdyana), and Indra svctrdj, independent ruler, or, 
+according bo S&yana, self-resplendent. 
+
+4 Twofold wealth : celestial and terrestrial. 
+
+5 Waits on Varuna: and so acknowledges his supremacy. The Other :• 
+Indra. 
+
+
+HYMH 83.] THE RIGVEDA. 7$ 
+
+6 That Varuna’s high worth may shine preeminent, these Twain 
+
+have measured each his proper power and might. 
+
+The One subdueth the destructive enemy; the Other with a 
+few forthereth many a man. 
+
+7 No trouble, no misfortune, Indra-Varuna, no woe from any 
+
+side assails the mortal man 
+
+Whose sacrifice, 0 Gods, ye visit and enjoy : ne’er doth the 
+crafty guile of mortal injure him. 
+
+8 With your divine protection, Heroes, come to us: mine invo¬ 
+
+cation hear, if ye be pleased therewith. 
+
+Bestow ye upon us, 0 Indra-Yaruna, your friendship and your 
+kinship and your favouring grace. 
+
+9 In battle after battle, Indra-Yaruna, be ye our Champions, ye 
+
+who are the peoples’ strength, 
+
+When both opposing bands invoke you for the fight, and men 
+that they may gain offspring and progeny. 
+
+10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory 
+and great shelter spreading far. 
+
+We think of the beneficent light of Aditi, and Savitar’s song 
+of praise, the God who strengthens Law. 
+
+HYMN LXXXIIL Indra-Varuna. 
+
+Looking to you and your alliance, 0 ye Men, armed with 
+broad axes they went forward, fain for spoil. 
+
+Ye smote and slew his Dasaand his Aryan enemies, and helped 
+Sud^s with favour, Indra-Yaruna. 
+
+2 Where heroes come together with their banners raised, in the 
+
+encounter where is naught for us to love, 
+
+Where all things that behold the light are terrified, there did 
+ye comfort us, 0 Indra-Yaruna. 
+
+3 The boundary of earth were seen all dark with dust: 
+
+0 Indra-Yaruna, the shout went up to heaven. 
+
+The enmities of the people compassed me about. Ye heard 
+my calling and ye came to me with help. 
+
+6 The One: Yaruna. 
+
+• Indra and Yaruna? are praised by the Vasishthas, the family priests of Sudds, 
+King of the Tritsus, for having given him the victory over the ten confederate 
+Kings. See VII. 33. 3. 
+
+1 0 ye Men: or Heroes; Indra and Yaruna. Armed with "broad axes: 
+e armed with large sickles/—Wilson. Ludwig maintains that the former 
+meaning is perfectly impossible, and argues that prithupdraavah must-mean 
+‘ the Prithus and the Parsus/ 
+
+2 Where is naught for us to love: Prof. Grassmann, whom Prof. Peterson 
+follows, explains differently : * where all that is dear is at stake/ 
+
+
+80 TtiB HYMNS OF [BOOK VIL 
+
+1 With your resistless weapons, Indra-Varuna, ye conquered 
+
+Bheda and ye gave Sud&s your aid. 
+
+Ye heard the prayers of these amid the cries of war: effectual 
+was the service of the Tritsus’ priest. 
+
+5 0 Indra-Varuna, the wickeduess of foes and mine assailants' 
+
+hatred sorely trouble me. 
+
+Ye Twain are Lords of riches both of earth and heaven: so 
+grant to us your aid on the decisive day. 
+
+6 The men of both the hosts invoked you in the fight, Indra 
+
+and Varuna, that they might win the wealth, 
+
+What time ye helped Sudas, with all the Tritsu folk, when the 
+Ten Kangs had pressed him down in their attack. 
+
+7 Ten Kings who worshipped not, 0 Indra-Varuna, confederate, 
+
+in war prevailed not o’er Sud&s. 
+
+True was the boast of heroes sitting at the feast: so at their 
+invocations Gods were on their side. 
+r 8 0 Indra-Varuna, ye gave Sudas your aid when the Ten Kiugs 
+in battle compassed him about, 
+
+There where the white-robed Tritsus with their braided hair, 
+skilled in song worshipped you with homage and with hymn. 
+
+9 One of you Twain destroys the Vritras in the fight, the Other 
+
+evermore maintains his holy Laws. 
+
+We call on you, ye Mighty, with Aur hymns of praise. Vouch¬ 
+safe us your protection, Indra-Varuna. 
+
+10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory 
+and great shelter spreading far. 
+
+We think of the beneficent light of Aditi, and Savitar’s song 
+of praise, the God who strengthens Law. 
+
+HYMN LXXXIV. Indra-Varuna. 
+
+Kings, Indra-Varuna, I would turn you 'hither to this our 
+sacrifice with gifts and homage. 
+
+Held in both arms the ladle, dropping fatness, goes of itself 
+to you whose forms are varied, 
+
+2 Dvaus quickens and promotes your high dominion who bind 
+
+with bonds not wrought of rope or cordage. 
+
+Far from us still be Varuna’s displeasure : may Indra give us 
+spacious room to dwell in. 
+
+4 Bheda : see VII. 18." 19. 
+
+5 Both of earth and heaven : or, perhaps, belonging to both sides. 
+
+8 With their braided hair: see VII. 33. 1. ^ 
+
+10 This stanza is repeated from the preceding hymn. 
+
+2 Nyam: cf. VI. 62. 9. Not wrought of rope: moral and figurative, no 
+material. 
+
+
+
+HYMN 85.] 
+
+
+TEE RIGVEDA. 
+
+
+81 
+
+
+3 Make ye our sacrifice fair amid the assemblies : make ye our 
+
+prayers approved among our princes. 
+
+May God-sent riches come for our possession : further ye us 
+with your delightful succours. f * 
+
+4 0 Indra-Varuna, vouchsafe us riches with store of treasure, 
+
+food, and^every blessing; 
+
+For the Aditya, bauiaher of falsehood, the Hero, dealeth 
+wealth in boundless plenty. 
+
+5 May this my song reach Varuna and Indra, and, strongly 
+
+urging, win me sons and offspring. 
+
+To the Gods' banquet may we go with riches. Preserve us 
+evermore, ye Gods, with blessings. "* 
+
+HYMN LXXXV. Indra-Varana.’ 
+
+For you I deck a harmless hymn, presenting the Soma juice 
+to Yartina and Indra— 
+
+A hymn that shines like heavenly Hawn with fatness. May 
+they be near us on the march and guard us. ** 
+
+3 Here where the arrows fall amid the banners both hosts invoke 
+the Gods in emulation. 
+
+0 Indra-Varuna, smite back those our foemen, yea, smite them 
+with your shaft to every quarter. 
+
+3 Self-lucid ip their seats^e'en heavenly Waters endowed with 
+
+Godhead Varuna and Indra. 
+
+One of these holds the folk distinct and sundered, the Other 
+smites and slays resistless foemen. 
+
+4 Wise be the priest and skilled in Haw Eternal, who with his 
+
+sacred gifts and adoration 
+
+Brings you to aid us with your might, Adityas : let him have 
+viands to promote his welfare. 
+
+5 May this my song reach Varuna and Indra, and, strongly 
+
+urging, win me sons and offspring. 
+
+To the Gods' banquet may we go with riches. Preserve us 
+evermore, ye Gods, with blessings. 
+
+
+' 4 ThelcUtya: Varuna. 
+
+1 On the march: the Rishi prays for aid in an expected "battle, 
+
+Z With Godhead: libations of Soma juice, with which water is mingled, 
+support the Gods in their several stations : somendpydyitd hi devatdh sve sve 
+stMne * vatishthante .—Sftyana. Distinct and sundered: differently treated, re¬ 
+warded or punished in accordance with their deserts. ‘The other sustain* 
+the separate creatures.’—Muir. e The one protects the tribes which are scat¬ 
+tered abroad.’—Grassmann, 
+
+4 TVs# be the priest: or, wise must the priest be, shilled, etc. Tie: the 
+institutor of sacrifice. Viands : sacrificial food to be offered to the Gods. 
+
+flL 
+
+
+
+THE HYMNS OH [BOOK V1L 
+
+HYMN LXXXVI. Varuna. 
+
+Wise, verily, are creatures through his greatness who stayed 
+even spacious heaven and earth asunder; 
+r Who urged the high and mighty sky to motion, the Star of 
+old, and spread the earth before him. 
+
+2 With mine own heart I commune on the question how Varuna 
+
+and I may be united. 
+
+Wh,at gift of mine will he accept unangered ? When may I 
+calmly look and find him gracious 
+
+3 Fain to know this my sin I question others : I seek the wise, 
+
+0 Vanina, and ask them. 
+
+This one same answer even the sages gave me, Surely this 
+Varuna is angry with thee. 
+
+4 What, Varunn, hath been my chief transgression, that thou 
+
+wouldst slay the friend who sings thy praises ? 
+
+Tell nie, Unconquerable Lord, and quickly sinless will I ap¬ 
+proach thee with mine homage. 
+
+5 Free us from sins committed by our fathers, from those where¬ 
+
+in we have ourselves offended. 
+
+0 King, loose, like a thief who feeds the cattle, as from the 
+cord a calf, set frGe Vasishtha. 
+
+6 Not our own will betrayed us, but Seduction, thoughtlessness, 
+
+Varuna! wine, dice, or anger. 
+
+The old is near to lead astray the younger: even sleep removeth 
+not all evil-doing. 
+
+7 Slavelike may I do service to the Bounteous, serve, free from 
+
+sin, the God inclined to anger. 
+
+This gentle Lord gives wisdom to the simple: the wiser God 
+leads on the wise to riches. 
+
+8 0 Lord, 0 Varuna, may this laudation come close to thee and 
+
+lie within thy spirit. 
+
+May it be well with ns in rest and labour. Preserve us ever¬ 
+more, ye Gods, with blessings. 
+
+
+1 The Star: the Sun. 
+
+5 Like a thief who feeds the cattle: who has performed penance for his theft, 
+
+and, at the completion of the service, offered fodder to the stolen animal: 1 * * 4 * 6 who 
+
+has feasted on stolen cattle.’—M. Muller. But see Pischel, Yedische Studien. 
+
+I. p. 106. 
+
+6 Seduction: or, as Sty an a explains, 4 the settled course of fated 
+
+The old is near: *The stronger perverts the weat erd—Muir. f There is a 
+senior [God] in the proximity of the junior [man]d—Wilson. 
+
+
+
+hymh 87j 
+
+
+TBB MOVED A. 
+
+
+HYMN LXXXVII. Yaruna. 
+
+Yartoa cut a pathway out for Surya, and led the watery floods 
+of rivers onward. 
+
+The Mares, as in a race, speed on in order. JEfo made great 
+channels for the days to follow. 
+
+2 The wind, thy breath, hath sounded through the region like 
+
+a wild beast that seeks his food in pastures. 
+
+Within these two, exalted Earth and Heaven, 0 Yaruna, ar£ 
+all the forms thou lovest. 
+
+3 Yaruna’s spies, sent forth upon their errand, survey the two 
+
+world-halves well formed and fashioned. 
+
+Wise are they, holy, skilled in sacrifices, the furtherers of the 
+praise-songs of the prudent. 
+
+4 To me who understand hath Yaruna spoken, the names borne 
+
+by the Cow are three times seven. 
+
+The sapient God, knowing the place’s secret, shall speak as 
+’twere to teach the race that cometh. ^ 
+
+5 On him three heavens rest and are supported, and the three 
+
+earths are there in sixfold order. 
+
+The wise King Yaruna hath made in heaven that Golden Swing 
+to cover it with glory. 
+
+6 Like-Yaruna from heaven he sinks in Sindhu, like a white- 
+
+shining spark, a strong wild creature. 
+
+Billing in depths and meting out the region, great saving 
+power hath he, this world’s Controller. 
+
+1 The Marts: the swift rivers. The half-line is difficult. ‘ *■ : " . 
+
+his task) as a horse let loo<e rushes to (a Hock of) mares, he i ■ . . w r .■ ■ 
+nights from the days.’—Wilson. 1 * 3 4 Like a troop (of horses) let loose, following 
+the mares, he has made great channels for the clays. 5 6 —Muir. 
+
+3 Var ana's spies : the other Adifcyas, or perhaps the Fathers. 
+
+4 The Cow: according to S5yana, V&k or Speech in the form of a cow 
+having twenty-one metres attached to her breast, throat, and head, or holding 
+the names of twenty-one kinds of sacrifice. Aditi may be intended, or Prism 
+with the thrice-seven Maruts, 
+
+The sapient God: 1 The wise god, though he knows them, has not revealed ■ 
+the mysteries of (her) place, which he desires to grant to a future generation. 5 — 
+Muir. According to Sfiyana, nd in this line is not negative. 
+
+5 For the three heavens and three earths see Yol. I., Index. In six/ohl order : 
+perhaps referring to the heavens and earths, or else the three earths arbitrarily 
+doubled. * The three earths with their six seasons. 5 —Wilson. That Golden . 
+Swing: the Sun. 
+
+6 He: the Sun. Sindhu: or the sea. Ruling in depths: referring to 
+Yaruna whose dominion, following the setting sun, reaches to the depths of 
+the ocean. Meting out the region: or, who measured out the firmament. 
+S&yann’s interpretation of this stanza is different: ‘ (Radiant) as the sun, 
+Varuna placed the ocean (in its bed), white as a drop (of water), vigorous as 
+an antelope, object of profound praise, distributor of water, the powerful 
+transporter beyond sin, the ruler of this existing (world)/—Wilson. 
+
+
+
+THE HYMNS OH 
+
+
+[BOOK YIJ, 
+
+
+34 
+
+!J Before tlxis Varuna may w§ be sinless—him who shows mercy 
+even to the sinner— 
+
+While we are keeping Acliti 1 2 3 * * * 7 s ordinances. Preserve us ever¬ 
+more. ye Gods, with blessings. 
+
+HYMN LXXXVIJJ, Vanin* 
+
+Present to Varuna thine hymn, Yasishtha, bright, most der 
+* lightful to the Bounteous Giver, 
+
+Who bringsth on to us the Bull, the lofty, the Holy, laden 
+with a thousand treasures. 
+
+2 And now, as l am come before his presence, I take the face of 
+
+Yarena ^or Agni’s. 
+
+So might he bring—Lord also of the darkness—the light m 
+heaven that I may see its beauty | 
+
+3 When Varuna and I embark together and urge our boat into 
+
+the midst of ocean, 
+
+^ We, when we ride o*er ridges of the waters, will swing withiir 
+that swing and there be happy. 
+
+4 Varuna placed Yasishtha in the vessel, and deftly with his 
+
+might made him a Pishi. 
+
+When days shone bright the Sage made him a singer, while 
+the heavens broadened and the Dawns were lengthened. 
+
+5 What hath become of those our ’ancient friendships, whei* 
+
+without enmity wo walked together % 
+
+I, Vanina, thou glorious Lord, have entered thy lofty home ? 
+thine house with thousand portals. 
+
+6 If he, thy true ally, hath signed against thee, still, Yaruna, 
+
+he is the friend thou lovedst. 
+
+Let us not, Living One, as sinners, know t^ee : give shelter, 
+as a Sage, to him who lauds thee, 
+
+
+7 Aditi's ordinance *; according to S&yana, Aditi here means - the Mighty,* 
+that is, Yaruna. 
+
+1 The Bull: the Sun, 
+
+2 For Agni\ : that is, it appears to rue to be darning with anger. 
+
+3 { The kernel of the hymn lies in verses 3 to 6. The singer believes that 
+
+he has been forsaken by his helper Yaruna i with anguish he remembers his 
+
+communion with the God in former tinges. In a vision he sees himself trims-; 
+latecHnto Yaruna’s realm, he goes sailing with the God, is called to be Itishi 
+or holy singer to the God, and is in his pplace with him. Now, Yaruna has 
+withdrawn his favour, yet let him have mercy on his singer, and not punish 
+him f ■ r . . : " Ms sin. The hymn perhaps originally closed with verse 
+
+■ ■ ’■ - note in the Siebenzig Licder, translated by Prof, 
+
+Peterson. $ut &ee JfMebrandt, Varuna und Ultra, pp. 25, 2$. 
+
+
+
+
+HYMN 9^1 TBfi RtatEDL $$ 
+
+7 While we abide in these fixed habitations, and frotn the lap of 
+Aditi win favour, 
+
+May Yaruna untie the bond that binds us. Preserve us ever¬ 
+more, ye Gods, with blessings. 
+
+HYMN LXXllX. Yaruna. 
+
+Let me not yet, King Yanma, enter into the house of clay : 
+Have mercy, spare me, Mighty Lord. 
+
+2 When, Thunderer! I move along tremulous like a wind-blown 
+skin. 
+
+Have mercy, spare nle, Mighty Lord', 
+
+5 0 Bright and Powerful God, through want of strength I erred 
+
+and went astray; 
+
+Have mercy, spare me* Mighty Lord. 
+
+4 Thirst found thy worshipper though he stood in the midst of 
+water-floods; 
+
+Have mercy, spare me, Mighty Lord. 
+
+6 0 Yaruna, whatever the offence may be which we as men com¬ 
+
+mit against the heavenly host, 
+
+When through our want of thought we violate thy laws, 
+punish us not, 0 God, for that iniquity-, 
+
+^PIYMN XG. vayu. 
+
+To you pure juices, rich in naeath, are offered by priests through 
+longing for the Pair of Heroes. 
+
+Drive, Y&yu, bring thine harnessed horse3 hither: drink the 
+pressed Soma till it make thee joyful. 
+
+
+% Aditi: here said to mean earth. 
+
+
+The hymn has been translated by Dr. Muir (X S. Texts, Y. 67, Prof. M. 
+if tiller, Anc. Sansh. Lit , 540, the authors of Siebenzig Zieder, p. 12, -and Prof, 
+Peterson, Hymns from the lligvcda, p. 287- 
+
+1 The house of clay: the grave. Cf. Atliarva-ve&a, Y. 30. 14. 
+
+2 Thunderer: adrivah , Caster of the Stone, a common ^ epithet of Indra, 
+hut nob suitable to Yaruna. Tremulous: S&yana adds saitycna, with, cold; 
+a&d Prof. Wilson observes that 1 the Varuna-'pdsa, a kind of dropsy, seems to 
+be referred to.'’ Of. Atharva-veda, IV. 16. 7- 
+
+4 r lhirst: avarice. In the midU of water-floods: when surrounded ^ by 
+abundant wealth. According to the Commentator, the allusion is to Yasish- 
+tha’s sea-voyage *; or perhaps the perpetual thirst of dropsy may be intended, 
+
+The last three stanzas are addressed to Indra and V&yu as a dual Deity. 
+
+% The Pair of Heroes: Indra and Yftyu. 
+
+
+
+«$6 THE HYMNS OF [HOOK YIL 
+
+. 2 Whoso to thee, the Mighty, brings oblation, pure Soma unto 
+thee, pure-drinking Vayu, 
+
+That man thou.makest famous among mortals ; to him strong 
+sons are born in quick succession. 
+
+3 The God whom both these worlds brought forth for riches, 
+whom heavenly Bhishana for our wealth appointeth, 
+
+• His team of harnessed horses waits on Vayu, and, foremost, on 
+the radiant Treasure-bearer. 
+
+< 4 The spotless Dawns with fair bright days have, broken; they 
+found the spacious light when they were shining. 
+
+Eagerly they disclosed the stall of cattle : floods streamed for 
+4 them as in the days aforetime. 
+
+5 These with their truthful spirit, shining brightly, move on 
+
+provided with tiveir natural insight. 
+
+Viands attend the car that beareth Heroes, your car, ye Sovran 
+. Pair, Indra and Vayu. 
+
+6 May these who give us heavenly light, these rulers, with gifts 
+
+of kiiie and horses, gold and treasures, 
+
+These princes, through full life, Indra and V ayu 1 overcome 
+in battle with their steeds and heroes. 
+
+7 Like coursers seeking fame will we Vasishthas, 0 Indra-Vayu, 
+
+with our fair laudations, * 
+
+Exerting all our po- w call you to aid us. Preserve us ever¬ 
+more, fo Gods, with blessings. 
+
+• : HYMN XCI. vayu. 
+
+Wj&re not, in sooth, the Gods aforetime blameless, whose 
+pleasure was increased by adoration $ 
+
+For Vayu and fur man in his affliction they carused the Morning 
+to arise with Surya. • 
+
+
+. 3 The God: apparently, Indra. JDhishand: a Goddess of prosperity and 
+
+gain. 27ie radiant Treasure-bearer: perhaps Soma. 
+
+4 They found: the Angirases. ‘They are not named in the text, but 
+Sftyana refers the whole to them ; by their -praise of Vdyu the dawn broke, 
+the stolen cattle were rescued, and the obstructed rain set at liberty.’—■ 
+Wilson. 
+
+5 These: the institutes of sacrifice, 
+
+G These rulers, these primes, are the wealthy nobles who defray the expenses 
+and reward the priests. 
+
+Indra is associated with V&yu in almost every stanza. 
+
+I For Vdyu: I translate the ray me, of the text, but it is evident that 
+dydve, for Ayu, or the living one, should be read in its stead. 
+
+
+
+HYMN 92 .] THE RIGYEDA. 87 
+
+2 Guardians infallible, eager as envoys, preserve us safe through 
+
+many months and autumns. 
+
+Addressed to you, our fair praise, Indra-V&yu, implores your 
+favour and reuewed well-being. 
+
+3 Wise, bright, arranger of his teams, he seekefch men with rich 
+
+food whose treasures are abundant. 
+
+They have arranged them of one mind with Vayu : the men 
+have wrought all noble operations. 
+
+4 So far as native power and strength permit you, so far as men 
+
+behold whose eyes have vision, 
+
+0 ye pure-drinkers, drink with us pure Soma: sit on this 
+sacred grass, Indra and Vayu. * 
+
+5 Driving down teams that bear the lovely Heroes, hitherward, 
+
+Indra-Vayu, come together. 
+
+To you this prime of savoury juice is offered: here loose your 
+horses and be friendly-minded. 
+
+6 Your hundred and your thousand teams, 0 Indra and Vayi^ 
+
+all-munificent, which attend you, 
+
+With these most gracious-minded come ye hither, and drink, 
+0 Heroes, of the meath we offer. 
+
+7 Like coursers seeking fame will we Vasishthas, 0 Indra-V&yii, 
+
+with our fair laudations, 
+
+Exerting all our povtfbr, .call you to aid us. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN XCII. vayu. 
+
+O Vayu, drinker of the pure, be near us : a thousand teams 
+are thine, All-bounteous Giver. 
+
+To thee the rapture-bringing juice is offered, whose first 
+draught, God, thou'takest as thy portion. 
+
+■ 2 Prompt at the holy rites forth came the presser with* $oma- 
+draughts for Indra and for Vayu, 
+
+When ministering priests with strong devotion bring to you 
+Twain the first taste of the Soma. 
+
+3 The teams wherewith thou seekest him who offers, within his 
+home, 0 Vayu, to direct him, 
+
+Therewith send wealth to us with full enjoymeut, a hero son 
+and gifts of'Uiue and horses. 
+
+
+3 lie seeketh: V&yu. The meaning of the stanza is obscure. 
+5 The lovely Heroes: Indra and V4yu, 
+
+1 Drinker of the pure: or bright,"Soma, 
+
+
+SS TBB BYMNS OF [BOOK VTl 
+
+4 Near to the Gods and making Indra joyful, devout and offer¬ 
+
+ing precious gifts to V&yii* 
+
+Allied with princes, smiting down the hostile, may we with 
+heroes conquer foes in battle. 
+
+5 With thy yoked teams in hundreds and in thousands corne to 
+
+our sacrifice and solemn worship. 
+
+Come, Vayu, make thee glad at this libation. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN XCIII. Indra-Agni. 
+
+Slayers of enemies, Indra and Agni, accept this day our new¬ 
+born p^re laudation. 
+
+Again, again I call you prompt to listen, best to give quickly 
+strength to him who craves it. 
+
+2 For ye were strong to gain, exceeding mighty, growing toge¬ 
+
+ther, waxing in your vigour. 
+
+Lords of the pasture filled with ample riches, bestow upon 
+strength both fresh and lasting. 
+
+3 Yea when the strong have entered our assembly, and singers 
+
+seeking with their hymns your favour, 
+
+They are like steeds who come into the race-course, those 
+men who call aloud on Indra-Agni. 
+
+4 The siuger, seeking with his hyrasis your favour, begs splen¬ 
+
+did riches of their first possessor. 
+
+Further us with Dew bounties, Indra-Agni* armed with strong 
+thunder, slayers of the foeman. 
+
+£> When two great hosts, arrayed against each other, meet 
+clothed with brightness, in the fierce encounter 
+Stand ye beside the godly, smite the godless; and still assist 
+the men who press the Soma. * 
+
+6 To this our Soma^pressing, Indra-Agni, come ye prepared to 
+
+show your loving-kindness, 
+
+For not at any time have ye despised us. So may I draw 
+you with all strengthenings hither. 
+
+7 So Agni, kindled mid this adoration, invite thou Mitra, 
+
+Varuna, and Indra. 
+
+4 Allied: the priests are the allies and moral supporters of the princes 
+in war. 
+
+5 In hundreds and in thousands: of. I. 135, 3. 
+
+3 The strong: the nobles who institute sacrifices. 
+
+4 Their first possessor: each God who is invoked. 
+
+5 Great hosts: ‘hosts* must be supplied. The feminine dual adjectives 
+have no substantive in the text. 
+
+
+
+THE FTQVEDA. 
+
+
+tit MX 0lj 
+
+
+8d 
+
+
+forgive whatever sin we have committed ; may Aryaman and 
+Aditi remove it. 
+
+8 While we accel£x*ate these our sacrifices, may we win strength 
+from both of you, 0 Agni : 
+
+Ne’er may the Maruts, Indra, Vishnu slight us. Preserve us 
+evermore, ye Gods, with blesssngs. 
+
+HYMN XC1V. Indra-Agni. 
+
+As rain from out the cloud, for you, ludra and Agni, from 
+my soul 
+
+This noblest praise hath been produced. 
+
+2 Do ye, 0 Indra-Agni, hear the singer’s call: accept his songs. 
+Ye Rulers, grant his heart’s desfre. 
+
+3 Give us not up to poverty, ye Heroes, Indra-Agni, nor 
+To slander and reproach of men. 
+
+4 To Indra and to Agni we bring reverence, high and holy hymn, 
+
+And, craving help, soft words with prayer. ^ 
+
+5 For all these holy singers here implore these Twain to succour 
+
+them, 
+
+And priests that they may win them strength. 
+
+6 Eager to laud you, wejvith songs invoke you, bearingsacred food, 
+Fain for success in sacrifice. 
+
+7 Indra and Agui, come tff us with favour, ye who conquer men : 
+Let not the wicked master xis< 
+
+8 At no time let the injurious blow of hostile mortal fall on us ; 
+0 Indra-Agni, shelter us. 
+
+9 Whatever wealth we crave of you> in gold, in cattle, or in 
+
+steeds, 
+
+That, Indra-Agjni, let us gain; 
+
+10 When heroes prompt in worship call Indra and Agni, Lord* 
+
+of steeds, 
+
+Beside the Soma juice effused. 
+
+11 Call hither with the song and lauds those who best slay the 
+
+foemen, those 
+
+Who take delight in hymns of praise. . 
+
+7 Aryaman and Aditi: Mitra and others being understood, as the verb i» 
+plural 
+
+8 0 Agni : that is, Indra and Agni. 
+
+1 As rain: the hymn of praise is copious in its flow, and is doubly bene¬ 
+ficial, .gratifying the Gods and v>: x o the worshipper. From my 
+
+soul: mdnmanah: explained h ...... ^ ere and in the correspond¬ 
+ing passage of" the Samaveda by stotuTi , praiser ~~ 
+
+IX Call hither: I follow Trof. Ludwig in • .; i instead of 
+
+dvivdsatah which involves a very harsh construction. 
+
+
+
+90 THE HYMNS OF [BOOK VII 
+
+12 Slay ye the wicked man whose thought is evil, of the demon 
+kind. 
+
+Slay him who stays the waters, slay the Serpent with your 
+deadly dart 
+
+HYMN XCY. Sarasvati. 
+
+This stream Sarasvati. with fostering current comes forth, our 
+sure defence, our fort of iron. 
+
+As on a car, the flood flows on, surpassing in majesty and 
+might all other waters. 
+
+2 Pure in her course from mountains to the ocean, alone of 
+
+streams Sarasvati hath listened. 
+
+Thinking of wealth and the great world of creatures, she 
+]loured for N&husha her milk and fatness. 
+
+3 Friendly to man he grew among the women, a strong young 
+
+Steer amid the Holy Ladies. 
+
+He gives the fleet steed to our wealthy princes, and decks 
+f their bodies for success in battle. 
+
+4 May this Sarasvati be pleased and listen at this our sacrifice, 
+
+auspicious Lady, 
+
+When we with reverence, on our knees, implore her close-knit 
+to wealth, most kiud to those she loveth. 
+
+5 These offerings have ye made with adoration : say this, Saras¬ 
+
+vati, and accept our praises; 
+
+And, placing us under thy dear protection, may we approach 
+thee, as a tree, for shelter. 
+
+6 For thee, 0 Blest Sarasvati, Yasishtha hath here unbarred the 
+
+doors of sacred Order. 
+
+Wax, Bright One, and give strength to him who lauds thee. 
+Preserve us ever iore, ye Gods, with blessings. 
+
+12 Him who stays the waters: udadhim: according to S&yana, like an 
+ududl. ih, water-holder or pitcher. The Serpent: dbhogam , ‘ tbe coiler,’ explained 
+differently by S&yana, as ‘one who enjoys good things taken from the 
+worshippers,’ 
+
+1 Sarasvati: Sindhu or Indus appears to be intended under this name. 
+See YI. 61. 2, and Vedic Hymns, I. p. 60. 
+
+2 Ndhusha: according to the legend, a King who prayed to Sarasvati who 
+-gave him butter and milk sufficient for the thousand-year sacrifice which he 
+was about to perform. The Kahushas, the people living on the banks of the 
+river, are probably intended. 
+
+3 He grew: Sarasv&n, the consort of Sarasvati. 
+
+5 These offerings: this half-line is very obscure. Prof. Ludwig thinks that 
+these words may be supposed to be spoken by Sarasvati to her worshippers, 
+but lie is not satisfied of the correctness of liis conjecture, * Presenting to 
+thee.. S , thebe oblations with reverence (may we receive from thee affluence}.’ 
+—Wilson. 
+
+
+
+HYMN 97.] 
+
+
+THE RIGYEHA. 
+
+
+.91 
+
+HYMN XCVI. Sarasvati. 
+
+I sing a lofty song, for she is mightiest, most divine of Streams. 
+Sarasvati will I exalt with hymns and lauds, and, 0 Yasishtha, 
+Heaven and Earth. 
+
+2 When in the fulness of their strength the Purus dwell. Beau¬ 
+
+teous One, on thy two grassy banks, 
+
+Favour us thou who hast the Maruts for thy friends : stir up 
+the bounty of our chiefs. 
+
+3 So may Sarasvati auspicious send good luck; she, rich in spoil, 
+
+is never niggardly in thought, 
+
+When praised in Jamadagni’s way and lauded as Yasishtha 
+lauds. * 
+
+4 We call upon Sarasvan, as unmarried men who long for wives, 
+As liberal men who yearn for sons. 
+
+5 Be thou our kind protector, 0 Sarasv&n, with those waves of 
+
+thine 
+
+Laden with sweets and dropping oil. * 
+
+6 May we enjoy Sarasv&u’s breast, all*beautiful, that swells with 
+
+streams, 
+
+May we gain food and progeny. 
+
+HYMN XCYII. Brihaspati. 
+
+Where Heaven and Ea*th combine in men’s assembly, and 
+those who love the Gods delight in worship, 
+
+Where the libations are effused for Indra, may he come first 
+to drink and make him stronger. 
+
+2 We crave the heavenly grace of Gods to guard us—so may 
+Brihaspati, 0 friends, exalt us— 
+
+That he, the Bounteous God, may find us sinless, who giveth 
+from a distance like a father. 
+
+1 Heaven and Earth ; heaven as the home of the Goddess, and earth where 
+she flows as a river. 
+
+2 The Films : an Aryan tribe settled on both hanks of the Sarasvati or 
+Indus See Vol I., Index. Grassy banks : this, as von Both has suggested, 
+seems to be the meaning of dndhasl , but the expression is difficult. See 
+Hillebrandt, Vedische Mythologies p. 254. 
+
+3 Jumadugui: a celebrated ancient Ilishi. 
+
+Indra is the deity of stanza 1, Indra and Brahmanaspati are the deities of 
+3 and 9, Indra and Brihaspati of 10, and the rest of the hymn is addres&ed to 
+Brihaspati. Brihaspati and Brahmauuspati are one and the same God, the 
+Lord of Prayer. See I, 14. 3. 
+
+- 1 Where Heaven and Earth combine: where Gods and men meet at the place 
+of sacrifice. And make him stronger: Sftyana explains vdyaseha differently: 
+
+1 (may *kis) swift (horses, approach).’—Wilson. 
+
+2 Like a father: although he is far away he gives us what we ask like a 
+father who is near at hand.—Ludwig. 
+
+
+
+92 THE HYMNS OF [BOOK VlL 
+
+3 That Brahmanaspati, most High and Gracious, I glorify with 
+
+offerings and with homage. 
+
+May the great song of praise, divine, reach Indra who is the 
+King of prayer the Gods’ Creation.- 
+
+4 May that Brihaspati who brings all blessings, most dearly 
+
+loved, be seated by our altar. 
+
+Heroes and wealth we crave; may he bestow them, and bear 
+us safe beyond the men who vex us. 
+
+5 To us these Deathless Ones, erst born, have granted this laud 
+
+of ours which gives the Immortal pleasure. 
+
+Let us invoke Brihaspati, the foeless, the clear-voiced God, the' 
+Holy One of households. 
+
+6 Him, this Brihaspati* his reddmed horses, drawing together, 
+
+full of strength, bring hither. 
+
+Robed in red colour like the cloud, they carry the Lord of 
+Might whose friendship gives a dwelling. 
+
+7 For he is pure, with hundred wings, refulgent, with sword of 
+
+gold, impetuous* winning sunlight. 
+
+Sublime Brihaspati, easy of access, granteth his friends most 
+bountiful refreshment. 
+
+8 Both Heaven and Earth, diviue, the Deity’s Parents, have 
+
+made Brihaspati increase in grandeur; 
+
+Glorify him, 0 friends, who merits glory: may he give prayer 
+fair way and easy passage. 
+
+0 This, Brahmanaspati, is yotir laudation : prayer hath been 
+made to thunder-wielding Indra. 
+
+Favour our songs, wake up our thought and spirit: destroy 
+the godless and our foemen’s malice. 
+
+10 Ye Twain are Lords of wealth ih earth alid heaven, thou, 0 
+Brihaspati, and thou, 0 Indra. 
+
+Mean though he be, give wealth to him who lauds you. 
+Preserve us evermore, ye Gods, with blessings; 
+
+
+3 The (rods' creation: devdkriiasya: inspired, or, literally, made, by the 
+Gods. 
+
+5 Our bymiis of praise which are acceptable to the immortal God have 
+been given to us by the everlasting deities themselves. Skyana’s explanation 
+is different; ‘ may the first-boni immortals (by his command) bestow upon titf 
+the food that is necessary for existence.’—Wilson. 
+
+6 Whose friendship gives a dwelling : I adopt, the interpretation given by 
+Professor Cowell in his note On the passage in Wilson’s translation. 
+
+7 With hundred wings-: f borne by numerous conveyances.’—Wilson. 
+
+8 In grandeur: or, by their might. 
+
+10 Mean; or, poor. 
+
+
+
+
+&YMN 99.] 
+
+
+THE RIGYEDA , 
+
+
+93 
+
+
+HYMN XOVIII. Ij>dra. 
+
+Pbiests, offer to the Lord of all the people the milked-out 
+stalk of Soma, radiant-coloured. 
+
+No wild-bull knows his drinking-place like Indra who ever 
+seeks him who hath pressed the Sqrua. 
+
+2 Thou dost desire to drink, each day that passes, the pleasant 
+
+food which thou hast had aforetime. 
+
+0 Indra, gratified in heart and spirit, drink eagerly the Soma 
+set before thee. 
+
+3 Thou, newly-born, for strength didst drink the Soma ; the 
+
+Mother told thee of thy future greatuess. 
+
+0 Indra, thou hast filled mid-air’s wide region, and given the 
+Gods by battle*room and freedom. 
+
+4 When thou hast urged the arrogant to combat, proud 14 their 
+
+streugth of arm, we will subdue them. 
+
+Or, Indra, when thou tightest girt by heroes, we in the glori- « 
+ous fray with thee will conquer, 
+
+5 I will declare the earliest deeds of Indra, and recent acts 
+
+which Maghavau hath accomplished. 
+
+IVhen he had conquered godless wiles and magic, Soma be¬ 
+came his own entire possession. 
+
+6 Thine is this world of fioffks and herds around thee, which 
+
+with the eye of Surya thou beholdest, 
+
+Thou, Indra, art alone the Lord of cattle : may we enjoy the 
+treasure which thou givest. 
+
+7 Ye Twain are Lords of wealth in earth and heaven, thou, 0 
+
+Brihaspati, and thou, 0 Jndra, 
+
+Mean though he be, give wealth to him who lauds you. 
+Preserve us eVermore, ye Gods, with blessings. 
+
+' HYMN XCIX. Vishnu, 
+
+Men come not nigh thy majesty who gr-pwest beyond all hound 
+and measure with thy body. 
+
+Both thy two regions of the earth, 0 Yishnu, we know ; thou, 
+God, knowegt the highest alsp. 
+
+
+1 Radiant-coloured: arunam, red, ruddy, here explained by the Com*; 
+jnentator as drochaindnam, shining. 
+
+3 Thy future greatness: see IV. 18. 4, where Adifci says :■— £ No peer hath 
+he among those born already, nor among those who shall be' born hereafter. 
+
+I fwo regions of the earth ; that is, the earth and the firmament. c The 
+two lower regions are within the range of our perception ; the third belongs t* 
+Yishnu, whither he stepped with the third of Ids ascending strides.’—Wallis* 
+Cosmology of the Rigveda y p, 11#. 
+
+
+
+
+U TBE HYMNS OF [WOK YlL 
+
+2 None who is bora or being born, God Vishnu, hath reached 
+
+the utmost limit of thy grandeur. 
+
+The vast high vault of heaven hast thou supported, aud fixed 
+earth's eastern pinnacle' securely. 
+
+3 Rich in sweet food be ye, and rich in milch*kine, with fertile 
+
+pastures, fain to do men service. 
+
+Both these worlds, Vishnu, hast thou stayed asunder, and 
+firmly fixed the earth with pegs around it. 
+
+4 Ye have made spacious room for sacrificing by generating 
+
+Sfirya, Dawn, and Agni. 
+
+0 Heroes^ye have conquered in your battles even the bull- 
+jawed Dasa’s wiles aud magic. 
+
+5 Ye have destroyed, thou, Indra, and thou, Vishnu, Sambara's 
+
+nine-and-ninefcy fenced castles. 
+
+Ye Twain smote down a hundred times a thousand resistless 
+heroes of the royal Vardan. 
+
+6 This is the lofty hymn of praise, exalting the Lords of Mighty 
+
+Stride, the strong aud lofty. 
+
+I laud you in the solemn synods, Vishnu : pour ye food on us 
+in our camps, 0 Indra. 
+
+7 0 Vishnu, unto thee my lips cry Vashat ! Let this mine offer¬ 
+
+ing, Sipivishta, please thee. ^ 
+
+May these my songs of eulogy exalt thee. Preserve us ever¬ 
+more, ye Gods, with blessings. 
+
+HYMN C. Vishnu. 
+
+Ne’er doth the man repent, who, seeking profit, bringeth bis 
+gift to the far-striding Vishnu. 
+
+He who adoreth him with all his spirit winneth himself so 
+great a benefactor. 
+
+2 Thou, Vishnu, constant in thy courses, gavest good-will to all 
+' men, and a hymn that lasteth, 
+
+That thou mightst move us to abundant comfort of very 
+splendid wealth with store of horses. 
+
+
+3 The first line appears to be Vishnu's blessing on heaven and earth when 
+he parted and supported them. 
+
+4 Bull-jawed: or Vrishnsipra may be the name of the Dfisa. 
+
+5 Royal Varchin: see II. 14. 6. 
+
+7 Vashat: the exclamation used on making an oblation. Sipivishta : a name 
+*f Vishnu of nncertain etymology and meaning. ‘ Invested with rays of light/ 
+according to S&yana. See Muir, 0. S. Texts , IV. 87, 88, note, 
+
+2 A hymn that lasteth : continually recurring occasion to praise thee. 
+
+
+
+IIYMN 101.] 
+
+
+THE RIGVEDA. ’ 
+
+
+95 
+
+
+3 Three times strode forth this God iu all his grandeur over this 
+
+earth bright with a hundred splendours. ' 
+
+Foremost be Vishnu, stronger than the strongest: for glorious 
+is his name who lives for ever. 
+
+4 Over this earth with mighty step strode Vishnu, ready to 
+
+give it for a home toManu. 
+
+In him the humble people trust for safety : be, nobly born, 
+hath made them spacious dwellings. 
+
+5 To-day I laud this name, 0 Sipivishta, I, skilled in rules, the 
+
+name of thee the Noble. . 
+
+Yea, I the poor and weak praise thee the Mighty vtfio dwellest 
+in the realm beyond this region. 
+
+6 What was there to be blamed in thee, 0 Vishnu, when thou 
+
+declaredst, I am Sipivishta'? 
+
+Hide not this form from us, nor keep it secret, since thou didst 
+wear another shape iu battle. 
+
+7 0 Vishnu, unto thee my lips cry Vashat l Let this mine offer¬ 
+
+ing, Sipivishta, please thee. 
+
+May these my songs of eulogy exalt thee. Preserve us 
+evermore, ye Gods, with blessings. 
+
+HYMN CI. Parjanya. 
+
+Speak forth three words, the words which light precedeth, 
+which milk this udder that produceth nectar. 
+
+Quickly made manifest, the Bull hath bellowed, engendering 
+the germ of plants, the Infant. 
+
+2 Giver of growth to plants, the God who ruleth over the waters 
+and all moving creatures, 
+
+Vouchsafe us triple shelter for our refuge, and threefold light 
+to succour an 4befriend us. 
+
+
+3 This earth: meaning, says the Commentator, earth, firmament, and heaven. 
+
+6 This stanza is unintelligible. The Commentator on the corresponding 
+passage of the S&maveda says : ‘ Vishnu formerly abandoning his own form, - 
+and assuming another artificial shape, succoured Vnsishtha in battle.^ [Recog¬ 
+nizing the god, the Itishi addresses him with the verse ’ Sipivishta is said to 
+be a word of equivocal meaning, c clothed with rays of light,’ and * denuded/ 
+See Wilson’s note, and 0, S, Texts , IV. 87, 88, note. The passage looks like 
+the germ of the later incarnations of the God which occur in the Sjtapatha- 
+
+Brdhmana and the Purdnas . - 
+
+1 Three words: or texts of the three Vedas. Which light precedeth: intro¬ 
+duced by the sacred syllable Om. More probably Parjanya is addressed, the 
+three words being his voice, the thunder (V. $3, 6), henrd in heaven, air, and 
+earth, and preceded by the lightning-flash. See Bergaigne. Quamnte Uymnes 
+du Rig-veda. p. 79. Milk this udder ; draw down the sweet rain from the cloud. 
+
+\ The Bull: Parjanya. The Infant: Agni in the form of lightning. 
+
+' 2 Threefold light: with reference to the divisions of the day and the seasons. 
+
+
+
+$6 
+
+
+TEE HYMNS OF [BOOK TIL 
+
+
+3 Now he is sterile, now begetteth offspring, even as he willeth 
+
+doth he change his figure, 
+
+The Father’s genial flow bedews the Mother; therewith the 
+Sire, therewith the son is nourished. 
+
+4 In him all livi.ug creatures have their being, and the three 
+
+heavens with triply-flowing waters. 
+
+Three reservoirs that sprinkle down their treasure shed their 
+sweet streams around him' with a murmur. 
+
+5 May this my song to Sovran Lord Parjmiya come near unto 
+
+his heart and give him pleasure. 
+
+May we obtain the showers that bring enjoyment, and God- 
+protected plants with goodly fruitage. 
+
+6 0e is the Bull of all, and their impregner : he holds the life 
+
+of all things fixed and moving. 
+
+May this rite save me till my hundredth autumn. Preserve 
+us eyerpaore, ye Gods, with blessings. 
+
+HYMN CII. Parjanya, 
+
+Sisg forth and l&ud Parj.auya, Son of Heaven, who sends the 
+gift of rain : 
+
+May he provide our pasturage. 
+
+2 Parjanya U the God who forms in kine, in mares, in plants 
+
+of earth, 
+
+And womankind, the germ of life. r 
+
+3 Offer and pour into his mouth oblation rich in savoury juice : 
+May he for ever give us food. 
+
+HYMN CHI Frogs. 
+
+They who lay quiet for a year, the BHMi mans who fulfil their vows, 
+The Frogs have lifted up their voice, the voice Parjanya hath 
+inspired- 
+
+3 Ee is sterile i sends no rain, like a barren cow thaf gives no milk. 
+
+The Father'$ genial flow: ‘The father is the sky, earth the mother, who re^ 
+reives the rain from the former, which, producing the ipeans of offering liba¬ 
+tions and oblations, returns again to the parent heaven, well as supports his 
+offspring—all living creatures.’—Wilson. 
+
+A Three reservoirs ; according to Sayana, clouds in the east, west, and north, 
+6 The Bull of all ; the plants, understood. 
+
+3 Into his mouth ; that is, Agni, who is the mouth by which the othor Gods 
+/consume the offerings that are made to them. 
+
+
+The hymn has been translated by Dr. Muir, 0 . 8 Texts, V. 438, and by Pro¬ 
+fessor F. Max Muller in liis Ancient Sanskrit Literature, pp. 494f, who 
+
+remarks : 'The hymn.which is called a panegyric of the frogs, is clearly 
+
+a *atire on the priests j and it is curious to observe that the sathe animal 
+aliould have been chosen by the Vedic Satirist to represent the priests, which, 
+by the earliest satirist of Greece, was selected as the representative of the 
+Homeric heroes.’ But see Oldenberg, Die Feligion des Veda, p. 70. The 
+kyjan evidently belongs to a late period of Yedic poetry. 
+
+
+r 
+
+
+
+
+HYMN 103.] 
+
+
+THE RIG VEDA . 
+
+
+97 
+
+
+2 What time on these, as on a dry skin lying in the pool's bed, 
+
+the floods of heaven descended, 
+
+The music of the Frogs comes forth in concert like the cows 3 * 5 * 7 8 9 
+lowing with their calves beside them. 
+
+3 When at the coming of the Bains the water has poured upon 
+
+them as they yearned and thirsted, 
+
+One seeks another as he talks and greets him with cries of 
+pleasure as a son his father. 
+
+4 Each of these twain receives the other kindly, while they are 
+
+revelling in the flow of waters, 
+
+When the Frog moistened by the rain springs forward, and 
+Greeu and Spotty both combine their voices. 
+
+5 When one of these repeats the other's language, as he who 
+
+learns the lesson of the teacher, 
+
+Your every limb seems to be growing larger as ye couverse 
+with eloquence on the waters. 
+
+G One is Cow-bellow and Goat-bleat the other, one Frog is Green c 
+and one of them is Spotty. 
+
+They bear one common name, and yet they vary, and, talking, 
+modulate the voice diversely. 
+
+7 As Brahmans, sitting round the brimful vessel, talk at the 
+
+Soma-rite of Atiratra, ^ 
+
+So, Frogs, ye gather round the pool to honour this day of all 
+the year, the first of Bain-time. 
+
+8 These Br&hmans with the Soma juice, performing their year¬ 
+
+long rite, have lifted up their voices; 
+
+And these Adhvaryus, sweating with their kettles, come forth 
+and show themselves, and none are hidden. 
+
+9 They keep the twelvemonth's God-appointed order, and never 
+
+do the men neglect the season. 
+
+
+3 With cries of pleasure: akhkhalikritya: uttering tlie imitative exclama" 
+
+tion akhkhakt. 
+
+5 Your every limb : this abrupt change of person is not unfrequent in the 
+
+Veda. 
+
+7 Atirdtra: a ceremony accompanied by three nocturnal recitations. 
+
+8 Year-long rite: ‘ Sayana makes it refer to Gavim ayttnam , a (sacrificial 
+session, which commences and ends with the atirdtra , and lasts a whole year.’— 
+Cowell, in Wilson’s Translation. Sweating with their kettles: ‘ There is a 
+quibble on the word gharminah, having or bearing the vessel, or performm 
+the rite so termed ; or, suffering from gharnut, heat, or the hot season.’— 
+Wilson. And none are hidden : g fifty & nh Ice chit: some take mi here as 1 like 
+
+* issue forth like persons who have been hidden.’—Muir. 1 Pop out like her¬ 
+mits.’—M. Muller. 
+
+9 The men: the priestlike frogs. Thc&e who were heated kettles: the frog4 
+who had been burnt and scorched by the hot weather. 
+
+7 
+
+
+98 THE HYMNS OF [BOOK YIL 
+
+. Soon as the Rain-time in the year returneth, these who were 
+heated kettles gain their freedom. 
+
+10 Cow-bellow and Goat-bleat have granted riches, and Green and 
+Spotty have vouchsafed us treasure. 
+
+The Frogs who give us cows in hundreds lengthen our lives 
+in this most fertilizing season. 
+
+HYMN CIV. Indra-Soma. 
+
+. Indra and Soma, burn, destroy the demon foe, send downward, 
+0 ye Bulls, those who add gloom to gloom. 
+
+Annihilate the fools, slay them and burn them up ; ohase them 
+away from us, pierce the voracious ones. 
+
+2 Indra and Soma, let sin round the wicked boil like as a caldron 
+
+set amid the flames of fire. 
+
+. Against the foe of prayer, devourer of raw flesh, the vile fiend 
+fierce of eye, keep ye perpetual hate. 
+
+3 Indra and Soma, plunge the wicked in the depth, yea, cast 
+
+them into darkness that hath no support, 
+
+, So that not one of them may ever thence return : so may your 
+wrathful might prevail and conquer them. 
+
+4 Indra and Soma, hurl your deadly crushing bolt down qd the 
+
+wicked fiend from heaven and from the earth. 
+
+Yea, forge out of the mountains 'your celestial dart wherewith, 
+ye burn to death the waxing demon race. 
+
+
+10 Have granted riches: as the earliest proelaimers of the advent of the 
+Rains which revive and fertilize the earth. 
+
+‘ It is possibly an echo of this production that we find in a description of 
+autumn in the Harivamsa, V 8803, where the poet compares the noise made 
+by a frog, after bis rest of sixteen half months, along 1 with his wives, to the 
+
+recitation of the Rig-veda by a Brahman surrounded by his pupils .On 
+
+this verse the late M. Langlois somewhat naively remarks as follows : Dana 
+nos mOGurs rien n’ egaleraifc 1* impertinence d’ une comparaison dans laquelle 
+une grenouille serait assimilde h itn respectable eccl&jiastique, Les Indians, 
+li ce qu’ il parait, ne voyaient dans telle esp&ce de rapprochement aucune 
+teinte d* impiete.’—Muir, 0, S. Texts. V. 438. But see Bergaigue, La Religion 
+Viddque, I. 292. 
+
+The hymn consists chiefly of imprecations directed against demons and 
+evil spirits, R&kshasas and Yatudhanas. The deities are various. 
+
+1 The demon foe .* rdhshah: the R&kshasas, fiends, demons, goblins, going 
+about at niglit, disturbing sacrifices and devout men, ensnaring and even 
+devouring human beings, and generally hostile to the human race. 
+
+2 The vile fiend : himkline: explained by the Commentator as one who 
+
+goes about saying, or What now? A quidnunc, a vile and 
+
+treacherous spy and informer. The word is used as the name of a class of 
+evil spirits. 
+
+
+
+
+
+THE RIQVEDA. 
+
+
+99 
+
+
+tiffiMN 104,] 
+
+jp Indra and Soma, cast ye downward out of Leaven your deadly 
+/ darts cf stone burning with fiery flame, 
+
+; Eternal, scorching darts; plunge the voracious ones within the 
+' depth, and let them sink without a sound. 
+
+]6 Indra and Soma, let this hymn control you both, even as the 
+/ girth encompasses two vigorous steeds— 
+i The song of praise which I with wisdom offer you : do ye, as 
+Lords of men, animate these my prayers. 
+
+7 In your impetuous manner think ye both thereon : destroy 
+
+these evil beings, slay the treacherous fiends. 
+
+Indra and Soma, let the wicked have no bliss who evermore 
+assails us with malignity. * 
+
+8 Whoso accuses me with words of falsehood when I pursue my 
+
+way with guileless spirit, 
+
+May he, the speaker of untruth, be, Indra, like water which 
+the hollowed baud compresses. 
+
+9 Those who destroy, as is their wont, the simple, and with their* 1 
+
+evil natures harm the righteous, 
+
+May Soma give them over to the serpent, or to the lap of 
+Nirriti consign them. 
+
+10 The fiend, 0 A.gni, who designs to injure the essence of our 
+
+food, kine, steeds, or bodies, 
+
+May he, the adversary, fhief, and robber, sink to destruction, 
+both himself and offspring. 
+
+11 May he be swept away, himself and children : may all the 
+
+three earths press him down beneath them. 
+
+May his fair glory, 0 ye Gods, be blighted, who in the day or 
+night would fain destroy us. 
+
+12 The prudent fiijds it easy to distinguish the true and false ; 
+
+their words oppose each other. 
+
+Of these two that which is the true and honest, Soma protects, 
+and brings the false to nothing. 
+
+13 Never doth Soma aid and guide the wicked or him who falsely 
+
+claims the Warrior’s title. 
+
+He slays the fiend and him who speaks untruly: both lie en¬ 
+tangled in the noose of Indra. 
+
+5 Without a sound: so suddenly that they have not time to cry out. 
+
+■ 9 To the serpent: or to death by serpents’ bites. Nirriti ; Death and 
+Destruction. 
+
+13 The Warrior's title: the rank of a Kshatriya or prince of the military 
+order. 
+
+The first eleven stanzas ‘ are considered to be a malediction upon the 
+JRdhshasas by the Rishi. To account for the change of tone [in 3 2—16J, 
+Bdyana gives an unusual version of the legend told in • the Mahabhdrata of 
+
+
+
+100 
+
+
+THE HYMNS OF 
+
+
+[BOOlklL 
+
+14 As if I worshipped deities of falsehood, or thought 4|n 
+
+thoughts about the Gods, 0 Agni. \ 
+
+Why art thou angry with us, Jatavedas? Destruction fall ot 
+those who lie against thee I 
+
+15 So may I die this day if I have harassed any mau’s life or jt 
+
+I be a demon. 
+
+Yea, may he lose all his ten sons together who with false*^ 
+tongue hath called me Yatudh&ua. 
+
+16 May Indra slay him with a mighty weapon, and let the vilest 54 
+
+of all creatures perish, 
+
+The fiend who says that he is pure, who calls me a demonr 
+though devoid of demon nature. 
+
+17 She too who wanders like an owl at night-time, hiding her 
+
+body in her guile and malice, 
+
+May she fall downward into endless caverns. May press-stones 
+with loud ring destroy the demons. 
+
+^18 Spread out, ye Maruts, search among the people : seize ye and 
+grind the ltab\ 
+
+Who fly abroad, ■ ■■ at night-time, or sully 
+
+and pollute our holy worship. 
+
+19 Hurl down from heaven thy bolt of stone, 0 Indra: sharpen 
+
+it, Maghavan, made keen by Soma. 
+
+Forward, behind, and from above under, smite down the 
+demous with thy rocky weapon. 
+
+20 They fly, the demon dogs, and, bent on mischief, fain would 
+
+they harm indomitable Indra. 
+
+Sakra makes sharp his weapon for the wicked: now let him 
+cast his bolt at fiendish wizards. 
+
+21 Indra hath ever been the fiends’ destroyer who spoil oblatioua 
+
+of the Gods’ invokers : 
+
+Yea, Sakra, like an axe that splits the timber, attacks and 
+smashes them like earthen vessels. 
+
+’king Halmashapada being transformed t.o a Edkskcisa, and devouring the 100 
+sons of Vasishtha : here it is said that a liukshusa, having devoured the 
+fflshi’s sons, assumed his shape, and said to him, ** 1 am Vasishtha, thou art 
+the Fdkshasa;” to which Vasishtha replied by repeating this verse [stanza 
+12J, declaratory of his discriminating between truth and falsehood.’—Wilson. 
+
+* The verses may, as Professor Max Muller supposes, have arisen out of 
+Vasish^ha’s contest with Visvamitra [see III. 53. 21, note], and it may have 
+been the latter.personage who brought those charges of heresy, and of murder¬ 
+ous and demoniacal character against his rival ’—Muir, O. S. T<xts } I. 327,328. 
+
+15 Ydtudhdna: explained by fc&yuna as « Rdkshasa. The Yatudh ma pro¬ 
+bably was rather the goblin or sorcerer while the ll&kshasa was the violent 
+and voracious ogre. 
+
+17 Here the malediction on evil spirits in general is resumed and continu¬ 
+ed to the end of the hymn. She too : the Mkskast , or she fiend. 
+
+
+
+HTMN 104.] THE RIG VEDA. 101 
+
+22 Destroy the fiend shaped like an owl or owlet, destroy him in 
+
+the form of dog or cuckoo. 
+
+Destroy him shaped as eagle or as vulture : as with a stone, 
+0 Indra, crush the demon. 
+
+23 Let not the fiend of witchcraft-workers reach ns : may Dawn 
+
+drive off the couples of Kiraidins, 
+
+Earth keep us safe from earthly woe and trouble : from grief 
+that comes from heaven mid-air preserve ns, 
+
+24 Slay the male demon, Indra ! slay the female, joying and 
+
+triumphing in arts of magic. 
+
+Let the fools' gods with bent necks fall and perish^ and see no 
+more the Sun when he arises. 
+
+25 Look each one hither, look around : Indra and Soma, watch 
+
+ye well. 
+
+Cast forth your weapon at the fiends; against the sorcerers 
+hurl your bolt. 
+
+
+23 Kimidivs: or vile spirits. See note on stanza 2. 
+
+24 Fools' (jods : m&radevdh ; explained by S&yana as = m Iranakvtddh, ‘those 
+who make killing their sport. 7 According to the St. Petersburg Lexicon, 
+mtlmdevdh = milladevdh, a species of demons or goblins. 
+
+
+
+
+
+BOOK THE EIGHTH 
+
+
+HYMN I. Indra. 
+
+Glorify naught besides, 0 friends; so shall no sorrow trouble 
+you. 
+
+Praise only mighty Indra when the juice is shed, and say your 
+lauds repeatedly : 
+
+2 Even him, eternal, like a bull who rushes down, men’s Con¬ 
+queror, bounteous like a cow; 
+
+Him who is cause of both, of enmity and peace, to both sides 
+most munificent. 
+
+
+3 Although these men in sundry ways invoke thee to obtain 
+
+thine aid, 
+
+Be this our prayer, addressed, 0 Indra, unto thee, thine exal-^ 
+tation every day. 
+
+4 Those skilled in song, 0 Maghavan, among these men o’er- 
+
+come with might the foe man’s songs. 
+
+Come hither, bring us strength in many a varied form most 
+near that it may succour us. 
+
+5 0 Caster of the Stone, I*wonld not sell thee for a mighty price, 
+,"Nbt for a thousand, Thunderer! nor ten thousaud, nor a 
+
+hundred, Lord of countless wealth ! 
+
+6 0 Indra, thou art more to me thau sire or niggard brother is. 
+Thou and my mother, 0 Good Lord, appear alike, to give me 
+
+wealth abundantly. 
+
+7 Where art thou ? Whither art thou gone ? For many a 
+
+place attracts thy mind. 
+
+Haste, Warrior, Fort-destroyer, Lord of battle’s din, haste, 
+holy songs have sounded forth. 
+
+8 Sing out the psalm to him who breaks down castles for his 
+
+faithful friend, 
+
+Yerses to bring the Thunderer to destroy the forts and sit on, 
+Kanva’s sacred grass. __ 
+
+
+2 Bounteous like a cow: the adjective is not in the text, but must be sup¬ 
+plied in order to make the comparison intelligible. See Vedmhe btudim, I, 
+103. To both sides: to the singers and the institutors of sacrifice. 
+
+5 A hundred K* meaning ‘ infinite,’ according to the Commentator. 
+
+8 For Ms faithful friend : Ludwig takes Vftvatar to be the name of a Mng 
+who has been deserted by Indra and consequently defeated ““battle., Xdnvus 
+sacred grass: trimmed and prepared by Medh&tithi and Medhyatitlu, each of 
+whom is a son of Kanva, 
+
+
+104 TEE IIYMES OF [BOOK VIII, 
+
+9 The Horses which are thine in tens, in hundreds, yea, iti 
+thousands thine, 
+
+Even those vigorous Steeds, fleet-footed in the course, with 
+those come quickly near to us. 
+
+10 This day I call Sabardugha who animates the holy song, 
+
+Indra the richly-yielding Milch-cow who provides unfailing 
+
+food in ample stream. 
+
+11 When Sura wounded Etasa, with Vata’s rolling winged car 
+Indra bore Kutsa Arjuueya off, and mocked Gauclharva the 
+
+unconquered One. 
+
+12 He without ligature, before making incision in the neck, 
+
+Closed up the wound again, most wealthy Maghavan, who 
+
+maketh whole the injured part. 
+
+13 May we be never cast aside, and strangers, as it were, to thoe. 
+We, Thunder-wielding Indra, count ourselves as trees rejected 
+
+and unfit to burn. 
+
+ft l-4 0 Vritra-slayer, we were thought slow and unready for the fray. 
+Yet once in thy great bounty may we have delight, 0 Hero, 
+after praising thee. 
+
+15 If he will listen to my laud, then may our Soma-drops that 
+
+flow 
+
+Rapidly through the strainer gladden Indra, drops doe to the 
+Tugryas* Strengthened 
+
+16 Come now unto the common laud of thee and of thy faithful 
+
+friend. 
+
+So may our wealthy nobles’ praise givo joy to thee. Fain 
+would I sing thine eulogy. 
+
+17 Press out the Soma with the stones, and in the waters wash it 
+
+clean. * 
+
+
+10 SaharduffM: the general name of cows which supply the milk required 
+for sacrificial purposes. Bee VI. 48. 11, note. Here Indra himself is intended, 
+as is shown in the following line. 
+
+11 Stim: S ary a, the Sun-God. Wounded: ‘harassed.*--Wilson. Etasa: a 
+proUji of India. Bee Vol. I, Index. Vdtu: the Wind-God. Kutsa: see Vol. I., 
+Index Gavclkarva: the Sun, The meaning of the stanza is somewhat obscure, 
+
+12 Closed up the wound again: healed Etasa who had been wounded by 
+Sirya. 
+
+13 Couni ourselves as trees: or, 'count us not as trees/ the meaning of ncc } 
+
+r not’ and‘like ’ being ambiguous. # 
+
+15 j Due to the Tugryns’ Strengthen?.)': that belong to Indra the protector of 
+the chiefs of the race of Tugra, who appear to have been the patrons of the 
+.Bishia of Ivanva’s family, 
+
+16 Faithful'friend: see stanza 8. 
+
+
+
+HYMN 1.] 
+
+
+TTIE RIG VEDA. 
+
+
+105 
+
+
+The men investing it with raiment made of milk shall milk it 
+forth from out the stems. 
+
+18 Whether thou come from earth or from the lustre of the lofty 
+
+heaven, 
+
+Wax stronger in thy body through my song of praise : fill full 
+all creatures, 0 Most Wise. 
+
+19 For Indra press the Soma out, most gladdening and most 
+
+excellent. 
+
+May Sakra make it swell sent forth with every prayer and ask¬ 
+ing, as it were, for strength. 
+
+20 Let me not, still beseeching thee with earnest song at Soma 
+
+rites, 
+
+Anger thee like some wild beast. Who would not beseech 
+him who hath power to grant his prayer % 
+
+21 The draught made swift with rapturous joy, effectual with its 
+
+mighty strength, 
+
+All-conquering, distilling transport, let him drink : for he in A 
+ectstasy gives us gifts. 
+
+22 Where bliss is not, may he, All-praised, God whom the pious 
+
+glorify, 
+
+Bestow great wealth upon the mortal worshipper who sheds 
+the juice and praises him. 
+
+23 Come, Indra, and rejoice*thyself, 0 God, in manifold affluence. 
+Thou fillest like a lake thy vast capacious bulk with Soma 
+
+and with draughts besides. 
+
+24 A thousand and a hundred Steeds are harnessed to thy golden 
+
+car. 
+
+So may the long-maned Bays, yoked hy devotion, bring Indra 
+to drink the Soma juice. 
+
+25 Yoked to thy chariot wrought of gold, may thy two Bays 
+
+with peacock tails, 
+
+Convey thee hither, Steeds with their white backs, to quaff 
+sweet juice that makes us eloquent. 
+
+
+17 From out the stems: see Yedische Stndien, I. 133, 178. S&yana explains 
+the second line differently : ‘ (for by so doing) the leaders (of the rain, the 
+Maruts) clothing (the sky with clouds) as with a vesture of the hide of the 
+cow, milk forth (the water) for the rivers.’—Wilson. 
+
+21 Let him drink: pibatu: supplied by the Scholiast ; there being no verb 
+in the text. ^ 
+
+22 Where Miss is not: that is, in defeat and trouble. But the meaning of 
+sivdrc is uncertain. * At the sacrifice, 1 is S&yana’s explanation. Von Both sug¬ 
+gests * in the treasure-chamber/ I adopt Ludwig’s interpretation. 
+
+23 With draughts besides: with thy fellow-topers (the Maruts).’—Wilson, 
+
+
+
+THE HYMNS OF 
+
+
+106 
+
+
+[BOOK VIII. 
+
+
+26 So drink, thou Lover of the Song, as the first drinker, of this 
+
+juice. 
+
+This the outpouring # of the savoury sap prepared is good and 
+meet to gladden thee. 
+
+27 He who alone by wondrous deed is Mighty, Strong by holy 
+
+works, 
+
+May he come, fair of cheek; may he not stay afar, but come 
+and turn not from our call. 
+
+28 Sushna’s quick moving castle' thou hast crushed to pieces with 
+
+thy bolts. 
+
+Thou, Indra, from of old, hast followed after light, since we 
+have had thee to invoke. 
+
+29 My praises when the Sun - hath risen, my praises at the time 
+
+of noon, 
+
+My praises at the coming of the gloom of night, 0 Yasu, have 
+gone forth to thee. 
+
+^30 Praise, yea, praise him. Of princes these are the most liberal 
+of their gifts, 
+
+These, Paramajy&, IsfinditaSva, Prapathi, most bounteous, O - 
+Medhyatithi. 
+
+31 When to the car, by faith, I yoked the horses longing for the 
+
+way— 
+
+For skilled is Yadu’s son in dealing precious wealth, he who 
+is rich in herds of kine. 
+
+32 May he who gave me two brown steeds together with their 
+
+cloths of gold, 
+
+May he, Asanga’s son Svanadrafcha, obtain all joy and high 
+felicities. 
+
+
+26 As the first drinker: ‘ According to the scholiast, purv'apah means Vdyu , 
+who, having arrived first in the race, drank the Soma before the other gods. 
+The allusion is to the principal graha libation, called A indravdyava, which 
+Indra and Vdyu share together.’ — Wilson. 
+
+28 Castle: of cloud. Followed after light: to find and bring it back. 
+
+30 Praise him; Indra. Paramajyft, Nindit&sva, and Prapathi appear to be 
+the names of the chiefs who are praised for their liberality. S&yana makes 
+Asanga the speaker: ‘Praise me, for we are the most liberal givers : (praise 
+me as one) who bears the best arms ( paramajyd ), follows the right path (pra- 
+pathl), and outstrips'a horse in speed (ninditdsva)’ 
+
+31 The horses: presented by the prince. The sentence is incomplete. The 
+Scholiast supplies at the end of the line taddnim evttmmdm s tuki, then praise 
+me thus. Yudu/s son; Asanga, descendant of the ancient eponymous hero 
+Yadu, See Yol. I., Index. Kick in herds of kine: pasuh whi|tk appeal's to be 
+in apposition with ycldvdh , is hardly intelligible here. Sfiyana explains it as 
+pasumdn, haviug beasts or cattle, or as a derivative of pas, to see, and mean¬ 
+ing one who sees what is subtile, silkshmasya, drashtd. Neither of these ex¬ 
+planations has anything but Silyana’s name to recommend it, but I adopt the 
+former as a makeshift. 
+
+
+
+EYMN 2.] THE RIG VEDA. 107 
+
+33 Playoga’s son Isanga, by ten thousand, 0 Agni, hath surpass¬ 
+ed the rest in giving. 
+
+For me ten bright-hued oxen have come forward like lotus- 
+stalks from out a lake upstanding. 
+
+31 What time her husband’s perfect restoration to his lost 
+strength and manhood was apparent, 
+
+His consort Sasvati with joy addressed him, How art thou 
+well, my lord, and shalt be happy. 
+
+HYMN II. Indra. 
+
+Here is the Soma juice expressed; O Vasu, drink till thou art 
+fail : 
+
+Undaunted God, we give it thee. 
+
+2 Washed by the men, pressed out with stones, strained through 
+
+the filter made of wool, 
+
+’Tis like a courser bathed in streams. 
+
+3 This juice have we made sweet for thee like barley, blendings 
+
+it with milk. 
+
+Indra, I call thee to our feast. 
+
+4 Beloved of all, Indra alone drinks up the flowing Soma juice 
+Among the Gods and mortal men. 
+
+5 The Friend, whom not the brilliant-hued, the badly-mixt or 
+
+bitter draught 
+
+Bepels, the far-extending God; 
+
+6 While other men than we with milk chase him as hunters 
+
+chase a deer, 
+
+And with their kine inveigle him. 
+
+33 Ten bright-hued oxen: meaning ten thousand, according to Sdyana. 
+
+34 Asanga, the King whose liberality, with that of his son (32), and perhaps 
+his grandsons (30), has been eulogized in the four preceding stanzas, had, the 
+legend says, been changed to a woman by the imprecation of the Gods and 
+afterwards restored to his manhood in consequence of his repentance and the 
+intercession of Medh&tithi and Medhy&tithi whom he richly rewarded, In this 
+stanza Sasvati congratulates him on his restoration. Professors Ludwig and 
+Grassmann have translated the stanza more literally. 
+
+1 0 Vasu: or, Good Lord. f Giver of dwellings,’ according to S&yana. 
+
+2 Strained through the filter made of wool: more liberally, 1 2 3 4 5 cleansed by the 
+tail-wool of the sheep,* the material of which the sieve, strainer, or filter used 
+for clearing and purifying the Soma juice was made, 
+
+3 Like barley: or, like the sacrificial cake made of barley-meal. 
+
+4 Alone drinks up: he alone is to receive the entire libation, which other 
+Gods only share among them. 
+
+5 Brilliant-hued: without sufficient mixture with milk to thicken it and 
+change its colour. The meaning of this and the following stanza is : Indra 
+prefers our libations, imperfectly prepared as they may be, to the milk-ofterings 
+with which other men endeavour to attract him. 
+
+
+
+
+I08 THE HYMNS OF [BOOK Y1TT. 
+
+7 For him, for Indra, for the God, be pressed three draughts of 
+
+Some juice 
+
+In the Juice-drinker’s own abode. 
+
+8 Three reservoirs exude their drops, filled are three beakers to 
+
+the brim, 
+
+All for one offering to the God. 
+
+9 Pure art thou, set in many a place, and blended in the midst 
+
+with milk 
+
+And curd, to cheer the Hero best. 
+
+10 Here, Indra, are thy Soma-draughts pressed out by us, the 
+
+strong^the pure : 
+
+They crave admixture of the milk. 
+
+11 0 Iudrn, pour in milk, prepare the cake, and mix the Soma- 
+
+draught : 
+
+I hear them say that thou art rich. 
+
+^12 Quaffed juices fight within the breast. The drunken praise 
+not by their wine, 
+
+The naked praise not when it rains. 
+
+18 Rich be the praiser of one rich, munificent and famed like thee : 
+High rank be his, 0 Lord of Bays. 
+
+14: Foe of the man who adds no milk, he heeds not any chanted 
+hymn * 
+
+Or holy psalm that may be sung. 
+
+15 Give us not, Indra, as a prey unto the scornful or the proud : 
+Help, Mighty One, with power and might. 
+
+16 This, even this, 0 Indra, we implore: as thy devoted friends, 
+The Kunvas praise thee with their hymns. 
+
+
+8 Three reservoirs: or troughs used in the preparation of the Soma-libations. 
+They are called severally, dranaJcalctsa, pMabhrlt, and ddkavcmiya . 
+
+9 In the midst: ‘in the middle (of the day ?).’—Hxllebrandfc. 
+
+12 This stanza breaks the connexion between stanzas 11 and 13, and Is In 
+itself almost unintelligible. Wilson paraphrases, after S&yana: c The potations 
+(of Soma) contend in thy • interior (for thine exhilaration) like the ebriety 
+
+caused by wine: thy .« - • ■ ■ ise thee (filled full of Soma) like the 
+
+udder (of a cow with ■ . ' explanation of nucjndh, naked men, 
+
+as worshippers, stotilwh, ‘ who do not desert the verses of the Veda,’is obvi¬ 
+ously impossible, u'dhuh , udder, frequently means the rainy sky, and it may 
+have this meaning here; so that the sense of the passage may possibly be, us 
+Ludwig suggests, that neither great wealth nor abject poverty tends to make 
+a man devout. The rich man when he drinks his wine at home and the ill- 
+clad wretch exposed to the drenching rain are equally regardless of the Gods, 
+
+13 Rich be the jiralsev of the rich: this appears to be the continuation o£ 
+
+* thou art rich ’ of stanza 11. 
+
+14 Indra will not accept worship without oblation. 
+
+
+
+HYMN 2.] 
+
+
+THE XIGVEDA. 
+
+
+109 
+
+
+17 Naught else, 0 Thunderer, have I praised iu the skilled singer's 
+
+eulogy: 
+
+On thy laud only have I thought. 
+
+18 The Gods seek him who presses out the Soma; they desire 
+
+not sleep : 
+
+Thev puuish sloth unweariedly, 
+
+19 Come hither swift with gifts of wealth—be not thou angry 
+
+-with us—like 
+
+A great man with a youthful bride. 
+
+20 Let him not, wrathful with us, spend the evening far from 
+
+us to-day, 
+
+Like some unpleasant son-in-law. 
+
+21 For well we know this Hero's love, most liberal of the boong 
+
+he gives, 
+
+His plans whom the three worlds display. 
+
+22 Four forth the gift which Kanvas bring, for none more glorious^ 
+
+do we know 
+
+Than the Strong Lord with countless aids. 
+
+23 0 presser, offer Soma first to Indra, Hero, Sakra, him 
+The Friend of man, that he may drink; 
+
+24- Who, in untroubled ways, is best provider, for his worshippers, 
+Of strength in horses a^d in kine. 
+
+25 Pressers, for him blend Soma juice, each draught most excel¬ 
+
+lent, for him 
+
+The Brave, the Hero, for his joy. 
+
+26 The Yritra-slayer drinks the juice. May he who gives a hun¬ 
+
+dred aids 
+
+Approach, nor stay afar from us. 
+
+27 May the strong Bay Steeds, yoked by prayer, bring hither 
+
+unto us our Friend, 
+
+Lover of Song, renowned by songs. 
+
+28 Sweet are the Soma juices, come 1 Blent are the Soma juices, 
+
+come! 
+
+Bishi-like, mighty, fair of cheek, come hither quickly to the 
+feast. 
+
+
+19 J. great man: the exact meaning of maMn, great, is not certain. S&yana 
+explains'it hv an adntdhikaK eminent on account of liis good qualifies. ‘ Be 
+not bashful, like the ardent husband of a new bride.’—Wilson. ‘ Like a rich 
+mail, newly married.’-—G-rassmann. 
+
+20 Like some unpleasant son-in-law: who sees that his company is tmwol? 
+come and consequently stays at home. 
+
+S3 First to Indra: see VIII. 1. 26. tSahra: Indra, the Mighty One. 
+
+
+
+ncr the hymns of [book nil. 
+
+29 And lands winch strengthen thee for great bounty and valour, 
+
+and exalt 
+
+Indra who doeth glorious deeds, 
+
+30 And songs to thee who lovest song, and all those hymns 
+
+addressed to thee— 
+
+These evermore confirm thy might. 
+
+31 Thus he, sole doer of great deeds whose hand holds thunder, 
+
+gives us strength, 
+
+He who hath never been subdued. 
+
+32 Yptrahe slays with his right hand, even Indra, great with 
+
+mighty-power, 
+
+And much-invoked in many a place. 
+
+33 He upon whom all men depend, all regions, all achievements, he 
+Takes pleasure in our wealthy chiefs. 
+
+31 All this hath he accomplished, yea, Indra, most gloriously 
+■> renowned, 
+
+Who gives our wealthy princes strength. 
+
+35 Who drives his chariot seeking spoil, even from afar, to him 
+
+he loves : 
+
+For swift is he to bring men wealth. 
+
+36 The Sage who, winning spoil with steeds, slays Yritra, Hero 
+
+with the men, 
+
+His servant’s faithful succourer. 
+
+37 0 Priyamedbas, worship with collected mind this Indra whom 
+The Soma hath full well inspired. 
+
+38 Ye Kanvas, sing the Mighty One, Lord of the Brave, who 
+
+loves renown, 
+
+All-present, glorified by song. 
+
+39 Strong Friend, who, with no trace of feet,*restores the cattle 
+
+to the men 
+
+Who rest their wish and hope on him. 
+
+40 Shaped as a Earn, Stone-hurler! once thou earnest hither to 
+
+the son 
+
+Of Kanva, wise Medhyatithi. 
+
+
+34 All this hath he accomplished: the slaughter of Vritra and other great 
+deeds ; or, he made all these creatures. 
+
+36 The Sage: Indra. With the men: accompanied by the Maruts. 
+
+37 Pnyamedhas: members of the family of one of the Rishis. 
+
+39 With no trace of feet: without tracking the lost cattle (the rays of light) 
+Iby their footsteps. 
+
+40 Shaped as a Fain: see I. 51. 1. The legend is told in the Shadvinm 
+JBrdhmana } I, 1. 
+
+
+
+HYMJSTZ.l THE MGVEDA. Ill 
+
+41 Vibhindu, thou hast helped this man* giving him thousands 
+
+four times ten, 
+
+And afterward eight thousand more. 
+
+42 And these twain pouring streams of milk, creative, daughters 
+
+of delight, 
+
+For wedlock sake I glorify. 
+
+HYMN III. l ndra . 
+
+Drink, Indra, of the savoury juice, and cheer thee with our 
+milky draught. 
+
+Be, for our weal, our Friend and sharer of the feast, and let 
+thy wisdom guard us well. 
+
+2 In thy kind grace and favour may we still be strong : expose 
+
+ns not to foe’s attack. 
+
+With manifold assistance guard and succour us, and bring us 
+to felicity. 
+
+3 May these my songs of praise exalt thee, Lord, who hast^ 
+
+abundant wealth. 
+
+Men skilled m holy hymns, pure, with the hues of fire, have 
+sung them with their lauds to thee. 
+
+4 Be, with his might euhanced by Rlslris thousandfold, hath 
+
+like an ocean spread himself. 
+
+His majesty is praised a$,true at solemn rites, his power where 
+holy singers rule. 
+
+5 Indra for worship of the Gods, Indra while sacrifice proceeds, 
+Indra, as worshippers in battle-shock, we call, Indra that we 
+
+may win the spoil. 
+
+6 With might hath Indra spread out heaven and earth, with 
+
+power hath Indra lighted up the Sun. 
+
+In Indra arc *all creatures closely held; iu him meet the 
+distilling Soma-drops. 
+
+7 Men with their lauds are urging thee, Indra, to drink the 
+
+Soma first. 
+
+The Ribhus in accord have lifted up their voice, and Rudras 
+sung thee as the first. 
+
+41 Vibhindu: the prince, the institutor of the sacrifice, 
+
+42 The stanza is obscure, the meaning of a feminine dual which S&yana 
+
+explains by nirmdtryau, makers or creators, i, e. heaven and earth, being un¬ 
+certain. SS-yana’s paraphrase of the stanza is : * I glorify these two (heaven and 
+earth), the augmenters of water, the originators (of beings), the benefactors of 
+the worshipper, on account of their generation (of the wealth so given to me).* 
+—Wilson. — 
+
+3 With the hues of fire: or, radiant as Agni. 
+
+7 The Ribhus: as deities connected with the seasons which are regulated by 
+the Sun whom Indra has caused to shine. 
+
+
+112 
+
+
+THE HYMNS OH [BOOK VIII 
+
+
+8 Indra increased hi§ manly strength at sacrifice, in the wild 
+
+rapture of this juice. 
+
+And living men to-day, even as of old, sing forth their praises 
+to his majesty. 
+
+9 I crave of thee that hero strength, that thou may at first 
+
+regard this prayer, 
+
+Wherewith thou holpest Bhrigu and the Yatis and Praskanva 
+when the prize was staked. 
+
+10 Wherewith thou sentest mighty watei'S to the sea, that, Indra, 
+
+is thy manly strength. 
+
+For ever unattainable is this power of him to whom the worlds 
+have ePied aloud. 
+
+11 Help us, 0 Indra, when we pray to thee for wealth and hero 
+
+might. 
+
+First help thou on to strength the man who strives to win, 
+and aid our laud, .0 Ancient One. 
+
+12 Help for us, Indra, as thou holpest Paura once, this man’s 
+
+devotions bent on gain. 
+
+Help, as thou gavest E us am a and Syavaka and S varna ra and 
+Iiripa aid. 
+
+13 What newest of imploring prayers shall, then, the zealous 
+
+mortal sing ? 
+
+For have not they who laud his nTight, and Indra-power won 
+for themselves the light of heaven % 
+
+14 When shall they keep the Law and praise thee mid the Gods % 
+
+Who counts as Rishi and as sage % 
+
+When ever wilt thou, Indra Maghavan, come nigli to presser’s 
+or to praiser’s call ? 
+
+15 These songs of ours exceeding sweet, these hymns of praise 
+
+aseeud to thee, # 
+
+Like ever-conquering chariots that display their strength, 
+gain wealth, and give unfailing aid. 
+
+16 The Bhrigus are like Suns, like Kanvas, and have gained all 
+
+that their thoughts were bent upon. 
+
+The living men of Priyamedha’s race have sung exalting Indra 
+with their lauds. 
+
+
+9 Bhrigu: see Vol. I., Index. Yatis : an ancient race of ascetics connected 
+with the Blirigus, and, according to one legend, said to have taken part in the 
+creation of the world. Praskanva: a llishi, son of Kanva, the seer of some 
+hymns of Book I. * 
+
+
+10 The worlds: all men, or all living creatures. 
+
+12 Paura : the son of King Punt. Rimma, Sgdvaht, Svarnara , and Kripa 
+
+inear to have hemi nniii’.MH -1 i „ -t 
+
+
+appear to have been princes especially favoured by 
+following hynm. 
+
+
+India. Of.* stanza 2 of' the 
+
+
+
+THE RIGVEDA. 
+
+
+115 
+
+
+HYMX 4-] 
+
+17 Best slayer of the Vritras, yoke thy Bay Steeds, Indra, from 
+afar. 
+
+Come with the High Ones hither, Maghavan, to us, Mighty, to 
+drink the Soma juice. 
+
+IS For these, the bards and singers, have cried out to thee with 
+prayer, to gain the sacrifice. 
+
+As such, 0 Maghavan, Indra, who lovest song, even as a lover 
+hear my call. 
+
+19 Thou from the lofty plains above, 0 Indra, hurledst Vritra 
+
+down. 
+
+Thou dravest forth the kine of guileful Mrigaya and Arbuda 
+from the mountain’s hold. ' ^ 
+
+20 Bright were the flaming fires, the Sun gave forth his shine, 
+
+and Soma, Indra’s juice, shone clear. 
+
+Indra, thou blewest the great Dragon from the air : men must 
+regard that valorous deed. 
+
+21 The fairest courser of them all, who runneth on as ’twere to ^ 
+
+heaven. 
+
+Which Indra and the Maruts gave, and Pakasth&man Kaura- 
+
+22 To me hath Pakasth&mau given, a ruddy horse, good at the 
+
+pole, 
+
+Filling his girth and routing wealth; 
+
+23 Compared with whom no other ten strong coursers, harnessed 
+
+to the pole, 
+
+Bear Tugrya to his dwelling-place. 
+
+24 Baiment is body, food is life, and healing ointment giveth 
+
+strength. 
+
+As the free-handed giver of the ruddy steed, I have named 
+Pakasthaman*fourth. 
+
+HYMN IY. Indra. 
+
+Though, Indra, thou art called by men eastward and westward, 
+north and south, 
+
+Thou chiefly art with Anava and Turvasa, brave Champion ! 
+urged by men to come. 
+
+17 High Ones: the Maruts. 
+
+18 To gain the sacrifice: to ensure its proper performance and the blessing* 
+which flow from it. 
+
+19 Mrigaya: see IV. 16. 13. Arluda: see Vol. I., Index. 
+
+20 The (fveat Dragon: or Serpent, Abi. 
+
+21 Kauraydn : Kauray&na, the son of Kuruy&na. P&kasth&man, whose 
+liberality is praised in stanzas 21—24, is not mentioned elsewhere. 
+
+23 Tugrya: Bhujyu, son of Tugra. See Vol. X., Index. 
+
+1 2nava: descendant of the eponymous Anu. Turvasa: see Vol. L, Index- 
+
+8 
+
+
+
+a U THM HYMNS OP [POOH,rut 
+
+2 Or, Indra, when with Euma, Euisama, Syavaka, and Kyip& 
+
+thou rejoicest thee, 
+
+, Still do the Kanvas, bringing praises, with their prayers, 
+
+0 Indra, draw thee hither: come. 
+
+3 Even as the wild-bull, when he thirsts, goes to the desei’t’s 
+
+watery pool, 
+
+Gome hither quickly both at morning and at eve, and with the 
+Kanvas drink thy fill. 
+
+4 May the drops gladden thee, rich Indra, and obtain bounty 
+
+for him who pours the juice. 
+
+Soma pressed in the mortar didst thou take and drink, and 
+hence hast won surpassing might. 
+
+5 With mightier strength he conquered strength, with energy 
+
+he crushed their wrath. 
+
+0 Indra, Strong in youth, all those who sought the fray bent 
+and bowed down to thee like trees. 
+
+- 6 He who wins promise of thine aid goes girt as with a thou¬ 
+sand mighty men of war. 
+
+He makes his son preeminent in hero might: he serves with 
+reverential prayer. 
+
+•7 With thee, the Mighty, for our Friend, we will not fear or feel 
+fatigue. 
+
+May we see Turvasa and Yadu : thy great deed, 0 Hero, must 
+be glorified. 
+
+8 On his.left hip the Hero hath reclined himself: the proffered 
+
+feast offends him not. 
+
+- The milk is blended with the honey of the bee : quickly come 
+hither, haste, and drink. 
+
+9 Indra, thy friend is fair of form and rich in horses, cars, and kine. 
+He evermore hath food accompanied by wealth, and radian 
+
+joins the company. 
+
+10 Come like a thirsty antelope to the drinking-place: drink . 
+Soma to thy heart’s desire. 
+
+! Earning it down, .0 Maghavan, day after day, thou gainest thy 
+surpassing might. 
+
+
+. 2 Rusama, Sydvahc r, and Kripa have been mentioned in stanza 12 of the 
+preceding hymn, JRuma was another of Indra’s favourites. 
+
+3 The wild-bull-; or Gaura (Bos Gaurus), a kind of buffalo. 
+
+7 May we see Turvasa and Yadu: enjoying happiness through thy favour,— 
+SUyana. 
+
+9 Thy friend; the man whom thou favourest. Joins the company: the 
+assembly of his equals. 
+
+10 Raining it down: pouring down the transformed Soma in the shape of 
+rain; See Yedische Studien> I, 88. 
+
+
+
+TEE RIQVEDA. 
+
+
+ETMN 4.] 
+
+
+115 
+
+
+11 Priest, let the Soma juice flow forth, for Indra longs to drink 
+
+thereof. 
+
+He even now hath yoked his rigorous Bay Steeds: the Vritra- - 
+slayer hath come near. * 
+
+12 The man with whom thou fillest thee with Soma deems him¬ 
+
+self a pious worshipper. 
+
+This thine appropriate food is here poured out for thee : come, 
+hasten forward, drink of it. 
+
+13 Press out the Soma juice, ye priests, for Indra borne upon his 
+
+ear. 
+
+The pressing-stones speak loud of Indra, while they shed the 
+juice which, offered, honours him. * 
+
+14 To the brown juice may his dear vigorous Bay Steeds bring 
+
+Indra, to our holy task. 
+
+Hither let thy Gar-steeds who seek the sacrifice bring thee fo 
+our drink-offerings. 
+
+15 Pushan, the Lord of ample wealth, for firm alliance we elect. * 
+May he with wisdom, Sakra ! Looser! Much-invoked 1 aid us 
+
+to riches and to seed. 
+
+16 Sharpen us like a razor iu the barber's hands; seud riches 
+
+thou who settest free. 
+
+Easy to find with thee are treasures of the Dawn for mortal 
+man whom thou dost Speed. 
+
+17 Pudmn, I long to win thy love, I long to praise thee, Radiant 
+
+God. 
+
+Excellent Lord, 'tis strange to me, no wish have I to sing the 
+psalm that Pajra sings. 
+
+18 My kine, 0 Radiant God, seek pasture where they will, ray 
+
+during wealth, Immortal One. f 
+
+Be our protector, Pushan 1 be, most liberal Lord, propitious to 
+our gathering strength. 
+
+* 19 Rich was the gift Kurunga gave, a hundred steeds at morning 
+rites. 
+
+Among the gifts of Turvasas we thought of him, the opulent, 
+the splendid King. 
+
+20 What by his morning songs K&nva, the powerful, hath, with 
+the PriyamedhaS) gained— 
+
+
+15 Ptishan : may here be a name of Indra. Looser: of the chariot-horse* 
+when thou comest to sacrifices ; or, according to S&yana, liberator (from sin)r 
+17 Pajra: one of the Pajras, a celebrated priestly family, with whom ‘the 
+Kanvas appear to have been on hostile terms. 1 - 
+
+19 Kurunga ; this prince’s name does not occur again, 
+
+
+
+116 THE HYMNS OF [BOOK VIII. 
+
+The herds of sixty thousand pure and spotless kine, have I, 
+the Eishi, driven away. 
+
+21 The very trees were joyful at my coming : kine they obtained 
+in plenty, steeds in plenty. 
+
+hymn y. Asvins. 
+
+When, even as she were present here, red Dawn hath shone 
+from far away, 
+
+She spreadeth light on every side. 
+
+2 Like Heroes on your will-yoked car far-shining, Wonder- 
+
+Workers ! ye 
+
+Attend, Qk Asvins, on the Dawn. 
+
+3 By you, 0 Lords of ample wealth, our songs of praise have 
+
+been observed : 
+
+As envoy have I brought the prayer. 
+
+4: Kanvas must praise the Asvins dear to many, making many 
+glad, 
+
+Most rich, that they may succour us, 
+
+5 Most liberal, best at winning strength, inciters, Lords of 
+
+splendour who 
+
+Yisit the worshipper’s abode. 
+
+6 So for devout Sudeva dew with fatness his unfailing mead. 
+And make it rich for sacrifice. * 
+
+7 Hitherward running speedily with horses, as with rapid hawks, 
+Come, Asvins, to our song of praise : 
+
+8 Wherewith the three wide distances, and all the lights that 
+
+are in heaven 
+
+Ye traverse, and three times of night. 
+
+9 0 Finders of the Day, that we may win us food of kine and 
+
+wealth, * 
+
+Open the paths for us to tread, 
+
+10 0 Asvins, bring us wealth in kine, in noble heroes, and in cars: 
+Bring us the strength that horses give. 
+
+11 Ye Lords of splendour, glorified, ye Wonder-Workers borne on 
+
+paths 
+
+Of gold, drink sweets with Soma juice. 
+
+CO Pure and spotless: I follow S&yana’s interpretation of nirmajdm , but its 
+correctness is at least doubtful. Yon Roth suggests ‘ to the watei'ing-place * 
+as the meaning of the word, and Ludwig ‘ so that none remained behind.’ 
+
+3 lords of ample wealth,: * affluent in sacrifices.’—Wilson. See V. 74. IT. 
+As envoy: as the messenger of the patron of the sacrifice. 
+
+8 Times of night: ydmas, night-watches of three hours each. 
+
+11 Sweets: or meath, mddhu ; here, perhaps, the milk.—Ludwig. 
+
+
+
+TIMS RIGVEDA. 
+
+
+117 
+
+
+BYMN 5.] 
+
+12 To us, ye Lords of ample wealth, and to our wealthy chiefs 
+
+extend 
+
+Wide shelter, ne’er to be assailed. 
+
+13 Come quickly downward to the prayer of people whom ye 
+
+favour most: 
+
+Approach not unto other folk. 
+
+14 Ye Asvins whom our minds perceive, drink of this lovely 
+
+gladdening draught, 
+
+The meath which we present to you. 
+
+15 Bring riches hither unto us in huudreds and in thousands, 
+
+source „ 
+
+Of plenteous food, sustainiug all, 
+
+16 Verily sages call on yon, ye Heroes, in full many a place. 
+Moved by the priests, 0 Asvins, come. 
+
+17 Men who have trimmed the sacred grass, bringing oblations 
+
+and prepared, 
+
+0 Asvins, are invoking you. 
+
+18 May this our hymn of praise to-day, most powerful to bring 
+
+you, be, 
+
+0 Asvins, nearest to your hearts. 
+
+19 The skin filled full of savoury meath, laid in the pathway of 
+
+your car— # 
+
+0 Asvins, drink ye both therefrom. 
+
+20 For this, ye Lords of ample wealth, bring blessing for our herd, 
+
+our kine, 
+
+Our progeny, and plenteous food. 
+
+21 Ye too unclose to us like doors the strengthening waters of the 
+
+sky, 
+
+And rivers, ye»who find the day. 
+
+22 When did the sou of Tugra serve you, Men % Abandoned in 
+
+the sea, 
+
+That with winged steeds your car might fly. 
+
+23 Ye, 0 Nasatyas, ministered to Kanva with repeated aid, 
+When cast into the heated pit. 
+
+
+16 By the priests: vdghddbhih: according to S&yana, ‘with horses.’ 
+
+19 The Asvins appear to he invited to halt and drink bhe libations prepared 
+for them by their worshippers, and not, as S&yana explains, to drink from the 
+skin suspended in their own car.—Ludwig. 
+
+22 The son of Tugra: Bhujyu, whose rescue by the Asvins has frequently 
+been related and referred to. The meaning is, I do not honour you only when 
+I am in distress, as others whom you have aided have done, 
+
+23 Ministered to Kanva: see I, 112. 5 ; and 118, 7. 
+
+
+* 118 THE HYMNS OF [BOOK Tim 
+
+24 Come near with those most recent aids of yours which merit 
+
+eulogy, 
+
+When I invoke you, Wealthy Gods. 
+
+25 As ye protected Kanva erst, Pfiyamedha and Upastuta, 
+
+Atri, Sinj&ra, Asvins Twain ! 
+
+26 And Ansu in decisive fight, Agastya in the fray for kirfe, 
+
+And, in his battles, Sobhari. 
+
+27 For so much bliss, or even more, 0 Asvins, Wealthy Gods, 
+
+than this, 
+
+We pray while singing hymns to you. 
+
+28 Ascend your car with golden seat, 0 Asvins, and with reins 
+
+of gold, 
+
+That reaches even to the sky. 
+
+29 Golden is its supporting shaft, the axle also is of gold, 
+
+And both the wheels are made of gold. 
+
+^ 30 Thereon, ye Lords of ample wealth, come to us even from afar 1 , 
+Come ye to this mine eulogy. 
+
+31 From far away ye come to us, Asvins, enjoying plenteous food 
+Of Dasas, 0 Immortal Ones. 
+
+32 With splendour, riches, and renown, 0 Asvins, hither come 
+
+to ns, 
+
+Msatyas, shining brilliantly. e 
+
+33 May dappled horses, steeds who fly with pinions, bring you 
+
+hitherward 
+
+To people skilled in sacrifice. 
+
+34 The wheel delayeth not that car of yours accompanied by 
+
+song. 
+
+That cometh with a store of food. 
+
+35 Borne on that chariot wrought of gold, foith coursers very 
+i fleet of foot, 
+
+Come, 0 hfasatyas, swift as thought. 
+
+
+24 Wealthy Gods: the meaning of vrishanvasd is uncertain r * rich in showers* 
+is S&yana’s explanation, and ‘ excellent as steers ’ Prof. Ludwig’s. I follow 
+von Both, hut his interpretation is conjectural. 
+
+* 25 Kanva, Priymiedha , Upastuta and Atri have been mentioned in Book I. 
+
+S&ya'ia takes sinj&ram to be an epithet of Atri, ‘repeating praises.’ 
+
+26 Ansu: a Worshipper so named.—S&yana. Agastya: appeal's in I. 117.11, 
+where he is said to have been the family-priest of Khela. The great Bishi 
+‘ Agastya is the seer of Hymns 166—191 of Book I. See also VII. 33. 10. 
+Sdbliari: a Bishi, the seer of Hymns 19—22 of this Book. 
+
+81 Plenteous food of Ddsas: the meaning appears to he that even far away 
+- in the east the !>&sas or non-Aryan inhabitants sacrifice to the Asvins. Sfiyana 
+explains the stanza differently: ‘ Immortal Asvin3, destroyers of the cities ’*f 
+the Ddsas, ye bring to us food from afar.’—Wilson. 
+
+
+
+HYMN 6.] TEE MOVED A. 11$ 
+
+36 0 Wealthy Gods, ye taste and find the brisk and watchful wild 
+
+beast good. 
+
+Associate wealth with food for us. 
+
+37 As such, 0 Asvins, find for me my share of new-presented 
+
+gifts. 
+
+As Kasu, Chedi’s son, gave me a hundred head of buffaloes, 
+and ten thousand kine. 
+
+38 He who hath given me for mine own ten Kings like gold to 
+
+look upon. 
+
+At Chaidva’s feet are all the people round about, all those 
+who think upon the shield. 
+
+39 No man, not any, goes upon the path on which the Chedis. 
+
+walk. 
+
+No other prince, no folk is held more liberal of gifts than they. 
+
+
+HYMN VI. Indra. 
+
+<r» 
+
+Indba, great in his power and might, and like Parjanya rich 
+in rain, 
+
+Is magnified by Vatsa’s lauds. 
+
+% When the priests, strengthening the Son of Holy Law, present 
+their gifts, 
+
+Singers with Order’s hyrpn of praise. 
+
+3 Since Kanvas with their lauds have made Indra complete the 
+
+sacrifice, 
+
+Words are their own appropriate arms. 
+
+4 Before his hot displeasure all the peoples, all the men, how 
+
+down, 
+
+As rivers bow them to the sea. 
+
+5 This power of *his shone brightly forth when Indra brought 
+
+together, like 
+
+: A skin, the worlds of heaven and earth. 
+
+
+36 According to S&yana the watchful wild beast is the the Soma which must 
+be chased or sought after by the Gods. Ludwig would read svapatho, with a 
+transitive and causal meaning, instead of svadatko , % e , ye when ye appear 
+in the morning send to sleep the wild beasts that have been awake all night, 
+The stanza is obscure. 
+
+
+37 Buffaloes i or camels. 
+
+’ 38 This stanza appears to be spoken by Kasu who is called Chaidya or son 
+bf CliedL Who think upon the shield t who are practised in wearing armour 
+of leather, according to S&yaua. 
+
+
+3 Words are their own appropriate arms; 'they declare all weapon* 
+needless.’—Wileon. * ... 
+
+
+
+120 THE HYMNS OF [BOOK VIJL 
+
+6 The fiercely-moving Vritra s head he severed with his thunder¬ 
+
+bolt, 
+
+His mighty hundred-knotted bolt. 
+
+7 Here are—we sing them loudly forth—our thoughts among 
+
+the best of songs, 
+
+Even lightnings like the blaze of fire. 
+
+8-When hidden thoughts, spontaneously advancing, glow, and 
+with the stream 
+Of sacrifice the Kanvas shine. 
+
+9 Indra, may we obtain that wealth in horses and in herds of 
+cows, 
+
+And prayer that may be noticed first. 
+
+10 1 from my Father have received deep knowledge of the Holy 
+
+Law: 
+
+I was born like unto the Sun. 
+
+11 After the lore of ancient time I make, like Kanva, beauteous 
+
+songs, 
+
+And Indra’s self gains strength thereby, 
+
+12 Whatever Rishis have not praised thee, Indra, or have lauded 
+
+thee, 
+
+By me exalted wax thou strong. 
+
+13 When his wrath thundered, when he rent Vritra to pieces, 
+
+limb by limb, 
+
+He sent the waters to the sea. 
+
+14 Against the Dasyu Sushna tliou, Indra, didst hurl thy during 
+
+bolt: 
+
+Thou, Dread One, hast a hero's fame. 
+
+15 Neither the heavens nor firmaments nor regions of the earth 
+
+contain r 
+
+Indra, the Thunderer with his might. 
+
+16 0 Indra him who lay at length staying* thy copious waters 
+
+thou, 
+
+In his own footsteps, smotest down, 
+
+17 Thou hiddest deep in darkness him, 0 Iudra, who had set his 
+
+grasp 
+
+On spacious heaven and earth conjoined. 
+
+
+10 From my Father: ‘from Indra, the true protector,’ according to S^yana. 
+
+12 Have not praised thee: have not praised thee yet, that is, will praise 
+thee hereafter.—Ludwig. 
+
+16 In his own footsteps; or, in the (waters) at his feet. ‘Into the rushing 
+
+streams.’—Wilson. * 
+
+17 Conjoined; like two howls turned towards each other. 
+
+
+
+
+HYMN 6.] 
+
+
+THE RIGVEJDA. 
+
+
+121 ■ 
+
+
+18 Indira, whatever Yatis and Bhrigus have offered praise to thee, 
+Listen, thou Mighty, to my call. 
+
+19 Indra, these spotted cows yield thee their butter and the 
+
+milky draught, 
+
+Aiders, thereby, of sacrifice; 
+
+20 Which, teeming, have received thee as a life-germ, Indra, with 
+
+their mouth, 
+
+Like Surya who sustaineth all. 
+
+21 0 Lord of Might, with hymns of praise the Kanvas have 
+
+increased thy power, 
+
+The drops poured forth have strengthened thee. 
+
+22 Under thy guidance, Indra, mid thy praises, Lord* of Thunder, 
+
+shall 
+
+The sacrifice be suoo performed. 
+
+23 Indra, disclose much food for us, like a stronghold with store 
+
+of kine: 
+
+Give progeny and heroic strength. 
+
+24 And, Indra, grant us all that wealth of fleet steeds which 
+
+shone bright of old 
+Among the tribes of Nahushas. 
+
+25 Hither thou seemest to attract heaven’s fold which shines be¬ 
+
+fore our eyes, 
+
+When, Indra, thou art hind to us. 
+
+26 Yea, when thouputtest forth thy power, Indra, thou governest 
+
+the folk, 
+
+Mighty, unlimited in strength. 
+
+27 The tribes who bring oblations call to thee, to thee to give 
+
+them help, 
+
+With drops to thee who spreadest far. 
+
+28 There where the mountains downward slope, there by the 
+
+meeting of the streams 
+The Sage was manifest with song, 
+
+29 Thence, marking, from his lofty place downward he looks 
+
+upon the sea, 
+
+And thence with i*apid stir he moves. 
+
+18 Tatis: ‘ pious sages,’—Wilson, Arigirases, according to Sftyarta. 
+
+20 The stanza is unintelligible to me. Hay ana says that *’ thee* means Indra 
+in the shape of the grass which his fertilizing energy causes to grow, and by 
+feeding on which the cows multiply. This energy of Indra’s is all-supporting 
+like the sun. See Wilson’s note. Ludwig proposes an alteration of the text. 
+24 Tribes of Ncthushas ,* or, perhaps, the neighbouring tribes. 
+
+28 The Sage: Indra. ‘ S&y ana’s conclusion of the purport of the verse is, 
+that men ought to sacrifice in those places where Indra is said to be manifest¬ 
+ed.’—Wilson, 
+
+29 The sea: the reservoir of Soma juice, 
+
+
+
+122 
+
+
+THE HYMNS OF 
+
+
+[BOOK VIIL 
+
+
+30 Then, verily, they see the light refulgent of primeval seed, 
+Kindled on yonder side of heaven. 
+
+31 Indra, the Kanvas all exalt thy wisdom and thy manly 
+
+power, 
+
+And, Mightiest! thine heroic strength. 
+
+32 Accept this eulogy of mine, Indra, and guard me carefully; , 
+Strengthen my thought and prosper it. 
+
+33 For thee, 0 Mighty, Thunder-armed, we singers through devo¬ 
+
+tion have 
+
+Fashioned the hymn that we may live. 
+
+34 To Indra have the Kanvas sung, like waters speeding down 
+
+a slop#: 
+
+The song is fain to go to him. 
+
+35 As rivers swell the ocean, so our hymns of praise make Indra 
+
+strong, 
+
+Eternal, of resistless wrath. 
+
+^ 36 Come with thy lovely Bay Steeds, come, to us from regions far 
+away: 
+
+0 Indra, drink this Soma juice. 
+
+37 Best slayer of the Vritrae, mea whose sacred grass is ready 
+
+trimmed 
+
+Invoke thee for the gain of spoil. 
+
+38 The heavens and earth come after theo as the wheel follows 
+
+Etasa: 
+
+To thee flow Soma-drops effused. 
+
+39 Bejoice, 0 Indra, in the light, rejoice in SaryanavgLn, he 
+Glad in the sacrificer’s hymn. 
+
+40 Grown strong in heaven, the Thunder-armed hath bellowed, 
+
+Vritra-slayei', Bull, r : 
+
+Chief drinker of the Soma juice. 
+
+41 Thou art a Bishi bom of old, sole Baler over all by might; 
+Thou, Indra, guardest well our wealth. 
+
+42 May thy Bay Steeds with beauteous backs, a hundred, bring 
+
+thee to the feast, 
+
+Bring thee to these our Soma-draughts. 
+
+43 The Kanvas with their hymns of praise have magnified this 
+
+ancient thought 
+
+That swells with streams of meath and oil. 
+
+* 30 The light : the Sun which, is lighted up beyond the range of men’s sight, 
+
+* 3 $ As the wheel follows Eta set ; as the chariot of the Sun follows the horse 
+
+that draws it. # 0 
+
+30 Saryanivdn said to be a lake and district in Kurukahetra* See X. of. 
+Uj note, * * ' 
+
+
+
+TEE RIGVEBA. 
+
+
+EYMN 7.] 
+
+
+123 
+
+
+44 Mid mightiest Gods let mortal man choose Indra at the 
+
+sacrifice, 
+
+Indra, whoe’er would win, for help. 
+
+45 Thy steeds, by Priyamedhas praised, shall bring thee, God 
+
+whom all invoke, 
+
+Hither to drink the Soma juice. ; 
+
+46 A hundred thousand have I gained from Parsu, from 
+
+Tirindira, 
+
+And presents of the Yadavas. 
+
+47 Ten thousand head of kine, and steeds three times a hundred 
+
+they bestowed 
+On Pajra for the S£ma-song* 
+
+48 Kakuha hath reached up to heaven, bestowing buffaloes yoked 
+
+in fours. 
+
+And matched in fame the Y&davas. 
+
+
+HYMN VII. Marut*. - 
+
+0 Maruts, when the sage hath poured the Trishtup forth as 
+food for you, 
+
+Ye shine amid the mountain-clouds.. 
+
+2 When, Bright Ones, fain to show your might ye have deter¬ 
+
+mined on your course, 
+
+The mountain-clouds ha?e bent them down. 
+
+3 Loud roaring with the winds the Sons of Prisni have upraised 
+
+themselves : 
+
+They have poured out the streaming food. 
+
+4 The Maruts spread the mist abroad and make the mountains 
+
+rock and reel, 
+
+When with the winds they go their way; r 
+
+5 What time theVivers aud the hills before your ooming bowed 
+
+them down, 
+
+So to sustain your mighty force. 
+
+
+46 From Parsu, from JTirindira: £ from Tirindira the son of Parsu.’— 
+Wilson. Both names are Iranian (cf. Tiridates, Persa). See Weber’s Epischts 
+%m Vedischen Ritual, pp. 36—38 (Sitzungsberichte der K. P. Akademie der 
+Wissenschaften, 1891, XXXVIII). 
+
+Yddams : or Yadus, descendants of the hero Yadu. 
+
+47 Pajra; see VIII. 4, 17. 
+
+48 Kahuha: or, the lofty one, meaning Tirindira. Buffaloes : or camels, 
+
+1 The Trishlup: according to one of S^yana’s three interpretations, the 
+Soma offering at the midday libation accompanied by hymns in the Trishtup 
+metre. . . . * 
+
+
+
+324 _ THE HYMNS OF [BOOK VIII. 
+
+6 We call on you for aid by night, on you for succour in the day, 
+Ou you while sacrifice proceeds. 
+
+7 These, verily, wondrous, red of hue, speed on their courses 
+
+with a roar 
+
+Over the ridges of the sky. 
+
+8 With might they drop the loosened rein so that the Sun may 
+
+run his course, 
+
+And spread themselves with beams of light. 
+
+9 Accept, ye Maruts, this my song, accept ye this mine hymn 
+
+of praise, 
+
+Accept, Ribhukshans, this my call. 
+
+10 The dappled Cows have poured three lakes, meath for the 
+Thunder-wielding God, 
+
+From the great cask, the watery cloud. 
+
+110 Maruts, quickly come to us when, longing for felicity, 
+
+We call you hither from the sky. 
+
+'"12 For, Rudras and Bibhukshans, ye, Most Bountiful, are in the 
+house, 
+
+Wise when the gladdening draught is drunk. 
+
+13 0 Maruts, send us down from heaven riches distilling raptur- 
+
+ousjoy, 
+
+With plenteous food, sustaining all. 
+
+14 When, Bright Ones, hither from the hills ye have resolved to 
+
+take your way, 
+
+Ye revel in the drops effused. 
+
+15 Man should solicit with his lauds happiness which belongs to 
+
+them, 
+
+So great a band invincible. 
+
+16 They who like fiery sparks with showers of *ain blow through 
+
+the heaven and earth, 
+
+Milking the spring that never fails. 
+
+17 With chariots and tumultuous roar, with tempests and with 
+
+hymns of praise 
+The Sons of Prisni hurry forth. 
+
+18 For wealth, we think of that whereby ye aided Yadu, Turvasa, 
+And Kanva who obtained the spoil. 
+
+
+8 They drop the loosened rein: they speed forward to prepare the way for 
+the Sun. 
+
+9 Bibhukshans: Mighty Ones, according to S&yana. 
+
+10 The dappled Cows: the ^Maruts. Three lakes: three large Soma recep¬ 
+tacles, the 3ronakalasa x the Adkavantya , and the PiUabhrit . The meaning is, 
+the Maruts have poured down abundant water from the rain-cloud. 
+
+
+
+
+HYMN 7.] THE RIGVEDA. 125 
+
+19 May these our viands Bounteous Ones ! that flow in streams 
+
+like holy oil, 
+
+With Kanva/a hymns, increase your might. 
+
+20 Where, Bounteous Lords for whom the grass is trimmed are 
+
+ye rejoicing now ? 
+
+What Brahman is adoring you 1 
+
+21 Is it not there where ye of old, supplied with sacred grass, 
+
+for lauds 
+
+Inspired the strong in sacrifice 1 
+
+22 They brought together both the worlds, the mighty waters, 
+
+and the Sun, 
+
+And, joint by joint, the thunderbolt. 
+
+23 They sundered Vritra limb from limb and split the gloomy 
+
+mountain-clouds, 
+
+Performing an heroic deed. 
+
+24 They reinforced the power and strength of Trita as he fought, 
+
+and helped 
+
+Indra in battle with the foe. 
+
+25 They deck themselves for glory, bright, celestial, lightning in 
+
+their hands, 
+
+And helms of gold upon their heads. 
+
+26 When eagerly ye from faraway came to the cavern of the Bull, 
+He bellowed in his fear like Heaven. 
+
+27 Borne by your golden-footed steeds, 0 Gods, come hither to 
+
+receive 
+
+The sacrifice we offer you. 
+
+28 When the red leader draws along their spotted deer yoked to 
+
+the car. 
+
+The Bright Onas come, and shed the rain. 
+
+29 Sushoma, Saryanslvan, and Arjika full of homes, have they, 
+These Pleroes, sought with downward car. 
+
+19 With Kdnva’s hymns: liynms of the Rishi Punarvatsa, a descendant of 
+Kanva. 
+
+21 The strong in sacrifice: the Mayhavans , wealthy worshippers. 
+
+24 Trita : a Vedic deity, 7 v v - \ - - s ” 1 - third form, generally associated 
+with Indra, V&yu, and the IS' •< V, . I., Index. In battle with the 
+
+foe: or, to overcome Yritra. 
+
+26 The cavern of the Ball: perhaps, the hollow of the rain-cloud; * the 
+opening of the rainy (firmament)/—Wilson. 
+
+28 Leader : or side-horse. 
+
+29 Baryavdodn .* A has occurred before (see I. 84. 14, and VIII 6 . 39) as the 
+name of a lake. Arjika is said by S&yaya to be the name of a district, and 
+he takes sushdma (containing excellent Soma) to be an adjective qualifying^. 
+See Zinuner, A Itindisches Lebcn } p. 19. 
+
+
+
+
+12 a m HYMNS OP [BOOK Tilt 
+
+30 When, Maruts, will ye come to Mm, tlie singer who invokes 
+
+you thus, 
+
+With favours to your suppliant ? 
+
+31 What now ? where have ye still a friend since ye left Indra all 
+
+alone ? 
+
+Who counteth on your friendship now ■? 
+
+32 The Kanvas Bing forth Agni’s praise together with out 
+
+Maruts’ who 
+
+Wield thunder and wear swords of gold. 
+
+33 Hither for new felicity may I attract the Impetuous Ones, 
+
+The Herges with their wondrous strength. • 
+
+34 Before them sink the very hills deeming themselves abysses; 
+
+yea, 
+
+Even the mountains bend them down. 
+
+35 Steeds flying on their tortuous path through mid-air carry 
+
+them, and give 
+
+The man who lauds them strength and life. 
+
+36 Agni was born-the first of all, like Sfirya lovely with his light: 
+With lustre these have spread abroad. u 
+
+HYMN VIII. Asvins. 
+
+With all the succours that are yours, 0 Asvins, hither come 
+to us : 
+
+Wonderful, borne on paths of gold, drink ye the meath with 
+Soma juice. 
+
+2 Come now, ye Asvins, on your car decked with a sun-bright 
+
+canopy, 
+
+Bountiful, with your golden forms, Sages with depth of 
+intellect. 
+
+3 Come hither from the Nahushas, come, drawn by pure hymns, 
+
+from mid-air. 
+
+0 Asvins, drink the savoury juice shed in the Kanvas’ 
+sacrifice. 
+
+
+SI Left Indra all alone ?; TMs is merely a rhetorical question meaning, ye 
+never did desert him. The Maruts alone stood by him when he fought with 
+Vritra. 
+
+86 With lustre these have spread abroad: 'then they (the Maruts) stood 
+round in their radiance. ’ * The Scholiast intimates that this verse refers to 
+
+the ceremony called Agnimdruta ,, when Agni is first worshipped, then the 
+Maruts —Wilson, 
+
+3 From the Nahushas r or, according to others, from the neighbouring 
+people. * 
+
+
+MYMX 8.] * THE R1GVEDA. 127 
+
+4 Come to us hither from the heavens, come from mid-air, well- 
+
+loved by us : 
+
+Here Kanva’s son hath pressed for you the pleasant meath of 
+Soma juice. 
+
+5 Come, Asvins, to give ear to ns, to drink the Soma, Asvins, 
+
+come. 
+
+Hail, Strengthened of the praise-song ! speed onward, ye 
+Heroes, with your thoughts. 
+
+6 As, Heroes, in the olden time the Bishis called you to their 
+
+aid, 
+
+So now, O Asvins, come to us, come near to this mine eulogy* 
+
+7 Even from the luminous sphere of heaven come to us, ye who 
+
+find the light, 
+
+Carers for Vatsa, through our prayers and lauds, 0 ye who 
+hear our call. 
+
+8 Do others more than we adore the Asvins with their hymns 
+
+of praise? 
+
+The Bishi Vatsa, Kanva’s son, hath magnified you with his 
+songs. 
+
+9 The holy singer with his hymns hath called you, Asvins, hither¬ 
+
+ward ) 
+
+Best Vritra-slayers, free from stain, as such bring us felicity. 
+
+1.0 What time, ye Lords of \mple wealth, the Lady mounted on 
+your car, 
+
+Then, 0 ye Asvins, ye attained all wishes that your hearts 
+desired. 
+
+11 Come thence, 0 Asvins, on your car that hath a thousand 
+
+ornaments: 
+
+Vatsa the sage, the sage’s son, hath sung a song of sweets to 
+you. 
+
+12 Cheerers of many, rich in goods* discoverers of opulence, 
+
+The Asyins, Biders through the sky, have welcomed this my 
+
+song of praise. 
+
+13 0 Asvins, grant us all rich gifts wherewith no man may' 
+
+interfere. 
+
+Make us observe the stated times : give us not over to reproach, 
+
+14 Whether, N&satyas, ye be nigh, or whether ye be far away, 
+Come thence, O Asvins, on your car that hath a thousand 
+
+ornaments. 
+
+
+7 Carers for Vatsa: ye who favour and provide for Vatsa, the Bishi of, 
+Hymn VI. of this Book. 
+
+10 The Lady: Sdry&, Daughter of the Sun* See. L 118.17. 
+
+
+
+128 THE HYMNS OF [BOOK VIIL 
+
+15 Yatsa the Kishi with his songs, N&satyas, hath exalted you: 
+Grant him rich food distilling oil, graced with a thousand 
+
+ornaments. 
+
+16 Bestow on him, 0 Asvins, food that strengthens, and that 
+
+drops with oil, 
+
+On him who praises you for bliss, and, Lords of bounty, prays 
+for wealth. 
+
+17 Come to us, ye who slay the foe, Lords of rich treasure, to 
+
+this hymn. 
+
+0 Heroes, give us high renown and these good things of earth 
+for help. 
+
+18 The Priyamedhas have invoked you with all succours that 
+
+are yours, 
+
+You, Asvins, Lords of solemn rites, with calls entreating you 
+to come. 
+
+19 Come to us, Asvins, ye who bring felicity, auspicious Ones, 
+
+To Yatsa who with prayer and hymn, lovers of song, hath 
+
+honoured you. 
+
+20 Aid us, 0 Heroes, for those hymns for which ye helped 
+
+Gosarya erst, 
+
+Gave Yasa, Dasavraja aid, and Kanva and Medh&tithi; 
+
+21 And favoured Trasadasyu, ye Heroes, in spoil-deciding fray: 
+For these, 0 Asvins, graciously assist us in acquiring strength. 
+
+22 0 Asvins, may pure hymns of ours, and songs and praises, 
+
+honour you: 
+
+Best slayers everywhere of foes, as such we fondly yearn 
+for you. 
+
+23 Three places of the Asvins, erst concealed, are made apparent 
+
+now. 
+
+Both Sages, with the flight of Law come hither unto those 
+who live. 
+
+HYMN IX. Asvins. 
+
+To help and favour Vatsa now, 0 Asvins, come ye hitherward. 
+Bestow on him a dwelling spacious and secure, and keep 
+malignities away. 
+
+
+20 Gosarya : said by S&yana to be a name of Sayu. See I. 116, 22. Vasa 
+and Dasavraja are known only as proMgds of the Asvins. 
+
+21 Trasadasyu; see Vol. I., Index. 
+
+23 Three places; according to Say ana, the three wheels of the Asvins’ 
+chariot are intended. The three places can only be heaven, firmament," and 
+earth, hidden during the darkness of night and made visible by the coming 
+of the Asvins and Dawn. - 
+
+I Vatsa ; apparently another name of jSasakarna, called also KAnva or 
+descendant of Kanva, the Kishi of the hymn. 
+
+
+
+
+HYMN 9 .] TEE RIG VERA . 129 
+
+2 All manliness that is in heaven, with the Five Tribes, or in 
+
+mid-air. 
+
+Bestow, ye Asvins, upon us. 
+
+3 Remember Kanva first of all among the singers, Asvins, who 
+Have thought upon your wondrous deeds. 
+
+4 Asvins, for you with song of praise this hot oblation is effused, 
+This your sweet Soma juice, ye Lords of ample wealth, through 
+
+which ye think upon the foe. 
+
+5 Whatever ye have done in floods, in the tree, Wonder-Wor¬ 
+
+kers, and in growing plants, 
+
+Therewith, 0 Asvins, succour me. 
+
+6 What force, N&satyas, ye exert, whatever, Gods, ye tend and 
+
+heal, 
+
+This your own Vatsa gains not by his hymns alone: ye visit 
+him who offers gifts. 
+
+7 How hath the Rishi splendidly thought out the Alvins’ 
+
+hymn of praise. 
+
+Let the Atharvan pour the warm oblation forth, and Soma 
+very rich in sweets. 
+
+8 Ye Asvins, now ascend your car that lightly rolls upon its 
+
+way. 
+
+May these my praises make you speed hitherward like a cloud 
+■ of heaven. 
+
+9 When, 0 Nasatyas, we this day make you speed hither with 
+
+our hymns, 
+
+Or, Asvins, with our songs of praise, remember EAnva 
+specially. 
+
+10 As erst Kakshivan and the Rishi Vyasva, as erst Dirghatamas 
+invoked you^ presence, 
+
+Or, in th.e sacrificial chambers, Yainya Prithl, so be ye mind¬ 
+ful of us here, 0 Asvins. 
+
+
+3 Thought upon: or touched upon, handled. 
+
+4 Thinlc upon the foe : plan tl\e destruction of the demon of darkness. 
+
+5 Whatever ye have done : Professor Wilson paraphrases after S&yana: 
+* preserve me with that (healing virtue) deposited by you in the waters^ in 
+the trees, in the herbs/ 
+
+7 The Atharvan: the priest who has special charge pf the fire and the Sonj£. 
+I follow Ludwig in taking atharvani as a nominative and not as a locative as 
+S&yaua does : ‘he will sprinkle the sweet-flavoured Soma and the gharma 
+* (oblation) on the Atharvan fire/—Wilson. 
+
+10 KaksKMn: see I. 18. 1. Vyasva: see I. 112.15. Dirghatamas: see VoI. 
+L, Index. Vaiaya: son of Vena. * PritM: the first anointed king. 
+
+9 
+
+
+
+THE HYMNS OH 
+
+
+130 
+
+
+[BOOK YUI, 
+
+
+11 Come as home-guardians, saving us from foemen, guarding 
+
+our living creatures and our bodies, 
+
+Como to the house to give us seed and offspring, 
+
+12 Whether with Indra ye be faring, Asvins, or resting in one 
+
+dwelling-place with Vayu, 
+
+In concord with the Eibhus or Adityas, or standing still in 
+Vishnu’s striding-places. 
+
+13 When I, 0 Asvins, call on you to-day that I may gather 
+
+strength, 
+
+Or as all-conquering might in war, be that the Asvins’ noblest 
+grace. • 
+
+14 Now come, ye .Asvins, hitherward: here are oblations set 
+
+for you ; 
+
+These Soma-draughts to aid Yadu and Turvasa, these offered 
+you mid Kanva’s sons. 
+
+15 Whatever healing balm is yours, Nasatyas, near or far away. 
+Therewith, great Sages, grant a home to Vatsa and to Vimada. 
+
+16 Together with the Goddess, with the Asvins’ Speech have I 
+
+awoke. 
+
+Thou, Goddess, hast disclosed the hymn, and holy gift from 
+mortal men. 
+
+17 Awake the Asvins, Goddess Dawn ! Up Mighty Lady of sweet 
+
+strains! " 
+
+Bise, straightway, priest of sacrifice! High glory to the 
+gladdening draught! 
+
+18 Thou, Dawn, approaching with thy light sliinest together 
+
+with the Sun, 
+
+And to this man-protecting home the chariot of the Asvins comes. 
+
+19 When yellow stalks give forth the juice, as cows from udders 
+
+pour their milk, 
+
+And voices sound the song of praise, the Asvins'���worshippers 
+show first.. 
+
+20 Forward for glory and for strength, protection that shall 
+
+conquer men, 
+
+And power and skill, most sapient Ones ! 
+
+11 Our living creatures: our dependents and our cattle. 
+
+12 Vishnu's striding-places: from which he made his three great strides 
+through earth, firmament, and heaven. 
+
+13 That: the granting of my request. 
+
+15 And to Vimada: as ye did to Vimada.—Sdyana. See Vol. I., Index. 
+
+16 The Goddess: Dawn, The Asvins ’ Speech: Y&k or Speech who glorifies ' 
+the Asvins ; i. e. the hymn that praises them. 
+
+19 Yellow stalks: of Soma plants. 
+
+20 Forward for glory: advance and come to give us glory, etc. 
+
+
+
+
+EYMN 11.] TEE MO VEDA, 181 
+
+21 When, Asvins, worthy of our lauds/ye seat you in the father’s 
+house. 
+
+With wisdom or the bliss ye bring. 
+
+HYMN X. Asvins. 
+
+Whether ye travel far away or dwell in yonder light of 
+heaven, 
+
+Or in a mansion that is built above the sea, come thence, ye 
+Asvins, hitherward. 
+
+2 Or if for Manu ye prepared the sacrifice, remember also Kanva’s 
+
+son. 
+
+I call Brihaspati, Indra, Vishnu, all the Gods, the Asvins borne 
+by rapid steeds. # 
+
+3 Those Asvins I invoke who work marvels, brought hither 
+
+to receive, 
+
+With whom our friendship is most famed, and kinship passing 
+that of Gods. 
+
+4 On whom the solemn rites depend, whose worshippers rise 
+
+without the Sun : 
+
+These who foreknow the holy work of sacrifice, and by their 
+Godhead drink the sweets of Soma juice. 
+
+5 Whether ye, Lords of ample wealth, now linger in the east 
+
+or west, 
+
+With Druhyu, or with*Anu, Yadu, Turvsa, I call you hither ; 
+come to me. 
+
+6 Lords of great riches, whether through the firmament ye fly 
+
+or speed through heaven and earth, 
+
+Or with your Godlike natures stand upon your cars, come 
+thence* 0 Asvins, hitherward. 
+
+HYMN XI. Agni. 
+
+Thou, Agni, God mid mortal men, art guard of sacred rites, 
+thou art 
+
+To be adored at sacrifice. 
+
+21 In the father's house: in the sacrificial hall of the father of the family, 
+the wealthy householder who institutes the sacrifice. This stanza is a conti¬ 
+nuation -of 19 ; alt hough the connexion is interrupted by the intervening stanza. 
+
+1 Above the sea: above the ocean of air. 
+
+3 To receive: our oblations. 
+
+4 Without the sun: Sftyana explains as&rtf differently, connecting in with 
+sdrl instead of -sttra: * of whom there are worshippers in a place where there 
+is no worship,*—Wilson. 
+
+5 Druhyu and the other names stand for the tribes called after these 
+ancient chieftains. See Yol. X,, Index. 
+
+The hymn is translated ip Max Muller’s History of Ancient Sanskrit 
+Literature. 
+
+
+THE HYMNS Of 
+
+
+[BOOK rim 
+
+
+m 
+
+% 0 Mighty Agni, thou must be glorified at our festivals, 
+Bearing our offerings to the Gods. 
+
+3 0 Jatavedas Agni, fight and drive our foes afar from us, 
+Them and their godless enmities. 
+
+4 Thou, Jatavedas, seekest not the worship of a hostile man, 
+However nigh it he to thee. 
+
+5 We sages, mortals as we are, adore the mighty name of thee, 
+Immortal Jatavedas 7 name. 
+
+6 Sages, we call the Sage to help, mortals, we call the God to aid : 
+We call on Agni with our songs. 
+
+7 May Vats& draw thy mind away even from thy loftiest dwel¬ 
+
+ling-place, 
+
+Agni, with song that yearns for thee. 
+
+8 Thou art the same in many a place : mid all the people thou 
+
+art Lord. 
+
+In fray and fight we call on thee. 
+
+9 When we are seeking strength we call Agni to help us in 
+
+the strife, 
+
+The giver of rich gifts in war. 
+
+10 Ancient, adorable at sacrifices, Priest from of old, meet for our 
+praise, thou sittest. 
+
+Fill full and satisfy thy body, Agni, and win us happiness by 
+offering worship. 
+
+HYMN XII. ladra. 
+
+Joy, Mightiest Indra, known and marked, sprung most from 
+Soma-draughts, wherewith 
+
+Thou smitest down the greedy fiend, for that wejong. 
+
+2 Wherewith thou holpest Adhrigu, the great Dasagva, and 
+
+the God • . 
+
+Who stirs the sunlight, and the sea, for that we long. 
+
+3 Wherewith thou dravest forth like cars Sindhu and all the 
+
+mighty floods 
+
+To go the way ordained by Law, for that we long, 
+
+2 Bearing our offerings to the Gods: literally, ‘the oharioteer of solemn rites/ 
+
+1 Joy: mddah: the rapturous exhilaration produced in Indra by drinking 
+the Soma juice. For that we long: the short refrain or burden which 
+generally concludes each stanza of each triplet of this hymn is sometimes 
+rather loosely attached and cannot always be clearly brought out in the proper 
+place in translation. 
+
+2 Adhrigu ; according to S&yana a Bishi so named. See 1.11 2 . 20 . Dasagva : 
+one of the priestly family connected with, or identical with, the Angirasea 
+‘ the acconiplisher of the ten (months’ rite).’—Wilson. Ludwig thinks that 
+Dasagva here may pieau the Sun. The sea: of air. 
+
+
+
+HYMN 12.] 
+
+
+THE RIO VEDA. 
+
+
+ltd 
+
+i Accept this laud for aid, made pure like oil, thou Caster of 
+the Stone, 
+
+Whereby even in a moment thou hast waxen great. 
+
+5 Be pleased, Song-lover, with this song; it hows abundant 
+
+like the sea. 
+
+Indra, with all thy succours thou hast waxen great, 
+
+6 The God who from afar hath sent gifts to maintain our 
+
+friendship’s bond, 
+
+Thou, spreading them like rain from heaven, hast waxen great* 
+
+7 The beams that mark him have grown strong, the thunder 
+
+rests between his arms, w 
+
+When, like the Sun, he hath increased both Heaven and Earth. 
+
+8 When, Mighty Lord of Heroes, thou didst eat a thousand 
+
+buffaloes. 
+
+Then grew and waxed exceeding great thine Indra-power. 
+
+9 Indra consumeth with the rays of Sarya the malicious man: ^ 
+Like Agni conquering the woods, he hath*grown strong. 
+
+10 This newest thought of ours that suits the time approaches 
+
+unto thee: 
+
+Serving, beloved in many a place, it metes and marks. 
+
+11 The pious germ of sacrifice directly purifies the soul. 
+
+By Indra’s lauds it waxqs great, it metes and marks. 
+
+12 Indra who wins the friend hath spread himself to drink the 
+
+Soma-draught: 
+
+Like worshipper’s dilating praise ; it metes and marks. 
+
+13 He whom the sages, living men, have gladdened, offering up 
+
+their hymns, 
+
+Hath swelled like oil of sacrifice in Agni’s mouth. 
+
+
+8 Didst eat a thousand buffaloes: the buffaloes probably represent the clouds 
+which the Sun dissipates or consumes.—Ludwig. ‘When thou hast slain 
+thousands of mighty foes,’—-Wilson. 
+
+10 It metes and marks: defines and discriminates Indra’s good qualities.— 
+S&yana. 
+
+11 The germ of sacrifice is probably the wish that prompts the offering. 
+
+Stiyana explains differently: 1 The devetifc p’&iser of-the adorable (Tndra) 
+
+purifies in due succession the offering (of the Soma) ; with siicrnd hymns lie 
+magnifies (the might of Indra; he verily proclaims the measure (of his'merits).* 
+
+12 Worshipper's dilating praise: I follow S&yana : but the stanza is unin¬ 
+telligible to me. ' Indra, the benefactor of his friend (the worshipper), lias 
+Surged himself to drink the Soma, in like manner as the pious praise dilates 
+and proclaims the measure of his merits/—Wilson. The meaning of vet si 
+(praise, according to Sftyana) is uncertain. Yon Both thinks that the two 
+press-stones are meant, and others explain it as the sword, knife, or axe used 
+in sacrifice. 
+
+
+
+134 THE HYMNS OF [BOOK YIIL 
+
+14 Aditi also hath brought forth a hymn for Indra, Sovran Lord •: 
+The -work of sacrifice for help is glorified. 
+
+15 The ministering priests have sung their songs for aid and eulogy: 
+God, thy Bays turn not from the rite which Law ordains. 
+
+16 If, Indra, thou drink Soma by Vishnu’s or Trita Apty&’s aider 
+Or with the Maruts take delight in flowing drops; 
+
+17 Or, Sakra, if thou gladden thee afar or in the sea of air, 
+Rejoice thee in this juice of ours, in flowing drops. 
+
+IB Or, Lord of Heroes, if thou aid the worshipper who sheds the? 
+juice, 
+
+Or him whose laud delights thee, and his flowing drops. 
+
+19 To magnify the God, the God, Indra, yea, Indra for your help, 
+And promptly end the sacrifice—this have they gained, 
+
+20 With worship, him whom men adore, with Soma, him who 
+
+drinks it most, 
+
+Indra with lauds have they increased—this have they gained. 
+
+21 His leadings are with power and might and his instructions 
+
+manifold: 
+
+Pie gives the worshipper all wealth : this have they gained. 
+
+22 For slaying Vritra have the Gods set Indra in the foremost 
+
+place. 
+
+Indra the choral bands have sung/dbr vigorous strength. 
+
+23 We to the Mighty with our might, with lauds to him who 
+
+hears our call, 
+
+With holy hymns have sung aloud, for vigorous strength. 
+
+24 Not earth, nor heaven, nor firmaments contain the Thunder- 
+
+wielding God : 
+
+They shake before his violent rush and vigorous strength. 
+
+25 What time the Gods, 0 Indra, set thee foreifiost in the furious 
+
+fight, 
+
+Then thy two beautiful Bay Steeds carried thee on. 
+
+26 When Vritra, stayer of the floods, thou slowest, Thunderer 
+
+with might, , 
+
+Then thy two beautiful Bay Steeds carried thee on. 
+
+27 When Vishrm, through thine energy, strode wide those three 
+
+great steps of his, 
+
+Then thy two beautiful Bay Steeds carried thee on. 
+
+28 When thy two beautiful Bay Steeds grew great and greater 
+
+day by day, 
+
+Even then all creatures that had life bowed down to thee. 
+
+10 Trita Aptya: sec VIII. 7. 24, note, Here he appears as the preparer of 
+celestial Soma for Indra, 
+
+
+
+HYMN 13,] 
+
+
+THE RIG VEDA. 
+
+
+135 
+
+
+29 When, Indra, all theMarut folk humbly submitted them to thee, 
+Even then all creatures that had life bowed down to thee. 
+
+30 When yonder Sun, that brilliant light, thou settest in the 
+
+heaven above, 
+
+Even then all creatures that had life bowed down to thee. 
+
+31 To thee, 0 Indra, with this thought the sage lifts up this eulogy, 
+Akin and leading as on foot to sacrifice. 
+
+32 When in thine own dear dwelling all gathered have lifted up 
+
+the voice 
+
+Milk-streams at worship’s central spot, for sacrifice, 
+
+33 As Priest, 0 Indra, give us wealth in brave men and good 
+
+steeds and kine 
+
+That we may first remember thee for sacrifice. 
+
+HYMN XIII. Indra. 
+
+Indra, when Soma juices flow, makes his mind pure and meet 
+for lauds. 
+
+He gains the power that brings success, for great is he. 
+
+2 In heaven’s first region, in the seat of Gods, is he who brings 
+
+success, 
+
+Most glorious, prompt to save, who wins the water-floods. 
+
+3 Him, to win strength, have I invoked, even Indra mighty for 
+
+the fray. r 
+
+Be thou most near to us for bliss, a Friend to aid. 
+
+4 ludra, Song-lover, here for thee the worshipper’s libation flows 
+Rejoicing in this sacred grass thou shinest forth. 
+
+5 Even now, 0 Indra, give us that which, pressing juice, we 
+
+crave of thee. 
+
+Bring us weali^i manifold which finds the light of heaven. 
+
+6 What time the zealous worshipper hath boldly sung his songs 
+
+to thee, 
+
+Like branches of a tree up-grows what they desire. 
+
+7 Generate songs even as of old, give ear unto the singer’s call : 
+Thou for the pious hast grown great at each carouse. 
+
+
+31 The eeeond line is difficult. Wilson, following SAvana, paraphrases the 
+stanza: * The wise (worshipper), Indra, offers thee this gratifying sincere 
+praise along with pious rites at the sacrifice, as (a man places) a kinsman in 
+(a prominent) position/ 
+
+32 Milk-streams: the sweetly-flowing hymns. 
+
+Wilson remarks : 4 This is probably an ancient hymn, both by its repetitions 
+and combination of simplicity and obscurity/ 
+
+7 Generate songs: by granting the prayers of the singers. 
+
+
+
+136 THE HYMNS OF [BOOK Fill 
+
+8 Sweet strains that glorify him play like waters speeding down 
+
+a slope, 
+
+Yea, him who in this song is called the Lord of Heaven; 
+
+9 Yea, who alone is called the Lord, the single Buler of the folk, 
+By worshippers seeking aid; may he joy in the draught. 
+
+10 Praise him, the Glorious, skilled in song, Lord of the two 
+
+victorious Bays: 
+
+They seek the worshipper's abode who bows in prayer. 
+
+11 Put forth thy strength: with dappled Steeds come, thou of 
+
+mighty intellect, 
+
+With swift Steeds to the sacrifice, for 'tis thy joy. 
+
+12 Grant wealth to those who praise thee, Lord of Heroes, 
+
+Mightiest Indra : give 
+Our princes everlasting fame and opulence. 
+
+13 1 call thee when the Sun is risen, I call thee at the noon of day : 
+With thy car-horses, Indra, come well-pleased to us. 
+
+14 Speed forward hither, come to us, rejoice thee in the milky 
+
+draught: 
+
+Spin out the thread of ancient time, as well is known. 
+
+15 If, Sakra, Vritra-slayer, thou be far away or near to us, 
+
+Or in the sea, thou art the guard of Soma juice. 
+
+16 Let songs we sing and Soma-dr8ps expressed by us make 
+
+Indra strong: 
+
+The tribes who bring oblations find delight in him. 
+
+17 Him sages longing for his aid, with offerings brought in eager 
+
+haste, 
+
+Him, even as branches, all mankind have made to grow. 
+
+18 At theTrikadrukas the Gods span sacrifice that stirred the mind: 
+May our songs strengthen him who still hath strengthened us. 
+
+19 When, true to duty, at due times the worshipper offers lauds 
+
+to thee, 
+
+They call him Purifier, Pure, and Wonderful. 
+
+
+14 Spin out the thread of ancient times: e extend the ancient sacrifice.'— 
+Wilson, 
+
+The due performance of sacrifice is regarded as an unbroken thread reaching 
+through a succession of Jlishis from ancient to modem times. 
+
+1 5 In the sea: in the firmament, or ocean of air. 
+
+17 All mankind: hsJiontfh. But see Muller, Vedic lli/mns, I. 310. 
+
+IS -4i the Trikadrukas: according to Sftyana these are the first three days 
+of the Abhiplava ceremony. According to some modern scholars they are 
+probably three peouliar Soma-vessels, or an oblation consisting of three offer¬ 
+ings of Soma. Span sacrifice: see above note on 14. That stirred the mind: 
+that urged others to follow the example. 
+
+19 Him: a change of person, Indra being meant. 
+
+
+
+Hymn is.] tee riqvbda. i$7 
+
+20 That inind of Rudra, fresh and strong, moves conscious in the 
+
+ancient ways, 
+
+With reference whereto the wise have ordered this. 
+
+21 If thou elect to he my Friend drink of this sacrificial juice, 
+
+By help whereof we may subdue all enemies. 
+
+22 0 In Ira, Lover of the song, when shall thy praiser be most blest? 
+When wilt thou grant us wealth in herds of kine and steeds ? 
+
+23 And thy two highly-lauded Bays, strong stallions, draw thy 
+
+car who art 
+
+Untouched by age, most gladdening car for which we pray. 
+
+24 With ancient offerings we implore the Young*and Strong 
+
+whom many praise. 
+
+He from of old hath sat upon dear sacred grass. 
+
+25 Wax mighty, thou whom many laud for aids which Rishis 
+
+have extolled. 
+
+Pour down for us abundant food and guard us well. 
+
+26 0 Indra, Caster of the Stone, thou helpest him who praises thee: 
+From sacrifice I send to thee a mind-yoked hymn. 
+
+27 Hero, yoking for the Soma draught these Horses, sharers of 
+
+thy feast, 
+
+Thy Bay Steeds, Indra, fraught with wealth, consent to come. 
+
+28 Attendants on thy gloryf let the Rudras roar assent to thee, 
+And all the Marut companies come to the feast. 
+
+29 These his victorious followers hold in the heavens the place 
+
+they love, 
+
+Leagued in the heart of sacrifice, as well we know. 
+
+30 That we may long behold the light, what time the ordered 
+
+rite proceeds, 
+
+He duly measures, as he views, the sacrifice. 
+
+31 0 Indra, strong is this thy car, and strong are these Bay 
+
+Steeds of thine : 
+
+0 Satakratu, thou art strong, strong is our call. 
+
+
+20 Eave ordered this : song of praise, or holy ceremony.—Ludwig. 
+
+26 Mind-yoked : made ready by the poet’s mind, as a chariot—to which the 
+hymn is frequently compared—-is equipped for a journey, 
+
+28 The Rudras : the sons of Rudra, the Maruts. 
+
+29 The heart, literally navel, that is the central point, of sacrifice , is the 
+receptacle on which oblations are placed, or the uttaravedi or north altar. 
+
+31 Strong: hHshd .* as lias been noticed before (see I. 177. 2. 3.) some of 
+the Vedic poets delight in the repetition of this word and derivatives from the 
+same root. S&yana explains vrishd: as ‘showerer of benefits/ and Ludwig 
+translates it by f *stierltraftig/ strong as a bull. The original meaning of the 
+word is male, masculine, and, hence, strong. 
+
+
+
+138 TEE EYMN8 OF [BOOK VIII. 
+
+32 Strong is the press-stone, strong thy joy, strong is the flowing 
+
+Soma juice: 
+
+Strong is the rite thou furtherest, strong is our call. 
+
+33 As strong I call on thee the Strong, 0 Thunderer with thy 
+
+thousand aids: 
+
+For thou hast won the hymn of praise. Strong is our call. 
+
+HYMN XIV. Indra , 
+
+If I, 0 Indra, were, like thee, the single Sovran of all wealth, 
+My worshipper should be rich in kine. 
+
+2 I should fee fain, 0 Lord of Power, to strengthen and enrich 
+
+the sage, 
+
+Were I the Lord of herds of kine. 
+
+3 To worshippers who press the juice thy goodness, Indra, is a 
+
+cow 
+
+Yielding in plenty kine and steeds. 
+
+4 None is there, Indra, God or man, to hinder thy munificence, 
+The wealth which, lauded, thou wilt give. 
+
+5 The sacrifice made Indra strong when he unrolled the earth, 
+
+and made 
+
+Himself a diadem in heaven. 
+
+6 Thine aid we claim, 0 Indra, thine who after thou hast waxen 
+
+great 
+
+Hast won all treasures for thine own. 
+
+7 In Soma’s ecstasy Indra spread the firmament and realms of 
+
+light, 
+
+When he cleft Vala limb from limb. 
+
+8 Showing the hidden he drave forth the covj^s for the Angirases, 
+And Vala he cast headlong down. 
+
+9 By Indra were the luminous realms of heaven established 
+
+and secured, 
+
+Firm and immovable from their place. 
+
+10 Indra, thy laud moves quickly like a joyous wave of water- 
+
+floods: 
+
+Bright shine the drops that gladden thee. 
+
+11 For thou, 0 Indra, art the God whom hymns and praises 
+
+magnify: 
+
+Thou blessest those who worship thee. 
+
+12 Let the two long-maned Bay Steeds bring Indra to drink the 
+
+Soma juice, 
+
+The Bountiful to our sacrifice. 
+
+
+
+JtYMN 15 .] 
+
+
+THE RIGVEDA . 
+
+
+m 
+
+13 With waters’ foam thou torest off, Indra, the head of Namuchi, 
+Subduing all contending hosts. 
+
+14 The Dasyus, when they fain would climb by magic arts and 
+
+mount to heaven, 
+
+Thou, Indra, castest down to earth. 
+
+15 As Soma-drinker conquering all, thou scatteredst to every side 
+Their settlement who poured no gifts. 
+
+HYMN XY. Indra. 
+
+Sing forth to him whom many men invoke, to him whom 
+many laud: 
+
+Invite the powerful Indra with your songs of praise. 
+
+2 Whose lofty might—-for doubly strong is he—supports the 
+
+heavens and earth, 
+
+And hills and plains and floods and light with manly power. 
+
+3 Such, Praised by many ! thou art King: alone thou smitest 
+
+Vritras dead, 
+
+To gain, 0 Indra, spoils of war and high renown. 
+
+4 We sing this strong and wild delight of thine which conquers 
+
+in the fray, 
+
+Which, Caster of the Stone ! gives room and shines like gold. 
+
+5 Wherewith thou also foundest lights for Ayu and for Manu’s 
+
+sake : • 
+
+Now joying in this sacred grass thou beamest forth. 
+
+6 This day too singers of the hymn praise, as of old, this might 
+
+of thine : 
+
+Win thou the waters day by day, thralls of the strong. 
+
+7 That lofty Indra-power of thine, thy strength and thine 
+
+intelligence, 
+
+Thy thunderbolt for which we long, the wish makes keen. 
+
+8 0 Indra, Heaven and Earth augment thy manly power and 
+
+thy renown: 
+
+The waters and the mountains stir and urge thee on. 
+
+9 Vishnu the lofty ruling Power, Varuna, Mitra sing thy praise: 
+In thee the Maruts 4 5 6 7 company have great delight. 
+
+
+IS With waters 1 foam: with a thunderbolt in the form of foam, according 
+to a later legend. See Lanmau, Sanskrit Reader, p. 875, who takes Namuchi 
+to be a waterspout in a lake, and c with foam ' to mean Accompanied by foam.’ 
+
+4 Wild delight: Soma juice, the cause of thy rapture, 
+
+5 For Zyu md for Mww*9 Mfa »' that is for man. Ayu was the son of 
+
+Pururavas and Ur vast ~ . . 
+
+6 Thralls of the strong: controlled and imprisoned by Vritra. 
+
+7 The wish: our wishes expressed in prayer and praise, 
+
+
+
+THE HYMNS OF 
+
+
+146 
+
+
+[BOOK VILL 
+
+
+10 0 Indra, thou wast bom the Lord of men, most liberal of thy 
+
+gifts: 
+
+Excellent deeds for evermore are all thine own. 
+
+11 Ever, alone, 0 highly-praised, thou sendest Vritras to their 
+
+rest: 
+
+None else than Indra executes the mighty deed. 
+
+12 Though here and there, in varied hymns, Indra, men call on 
+
+thee for aid, 
+
+Still with our heroes fight and win the light of heaven. 
+
+13 Already have all forms of him entered our spacious dwelling- 
+
+place ^ 
+
+For victory stir thou Indra, up, the Lord of Might. 
+
+HYMN XVI. Indra. 
+
+Praise Indra whom our songs must laud, sole Sovran of 
+mankind, the Chief 
+Most liberal who controlleth men. 
+
+2 In whom the hymns of praise delight, and all the glory-giving 
+
+songs, 
+
+Like the floods 5 longing for the sea. 
+
+3 Him I invite with eulogy, best King, effective in the fight, 
+Strong for the gain of mighty spoil. 
+
+4 Whose perfect ecstasies are wide, profound, victorious, and 
+
+give 
+
+Joy in the field where heroes win. 
+
+5 Him, when the spoils of war are staked, men call to he their 
+
+advocate: 
+
+They who have Indra win the day. 
+
+6 Men honour him with stirring songs, and magnify with solemn 
+
+rites: n 
+
+Indra is he who giveth ease. 
+
+7 Indra is Priest and Bishi, he is much invoked by many men, 
+And mighty by his mighty powers. 
+
+8 Meet to be lauded and invoked, true Hero with his deeds of 
+
+might, 
+
+Victorious even when alone. 
+
+
+33 All forms of him: the various qualities of Indra have been celebrated. 
+Stir thou: the Rishi addresses himself. Lord of Might: socMpatim : in 
+later literature, lord or husband of Sach? or his might personified and regarded 
+as his consort. * ' ‘ 
+
+J I Irahni, mean-V- -t- «Ayana, greater than all. See VI. 
+
+. 7 > “e Brahman -who i. ■ . : <■ that is, Indra regarded as a 
+
+priest. Eishi; according t . V. •holder of all the Aryan race.’ 
+
+
+
+THE IUGVE&A. 
+
+
+141 
+
+
+HYMN 17-3 
+
+9 The men, the people magnify that Indra with their S&ma songs, 
+With hymns and sacred eulogies: 
+
+10 Him who advances them to wealth, sends light to lead them 
+
+in the war, 
+
+And quells their foemen in the fray, 
+
+11 May he, the saviour much-invoked, may Indra bear us in a 
+
+ship 
+
+Safely beyond all enemies. 
+
+12 As such, 0 Indra. honour us with gifts of booty, further us. 
+And lead us to felicity. 
+
+HYMN XVII. • Indra. 
+
+Comb, we have pressed the juice for thee; 0 Indra, drink 
+this Soma here *. 
+
+Sit thou on this my sacred grass. 
+
+' 2 0 Indra, let thy long-maned Bays, yoked by prayer, bring 
+thee hitherw r ard: 
+
+Give ear and listen to our prayers. 
+
+3 We Soma-bearing Brahmans call thee Soma-drinker with thy 
+
+friend, 
+
+We, Indra, bringing Soma juice. 
+
+4 Come unto us who bring the juice, come unto this our eulogy, 
+Fair-visored ! drink thou ©f the juice. 
+
+5 I pour it down within thee, so through all thy members let it 
+
+spread : 
+
+Take with thy tongue the pleasant drink. 
+
+6 Sweet to thy body let it be, delicious be the savoury juice : 
+Sweet be the Soma to thine heart. 
+
+7 Like women, let this Soma-draught, invested with its robe, 
+
+approach, • 
+
+0 active Indra, close to thee. 
+
+8 Indra, transported with the juice, vast in his bulk, strong in 
+
+his neck 
+
+And stout arms, smites the Vritras down. 
+
+9 0 Indra, go thou forward, thou who rulest over all by might: 
+Thou Vritra-slayer slay the fiends. 
+
+1 0 Long be thy grasping-hook wherewith thou givest ample wealth 
+
+to him 
+
+Who sheds the j uice and worships thee. 
+
+S With thy friend: ludr&’s companion, the thunderbolt. 'With suitable 
+praise.’—Wilson. 
+
+7 Like women: dressed in white garments and moving slowly. Its robe: 
+the milk that colours it. 
+
+
+THE HYMNS OF 
+
+
+142 
+
+
+[BOOK VIII, 
+
+
+11 Here, Indra, is thy Soma-draught, made pure upon the sacred 
+
+grass: 
+
+Run hither, come and drink thereof. 
+
+12 Famed for thy radiance, worshipped well! this juice is shed 
+
+for thy delight: A 
+Thou art invoked, Akhandala ! 
+
+13 To Kundap&yya, grandson’s son, grandson of Sringavrish! to 
+
+thee, 
+
+To him have I addressed my thought. 
+
+14 Strong pillar thou, Lord of the home ! armour of Soma-offerers : 
+The drop of Soma breaketh all the strongholds down, and 
+
+Indra is the Rishis’ Friend. 
+
+15 Holy Prid&kusanu, winner of the spoil, one eminent o’er many 
+
+men, 
+
+Lead on the wild horse Indra with his vigorous grasp forward 
+to drink the Soma juice. 
+
+
+HYMN - XVIII. Adityas, 
+
+Now let the mortal offer prayer to win the unexampled grace 
+Of these Adityas and their aid to cherish life. 
+
+
+12 Famed for thy radiance, --■-* *---.•7 ■ ,T ■» words thus rendered, 
+
+sc Xchigo and sttchipdjana, have i ■ ' explained by the Com¬ 
+
+mentator, and their meaning is still uncertain. According to Sayan a, the 
+former may mean ‘thou whose cattle are strong/ or ‘thou whose radiance 
+is renowned,’ and the latter ‘ thou of renowned adoration * or * whose hymns 
+are. renowned ’ See Wilson’s note. Thou art invoked , Akhandala1 ; or, ‘Thou, 
+0 Destroyer, art invoked.’ This appellation of Indra does‘not occur again in 
+the IUgveda. See Muir, 0. S. Texts, XV. 190. 
+
+13 Kvndaplyya and Sringavrish appear here to be names of men. Accord¬ 
+ing to S&yana, kirndapftyya is the name of a particular Soma-ceremony, and 
+the offspring of Sringavrish is Indra himself. ‘ (Indra), who wast the off¬ 
+spring of Sringavrish, of whom the Jcundapdyya rite was the protector, (the 
+sages) have fixed (of old) their minds upon this ceremony.’ See Wilson’s 
+note who observes that * the construction is loose, and the explanation not 
+very satisfactory.’ 
+
+14 Lord of the home ; apparently the householder who institutes the sacri¬ 
+fice is addressed, he vdstoshpate grihapate.— S&yana. The JUshh' Friend: 
+mlnindm sakhd, the friend of the Munis, sages, saintly men or ascetics; of us 
+Itishis, according to S&ynna. 
+
+15 Friddkmdnu: I follow Ludwig in taking this to be the name of the 
+institutor of the sacrifice. According to S&yana who explains it as ‘lifting 
+up the head or back like a serpent,’ or ‘ to be propitiated, as a serpent is, with 
+gems, charms, medicaments, etc.,’ it is an epithet of Indra; and the leader 
+forward of Indra in the second line is the worshipper, understood. Grass- 
+mann banishes the last three stanzas to his Appendix as not originally form¬ 
+ing part of the hymn. 
+
+1 Adityas: see I, 14. 3, 
+
+
+
+
+TBE RIG VET)A. 
+
+
+143 
+
+
+JffYMN 18.1 
+
+2 For not an enemy molests the paths which these Adityas tread; 
+Infallible guards, they strengthen us in happiness. 
+
+3 Now soon may Bhaga, Savitar, Yaruna, Mitra, Aryaman 
+Give us the shelter widely spread which we implore. 
+
+4 With Gods come thou whose fostering care none checks, O 
+
+Goddess Aditi 
+
+Come, dear to many, with the Lords who guard us well. 
+
+5 For well these Sons of Aditi know to keep enmities aloof: 
+Unrivalled, giving ample room, they save from woe. 
+
+6 Aditi guard our herd by day, Aditi, free from guile, by night, 
+
+Aditi, ever strengthening, save us from grief! * 
+
+7 And in the day our hymn is this: May Aditi come nigh to help, 
+With loving-kindness bring us weal and chase our foes. 
+
+8 And may the Asvins, the divine Pair of Physicians, send us 
+
+health: 
+
+May they remove iniquity and chase our foes. 
+
+9 May Agni bless us with his fires, and Surya warm us 
+
+pleasantly; 
+
+May the pure Wind breathe sweet on us, and chase our foes. 
+
+10 Drive ye disease and strife away, drive ye away malignity; 
+Adityas, keep us ever far from sore distress. 
+
+11 Remove from us the arr*w, keep famine, Adityas ! far away : 
+Keep enmities afar from us, Lords of all wealth 1 
+
+12 Now, 0 Adityas, grant to us the shelter that lets man go free, 
+Yea, even the sinner from his sin, ye Bounteous Gods! 
+
+13 Whatever mortal with the power of demons fain would 
+
+injure us, 
+
+May he, impetuous, suffer harm by his own deeds. 
+
+14 May sin o J ertal£e our human foe, the man who speaketh evil 
+
+things, 
+
+Him who would cause our misery, whose heart is false. 
+
+15 Gods, ye are with the simple ones, ye know each mortal in 
+
+your hearts : 
+
+Ye, Yasus, well discriminate the false and true. 
+
+16 Fain would we have the sheltering aid of mountains and of 
+
+water-floods : 
+
+Keep far from us iniquity, 0 Heaven and Earth. 
+
+17 So with auspicious sheltering aid do ye, 0 Yasus, carry us 
+Beyond all trouble and distress, borne in your ship. 
+
+
+4 With the Lords: s&rlhhth ; that is, the Gods. 
+
+13 With the pmoer of demons: ( from his diabolical nature/—Wilson. 
+
+
+
+144 TEfE HYMNS OF [BOOK VIIL 
+
+13 Adityas, ye Most Mighty Ones, grant to our children and 
+their seed 
+
+Extended term of life that they may live long days. 
+
+19 Sacrifice, 0 Adityas, is your inward monitor: be kind, 
+
+For in the bond of kindred we are bound to you. 
+
+20 The Maruts* high protecting aid, the Asvins, and the God 
+
+who saves, 
+
+Mitra and Varuna for weal we supplicate. 
+
+21 Grant us a home with triple guard, Aryaman, Mitra, Varuna ! 
+Unthreatened, Maruts ! meet for praise, and filled with men. 
+
+22 And as we human beings, 0 Adityas, are akin to death, 
+Graciously lengthen ye our lives that we may live. 
+
+HYMN XIX. Agni. 
+
+Sing praise to him, the Lord of Light. The Gods have made 
+the God to be their messenger, 
+
+And sent oblation to the Gods. 
+
+2 Agni, the Bounteous Giver, bright with varied flames, laud 
+
+thou, 0 singer Sobhari— 
+
+Him who controls this sacred food with Soma blent, who hath 
+first claim to sacrifice. 
+
+3 Thee have we chosen skilfullest in sacrifice, Immortal Priest 
+
+among the Gods, 
+
+Wise finisher of this holy rite: • r 
+
+4 The Son of Strength, the bless&d, brightly-shining One, Agni 
+
+whose light is excellent. 
+
+May he by sacrifice win us in heaven the grace of Mitra, 
+Varuna, and the Floods. 
+
+5 The mortal who hath ministered to Agni with oblation, fuel, 
+
+ritual lore, 
+
+And reverence, skilled in sacrifice, 
+
+19 Your inward monitor: or near remembraacer, not suffering you to rest 
+until you have rewarded men for their devotions. Ludwig says that the 
+Mldh of the text is really hi ilah; For sacrifice, Adityas, is your nearest 
+dwelling-place, ^ 
+
+20 The God who saves: Indra, who is especially the tutelary God of Aryans. 
+
+21 With triple guard ; or, triply defending or defended. According to 
+S&yana, protecting from heat, cold, and web ; or three-storeyed. 
+
+22 Alia to death; bom subject to death, 
+
+1 The~ Gods: in the first line are, according to Sfiyaaa, the priests, i, e. those 
+who praise : divyanti stuvanttti devd ritvijo ; but the word may be taken in 
+its ordinary signification. * ■ m * 
+
+5 Ritual lore: vtidena here can hardly mean, as S&yana explains it, i by 
+studying the Veda/ It may perhaps mean * by knowledge of the proper use 
+of the sacred formulas,’ or as 3VL Muller says, ‘ by the bundle of grass ’ used 
+in sacrifice. See Ane. S. Literature, p. 28, note, and p. 205. 
+
+
+
+
+HYMN 19.] THE RIG VEDA. H5 
+
+6 Verily swift to run are his fleet-footed steeds, and most re¬ 
+
+splendent fame is his. 
+
+No trouble caused by Gods or wrought by mortal man from 
+any side o’ertaketh him. 
+
+7 r May we by thine own fires be well supplied with fire, 0 Son 
+
+of Strength, 0 Lord of Might; 
+
+Thou as our Friend hast worthy men. 
+
+8 Agni, who praises like a guest of friendly mind, is as a car 
+
+that brings us gear. 
+
+Also in thee is found perfect security: thou art the Sovran 
+Lord of wealth. * 
+
+9 That man, moreover, merits praise who brings, auspicious 
+
+Agni, sacrificial gifts: 
+
+May he win riches by his thoughts. 
+
+10 He for whose sacrifice thou standest up erect is prosperous 
+
+and rules o'er men. 
+
+He wins with coursers and with singers skilled in song : with 
+heroes he obtains the prize. 
+
+11 He in whose dwelling Agni is chief ornament, and, all-desired, 
+
+loves his laud well, 
+
+And zealously tends his offerings— 
+
+12 His, or the lauding sage% word, his, Son of Strength! who is 
+
+most prompt with sacred gifts, 
+
+Set thou beneath the Gods, Vasu, above mankind, the speech 
+of the intelligent. 
+
+13 He who with sacrificial gifts or homage bringeth very skilful 
+
+Agni nigh, 
+
+Or him who flashes fast with song, 
+li The mortal wlfo with blazing fuel, as his laws command, 
+adores the Perfect God, 
+
+Blest with his thoughts in splendour shall exceed all men, as 
+though he overpassed the floods. 
+
+15 Give us the splendour, Agni, which may overcome each 
+greedy fiend in our abode, * 
+
+The wrath of evil-hearted folk. 
+
+
+7 Hast worthy men: in us thy worshippers. 
+
+10 With coursers and with singers: is successful in ehariot-races and is 
+rewarded by the Gods for his sacrifices. 
+
+12 Set thou beneath the Gods and above manlcind t is said to mean * spread 
+through all the sky.’ The meaning of this and the preceding stanza is some r 
+what obscurely expressed. 
+
+* 14 The Perfect God: dditim, explained by Sftyana as ahhandaniyam, 
+indivisible, complete, 
+
+10 
+
+
+
+;146 THE HYMNS OF [BOOK V1IL 
+
+16 That, wherewith Mitra, Yaruna, and Aryaman, the Asvins, 
+
+Bhaga give us light, 
+
+That may we, by thy power finding best furtherance, worship, 
+0 Indra, helped by thee. 
+
+17 0 Agni, most devout are they, the sages who have set thee 
+
+Sage exceeding wise, 
+
+0 God, for men to look upon : 
+
+18 Who have arranged thine altar. Blessed God, at morn, brought 
+
+thine oblation, pressed the juice. 
+
+They by their deeds of strength have won them mighty 
+wealthy who have set all their hope in thee. 
+
+19 May Agni worshipped bring us bliss, may the gift, Blessed 
+
+One, and sacrifice bring bliss : 
+
+Yea, may our praises bring us bliss. 
+
+20 Show forth the mind that brings success in war with fiends, 
+
+wherewith thou conquerest in fight. 
+
+Bring down the many firm hopes of our enemies, and let us 
+vanquish with thine aid. 
+
+21 I praise with song the Friend of man, whom Gods sent down 
+
+to be herald and messenger, 
+
+Best worshipper, bearer of our gifts. 
+
+22 Thou unto sharp-toothed Agni,^ Young and Radiant God, 
+
+proclaimest with thy song the feast— 
+
+Agni, who for our sweet strains moulds heroic strength when 
+sacred oil is offered him, 
+
+23 While, served with sacrificial oil, now upward and now down¬ 
+
+ward Agni moves his sword, 
+
+As doth the Asura his robe. 
+
+24: The God^ibhe Friend of man, who bears bur gifts to heaven, 
+the God witji his sweet-smelling mouth, 
+
+Distributes, skilled. In sacrifice, his precious things, Invoking 
+Priest, Immortal 
+
+25 Son of Strength, Agni, X thou wert the mortal, bright as 
+Mitra i worshipped with bur gifts ! 
+
+And I were the Immortal God; 
+
+
+16 That: radiance or splendour. 
+
+• 20 Bringdown the many firm hopes: there is no substantive in the text, 
+
+and hopes, resolves, thoughts or something similar must be supplied. 
+
+21 The Friend of man: or mdnurhitam may mean ‘ him who was establish¬ 
+ed by Manus.’ 
+
+23 .Hi? sword: the flashing flame. The Asura: the Sun, according to 
+S&yana. Robe: outward form. 
+
+
+
+
+BYMN 1&.} 
+
+
+TEE RIO VEDA, 
+
+
+147 
+
+
+26 I would not give-thee up, Vasu, to calumny or misery, 0 
+
+Bounteous One. 
+
+My worshipper should feel no hunger or distress, nor, Agni, 
+should he live in sin. 
+
+27 Like a son cherished in his father’s house, let our oblation 
+
+rise unto the Gods. 
+
+28 With thine immediate aid may I, excellent Agni, ever gain 
+
+my wish, 
+
+A mortal with a God to help. 
+
+29 0 Agni. by thy wisdom, by thy bounties, by thy leading may 
+
+I gather wealth. #% 
+
+Excellent Agni, thou called my Providence : delight thou 
+to be liberal. 
+
+30 Agni, he conquers by thine aid that brings him store of noble 
+
+heroes and great strength, 
+
+Whose bond of friendship is thy choice. 
+
+31 Thy spark is black and crackling, kindled in due time, 
+
+0 Bounteous, it is taken up. 
+
+Thou art the dear Friend of the mighty Mornings: thou 
+shinest in glimmerings of the night. 
+
+32 We Sobharis have come to him, for succour, who is good to help 
+
+with thousand powers** 
+
+The Sovran, Trasadasyu’s Friend. 
+
+33 0 Agni, thou on whom all other fires depend, as branches on 
+
+the parent stem, 
+
+I make the treasures of the folk, like songs, mine own, while 
+I exalt thy sovran might. 
+
+34 The mortal whom, Adityas, ye, Guileless, lead to the farther bank 
+Of all the princes, Bounteous Ones !— 
+
+35 Whoe’er lie be, Man-ruling Kings! the Regent of the race of 
+
+men— 
+
+May we, 0 Mitra, Yaruna, and Aryaman, like him be further¬ 
+ed of your law. 
+
+36 A gift of fifty female slaves hath Trasadasyu given me, Puru- 
+
+.kutsa’s son, 
+
+Most liberal, kind, lord of the brave. 
+
+26 In sin: such as neglect of the Gods in consequence of poverty. 
+
+33 The meaning of the second line appears to he : ‘ f praise Agni better 
+than other men. I overpower their hymns and secure for myself the rewards 
+which they were intended to obtain/ 
+
+36 Female slaves: vadhUndm,: vadhit means usually a bride, a wife, a woman 
+in general, and here handmaids or female slaves, the wives or daughters of 
+conquered D&sas, appear to. be meant. According to von Roth, mares or ; 
+other female draught-animals are intended. 
+
+
+
+
+148 THE HYMNS OF [BOOK VIII. 
+
+37 And SyAva too for me led forth a strong steed at Suvastu’s • 
+ford: 
+
+A herd of three times seventy kine, good lord of gifts, he gave 
+to me. 
+
+HYMN XX. Maruts. ’ 
+
+Let none, Swift Travellers ! check you : come hither, like- 
+spirited, stay not far away, 
+
+Ye benders even of what is firm. 
+
+2 Maruts, Bibhukshans, Budras, come ye with your cars strong- 
+
+fellied and exceeding bright. 
+
+Come, ye Aor whom we long, with food, to sacrifice, come ye 
+with love to Sobhari. 
+
+3 For well we know the vigorous might oi^Rudra’s Sons, the 
+
+Maruts, who are passing strong, 
+
+Swift Vishnu’s hand, who send the rain. 
+
+4 Islands are bursting forth and misery is stayed : the""heaven 
+
+and earbh are joined in one. : 
+
+Decked with bright rings, ye spread the broad expanses out, 
+when ye, Self-luminous, stirred yourselves. 
+
+5 Even things immovable shake and reel, the mountains and the 
+
+forest trees at your approach, 
+
+And the earth trembles as ye come. 
+
+6 To lend free course, 0 Maruts, to your furious rush, heaven 
+
+high and higher still gives way, 
+
+Where they, the Heroes mighty with their arms, display their 
+gleaming ornaments on their forms. 
+
+7 After their Godlike nature they, the bull-like Heroes, dazzling 
+
+and impetuous, wear 
+
+Great splendour as they show erect. * 
+
+37 Suvctstu is in all probability the Soastos of Arrian (Suwad or Swat) near 
+the K 6 ph§n or K&bul river. Kine: there is no substantive in the text. The 
+stanza, which has no comment in the printed edition, is very obscure and can 
+be only conjecturaily translated. See Ludwig’s Translation and Commentary, 
+
+I. 427; and IV. 380. 
+
+4 SAyana Beems to explain this verse, ‘ The islands fall asunder, the firmest 
+(trees) experience distress ; they (the winds) distress heaven and earth ; the 
+waters hurry onward, 0 bright weaponed, self-shining ones, when you agitate 
+them.’—E. B. C.’s note in Wilson’s Translation. The stanza is difficult. 
+
+I have followed, generally, Ludwig’s version. Islands; the higher unsub¬ 
+merged grounds. Misery: caused by the preceding hot and dry weather. 
+Are joined in one: as the heavy rain obscures the horizon. Bright rings : 
+worn on the arms or the ankles or carried by the Maruts on their shoulders. 
+See I. 166. 9. 
+
+y 7 Bull-Mice: ti*■» — - * .7 - r - Hshapsavah is uncertain. Show erect: 
+
+ahrutajptavah is , : ■ •• ■■■., ■. 
+
+
+
+
+HYMN 20.] 
+
+
+THE MG VEDA. 
+
+
+149 
+
+
+8 The pivot of the Sobharis’ chariot within the golden box is 
+
+balmed with milk. 
+
+May they the Well-born, Mighty, kindred of the Cow, aid us 
+to food and to delight. 
+
+9 Bring, ye who sprinkle balmy drops, oblations to your vigorous 
+
+Marut company, 
+
+To those whose leader is the Bull. 
+
+•10 Come hither, 0 ye Maruts, on your strong-horsed car, solid in 
+, look, with solid naves. 
+
+Lightly like winged falcons, 0 ye Heroes, come, come to enjoy 
+our offerings. 
+
+r> 
+
+11 Their decoration is the same; their ornaments of gold are 
+
+bright upon their arms; 
+
+Their lances glitter splendidly. 
+
+12 They toil not to defend their bodies from attack, strong He¬ 
+
+roes with their mighty arms. 
+
+Strong are your bows and strong the weapons in your cars, 
+and glory sits on every face. 
+
+* 13 Whose name extendeth like a sea, alone, resplendent, so that 
+all have joy in it, 
+
+And life-power like ancestral might. 
+
+14 Pay honour to these Maruts and sing praise to them, for of 
+
+the wheel-spokes of the car 
+
+Of these loud roarers none is last; this is their power, this 
+moves them to give mighty gifts. 
+
+15 Blest by your favouring help was he, 0 Maruts, at the earlier 
+
+flushings of the morn, 
+
+And even now shall he be blest. 
+
+16 The strong man to whose sacrifice, 0 Heroes, ye approach 
+
+that ye may taste thereof, 
+
+With glories and with war that winneth spoil shall gain great 
+bliss, ye Shakers of the world. 
+
+17 Even as Rudra’s Sons, the brood of the Creator Dyaus, the 
+
+Asura, desire, 
+
+0 Youthful Ones, so shall it be: 
+
+8 Box: the interior of the chariot. With milk: with fertilizing rain sent 
+by the Maruts. The Cow: Prism. 
+
+9 Ye who sprinkle balmy drops: priests who offer libations. Whose leader 
+is the Bull: whom Indra leads. Or, it may be, whose chariot is drawn by 
+bulls, as in the following Btanssa. 
+
+10 Solid in look: or with bull-like, or strong look. 
+
+14 None is last: no part of their chariot wheel is behind the rest in speed. 
+This moves them to give mighty gifts: or, this (characteristic belongs to them) 
+through greatness of their gifts. 
+
+15 He: your worshipper. 
+
+
+
+
+150 THE HYMNS OF [BOOK VHP 
+
+18 And these the bounteous, worthy of the Maruts who more 
+
+onward pouring down the rain— 
+
+Even for their sake, 0 Youthful Ones, with kindest heart take 
+us to you to be your own. 
+
+19 0 Sobhari, with newest song sing out unto the youthful puri¬ 
+
+fying Bulls, 
+
+Even as a plougber to his steers. 
+
+20 Who, like a celebrated boxer, overcome the challengers in every 
+
+fight; 
+
+They who, like shining bulls, are most illustrious—honour 
+those Maruts with thy song. 
+
+21 Allied by common ancestry, ye Maruts, even the Cows, alike 
+
+in energy, 
+
+Lick, all by turns, each other’s head. 
+
+22 Even mortal man, ye Dancers breast-adorned with gold, attains 
+
+to brotherhood with you. 
+
+Mark ye and notice us, 0 Maruts; evermore your friendship 
+is secured to us. 
+
+23 0 Maruts, rich in noble gifts, bring us a portion of the Maruta' 
+
+medicine, 
+
+Ye Coursers who are Friends to us. 
+
+24 Haters of those who serve you ftot, bliss-bringers, bring us 
+
+bliss with those auspicious aids 
+
+Wherewith ye are victorious and guard Sindhu well, and suc¬ 
+cour Krivi in his need, 
+
+25 Maruts, who rest on fair trimmed grass, what balm soever 
+
+Sindhu or Asikni hath, 
+
+Or mountains or the seas contain, 
+
+26 Ye carry on your bodies, ye who see it all: scfbless ns graciously 
+
+therewith. 
+
+Cast, Maruts, to the ground our sick man’s malady: replace 
+the dislocated limb. 
+
+
+18 The bounteous: the liberal institutors of sacrifice. 
+
+19 Purifying bulls: the strong Maruts who send the sweet rain. 
+
+21 Allied by common ancestry: as the offspring of Prism. The Cows : the 
+Maruts, Lick...each other's head: as they crowd together in their course. 
+According to S&yana, { the oows severally liok up the quarters of the sky.’ 
+
+22 Ye Dancers: ye who dance through the air. 
+
+24 Krivi: the eponymus of a warrior tribe in the Fanj&b, in later times 
+combined with, or identical with the Panchalas. S&yana takes b'ivim here 
+to mean a well: 'with whioh you provided a well (for Gotama)/—Wilson. 
+
+25 Asikni: the ^oesines of Quintus Curtius, the Yeclio name of the Chandra- 
+bhdg&, the modern Chen&b. 
+
+26 Replace the dislocated limb: 're-establish his enfeebled frame.’—Wilson. 
+
+
+
+HYMN 21.] 
+
+
+THE Um VEDA 
+
+
+151 
+
+
+HYMN XXL Indra, 
+
+We call on thee, 0 Matchless One! We seeking help, posses¬ 
+sing nothing firm ourselves, 
+
+Call on thee wonderful in fight: 
+
+2 On thee for aid in sacrifice. This youth of ours, the hold, 
+
+the mighty, hath gone forth. 
+
+We therefore, we thy friends, Indra, have chosen thee, free- 
+giver, as our Guardian God. 
+
+3 Come hither, for the drops are here, 0 Lord of corn-lands, 
+
+Lord of horses, Lord of kine: 
+
+Drink thou the Soma, Soma’s Lord! 
+
+4 For we the kinless singers have drawn hither thee, 0 Indra, 
+
+who hast numerous kin. 
+
+With all the forms thou hast, come thou of bull-like strength, 
+come near to drink the Soma juice. 
+
+Sitting like birds beside thy meath, mingled with milk, that 
+gladdeneth and exalteth thee, 
+
+Indra, to thee we sing aloud. 
+
+6 We speak to thee with this our reverential prayer. Why 
+
+art thou pondering yet awhile ? 
+
+Here are our wishes; thou art liberal, Lord of Bays ; we and 
+our hymns are present here. 
+
+7 For not in recent times alone, 0 Indra, Thunder-armed, have 
+
+we obtained thine aid. 
+
+Of old we knew thy plenteous wealth. 
+
+8 Hero, we knew thy friendship and thy rieh rewards: these, 
+
+Thunderer, now we crave of thee. 
+
+O Vasu, for all wealth that cometh of the kine, sharpen our 
+powers, fair-tfisored God. 
+
+9 Him who of old hath brought to us this and that blessing, 
+
+Mm I magnify for you, 
+
+Even Indra, 0 my friends, for help: 
+
+10 Borne by Bay Steeds, the Lord of heroes, ruling men, for it 
+
+is he who takes delight. 
+
+May Maghavan bestow on us his worshippers hundreds of 
+cattle and of steeds, 
+
+11 Hero, may we, with thee for Friend, withstand the man who . 
+
+pants against us in his wrath, 
+
+In fight with people rieh in kine. 
+
+12 May we be victors in the singer’s battle-song, and meet, the 
+
+wicked, Much-invoked! 
+
+
+2 This youth of ours; the noble who has instituted tb# a&edfiee, 
+
+
+
+
+152' THE HYMNS 0# [BOOK VI1L' 
+
+With heroes smite the foeman and show forth our strength. 
+0 Indra, further thou our thoughts. 
+
+13 0 Indra, from ail ancient time rivalless ever and compani¬ 
+
+onless art thou : 
+
+Thou seekest comradeship in war. 
+
+14 Thou findest not the wealthy man to be thy friend: those 
+
+scorn thee who are flown with wine. 
+
+What time thou thunderest and gatherest, then thou, even as 
+a Father, art invoked. 
+
+15 0 Indra, let us not, like fools who waste their lives at home, 
+
+with friendship such as thine 
+Sit idly by the poured-out juice. 
+
+16 Giver of kine, may we not miss thy gracious gifts : let us not 
+
+rob thee of thine own. 
+
+Strip even the strong places of the foe, and bring : thy gifts 
+can never be made vain. 
+
+17 Indra or blest Sarasvati alone bosfcows such wealth, treasure 
+
+so great, or thou, 
+
+- 0 Chitra, on the worshipper. 
+
+18 Chitra is King, and only kinglings are the rest who dwell 
+
+beside Sarasvati. 
+
+He, like Parjanya with his rain, Jiath spread himself with 
+.. thousand, yea, with myriad gifts. 
+
+HYMN XXII. Asvimr. 
+
+Hitherward have I called to-day, for succour, that most 
+wondrous car 
+
+Which ye ascended, Asvins, ye whose paths are red, swift to 
+give ear, for Surya’s sake. 
+
+2 Car ever young, much longed-for, easily invqked, soon guided, 
+first in deeds of might, 
+
+Which waits and serves, 0 Sobhari, with benevolence, without 
+a rival or a foe. 
+
+13 Thou seekest comradeship in war: befriendest thy worshippers when 
+they need thine assistance in battle. 
+
+14 Gatkerest: the clouds. - M. Muller. 
+
+• 17 Chitra: the name of this king does not occur elsewhere in the Rigveda, 
+18 King: raji. Kinglings: rrfjaMK Parjanya: God of the rain-cloud, 
+regarded as the type of liberal beneficence. 
+
+1 Ye whose paths are red: mdravartani: this epithet of the Asvins is 
+variously explained; ‘having a path which causes weeping in battle/ or 
+*whose paths are praised/—>§:lyana ; e advancing on the path to battle.’— 
+Wilson; ‘ proceeding on terrible roads.’—Muir; ‘going on Rudra’e path.’— 
+Ludwig; ‘on your light path.’—Grassmanu ; ‘going on a reddish path.’— 
+Pischel. See Vedische Studien, I., pp. 15 and 55—60. For Stiryd's sake; who 
+chose the Asvins as her husbands. See J. 116,17. 
+
+
+
+THE BIG VEDA. 
+
+
+153 
+
+
+HYMN 22.] 
+
+3 These Asvins with our homage, these Two Omnipresent 
+
+Deities 
+
+Hitherward will we bring for kind help, these who seek the 
+dwelling of the worshipper. 
+
+4 One of your chariot wheels is moving swiftly round, one 
+
+speeds for you its onward course. 
+
+Like a milch-cow, 0 Lords of splendour, and with haste let 
+your benevolence come to us. 
+
+5 That chariot of yours which hath a triple seat and reins of 
+
+gold, 
+
+The famous car that traverseth the heaven and eeurth, thereon 
+Nasatyas, Asvins, come. 
+
+6 Ye with your plough, when favouring Manu with your help, 
+
+ploughed the first harvest in the sky. 
+
+As such will we exalt you, Lords of splendour, now, 0 Asvins, 
+with our prayer and praise. 
+
+7 Come to us, Lords of ample wealth, by paths of everlasting “Law, 
+Whereby to high dominion ye with mighty strength raised 
+
+Trikshi, Trasadasyu’s son. 
+
+8 This Soma pressed with stones is yours, ye Heroes, Lords of 
+
+plenteous wealth. 
+
+Approach to drink the Sofha, come, drink in the worshipper’s 
+abode. 
+
+9 0 Asvins, mount the chariot, mount the golden seat, ye who 
+
+are Lords of plenteous wealth, 
+
+And bring to us abundant food. 
+
+10 The aids wherewith ye helped Paktha and Adhrigu, and 
+
+Babhru severed from his friends,— 
+
+With those, 0 Asvins, come hither with speed and soon, and 
+heal whatever is diseased. 
+
+11 When we continually invoke the Asvins, the resistless, at this 
+
+time of day, 
+
+We lovers of' the song, with songs, 
+
+
+4 The movements of the two wheels are not very intelligibly described. See 
+I. 30. 19, and V. 73. 3 Like a milch-cow: a common type of liberality. 
+
+6 Ploughed the first harvest: first ploughed the ground aud sowed and 
+reaped: that is, taught, by example, men to do so. Cp. 1.117. 21: k Ploughing 
+and sowing barley, 0 ye Asvins, milking out food for men, ye wonder-workers, 
+Blasting away the Dasyu with your trumpet, ye have bestowed wide light 
+upon the Arya.’ 
+
+7 Trikshi: see VT 46. 8. 
+
+10 PahthUj Adhrigu, and Babhru are said to have been kings. 
+
+
+
+154 • THE HYMNS OF IBOOK V1IL 
+
+12 Through these, ye Mighty Ones, come hither to my call which 
+
+brings .all blessings, wears all forms,— 
+
+Through Wiiich, All-present Heroes, lavishest of food ye 
+strengthened Krivi, come through these. 
+
+13 I speak to both of these as such, these Asvins whom I rever¬ 
+
+ence at this time of day : 
+
+With homage we entreat them both. 
+
+14 Ye who are Lords of splendour, ye whose paths are red, at 
+
+eve, at morn, at sacrifice, 
+
+Give us not utterly as prey to mortal foe, ye Rudras, Lords 
+of ample wealth. 
+
+15 For bliss I call the blissful car, at morn the inseparable Asvins 
+
+with their car 
+I call, like Sobhari our sire. 
+
+16 Rapid as thought, and strong, and speeding to the joy, bring¬ 
+
+ing your swiftly-coming help, 
+
+Be to us a protection even from far away, Lords of great wealth, 
+with many aids. 
+
+17 Come, Wonder-Workers, to our home, our home* 0 Asvins, 
+
+rich in cattle, steeds, and gold, 
+
+Chief drinkers of the Soma’s juice ! 
+
+18 Choice-worthy strength, heroic, firm and excellent, uninjured 
+
+by the Rakshas foe, 
+
+At this your coming nigh, ye Lords of ample wealth and all 
+good things, may we obtain. 
+
+HYMN XXIII. Agni. 
+
+Worship thou J&tavedas, pray to him who willingly accepts, 
+Whose smoke wanders at will, and none may grasp his flame. 
+
+2 Thou, all men’s friend, Visvamanas, exaltest Agni with thy 
+
+song, 
+
+The Giver, and his flames with which no cars contend. 
+
+3 Whose resolute assault, to win vigour and food, deserves our 
+
+praise,— 
+
+12 Krivi: see VIII. 20. 24. 
+
+14 Ye JRudrcis: ye red-hued or bright Gods. 
+
+17 Mich in cattle: proleptic j which your coming will make rich. 
+
+The Rishi is Visvamanas the son of Vyasva. 
+
+1 Who willingly accepts: prativyhm: according to S&yana, ‘ disposed to 
+encounter enemies.’ 
+
+2 The second line is difficult, as the adjective vishpardhasah stands without- 
+a substantive and may be either the accusative plural or the genitive singular ; 
+
+f who is the giver of chariots to the unenvious (worshipper).’—Wihon. 
+
+3 Assault: on the oblations which the fire consumes. . 
+
+
+
+HYMN 23.] 
+
+
+THE RIG VEDA. 
+
+
+U6 
+
+
+Through whose discovering power the priest obtaineth 
+wealth. 
+
+4 Up springs the imperishable flame, the flame of the Reful¬ 
+
+gent One 
+
+Most bright, with glowing jaws and glory in his train. 
+
+5 Skilled in fair sacrifice, extolled, arise in Godlike loveliness, 
+Shining with lofty splendour, with effulgent light. 
+
+6 Called straight to our oblations, come, 0 Agni, through our 
+
+eulogies, 
+
+As thou hast been our envoy bearing up our gifts. 
+
+7 I call your Agni, from of old Invoking Priest of living men : 
+Him with this song I laud and magnify for you. 
+
+8 Whom, wondrous wise, they animate with solemn rites and 
+
+his fair form, 
+
+Kind as a friend to men who keep the holy Law. 
+
+9 Him, true to Law, who perfecteth the sacrifice, Law-loving 
+
+ones ! 
+
+Ye with your song have gratified in the place of prayer. 
+
+10 May all our sacrifices go to him the truest Angiras, 
+
+Who is among mankind the most illustrious Priest. 
+
+11 Imperishable Agni, thinerare all these high enkindled lights, 
+Like horses and like stallions showing forth their strength. 
+
+12 So give us, Lord of Power and Might, riches combined with 
+
+hero strength, 
+
+And guard us with our sons and grandsons in our frays. 
+
+13 Soon as the eager Lord of men is friendly unto Manu’s race, 
+Agni averteth from us all the demon host. 
+
+14 0 Hero Agni, LOrd of men, on hearing this new laud of mine, 
+Bum down the Rakshasas, enchanters, with thy flame. 
+
+15 No mortal foe can e’er prevail by arts of magic over him 
+Who serveth Agni well with sacrificial gifts. 
+
+16 Vyasva the sage, who sought the Bull, hath won thee, finder 
+
+of good things: 
+
+As such may we enkindle thee for ample wealth. 
+
+17 Usana K&vya stablished thee, 0 Agni, as Invoking Priest: 
+Thee, J&tavedas, Sacrificing Priest for man. 
+
+
+9 Lam-loving ones ; * pious worshippers.’—Wilson. Have gratified ; or 
+
+must gratify. 
+
+16 Who sought the Bull: the strong Agni. According to S&yana, ‘the 
+showerer (of rain),’ 
+
+17 Usan&Kdvya: see Vol. I., Index. 
+
+
+
+156 
+
+
+THE HYMNS OF [BOOK VIII. 
+
+18 All Deities of one accord appointed thee their messenger: 
+Thou, God, through hearing, hadst first claim to sacrifice. 
+
+19 Him may the mortal hero make his own immortal messenger, 
+Far-spreading, Purifier, him whose path is black. 
+
+20 With lifted ladles let us call him splendid with his brilliant 
+
+flame, 
+
+Men’s ancient Agni, wasting not, adorable. 
+
+21 The man who pays the worship due to him with sacrificial gifts 
+Obtains both plenteous nourishment and hero fame. 
+
+22 To Jatavedas Agni, chief in sacrifices, first of all 
+With hofnage goes the ladle rich with sacred gifts. 
+
+23 Even as Vyasva did, may we with these most high and liberal 
+
+hymns 
+
+Pay worship unto Agni of the splendid flame. 
+
+24 How sing, as Sthurayfipa sang, with lauds to him who spread- 
+
+eth far, 
+
+To Agni of the home, 0 Bishi, Vyasva’s son. 
+
+25 As welcome guest of human kind, as offspring of the forest 
+
+kings, 
+
+The sages worship ancient Agni for his aid. 
+
+26 For men’s oblations brought to ljim who is the mighty Lord 
+
+of all, 
+
+Sit, Agni, mid our homage, on the sacred grass. 
+
+27 Grant us abundant treasures, grant the opulence which many 
+
+crave, 
+
+With store of heroes, progeny, and high renown. 
+
+28 Agni, Most Youthful of the Gods, send evermore the gift of 
+
+wealth • 
+
+Unto VarosusMman and to all his folk. 
+
+29 A mighty Conqueror art thou, 0 Agni, so disclose to us 
+Food in our herds of kine and gain of ample wealth. 
+
+30 Thou, Agni, art a glorious God : bring hither Mitra, Yaruna, 
+Imperial Sovrans, holy-minded, true to Law. 
+
+
+18 Through hearing: and, by causing the Gods to hear, men's prayers, 
+
+24 StMraytipa; said by S&yana to be the name of a Rishi. 
+
+25 Forest Icings: tall trees, or trees in general. 
+
+28 Yarosushdman : I follow the St. Petersburg Lexicon in joining varo to 
+sushUmne and taking the whole as one word and the name of a chief. Ludwig 
+translates somewhat as follows : f Agni, send quickly to the folk who know 
+the goodly Sftman well, the gift of wealth, for ever, Youngest God 1 to all.* 
+But in a later volume of his work (III. p. 162) he comes to the conclusion 
+that Sush&man is a proper name, and that varo (which may, he thinks, be an 
+interjection) must not be combined with it. 
+
+
+
+HYMN 24.] 
+
+
+157 
+
+
+THE RIG VEDA, 
+
+HYMN XXIV. Indr a. 
+
+Companions, let us learn a prayer to Indra whom the thunder 
+arms, 
+
+To glorify your bold and most heroic Friend. 
+
+2 For thou by slaying Vritra art the Yritra-slayer, famed for 
+
+might. 
+
+Thou, Hero, in rich gifts surpassest wealthy chiefs. 
+
+3 As such, when glorified, bring us riches of very wondrous 
+
+fame, 
+
+Set in the highest rank, Wealth-giver, Lord of Bays ! 
+
+4 Yea, Indra, thou disclosest that preeminent dear wealth of 
+
+men : 
+
+Boldly, 0 Bold One, glorified, bring it to us. 
+
+5 The workers of destruction stay neither thy right hand nor 
+
+thy left: 
+
+Nor hosts that press about thee, Lord of Bays, in fight. 
+
+6 0 Thunder-armed, I come with songs to thee as to a stall 
+
+with kine: 
+
+Fulfil the wish and thought of him who sings thy praise. 
+
+7 Chief Vritra-slayer, through the hymn of Yisvamanas think 
+
+of all, 
+
+All that concerneth us, Excellent, Mighty Guide. 
+
+8 May we, 0 Yritra-slayer, 0 Hero, find this thy newest boon, 
+Longed-for, and excellent, thou who art much invoked ! 
+
+9 0 Indra, Dancer, Much-invoked ! as thy great power is un¬ 
+
+surpassed, 
+
+So be thy bounty to the worshipper unchecked. 
+
+10 Most Mighty, most heroic One, for mighty bounty fill thee full. 
+Though strong, strengthen thyself to win wealth, Maghavan 1 
+
+110 Thunderer, never have our prayers gone forth to any God 
+but thee : 
+
+So help us, Maghavan, with thine assistance now. 
+
+12 For, Dancer, verily I find none else for bounty, saving thee, 
+For splendid wealth and power, thou Lover of the Song. 
+
+13 For Indra pour ye out the drops ; meath blent with Soma let 
+
+him drink : 
+
+With bounty and with majesty will he further us. 
+
+
+9 j Dancer: of the dance of war. According to S&yana, * dancer, or who 
+cause? to dance, i, e. agitator, exciter, from Indra’s faculty of internal impulse 
+in all beings. 1 —Wilson. 
+
+
+158 THM HYMNS OF [BOOK Vllh 
+
+14 I spake to the Bay Coursers’ Lord, to him who gives ability: 
+Now hear the son of Asva as he praises thee. 
+
+15 Never was ally Hero born before thee mightier than thou.: 
+None certainly like thee in goodness and in wealth. 
+
+16 0 ministering priest, pour out of the sweet juice what glad¬ 
+
+dens most: 
+
+So is the Hero praised who ever prospers us. 
+
+17 Indra, whom Tawny Coursers bear, praise such as thine, 
+
+preeminent, 
+
+None by his power or by his goodness hath attained. 
+
+18 We, seeking glory, have invoked this Master of all power and 
+
+might 
+
+Who must be glorified by constant sacrifice. 
+
+19 Come, sing we praise to Indra, friends, the Hero who deserves 
+
+the laud, 
+
+Him who with none to aid overcomes all tribes of men. 
+
+20 To him who wins the kine, who keeps no cattle back, Celes¬ 
+
+tial God, 
+
+Speak wondrous speech more sweet than butter and than 
+meath. 
+
+21 Whose hero powers are measureless, whose bounty ne'er may 
+
+be surpassed, 0 
+
+Whose liberality, like light, is over all. 
+
+22 As Vyasva did, praise Indra, praise the Strong unfluctuating 
+
+Guide, 
+
+Who gives the foe's possessions to the worshipper. 
+
+23 Now, son of Vyasva, praise thou him who to the tenth time 
+
+still is new, 
+
+The very Wise, whom living men must glorify. 
+
+24 Thou knowest, Indra, Thunder-armed, how to avoid destructive 
+
+powers, 
+
+As one secure from pitfalls each returning day. 
+
+
+14 Son of Asva: i, e. of Vyasva, the Rishi Yi;vamanas. 
+
+20 Who keeps no cattle hack: either literally who aids his worshippers to 
+win cattle in their raids and gives them all the booty ; or, who sends forth all 
+the kine or rays of light that he has recovered from the powers ox darkness. 
+According to S&yana, ‘ who rejects no praise,’ 
+
+23 Who to the tenth time still is neio: continnally renews his liberality to 
+us. This seems to be the meaning of the dasamam ndvam (tenth-new) of the 
+text. Sftvana explains differently: * who is the tenth (of the pervading vital 
+principles), the adorable.’ 
+
+24 Destructive powers; the plural of Nirriti, Death or Destruction; I 
+adopt Ludwig’s interpretation of the second line. 
+
+
+
+
+BYMN 25.] ' THE RIG VEDA. 159 
+
+25 O Indra, bring that aid wherewith of old, Most Wondrous! 
+
+thou didst slay 
+
+His foes for active Kutsa : send it down to us. 
+
+26 So now we seek thee fresh in might, Most Wonderful in act! 
+
+for gain : 
+
+For thou art he who conquers all our foes for us. 
+
+27 Who will set free from ruinous woe, or Arya on the Seven 
+
+Streams: 
+
+0 valiant Hero, bend the Dasa’s weapon dow T n. 
+
+28 As to Varosushaman thou broughtest great riches, for their 
+
+gain, 
+
+To Vyasva’s sons, Blest Lady, rich in ample wealth l ’ 
+
+29 Let Narya’s sacrificial meed reach Vyasva’s Soma-bearing sons : 
+In hundreds and in thousands be the great reward. 
+
+30 If one should ask thee, Where is he who sacrificed? Whither 
+
+lookest thou % 
+
+Like Vala he hath passed away and dwelleth now on Gomati. 
+
+HYMN XXY. Mitra-Varuna. 
+
+I worship you who guard this All, Gods holiest among the 
+Gods, 
+
+You, faithful to the Law,*wkose power is sanctified. 
+
+2 So, too, like charioteers are they, Mitra and sapient Yaruna, 
+Sons high-born from of old, whose holy laws stand fast. 
+
+3 These Twain, possessors of all wealth, most glorious, for 
+
+supremest sway 
+
+Aditi, Mighty Mother, true to Law, brought forth. 
+
+27 2vya on the Sever?Streams: from any Aryan enemy in the land of the 
+Seven Rivers, probably the Indus, the five rivers of the Panj&b, and the 
+Kubhft, 
+
+28 Varosushdman: see VIII. 23. 28. Blest Lady; Ushas or Dawn is 
+
+addressed. . 
+
+29 Ndrya's sacrificial meed; N&rya appears to be the name of the mstztutor 
+of the sacrifice. 
+
+30 Ludwig observes: * This stanza clearly refers to the greatness of the 
+
+reward given by Mrya, and its - r : here vn so many cows (presented 
+fey N&rya) that one might think, .: ; : : : - ^ .• • ■. of the sacrifice, Vala had 
+
+given up his cows [which he had stolen from the Gods, and hidden In a cave], 
+and taken his departure. 1 Ushas says also, 4 my cows are quite superfluous 
+here, and I will drive them away to some other place/ The Btanza is addressed 
+to Ushas, and the second line is the answer she is to give to the question 
+contained in the first. Gomati: some affluent of the Indus, which m later 
+times lent its name to the Gomati, or Gumti, which flows through Oudh and 
+falls into the Ganges. 
+
+2 Charioteers: furthers of eternal Law. See VII. 66. 12. 
+
+
+
+160 THE HYMNS OF [BOOK VIII 
+
+4 Great Varuna and Mitra, Gods, Asuras and imperial Lords, , 
+True to Eternal Law proclaim the high decree. 
+
+5 The offspring of a lofty Power, Daksha’s Two Sons exceeding 
+
+strong, 
+
+Who, Lords of flowing rain, dwell in the place of food. 
+
+6 Ye who have gathered up your gifts, celestial and terrestrial 
+
+food, 
+
+Let your rain come to us fraught with the mist of heaven. 
+
+7 The Twain, who from the lofty sky seem to look down on 
+
+herds below, 
+
+Holy^ imperial Lords, are set to be revei'ed. 
+
+8 They, true to Law, exceeding strong, have sat them down 
+
+for sovran rule: 
+
+Princes whose laws stand fast, they have obtained their sway. 
+
+9 Pathfinders even better than the eye, with unobstructed sight, 
+Even when they close their lids, observant, they perceive. 
+
+10 So may the Goddess Aditi, may the Nasatyas guard us well*> 
+The Maruts guard us well, endowed with mighty strength. 
+
+11 Do ye, 0 Bounteous Gods, protect our dwelling-place by day 
+
+and night: 
+
+With you for our defenders may^ve go unharmed. 
+
+12 May we, unharmed, serve bountiful Vishnu, the God who 
+
+slayeth none: 
+
+Self-moving Sindhu hear and he the first to mark. 
+
+13 This sure protection we elect, desirable and reaching far, 
+
+Which Mitra, Varuna, and Aryaman afford. 
+
+14 And may the Sindhu of the floods, the Maruts, and the Asvin 
+
+Pair, * 
+
+Boon Indra, and boon Vishnu have one mind with us. 
+
+15 Because these warring Heroes stay the enmity of every foe, 
+
+As the fierce water-flood repels the furious ones. 
+
+16 Here this one God, the Lord of men, looks forth exceeding far 
+
+and wide: 
+
+And we, for your advantage, keep his holy laws. 
+
+17 We keep the old accustomed laws, the statutes of supremacy, 
+The long-known laws of Mitra and of Varuna. 
+
+
+6 Dahsha s Two Sons: or sons of power or energy, according to S&yana, 
+Dakslia. as a creative power, is frequently associated with Aditi. Place of 
+food: heaven from which the food-producing rain comes. 
+
+12 Sindhu: the Indus. According to vS&yaria, Vishnu who causes wealth 
+to flow to his woi shippers. 
+
+
+
+HYMN 26.] TEE RIQVEDA. Ul 
+
+18 He who hath measured with his ray the boundaries of heaven 
+
+and earth, 
+
+And with his majesty hath filled the two worlds full, 
+
+19 Surya hath spread his light aloft up to the region of the sky, 
+Like Agni all aflame when gifts are offered him. 
+
+20 With him who sits afar the word is lord of food that comes 
+
+from kine, 
+
+Controller of the gift of unempoisoned food. 
+
+21 So unto Surya, Heaven, and Earth at morning and at eve I 
+
+speak. 
+
+Bringing enjoyments.ever rise thou up for us. # . 
+
+22 From Ukshany&yana a bay, from Harayana a white steed, 
+And from Sush&man we obtained a harnessed car. 
+
+23 These two shall bring me further gain of troops of tawny- 
+
+coloured steeds, 
+
+The carriers shall they be of active men of war. 
+
+24 And the two sages have I gained who hold the reins and bear 
+
+the whip, 
+
+And the two great strong coursers, with my newest song. 
+
+HYMN XXVI. Asvlns. 
+
+3 I call your chariot to receive united praise mid princely 
+men, 
+
+Strong Gods who pour down wealth, of never vanquished 
+might* 
+
+2 Ye to Varosushaman come, Nasatyas, for this glorious rite, 
+With your protecting aid, Strong Gods, who pour down wealth. 
+
+20 Varuna has only to command and men have milk and wholesome food. 
+SAyana explains differently: ‘ Raise your voice in the spacious hall of sacrifice 
+to him who is lord over food derived from cattle/—Wilson. 
+
+21 Thou: Surya, that is, according to SAyaua, Mitra and Varuna in Sflrya’s 
+shape. 
+
+22 Sushdman : here without Varo , the prefix or interjection or whatever it 
+may be. See VIII. 23. 28. 
+
+23 These two : horses. 
+
+24 Two sages: vljprd: the meaning is uncertain. According to S Ay an a the 
+
+word is an epithet of f coursers’: 1 sagacious/—Wilson.' Ludwig thinks that 
+the grooms (probably enslaved enemies) are ironically called sages, or as he 
+translates, BrAhmans. Dr. Muir translates the stanza differently : c I have 
+celebrated at the same time with a new hymn, these two sages and mighty 
+[princes], strong, swift, and carrying whips.’ Bub this rendering has little to 
+recommend it. —— 
+
+* I Princely men: the S&ris or institutes of the sacrifice. 
+
+2 Yarosushdman : see VIII. 23. 28. Who pour down wealth,: vrishanvasti; 
+see IV. 50. 10, note. 
+
+n 
+
+
+
+162 
+
+
+TEE HYMNS OF 
+
+
+[BOOK Till 
+
+
+3 So with, oblations we invoke you, rich in ample wealth, to-day, 
+When night hath passed, 0 ye who send us plenteous food. 
+
+4 0 Asvins, Heroes, let your car, famed, best to travel, come to us, 
+And, for his glory, mark your zealous servant’s lauds. 
+
+5 Asvins, who send us precious gifts, even when offended, think 
+
+of him: 
+
+For ye, 0 Rudras, lead us safe beyond our foes. 
+
+6 For, Wonder-Workers, with fleet steeds ye fly completely 
+
+round this All, 
+
+Stirring our thoughts, ye Lords of splendour, boney-hued. 
+
+7 With all-sustaining opulence, Asvins, come hitherward to us, 
+Ye rich and noble Heroes, ne’er to be o’erthrown. 
+
+8 *To welcome this mine offeidng, 0 ye Indralike N&satyas, come 
+As Gods of best accord this day with other Gods. 
+
+9 For we, like Yyasva, lifting up our vnice like oxen, call on you: 
+With all your loving kindness, Sages, come to us, 
+
+10 0 Rishi, laud the Asvins well. Will they not listen to thy call 1 
+Wiil they not burn the Panis who are nearer them ? 
+
+110 Heroes, listen to the son of Yyasva, and regard me here, 
+Varuna, Mitra, Aryaman, of one accord. 
+
+1 2 Gods whom we yearn for, of your gifts, of what ye bring to 
+us, bestow 
+
+By princes' hands on me, ye Mighty, day by day. 
+
+13 Him whom your sacrifices clothe, even as a woman with her robe, 
+The Asvins help to glory honouring him well. 
+
+14 Whoso regards your care of men as succour widest in its reach, 
+About his dwelling go, ye Asvins, loving us. 
+
+15 Gome to us ye who pour down wealth, qome to the home 
+
+which men must guard : 
+
+Like shafts, ye are made meet for sacrifice by song. 
+
+16 Most fetching of all calls, the laud, as envoy, Heroes, called 
+
+to you: 
+
+Be it your own, 0 Asvin Pair. 
+
+17 Be ye in yonder sea of heaven, or joying in the home of food, 
+Listen to me, Immortal Ones. 
+
+
+5 Rudras: bright Gods. 
+
+6 Honey-hued: madhuvarnd : ‘of fascinating complexion.’—Wilson. 
+
+15 Like shafts ; as arrows are sharpened for their work, so the Asvins are 
+prepared for the sacrifice by the Rishi’s hymn. The word vishudrtihd, ex¬ 
+plained by S£yana as two arrows, is difficult, and other readings and explana¬ 
+tions have been suggested. 
+
+
+
+EYMX 27 .] TEE RWVEDA. 163 
+
+18 This river with his lucid flow attracts you, more than all the 
+
+streams,— 
+
+Even Sindhu with his path of gold. 
+
+19 0 Asvins, with that glorious fame come hither, through our 
+
+brilliant song, 
+
+Come ye whose wsgrs are marked with light;- 
+
+20 Harness the steeds who^i^^b^car, 0 Yasu, bring the well- 
+
+fed pair. ~ 
+
+O thou of our meath: come unto] our drink- 
+
+^ -offerings. 
+
+-121 Wonderful Vayu, Lord of Eight, thou who art Tvashtar’s son- 
+in-law, * 
+
+Thy saving succour we elect. 
+
+22 To Tvashtar’s son-in-law we pray for wealth whereof he hath 
+
+control: 
+
+For glory we seek V&yu, men with juice effused. 
+
+23 From heaven, auspicious Vayu, come; drive hither with thy 
+
+noble steeds: 
+
+Come on thy mighty car with wide-extending seat. 
+
+24 We call thee to the homes of men, thee wealthiest in noble 
+
+food, 
+
+And liberal as a press-stone with a horsed back. 
+
+25 So, glad and joyful in thine heart, do thou, God, Y&yu, first 
+
+of all 
+
+Vouchsafe us water, strength, and thought. 
+
+HYMN XXVII. Visvedevas, 
+
+Chief .Priest is Agni at the laud, as stones and grass at sacri¬ 
+fice : 
+
+With song I seek the Maruts, Brahmanaspati, Gods for help 
+much to be desired. 
+
+
+18 With his lucid flow: svetayfivart: taken by Say an a as (he name of a river. 
+
+21 Tvashtar's son-in-law: the Commentators give no satisfactory explanation. 
+SaranyO, Tvashtar’s daughter, was the wife of Vivasv&n, who cannot be identi¬ 
+fied with V4yu." See Hillebrandt, Vedische Mythologies I. p. 521. 
+
+24 The second line is difficult. The press-sfcone which produces the Soma 
+juice which makes the Gods bountiful is regarded as a type of liberality; 
+it may be called literally, horse-backcd, because it bears its 
+
+load of Soma ': a i‘ >rse. ‘ Sharp-backed’, ‘ with sharp ridges’, as 
+
+suggested by Pischel, gives a better meaning. 
+
+1 Chief Priest: according to Sftyana, jpurdhitah here is taken in its primary 
+sense of ‘ placed in front/ that is, set by the priests on the uttaravedi or 
+northern altar or fire-receptacle. The laud: ulcthd: a kind of religious service 
+consisting of the recitation of certain eulogistic verses. 
+
+
+
+m THE HYMNS OF [BOOK VUl 
+
+, 2 I sing to cattle and to Earth, to trees, to Dawns, to Night, to 
+plants. 
+
+0 all ye Vasus, ye possessors of all wealth, be ye the further¬ 
+ed of our thoughts. 
+
+3 Forth go,^ with Agni, to the Gods our sacrifice of ancient use, 
+To the A dityas, Varuna whose Law stands fast, and the all- 
+
+lightening Marut troop. m 
+
+4 Lords of all wealth, may they be su-ongtheners of man, de¬ 
+
+stroyers of his enemies. 
+
+Lords of all wealth, do ye, with guards which none may harm, 
+preserve our dwelling free from foes. 
+
+5 Come to *us with one mind to-day, come to us all with one 
+
+accord, 
+
+Maruts with holy song, and, Goddess Aditi, Mighty One, to our 
+house and home. 
+
+6 Send us delightful things, ye Maruts, on your steeds: come 
+
+,.ye, 0 Mitra, to our gifts. 
+
+Let Indra, Varuna, and the Adityas sit, swift Heroes, on our 
+sacred grass. 
+
+( 7 We who have trimmed the grass for you, and set the banquet 
+in array, 
+
+And pressed the Soma, call you, Varuna, like men, with sacri¬ 
+ficial fires aflame. » 
+
+8 0 Maruts, Vishnu, Asvins, Pushan, haste away with minds 
+
+turned hitherward to me. 
+
+Let the Strong Indra, famed as Vritra’s slayer, come first with 
+. the winners of the spoil. 
+
+9 Ye Guileless Gods, bestow on us a refuge strong on every side, 
+A sure protection, Vasus, unassailable from near at hand or 
+
+from afar. * 
+
+10 Kinship have I with you, and close alliance, 0 ye Gods, de¬ 
+
+stroyers of our foes. 
+
+Call us to our prosperity of former days, and soon to new felicity. 
+
+11 For new have I sent forth to ydu, that I may win a fair reward, 
+Lords of all wealth, with homage, this my song of praise like 
+
+a milch-cow that faileth not. 
+
+2 1 sirig to: or I glorify, in order that 1 may win or propitiate them. 
+
+6 Come ye, 0 Mitra: Varuna and Aryaman being understood. 
+
+7 Like men: manushvdt: or after the manner of Manus. 
+
+11 Like a mihh-cov) that faileth not: the meaning of dnydm here is some¬ 
+what uncertain. S&yana-explains it by adrwhfapilwdm, unprecedented, and 
+Grassmann by. 4 a stream that never dries up-.’ I have adopted Ludwig’s 
+•interpretation. 
+
+
+
+THE MOVED A, 
+
+
+BTtMN 27.] 
+
+
+16 ^ 
+
+
+12 Excellent Savitar hath mounted up on high for you, ye sure 
+
+and careful Guides. 
+
+Bipeds and quadrupeds, with several hopes and aims/and 
+birds have settled to their tasks. 
+
+13 Singing their praise with Godlike thought let us invoke each 
+
+God for grace, 
+
+Each God to bring you help, each God to strengthen you. 
+
+14 Eor of one spirit are the Gods with mortal man, co-sharers ail 
+
+of gracious gifts. 
+
+May they increase our strength hereafter and to-day, provid¬ 
+ing ease and ample room. # 
+
+15 1 laud you, 0 ye Guileless Gods, here where we meet to render 
+
+praise. 
+
+None, Varuna and Mitra, harms the mortal man who honours 
+and obeys your laws. . 
+
+16 He makes his house endure, he gathers plenteous food who 
+
+pays obedience to your will. 
+
+Born in his sons anew he spreads as Law commands, and pros¬ 
+pers every way unharmed. 
+
+17 E’en without war he gathers wealth, and goes his way oh 
+
+pleasant paths, 
+
+Whom Mitra, Varuna, and Aryaman protect, sharing the gift, 
+of one accord. 
+
+18 E'en on the plain for him ye make a sloping path, an easy 
+
+way where road is none : . 
+
+And far away from him the ineffectual shaft must vanish, 
+shot at him iu vain. 
+
+19 If ye appoint the rite to-day, kind Bulers, when the Sun as¬ 
+
+cends, • 
+
+Lords of all wealth, at sunset or at ‘waking-time, or be it ak 
+the noon of day, 
+
+20 Or, Asuras, when ye have sheltered the worshipper who goes 
+
+to sacrifice, at eve, 
+
+* May we, 0 Vasus, ye possessors of all wealth, come'then into 
+the midst of you. 
+
+21 If ye to-day at sunrise, or at noon, or in the gloom of eve, 
+Lords of all riches, give fair treasure to the man, the wise 
+
+man who hath sacrificed, 
+
+22 Then we, imperial Bulers, claim of you this boon, your wide 
+
+protection, as a son. 
+
+May we, Adityas, offering holy gifts, obtain that which shall 
+bring us greater bliss. 
+
+
+
+m 
+
+
+THE HYMNS OF 
+
+
+IBOOK VIII. 
+
+
+HYMN XXVIII. Visvedevaa. 
+
+The Thirty Gods and Three besides, whose seat hath been the 
+sacred grass, 
+
+From time of old have found and gained. 
+
+2 Varuna, Mitra, Aryaman, Agnis, with Consorts, sending boons, 
+To whom our Vashat! is addressed : 
+
+3 These are our guardians in the west, and northward here, and 
+
+in the south, 
+
+And on the east, with all the tribe. 
+
+4 Even as the Gods desire so verily shall it be. None minisheth 
+
+this poorer of theirs, 
+
+No demon, and no mortal man. 
+
+5 The Seven carry seven spears ; seven are the splendours they 
+
+possess, 
+
+And seven the glories they assume. 
+
+HYMN XXIX. Visvedevaa. 
+
+One is a youth brown, active, manifold: he decks the golden 
+one with ornament. 
+
+2 Another, luminous, occupies the place of sacrifice, Sage, among 
+
+the Gods. 
+
+3 One brandishes in his hand an ircsn knife, firm, in his seat 
+
+amid the Deities. 
+
+4 Another holds the thunderbolt, wherewith he slays the Vritras, 
+
+resting in his band. 
+
+
+1 Thirty Gods and Three: see I. 139. 11. 
+
+2 Agnis; Agni in his various forms and under different names. With Con¬ 
+sorts: with the G-n&3, Celestial Dames, wives of the GSds. Vashat I- the ex¬ 
+clamation made when the oblation is offered. 
+
+4 No demon and no mortal man: or no mortal who presents no offerings 
+to the Gods. 
+
+5 The Seven: the Maruts, seven, or seven times nine, or seven times seven 
+in number. S&yaoa mentions the legend of their birth, which will be found 
+in the Rdmdyana, Book I., Cantos 46, 47. The meaning is merely that the 
+Maruts carry lances, that is, their lightnings, and are splendidly adorned. 
+See I. 37. The connexion of this stanza with the preceding is not obvious. 
+
+1 One: Soma. ‘ The yellow Soma juice is itself an ornament to the gold on 
+the finger (Atharvaveda, XVIII. 3. 18, hiranyapftv&h) of the priest.’—Ludwig. 
+According to others, Soma as the Moon is intended, who ‘ decorates (himself) 
+with golden ornaments.’—Wilson. 
+
+% Another, luminous: Agni, 
+
+3 One brandishes : Tvashtar, as the Artificer of the Gods. 
+
+4 Another holds the thunderbolt : Indra. 
+
+
+
+HYMN 31*] THE RIGVEDA. 167 
+
+5 Another bears a pointed weapon: bright is lie, and strong, 
+
+with healing medicines. 
+
+6 Another, thief-like, watches well the ways, and knows the 
+
+places where the treasures lie. 
+
+7 Another with his mighty stride hath made his three steps 
+
+thither where the Gods rejoice. 
+
+8 Two with one Dame ride on with wingM steeds, and journey 
+
+forth like travellers on their way. 
+
+9 Two, highest, in the heavens have set their seat, worshipped 
+
+with holy oil, Imperial Kings. 
+
+10 Some, singing lauds, conceived the Sama-hymn,* great hymn 
+whereby they caused the Sun to shine. 
+
+HYMN XXX Visvedeva*. 
+
+Not one of you, ye Gods, is small, none of you is a feeble 
+child : 
+
+All of you, verily, are great. 
+
+2 Thus be ye lauded, ye destroyers of the foe, ye Three-and- 
+Thirty Deities, 
+
+The Gods of man, the Holy Ones. 
+
+• 3 As such defend and succour us, with benedictions speak to us : 
+Lead us not from our fathers’ and from Manu’s path into the 
+distance far away. * 
+
+4 Ye Deities who stay with us, and all ye Gods of all mankind, 
+Give us your wide protection, give shelter for cattle and for 
+steed. 
+
+HYMN XXXI. Various Deities. 
+
+That Brahman pleasesIndra well, who worships, sacrifices, pour# 
+Libation, and prepares the meal. 
+
+5 Another : Budra. See I. 43. 4. 
+
+6 Another: Pushan. See I. 42. 
+
+7 Another with his mighty, stride : Vishnu, Thither: to his station in the 
+height of heaven. 
+
+8 Two with one Dame: the Asvins with Suryft. See I. 116. 17. 
+
+9 Two, highest: Mitra and Varuna. 
+
+10 Some, singing lauds: the Angi rases, or, according to S&yana, the Airis. 
+
+* 2 Three-and~Thirty Deities: see I. 139. 11. The Gods of man: or, God 
+whom Manu worshipped, which interpretation is supported by stanza 3. 
+
+4 Who stay with us: or are present at this sacrifice. 
+
+1 Brahman: here any pious worshipper, not one of the regular professional 
+priests, but the institutor of sacrifice who during the ceremony may be re¬ 
+garded as their chief. Prepares the meal: pampurod U Uikam pachati:, Way ana; 
+'cooks the cake which is an essential part of the animal /sacrifice, etc. 
+
+
+
+169 TEE HYMNS OP {BOON VIII. 
+
+2 Sakra protect? from woe the man who gives him sacrificial 
+
+cake 
+
+- And offers Soma blent ■with milk. 
+
+3 His chariot shall be glorious, sped by Gods, and mighty shall 
+
+he be, 
+
+Subduing all hostilities. 
+
+4 Each day that passes, in his house flows his libation, rich ia 
+. milk, 
+
+t Exhaustless, bringing progeny. 
+
+5 0 Gods, with constant draught of milk, husband and wife 
+
+with one accord 
+
+Press out 'and wash the Soma juice. 
+
+6 They gain sufficient food: they come united to the sacred grass, 
+And never do they fail in strength. 
+
+7 Never do they deny or seek to hide the favour of the Gods ; 
+They win high glory for themselves. 
+
+8 With sons and daughters by their side they reach their full 
+
+extent of life, 
+
+Both decked with ornaments of gold. 
+
+9' Serving the Immortal One with gifts of sacrificial meal and 
+wealth, 
+
+They satisfy the claims of love and^ay due honour to the Gods. 
+16 We claim protection from the Hills, we claim protection of 
+the Floods, 
+
+. Of him who stands by Yishnu’s side. 
+
+11 May Pushan come, and Bhaga, Lord of wealth, All-bounteous, 
+
+for our weal: 
+
+Broad be the path that leads to bliss: m 
+
+12 Aramati, and, free from foes, Yisva with spirit of a God, 
+
+And the Adityas ; peerless might. 
+
+13 Seeing that Mitra, Aryaman, and Yaruna are guarding us. 
+
+The paths of Law are fair to tread. 
+
+9 The Immortal One ; amvltdya ; Agni, or the Immortal (host), that is, the 
+Gods in general. According to Sftyana, { that they may obtain immortality 
+
+** (in their eons and descendants)/ They satisfy: tiiis pdda is considered by 
+some, on metrical and other grounds, to he an interpolation. According to- 
+Pische! (Vedische Studie », I. p. 178), the half»line refers to the beating and 
+preparation of the rough stalks of the Soma plant* 
+
+10 Of him who stands by Vishmfs side; of Vishnu and his associate Indra. 
+■—Ludwig. 
+
+12 Aramati; the Genius of Devotion, Vim; DyauB?—Ludwig. * AU 
+the worshippers/ according to S&yana. 
+
+
+
+JffYMN 82,] THE RIOTED A* W 
+
+14 I glorify with song, for wealth, Agni the God, the first 
+
+of you. 
+
+We honour as a well-loved Friend the God who prospereth 
+our fields, 
+
+15 As in all frays the hero, so jswift moves his car whom Gods 
+
+attend. 
+
+The man who, sacrificing, strives to win the heart of Deities 
+will conquer those who worship not. 
+
+16 Ne'er are ye injured, worshipper, presser of juice, or pious man. 
+The man who, sacrificing, strives to win the heart of Deities 
+
+will conquer those who worship not. 
+
+17 None in his action equals him, none holds him 1 2 3 4 5 ' far or keeps 
+
+him off. 
+
+The man who, sacrificing, strives to win the heart of Deities 
+will conquer those who worship not. 
+
+18 Such strength of heroes shall he his, such mastery of fleet- 
+
+foot steeds. 
+
+The man who, sacrificing, strives to win the heart of Deities 
+will conquer those who worship not. 
+
+HYMN XXXII. Iudra, 
+
+Kanvas, tell forth with song the deeds of Indra, the Im¬ 
+petuous, 
+
+Wrought in the Soma's Wttd delight. 
+
+2 Strong God, he slew Anarsani, Sribinda, Pipru, and the fiend 
+Ahisuva, and loosed the floods. 
+
+3 Thou broughtest down the dwelling-place, the height of lofty 
+
+Arbuda. 
+
+That exploit, Indra, must be famed, 
+
+4 Bold, to your famous Soma I call the fair-visored God for aid, 
+
+’ Down like a torrent from the bill. 
+
+5 Rejoicing in the Soma-draughts, Hero, burst open, like a fort, 
+The stall of horses and of kine. 
+
+6 If my libation gladdens, if thou takest pleasure in my laud, 
+Gome with thy Godhead from afar. 
+
+14 Who prospereth our fields; hshetrasftdhasam: Sly ana explains kshetra 
+(the modern Hindf khet, a field), as sacrifice : ‘ the bountiful perfecter of the 
+sacrifice.*—Wilson. 
+
+1 The Impetuous: rijishinah: ‘ the drinker of the stale Soma,' —Wilson. 
+
+2 The fiend ; the D&sa, or savage. All the names are names of demons of 
+drought, of whom Pipru has been mentioned frequently in preceding Books. 
+
+3 Arbuda.: see I 51. 6 ; II. II. 20; 14. 4. 
+
+4 Like a torrent from the hill: ‘as (a traveller invokes) the water [from a 
+
+cloud.’—Wilson. 
+
+
+
+
+170 THE HYMNS OF [BOOK YIIL 
+
+7 0 Indra, Lover of the Song, the singers of thy praise are we : 
+0 Soma-drinker, quicken us. 
+
+8 And, taking thy delight with us, bring us still undiminshed 
+
+food: 
+
+Great is thy wealth, 0 Maghavan. 
+
+9 Make thou us rich in herds of kine, in steeds, in gold: let 
+
+us exert 
+
+Our strength in sacrificial gifts. 
+
+10 Let us call him to aid whose hands stretch far, to whom high 
+
+laud is due, 
+
+Who worketh well to succour us. 
+
+11 He, Satalcratu, even in fight acts as a Yritra-slayer still: 
+
+He gives his worshippers much wealth. 
+
+12 May he, this Sakra, strengthen us, Boon God who satisfies 
+
+our needs, 
+
+Indra, with all his saving helps. 
+
+13 To him, the mighty stream of wealth, the Soma-pres&er’s 
+
+rescuing Friend, 
+
+To Indra sing your song of praise; 
+
+14 Who bringeth what is great and firm, who winneth glory in 
+
+his wars, 
+
+Lord of vast wealth through po^er and might. 
+
+15 There liveth none to check or stay his energies and gracious 
+
+deeds: 
+
+Hone who can say, He giveth not. 
+
+16 No debt is due by Brahmans now, by active men who press 
+
+the juice: * 
+
+Well hath each Soma-draught been paid. 
+
+17 Sing ye to him who must be praised, say lauds to him who 
+
+must be praised, 
+
+Bring prayer to him who must be praised. 
+
+18 May he, unchecked, strong, meet for praise, bring hundreds, 
+
+thousands forth to light, 
+
+Indra who aids the worshipper. 
+
+19 Go with thy Godlike nature forth, go where the folk are 
+
+calling thee: 
+
+Drink, Indra, of the drops we pour. 
+
+, 11 j Satahratu: Lord of a Hundred Powers. 
+
+12 Sakra: the Mighty. 
+
+It) The Brahmans or worshippers have, by offering libations, discharged 
+their obligations to the Gods, and the Gods have repaid them, or will soon 
+repay them for their offerings. 
+
+18 Hundreds , thousands; countless treasures for us to enjoy. 
+
+
+HYMN 33 .] 
+
+
+Tm may eda. 
+
+
+171 
+
+
+20 Drink milky draughts which are thine own, this too which 
+
+was with Tugrya once, 
+
+This is it, Indra, that is thine. 
+
+21 Pass him who pours libations out in angry mood or after sin ; 
+Here drink the juice we offer thee. 
+
+22 Over the three great distances, past the Five Peoples go thy way, 
+0 Indra, noticing our voice. 
+
+23 Send forth thy ray like Sfirya; let my songs attract thee 
+
+hitherward 
+
+Like waters gathering to the vale. 
+
+24 How to the Hero fair of cheek, Adhvaryu, pour the Soma forth ; 
+Bring of the juice that he may drink : 
+
+25 Who cleft the water-cloud in twain, loosed rivers for their 
+
+downward flow, 
+
+And set the ripe milk in the kine. 
+
+26 He, meet for praise, slew Vritra, slew Ahlsuva, t^rnavShha’s son, 
+And pierced through Arbuda with frost. 
+
+27 To him your matchless Mighty One, unconquerable Conqueror, 
+Sing forth the prayer which Gods have given: 
+
+28 Indra, who in the wild delight of Soma juice considers ' e 
+All holy Laws among the Gods. 
+
+29 Hither let these thy BayD who share thy banquet, Steeds with 
+
+golden manes, 
+
+Convey thee to the feast prepared. 
+
+30 Hither, 0 thou whom many laud, the Bays whom Priyamedha 
+
+praised 
+
+Shall bring thee to the Soma-draught. 
+
+HYMN XXXIII. Indra. 
+
+We compass tlfee like waters, we whose grass is trimmed and 
+Soma pressed. 
+
+Here where the filter pours its stream, thy worshippers round 
+thee, 0 Vritra-slayer, sit. 
+
+20 Which was with Tugrya: like that which thy favourite Bhujyu (see Vol. 
+I., Index) formerly offered thee. 
+
+22 The three great distances ; the space in front of thee, behind thee, and 
+at thy side. Noticing our voice: hearing and attending to our invocations. 
+Come to us who are thy true worshippers, and pass by others who worship 
+thee in the hope of being avenged upon their enemies or of obtaining pardon 
+for some sin. 
+
+26 tirnav&bha's son: Aurnavftbha : a demon of drought. SeeII. 11, 18. 
+With frost: making the piercing cold of winter his weapon. 
+
+1 The filter: or woollen strainer through which the Soma juice is run to 
+purify it. 
+
+
+
+{BOOK VIII. 
+
+
+in THE HYMNS OF 
+
+2 Men, Vasu! by the Soma, with lands call thee to the fore¬ 
+
+most place: 
+
+When comest thou athirst unto the juiee as home, O Indra, 
+like a bellowing bull ? 
+
+3 Boldly, Bold Hero, bring us spoil in thousands for the Kanvas* 
+
+sake: 
+
+0 active Maghavan, with eager prayer we crave the yellow- 
+hued with store of kine. 
+
+4 Medhy&tithi, to Indra sing, drink of the juice to make thee glad. 
+Close-knit to ids Bay Steeds, bolt-armed, beside the juice is 
+
+he: his chariot is of gold. : 
+
+5 He who iS praised as strong of hand both right and left, most 
+
+wise and bold: 
+
+Indra who, rich in hundreds, gathers thousands up, honoured 
+as breaker-down of forts. 
+
+6 The bold of heart whom none provokes, who stands in bearded 
+
+confidence ; 
+
+Much-lauded, very glorious, overthrowing foes, strong Helper, 
+like a bull with might. 
+
+7 Who knows what vital power he wins, drinking beside the 
+
+^flowing juice 1 
+
+This is the fair-cheeked God who, joying in the draught, 
+breaks down the castles in his strength. 
+
+8 As a wild elephant rushes on, this way and that way, mad 
+
+with heat, 
+
+• None may compel thee, yet come hitherto the draught; thou 
+movest mighty in thy power. 
+
+9 When he, the Mighty,^ne’er o J erthrown, stedfast, made ready 
+
+for the fight, 
+
+When Indra Maghavan lists to his praisetfs call, he will not 
+stand aloof, hut come. 
+
+10 Yea, verily, thou art a Bull, with a bull 2 3 * 5 * * 8 s rush, whom none* 
+may stay: 
+
+
+2 As home: as familiar to thee as thine own home. 
+
+3 The ycllow'kued: there is no substantive, hut gold must be intended. 
+
+6 In bearded confidence: a conjectural paraphrase. Smdsrushu (in (his) 
+
+beard) is said by S&yana to mean here ‘ in combats,’ that is, perhaps, as Ludwig, 
+
+suggests, among ranks of men bristling with spears. But this can hardly be 
+
+the meaning of the word which ( is probably an idiomatic expression for the 
+fierce look of a warrior who challenges the foe.’—Ludwig, So, in the Edda, 
+Th6rr, when about to meet a foe, is said to have * raised his beard’s voice.’ 
+See Grimm, Teutonic Mythology , I. 177 (English Translation). 
+
+8 Mad with heat: that is, mast, or as phonetically spelt, must. 
+
+10 Thou art a Bull: vrishd: or strong and mighty. As has been observed 
+before (VIII, 13. 81, note), some of the Vedic poets delight in the repetition 
+of this word and its derivatives. 
+
+
+
+
+HYMN 33. J .THE MOVE DA. .173 
+
+Thou, Mighty One, art celebrated as a Bull, famed as a Bull 
+both near and far. 
+
+11 Thy reins are very bulls in strength, bulls' strength is in thy 
+• golden whip. 
+
+Thy car, O Maghavan, thy Bays are strong as bulls: thou, 
+Satakratu, art a Bull. 
+
+12 Let the strong presser press for thee. Bring hither, thou 
+
+straight-rushing Bull. 
+
+The mighty makes the mighty run in flowing streams for thee 
+whom thy Bay Horses bear. 
+
+13 Come, thou most potent Indra, come to drink^the savoury 
+, Soma juice. 
+
+Maghavan, very wise, will quickly come to hear the songs, the 
+prayer, the hymns of praise. 
+
+14 When twn. hast mounted on thy car let thy yoked Bay Steeds 
+
+carry thee 
+
+Past other mens' libations, Lord of Hundred Powers, thee, 
+Vritra-slayer, thee ou* Friend. 
+
+15 0 thou Most Lofty One, accept our laud as nearest to thine 
+
+heart. . 
+
+May our libations be most sweet to make thee glad, 0 Soma- 
+drinker, Heavenly Lor$. 
+
+16 Neither in tby decree nor mine, but in another's he delights,— 
+The man who brought us unto this. 
+
+17 Indra himself hath said, The mind of woman brooks not dis** 
+
+cipline, 
+
+Her intellect hath little weight. 
+
+18 His pair of horses, rushing on in their wild transport, draw 
+
+his car : * 
+
+High-lifted is the stallion's yoke. 
+
+19 Cast down thine eyes and look not up. More closely set thy 
+
+feet. Let none 
+
+See what thy garment veils, for thou, a Brahman, hast become 
+a dame. 
+
+
+11 Golden whip: the lightning, with which Indra lashes the clouds, his 
+horses. 
+
+12 The mighty makes the mighty run: the priest makes the Soma juice flow. 
+16 The last four stanzas of the hymn are not very intelligible, nor is their 
+
+connexion with the preceding verses obvious. Stanzas 16^ and 18 appear to 
+he spoken by a woman and 17 by a man. Stanza 19 is said, to be a ddtesse 
+by Indra to Asanga son of Playoga who had been changed to a woman y 
+imprecation of the Gods, and who was afterwards restored to manhood. 
+
+
+
+174 
+
+
+THE H YMNS OF 
+
+
+[BOOK Till, 
+
+
+HYMN XXXIV. Indra, 
+
+Come hither, Indra, with thy Bays, come thou to Kanva’s 
+eulogy. 
+
+Ye by command of yonder Dyaus, God bright by day! have 
+gone to heaven, 
+
+2 May the stone draw thee as it speaks, the Soma-stone with 
+
+ringing voice. 
+
+Ye by command of yonder Dyaus, etc. 
+
+3 The stones 5 rim shakes the Soma here like a wolf worrying a 
+
+sheep. 
+
+Ye, etc. 
+
+4 The Kanvas call thee hitherward for succour and to win the 
+
+spoil. 
+
+Ye, etc. 
+
+5 I set for thee, as for the Strong, the first draught^ the juices 
+
+shed. 
+
+6 Come with abundant blessings, come^th perfect care to suc¬ 
+
+cour us. 
+
+7 Come, Lord of lofty thoiis^tf, vvll ° hast ^finite wealth and 
+
+countless aids. 
+
+8 Adorable mid God< the Priest good to mankind shall bring 
+
+thee near. t 
+
+9 As wings the falcon, so thy Bays rushing in joy shall carry 
+
+thee. 
+
+10 Come from the enemy to us, to Svaha ! and the Soma-draught. 
+
+11 Come hither with thine ear inclined to hear, take pleasure in 
+
+our lauds. 
+
+12 Lord of well-nourished Horses, come with^well-fed Steeds alike 
+
+in hue. 
+
+13 Come hither from the mountains, come from regions of the 
+
+sea of air. 
+
+The Rishi is Kip4titM of the family of Kanva, but stanzas 16—18 are 
+ascribed in the Index to the thousand Yasurochishas who are said to have 
+been a division of the family of Angiras. 
+
+1 The exact meaning of the second line, which is the burden of the first 
+fifteen stanzas, is obscure. Ye probably means Indra’s horses, and God bright 
+by day / (divdvaso) Inclra himself ; that is, ye, horses, and thou, Indra, have 
+gone to heaven. The Scholiast offers two different explanations, in one case 
+boldly altering two words of the text. See Wilson’s Translation, note. 
+
+8 The Priest good to manlcind: or, the Invoking Priest, Invoker or Herald 
+established by Manu, namely Agni. 
+
+10 Svdhd; an exclamation used in sacrifice ; Ave ! or Hail! 
+
+
+
+&YMN 35.] TEE MOVED A. 17^ 
+
+14 Disclose to ns, 0 Hero, wealth in thousands both of kine and 
+
+steeds 
+
+15 Bring riches hitherward to ns in hundreds, thousands, myriads. 
+Ye by command of yonder Dyaus, God bright by- day! have 
+
+gone to heaven. 
+
+16 The thousand steeds, the mightiest troop, which weandlndra 
+
+have received 
+From Yasurochis as a gift, 
+
+17 The brown that match the wind in speed, and bright bay 
+
+coursers fleet of foot, 
+
+Like Suns, resplendent are they all. 
+
+18 Mid the Par&vata’s rich gifts, swift steeds whose wheels run 
+
+rapidly, 
+
+I seemed to stand amid a wood. 
+
+HYMN XXXY. a Asvins. 
+
+With Agni and with Indra, Vishnu, Varuna, with the Adityas, 
+Hudras, Vasus, closely leagued; 
+
+Accordant, of one mind with Surya and with Dawn, O Asvins, 
+drink the Soma juice. 
+
+2 With all the Holy Thoughts, all being, Mighty Ones ! in close 
+
+alliance with the Mountains, Heaven, and Earth; 
+
+Accordant, of one mind with Surya and with Dawn, O Asvins, 
+drink the Soma juice. 
+
+3 With all the Deities, three times eleven, here, in close alliance 
+
+with the Maruts, Bhrigus, Floods; 
+
+Accordant, of one mind with Surya and with Dawn, O Asvins, 
+drink the Soma j uice. 
+
+4 Accept the sacrifice, attend to this my call: come nigh, 0 ye 
+
+Twain Gods, to all libations here. 
+
+Accordant, of one mind with Sftrya and with Dawn, O Asvins, 
+bring us strengthening food. 
+
+5 Accept our praise-song as a youth accepts a maid. Gome nigh, 
+
+0 ye Twain Gods, to all libations here. 
+
+Accordant, of one mind with Surya and with Dawn, O Asvins, 
+bring us strengthening food. 
+
+16 Vasurochls: vdsurochishak is probably the ablative singular, and not the 
+nominative plural, of the name of the institutor of the sacrifice. Wilson, 
+following S&yana, translates : ‘ We, the thousand Vasuroehishas, and Indra 
+(our leader), when we obtain vigorous herds of horses,—/ 
+
+18 The Pdrdvata is Vasuroehis. The P&r&vatas are probably the 7 rapvrjrat 
+of Ptolemy, who were settled northwards of Araehosia —Ludwig. 
+
+5 A youth: literally two youths. e As youths are delighted (by the voices 
+of maidens/—Wilson. 
+
+
+
+THE HYMNS OF 
+
+
+176 
+
+
+[BOOK YIIL 
+
+
+6 Accept the songs we sing, accept the solemn rite. Come nigh, 
+
+0 ye Twain Gods, to all libations here. 
+
+Accordant, of one mind with Surya and with Dawn, 0 Asvins, 
+bring us strengthening food. 
+
+7 Ye fly as starlings fly unto the forest trees; like buffaloes ye 
+
+seek the Soma we have shed. 
+
+Accordant, of one mind with Sdrya and with Dawn, come 
+thrice, 0 Asvins, to our home. 
+
+8 Ye fly like swans, like those who travel on their way; like 
+
+buffaloes ye seek the Soma we have shed. 
+
+Accordant of one mind with Surya and with Dawn, come 
+thrice, 0 Asvins, to our home. 
+
+9 Ye fly to our oblation like a pair of havvks; like buffaloes ye 
+
+seek the Soma we have shed. 
+
+Accordant, of one mind with Surya and with Dawn, come 
+thrice, 0 Asvins, to our home. 
+
+10 Coxpe hitherward and drink and satisfy yourselves, bestow 
+
+upon us progeny and affluence. 
+
+Accordant, of one mind with Surya and with Dawn, 0 Asvins, 
+grant us vigorous strength. 
+
+11 Conquer your foes, protect us, praise your worshippers; bestow 
+
+upon us progeny and affluence.^ 
+
+Accordant, of one mind with Silrya and with Dawn, 0 Asvins, 
+grant us vigorous strength. 
+
+12 Slay enemies, animate men whom ye befriend ; bestow upon 
+
+us progeny and affluence. 
+
+Accordant, of one mind with Surya and with Dawn, 0 Asvins, 
+grant us vigorous strength. 
+
+13 With Mitra, Vanina, Dharma, and the Maruts in your com¬ 
+
+pany approach unto your praiser’s call. 
+
+Accordant, of one mind with Surya and with Dawn, and with 
+the Adityas, Asvins ! come. 
+
+14 With Vishnu and the Angirases attending you, and with the 
+
+Maruts come unto your praiser’s call. 
+
+Accordant, of one mind with Surya and with Dawn, and with 
+the Adityas, Asvins 1 come. 
+
+15 With Bibhus and with Vajas, 0 ye Mighty Ones, leagued with 
+
+the Maruts come ye to your praiser’s call. 
+
+Accordant, of one mind with Sflrya and with Dawn, and 
+with the Adityas, Asvins! come. 
+
+8 Ye come eagerly to the Soma as thirsty hahsas (swans, geese, or flamin¬ 
+goes) travellers, and buffaloes hasten to the water. 
+
+13 Dharma: Bight, Justice, Law, Virtue or Duty personified. 
+
+
+
+THE RIGVEDA. 
+
+
+177 
+
+
+HYMN 35.] 
+
+16 Give spirit to our prayer and animate our thoughts ; slay ye 
+
+the R&kshasas and drive away disease. 
+
+Accordant, of one mind with Surya and with Dawn, the 
+presser’s Soma, Asvins ! drink. 
+
+17 Strengthen the Ruling Power, strengthen the men of war; 
+
+slay ye the R&kshasas and drive away disease* 
+
+Accordant, of one mind with.Surya and with Dawn, the pres- 
+ser’s Soma, Asvins ! drink. 
+
+18 Give strength unto the milch-kine, give the people strength, 
+
+slay ye the Rakshasas and drive away disease. 
+
+Accordant, of one mind with Surya and witfy Dawn, the 
+presser’s Soma, Asvins ! drink. 
+
+19 As ye heard Atri’s earliest eulogy, so hear Sy&vasva, Soma- 
+
+presser, ye who reel in joy. 
+
+Accordant, of one mind with Surya and with Dawn, drink 
+juice, 0 Asvins, three days old. 
+
+20 Further like running streams Sy&vasva’s eulogies who presses 
+
+out the Soma, ye who reel in joy. 
+
+Accordant, of one mind with Surya and with Dawn, drink 
+juice, 0 Asvins, three days old. 
+
+21 Seize, as ye grasp the reins, Sy&v&sva’s solemn rites who pres¬ 
+
+ses out the Soma, ye ^ho reel in joy. 
+
+Accordant, of one mind with Surya and with Dawn, drink 
+juice, 0 Asvins, three days old. 
+
+22 Drive down your chariot hitherward: drink ye the Soma's 
+
+savoury juice. 
+
+Approach, ye Asvins, come to us: I call you, eager for your 
+•aid. Grant treasures to the worshipper. 
+
+23 When sacrifice owhich tells our reverence hath begun, Heroes ! 
+
+to drink the gushing juice, 
+
+Approach, ye Asvins, come to us: I call you, eager for your 
+aid. Grant treasures to the worshipper. 
+
+24 Sate you with consecrated drink, with juice effused, ye Deities. 
+Approach, ye Asvins, come to us: I call you, eager for your 
+
+aid. Grant treasures to the worshipper. 
+
+17 The Ruling Power: icshatrdm : hen<Se Kshatriya, a man of the princely 
+or military order. 
+
+18 The people: visas : hence Vaisya, a man of the mercantile class or order. 
+
+19 Atri's : as he was the progenitor of the Rishi of the Hymn. See Yol. L, 
+Index. 
+
+21 Solemn rites: that is, the oblations presented thereat. 
+
+24 Consecrated drink: libations offered with the sacrificial exclamation 
+Sv&h& ! Ave ! or Hail J 
+12 
+
+
+
+m 
+
+
+THE HYMNS OF 
+HYMN XXXYL 
+
+
+[BOOK YI1L 
+Indra. 
+
+
+Thou helpest him whose grass is trimmed, who sheds the 
+juice, 0 Satakratu, drink Soma to make thee glad. 
+
+The share which they have fixed for thee, thou, Indra, Victor 
+o'er all hosts and space, begirt with Maruts, Lord of Heroes, 
+winner of the floods. 
+
+2 Maghavan, help thy worshipper: let him help thee. 0 Sata¬ 
+
+kratu, drink Soma to make thee glad. 
+
+The share which they have fixed for thee, etc. 
+
+3 Thou aidest Gods with food, and that with might aids thee. 
+
+0 Satakratu, drink Soma to make thee glad. 
+
+1 Creator of the heaven, creator of the earth, 0 Satakratu* 
+
+drink Soma to make thee glad. 
+
+' 5 Father of cattle, father of all steeds art thou. 0 Satakratu, 
+drink Soma to make thee glad. 
+
+6 Stone-hurler, glorify the Atris 5 hymn of praise. 0 Satakratu, 
+
+drink Soma to make thee glad. 
+
+7 Hear thou Syavasva while he pours to thee, as erst thou 
+
+heardest Atri when he wrought his holy rites. 
+
+Indra, thou only gavest Trasadasyu aid in the fierce fight 
+. with heroes, strengthening his prayers. 
+
+HYMN XXXVII. Indra. 
+
+This prayer, and those who shed tlie juice, in wars with 
+Vritra thou holpest, Indra, Lord of Strength, with all thy 
+succours. 
+
+0 Vritra-slayer, from libation poured at noon, drink of the 
+Soma juice, thou blameless Thunderer. 
+
+2 Thou mighty Conqueror of hostile armaments, 0 Indra, Lord 
+
+of Strength, with all thy saving help. 
+
+
+1 Which they have -fixed : which all the Gods have assigned. This half-verse 
+is the refrain of stanzas 1-—6 . And space, begirt : or, and wide space, girt. The 
+floods : the waters of heaven, the rain. 
+
+2 Let Mm help thee : according to S&yana, i protect thyself (by drinking 
+the Soma).’ * The mutual relation between the God and his worshipper is 
+expressed, and the translation ‘ help thyself * is ridiculous.’—Ludwig. 
+
+3 Food: sacrificial food. That: food, especially in the shape of Soma. 
+
+7 Trasadasyu ; an especial favourite of Indra and the Asvins, celebrated 
+for his victories and liberality. See Index. 
+
+
+1 0 Vritra-slayer , etc : this half-verse is repeated as a refrain in the five 
+following stanzas. 
+
+
+
+MYMN 38.] mE RIQVEDA. m 
+
+. 3 Sole Buler, thou art Sovran of this world of life, 0 Imdra, 
+Lord of Strength, with all thy saving help. 
+
+A Thou only sunderest these two consistent worlds, 0 Indra, 
+Lord of Strength, with all thy saving help. 
+
+5 Thou art the Lord supreme o’er rest and energy, ’0 Indra, 
+Lord of Strength, with all thy saving help. 
+
+'6 Thou helpest one to power, and one thou hast not helped, 0 
+Indra, Lord of Strength, with all thy saving aid. 
+
+7 Hear thou Syavasva while he sings to thee, as erst thou 
+heardest Atri when he wrought his holy rites. 
+
+Indra, thou only gavest Trasadasyu aid in tlie fierce fight 
+with heroes, strengthening his powers. 
+
+HYMN XXXVIIL IndraAgni, 
+
+Ye Twain are Priests of sacrifice, winners in war and holy 
+works : 
+
+Indra and Agni, mark this well. 
+
+2 Ye bounteous riders on the car, ye Vritra-slayers unsubdued : 
+Indra and Agni, mark this well. 
+
+2 The men with pressing-stones have pressed this meath of 
+yours which gives delight : 
+
+Indra and Agni, mark this well, 
+
+4 Accept our sacrifice for weal, sharers of praise ! the Soma 
+
+shed: 
+
+Indra and Agni, Heroes, come. 
+
+5 Be pleased with these libations which attract you to our 
+
+sacred gifts : 
+
+Indra and Agni^ Heroes, come. 
+
+6 Accept this eulogy of mine whose model is the G&yatri: Indra 
+
+and Agni, Heroes, come. 
+
+
+4 Consistent worlds: there is no substantive in the text, and loTcau (worlds) 
+is supplied by S&yana. 
+
+5 Rest and energy: or peace and war. ‘ Prosperity and gains/—Wilson. 
+
+6 To power : ksatrftya: the rule exercised by princes. 
+
+7 Hep eat ed from ■/ • ■ ■ ■■ ' ' v, ‘ " ly-i with the alteration of two words— 
+
+r Mat ah, singing, '■ pouring (libations), and kshatr&ni 
+
+(princely) powers instead of brdhmdni, prayers, ; as if/ observes Dr, Muir, 
+
+* the former fbrahmdni,) contained a reference to the functions of the priest, 
+and the latter to those of the prince/— 0. & Texts, I. 263. 
+
+1 Mark this well: { hear (the praise) of this (thy worshipper).’—Wikon. 
+
+2 Bounteous t to Ad ; according to S&yana, f destroyers (of foes)/ 
+
+6 Whose model is the Cdyatrt: composed in G&yatri metre. 
+
+
+180 THE HYMNS OH [BOOK YIIL 
+
+7 Come with the early-faring Gods, ye who are Lords of genuine 
+
+wealth : 
+
+Indra-Agni, to the Soma-draught! 
+
+8 Hear ye the call of Atris, hear Syav&sva as he sheds the 
+
+juice : 
+
+Indra-Agni to the Soma-draught 1 
+
+. 9 Thus have I called you to our aid as sages called on you of 
+old : 
+
+Indra-Agni to the Soma draught! 
+
+10 Indra’s and Agni’s grace I claim, Sarasvatfs associates 
+To whonf this psalm of praise is sung. 
+
+HYMN XXXIX. Agni. 
+
+The glorious Agni have I praised, and worshipped with the 
+sacred food. 
+
+May Agni deck the Gods for us. Between both gathering- 
+places he goes on his embassy, the Sage. May all the others 
+die away. 
+
+2 Agni, burn down the word within their bodies through our 
+
+newest speech, 
+
+All hatreds of the godless, all the wicked man’s malignities. 
+Away let the destroyers go. May all the others die away. 
+
+3 Agni, I offer hymns to thee, like holy oil within thy mouth. 
+Acknowledge them among the Gods, for thou art the most 
+
+excellent, the worshipper’s blissful messenger. Let all the 
+others die away. 
+
+4 Agni bestows all vital power even as each man supplicates. 
+
+He brings the Yasus strengthening gifts, jand grants delight, 
+
+in rest and stir, for every calling on the Gods. Let all the 
+others die away. 
+
+5 Agni hath made himself renowned by wonderful victorious act. 
+He is the Priest of all the tribes, chosen with sacrificial meeds* 
+
+He urges Deities to receive. Let all the others die away, 
+
+7 Early-faring Gods ; ‘Bat Thou wast up at break of day.’—George Herbert. 
+10 Sarasvatfs associates: according to S&yana, * to whom praise belongs/ 
+
+1 Deck the Gods for us.* ‘ brighten the gods with the oblations at our 
+sacrifice.’—Wilson. Both gathering-places * heaven and earth. All the others ; 
+anyaki same: neaping, according to S&yana, all our enemies. 
+
+2 All hatred of ike godless: ardttr ardvndm must be read instead of ardti 
+rardvndm, —Ludwig. 
+
+5 With sacrificial meeds: dakshindbhih: his dakshinds or honoraria as Priest 
+are the oblations which he receives as a God. 
+
+
+
+THE RIGVEBA, 
+
+
+181 
+
+
+SYMK 40.] 
+
+6 Agni knows all that springs from Gods, lie knows the mystery 
+
+of men. 
+
+Giver of wealth is Agni, he uncloses "both the doors to us when 
+worshipped with our newest gift. Let all the others die 
+away. 
+
+7 Agni inhabiteth with Gods and men who offer sacrifice. 
+
+He eherisheth with great delight much wisdom, as all things 
+that he, God among Gods adorable. May all the others die 
+away. 
+
+8 Agni who liveth in all streams, Lord of the Sevenfold Bace of 
+
+men, 
+
+Him dweller in three homes we seek, best slayer^f the Dasyus 
+for Mandh&tar, first in sacrifice. Let all the others die away. 
+
+9 Agni the Wise inhabiteth three gathering-places, triply formed. 
+Decked as our envoy let the Sage bring hither and conciliate 
+
+the Thrice Eleven Deities. Let all the others die away. 
+
+10 Our Agni, thou art first among the Gods, and first mid living 
+men. 
+
+Thou only rutest over wealth. Bound about thee, as natural 
+dams, circumfluous the waters run. Let all the others die 
+away. 
+
+HYMN XL. Indra-Agni, 
+
+Jndra and Agni, surely ye as Conquerors will give us wealth, 
+Whereby in fight we may o’ercome that which is strong and 
+firmly fixed, as Agni burns the woods with wind. Let all 
+the others die away. 
+
+2 We set no snares to tangle you; Indra we worship and adore, 
+Hero of heroes mightiest. 
+
+Once may he dbme unto us with his Steed, come unto us to 
+win us strength, and to complete the sacrifice. 
+
+6 That springs from Gods; the past and the present, while the mystery of 
+men is the future.—Ludwig. Both the doors: of wealth, or, perhaps of 
+heaven also. 
+
+8 Lord of the Sevenfold Race of men: perhaps meaning, God of all men, 
+like Vaisv£nara; or the reference may be to the seven priests : f Who is minis¬ 
+tered to'by seven priests.’—Wilson. ' Acting as seven priests.’—M. Muller* 
+MandMtar: said to be the same as M&ndh&tar, son of Yuvan&sva, and Bishi 
+of X. 184. 
+
+9 Three gathering-places: heaven, firmament, and earth. 
+
+10 Round about thee...the waters run: Of. ‘Him, pure, resplendent, 
+
+Offspring of the Waters, the waters pure have on all sides encompassed'. 
+(II. 35. 3). - 
+
+1 Let all the others die away ; this refrain recurs in all stanzas of the hymn 
+except the final. 
+
+2 Once: kadftchit: expressive of impatience,—Ludwig. 
+
+
+
+TMEETXm 0 9 
+
+
+IS2t 
+
+
+[BOOK F/ii 
+
+
+3 For, famous Indra*-Agiati, ye are dwellers in the midst of frays. 
+Sages in wisdom, ye are knit to him who seeketh you as 
+friends. Heroes, bestow on him his wish. 
+
+£ NabMka-Iike, with sacred song Indra’s and Agni's praise I sing, 
+Theirs to whom all this world belongs, this heaven and this 
+mighty earth which bear rich treasure in their lap. 
+
+5 To Indra and to Agni send your prayers, as was JSTabhaka’s 
+
+wont,— 
+
+Who oped with side way opening the sea with its foundations 
+seven—Indra all powerful in his might. 
+
+6 Tear thou asunder, as of old, like tangles of a creeping plant, 
+Demolish thou the Dasa's might. May we with Indra’s help 
+
+divide the treasure he hath gathered up. 
+
+7 What time with this same song these men call Indra-Agni 
+
+sundry ways, 
+
+May we with our own heroes quell those who provoke us to the 
+fight, and conquer those who strive with us., 
+
+. 8 The Two refulgent with their beams rise and come downward 
+from the sky. 
+
+By Indra’s and by Agni’s best, flowing away, the rivers run 
+which they released from their restraint. 
+
+9 0 Indra, many are thine aids, many thy ways of guiding us, 
+Lord of the Bay Steeds, Hinva’s Son. To a Good Hero come 
+our prayers, which soon shall have accomplishment. 
+
+10 Inspire him with your holy hymns, the Hero bright and 
+
+glorious, 
+
+Him who with might demolisheth even the brood of Sushna, 
+and winneth for us the heavenly streams. 
+
+11 Inspire him worshipped with fair rites, the glorious Hero 
+
+truly brave. 
+
+He brake in pieces Sushna’s brood who still expected not the 
+stroke, and won far us the heavenly streams. Let all the 
+others die away. 
+
+
+4 NabMka-like: MbMka may have been the father of N&bh&ka the Rishi 
+of the hymn. 
+
+5 Who oped: f who overspread (with their lustre)/—Wilson. The Commen¬ 
+tator does not explain the passage. 
+
+7 This same song: a hymn like our own, for victory in battle, 
+
+8 The Two refulgent with their beams: apparently the Sun and Moon. Ac¬ 
+cording to S&yana, Indra and Agni are intended, 
+
+■ 9 Khiva's Son: Hinva (the driver, impeller, instigator of actions), a father 
+invented for Indra by the poet. To a Good Kero ; to Indra. ‘ The meaning of 
+the verse, even with the help of the scholiast, is far from, intelligible/—Wilson* ’ 
+
+
+
+WYMN 41.] 
+
+
+mn niQVEDA. 
+
+
+183 
+
+
+12 Thus have we sung anew to Indra-Agni, as sang our sires, 
+Angirases, and Mandhatar. 
+
+Guard us with triple shelter and preserve us; may we be 
+masters of a store of riches. 
+
+HYMN XLL Varuna. 
+
+To make this Varuna come forth, sing thou a song . unto the 
+baud of Maruts wiser than thyself,— 
+
+This Varuna who guardeth well the thoughts of men like 
+herds of kine. 
+
+Let all the others die away. 
+
+2 Him altogether praise I with the song and hymns our fathers 
+
+sang, and with Nabhaka’s eulogies,— 
+
+Him dwelling at the rivers' source, surrounded by his Sisters 
+Seven. 
+
+3 The nights he hath encompassed, and stablished the morns 
+
+with magic art: visible over all is he. 
+
+His dear Ones, following his Law, ha,ve prospered the Three 
+Dawns for him. 
+
+4 He, visible o'er all the earth, stablished the quarters of the 
+
+sky : 
+
+He measured out the eastern place, that is the fold of Varuna : 
+like a strong herdsman is the God. 
+
+5 He who supports the worlds of life, he who well knows the 
+
+hidden names mysterious of the morning-beams, 
+
+He cherishes much wisdom, Sage, as heaven brings forth each 
+varied form. 
+
+6 In whom all wisdom centres, as the nave is set within the 
+
+wheel. * 
+
+Haste ye to honour Trita, as kine haste to gather in the fold, 
+even as they muster' steeds to yoke. 
+
+
+1 To make this Varuna come forth : S&yaua explains prabhMaye as an adjee* 
+tive = prakrishtadhandya : ‘ to that opulent Varuna.’—Wilson. Wiser ; more 
+skilled in singing. The thoughts: holy thoughts and devotions. The refrain, 
+Let all, etc., recurs at the end of everjr stanza. 
+
+2 Ndbkdka's : that is, mine own. Sisters Seven; the five rivers of the Panj&b, 
+the Indus, and perhaps the Kublid. See I 32, note. 
+
+3 His dear 0 " nights, which give place to the mornings. 
+
+Three Dawns : \ : > ■;morning, noon, and evening. 
+
+4 The fold : or, perhaps, the course, meaning the place from which he starts. 
+6 Tnta: Varnna, here, apparently, identified with this ancient God who 
+
+represents the expanse of heaven. According to S&yana, (Varuna) ‘who abides 
+in the three worlds,’ 
+
+
+
+i$ook ntt 
+
+
+184 HYMNS OP 
+
+7 He wraps these regions as a robe ; he contemplates the tribes 
+
+of Gods and all the works of mortal men. 
+
+Before the home of Yaruna all the Gods follow his decree. 
+
+8 He is an Ocean far-removed, yet through the heaven to him 
+
+asdhnds the worship which these realms possess. 
+
+With his bright foot he overthrew their magic, and went up 
+to heaven. 
+
+9 Baler, whose bright far-seeing rays, pervading all three earths, 
+
+have filled the three superior realms of heaven. 
+
+Firm is the seat of Yaruna : over the Seven he rules as King. 
+
+10 Who, aftes; his decree, o’erspread the Dark Ones with a robe 
+of light; 
+
+Who measured out the ancient seat, who pillared both the 
+worlds apart as the Unborn supported heaven. Let all the 
+others die away. 
+
+
+HYMN XLIT. Varuna. 
+
+Lokd of all wealth, the Asura propped the heavens, and mea¬ 
+sured out the broad earth’s wide expanses. 
+
+He, King supreme, approached all living creatures. All these 
+are Varuna’s holy,operations. 
+
+2 So humbly worship Yaruna tb© Mighty; revere the wise 
+Guard of the World Immortal. 
+
+May he vouchsafe us triply-barred protection. 0 Earth and 
+Heaven, within your lap preserve us. 
+
+
+7 This stanza is very obscure, and my rendering is conjectural. The com¬ 
+mentary is defective, and von Roth and Ludwig think that the correctness of 
+one word in the tex t is doubtful. According to the slight alteration suggest¬ 
+ed by the latter scholar, * under the lead * would standnnstead of ‘ before the 
+home.’ 
+
+8 The first line of this stanza also is difficult. Wilson, following Sftyana, 
+translates : ‘ He is the hidden ocean ; swift he mounts (the heaven) as (the 
+sun) the sky ; when he has placed the sacrifice in those (regions of the firma¬ 
+ment)/ Ludwig’s interpretation, which I follow, requires tirdh to be read 
+instead of turdh (swift). Their magic; the magical arts of the fiends of darkness. 
+
+9 Firm: so Hesiod (Theog. V. 127) calls Ouranos== Varuna the €§0£ 
+
+the firm seat of the Gods. See M. Muller, Chips from a German 
+Workshop, IV. xx (new edition). The Seven: rivers, understood. 
+
+10 The Dark Ones : the nights, which Varuna turns into days. But see 
+Chips, IV. xxii. The Unhorn: the primeval, everlasting, uncreated Divine 
+Being. According to S&yana; the Sun. 
+
+1 The Asura: the High God, Varuna. { The wise spirit/—M. Miiller. 
+
+2 Of the World Immortal; amritasya ; according to S&yana, of amrit or 
+ambrosia. 
+
+
+
+HYMN 43 .] 
+
+
+THE lit GY EDA. 
+
+
+185 
+
+
+3 Sharpen this song of him who strives his utmost, sharpen, 
+
+God Varuna, his strength and insight; 
+
+May we ascend the ship that bears us safely, whereby we may 
+pass over all misfortune. 
+
+4 Asvins, with songs the singer stones have made yoii hasten 
+
+hitherward, 
+
+N&satyas, to the Soma-draught. Let all the others die away. 
+
+5 As the sage Atri with his hymns, 0 Asvins, called you eagerly, 
+Nasatyas, to the Soma-draught. Let all the others die away. 
+
+6 So have I called you to our aid, even as the wise have called 
+
+of old, 
+
+Nasatyas, to the Soma-draught. Let all the others die away. 
+
+HYMN XLIII. Agni. 
+
+These songs of mine go forth as lauds of Agni, the disposing Sage, 
+Whose worshipper is ne’er o’erthrown. 
+
+2 Wise Agni J&tavedas, I beget a song of praise for thee. 
+
+Who willingly receivest it. 
+
+3 Thy sharpened flames, 0 Agni, like the gleams of light that 
+
+glitter through, 
+
+Devour the forests with their teeth. 
+
+4 Gold-coloured, bannered«with the smoke, urged by the wind, 
+
+aloft to heaven 
+
+Eise, lightly borne, the flames of fire. 
+
+5 These lightly kindled fiery flames are all around made visible, 
+Even as the gleamings of the Dawns. 
+
+6 As Jatavedas speeds along, the dust is black beneath his^feet, 
+When Agni spreads upon the earth. 
+
+7 Making the plants his nourishment, Agni devours and wearies 
+
+not, 
+
+Seeking the tender shrubs again. 
+
+8 Bending him down with all his tongues, he flickers with his 
+
+fiery glow : 
+
+Splendid is Agni in the woods. 
+
+9 Agni, thine home is in the floods: into the plants thou 
+
+forcest way, 
+
+And as their Child art born anew. 
+
+10 Worshipped with offerings shines thy flame, 0 Agni, from 
+the sacred oil, 
+
+With kisses on the ladle’s month. 
+
+3 The ship : a metaphorical expression for hymn and sacrifice. Cf. X. 46. 7 , 
+140. 12 ; IX. 89. 2 ; X. 44. 6 ; 63. 10 ; 101, 2 ; 105. 9. 
+
+
+
+186 THE HYMNS OF [BOOM YIIL 
+
+11 Let ns serve Agni with our hymns, Disposer, fed on ox and 
+
+cow, 
+
+Who bears the Soma on his back. 
+
+12 Yea, thee, 0 Agni, do we seek with homage and with fuel, 
+
+Priest 
+
+Whose wisdom is most excellent. 
+
+13 0 worshipped with oblations, pure Agni, we call on thee as 
+
+erst 
+
+Did Bhrigu, Manus, Angiras. 
+
+14 For thou, 0 Agni, by the fire, Sage by the Sage, Good by the 
+
+Good, ^ 
+
+Friend by the Friend, art lighted up. 
+
+15 So wealth in thousands, food with store of heroes give thou to 
+
+the sage, 
+
+0 Agni, to the worshipper. 
+
+16 0 Agni, Brother, made by strength, Lord of red steeds arid 
+
+brilliant sway, 
+
+Take pleasure in this laud of mine. 
+
+17 My praises, Agni, go to thee, as the cows seek the stall to 
+
+meet 
+
+The lowing calf that longs for m$k. 
+
+18 Agni, best Angiras, to thee all people who have pleasant homes 
+Apart, have turned as to their wish. 
+
+19 The sages skilled in holy song and thinkers with their thoughts 
+
+have urged 
+
+Agni to share the sacred feast. 
+
+20 So, Agni, unto thee the Priest, Invoker, strong in forays, pray 
+
+Those who spin oat the sacrifice. • 
+
+21 In many a place, the same in look art thou, a Prince o'er all 
+
+the tribes: 
+
+In battles we invoke thine aid. 
+
+
+ll Fed on ox and coio: f the eater of the ox, the eater of the marrow. 1 — 
+Wilson, Who hears the Soma on his bach: sdmaprishthdya ; £ on whose back 
+the libation is poured.’—Wilson. 
+
+14 S&yana refers to the Aitaveya Erdhmana, I. 16, ‘which describes how 
+the fire produced by friction from the two aranis [fire-sticks] is thrown into 
+the Ahavamya fire, in the Atitbyeshti ceremony. “ In the verse twam hyugne 
+[For thou, 0 Agni] etc., the one vijora (a sage) means one Agni, the other vipra 
+the other Agni; the one san (being, existing) means the one, the other san 
+(in $atd) the other Agni. 1 (Haug's trails.).'—Note by E. B, G. in Wilson’s 
+Translation. Sdn and satfl may also mean * good. 1 
+
+16 Made by strength: produced by violent agitation of the fire-stick. 
+
+
+
+
+HYMN 44 .] THE MOVED A . 137 
+
+22 Pray thou to Agni, pray to him who blazes served with sacred 
+
+oil: 
+
+Let him give ear to this our call. 
+
+23 We call on thee as such, as one who hears, as J&tavedas, one, 
+Agni! who beats away our foes. 
+
+24 I pray to Agni, King of men, the Wonderful, the President 
+Of holy Laws : may he give ear. 
+
+25 Him like a bridegroom, him who stirs all people, like a noble 
+
+horse, 
+
+Like a fleet steed, we instigate. 
+
+26 Slaying things deadly, burning up foes, B&kshai§as, on every 
+
+side, 
+
+Shine, Agni, with thy sharpened flame. 
+
+27 Thou whom the people kindle even as Manus did,, best Angiraa! 
+
+0 Agni, mark thou this my speech. ■? 
+
+28 0 Agni, made by strength ! be thou born in the heavens or 
+
+bom in floods, 
+
+As such we call on thee with songs, 
+
+29 Yea, all the people, all the folk who have good dwellings,, 
+
+each apart, 
+
+Send food for thee to eat ^hereof. 
+
+30 0 Agni, so may we, devout, gazed at by men, throughout our 
+
+davs 
+
+Pass lightly over all distress. 
+
+31 We venerate with cheerful hearts the cheerful Agni, dear to all, 
+Burning, with purifying flame. 
+
+32 So thou, O Agni rich in light, beaming like Surya with thy rays 
+Boldly demolishost the gloom. 
+
+33 We pray to thee for this thy gift, Yictor! the gift that faileth 
+
+not, 
+
+0 Agni, choicest wealth from thee. 
+
+HYMN XLIY. Agni. 
+
+Pay service unto Agni with your fuel, rouse your Guest with 
+oil: 
+
+In him present your offerings. 
+
+2 Agni, do thou accept my laud, be magnified by this my song : 
+Welcome my sweetly-spoken words. 
+
+
+28 In the heavens: as the Sun. In floods: in the waters of the firmament 
+ae lightning. 
+
+30 Gazed at by men: objects of their admiration, * Beholding men.’—Wilson. 
+‘ Living (among, men), 1 —St* Petersburg Lexicon. 
+
+
+
+188 TBS HfMNS OP [POOR VIII. 
+
+3 Agni, envoy, I place in front; the oblation-bearer I address : 
+Here let him seat the Deities. 
+
+4 Agni, the lofty flames of thee enkindled have gone up on high, 
+Thy bright flames, thou Refulgent One. 
+
+5 Beloved ! let my ladles full of sacred oil come near to thee : 
+Agni, accept our offerings. 
+
+6 I worship Agni—may he hear!—the cheerful, the Invoker, 
+
+Priest 
+
+Of varied splendour, rich in light. 
+
+7 Ancient Invoker, meet for praise, belovM Agni, wise and strong, 
+The visitant of solemn rites. 
+
+8 Agni, best Angiras, accept straightway these offerings, and guide 
+The seasonable sacrifice. 
+
+9 Excellent God, with brilliant flames, enkindled bring thou 
+
+hitherward, 
+
+Knowing the way, the Heavenly Host. 
+
+10 Him, Sage and Herald, void of guile, ensign of sacrifices, him 
+Smoke-bannered, rich in light, we seek. 
+
+11 0 Agni, be our Guardian thou, God, against those who injure us : 
+Destroy our foes, thou Son of Strength. 
+
+12 Making his body beautiful, Agni^he Sage hath waxen by 
+The singer and his ancient hymn. 
+
+13 1 invocate the Child of Strength, Agni with purifying flame, 
+At this well-ordered sacrifice. 
+
+14 So Agni, rich in many friends, with fiery splendour, seat 
+
+thyself 
+
+With Gods upon our sacred grass. 
+
+15 The mortal man who serves the God Agni within his own 
+
+abode, 
+
+For him he causes wealth to shine. 
+
+16 Agni is head and height of heaven, the Master of the earth 
+
+is he : 
+
+He quickeneth the waters’ seed. 
+
+17 Upward, 0 Agni, rise thy flames, pure and resplendent, blaz¬ 
+
+ing high, 
+
+Thy lustres, fair effulgences. 
+
+
+14 Rich in many friends: ‘thou who hast Mitra’s splendour.’—Ludwig. 
+
+15 For him he causes wealth to shine; or, * To him he shines forth opulence/ 
+' To him he gives riches,’—Wilson. 
+
+16 The waters ’ seed; as lightning, he impregnates the wate rs of the air. 
+
+
+
+HYMN 45 .] 
+
+
+THE RIGYEHA. 
+
+
+389 
+
+
+18 For, Agni, thou as Lord of Light rulest o’er choicest gifts: 
+
+may I, 
+
+Thy singer, find defence in thee. 
+
+19 0 Agni, they who understand stir thee to action with their 
+
+thoughts : 
+
+So let our songs enhance thy might. 
+
+20 We ever claim the friendship of Agni, the singing messenger, 
+Of Godlike nature, void of guile. 
+
+21 Agni who bears most holy sway, the holy Singer, holy Sage, 
+
+Shines holy when we worship him. " w * ° ' 
+
+22 Yea, let my meditations, let my songs exalt thee evermore : 
+Think, Agni, of our friendly bond. 
+
+23 If I were thou and thou wert I, 0 Agni, every prayer of 
+
+thine 
+
+Should have its due fulfilment here. 
+
+24 For Excellent and Lord of wealth art thou, 0 Agni, rich in 
+
+light: 
+
+May we enjoy thy favouring grace. 
+
+25 Agni, to thee whose laws stand fast our resonant songs of 
+
+praise speed forth 
+As rivers hasten to the sea. 
+
+26 Agni, the Youthful L8rd of men, who stirreth much and 
+
+eateth all, 
+
+The Sage, I glorify with hymns. 
+
+27 To Agni let us haste with lauds, the Guide of sacrificial rites, 
+Armed with sharp teeth, the Mighty One. 
+
+28 And let this man, good Agni, be with thee the singer of thy 
+
+praise: 
+
+Be gracious, Holy One, to him. 
+
+29 For thou art sharer of our feast, wise, ever watchful as a 
+
+Sage : 
+
+Agni, thou shinest in the sky. 
+
+30 0 Agni, Sage, before.our foes, before misfortunes fall on us, 
+Excellent Lord, prolong our lives. 
+
+HYMN XLY. iBdrft. 
+
+Hitherward ! they who light the flame and straightway trim 
+the sacred grass, 
+
+Whose Friend is Indra ever young. 
+
+26 Eateth all: consumes the entire oblation,—S&yana. But the meaning 
+is probably general. 
+
+28 This man: the Bishi or singer himself. 
+
+29 In the sky : or, up to heaven. 
+
+
+
+
+m : s tMm of [mog tiTL 
+
+,2 ‘High, is their fuel, great their laud, tnde is their splinter from 
+the stake, 
+
+Whose Friend is Indra ever young. 
+
+3 Unquelled in fight the hero leads his army with the warrior chiefs? 
+Whose Friend is Indra ever young. 
+
+4 The new-born Yritra-slayer asked his Mother, as he seized 
+
+his shaft, 
+
+Who are the fieire ? Who are renowned ? 
+
+5 Savasi answered, He who seeks thine enmity will battle like 
+A stately elephant on a hill. 
+
+.6 And hear^ 0 Maghavan ; to him who craves of thee thou 
+grantest all: 
+
+Whate’er thou makest firm is firm. 
+
+7 What time the Warrior Indra goes to battle, borne by noble 
+
+steeds, 
+
+Best -of all charioteers is he. 
+
+8 Repel, 0 Thunder-armed, in all directions all attacks on us: 
+And be our own most glorious God. 
+
+9 May Indra set our car in front, in foremost place to win the spoil? 
+He whom the wicked injure not. 
+
+10 Thine enmity may we escape, and, Sakra, for thy bounty, rich 
+In kine, may we come near to th#e; 
+
+11 Softly approaching, Thunder-armed 1 wealthy by hundreds, 
+
+rich in steeds, 
+
+Unrivalled, ready with our gifts. 
+
+12 For thine exalted excellence gives to thy worshippers each day 
+Hundreds and thousands of thy boons. 
+
+13 Indra, we know thee breaker-down evex^ of strong forts, 
+
+winner of spoil, 
+
+As one who conquers wealth for us. 
+
+14 Though thou art highest, Sage and Bold ! let the drops cheer 
+
+thee when we come 
+To thee as to a trafficker. 
+
+2 Splinter: the first shaving, splinter, or strip of wood, cut from the yti.pa 
+or sacrificial post, and used in the sacrifice. 
+
+4 As soon as he was born Indra showed his warlike disposition, and asked 
+what worthy opponents he should have. 
+
+5 Savas% or, the Strong Dame ; his mother Aditi, A stately elephant: I 
+follow S4yana who explains ujpstih as dtirsaniyo gajah^ a beautiful elephant, 
+although in other places the word seems to mean beauty (I. 124 7), and fore¬ 
+head (V. 80. 6). The allusion is to the size and strength of Yritra, Indra’s fu¬ 
+ture antagonist. 
+
+I4 As to a trafficker: as to one who knows the value of our worship and 
+oblations and will give us something in return. 
+
+
+
+MTMN 45.] Tm RIGVJEDA. 191 
+
+15 Bring unto us the treasure of the opulent man who, loth to 
+
+give, 
+
+Hath slighted thee for gain of wealth. 
+
+16 Indra, thes'e friends of ours, supplied with Soma, wait and 
+
+look to thee, 
+
+As men with fodder to the herd. 
+
+17 And thee who art not deaf, whose ears are quick to listen, for 
+
+our aid, 
+
+We call to us from far away, 
+
+18 When thou hast listened, make our call one which thou never 
+
+wilt forget, ^ 
+
+And be our very nearest Friend. 
+
+19 When even now, when we have been in trouble, we have 
+
+thought of thee, 
+
+0 Indra, give us gifts of kine. 
+
+20 0 Lord of Strength, we rest on thee, as old men rest upon a 
+
+staff: 
+
+We long to have thee dwell with us. 
+
+21 To Indra sing a song of praise, Hero of mighty valour, him 
+Whom no one challenges to war. 
+
+22 Hero, the Soma being shed, I pour the juice for thee to drink: 
+Sate tliee and finish thy carouse. 
+
+23 Let not the fools, or those who mock, beguile thee when they 
+
+seek thine aid : 
+
+Love not the enemies of prayer. 
+
+24 Here let them with rich milky draught cheer thee to great 
+
+munificence: 
+
+Drink as the wild-bull drinks the lake. 
+
+25 Proclaim in our Assemblies what deeds, new and ancient, far 
+
+away 
+
+The Vritra-slayer hath achieved. 
+
+26 In battle of a thousand arms Indra drank Kadru’s Soma juice: 
+There he displayed his manly might. 
+
+27 True undeniable strength he found in Yadu and in Turvasa, 
+And conquered through the sacrifice. 
+
+23 The enemies of prayer : according to S&yana those who hate Br&hmans. 
+
+24 The wild-hull: the gaura. 
+
+26 Kticlrtfs Soma juice : Kadru here is apparently the name of a Bishi or 
+of one of the officiating priests. The St. Petersburg Lexicon takes it to 
+mean, from & hadril or Soma-vessel. 
+
+27 Undeniable: ahnavdyydm, according to S&yana, is the name of the enemy 
+of Turvasa and Yadu : ‘ he overcame Ahnav&yya in battle/--Wilson. 
+
+
+
+192 , THti HYMNS OF IBOOK Vllt 
+
+28 Him have I magnified, onr Lord in common, Guardian of your 
+
+folk, 
+
+Diseloser of great wealth in kine ; 
+
+29 Kihlvukshan, not to be restrained, who strengthened Tugra’s 
+
+son in lauds, 
+
+Indra beside the flowing juice; 
+
+30 Who for Trisoka clave the hill that formed a wide receptacle, 
+So that the cows might issue forth. 
+
+31 Whate'er thy plan or purpose be, whatever, in transport, thou 
+
+wouldst do, ^ 
+
+Do it not^Indra, but be kind. 
+
+32 But little hath been heard of done i\\n the earth by one 
+
+like thee: ^ 
+
+Let thine heart, Indra, turn to us. 
+
+33 Thine then shall be this high renown, thine shall these lofty 
+
+praises be, 
+
+When, Indra, thou art kind to us. 
+
+34 Not for one trespass, not for two, 0 Hero, slay ns, nor for 
+
+three, 
+
+Nor yet for many trespasses. 
+
+35 I fear one powerful like^hee, the crusher-down of enemies, 
+
+• Mighty, repelling all attacs^, ^ 
+
+36 0 wealthy God, ne'er may I live to see my friend or son in 
+
+need: 
+
+Hitherward let thy heart be turned. 
+
+37 What friend, 0 people, unprovoked, hath ever said unto a 
+
+friend, 
+
+He turns and leaves us in distress ? 
+
+38 Hero, insatiate enjoy this Soma juice so near to thee, 
+
+Even as a hunter rushing down. 
+
+
+29 J Ribhuhshan: Indra, Lord of the ftibhus. TwjnCs son; Bhujyu. Ac¬ 
+cording fco S&yana, tugryavridham means ‘ augmenter of water.’ 
+
+30 The hill is the massive rain-cloud, and the cows are streams of water, 
+
+31 Bo it not; * S&yana understands this, “ do it not, for thou hast done it 
+for us,—only make us happy.” Could it be that the worshipper had a feeling 
+of nemesis ? or would he monopolize all ? ’—Note by E, B. C, in Wilson’s 
+Translation. 
+
+
+32 * In the following verses (32—36) the poet seems to express disappoint¬ 
+ment at the inadequate manifestation of Indra’s power, while he at the sjune 
+time entreats his grace and forgiveness.’— 0, & Texts, V. p. 111. ’ 
+
+37 This stanza is Indra’s answer to the poet’s complaint. Th^What 
+seems to be : no friend without good cause calls his friend a traj/orsaken 
+then have I done, or left undone, that thou shouldst say that I/^ l ahdkah. 
+thee ? See Ludwig’s Commentary on the very difficult jah^ Jef 
+
+
+i 
+
+
+
+
+THE RIGYEDA. 
+
+
+m 
+
+
+HYMN 46.] 
+
+39 Hither I draw those Bays of thine yoked by our hymn, with 
+
+splendid car, 
+
+That thou mayst give unto the priests* 
+
+40 Drive all our enemies away, smite down the foes who press 
+
+around, 
+
+And bring the wealth for which we long: 
+
+41 0 Indra, that which is concealed in strong firm place precipi¬ 
+
+tous : 
+
+Bring us the wealth for winch we long; 
+
+42 Great riches which the world of men shall recognize as sent 
+
+by thee: * 
+
+Bring us the wealth for which we long. 
+
+HYMN XLVI. indra. 
+
+We, Indra, Lord of ample wealth, our Guide, depend on one 
+like thee, 
+
+Thou driver of the Tawny Steeds. 
+
+2 For, Hurler of the Bolt, we know thee true, the giver of our 
+
+food, 
+
+We know thee giver of our wealth. 
+
+3 0 thou whose majesty the bards celebrate with their songs, 
+
+thou Lord ^ 
+
+Of hundred powers and hundred aids. 
+
+4 Fair guidance hath the mortal man whom Aryaman, the Marut 
+
+host, 
+
+And Mitra, void of guile, protect. 
+
+5 Kine, steeds, and hero strength he gains, and prospers, by the 
+
+Adityas sped, 
+
+Ever in wealth which all desire. 
+
+6 We pray to Indra for his gift, to him the Fearless and the 
+
+Strong, 
+
+We pray to him the Lord of wealth. 
+
+7 For verily combined in him are all the fearless powers of aid. 
+Him, rich in wealth, let swift Steeds bring to us, his Bays, to 
+
+Soma juice for his carouse: 
+
+8 Yea, that most excellent carouse, Indra, which slays most ene¬ 
+
+mies, 
+
+With Heroes wins the light of heaven, and is invincible in war : 
+
+The hymn appears to be composed of two or more originally separate hymns 
+(see Pischel, Vediscfie Studien, I. pp. 7—9). There are seventeen varieties of 
+metre (see Index of Hymns). The hymn is difficult and obscure in parts, 
+where only conjectural translations can be given. 
+
+7 Powers of aid: or, succourers j the Maruts may be intended. 
+
+"l3 
+
+
+
+194 TEE EYMNS OF [BOOK VIII 
+
+9 Which, merits fame, all-bountiful 1 and, unsubdued, hath vio 
+tory in deeds of might. 
+
+So come to oar libations, Strongest! Excellent! May we ob¬ 
+tain a stall of kine. 
+
+10 Responding to our wish for cows, for steeds, and chariots, as 
+
+of old, 
+
+Re gracious, Greatest of the Great! 
+
+11 For, Hero, nowhere can I find the bounds of thy munificence. 
+Still do thou favour us, 0 Bolt-anned Maghavan : with strength 
+
+hast thou rewarded hymns. 
+
+12 High, glosifier of his friend, he knows all generations, he 
+
+whom many praise. 
+
+All races of mankind with ladles lifted up invoke that Mighty 
+Indra’s aid. 
+
+13 Be he our Champion and Protector in great deeds, rich in all 
+
+wealth, the Vritra-slayer, Maghavan, 
+
+14 In the wild raptures of the juice sing to your Hero with high 
+
+laud, to him the Wise, 
+
+To Indra, glorious in his name, the Mighty One, even as the 
+hymn allow eth it. 
+
+15 Thou givest wealth to me myself, thou givest treasure, Ex¬ 
+
+cellent ! and the strong steed, 
+
+0 Much-invoked, in deeds of might, yea, even now. 
+
+16 Him, Sovran Ruler of all precious things, who even hath 
+
+power o’er this fair form of his, 
+
+As now it taketh shape, and afterward, 
+
+17 We praise, so that the Mighty One may speed to you, Pourer 
+
+of bounties, Traveller, prepared to go. # 
+
+Thou favourest the Maruts known to all, by song and sacrifice. 
+With song aim praise 1 sing to thee. 
+
+18 We in the sacrifice perform their will whose voice is lifted 
+
+high, 
+
+The worship of those Thundering Ones who o’er the ridges of 
+these mountains fly in troops. 
+
+
+13 This stanza may have been the conclusion of one of the original hymns. 
+
+14 its the hymn alloiveth it: in due accordance with the metre. 
+
+1G SCtyana explains the latter part of the first line and the following * part 
+of the second as, ‘who overcomes this obstructor (the euemy) as he wages 
+war.’ I follow Ludwig’s interpretation who refers to III. 53. 8, ‘Maghavan 
+weareth every shape at pleasure, effecting magic changes in his body ; ’ and 
+VI. 47, 18, Indra moves multiform by his illusions.’ 
+
+18 Their will: the pleasure of the Maruts. 
+
+
+
+HYMN 46 .] 
+
+
+Tun move da. 
+
+
+m 
+
+
+19 0 Indra, Mightiest, bring us that which c rushes men of evil minds, 
+Wealth suited to our needs, 0 Stirrer of the thought, best 
+
+wealth, 0 thou who stirrest thought. 
+
+20 0 Winner, noble winner, strong, wondrous, most splendid, 
+
+excellent, 
+
+Sole Lord of victory, bring all-overpowering wealth, joy-giving, 
+chief in deeds of might. 
+
+21 Now let the godless man approach who hath received reward 
+
+so great 
+
+As Yasa Asvya, when this light of morning dawned, received 
+from Prithusravas, from Kanita’s son. m 
+
+22 Steeds sixty thousand and ten thousand kine, and twenty 
+
+hundred camels I obtained; 
+
+Ten hundred brown in hue, and other ten red in three spots; 
+in all, ten thousand kine. 
+
+2 3 Ten browns that make my wealth increase, fleet steeds whose 
+
+tails are long and fair, 
+
+Turn with swift whirl my chariot wheel; 
+
+24 The gifts which Prithusravas gave, Kauifca’s son munificent. 
+
+He gave a chariot wrought of gold : the prince was passing 
+
+bountiful, and won himself most lofty fame. 
+
+25 Come thou to this great rite of ours, V&yu! to give us vigor¬ 
+
+ous light. 
+
+We have served thee that thou migbtest give much to us, yea, 
+mightest quickly give great wealth. 
+
+26 Who with thrice seven times seventy horses comes to' us, 
+
+invested with the rays of morn, 
+
+Through these our Soma-draughts and those who press, to 
+give, drinker ol pure bright Soma juice. 
+
+27 Who bath inclined this glorious one, bounteous himself, to 
+
+give me gifts, 
+
+Borne on firm chariot with the prosperous Nahusha, wise, to 
+a man yet more devout. 
+
+20 0 winner: of wealth to he given to thy worshippers. * 0 bountiful, 
+mosb bountiful.’—Wilson. 
+
+21 Vasa Asvya: the Rishi of the hymn. Seel. 112. 10. Prithusravas: 
+see I 116. 2l! 
+
+22 In all , ten thousand kine : the exact meaning is not very clear. The last 
+line is rendered differently in Wilson’s Translation ; * a thousand brown 
+mares, —and ten times ten thousand cows with three red patches.’ 
+
+26 Who : apparently V&yu, but, according to S&yana, Prithusravas. 
+
+27 On firm chariot: literally, on a car made of the wood of the Aradu tree 
+(Calosanthes Indica). But S&yana makes two proper names of the ’words, 
+
+* with Aradva and Akska.’ 
+
+
+
+THE HYMNS OF 
+
+
+196 
+
+
+[BOOK VIII . 
+
+
+28 Sole Lord in beauty meet for praise, 0 V&yu, dropping fatness 
+
+down, 
+
+Hurried along by steeds, by camels, and by hounds, spreads 
+forth thy train: even this it is, 
+
+29 So, as a prize dear to the strong, the sixty thousand have I gained, 
+Balls that resemble vigorous steeds. 
+
+30 To me come oxen like a herd, yea, unto me the oxen come. 
+
+31 And in the grazing herd he made a hundred camels bleat for me, 
+And twenty hundred mid the white. 
+
+32 A hundred has the sage received, Dasa Balbutha’s and Taruk- 
+
+sha’s glSts. 
+
+These are thy people, Yayu, who rejoice with Indra for their 
+guard, rejoice with Gods for guards. 
+
+33 And now to Vasa Asvya here this stately woman is led forth, 
+Adorned with ornaments of gold. 
+
+HYMN XLYII. Adityas. 
+
+Great help ye give the worshipper, Varava,Mitra, Mighty Ones ! 
+No sorrow ever reaches him whom ye, Adityas, keep from harm. 
+Yours are incomparable aids, and good the succour they afford. 
+
+2 0 Gods, Adityas, well ye know the w&y to keep all woes afar. 
+As the birds spread their sheltering wings, spread your protec¬ 
+tion over us. 
+
+3 As the birds spread tbeir sheltering wings let your protection 
+
+cover us. 
+
+We mean all shelter and defence, ye who have all things for 
+your own. 
+
+4 To whomsoever they, Most Wise, have given a home and 
+
+means of life, * 
+
+O’er the whole riches of this man they, the Adityas, have control. 
+
+5 As drivers of the car avoid ill roads, let sorrows pass us by. 
+May we be under Indra’s guard, in the Adityas’ favouring grace. 
+
+6 For verily men sink and faint through loss of wealth which 
+
+ye have given. 
+
+Much hath he gained from you, O Gods, whom ye, Adityas, 
+have approached. 
+
+28 The steeds , camels, and hounds are apparently the fantastic forms of the 
+clouds that tty before V&yu or the wind. 
+
+■ 31 Mid the white i herds of cows. 
+
+32 JOdsa Balbdtha: probably an aboriginal ally of Prithusravas. See 
+"Weber, Bpisches im vedischen Ritual, p. 30. 
+
+33 This stately zvoman: probably the wife of the conquered King.—Ludwig. 
+
+X Yours arc , etc: the refrain recurs in every verse of the hymn. 
+
+
+
+HY&N 4 ?.] THE RIQtEDA. 197 
+
+7 On him shall no fierce anger fall, no sore distress shall "visit 
+
+him, 
+
+To whom, Adityas, ye have lent your shelter that extendeth 
+far. 
+
+8 Resting in you, 0 Gods, we are like men who fight in coats of 
+
+mail. 
+
+Ye guard us from each great offence, ye guard us from each 
+lighter fault. 
+
+9 May Aditi defend us, may Aditi guard and shelter us, 
+
+Mother of wealthy Mitra and of Aryaman and Yanina. 
+
+10 The shelter, Gods, that is secure, auspicious, fre^from malady, 
+A sure protection, triply strong, even that do ye extend to us. 
+
+11 Look down on us, Adityas, as a guide exploring from the 
+
+bank. 
+
+Lead us to pleasant ways as men lead horses to an easy ford. 
+
+12 Ill be it for the demons’ friend to find us or come near to us. 
+But for the milch-cow be it well, and for the man who strives 
+
+for fame. 
+
+13 Each evil deed made manifest, and that which is concealed, 
+
+0 Gods, 
+
+The whole thereof remove from us to Trita Aptya far away. 
+
+14 Daughter of Heaven, the dream that bodes evil to us or to 
+
+our kine, 
+
+Remove, 0 Lady of the Light, to Trita Aptya far away, 
+
+15 Even if, 0 Child of Heaven, it make a garland or a chain of 
+
+gold, 
+
+The whole bad dream, whate’er it be, to Trita Aptya we 
+consign. * 
+
+16 To him whose food and work is this, who comes to take his 
+
+share therein, 
+
+To Trita, and to Dvita, Dawn ! bear thou the evil dream away. 
+
+
+13 To Trita Aptya far away: Trita Aptya is a divinity dwelling in the re¬ 
+motest part of the heavens to whom it was customary to wish away, and 
+consign any threatened calamity or unpleasantness. As S&yana regards Trita 
+Aptya as the lvishi of the hymn, he is compelled to force a different interpre¬ 
+tation on the first half of the second line : * (let it not be found) in Trita 
+Aptya, keep it far from us.’—Wilson. 
+
+14 Daughter of Heaven: Tishas or Dawn. 
+
+15 * The sense would then be * even though parts of it be pleasant, we put 
+the whole of the evil dream away.”—Macdonell, Journal of B.. A. 8., July, 
+1893, p. 461. 
+
+16 To him: to Trita whose business it is to receive these consignments. 
+ToDvita: a similar being, sometimes associated with Trita. 8ee Y. 18.2. 
+
+
+
+193 Tins 'HYMNS OF [BOOH VI1L 
+
+17 As we collect the utmost debt, even the eighth and sixteenth 
+
+. P art > * 
+
+So unto Aptya we transfer together all the evil dream. 
+
+18 Now have we conquered and obtained, and from our trespas¬ 
+
+ses are free. 
+
+Shine thou away the evil dream, 0 Dawn, whereof we are 
+afraid. Yours are incomparable aids, and good the succour 
+they afford. 
+
+HYMN XLVIIL Soma. 
+
+- Wisely have I enjoyed the savoury viand, religious-thoughted, 
+best to fed out treasure, 
+
+The food to which all Deities and mortals, calling it mcath, 
+gather themselves together. 
+
+2 Thou shalt be Arliti as thou hast entered within, appeaser of 
+
+celestial anger. 
+
+Indu, enjoying Indra’s friendship, bring us—as a swift steed 
+the car—forward to riches. 
+
+3 We have drunk Soma and become immortal; we have attained 
+
+the light, the Gods discovered. 
+
+Now what may foeman’s malice do to harm us ? What, 0 Im¬ 
+mortal, mortal man’s deception? 
+
+4 Absorbed into the heart, be sweet, 0 Indu, as a kind father to 
+
+his son, 0 Soma, 
+
+As a wise Friend to friend: do thou, wide-ruler, 0 Soma, 
+lengthen out our days for living. 
+
+5 These glorious drops that give me freedom have I drunk. 
+
+Closely they knit my joints as straps secure a car. 
+
+Let them protect my foot from slipping on, the way: yea, let 
+the drops I drink preserve mo from disease. 
+
+6 Make me shine bright like fire produced by friction: give us a 
+
+clearer sight and make us better. 
+
+For in carouse I think of thee, 0 Soma, Shall I, as a rich man, 
+attain to comfort ? 
+
+7 May we enjoy with an enlivened spirit the juice thou givest, 
+
+like ancestral riches. 
+
+0 Soma, King, prolong thou our existence as Surya makes the 
+shining days grow longer. 
+
+
+1 Meath: mddhu: or, .sweet. 
+
+2 Within: within my heart. Indu: Soma. 
+
+3 We have drunh Soma : see Muir, 0. S . Tewts, III. 264, 265. 
+
+5 From slipping on the way ; ‘may they keep us from a loosely-knit 
+worship.’—Wilson. 
+
+
+HYMN 49.] THE RIGYEDA. 199 
+
+8 King Soma, favour us and make us prosper : we are thy de¬ 
+
+votees ; of this be mindful. 
+
+Spirit and power are fresh in us, 0 Indu : give us not up unto 
+our foeman’s pleasure. 
+
+9 For thou hast settled in each joint, 0 Soma, aim of men’s eyes 
+
+and guardian of our bodies. 
+
+When we offend against thine holy statutes, as a kind Friend, 
+God, best of all, be gracious. 
+
+10 May I be with the Friend whose heart is tender, who, Lord of 
+
+Bays ! when quaffed will never barm me— 
+
+This Soma now deposited within me. For this, I pray for longer 
+life to Indr a. ^ 
+
+11 Our maladies have lost their strength and vanished: they feared, 
+
+and passed away into the darkness. 
+
+Soma hath risen in us, exceeding mighty, and we are come 
+where men prolong existence. 
+
+12 Fathers, that Indu which our hearts have drunken, Immortal 
+
+in himself, hath entered mortals. 
+
+So let us serve this Soma with oblation, and rest securely in "his 
+grace and favour. 
+
+13 Associate with the Fathers thou, 0 Soma, hast spread thyself 
+
+abroad through earth &nd heaven. 
+
+So with oblation let us serve thee, Indu, and so let us become 
+the lords of riches, 
+
+14 Give us your blessing, 0 ye Gods, preservers. Never may sleep 
+
+or idle talk control us. 
+
+But evermore may we, as friends of Soma, speak to the synod 
+with brave sons around us. 
+
+15 On all sides, Spma, thou art our life-giver: aim of all eyes, 
+
+light-finder, come within us. 
+
+Indu, of one accord with thy protections both from behind and 
+from before preserve us. 
+
+HYMN XLIX. Agni. 
+
+Agni, come hither with thy fires ; we choose thee as Invoking 
+Priest. 
+
+Let the extended ladle full of oil balm thee, best Priest, to 
+sit on sacred grass. 
+
+9 Aim of men’s eyes: or, beholder of men. 
+
+12 Immortal in himself: see note on I. 18. 4. 
+
+13 Soma: here the Moon-God, who is intimately connected with the Pitris 
+or Fathers. See Hymns of the Atharva-veda , XVlII. 4, 72. 
+
+I place at the end of this Book the eleven hymns, called the Vftlakhilya, 
+which are usually inserted after Hymn XLYIXI. These hymns are not 
+
+
+
+
+200 THE HYMNS OF [BOOK VIII 
+
+2 For unto thee, 0 Angiras, 0 Son of Strength,'move ladles in 
+
+the sacrifice. 
+
+To Agni, Child of Force, whose locks drop oil, we seek, fore¬ 
+most in sacrificial rites. 
+
+3 Agni, thou art Disposer, Sage, Herald, bright God ! and 
+
+worshipful, 
+
+- Best offerer, cheerful, to be praised in holy rites, pure Lord ! 
+by singers with their hymns. 
+
+4 Most Youthful and Eternal, bring the longing Gods to me, 
+
+the guileless, for the feast. 
+
+Come, Vasu, to the banquet that is well-prepared : rejoice 
+thee, gracious, with our songs. 
+
+5 Famed art thou, Agni, far and wide, Preserver, righteous, and 
+
+a Sage. 
+
+The holy singers, 0 refulgent kindled God 1 arrangers, call on 
+thee to come. 
+
+6 Shine, Most Resplendent! blaze, send bliss unto the folk, and 
+
+to thy worshipper : Great art thou. 
+
+So may my princes, with good fires, subduing foes, rest in the 
+keeping of the Gods. 
+
+7 0 Agni, as thou burnest down to earth even high-grown 
+
+underwood, 
+
+So, bright as Mitra is, burn him who injures us, him who plots 
+ill against thy friend. 
+
+8 Give us not as a prey to mortal enemy, nor to the wicked 
+
+friend of fiends. 
+
+With conquering guards, auspicious, unassailable, protect us, 
+0 Most Youthful God. 
+
+9 Protect us, Agni, through the first, protebt us through the 
+
+second hymn, 
+
+Protect us through three hymns, 0 Lord of Power and Might, 
+through four hymns, Vasu, guard thou us. 
+
+reckoned in the division of the Rigveda into Mandalas (Books) and Anuv&kas 
+(Chapters), and S&yana does not notice them in his Commentary. See Wil¬ 
+son's Translation, V. p. 96, note by Cowell. See also Max Muller’s Vedic 
+Hymns I. (Sacred Books of the East, Vol. XXXII.), pp. xlvi—xlviii. 
+
+Eleven must be added to the number of this hymn and of all that follow 
+in this Book to make them correspond with the numbers in Max Muller’s 
+edition of the text. 
+
+2 Whose locks drop oil: ‘ butter-haired.’—Wilson. 
+
+5 The arrangers: of the ritual of sacrifice. 
+
+6 Princes : wealthy patrons. According to S&yana, the Rishi’s own sons 
+and others may be intended. 
+
+9 The numbers probably have reference to the four quarters of the sky.— 
+Ludwig. 
+
+
+
+HJMN 49.] THE EIGVEEA. 201 
+
+10 Preserve us from each fiend who brings the Gods no gift, 
+preserve thou us in deeds of strength : 
+
+For we possess in thee the nearest Friend of all, for service 
+of the Gods and weal. 
+
+110 Holy Agni, give us wealth renowned with men and strength¬ 
+ening life. 
+
+Bestow on us, 0 Helper, that which many crave, more glorious 
+still by righteousness; 
+
+12 Wherewith we may overcome our rivals in .the war, o’erpower- 
+
+ing the foe’s designs. 
+
+So wax thou by our food, 0 Excellent in strength. Quicken 
+our thoughts that find out wealth. 
+
+13 Agni is even as a bull who whets and brandishes his horns. 
+Well-sharpened are his jaws which may not be withstood : the 
+
+Child of Strength hath powerful teeth. 
+
+14 Not to be stayed, 0 Bull, 0 Agni, are thy teeth when thou 
+
+art spreading far and wide. 
+
+Make our oblations duly offered up, 0 Priest, and give us 
+store of precious things. 
+
+15 Thou best in the wood ; from both thy Mothers mortals kindle 
+
+thee. 
+
+Unweariedly thou beared up the offerer’s gifts, then shinest 
+bright among the Gods. 
+
+16 And so the seven priests, 0 Agni, worship thee, Free-giver, 
+
+Everlasting One. 
+
+Thou cleavest through the rock with heat and fervent glow; 
+Agni, rise up above the men. 
+
+17 For you let us whose grass is trimmed call Agni, Agni, rest¬ 
+
+less God. * 
+
+Let us whose food is offered call to all the tribes Agni the 
+Invoking Priest of men. 
+
+18 Agni, with noble psalm that tells his wish he dwells, thinking 
+
+on thee who gHardest him. 
+
+Speedily bring us strength of many varied sorts to be most 
+near to succour us. 
+
+19 Agni, Praise-singer! Lord of men, God! burner-up of Bakshasas, 
+Mighty art thou, the ever-present Household-Lord, Home- 
+
+friend and Guardian fro m the sky. __ 
+
+12 Wherewith: referring to the wealth which Agni is asked to give. . 
+
+15 In the wood: in the pieces of wood used for the production of Agm. 
+
+16 Seven priests: minor Hotar priests, such as the Maitr&varuna and others. 
+The rock: adrim , explained by S&yana as megharn-, the cloud, 
+
+17 The restless God: or, ‘the irresistible/—Wilson. 
+
+18 He dwells; that is, the pious institutor of sacrifice. 
+
+
+
+202 THE HYMNS OF [BOOR YIll 
+
+20 Let no fiend come among us, 0 thou rich in light, no spell of 
+those who deal in spells. 
+
+To distant pastures drive faint hunger: far away, 0 Agni, 
+chase the demons 5 friends. 
+
+HYMN L. Indra. 
+
+Bote boons,—may Indra, hitherward turned, listen to this 
+prayer of ours, 
+
+And mightiest Maghavan with thought inclined to us come 
+near to drink the Soma juice. 
+
+2 For him, strong, independent Ruler, Heaven and Earth have 
+
+fashioned 9 forth for power and might. 
+
+Thou seatest thee as fkst among thy peers in place, for thy 
+soul longs for Soma juice. 
+
+3 Fill thyself full, 0 Lord of wealth, 0 Indra, with the juice we 
+
+shed. 
+
+We know thee, Lord of Bay Steeds ! victor in the fight, van¬ 
+quishing e 5 en the invincible. 
+
+4 Changeless in truth, 0 Maghavan Indra, let it be as thou in 
+
+wisdom wiliest it. 
+
+May we, 0 fair of cheek, win booty with thine aid, 0 Thun¬ 
+derer, swiftly seeking it. ^ 
+
+5 Indra, with all thy saving helps give us assistance, Lord of 
+
+power. 
+
+For after thee we follow even as glorious bliss, thee, Hero, 
+finder-out of wealth. 
+
+6 Increaser of our steeds and multiplying kine, a golden well, 0 
+
+God, art thou, 
+
+For no one may impair the gifts laid up in thee. Bring me 
+whatever thing I ask. 
+
+7 For thou,—come to the worshipper!—wilt find great wealth 
+
+to make us rich. 
+
+Fill thyself full, 0 Maghavan, for gain of kine, full, Indra, 
+for the gain of steeds. 
+
+8 Thou as thy gift bestowest many hundred herds, yea, many 
+
+thousands dost thou give. 
+
+With singers 5 hymns have we brought the Fort-render near, 
+singing to Indra for his grace. 
+
+
+20 Spell of those who deal in spells: ydtdrydtumtfvatdm: ‘torment of the 
+evil spirits.—Wilson. 
+
+1 Both boons: Indra is asked to hear the prayer and to drink the Soma. 
+
+
+
+HYMN 50 .] 
+
+
+the nmrEHA. 
+
+
+203 
+
+
+9 Whether thesimple or the sage, Indra, have offered praise to thee, 
+He, Satakratu! by his love hath gladdened thee, ambitious! 
+ever pressing on ! 
+
+10 If he the Strong of arm, the breaker-down of forts, the great 
+
+Destroyer, hear my call, 
+
+We, seeking riches cry to Indra, Lord of wealth, to Satakratu 
+with our lauds. 
+
+11 We count not then as sinners, nor as niggardly or foolish men, 
+When with the Soma juice which we have shed we make Indra, 
+
+the Mighty One, our Friend. 
+
+12 Him have we yoked in fight, the powerful Conqueror, debt- 
+
+claimer, not to be deceived. 
+
+Best charioteer, the Victor marks each fault, he knows the 
+strong to whom be will come near. 
+
+13 Indra, give us security from that whereof we are afraid. 
+
+Help us, 0 Maghavan, let thy succour give us this : drive 
+
+away foes and enemies. 
+
+14 For thou, 0 liberal Lord of bounty, strengthenest his ample 
+
+home who worships thee. 
+
+So Indra, Maghavan, thou Lover of the Song, we with pressed 
+Soma call on thee. 
+
+15 Indra is Vritra-slayer, guard, our best defender from the foe. 
+May he preserve our last and middlemost, and keep watch 
+
+from behind us and before, 
+
+16 Defend us from behind, below, above, in front, on all sides, 
+
+Indra, shield us well. 
+
+Keep far away from us the terror sent from heaven: keep 
+impious weapons far away. 
+
+17 Protect us, Ind^a, each to-day, each morrow, and each follow¬ 
+
+ing day. 
+
+0 ur singers, through all days, shalt thou, Lord of the brave, 
+keep safely both by day and night. 
+
+18 A crushing Warrior, passing rich is Maghavan, endowed with 
+
+all heroic might. 
+
+Thine arms, 0 Satakratu, are exceeding strong, arms which 
+have grasped the thunderbolt. 
+
+9 The simple or the sage: < the unskilled or the skilled/—Wilson. 
+
+12 Marks each fault: the meaning of hhrimdm is uncertain : according to 
+
+Ludwig it is ‘his v:*r.'■-‘der,’ that is, the worshipper who presents 
+
+him with sacrifice ‘ ": i. takes it with vdjinam: ‘the strong racer.* ■— 
+
+Wilson. The strong : the rich and powerful worshipper. 
+
+15 Our last and middlemost: putram , son, being understood, according to 
+S&yapa. The expression probably means ‘alljrf us/ 
+
+16* The terror sent from heaven : ‘ supernatural alarm/—Wilson. 
+
+
+
+
+204 
+
+
+THE HYMNS OF [BQOK VIIL, 
+
+HYMN LI. Indra. 
+
+Offer ye up as praise to him that wherein Indrsi takes delight. 
+The Soma-bringers magnify Indra’s great energy with hymns. . 
+Good are the gifts that Indra gives. 
+
+2 Sole among chiefs, companionless, impetuous, and peerless, he 
+Hath waxen great o’er many folk, yea, over all things horn, 
+
+in might. 
+
+3 Lord of swift bounty, he will win e’en with a steed of worth¬ 
+
+less sort. 
+
+This, Indra, must he told of thee who wilt perform heroic deeds. 
+
+4 Come to u§ hither; let us pay devotions that enhance thy 
+
+might, 
+
+Fur which, Most Potent! thou wouldst fain bless the man 
+here who strives for fame. 
+
+5 For thou, 0 Indra, makest yet more bold the spirit of the bold 
+Who with strong Soma serveth thee, still ready with his 
+
+reverent prayers. 
+
+6 Worthy of song, he looketh down as a man looketh into wells. 
+Pleased with the Soma-bringer’s skill he maketh him his mate 
+
+and friend. 
+
+7 In strength and wisdom all the Gods, Indra, have yielded unto. 
+
+thee* 
+
+Be thou the Guard of all, 0 thou whom many praise. 
+
+8 Praised, Indra, is this might of thine, best for the service of 
+
+the Gods, 
+
+That thou with power dost slay Vritra* 0 Lord of Strength. 
+
+9 He makes the races of mankind like synods of the Beauteous 
+
+One. * 
+
+Indra knows this his manifest deed, and is renowned. 
+
+10 Thy might, 0 Indra, at its birth, thee also, and thy mental 
+power, 
+
+In thy care, Maghavan rich in kine! they have increased 
+exceedingly. 
+
+
+1 Good are, etc :. the refrain is repeated in each verse. 
+
+2 Chiefs: nribhih: men, meaning Gods, according to S&jana. Folk: or, 
+tribes. 
+
+3 He will win e'en with a steed of worthless sort: f He.wishes to bestow 
+
+blessings (upon us) with his unurged courser.’—Wilson. 
+
+6 He looketh down: kindly on us as a thirsty man looks eagerly into a well. 
+
+. ® Ltk e synods of the Beauteous One; like assemblies that meet to honour 
+him ; but the meaning is obscure. 
+
+10 They ; thy worshippers. 
+
+
+
+TEE ETGVEEA. 
+
+
+HYMN 52 .] 
+
+
+205 
+
+
+11 0 Yritra-slayer, thou and I will both combine for winning 
+
+spoil. 
+
+Even malignity will consent, 0 Bolt-armed Hero, unto us. 
+
+12 Let us extol this Indra as truthful and never as untrue. 
+
+Dire is his death who pours no gifts : great light bath he who 
+offers them. Good are the gifts that Indra gives. 
+
+HYMN LIL Indra. 
+
+With powers of Mighty Ones hath he, Ancient, Beloved, been 
+equipped, 
+
+Through whom the Father Manu made prayers efficacious 
+with the Gods. * 
+
+2 Him, Maker of the sky, let stones wet with the Soma ne'er 
+
+forsake, 
+
+Nor hymns and prayer that must be said. 
+
+3 Indra who knew full well disclosed the kine to the Angirases. 
+This his great deed must be extolled. 
+
+& Indra, promoter of the song, the sage's Strengthener as of old, 
+Shall come to bless and succour us at presentation of this 
+laud. 
+
+5 Now after their desire's intent the pious singers with the cry 
+Of Hail! have sung loffd hymns to thee, Indra, to gain a stall 
+
+of kine. 
+
+6 With Indra rest all deeds of might, deeds done and yet to be 
+
+performed, 
+
+Whom singers know devoid of guile. 
+
+7 When the Five Tribes with all their men to Indra have sent 
+
+out their voice, 
+
+And when the priest hath strewn much grass, this is the Friend's 
+own dwelling-place. 
+
+8 This praise is verily thine own: thou hast performed these 
+
+manly deeds, 
+
+And sped the wheel upon its way. 
+
+
+11 MuMgnity; or the malignant man. 1 * * 4 * * * 8 The niggard.’—Wilson. 
+
+12 Eire is his death : or, great is bis destruction. 
+
+1 This difficult verse is variously interpreted both by Indian commentators 
+
+and by European scholars. I follow partly Aufrecht’s translation as given by 
+
+Dr. Muir, and partly Ludwig’s Commentary. Bee 0. 3. Texts, I. pp. 163—164; 
+
+Ludwig’s Mgveda , Y. pp. 167—168 ; and Wilson’s Translation, Y. p. 107. 
+
+The Ancient , Eelovbd appears to be Soma and not Indra. 
+
+7 The Friend's: Indra’s. The second line is very obscure. See Bergaigne, 
+
+I. vi., and Vedic Hymns , I., p. 226. I adopt-Ludwig’s interpretation. 
+
+8 The wheel: the Sun. 
+
+
+
+206 THE HYMNS OF [BOOK VIII. 
+
+9 At the o’erflowing of this Steer, boldly he strode for life, and 
+
+took 
+
+Soma as cattle take their corn. 
+
+10 Receiving this and craving help, we, who with you are Daksha’s 
+
+sons, 
+
+Would fain exalt the Maruts* Lord. 
+
+11 Yea, Hero, with the singers we sing to the duly-coming Band. 
+Allied with thee may we prevail. 
+
+12 With us are raining Rudras, clouds accordant in call to battle, 
+
+at the death of Yritra, 
+
+The strongTassigned to him. who sings and praises. May Gods 
+with Indra at their head protect us. 
+
+HYMN LIII. Indra. 
+
+May our hymns give thee great delight. Display thy bounty, 
+Thunderer. 
+
+Drive off the enemies of prayer. 
+
+2 Crush with thy foot the niggard churls who bring no gifts. 
+
+Mighty art thou : 
+
+There is not one to equal thee. 
+
+3 Thou art the Lord of Soma pressed, Soma impressed is also 
+
+thine. T 
+
+Thou art the Sovran of the folk. 
+
+4 Come, go thou forth, dwelling in heaven and listening to the 
+
+prayers of men : 
+
+Thou fullest both the heavens and earth. 
+
+5 Even that hill with rocky heights, with hundreds, thousands, 
+
+held within, 
+
+Thou for thy worshippers brakest through. 
+
+6 We call on thee both night and day to taste the flowing Soma 
+
+juice: 
+
+Do thou fulfil our hearts* desire. 
+
+0 This Steer: Soma; that is, when abundant libations had been offered, 
+He: Indra. 
+
+10 Daksha's sons: of the same origin with you. * Lords of food/ according 
+to SA\ ana. 
+
+31 Duly-coming Band: of Maruts, led by Indra. 
+
+12 The strong: perhaps the thunderbolt with which Indra aids the wor¬ 
+shipper. — 
+
+3 Unpressed: in its natural state in the stalks of the plant. Or, as Ludwig 
+suggests, the Soma which Indra drinks in heaven may be meant. See VII. 
+26. 1. 
+
+5 That hill: the cloud with its countless treasures of rain, 
+
+6 Night: just before dawn. 
+
+
+HYMN 54 .] 
+
+
+THE RIGYEDA. 
+
+
+207 
+
+7 Where is that ever-youthful Steer, strong-necked and never 
+
+yet bent down ? 
+
+What Brahman ministers to him ? 
+
+8 To whose libation doth the Steer, betake him with delight 
+
+therein % 2 3 
+
+Who takes delight in Indra now ? 
+
+9 Whom, Vritra-slayer, have thy gifts and hero powers accom¬ 
+
+panied ? 
+
+Who is thy dearest in the laud ? 
+
+10 For thee among mankind, among the Purus is this Soma shed. 
+
+Hasten thou hither : drink thereof. ^ 
+
+11 This, growing by Sushoma and by Saryan&v&n, dear to thee, 
+In .Arjikiya, cheers thee best. 
+
+12 Hasten thou hitherward, and drink this for munificence to-day, 
+Delightful for thine eager draught. 
+
+HYMN LIV. Indra. 
+
+Though, Indra, thou art called by men from east and west, 
+from north and south, 
+
+Come hither quickly with fleet steeds; 
+
+2 If in the effluence of heaven, rich in its light, thou takest joy, 
+Or in the sea in Soma juice. 
+
+3 With songs 1 call thee, Great and Wide, even as a cow to 
+
+profit us, 
+
+Indra, to drink the Soma-draught. 
+
+4 Hither, 0 Indra, let thy Bays bear up and bring upon thy car 
+Thy glory, God ! and majesty. 
+
+5 Thou, Indra, wohldst be sung and praised as great, strong, 
+
+lordly in thy deeds : 
+
+Come hither, drink our Soma juice. 
+
+6 We who have shed the Soma and prepared the feast are call¬ 
+
+ing thee 
+
+To sit on this our sacred grass. 
+
+10 Among the P4rus: among men, or among Kings named Pfirus.—S&yana, 
+
+11 Susho • ■- , ' ( y *, river which cannot now be identified. ArjVetya :• 
+
+-i-.i.i- _ . . ■ ■ Suryandvdn is said to he a lake in the district 
+
+&ee V ui. 1., Index. For conjectures regarding Sushom& and 
+Arjildya see Zimmer, Altindisches Lelen , pp. 12, 13. Cf. VIII. 7. 29. 
+
+2 The effluence of heaven; or the place in heaven from which the Amrit 
+flows, In the sea : of air ; the firmament. 
+
+3 As a cow,: as the most useful of all animals. 
+
+
+
+208 THE HYMNS OF [BOOK VJ1L 
+
+7 As, Indra, thou art evermore the common Lord of all alike, 
+As such we invocate thee now. 
+
+8 The men with stones have milked for thee this nectar of the 
+
+Soma juice: 
+
+Indra, be pleased with it, and drink. 
+
+9 Neglect all pious men with skill in sacred song :. come hither¬ 
+
+ward 
+
+With speed, and give us high renown. 
+
+10 Gods, may the mighty rest unharmed, the King who gives me 
+
+spotted kine, 
+
+Kine deck<id with golden ornaments. 
+
+11 Beside a thousand spotted kine I have received a gift of gold, 
+Pure, brilliant, and exceeding great. 
+
+12 Durgaha’s grandsons, giving me a thousand kine, munificent, 
+Have won renown among the Gods. 
+
+HYMN LY. Indra. 
+
+Louo singing at the sacred rite where Soma flows we priests 
+invoke 
+
+With haste, that he may help, as the bard’s CJherisher, Indra 
+who findeth wealth for you. 
+
+2 Whom with fair helm, in rapture of the juice, the firm resist¬ 
+
+less slayers hinder not: 
+
+Giver of glorious wealth to him who sing his praise, honouring 
+him who toils and pours : 
+
+3 Sakra, who like a curry-comb for horses or a golden goad, 
+
+Indra, the Vritra-slayer, urges eagerly the opeuing of the 
+
+stall of kine : 
+
+
+9 All pious men: all other worshippers. 
+
+10 The King: who instituted the sacrifice. According to S&yana, Indra is 
+meant; but this is impossible. 
+
+12 Durgaha’s grandsons: S4y/ma explains durgdhasya by duhlcham gdha- 
+mdnasga me, of me plunged in grief, and napituh (nepotes) as aralc&hitasya , 
+unprotected: * Unprotected as I am, and plunged in sorrow (my dependents) 
+by the favour of the gods obtain food, and are blessed with abundance in a 
+thousand cattle,' See Wilson’s Translation, and Cowell's note. 
+
+1 We priests invoice: the constjcupiic^^difficult.'Tfbflow Ludwigj and take 
+hu®£, an infinitive, as equivalSSf to the first person plural. 
+
+3 Gurry-comb for horses ; the purifier of his worshippers and well-skilled in 
+horses, according to S&yana. Golden goad: wonderful and golden-bodied, 
+according to S&yana. The meaning of Mjah, as well as of mrikshdh, is uncer¬ 
+tain, but both seem to signify instruments connected with horses.* 
+
+
+
+HYMN 55.] 
+
+
+THE RIG VEDA. 
+
+
+209 
+
+
+4 Who for the worshipper scatters forth ample wealth, even 
+
+though buried, piled iu heaps : 
+
+May Indra, Lord of Bay Steeds, fair-helmed Thunderer, act 
+at his pleasure, as he lists. 
+
+5 Hero whom many praise, what thou hast longed for, even of 
+
+old, from men. 
+
+All that we offer unto thee, 0 Indra, now, sacrifice, laud, effect¬ 
+ual speech. 
+
+6 To Soma, Much-invoked, Bolt-armed ! for thy carouse, Celestial, 
+
+Soma-drinker! come. 
+
+Thou to the man who prays and pours the juice hast been 
+best giver of delightful wealth. 
+
+7 Here, verily, yesterday we let the Tbunder-wielder drink his fill. 
+So iu like maimer offer him the juice to-day. Now range you 
+
+by the Glorious One. 
+
+8 Even the wolf, the savage beast that rends the sheep, follows 
+
+the path of his decrees. **? 
+
+So graciously accepting, Indra, this our praise, with wondrous 
+thought come forth to us. 
+
+9 What manly deed of vigour now remains that Indra hath 
+
+not done ] 
+
+Who hath not heard his glorious title and his fame, the Vritra- 
+slayer from his birth % 
+
+10 How great his power resistless ! how invincible the Vritra- 
+
+slayer’s matchless might ! 
+
+Indra excels all usurers who see the day, excels all traffickers 
+in strength. 
+
+11 0 Indra, Vritra-slaver, we, thy very constant worshippers, 
+Bring prayers ne’er heard befure to thee, 0 Much-invoked, 0 
+
+Thunder-armed, to be thy meed. 
+
+12 0 thou of mighty acts, the aids that are in thee call forward 
+
+many an eager hope. 
+
+Past the drink-offerings, Vasu, even of the good, hear my 
+call, Strongest God, and come. 
+
+13 Verily, Indra, we are thine, we worshippers depend on thee. 
+For there is none but only thou to show us grace, O Maghavan, 
+
+thou much invoked. 
+
+
+4 Buried: as gold, precious stones, etc. 
+
+8 The wolf: according to S£yana, the robber. The reason of mentioning 
+either in this place is not obvious. 
+
+10 Who see the day: who live. According to S&yana, who Zook upon the 
+Sun in their present life, hut will be sunk in darkness after death. 
+
+14 
+
+
+
+210 THE IIYMNS OP IBOOK Vllt 
+
+14 From this our misery and famine set us free, from this dire 
+
+curse deliver us. 
+
+Succour us with thine help and with thy wondrous thought. 
+Most Mighty, finder of the way. 
+
+15 Now let your Soma juice be poured : be not afraid, 0 Kali’s sons. 
+This darkening sorrow goes away; yea, of itself it vanishes. 
+
+HYMN LVI. Adityas. 
+
+Now pray we to these Kshatriyas, to the Adityas for their aid, 
+These who are gracious to assist. 
+
+•2 May Mitra bear us o’er distress, and Varan a and Aryaman, 
+Yea, the Agility as, as they know. 
+
+3 For wonderful and meet for praise is these Adityas’ saving help 
+To him who offers and prepares. 
+
+4 The mighty aid of you, the Great, Varum, Mitra, Aryaman, 
+We claim to be our sure defence. 
+
+5 Guard us, Adityas, still alive, before the deadly weapon strike: 
+Are ye nob they who hear our call ? 
+
+6 What sheltering defence ye have for him who toils in pouring 
+
+gifts, 
+
+Graciously bless ye us therewith. 
+
+7 Adityas, Gods, from sorrow there^is freedom, for the sinless, 
+
+wealth, 
+
+0 ye in whom no fault is seen. 
+
+8 Let nob this fetter biud us fast : may he release us for success ; 
+For strong is Indra and renowned. 
+
+9 0 Gods who fain would lend your aid, destroy not us as ye 
+♦ destroy 
+
+Your enemies who go astray. r 
+
+10 And thee too, 0 Great Aditi, thee also, Goddess, I address, 
+Thee very gracious to assist. 
+
+11 Save us in depth and shallow from the foe, thou Mother of 
+
+Strong Sons : 
+
+Let no one of our seed be harmed. 
+
+12 Far-spread ! wide-ruliug! grant that we, unharmed by envy, 
+
+may expand : 
+
+Grant that our progeny may live. 
+
+14 From this our miseiy: the hymn was ‘seen ' and employed in a time of 
+dearfch and famine. Finder of the way: to prosperity. 
+
+15 Kali’s sons ; Kali is the Rishi or seer of the hymn. 
+
+I Kshatriyas : royal princes. 
+
+II Of Strong Sons; the Adityas. 
+
+
+
+THE MOVE DA.' 
+
+
+HYMN 57 .] 
+
+
+‘211 
+
+
+13 Those who, the Princes of the folk, in native glory, ne’er 
+
+deceived, 
+
+Maintain their statutes, void of guile — 
+
+14 As such, from mouth of raveuing wolves, 0 ye Adityas, 
+
+rescue us, 
+
+Like a bound thief, 0 Aditi. 
+
+15 Adityas, let this arrow, yea, let this malignity depart 
+From us or e’er it strike us dead. 
+
+16 For, Bountiful Adityas, we have evermore enjoyed your help, 
+Both now and in the days of old. 
+
+17 To every one, 0 ye Most Wise, who turneth ev&n from sin to 
+
+you, 
+
+Ye Gods vouchsafe that he may live. 
+
+18 May this new mercy profit us, which, ye Adityas, frees like one 
+Bound from his bonds, 0 Aditi. 
+
+19 0 ye Adityas, this your might is not to be despised by its : 
+
+So be ye graciously inclined. 
+
+20 Let not Vivasv&n’s weapon nor the shaft, Adityas, 
+
+with skill, 
+
+Destroy us ere old age be nigh 
+
+21 On every side dispel all siu, Adityas, all hostility, 
+
+Indigence, and combiueli attack. 
+
+HYMN LVII. 
+
+Even as a car to give us aid, we draw thee hither for 
+Strong in thy deeds, checking assault, Lord, Mightiest Indra^ 
+of the brave I 
+
+2 Great in thy power and wisdom, Strong, with thought that 
+
+comprehendeAh all ! 
+
+Thou hast filled full with majesty. 
+
+3 Thou very Mighty One, whose hands by virtue of thy greatness 
+
+grasp 
+
+The golden bolt that breaks its way. 
+
+4 Your Lord of might that ne’er hath bent, that ruleth over all 
+
+mankind, 
+
+I call, that he, as he is wont, may aid the chariots and the 
+men. 
+
+
+wrought 
+
+
+Indra. 
+our bliss. 
+
+
+3 7 Who turneth even from sin : who comes to you for forgiveness. 
+
+20 Vivasvdn’s weapon : the'deadly bolt of the Sun, or perhaps, metaphor- 
+cally, of the sacrificer. 
+
+21 Combined attach: 1 the closely drawn neb/—Wilson. 
+
+2 Thou hast filled full: the universe. 
+
+
+
+[BOOK VIIL 
+
+
+#12 TUB HYMNS OF 
+
+5 Whom, ever furthering, in frays that win the light, in both 
+
+the hosts 
+
+Men call to succour aud to help. 
+
+6 Indra, the Strong, the measureless, worthy of praise, Most 
+
+Bountiful, 
+
+Sole Ruler even over wealth. 
+
+7 Him, for his ample bounty, him, this Indra do I urge to 
+
+drink, 
+
+Who, as his praise was sung of old, the Dancer, is the Lord 
+of men. 
+
+.8 Thou Mighty One, whose friendship none of mortals ever hath 
+obtained : 
+
+None will attain unto thy might. 
+
+9 Aided by thee, with thee allied, in frays for water and for sun, 
+Bolt-armed ! may we win ample spoil, 
+
+10 So seek we thee with sacrifice and songs, chief Lover of the 
+
+Song, 
+
+As, in our battles, Indra, thou to Purum&yya gavest help, 
+
+11 0 Thunderer, thou "whose friendship and whose onward 
+
+guidance both are sweet, 
+
+Thy sacrifice must be prepared. 
+
+12 To us, ourselves, give ample room, give for our dwelling ample 
+
+room : 
+
+Give ample room to us to live, 
+
+13 We count the .banquet of the Gods a spacious pathway for 
+
+the men, 
+
+And for the cattle, and the car, 
+
+14 Six men, yea, two aud two, made glad with Soma juice, come 
+
+near to me 
+
+With offerings pleasant to the taste. 
+
+15 Two brown-hued steeds, Indrota’s gift, two bays from Ttiksha’s 
+
+son were mine, 
+
+From Asvamedha’s son two red. 
+
+7 The Dancer: in the dance of war. 
+
+10 Purumdyya: according to Say ana, 'me (the Pishi) the possessor of 
+much wisdom.* 
+
+13 Sacrifice to the Gods procures freedom and security for us and all who 
+belong to us, 
+
+15 ‘These princes with their respective fathers are the six of V. 14. The 
+sons of liUcR/ut and A warned ha had originally commenced the sacrifice, but 
+Indrota and his father Atithigva came to see it and added their gifts. The 
+sons alone are mentioned : the son is the father’s second self, pitri-imtvcujor 
+abheddi' —Cowell’s note in Wilson’s Translation, 
+
+
+
+HYMN 58 .] 
+
+
+THE EIG VEDA. ' 
+
+
+21 £ 
+
+16 From Atithigva good car-steeds, from Arksha rein-obeying 
+
+steeds, 
+
+From Asvamedha beauteous ones. 
+
+17 Indrota, Atithigva’s son, gave me six horses matched with 
+
+mares: 
+
+And Putakratu gave besides. 
+
+18 Marked above all, amid the brown, is the red mare Yrishanvati, 
+Obedient to the rein and whip. 
+
+19 0 bound to me by deeds of might, not even the man who loves 
+
+to blame 
+
+Hath found a single fault in you. 
+
+HYMN LVIII, ■ In dr a. 
+
+I send you forth the song of praise for Indu, hero-gladdener. 
+With hymn and plenty he invites you to complete the sacrifice. 
+
+2 Thou wishest for thy kine a bull, for those who long for his 
+
+approach, 
+
+For those who turn away from him, lord of thy cows whom 
+none may kill. 
+
+3 The dappled kine who stream with milk prepare his draught 
+
+of Soma juice: 
+
+Clans in the birth-plac^of the Gods, in the three luminous 
+realms of heaven. 
+
+4 Praise, even as he is known, with song Indra the guardian of 
+
+the kine, 
+
+The Son of Truth, Lord of the brave. 
+
+16 Arhsha: the soil of Riksha. Asvamedlia: the son of Asvamedha. 
+
+17 PHtalcratu: son 5f Asvamedha. 
+
+18 Yrishanvati: according to von Roth, ‘perhaps, that may he found 
+among stallions/ 
+
+19 0 hound to me: this stanza is addressed to the princes who instituted 
+the sacrifice and gave the rewards which have been mentioned. 
+
+1 The song of 'praise; trishHibham : used in a general sense for any hymn 
+of praise. Indu: Soma. According to Sflyana, Indra is meant. 
+
+2 The stanza is difficult. I adopt Pischel’s explanation of naddm and 
+6datindm . 
+
+3 Clans: vis v cows are meant. Eggeling translates: ‘At 
+
+his birth the *■ ' . ■ ■■ ■'/■ . speckled ones mix the Soma (draught), the 
+
+clans of the gods in the three spheres of the heavens’ (Sacred Books of the 
+East, XLI. p. 307). Pischel observes : ‘The connexion of the first three 
+stauzas is probably this: Soma shall he celebrated by you in your song of 
+praise in order that he may liberally reward you. What thou wishest for 
+thyself is a bull for the cows, in order that they may be propagated and 
+provide Indra with milk to be mixed with his Soma juice, while they serve, 
+the race of Gods in all the three realms of heaven /—Vedische Studien t I, 
+p. 197. 
+
+
+
+214 THE HYMNS OF [BOOK VIIL 
+
+5 Hither his Bay Steeds have been sent, red Steeds are on the 
+
+sacred grass 
+
+Where we in concert sing our songs. 
+
+6 For Indra Thunder-armed the kine have yielded mingled milk, 
+
+and meath, 
+
+What time he found them in the vault. 
+
+7 When I and Indra mount on high up to the Bright One’s place 
+
+and home, 
+
+We, having drunk of meath, will reach his seat whose Friends 
+are three times seven. 
+
+8 Sing,- sing ^e forth your songs of praise, ye Priyamedhae, sing 
+
+your songs : 
+
+Yea, let young children sing their lauds: as a strong castle 
+praise ye him. 
+
+9 Now loudly let tbe viol sound, the lute send out its voice with 
+
+might, 
+
+Shrill be the music of the string. To Indra is the hymn up¬ 
+raised. 
+
+10 When hither speed the dappled cows, unflinching, easy to be 
+
+milked, 
+
+Seize quickly, as it bursts away^ the Soma juice for Indra’s 
+drink. 
+
+11 Indra hath drunk, Agni hath drunk : all Deities have drunk 
+
+their All. 
+
+Here Varuna shall have his home, to whom the floods have 
+sung aloud as mother-kine unto their calves. 
+
+12 Thou, Varuna, to whom belong Seven Rivers, art a glorious 
+
+God. 
+
+The waters flow into thy throat as ’twere a pipe with ample 
+mouth. 
+
+13 He who hath made the fleet steeds spring, well-harnessed, to 
+
+the worshipper. 
+
+
+6 In the vault: ( in the cavity of the Soma-vessel/—vonRoth; ‘on the horizon.* 
+—Ludwig; ‘ near at hand.*—S&yana. 
+
+7 The Bright One's place: the station of the Sun. Whose Friends ar$ 
+three times seven; Indra who is the friend of the Maruts. I follow Ludwig 
+in combining the trih suptd sdkhguh of the text into one compound word. 
+S.iyana’s explanation is different: ‘"let us be united in the twenty-first sphere 
+of the (universal) friend/—See note in Wilson’s Translation, 
+
+rt ^' L °l : y^ r 9 ara ty : ‘a kind of musical instrument*, says S&yana. 
+
+Godha-i originally the leather guard worn by bowmen on the left arm, and 
+pthgd (said to mean bowstring) arc also, apparently, names of musical instru¬ 
+ments. 
+
+12 Varuna’s throat, or palate, is said to mean fcho sea, into which the seven 
+rivers flow, 
+
+
+
+HtMfff 59 .] THE RIG VEDA. 215 
+
+He, the swift Guide, is that fair form that loosed the horses 
+near at hand. 
+
+14 Indra, the very Mighty, holds his enemies in utter scorn. 
+
+He, far away, and yet a child, cleft the cloud smitten by his 
+voice. 
+
+15 He, yet a boy exceeding small, mounted his newly-fashioned 
+
+car. 
+
+He for his Mother and his Sire cooked the wild mighty buffalo, 
+
+16 Lord of the home, fair-helmeted, ascend thy ehariot wrought 
+
+of gold. 
+
+We will attend the Heavenly One, the thousanohfooted, red of 
+hue, matchless, who blesses where he goes. 
+
+17 With reverence they come hitherward to him as to a Sovran 
+
+Lord, 
+
+That they may bring him near for this man’s good success, to 
+prosper and bestow his gifts. 
+
+18 The Priyamedhas have observed the offering of the men of old, 
+Of ancient custom, while they strewed the sacred grass, and 
+
+spread their sacrificial food. 
+
+HYMN LIX. Indr-au 
+
+He who, as Sovran Lord*o£ men, moves with his chariots un¬ 
+restrained, 
+
+The Vritrci-slayer, vanquisher of fighting hosts, preeminent, 
+is praised with song. 
+
+2 Honour that Indra, Puruhanman! for his aid, in whose sus¬ 
+
+taining hand of old ^ ; 
+
+The splendid bolt of thunder was deposited, as the great Sun 
+was set in he*aven. 
+
+3 No one by deed attains to him who works and strengthens 
+
+evermore: ^ „ 
+
+No, not by sacrifice, to ludra praised of all, resistless, daring, 
+
+bold iu might 
+
+15 Hi* Mother and his Sire: Earth and Heaven. The buffalo U the dark 
+
+rain-cloud which ludra pierces with his lightning, or perhaps the demon Yaxa 
+is intended. w 
+
+16 The Heavenly One : the Sun, which is Indra’s chariot Thousand-footed: 
+bright with countless rays of light. 
+
+17 This mans: who institutes the sacrifice. 
+
+
+2 Puruhanman: the Bishi of the hymn addresses himself. Sustaining: 
+or vidhartari may (with Ludwig) be taken as a nominative with vtijrah,, the 
+bolt of thunder as a sustamer (of Order). 
+
+
+
+m THE HYMNS OF [BOOR VITL 
+
+• 4 The potent Conqueror, invincible in war,*him at whose birth 
+the Mighty Ones, 
+
+The Kine who spread afar, sent their load voices out, heavens, 
+earths sent their loud voices out. . 
+
+5 0 Indra, if a hundred heavens and if a hundred earths were 
+
+thine— 
+
+No, not a thousand Suns could match thee at thy birth, not 
+both the worlds, 0 Thunderer. 
+
+6 Thou, Hero, hast performed thy hero deeds with might, yea, 
+
+all with strength, 0 Strongest One. 
+
+Maghavan/thelp us to a stable full of kine, 0 Thunderer, with 
+wondrous aids. 
+
+7 Let not a godless mortal gain this food, 0 thou whose life is 
+
+long! 
+
+But one who yokes the briglit-hued steeds, the Etasas, even 
+Indra yoker of the Bays. 
+
+8 Urge ye the Conqueror to give, your Indra greatly to be 
+
+praised, 
+
+To be invoked in shallow waters and in depths, to be invoked 
+in deeds of might. 
+
+9 0 Yasu, 0 thou Hero, raise us up to ample opulence. 
+
+Baise us to gain of mighty wealtn, 0 Maghavan, 0 Indra, to 
+sublime renown. 
+
+10 Indra, thou justifiest us, and tramplest down thy slanderers. 
+Guard thyself, valiant Hero, in thy vital parts: strike down 
+
+the Dasa with thy blows. 
+
+11 The man who brings no sacrifice, inhuman, godless, infidel, 
+Him let his Mend the mountain cast to rapid death, the 
+
+mountain cast the Dasyu down. 
+
+12 0 Mightiest Indra, loving us, gather thou up, as grains of com 
+Within thine hand, of these their kine, to give away, yea, 
+
+gather twice as loving us. 
+
+13 0 my companions, wish for power. How may we perfect Sara’s 
+
+jeraise, 
+
+The liberal princely patron, never to be harmed ? 
+
+
+4 The Kine: the heavens and the earths. 
+
+7 Etasas: the horses of the Sun. 
+
+10 In thy vital parts: literally, between thy thighs. «Shelter us between 
+thy thighs.’-“Wilson. 
+
+31 //is friend: in which he hopes to find refuge: according to S&vana, 
+Par vat a (mountain) is a Kishi, the friend of Indra. 
+
+
+•]? Yhcir ^ ne i the property of the hostile aborigines. 
+
+P Saras prime; Sara must be the institutes of the sacrifice: according 
+to S&yana he is Indra, ‘the destroyer,’ 
+
+
+
+■BYMN 60 .] 
+
+
+THE MOVED A. 
+
+
+217 
+
+
+14 By many a sage whose grass is trimmed thou art continually 
+
+praised, 
+
+That thou, 0 Sara, hast bestowed here one and here another 
+calf. 
+
+15 The noble, Suradeva’s son, hath brought a calf, led by the ear, 
+
+to three of ns, 
+
+As a chief brings a goat to milk. 
+
+HYMN LX. Agni . 
+
+0 Agni, with thy mighty wealth guard us from all malignity, 
+Yea, from all hate of mortal man. * 
+
+2 For over thee, 0 Friend from birth, the wrath of man hath 
+
+no control; 
+
+Nay, Guardian of the earth art thou. 
+
+3 As such, with all the Gods, 0 Son of Strength, auspicious iu 
+
+thy flame, 
+
+Give us wealth bringing all things good. 
+
+4 Malignities stay not from wealth the mortal man whom, Agni, 
+
+thou 
+
+Protectest while he offers gifts. 
+
+5 Sage Agni, he whom thou dost urge, in worship of the Gods, 
+
+to wealth, 
+
+With thine assistance winneth kine. 
+
+C Riches with many heroes thou hast for the man who offers gifts : 
+Lead thou ns on to higher bliss. 
+
+7 Save ns, 0 J&tavedaR, nor abandon us to him who sins, 
+
+Unto the evil-hearted man. 
+
+8 0 Agni, let no godless man avert thy bounty as a God : 
+
+Over all treasures than art Lord. 
+
+9 So, Son of Strength, thou aidest us to what is great and 
+
+excellent, 
+
+Those, Vasu l Friend 1 who sing thy praise. 
+
+10 Let our songs come anear to him beauteous and bright with 
+piercing flame, 
+
+Our offerings, with our homage, to the Lord of wealth, to 
+him whom many praise, for help : 
+
+
+14 Here one and here another; elcam-ckam : meaning many. 
+
+15 Sdradevas son: Sara. S&yana explains sanmdevyah as cows won in 
+
+battle. * May Maghavan, taking them by the ears, lead the cows with their 
+calves from our three (destructive enemies),, as the owner leads a goat to 
+drink.’—Wilson. - 
+
+2 Guardian of the earth: hshrfpdvdn : ‘ Lord of the night.’—S&yana. 
+
+5 Winneth leine: literally, is a goer among cows : ‘ walks (lord) among 
+crowds of cattle/—Wilson. 
+
+
+
+818 THE BTMNS OF [BOOK VIJF 
+
+11 To Agui JAtavedas, to the Son of Strength, that he may give 
+
+us precious gifts, 
+
+Immortal, from of old Priest among mortal meu, the most 
+delightful in the house : 
+
+12 Agni, made yours by sacrifice, Agni, while holy rites advance; 
+Agni, the first in songs, first with the warrior steed; Agni to 
+
+win the land for us. 
+
+13 May Agni who is Lord of wealth vouchsafe us food for friend¬ 
+
+ship sake. 
+
+Agni we ever seek for seed and progen} T , the Vasu who 
+protects^ ul* lives. 
+
+14 Solicit withyom* chants, for help, Agni theGod withpiercingfiame, 
+For riches famous Agni, Purumilha and ye men ! Agni to 
+
+light our dwelling well. 
+
+15 Agni we laud that he may keep our foes afar, Agni to give ns 
+
+health and strength. 
+
+Let him as Guardian be invoked iii all the tribes, the lighter- 
+up of glowing brands. 
+
+HYMN LXL Agni. 
+
+Prepare oblation: let him come; and let the minister serve again 
+Who knows the ordering thereof. 
+
+2 Rejoicing in his friendship, let the priest be seated over man, 
+Beside the shoot of active power. 
+
+3 Him, glowing bright beyond all thought, they seek among the 
+
+race of man; 
+
+With him for tongue they seize the food. 
+
+4 He hath inflamed the twofold plain ; life-giving, he hath 
+
+climbed the wood. 
+
+And with his tongue hath struck the rock. 
+
+12 With the warrior steed; arvati: the fierce and rapid fire that clears the 
+jungle for the advance of the Aryan settlers. 
+
+H To light our 'dwelling well: I follow Ludwig’s explanation. Sftyana 
+takes sudUdye as a proper name : * a house for (me) Suditi.’—Wilson. 
+
+15 The lighter-up of glowing brands; vdsturrisktinttm : according to Sdyana, 
+
+1 the giver of homes to us Rishis.’ 
+
+The language of the hymn is intentionally obscure, and much of my 
+translation (in which I generally follow Ludwig) must be regarded as 
+conjectural. 
+
+1 Let him come: Agui. The minister: or, the Adhvaryu. 
+
+2 The shoot; Agni, according to Sftyana : the stalks of the Soma-plant, 
+according to von Roth. 
+
+3 They seek: that is, the Gods. 
+
+4 The twofold plain; the expanses of earth and heaven. Climbed the wood; 
+a forest conflagration is referred to. 
+
+
+
+
+HYMN 61.] TEE RIQVEDA, 
+
+
+no 
+
+
+5 Wandering here the radiant Calf finds none to fetter him, and 
+
+seeks 
+
+The Mother to declare his praise. 
+
+6 And now that great and .mighty team, the team of horses that 
+
+are his, 
+
+And traces of his car, are seen. 
+
+7 The seven milk a single cow; the two set other five to work, 
+On the stream’s loud-resounding bank. 
+
+8 Entreated by Yivasvan’s ten, Indra cast down the water-jar 
+With threefold hammer from the sky. 
+
+9 Three times the newly-kindled flame proceeds around the 
+
+sacrifice : 
+
+The priests anoint it with the meath. 
+
+10 With reverence they drain the fount that circles with its 
+
+wheel above, 
+
+Exhaustless, with the mouth below. 
+
+11 The pressing-stones are set at work : the meath is poured into 
+
+the tank, 
+
+At the out-shedding of the fount. 
+
+12 Ye cows, protect the fount; the two Mighty Ones bless the 
+
+sacrifice. m 
+
+The handles twain are wrought of gold. 
+
+13 Pour on the juice the ornameut which reaches both the heaven 
+
+and earth : 
+
+Supply the liquid to the Bull. 
+
+
+5 The radiant Calf: Agni in the form of lightning. Mere: in the sky 
+above us. The Mother ; the cloud, which will praise him with a thunder-psulra. 
+
+7 The seven i officiating priests, or assistants. See II. 1. 2. A single cow : 
+the text has only ikdtn (imam). Sdyana supplies, cow, which he explains as the 
+ghanna, pitcher or caldron used for heating milk, etc., in the Piavargya cere- 
+xnouv. Loud-resounding hank; with,reference to the sacrificial exclamations, 
+uttered by the officiating priests. The two : the Adhvaryu and the Pmtipnis- 
+th&tar, his Assistant, direct the five others in the performance of the ceremony. 
+
+8 Entreated by Viva&vdn’s ten: according to Sty ana. the ten fingers of the 
+worshipper. Ten priests are probably meant. Indra: Agni or Adi by a may be 
+meant.— Say an a- The water-jar ; the raiuy cloud. Eamtner:^ meaning, pro¬ 
+bably, the sjigiag lightning. S&yana explains it by ra&tntnd, with his ray. 
+
+10 The fount; avatdm ; the ghanna or maJid otra, the contents of which are 
+poured into the fire. Its wheel: apparently, the circular nm on whieh it 
+usually stands and which is now inverted that all the liquid may flow out. 
+According to Hillebraudt (Vedmhe Mythology I. 325) the fount is the Moon, 
+
+12 The two Mighty Ones: Heaven and Earth. But as the meaning of 
+raps add is unknown, the sentence can be only conjeoturally translated: aiie 
+two kinds of milk) in the sacrifice are plentiful and friufc-givmg. Wilson. 
+
+13 The ornament: the milk which is mingled with the Soma. To the Bull; 
+to Agni. 
+
+
+
+[BOOK vni. 
+
+
+220 TEE BYMNS OF 
+
+14 These know their own abiding-place : like calves beside- the 
+
+mother cows 
+
+They meet together with their kin. 
+
+15 Devouring in their greedy jaws, they make sustaining food . 
+
+in heaven, 
+
+To ludra, Agui light and prayer. 
+
+16 The Pious One milked out rich food, sustenance dealt in por¬ 
+
+tions seven, 
+
+Together with the Sun's seven rays. 
+
+17 1 took some Soma when the Sun rose up, 0 Mitra, Varupa, 
+That is the sick man’s medicine. 
+
+18 From where oblations must be laid, which is the Well-beloved's 
+
+home, 
+
+He with his tongue hath compassed heaven. 
+
+HYMN LXIL Asvins, 
+
+Rouse ye for him who keeps the Law, yoke your steeds, 
+Asvins, to your car : 
+
+Let your protecting help be near* 
+
+2 Come, Asvins, with your car more swift than is the twinkling 
+
+of an eye ; r 
+
+Let your protecting help be near. 
+
+3 Asvins, ye overlaid with cold the fiery pit for Atri's sake : 
+
+Let your protecting help be near. 
+
+4 Where are ye? whither are ye gone? whither, like falcons, 
+
+have ye flown ? 
+
+Let your protecting help he near. 
+
+5 If ye at any time this day are listening to this my call, 
+
+Let your protecting help be near. 
+
+6 The Asvins, first to hear our prayer, for closest kinship I 
+
+approach : 
+
+Let your protecting help he near. 
+
+7 For Alri ye, 0 .Asvins, made a dwelling-place to shield him well* 
+Let your protecting help be near, 
+
+
+14 These know: the cows know, and come to, tile place where they are to 
+be milked for sacrificial purposes as well as they know their own stable, 
+
+15 Devouring; perhaps the flames ; but the stanza is obscure. 
+
+16 The Pious One : Agni. Dealt in portions seven : one for each priest. 
+
+18 This Well-beloved's home: 1 the place which I, the eager offerer, choose.* 
+—Wilson. Ilaryatd, ‘the well-beloved,* is perhaps the Soma. 
+
+1 Wfto keeps the Law: which enjoins sacrifice. The Iyiahi means himself. 
+
+3 For Atri's sake; see I. 116. 8* 
+
+
+TEE RIO VEDA. 
+
+
+HYMN 62 ..] 
+
+
+221 
+
+
+8 Ye warded off the fervent heat for Atri when he sweetly spake : 
+Let your protecting help be near. 
+
+9 Erst Saptavadhri by his prayer obtained the trenchant edge 
+
+of fire: 
+
+Let your protecting help be near. 
+
+10 Come hither, 0 ye Lords of wealth, and listen to this call of 
+
+mine : 
+
+Let your protecting help be near. 
+
+11 What is this praise told forth of you as Elders in the ancient 
+
+way % 
+
+Let your protecting help be near. r 
+
+12 One common brotherhood is yours, Asvins, your kindred is the 
+
+same : 
+
+Let your protecting help be neai\ 
+
+13 This is your chariot, Asvins, which speeds through the regions, 
+
+earth and heaven : 
+
+Let your protecting aid be near. 
+
+14 Approach ye hitherward to us with thousands both of steeds 
+
+and kine : 
+
+Let your protecting help be near. 
+
+15 Pass us not by, remember us with thousauds both of kine 
+
+and steeds ; 
+
+Let your protecting help he near. 
+
+16 The purple tinted Dawu hath risen, and true to Law hath made 
+
+the light: 
+
+Let your protecting help be near. 
+
+17 He looked upon the Asvins, as an axe-armed man upon a tree : 
+Let your protecting help be near. 
+
+18 By the black band encompassed round, break it down, bold 
+
+one, like a fort. 
+
+Let yonr protecting help be near. 
+
+
+9 Saptavadhri: see Y. 78. 6. His release seems to have been effected by 
+employing fire. But see Myriantheus, Bit Alvins, pp. 88, 90. 
+
+11 ‘ Why is this (repeated invocation) addressed to you as if you were 
+decrepit like old men ? ’—Wilson. 
+
+12 One common brotherhood : as twin children of the consort of Yivasv4n,“ 
+the Sun. 
+
+17 The meaning is obscure. * Asvins, the ■■ h. .■ 1 (sun cleaves 
+
+the darkness) as the woodman with his axe at 1 . ■ . “■*» ’ '[• [the demon] 
+
+looked at the Asvins.’—Grasamann. 
+
+18 The first line is said by Sftyana to be addressed to Saptavadhri. It 
+
+seems to express ■*:. •"" L before an attack upon a Ddsa enemy. 
+
+But see Myriantt ■ . ; • 90.x 
+
+
+
+
+[BOOK vui . 
+
+
+^ 2*2 THE HYMNS OF 
+
+HYMN LXTII. Agni., 
+
+Exerting all our strength with thoughts of power we glorify 
+in speech 
+
+Agui your dear familiar Friend, the darling Guest in every 
+home. 
+
+2 Whom, served with sacrificial oil like Mitra, men presenting gifts 
+Eulogize with their songs of praise; 
+
+3 Much-lauded Jatavedas, him who bears oblations up to heaven 
+
+Prepared in service of the Gods. 
+
+4 To noblest Agni, Friend of man, best Vritra-slayer, are we come, 
+Him in wKose presence Kiksha’s sou, mighty Srutarvan, waxes 
+
+great; 
+
+5 To deathless Jatavedas, meet for praise, adored with sacred oil, 
+Visible through the gloom of n'ght; 
+
+• 6 Even Agni whom these priestly men worship with sacrificial 
+gifts, 
+
+With lifted ladles offering them. 
+
+7 0 Agni, this our newest hymn hath been addressed from us to 
+
+thee, 
+
+0 cheerful Guest, well-born, most wise, worker of wonders, 
+ne’er deceived. 
+
+« 
+
+8 Agni, may it be dear to thee, most grateful, and exceeding 
+
+sweet: 
+
+Grow mightier, eulogized therewith. 
+
+9 Splendid with splendours may it be, and in the battle with 
+
+the foe 
+
+Add loftier glory to thy fame. 
+
+10 Steed, cow, a lord of heroes, bright like Jndra, who shall fill 
+
+the car, 
+
+Whose high renown ye celebrate, and people praise each glo¬ 
+rious deed. 
+
+11 Thou whom Gopavana made glad with song, 0 Agni Angiras, 
+Hear this my call, thou Holy One. 
+
+12 Thou whom the priestly folk implore to aid the gathering of 
+
+the spoil, 
+
+Such be thou in the fight with foes. 
+
+1 I follow Ludwig in his interpretation of this stanza, the construction of 
+which is difficult. 
+
+2 Like Ultra : or as a friend ; or like the Sun.—S&yana. 
+
+10 Steed, cow: there is no verb to govern these accusatives. Perhaps, let 
+it, that is, the hymn, give, may be understood. S&ynna explains g£m, cow, 
+by gantdram , goer. * (Worship) ye men. the bright (Agni) who goes like a 
+horse and fills our chariots (with spoil).’—Wilson. 
+
+
+HYMN 64.] THE RIO VEDA. m 
+
+13 I, called to him who reels with joy, Srufcarvan, Biksha's son, 
+
+shall stroke 
+
+The heads of four presented steeds, like .the long wool of fleecy 
+rams. 
+
+14 Four coursers with a splendid car, Savistha's horses, fleet of foot, 
+Shall bring me to the sacred feast, as flying steeds brought 
+
+Tugru’s son. 
+
+15 The very truth do I declare to thee, Parushni, mighty flood. 
+Waters! no man is there who gives more horses thau Savish- 
+
+tha gives. 
+
+HYMN LXIY. * Agni. 
+
+Yoke, Agni, as a charioteer, thy steeds who best invite the Gods ; 
+As ancient Herald seat thyself. 
+
+2 And, God, as skilfnllest of all, call for us hitherward the Gods : 
+Give all our wishes sure effect. 
+
+3 For thou, Most Youthful, Son of Strength, thou to whom 
+
+sacrifice is paid, 
+
+Art holy, faithful to the Law. 
+
+4 This Agni, Lord of wealth and spoil hundredfold, thousand¬ 
+
+fold, is bead 
+
+And chief of riches and Sage. 
+
+5 As craftsmen bend the felly, so bend at our general call: come 
+
+uigh, 
+
+Angiras, to the sacrifice. 
+
+6 Now, 0 Virupa, rouse for him, Strong God who shines at early 
+
+morn, 
+
+Fair praise with voice that ceases not. 
+
+7 With missile of this Agni, his who looks afar, will we lay low 
+The thief in combat for the kine. 
+
+8 Let not the Companies of Gods fail us, like Dawns that float 
+
+• away, 
+
+Like cows who leave the niggardly. 
+
+
+14 Tugra's son : Bhujyu. See Vol. X., Index. 
+
+15 Parushni ; now the E&vi, the river on whose bank Srutarvan offered 
+
+his sacrifice. - 
+
+1 Ancient Herald ; or, chief Invoker, 
+
+6 Virtipa,: the Eishi of the hymn who addresses himself. Who shines at 
+early morn; or, aspiring heavenward. 
+
+’ 7 The thief: the hymn is a prayer for aid in an expedition for the recovery 
+of stolen cattle. 
+
+8 Like Da tuns that float away: ‘ like cows that bathe them in the stream/ 
+according to the explanation given in the St. Petersburg Lexicon, Like cows 
+who leave the niggardly ; 1 the kine abandon not a little (calf).'—Wilson, 
+
+
+
+m 
+
+
+THE HYMNS OF 
+
+
+[BOOK YIIL 
+
+9 Let not the sinful tyranny of any fiercely-hating foe 
+Smite us, as billows smite a ship. 
+
+10 0 Agni, God, the. people sing reverent praise to thee for 
+
+strength : 
+
+With terrors trouble thou the foe. 
+
+11 Wilt thou not, Agni, lend us aid in winning cattle, winning 
+
+weal th ? 
+
+Maker of room, make room for us. 
+
+12 In this great battle cast us not aside as one who bears a load : 
+Snatch up the wealth and win it all. 
+
+13 0 Agni, lee this plague pursue and fright another and not us : 
+Make our impetuous strength more strong. 
+
+14 The reverent or unwearied man whose holy labour he accepts, 
+
+, Him Agni favours with success. 
+
+15 Abandoning the foeman’s host pass hither to this company: 
+Assist the men with whom I stand. 
+
+16 As we have kuown thy gracious help, as of a Father, long ago, 
+So now we pray to thee for bliss, 
+
+HYMN LXV, Indra. 
+
+Not to forsake me, I invoke this Indra girt by Maruts, Lord 
+Of magic power who rules with might. 
+
+2 This Indra with his Marat Friends clave into pieces Vritra’s 
+
+head 
+
+With hundred-knotted thunderbolt. 
+
+3 Indra, with Marut Friends, grown strong, hath rent asunder 
+
+Vritra, aud 
+
+Released the waters of the sea. a 
+
+4 This is that Indra who, begirt by Maruts, won the light of 
+
+heaven 
+
+That he might drink the Soma juice. 
+
+5 Mighty, impetuous, begirt by Maruts, him who loudly roars, 
+Indra we iuvocate with songs. 
+
+6 Indra begirt by Maruts we invoke after the ancient plan, 
+
+That he may drink the Soma juice. 
+
+7 0 liberal Indra, Marut-girt, much-lauded Satakratu, drink 
+The Soma at this sacrifice. 
+
+8 To thee, 0 Indra, Marut-girt, these Soma juices, Thunderer! 
+Are offered from the heart with lauds. 
+
+
+3 Of the sea: of the firmament or ocean of air. 
+
+
+
+EYUE 66 ,] 
+
+
+TEE REIVED A. 
+
+
+225 
+
+
+9 Drink, Indra, with thy Marat Friends, pressed Soma at the 
+morning rites, 
+
+Whetting thy thunderbolt with strength. 
+
+10 Arising in thy might, thy jaws thou shookest, Indra, having 
+
+quaffed 
+
+The Soma which the mortar pressed. 
+
+11 Indra, both worlds complained to thee when uttering thy 
+
+fearful roar, 
+
+What time thou smotest Dasyus dead. 
+
+12 From Indra have I measured out a song eight-footed with nine 
+
+parts, 
+
+Delicate, faithful to the Law. * 
+
+HYMN LXVI. Indra. 
+
+Scarcely was Satakratu born when of his Mother he inquired, 
+Who are the mighty 1 Who are famed ? 
+
+. 2 Then Savasi declared to him Aurnavabha, Ahisuva: 
+
+Son, these be they thou must overthrow. 
+
+3 The Vritra-slayer smote them all as spokes are hammered in¬ 
+
+to naves: 
+
+The Dasyu-killer waxed in might. 
+
+4 Then Indra at a single draught drank the contents of thirty 
+
+pails, 
+
+Pails that were filled with Soma juice. 
+
+5 Indra in groundless realms of space pierced the Gandharva 
+
+through, that he 
+
+Might make the Brahmans’ strength increase. 
+
+11 Complained to thee: in terror. When uttering thy fearful roar: the 
+meaning of Icrdksham&nam, rendered thus conjecturally, is uncertain. 
+
+12 Eight-footed with nine parts: the hymn consists of triplets, each of 
+
+which contains nine Pddas, parts or half-lines, of eight feet or syllables each. 
+That is, the metre is octosyllabic (8 x 3), and the triplet contains three stanzas 
+in that metre, or nine octosyllabic P&das. From Indra: originating in him 
+as its subject or inspirer, Faithful to the Law: closely connected with 
+sacrifice. -’ 
+
+1 Op. VIII. 45. 4. 
+
+2 Savasi: or, the Mighty One, Indra’s Mother. Aurnavdbha: or Urnav&bha’s 
+son. * See VIII. 32. 26. These : and other fiends, as U, these, is plural. 
+
+4 Pails: or bowls ; literally, lakes. The meaning of the word MnuM in 
+this stanza is uncertain. It appears to be an adjective qualifying sardnsi 
+pails or lakes. See note in Wilson’s Translation. 
+
+5 The Gandharva: a heavenly being who dwells in the region of the air 
+and guards the celestial Soma, that is, the rain. See I. 22. 14, and 163. 2. 
+According to S&yana, the Gandharva is the rain-cloud itself, which Indra shat¬ 
+tered, and so released the fertilizing water. 
+
+15 
+
+
+
+223 'Em HYMN® OF [BOOK VIM . 
+
+6 Down from the. mountains Indra shot hither his well-directed 
+
+shaft: 
+
+He gained the ready brew of rice. 
+
+7 One only is. that shaft of thine, with thousand feathers, hund¬ 
+
+red barbs, 
+
+Which, Indra, thou hast made thy friend. 
+
+8 Strong as the Ribhus at thy birth, therewith to those who 
+
+praise thee, men 
+
+And women, bring thou food to eat. 
+
+D By thee these exploits were achieved, the mightiest deeds, 
+abundantly: 
+
+Firm in tlfy heart thou settest them. 
+
+10 All these things Vishnu brought, the Lord of ample stride 
+
+whom thou hadst sent— 
+
+A hundred buffaloes, a brew of rice and milk; and Indra 
+slew the ravening boar. 
+
+11 Most deadly is thy bow, successful, fashioned well; good is 
+
+thine arrow, decked with gold. 
+
+Warlike and well equipped thine arms are, which increase 
+sweetness for him who drinks the sweet. 
+
+HYMN LXVIL Ipdra . 
+
+Bring us a thousand, Indra, as "'our guerdon for the Soma 
+juice: 
+
+Hundreds of kine, 0 Hero, bring. 
+
+2 Bring cattle, bring us ornament, bring us embellishment and 
+steeds. 
+
+Give us, besides, two rings of gold. 
+
+
+6 The stanza is similarly explained by S&yana. Indira smote the rain from 
+the clouds, and obtained food fpr men, 
+
+7 One only: Iudra alone is the wielder of the thunderbolt. 
+
+10 All these things: the buffaloes or dark clouds, and the rice and milk or 
+fertilizing rain. 'Slew ; the Verb is supplied by Sfyana, The ravening hoar : 
+Vritra. Cf. I. 61. 7, where the deed is similarly related. See Prof. A. A. Mac- 
+donell, Journal R, A. Society , 1895, p. 186. 
+
+11 Which increase sweetness /or him who drinks the sweet: this is Ludwig’s 
+interpretation of two very difficult words which mean according to Wilson's 
+Translation, 1 2 * 4 destructively overthrowing, destructively piercing;' according 
+to the St. Petersburg Lexicon, Mike two bees delighting in sweetness ; ’ and 
+according to Grassmann, c sweetness loves thy two lips.' 
+
+1 A thousand: cows, understood. 
+
+2 Two rings: the meaning of mand here is somewhat uncertain. See Max 
+
+MUUer* India, What can it Teach us! pp 125.126; Weber, Fpisches im Vedi*~ 
+
+chen Ritual , p, 80 ; and Zimmer, Altindisches Lehen t pp. $0, 51. 
+
+
+
+HXMM 63.] mR MGXEDA. 227 
+
+3 Apd, Bold One, bring in ample store rich jewels to adorn tha^ag, 
+For thou, Good Lord, art far renowned. 
+
+4 None other is there for the priest* Hero! but, thou, to give 
+
+him gifts, 
+
+To win much spoil and prosper him. 
+
+5 Indra can never be brought low, Sakra can. never be subdued; 
+He heareth and? beholdeth alj. 
+
+6 He spieth out the wrath of man, he who camnever be deceived : 
+Ere blame can. come he marketh it. 
+
+7 He hath his stomach full.of might, the Yritra-slayer, Conqueror, 
+The Soma-drinker, ordering all. 
+
+8 In thee all treasures are combined, Soma! all*bless&d things 
+
+in thee, 
+
+Uninjured, easy to bestow. 
+
+9 To thee speeds forth my hope.that craves the gift of corn, and 
+
+kine and gold, 
+
+Yea, craving horses, speeds to thee. 
+
+10 Indra, through hope in thee alone even this sickle do I grasp. 
+Fill my hand, Maghavan; with all that it can hold qf barley 
+cut or gathered up. 
+
+HYMN LXYIII. Soma. 
+
+This here is Soma, ne’er restrained, active, all-conquering 
+bursting forth, * 
+
+K-ishi and Sage by sapience. 
+
+2 All that is bare he covers o’er, all that is sick he medicines: 
+The blind man sees, the cripple walks. 
+
+3 Thou, Soma, givest wide defence against the hate of alien nien, 
+Hatreds that waste and weaken us. 
+
+4 Thou by thine insight and thy skill, Impetuous One, from 
+
+heaven and earth 
+Drivest the sinner’s enmity. 
+
+5 When to their task they come with zeal, may they obtain the 
+
+Giver’s grace, 
+
+And satisfy his wish who thirsts. 
+
+8 Soma: here said to mean Indra himself. 
+
+10 f It would appear as if the field were a barren one and the poet sought 
+from Indra a harvest which he had not sown.’—Wilson. 
+
+1 Bursting forth : according to Skyana, causing (fruit) to spring forth. 
+
+4 Impetuous One: rijishin: according to S&yana, ‘ possessed of the remains 
+or dregs of the Soma juice offered in the third savancc,* 
+
+5 They: the'priesta. The Giver's: bountiful 'Indra’s. Mis wish.: Indra’* 
+longing for Soma-libations. 
+
+
+
+228*' THE HYMNS OF IBOOK 7111. 
+
+6 So may he find what erst was lost, so may he speed the pious 
+
+man, 
+
+And lengthen his remaining life. 
+
+7 Gracious, displaying tender love, unconquered, gentle in thy 
+
+thoughts, 
+
+Be sweet, 0 Soma, to our heart. 
+
+8 0 Soma, terrify us not; strike us not with alarm, 0 King : 
+Wound not our heart with dazzling flame. 
+
+9 When in my dwelling-place I see the wicked enemies of Gods, 
+King, chase their hatred far away, thou Bounteous One, 
+
+dispel our foes. 
+
+HYMK LXIX. lack*. 
+
+O Satakbatu, truly I have made none else my Comforter. 
+Indra, be gracions unto us. 
+
+2 Thou who hast ever aided us kindly of old to win the spoil, 
+
+As such, 0 Indra, favour us. 
+
+3 What now ? As prompter of the poor thou helpest him who 
+
+sheds the juice. 
+
+Wilt thou not, Indra, strengthen us % 
+
+4 0 Indra, help our chariot on, yea, Thunderer, though it lag 
+
+behind : 
+
+Give this my car the foremost place. 
+
+5 Ho there ! why sittest thon at ease $ Make thou my ohariot 
+
+to be first: 
+
+And bring the fame of victory near. 
+
+6 Assist our car that seeks the prize. What can be easier for 
+
+thee ? 
+
+So make thou us victorious. 
+
+7 Indra, be firm: a fort art thou. To thine** appointed place 
+
+proceeds 
+
+The auspicious hymn in season due. 
+
+8 Let not our portion be disgrace. Broad is the course, the prize 
+
+is set, 
+
+The barriers are opened wide. 
+
+9 This thing we wish, that thou mayst take thy fourth, thy 
+sacrificial name. 
+
+So art thou held to be our Lord. 
+
+--- - - *.... . .. . —_____, 
+
+9 The wicked enemies: or, the enmities ; that is, when I see that the Gods 
+
+are displeased with me. - 
+
+4 The hymn is a prayer for success in a coming chariot race. 
+
+7 To thine appointed place; ‘to thee the repelier (of enemies),’—Wilson. 
+
+9 Thy fourth, thy sacrificial name: the other three, according to S&yana, are 
+the constellation-name, the secret name, and the revealed name. 
+
+
+. YffE MG VEDA. 
+
+
+IlYMX 71.] 
+
+
+' 2<^9 
+
+
+.10 Ekadyd hath, exalted you, Immortals : both Goddesses and 
+Gods hath he delighted. 
+
+Bestow upon him bounty meet for praises. May he, enriched 
+with prayer, come soon and early. 
+
+HYMN LXX. Indra. 
+
+Indra, God of the mighty arm, gather for us with thy right 
+hand 
+
+Manifold and nutritious spoil. 
+
+2 We know thee mighty in thy deeds, of mighty bounty, mighty 
+
+wealth, 
+
+Mighty in measure, prompt to aid. c 
+
+3 Hero, when thou art fain to give, neither may Gods nor 
+
+mortal men 
+
+Restrain thee like a fearful Bull. 
+
+4 Come, let us glorify Indra, Lord supreme of wealth, Self¬ 
+
+ruling King : 
+
+In bounty may he barm us not. 
+
+5 Let prelude sound and following chant: so let him hear the 
+
+Sam an sung, 
+
+And with his bounty answer us. 
+
+6 0 Indra, with thy right hand briug, and with thy left remem¬ 
+
+ber us: * 
+
+Let us not lose our share of wealth. 
+
+7 Come nigh, 0 Bold One, boldly bring hither the riches of 
+
+the churl 
+
+Who giveth least of all the folk. 
+
+8 Indra, the booty which thou hast with holy singers to receive, 
+Even that booty win with us. 
+
+9 Indra, thy swiftly-coming spoil, the booty which rejoices all, 
+Sounds quick in concert with our hopes. 
+
+HYMN LXXI. Indra. 
+
+Haste forward to us from afar, or, Vritra* slayer, from anear, 
+To meet the offering of the meath. 
+
+
+10 The Gods in general are the deities of this stanza. JBlcadyii is the seer of 
+the hymn. He, enriched with prayer: Indra, exalted by our hymn. 
+
+5 Let prelude sound: prd stoshadXipagdsishat: let the prastotar and the ud~ 
+gdtar, two of the officiating priests at the chanting of a 8toan, discharge their 
+functions : the former singing the prelude and-the latter the accompaniment. 
+
+- 8 Win with us : make us thy. allies. 
+
+9 Sounds in concert with our hopes: answers to our.expectation, perhaps 
+as Ludwig thinks, the word s sounds ’ refers to the herd of cattle which pr.o- 
+bably constituted the spoil that is spoken of. 
+
+
+
+*2S0 TEE RTMISfS OF (BOOK Tiff. 
+
+% Strong are the Soma-draughts ; come nigh: the juices fill thee 
+. with delight: 
+
+Drink boldly even ah thoU aft wont, 
+
+3 Joy, Indra, in the strengthening food : let it content thy wish 
+
+and thought, 
+
+And be delightful to thine heart. 
+
+4 Come to us thou who hast no foe : we call thee down to hymns 
+
+of praise, 
+
+In heaven’s subli'mest realm of light. 
+
+5 This Soma here expressed with stones and dressed with milk 
+
+for thy carouse, 
+
+Indra, is offered up to thee, 
+
+6 Graciously, Indra, hear my call. Come and obtain the draught, 
+
+and sate 
+
+Thyself with juices blent with milk. 
+
+7 The Soma, Indra, which is shed in chalices and vats for thee, 
+Drink thou, for thou art Lord thereof. 
+
+8 The Soma seen within the vats, as in the flood the Moon is seen, 
+Driuk thou, for thou art Lord thereof. 
+
+9 That which the Hawk brought in his claw, inviolate, through 
+
+the air to thee, 
+
+Drink thou, for thou art Lord thereof. 
+
+HYMN LXXII. Visvedevaa, 
+
+Wu choose unto ourselves that high protection of the Mighty Gods 
+That it may help and succouf us. 
+
+2 May they be ever our allies, Varuiia, Mitra, Aryaman, 
+Far-seeiug Gods who prosper us. 
+
+3 Ye futtherers of holy Law, transport us safe* o’er many woes, 
+
+As over water-floods in ships. 
+
+4 Dear wealth be Aryaman to us, Yaruna dear wealth meet for 
+
+praise : 
+
+Dear wealth we choose unto ourselves. 
+
+5 For Sovrans of dear wealth are ye, Adifcyas, not of sinner’s 
+
+wealth, 
+
+Ye sapient Gods who slay the Joe. 
+
+6 We in our homes, ye Hounteoij/a Ones, and while we journey 
+
+on the road, 
+
+Invoke you, Gods, to prosper us. 
+
+8 Moon; in allusion to the double meaning o| Soma, the plant and its 
+juice, and the Hoon, 
+
+9 The Mawh .* see I, 80. 2, and 93. Q. 
+
+
+
+
+to 
+
+
+HYMN 74 .] 
+
+
+THE MIGVEDA. 
+
+
+231 
+
+
+7 Regard us, Indra, Yishnu, here, ye Asvins and the Marul host, 
+Us who are kith and kin to you. 
+
+8 Ye Bounteous Ones, from time of old we here set forth our 
+
+brotherhood, 
+
+Our kinship in the Mother’s womb. 
+
+9 Then come with Indra for your chief, at early day, ye Boun¬ 
+
+teous Gods: 
+
+Yea, I address you now for this. 
+
+HYMN LXXIII. Afciih 
+
+Aoni, your dearest Guest, I laud, him who is loying as a friend, 
+Who brings us riches like a car. 
+
+2 Whom as a far-foreseeing Sage the Gods have, from the ol&eri 
+
+time, 
+
+Established among mortal men. 
+
+3 Do thou. Most Youthful God, protect the men who offer, heat 
+
+their sougs, 
+
+Aud of thyself preserve their seed, 
+i What is the praise wherewith, 0 God, Anglras, Agni, Son 6t 
+Strength, 
+
+We, after thine own wish and thought, 
+
+5 May serve thee, 0 thou €hild of Power, and with what sacri¬ 
+
+fice’s plan % 
+
+What prayer shall I now speak to thee f 
+
+6 Our God, make all of us to dwell in happy habitations, and 
+Reward our songs with spoil and wealth. 
+
+7 Lord of the house, what plenty fills the songs which thou iasr 
+
+pi rest now, 
+
+Thou whose hymn helps to win the kine? 
+
+8 Him Wise and Strong they glorify, the foremost Champion in 
+
+the fray. 
+
+And mighty in his dwelling-place. 
+
+9 Agni, he dwells in rest aud.peaee who smites and no one smites 
+
+again: 
+
+With hero sons he prospers well. 
+
+
+HYMN LXXIY. Asvins. 
+
+To this mine invocation, 0 ye Asvins, ye Nasatyas, eome. 
+
+To drink the savoury Soma juice. 
+
+
+8 In the Mother's womb : as common children of Aditi the General Mother 
+
+0t preserve their seed : or, and guard our offspring and ourselves. 
+
+He: the faithful worshipper. 
+
+
+
+m THE HYMNS OF [BOOK TUI. 
+
+,2 This laud of mine, ye Asvins Twain, and this mine invitation 
+, hear, 
+
+, To drink the savoury Soma juice. 
+
+3 Here Krishna is invoking you, 0 Asvins, Lords of ample wealth, 
+
+To drink the savoury Soma juice. 
+
+4 List, Heroes, to the singer’s call, the call of Krishna lauding 
+
+To drink the savoury Soma juice. 
+
+P Chiefs, to the sage who sings your pi’aiae grant an inviolable 
+home, 
+
+To drink the savoury Soma juice. 
+
+6 Come to the worshipper’s abode, Asvins, who here is landing 
+
+you, 
+
+To drink the savoury Soma juice, 
+
+,7 Yoke to the firmly-jointed car the ass which draws you, Lords 
+of wealth, 
+
+To drink the savoury Soma juice. 
+
+8 Come hither, Asvins, on your car of triple form with triple seat, 
+
+To drink the savoury Soma juice, 
+
+9 0 Asvins, 0 Nasatyas, now accept with favouring grace my 
+
+songs, * 
+
+To drink the savoury Soma juice. 
+
+HYMN LXXV. AryId*. 
+
+Ye Twain are wondrous strong, well-skilled in arts that heal, 
+both bringers of delight, ye both won Daksha’s praise. 
+
+Visvaka calls on you as such to save his life. Break ye not 
+off our friendship, come and set me free, 
+
+2 How shall he praise yon now who is distraught in mind? Ye 
+Twain give wisdom for the gain of what is good. 
+
+Visvaka calls on you as such to save his life. Break ye not 
+off our friendship, come and set me free. 
+
+
+5 To drink: so that ye may drink. 
+
+7 The aw; cf. I. 34. 9 ; 116. 2 ; and 162. 21. 
+
+8 Of triple form with triple seat: see I. 34. 2, 9, 
+
+The Kishi is Visvaka son of Krishna. 
+
+1 .Daksha’s praise: on the occasion mentioned in I. 116. 2 ; or when the 
+Asvins won Suryd for their bride, I. 116. 17. To save his life: according to 
+k&yana, ‘for the sake of his son.’ ■ Gome and set me free: ‘flying loose (your 
+reins and gallop hither)/—Wilson. ‘ Unyoke your horses/—Grassmann, 
+
+2 Distraught vn mind: referring either to Visvaka himself, or the man for 
+whom lie invokes the Asvins’ aid. According to S&yana, Viman&li (distraught 
+m mmdj here is the name of a Bishi. 
+
+
+
+TEE PIGVEDA. 
+
+
+233 
+
+
+irri*fiV 76.] 
+
+• 3 Already have ye Twain, possessors of great wealth, prospered 
+, Yishnapu thus for gain of what is good. 
+
+Visvaka calls on yon as such to save his life. Break ye not 
+off our friendship, come and set me free. 
+
+4 And that Impetuous Hero, winner of the spoil, though he is 
+
+far away, we cnll to succour us, 
+
+Whose gracious favour, like a father’s, is most sweet. Break 
+ye not off our friendship, come and set me free. 
+
+5 About the holy Law toils Savitar the God: the horn of holy 
+
+Law hath be spread far and wide. 
+
+The holy Law hath quelled even mighty men qf war. Break 
+ye not off our friendship, come and set me free. 
+
+HYMN LXXVI. Asvins, 
+
+Splendid, 0 Asvins, is your praise. Come, fountain-like, to 
+pour the stream. 
+
+Of the sweet juice effused—dear is it, Chiefs, in heaven—drink 
+like two wild-bulls at a pool. 
+
+2 Drink the libation rich in sweets, 0 Asvins Twain : sit. Heroes, 
+
+on the sacred grass. 
+
+Do ye with joyful heart in the abode of man preserve his life 
+by means of wealth, ^ 
+
+3 The Priyamedhas bid you com e wi th all th e succours that are yours. 
+Come to his house whose holy grass is trimmed, to dear sacri¬ 
+fice at the morning rites. 
+
+4 Drink ye the Soma rich in meath, ye Asvins Twain : sit gladly 
+
+on the sacred grass. 
+
+So, waxen mighty, to oui eulogy from heaven come ye as wild- 
+bulls to the pool. 
+
+5 Come to us, 0 ye Asvins, now with steeds of many a varied hue, 
+Ye Lords of splendour, wondrous, borne on paths of gold, 
+
+drink Soma, ye who strengthen Law. 
+
+6 For we the priestly singers, fain to hymn your praise, invoke 
+
+you for the gain.of strength. * 
+
+So, wondrous, fair, and famed for great deeds come to us, 
+through our hymn, Asvins, when ye hear. 
+
+3 YishndpH ; the Xli shi’s son or grandson. 
+
+4 Thai Impetuous Eero; Indra. ‘These two verses/ says Grassmann, * are 
+taken from, another hymn. Verse 6 is addressed to Savitar, and verse 4, as 
+it appears, to Indra. The refrain, which is altogether unsuitable here, has 
+been added in order to connect the verses with the preceding hymn/ 
+
+2 The libation: gharmam; the heated milk or other beverage, ox the vessel 
+in which it is heated. 
+
+3 The Priyamedhas ; Priyamedha and his family. 
+
+
+
+m Tm HYMNS OF [BOOK Till, 
+
+HYMN LXXVII. Indra. 
+
+As cows low to their calves in stalls, so with our songs we 
+glorify 
+
+This Indra, even your Wondrous God who checks attack, who 
+joys in the delicious juice. 
+
+2 Celestial, bounteous Giver, girt about with might, rich, moun¬ 
+
+tain-like, in precious things, 
+
+Him swift we seek for foodful booty rich in kine, brought 
+hundredfold and thousandfold. 
+
+3 Tndra, the strong and lofty hills are powerless to bar thy way. 
+None stajnthat act of thine when thou wouldst fain give 
+
+wealth to one like me who sings thy praise. 
+
+4 A Warrior thou by strength, wisdom, and wondrous deed, in 
+
+might excellest all that is. 
+
+Hither may this our hymn attract thee to our help, the hymn 
+which Gotamas have made. 
+
+5 For in thy might thou stretchest out beyond the boundaries 
+
+of heaven. 
+
+The earthly region, Indra, comprehends thee not. After thy 
+Godhead hast thou waxed. 
+
+6 When, Maghavan, thou honourest the worshipper, no one is 
+
+there to stay thy wealth. * 
+
+Most liberal Giver thou, do thou inspire our song of praise, 
+that we may win the spoil. 
+
+HYMN LXXVIII, Indrfc. 
+
+To Indra sing the lofty hymn, Maruts! that slays the Vritras best» 
+Whereby the Holy Ones created fur the God the light divine 
+that ever wakes. 
+
+2 Indra who quells the Curse blew Curses far away, and then in 
+
+splendour came to us. 
+
+Indra, refulgent with thy Marut host! the Gods strove eagerly 
+to win thy love. 
+
+3 Sing to your lofty Indra, sing, Maruts, a holy hymn of praise. 
+Let Satakratu, Vritra-slayer, kill the foe with hundred-knotted 
+
+thunderbolt. 
+
+1 As cows: the cows who are milked for sacrificial purposes, whose calve* 
+are shut up during the ceremony. 
+
+5 The earthly region: the rajas region, middle air, or firmament is frequent* 
+ly divided into two, one half belonging to the earth and the other to the 6ky, 
+See Wallis, Cosmology of the Biyveda , pp. 114, 115. 
+
+Maruts ; here meaning the singers of the hymn of praise. ( Priests. 1 — 
+Wilson. The light divine: the Sun, which the Yisvedevas generated or created 
+for Indra, 
+
+
+
+TME RIG VEDA. 
+
+
+235 
+
+
+MYMN 70 .] 
+
+4 Aim and fetch boldly forth, 0 thou whose heart is bold : great 
+
+glory will be thine thereby. 
+
+In rapid torrent let the mother waters spread. Slay Vritra, win 
+the light of heaven. 
+
+5 When thou, unequalled Maghavan, wast bom to smite the 
+
+Yritras dead, 
+
+Thou spreadest out the spacious earth and didst support and 
+prop the heavens. 
+
+6 Then was the sacrifice produced for thee, the laud, and song 
+
+of joy, 
+
+Thou in thy might surpassest all, all that now is and yet 
+shall be. ^ 
+
+7 Haw kine thou filledst with ripe milk. Thou madest Surya 
+
+rise to heaven. 
+
+Heat him as milk is heated with pure Sama hymns, great joy 
+to him who loves the song. 
+
+HYMN LXXIX. 1 In&ra. 
+
+May Indra, who in every fight must be invoked, be near to us. 
+May the most mighty Yritra-slayer, meet for praise, come to 
+libations and to hymns. 
+
+2 Thou art the best of all ijL sending bounteous gifts, true art 
+
+thou, lordly in thine act. 
+
+We claim alliance with the very Glorious One, yea, with the 
+Mighty Son of Strength. 
+
+3 Prayers unsurpassed are offered up to thee the Lover of the 
+
+Song. 
+
+Indra, Lord of Bay Steeds, accept these fitting hymns, hyrims 
+which we have thought out for thee. s 
+
+4 For thou, 0 Maghavan, art truthful, ne’er subdued, and 
+
+bringest many a Yritra low. 
+
+A a such, 0 Mightiest Lord, Wielder of Thunder, send wealth 
+hither to the worshipper. 
+
+
+7 Raw kin'e; cf. I. 62 0; 180. 3; II. 40. 2; IV 3. 9; VI. 72. 4 ; 17. 6; 44. 
+24; VIII, 32. 25. Thou madest S&rya rise to heaven: Sayana relates a legend that 
+when the Pania had carried off the cows of the Angirases and placed them in a 
+mountain enveloped in darkness, Indra, at the prayer of the Rishia, set the 
+sun in heaven in order that he might see and recover their cattle. Meat him 
+as milk is heated: this line is difficult. ‘ (Priests) excite (Indra) with yvjur 
+praises as men heat the Gharma with Stiman-hymna.' —Wilson. Gharma 
+means either the hot milk or other beverage offered in the Pravargya cere¬ 
+mony, or the vessel in which it is heated. Great joy to him who loves the song: 
+'or .perhaps the meaning is, theBrihat-S&tnan (one of the most important S&ma 
+hymns, the first and seoond verses of V. VI 46), is dear to him who loves 
+
+song. - 
+
+3 Hitting hymns ; ytjand ; see Wilson’s Translation and note. 
+
+
+$HE HYMNS OF 
+
+
+
+
+[BOOK VIII. 
+
+
+6 0 Indra, thou art far-renowned, impetuous, 0 Lord of Strength. 
+Alone thou slayest with the. guardian of mankind resistless 
+never-conquered foes. 
+
+6 As such we seek thee now, 0 Asura, thee most wise, craving 
+thy bounty as our share. 
+
+Thy sheltering defence is like a mighty cloak. So may thy 
+glories reach to us. 
+
+HYMN LXXX. Indra. 
+
+Down to the stream a maiden came, and found the Soma hy 
+the way. 
+
+Bearing it to her home she said, For Indra will I press thee 
+out, for Sakra will I press thee out. 
+
+2 Thou roaming yonder, little man, beholding every house in 
+
+turn, 
+
+Drink thou this Soma pressed with teeth, accompanied with 
+grain and curds, with cake of meal and song of praise. 
+
+3 Fain would we learn* to know thee well, nor yet can we attain 
+
+to thee. 
+
+Still slowly and in gradual drops, 0 Indu, unto Indra flow. 
+
+4 Will he not help and work for us 1 Will he not make us 
+
+wealthier 1 
+
+Shall we not, hostile to our lord^unite ourselves to Indira now ? 
+
+, 5 0 Indra, cause to sprout again three places, these which I 
+declare,—- 
+
+My father’s head, his cultured field, and this the part below 
+my waist. 
+
+6 Make all of these grow crops of hair, yon cultivated field of 
+
+ours, 
+
+My body, and my father’s head. * 
+
+7 Cleansing Ap&la, Indra I thrice, thou gavest sunlike skin to 
+
+her, 
+
+Drawn, Satakratu ! through the hole of car, of wagon, and of 
+yoke. 
+
+5 The guardian of mankind: ludra’s thunderbolt with which he slays the 
+
+demons of drought. - 
+
+The Ilishi is Ap&l& of the family of Atri. 
+
+1 A maiden: ApftlA 
+
+2 Little man : vtrakah: according to S&yaua, hero. Indra is intended, 
+perhaps as Sfirya the Sun-God. 
+
+3 Indu: Soma. 
+
+4 He: Indra. Hostile to our lord: Ap&lft, it is said, was afflicted with a 
+cutaneous disease and was consequently repudiated by her husband. 
+
+7 Sunlike : bright and clear. 1 Sftyana says that Indra dragged her through 
+the wide hole of his chariot, the narrower hole of the cart and the small hole 
+of the yoke, and she cast off three skins. The first skin became a hedgehog, 
+
+
+
+HYMN 81.] THE RIQVEDA. ni 
+
+HTMIST LXXXI. Indra.. 
+
+Invite ye Indra with a song to, drink your draught of Soma 
+juice, 
+
+All-conquering Satakratu, most munificent of all who live. 
+
+2 Lauded by many, much-invoked, leader of song, renowned 
+
+of old: 
+
+His name is Indra, tell it forth. 
+
+3 Indra the Dancer be to us the giver of abundant strength : 
+
+May he, the mighty, bring it near. 
+
+4 Indra whose jaws are strong hath drunk of worshipping 
+
+Sudaksha’s draught, ^ 
+
+The Soma juice with barley mixt. 
+
+5 Call Indra loudly with your songs of praise to drink the Soma 
+
+juice, • - M 
+
+For this is what augments his strength. 
+
+6 When he hath dmuk its gladdening drops the God with 
+
+vigour of. a God ~ 
+
+Hath far surpassed all things that are. 
+
+7 Thou speedest down to succour us this ever-conquering God 
+
+of yours, 
+
+Him who is drawn to all our songs; 
+
+(j, v 
+
+8 The Warrior not to be restrained, the Soma-drinker ne’er 
+
+o’er thrown, 
+
+The Chieftain-of resistless might. 
+
+9 0 Indra, send us riches, thou Omniscient, worthy of our 
+
+pi'aise: 
+
+Help us in the decisive fray. 
+
+tlie second an alligator, the third a chameleon. X suppose, with Prof. Aufrecht, 
+that the hole or space of the chariot and cart represents the opening between' 
+the four wheels; the hole of the yoke seems to me to mean the opening 
+through which the animal’s head passed, corresponding to Homer’s %evy\rj, 
+IT. 19. 406.’—Cowell. 
+
+For the legend from the S^ty&yana Br&hmana, founded on the hints con¬ 
+tained in this hymn and repeated by Sfiyana' m his Commentary, see also 
+Wilson’s Translation, Vol. V, 
+
+Prof. Anfrecht has published the text and commentary of this hymn in 
+Indkche Stndien, IY. p. 1 sqq. See M. Muller’s Kig-veda SambitA, Vol. IIT., 
+2nd edition, p. 33 sqq. 
+
+3 The Dancer: active in battle, dancer of the war dance. Near : alhijnH ; 
+or, up to our knees. 
+
+4 Sudahsha’s draught: offered by a Bishi of that name. 
+
+7 According to S&yana this stanza is addressed by the Yajamdna or sacrb 
+ficer to the Stotar or praising priest, and he gives an imperative s*enBe to the 
+indicative, thou speedest down : * Bring hither/—Wilson. 
+
+
+
+
+2aa the hymns of [book vm. 
+
+10 Even thence, 0 Indra, come: tp us with food that givea a 
+
+hundred powers, 
+
+With food that gives a thousand powers. 
+
+11 We sought the wisdom of the wise. Sakra, Kine-giver, 
+
+Thunder-armed ! 
+
+May we with steeds overcome in fight. 
+
+12 We make thee, Satakratu, find enjoyment in the songs we sing, 
+Like cattle in the pasture lands. 
+
+13 For, Satakratu, Thunder-armed, all that we craved, as men 
+
+are wont,. 
+
+All that we hoped, have we attained. 
+
+14 Those, Son of Strength, are come to thee who cherish wishes 
+
+in their hearts: 
+
+0 Indra, none excelleth thee. 
+
+15 So, Hero, guard us with thy care, with thy most liberal 
+
+providence, 
+
+Speedy, and terrible to foes. 
+
+16 0 Satakratu Indra, now rejoice with that carouse of thine 
+Which is most splendid of them all; 
+
+17 Even, Indra, that carouse which slays the Vritras best, most 
+
+widely famed, 
+
+Best giver of thy power and migh#.. 
+
+18 For that which is thy gift we know, true Soma-drinker, 
+
+Thunder-armed, 
+
+M,igbty One, amid all the folk. 
+
+19 For Indra, Lover of Carouse, loud be our songs about the 
+
+juice : 
+
+Let poets sing the song of praise. 
+
+20 We summon Indra to the draught, in whom all glories rest, 
+
+in whom 
+
+The seven communities rejoice. 
+
+21 At the Trikadrukas the Gods span sacrifice that stirs the 
+
+mind: 
+
+Let our songs aid and prosper it. 
+
+10 Even thence: from where thou art; from heaven. 
+
+11 Of the wise: Indra. Eine-giver: godare perhaps, * burster open of 
+the cow-stall‘ cleaver of mountains/—Wilson. 
+
+12 Like cattle: as the cowherd refreshes his cattle.—S&yana. 
+
+18 Thy gift: the wealth which thou givest. Amid all the folk: among all 
+the worshippers who offer thee Soma.—S&yana. *• 
+
+20 Seven communities: sapid sansddah: probably = all the folk, in stanza 
+18; ‘the seven associated priests/—Wilson, 
+
+21 At the Trikadrukas: see VlII. 13. 18, and note. 
+
+
+
+
+IfXMfr 32 .] TRE RiqyEp4. ^ 
+
+jS } 2, Lpt tlie drops pass within thep as. thp rivers flaw into the sea,: 
+0 Indra, naught excelleth thee. 
+
+23 Thou, wakeful Hero, by thy might hast taken food of Soma 
+juice, 
+
+Which, Iudra, is within thee how. 
+
+24 t 0 Indra, Yritra-slayer, let Soma be ready for thy maw. 
+
+The drops be ready for thy forms. 
+
+25 Now Smtakaksha sings his song that cattle and the steed may 
+
+come, 
+
+That Iudra’s very self may come. 
+
+26 Here, Indra, thou art ready by our Soma juices shed for thee, 
+
+Sakra, at hand that thou mayst give. * 
+
+2.7 Even from far away our songs reaph thee, O Caster of the 
+
+Stone : 
+
+May we come very close to thee. 
+
+2.8 For so thou art the hero's Fripnd, a Hero, too, art thou, and 
+
+strong: 
+
+So may thine heart be won to us. 
+
+29 So hath the offering, wealthiest Lord, been paid by ajl th^ 
+
+worshippers : 
+
+So dwell thou, Indra, even with me. 
+
+30 Be not thou like a slothful priest, 0 Lord of spoil and wealth : 
+
+rejoice 
+
+In the pressed Soma bleilt with milk. 
+
+31 0 Iudra, let not ill designs surround us in the sunbeanis’ light: 
+This may we gain with thee for Friend. 
+
+32 With thee to help us, Iudra, let us answer &U our enemies: 
+For thou art ours and we are thine, 
+
+33 Indra, the poets^nd thy friends, faithful to thee, shall loudly sing 
+Thy praises as they follow thee, 
+
+HYMN LXXXII. Iudra. 
+
+Surya, thou mountest up to meet the Hero famous for his 
+wealth, 
+
+Who hurls the bolt and works for man: 
+
+2 Him who with might of both his arms brake nine-andruinety 
+castles down, 
+
+Slew Yritra and smote Ahi dead. 
+
+24 Thy forms: thy various bodies or splendours.—-S&yana. 
+
+25 Sratalcaksha: the Rishi of the hymn. 
+
+30 Priest: brahmft,: Brahman or praying priest. 
+
+31 In the sunbeams' light: as Indra stands in the closest relationship to 
+
+the Sun. —-7 
+
+2 Nine-and-ninety castles: cloud-castles of the demon Samb.ara. 
+
+
+240 TEE HYMNS OF [BOOK VW. 
+
+3 This Indra is our gracious Friend. He sends us in a full 
+
+broad stream 
+
+. Biches in horses, kine, and corn. 
+
+4 Whatever, Vritra-slayer! thou, S&rya, hast risen upon to-day, 
+That, Indra, all is in thy power. 
+
+5 When, Mighty One, Lord of the brave, thou thinkest thus, 
+
+I shall not die, * 
+
+That thought of thine is true indeed. 
+
+6 Thou, Indra, goest unto all Soma libations shed for thee, 
+
+Both far away and near at hand. 
+
+7 We make ti^is In dra very strong to strike the mighty Yritra dead; 
+A vigorous Hero shall he be. 
+
+8 Indra was made for giving, set, most mighty, o’er the joyous 
+
+draught, 
+
+Bright, meet for Soma, famed in song. 
+
+9 By song as ’twere, the powerful bolt which none may parry 
+
+was prepared: 
+
+Lofty, invincible he grew. . 
+
+10 Indra, Song-lover, lauded, make even in the wilds fair ways for us, 
+Whenever, Maghavan, thou wilt. 
+
+11 Thou whose commandment and behest of sovran sway none 
+
+disregards, 
+
+Neither audacious man nor God. # 
+
+12 And both these Goddesses, Earth, Heaven, Lord of the beau¬ 
+
+teous helm! revere 
+Thy might which no one may resist. 
+
+13 Thou in the black cows and the red. and in the cows with spot¬ 
+
+ted skin 
+
+This white milk hast deposited. r 
+
+14 When in their terror all the Gods shrank from the Dragon’s 
+
+furious might, 
+
+Fear of the monster fell on them. 
+
+15 Then he was my Defender, then, Invincible, whose foe is not, 
+The Vritra-slayer showed his might. 
+
+16 Him your best Vritra-slayer, him the famous Champion of 
+
+mankind 
+
+I urge to great munificence, 
+
+8 Was made: was created byPraj&pati.—S&yana. 
+
+12 Lord of the beauteous helm: or, ‘deity of tlxe handsome jaw.’—Wilson. 
+
+13 In the black cows: of I. 62. 9. 
+
+14 The Dragon's furious might: the fierce attack of the demon Ahi. Of 
+the monster: or, of the wild beast, Ahi. 
+
+16 Champion: 1 joioprd to mrdham, as suggested in the St.PetersburgLexicon, 
+
+
+
+HYMN 82 ] 
+
+
+THE XIG VEDA. 
+
+
+241 
+
+
+17 To come, Much-lauded ! Many-named! with this same thought 
+
+that lougs for milk, 
+
+Wheue’er the Soma j nice is shed. 
+
+18 Much-honoured by libations, may the Vritra-slaycr wake for us ; 
+May Sakra listen to our prayers. 
+
+19 0 Hero, with wliat aid dost thou delight us, with what suc¬ 
+
+cour bring 
+
+Riches to those who worship thee ? 
+
+20 With whose libation joys the Strong, the Hero with his team 
+
+who quells 
+
+The foe, to drink the Soma juice? * 
+
+21 Rejoicing in thy spirit bring thousandfold opulence to us : 
+Enrich thy votary with gifts, 
+
+22 These juices with their wedded wives flow to enjoyment lov¬ 
+
+ingly : 
+
+To waters speeds the restless one. 
+
+23 Presented strengthening gifts have sent Indra away at sacri¬ 
+
+fice, 
+
+With might, unto the cleansing bath. 
+
+24 These two who share his feast, Bay Steeds with golden manes, 
+
+shall bring him to m 
+The banquet that is laid for him. 
+
+25 For thee, 0 Lord of Light, are shed these Soma-drops, and 
+
+grass is strewn : 
+
+Bring Indra to his worshippers. 
+
+26 May Iuclra give thee skill and lights of heaven, wealth to his 
+
+votary 
+
+And priests whg praise him : laud ye him. 
+
+27 0 Satakratu, wondrous strength and all our lauds I bring to 
+
+thee; 
+
+Be gracious to thy worshippers. 
+
+
+17 To come: that is, that thou, Indra, mayst come. This abrupt change 
+of person is not uncommon in the Veda. 
+
+22 The wedded toives: of the Soma juices are said to be the two waters 
+called vastilivaryah, and eJcadhandh , used in the Soma ceremonies. To enjoy¬ 
+ment : to be drunk by Indra. To waters speeds the restless one; or, with Grass- 
+mann, * The lover of the waters speeds.’ The exact meaning of nichumpundh 
+is uncertain, Y&ska deriving it from cham, to eat, and Mahidhara from ehup, 
+to creep or move slowly. The meaning of the sentence is, according to the 
+Scholiast, that, at the time of the concluding purificatory ceremony which is 
+to atone for errors and omissions in the principal .sacrifice, the stale Soma is 
+thrown into the waters. See Cowell’s note in Wilson’s Translation. 
+
+23 The cleansing bath; the avabhritha, here, apparently, the bath or vessel 
+in which the Soma plants were rinsed and purified. 
+
+16 
+
+
+
+242 TEE HYMNS OF [BOOK VIII. 
+
+28 Bring to us all things excellent, 0 Satakratu, food and strength; 
+For, Indra, thou art kind to us. 
+
+29 0 Satakratu, bring to us all blessings, all felicity : 
+
+For, Indra, thou art kiud to us. 
+
+30 Bearing the Soma juice we call, best Vritra-slayer, unto thee : 
+For, Indra, thou art kiud to us. „ 
+
+31 Come, Lord of rapturous joys, to our libation with thy Bay 
+
+Steeds, come 
+
+To our libation with thy Steeds. 
+
+32 Known as best Vritra-slayer erst, as Indra Satakratu, come 
+With Bay Bteeds to the juice we shed. 
+
+33 0 Vritra-slayer, thou art he who drinks these drops of Soma : 
+
+come 
+
+With Bay Steeds to the juice we shed. 
+
+34 May Indra give, to aid us, wealth handy that rules the Skilful 
+
+Ones : 
+
+Yea, may the Strong give potent wealth. 
+
+HYMN LXXXIII. Maruts. 
+
+The Cow, the famous Mother of the wealthy Maruts, pours 
+her milk: 
+
+' Both horses of the cars are yoked,— 
+
+2 She in whose bosom ail the Gods, and Sun and Moon for men 
+
+to see, 
+
+Maintain their everlasting Laws. 
+
+3 This all the pious sing to us, and sacred poets evermore; 
+
+The Maruts to the Soma-draught! 
+
+4 Here is the Soma ready pressed : of this the Maruts drink, of 
+
+this 
+
+Self-luminous the Asvins drink. 
+
+
+34 Handy: ribhum. That rules the Skilful Ones: ribhukshmam. The 
+Strong: vdjt These words are used as plays upon the names of tile Riblius, 
+or as Gfrassinann says, the verse may have been taken from a hymn addressed 
+to the Ribhus. ‘ May Indra bring to us the bounteous Ribliu Ribhukehana 
+to partake of our sacrificial viands ; may he, the mighty/ bring the mighty 
+(Vrija) /—Wilson. Cowell remarks : 4 Ribhukshava was the eldest and Vrfja 
+the youngest of the three brothers. The Riblius have a share in the evening 
+libation between PrajApati, and Savitri, see Ait. Bntlim. iii. 30. This verse 
+is addressed to the Riblius in the evening libation on the ninth day of the 
+Dwridasalm ceremony (zb. v. 21).’ 
+
+1 The Cow: Prism. 
+
+2 In whose bosom: *in whose presence.’—'Wilson. 
+
+The Maruts: are to be invoked, understood. 
+
+
+HYMN 84 .] 
+
+
+THE RIO VEDA. 
+
+
+2 48 
+
+
+5 Of this, moreover, purified, set in three places, procreant, 
+Drink Varuna, Mitra, Aryaman. 
+
+6 And Indra, like the Herald Priest, desirous of the milky juice, 
+At early morn will quaff thereof, 
+
+7 When have the Princes gleamed and shone through waters as 
+
+through troops of foes ? 
+
+When hasten they whose might is pure? 
+
+8 What favour do I claim this day of you great Deities, you 
+
+who are 
+
+Wondrously splendid in yourselves? 
+
+9 I call, to drink the Soma, those Maruts who spread all realms 
+
+of earth 
+
+And luminous regions of the sky. 
+
+10 You, even such, pure in your might, you, 0 .ye Maruts, I in¬ 
+
+voke 
+
+From heaven to drink this Soma juice. 
+
+11 The Maruts, those who have sustained and propped the 
+
+heavens and earth apart, 
+
+I call to drink this Soma juice. 
+
+12 That vigorous baud of Maruts that abide th in the mountains, I 
+Invoke to drink this Soma juice. 
+
+HYMN LXXXIV. Indra. 
+
+Song-loveb ! like a charioteer come songs to thee when Soma 
+flows. 
+
+0 Indra, they have called to thee as mother-kine unto their 
+calves. 
+
+2 Bright juices hitherward have sped thee, Indra, Lover of the 
+
+Song. 
+
+Drink, Indra, of this flowing sap : in every house ? tis set for thee. 
+
+3 Drink Soma to inspirit thee, juice, Indra, which the Falcon 
+
+brought: 
+
+For thou art King and Sovran Lord of all the families of men. 
+
+4 0 Indra, hear Tirnschfs call, the call of him who serve th thee. 
+Satisfy him with wealth of kine and valiant offspring: Great 
+
+art thou. 
+
+5 Set in three places: first, in a trough ; then in a straining-cloth ; then in 
+a third trough or vessel called PMabhrit . Procreant: granting progeny to 
+the worshipper. 
+
+6 The Herald Priest: Agni. 
+
+1 Dike a charioteer: straight and swift to their object. 
+
+8 Which the Falcon brought: see I. 80. 2, and 93. 6. 
+
+
+
+244 THE HYMNS OF [BOOK VUL 
+
+5 For he, 0 Indra, hath produced for thee the newest gladden¬ 
+
+ing song, 
+
+A hymn that springs from careful thought, ancient, and full 
+of sacred truth. 
+
+6 That Indra will we laud whom songs and hymns of praise have 
+
+magnified. 
+
+Striving to win, we celebrate his many deeds of hero might, 
+
+7 Come now and let us glorify pure Indra with pure Sama hymn. 
+Let the pure milky draught delight him strengthened by pure 
+
+songs of praise. 
+
+8 0 Indra, come thou pure to us, with pure assistance, pure thy¬ 
+
+self. 
+
+Pure, send thou riches down to us, and, meet for Soma, pure, 
+be glad. 
+
+D 0 Indra, pure, vouchsafe us wealth, and, pure, enrich the 
+worshipper. 
+
+Pure, thou dost strike the Yritras dead, and strivest, pure, 
+to win the spoil. 
+
+HYMN LXXXV. Indra. 
+
+For him the Mornings made they? courses longer, and Nights 
+with pleasant voices spake to Indra. 
+
+For him the Floods stood still, the Seven Mothers, Streams 
+easy for the heroes to pass over. 
+
+5J The Darter penetrated, though in trouble, thrice-seven close- 
+pressed ridges of the mountains. 
+
+Neither might God nor mortal man accomplish what the Strong 
+Hero wrought in full-grown vigour. 
+
+3 The mightiest force is Indra’s bolt of iron when firmly grasped 
+in both the arms of Indra. 
+
+His head and mouth have powers that pass all others, and all 
+his people hasten near to listen. 
+
+
+5 Newest . ancient: recent in form and expression, bnt ancient in 
+
+substance. See Muir, 0. S . Texts, III. 238, 239. 
+
+7 Pure Indra with pure Sthna hymns: according to S&yana, * Indra, purified 
+with pure Sftrna-hymns,’ from the pollution he had incurred by killing the 
+Br&hman Vritra. See Wilson’s Translation, note. 
+
+1 The heroes: perhaps Turvasa and Yadn—• Ludwig. 
+
+2 The Barter: of the thunderbolt; ludra. Though in troulle : because he 
+
+had none to aid him. What the thrice-seven ■’ ■’ * ’ ies of the mountains 
+
+are, is uncertain See Wilson’s Translation. . ■ thinks that the 
+
+battle of the Sun with the demons of winter may be meant. 
+
+3 To listen ; to the commands which issue from his mouth. 
+
+
+
+
+245 
+
+
+ItYMN 85 .] THE RIG VEDA, 
+
+4 I count thee as the Holiest of the Holy, the caster-down of 
+
+what hath ne’er been shaken. 
+
+I count thee as the Banner of the heroes, I count thee as the 
+Chief of all men living. 
+
+5 What time, 0 Indr a, in thine arms thou tookest thy wildly 
+
+rushing bolt to slay the Dragon, 
+
+The mountains roared, the cattle loudly bellowed, the Brah¬ 
+mans with their hymns drew nigh to Indra. 
+
+6 Let ns praise him who made these worlds and creatures, all 
+
+things that after him sprang into being. , 
+
+May we win Mitra with our songs, and Indra, and wait upon 
+our Lord with adoration. * 
+
+7 Flying in terror from the snort of Yritra, all Deities who were 
+
+thy friends forsook thee. 
+
+So, Indra, be thy friendship with the Maruts: in all these 
+battles thou shalt be the victor. 
+
+8 Thrice-sixty Maruts, waxing strong, were with thee, like piles 
+
+of beaming light, worthy of worship. 
+
+We come to thee : grant us a happy portion. Let us adore 
+thy might with this oblation. 
+
+9 A sharpened weapon is the host of Maruts. Who, Indra, dares 
+
+withstand thy bolt of'thunder ? 
+
+Weaponless are the Asuras, the godless : scatter them with 
+thy wheel, Impetuous Hero. 
+
+10 To him the Strong and Mighty, most auspicious, send up the 
+
+beauteous hymn for sake of cattle. 
+
+Lay on his body many songs for Indra invoked with song, for 
+will not he regard them? 
+
+11 To him, the Mighty, who accepts laudation, send forth thy 
+
+thought as by a boat o’er rivers, 
+
+Stir with thy hymn the body of the Famous and Dearest One, 
+for will not he regard it ? 
+
+12 Serve him with gifts of thine which Indra welcomes: praise 
+
+with fair praise, invite him with thine homage. 
+
+
+5 Wildly rushing; this is M. Muller’s translation of madaehyiUam. It 
+might be rendered also ‘ sped in thy rapturous joy.’ ‘ Bauschbeschleuuigten.’— 
+Ludwig. The Dragon: Ahi. 
+
+7 With the Maruts: as they alone stood by him in the conflict. 
+
+8 Thrice-sixty ; or sixty-three, according to S&yana, nine companies consist¬ 
+ing of seven each. See Cowell’s note in Wilson’s Translation. Like piles of 
+beaming light: ( like cows gathered together.’—Wilson j f like morning stars.’ 
+—Q-rassmann. I have followed Ludwig. 
+
+9 With thy wheel ; or discus, a sharp-edged quoit used as a weapon o war. 
+
+
+
+246 
+
+
+TEB EtM&S OF {BOOK VUL 
+
+
+Draw near, 0 singer, and refrain from outcry. Make thy voice 
+heard, for will not he regard it ? 
+
+13 The Black Drop sank in Ansumatfs bosom, advancing with 
+
+ten thousand round about it. 
+
+Indra with might longed for it as it panted : the hero-hearted 
+laid aside his weapons. 
+
+14 I saw the Drop in the far distance moving, on the slope bank 
+
+of Ansumatfs river, 
+
+Like a black cloud that sank into the water. Heroes, I send 
+you forth. Go, fight in battle. 
+
+15 And then the Drop in Ansumatfs bosom, splendid with light, 
+
+assumed its proper body ; 
+
+And Indra, with Bdhaspati to aid him, conquered the godless 
+tribes that came against him. 
+
+16 Then, at thy birth, thou wast the foeman, Indra, of those the 
+
+seven who ne'er had met a rival. 
+
+The hidden Pair, the Heaven and Earth, thou foundest, and 
+to the mighty worlds thou gavest pleasure. 
+
+17 So, Thunder-armed! thou with thy bolt of thunder didst 
+
+boldly smite that power which none might equal; 
+
+With weapons broughtest low the plight of Sushna, and, Indra, 
+foundest by thy strength the cattle. 
+
+18 Then wast thou, Chieftain of all living mortals, the very 
+
+mighty slayer of the Vritras. 
+
+Then didst thou set the obstructed rivers flowing, and win 
+the floods that were enthralled by Dasas. 
+
+ID Most wise is he, rejoicing in libations, splendid as day, resist¬ 
+less in his anger. 
+
+He only doth great deeds, the only Hero, sole Vritra-slayer 
+he, with none beside him. 
+
+
+12 Draw near, 0 singer, and refrain from outcry: ‘ 0 priest, adorn thyself 
+grieve not (for poverty).’—Wilson. 
+
+13 dhe Black Drop: the darkened Moon. Ansumatt: a mystical river q£ 
+the air into which the Moon dips to recover its vanished light. Ten thousand : 
+probably, demons of darkness ; the numerals are without a substantive. As it 
+panted:, while striving against its assailants. Laid aside his weapons: after 
+conquering the demons and restoring the darkened Moon. 
+
+14 Indra addresses the Maruts. 
+
+
+S&yana explains stanzas 13—>15 differently, in accordance with a legend 
+which was probably suggested by this passage. He takes di-apaah hrlshnah, 
+black drop to mean‘the swift moving Krishnah,’ an Asura or demon who 
+with ten thousand of his kind had occupied the banks of the river Ausumatt, 
+which, lie says, is the Yamuml or Jumna, and was there defeated by* Indra. 
+a *d the Maruts. See Cowell’s note in Wilson’s Translation. 
+
+16 1 he seven: Krishna, Vritra, Namnclii, Sambara, and others.—SSyana. 
+
+
+
+THE am VEDA, 
+
+
+247 
+
+
+HYMN 88 .] 
+
+20 Indra is Vritra’s slayer, man’s sustainer : lie must be called; 
+
+with fair praise let us call him. 
+
+Maghavan is our Helper, our Protector, giver of spoil and 
+wealth to make us famous. 
+
+21 This Indra, Vritra-slayer, this Eibhukshan. even at his birth, 
+
+was meet for invocation. 
+
+Doer of many deeds for man’s advantage, like Soma quaffed, 
+for friends we must invoke him. 
+
+HYMN LXXXVI. Indra: 
+
+O Indha, Lord of Light, what joys thou broughtest from the 
+Asuras, n 
+
+Prosper therewith, 0 Maghavan, him who lauds that deed, 
+and those whose grass is trimmed for thee. 
+
+2 The unwasting share of steeds and kine which, Indra, thou 
+
+hast fast secured, 
+
+Grant to the worshipper who presses Soma and gives guerdon, 
+not unto the churl. 
+
+3 The riteless, godless man who sleeps, 0 Indra, his unbroken 
+
+sleep,— 
+
+May he by following his own devices die. Hide from him 
+wealth that nourishes. 
+
+4 Whether, 0 Sakra, thou*be far, or, Vritra-slayer, near at hand, 
+Thence by heaven-reaching songs he who hath pressed the 
+
+juice invites thee with thy long-maned Steeds. 
+
+5 Whether thou art in heaven’s bright sphere, or in the basin of 
+
+the sea; 
+
+Whether, chief Vritra-slayer, in some place on earth, or in the 
+firmament, approach. 
+
+6 Thou Soma-drinker, Lord of Strength, beside our flowing 
+
+Soma juice 
+
+Delight us with thy bounty rich in pleasantness, 0 Indra, with 
+abundant wealth. 
+
+7 0 Indra, turn us not away: be the companion of our feast. 
+For thou art our protection, yea, thou art our kin: 0 Indra, 
+
+turn us not away. 
+
+8 Sit down with us, 0 Indra, sit beside the juice to drink the meath. 
+Show forth great favour to the singer, Maghavan ; Indra, with 
+
+us, beside the juice. 
+
+
+21 Rihhukshan: or, Lord of Ribhus. 
+
+1 Joys: riches.—Sftyana, From the Asuras ; from the powerful ll&kshasas. 
+
+—fly ana. t 
+
+2 Gives guerdon: liberally rewards the priests, 
+
+
+
+{BOOK FIIt 
+
+
+248 THE HYMNS OF 1 
+
+9 0 Caster of the Stone, nor Gods nor mortals have attained to 
+thee. 
+
+Thou in thy might surpassest all that hath been made : the 
+Gods have not attained to thee. 
+
+10 Of one accord they made and formed for kingship Indra, the 
+
+Eero who in all encounters overcometh, 
+
+Most eminent for power, destroyer in the conflict, fierce and 
+exceeding strong, stalwart and full of vigour. 
+
+11 Bards joined in song to Indra so that he might drink the 
+
+Soma juice, 
+
+The Lord of Light, that he whose laws stand fast might aid 
+with power and with the help he gives. 
+
+12 The holy sages form a ring, looking and singing to the Bam. 
+Inciters, full of vigour, not to be deceived, are with the chant¬ 
+ers, nigh to hear. 
+
+IB Loudly I call that Indra, Maghavan the Mighty, who evermore 
+possesses power, ever resistless. 
+
+Holy, most liberal, may ho lead us on to riches, and, Tlmndor- 
+armed, make all our pathways pleasant for us. 
+
+14 Thou knowest well, 0 Sakra, thou Most Potent, with thy 
+
+strength, Indra, to destroy these castles. 
+
+Before thee, Thunder-armed ! all beings tremble: the heavens 
+and earth before thee shake with terror. 
+
+15 May thy truth, Indra, Wondrous Hero! be my guard: bear 
+
+me o’er much woe, Thunderer ! as over floods. 
+
+When, Indra, wilt thou honour us with opulence, all-nourish¬ 
+ing and much-to-be-desired, 0 King ? 
+
+HYMN LXXXVIL Indra. 
+
+To Indra sing a Sama hymn, a lofty song tfo Lofty Sage, 
+
+To him who guards the Law, inspired, and fain for praise. 
+
+2 Thou, Indra, art the Conqueror: thou gavest splendour to 
+
+tho Sun. 
+
+Maker of all things, thou art Mighty and All-God. 
+
+3 Badiant with light thou woutest to the sky, the luminous 
+
+realm of heaven/ 
+
+The Deities, Indra, strove to win thee for their Friend. 
+
+4 Gome unto ns, 0 Indra, dear, still conquering, nnconcealable, 
+Yast as a mountain spread on all sides, Lord of Heaven. 
+
+32 The Ram: Indra. Sec I. 51. 1, and VIII. 2.40, Inciters: apparently, 
+the Gods themselves, 
+
+2 All-Gad; risrad era'll: 1 the lord of all the gods/—Wilson. 
+
+4 Ifiiconceulabh; as the Sun-God. 
+
+
+
+HYMN 88-] THE litGVEDA. UQ 
+
+§ 0 truthful Soma-drinker, thou art mightier than both the 
+worlds. 
+
+Thou strengthenest him who pours libation, Lord of Heaven. 
+
+6 For thou art he, 0 Indra, who stormeth all castles of the foe? 
+Slayer of Dasyus, man’s Supporter, Lord of Heaven. 
+
+7 Now have we, In cl r a, Friend of Song, sent our great wishes 
+
+forth to thee, 
+
+Coming like floods that follow floods. 
+
+8 As rivers swell the ocean, so, Hcro,our prayers increase thy might. 
+Though of thj r self, 0 Thunderer, waxing day by day. 
+
+9 With holy song they bind to the broad wide-yofeed car the Bay 
+
+Steeds of the rapid God, 
+
+'Bearers of In dm, yoked by word. 
+
+10 0 Indra, bring great strength to us, bring valour, Satakratu, 
+
+thou most active, bring 
+A hero conqueriug in war. 
+
+11 For, gracious Satakratu, thou hast ever been a Mother and a 
+
+Sire to us, 
+
+So now for bliss we pray to thee. 
+
+12 To thee, Strong, Much-invoked, who showest forth thy strength, 
+
+0 Satakratu, do I spoilt: 
+
+So grant tliou us heroic strength. 
+
+HYMN LXXXVIII. Indra. 
+
+O Thunderer, zealous worshippers gave thee drink this time 
+yesterday. 
+
+So, Indra, listen here to those who bring the laud : come near 
+unto our dwelling-place. 
+
+2 Lord of Bay Steeds, fair-helmed, rejoice thee : this we crave. 
+
+Here the disposers wait on thee. 
+
+Thy loftiest glories claim our lauds beside the juice, 0 Indra, 
+Lover of the Song. 
+
+3 Turning, as ’twere, to meet the Sun, enjoy from Indra all good 
+
+things. 
+
+When he who will be born is born with power we look to trea¬ 
+sures as our heritage. 
+
+7 Coming like floods: in crowds. But the half-line is very obscure. ‘As 
+men going by water (splash their Mends) with handfuls.’—Wilson. 
+
+10 A hero: an heroic son. - 
+
+2 Disposers : the priests who order religious ceremonies. 
+
+3 This stanza is difficult and obscure. Mahldhara’s explanation is : ‘The 
+gathering (rays) proceeding to the sun distribute all Indra’s treasures (to 
+living beings, sc. as rain, corn, etc.) ; may we too by our power leave those 
+treasures as an inheritance to him who has been or will be born.’ See Co^oITb 
+note in Wilson’s Translation, 
+
+
+
+550 THE HYMNS OF [BOOH VJ1L 
+
+4 Praise him who sends us wealth, whose bounties injure none i 
+
+good are the gifts which Indra grants. 
+
+He is not wroth with one who satisfies his wish : he turns his 
+mind to giving boons. 
+
+5 Thou in thy battles, Indra, art subduer of all hostile bands. 
+Father art thou, all-conquering, cancelling tho curse, thou 
+
+victor of the vanquisher. 
+
+6 The Earth and Heaven clung close to thy victorious might, as 
+
+to their calf two mother-cows. 
+
+When thou attaches!. Vritra all the hostile bands shrink and 
+faint, luc^ra, at thy wrath. 
+
+7 Bring to your aid the Eternal One, who shoots and noue may 
+
+shoot at him, 
+
+Inciter, swift, victorious, best of Charioteers, Tugrya’s unvan¬ 
+quished Strengthener; 
+
+8 Arrauger of things unarrauged, e’en Satakratu, source of 
+
+might, 
+
+Indra, the Friend of nil, for succour we invoke, Guardian of 
+treasure, sending wealth. 
+
+HYMN LXXXIX. Indra. V4k» 
+
+I move beforo thee here present hr-person, and all the Deities 
+follow behind me. 
+
+When, Indra, thou securest me my portion, with me thou 
+shalt perform heroic actions. 
+
+2 The food of meath in foremost place I give thee, thy Soma 
+
+shall be pressed, thy share appointed. 
+
+Thou on my right shalt be my friend and comrade; then 
+shall we two smite dead full many a foeman. 
+
+3 Striving for strength bring forth a laud to Indra, a truthful 
+
+hymn if he in truth existeth. 
+
+One and another say, There is no Indra. Who hath beheld 
+him % Whom then shall we honour ? 
+
+
+$ As to their calf: or the translation may tie, as sire and mother to their 
+child. 
+
+7 Tugrija is Bhujyu, the son of Tugra. See Vol. I., Index. 
+
+S Arranger of things unarrauged: i bhe eonsecrator of others but himself 
+consecrated by none. 7 —Wilson. 
+
+1 This stanza is spoken by Agni. 
+
+2 Indra answers. 
+
+3 Addressed to the priests. One and another: n6ma ; but according to 
+Sftyana, Nema is the name of the Rishi. £ Nema says, "verily there is no 
+Indra.” ’—Wilson. 
+
+
+
+HYMN 89 .] THE RIG VEDA* 2*1 
+
+4 Here am I, look upon me here, 0 singer. All that existeth I 
+
+surpass in greatness. 
+
+The Holy Law's commandments make me mighty. Bending 
+with strength I rend the worlds asunder. 
+
+5 When the Law's lovers mounted and approached me as I sate 
+
+lone upon the dear sky's summit, 
+
+Then spake my spirit to the heart within me, My friends have 
+cried unto me with their children. 
+
+6 All these thy deeds must be declared at Soma-feasts, wrought, 
+
+Indra, Bounteous Lord, for him who sheds the juice, 
+
+When thou didst open wealth heaped up by ^iany, brought 
+from far away to Sarabba, the Rishi’s kin. 
+
+7 Now run ye forth your several ways : he is not here who kept 
+
+you back. 
+
+For hath not Indra sunk his bolt deep down in Yritra's vital 
+part ? 
+
+8 On-rushing with the speed of thought within the iron fort he 
+
+pressed: 
+
+The I^alcon went to heaven and brought the Soma to the 
+Thunderer. 
+
+9 Deep in the ocean lies tb£ bolt with waters compassed round 
+
+about, 
+
+And in continuous onward flow the floods their tribute bring 
+to it. 
+
+10 When, uttering words which no one comprehended, V&k, 
+Queen of Gods, the Gladdener, was seated, 
+
+The heaven's four regions drew forth drink and vigour : now 
+whither hatBher noblest portion vanished? 
+
+
+4 Indra speaks this and the following stanza. 
+
+5 The Raw's lovers; the priests who in sacrifice ascend to Indra. According 
+to Hiilobrandt (F. Mythologies I. 354), the Maruts ; sUumantah meaning not 
+< with tlieir children,’ but 4 5 6 7 8 9 10 with the Infant (Soma).’ 
+
+6 The priest addresses Indra. Snrabha: a Eislii of that name.—Sdyapa. 
+Tho original hymn appeal's to end with this stanza. 
+
+7 Addressed to the waters of heaven after Indra’s battle with Yritra. 
+
+8 lie: the Falcon. The iron fort; the stronghold or cloud in which the 
+Soma or ambrosial rain was imprisoned. Cf. IY. 27, 2. 
+
+9 In the ocean : as produced naturally in the sea of air. 
+
+10 This and the following stanza have no apparent connexion with what 
+precedes. Vdh: or Vfich, vox, voice, or Speech personified. Her unintel¬ 
+ligible words are the thunder. Her noblest portion: according to S&yana, the 
+rain which follows thunder. Or the thunder itself may be intended. See 
+Cowell’s note in Wilson’s Translation. Was seated .* at the sacrifice offered 
+to fier- 
+
+
+
+m TUB BYMJSfS OF [BOOK VIII, 
+
+11 The Deities generated V&k the Goddess, and animals of every 
+
+figure speak her. 
+
+May she, the Gladdener, yielding food and vigour, the Milch- 
+cow Yak, approach us meetly lauded. 
+
+12 Step forth with wider stride, my comrade Vishnu; make room, 
+
+Dyaus, for the leaping of the lightning. 
+
+Let us slay Yritra, let us free the rivers : let them flow loosed 
+at the command of Indra. 
+
+HYMN XC. Various. 
+
+Yea, specially that mortal man hath toiled for service of the 
+Gods, 
+
+Who quickly hath brought near Mitra and Varan a to share 
+his sacrificial gifts. 
+
+2 Supreme in sovran power, far-sighted, Chiefs and Kings, most 
+
+swift to hear from far away, 
+
+Both, wondrously, set them in motion as with arms, in com¬ 
+pany with Surya’s beams. 
+
+3 The rapid messenger who runs before you, Mitra-Varuria, with 
+
+iron head, swift to the draught, 
+
+4 He whom no man may question, none may summon back, who 
+
+stands not still for colloquy,— ° 
+
+From hostile clash with him keep ye us safe this day; keep 
+ns in safety with your arms. 
+
+5 To Aryaman and Mitra sing a reverent song, O pious one, 
+
+A pleasant hymn that shall protect to Varuna : sing forth a 
+laud unto the Kings. 
+
+6 The true, Bed Treasure they have sent, one only Son bom of 
+
+the Three, 
+
+They, the Immortal Ones, never deceived, survey the families 
+of mortal men. 
+
+7 My songs are lifted up, and acts most splendid are to be per¬ 
+
+formed. 
+
+Come hither, ye Nasatyas, with accordant mind, to meet and 
+to enjoy my gifts. 
+
+
+11 Speak her; articulately-speaking men and lower animals all derive their 
+voices from her. 
+
+12 This stanza, which is out of place here, is spoken by Indra when he is 
+about to attack Vritra. See IV. 18. 11. 
+
+• 3 The rapid messenger : the lightning, as one of the forms of Agni. 
+
+6 The true, Fed Treasure; the Sun. The Three: heaven, mid-air, and earth, 
+
+
+
+HYMN 90 .] 
+
+
+THE RIO VEDA. 
+
+
+253 
+
+
+8 Lords of great wealth, when we invoke your bounty which no 
+
+demon checks, 
+
+Both of you, furthering our eastward-offered praise, come, Chiefs 
+whom Jamadagni lauds ! 
+
+9 Come, V&yu, drawn by fair hymns, to our sacrifice that reaches 
+
+heaven. 
+
+Poured on the middle of the straining-cloth, and cooked, this 
+bright drink hath been offered thee. 
+
+10 He comes by straightest paths, as ministering Priest, to taste 
+
+the sacrificial gifts. 
+
+Then, Lord of harnessed teams ! drink of the twofold draught, 
+bright Soma mingled with the milk. 
+
+11 Verily, Surya, thou art great; truly, Aditya, thou art great. 
+As thou art great indeed, thy greatness is admired ; yea, verhy, 
+
+thou, God, art great. 
+
+12 Yea, Surya, thou art great in fame: thou evermore, O God, 
+
+. art great. 
+
+Thou by thy greatness art the Gods’ High Priest, divine, far- 
+spread unconquerable light. 
+
+13 She yonder, bending lowly down, clothed in red hues and rich 
+
+in rays, n 
+
+Is seen, advancing as it were with various tints, amid the ten 
+surrounding arms. 
+
+14 Past and gone are three mortal generations: the fourth and 
+
+last into the Sun hath entered. 
+
+He mid the worlds his lofty place hath taken. Into green 
+plants is gone the Purifying. 
+
+15 The Rudras’ Mother, Daughter of the Vasus, centre of nectar, 
+
+the Adityas’ Sister— 
+
+To folk who understand will I proclaim it—injure not Adit*, 
+the Cow, the sinless. 
+
+
+13 She yonder: Tishas or Dawn. The ten surrounding arms: the ton 
+regions of the world. 
+
+14 Three mortal generations: according to the legend, Prajftpati produced 
+
+in succession three kinds of creatures who all died. The fourth generation 
+lived and enjoyed the light and warmth of the Sun. See Cowell's note in 
+Wilson’s Translation, or f *: ” .■ r ‘ \ ■ II. 5. 1. 1— 4. Into green plants: 
+
+S&yana explains harttah ■ ■■ . e sky, and p&vcimdmh (the Puri- 
+
+fyiug) as Vdyu or the ' . • ■ ■■ akes pavamdnah to he the Soma, 
+
+and JiarUah to be the horses of the Sun. I have followed Ludwig’s inter¬ 
+pretation ; but I find the stanza almost unintelligible. 
+
+15 Centre of nectar: or, of anmt, or immortality, or the world of the 
+immortal Gods. The Coxo ; the earthly cow, as the type of Adifci or universal 
+Nature, must not be offended. The stanza is spoken by the priest who has 
+received the cow as his reward. 
+
+
+
+254 THE HYMNS OH [BOOK VllL 
+
+16 * Weak-minded men have as a cow adopted me who came hither 
+from the Gods, a Goddess, 
+
+Who, skilled in eloquence, her voice uplifteth, who standeth 
+near at hand with all devotions. 
+
+HYMN XCI. Agni. 
+
+Lord of the house, Sage, ever young, high power of life, O • 
+Agni, God, 
+
+Thou givest to thy worshipper*. 
+
+2 So with our song that prays and serves, attentive, Lord of 
+
+spreading light, 
+
+Agni, bring hitherward the Gods. 
+
+3 For, Ever-Youthful One, with thee, best Furtherer, as our ally, 
+
+• We overcome, to win the spoil. 
+
+4 As Aurva Bhrigu used, as Apnav.ina used, I call the pure 
+Agni who clothes him with the sea. 
+
+5 I call the Sage who sounds like wind, the Might that like 
+
+Parjanya roars, 
+
+Agni who clothes him with the sea, 
+
+6 As Savitar’s productive Power, as him who sends down bliss, I call 
+Agni who clothes him with the sqa. 
+
+7 Hither, for powerful kinship, I call Agni, him who prospers you, 
+Most frequent at our solemn rites; 
+
+8 That through this famed One’s power, he may stand hy us 
+
+even as Tvashtar comes 
+Unto the forms that must be shaped. 
+
+9 This Agni is the Lord supreme above all glories mid the Gods ; 
+May he come nigh to ns with strength. 
+
+10 Here praise ye him the most renowned of all the ministering 
+
+Priests, 
+
+Agni, the Chief at sacrifice ; 
+
+11 Piercing, with purifying flame, enkindled in our homes, most 
+
+high, 
+
+Swiftest to hear from far away. 
+
+
+16 Weak-minded men: ‘Men are too feeble in their intellect to comprehend 
+me in my true form and my real nature : they can only understand iny worth 
+in the shape of a cow.’—See Ludwig, Jl, V IV. 245, 246, 
+
+The concluding stanza is spoken by Adifci as a cow. 
+
+4 Aurva Bhrigu: or, perhaps, Aurva and Bhrigu. The ancient Rishi 
+Aurva is said to have been the grandson of Bhrigu. Apnavclna: another 
+ancient Rishi, mentioned iu connexion with the Bhrigus and the earliest 
+worship of Agni, in ‘Book IV, 7. 1. 
+
+
+
+HYMN 91 .] 
+
+
+THE UIGVEDA. 
+
+
+m 
+
+
+12 Sage, laud the Mighty One who wins the spoil of victory like 
+
+a steed, 
+
+And, Mitra-like, unites the folk. 
+
+13 Still turning to their aim in thee, the oblation-bearer's sister 
+
+hymns 
+
+Have come to thee before the wind. 
+
+14 The waters find their place in him, for whom the threefold 
+
+sacred grass 
+
+Is spread unbound, unlimited. 
+
+15 The station of the Bounteous God hath, through his aid which 
+
+none impair, ° 
+
+A pleasant aspect like the Sun. 
+
+16 Blazing with splendour, Agni, God, through pious gift&jpf 
+
+sacred oil, ~ * 
+
+Bring thou the Gods and worship them. 
+
+17 The Gods as mothers brought thee forth, the Immortal Sage, 
+
+0 Angiras, 
+
+The bearer of our gifts to heaven. 
+
+1S Wise Agni, Gods established thee, the Seer, noblest messenger, 
+As bearer of our sacred gifts. 
+
+19 No cow have I to call rttine own, no axe at hand wherewith 
+
+to work, 
+
+Yet what is here I bring to thee. 
+
+20 0 Agni, whatsoever be the fuel that we lay for thee. 
+
+Be pleased therewith. Most Youthful God. 
+
+21 That which the wliite-ant eats away, that over which the 
+
+emmet crawls— 
+
+May all of this be oil to thee. 
+
+22 When he enkindles Agni, man should with his heart attend 
+
+the song: 
+
+I with the priests have kindled him. 
+
+12 Sage: the priest is addressed. 
+
+13 Before the wind: or, in front of the wind, with which the fame is 
+fanned. 
+
+14 * The waters rest in Agni, who abides as lightning in the firmament/— 
+Note in Wilson’s Translation which I have followed closely in this stanza. 
+
+15 Or, a comma being substituted for the full stop at the end of the preced¬ 
+ing stanza, and paddm (station) taken as in apposition to patlam (place) in 14 ; 
+* The station of the bounteous : he hath, through his aid which none impair, 
+A pleasant aspect like the Sun.’ 
+
+19 AsPrayoga, the Kislii of the hymn, has no cow and no' axe to eut wood, 
+Agni is asked in this and the two following stanzas to dispense with the custom¬ 
+ary offerings of milk, and to accept such wood as the worshipper can pick up. 
+
+22 With his heart: a derout spirit will compensate the want of milk and 
+properly prepared fuel. 
+
+
+
+256 THE HYMNS OF [BOOK VJIl. 
+
+HYMN XCIL Agni. 
+
+That noblest Furtherer hath appeared; to whom men bring 
+their holy works. 
+
+Our songs of praise have risen aloft to Agni who was born to 
+give the Arya strength. 
+
+2 Agni of Divod&sa turned, as ’twere in majesty, to the Gods. 
+Onward he sped along the mother earth, and took his station 
+
+in the height of heaven. 
+
+3 Him before whom the people -shrink when ho performs his 
+
+glorious Aeeds, 
+
+Him who wins thousands at the worship of the Gods, himself, 
+that Agni, serve with songs. 
+
+# The mortal man whom thou wouldst lead to opulenco, 0 Vasu, 
+he who brings thee gifts. 
+
+He, Agni, wins himself a hero singing lauds, yea, one who feeds 
+a thousand men. 
+
+5 He with the steed wins spoil even in the fenced fort, and gains 
+
+imperishable fame. 
+
+In thee, 0 Lord of wealth, continually we lay all precious 
+offerings to the Gods. 
+
+6 To him who dealeih out all wealth, who is the cheerful Priest 
+
+of men, 
+
+To him, like the first vessels filled with savoury juice, to Agni 
+go the songs of praise. 
+
+7 Yotaries, richly-gifted, deck him with their songs, even as the 
+
+steed who draws the car. 
+
+On both, Strong Lord of men! on child and grandson pour 
+the bounties which our nobles give. 
+
+S Sing forth to him, the Holy, most munificent, sublime with 
+his refulgent glow, 
+
+To Agni, ye Upastutas. 
+
+9 Worshipped with gifts, enkindled, splendid, Maghavan shall 
+win himself heroic fame. 
+
+And will not his most newly shown benevolence come to us 
+with abundant strength % 
+
+
+2 Of Hhoddsa: whom Divod&sa especially worshipped and claimed as his 
+tutelary God. The stanza is obscure, and my translation founded on von 
+lioth’s interpretation of prdvi vdvrite , which lias been accepted by Cowell, must 
+be regarded as conjectural See Wilson’s Translation and note. 
+
+4 A hero: a brave son. • - 
+
+7 The second line is obscure. 1 Graceful lord of men, grant wealth to us r/ck 
+
+n children and grandchildren.’—Wilson. I 
+
+8 Upastutas; singers so named after the Kishi Upastuta. See I. 36. 
+
+
+
+HYMN 92 .] 
+
+
+THE RIG VEDA, 
+
+
+257 
+
+
+10 Priest, pvesser of the juice! praise now the dearest Guest of 
+
+all our friends, 
+
+Agni, the driver of the cars. 
+
+11 Who, finder-out of treasures open and concealed, bringeth them 
+
+hither, Holy One; 
+
+Whose waves, as in a catai*act, are hard to pass, when he, 
+through song, would win him strength. 
+
+12 Let not the noble Guest, Agni, be wroth with us: by many a 
+
+man his praise is sung, 
+
+Good Herald, skilled in sacrifice. 
+
+13 0 Vasu, Agni, let not them be harmed who come in any way 
+
+with lauds to thee. 
+
+Even the lowly, skilled in rites, with offered gifts, seeketh thee 
+for the envoy’s task. 
+
+14 Friend of the Maruts, Agni, come with Rudras to the Sonia- 
+
+draught, 
+
+To Sobhari’s fair song of praise, and be thou joyful in the light. 
+
+
+10 Priest, presser of the juice: dsdva: stotcih. —Sftyana. • ‘Singer of hymns.’ 
+—Wilson. 
+
+11 Whose loaves: billowy floods of flame rushing on like waters falling down 
+
+a precipice. * Whose (flames), as he hastens tu wage the battle by 'means of our 
+sacred rite, are hard to be passe? 'V ' ■ ,ves rushing down a decli¬ 
+vity.’—-Wilson. See also Pischel, > - ' . X. p. 134. Through sony; 
+
+inspirited and strengthened by pur hymns. 
+
+13 For the envoy's task; to bear his oblations to the Gods. 
+
+
+
+
+ViLAKHILYA. 
+
+
+(Book VIII. Hymns 49—59. M. Muller.) 
+
+
+HYMN I. Indra. 
+
+To you will I sing ludra’s praise who gives good gifts as well 
+we know; 
+
+The praise of Maghavan who, rich in treasure, aids his singers 
+with wealth thousandfold. * 
+
+2 As with a hundred hosts, he rushes boldly on, and for the 
+
+offerer slays his foes. 
+
+As from a mountain how the water-brooks, thus flow his gifts 
+who feedeth many a one. 
+
+3 The drops effused, the gladdening draughts, 0 Indra, Lover of 
+
+the Song, 
+
+As waters seek the lake where they are wout to rest, fill thee, 
+for bounty, Thunderer. 
+
+4 The matchless draught that strengthens and gives eloquence, 
+
+the sweetest of the meath drink thou, 
+
+Tnat in thy joy thou mayst scatter thy gifts o’er us, plente- 
+ously, even as the dust. 
+
+5 Come quickly to our laud, urged on by Sotna-pressers like a 
+
+horse— 
+
+Laud, Godlike Indra, which rnilch-kiue make sweet for thee : 
+with Kanva’s sons are gifts for thee. 
+
+6 With homage have we sought thee as a Hero, strong, pre¬ 
+
+eminent, with unfailing wealth. 
+
+0 Thunderer, as a plenteous spring pours forth its stream, so, 
+Indra, flow our songs to thee. 
+
+7 Ff now thou art at sacrifice, or if thou art upon the enrth, 
+Come thence, high-thoughted ! to our sacrifice with the Swift, 
+
+come, Mighty with the Mighty Ones. 
+
+See Book VIII., Hymn XLIX., note. Professor Cowell's version of these 
+eleven hymns will be found in Appendix I. of Wilson’s Translation, Vo2, V. 
+I am indebted to him for some improvements on the version which I hftd 
+previously prepared. 
+
+2 As with a hundred hosts: ‘like a weapon with a hundred edges.*—Cowell, 
+4 That.. .gives eloquence: vivdhshanam: from rack ; 1 swelling*! froth vahsh =* 
+ulcsh. —von Roth, and Cowell. Plevteously, even as the dust: the meaning of 
+the text is obscure The St. Petersburg Lexicon takes dhrishdd—dnshddt 
+the nether millstone: ‘just as the mill-stone pours out meal,”—Cowell. 
+
+7 The Swift and the Mighty Ones, are India’s horses. 
+
+
+
+260 TEE HYMNS OP [ VALAKHTLYA . 
+
+8 The active, fleet-foot, tawny Coursers that are thine are swift 
+
+to victory, like the Wind, 
+
+Wherewith thou goest round to visit Mauus* seed, wherewith 
+all heaven is visible. 
+
+9 Indra, from thee so great we crave prosperity in wealth of kine, 
+As, Maghavan, thou favouredst Medbyatithi, and, in the fight, 
+
+Nipatithi. 
+
+10 As, Maghavan, to Ivanva, Trasadasyu, and to Paktha and 
+Dasavraja; 
+
+As, Indra, to Gosarya and Rijisvau thou vouchsafedst wealth 
+in kine an$ gold. 
+
+HYMN II. Indra. 
+
+Sakra I praise, to win his aid, far-famed, exceeding bountiful, 
+Who gives, as ’twere in thousands, precious wealth to him 
+who sheds the juice and worships him. 
+
+2 Arrows with hundred points, unconquerable, arc this Indra’s 
+
+mighty arms in war. 
+
+He streams on liberal worshippers like a hill with springs, 
+when juices poured have gladdened him. 
+
+3 What time the flowing Soma-drops have gladdened with their 
+
+taste the Friend, ° 
+
+Like water, gracious Lord ! were my libations made, like milch- 
+kine to the worshipper. 
+
+4 To him the peerless, who is calling you to give you aid, forth 
+
+flow the drops of pleasant meath. 
+
+The Soma-drops which call on thee, 0 gracious Lord, have 
+brought thee to our hymns of praise. 
+
+5 He rushes hurrying like a steed to Soma thatt adorns our rite, 
+Which hymns make sweet to thee, lover of pleasant food. The 
+
+call to Paura thou dost love. 
+
+6 Praise the strong, grasping Hero, winner of the spoil, ruling 
+
+supreme o’er mighty wealth. 
+
+Like a full spring, 0 Thunderer, from thy store hast thou 
+poured on the worshipper evermore. 
+
+
+° V' 77 a Kishi whose name has frequently occurred. Ntjpdtithi : 
+
+■ 1 - ■ . . ^ ere and V&lakhilya Hymn III. 
+
+10 Trasadasyu: see. Yol. I., Index. Paktha: a favourito of the Asvins, 
+See VIII. 22. 10, Easavraja; see VIII. 8. 20, iromrya; see VIII. S. 30. 
+Rijisvan: see Vol. I., Index. 
+
+5 The call to Paura: the invitation to Paura 1 s house. According to von 
+Koth pauvd means the filler, the satisfier: * thou appro vest the summons to 
+the satisfying beverage. 1 —CowelL See V. 74. 4. 
+
+
+
+B YMN 3.] TIIE HIG VEDA . 261 
+
+7 Now whether thou be far away, or in the heavens, or on the 
+
+earth, 
+
+0 Inclra, mighty-thoughted, harnessing thy Bays, come Lofty 
+with the Lofty Ones. 
+
+8 The Bays who draw thy chariot, Steeds who injure none, sur¬ 
+
+pass the wind’s impetuous strength— 
+
+With whom thou sileneest the enemy of man, with whom thou 
+goest round the sky. 
+
+9 0 gracious Hero, may we learn anew to know thee as thou art: 
+As in decisive fight thou holjjest Etasa, or Vasa ’gainst 
+
+Dasavraja, ^ 
+
+10 As, Maghavan, to Banva at the sacred feast, to' Dirghanitha 
+thine home-friend, 
+
+As to Gosarya thou, Stone-darter, gavest wealth, give me a gold- 
+bright stall of kine, 
+
+HYMN in. Indra. 
+
+As with Manu Samvarani, Indra, thou drankest Soma juice, 
+And, Maghavan, with Nipatithi, Medhyatithi, with Pushtigu 
+and Srushtigu,— 
+
+3 The son of Prishadvana was Praskanva’s host, who lay decre¬ 
+pit and forlorn. * 
+
+Aided by thee the Bishi Dasyave-vrika strove to obtain thou¬ 
+sands of kino. 
+
+3 Call hither with thy newest song Indra who lacks not hymns 
+
+of praise, 
+
+Him who observes and knows, inspirer of the sage, him who 
+seems eager to enjoy. 
+
+i He unto when* they sang the seven-headed hymn, three- 
+parted, in the loftiest place, 
+
+He sent his thunder down on all these living things, and so 
+displayed heroic might. 
+
+7 This stanza is almost a repetition of stanza 7 of Hyinn I. 
+
+9 Eta m: seel. 61. 15. Vasa,: mentioned as a favourite of the Asvms in 
+X. 40. l\ Dasavraja ; said in stanza 10 of Hymn I. to have been helped by 
+
+Indra. , .... 
+
+10 Dirghanitha: Ludwig takes this word to be an adjective qualifying 
+widhe adhvare, ‘ at the sacrificial feast of long duration.’ A gold-bright stall 
+of kinc: according to Ludwig, a stall graced with bay steeds, would be a 
+better translation. 
+
+1 Sdmvarani: son of the Vedic Bishi Samvarana. See V. 33, 10. At the 
+end of the stanza, c so drink with us,’ is to be understood. 
+
+2 Eorlorn : rejected and cast out by his kindred. Dasyave-vrika ; literally, 
+the Wolf-to-the-Dasyu, that is, Destroyer of fiends or barbarians. 
+
+4 The seven-headed; sung by seven heavenly singers. 
+
+
+
+THE HYMNS OF 
+
+
+262 
+
+
+[YALAKHILYA. 
+
+
+5 We invoeate that Tndra who bestoweth precious things on us. 
+Now do we know his newest favour; may we gain a stable that 
+
+is full of kine. 
+
+6 He whom thou aidest, gracious Lord, to give again, obtains 
+
+great wealth to nourish him. 
+
+We with our Soma ready, Lover of the Song! call, Indra 
+Maghavan, on thee. 
+
+7 Ne’er art thou fruitless, Indra; ne’er dost thou desert the 
+
+worshipper: 
+
+But now, 0 Maghavan, thy bounty as a God is poured forth 
+ever mor$ and more. 
+
+8 He who hath overtaken Krivi with his might, and silenced 
+
+Sushna with death-bolts,— 
+
+When he supported yonder heaven and spread it out, then first 
+the son of enrth was born. 
+
+9 Good Lord of wealth is he to whom all Aryas, Dasas here be- 
+
+long. 
+
+Directly unto thee, the pious Rnsama Paviru, is that wealth 
+brought nigh. 
+
+10 In zealous haste the singers have sung forth a song distilling 
+oil and rich in sweets. ^ 
+
+Riches have spread among us and heroic strength, with us are 
+flowing Soma-drops. 
+
+HYMN IV. Indra. 
+
+As, Sakra, thou withManu called Vivasv&n drankest Soma juice, 
+As, Indra, thou didst love the hymn by Trita’s side, so dost 
+thou joy with Ayu now. 
+
+2 As thou with M&farisvan, Medliya, Prishftdhra, hast cheered 
+
+thee, Indra, with pressed juice, 
+
+Drunk Soma with Bij unas, Sy&marasmi, by Dasonya’s, Dasa- 
+sipra’s side. 
+
+3 ’Tis he who made the lauds his own and boldly drank the 
+
+Soma juice, 
+
+
+8 The son of earth ; man. 
+
+9 Eusama Pavtru: the Rusamas are mentioned in V. 30. 13—15. The 
+name of Pavtru does not occur again. 
+
+1 Yivasvda: or Yivasvat, was the father of Manu who is generally called 
+Vaivasvata. Ayu: the Rishi of the hymn, or the sacrificer. 
+
+2 Mdtarisvan : the Rishi of Hymn VI. of the V41akhilya, Meclhya: the 
+Rishi of Hymns V. IX. and X. Prishadhm: the Rishi of Hymn VIII. Syfi- 
+marasmi; mentioned, as a favourite of the Asvins, in I. 112. 16. The names 
+of Rijunas, Dasonya, and Dasasipra do not ocour again in the Rigveda. 
+
+
+
+THE RIG VEX)A. 
+
+
+263 
+
+
+HYMN 5 .] 
+
+He to whom Vishnu came striding Tiis three wide steps, as 
+Mitra’s statutes ordered it. 
+
+4 In whose laud thou didst joy, Indra, at the great deed, O 
+
+Satakratu, Mighty One 1 
+
+Seeking renown we call thee as the milkers call the cow who 
+yields abundant milk. 
+
+5 He is our Sire who gives to us, Great, Mighty, ruling as he wills. 
+Unsought, may he the Strong, Rich, Lord of ample wealth, 
+
+give us of horses and of kine. 
+
+6 He to whom thou, Good Lord, givest that he may give increas¬ 
+
+es wealth that nourishes. „ 
+
+Eager for wealth we call on Indra, Lord of wealth, on Sata¬ 
+kratu with our lauds. 
+
+7 Never art thou neglectful: thou guardest both races with thy 
+
+care. 
+
+The eall on Indrn, fourth Aditya ! is thine own. Amrit is 
+stablished in the heavens. 
+
+8 The offerer whom thou, Indra, Lover of the Song, liberal 
+
+Maghavan, favourest,— 
+
+As at the call of Kanva so, 0 gracious Lord, hear thou our 
+songs and eulogy. 
+
+9 Sung is the song of ancient time : to Indra have ye said the 
+
+prayer. 
+
+They have sung many a Brihafci of sacrifice, poured forth the 
+worshipper’s many thoughts. 
+
+10 Indra hath tossed together mighty stores of wealth, and both 
+the worlds, yea, atid the Sun. 
+
+Pure, brightly-shining, mingled with the milk, the draughts 
+of Soma havb made Indra glad. 
+
+HYMN V. Indra. 
+
+As highest of the Maghavans, preeminent among the Bulls, 
+Best breaker-down of forts, kine-winner, Lord of wealth, we 
+seek thee, Indra Maghavan. 
+
+2 Thou who subduedst Ayu, Kutsa, Atithigva, waxing daily in 
+thy might, 
+
+5 Ruling as he wills ; f lie who acts as the sovereign/—Cowell. 
+
+7 Both races : Gods and men. Fourth Aditya; Varuna, Mitra, and Arya- 
+man being the other three. Amrit: ‘ ambrosia/—Cowell. 
+
+8 As thou hearest, must be supplied at the beginning of the stanza. 
+
+9 Brihati ; verse iu the Brihalt metre. 
+
+. 1 Highest: or, nearest. The Bulls; strong heroes. 
+
+2 Ayu, Eutm, Atithigva; see I. 53. 10. 
+
+
+
+2 64 
+
+
+THE HYMNS OF 
+
+
+[. VALAKHILYA - 
+
+As such, rousing thy power, we invocate thee now, thee 
+Satakratu, Lord of Bays. 
+
+3 The pressing-stones shall pour for us the essence of the meath 
+
+of all, 
+
+Drop* that have been pressed out afar among the folk, and 
+those that have been pressed near us. 
+
+4 liepel all enmities and keep them far away: let all win 
+
+treasure for their own. 
+
+Even among Sishtas are the stalks that make thee glad, 
+where thou with Soma satest thee. 
+
+5 Come, Indr^ very near to us with aids of firmly-based resolve ; 
+Come, most auspicious, with thy most auspicious help, good 
+
+Kinsman, with good kinsmen, come ! 
+
+6 Bless thou with progeny the chief of men, the lord of heroes, 
+
+victor in the fray. 
+
+Aid with thy powers the men who sing thee lauds and keep 
+their spirits ever pure and bright. 
+
+7 May we be such in battle as are surest to obtain thy grace : 
+With holy offerings and invocations of the Gods, we mean, 
+
+that we may win the spoil. 
+
+8 Thine, Lord of Bays, am I. Prayer longeth for the spoil. 
+
+Still with thy help I seek the fight. 
+
+So, at the raiders 7 head, I, craving steeds and kino, unite 
+myself with thee clone. 
+
+HYMN YL Indm. 
+
+Indra, the poets with their hymns extol this hero might of 
+thine : 
+
+They strengthened, loud in song, thy power*that droppeth oiL 
+With hymns the Pauras came to thee. 
+
+2 Through piety they came to Indra for his aid, they whoso 
+libations give thee joy. 
+
+As thou with Krisa and Samvarta hast rejoiced, so, Indra, be 
+thou glad with us. 
+
+
+4 Sishtas: apparently a tribe of no great importance. Stalks: of the 
+Soma-plant. 
+
+8 At the raiders r head: at the head of the band who are going forth to seize 
+the cattle of their enemies. Ton Both thinks that mattndm should be read in 
+stead of matlundm, and Grass in ami translates accordingly, ‘in Aufang meiuer 
+Bitten/ * at the beginning of my prayers.’ 
+
+1 Pauras: ‘ the offerers.’—Cowell. See Y&lakhilya, II. 5. 
+
+2 Krisa: the Bishi of Hymn VII. of the Y&Uikhilya. Samvarta; not 
+mentioned elsewhere. 
+
+
+
+HYMN 7.] THE RIG VEDA. 245 
+
+3 Agreeiug in your spirit, all ye Deities, come nigh to us. 
+
+Vasus and Itudras shall come near to give us aid, and Mamts 
+listen to our call. 
+
+1 May Pushan, Vishnu, and Saras vati befriend, and the Seven 
+
+Streams, this call of mine : 
+
+May Waters, Wind, the Mountains, and the Forest-Lord, and 
+Earth give ear unto my cry. 
+
+5 Indra, with thine own bounteous gift, most liberal of' the 
+
+Mighty Ones, 
+
+Be our boon benefactor, Vriti a-slayer, be our feast-companion 
+for our weal. * 
+
+6 Leader of heroes, Lord of battle, lead thou us to combat, thou 
+
+Most Sapient One. 
+
+High fame is theirs who win by invocations, feasts and enter¬ 
+tainment of the Gods. 
+
+7 Our hopes rest on the Faithful One : in Indra is the people’s life. 
+0 Maghavan, come nigh that thou mayst give us aid : make 
+
+plenteous food stream forth for us. 
+
+8 Thee would we worship, Indra, with our songs of praise: 0 
+
+Satakratu, be thou ours. 
+
+Pour down upon Praslumva' bounty vast and firm, exuberant, 
+m that shall never fail. 
+
+HYMN VIL Fraskanva’s Gift, 
+
+Great, verily, is Indra’s might. I have beheld, and hither 
+comes 
+
+Thy bounty, Dasyave-vrika ! 
+
+2 A hundred oxen white of hue are shining like the stars in 
+
+heaven, r 
+
+So tall, they scorn to prop the sky. 
+
+3 Bamboos a hundred, hundred dogs, a hundred skins of boasts 
+
+wcll-tannod, 
+
+A hundred tufts of Balbaja, four hundred red-hued mares 
+are mine. 
+
+4 The Forest Lord: vanasjniti * the tall timber tree, frequently meaning the 
+Sacrificial Post. 
+
+5 Benefactor: or Bhaga, the God who distributes wealth. 
+
+1 f Great is Indra’s power, and the gifts which I have received from thee, 0 
+destroyer of the Dasyus, can be compared only to his bounty/ Dasyave- 
+vrika, here, is the name, not of the Bishi, bnt of a hero who in alliance with 
+the Kanvas has been victorious in his attack on the hostile barbarians. See 
+Ludwig. Yol. IH. p. 164. 
+
+3 Balbaja : a kind of coarse grass (Eleusine Indica), used in religious cere¬ 
+monies, and for other pui poses when plaited, 
+
+
+
+ns ihe Emm of [vIlakrilya. 
+
+4 Blest by the Gods, Kanvayanas ! be ye who spread through 
+
+life on life: 
+
+Like horses have ye stridden forth. 
+
+5 Then men extolled the team of seven: not yet full-grown, its 
+
+fame is great. 
+
+The dark mares rushed along the paths, so that no eye could 
+follow them. 
+
+HYMN VIII. Praskauva’s Gift. 
+
+Thy bounty, Dasyave-vrika, exhaustless hath displayed itself : 
+Its fulness is as broad as heaven. 
+
+2 Ten thousand Dasyave-vrika, the son of P&fcakrat&, hath 
+From his own wealth bestowed on me. 
+
+3 A hundred asses hath he given, a hundred head of fleecy sheep, 
+A hundred slaves, and wreaths besides. 
+
+4 There also was a mare led forth, picked out for Putakrat&’s sake, 
+Not of the horses of the herd. 
+
+5 Observant Agni batb appeared, oblation-bearer with his car. 
+Agni with his resplendent flame hath shone on high as shines 
+
+the Sun, hath shone like Siirya in the heavens. 
+
+HYMN IX, Aavins. 
+
+Endowjsb, 0 Gods, with your primeval wisdom, come quickly 
+with your chariot, 0 ye Holy. * 
+
+• Come with your mighty powers, 0 ye Nasatyas; come hither, 
+drink ye this the third libation. 
+
+2 The truthful Deities, the Three-and-Thirty, saw you approach 
+before the Ever-Truthful. 
+
+
+4 Ednvdyavns: descendants of Knnva. * 
+
+5 The team of seven: 1 eiebeugespannef*/ — Grass maun ; ‘seven-yoked 
+team/—Cowell. But the exact meaning here of sdptdsya is uncertain. Von 
+Roth thinks that it is probably a proper name. Ludwig takes it in the sense 
+of a bond of friendship or alliance. The dark mares: there is no substautive, 
+and 4 mares’ is conjecturally supplied. According to Ludwig, the dark hosts 
+of the Dasyus conquered by Dasyave-vrika are intended, and the whole stanza 
+would be more correctly translated: 
+
+'Then no more thought they of the great renown of the collective bond. 
+
+The dark tribes rushed along the paths so that no eye could reach to them/ 
+See Ludwig’s Commentary, Vol. V, p. 552. 
+
+2 The son of P&takratd: or, more probably, called Pautakrata after his 
+father Putakratu.—Ludwig. 
+
+3 Slaves: discCn: conquered barbarians. 
+
+4 Pieked out: or, adorned. Pdtakrald : the wife of Putakratu. 
+
+I Ndsatyas: * truthful ones.’—Cowell. See Vol I,, Index. 
+
+‘' 2 The Taree-and-Tflirty: or, Turice-Eleven. See I. 34. 11. The Ever- 
+Truthful: the Sun, whose approach is heralded by the Asvius. 
+
+
+
+the rigveda. 
+
+
+267 
+
+
+HtMN 11 ,] 
+
+Accepting this our worship and libation, 0 Asvins bright with 
+fire, drink ye the Soma, 
+
+3 Asvins, that work of yours deserves our wonder,—the Bull of 
+
+heaven and earth and air’s mid region; 
+
+Yea, and your thousand promises in battle,—to all of these 
+come near and drink beside us. 
+
+4 Here is your portion laid for you, ye Holy: come to these 
+
+songs of ours, 0 ye Nasatyas. 
+
+Drink among us the Soma full of sweetness, and with your 
+powers assist the man who worships. 
+
+HYMN' X. ^ Visvedevas. 
+
+He whom the priests in sundry ways arranging the sacrifice, 
+of one accord, bring hither, 
+
+Who was appointed as a learned Brkhman,—what is the sacri¬ 
+fice's knowledge of him? 
+
+2 Kindled in many a spot, still One is Agni; Surya is One 
+
+though high o’er all he shineth. 
+
+Illumining this All, still One is Ushas, That which is One 
+hath into All developed. 
+
+3 The chariot bright and radiant, treasure-laden, three-wheeled, 
+
+with easy seat, and lightly rolling, 
+
+Which She of Wondrous Wealth was born to harness,—this 
+car of yours I call. Drink what remaineth. 
+
+HYMN Xr. Indra-Varuna. 
+
+In offerings poured to you, 0 Indra-Varuna, these shares of 
+yours stream forth t o glorify your state. 
+
+Ye haste to the libations at each sacrifice when ye assist the 
+worshipper who sheds the juice. 
+
+2 The waters anl the plants, 0* Indra-Varuna, had efficacious 
+
+vigour, and attained to might: 
+
+3 The Bull: the Sun, whom, as his heralds and revealers, they may be said 
+to have created. Thousand promises: * a characteristic periphrasis for the 
+Maghavans, or wealthy nobles/—Ludwig. 
+
+1 The hymn appears to consist of unconnected fragments, and the purport 
+of this stanza is not obvious. 
+
+3 She of Wondrous Weatlh : Ushas or Dawn. Was horn io harness; or, as 
+Prof. Cowell translates : ‘At whose yoking the Dawn was bom.’ The chariot 
+of the Asvins precedes that of the Dawn. 
+
+2 The waters and the plants: used in sacrifice ; the Soma-plan ta and the 
+water employed in preparing the juice for libation. The meauing of the 
+stanza seems t<> be : although you are far away in the most distant firmament, 
+our libations have had power to attract you. Regard us only : the godless 
+man is unworthy of your consideration even as an enemy. 
+
+
+
+268 THE RIGVEDA. [ VALAKHJL7A . 
+
+Ye who have gone beyond the path of middle air,—no godless 
+man is worthy to be called your foe. 
+
+3 True is your Krisa’s word, Indra and Varuna: The seven holy 
+voices pour a wave of meath. 
+
+For their sake, Lords of splendour I aid the pious man who, 
+unbewildered, keeps you ever in his thoughts. 
+
+A Dropping oil, sweet with Soma, pouring forth their stream, 
+are the Seven Sisters in the seat of sacrifice. 
+
+These, dropping oil, are yours, 0 Indra-Vanma: with these 
+enrich with gifts and help the worshipper. 
+
+5 To our greftt happiness have we ascribed to these Two Bright 
+
+Ones truthfulness, great strength, ai$ majesty. 
+
+0 Lords of splendour, aid us through "the Three-times-Seven, 
+as we pour holy oil, 0 Indra-Varuna. 
+
+6 What ye in time of old, Indra and Varuna, gave Ttishis—re¬ 
+
+velation, thought, and power of song, 
+
+And places which the wise made, weaving sacrifice,—these 
+through my spirit’s fervid glow have I beheld. 
+
+7 0 Indra-Yaruna, grant to the wondiippers cheerfulness vpid 
+
+of pride, and wealth to nourish them. 
+
+Vouchsafe us food, prosperity, an<J progeny, and lengthen out 
+our days that we may see long life. 
+
+
+3 The seven holy voices: the voices of the seveii priests or sacred bards. 
+^ e c IX. 103. 3. A wave of meath; ‘astream of honey.’—Cowell. 
+
+4 The Seven Sisters: ‘sister-streams of the Soma.’—Cowell. 
+
+5 The Three-times-Seven: perhaps the Maruts, thrice-scven being used in¬ 
+definitely for a larger number consisting of troops of seven. Bee I. 133. 6. 
+
+6 Revelation: srutam: that which wns heard (from Ahe beginning); sacred 
+knowledge. ‘Fame.’—Cowell. Places: perhaps, as Ludwig suggests, homes 
+in the world to come, which the wise Kishis have prepared for themselves by’ 
+performing sacrifice here below. Through my spirit's fervid glow: t&pasd: 
+according to Grassmann and Cowell, this tdpas means ‘the holy austerities 1 
+of the Itisliis, and not the sacred fervour of the seer of the hymn. I have 
+followed Ludwig. 
+
+
+
+BOOK THE NINTH. 
+
+
+HYMN X, Soma Pavam&na. 
+
+In' sweetest and most gladdening stream flow pure, 0 Soma, 
+
+on thy way, 
+
+Pressed out for Indra, for his drink. 
+
+2 Fiend-queller, Friend of all men, he hath with the wood at¬ 
+
+tained unto 
+
+His place, his iron-fashioned home. 
+
+3 Bo thou best Vritra-slayer, best grantor of bliss, most liberal : 
+
+Promote our wealthy princes’ gifts. 
+
+4 Flow onward with thy juice unto the banquet of the Mighty 
+
+Gods : 
+
+Flow hither for our strength and fame. 
+
+5 0 Inclu, we draw nigh to thee, with this one object day by day : 
+
+To thee alone our prayers are said. 
+
+6 By means of this eternal fleece may Surya’s Daughter purify 
+
+Thy Soma that is foaming forth. 
+
+7 Ten sister maids of slender form seize him within the press 
+
+and hold 
+
+Him firmly on the final day. 
+
+8 The virgins send him forth ; they blow the skin musician¬ 
+
+like, and fuse 
+
+The triple foe-repelling meath, 
+
+i Nearly all the hymns of this Book are addressedjto the deified Soma juice, 
+
+! or to Soma, or Indu, thejMoon, who as containing the celestial nectar, the drink 
+of the Gods, is identified with the Soma-plant and its exhilarating juice. As 
+
+i the Moon-God pours down his ambrosial:' r - d. 1 - J-1 - ■ sieve of heaven, he is 
+
+addressed and worshipped as Pavamilua " 1 1 . ' represented by the 
+
+Soma juice as it undergoes purification by flowing through the wool which 
+is used as a filter or strainer. See Muir, 0 . S, Texts, V. 258 sqq., Hillebrandfc, 
+Veclische Mt/ihologie, I, 385 sqq., and Max Muller, Chips, IV. 353—367. But cf« 
+Oldonberg, Religion des Veda , 5P9—612. 
+
+•1 Flow pure : pdvasva: i purify thyself.’--Ludwig. 
+
+2 With the loood: some wooden vessel or implement, perhaps the sruva or 
+dipping-spoon. Iron-fashioned home; receptacle that has been hammered or 
+formed with a tool of di/as, iron or other metal. It is nob clear what vessel is 
+intended. 
+
+6 S&rytt's Daughter : Sradd lift or Faith. See 8 ttapatha-Brdhmana, XII, 7. 
+
+3. n. 
+
+7 Ten sister maids: the priest’s fingers. The final day: on which the Soma 
+is effused. 
+
+8 Virgins: the unwedded ones: the fingers. Musician-like: or, as men 
+blow a bagpipe ; but the meaning of bdhurdm and the second half-line is nob 
+clear. * They seize it glittering like a water-skin,’—Wilson. 
+
+
+270 THE HYMNS OF [BOOK IX, 
+
+9 Inviolable milch-kin© round about him blend, for Indra’s drink, 
+
+The fresh young Soma with their milk, 
+
+10 In the wild raptures of this draught, Indra slays all the 
+
+Vritras : he, 
+
+’The Hero, pours his wealth on us. 
+
+HYMN II. Soma PavamAna, 
+
+Soma, flow on, inviting Gods, speed to the purifying cloth : 
+Pass into Indra, as a Bull. 
+
+2 As mighty food speed hitherward, Indu, as a most splendid 
+
+Steer: 
+
+Sit in thy place as one with strength. 
+
+3 The well-loved meath was made to flow, the stream of the 
+
+creative juice: 
+
+The Sage drew waters to himself. 
+
+4 The mighty waters, yea, the floods accompany thee Mighty One, 
+When thou wilt clothe thee with the milk. 
+
+5 The lake is brightened in the floods. Soma, our Friend, 
+
+heaven’s prop and stay, 
+
+Falls on the purifying cloth. 
+
+6 The tawny Bull hath bellowed, fai.v as mighty Mitra to behold: 
+He shines together with the Sun. 
+
+7 Songs, Indu, active iii their might are beautified for thee, 
+
+wherewith 
+
+Thou deckest thee for our delight. 
+
+8 To thee who givest ample room we pray, to win the joyous 
+
+draught: 
+
+Great are the praises due to thee. 
+
+9 Indu, as Indra’s Friend, on us pour with a stream of sweet¬ 
+
+ness, like 
+
+Parjanya sender of the rain. 
+
+10 Winner of kine, Indu, art thou, winner of heroes, steeds, and 
+strength : 
+
+Primeval Soul of sacrifice. 
+
+
+3 The Sage: the Soma. Waters: with which the stalks of the plant are 
+sprinkled. 
+
+5 The lake: the Soma juice. 
+
+6 The tawny Bull: ‘ the golden-hued showerer of blessings. *—Wilson. The 
+strong greenish-yellow Soma juice. Hath bellowed; an exaggerated expression 
+for the sound made by the juice as it drops, but in keeping with its represent** 
+ation as a bull. 
+
+9 Like Parjanya: enriching and blessing us as the rain-cloud fertilizes the 
+giound. 
+
+
+
+HYMN 4 .] 
+
+
+TEE R1GVEDA. 
+
+
+m 
+
+
+HYMN II T. Soma Pavam&ng. 
+
+Here present this Immortal God hies, like a bird upon her 
+wings. 
+
+To settle in the vats of wood. 
+
+2 This God, made ready with the hymn, runs swiftly through 
+
+the winding ways, 
+
+Inviolable as he flows. 
+
+3 This God while flowing is adorned, like a bay steed for war, 
+
+by men 
+
+Devout and skilled in holy songs. 
+
+4 He, like a warrior going forth with heroes, as he flows along 
+Is fain to win all precious boons. 
+
+5 This God, as he is flowing on, speeds like a car and gives his gifts : 
+He lets his voice be heard of all. 
+
+6 Praised by the sacred bards, this God dives into waters, and 
+
+bestows 
+
+Rich gifts upon the worshipper. 
+
+7 Away he rushes with his stream, across the regions, into 
+
+heaven, 
+
+And roars as he is flowing on. 
+
+8 While flowing, meet for ^sacrifice, he hath gone up to heaven 
+
+across. 
+
+The regions, irresistible. 
+
+9 After the way of ancient time, this God, pressed out for 
+
+Deities, 
+
+Flows tawny to the straining-cloth. 
+
+10 This Lord of many Holy Laws, even at his birth engendering 
+strength, * 
+
+Effused, flows onward in a stream. 
+
+HYMN IV. Soma Pavam&na. 
+
+0 Soma flowing on thy way, win thou and conquer high re¬ 
+nown y 
+
+And make us better than we are. 
+
+
+1 The vats of wood: dr&tidni : large wooden vessels, tubs or troughs, which 
+receive the Soma juice. 
+
+2 The winding ways: of the wool which forms the strainer.—Ludwig. 
+‘ Rushes against the enemies/—Wilson. 
+
+6 Dives into waters ; called vasativaryabt, with which the stalks of the Soma- 
+plant are sprinkled. 
+
+9 Pressed out for Deities: the Soma juice being identified with the Amrit 
+or nectar, the drink of the Gods, contained in the Moon. 
+
+1 Better than we are: or, happier than we are* 
+
+
+272 TEE HYMNS OF [BOOK IX. 
+
+2 Win thou tlie light, win heavenly light,' and, Soma, all feli¬ 
+
+cities ; 
+
+And make us better than we are. 
+
+3 Win skilful strength and mental power. 0 Soma, drive away 
+
+our foes; 
+
+And make us better than we are. 
+
+4 Ye purifiers, purify Soma for Indra, for his drink : 
+
+Make thou us better than we are. 
+
+5 Give us our portion in the Sun through thine own mental 
+
+power and aids; 
+
+And make u-s better than we are. 
+
+6 Through thine own mental power and aid long may we look 
+
+upon the Sun; 
+
+Make thou us better than we are. 
+
+7 Well-weaponed Soma, pour to us a stream of riches doubly 
+
+great; 
+
+And make us better than we are. 
+
+8 As one victorious, unsubdued in battle pour forth wealth to us; 
+And make us better than we are. 
+
+9 By worship, Pavamkna! men have strengthened thee to prop 
+
+the Law: 
+
+Make thou us better than we are. 
+
+10 0 Indu, bring us wealth in steeds, manifold, quickening all 
+life; 
+
+And make us better than we are. 
+
+HYMN Y. Aprts. 
+
+Enkindled, Pavamana, Lord, sends forth his light on every side 
+In friendly show, the bellowing Bull. 
+
+2 He, Pavamana, Self-produced, speeds onward sharpening his 
+
+horns: 
+
+He glitters through the firmament. 
+
+3 Brilliant like wealth, adorable, with splendour PavamS.ua 
+
+shines, 
+
+Mightily with the streams of meath. 
+
+
+4 Purifiers: priests whose business is to purify the juice. Make thm • 0 
+Soma 
+
+9 ^ P]'°P tye Ira W : vidharmmi: ‘ for their own upholding.’—Wilson. 
+
+‘ aU^rwching 1 ^VVilscm '* V( ^ yam ** ex P liiined SSyana as a sarvagdmhum : 
+
+In this Apr! hymn attributes of Agni are transferred to Soma Pavam&na. 
+
+8ambd f^ : . properly applicable to Agni. Thebellowinq 
+* he showerer ot blessings, uttering a loud sound. 1 ’—Wilson. 9 
+
+% Self -produced; Tmiln&p&t; properly a name of Agni ; here, the Moon. 
+
+
+
+HYMN 6 .] 
+
+
+THE HIG VEDA. 
+
+
+m 
+
+
+4 The tawny Pavam&na, who strews from of old the r grass with 
+
+might, 
+
+Is worshipped, God amid the Gods. 
+
+5 The golden, the Celestial Poors are lifted with their frames 
+
+on high, 
+
+By Pavamana glorified. 
+
+6 With passion Pavamana longs for the great lofty Pair, well- 
+
+formed, 
+
+Like beauteous maidens, Night and Dawn. 
+
+7 Both Gods who look on men I call, Celestial* Heralds : Jndra’s 
+
+Self 
+
+Is Pavamina, yea, the Bull. 
+
+S' This, Pavamana’S sacrifice, shall the three beauteous Goddes¬ 
+ses, 
+
+Sarasvati and Bharati and Ila, Mighty One, attend. 
+
+9 I summon Tvashtar hither, our protector, champion, earliest- 
+born, 
+
+Indu is Indra, tawny Steer; Pavamana is Prajapati. 
+
+10 0 PavamAna, with the meath in streams* anoint Yanaspati, 
+
+. The ever-green, the golden-hued, refulgent, with a thousand 
+boughs. ^ 
+
+11 Come to the consecrating rite of Pavamana, all ye Gods,— 
+Yayu, Surya, Brihaspati, Indra, and Agni, in accord. 
+
+HYMN YL Soma Pavamana. 
+
+Soma, flow on with pleasant stream, a Bull devoted to the Gods, 
+Our Friend, unto the woollen sieve. 
+
+2 Pour hitherward, as Indra’s Self, Indu, that gladdening 
+
+stream of thine, 
+
+And send us coursers full of strength. 
+
+3 Flow to the filter hitherward, pouring, that ancient gladden¬ 
+
+ing juice, 
+
+.* Streaming forth power and high renown. 
+
+4 Hither the sparkling drops have flowed, like waters down a 
+
+steep descent: 
+
+■ They have reached Indra purified. 
+
+
+5 The Celestial Doors: the doors of the hall of sacrifice are here identified 
+with the portals of the east through which light comes into the world. See 
+II; 3. 5. 
+
+7 Celestial Heralds: seel. 13.8. Indra’s Self: indrah here is- explained 
+by S&yana as = dtptah ; ‘radiant.’—Wilson. 
+
+10 Vanasjpati : the sacrificial state. 
+
+11 The consecrating rite: svsth&kriiim: oblation accompanied with the 
+utterance of the sacred formula Sv&M. 
+
+
+18 
+
+
+
+[BOOK IX. 
+
+
+m TMM BY Mm OK 
+
+■5 Whom, having passed the filter, ten dapxeg cleanse, as J twer@ 
+a vigorous steed, 
+
+While he disports him in the wood,-—* 
+fi The steer-strong juice with milk pour forth, for feast and 
+service of the Gods, 
+
+f ^-To him who bears away the draught. 
+
+7 Effused, the God flows onward with his stream to Indra, to 
+
+the God, 
+
+So that his milk may strengthen him* 
+
+8 Soul of the sacrifice, the juice effused flows quickly on : he 
+
+keeps 
+
+His ancient wisdom of a Sage. 
+
+$ So pouring forth, as Indra’s Friend, strong drink, best Glad-* 
+dener ! for the feast, 
+
+Thou, even in secret, storest hymns. 
+
+HYMN VII, Soma Pavara&na. 
+
+Forth on their way the glorious drops have flowed for main¬ 
+tenance of Law, 
+
+Knowing this sacrifice’s course. 
+
+2 Down in the mighty waters sinks the stream of meath, most 
+
+excellent, ' » 
+
+Oblation best of all in worth. 
+
+3 About the holy place, the Steer true, guileless, noblest, hath 
+
+sent forth 
+
+Continuous voices in the wood. 
+
+4 When, clothed in manly strength, the Sage flows in celestial 
+
+wisdom round, 
+
+The Strong would win the light of heaven. ' 
+
+5 When purified, he sits as King above the hosts, among his folk, 
+What time the sages bring him nigh. 
+
+
+5 Whom: relative to juico in the following stanza. Ten dames: the fingers. 
+The wood: the vat or trough. 
+
+0 To him who bears away the draught ; to Indra, Others take hhardya to 
+mean { for .strength or prowess in battle/ 
+
+9 Even in secret: wisdom lies hidden in the Soma, and cannot be recog¬ 
+nized until one drinks the juice.—Ludwig. 
+
+2 The mighty waters : the holy waters called vasatiraryah, 
+
+3 In the wood; according to Sayaua, vane here udake, in the water. The 
+stanza'is very difficult, and I am unable to offer a satisfactory translation. 
+
+4 The Strong ; Indra, ‘ Then the mighty (Indra) in heaven is eager to 
+
+repair to the oblation/—Wilson. / 
+
+5 Above the hosts, among his folic ; or, as preferred by Prof, Ludwig in his 
+Commentary, above the contending tribes or people (vteah). 
+
+
+
+
+HYMN 8.] THE RIGVELA. 275 
+
+6 Dear, golden-coloured, in the fleece he sinks, and settles in 
+
+the wood : 
+
+The Singer shows his zeal in hymns. 
+
+7 He goes to Indra, Vayu, to the Asvins, as his custom is, 
+
+With gladdening juice which gives them joy. 
+
+8 The streams of pleasant Soma flow to Bhaga, Mitra-Varuna,— 
+Well-knowing through his mighty powers. 
+
+9 Gain for us, 0 ye Heaven and Earth, riches of meath to win 
+us wealth : 
+
+Gain for us treasures and renown. 
+
+HYMN VIII. # Soma Pavam&n’a. 
+
+Obeying Indra’s dear desire these Soma juices have flowed 
+forth, 
+
+Increasing his heroic might. 
+
+2 Laid in the bowl, pure-flowing on to Vayu and the Asvins, 
+
+may 
+
+■ These- give’ ns great heroic strength. 
+
+3 Soma, as thou art purified, incite to bounty Indra/s heart, 
+
+To sit in place of sacrifice. 
+
+4 The ten swift fingers deck thee forth, seven ministers impel 
+
+thee on *. 
+
+The sages have rejoiced in thee. 
+
+5 When through the filter thou art poured, we clothe thee with 
+
+a robe of milk 
+
+To be a gladdening draught for Gods. 
+
+6 When purified within the jars, Soma, bright red and golden- 
+
+hued, 
+
+Hath clothed him with a robe of milk. 
+
+7 Flow on to us and make us rich. Drive all our enemies away. 
+0 Indu, flow into thy Friend. 
+
+8 Send down the rain from heaven, a stream of opulence from 
+
+earth. Give us, 
+
+0 Soma, victory in w r ar. 
+
+9 May we obtain thee, Indra’s drink, who viewest men and 
+
+findest light, 
+
+Gain thee, and progeny and food. 
+
+8 Well-knowing, through his mighty powers: that is, the streams that, 
+through the power of Soma, know the way they should go. ‘ The worshippers 
+knowing its (virtues are rewarded) with happiness.’—Wilson. 
+
+7 Flow on to us and make us rich : or, * Flow to us wealthy,worshippers/ 
+Thy Friend ; Indra. Cf. IX. 2. L 
+
+
+
+[BOOK IX. 
+
+
+27 TEE IIYM‘NS OP 
+
+HYMN IX. Soma Pavarafttfa, 
+
+The Sage of Heaven whose heart is wise, when laid between 
+both hands and pressed, 
+
+Sends us delightful powers of life. 
+
+2 On, onward to a glorious home; dear to the people void of 
+
+guile, 
+
+With excellent enjoyment, flow: 
+
+3 He, the bright Son, when born illumed his Parents who had 
+
+sprung to life, 
+
+Great Son great Strengthened of Law. 
+
+4* Urged by the seven devotions he liatli stirred the guileless 
+rivers which 
+
+Have magnified the Single Eye. 
+
+5 These helped to might the Youthful One, high over all, invin¬ 
+
+cible, 
+
+Even Indu, Indra! in thy law. 
+
+6 The Immortal Courser,, good to draw, looks down upon the 
+
+Seven: the fount 
+Hath satisfied the Goddesses. 
+
+.7 Aid us in holy rites, 0 Man : 0 Pavarmna, drive away 
+Hark shades that must be met in fight. 
+
+8 Make the paths ready for a hymn newer and newer evermore: 
+Make the lights shine as erst they shone. 
+
+9 Give, Pavamana, high renown, give kine and steeds and hero 
+
+sons : 
+
+Win for us wisdom, win the light. 
+
+HYMN X. Soma Pavam&na. 
+
+• 
+
+Like cars that thunder on their way, like coursers eager for 
+renown, 
+
+Have Soma-drops flowed forth for wealth. 
+
+% Forth have they rushed from holding hands, like chariotsf 
+that are urged to speed, 
+
+Like joyful songs of singing-men. 
+
+
+I The Sage of Heaven : the Soma. Both hands: naptybh': literally, two 
+granddaughters. According to S&yana, two boards used in pressing the Soma 
+are intended. See Cowell’s note in Wilson’s Translation. 
+
+3 J3is Parents : mdtard; literally, his two mothers ; Heaven and Earth. 
+
+£ Seven devotions; practised in the preparation of the Soma. S&yana Calces 
+sapta with nadi/ah; 'gladdens the seven guileless rivers.’—Wilson.’ Single 
+Bye: Soma, the Moon. 
+
+- 6 Courser: the flowing Soma. The Seven; rivers. The fount: 'Full, as a 
+wfell, lie has'satisfied the divine'stream’s.’—Wilson. 
+
+7 0 Man: manly Soma, ' ■ “ 
+
+
+
+MYMN 11 .] TBE RIGYEBA. 277 
+
+3 The Somas deck themselves with milk, as Kings are graced 
+
+with eulogies, 
+
+And, with seven priests, the sacrifice. 
+
+4 Pressed for the gladdening draught, the drops flow forth abund¬ 
+
+antly with song, 
+
+The Soma juices in a stream, 
+
+5 Winning Vivasv&n’s glory and .pi’oducing Morning’s light, the 
+
+Suns 
+
+Pass through the openings of the cloth. 
+
+6 The singing-men of ancient time open the doors of sacred 
+
+songs— # 
+
+Men, for the mighty .to accept. 
+
+7 Combined in close society sit the seven priests, the brother¬ 
+
+hood, 
+
+Filling the station of the One. 
+
+8 He gives us kiuship with the Gods, and with the Sun rnnitea 
+
+our eye: 
+
+The Sag.e’s offspring hath appeared. 
+
+9 The Sun with his dear eye beholds that quarter of the heav¬ 
+
+ens which priests ; 
+
+Have placed within the sacred cell. 
+
+HYMN XI. Soma Pavam&na, 
+
+Sing forth .to Indu, 0 ye men, to him who now is purified, 
+Fain to pay worship to the Gods. 
+
+
+:5 The‘Suns -: so called as being creators of the light': ‘ the eun-bright 
+juices.’—Wilson. Vivasvdn: the morning Sun. 
+
+6 Men, for the mighty to accept: c ;men, offerers of Soma;’ according to 
+S&yana. 
+
+7 The seven priests: the adhvaryus who bring the water with which the 
+stalks of the Soma-plants are sprinkled. The One ; .Soma.—S&yana. 
+
+8 He ■ ' ■ •. ■ 7 ’’ *- *’ Gods: I follow Prof. Pischel’s interpretation 
+
+of this \ ..; unites our navel with the navel of the Gods, 
+
+our eye wnn one aim, wias is, he brings us into union with the Gods in 
+heaven.’— Vedische Stitdien , I, 3 p. 69. 4 1 take into my navel the navel of the 
+
+sacrifice [the Soma], * —Wilson. ‘He [Sonia] as kinsman has brought us a 
+kinsman [Surya].’—Ludwig. The Sage's offspring: a periphrasis for the Sage 
+himself, that is, Soma.—Ludwig. 
+
+9 This stanza is very obscure. I have adopted Benfey’s explanation w&o 
+' here follows an occasional interpretation of div or dyulolca , given by the 
+Scholiast, which identifies it with >the dronalcalam or large Soma- trough. He 
+takes it as .meaning that the Sun looks towards the place where the-Soma .lies 
+
+while it is pressed.S&yana seems to interpret this verse as meaning that 
+
+Indra views the Soma with afteotion even after it has been drunk by the 
+priests [fixed in the heart].’—Cowell, in Wilson’s Translation, 
+
+
+
+
+278 TUB HYMNS OF [BOON /X 
+
+2 Together with thy pleasant juice the Atharvana have com* 
+
+mingled milk, 
+
+Divine, devoted to the God. 
+
+3 Bring, by thy flowing, weal to kine, weal to the people, weal 
+
+to steeds, 
+
+Weal, 0 thou King, to growing plants. 
+
+4 Sing a praise-song to Soma brown of lme, of independent might, 
+The Red, who reaches up to heaven. 
+
+5 Purify Soma when effused with stones which hands move 
+
+rapidly, 
+
+And pour the sweet milk in the meath. 
+
+6 With humble homage draw ye nigh; blend the libation with 
+
+the curds*. 
+
+To Indra offer Indu up. 
+
+7 Soma, foe-queller, chief o’er men, doing the will of Gods, 
+
+pour forth 
+
+Prosperity upon our kine. 
+
+8 Heart-knower, Sovran of the heart, thou art effused, 0 Soma, that 
+Indra may drink thee and rejoice, 
+
+0 0 Soma Pavamana, give us riches and heroic strength,— 
+
+Indu ! with Indra for ally. 
+
+HYMN Xlt. Soma Pavamftna, 
+
+To Indra have the Soma-drops, exceeding rich in sweets, been 
+poured, 
+
+Shed in the seat of sacrifice. 
+
+2 As mother kine low to their calves, to Indra have the sages 
+
+called, 
+
+Called him to drink the Soma juice. 
+
+3 In the stream’s wave wise Soma dwells, distilling rapture, in 
+
+his seat, 
+
+Resting upon a wild-cow’s hide. 
+
+4 Far-sighted Soma, Sage and Seer, is worshipped in the central 
+
+point 
+
+Of heaven, the straining-cloth of wool. 
+
+
+2 The Atharvans : tlie priests, who perform the duties of the Adbvaryus. 
+
+3 Bing: the usual designation of Soma in the Br&hmana. 
+
+4 The Bed: kad&chidarunavarndya; ‘ sometimes red-coloured/—S&yana. 
+
+3 In the stream's wave: in the water with which the stalks are sprinkled. 
+Upon a wild-cow's hide: this, which is Benfey’s explanation of gaurt, seems 
+to he borne out by g6r adhi tvachi , upon the ox-hide, of IX. 101. 11. 
+S&yana’s interpretation is different; * to a chant in the middle tune.’ — Wilson. 
+i Of heaven ; divah : see IX. 10. 9, and note. 
+
+
+
+
+FtYM.V 13 .] 
+
+
+TMF }UQVFDA. 
+
+
+27 $ 
+
+5 In close embraces Indu holds Soma when poured withiu the 
+
+jars, 
+
+Aud on the purifying sieve. 
+
+6 Intlu sends forth a vo'ce on high to regions of the sea of air, 
+
+Shaking the vase that drops with me&th, 
+
+7 The Tree whose praises never fail yields heavenly milk among 
+
+■ our hymns, 
+
+Urging men’s generations on. 
+
+8 The Wise One, with the Sage’s stream, the Soma urged to 
+
+speed, flows on 
+
+To the dear places of the sky. ^ 
+
+9 G Pavam&ua, bring us wealth bright with a thousand splen¬ 
+
+dours, yea, 
+
+0 Indu, give us ready help. 
+
+HYMN XIII, Soma Pavainin*. 
+
+Passed through the fleece in thousand streams the Soma, 
+purified, flows on 
+
+To Indra’s, Vayu’s special place. 
+
+2 Sing forth, ye men who long for help, to PavamAna,to the Snge, 
+
+Effused to entertain the Gods. 
+
+8 The Si>ma-dt*Gps with thousand powers are purified for victory, 
+
+Hymned to become the feast of Gods. 
+
+4 Yea, as thou flowest bring great store of food that we may 
+win the spoil: 
+
+Indu, bring splendid manly might. 
+
+*5 May they in flowing give us wealth in thousands, and heroic . 
+power,— 
+
+These Godlike Soma-drops effused. 
+
+5 Indu holds Soma: ‘the deity seems to be thus opposed to the mei'e 
+plant.’—Cowell’s note Ludwig suggests that Indu here m\y be the Moon, 
+as the time of important liturgical ceremonies depends upon the Moon’s 
+phases. So also Hillebrandt, Y. M. } I., p. 316. 
+
+6 To regions of the sea of air: or samtdrdsya hrre may mean, of the sea 
+or water into which the Soma juice falls. Shaking: or, perhaps, stirring 
+(with joy). I Vic vase: kdsam: the drona/calam, the large wooden vessel for 
+holding the juice. According to SAyana, who-»e interpretation I have followed 
+in the first line. Jcdsam here means the cloud. 
+
+7 The Tree: Soma. Men's generations: sacrificial seasons, according to 
+
+S&yana - 
+
+1 fndra’s , Vdyu’s special place: the vessels especially prepared to hold 
+libations intended for Indra and V&yu. 
+
+3 For victory: vftjas&taye: 1 for the attainment of food.’—Wilson. So 
+S&yaua in stanzas 3 and 4 ; but in 6 the word is explained by mngrdmdya, 
+to battle, in the first clause where lie inserts it after kigdnflh t urged, and by 
+annaldbhdya t for the attainment of food, in the second clause. 
+
+
+
+THE HYMNS OF ' [BOOK IN, 
+
+A Like coursers by their drivers urged, they -were poured forth, 
+for victory, 
+
+Swift through the woollen straining-cloth. 
+
+7 Noisily flow the Soma-drops, like miloh-kine lowing to their 
+
+calves: 
+
+They have ran forth from both the hands. 
+
+8 As Gladdener whom Indra loves, 0 Pavam&na, with a roar 
+Drive all our enemies away. 
+
+9 0 Pavamanas, driving off the godless, looking on the light, 
+
+Sit in the place of sacrifice. 
+
+- HYMN XIY. Soma Pavam&na. 
+
+HbposinGt on the river’s wave the Sage hath widely flowed 
+around, 
+
+Bearing the hymn which many love. 
+
+2 When the Five kindred Companies, active in duty, with the 
+
+song 
+
+Establish him, the Powerful, 
+
+3 Then in his j nice whose strength is great, have all the Cods 
+
+rejoiced themselves, 
+
+When he hath clothed him in the milk. 
+
+4 Freeing himself he flows away, leaving his body’s severed limbs. 
+And meets his own Companion here. 
+
+5 Be by the daughters of the priest, like a fair youth, hath been 
+
+adorned, 
+
+Making the milk, as ’twere, his robe. 
+
+A O’er the fine fingers, through desire of milk, in winding course 
+he goes, 
+
+And utters voice which he hath found. r 
+
+7 The nimble fingers have approached, adorning him the Lord 
+
+of Strength : 
+
+They grasp the vigorous Courser’s back. 
+
+8 With a roar: making a loucl noise in dropping. 
+
+1 On the river's wave: in the vasativart waters, which are used to sprinkle 
+the stalks Bearing the hymn ; Prof. Gfelduer explains this as meaning, { Bear¬ 
+ing away th« much coveted prize,’ Soma being regarded as a courser or race¬ 
+horse. ^ See Veclische Studien , L, p. 120. 
+
+2 Five kindred Companies : referring, probably, to some sacrifice instituted 
+in common by representatives of the five Aryan tribes. 
+
+4 His own Companion: Indra. He meets : this (sangato hhavati) is Sdyana’s 
+explanation of s hnjighnate ; but it is not easy to see how the word can bear 
+this signification. 
+
+5 Daughters : or granddaughters ; the fingers. 
+
+6 Which he hath found : 1 which the worshipper recognizes.’——Wilson. 
+
+
+
+HYMN 16;] THE MOV EVA. 281 
+
+§ Comprising all the treasures that are in the heavens and on 
+the earth, 
+
+Come, Soma, as our faithful Friend, 
+
+HYMN XY. Soma Favam&na# 
+
+Through the fine fingers, with the song, this Hero comes with 
+rapid cars. 
+
+Going to Indra’s special place, 
+
+2 In holy thought he ponders much for the great worship of 
+
+the Gods, 
+
+Where the Immortals have their seat. 
+
+3 Like a good horse is he led put, when on the path that shines 
+
+with light 
+
+The mettled steeds exert their strength. 
+
+4 He brandishes his horns on high, and whets them, Bull who 
+
+leads the herd, 
+
+Doing with might heroic deeds. 
+
+5 He moves, a vigorous Steed, adorned with beauteous rays of 
+
+shining gold, 
+
+Becoming Sovran of the streams. 
+
+6 He, over places rough to pass, bringing rich treasures closely 
+
+packed, 
+
+Descends into the reservoirs. 
+
+7 Men beautify him in the vats, him worthy to be beautified, 
+Him who brings forth abundant food. 
+
+8 Him, even him, the fingers ten and the seven songs make 
+
+beautiful, 
+
+Well-weaponed, best of gladdeners. 
+
+* HYMN XYI. Soma Pavam&na. 
+
+The pressers from the Soma-press send forth thy juice for 
+rapturous joy: 
+
+The speckled sap runs like a flood. 
+
+1 ImdrtCs special place: f Indra’s abode.’—Wilson. In Hymn XIII. 3, 
+
+nishh'itam is explained by S&yana as the vessel prepared and set apart. 
+
+.3 Like a good horse: .the text has only Mtdh which may mean either good 
+.or placed. ‘ Placed (in the cart) he is brought.'—Wilson. 
+
+4 Horns: cf. IX. 5. 2. 
+
+5 Rays of shining gold : as the Moon. 
+
+6 Places rough to pass: the wool of the strainer. S&yana gives a totally 
+different explanation of this stanza. .See Wilson’s Translation. I have follow¬ 
+ed Prof. Ludwig. 
+
+8 Seven songs: the songs of the seven priests. 
+
+1 From the Soma-press : onydh, ablative dual of onl, signifying apparently 
+an implement or a vessel, consisting of two pieces, used in the preparation 
+
+
+
+282 THE HYMNS OF [BOOK IX, 
+
+2 With strength we follow through the sieve him who brings 
+
+might and wins the kine, 
+
+Enrobed in water with his juice. 
+
+3 Pour on the sieve the Soma, ne'er subdued in waters, waterless, 
+And make it pure for Indra's drink. 
+
+4 Moved by the purifier’s thought, the Soma flows into the sieve : 
+By wisdom it hath gained its home. 
+
+5 With humble homage, Indra, have the Soma-drops flowed forth 
+
+to thee, 
+
+Contending for the glorious prize. 
+
+6 Purified in <his fleecy garb, attaining every beauty, he 
+Stands, hero-like, amid the kine. 
+
+7 Swelling, as ’twere, to heights of heaven, the stream of the 
+
+creative juice 
+
+Falls lightly on the cleansing sieve. 
+
+8 Thus, Soma, purifying him who knoweth song mid living men, 
+Thou wanderest through the cloth of wool. 
+
+HYMN- XVII. Soma Pavam&ua, 
+
+Like rivers down a steep descent, slaying the Vritras, full 
+of zeal, # 
+
+The rapid Soma-streams have flowed. 
+
+2 The drops of Soma juice effused fall like the rain upon the 
+
+earth : 
+
+To Tndra flow the Soma-streams. 
+
+3 With swelling wave the gladdening drink, the Sonia, flows 
+
+into the sieve, 
+
+Loving the Gods and slaying fiends. 
+
+4 It hastens to the pitches, poured upon the sieve it waxes 
+
+strong 
+
+At sacrifices through the lauds. 
+
+5 Soma, thou shinest mounting heaven as ’twere above Fght's 
+
+triple realm, 
+
+And moving seenTst to speed the Sun. 
+
+
+of the Soma-juice. The word is said to be employed to denote, metapliori* 
+cally, heaven and earth. 1 They who express thee, the juice of heaven and 
+earth.’—Wilson. 
+
+3 Waterless: clnaptam, which S4yana explains by an&plam, not reached, 
+or overtaken, by enemies. The meaning is not clear, 
+
+4 Its home: in the large wooden vessel called dronakalam. 
+
+5 Contending for the glorious prize: like race-horses. ‘ Giving thee vigour 
+for the great confliot.’—Wilson, 
+
+
+’’ 5 Addressed to Soma as the Moon. 
+
+
+
+HYMN 19.] THE RIO VEDA ' 283 
+
+6 To him, the head of sacrifice, singers and bards have sung. 
+
+their songs, 
+
+Offering what he loves to see. 
+
+7 The men, the sages with their hymns, eager for help, deck thee 
+
+strong steed, 
+
+Deck thee for service of the Gods. 
+
+8 Flow onward to the stream of meath: rest efficacious in 
+
+thy home, 
+
+Fair, to be drunk at sacrifice. 
+
+HYMN XVIII. Soma Pavam/ina. 
+
+Thou, Soma, dweller on the hills, effused, hast flowed into 
+the sieve : 
+
+All-bounteous art thou in carouse. 
+
+2 Thou art a sacred Bard, a Sage ; the meath is offspring of 
+
+thy sap : 
+
+All-bounteous art thou in carouse. 
+
+3 All Deities of one accord have come that they may drink 
+
+of thee: 
+
+All-bounteous art thou in carouse. 
+
+£ He who containeth in his hands all treasures much to be 
+desired : 
+
+All-bounteous art thou in carouse. 
+
+5 Who milketh out this mighty Pair, the Earth and Heaven, 
+
+like mother kine : 
+
+All-bounteous art thou in carouse. 
+
+6 Who in a moment mightily floweth around these two world- 
+
+halves : * 
+
+All-bounteous art thou in carouse. 
+
+7 The Strong One, being purified, hath in the pitchers cried 
+
+aloud : 
+
+All-bounteous art thou in carouse. 
+
+HYMN XIX. Soma PavamAna. 
+
+0 Soma, being purified bring us the wondrous treasure, meet 
+For lauds, that is in earth and heaven. 
+
+
+6 The head of sacrifice: the most important element of the ceremony. 
+According to S&yana, at the head, that is, on the last and most important day 
+of the effusion of the Soma juice. Offer inf/ what he loves to see: s entertaining 
+affection for him the all-beholding/—Wilson. 
+
+8 Meath : or honey. In thy home: in the dronahalasa , 
+
+1 Dweller on the hills : * pressed between the stones/—Wilson. 
+
+
+
+.2&4 THE HYMMS OF IBOOK 7X 
+
+2 For ye Twain, Indra, .Soma, are Lords of the light, Lords of 
+
+the kine: 
+
+Great Rulers, prosper ye our .songs. 
+
+3 The tawny Steer, while cleansed among the living, bellowing 
+
+on the grass, 
+
+Hath sunk and settled in his home. 
+
+4 Over the Steer’s productive flow the sae.red -songs were 
+
+resonant, 
+
+The mothers of the darling Son. 
+
+5 Hath he not, purified, impregned the kine who long to meet 
+
+their Lol'd, 
+
+The kine who yield the shining milk ? 
+
+6 Bring near us those who stand .aloof; strike fear into our 
+
+enemies: 
+
+0 Payam&na, find us wealth. 
+
+7 Soma, bring down the foeman’s might, his vigorous strength 
+
+and vital power, 
+
+Whether he be afar or near. 
+
+HYMD7 XX. Soma PavamAna, 
+
+Fobt# through the >straining-olOth the Sage flows to the 
+banquet of the Gods, 
+
+Subduing all our enemies. 
+
+’2 For he, as Pavamana, sends thousandfold treasure in the 
+shape 
+
+Of cattle to the singing-men. 
+
+3 Thou -graspest -aid things with thy mind, -and purifiest thee 
+
+with thoughts : 
+
+As such, 0 Soma, find us fame. 
+
+4 Pour lofty glory on us, send sure riches to our liberal lords, 
+Bring food to those who sing thy praise. 
+
+5 As thou art cleansed, 0 Wondrous Steed, 0 Soma, thou hast 
+
+entered, like 
+
+A pious King, into the songs. 
+
+6 He, Soma, like a courser in the floods invincible, made clean 
+With hands, is resting .in the jars. 
+
+4 .Hymns are sang over the Soma-stream, and are called -mothers of the 
+precious juice because it is prepared while they are sung. 
+
+5 The kine: the vasativarl waters which long to mingle with the Soma, 
+
+5 Steed: vahne: ‘ bearer (of our offerings).’—Wilson. 
+
+6 Like a courser: 1 the bearer (of oblations)’.'*—Wilson. 
+
+
+
+
+iFtMN 22 .] !THE RIG VEDA . 
+
+
+285 * 
+
+
+7 Disporting, like a liberal chief, thon goest, Soma, to thesiev^,.. 
+Lending the laud a Hero’s strength. 
+
+HYMN XXI. SomftPftvamAna. 
+
+To Indra flow these running drops, these Sonias frolicsome in 
+mood. 
+
+Exhilarating, finding light; 
+
+2 Driving off foes, bestowing room upon the presser, willingly 
+Bringing their praiser vital force. 
+
+3 Lightly disporting them, the di'ops flow to one common reservoir, 
+
+And fall into the river’s wave. r 
+
+A These Pavam&nas have obtained all blessings much to be desired, 
+Like coursers harnessed to a car. 
+
+5 With view to us, 0 Soma-drops, bestow his manifold desire 
+On him who yet hath given us naught. 
+
+6 Bring us our wish with this design, as a wright brings his new- 
+
+wrought wheel: 
+
+Flow pure and shining with the stream. 
+
+7 These drops have cried with resonant voice : like swift Bteeds 
+
+they have run the course, 
+
+And roused the good map’s hymn to life. 
+
+HYMN XXII. Soma Pavamfam. 
+
+These rapid Soma-streams have stirred themselves to motion 
+like'string steeds, 
+
+Like cars, like armies hurried forth. 
+
+2 Swift as wide winds they lightly move, like rain-storms of. 
+
+Par j any a, like 
+
+The flickering flames of burning fire. 
+
+3 These Soma juices, blent with curds, purified, skilled in sa¬ 
+
+cred hymns, 
+
+Have gained by song their hearts’ desire. 
+
+A Immortal, cleansed, these drops, since first they flowed, have 
+never wearied, fain 
+
+. To reach the region and the ir paths. __ 
+
+7 Chief : S&yana explains makhah by ddntim, gift. 
+
+
+5 This stanza is obscure, and S&yana’s commentary is imperfect. It seems 
+thdt the Soma-drops are prayed to enrich the institutor of the sacrifice who 
+has not as yet rewarded the priests. 
+
+7 Run tKt c outsb : reached the dvonhlccilcisct. 
+
+
+3 By song: vvptt: by knowledge, according to S&yana. The Bt. Petersb. 
+Diet, explains vip as-the twigs (cf. vepres) which form the bottom of 
+funnel and support the filtering-cloth/—Cowell, m WilsdH s Translation. 
+
+
+
+TNM HYMNS OF 
+
+
+S86 
+
+
+[BOOH IX* 
+
+
+* 5 Advnncing they have travelled o'er the ridges of the earth 
+and heaven, 
+
+And this the highest realm of all. 
+
+6 Over the heights have they attained the highest thread that 
+
+is spun oat, 
+
+And this which must he deemed most high. 
+
+7 Thou, Soma, holdest wealth in kine which thou hast seized 
+
+from niggard churls: 
+
+Thou calledst forth the outspun thread. 
+
+HYMN XXIII. Soma Pavamftna, 
+
+Swift Soma®drops have been effused in stream of meath, the 
+gladdening drink, 
+
+For sacred lore of every kind. 
+
+2 Hither to newer resting-place the ancient Living Ones are 
+
+come. 
+
+They made the Sun that he might shine. 
+
+3 0 Pavamana, bring to us the imsaorifioing foemail's wealth, 
+And give us food with progeny. 
+
+4 The living Somas being cleansed diffuse exhilarating drink, 
+Turned to the vat which drips with meath., 
+
+5. Soma flows on intelligent, possessing sap and mighty strength, 
+Brave Hero who repels the curse. 
+
+6 For Indra, Soma ! thou art cleansed, a feast-companion for 
+
+the Gods : 
+
+Indu, thou fain wilt win us strength. 
+
+7 When he had drunken draughts of this, Indra smote down 
+
+resistless foes : 
+
+Yea, smote them, and shall smite them still! 
+
+HYMN X\[V. Soma Pavam&na. 
+
+Hitherward have the Somas streamed, the drops while they 
+are purified : 
+
+^ When blent, in waters they are rinsed. 
+
+6 Or, 'Streams rushing down have filled the threads, most excellent, spread 
+
+out beneath'; that is, the threads of J1 ' ■. . See note in Wilson. 
+
+According to S&yana * the .thread ’ it : : . ■ this which must be 
+
+pe.ep.ied most high ’ may be, as Ludwig suggests, the place of sacrifice which 
+w also to be held holy. Wilson translates the second line*.—‘this rite ia 
+glorified thereby.’ 
+
+7 From niggard churls: or from, the Papis, Thou calledst out the outspun 
+thread: thou hast called aloud at the outspread sacrifice.’—Wilson, 
+
+2 i\W resting-place: a newly-prepared place of sacrifice. The ancient 
+Living Ones ; the Soma-drops. 
+
+
+
+11YMN 25] 
+
+
+TEE RIG VEDA. 
+
+
+2S7 
+
+2 The milk hath run to meet them like floods rushing down a 
+
+precipice : 
+
+They'come to Indra, being cleansed. 
+
+3 0 Soma Pavamana, thou art flowing to be Indra’s drink : 
+
+The men have seized and lead thee forth. 
+
+4: Victorious, to be hailed with joy, 0 Soma, flow, delighting 
+men, 
+
+To him who ruleth o’er mankind. 
+
+5 Thou, Indu, when, effused by stones, thou runnest to the 
+
+filter, art 
+
+Ready for Indra’s high decree. * 
+
+6 Flow on, best Vyitra-slayer ; flow meet to be hailed with joyful 
+
+lauds. 
+
+Pure, purifying, wonderful. 
+
+7 Pure, purifying is he called the Soma of the meath effused. 
+Slayer of sinners, dear to Gods. 
+
+HYMN XXV. Soma Pavamana. 
+
+Green-hited ! as oue who giveth strength flow on for Gods to 
+drink, a draught 
+For Vayu and the Marut^host. 
+
+2 0 Pavamana, sent by song, roaring about thy dwelling-place. 
+Pass into Vayu as Law bids. 
+
+3 The Steer shines with the Deities, dear Sage in his appointed 
+
+home, 
+
+Foe-slayer, most beloved by Gods. 
+
+4 Taking each beauteous form, he goes, desirable, while purified,. 
+Thither where the Immortals sit. 
+
+5 To Indra Soma flows, the Red, engendering song, exceeding 
+
+wise, 
+
+The visitor of living men. 
+
+4 To him who ruleth o’er mankind: to Indra. 
+
+5 Ready for Indra’% high decree: Wilson, following S&yana, translates ; 
+f an ample portion for Indra’s belly/ See Bergaigne, La Religion V&diquc, 
+III. 210 ff., for the meaning of dMnian in the Rigveda. 
+
+2 Into Ydyu: into the vessel appropriated to V&yu. —Qftyana. 
+
+5 The Red: arvshdh ; here explained by Sftyana as = drochamdnah , shining 
+or radiant The visitor of living men: dyushdk; the meaning of this word 
+is uncerUm. The St. Petersburg Lexicon explains it as, conjointly with 
+men ; with human co-operation. Ludwig in his translation renders it by 
+‘dor den lebenden besucht/ who visits the living man ; but in his Comment¬ 
+ary suggests that it may mean, during the whole of life. ‘Constantly/—. 
+Wilson, 
+
+
+
+TEE HYMNS OH 
+
+
+[BOOK IX. 
+
+6 Flow, best exhilarate, Sage, flow to the filter in a stream 
+To seat thee in the place of song. 
+
+HYMN XXVI. Soma Pavamdna. 
+
+The sages with the fingers’ art have dressed and decked* that 
+vigorous Steed 
+Upon the lap of Aditi. 
+
+2 The kine have called aloud 1 to him exhaustless with a thou¬ 
+
+sand streams, 
+
+To Indu who supporteth heaven. 
+
+3 Him, nourisher of many, Sage, creative Pavamana, they 
+Have sent, by wisdom, to the sky. 
+
+4 Him, dweller with Vivasvan, they with use of both arms have 
+
+sent forth, 
+
+The Lord of Speech infallible. 
+
+5 Him, green, beloved, many-eyed, the Sisters with the pressing- 
+
+stones 
+
+Send down to ridges of the sieve. 
+
+6 0 Pavaihatia, Indu, priests hurry thee on to Indra, thee 
+Who aidest song and cheerest him. 
+
+HYMN XXVII. Soma PavamAna. 
+
+This Sage, exalted by our lauds, flows to the purifying cloth, 
+
+. Scattering foes as he is cleansed. 
+
+2 As giving power and winning light, for Indra and for V&yu he 
+Is poured upon the filtering-cloth. 
+
+3 The men conduct him, Soma, Steer, Omniscient, and the Head 
+
+of Heaven, 
+
+* Effused into the vats of wood. 
+
+
+6 Of song: arkdsya; archaniyasyendrasya, of the adorable Indra, accord¬ 
+ing to Sftyana. Arka has two meanings in the Bigveda (1) song or hymn of 
+praise and (2) light or splendour. See Pischel, Vedische iStudien , X. pp. 23—26. 
+
+1 Aditi: the earth. 
+
+2 The bine: who supply the milk that is mixed with the Soma juice. 
+
+4 P' * ' ere the sacrifices Of both arms; bhiuijoh; accord¬ 
+ing to " . ■ arms of the body. The St. Petersburg Lexicon 
+
+explains the word as meaning a sort of vice or implement for holding wood 
+wliile it is being cut. Lord of speech: making men eloquent. 
+
+5 Many-eyed: ( far-beholding.’—Wilson. The Sisters: the fingers of the 
+
+officiating priest. _ 
+
+3 Omniscient: or,* all-possessing. Phis of wood: vdneshu: according to 
+Benfey, into the streams of water. 
+
+
+HYMN 29.] THE RIGYE&A. m- 
+
+4 Longing for kine, longing for gold hath Indu Pavamana lowed, 
+Still Conqueror, never overcome. 
+
+5 This Pavam&na, gladdening draught, drops on the filtering - 
+
+cloth, and then 
+
+Mounts up with Surya to the sky. 
+
+6 To Indra in the firmament this mighty tawny Steer hath flowed, 
+This Indu, being purified. 
+
+HYMN XXYIII. Soma PavamAna. 
+
+Urged by the men, this vigorous Steed, Lord of the mind, 
+Omniscient, 
+
+Runs to the woollen straining-cloth. 
+
+2 Within the filter hath he flowed, this Soma for the Gods 
+
+effused, 
+
+Entering all their essences. 
+
+3 He shines in beauty there, this God Immortal in his dwelling- 
+
+place, 
+
+Foe-slayer, dearest to the Gods. 
+
+4 Directed by the Sisters ten, bellowing on his way this Steer 
+Runs onward to the wooden vats. 
+
+5 This Pavam&na, swift and strong, Omniscient, gave splendour 
+
+to 
+
+The Sun and all his forms of light. 
+
+6 This Soma, being purified, flows mighty and infallible, 
+
+Slayer of sinners, dear to Gods. 
+
+HYMN XXIX. Soma Pavam4na. 
+
+Forward with mighty force have flowed the currents of this 
+Steer effused,„ 
+
+Of him who sets him by the Gods. 
+
+2 The singers praise him with their song, and learned priests 
+
+adorn the Steed, 
+
+Brought forth as light that merits laud. 
+
+3 These things thou winnest lightly while purified, Soma, Lord 
+
+of wealth : 
+
+Fill full the sea that claims our praise. 
+
+
+4 Longing for Jane: who supply milk to mix with the Soma juice. Gold ; 
+worn on the finger of the priest who presses out the juice. Lowed: made 
+a noise in dropping. 
+
+5 Mounts up: as the Moon. 
+
+1 Who sets him ly the Gods: or, who decorates the Gods. ‘Who seeks to 
+surpass the gods.’—Wilson. 
+
+3 These things; for which we pray. The sea,: the Soma-vat or reservoir. 
+19 
+
+
+
+290 THE HYMNS OF [BOOK IX. 
+
+4 Winning all precious things at once, flow on, 0 Soma, with 
+
+thy stream: 
+
+Drive to one place our enemies. 
+
+5 Preserve us from the godless, from ill-omened voice of one 
+
+and all, 
+
+That so we may be freed from blame. 
+
+6 0 Indu, as thou flowest on bring us the wealth of earth and 
+
+heaven, 
+
+And splendid vigour, in thy stream. 
+
+HYMN XXX. Soma PavamAna, 
+
+Streams of this Potent One have flowed easily to the strain¬ 
+ing-cloth : 
+
+While he is cleansed he lifts his voice. 
+
+2 Indu, by pressevs urged to speed, bellowing out while beautified 
+Sends forth a very mighty sound. 
+
+3 Pour on us, Soma, with thy stream man-conquering might 
+
+which many crave, 
+
+Accompanied with hero sons. 
+
+4 Plitlier hath Pavamana flowed, Soma flowed hither in a stream, 
+To settle in the vats of wood. f ,, 
+
+5 To waters with the stones they drive thee tawny-hued, most 
+
+rich in sweets, 
+
+0 Indu, to be Indra’s drink. 
+
+6 For Indra,for the Thunderer press the Soma very rich in sweets, 
+Lovely, inspiriting, for strength. 
+
+HYMN XXXI. Soma. Pavamana. 
+
+The Soma-drops, benevolent, come forth'as they are purified. 
+Bestowing wealth which all may see. 
+
+2 0 Indu, high o'er heaven and earth be thou, incrcaser of our 
+
+might: 
+
+The Master of all strength be thou. 
+
+3 The winds are gracious in their love to thee, the rivers flow 
+
+to thee: 
+
+Soma, they multiply thy power. 
+
+5 IU-opiened voice: svccndt, explained by S&yaria as - §abdft"ri~rf'iriipd‘. sovnrl 
+or word in the form of blame; the raging fury of the deniv.-:: ;,r Use i/odiova 
+man, according to Grassmann. _ 
+
+2 A very mighty sound: or, a sound which Indra loves. 
+
+1 Wealth which all may see: f intellectual wealth.'—Wilson. 
+
+S The winds; cf. ' Vftyu is Soma’s guardian God’ (X. 85. 5 ). 
+
+
+
+the mar eda. 
+
+
+HYMN 32 .] 
+
+
+291 
+
+
+4 Soma, wax great. From every side may vigorous powers unite 
+
+in thee: 
+
+Be in the gathering-place of strength. 
+
+5 For thee, brown-hued ! the kine have poured imperishable oil 
+
+and milk 
+
+Aloft on the sublimest height. 
+
+6 Friendship, 0 Indu, we desire with thee who bearest noble 
+
+arms, 
+
+With thee, 0 Lord of all that is. 
+
+HYMN XXXII. Soma Pavamdna. 
+
+The rapture-shedding Soma-drops, effused in* our assembly, 
+have 
+
+Flowed forth to glorify our prince. 
+
+2 Then Trita’s Maidens onward urge the Tawny-coloured with 
+
+• the stones, 
+
+Indu for Indra, for his drink, . 
+
+3 Now like a swan he maketh all the company sing each his 
+
+hymn: 
+
+He, like a steed, is bathed in milk. 
+
+4 0 Soma, viewing heaven and earth, thou runnest like a dart¬ 
+
+ing deer: * 
+
+Set in the place of sacrifice. 
+
+5 The cows have sung with joy to him, even as a woman to her 
+
+love: 
+
+He came as to a settled race, 
+
+6 Bestow illustrious fame on us, both on our liberal lords and me, 
+Glory, intelligence, and wealth. 
+
+4 This stanza has occurred*before. Seel. 91.16. .Be in the gathering place 
+of strength: be the central point and source of all power, 
+
+5 The kine : of the clouds, the waters. Oil and milk ; sweet and fertilizing 
+rain. Or the cows who supply milk for the libation may be intended, in 
+which case * the sublimest ’ would be the place of sacrifice. 
+
+
+1 Our prince: the noble who institutes the sacrifice. 
+
+2 Trita’s Maidens: the fingers of the priest. See IX. 38. 2, 
+
+3 Like a swan: as a sentinel hansa (swan, wild-goose, or flamingo) at the 
+approach of danger sounds a note of alarm which is answered by all the 
+rest.—-Ludwig. 
+
+\ t'q -*-- 1 — taktah with ( thou/ Soma, and explains it by 
+
+■' i sq,n> being mixed with milk, curds, etc. Else- 
+v. \ * swift/ 
+
+5 Cows ; praises, according to Sftyapa. As to a settled race; as a horse is 
+brought to run a race that has been arranged. * As a hero hastens to the 
+welcome contest.’—Wilson. 
+
+
+
+292 TMB HYMNS OF [BOOK IX. 
+
+HYMN XXXIII. Soma Pavam&na. 
+
+Like waves of waters, skilled in song tlie juices of the Soma 
+speed 
+
+Onward, as buffaloes to woods. 
+
+2 With stream of sacrifice the brown bright drops have flowed 
+
+with strength in store 
+Of ki-ne into the wooden vats. 
+
+3 To Indra, Vayu, Yaruna, to Vishnu, and the Maruts, flow 
+The drops of Soma juice effused. 
+
+4 Three several words are uttered: kine are lowing, cows who 
+
+give thei£ milk: 
+
+The Tawny-hued goes bellowing on. 
+
+5 The young and sacred mothers of the holy rite have uttered 
+
+praise: 
+
+They decorate the Child of Heaven. 
+
+6 From every side, 0 Soma, for our profit, pour thou forth 
+
+four seas 
+
+Filled full of riches thousandfold. 
+
+JBYMN XXXIY. Soma Pavam&na. 
+
+The drop of Soma juice effused flojvs onward with this stream 
+impelled, 
+
+Bending strong places, with its might. 
+
+2 Poured forth, to Indra, Yaruna, to V&yu and the Marut host, 
+To Vishnu, flows the Soma juice. 
+
+3 With stones they press the Soma forth, the Strong conducted 
+
+by the strong: 
+
+They milk the liquor out with skill. 
+
+4 J Tis he whom Trita must refine, ’tis he who shall make Indra 
+
+glad: 
+
+The Tawny One is decked with tints. 
+
+
+4 Three several words: according to S&yana, trividhd stutih , praise of three 
+kinds, from the three Vedas. ‘ The priests utter the three sacred texts.’— 
+Wilson. Probably three triplets chanted during the ceremony. See Bergaigne, 
+I. 288. 
+
+5 Mothers of the holy rite: apparently, the cows who supply milk for 
+libations. The Child of Heaven: the Soma, which, according to a text quoted 
+by S Ay ana, ‘ was in the third heaven from hence.’ 
+
+6 Four seas; imaginary seas, to correspond with the four quarters of heaven. 
+
+1 Strong places: the strongholds of enemies, the fiends who withhold the 
+rain. 
+
+4 Trita: the preparer of the Celestial Soma. 
+
+
+
+HYMN 36.] 
+
+
+THE R1GVEDA. 
+
+
+293 
+
+
+5 Him do the Sons of Prism milk, the dwelling-place of sacrifice, 
+Oblation lovely and most dear. 
+
+6 To him in one united stream these songs flow on straight 
+
+forward: he, 
+
+Loud-voiced, hath made the milch-kine low. 
+
+HYMN XXXV. Soma Pavam&na. 
+
+Pour forth on us abundant wealth, 0 Pavamana, with thy 
+stream, 
+
+Wherewith thou mayest And us light. 
+
+2 0 Indu, swayer of the sea, shaker of all things, flow thou on, 
+
+Bearer of wealth to us with might. % 
+
+3 With thee for Hero, Valiant One ! may we subdue our ene¬ 
+
+mies : 
+
+Let what is precious flow to us. 
+
+4 Indu arouses strength, the Sage who strives for victory, 
+
+winning power, 
+
+Discovering holy works and means. 
+
+5 Mover of speech, we robe him with our songs as he is purified, 
+Soma, the Guardian of the folk ; 
+
+6 On whose way, Lord of Holy Law, most rich, as he is purified, 
+The people all have set*their hearts. 
+
+HYMN XXXVI. Soma Pavam&na. 
+
+Forth from the mortar is the juice sent, like a car-horse, to 
+the sieve: 
+
+The Steed steps forward to the goal. 
+
+2 Thus, Soma, watchful, bearing well, cheering the Gods, flow 
+past the sieve, 
+
+Turned to the vat that drops with meath. 
+
+
+5 2T* ' r1 ' ,71 '' sacrifice: the Soma-plant contains within itself the 
+
+chief ■. ■ . . and the preparation of the juice ia only the devel¬ 
+
+opment of its nature.—Ludwig. 
+
+2 The sea : the reservoir of Soma juice. 
+
+4 Discovering holy works and means: ( acquainted with sacred rites arid 
+arms/—Wilson. 
+
+6 On whose way : on whose statutes or decrees. 
+
+1 To the goal: k&rshman: apparently, a line or furrow drawn across the 
+end of the race-course. In I. 116. 17, S&yana explains Tcttrshman as a piece 
+of wood serving as a goal, but in this place he takes it to mean, * the God- 
+attracting battle-field called a sacrifice,’ devdndtfidkarshanavati yajndfchye sang- 
+rdme. See Cowell’s note in Wilson’s Translation* 
+
+2 The vat ; the dronahalasa. 
+
+
+294 THE HYMNS OH [BOOK. IX 
+
+3 Excellent Pavam&na, make the lights shine brightly out 
+
+for us: 1 ^ 
+
+Speed us to mental power and skill. 
+
+4 He, beautified by pious men, and coming from their hands 
+
+adorned, 
+
+Flows through the fleecy straining-cloth. 
+
+5 May Soma pour all treasures of the heavens, the earth, the 
+
+firmament 
+
+Upon the liberal worshipper. 
+
+6 Thou mountest to the- height of heaven, 0 Soma, seeking 
+
+steeds and kine, 
+
+And seeking heroes, Lord of Strength! 
+
+HYMN XXXVIL Soma PavamAna. 
+
+Soma, the Steer, effused for draught, flows to the purifying sieve, 
+Slaying the fiends, loving the Gods. 
+
+2 Far-sighted, tawny-coloured, he flows to the sieve, intelligent, 
+Bellowing, to his place of rest. 
+
+3 This vigorous Pavamana runs forth to the luminous realm of 
+
+heaven, 
+
+Fiend-slayer, through the fleecy sieve. 
+
+4 This Pavam&na up above Trita’s high ridge hath made the Sun, 
+Together with the Sisters, shine. 
+
+5 This Vritra-slaying Steer, effused, Soma, room-giver, ne’er 
+
+deceived, 
+
+Hath gone, as ’twere, to win the spoil. 
+
+6 Urged onward by the sage, the God speeds forward to the 
+
+casks of wood, ^ * 
+
+Indu to Indra willingly. 
+
+HYMN XXXVIII. Soma Pavam&na. 
+
+This Steer, this Chariot, rushes through the woollen filter, 
+as he goes 
+
+To war that wins a thousand spoils. 
+
+
+1 For draught: pUdye ; f for the drinking (of the gods)/—Wilson. 
+
+2 Intelligent : or, endowed with strength. 
+
+4 TrittCs high ridge : according to Sityapa, { the high place (of the sacrifice) 
+of Trita’ the Itishi. Bat the heavenly home of Trifca, the celestial preparer of 
+the Soma for Indra, is intended. The Sisters: the Dawns. 
+
+6 Willingly; mahhdnd: ‘plenteously.’—Ludwig. 4 In his might.’—Cowell. 
+
+1 To war that wins a thousand spoils : more literally, to thousandfold booty, 
+or deed of might, 
+
+
+THE RIO VEDA. 
+
+
+295 
+
+
+HYMN 39 .] 
+
+
+2 The Dames of Trita with the stones onward impel this 
+Tawny One, 
+
+Indu to Indra for his drink. 
+
+S Ten active fingers carefully adorn him here; they make him 
+bright 
+
+And beauteous for the gladdening draught. 
+
+4 He like a falcon settles down amid tho families of men, 
+Speeding like lover to his love. 
+
+5 This young exhilarating juice looks downward from its place 
+
+in heaveu, 
+
+This Soma-drop that-pierced the sieve. 
+
+6 Poured for the draught, this tawny juice flows forth, intel¬ 
+
+ligent, crying out,* 
+
+Unto the well-belov&d place. 
+
+HYMN XXXIX. Soma Pavamftna. 
+
+Flow on, 0 thou of lofty thought, How swift in thy beloved 
+form, 
+
+Saying, I go whore dwell the Gods. 
+
+2 Preparing what is unprepared, and bringing store of food 
+
+to man, 
+
+Make thou- the raiu despond from heaven. 
+
+3 With might, bestowing power, the juice enters the purifying 
+
+sieve, 
+
+Far-seeing, sending forth its light. 
+
+4 This is it which in rapid course hath with the river’s wave 
+
+flowed down 
+
+From heaven upon fhe straining-cloth. 
+
+5 Inviting him from far away, and even from near at hand, the 
+
+j uice 
+
+' For Indra is poured forth as meath. 
+
+6 In union they have sung the hymn: with stones they urge the 
+
+Tawny One. 
+
+Sit in the place of sacrifice. 
+
+
+2 The Dames of Trita; as Trita is the celestial purifier of tlie Soma, the 
+fingers of the earthly purifiers are called his dames, or his maidens as in 
+IX. 32. *2. 
+
+5 From its place in heaven: or divdh may be the genitive case, taken with 
+sfsnh, the Child of Heaven, as in IX. 33. 5. 
+
+6 The well-beloved 'place: the dronakalasa or vat in which it rests. 
+
+2 Preparing what is unprepared: 4 consecrating the uuconsecrated worship¬ 
+per or place, 1 is S^,yana’s explanation. 
+
+6 -Sit; 0 Gods.—S&yana. 
+
+
+TME HYMNS OP 
+
+
+m 
+
+
+[JBfiOP IX. 
+
+
+HYMN XL. ' • 
+
+The Very Active hath assailed, while purified, all enemies.: 
+They deck the Sage with holy songs. 
+
+2 The Red hath mounted to his place; to Indra goes the mighty 
+
+juice: 
+
+He settles in his firm abode. 
+
+3 0 Indu, Soma, send us now great opulence from every side, 
+Pour on us treasures thousandfold. 
+
+4 0 Soma Pavam&na, bring, Indu, all splendours hitherward: 
+Find for us food in boundless store. 
+
+5 As thou arte cleansed, bring hero strength and riches to thy 
+
+worshipper, 
+
+And prosper thou the singer’s hymns.' 
+
+6 0 Indu, Soma, being cleansed, bring hither riches doubly- 
+
+piled, 
+
+Wealth, mighty Indu, meet for lauds. 
+
+HYMN XLI. Soma Pavamdna. 
+
+Active and bright have they come forth, impetuous in speed 
+like bulls, 
+
+Driving the black skin far away. 
+
+3 Quelling the riteless Dasyu, may we think upon the bridge of 
+bliss, 
+
+Leaving the bridge of woe behind, 
+
+3 The mighty Pavamana’s roar is heard as ’twere the rush of rain : 
+Lightnings are flashing to the sky. 
+
+4 Pour out on us abundant food, when thou art pressed, 0 Indu, 
+
+wealth 
+
+In kine and gold and steeds and spoil. 
+
+5 Flow on thy way, Most Active, thou ; fill full the mighty heav¬ 
+
+ens and earth, 
+
+As Dawn, as S&rya with his beams. 
+
+
+2 The Red; Soma. His place; th q dronahalasd, or reservoir. His firm, 
+abode; heaven. 
+
+■ ,T - 7 . dvibdrhasam.; according to S4yaua, 'from both worlds, 
+
+1 . = 
+
+
+I They; the Soma juices. The blade shin; meaning, apparently, both the 
+black pall or covering of night and the R&kshasas or dark-skinned Dasyus or 
+hostile aborigines. 
+
+3 The cleansing of the terrestrial Soma is identified with the puri6 cation 
+of the celestial nectar accompanied by rain and lightning. See HillebrandL 
+V. M. 343, 362. 
+
+
+HYMN 43.] FBE MIQVEDA. 297 
+
+6 On every side, 0 Soma, flow ’round us with thy protecting 
+stream, 
+
+As Rasa flows around the world. 
+
+HYMN XLIL Soma Pavam4na. 
+
+Engendering the Sun in floods, engendering heaven's lights, 
+
+green-hued, 
+
+Robed in the waters and the milk, 
+
+2 According to primeval plan this Soma, with his stream, effused 
+Flows purely on, a God for Gods. 
+
+3 For him victorious, waxen great, the juices with a thousand 
+
+powers " 
+
+Are purified for winning spoil. 
+
+4 Shedding the ancient fluid he is poured into the cleansing sieve: 
+He, thundering, hath produced the Gods. 
+
+5 Soma, while purifying, sends hither all things to be desired, 
+He sends the G 9 ds who strengthen Law. 
+
+6 Soma, effused, pour on us wealth in kine, in heroes, steeds, 
+
+and spoil, 
+
+Send us abundant store of food. 
+
+.H^MN XLIII. Soma Pavamdna. 
+
+We will enrobe with sacred song the Lovely One who, as a 
+Steed, 
+
+Is decked with milk for rapturous joy. 
+
+2 All songs of ours desiring grace adorn him in the ancient way, 
+Indu for Indra, for his drink. 
+
+3 Soma flows ou when purified, beloved and adorned with songs, 
+Songs of the sage Medhy&tithi. 
+
+4 0 Soma Pavam&na, find exceeding glorious wealth for ns, 
+Wealth, Indu, fraught with boundless might. 
+
+5 Like courser racing to the prize Indu, the lover of the Gods, 
+Roars, as he passes, in the sieve. 
+
+6 Rasd: a mythical stream that flows round the atmosphere and the earth. 
+See V. 41. 15, and X. 108. 1. 
+
+1 In -floods; in the waters on high ; in the firmament. 
+
+4 Hath produced the Gods: yatra somo ’bhisMyate tatra devd myatamprddur - 
+lhavanti; where Soma is effused, there the gods constantly appear.—S&yana. 
+
+I a steed: is bathed in water. For rapturous joy: ( for the exhilaration 
+(of the gods)/—Wilson. 
+
+8 MedhydtitJU: the Rishi of the hymn. 
+
+5 Racing to the prize: vdjasrit ; 4 rushing into battle. — Wilson. 
+
+
+
+
+298 THE HYMNS OF [BOOH IX 
+
+6 Flow on thy way to win' ns strength, to speed the sage who 
+praises thee: 
+
+Soma, bestow heroic power. 
+
+HYMN XLIV. Soma Pavamdna. 
+
+Indtj, to us for this, great rite, bearing as Twere thy wave to 
+Gods, 
+
+Unwearied, thou art flowing forth. 
+
+2 Pleased with the hymn, impelled by prayer, Soma is hurried 
+far away, 
+
+The Wise One in the Singer’s stream. 
+
+Z Watchful among the Gods, this juice advances to the cleans¬ 
+ing sieve ; 
+
+Soma, most active, travels on. 
+
+4 Flow onward, seeking strength for us, embellishing the sacri¬ 
+fice : 
+
+The priest with trimmed grass calleth thee. 
+
+£> May Soma, ever bringing power to Bhaga and to Vayu, Sage 
+And Hero, lead us to the Gods. 
+
+6 So, to increase our wealth to-day, Inspirer, best of Furtherers, 
+Win for us strength and high renown. 
+
+HYMN XLY. SomaPavamd.ua. 
+
+Flow, thou who viewest men, to give delight, to entertain the 
+Gods, 
+
+Indu, to Indra for hk drink. 
+
+2 Stream to thine embassy for us : thou hastenest, for Indra, to 
+Tho Gods, 0 better than our friends. 
+
+3 We balm thee, red of hue, with milk to fit thee for the rap¬ 
+
+turous joy : 
+
+Unbar for us the doors of wealth. 
+
+
+6 Heroic power: ‘excelleut male offspring/—Wilson. 
+
+
+1 For this great rite: 1 to give us abundant wealth/—Wilson. Umoearied : 
+ayasyah: according to S&yana, this is the name of the Bishi: ( Ay&sya 
+(goeth) towards the gods (in sacrifice)/—Wilson. 
+
+
+2 Thou hastenest: Sftyana gives a different explanation of this part of the 
+stanza: * thou (who) arfc drunk for Indra, (pour) on the gods wealth for (us 
+their) friends/—Wilson. I have adopted Ludwig’s interpretation. 
+
+3 We balm thee, red of hue: or, ( Yea, we adorn thee, red/ For the rap¬ 
+turous jog : muddy a: ‘for the purpose of exhilaration/—Wilson. 
+
+
+
+4 % * 
+
+'v/fS mm ■ 
+
+W-'MYMN 40.] THE U1QYEDA. 299 
+
+; 
+
+if 4 He through the sieve hath passed, as comes a courser to the 
+pole, to run : ’ 
+
+Indu belongs unto the Gods. 
+
+5 All friends have lauded him as he sports in the wood, beyond 
+
+the fleece : 
+
+Singers have chanted Indu’s praise. 
+
+6 Flow, Indu, with that stream wherein steeped thou announc- 
+
+est to the man 
+
+Who worships thee heroic strength. 
+
+HYMN XLYI. Soma PavamAna. 
+
+Like able coursers they have been sent forth be the feast 
+of Gods, 
+
+Joying in mountains, flowing on. 
+
+2 To Yayu flow the Soma-streams, the drops of juice made 
+
+beautiful 
+
+Like a bride dowered by her sire. 
+
+3 Pressed in the mortar, these, the drops of juice, the Somas 
+
+rich in food, 
+
+Give strength to Indra with their work. 
+
+4 Deft-handed men, run hither, seize the brilliant juices blent 
+
+with meal, 
+
+And cook with milk the gladdening draught. 
+
+5 Thus, Soma, Conqueror of wealth ! flow, finding furtherance 
+
+for us, 
+
+Giver of ample opulence. 
+
+6 This Pavamana, meet to be adorned, the fingers ten adorn, 
+The draught that shall make Indra glad. 
+
+
+4 To the pole; the meaning of dhuram here is not clear, and the compari¬ 
+son is not obvious. ‘ As a horse in going passes the shaft (of the chariot).’— 
+
+.Wilson. ‘As a horse (presses) through the yoke,’—Grassmann. Ludwig 
+suggests ‘ hedge ’ or * barrier ’ as the probable meaning of the word in this 
+place. 
+
+5 In the wood } beyond the fleece; when he has passed through the woollen 
+strainer and fallen into the wooden trough or vat. Singers : ndvfth : shouts 
+of joy, according to the St. Petersburg Lexicon. 
+
+1 They have been sent forth : dsrigran (effusi sunt) is applicable both to the 
+effused Soma-drops and to horses loosed or started for a race. Joying in 
+mountains : coming from plants grown on hills, 
+
+2 Dowered by her sire ; meaning, perhaps, possessed of property inherited 
+from her father. 
+
+4 Deft-handed: suhastyak cannot be satisfactorily accounted for. Stikastyd , 
+a dual, may have been the original reading. See Ludwig’s Comment-ary, Yol. 
+V., pp, 347, 348. 
+
+
+m THE HYMNS OF [BOQK /X 
+
+, HYMN XLYII. Soma PavamAna. 
+
+Great as he was, Soma hath gained strength hy this. high*** 
+solemnity : 
+
+Joyous he riseth like a bull* 
+
+2 His task is done: his crushings of the Dasyus are made 
+
+manifest: 
+
+He sternly reekoneth their debts. 
+
+3 ‘Soon as his song of praise is born, the Soma, Indra’s juice, 
+
+becomes 
+
+A thousand-winning thunderbolt. 
+
+‘ 4 Seer and S^astainer, he himself desireth riches for the sage 
+When he embellisheth his songs. 
+
+5 Fain would they both win riches as in races of the steeds. In war 
+Thou art upon the conquerors’ side. 
+
+HYMN XLYIII. Soma PavamAna. 
+
+With sacrifice we seek to thee kind Cherisher of manly might 
+In mansions of the lofty heavens; 
+
+2 Gladdening, crusher of the bold, ruling with very mighty sway, 
+Destroyer of a hundred forts. 
+
+3 Hence, Sapient One! the Falcon, strong of wing, unwearied, 
+
+brought thee down, 
+
+Lord over riches, from the sky. 
+
+4 That each may see the light, the Bird brought us the guard 
+
+of Law, the Friend 
+Of all, the speeder through the air. 
+
+5 And now, sent forth, it hath attained to mighty power and 
+
+majesty, 
+
+Most active, ready to assist. 
+
+
+1 Riseth : or, roareth. Sctbdam learoti, —SAyapa. v 
+
+2 lie sternly reekoneth their debts: ‘ resolute he acquits the debts (of the 
+worshipper).*—Wilson. 
+
+3 A thousand-winning thunderbolt ; all-powerful to slay the wicked and to 
+reward worshippers, 
+
+4 Sustuiner: I follow Ludwig in taking mdhartdri as a nominative singular. 
+But see Cowell’s note in Wilson’s Translation. 
+
+5 They both: Soma and the sage or singer.—Ludwig. SAyana interprets 
+the stanza differently ;—* Thou desirest to give wealth to those who conquer 
+in combat as (men offer fodder) to horses in battle.’—Wilson. 
+
+1 Kind Cherisher of manly might : ‘ auspicious bearing wealth.’—Wilson, 
+
+2 Hundred forts: cf. IV. 26. 3. 
+
+3 The Falcon : see IV. 26 and 27. 
+
+4 The Friend of all: or, the common possession. The speeder through the 
+air; rajasHram: { the showerer of water.’—Wilson. 
+
+
+
+
+HYMN 50.] 
+
+
+SOI 
+
+
+THE RIGVEDA. 
+
+HYMN XLIX. Soma Pavam&na. 
+
+Pour down the rain upon us, pour a wave of waters from the 
+sky, 
+
+And plenteous store of wholesome food. 
+
+2 Flow onward with that stream of thine, whereby the cows 
+
+have come to us, 
+
+The kino of strangers to our home, 
+
+3 Chief Friend of Gods in sacred rites, pour on us fatness with 
+
+thy stream, 
+
+Pour down on us a flood of rain. 
+
+4 To give us vigour, with thy stream run thiYugh the fleecy 
+
+straining-cloth : 
+
+For verily the Gods will hear, 
+
+5 Onward hath Pavam&na flowed and beaten off the Eakshasas, 
+
+Flashing out splendour as of old. * 
+
+HYMN L. Soma Pavam&na. 
+
+Loud as a river’s roaring wave thy powers have lifted up 
+themselves: 
+
+Urge on thine arrow’s sharpened point. 
+
+2 At thine effusion upward rise three voices full of joy, when thou 
+Flowest upon the fleecy ridge. 
+
+3 On to the fleece they urge with stones the tawny well-beloved 
+
+One, 
+
+Even Pavam&na, dropping meath. 
+
+4 Flow with thy current to the sieve, 0 Sage most powerful to 
+
+cheer, 
+
+To seat thee in the place of song. 
+
+5 Flow, Most Exhilarating ! flow anointed with the milk for 
+
+balm, 
+
+• Indu, for Tndra, for bis drink. 
+
+
+4 The Gods will hear: the sound that thou makest in flowing.—S&yana. 
+
+5 Flashing out splendour as of old : or, 4 5 Making lights shine as erst they 
+
+shone.’ - 
+
+1 Urge on thine arrow's sharpened point: vdn&sya ehodayd pavim: apparent¬ 
+ly a hold metaphorical expression for 4 make a noise like that of a discharged 
+arrow.’ 4 Emit thy sound like that of a (rushing), arrow.’—Wilson. Or 
+vdndsya may mean of (thy) reed, pipe, flute, or other musical instrument, and 
+S&yana explains pavtm by subdam. Benfey accordingly (S&maveda, II. 5. 1, 
+5. 1.)*renders the passage : ‘Erhebe deiner Flobe Schall,’ ‘ Lift up the music* 
+;of thy flute.’ According to Hillebrandt, V. M., I. p. 43, the reed or arrow 
+-means the sharp-pointed stalk of the Soma-plant. 
+
+2 Three voices full of joy: or, three several joyful words. See IX. 33, 4. 
+The fleecy ridge: 4 the summit of the fleece.’—Wilson. 
+
+4 In the place of song: see IX. 25. 6. 4 On Indra's lap.’—Wilson. 
+
+
+302 THU HYMNS OP [BOOK IX. 
+
+HYMN LI. Soma Pavam&na. 
+
+Adhvarytj, on the filter pour the Soma juice expressed with 
+stones, 
+
+And make it pure for Indra’s drink. 
+
+2 Pour out for Indra, Thunder-armed, the milk of heaven, the 
+
+Soma’s juice, 
+
+Most excellent, most rich in sweets. 
+
+3 These Gods and all the Marut host, Indu! enjoy this juice of 
+
+thine, 
+
+This Pavamlna’s flowing meath, 
+
+4 For, Soma, thou hast been effused, strengthening for the wild 
+
+carouse, * ' v 
+
+0 Steer, the singer, for our help. # ** 
+
+J5 Flow with thy stream, Far-sighted One, effused, into the cleans¬ 
+ing sieve: 
+
+Flow on to give us strength and fame. - , 
+
+HYMN LII. Soma PavamAna. 
+
+Wealth-winner, dwelling in the sky, bringing us vigour with 
+the juice, 
+
+Flow to the filter when effused. " 
+
+2 So, in thiue ancient ways, may he, beloved, with a thousand 
+streams 
+
+Bun o’er the fleecy straining-cloth. 
+
+‘ 3 Him who is like a caldron shake ; 0 Indu, shake thy gift to us 
+Shake it, armed Warrior ! with thine arms. 
+
+4 Indu, invoked with many a prayer, bring down the vigour of 
+
+these men, 
+
+Of him who threatens us with war. 
+
+5 Indu, Wealth-giver, with thine help pour out for us a hundred, 
+
+yea, 
+
+A thousand of thy pure bright streams. 
+
+4 For the wild carouse : ‘ for speedy exhilaration.’—Wilson. 
+
+2 May he : the juice, regarded as distinct from Soma who is addressed. 
+
+3 Him who is Wee a caldron : beat or bruise the Soma that is full of juice 
+as a caldron is of water. With thine arms : or, with the blows (of the pressing- 
+stones). The meaning of the second and third ‘shake’ seems to be ‘send 
+rapidly.’ ‘(Soma), send (us) him who is like a pot; Indu, send us now wealth ; 
+swift-flowing (Soma), send it with blows (of the stones).’—Wilson. Professor 
+Grassmann says that by ‘ him who is like a caldron’ the wealthy enemy is 
+intended, whose possessions are to be poured out upon the pious worshippers. 
+
+
+HYMN 55.] 
+
+
+TEE RIGVEDA. 
+
+
+803 
+
+HYMN LIII. ' Soma Pavam&na. 
+
+0 thou with stones for arms, thy powers, crushing the fiends, 
+have raised themselves : 
+
+Chase thou the foes who compass us. 
+
+2 Thou conquerest thus with might when car meets car, and 
+
+when the prize is staked : 
+
+With fearless heart .will I sing praise. 
+
+3 No one with evil thought assails this Pavam&na’s holy laws: 
+
+. Crush him who fain would fight with thee. 
+
+4 For Indra to the streams they drive the tawny rapture-drop¬ 
+
+ping Steed, * 
+
+Indu the bringer of delight. 
+
+HYMN LIY. Soma Pavam&na. 
+
+After hi* ancient splendour, they, the bold, have drawn the 
+brigbt*milk from 
+
+The' Sage who wins a thousand gifts. 
+
+2 In aspect he is like the Sun; he runneth forward to the lakes, 
+Seven currents flowing through the sky. 
+
+3 He, shining in his splendour, stands high over all things that 
+
+exist— ^ 
+
+Soma, a God as Surya is. 
+
+4 Thou, Indu, in thy brilliancy, ponrest on us, as Indra’s Friend, 
+Wealth from the kine to feast the Gods. 
+
+HYMN LV. Soma Pavamftna. 
+
+Pour on us with thy juice all kinds of corn, each sort of nourish¬ 
+ment, 
+
+And, Soma, all felicities. 
+
+2 As thine, 0 Indu, is the praise, and thine what springeth from 
+the juice, 
+
+Seat thee on the dear sacred grass. 
+
+1 With stones for arms: adrwah: generally an appellative of Indra, the 
+slinger or caster of the stone or thunderbolt; here, according to Sftyana,= 
+grfivavan soma f 0 Soma, possessor of, that is, expressed by, the stones. 
+
+2 When oar meets car ; in battle. When the prize is staked: in the chariot- 
+race ; or the reference may be also to battle. 
+
+4 To the streams: tbe vasattvart waters. 
+
+1 They , the hold : tbe Soma-pressers. The Sage: or Hishi; Soma. 
+
+2 The lakes: of air. Seven currents: corresponding to the seven earthly 
+rivers. ‘ He unites with the seven down-descending rivers of heaven/— 
+Wilson. 
+
+4 From the kine: consisting of milk, curds, etc. 
+
+
+
+TEM HYMNS OF 
+
+
+m 
+
+
+[BOON JX 
+
+
+3 And, finding for ns kine and steeds, 0 Soma, with thy juici 
+
+flow on 
+
+Through days that fly most rapidly. 
+
+4 As one who conquers, ne'er subdued, attacks and slays the 
+
+enemy, 
+
+Thus, Vanquisher of thousands ! flow. 
+
+HYMN LVI. . Soma Pavam4na. 
+
+Swift to the purifying sieve flows Soma as exalted Law, 
+Slaying the fiends, loving the Gods. 
+
+2 When Soma pours the strengthening food a hundred ever- 
+
+active streams 
+
+To Indra’s friendship win their way. 
+
+3 Ten Dames have sung to welcome thee, even as a maiden 
+
+greets her love: 
+
+0 Soma, thou art decked to win. 
+
+4 Flow hitherward, 0 Indu, sweet to Indra and to Vishnu ; guard 
+The men, the singers, from distress. 
+
+HYMN LVIL Soma Pavam&na. 
+
+Thy streams that never fail or waste flow forth like showers 
+of rain from heaven, 
+
+To bring a thousand stores of strength. 
+
+2 He flows beholding on his way all well-beloved sacred lore, 
+Green-tinted, brandishing his arms. 
+
+3 He, when the people deck him like a docile king of elephants. 
+Sits as a falcon in the wood. 
+
+4 So bring thou hitherward to us, Indu, while thou art purified, 
+All treasures both of heaven and earth. * 
+
+HYMN LVIIL Soma Pavam&na. 
+
+Swift runs this giver of delight, even the stream of flowing 
+juice: 
+
+Swift runs this giver of delight. 
+
+4 Vanquisher of thousands ; or, thou who winnest thousands, i, e. countless 
+
+spoils or treasures. -- 
+
+3 Ten Fames; the fingers, whose sound is heard in the operation of pressing 
+
+the Soma juice. - 
+
+3 Like a docile king of elephants: von Roth, in the St. Petersburg 
+Lexicon, suggests ibhe for ibliah , * like a pious king among his retinue ; ’ but 
+no alteration is necessary, ibhuh and r&jd being taken together in the sense 
+of elephant-king or stately and noble elephant. See Vedhehe Studien , I. p. 
+XV. Sits as a falcon in the wood: in the wood, as referring to the Soma, 
+meaning the wooden trough or vat. ‘ Sits on the waters like a hawk.’—Wilson. 
+
+1 Swift: tdrat: ‘rescuing (his worshippers from sin).’—Wilson. 
+
+
+
+TME RJGVEDA. 
+
+
+HYMN 60.] 
+
+
+SOS 
+
+
+2 The Morning knows all precious things, the Goddess knows her 
+
+grace to man: 
+
+Swift runs this giver of delight. ~ 
+
+3 We have accepted thousands from Dhvasra’s and PurushantFs 
+
+hands : 
+
+Swift runs this giver of delight. 
+
+4 From whom we have accepted thus thousands and three times 
+
+ten besides : 
+
+Swift runs this giver of delight. 
+
+HYMN LIX. Soma Pavam&na. 
+
+Flow onward, Soma, winning kine, and steeds; and all that 
+gives delight: 
+
+Bring hither wealth with pi'Ogeny. 
+
+2 Flow onward from the waters, flow, inviolable, from the plants : 
+Flow onward from the pressing-boards. 
+
+3 Soma, as Pavamana, pass over all trouble and distress : 
+
+Sit on the sacred grass, a Sage. 
+
+4 Thou, Pavamana, foundest light; thou at thy birth becamest 
+
+great: 
+
+0 Indu, thou art over all. 
+
+* 
+
+HYMN LX. Soma Pavam&na. 
+
+Sing forth and laud with sacred song most active Pavamana, 
+laud 
+
+Indu who sees with thousand eyes. 
+
+2 Thee who hast thousand eyes to see, bearer of thousand bur¬ 
+thens, they 
+
+Have filtered through the fleecy cloth. 
+
+
+3 Dhvasra and Purmhanti were ‘ two kings who conferred great wealth on 
+Taranta and Parumilha, two risliis of the family of Vidadasva . See p. 
+XXXIII. of Max-Miiller’s Rig-veda, Yol. V.’—Cowell’s note in Wilson’s 
+Translation. 
+
+4 Thus thousands and three times ten ; S&yana, taking tdnd (thus, in this 
+manner) to mean i 2 garments/ mistaking trihsdtum, thirty, for trisatam } three 
+hundred, and neglecting the cha (and), interprets 1 three hundred thousand 
+garments.’ * Thirty robes and thousands.’—E. B. Cowell. Crassmann places 
+this hymn in his Appendix as a composition of fragments and out of place 
+where it stands in the text. 
+
+2 The waters ; the vasatlvart waters. The pressing-hoards ; dhuhdndhhyah : 
+according to S&yana, grdvdbhyah, the pressing-stones. 
+
+1 With sacred song : gdyatHna: * with a Gdyatri hymn/—Wilson. 
+
+2 Bem'er of thousand burthen 's: or, bringer of thousand bounties, 
+
+20 
+
+
+
+m THE HYMNS OF f BOOK IX. 
+
+. 3 He, Pakamana, hath streamed through the fleece: he runs, 
+into the jars, 
+
+Finding his way to Indra’s heart. 
+
+4 That Iadra may be bounteous, flow, most active Soma, for our 
+weal: 
+
+Bring genial seed with progeny. 
+
+‘ HYMN LXI. Soma Pavam&na. 
+
+Flow onward, Indu, with this food for him who in thy wild 
+delight 
+
+. Battered the nine-and-ninety down, 
+
+2 Smote swiftly forts, and Sambara, then Yadu and that Turvasa, 
+For pious Divodasa’s sake. 
+
+3 Finder of horses, pour on us horses and wealth in kine and 
+
+gold, 
+
+And, Indn, food in boundless store. 
+
+4 We seek to win thy friendly love, even Pavamana’s flowing 
+
+o’er 
+
+The limit of the cleansing sieve. 
+
+5 With those same waves which in their stream o’erflow the 
+
+purifying sieve, 
+
+Soma, be gracious unto us. r 
+
+6 0 Soma, being purified, bring us from all sides,—for thou 
+
+canst,— 
+
+Biches and food with hero sons. 
+
+7 Him here, the Child whom streams have borne, the ten swift 
+
+fingers beautify: 
+
+With the Adityas is he seen. 
+
+8 With Indra and with V&yu he, effused, flows onward v T ith the 
+
+beams 
+
+Of Surya to the cleansing sieve. 
+
+9 Flow rich in sweets and lovely for our Bhaga, V&yu, Pftshan, 
+
+flow 
+
+For Mitra and for Yaruna. 
+
+10 High is thy juice’s birth: though set in heaven, on .earth it 
+hath obtained 
+
+Strong sheltering power and great renown. 
+
+
+1 The nine-and-ninety: ‘ninety-nine (cities of the foe).’—'Wilson, 
+
+3 In'boundless store: literally, in thousands. 
+
+7 Whom streams have borne: smdhumdtaram: ‘whose parents are the 
+livers,’—Wilson. B<»rn as the Moon in the ocean of air. With the Adityas 
+is he seen: that is, he is counted as one of the Adityas. 
+
+
+
+HYMN Cl.] 
+
+
+TUB RIG VEDA. 
+
+
+W 
+
+11 Stiiving to win, with him we gain all wealth from the ungodly 
+
+man, 
+
+Yea, all the glories of mankind. 
+
+12 Finder of room and freedom, flow for Indra whom w r e must 
+
+adore, 
+
+For Varuna and the Marut host. 
+
+13 The Gods have come to Indu well-descended, beautified with 
+
+milk, 
+
+The active crusher of the foe. 
+
+14 Even as mother cows their calf, so let our praise-songs strength¬ 
+
+en him, 
+
+Yea, him who winneth Indra’s heart. 
+
+15 Soma, pour blessings on our kihe, pour forth the food that 
+
+streams with milk: 
+
+Increase the sea that merits laud. 
+
+16 From heaven hath Pavamana made, as Twere, the marvellous 
+
+thunder, and 
+
+The lofty light of all mankind. 
+
+17 The gladdening and auspicious juice of thee, of Pavam&na, 
+
+Kin s ! » 
+
+Flows o’er the woollen straining-cloth. 
+
+18 Thy juice, 0 Pavamana, sends its rays abroad like splendid 
+
+skill, 
+
+Like lustre, all heaven’s light, to see. 
+
+19 Flow onward with that juice of thine most excellent, that 
+
+brings delight, 
+
+Slaying the wicked, dear to Gods. 
+
+20 Killing the foeman and his hate, and winning booty every 
+
+day, 
+
+Gainer art thou of steeds and kine. 
+
+21 Red-hued, be blended with the milk that ■ seems to * yield its* 
+
+lovely breast, 
+
+Falcon-like resting in thine home. 
+
+
+13 Well-descended: literally, well-born or well-produced j 4 (who is) com¬ 
+pletely generated.’—Wilson. 
+
+15 The sea : samudrdm: according to Sdyana, water generally. 
+
+'16* The purified [Soma] has generated the great light which is common to 
+all mankind, like the wonderful thundering of the skv.’—Muir, 0. S. Texts,. 
+IV. 112. The great light common to all men, or vaisvdnardm or the lofty 
+light of all mankind , is Agni Vaisv&nara. 
+
+20 The foeman and his hate: f the hostile Vritra. 1 —Wilson. 
+
+
+
+m TME HYMNS OF [BOOK IX. 
+
+22 Flow onward thou who strengthenedst Indra to slaughter 
+
+Yritra w r ho 
+
+Compassed and stayed the mighty floods. 
+
+23 Soma who raiuest gifts, may we' win riches with our hero 
+
+sons: 
+
+Strengthen, as thou art cleansed, our hymns. 
+
+24 Aided by thee, and through thy grace, may we be slayers 
+
+when we war: 
+
+Watch, Soma, at our solemn rites. 
+
+25 Chasing our foemen, driving off the godless, Soma floweth on* 
+Going to Inara’s special place, 
+
+26 0 Pavam&na, hither bring great riches, and destroy our foes : 
+O Indu, grant heroic fame. 
+
+27 A hundred obstacles have ne’er checked thee when fain to 
+
+give thy boons, 
+
+When, being cleansed, thou combatest. 
+
+28 Indu, flow on, a mighty juice; glorify us among the folk : 
+Drive all our enemies away. 
+
+29 Indu, in this thy friendship most lofty and glorious may we 
+Subdue all those who war with us. 
+
+30 Those awful weapons that thou hast, sharpened at point to 
+
+strike men down— 
+
+Guard us therewith from every foe. 
+
+HYMN LXII. Soma Pavamdna. 
+
+These rapid Soma-drops have been poured through the puri¬ 
+fying sieve 
+
+To bring us all felicities. 
+
+2 Dispelling manifold mishap, giving the courser’s progeny, 
+
+Yea, and the warrior steed, success. 
+
+
+25 The godless: drdvnah: those who present no sacrificial offerings ; ‘ the 
+withholders (of wealth).’—Wilson. Special place: that is, the vessel set 
+apart for his libations. 
+
+-26 Heroic fame: or, fame with brave sons. 
+
+• 27 Obstacles: or enemies, according to S&yana, Thva combatest: malcha- 
+syase: according to S&yana, f when thou wish est to give us wealth.’ 'The 
+meanings "fight,” “strive,” etc., are foreign to S&ya*; a, being derived from 
+a, comparison of fia^io/uaif macto, etc.’—Editor’s note in Wilson’s Trans¬ 
+lation. 
+
+30 Weapons : the Moon being the warrior who overcomes the darkness of 
+
+night. See Hillebrandt, V. M., I. 340. Cf. ‘The moon.advances like an 
+
+indignant warrior through a fleeing army.’—S. T. Coleridge. 
+
+
+
+tbe mar eda. 
+
+
+BTttN 62.] 
+
+
+BO0 
+
+
+3 Bringing prosperity to kine, they make perpetual lift flow 
+To us for noble eulogy. 
+
+4 Strong, mountain-born, the stalk hath been pressed in the 
+
+streams for rapturous joy : 
+
+Ilawk-like he settles in his home. 
+
+5 Fair is the God-loved juice; the plant is washed in waters, 
+
+pressed by men : 
+
+The mileh-kine sweeten it with milk. 
+
+6 As drivers deck a courser, so have they adorned the meath*s 
+
+juice for 
+
+Ambrosia, for the festival. ^ 
+
+7 Thou, Indu, with thy streams that drop sweet juices, which 
+
+were poured for help, 
+
+Hast settled in the cleansing sieve. 
+
+8 So flow thou onward through the fleece, for Indra flow, to be 
+
+his drink, 
+
+Finding thine home in vats of wood. 
+
+9 As giving room and freedom, as most sweet, pour butter forth 
+
+and milk, 
+
+O Iudu, for the Angirases. 
+
+10 Most active and benevolent, this Pavamlna, sent to us 
+For lofty friendship, meditates. 
+
+11 Quellerof curses, mighty, with strong sway, this Pa vara ana 
+
+shall 
+
+Bring treasures to the worshipper. 
+
+12 Pour thou upon us thousandfold possessions, both of kine and 
+
+steeds, ^ 
+
+Exceeding glorious, much-desired. 
+
+13 Wandering far, with wise designs, the juice here present is 
+
+effused, 
+
+Made beautiful by living men. 
+
+
+$ ltd : here, according to S&yana, meaning * food.’ 1 Labetrank,’ refreshing 
+draught.—Grassmann. 
+
+4 The stalk : the Soma-plant, which is said to have grown on the mountain#. 
+
+6 la waters * the vasativarl waters. 
+
+6 For ambrosia; amritdya; ‘for the sake of immortality.*—Wilson. 
+
+9 For the Angirases: or, from the Angirases. The Jamadagnis were not 
+members of that family.—Ludwig. 
+
+10 Meditates: ‘is known (to all).*—Wilson. 
+
+13 Wandering far; urugdydh: according to Sftyana, much-lauded, or praised 
+by many. 
+
+
+
+[BOOK IX. 
+
+
+?lff TEJS HYMNS OF 
+
+14 for Indra flows the gladdening drink, the measurer of the 
+
+region, Sage, 
+
+With countless wealth and endless help. 
+
+15 Born on the mountain, lauded here, Indu for Indra is set down, 
+As in her sheltering nest a bird. 
+
+16 Pressed by the men, as ’twere to war hath Soma Pavam&oa 
+
+sped, 
+
+To rest with might within the vats. 
+
+17 That he may move, they yoke him to the three-backed triple- 
+
+seated car 
+
+By the Seven Bishis’ holy songs, 
+
+J8 Drive ye that Tawny Courser, 0 ye pressers, on his way to war, 
+Swift Steed who carries oil the spoil. 
+
+19 Pouring all glories hither, he, effused and entering the jar, 
+Stands like a hero mid the kine. 
+
+20 Indu, the living men milk out thy juice to make the rapturous 
+
+draught: 
+
+Gods for the Gods milk out the meath. 
+
+21 Pour for the Gods into the sieve our Soma very rich in sweets, 
+Him whom the Gods most gladly *hear. 
+
+22 Into his stream who gladdens best these Soma juices have 
+
+been poured, 
+
+Lauded with songs for lofty fame. 
+
+23 Thou flowest to enjoy the milk, and bringest valour, being 
+
+cleansed: 
+
+Winning the spoil flow hitherward. 
+
+24 And, hymned by Jamadagnis, let all nourishment that kine 
+
+supply, 
+
+And general praises, flow to us. 
+
+25 Soma, as leader of the song flow onward with thy wondrous 
+
+aids, 
+
+For holy lore of every kind. 
+
+
+14 The measurer of the region; who measured out and made the firmament. 
+
+15 Born 6n the mountain: or, perhaps, as S&vana takes it, ‘made manifest 
+by song.’ 
+
+17 Sy ihe Seven RUhis' holy songs; or ‘Of Rishis, with seven holy songs'; 
+the car being the saorifiee, the three backs or ridges being the three daily 
+libations, the three seats being the three Vedas. 
+
+19 Mid the Jcine: among the enemy’s cattle, for whose possession he is 
+fighting. So, says S&yana, Soma stands among the sacrifices. 
+
+20 The living men: the worshippers, according to Sdyana ; but perhaps, as 
+
+Ludwig suggests, his stotdrah should be sotdrah 7 pressers. ’ Gods ; devfth; the 
+priests. * • ' 
+
+
+
+t£tE JRIGtEDA. 
+
+
+MYMX 63.] 
+
+
+m 
+
+
+26 Do thou as leader of the song, stirring the waters of £he sea, 
+Flow onward, thou who niovest all. 
+
+27 0 Soma, 0 thou Sage, these worlds stand ready to attest thy 
+
+might x 
+
+For thy behoof the rivers flow. 
+
+28* Like showers of rain that fall from heaven thy streams per¬ 
+petually flow 
+
+To the bright fleece spread under them, 
+
+29 For potent Indra purify Indu effectual and strong, 
+
+Enjoyment-giver, Mighty Lord. 
+
+30 Soma, true, Pavamana, Sage, is seated in the cleansing sieve. 
+Giving his praiser hero strength. 
+
+HYMN LXITI. Soma Pavamana. 
+
+Pour hitherward, 0 Soma, wealth in thousands and heroic 
+strength, 
+
+And keep renown secure for us. 
+
+2 Thou makest food and vigour swell for Indra, best of glad- 
+
+deners 1 
+
+Within the cups thou seatest thee. 
+
+3 For Indra and for ViShnu poured, Soma hath flowed into 
+
+the jar: 
+
+May Vayu find it rich in sweets. 
+
+4 These Sonias swift and brown of hue, in stream of solemn 
+
+sacrifice 
+
+Have flowed through twisted obstacles, 
+
+<5 Performing every noble work, active, augmenting Indra’s 
+strength, * 
+
+Driving away the godless ones. 
+
+6 Brown Soma-drops, effused, that seek Indra, to their appro - 
+
+priate place 
+
+Flow through the region hitherward. 
+
+7 Flow onward with that stream of thine wherewith thou gavesfc 
+
+S irya light, 
+
+Urging on waters good to men. 
+
+8 Pie, Pavamana, high o’er man yoked the Sun’s courser Etasa 
+To travel through the realm of air. 
+
+
+26 Waters of the sea; of the sea of air, tlie firmament. 
+
+4 Twisted obstacles: either the twigs of which the frame of the filter was 
+made, or the rough surf ice of the wool of the strainer. ‘Are let loose upon 
+the IMkshasasi —Wilson. 
+
+5 In this and the following stanza Soma is identified with the Sun. 
+
+
+
+m THE HYMNS OE [BOOK IX. 
+
+9 And those ten Coursers, tawny-hued, he harnessed that the 
+Sun might come : 
+
+Indu, he said, is Indra’s self. 
+
+10 Hence, singers, pour the gladdening juice to V&yu-and to 
+Indr a, pour 
+
+The drops upon the fleecy cloth. 
+
+110 Soma Pavamana, find wealth for us not to be assailed, 
+Wealth which the foeman may not win. 
+
+12 Send riches hither with thy stream in thousands, both of 
+
+steeds and kine, 
+
+Send spoil £1 war and high renown. 
+
+13 Soma the God, expressed with stones, likeSurya, floweth on 
+
+his way, 
+
+Pouring the juice within the jar. 
+
+14 These brilliant drops have poured for us, in stream of solemn 
+
+sacrifice, 
+
+Worshipful laws and strength in kine. 
+
+15 Over the cleansing sieve have flowed the Somas, blent with 
+
+curdled milk, 
+
+Effused for Indra Thunder-armed. 
+
+r. 
+
+16 Soma, do thou most rich in sweets, a gladdening drink most 
+
+dear to Gods, 
+
+Flow to the sieve to bring us wealth. 
+
+17 For Indra, living men adorn the Tawny Courser in the streams, 
+Indu, the giver of delight. 
+
+18 Pour for us, Soma, wealth in gold, in horses and heroic sons, 
+Bring hither strength in herds of kine. 
+
+19 For Indra pour ye on the fleece him very sweet to taste, who 
+
+longs 
+
+For battle as it were in war. 
+
+20 The singers, seeking help, adorn the Sage who must be decked 
+
+with songs: 
+
+Loud bellowing the Steer comes on. 
+
+21 The singers with their thoughts and hymns have, in the stream 
+
+of sacrifice, 
+
+Caused Soma, active Steer, to roar. 
+
+9 Cotirsers; or Hants. C£. IV. 6. 9 and 13. 3. 
+
+10 Hence; from this vessel. 
+
+14 Worshipful laws: the meaning of dhamdnyttryd is not clear. * (Plowing) 
+towards the dwellings of respectable (worshippers).’— Wilson. * Venerable 
+might.’—Ludwig. 
+
+
+
+JTTMN 64.] 
+
+
+THE RIGVEDA. 
+
+
+313 
+
+
+22 God, working with mankind, flow on; to Indra go thy gladden¬ 
+
+ing juice: 
+
+To Vayu mount as Law commands. 
+
+23 0 Soma Pavamana, thou pourest out wealth that brings re¬ 
+
+nown : 
+
+Enter the ]ake, as one we love. 
+
+24 Soma, thou ho west chasing foes and bringing wisdom and de¬ 
+
+light : 
+
+Drive off the folk who love not Gods. 
+
+25 The Pavamanas have been poured, the brilliant drops of Soma 
+
+juice, ^ 
+
+For holy lore of every kind. 
+
+26 The Pavam&nas have been shed, the beautiful swift Soma- 
+
+drops, 
+
+Driving all enemies afar. 
+
+27 From heaven, from out the firmament, hath Pavamana been 
+
+effused 
+
+Upon the summit of the earth. 
+
+28 0 Soma, Indu, very wise, drive, being purified, with thy stream 
+All foes, all Kakshasas away. 
+
+29 Driving the Pakshasas afar, 0 Soma, bellowing, pour for us 
+Most excellent and splendid strength. 
+
+30 Soma, do thou secure for us the treasures of the earth and 
+
+heaven, 
+
+Indu ! all boons to be desired. 
+
+HYMN LXIY. Soma Pavamdna. 
+
+Soma, thou art*a splendid Steer, a Steer, 0 God, with steerlike 
+sway: 
+
+Thou as a Steer ordainest laws. 
+
+2 Steer-strong thy might is as a steer’s, steer-strong thy wood, 
+
+steer-like thy drink : 
+
+A Steer indeed, 0 Steer, art thou, 
+
+3 Thou, Indu, as a vigorous horse, hast neighed together steeds 
+
+and kine: 
+
+Unbar for us the doors to wealth. 
+
+
+23 The lake: the dronakalasa , vat or reservoir, 
+
+27 The summit of the earth: the raised altar. 
+
+1 Steer; S&yana, as usual, explains vrishd by varshakah c Sprinkler.’—"Wilson, 
+3 Neighed together: collected, through the efficacy of the sound thou 
+makebt in dropping through the filter, and enriched ub with, steeds and kine. 
+
+
+
+‘M£ THE HYMNS OF [BOOK it. 
+
+■4 Out of desire of cows and steeds and heroes potent Soma-drops, 
+Brilliant and swift, have been effused. 
+
+5 They purified in both the hands, made beautiful by holy men, 
+Flow onward to the fleecy cloth. 
+
+6 These Soma juices shall pour forth all treasures for the wor¬ 
+
+shipper 
+
+From heaven and earth and Armament. 
+
+7 The streams of Pavamana, thine, Finder of all, have been 
+
+effused, 
+
+Even as Surya’s rays of light. 
+
+8 Making thdelight that shines from heaven thou floweston to 
+
+every form : 
+
+Soma, thou swellest like a sea. 
+
+9 Urged on thou sendest out thy.voice, 0 Pavamana; thou hast 
+
+moved, 
+
+Like the God Surya, to the sieve. 
+
+10 Indu, Enlightener, Friend, hath been purified by the sages’ 
+
+hymns: 
+
+So starts the charioteer his steed— 
+
+11 Thy God-delighting wave which hath flowed to the purifying 
+
+sieve, 
+
+Alighting in the home of Law. 
+
+12 Flow to our sieve, a gladdening -draught that hath most inter¬ 
+
+course with Gods, 
+
+Indu, to Indra for his drink. 
+
+13 Flow onward with a stream for food, made beautiful by sapient 
+
+men: 
+
+Indu with sheen approach the milk. * 
+
+14 While thou art cleansed, Song-Lover, bring comfort and 
+
+vigour to the folk, 
+
+Poured, Tawny One ! on milk and curds. 
+
+15 Purified for the feast of Go Is, go thou to Indra’s special place, 
+Resplendent, guided by the strong. 
+
+16 Accelerated by the hymn, the rapid drops of Soma juice 
+Have flowed, urged onward, to the lake. 
+
+17 Easily have the living drops, made beautiful, approached 
+
+the lake, 
+
+Yea, to the place of sacrifice. 
+
+8 To every form: to bring us blessings in every shape. 
+
+9 To the sieve: vkllmrmani: { iu observance of the law/ according to M. 
+jBergaigno. See La Religion VecUque, III. 218, note. 
+
+16 The lake; samudrdm: according to S&yana, the sea of air, the firmament. 
+The dronakalct§:i, vat or reservoir, is probably intended. 
+
+
+HYMN 61 ] TEE MGfEEA % 31 $ 
+
+18 Compass about, our faithful Friend, all our possessions with 
+
+thy might: 
+
+Guard, hero like, our sheltering home. 
+
+19 Loud neighs the Courser Etasa, with singers, harnessed for 
+
+the place, 
+
+Guided for travel to the lake. 
+
+20 What time the Swift One resteth in the golden place of sacrifice, 
+He leaves the foolish far away. 
+
+21 The friends have sung in unison, the prudent wish to sacrifice : 
+Down sink the unintelligent. 
+
+22 For Indra girt by Maruts, flow, thou Indu, vefy rich in sweets, 
+To sit in place of sacrifice. 
+
+23 Controlling priests and sages skilled in holy song adorn thee 
+
+well; 
+
+The living make thee beautiful. 
+
+24 Aryaman, Mitra, Varuna drink Pavamana’s juice, yea, thine ; 
+0 Sage, the Maruts drink thereof. 
+
+25 0 Soma, Indu, thou while thou art purified urgest onward 
+
+speech 
+
+Thousandfold, with the^lore of hymns. 
+
+26 Yea, Soma, Indu, while thou art purified do thou bring to us 
+Speech thousandfold that longs for war. 
+
+27 0 Indu, Much-invoked, while thou art purifying, as the Friend 
+Of these men enter thou the lake. 
+
+28 Bright are these Somas blent with milk, with light that flashes 
+
+brilliantly 
+
+And form that utters loud acclaim. 
+
+.29 Led by his drivers, and sent forth, the Strong Steed hath come 
+nigh for spoil, 
+
+Like warriors when they stand arrayed. 
+
+30 Specially, Soma, coming as a Sage from heaven to prosper us, 
+Flow like the Sun for us to see. 
+
+
+19 The Courser Etasa : here meaning Soma. Vdluiih (from vah, Lat. veh-o) 
+is properly a horse of burden, or draught-horse. 
+
+21 The friends: the priests ; or perhaps the Maruts. Down sink: naraJce, 
+into hell, says fifty ana. 
+
+. 26 That longs for war: mabhasyilvarii: ‘desiring wealth.’—Wilson. See 
+IX 61. 27, note. 
+
+23 Form: Icriptt: stream, according to Sftyana. 
+
+30 Specially: ridhdh: said by Yftska to be the Vedic form of pr Whale, and 
+to be used in the* sense of prospering. See Wilson’s Translation, Editor’s note. 
+Or rldhdk may mean, lightly, easily, without effort. 
+
+
+
+316 
+
+
+TBB MYMNS OF 
+
+
+[BOOK 7X. 
+
+
+HYMN LXV. Soma Pavam&na. 
+
+The glittering maids send Sara forth, the glorious sisters, close- 
+allied, 
+
+Send Indu forth, their mighty Lord. 
+
+2 Pervade, 0 Pavam&na, all our treasures with repeated light, 
+God, coming hither from the Gods. 
+
+3 Pour on us, Pavam&na, rain, as service and fair praise for 
+
+Gods: 
+
+Pour all to be our nourishment. 
+
+4 Thou art a Steer by lustre: we, 0 Pavam&na, faithfully 
+Call upon tfiee the Splendid One. 
+
+5 Do thou, rejoicing, nobly-armed ! pour upon us heroic strength : 
+0 Indu, come thou hitherward. 
+
+6 When thou art cleansed with both the hands and dipped in 
+
+waters, with the wood 
+Thou comest to the gathering-place. 
+
+7 Sing forth your songs, as Yyasva sang, to Soma Pavamana, to 
+The Mighty One with thousand eyes ; 
+
+8 Whose coloured sap they drive with stones, the yellow meath- 
+
+distilling juice, 
+
+Indu for Indra, for his drink. 
+
+9 We seek to gain the friendly love of thee that Strong and 
+
+Mighty One, 
+
+Of thee the winner of all wealth. 
+
+10 Flow onward with thy stream, a Steer, inspiriting the Maruts’ 
+
+Lord, 
+
+Winning all riches by thy might. 
+
+11 I send thee forth to battle from the press, 0 Pavam&na, 
+
+Strong, 
+
+Sustaiuer, looker on the light. . 
+
+12 Acknowledged by this song of mine, flow, tawny-coloured, 
+
+with thy stream : 
+
+Incite to battle thine ally. 
+
+13 0 Indu, visible to all pour out for us abundant food : 
+
+Soma, be thou our prospered 
+
+# 1 The glittering maids: the fingers, perhaps with reference to the gold 
+rings worn by the priests when they press the Soma. SHra: here said to 
+mean Soma; ‘the invigorating. 1 —Wilson. The glorious sisters; the fingers. 
+
+3 As service: as the cause of worship. 
+
+6 With the icood: f (taken'up) with the wooden vessel.’—Wilson, Cf. IX. 
+
+1 . 2 . 
+
+7 Yyasva: a Riehi frequently mentioned in Book YIII, 
+
+12 Thine ally: India. 
+
+
+
+THE RIG VEDA . 
+
+
+317 
+
+
+HYMN 65,] 
+
+14 The pitchers, Indn, with thy streams have sung aloud in 
+
+vigorous might : 
+
+Enter them, and let Iudra drink. 
+
+15 0 thou whose potent gladdening juice they milk out with the 
+
+stones, flow on, 
+
+Destroyer of our enemies. 
+
+16 King Pavamana is implored with holy songs, on man’s behalf, 
+To travel through the firmament, 
+
+17 Bring us, 0 Indu, hundredfold increase of kine, and noble 
+
+steeds, 
+
+The gift of fortune for our help. - ^ 
+
+18 Pressed for the banquet of the Gods, 0 Soma, bring us might, 
+
+and speed, 
+
+Like beauty for a brilliant show. 
+
+19 Soma, flow on exceeding bright with loud roar to the wooden 
+
+vats, 
+
+Falcon-like resting in thine home. 
+
+20 Soma the Water-winner flows to Indra, Vayu, Varuna, 
+
+To Vishnu and the Marut host. 
+
+21 Soma, bestowing food upon our progeny, from every side 
+Pour on us riches thousandfold ! 
+
+22 The Soma juices which have been expressed afar or near at 
+
+hand, 
+
+Or there on Saryanavan ? s bank, 
+
+23 Those pressed among JLrjikas, pressed among the active, in 
+
+men’s homes, 
+
+Or pressed among the Races Five— 
+
+24 May these celestial drops, expressed, pour forth upon us, as 
+
+they flow, 
+
+Bain from the heavens and hero strength. 
+
+25 Urged forward o’er the ox-hide flows the Lovely One of 
+
+tawny hue, 
+
+Lauded by Jamadagni’s song. 
+
+26 Like horses urged to speed, the drops, bright, stirring vital 
+
+power, when blent 
+
+With milk, are beautified in streams. 
+
+* 22 Saryandvdn'8 hauls: this lake is said to be on the borders of the Kura- 
+leshetra country. 
+
+23 Arjihas: apparently a non-Aryan people in the North-West, See VIII. 
+53.11. 
+
+25 O'er the ox-hide : the leather sheet that received the droppings of the 
+Soma. 
+
+
+
+81 j THE HYMNS OF {HOOK IX, 
+
+27 So they who toil with juices send thee forward for the Gods-* 
+
+repast: 
+
+So with this splendour flow thou on, 
+
+28 We choose to-day that,chariot-steed of thine, the Strong, that 
+
+brings us bliss, 
+
+The Guardian, the desire of all, 
+
+29 The Excellent, the Gladdener, the Sage with heart that un¬ 
+
+derstands, 
+
+The Guardian, the desire of all; 
+
+30 Who for ourselves, 0 thou Most Wise, is wealth and fair 
+
+intelligence, 
+
+The Guardian, the desire of all. 
+
+HYMN LXYI. Soma PavamAna, 
+
+For holy lore of every sort, flow onward thou whom all men love,. 
+A Friend to be besought by friends. 
+
+2 O’er all thou rulest with these Two which, Soma Pavam&na, 
+
+stand, 
+
+Turned, as thy stations, hitherward. 
+
+3 Wise Soma Pavamana, thou encompassest on every side 
+Thy-stations as the seasons come. 
+
+4 Flow onward, generating food, for precious boons of every kind,. 
+A Friend for friends, to be our help. 
+
+5 Upon the lofty ridge of heaven thy bright rays with their 
+
+essences, 
+
+Soma, spread purifying power. 
+
+6 0 Soma, these Seven Rivers flow, as being thine, to give 
+
+command : 
+
+The streams of milk run forth to thee. * 
+
+7 Flow onward. Soma in a stream, effused to gladden Indra’s heart. 
+Bringing imperishable fame, 
+
+8 Driving thee in Vivasvan’s course, the Seven Sisters with 
+
+their hymns 
+
+Made melody round thee the Sage. 
+
+28 The guardian : pHntam: according to Pisehel, ‘ den sch well widen/ 
+
+* the swelling one.’ See his exhaustive excursus on the word in Vedisohe 
+Studien , X. pp. 191—194. 
+
+The Rishis are the hundred VaikMnasaa, said to have been a race of saintly 
+hermits sprung from the nails of Prajftpati. 
+
+2 With these Turn : probably a double asterism. See Rillebrandt, V, M, 
+p, 446 ; and Gaidicke, Her Adcusativ im Veda, p 199, 
+
+8 The stream of S>una is likened to the course of Vivasvdn or the Sun, 
+
+The Seven Sisters are probably the Seven Rivers of stanza 6. According to 
+S&yana 1 the seven kindred (priests)’ are intended. 
+
+
+
+JFTYMX 66.] ‘ THE RIG VEDA. S19 
+
+9 The virgins deck thee o’er fresh streams' to drive thee to the 
+sieve when thou, 
+
+A singer, bathest in the wood. 
+
+10 The streams of Pavam&na, thine, Sage, Mighty One, have 
+
+poured them forth 
+Like coursers eager for renown. 
+
+11 They have been poured upon the fleece towards the meath- 
+
+distilling vat: 
+
+The holy songs have sounded forth. 
+
+12 Like milch-kine coming home, the drops of Soma juice have 
+
+reached the lake, 
+
+Have reached the place of sacrifice. 
+
+13 0 Indu, to our great delight the running waters flow to us, 
+When thou wilt robe thyself in milk, 
+
+14 In this thy friendship, and with thee to help us, fain to 
+
+sacrifice, 
+
+Indu, we crave thy friendly love. 
+
+15 Flow on, 0 Soma, for the great Viewer of men, for gain of kine 
+Enter thou into Indra’s throat. 
+
+16 Best art thou, Soma, of the great, Strongest, of strong ones, 
+
+Indu : thou > 
+
+As Warrior ever hast prevailed. 
+
+17 Mightier even than the strong, more valiant even than the 
+
+brave, 
+
+More liberal than the bountiful, 
+
+18 Soma, as Sura, bring us food, win offspring of our bodies : we 
+Elect thee for our friendship, we elect thee for companionship. 
+
+19 Agni, thou por^est life; send down upon us food and vigorous 
+
+strength: 
+
+Drive thou misfortune far away. 
+
+20 Agni is Pavamana, Sage, Chief Priest of all the Paces Five: 
+To him whose wealth is great we pray. 
+
+21 Skilled in thy task, 0 Agni, pour splendour with hero strength 
+
+on us, l 
+
+Granting me wealth that nourishes. 
+
+
+9 The virgins: the fingers. 
+
+12 The lake : tlie dromikalasd or reservoir. 
+
+] 5 For gain of Idne ; gdvishiaye: according to S&yana, 1 for the seeker of 
+the kine of the Angirasea/ 
+
+18 AsSHra: see IX. 65. 1, ‘Who art a hero/—Wilson. * From the Sun/—- 
+Ludwig. 
+
+19 Misfortune: duchchhtin 4m; frequently personified as an evil power; 
+4 the Rdkshasas.' —Wilson, 
+
+
+
+$20 THE HYMNS OF [BOOK IX f 
+
+22 Deyond his enemies away fco sweet praise Pavam&na flows, 
+Like Surya visible to all. 
+
+23 Adorned by living men, set forth for entertainment, rich in 
+
+food, 
+
+Far-sighted Indu is a Steed. 
+
+21 He, Pavamana, hath produced the lofty Law, the brilliant 
+light, 
+
+Destroying darkness black of hue. 
+
+25 From tawny Pavam&na, the Destroyer, radiant streams have 
+
+sprung, 
+
+Quick streams from him whose gleams are swift. 
+
+26 Best rider of the chariot, praised with fairest praise_mid 
+
+beauteous ones, 
+
+Gold-gleaming with the Marut host, 
+
+27 May Pavam&na, best to win the booty, penetrate with rays, 
+Giving the singer hero strength. 
+
+28 Over the fleecy sieve hath flowed the drop effused : to Indra 
+
+comes 
+
+Indu while he is purified. 
+
+29 This Soma, through the pressing-stones, is sporting on the ox¬ 
+
+hide, and 
+
+Summoning Indra to the draught. 
+
+30 0 Pavamana, bless us, so that we may live, with that bright 
+
+milk 
+
+Of thine which hath been brought from heaven. 
+
+* HYMN LXVIL Soma and Others. 
+
+Thou, Soma, hast a running stream, joyoCis, most strong at 
+sacrifice: 
+
+Flow bounteously bestowing wealth. 
+
+2 Effused as cheerer of the men, flowing best gladdener, thou art 
+A Prince to Indra with thy juice. 
+
+3 Poured forth by pressing-stones, do thou with loud roar send 
+
+us in a stream 
+
+Most excellent illustrious might. 
+
+
+23 Is a Steed: c one wlio continually goes to the Gods/ is Sdyana’s explana¬ 
+tion of fityah, horse or courser. 
+
+25 The Hestroyer: of darkness. Of. IS. 61. 30. 
+
+27 Penetrate: the whole world.—S&yana. 
+
+29 On the ox-hide : see IS. 65. 25. 
+
+2 A Prince : sdrih: a rich and liberal patron. 
+
+
+
+THE RIG VEDA. 
+
+
+321 
+
+
+HYMN 67 .] 
+
+4 India, aarged forward, flowetli through the fleecy cloth : the 
+
+Tawny One 
+
+With his loud roar hath brought us strength. 
+
+5 Indu, thou flowest through the fleece, bringing felicities and 
+
+fame, 
+
+And, Soma, spoil and wealth in kine. 
+
+6 Hither, 0 Indu, bring us wealth in steeds and cattle hundred¬ 
+
+fold : 
+
+Bring wealth, 0 Soma, thousandfold. 
+
+7 In purifying, through the sieve the rapid drops of Soma juice 
+Gome nigh to Indra in their course. 
+
+8 For Indra floweth excellent Indu, the noblest Soma j uiee, 
+The Living for the Living One. 
+
+9 The glittering maids send Sura forth: they with their song 
+
+have sung aloud 
+To Pavamana dropping meath, 
+
+10 May Pushan, drawn by goats, be our protector, and on all his 
+
+paths 
+
+Bestow on us our share of maids. 
+
+11 This Soma flows like gladdening oil for him who wears the 
+
+braided looks: 
+
+He shall give us our share of maids. 
+
+12 This Soma juice, 0 glowing God, flows like pure oil, effused 
+
+for thee: 
+
+He shall give us our share of maids. 
+
+13 Flow onward, Soma, in thy stream, begetter of the sages 7 
+
+speech: 
+
+Wealth-giver anfcmg Gods art thou. 
+
+14 The Falcon dips within the jars; he wraps him in his robe 
+
+and goes 
+
+Loud roaring to the vats of wood. 
+
+15 Soma, thy juice hath been effused and poured into the 
+
+pitcher: like 
+
+A rapid hawk it rushes on. 
+
+16 For Indra flow most rich in sweets, 0 Soma, bringing him 
+
+delight. 
+
+9 The glittering maids send SAra forth: repeated from IX. 65.1. 
+
+10 Our share of maids: desirable and approved wives.—S&yana. 
+
+11 For him who wears the braided lochs: hapardlne ; see I. 114.1, and VII. 
+83. 8. Here Pftshan is intended. 
+
+12 0 glowinq God : Pushan. 
+
+14 The Falcon: the falcon-like Soma. 
+
+21 
+
+
+
+
+THE HYMNS OF 
+
+
+n% 
+
+
+lBOOK 2X. 
+
+
+17 They were sent forth to feast the Gods, like chariots that 
+
+display their strength. 
+
+18 Brilliant, best givers of delight, these juices have sent Vayu 
+
+forth. 
+
+19 Bruise;! by the press-stones and extolled. Soma, thou goest 
+
+to the sieve. 
+
+Giving the worshipper hero strength. 
+
+20 This juice bruised by the pressing-stones and lauded passes 
+
+through the sieve. 
+
+Slayer of demons, through the fleece. 
+
+21 0 Pavamaha, drive away the danger, whether near at hand 
+Or far remote, that finds me here. 
+
+22 This day may Pavam&na cleanse us with his purifying power. 
+Most active purifying Priest. 
+
+23 0 Agni, with the cleansing light diffused through all thy fiery 
+
+glow, 
+
+Purify thou this prayer of ours. 
+
+24 Cleanse us with thine own cleansing power, 0 Agni, that is 
+
+bright with flame, 
+
+And by libations poured to thee.^ 
+
+25 Savitar, God, by both of these, libation, purifying power, / 
+Purify me on every side. 
+
+26 Cleanse us, God Savitar, with Three, 0 Soma, with snblimest 
+
+forms, 
+
+Agni, with forms of power and might. 
+
+27 May the Gods’ company make me clean, and Vasus make me 
+
+pure by song. c 
+
+Purify me, ye General Gods ) 0 Jatavedas, make me pure. 
+
+28 Fill thyself full of juice, flow forth, 0 Soma, thou with all thy 
+
+stalks, 
+
+The best oblation to the Gods. 
+
+29 We with our homage have approached the Friend who seeks 
+
+our wondering praise, 
+
+Young, strengthener of the solemn rite. 
+
+
+18 Have sent Vdyn forth: have drawn him down from heaven. ‘Are let 
+forth for Vayu.’—Wilson. 
+
+26 The Three snblimest forms are said to be Agni, V&yu, and Surya. or 
+Fire, Wind, and Sun. 
+
+27 The Gods' company; the yajamdnas or sacrifices, or the troop of Gods, 
+Indra and others.—SAyaua. General Gods ; vlsve devdh ; or, all ye Gods. 
+
+
+
+THE MOVED A. 
+
+
+323 
+
+
+HYMN 68 .] 
+
+30 Lost is Al&yya’s axe, 0 Soma, God : do thou send it back hither 
+
+in thy flow 
+
+Even, Soma, God, if ’twere a mole. 
+
+31 The man who reads the essence stored by saints, the P&vamfini 
+
+hymns, 
+
+Tastes food completely purified, made sweet by Matarisvaffs 
+touch. 
+
+32 Whoever reads the essence stored by saints, the P&vamani 
+
+hymns, 
+
+Sarasvati draws forth for him water and butter, milk and 
+meath. ^ 
+
+HYMN LXVIII. Soma Pavamflna. 
+
+The drops of Soma juice like cows who yield their milk have 
+flowed forth, rich in meath, unto the Shining One, 
+
+And, seated on the grass, raising their voice, assumed the milk, 
+the covering robe wherewith the udders stream. 
+
+2 He bellows with a roar around the highest twigs : the Tawny 
+
+One is sweetened as he breaks them up. 
+
+Then, passing through the sieve into the ample room, the God 
+throws off the dregs according to his wish. 
+
+3 The gladdening drink that measured out the meeting Twins 
+
+fills full with milk the Eternal Ever-waxing Pair. 
+
+Bringing to light the Two great Regions limitless, moving 
+above them he gained sheen that never fades. 
+
+30 This stanza is well-nigh unintelligible. Al&yya may, as is suggested 
+in the St. Petersburg Lexicon, be a name of Indra, and the lost axe may be 
+the thunderbolt which the poet thinks has long lain idle, and which Soma 
+is prayed to replace in the hands of the Thunderer, even though it were 
+■worthless and mischievous like a mole. S&yana’s interpretation is different:— 
+‘May the battle-axe of the foe destroy the foe alone : flow to us, bright Soma ; 
+(slay) the villain only, bright Soma.’—Wilson. 
+
+31 By mints: by the Rishis to whom they were revealed. Pdvamint 
+
+hymns: the hymns in this Book dedicated to the purification of the Soma 
+juice. By Mdtarisvan's touch: ‘ . .v. means Vdyu because 
+
+it breathes in the atmosphere • ,! od is sweetened and 
+
+purified by the purifying wind and the man eats it.*—Wilson. Mfitarisvan 
+'probably represents Agni. - 
+
+1 The Shining One ; devdm; the radiant Indra. The second line is obscure. 
+According to S&yana, usriydh here means ‘ cows’ and not milk :—‘the lowing 
+kine sitting on the barhis grass hold in their udders the pure (juice) welling 
+up/—Wilson. 
+
+2 The highest twigs: of the Soma-plant, which as being the tenderest and 
+juiciest are crushed first.—Ludwig. ‘He with a noise reechbes the principal 
+(praises): separating the growing herbs, the green-tinted (Soma) sweetens 
+them/—Wilson. 
+
+. 3 The meeting Twins: Soma is called the Creator and Preserver of heaven 
+
+a nd earth. 
+
+» 
+
+
+
+324 
+
+
+THE HYMNS OF 
+
+
+[BOOK ix. 
+
+
+4 Wandering through the Parents, strengthening the floods, 
+
+the Sage makes his place swell with his own native might. 
+
+The stalk is mixed with grain: he comes led by the men 
+together with Ijhe sisters, and preserves the Head. 
+
+5 With energetic intellect the Sage is born, deposited as germ 
+
+of Law, far from the Twins. 
+
+They being young at first showed visibly distinct the Creature 
+that is half-concealed and half-exposed. 
+
+6 The sages knew the form of him the Gladdener, what time 
+
+the Falcon brought the plant from far away. 
+
+Him who assures success they beautified in streams, the stalk 
+who yearned therefor, mighty and meet for praise. 
+
+7 Together with the Eishis, with their prayers and hymns ten 
+
+women deck thee, Soma, friendly when effused. 
+
+Led by the men, with invocations of the Gods, through the 
+fleece, thou hast given us strength to win the spoil. 
+
+8 Songs resonant with praise have celebrated him, Soma, Friend, 
+
+springing forth, with his fair company. 
+
+Even him who, rich in rneath, with undulating stream, 
+Winnner of Wealth, Immortal, sends his voice from heaven. 
+
+9 He sends it into all the region /orth from heaven. Soma, 
+
+while he is filtered, settles in the jars. 
+
+With milk and 'waters is he decked when pressed with stones: 
+Indu, when purified, shall find sw T eet rest and room. 
+
+10 Even thus poured forth flow on thy w T ay, 0 Soma, vouchsafing 
+us most manifold lively vigour. 
+
+We will invoke benevolent Earth and Heaven. Give us, ye 
+Gods, riches with noble heroes. 
+
+HYMN LXIX. ^ Soma Pavamdna. 
+
+Laid like an arrow on the bow the hymn hath been loosed 
+like a young calf to the udder of its dam. 
+
+4 The Parents : heaven and earth. The floods : the waters of the firma¬ 
+ment. Grain: especially barley. Makes his place swell ; enriches his own 
+station, the uttaravedi or northward altar. The sisters: the fingers. The 
+Head: apparently Sfirya. * Slyana’s explanation of sirah, viz., sirnam 
+bhutajdtam (the withered world?)/needs explaining more than the original 
+itself.’—Wilson. 
+
+5 The Sage: the Sun. Far from the Twins: rising in a distant region 
+beyond heaven and earth. The Creature that is half-concealed and half- 
+exposed: the meaning appears to be, as Ludwig says, that heaven and earth 
+while they were yet unseparated, produced the Moon : the Sun came into 
+being only when*they had been separated through Soma’s energetic agency. 
+
+7 Ten women: the fingers. 
+
+1 Hath been loosed , <kc.: 'is let loose to (Indra) the fosterer as a calf to the 
+udder of its mother.’ e Sdyana takes ddhani [to the udder] twice over : he 
+
+
+
+
+HYMN 69.] THE RIG VEDA, 325 
+
+As one who cometli first with full stream she is milked : thus 
+Soma is impelled to this man’s holy rites. 
+
+2 The thought is deeply fixed; the savoury juice is shed; the 
+
+tongue with joyous sound is stirring in the mouth; 
+
+And Pavamana, like the shout of combatants* the drop rich 
+in sweet juice, is flowing through the fleece. 
+
+3 He flows about the sheep-skin, longing for a bride ; he loosens 
+
+Aditi’s Daughters for the worshipper. 
+
+The sacred drink hath come, gold-tinted, well-restrained : like 
+a strong Bull he shines, whetting his manly might. 
+
+4 The Bull is bellowing; the Cows are coming tfSgh ; the God¬ 
+
+desses approach the God’s own resting-place. 
+
+Onward hath Soma passed through the sheep’s fair bright 
+fleece, and hath, as ’twere, endued a garment newly washed. 
+
+5 The golden-hued, Immortal, newly bathed, puts on a brightly- 
+
+shining vesture that is never harmed. 
+
+He made the ridge of heaven to be his radiant i*obe, the 
+sprinkling of the bowls from moisture of the sky. 
+
+6 Even as the beams of Surya, urging men to speed, that cheer and 
+
+send to sleep, together rush they forth, 
+
+These swift outpourings in long course of holy rites ; no 
+form save only Indra shows itself so pure. 
+
+7 As down the steep slope of a river to the vale, drawn from 
+
+the Steer the swift strong draughts have found a way. 
+
+
+says it is used of Indra because he is the nourisher of everything/—Wilson. 
+.4s one uko cometli first: according to S&yana, as a cow coining before her 
+calf yields her milk, (^p Indra, coming before his worshippers pours various 
+blessings upon them). First: agre: at the head; at the • beginning of the 
+religious ceremony. 
+
+2 The tongue with joyous sound is stirring in the mouth: probably the 
+priest’s tongue influenced by the exhilarating Soma juice. * The Soma stream, 
+emitting pleasant juice is driven into (Indra’s) mouth/—Wilson. 
+
+3 Longing for a bride: seeking the waters with winch he is to be united. 
+Aditi’s Daughters: probably, the plants, whose buds Soma as the Moon opens 
+and fertilizes with his nectareous beams. e The daughters of Infinity [Aditi] 
+are probably the quarters of the sky/—Ludwig. 
+
+4 The Ball: Soma. According to S&yana, the Ooios are the propitiatory 
+hymns of praise, which are called also Goddesses or divine. 
+
+5 Brightly-shining vesture: the milk with which the Soma juice is mixed. 
+Sftyana explains the second half of the stanza differently, taking chamvbh, 
+bowls or beakers into which the Soma juice is poured, as meaning metaphori¬ 
+cally the two great receptacles of all living beings, or lieaveu and earth, and 
+introducing Aditya who is not mentioned in the text *.—‘ he has created (Aditya) 
+who stands on the back of the sky for the destruction (of sin) and purification, 
+(and has created) Aditya’s brilliance, the cover of the two worlds/—Wilson. 
+
+
+
+
+826 THE HYMNS OF [BOOK IX . 
+
+Well be it with the men and cattle in our home. May powers, 
+0 Soma, may the people stay with us. 
+
+8 Pour out upon us wealth in goods, in gold, in steeds, in cattle 
+
+and in corn, and great heroic strength. 
+
+Ye, Soma, are my Fathers, lifted up on high as heads of 
+heaven and makers of the strength of life. 
+
+9 These Pavamanas here, these drops of Soma, to Indra have 
+
+sped forth like cars to booty. 
+
+Effused, they pass the cleansing fleece, while, gold-hued, they 
+cast their covering off to pour the rain down. 
+
+10 0 Indu, flowrthou on for lofty Indra, flow blameless, very 
+gracious, foe-destroyer. 
+
+Bring splendid treasures to the man who lauds thee. 0 
+Heaven and Earth, with all the Gods protect us. 
+
+HYMN LXX. Soma Pavam&na. 
+
+The three times seven Milch-kine in the eastern heaven have 
+for this Soma poured the genuine milky draught. 
+
+Four other beauteous Creatures hath he made for his adorn¬ 
+ment, when he waxed in strength through holy rites. 
+
+2 Longing for lovely Amrit, by his wisdom he divided, each 
+
+apart from other, earth and heaven. 
+
+He gladly wrapped himself in the most lucid floods, when 
+through their glory they found the God J s resting-place. 
+
+3 May those his brilliant rays be ever free from death, inviolate, 
+
+for both classes of created things,— 
+
+Rays wherewith powers of men aud Gods are purified. Yea, 
+even for this have sages welcomed him as King. 
+
+4 He, while he is adorned by the ten skilful qnes, that he too in 
+
+the Midmost Mothers may create, 
+
+7 Vdjrth and krishtdyah, powers and people, are explained by S&yana as 
+‘ food * and * offspring.’ 
+
+8 Ye, Soma : ‘ Soma is treated as plural by attraction ; or, as S&yana puts 
+it, the plurality of the pitris is applied to Soma.’— Wilson. Probably' Moon 
+and Stars are intended. See Hillebrandt, V. M. f I. p. 398. 
+
+10 With all the Gods: devaih: ‘ subhagairdhanaih with auspicious riches.’— 
+
+S&yana. “ -- 
+
+1 The three times seven Milch-Une are, according to S&yana, the twelve 
+months, the five seasons, the three worlds, and Aditya or the Sun. Probably, 
+as Ludwig says, the seven celestial rivers, multiplied by three to correspond 
+with the threefold division of the heavens, are intended. These supply the 
+
+genuine r 1 -'. *. to the four other beauteous creatures , the Yasati- 
+
+vari and ,1 waters, which are terrestrial and factitious, made 
+
+to adorn or purify Soma. 
+
+5 Both classes: animate and inanimate. Or Gods and men. 
+
+4 The ten skilful ories ; the fingers. The Midmost Mothers ; the clouds 
+
+
+
+HYMN 70 .] 
+
+
+THE MIG VEDA. 
+
+
+m 
+
+
+While he is watching o’er the lovely Amrit’s ways, looks on 
+both races as Beholder of mankind. 
+
+5 He, while he is adorned to stream forth mighty strength, 
+
+rejoiees in his place between the earth and heaven. 
+
+The Steer dispels the evil-hearted with his might, aiming at 
+offerings as an archer at the game. 
+
+6 Beholding, as it were, Two Mother Cows, the Steer goes roar¬ 
+
+ing on his way even as the Maruts roar. 
+
+Knowing Eternal Law, the earliest light of heaven, he, pas¬ 
+sing wise, was chosen out to tell it forth. 
+
+7 The fearful Bull is bellowing with violent might, far-sighted, 
+
+sharpening his yellow-coloured horns. 
+
+Soma assumes his seatiti the well-fashioned place: the cowhide 
+and the sheepskiu are his ornament. 
+
+8 Bright, making pure his body free from spot and stain, on 
+
+the sheep’s back the Golden-coloured hath flowed down. 
+Acceptable to Mitra, VAyu, Vanina, he is prepared as three¬ 
+fold meath by skilful men. 
+
+9 Flow on for the Gods’ banquet, Soma, as a Steer, and enter 
+
+Indra's heart, the Soma’s reservoir. 
+
+Bear us beyond misfortune ere we be oppressed: the man who 
+knows the land directs the man who asks. 
+
+10 Urged like a car-steed, flow to strength, 0 Soma: Indu, flow 
+onward to the throat of IriHra. 
+
+Skilled, bear us past, as in a boat o’er water: as battling 
+-Hero save us from the foemau. 
+
+
+that hang between heaven and earth, in which, perhaps, Soma aids in produc¬ 
+ing the rain. But the meaning is uncertain, S&yana explains prame by 
+lohdn pramdtum, ‘ to measure out, or create, the worlds.’ Both races : God* 
+and men. 
+
+6 As it were , Two Mother Oows: Heaven and Earth. S&yana explains the 
+second PMa of the second line differently;—‘ the intelligent (Pavamlna) 
+chose man to be the offerer of his praise.’—Wilson. 
+
+8 Threefold: according to Sftyana, mixed with the Vasattvarf water, curds, 
+and milk. Probably, poured into three separate vessels, one for each of the 
+three deities mentioned. 
+
+9 The man who knows the land : who is acquainted with the roads or ways. 
+4 S&yana completes the simile : {£ as by telling him he protects (helps) him, so 
+dp thou who knowest the roads of the sacrifice protect us by telling us the 
+sacrificial paths.” ’—Wilson. But, of course, the application is intended to 
+be general. 
+
+X0 Bear m past: carry us over all difficulties and dangers. From the foe 
+man: niddh ; * from the reviling (of the foe).’—Wilson, 
+
+
+
+
+328 . THE HYMNS OF [BOOK 7X 
+
+HYMN LXXI. Soma PavamAna. 
+
+The guerdon is bestowed : tbe Mighty takes his seat, and, ever- 
+watchful, guards from fiend and evil sprite. 
+
+Gold-hued, he makes the cloud his diadem, the milk his carpet 
+iu both worlds, and prayer his robe of state. 
+
+2 Strong, bellowiug, he goes, like one who slays the folk; he lets 
+
+tins lme of Asuras flow off from him, 
+
+Throws off his covering, seeks his father’s meeting-place, and 
+thus makes for himself the bright robe he assumes. 
+
+3 Onward he flows, from both the hands, pressed out with 
+
+stones : excited by the prayer, the water makes him wild. 
+He frolics affd draws near, completes bis work with song, and 
+bathes in streams to satisfy the worshipper. 
+
+4 They pour out meath around the Master of the house, Celestial 
+
+Strengthener of the mountain that gives might; 
+
+In whom, through his great powers, oblation-eating cows in 
+their uplifted udder mix their choicest milk. 
+
+5 They, the ten sisters, on the la.p of Aditi, have sent him for¬ 
+
+ward like a car from both the arms. 
+
+He wanders and comes near the Cow’s mysterious place, even 
+the place which his inventions have produced. 
+
+6 Like as a falcon to his home, so speeds the God to his own 
+
+golden wisely-fashioned place to rest. 
+
+
+1 The guerdon : the honorarium givej%,to the priests, consisting originally 
+of a cow. The Mighty ; Soma. His carpet: upastire: that which is spread, 
+scattered, or sprinkied. Cp. IX. 69. 5, where upastaranam is translated by 
+‘ sprinkling.’ 
+
+2 flue of Asuras : or, celestial brightness; ( V : . 1 2 3 4 5 ' * -Grassmann. 
+
+‘ He pnts forth that Jawm-slaying tint of his’. ■' his father’s 
+
+meeting-place : goes to meet the yajamdna or saerificer. According to S Ay an a : 
+‘the food (pitiih), that is, the Soma, goes to the prepared reservoir.’ 
+
+3 The water makes him wild: vrishdyate ndbhasd: ncibhas in the Soma- 
+liymns is used to signify either the rain-water in which, or the cloud from 
+which, the Boma flows to the earth. Here it means the water with which 
+the Soma-plant is sprinkled. See Yeduche Studien } I. p 135. According to 
+Ludwig: ‘he acts like a bull in the sea of cloud.’ To satisfy the worshipper * 
+I adopt Ludwig’s suggestion and take ydjate as a dative of the participle. 
+Wilson translates, after S&yana:—‘he is honoured at the (god)—protected 
+(sacrifice).’ 
+
+4 The Master of the house : according to Sftyana, the conqueror of the fort 
+of the enemy. See IX. 78. 3. The mountain that gives might: the cloud. 
+In the second half of this stanza I adopt SAyana’s interpretation as a make¬ 
+shift, although it seems impossible that mUrdhim, * head,’ should here mean 
+‘uplifted.’ Ludwig takes fulhani , ‘udder,’ in the sense of ‘ b eh alter,’ or re¬ 
+ceptacle into which the Soma flow's. 
+
+5 On the lap of Aditi: on the earth, ‘near to the ground.’—Wilson 
+The Cow’s mysterious place ; or, distant place, is the udder of heaven, the 
+cloud. 
+
+
+
+TIIE BIG VEDA. 
+
+
+329 
+
+
+HYMN 72.] 
+
+With song they urge the darling to the sacred grass : the 
+Holy One goes like a courser to the Gods. 
+
+7 From far away, from heaven, the red-hued noted Sage, Steer 
+
+of the triple height, hath sung unto the kine. 
+
+With thousand guidings he, leading this way and that, shines, 
+as a singer, splendidly through many a morn. 
+
+8 His covering assumes a radiant hue; where’er he comes into 
+
+the fight he drives the foe afar. 
+
+The Winner of the Floods, with food he seeks the host of 
+heaven, he comes to praises glorified with milk. 
+
+9 Like a bull roaming round the herds he bellows: he hath 
+
+assumed the brilliancy of_ Surya. 
+
+Down to the earth hath looked the heavenly Falcon : Soma 
+with wisdom views all living creatures. 
+
+HYMN LXXII, Soma Pavam&na. 
+
+They cleanse the Gold-hued : like a red Steed is he yoked, and 
+Soma in the jar is mingled with the milk. 
+
+He sendoth out his voice, and many loving friends of him the 
+highly-lauded hasten with their songs. 
+
+2 The many sages utter words in unison, while into Indra’s 
+
+throat they pour the &oma juice, 
+
+When, with the ten that dwell together closely joined, the 
+men whose hands are skilful cleanse the lovely meath-. 
+
+3 He goes upon his way, unresting, to the cows, over the roaring 
+
+sound which Surya’s Daughter loves. 
+
+The Falcon brought it to him for his own delight: now with 
+the twofold kindred sisters is his home. 
+
+4 Washed by the men, stone-pressed, dear on the holy grass, 
+
+faithful to seasons, Lord of cattle from of old, 
+
+Most liberal, completing sacrifice for men, 0 Indra, pure bright 
+Soma, Indu, flow’s for thee. 
+
+
+7 Of the triple height: working in heaven, firmament, and earth.—Ludwig. 
+See IX. 75. 3. 
+
+9 The hear enhj Falcon: divydh suparnah: ‘celestial, flying gracefully/— 
+Wilson. Soma, "says Sftyana, is said to go gracefully, * because it is carried 
+off by Gdyatri in the shape of a hawk.’ 
+
+2 Indra's: throat: literally, belly ; the dronahalasa. or reservoir. The 
+ten: the fingers. 
+
+3 The cows: the milk and curds. The roaring sound of the effused Spma 
+is said to be dear to Surya’s Daughter, Uslias or Dawn, because it is chiefly 
+heard in the early morning. The Falcon: I adopt Ludwig’s interpretation of 
+the strange word vinamgrisdh as no other meaning seems suitable here. 
+According to S&yana, the word means praiser, or worshipper. The twofold 
+hindred sisters: the fingers of both hands. 
+
+
+
+330 THE HYMNS OF [BOOK /X 
+
+5 0 Indra, urged by arms of men and poured in streams, Soma 
+
+flows on for thee after his Godlike kind. 
+
+Plans thou fulfillest, gatherest thoughts for sacrifice: in the 
+bowls sits the Gold-lined like a roosting bird. 
+
+6 Sages well-skilled in work, intelligent, drain out the stalk that 
+
+roars, the Sage, the Everlasting One. 
+
+The milk, the hymns unite them with him in the place of 
+sacrifice, his seat who is produced anew. 
+
+7 Earth's central point, sustainer of the mighty heavens, distil¬ 
+
+led into the streams, into the waters' wave, 
+
+As Indra’s thunderbolt, Steer with far-spreading wealth, Soma 
+is flowing'on to make the heart rejoice. 
+
+8 Over the earthly region flow thou on thy way, helping the 
+
+praiser and the pourer, thou Most Wise. 
+
+Let us not lack rich treasure reaching to our home, and may 
+we clothe ourselves in manifold bright wealth. 
+
+9 Hither, 0 Indu, unto us a hundred gifts of steeds, a thousand 
+
+gifts of cattle and of gold, 
+
+Measure thou forth, yea, splendid ample strengthening food : 
+do thou, 0 Pavam&na, heed this laud of ours. 
+
+HYMN LXXyi. Soma Pavamftna. 
+
+They from the spouting drop have sounded at the rim : naves 
+speed together to the place of sacrifice. 
+
+That Asura hath formed, to seize, three lofty heights. The 
+ships of truth have borne the pious man across. 
+
+2 The strong Steers, gathering, have duly stirred themselves, 
+
+and over the stream's wave the friends sent forth the song. 
+Engendering.the hymn, with flowing streams of naeath, Indra's 
+dear body have they caused to wax in strength. 
+
+3 With sanctifying gear they sit around the song : their ancient 
+
+Eather guards their holy work from barm. 
+
+7 The heart; of Indra. As Indra’& thunderbolt: cp. IX. 77. 1. 
+
+1 They: the ■ from whose run or edge the Soma-drops fall 
+
+noisily. Naves t ■ , wheels, again by the same figure, chariots, 
+
+mid then by metaphor the swiftly-running Soma-drops. That Asura : the 
+divine Soma. To seize: to be held and used. Three lofty heights : the three 
+elevated worlds. The ships of truth: or, of the truthful (Soma). According 
+to S&yaua, the four vessels which hold the Aditya, Agrayana, Ukthya, and 
+Dhruva libations. 
+
+2 The strong Steers: the priests. 
+
+3 Their ancient Father: Soma ; or, perhaps, Agnt. Vanina: ( Soma the 
+ftll-envelopper.'—Wilson. Him: Soma. In sustaining Hoods: in the Vasatt- 
+varf waters,—Sdyana, 
+
+
+
+
+HYMN 74.] 
+
+
+THE RIG VEDA. 
+
+
+331 
+
+
+Vanina hath o'erspread the mighty sea of air. Sages had 
+power to hold him. in sustaining floods. 
+
+4 Sweet-tongued, exhaustless, they have sent their voices down 
+together, in heaven's vault that pours a thousand streams. 
+
+His wildly-restless warders never close an eye : in every place 
+are found the bonds that bind man fast. 
+
+
+5 O'er Sire and Mother they have roared in unison, bright with 
+
+the verse of praise, burning up riteless men, 
+
+Blowing away with supernatural might from earth and from 
+the heavens the swarthy skin which Indra hates. 
+
+6 Those which, as guides of song and counsellor^ of speed, were 
+
+manifested from their ancient dwelling place,— 
+
+From these the eyeless and the deaf have turned aside: the 
+wicked travel not the pathway of the Law. 
+
+7 What time the filter with a thousand streams is stretched, 
+
+the thoughtful sages purify their song therein. 
+Bright-coloured are their spies, vigorous, void of guile/ excel¬ 
+lent, fair to see, beholders of mankind. 
+
+8 Guardian of Law, most wise, he may not be deceived : three 
+
+Purifiers hath he set within his heart. 
+
+With wisdom he beholds all creatures that exist: he drives into 
+the pit the hated riteless ones. 
+
+9 The thread of sacrifice spun in the cleansing sieve, on Vanina's 
+
+tongue-tip, by supernatural might,— 
+
+This, by their striving, have the prudent ones attained: he 
+who hath not this power shall sink into the pit. 
+
+HYMN LXXIV. Soma Pavamftna* 
+
+
+Born like a youngling he hath clamoured in the wood, when 
+he, the Bed, the Strong, would win the light of heaven. 
+
+
+4 They: the beams that radiate from Soma; somavamayah: Soma-rays.— 
+S&yana. 
+
+5 Sire and Mother: the general parents, Heaven and Earth. The swarthy 
+shin; ( the black-skinned (Rakshasas)* —Wilson. 
+
+6 Those: rays. I follow S&yana’s interpretation. The first line is very 
+
+obscure. . „ A ~ 
+
+7 The filter: the tip of their tongue. Cf. stanza 9, and hymn 75. 2. See ±ser- 
+gaigne, La Religion Vedigue, I. 283. Bright coloured: rudrtfsah: sons of 
+Rudra, according to S&yana. But see Yedische Studien, I. pp, 55, 56. 
+
+8 Of Law: of law-ordained sacrifice. The three Purifiers whom Soma sets 
+within his heart and combines in his own being are Agni, V4yu, Surya, the 
+
+
+purifying powers of fire, wind, and sun. 
+
+9 On Varuna's J -Vasativari waters in which Soma dwells 
+
+(va^ati) stand on ti , ' i . Q V~r-;. He who hath not this 
+
+power: f he who is incompetent for th ■ ■■ ■' 
+
+
+1 In the wood: in the wooden vat. According to Sayana, ‘ in the water, * 
+
+
+
+332 
+
+
+THE HYMNS OF 
+
+
+IBOOK IX. 
+
+
+He comes with heavenly seed that makes the water swell: him 
+for wide-spreading shelter we implore with prayer. 
+
+2 A far-extended pillar that supports the sky, the Soma-stalk, 
+
+filled full, moves itself every way. 
+
+He shall bring both these great worlds while the rite proceeds: 
+the Sage holds these who move together and all food. 
+
+3 Wide space hath he who follows Aditi’s right path, and mighty, 
+
+well-made food, meath blent with Soma juice ; 
+
+He who from hence commands the rain, Steer of the kine, 
+Leader of floods, who helps us hence, who claims our laud. 
+
+4 Butter andfmilk are drawn from animated cloud; thence 
+
+Amrit is produced, centre of sacrifice. 
+
+Him the Most Bounteous Ones, ever-united, love; him as our 
+Friend the Men who make all swell rain down. 
+
+5 The Soma-stalk hath roared, following with the wave : he 
+
+swells with sap for man the skin which Gods enjoy. 
+
+Upon the lap of Aditi he lays the germ, by means wherof we 
+gain children and progeny. 
+
+6 In the third region which distils a thousand streams, may the 
+
+Exhaustless Ones descend with procreaut power. 
+
+The kindred Four have been sent downward from the heav¬ 
+ens : dropping with oil they bring Amrit and sacred gifts. 
+
+7 Soma assumes white colour when he strives to gain: the 
+
+bounteous Asura knows full many a precious boon. 
+
+Down the steep slope, through song, he comes to sacrifice, 
+and he will burst the water-holding cask of heaven, 
+
+2 lie shall bring both these great worlds: shall bring Heaven and Earth to 
+
+the sacrifice. r 
+
+3 He who follows Aditi's right path: the regularly moving moou. Sayana 
+takes dditih with gavyiitih : * the way to earth is broad.’—Wilson. Somewhat 
+similarly Hiilebraudt, V. M ., I. 360. 
+
+4 The Most Bounteous Ones, the Men who make all swell, are, probably, the 
+Maruts who fertilize the earth, and send Soma down in the rain. S&yana’s 
+explanation is different:—‘the assembled liberal givers [the yajamdnai or 
+sacrificers] delight him : (the Soma juices) the leaders, the protectors shower 
+down the accumulated (water) ’—Wilson. For the meaning of pdravah those 
+who swell, or cause to swell, ‘ protectors’ according to StVyana, see VedUche 
+Studien, I, p. 85. 
+
+5 For man; for the sacrificer. The skin: his own body.—S&yana. Upon 
+the lap of Aditi: of the earth, according to Stiyaua. The meaning is that 
+Soraa is the source of all Nature’s productive power. 
+
+6 In the third region: dwelling in heaven. The Exhaustlcss Ones: these 
+
+are the kindred Four of the following line, *. ,r '. ■ ■ ■ ■ V" - to S&yana, four 
+
+rays or digits of Soma. It is most probab ■ ■■ -ddesses SinivAli, 
+
+Kuhu or Gungii, Bftktt/and Anumati are meant. Cp. II. 32. 6, 7.’—Ludwig. 
+
+7 Strives to gain: seeks to enjoy heaven.—Silyana. The water-holding cask: 
+the water-laden cloud. 
+
+
+
+
+TEE BIO VEDA. 
+
+
+HYMN 75.] 
+
+
+33 a 
+
+
+8 Yea, to the shining milk-anointed beaker, as to his goal, hath 
+
+stepped the conquering Courser. 
+
+Pious-souled men have sent their gifts of cattle unto Kak- 
+shivan of the hundred winters. 
+
+9 Soma, thy juice when thou art blended with the streams, 
+
+flows, Pavamana, through the long wool of the sheep. 
+
+So, cleansed by sages, 0 best giver of delight, grow sweet for 
+Indra, Pavamana 1 for his drink. 
+
+HYMN LXXY. Soma Pavamana. 
+
+Graciously-minded he is flowing on his way to win dear 
+names o’er which the Youthful One grows £reat. 
+
+The Mighty and Far-seing One hath mounted now the mighty 
+Surya’s car which moves to every side. 
+
+2 The Speaker, unassailable Master of this hymn, the Tongue of 
+
+sacrifice pours forth the pleasant meath. 
+
+Within the lustrous region of the heavens the Son makes the 
+third secret name of Mother and of Sire. 
+
+3 Sending forth flashes he hath bellowed to the jars, led by the 
+
+men into the golden reservoir. 
+
+The milky streams of sacrifice have sung to him: he of the 
+triple height shines brightly through the morns. 
+
+4 Pressed by the stones, with hymns, and graciously inclined, 
+
+illuminating both the Parents, Heaven and Earth, 
+
+He flows in ordered season onward through the fleece, a cur¬ 
+rent of sweet juice still swelling day by day. 
+
+5 Flow onward, Soma, flow to bring prosperity: cleansed by the 
+
+men, invest thee with the milky di’aught. 
+
+What gladdening drinks thou hast, foaming, exceeding strong, 
+even with these incite Indra to give us wealth. 
+
+8 The conquering Courser: the swiftly-flowing Soma. Eakshtvdn: the 
+Rishi of the bymn. 
+
+1 O’er which: that is the Youthful One, the fresh and strong Soma, 
+exceeds iu greatness even the high titles which he wins by his gracious deeds. 
+
+2 Speaker; Master; Tongue of sacrifice: Soma, the giver of eloquence. 
+The Son: Soma. Of Mother and of Sire: of his parents. Heaven and Earth. 
+What the third secret name , that is, probably, a name in addition to those of 
+Heaven and Earth, and comprising both deities, may be, docs not appear. 
+S&yana’s explanation is different *.—* the son (the sacrifice!-) assumes a third 
+name unknown to his parents ; ’ that is, Wilson adds, ‘a name not given at 
+birth...He [S&yana] cites BaudMyana, who gives Somaydjin [Somay&ga sacri- 
+ficerj as an instance of a third name/ 
+
+3 The milky stream^: cf. I. 144. 2. Of the triple height: dwelling in three 
+high places, heaven, the firmament or the mountain-top, and the place of sac¬ 
+rifice. Cf. IX, 71. 7. 
+
+
+[BOOK IX. 
+
+
+234 THE HYMNS OF 
+
+HYMN LXXYI. Soma Pavamftna. 
+
+On flows the potent juice, sustainer of the heavens, the strength 
+of Gods, whom men must hail with shouts of joy. 
+
+The Gold-lined, started like a courser by brave men, impe¬ 
+tuously winneth splendour in the streams. 
+
+2 He takes his weapons, like a hero, in his hands, fain to win 
+
+light, car-borne, in forays for the kine. 
+
+Indu, while stimulating Indra’s might, is urged forward and 
+balmed by sages skilful in their task. 
+
+3 Soma, as thou art purified with flowing wave, exhibiting thy 
+
+strength e$ter thou Indra’s throat. 
+
+Make both Worlds stream for us, as lightning doth the clouds : 
+mete out exhaustless powers for us, as ’twere through song. 
+
+4 Onward he flows, the King of all that sees the light: the 
+
+K-ishis’ Lord hath raised the song of sacrifice; 
+
+Even he who is adorned with Surya’s arrowy beam, Father of 
+hymns, whose wisdom is beyond our reach. 
+
+5 Like as a bull to herds, thou flowest to the pail, bellowing as 
+
+a steer upon the waters’ lap. 
+
+So, best of Cheerers, thou for Inara flowest on that we, with 
+thy protection, may overcome iu^fight. 
+
+HYMN LXXVIL Soma Pavam&na. 
+
+More beauteous than the beautiful, as Indra’s bolt, this Soma, 
+rich in sweets, hath clamoured in the vat. 
+
+Dropping with oil, abundant, streams of sacrifice flow unfco him 
+like milch-kine, lowing, with their milk. 
+
+2 On flows that Ancient One whom, hitherward, from heaven, 
+
+sped through the region of the air, the Ijklcon snatched. 
+
+He, quivering with alarm and terrified in heart before bow¬ 
+armed Krisauu, holdeth fast the sweet. 
+
+3 May those first freshest drops of Soma juice effused flow r on 
+
+- their way to bring us mighty strength in kine. 
+
+Beauteous a s serpents ^ worthy to be looked upon, they whom 
+t. \ VS each sacred gift and all our prayers have pleased. 
+
+
+3 As ’twere through song; * now with, the rice, i. e. at the very time the 
+rite is being performed.’ —Wilson. 
+
+2 The Falcon : see I. 93. 5. He: Soma, according to S&yana, but more 
+probably the falcon, Krisdnu: the archer who guards the celestial Soma. 
+See 1.112. 21. 
+
+3 Serpents: the meaning of ahyhli is uncertain here. S&yana explains it 
+* by JtjSu&h- yvom<}XU-- ( pleasing to ’look upon like beautiful well-adorned 
+' (women).’—Wilson. 
+
+
+
+HYMN 78.1 THE RIG VET)A. 835 
+
+4 May that much-lauded ludu, with a heart inclined to us, well- 
+
+knowing, fight against our enemies. 
+
+He who hath brought the germ beside the Strong One's seat 
+moves onward to the widely-opened stall of kine. 
+
+5 The active potent juice of heaven is flowing on, great Yaruna 
+
+whom the fro ward man can ne’er deceive. 
+
+Mitra, the Holy, hath been pressed for troubled times, neigh¬ 
+ing like an impatient horse amid the herd. 
+
+HYMN LXXVIII. Soma PavamSna. 
+
+Kaising his voice the King bath flowed upon his way; invest¬ 
+ed with the waters he would win the kine. * 
+
+The fleece retains his solid parts as though impure, and bright 
+and cleansed he seeks the special place of Gods. 
+
+2 Thou, Soma, art effused for Xndra by the men, balmed in the 
+■ wood as wave, Sage, Viewer of mankind. 
+
+Full many are the paths whereon thou mayest go ; a thousand 
+bay steeds hast thou resting in the bowls. 
+
+3 Apsarases who dwell in waters of the sea, sitting within, have 
+
+flowed to Soma wise of heart. 
+
+They urge the Master of the house upon his way, and to the 
+Eternal Pavamana pr<ay for bliss. 
+
+4 Soma flows on for us as winner of the kine, winner of thousands, 
+
+cars, water, and light, and gold; 
+
+He whom the Gods have made a gladdening draught to drink, 
+the drop most sweet to taste, weal-bringing, red of hue. 
+
+
+4 He who hath brought the germ: here the sacrificer and not Soma 
+meant.—Ludwig. The Strong One : Agni. 
+
+5 In this stanza Soma is compared to, or mystically identified with, Varuna 
+and Mitra. S&yana leaves Yanina unexplained, hut interprets Mitra by 
+sarveshdm mltrabhutah , * (Soma) the friend of all.* 
+
+1 The fleece: literally, the sheep ; the filter made of wool. Solid parts: 
+tctnrd: the fragments of stalk which will not pass through the strainer. 
+According to S&ynna, ‘with its own covering,’— f tlie sheep with its fleece.’— 
+Wilson. The special place of Gods: the vessels which hold the libations 
+assigned to various ©ods. 
+
+2 Balmed in the wood : according to Sftyana, ‘art driven into the water/ 
+Bay steeds: swiftly-running tawny drops, 
+
+3 Apsarases who dwell in waters of the sea: * nymphs of the firmament.’— 
+Wilson. The mymphs are identified with their element, and represent the 
+water with which the Soma juice is mixed. The Master of the house: har~ 
+mymya sahshanim; Soma. In IX. 71. 4, Sftyana explains these words as 
+* overpowerer, or stormer of the fort of the enemy/ and in this place as ‘ the 
+sprinkler of the hall of sacrifice/ Sahshani , from the root sa/i, means over¬ 
+powerer, and from the root such, connected with, especially as master and 
+possessor. 
+
+
+
+336 THE HYMNS OF [ROOK IX, 
+
+5 Soma, as PavamAna thou, our faithful Friend, making for us 
+these real treasures, flowest on. 
+
+Slay thou the enemy both near and far away : grant us secur¬ 
+ity and ample pasturage. 
+
+HYMN LXXIX. Soma PavamAna. 
+
+Spontaneous let our drops of Soma juice flow on, pressed, gol- 
+den-hued, among the Gods of lofty heaven. 
+
+Perish among us they who give no gifts of food ! perish the 
+godless 1 May our prayers obtain success. 
+
+2 Forward to us the drops, distilling meath, shall flow, like riches 
+
+for whose sake we urge the horses on. 
+
+Beyond the<Sraf iy hindering of all mortal men may we conti¬ 
+nually bear precious wealth away. 
+
+3 Yea, verily, foe of hate shown to himself is he, yea, verily, des¬ 
+
+troyer too of other hate. 
+
+As thirst subdueth in the desert, conquer thou, 0 Soma Pava- 
+mana, men of evil thoughts. 
+
+4 Near kin to thee is he, raised loftiest in the heavens : upon the 
+
+earth’s high ridge thy scions have grown forth. 
+
+The press-stones chew and crunch thee on the ox’s hide: sages 
+have milked thee with their hands into the streams. 
+
+5 So do they hurry on thy strong and beauteous juice, 0 Indu, 
+
+as the first ingredient of the draught. 
+
+Bring low, thou Pavamana, .every single foe, and be thy might 
+shown forth as sweet and gladdening drink. 
+
+HYMN LXXX. Soma PavamAna. 
+
+On flows the stream of Soma who beholds mankind: hy ever¬ 
+lasting Law he calls the Gods from heaven. 
+
+He lightens with the roaring of Brihaspatx: the lakes have not 
+contained the pourings of the juice. 
+
+
+1 They who give no gifts of food; I can find no satisfactory explanation of 
+ishoh dratiyah, so I give Sftyana’s interpretation as a makeshift. ‘May they 
+be destroyed who are the withholders of food from us/—Wilson. 
+
+2 Urge the horses on: SAyana explains arvatcih, horses, by ‘ strong enemy.’ 
+‘By whose aid we encounter the powerful (enemy).’—Wilson. 
+
+3 ‘ Soma knows how to defend not only himself, but us also.’—Ludwig. 
+Destroyer: literally, the wolf. 
+
+4 He: ‘the Moon.’—Ludwig. ‘Thy best juice dwells in the navel of 
+
+heaven, that which receives (the oblation).’—Wilson. On the ox's hide: 
+* Although men of the present time pour out the Soma upon the skin of a 
+bh.ck antelope and not on a cowhide or oxhide, still it is measured out for 
+sale on an oxhide.’—SAyana. - 
+
+I The roaring of Brihaspati: that is, says SAyana, the voice or praise of 
+the worshipper. Agni may be intended, as Ludwig suggests. The lakes: or 
+seas (samii' 1 2 3 4 -'*-!-* 1 T - 11 y the Soma-reservoirs. SAyana takes na as a 
+
+particle of , : ■ i' „ libations cover (the earth)like rivers.’—Wilson, 
+
+
+
+
+THE MG VEDA, 
+
+
+337 
+
+
+HYMN 81.1 
+
+2 Tliou, powerful Soma, thou to whom the cows have lowed, as- 
+
+cendest, bright with sheen, thine iron-fashioned home. 
+
+Thou, leugtheuiug our princes' life and high renown, flowest for 
+Indra as his mighty gladdening drink. 
+
+3 Best giver of delight, he flows to Indra's throat, robing him¬ 
+
+self in might, Auspicious One, for fame. 
+
+He spreads himself abroad, to meet all things that be: the 
+vigorous Tawny Steed flows sporting on his way. 
+
+4 The men, the ten swift fingers, milk thee out for Gods, even 
+
+thee most rich in meath, with thousand flowing streams. 
+Soma who winnest thousands, driven by the^ien, expressed 
+with stones, bring, as thou flowest, all. the Gods. 
+
+5 Deft-handed men with stones, the ten swift fingers, drain thee 
+
+into waters, thee, the Steer enriched with sweets. 
+
+Thou, Soma, gladdening Indra and the Heavenly Host, flowest 
+as Pavamana like a river's wave. 
+
+HYMN LXXXI. Soma Pavam&na. 
+
+Onwabd to Indra's throat move, beauteously adorned, the 
+waves of Soma as lie purifies himself, 
+
+When they, brought forward with the lovely curd of kine, 
+effused, have cheered 6he Hero to bestow his gifts. 
+
+2 Hither hath Soma flowed unto the beakers, like a chariot- 
+
+horse, a stallion swift upon his way. 
+
+Thus, knowing both the generations, he obtains the rights and 
+dues of Gods from yonder and from hence. 
+
+3 While thou art cleansed, 0 Soma, scatter wealth on us; 
+
+Indu, bestow great bounty as a liberal Prince. 
+
+Giver of life, with wisdom help to opulence; strew not our 
+home possessions far away from us. 
+
+4 Hither let Pushan Pavamana come to us, Yaruna, Mitra, 
+
+bountiful, of one accord, 
+
+The Maruts, Asvins, Vayu, and Brihaspati, Savitar, Tvashtar 1 , 
+tractable Sarasvati. 
+
+
+2 Iron-fashioned home: Bee IX. 1. % 
+
+2 Both the generations: of Gods and men. S&yana takes ubkdyasya jan- 
+manah with devfitndm: — { aud knowing bath races of gods—those who come 
+to (the sacrifice) from the other world and those who (come) from this world.* 
+—Wilson. 
+
+3 Help to opulence: according to S&yana, i help Yasu (the Bishi of the 
+hymn) to prosperity.* 
+
+4 Tractable; snyamd: easily led (by prayer). According to S4yana=sim- 
+grahd, beautiful in foim 
+
+22 
+
+
+
+
+338. THE HYMNS OF [BOOK /X 
+
+5 Both Heaven and Earth, the all-invigorating Pair, Vidhatar, 
+Aditi, and Aryaman the God, 
+
+Bhaga who blesses men, the spacious Firmament,—let all the 
+Gods in Pavamkna take delight. 
+
+HYMN LXXXTI. Soma Pavam&na, 
+
+Even as a King hath Soma, red and tawny Bull, been pressed : 
+
+the Wondrous One hath bellowed to the kine. 
+
+While purified he passes through the filtering fleece to seat 
+him hawk-like on the place that drops with oil. 
+
+2 To glory goest thou, Sage with disposing skill, like a groomed 
+
+steed thm rushest forward to the prize. 
+
+0 Soma, be thou gracious, driving off distress : thou goest, 
+clothed in butter, to a robe of state. 
+
+3 Parjanya is the Father of the Mighty Bird : on mountains-, 
+
+in earth’s centre hath he made his home, 
+
+The waters too have flowed, the Sisters, to the kine : he meets 
+the pressing-stones at the beloved rite. 
+
+4 Thou givest pleasure as a wife delights her lord. Listen, G 
+
+Child of Pajri, for to thee I speak. 
+
+Amid the holy songs go on that we may live: in time of 
+trouble, Soma, watch thou free from blame. 
+
+5 As to the men of old thou earnest, Indu, unharmed, to 
+
+strengthen, winning hundreds, thousands, 
+
+So now for new felicity flow onward : the waters follow as thy 
+law ordaineth. 
+
+HYMN LXXXIIL Soma PavamAna. 
+
+Spread is thy cleansing filter, Brahmanaspati: as Prince, 
+thou entered its limbs from every side. 
+
+5 All-invigorating: msvaminvS: ‘all-pervading. 5 —SAyana, Vidhdtar: the 
+Disposer, regarded as a separate deity, as Dh&tar is the Maker, Ordainer, or 
+Establishes - 
+
+1 As a King: ‘magnificent as a king.’—Wilson. That drops with oil: 
+SAyana here explains ghyitavantam by udaJcavantam, watery. 
+
+2 To a robe of state: nirnijam: ‘ to the cleansing (vessel). 5 —Wilson, 
+
+3 Parjanya ; the God of the rain-cloud and waters of the air in which the 
+mighty Bird, the Moon, is born. In earth's centre; at the altar, in the 
+oblation. 
+
+4 Pajrd: according to S Ay ana, the earth. The St. Petersburg Lexicon 
+
+explains the word as meaning the moist fresh Soma-plant of which Soma, the 
+juice, is the child. Perhaps, as Ludwig suggests, PajrA may be the name of 
+the sacrificer’s wife. - 
+
+1 Bralimauaspati’s filter appears to be the heavenly filter through which 
+the rain descends to earth. See Bergaigne, La Religion VMiqtie, I. 79, 2Q1. 
+The raw : uncooked oblation. Which bear: * bearing (the sacrifice). 7 —Wilson. 
+This: according to S Ay ana, to this filter. Ludwig thinks that Agni or Sfirya 
+is meant by ‘ tut.’ 
+
+
+
+THE R1G7EDA. 
+
+
+3-39 
+
+
+HYMN 84] 
+
+The raw, whose mass hath not been heated, gains not this : 
+they only which are dressed, which bear, attain to it. 
+
+2 High in the seat of heaven is spread the Scorcher’s sieve : its 
+
+threads are standing separate, glittering with light. 
+
+The Swift Ones favour him who purifieth this : with cons¬ 
+ciousness they stand upon the height of heaven. 
+
+3 The foremost spotted Steer hath made the Mornings shine, 
+
+and yearning after strength sustains all things that be. 
+
+By his high wisdom have the Mighty Sages wrought: the 
+Fathers who behold mankind laid down the germ. 
+
+4 Gandharva verily protects his dwelling-place^ Wondrous, he 
+
+guards the generations of the Gods. • 
+
+Lord of the snare, he takes the foeman with the snare : those 
+who are most devout have gained a share of meath. 
+
+5 Bich in oblations ! robed in cloud, thou compassest oblation, 
+
+sacrifice, the mighty seat of Gods. 
+
+King, on thy chariot-sieve thou goest up to war, and with a 
+thousand weapons winnest lofty fame. 
+
+HYMN LXXXIY. Soma Pavam&na. 
+
+Flow, cheering Gods, most active, winner of the flood, for 
+Indra, and for Vayu, and for Varuna. 
+
+Bestow on us to-day wicfe room with happiness, and in thine 
+ample dwelling laud the Host of Heaven. 
+
+2 He who hath come anear to creatures that have life, Immortal 
+Soma flows onward to all of them. 
+
+Effecting, for our aid, both union and release, Indu, like 
+Surya, follows closely after Dawn. 
+
+2 The Scorches sieve : e The filter of the foe-scorching (Soma)/—Wilson. 
+The Swift Ones: e his swift-flowing (juices) protect the purifier (the worship¬ 
+per).’—Wilson. 
+
+3 The Mighty Sages: those who possess supernatural wisdom ; the Gods. 
+The Fathers; * The fruitfulness of heaven and earth, which give birth to gods 
+and men, is described as produced by the fathers.’—Wallis, Cosmology of the 
+R. F, p. 72. See X. 64. 14. 
+
+4 Oandhai'va: here, the Sun. His: Soma’s. 
+
+5 Robed in cloud : ndbhah: meaning, water from the clouds. With a thou¬ 
+sand weapons: more literally, having a thousand, that is, countless, sharp 
+points. ‘Thousand-rayed.’—Ludwig. 
+
+1 In thine ample dwelling: ‘ on the spacious sacrificial ground.’—S&yana. 
+
+2 The second line is obscure. Wilson translates, after S&yana :— 1 2 * * * 6 Indu, 
+
+“binding and loosing, accompanies the sacrifice (for its protection) as the sun 
+
+the dawn ; ’ that is, binding or connecting the sacrifice with the gods and loos¬ 
+
+ing or separating it from the Asuras or evil spirits. But this explanation is 
+unsatisfactory, Ludwig suggests that * union’ refers to Soma’s binding to¬ 
+
+gether heaven and earth, Gods and men, and for the meaning of ‘ release ’ he 
+refers to IX, 68. 6, 
+
+
+
+340 THE HYMNS OH . [BOOK JX 
+
+3 He who is poured with milk, he who within the plants hastes 
+
+bringing treasure for the happiness of Gods, 
+
+, He, poured forth in a stream flows with the lightning’s flash, 
+Soma who gladdens Indra and the Host of Heaven. 
+
+4 Winner of thousands, he, this Soma, flows along, raising a 
+
+vigorous voice that wakens with the dawn. 
+
+Indu with winds drives on the ocean of the air, he sinks 
+within the jars, he rests in Iudra’s heart. 
+
+5 The kine with milk dress him who makes the milk increase, 
+
+Soma, amid the songs, who finds the light of heaven. 
+Winner of wealth, the effectual juice is flowing on, Singer 
+and Sage by wisdom, dear as heaven itself. 
+
+HYMN LXXX Y. Soma Pavam&na. 
+
+Flow on to Indra, Soma, carefully effused : let sickness stay 
+afar together with the fiends. 
+
+Let not the double-tongued delight them with thy juice : here 
+be thy flowing drops laden with opulence, 
+
+2 0 Pavamana, urge us forward in the fight: thou art the 
+
+vigour of the Gods, the well-loved drink. 
+
+Smite thou our enemies who raise r the shout of joy : Indra, 
+drink Soma juice, and drive away our foes. 
+
+3 Unharmed, best Cheerer, thou, 0 Indu, flowest on: thou, 
+
+even thou thyself, art Indra’s noblest food. 
+
+Full many a wise man lifts to thee the sonsr of praise, and 
+hails thee with a kiss as Sovran of this world. 
+
+4 Woudrous, with hundred streams, hymned in a thousand songs, 
+
+ludu pours out for Indra his delightful meath. 
+
+Winning us land and waters, flow thou hitherward: Rainer 
+of bounties, Soma, make broad way for us. 
+
+5 Ro.iriug within the beaker thou art balmed with milk: thou 
+
+passest through the fleecy filter all at once. 
+
+Carefully cleansed and decked like a prize-winning steed, 0 
+Soma, thou hast flowed down within Iudra’s throat. 
+
+6 Flow onward sweet of flavour for the Heavenly Race, for 
+
+Indra sweet, whose name is easily invoked : 
+
+Flow sweet for Mitra, Yanina, and V&yu, rich in meath, in¬ 
+violable for Brihaspati. 
+
+7 Ten rapid fingers deck the Courser in the jar: with hymns 
+
+the holy singers send their voices forth. 
+
+The filtering juices hasten to their eulogy, the drops that 
+gladden find their way to Indra’s heart. 
+
+
+
+HYMN 86 .] THE MGVEHA. 341 
+
+8 While thou art purified pour on us hero strength, great, far- 
+
+extended shelter, spacious pasturage. 
+
+Let no oppression master this our holy work: may we, 0 
+Indu, gain all opulence through thee. 
+
+9 The Steer who sees afar hath risen above the sky: the Sage 
+
+hath caused the lights of heaven to give their shine. 
+
+The King is passing through the filter with a roar : they drain 
+the milk of heaven from him who looks on men. 
+
+10 High in the vault of heaven, unceasing, honey-tongued, the 
+
+Loving Ones drain out the mountain-haunting Steer,— 
+
+The drop that hath grown great in waters, in *Jie lake, meath- 
+rich, in the stream’s wave and in the cleansing sieve. 
+
+11 The Loving Ones besought with many voices the Eagle who 
+
+had down away to heaven. 
+
+Hymns kiss the Youngling worthy of laudation, resting on 
+earth, the Bird of golden colour. 
+
+12 High to heaven’s vault hath the Gandharva risen, beholding 
+
+all his varied forms and figures. 
+
+His ray hath shone abroad with gleaming splendour : pure, 
+he hath lighted both the worlds, the Parents. 
+
+HYX1N LXXXVI. Soma Pavam&na, 
+
+Thy gladdening draughts, 0 Pavamana, urged by song flow 
+swiftly of themselves like sons of fleet-foot mares. 
+
+The drops of Soma juice, those eagles of the heavens, most 
+cheering, rich in rneath, rest in the reservoir. 
+
+2 As rapid chariot-steeds, so turned in several ways have thine 
+
+exhilarating juices darted forth, 
+
+Soma-drops vicfa in meath, waves, to the Thunder-armed, to 
+Indra, like milch-kine who seek their calf with milk. 
+
+3 Like a steed urged to battle, finder of the light, speed on¬ 
+
+ward to the cloud-born reservoir of heaven,, 
+
+A Steer that o’er the woolly surface seeks the sieve, Soma 
+while purified for Indra’s nourishment. 
+
+
+9 The Steei ■ who sees afar: wise Soma, the Moon. 
+
+10 The Loving Ones : ventlh : the Gods or, specially, the Maruts. Accord¬ 
+ing to S&yana, great Rishis, called Venas. The mountain-haunting Steer: Soma, 
+first seen over the mountain heights. See Hillebrandt, V. M., I. 389, 
+
+11 Soma in this stanza is the Eagle, the Youngling or infant, and the Bird 
+of golden colour. 
+
+12 The Gandharva: here Soma, tlie Moon. See Hillebrandt, V. M., I. 429. 
+
+3 Speed onward ; hasten to pour down the rain from the cloud, 
+
+
+
+
+THE HYMNS OF 
+
+
+[BOOK IX . 
+
+
+4 Fleet as swift steeds, thy drops, divine, thought-swift, have 
+
+been, 0 Pavamaua, poured with milk into the vat. 
+
+The Kishis have poured in continuous Soma-drops, ordainers 
+who adorn thee, Friend whom Bishis love. 
+
+5 0 thou who seest all things, Sovran as thou art and passing 
+
+strong, thy rays encompass all abodes. 
+
+Pervading with thy natural powers thou flowest on, and as 
+the whole world’s Lord, 0 Soma, thou art King. 
+
+6 The beams of Pavam&na, sent from earth and heaven, his 
+
+ensigns who is ever stedfast, travel round. 
+
+When on fche sieve the Golden-hued is cleansed, he rests 
+within the vats as one who seats him in his place. 
+
+7 Served with fair rites he flows, ensign of sacrifice: Soma 
+
+advances to the special place of Gods. 
+
+He speeds with thousand currents to the reservoir, and passes 
+through the filter bellowing as a bull. 
+
+3 The Sovran dips him in the sea and in the streams, and set 
+in rivers with the waters’ wave moves on. 
+
+High heaven’s Sustaiuer at the central point of earth, raised 
+on the fleecy surface Pavamana stands. 
+
+9 He on whose high decree the heavens and earth depend hath 
+roared and thundered like the summit of the sky. 
+
+Soma flows on obtaining Indra’s friendly love, and, as they 
+purify him, settles in the jars. 
+
+10 He, light of sacrifice, distils delicious meath, most wealthy, 
+
+Father and begetter of the Gods. 
+
+He, gladdening, best of Cheerers, juice that Indra loves, enrich¬ 
+es with mysterious treasure earth and fyeaven. 
+
+11 The vigorous and far-seeing one, the Lord of heaven, flows, 
+
+shouting to the beaker, with his thousand streams. 
+
+Coloured like gold he rests in seats where Mitra dwells, tho 
+Steer made beautiful by rivers and by sheep. 
+
+.12 In forefront of the rivers Puvam&na speeds, in forefront of 
+the hymn, foremost among the kine. 
+
+
+4 Friend whom Rishis love ; Hshishdna: tlie word does not occur elsewhere, 
+and its precise meaning is uncertain. *0 mAi-enjoyed/—Wilson. ‘ Thou who 
+playesi the part of a Rishi,’—hudwig. 
+
+8 The sea and the streams are the firmament and its waters. Soma,, who 
+is at the same time the God in heaven and the earthly beverage, is said to 
+combine with the solar rays in the clouds, and thus to cause the rain to 
+descend. See Hillebrandt, F. M.. I. 215. Central point of earth; the place 
+of sacrifice. 
+
+H rivers and by sheep; by the purifying waters and the woollen 
+strainer, 
+
+
+
+
+HYMN 86 ,] 
+
+
+THE RIGYEDA, 
+
+
+343 
+
+He shares the mighty booty in the’van of war: the well-armed 
+Steer is purified by worshippers, 
+
+13 This heedful Pavamana, like a bird sent forth, hath with his 
+
+wave flowed onward to the fleecy sieve, 
+
+0 Indra, through thy wisdom, by thy thought, 0 Sage, Soma 
+flows bright and pure between the earth and heaven. 
+
+14 He, clad in mail that reaches heaven, the Holy One, filling 
+
+the firmament, stationed amid the worlds, 
+
+Knowing the realm of light, hath come to us in rain: he sum¬ 
+mons to himself his own primeval Sire. 
+
+15 He who was first of all to penetrate his forrj bestowed upon 
+
+bis race wide shelter and defence. 
+
+From that high station which he hath in loftiest heaven he 
+comes victorious to all encounters here. 
+
+16 Iudu hath started forth for Indra’s special place, and slights 
+
+not as a Friend the promise of his Friend. 
+
+Soma speeds onward like a youth to youthful maids, and gains 
+the beaker by a course of hundred paths. 
+
+17 Your songs, exhilarating, tuneful, uttering praise, are come into 
+
+the places where the people meet. 
+
+Worshippers have exalted Soma with their hymns, and milch- 
+kine have come near to meet him with their milk. 
+
+18 0 Soma, Indu, while they cleanse thee, pour on 11 s accumu¬ 
+
+lated, plentiful, nutritious food, 
+
+Which, ceaseless, thrice a day shall yield us hero power en¬ 
+riched with store of nourishment, and strength, and meath. 
+
+19 Far-seeing Soma flows, the Steer, the Lord of hymns, the 
+
+Furtherer o£ day, of morning, and of heaven. 
+
+Mixt with the streams he c msed the beakers to resound, and 
+with the singers' aid they entered Indra's heart. 
+
+20 On, with the prudent singers, flows the ancient Sage and gnided 
+
+by the men hath roared about the vats. 
+
+Producing Trita's name, may he pour forth the meath, that 
+V&yu and that Indra may become his Friends. 
+
+14 His own primeval Sire: or, the ancient Father of this (All). Indra is 
+meant. 
+
+15 He: Soma. His form: Indra'8. His race : Indra and the Gods. 
+
+16 Slights not as a Friend the promise of his Friend; 'the friend leaves 
+not the stomach of his friend.’ —Wilson. S&yana derives samgiram from 
+samgrt, to swallow, instead of from samyrt, to assent. Hundred paths: 
+through the interstices of the wool. 
+
+18 Thrice a day: at the three appointed sacrifices. 
+
+20 Producing Trita's name : literally, begetting, that is, making (jandyan) 
+the name of Trita ; meaning probably, as Prof. Ludwig suggests, reminding 
+
+
+
+344 THE HYMHS OF [BOOK /X 
+
+21 He, being purified, bath made the Mornings shine : this, even 
+
+this is he who gave the rivers room. 
+
+He made the Three Times Seven pour out the milky flow: 
+Soma, the Cheerer, yields whate’er the heart finds sweet. 
+
+22 Flow onward, Soma, in thine own celestial forms, flow, Indu, 
+
+poured within the beaker and the sieve. 
+
+Sinking into the throat of Indra with a roar, led by the men 
+thou madest Surya mount to heaven. 
+
+23 Pressed out with stones thou flowest onward to the sieve, 0 
+
+Indu, entering the depths of Indra*s throat. 
+
+Far-sighted Soma, now thou lookest on mankind : thou didst 
+unbar th$?eow-stall for the Angirases. 
+
+24 In thee, 0 Soma, while thou pnrifiedst thee, high-thoughted 
+
+sages, seeking favour, have rejoiced. 
+
+Down from the heavens the Falcon brought thee hitherward, 
+even thee, 0 Indu, thee whom all our hymns adorn. 
+
+25 Seven Milch-kine glorify the Towny-coloured One while with 
+
+his wave in wool he purifies himself. 
+
+The living men, the mighty, have impelled the Sage into the 
+waters’ lap, the place of sacrifice. 
+
+26 Indu, attaining purity, plunges through the foe, making his 
+
+ways all easy for the pious man? 
+
+Making the kine his mantle, he, the lovely Sage, runs like a 
+sporting courser onward through the fleece. 
+
+27 The ceaseless watery fountains with their hundred streams 
+
+sing, as they hasten near, to him the Golden-hued. 
+
+Him, clad in robes of milk, swift fingers beautify on the third 
+height and in the luminous realm of heaven. 
+
+28 These are thy generations of celestial seed : thou art the 
+
+Sovran Lord of all the world of life. 
+
+This universe, 0 Pavam&na, owns thy sway; thou, Indu, art 
+the first establisher of Law. 
+
+
+us of Trita, with whom he is closely connected. * Generating the water of 
+the threefold (Indra).’—Wilson. 
+
+_ 21 The Three Times Seven; the Beven celestial rivers, corresponding to the 
+rivers of earth, multiplied by three to accord with the threefold division of 
+the heavens. According to S&yana, cows are meant. 
+
+23 Thou didst unbar the cow-stall: didst recover the cattle stolen by the 
+Panis, that is the rays of light that the fiends of darkness had carried off; 
+the great deed of Indra being ascribed to Soma his inspirer. 
+
+25 Seven Milch-kine: the celestial rivers. 
+
+26 Making the hine his mantle; he who is afterwards covered or mingled 
+with milk. 
+
+
+
+srurrse.] the mgveda. 345 
+
+29 Thou art the sea, 0 Sage who bringest all to light: tinder 
+
+thy Law are these five regions of the world. 
+
+Thou reachest out beyond the earth, beyond the heavens: 
+thine are the lights, 0 Pavam&na, thine the Sun. 
+
+30 Thou in the filter, Soma Pavamana, art purified to support 
+
+the region for the Gods. 
+
+The chief, the longing ones have sought to hold thee fast, 
+and all these living creatures have been turned to thee, 
+
+31 Onward the Singer travels o’er the fleecy sieve: the Tawny 
+
+Steer hath bellowed in the wooden vats. 
+
+Hymns have been sung aloud in resonant hai^?ony, and holy 
+songs kiss him, the Child who claims our praise. 
+
+32 He hath assumed the rays of Sfirva for his robe, spinning, as 
+
+be knows how, the triply-twisted thread. 
+
+He, guiding to the newest rules of Holy Law, comes as the 
+Women’s Consort to the special place. 
+
+33 On flows the King of rivers and the Lord of heaven: he 
+
+follows with a shout the paths of Holy Law. 
+
+The Golden-hned is poured forth with his hundred streams, 
+Wealth-bringer, lifting up his voice while purified. 
+
+34 Fain to be cleansed, thou, Pavam&na, pourest out, like wond¬ 
+
+rous Sura, through the fleece, an ample sea. 
+
+Purified with the hands, pressed by the men with stones, thou 
+speedesfc on to mighty booty-bringing war. 
+
+35 Thou, PavamA.ua, sendest food and power in streams: thou 
+
+sit test.in the beakers as a hawk on trees, 
+
+For Indra poured as cheering juice to make him glad, as near¬ 
+est and far-seeing bearer-up of heaven. 
+
+36 The Sisters Seven, the Mothers, stand around the Babe, the 
+
+noble, new-born Infant, skilled in holy song, 
+
+Gandharva of the floods, divine, beholding men, Soma, that he 
+may reign as King of all the world. 
+
+
+29 Thou art the sea: Soma and the sea being alike producers of rain. 
+Lights: stars. 
+
+SO The region: mid-air ; the firmament. The chief , the longing ones : the 
+Venas, the Maruts. 
+
+32 >S pinning.. Ah? '■■V-v thread: bearing his part in morning, noon¬ 
+day and evening <*. /' • Women's Consort: Lord and husband of the 
+
+Waters of heaven. The special place: 1 the consecrated (vessel).’—Wilson. 
+
+34 Like wondrous Sdra : adorable like the Sun. 
+
+36 The Sisters Seven : the great rivers which may provide water for Soma- 
+sacrifices. Gandharva: frequently identified with the Sun, here means Soma, 
+the Moon, 
+
+
+
+[BOOK IX, 
+
+
+346 THE KYMNS OF 
+
+37 As Sovran Lord thereof thou passest through these worlds, 0 
+
+Indu, harnessing thy tawny well-winged Mares. 
+
+May they pour forth for thee milk and oil rich in sweets .* 0 
+Soma, let the folk abide in thy decree. 
+
+38 0 Soma, thou beholdest men from every side: 0 Pavamana, 
+
+Steer, thou wanderest through these. 
+
+Pour out upon us wealth in treasure and in gold : may we 
+have strength to live among the things that be. 
+
+39 Winner of gold and goods and cattle flow thou on, set as im~ 
+
+pregner, Indu, mid the worlds of life. 
+
+Rich in bray© men art thou, Soma, who winuest all: these holy 
+singers wait upon thee with the song. 
+
+40 The wave of flowing meath hath wakened up desires : the 
+
+Steer enrobed in milk plunges into the streams. 
+
+Borne on his chariot-sieve the King hath risen to war, and 
+with a thousand rays hath won him high renown. 
+
+41 Dear to all life, he sends triumphant praises forth, abundant, 
+
+bringing offspring, each succeeding day. 
+
+From Indra crave for us, Indu, when thou art quaffed, the bles¬ 
+sing that gives children, wealth that harbours steeds. 
+
+42 When days begin, the strong juice, lovely, golden-hued, is 
+recognized by wisdom more aud more each day, 
+
+He, stirring both the Races, goes between the two, the bearer 
+of the word of men and word of Gods. 
+
+43 They halm him, balm him over, balm him thoroughly, caress 
+the mighty streugth and balm it with the meath. 
+
+37 Tawny ...Mares; haritah ; Harits, Of. IV. 6.9; 13.3; VII. 66.15; 
+IX. 63. 9. 
+
+38 Through these: there is no substantive. S&yana supplies ajpah t waters. 
+
+40 Desires; the meaning of mndndh; is not certain; ‘voices (of praise). 7 — 
+Wilson. With a thousand rays: sahnsrabhrishtih: literally, having a thousand 
+edges or sharp points. Op. IX. 83. 5 
+
+41 The blessing: this seems to be very nearly the meaning of brdhma here. 
+But the word may as usual be rendered by prayer, or devotion. * Solicit 
+Indra (to give) us food productive of progeny. 7 —Wilson, 
+
+42 When days begin; according to S&yana, early in the morning. The 
+commencement of the year is more probably intended. The second half of 
+the stanza is obscurely expressed. It appears to mean that Soma acts as a 
+mediator between heaven and earth, urging men to offer, and the Gods to 
+receive, worship, bearing up to heaven the hymns and praises of human 
+worshippers and bringing back to them the assurance that their petitions 
+will be granted. S&yana’s explanation is different: ‘ approaching the two 
+men (the praiser ajid the worshipper or secular and sacred people) he passes 
+in the midst (of heaven and earth, bestowing), upon the upholder (of the 
+rite) both human and divine (riches). 7 —Wilson. I follow Ludwig who takes 
+dhartdri as nominative singular. 
+
+
+
+ETMN 87.] 
+
+
+TEE RIG VEDA. 
+
+
+347 
+
+
+They seize the flying Steer at the stream’s breathing-place: 
+cleansing with gold they grasp the Animal herein. 
+
+44 Sing forth to Pavam&na skilled in holy song: the juice is 
+
+flowing onward like a mighty stream. 
+
+He glideth like a serpent from his aucient skin, and like a 
+playful horse the Tawny Steer hath run. 
+
+45 Dweller iu floods. King, foremost, he displays his might, set 
+
+among living things as measurer of days. 
+
+Distilling oil he flows, fair, billowy, golden-hued, borne on a 
+car of light, sharing one home with wealth. 
+
+46 Loosed is the heavens’ support, the uplifted ^cheering juice : 
+
+the triply-mingled draught flows round into the worlds. 
+
+The holy hymns caress the stalk that claims our praise, when 
+singers have approached his beauteous robe with song. 
+
+47 Thy streams that flow forth rapidly collected run over the 
+
+fine fleece of the sheep as thou art cleansed. 
+
+When, Indu, thou art balmed with milk within the bowl, 
+thou sinkest in the jars, 0 Soma, wheu expressed. 
+
+48 Winner of power, flow, Soma, worthy of our laud : run on¬ 
+
+ward to the fleece as well-belov&d meath. 
+
+Destroy, 0 Indu, all voracious Bakshasas. With brave sons 
+in the assembly let our speech be bold. 
+
+HYMN LXXXYIL Soma Pavam&na. 
+
+Hot onward to the reservoir and seat thee : cleansed by the 
+men speed forward to the battle. 
+
+Making thee beauteous like an able courser, forth to the 
+sacred grass with reins they lead thee. 
+
+2 Indu, the weif-armed God, is flowing onward, who quells the 
+
+curse and guards from treacherous-onslaught, 
+
+Father, begetter of the Gods, most skilful, the buttress of 
+the heavens and earth’s supporter. 
+
+3 Bishi and Sage, the Champion of the people, deft and sagaci¬ 
+
+ous, Usanfi in wisdom, 
+
+
+43 At the stream's breathing-place: where the stream seems to stay^ still 
+for a moment to recover breath. Cleansing with gold: with gold-ringed 
+Angers. The Animal: Soma. 
+
+45 As measurer of days: Soma being identified with the Moon. 
+
+46 Triply-mingled: or, poured into three vessels, the dronahalasa, ddhava- 
+ntya, and pHtabhrit. Robe: the integuments which cover the juice ; that is 
+the exterior of the stalk and shoots. 
+
+3 Vsand in wisdom: as wise as the celebrated Usanfi. Sfiyana explains 
+differently, regarding Usan& as the discoverer ; ‘ Esanas —he verily by his 
+
+
+
+
+348 . THE HYMNS OF [BOOK /X 
+
+He hath discovered even their-hidden nature, the Cows’ con¬ 
+cealed and most mysterious title. 
+
+i This thine own Soma rich in meath, 0 Indra, Steer for the 
+Steer, hath flowed into the filter. 
+
+The strong Free-giver, winning hundreds, thousands, hath 
+reached the holy grass that never fails him. 
+
+5 These Somas are for wealth of countless cattle, renown there¬ 
+
+for, and mighty strength immortal. 
+
+These have been sent forth, purified by strainers, like steeds 
+who rush to battle fain for glory. 
+
+6 He, while Ke cleanses him, invoked of many, hath flowed to 
+
+give the people all enjoyment. 
+
+Thou whom the Falcon brought, bring dainty viands, bestir 
+thyself and send us wealth and booty. 
+
+7 This Soma, pressed into the cleansing filter, hath run as 
+
+’twere a host let loose, the Courser; 
+
+Like a strong bull who wdiets his horns keen-pointed, like a 
+brave warrior in the fray for cattle. 
+
+8 He issued forth from out the loftiest mountain, and found 
+
+kitie hidden somewhere in a stable. 
+
+Soma’s stream clears itself for thee, 0 Indra, like lightning 
+thundering through the clouds of heaven, 
+
+9 Cleansing thyself, and borne along with Indra,Soma, thou goest. 
+
+ronnd the herd of cattle. 
+
+May thy praise help us, Mighty One, prompt Giver, to the 
+full ample food which thou bestowest. 
+
+HYMN LXXXVIII, Soma Pavam^a. 
+
+For thee this Soma is effused, 0 Iudra: drink of this juice; 
+
+for thee the stream is flowing— 
+
+Soma, which thou thyself hast made and chosen, even Indu, 
+for thy special drink to cheer thee. 
+
+
+poetic gift discovered the secret milk of those cows which was hidden and 
+concealed.’—Wilson. By title or name of the Cows, water appears to be 
+intended. 
+
+4 Steer for the Steer; or, Strong for the Strong. 
+
+5 Mighty strength immortal; 1 ample food and ambrosia/—Wilson, 
+
+8 From out the loftiest mountain: S&yana makes antdrddreh depend upon 
+Tcuchit } somewhere : ‘ This Soma stream has come from on high and has 
+detected the cattle which were in a stall (hidden) somewhere within the 
+mountain/—Wilson. Grassmann translates: ‘Er ist entsprungen aus dem 
+hoehsten Pressstein.’ ‘ He hath sprung forth from the most lofty press-stone/ 
+
+9 The herd of cattle: Soma accompanies Indra in his expedition to recover 
+the stolen cattle,*—S&yana. Or the cattle or cows may be the milk with which 
+Soma is mixed, 
+
+
+
+HYMN 89.] 
+
+
+THE MOVED A. 
+
+
+349 
+
+
+2 Like a capacious car hath it been harnessed, the Mighty, to 
+
+acquire abundant treasures. 
+
+Then in the sacrifice they celebrated all triumphs won by 
+Nahus in the battle. 
+
+3 Like V&yu with his team, moving at pleasure, most gracious 
+
+when invoked like both N&satyas, 
+
+Thou art thyself like the Wealth-Giver, Soma! who grants 
+all boons, like song-inspiring Pushan. 
+
+4 Like Indra who hath done great deeds, thou, Soma, art slayer 
+
+of the Vritras, Port-destroyer. 
+
+Like Pedu’s horse who killed the brood of serpents, thus thou, 
+0 Soma, slayest every Dasyu. n 
+
+5 Like Agni loosed amid the forest, fiercely he winneth splen¬ 
+
+dour in the running waters. 
+
+Like one who fights, the roaring of the mighty, thus Soma 
+Pavamana sends his current. 
+
+6 These Sotnas passing through the fleecy filter, like rain de¬ 
+
+scending from the .clouds of heaven, 
+
+Have been effused and poured into the beakers, swiftly like 
+rivers running lowly seaward. 
+
+7 Plow onward like the ^potent band of Maruts, like that 
+
+Celestial Host whom none revileth. 
+
+Quickly be gracious unto us like waters, like sacrifice victo¬ 
+rious, thousand-fashioned. 
+
+8 Thine are King Vanma’s eternal statutes, lofty and deep, 0 
+
+Soma, is thy glory. 
+
+All-pure art thou like Mitra the beloved, adorable, like Arya- 
+man, O Soma. 
+
+- HYMN LXXXIX. Soma Pavamdna. 
+
+This Chariot-horse hath moved along the pathways, and Pava¬ 
+mana flowed like rain from heaven. 
+
+
+2 I can make nothing out of the second line of this stanza. The version 
+which. I give a3 a temporary makeshift is founded on Ludwig’s remarks in 
+his. Commentary on the passage, Vol. V. p. 308, of his Mgveda. Wilson, 
+following S&yana, translates :—* After this (i. e. after the harnessing of the 
+waggon.—Note.) may all the races of men expecting our (attack) go to the 
+desirable battle.’ * Now let the races of all men, rising up like trees, come 
+near to him in order to obtain success,’ would, according to Grassmann, be 
+nearer the meaning. 
+
+4 PedvCs horse: given to him by the Asvxns. See I. 116. 6; 117. 9 ; 118. 
+9 ; 119.10. 
+
+7 Dike sacrifice : according to S&yana, yajfiah, sacrifice, means here, worthy 
+of sacrifice:—* (thou art) of a thousand shapes, adorable like (Indra) the 
+victor in battle.’—-Wilson. 
+
+8 This stanza is found also in Book I. 91. 3, 
+
+
+350 TMB HYMNS OF [BOOK IX. 
+
+With ns hath Soma with a thousand currents sunk in the wood, 
+upon his Mother’s bosom. 
+
+2 King, he hath clothed him in the robe of rivers, mounted the 
+
+straightest-going ship of Order. 
+
+Sped by the Hawk the drop hath waxed iu waters : the father 
+drains it, drains the Father’s offspring. 
+
+3 They come to him, red, tawny, Lord of Heaven, the watchful 
+
+Guardian of the meath, the Lion. 
+
+, First, Hero in the fight, he seeks the cattle, and with his eye 
+the Steer is oar protector. 
+
+4 They harness to the broad-wheeled car the mighty Courser 
+
+whose back bears meath, unwearied, awful. 
+
+The twins, the sisters brighten him, and strengthen—these 
+children of one dame—the vigorous Kaeer. 
+
+5 Four pouring out the holy oil attend him, sitting together 
+
+in the same container. 
+
+To him they flow, when purified, with homage, and still, 
+from every side, are first about him. 
+
+6 He is the buttress of the heavens, supporter of earth, aud in 
+
+his hand are all the people, 
+
+* Be the team’s Lord a well to thee^the singer : cleansed is the 
+sweet plant’s stalk for deed of glory. 
+
+7 Fighting, uninjured come where Gods ai’e feasted; Soma, as 
+
+Vrifra-slayer flow for Indra. 
+
+Vouchsafe us ample riches very splendid: may we be masters 
+of heroic vigour. 
+
+HYMN XC. Pavamftna. 
+
+Urged on, the Father of the Earth and Heaven hath gone 
+forth like a car to gather booty, 
+
+Going to Indra, sharpening his weapons, and in his harid 
+containing every treasure. 
+
+
+2 The father drains it: 1 The scholiast finds it * difficult to make sense of 
+this: pitd (palako lohah) lie supposes to mean the Adhvaryu, who extracts 
+the juice of the Soma which is born from the heaven as from a father ; or the 
+first milker may be the yajamdna and the second the A dhvaryu ; or dithe 
+may be repeated out of respect.’—Wilson. 
+
+4 Sisters,,... children of one dame; the priest’s finger's. 
+
+5 Four: the quarters of the sky. Container: the firmament. 
+
+6 The team's Lord; Soma as resembling V&yvt, Cp. IX. 88. 3, S Ay an a 
+explains differently : ‘ may fSoma) the fountain (of desires) be possessed "of 
+horses for thee (his) adorer,’—Wilson. 
+
+1 Father: janitd; generator, of earth by sending rain, and of heaven by 
+obtaining oblations for the gods.—S&yana, 
+
+
+
+
+HYMN 91J THE IIIGVEH A. 351; 
+
+2 To him the tones of sacred song have sounded, Steer of the 
+
+triple height, the Life-bestower. 
+
+Dwelling in wood as Yaruna in rivers, lavishing treasure he 
+distributes blessings. 
+
+3 Great Conqueror, warrior-girt, Lord of all heroes, How on 
+
+thy way as he who winneth riches ; 
+
+With sharpened arms, with swift bow, never vanquished in 
+battle, vanquishing in fight the foemen. 
+
+4 Giving security, Lord of wide dominion, send us both earth 
+
+and heaven with all their fulness. 
+
+Striving to win the Dawns, the light, the waters, and cattle, 
+call to us abundant vigour, 
+
+5 0 Soma, gladden Yaruna and Mitra; cheer, Indu Pavamana ! 
+
+Indra, Yishnu. 
+
+Cheer thou the Gods, the Company of Maruts: Indu, cheer 
+mighty Indra to rejoicing. 
+
+6 Thus like a wise and potent King flow onward, destroying 
+
+with thy vigour all misfortunes. 
+
+For our well-spoken hymn give life, 0 Indu. Do ye preserve 
+us evermore with blessings. 
+
+HYMN XCI. ' Soma Pavam&na. 
+
+As for a cbariot-race, the skilful Speaker, Chief, Sage, In¬ 
+ventor, hath, with song, been started. 
+
+The sisters ten upon the fleecy summit drive on the Car-horse 
+to the resting-places. 
+
+2 The drop of Soma, pressed by wise Nahushyas, becomes the 
+banquet of the Heavenly People— 
+
+Indu, by hands of mortal men made beauteous, immortal, 
+with the sheep and cows and waters, 
+v 3 Steer roaring unto Steer, this Pavamana, this juice runs to 
+the white milk of the milch-cow. 
+
+Through thousaud fine hairs goes the tuneful Singer, like 
+Sura by his fair and open pathways. • 
+
+2 Of the triple height: see IX. 71. 7. 
+
+4 Call to us: send us with thy shout or roar. 
+
+6 The hymn ends with the usual concluding half-line of the hymns ascribed 
+to the Yasishthas. 
+
+1 The skilful Speaker: Soma who makes us eloquent. The resting-places: 
+sddandni: the seats, the reservoirs in which he settles. 
+
+o y, i-. T i. probably a neighbouring people, See YI. 46. 7, and note on 
+.V ■ ‘ has the same meaning. 
+
+3 Silva: Sftrya, the Sun. Fair and open : adhvqsmdbhih: ‘ imperishable/— 
+Wilson. 
+
+
+
+352 THE HYMNS OF [BOOK IX 
+
+4 Break down the strong seats even of the demons: cleansing 
+
+thee, Indu, robe thyself in vigour. 
+
+Bend with thy swift bolt, coming from above them, those who 
+are near and those who yet are distant. 
+
+5 Prepare the forward paths in ancient manner for the new hymn, 
+
+thou Giver of all bounties. 
+
+Those which are high and hard for foes to conquer may we 
+gain from thee, Active ! Food-bestower! 
+
+6 So purifying thee vouchsafe us waters, heaven's light, and cows, 
+
+offspring and many children. 
+
+Give us health, ample land, and lights, 0 Soma, and grant us 
+long to ldbk upon the sunshine. 
+
+HYMN XCIL Soma Pavam&na. 
+
+The gold-hued juice, poured.out upon the filter, is started like 
+a car sent forth to conquer. 
+
+He hath gained song and vigour while they cleansed him, and 
+hath rejoiced the Gods with entertainments. 
+
+2 He who beholdeth man hath reached the filter: bearing his 
+
+name, the Sage hath sought his dwelling. 
+
+The Rishis came to him, seven holy singers, when in the bowls 
+he settled as Invoker. * 
+
+3 Shared by all Gods, most wise, propitious, Soma goes, while 
+
+they cleanse him, to his constant station. 
+
+..Let him rejoice in all his lofty wisdom : to the Five Tribes 
+the Sage attains with labour. 
+
+4 In thy mysterious place, 0 Pavamana Soma, are all the Gods, 
+
+the Thrice-Eleven. 
+
+Ten on the fleecy height, themselves, self-prompted, and seven 
+fresh risers, brighten and adorn thee. 
+
+5 Now let this be the truth of Pava’m&na, there where all singers 
+
+„ gather them together, 
+
+That he hath given us room and made the daylight, hathholpen 
+Manu and repelled the Hasyu. 
+
+5 Those: portions of thee, according to Sftyana 
+
+6 In the second half of the stanza, instead of taking wide, ample, 
+with fahetram, field, land, S&yana joins it, as ^uiUni, with jydtinshi, lights :— 
+
+' make our land prosper, diffuse the luminaries widely (in the firmament)/— 
+Wilson. - 
+
+2 The Rishis: according to S&yana, Bharadv4ja, Kasyapa, Gotama, Atri, 
+Visvftmitra, Jamadagni, Vasishtha. 
+
+3 The Five Tribes: the five Aryan tribes. According to S&yana, ' the five 
+classes of beings/ l e. } four castes and the Nishadas. 
+
+4 The Thrice-Eleven: see 1.139. 11, Ten: the fingers. 
+
+5 Manu: as the representative of the Aryan race. 
+
+
+
+THE maVEDA. 
+
+
+353 
+
+
+HYMN 94.] 
+
+6 As the priest seelcs the station rich in cattle, like a true King 
+who goes to great assemblies, 
+
+Soma hath sought the beakers while they cleansed him, and, 
+like a wild bull, in the wood hath settled. 
+
+HYMN XCIII. Soma Pavamfina. 
+
+Ten sisters, pouring out the rain together, swift-moving think¬ 
+ers of the sage, adorn him. 
+
+Hither hath run the gold-hued Child of Sfirya and reached 
+the vat like a fleet vigorous courser. 
+
+2 Even as a youngling crying to his mothers, the bounteous 
+
+Steer hath flowed along to waters. ^ 
+
+As youth to damsel, so with milk he hastens ori>to the chosen 
+meetiug-place, the beaker. 
+
+3 Yea, swollen is the udder of the milch-cow : thither in streams 
+
+goes very sapient Indu. 
+
+The kine make ready, as with new-washed treasures, the 
+Head and Chief with milk within the vessels. 
+
+4 With all the Gods, 0 Indu Pavam&na, while thou art roaring 
+
+send us wealth in horses. 
+
+Hither upon her car come willing Plenty, inclined to us, to 
+give us of her treasures. 
+
+5 Now unto us mete riches, while they cleanse thee, all-glorious, 
+
+swelling wealth, with store of heroes. 
+
+Long be his life who worships thee, 0 Indu. May be, enriched 
+with prayer, come soon and early. 
+
+HYMN XCIV. Soma Pavam&na. 
+
+When beauties strive for him as for a charger, then strive 
+the songs like soldiers for the sunlight. 
+
+Acting the Sag's, he flows enrobed in waters and song as 
+’twere a stall that kine may prosper. 
+
+
+6 The station rich in cattle: * the hall where the victim is stationed ’— 
+Wilson. To great assemblies: or, to war and battle. The wood: the wooden 
+vat or reservoir. - 
+
+1 Ten sisters: the fingers which press out the juice of the Soma-plant. 
+Thinkers: or thoughts, devotions. According to S&yaua, fingers. Child of 
+Sdrya: S&yana explains j&h, offspring, by jdydh wives, i. e., the quarters of 
+the heaven, called Sfirya’s wives because they are made manifest by his rays. 
+
+3 The Head and Chief: 'the elevated Soma* —Wilson. 
+
+4 Send us ; more literally, open or disclose to us. 
+
+5 The hymn ends with the half-line which is the special conclusion of the 
+hymns ascribed to Nodhas. See Book I. 58, 60—64. 
+
+1 The meaning is apparently : when the beautifying "waters hasten emu- 
+lously to cleanse Soma as though he were a horse, the voices of singing 
+worshippers vie with each other* like the shouts of men who are fighting for 
+23 
+
+
+
+
+[BOOK IX , 
+
+
+354 TEE MYMA 7 8 OF 
+
+2 The worlds expand to hirg who from aforetime found light to 
+spread the law of life eternal. 
+
+The swelling sqngs, like kiue within the stable, in deep 
+devotion call aloud on Ipdu. 
+
+5 When the Sage bears his holy wisdom round him, like a car 
+visiting all worlds, the Hero, 
+
+Becoming fame, mid Gods, unto the mortal, wealth to the 
+skilled, worth praise mid the Ever-present, 
+
+4 For glory horn he hath come forth to glory: he giveth life 
+
+and glory to the singers. 
+
+They, clothed in glory, have become immortal. He, measured 
+ip bis course, makes frays successful. 
+
+5 Stream to us food and vigour, kine and borses : give us broad 
+
+lights and fill the Gods with rapture. 
+
+All these are easy things for thee to master : thou, Favamana 
+Soma, quellest foemen. 
+
+HYMN XGY. Soma Pavaiudna. 
+
+Loud neighs the Tawny Steed when started, settling deep in 
+the wooden vessel while they cleanse him. 
+
+L 4 ed by the men he takes the milk for raiment: then shall he, 
+through his powers, engender praise-songs. 
+
+2 As one who rows drives on his boat, he, Gold-hued, sends 
+
+forth his voice, loosed on the path of Order. 
+
+As God, the secret names of Gods he utters, to be declared on 
+sacred grass more widely. 
+
+3 Hastening onward like the waves of waters, our holy hymns 
+
+are pressing nigh to Soma. 
+
+To him they come with lowly adoration, and, longing, enter 
+him who longs to meet them. « 
+
+4 They drain the stalk, the Steer who dwells on mountains, 
+
+even as a Bull who decks him on the upland. 
+
+
+light and life. Soma flows on in his wisdom, blent with the waters, and 
+surrounded with hymns into the midst of which he enters as into a stable 
+full of kine in order to make them increase and multiply. 
+
+3 The stanza is somewhat obscure. Worth praise: or. adorable. The Ever- 
+j present: the Gods who come to help men. Wilson, following S&ya* a, trans¬ 
+lates the second line : * then desirous of bestowing upon mortals the wealth 
+that abides with the gods, he (is) to be glorified in the many places of sacrifice 
+for the preservation of the riches he has given.’ 
+
+5 All these; all the H4ksbasas, according to S&yana. 
+
+1 Deep in the wooden vessel; literally f in the belly of the wood.’ 
+
+2 Me utters ; reveals to the priest who is to declare them at sacrifice. 
+
+
+
+EYMN 96.] TEE XIGfVEDA, 855 
+
+Hymns follow and attend him as he bellows; Trita be,ars 
+Varuna aloft in ocean. 
+
+5 Sending thy voice out as Director, loosen the Invoker's thought, 
+0 Indu, as they cleanse thee. 
+
+While thou and Indra rule for our advantage, may we b§ 
+masters of heroic vigour. 
+
+HYMN XCVI. Soma Pavam&na. 
+
+In forefront of the cars forth goes the Hero, the Leader, win¬ 
+ning spoil: his host rejoices. 
+
+Soma endues his robes of lasting colours, and blesses, for his 
+friends, their calls on Indra. 
+
+2 Men decked with gold adorn his golden tendril, incessantly 
+
+with steed-impelling homage. 
+
+The Friend of Indra mounts his car: well-knowing, he comes 
+thereon to meet the prayer we offer. 
+
+3 0 God, for service of the Gods flow onward, for food sublime, 
+
+as Iudra’s diink., 0 Soma. 
+
+Making the floods, bedewing earth and heaven, come from the 
+vast, comfort us while we cleanse thee. 
+
+4 Flow for prosperity and constant vigour, flow pn^for happi¬ 
+
+ness and high perfection. 
+
+This is the wish of alf these friends as^tfkled: this i$ my 
+wish, 0 Soma Pavamana. 
+
+5 Father of holy hymns, Soma flo^nward, the Father of the 
+
+S '' 
+
+tor, t]xe Father who begat Indra 
+
+of the poets, JEtishi of sages, 
+
+\ of forests, over the cleansing 
+
+^ ^ —-——— . .. - .. .. 
+
+^"4 Trita: the preparer of the celestial Soma. Varuna: here meaning 
+Soma ; * fche defeater of enemies.’—Wilson. In ocean: in tfre firmament. 
+
+5 As Director: u-pavakUva: ujpavaktft here appears to mean Adhvaryu ; 
+yatMdhvaryuK. —S&yaua. Loosen the Invoker's thought: aid the Hotar or 
+invoking priest to give free utterance to his thought or hymn. 
+
+1 Of lasting colours: rabhas&ni: ( hastily made/—Wilson. * Brilliant/— 
+Grassmann. 
+
+2 Steed-impelling: urging him on, as a whip urges on a horse. 
+
+3 From the vast: from the wide firmament. There is no substantive in 
+the text. 
+
+6 Brahman of Gods: thou art Brihaspati, the Lord of Prayer, among the 
+Gods, or, chief among the priests. Axe: the handle of the axe b,eing 
+
+
+
+356 THE HYMNS OF [.BOOK /X 
+
+7 He, Soma Pavam&na, like a river, hath stiiTed the wave of 
+
+voice, our songs and praises 
+
+Beholding these inferior powers in cattle, he rests among them 
+as a Steer well-knowing. 
+
+8 As Gladdener, Warrior never harmed in battle, with thousand 
+
+genial streams, pour strength and vigour. 
+
+As thoughtful PavamSna, urge 0 Indu, speeding the kine, 
+the plant's wave on to Indra. 
+
+9 Dear, grateful to the Gods, on to the beaker moves Soma, 
+
+sweet to Indra, to delight him. 
+
+With hundred powers, with • thousand currents, Indu, like 
+a strong casvhorse, goes to the assembly. 
+
+10 Born in old time as finder-out of treasures, drained with the 
+
+stone, decking himself in waters, 
+
+Warding off curses, King of all existence, he shall find way 
+for prayer the while they cleanse him. - 
+
+11 For our sage fathers, Soma Pavamana, of old performed, by 
+
+thee, their sacred duties. 
+
+Fighting an vanquished, open the enclosures : enrich us with 
+large gifts of steeds, aud heroes. 
+
+12 As thou didst flow for Mann Life-bestowing, Foe-queller, 
+
+Comforter, rich oblations, 
+
+Even thus flow onward now conferring riches : combine with 
+Indra, and bring forth thy weapons. 
+
+13 Flow onward. Soma, rioh in sweets and holy, enrobed in 
+
+waters on the fleecy summit 
+
+Settle in vessels that are full of fatness, as cheering and most 
+gladdening drink for Indra. 
+
+14 Pour, hundred-streamed, winner of thousands, nighty at the 
+■ Gods' banquet, pour the rain of heaven, 
+
+While thou with rivers roarest in the beaker, and blent with 
+milk prolongest our existence. 
+
+15 Purified with our holy hymns, this Soma o’ertakes maligni¬ 
+
+ties like some strong charger, 
+
+
+naturally made of the strongest wood.—M, Muller. Ludwig thinks that 
+lightning may he intended. According to the St. Petersburg Lexicon, 
+svadhitih here means ft tree with very hard wood. See V. 32. 10. 
+
+7 The second line is obscure. Wilson translates : * the showerer (of bene¬ 
+fits) beholding the hidden (treasure) presides over these irresistible powers, 
+knowing about the cattle.’ 
+
+9 Goes to the assembly: ‘ proceeds like a strong horse to battle.’-—Wilson. 
+
+11 The enclosures: the obstructions which keep the rain from falling. 
+
+13 Full of fatness; ghritdvdnti; according to S&yana, ‘water-holding. 
+
+
+
+■ JffTMN 96.] ■ THE XtGVEDA. 357 
+
+Like fresh milk poured by Aditi, like passage in ample room, 
+or like a docile car-horse. 
+
+16 Cleansed by the pressers, armed with noble weapons, stream 
+
+to us the fair secret name thou bearest. 
+
+Pour booty, like a horse, for love of glory : God, Soma, send 
+us kine, and send us Vayu, 
+
+17 They deck him at his birth, the lovely Infant, the Maruts 
+
+with their troop adorn the Car-horse. 
+
+By songs a Poet and a Sage by wisdom, Soma goes singing 
+through the cleansing filter. 
+
+18 Light-winner, Bishi-minded, Bishi-maker, hymned in a thou¬ 
+
+sand hymns, Leader of sages, * 
+
+A Steer who strives to gain his third form, Soma is, like 
+Viraj, resplendent as a Singer. 
+
+19 Hawk seated in the bowls, Bird wide-extended, the Banner 
+
+seeking kine and wielding weapons, 
+
+Following close the sea, the wave of waters, the great Bull 
+tells his fourth form and declares it. 
+
+20 Like a fair youth who decorates his body, a courser rushing 
+
+to the gain of riches, 
+
+A steer to herds, so, flowing to the pitcher, he with a roar 
+hath passed into the beakers. 
+
+21 Flow on with might as Pavam&na, Indu : flow loudly roaring 
+
+through the fleecy filter. 
+
+Enter the beakers sporting, as they cleanse thee, and let thy 
+gladdening juice make Indra joyful. 
+
+22 His streams have been effused in all their fulness, and he 
+
+hath entered, balmed with milk, the goblets. 
+
+Singing his p^alm, well-skilled in song, a Chanter, he comes 
+as 'twere to his friend's sister roaring. 
+
+23 Chasing our foes thou comest, Pavam&na! Indu, besung, as 
+
+lover to his darling. 
+
+As a bird flies and settles in the forest, thus Soma settles, 
+purified, in goblets. 
+
+
+15 By Aditi; regarded as the Cosmic Cow. 
+
+16 Vdyu: the breath of life, life.—S&yana. 
+
+18 Bis third form : the form that he wears in heaven ; 1 the third region 
+(heaven)/—Wilson. Virdj: splendid or most illustrious Indra.—Sftyana. 
+
+19 The banner: drapsdh; usually meaning, a drop, or a spark. See IV. 13. 2. 
+His fourth form: the Moon. According to S&yana, the region of the Moon 
+which is said to be above that of the Sun. 
+
+22 As ’twere to his friend 1 s sister: S&yana explains jdmim, sister, by jdydni, 
+wife : * like (a libertine) to the wife of a friend.’—Wilson. The meaning i& 
+probably no more than * as lover to his darling ’ in the following stanza. 
+
+
+
+
+m the Hymns oP [hook ix. 
+
+24 With full stream and abundant milk, 0 Soma, thy b&ams 
+come, like a woman, as they cleanse thee. 
+
+He, gold-hued, rich in boons, brought to the waters, hath 
+roared within the goblet of the pious. 
+
+HYMN XCVTI. Soma Pavamdna. 
+
+Made pure by this man’s urgent zeal and impulse, the God 
+hath to the Gods his juice imparted. 
+
+He goes, effused and singing, to the filter, like priest to mea¬ 
+sured seats supplied with cattle. 
+
+2 Bobed in fair raiment meet to wear in battle, a mighty Sage 
+
+pronounc i vg invocatio n s, 
+
+Boll onward to the beakers as they cleanse thee, far-seeing at 
+the feast of Gods, and watchful. 
+
+3 Dear, he is brightened on the fleecy summit, a Prince among 
+
+us, nobler than the noble. 
+
+Boar out as thou art purified, run forward. Do ye preserve 
+us evermore with blessings. 
+
+4 Let us sing praises to the Gods: sing loudly, send ye the 
+
+Soma forth for mighty riches. 
+
+Let him flow, sweetly-flavoured, through the Alter, and let our 
+pious one rest in the pitcher. ° 
+
+5 Winning the friendship of the Deities, Indu flows in a thou¬ 
+
+sand streams to make them joyful. 
+
+Praised by the men after the ancient statute, he hath come 
+nigh, for our great bliss, to Indra. 
+
+6 Plow, Gold-hued, cleansing thee, to enrich the singer: let thy 
+
+juice go to Indra to support him. 
+
+Come nigh, together with the Gods, for bounty. Do ye pre¬ 
+serve us evermore with blessings. 
+
+7 The God declares the Deities’ generations, like Usana, pro¬ 
+
+claiming lofty wisdom. 
+
+With brilliant kin, far-ruling, sanctifying, the Boar advances, 
+singing, to the places. 
+
+. 1 Urgent zeal and impulse; hemdnd, by impulse (from the root hi) is said 
+by S&y an a to mean ‘ by gold,’ that is, by the gold-adorned hand of the priest. 
+Measured seats supplied with cattle: ‘the halls prepared (for sacrifice) con¬ 
+taining victims/—Wilson. Singing; the sound of the flowing juice is com¬ 
+pared to the priest’s recitation of sacred texts. 
+
+7 The God; Soma, who has been called the Father of the Gods. Lihc 
+Us and: the sound of the flowing and dropping Soma juice is likened to the 
+song of the famous sage and sacred poet. The Boar; strong, swift Sonia. 
+Sjwging; making a souud with the descending drops of juice. S&yana explains 
+differently :—* making a noise (as) a wild boar (makes a noise) with its foot.’— 
+Wilson. The places; the filters. 
+
+
+
+HYMN 97.] TBS ill GY EDA, 359 
+
+8 The Swans, the Vrishaganas from anear us have biotight their 
+
+restless spirit to onr dwelling. 
+
+Friends come to Pavam&na meet for praises, and sound in con* 
+cert their resistless music. 
+
+9 He follows the Wide-strider’s rapid movement: cows low, &s 
+
+’fcwere, to him who sports at pleasure. 
+
+He with the sharpened horns brings forth abundance: the 
+Silvery shines by night, by day the Golden. 
+
+10 Strong Indu, bathed in milk, hows on for Indra, Soma ex¬ 
+
+citing strength, to make him joyful. 
+
+He quells malignities and slays the demons, the King of mighty 
+power who brings us comfort. 
+
+11 Then in a stream lie flows, milked out with press-stones, 
+
+mingled with sweetness, through the fleecy filter— 
+
+Indu rejoicing in the love of Indra, the God who gladdens, 
+for the God’s enjoyment. 
+
+12 As he is purified he pours out treasures, a God bedewing Gods 
+
+with his own juices. 
+
+Indu hath, wearing qualities by seasons, on the raised fleece 
+engaged the ten swift fingers. 
+
+13 The Red Bull bellowing to the kine advances, causing the 
+
+heavens and earth to roar and thunder. 
+
+WelTis he heard like Xudra’s shout in battle : letting this voice 
+be known he hastens hither. 
+
+14 Swelling with milk, abounding in sweet flavours, urging the . 
+
+xneath-rich plant thou goest onward. 
+
+Raising a shout thou flowest as they cleanse thee, when thou, 
+
+O Soma, arjf effused for Iiidra. 
+
+15 So flow thou on inspiriting, for rapture, aiming death-shafts 
+
+at him who stays the waters. 
+
+Flow to us wearing thy resplendent colour, effused and eager 
+for the kine, 0 Soma. 
+
+
+8 The Swans * the singers, descendants of the Rishi Vrishagana. 
+
+9 The Wide-strider's rapid movement: the swift course of the Sun. Cam 
+low as 'twere: Say ana explains gftvah. cows, by anye gantdrdh. other goers, 
+takes na as negative, and derives animate from md, to measure, instead of 
+from md } to bleat or low/.—‘ other goers cannot overtake him (though he is) 
+moving easily.’—Wilson.’ Be with the sharpened horns ; Soma as the Moon: 
+the silvery light by night and the golden-coloured juice by day. 
+
+12 Wearing qualities by seasons: ' clothed iu pleasaut radiance according to 
+the season.’—Wilson. 
+
+15 Him who stays the waters: Yritra, 
+
+
+
+360 THE HYMNS OF [BOOK IX. 
+
+16 Pleased with us, Indu, send us as thou flowest good easy paths 
+
+iu ample space and comforts. 
+
+Dispelling, as ’twere with a club, misfortunes, run o’er the 
+height, run o’er the fleecy summit. 
+
+17 Pour on us rain celestial, quickly streaming, refreshing, fraught 
+
+with health and ready bounty. 
+
+Flow, Indu, send these Winds thy lower kinsmen, setting them 
+free like locks of hair unbraided. 
+
+18 Part, like a knotted tangle, while they cleanse thee, 0 Soma, 
+
+righteous and unrighteous conduct. 
+
+Neigh like a 0 tawny courser who is loosened, come like a youth, 
+0 God, c house-possessor. 
+
+19 For the Gods’ service, for delight, 0 Indu, run o’er the height, 
+
+run o’er the fleecy summit. 
+
+With thousand streams, inviolate, sweet-scented, flow on for 
+gain of strength that conquers heroes. 
+
+20 Without a car, without a rein to guide them, unyoked, like 
+
+coursers started in the contest, 
+
+These brilliant drops of Soma juice run forward. Do ye, O 
+Deities, come nigh to drink them. 
+
+21 So for our banquet of the Gods, 0 Indu, pour down the rain 
+
+of heaven into the vessels. 
+
+May Soma grant us riches sought with longing, mighty, ex¬ 
+ceeding strong, with store of heroes. 
+
+22 What time the loving spirit’s word had formed him Chief of 
+
+all food, by statute of the Highest, 
+
+Then loudly lowing came the cows to Indu, the chosen, well¬ 
+loved Master in the beaker, 
+
+23 TbeSnge, Celestial, liberal, raining bounties, pours as he flows 
+
+the Genuine for the Truthful. 
+
+The King shall be effectual strength’s upholder : he by the ten 
+bright reins is mostly guided. 
+
+24 He who beholds mankind, made pure with filters, the King 
+
+supreme of Deities and mortals, 
+
+From days of old is Treasure-Lord of riches: he, Indu, cheri¬ 
+shes fair well-kept Order. ^ 
+
+17 Winds: cf. £ V&yu is Soma’s guardian God’ (X. 85. 5). 
+
+22 Sayana’s explanation of the first line is extremely laboured : —‘When 
+
+the prais- i-u ~ 7 - 1 --t — - 1 \ notifies him as that of a noisy (crowd) 
+
+iu front ■'■■■.: ■ for the support (he affords).*—Wilson, 
+
+23 The Genuine for the Truthful: rititm ritftya; the Soma j nice for Indra. 
+The ten bright reim: or rays, i. e,, the fingers. The half-line is difficult. 
+
+
+
+
+HYMH 97.] THE R1GYEDA. 361 
+
+25 Haste, like a steed, to victory for glory, to Indra’s and to 
+
+Vayu’s entertainment. 
+
+Give us food ample, thousandfold: be, Soma, the finder-out 
+of riches when they cleanse thee. 
+
+26 Effused by us let God-delighting Somas bring as they flow a 
+
+home with nohle heroes— 
+
+Bich in all boons like priests acquiring favour, the worship¬ 
+pers of heaven, the best of Cheerers, 
+
+27 So, God, for service of the Gods flow onward, flow, drink of 
+
+Gods, for ample food, 0 Soma. 
+
+Eor we go forth to war against the mighty: t^ake heaven and 
+earth well stablished by thy cleansing. * 
+
+28 Thou, yoked by strong men, neighest like a courser, swifter 
+
+than thought is, like an awful lion* 
+
+By paths directed hitherward, the straightest, send thou us 
+happiness, Indu, while they cleanse thee. 
+
+29 Sprung from the Gods, a hundred streams, a thousand, have 
+
+been effused: sages prepare and purge them. 
+
+Bring us from heaven the means of winning, Indu; thou art 
+forerunner of abundant inches. 
+
+30 The streams of days were poured as’twere from heaven: the 
+
+wise King doth not treat his friend unkindly. 
+
+Like a son following his father’s wishes, grant to this family 
+success and safety. 
+
+31 Now are thy streams poured forth with all their sweetness, 
+
+when, purified, thou goest through the filter. 
+
+The race of kine is thy gift, Pavam&ua: when born thou 
+madest Surya rich with brightness. 
+
+32 Bright, bellowing along the path of Order, thou shinest as the 
+
+form of life eternal. 
+
+Thou flowest on as gladdening drink for Indra, sending thy 
+voice out with the hymns of sages. 
+
+33 Pouring out streams at the Gods’ feast with service, thou, 
+
+Soma, lookest down, a heavenly Eagle. 
+
+Enter the Soma-holding beaker, Indu, and with a roar ap¬ 
+proach the ray of Surya. 
+
+34 Three are the voices that the Courser utters: he speaks the 
+
+thought of prayer, the law of Order. 
+
+
+30 The streams of days the libations of Soma juice which we offered every 
+day. Like a son: the Soma juice is regarded as the son of the yajamdna or 
+sacrificer who causes it to be prexiared. 
+
+34 The Courser is Soma, and the three voices (vftchah) or words which he 
+utters are according to S&yaua praises or sacred texts in the form of the three 
+
+
+
+
+362 THE HYMNS OF [BOOK 7X 
+
+To the Cow’s Master come the Cows inquiring: the hymns 
+with eager longing come to Soma; 
+
+35 To Soma come the Cows, the Mileh-kine longing, to Soma 
+
+sages with their hymns inquiring. 
+
+Soma, effused, is purified and blended: our hymns and Trish- 
+tup songs unite in Soma. 
+
+36 Thus, Soma, as we pour thee into vessels, while thou art puri¬ 
+
+fied flow for our welfare. 
+
+Pass into Indra with a mighty roariiig : make the voice swell, 
+and generate abundance. 
+
+37 Singer of tfue songs, ever-watchful, Soma hath settled in the 
+
+ladles when they cleanse him. 
+
+Him the Adhvaryus, paired and eager, follow, leaders of sacri¬ 
+fice and skilful-handed. 
+
+38 Cleansed near the Sun as 5 twere, he as Creator hath filled full 
+
+heaven anil earth, and hath disclosed them. 
+
+He by whose dear help men gain all their wishes shall yield 
+the precious meed as to a victor. 
+
+39 He, being cleansed, the Strengthener and Increaser, Soma the 
+
+Bounteous, helped us with his lustre, 
+
+Wherewith our sires of old who-'knew the footsteps found 
+light and stole the cattle from the mountain. 
+
+40 In the first vault of heaven loud roared the Ocean, King of 
+
+all being, generating creatures. 
+
+Steer, in the filter, on the fleecy summit, Soma, the Drop 
+effused, hath waxen mighty. 
+
+41 Soma the Steer, in that as Child of Waters he chose the Gods, 
+
+performed that great achievement. 
+
+He, Pavamana, granted strength to Indra; he, Iudu, gene* 
+rated light, in Surya, 
+
+42 Make Ykyu glad, for furtherance and bounty: cheer Varuna 
+
+and Mitra, as they cleause thee. 
+
+Gladden the Gods, gladden the host of Maruts : make Heaven 
+and Earth rejoice, 0 God, 0 Soma. 
+
+43 Flow onward righteous slayer of the wicked, driving away 
+
+our enemies and sickness, 
+
+Blending fchv milk with milk which cows afford us. We are 
+thy friends, thou art the Friend of Indra. 
+
+
+Vedas. The three tones, low, middle, and high, are probably intended. Or 
+v&huh (the courser) may mean the bearer of the oblation, yajamdna , as 
+Sftyaua explains. 
+
+40 In the first vault: that is in the highest firmament. The Ocean: Soma. 
+
+
+
+M YMX 97 .] fSB &IGVBDA. 363 
+
+44 Pour ns a fount of meafch, a spring of treasure; send us a 
+
+hero son and happy fortune. 
+
+Be sweet to Indra when they cleanse thee, Indu., and pour 
+down riches on us from the ocean. 
+
+45 Strong Soma, pressed, like an impetuous courser, hath flowed 
+
+in stream as a flood speeding downward. 
+
+Cleansed, he hath settled in his wooden dwelling: Indu hath 
+flowed with milk and with the water's. 
+
+46 Strong, wise, for thee who longest for his coming, this Soma 
+
+here flows to the bowls, 0 Indra. 
+
+He, chariot-borne, sun-bright, and truly potent, was poured 
+forth like the longing of the pious. 
+
+47 He, purified with ancient vital vigour, pervading all hi3 
+
+Daughter’s forms and figures, 
+
+Finding his threefold refuge in the waters, goes singing, as a 
+priest, to the assemblies. 
+
+48 How, ehaiiot-borne, flow unto us, God Soma, as thou art 
+
+purified flow to the saucers, 
+
+Sweetest in waters, rich in meath, and holy, as Savitar the 
+God is, truthful-minded. 
+
+49 To feast him, flow mid song and hymn, to V&yu, flow purified 
+
+to Yaruna and Mitra. 
+
+Flow to the song-inspiring car-borne Hero, to mighty Indra, 
+him who wields the thunder. 
+
+50 Pour on us garments that shall clothe us meetly, send, 
+
+purified, milch-kine, abundant yielders. 
+
+God Soma, send us chariot-drawing horses that they may 
+bring us treasures bright and golden. 
+
+51 Send to us in a stimm celestial riches, send us, when thou 
+
+art cleansed, what earth containeth, 
+
+So that thereby we may acquire possessions and Riahihood in 
+Jamadagni’s manner. 
+
+52 Pour forth this wealth with this purification: flow onward to 
+
+the yellow lake, 0 Indu. 
+
+Here, too, the Ruddy, wind-swift, full of wisdom, shall give 
+a son to him who cometh quickly. 
+
+
+47 HU Daughter's forms and figures : Soma pervades, and imparts a share 
+of his nutritious power to, the grass, herbs, and shrubs which are the varied 
+forms assumed by Earth his daughter. 
+
+51 Rishihood in Jamadagni's manner: ‘make our sacred prayer (sweet) as 
+Jamadagni.’—Wilson. 
+
+52 Yellow ; the meaning of mdnschatvd is uncertain. See YII. 44, 3, note 
+
+
+
+364 TEE HYMNS OF [BOOK IX. 
+
+53 Flow on for ns with this purification to the famed ford of, thee 
+
+whose due is glory. 
+
+May the Foe-queller shake us down, for triumph, like a tree’s 
+ripe fruit, sixty thousand treasures. 
+
+54 Eagerly do we pray for those two exploits, at the blue lake 
+
+and Prisana, wrought in battle. 
+
+He sent our enemies to sleep and slew them, and turned away 
+the foolish and unfriendly. 
+
+55 Thou comest unto three extended filters, and hastenest 
+
+through each one as they cleanse thee. 
+
+Thou art the giver of the gift, a Bhaga, a Maghavan for 
+liberal §brds, 0 Indu. 
+
+56 This Soma here, the Wise, the All-obtainer, flows on his way 
+
+as King of all existence. 
+
+Driving the drops at our assemblies, Indu completely traverses 
+the fleecy filter. 
+
+57 The Great Inviolate are kissing Indu, and singing in his place 
+
+like eager sages. 
+
+The wise men send him forth with ten swift fingers, and balm 
+his form with essence of the waters. 
+
+58 Soma, may we, with thee as Pavam^na, pile up together all 
+
+our spoil in battle. 
+
+This boon vouchsafe us Varuna and Mitra, and Aditi and 
+Sindhu, Earth and Heaven ! 
+
+HYMN* XCVIII. Soma Pavamftna. 
+
+Stream on us riches that are sought by many, best at winning 
+strength, 
+
+Riches, 0 Indu, thousandfold, glorious, conquering the great. 
+
+53 To the famed ford: possibly, as Ludwig suggests, the aid of Soma ia 
+craved at some ford of a neighbouring river, famous on account of a battle 
+that has been fought there, and destined to be the scene of an approaching 
+conflict. 
+
+54 The first line is conjecturally translated after Ludwig, who takes 
+Prisana to be the name of a place. S&yana’s elaborate explanation is dif¬ 
+ferent ‘ These two great acts, the raining (of arrows) and the humiliation 
+(of foes), are the givers of happiness ; they are deadly either in a fight on 
+horseback or in a hand-to-hand fight/-—Wilson. Here Siiyana explains 
+mrfnschatvg (at the blue or yellow lake ?) by ‘ in battle with horses/ and 
+pristine (at Prisana ?) by c in close, or hand-to-hand encounter/ Two victories 
+appear to be referred to, and that is about all that can be said. 
+
+55 The three extended filters are said to be fire, wind, and sun, in addition 
+to the one artificial filter of wool. 
+
+57 The Great Inviolate: the Gods. Kissing; or sipping. 
+
+58 All our spoil in battle; yet to be won in the approaoiling fight wherein 
+we look to Soma for help and victory. 
+
+
+
+MYMN 98.] 
+
+
+THE RIGVEDA. 
+
+
+305 
+
+
+2 Effused, lie bath, as on a car, invested him in fleecy mail : 
+Onward hathlndu flowed'in streams, impelled, surrounded by 
+
+the wood. 
+
+3 Effused, this Indu hath flowed on, distilling rapture, to the 
+
+fleece: 
+
+He goes ereot, as seeking kine, in stream, with light, to sacrifice. 
+4c For thou thyself, 0 Indu, God, to every mortal worshipper 
+Attractest riches thousandfold, made manifest in hundred 
+forms. 
+
+5 Good Yritra-slayer, may we he still nearest to this wealth of 
+
+thine 
+
+Which many crave, nearest to food and happiness, Eesistless 
+One 1 
+
+6 Whom, bright with native splendour, crushed between the 
+
+pair of pressing-stones— 
+
+The wavy Friend whom Indra loves—the twiee-five sisters 
+dip and bathe, 
+
+7 Him with the fleece they purify, broAvn, golden-hued, beloved 
+
+of all, 
+
+Who with exhilarating juice goes forth to all the Deities. 
+
+8 Through longing for this sap of yours ye drink what brings 
+
+ability, 
+
+Even him who, dear as heaven's own light, gives to our princes 
+high renown. 
+
+9 Indu at holy rites produced you, Heaven and Earth, the 
+
+Friends of men, 
+
+Hill-haunting God the Goddesses, They bruised him where 
+the roar was loud. 
+
+10 For Vritra-slaying Indra, thou, Soma, art poured that he may 
+
+drink, 
+
+Poured for the guerdon-giving man, poured for the God who 
+sitteth there. 
+
+11 These ancient Somas, at the break of day, have flowed into 
+
+the sieve, 
+
+Snorting away at early morn these foolish evil-hearted ones. 
+
+
+2 By the wood : the wooden vat or trough. 
+
+3 Seeking kine: desirous of the milk which is to be mixed with his juice. 
+
+9 This stanza is difficult. S&yana explains it differently :— ( Divine heaven 
+and earth, the progeny of Mann, the Soma juice is generated at your sacrifices, 
+radiant, abiding in the griuding stones ; (the priests) bruise him at the loud- 
+sounding ceremony.*—Wilson. Mill-haunting: cf. IX. 85. 10. 
+
+10 For the guerdon-giving man: for the good of the institute of the 
+sacrifice, 
+
+11 Snorting away ,* driving away with the bubbling sound they make, • 
+
+
+
+• 3$6 THE HYMNS OF [BOOK /X 
+
+12 Friends, may the princes, ye and we, obtain this Most B&- 
+splendent One, 
+
+Gain him who hath the smell of strength, win him whoa#* 
+home is very strength. 
+
+HYMN XC1X. Soma Pavam&na, 
+
+They for the Bold and Lovely One ply manly vigour like a bow : 
+Joyous, in front of songs they weave bright raiment for the 
+Lord Divine. 
+
+2 And he, made beautiful by night, dips forward into strength¬ 
+
+ening food, 
+
+What time the sacrifice's thoughts speed on his way the 
+Qolden-bued. 
+
+3 We cleanse this gladdening drink of his, the juice -which Indra 
+
+chiefly drinks,— 
+
+That which kine took into their mouths, of old, and princes 
+take it now. 
+
+4 To him, while purifying, they have raised the ancient psalm 
+
+of praise : 
+
+And sacred songs which bear the names of Gods have suppli¬ 
+cated him, 
+
+5 They purify him as he drops, courageous, in the fleecy sieve. 
+
+Him they instruct as messenger Vo hear the sage’s morning 
+
+prayer. 
+
+6 Soma, best Cheerer, takes his seat, the while they cleanse him 
+
+in the bowls. 
+
+He as it were impregns the cow, and babbles on, the Lord of Song. 
+
+12 Who hath the smell of strength : vltjagnndhyam : * fragrant and invigo¬ 
+rating.’—Wilson. ‘ Forming or having a wagon-load of goods or spoil.*—S. P, 
+Lexicon. Efim whose home is strength: vtfjapastyam: ‘food and dwellings.*— 
+Wilson. ‘Him who has a house full of goods.’—S. P. Lexicon. 
+
+1 They : the priests. Ply manly vigour Wee a bow: ‘stretch the bow of 
+manhood.’—Wilson. They exert all their manly strength, or as Benfey, 
+suggests, attack and storm the God with prayer and sacrifice, ‘ beseeching and 
+besieging ’ as Milton says. The Lord Divine ; the Asura (Zend, Ahura), here 
+meaning Soma. 
+
+2 By night: kshapfi ; ‘ at the end of the night.’—Wilson. Ludwig trau- ^ 
+slates kshapfi, by ‘ der fiirst,’ ‘ the prince.’ 
+
+3 Which kine took into their mouths : in the form of the juices of grass 
+from which the milky portion of the libation is evolved. 
+
+4 Sftyaua’s explanation of the second line of this stanza, is different:—‘ and 
+the fingers exercising their pressure are able (to prepare the oblation) for the [ 
+gods.’—Wilson. 
+
+6 He as it io$re impregns the cow; meaning, perhaps, as Ludwig suggests, 
+that the milk becomes efficacious as a libation only when it is mixed with ,f 
+Soma juice, \ 
+
+
+THE MOVED A. 
+
+
+367 
+
+
+HYMN 100.] 
+
+7 He is effused and beautified, a God for Gods, by skilful men. 
+He penetrates the mighty floods collecting all he knows therein. 
+
+8 Pressed, Indu, guided by the men, thou art led to the clean¬ 
+
+ing sieve. 
+
+Thou, yielding Indra highest joy, takest thy seat within the 
+bowls. 
+
+HYMH C. Soma Pavatn&na, 
+
+Tris Guileless Ones are singing praise to Indra’s well beloved 
+Friend, 
+
+As, in the morning of its life, the mothers lick the new born 
+calf. ^ 
+
+2 0 Indu, while they cleanse thee, bring, 0 Soma, doubly-waxing 
+
+wealth : 
+
+Thou in the worshipper’s abode causest all treasures to in¬ 
+increase. 
+
+3 Set free the song which mind hath yoked, even as thunder 
+
+frees the rain : 
+
+All treasures of the earth and heaven, 0 Soma, thou dost 
+multiply. 
+
+4 Thy stream when thou art pressed runs on like some victorious 
+
+warrior’s steed, 
+
+Hastening onward through the fleece like a swift horse who 
+wins the prize. 
+
+5 Flow on, Sage Soma, with tby stream to give us mental power 
+
+and strength, 
+
+Effused for Indra, for his drink, for Mitra and for Yanina. 
+
+6 Flow to the Alter with thy stream, effused, best winner, thou, 
+
+of spoil, 
+
+0 Soma, as mosf? rich in sweets for Indra, Yishnu, and the 
+Gods. 
+
+7 The mothers, void of guiles, caress thee, Golden-coloured, in 
+
+the sieve, 
+
+As cows, 0 Pavam&na, lick the new-born calf, as Law com¬ 
+mands. 
+
+
+7 Collecting all he knows therein : the meaning of this half-line is not clear : 
+—‘ wheu he is recognized amongst these (people) as the giver (of riches).* 
+— Wilson. 
+
+1 The Guileless Ones : the vamttvari waters. 
+
+7 As Law commands : vldhctnnarii: see Bergaigne, La Religion " V4digue t 
+III. 218. note 2. *At the sacrifice. 1 —Wilson, 1 In the realm of heaven.’— 
+Graaauianu, 
+
+
+
+
+868 TMK HYMNS OF ’ [BOOK B&f] 
+
+8 Thou, Pavam&tia, mo vest on with wondrous rays to grea|;!ii^ 
+
+nown. • ' , i 'Wf 
+
+Striving within the votary’s house thou dvivest all the glooms 
+away. 
+
+9 Lord of great sway, thou liftest thee above the heavens, above 
+
+the earth. 
+
+Thou, Pavamana, hast assumed thy coat of mail in majesty. 
+
+HYMN OL Soma Pavam&na. 
+
+Fob first possession of your juice, for the exhilarating drink, 
+Drive ye away the dog, my friends, drive ye the long-tongued 
+dog awa^ # 
+
+2 He who with purifying stream, effused, comes flowing hither¬ 
+
+ward, . 
+
+Indu, is like an able steed. 
+
+3 The men with all-pervading song send unassailable Soma forth, 
+
+By pressing-stones, to sacrifice. 
+
+i The Somas, very rich in sweets, for which the sieve is des¬ 
+tined, flow, 
+
+Effused, the source of Indra’s joy: may your strong juices 
+reach the Gods. 
+
+5 Indu flows on for Indra’s sake : thus have the Deities declared. 
+The Lord of Speech exerts himself, Euler of all, because of 
+
+might. 
+
+6 Inciter of the voice of song, with thousand streams the ocean 
+
+flows, 
+
+Even Soma, Lord of opulence, the Friend of Indra, day by 
+day. 
+
+7 As Pushan, Fortune, Bhaga,*comes this Soma while they make 
+
+him pure. 
+
+He, Lord of all the multitude, hath looked upon the earth 
+and heaven. 
+
+8 The dear cows lowed in joyful mood together to the gladden¬ 
+
+ing drink. 
+
+The drops as they were purified, the Soma juices, made them 
+paths. 
+
+9 0 Pavam&na, bring the juice, the mightiest, worthy to be 
+
+famed, 
+
+Which the Five Tribes have over them, whereby we may win 
+opulence. 
+
+9 The coat of mail: clrdp'm; see IX. 86,14. 
+
+1 Drive ye away: prevent clogs or R&kshasas from drinking the Soma juice. 
+
+
+
+HYMN 102.J TEE R1QYEDA. 369 
+
+10 For us the Soma juices flow, the drops best furtherers of our 
+
+weal, 
+
+Effused as friends, without a spot, benevolent, finders of the 
+light. 
+
+11 Effused by means of pressing-stones, upon the ox-hide visible, 
+They, treasure-finders, have announced food unto us from 
+
+every side. 
+
+12 These Soma juices, skilled in song, purified, blent with milk 
+
+and curd, 
+
+When movingand when firmly laid in oil, resemble lovely Sims. 
+
+13 Let not the power of men restrain the voice of the outpour¬ 
+
+ing juice: 
+
+As Bhrigu’s sons chased Maklia, so drive ye the greedy hound 
+away. 
+
+14 The Friend hath wrapped him in his robe, as in his parents’ 
+
+arms, a son. 
+
+He went, as lover to a dame, to take his station suitor-like, 
+
+15 That Hero who produces strength, he who hath propped both 
+
+worlds apart, 
+
+Gold-liued, hath wrapped him iii the sieve, to settle, priest¬ 
+like, in his place. 
+
+16 Soma upon the ox’s skin through the sheep’s wool Hows purified. 
+Bellowing out, the Tawny Steer goes on to Indra’s special 
+
+place. 
+
+HYMN Cir, Soma Pavam&na. 
+
+The Child, when blended with the streams, speeding the plan 
+of sacrifice, 
+
+Surpasses all things that are dear, yea, from of old. 
+
+2 The place, near the two pressing-stones of Trita, hath he 
+occupied, 
+
+Secret and dear through seven lights of sacrifice. 
+
+
+13 Makha; apparently, a demon whose name does not occur again in the 
+Bigveda. 
+
+16 Special place : 1 2 * prepared station.’—Wilson. The vessel containing the 
+libation appropriated to Iudra. 
+
+1 The streams : literally 4 the great,’ * waters’ being understood. . 
+
+2 I am indebted to Prof. Macdonell (Journal of the B. A, July, 1893, 
+pp. 457-8) for the translation and explanation of this and the following very 
+difficult stanzas. The place: far away in heaven where Trita presses and 
+
+prepares the celestial Soma for Indra. Me ; Soma. Dear: to Soma. Seven 
+lights of sacrifice: probably the seven rays or tongues of the sacrificial fire 
+with which Soma is closely connected. * Through the seven ordinances of 
+
+sacrifices.’—Macdonell. 
+
+24 
+
+
+
+870 TEE HYMNS OF [BOOK IX, 
+
+3 Urge to three courses, on the heights of Trita, riches in a 
+
+stream ; 
+
+He who.is passing wise measures his courses out. 
+
+4 Even at his birth the Mothers Seven taught" him, for glory, 
+
+like a sage, 
+
+So that he, firm and sure, hath set his mind on wealths ^ 
+
+5 Under his sway, of one accord, are all the guileless Deities 
+Warriors to be envied, they, when they are pleased. 
+
+6 The Babe whom they who strengthen Law have generated, 
+
+fair to see, 
+
+Much longed-for at the sacrifice, most liberal Sage,— 
+
+7 To him, united, of themselves, come the young Parents of the 
+
+. rite, 
+
+When they adorn him, duly weaving sacrifice. 
+
+8 With wisdom and with radiant eyes unbar to us the stall of 
+
+heaven, 
+
+Speeding at solemn rite the plan of Holy Law. 
+
+HYMJNT CIII. Soma Pavam&ua. 
+
+To Soma who is purified as ordering Priest the song is raised : 
+Bring meed, as'twere, to one who makes thee glad with hymns. 
+
+2 Blended with milk and curds he flows on through the long 
+
+wool of the sheep. 
+
+The Gold-hued, purified, makes him three seats for rest. 
+
+3 On through the long wool of the sheep to the mea tli-dropping 
+
+vat he flows: 
+
+The Rishis’ sevenfold quire hath sung aloud to him. 
+
+4 Shared by all Gods, Infallible, the Leader of our holy hymns, 
+Golden-hued Soma, being cleansed, hath reached the bowls. 
+
+
+8 ‘Ths main justification of my interpretation/ says Prof. Macdonell, ‘is 
+that I supply no extraneous word with * trfni/ but explain it by the third 
+line. The meaning of my translation is : ‘Do thou, Soma, on the heights of 
+Trifca, direct the fertilizing streams which produce wealth into the channels 
+of Trita, for thou knowest these channels, haying measured them out with 
+thy streams/ Three courses: or channels, of Trita. He who is passing wise + 
+Soma. Mis: Trita’s. 
+
+4 The Mothers Seven: the Seven Rivers. 
+
+5 Warriors to be envied: the meaning of the line is uncertain. 
+
+6 They who strengthen law ; according to S&yana, the vasattvari waters. 
+
+7 The young Parents of .the rite: ever-young, fre&h and strong Heaven and 
+
+Earth. _ 
+
+2 Three seats for rest ; three reservoirs in which he may settle. The dvo- 
+nalcalasa, the ddhavaniya , and the pHtabhrit* 
+
+8 The Rishis sevenfold quire; ‘ the seven metres of the JRishis /—Wilson. 
+
+
+
+HYMN 105.] •' TEE RIGVEDA. 871 
+
+5 After thy Godlike qualities, associate with Indra, go, 
+
+As a Priest-purified hy priests, Immortal One. 
+
+6 Lik^'^ es-r-horse who shows his strength, a God effused for 
+
+"Deities, 
+
+The penetrating Pavam&na flows along. 
+
+HYMN CIY. Soma Pavam&na. 
+
+Sit down, 0 friends, and sing aloud to him who purifies himself : 
+Deck him for glory, like a child, with holy rites. 
+
+2 Unite him bringing household wealth, even as a calf, with 
+mother kine, 
+
+Him who hath double strength, the God-delighting juice. 
+
+S Purify him who gives us power, that he, mdfet Blessed One, 
+maybe 
+
+A banquet for the Troop, Mitra, and Varuna. 
+
+4 Yoices have sung aloud to thee as finder-out of wealth for us : 
+We clothe the hue thou wearest with a robe of milk. 
+
+5 Thou, Indu, art the food of Gods, 0 Sovran of all gladdening 
+
+drinks: 
+
+As Friend for friend, he thou best finder of success. 
+
+6 Drive utterly away from us each demon, each voracious fiend, 
+The godless and the fal^e : keep sorrow far away. 
+
+HYMN CY. Soma Pavam&na. 
+
+Sing ye aloud, 0 friends, to him who makes him pure for glad¬ 
+dening drink: 
+
+They shall make sweet the Child with sacrifice and laud. 
+
+2 Like as a calf with mother cows, so Indu is urged forth and sent, 
+Glorified by our hymns, the God-delighting juice. 
+
+3 Effectual means of power is he, he is a banquet for the Troop, 
+He who hath b&en effused, most rich in meath, for Gods. 
+
+4 Flow to us, Indu, passing strong, effused, with wealth of kine 
+
+and steeds : 
+
+I will spread forth above the milk thy radiant hue. 
+
+5 Lord of the tawny, Indu, thou who art the Gods’most special 
+
+food, 
+
+As Friend to friend, for splendour he thou good to men. 
+
+5 After thy Godlike qualities: according to S&yana, { to the hosts of the gods/ 
+
+6 Penetrating: vydnasih; ‘ spreading widely into the vessels/—Wilson. 
+
+2 Unite him: ‘ Associate him the support of the mansion with the mater¬ 
+nal (waters) as the calf (with the mother)/—Wilson 
+
+3 The Troop; the handed Maruts. 
+
+5 Lord of the tawny ; harlndm * Skyana supplies paidn&m, cattle. 
+
+
+372 
+
+
+THE HYMNS OF [BOOH IX. 
+
+6 Drive utterly, far away from us each godless, each voracious 
+foe: 
+
+0 Indu, overcome and drive the false afar. 
+
+HYMN CVI. SomaPaWna. 
+
+To Indra, to theMighty Steer, may these gold-coloured juices go, 
+Drops rapidly produced, that find the light of heaven, 
+
+2 Effused, this juice victorious flows for Indra, for his mainte¬ 
+
+nance. 
+
+Soma bethinks him of the Conqueror, as he knows. 
+
+3 May Indra in his raptures gain from him the grasp that gath¬ 
+
+ers spoil, * 
+
+And, winning waters, wield the steer-strong thunderbolt. 
+
+4 Flow vigilant for Indra, thou Soma, yea, Indu, run thou on : 
+
+’ Bring hither splendid strength that finds the light of heaven. 
+
+5 Do thou, all-beautiful, purify for Indra’s sake the mighty juice, 
+Path-maker thou, far seeing, with a thousand ways. 
+
+6 Best finder of prosperity for us, most rich in sweets for Gods, 
+Proceed thou loudly roaring on a thousand paths. 
+
+7 0 Indu, with thy streams, in might, flow for the banquet of 
+
+the Gods : 
+
+Rich in meath, Soma, in our beaker take thy place. 
+
+8 Thy drops that swim in water have exalted Indra to delight: 
+The Gods have drunk thee up for immortality, 
+
+9 Stream opulence to us, ye drops of Soma, pressed and purified, 
+Pouring down rain from heaven in floods, and finding light. 
+
+10 Soma, while filtered, with his wave flows through the long wool 
+
+of the sheep, 
+
+Shouting while purified before the voice of spng. 
+
+11 With songs they send the Mighty forth, sporting in wood, 
+
+above the fleece: 
+
+Our psalms have glorified him of the triple height. 
+
+12 Into the jars hath he been loosed, like an impetuous steed 
+
+for war, 
+
+And lifting up his voice, while filtered, glided on. 
+
+13 Gold-hued and lovely in his course, through tangles of the 
+
+wool he flows, 
+
+And pours heroic fame upon the worshippers. 
+
+The hymn is a Bort of rifaccimento of Hymn 104. 
+
+2 For his maintenance .* bh&rdya: or, for bottle. The Conqueror: Indra 
+11 Him of the triple height: triprhhthdm: the three heights are probably 
+the firmament, the mountain, and the altar. ‘ Abiding in three receptacles’ * 
+—"Wilson. 
+
+
+
+HYMN 107 .] THE MOVED A. 373 
+
+14 Flow thus, a faithful votary: the streams of meath have 
+been effused. 
+
+Thou comest to the filter, singing, from each side. 
+
+HYMN CVIT. Soma. Pavam&na. 
+
+Henge 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. 
+
+2 Now, being purified, flow hither through the fleece inviolate 
+
+and most odorous. * 
+
+We gladden thee in waters when thou art effused, blending 
+thee still with juice aud milk. 
+
+3 Pressed out for all to see, delighting Gods, Tndu, Far-sighted 
+
+One, is mental power. 
+
+4 Cleansing thee, Soma, in thy stream, thou flowest in a watery 
+
+robe ; 
+
+Giver of wealth, thou sittesfc in the place of Law, 0 God, a 
+fountaiu made of gold. 
+
+5 Milking the heavenly udder for dear meath, he hath sat in 
+
+the ancient gathering-place. 
+
+Washed by the men, the Strong, Far-seeing One streams forth 
+nutritious food that all desire. 
+
+6 0 Soma, while they cleanse thee, dear and watchful in the 
+
+sheep's long wool, 
+
+Thou hast become a Singer most like Angiras: thou madest 
+Suiya mount to heaven. 
+
+7 Bountiful, besY of furtherers, Soma floweth on, Hishi and. 
+
+Singer, keen of sight. 
+
+Thou hast become a Sage most welcome to the Gods: thou 
+madest Surya mount to heaven. 
+
+8 Pressed out by pressers, Soma goes over the fleecy backs of 
+
+sheep, 
+
+Goes, even as with a mare, in tawny-coloured stream, goes 
+in exhilarating stream. 
+
+9 Down to the water Soma, rich in kiue, hath flowed with cows, 
+
+with cows that have been milked. 
+
+
+1 He; the priest. 
+
+4 In the place of Law: in the place of Law-ordained sacrifice. 
+
+5 Milking the heavenly udder for dear meath: extracting the sweet and 
+precious juice from the stalk and tendrils of the Soma plant. 
+
+
+
+
+THE HYMNS OF 
+
+
+374 
+
+
+[BOOK IZ 
+
+
+They have approached the mixing-vessels as a sea : the cheerer 
+streams for the carouse. 
+
+10 Effused by stones, 0 Soma, and urged through the long wool 
+
+of the sheep, 
+
+Thou, entering the saucers as a man the fort, gold-hued hast 
+settled in the wood. 
+
+11 He beautifies himself through the sheep’s long fine wool, like 
+
+an impetuous steed in war, 
+
+Even Soma Pavamana who shall be the joy of sages and of 
+holy bards, 
+
+12 0 Soma,—for the feast of Gods, river-like he hath swelled 
+
+with surge, 
+
+With the stalk’s juice, exhilarating, resting not, into the vat 
+that drops with meath. 
+
+13 Like a clear son who must be decked, the Lovely One hath 
+
+clad him in a shining robe. 
+
+Men skilful at their work drive him forth, like a car, into the 
+rivers from their hands. 
+
+14 The living drops of Soma juice pour, as they flow, the glad¬ 
+
+dening drink, r 
+
+Intelligent drops above the basin of the sea, exhilarating, 
+finding light. 
+
+15 May Pavam&na, King and God, speed with his wave over the 
+
+sea the lofty rite : 
+
+May he by Mitra’s and by Varuna’s decree flow furthering the 
+lofty rite. 
+
+16 Ear-seeing, lovely, guided by the men, the God whose home is 
+
+in the sea— * 
+
+17 Soma, the gladdening juice, flows pressed for Indra with his 
+
+Marut host: 
+
+He hastens o’er the fleece with all his thousand streams: men 
+make him bright and beautiful. 
+
+18 Purified in the bowl and gendering the hymn, wise Soma joys 
+
+among the Gods. 
+
+Eobed in the flood, the Mighty One hath clad himself with 
+milk and settled in the vats. 
+
+
+9 They have approached the mixing-vessels like a sea ; samvdrandni t from 
+sctmvri, to cover, enclose, surround, must, apparently, mean the vessels that 
+contain the juices and not the juices themselves as S&yapa explains ;—‘his 
+enjoyable juices go (to the pitcher as waters) to the ocean.Wilson. 
+
+12 0 Soma . he t is a sort of periphrasis for Soma in the nominative case. 
+
+14 Of the sea: of the firmament, or sea of air. 
+
+
+
+
+275 
+
+
+HYMN 108.] THE RIGYEEA. 
+
+19 0 Soma, Indu, every day thy friendship hath been my delight. 
+Many fiends follow me ; help me, thou Tawny-hned; pass on 
+
+beyond these barriers. 
+
+20 Close to thy bosom am I, Soma, day and night, 0 Tawny-hued, 
+
+for friendship sake. 
+
+Surya himself refulgent with his glow have we o’ertaken in his 
+course like birds. 
+
+21 Deft-handed ! thou when purified liftest thy voice amid the sea. 
+Thou, Pavam&na, makest riches flow to us, yellow, abundant, 
+
+much-desired. 
+
+22 Making thee pure and bright in the sheep’s* Jong wool, thou 
+
+hast bellowed, steer-like, in the wood. 
+
+Thou flowest, Soma Pavamfina, balmed with milk unto the 
+special place of Gods. 
+
+23 Flow on to win us strength, flow on to lofty lore of every kind. 
+Thou, Soma, as Exhilarator wast the first to spread the sea 
+
+abroad for Gods. 
+
+24 Flow to the realm of earth, flow to the realm of heaven, 0 
+
+Soma, in thy righteous ways. 
+
+Fair art thou whom the sages, 0 Far-seeing One, urge onward 
+with their songs andjhymns. 
+
+25 Over the cleansing sieve have flowed the Pavam&nas in a stream, 
+Girt by the Maruts, gladdening, Steeds with Inra’s strength, 
+
+for wisdom and for dainty food. 
+
+• 26 Urged onward by the pressers, clad in watery robes, Indu is 
+speeding to the vat. 
+
+He gendering light, hath made the glad Cows low, the while 
+he takes them as his garb of state. 
+
+* HYMN CVIir. Soma Pavam&na, 
+
+For Indra, flow thou Soma on, as gladdening juice most 
+sweet, intelligent, 
+
+Great, cheering, dwelling most in heaven. 
+
+2 Thou, of whom having drunk the Steer acts like a steer: 
+drinking of this that finds the light, 
+
+19 Many fiends: the text has only pur&ni, many, in the neuter plural. 
+S&yaua supplies rakshdhsi Bilks has as or fiends. Pass on beyond these barriers : 
+
+* overcome those who surround me.*—Wilson. 
+
+20 Close to thy bosom am I: * I (delight) in thy presence.’—Wilson. 
+
+21 Amid the sea: antarikshe kala&e vd, in the firmament or in the beaker, 
+says S&yana. 
+
+25 The Pavamdnas: * thy purified juices/—Wilson. 
+
+2 The Steer acts Wee a steer : vrishabhd vrishdydte: 1 the ehowerer Indra is 
+invigorated.'—Wilson. Etasa: one of the horses of the Sun ; or a horse in 
+general;—‘ as a horse comes to the battle.'—S&yana. 
+
+
+
+
+376 
+
+
+THE HYMNS OF 
+
+
+[BOOK 7X 
+
+
+He, Excellently Wise, is come to strengthening food, to 
+and wealth like Etasa. 
+
+3 For, verily, Pavamaua, thou hast, splendidest, called all the 
+
+generations of 
+The Gods to immortality. 
+
+4 By whom Dadhyach Navagva opens fastened doors, by whom 
+
+the sages gained their wish, 
+
+By whom they won the fame of lovely Amrita in the felicity of 
+Gods. 
+
+5 Effused, he floweth in a stream, best rapture-giver, in the long 
+
+wool of tlie> sheep, 
+
+Sporting, as r ’twere the waters’ wave. 
+
+6 He who from out the n>cky cavern took with might the red- 
+
+refulgent watery Cows,— 
+
+Thou masterest the stable full of kine and steeds : burst it, 
+brave Lord, like one in mail. 
+
+7 Pi*ess ye and pour him, like a steed, laud-worthy, speeding 
+
+through the region and the flood, 
+
+Who swims in water, roars in wood; 
+
+8 Increaser of the water, Steer with thousand streams, dear to 
+
+the race of Deities; r 
+
+Who bom in Law hath waxen mighty by the Law, King, God, 
+and lofty Ordinance. 
+
+0 Make splendid glory shine on us, thou Lord of strengthening 
+food, God, as the Friend of Gods : 
+
+Unclose the fount of middle air. 
+
+10 Roll onward to the bowls, 0 Mighty One, effused, as Prince 
+
+supporter of the tribes. ^ 
+
+Pour on us rain from heaven, send us the waters’ flow : incite 
+our thoughts to win the spoil. 
+
+11 They have drained him the Steer of heaven, him with a 
+
+thousand streams, distilling rapturous joy, 
+
+Him who brings all thing excellent. 
+
+12 The Mighty One was bom Immortal, giving life, lightening 
+
+darkness with his shine. 
+
+Well-praised by sages he hath by his wondrous power assumed 
+the Threefold as his robe. 
+
+
+4 Dadhyach Navagva: Dadhyach was the son of Atharvan the priest who 
+first obtained fire and offered Soma and prayer to the Gods. Here he is called 
+a Navagva and consequently one of the Angirases. See both names in Yol. 
+I., Index, Won the fame of lovely Amvita; * obtained the sustenance of the 
+delicious (ambrosial) water/—Wilson. 
+
+12 The Threefold ; the morning, noon, and evening libation. 
+
+
+
+EYMN 109.] THE RIG VEDA. 377 
+
+13 Effused is he who brings good things, who brings us bounteous 
+
+gifts and sweet refreshing food, 
+
+Sonia who brings us quiet homes : 
+
+14 He whom our Indra and the Marufc host shall drink, Bhaga 
+
+shall drink with Aryaman, 
+
+By whom we bring to us Mitra and Varuna and Indra for our 
+great defence. 
+
+15 Soma, for Indra’s drink do thou, led by the men, well-weapon- 
+
+ed and most gladdening, 
+
+Flow on with greatest store of sweets. 
+
+16 Enter the Soma-holder, even Indra’s heart, as^mvers pass into 
+
+the sea, 
+
+Acceptable to Mitra, V&yu, Varuna, the noblest Pillar of the 
+heavens. 
+
+HYMN CIX. Soma Pavam&na. 
+
+Pleasant to Indra’s, Mifcra’s, Pfishan’s Bhaga’s taste, speed 
+onward, Soma, with thy flowing stream. 
+
+2 Let Indra drink, 0 Soma, of thy juice for wisdom, and all 
+
+Deities for strength. 
+
+3 So flow thou on as bright celestial juice, flow to the vast, im¬ 
+
+mortal dwelling-place. 
+
+4 Flow onward, Soma, as a mighty sea, as Father of the Gods, 
+
+to every form. 
+
+5 Flow on, 0 Soma, radiant for the Gods and Heaven and Earth, 
+
+and bless our progeny. 
+
+6 Thou, bright Juice, art Sustainer of the sky : flow, mighty, in 
+
+accordance w*th true Law. 
+
+7 Soma, flow splendid with thy copious stream through the 
+
+great fleece as in the olden time. 
+
+8 Born, led by men, joyous, and purified, let the Light-finder 
+
+make all blessings flow. 
+
+
+13 The metre of this stanza is G&yatrl YavamadhyA, that is GAyatrf having 
+the middle like a barley-corn, thick in the middle and tapering at both ends : 
+first a PAda of eight syllables, then one of twelve, and lastly another of eight. 
+
+The Rtshis are the Agnavo DhishnyAh, sacrifical Agnis or Fires, said to be 
+sons of isvara the Supreme Deity of post-Vedic times. 
+
+3 Flow to the vast immortal dwelling-place: ‘ flow for immortality and 
+spacious abode.’—Wilson. 
+
+4 To every form: to all the forms or essences of the Gods into which he 
+enters. Or to every power, to aid us in every way. 
+
+
+THE HYMNS OF 
+
+
+m 
+
+
+' [BOOK JX 
+
+
+9 Indu, while cleansed, keeping the people safe, shall 
+all possessions for our own. 
+
+10 Flow on for wisdom, Soma, and for power, as a strong courser 
+
+bathed, to win the prize. 
+
+11 The pressers purify this juice of thine, the Soma, for delight, 
+
+and lofty fame. 
+
+12 They deck the Gold-hued Infant, newly-born, even Soma, 
+
+Indu, in the sieve for Gods. 
+
+13 Fair Indu hath flowed on for rapturous joy, Sage for good 
+
+fortune irvthe waters* lap. 
+
+14 He bears tfle beauteous name of Indra, that wherewith he 
+
+overcame all demon foes. 
+
+15 All Deities are wont to drink of him, pressed by the men and 
+
+blent with milk and curds. 
+
+16 He hath flowed forth with thousand streams effused, flowed 
+
+through the filter and the sheep's long wool. 
+
+17 With endless genial flow the Strong hath run, purified by the 
+
+waters, blent with milk. . 
+
+18 Pressed out with stones, directed by the men, go forth, 0 
+
+Soma, into Indra’s throat. + 
+
+19 The mighty Soma with a thousand streams is poured to Indra 
+
+through the cleansing sieve. 
+
+20 Indu they balm with pleasant milky juice for Indra, for the 
+
+Steer, for his delight. 
+
+21 Lightly, for sheen, they cleanse thee for the Gods, gold-colour¬ 
+
+ed, wearing water as thy robe. 
+
+22 Indu to Indra streams, yea, downward streams, Strong, flow¬ 
+
+ing to the floods, and mingling there. 
+
+HYMN CX. Soma Pavara&na. 
+
+Q’ekpowering Yritras, forward run to win great strength : 
+
+Thou speedest to subdue like one exacting debts. 
+
+2 In thee, effused, 0 Soma, we rejoice ourselves for great su¬ 
+
+premacy in fight: 
+
+Thou, Pavam&na, enterest into mighty deeds. 
+
+3 0 Pavam&na, thou didst generate the Sun, and spread the mois¬ 
+
+ture out with power, 
+
+Hasting to us with plenty vivified with milk. 
+
+14 He "bears; according to S&yana, the translation of the first half-line 
+would be ; Indra’s fair body he supports, wherewith, etc. V 
+
+3 With plenty vivified with mills; ( with abundant wisdom that procures f. 
+cattle (for thy worshippers)/—Wilson. "/ 
+
+
+T£E BtGVfiDA. 
+
+
+379 
+
+
+EYtitf 111 J 
+
+4 Thou didst produce him, Deathless God! mid mortal men 
+
+foe mamtenan.ee of Law and lovely Amrita: 
+
+Thou evermore hast moved making strength flow to us. 
+
+5 All round about hast thou with glory pierced for us as 'twere 
+
+a never-failing well for men to drink, 
+
+Borne on thy way in fragments from the pressed arms, 
+
+6 Then, beautifully radiant, certain Heavenly Ones, have sung 
+
+to him their kinship as they looked thereon, 
+
+And Savitar the God opens as ; twere a stall. 
+
+7 Soma, the men of old whose grass was trimmed addressed the 
+
+hymn to thee for mighty strength and for renown : 
+
+So, Hero, urge us onward to heroic power. 
+
+8 They have drained forth from out the great depth of the sky 
+
+the old primeval milk of heaven that claims the laud: 
+
+They lifted up their voice to Indra at his birth. 
+
+9 As long as thou,* 0 Pavam&na, art above this earth and heaven 
+
+and all existence in thy might, 
+
+Thou standest like a Bull the chief amid the herd. 
+
+10 In the sheep's wool hath Soma Pavam&na flowed, while they 
+
+cleanse him, like a playful infant, 
+
+Indu with hundred powers and hundred currents. 
+
+11 Holy and sweet, while purified, this Indu flows on, a wave of 
+
+pleasant taste, to Indra,— 
+
+Strength-winner, Treasure-finder, Life-bestower. 
+
+12 So flow thou on, subduing our assailants, chasing the demans 
+
+hard to be encountered, 
+
+Well-armed and conquering our foes, 0 Soma. 
+
+HYMN CXI. Soma Pavamana. 
+
+With this his golden splendour purifying him, he with his 
+own allies subdues all enemies, as Sura with his own allies. 
+Cleansing himself with stream of juice he shines forth yellow- 
+hued and red, when with the praisers he encompasses all 
+forms, with praisers having seven mouths. 
+
+
+5 In fragments: in pieces of the crushed stalk and shoots of the Soma* plant. 
+
+6 Beautifully radiant; vasuniohah; according to S&yana, a proper name, 
+Vasuruohas, plural of Vasurueh, Opens as ’twere a stall: ‘drives away the 
+obstructing (darkness).’—Wilson. 
+
+1 He: Soma. All enemies ; the fiends of darkness. As Silva with Ms own 
+allies : as Sfirya or the Sun with his attendant beams of light. A ll forms: 
+vlsvd I'Upft : all the lunar mansions, according to S&yana. According to Hille- 
+brandt, (assumest) all beauty. With the praisers ,* rikvabhih .* perhaps the 
+Angirases are intended. Raving seven mouths: that is, one mouth each, the 
+mouth being mentioned in reference to their love of Soma juice. 
+
+
+
+MS HYMNS OF 
+
+
+aso 
+
+
+[BOOS /X 
+
+
+2 That tfe&siite of the Panis thou discoveredst; thou with 
+
+mothers deckest thee in thine abode, with songs of wc^Siip 
+in thine home. 
+
+As ’twere from far, the hymn is heard, where holy songs 
+resound in joy. He with the ruddy-hued, threefold hath 
+won life-power, he, glittering, hath won life-power. 
+
+3 He moves intelligent, directed to the East. The very beau¬ 
+
+teous car rivals the beams of light, the beautiful celestial 
+car. 
+
+Hymns, lauding manly valour, came, inciting Tndra to success, 
+that ye rr^iy be unconquered, both thy bolt and thou, both 
+be uncoifquered in the war. 
+
+HYMN CXII. Soma Pavam&na. 
+
+We all have various thoughts and plans, and diverse are the 
+ways of men. 
+
+The Brahman seeks the worshipper, wright seeks the cracked, 
+and leech the maimed, Flow, Indu, flow for Indra’s sake. 
+
+2 The smith with ripe and seasoned plants, with feathers of the 
+
+birds of air, 
+
+With stones, and with enkindled flames, seeks him who hath 
+a store of gold. Flow, Iadu, flow for Indra’s sake. 
+
+3 A bard am I, my dad’s a leech, mammy lays corn upon the 
+
+stones. 
+
+Striving for wealth, with varied plans, we follow our desires 
+like luue. Flow, Indu, flow for Indra’s sake. 
+
+
+2 Treasure of the Pants; the rays of light carried off and concealed by the 
+demons of darkness. Thy Mothers: apparently the Dawns. According to S&yana 
+the vasativuri waters. Threefold: there is no substantive in the text, and it 
+is uncertain whab tndMtuhhih refers to. S&yana refers it to the vasativart 
+waters, and explains it by ‘ the supporters of the three worlds.* Grassmann 
+thinks that the beverages, consisting of three ingredients, mixed with the 
+Soma juice are intended. Probably the Dawns, sometimes spoken of as three 
+(cf. VIII. 41. 3), are meant. 
+
+3 The very beauteous car: of Soma. Beam of light: sunbeams. 
+
+The hymn appears to be an old popular song transformed into an address 
+to Soma by attaching to each stanza a refrain which has no connexion with 
+the subject of the song. But see Vedische Studies I. p, 107. The hymn is 
+translated in Muir’s 0. S. Texts, V. 424. 
+
+1 The Brahman * ‘ This verse distinctly proves that the priesthood already 
+formed a profession.’—Muir, 0. S. Texts, 1. 252. 
+
+2 Plants : meaning here reeds which were made into arrows. With stones, 
+and with enkindled fames: according to Sftyana, with glistening stones, to 
+form the heads of the arrows Who hath a store of gold: and will be able 
+to pay well for the arrows which the artisan makes for him. 
+
+3 My dad: tatah ; a familiar expression, corresponding to nan$ ? mammy. 
+
+
+
+TRE RIGVEDA. 
+
+
+381 
+
+
+HYMN 113 .] 
+
+
+4 The horse would draw an easy car, gay hosts attract the laugh 
+and jest. 
+
+The male desires his mate's approach, the frog is eager for the 
+flood. Flow, Indu, flow for Indra’s sake. 
+
+HYMN CXIII. Soma Pavamta. 
+
+Let Vyitra-slayiug Indra drink Soma by Saryan&v&n’s side, 
+
+U p vigour in his heart, prepared" to do heroic deeis. 
+Flow, f_ ow f or Indra’s sake. 
+
+2 Lord of theQuaru,*^ flow thou on, boon Soma, from Arj ika land, 
+
+E (fused with ardour au^ w ith faith, and the true hymn of 
+
+sacrifice. Flow, Indu, flow w Indra’s sake* 
+
+3 Hither hath Sfirya's Daughter brought the wiki Steer whom 
+
+Parjanya nursed. 
+
+Gandkurvas have seized hold of him, and in the Soma laid 
+the juice. Flow, Indu, flow for Indra’s sake. 
+
+4 Splendid by Law ! declaring Law, truth-speaking, truthful in 
+
+thy works,. 
+
+Enouncing faith, King Soma ! thou, 0 Soma, whom thy maker 
+decks. Flow, Indu, flow for Indra’s sake. 
+
+5 Together flow the meeting streams of him the Great and truly 
+
+Strong. 
+
+* ^ ^ 
+
+The juices of the juicy meet. Made pure by prayer, 0 Golden- 
+hued, flow, Indu, flow for Indra's sake. 
+
+6 0 Pavam&na, where the priest, as he recites the rhythmic 
+
+prayer, 
+
+Lords it o'er Soma with the stone, with Soma bringing forth 
+delight, flow, Indu, flow for Indra’s sake. 
+
+7 0 Pavam&na, place me in that deathless, undecaying world 
+Wherein the light of heaven is set, and everlasting lustre shines. 
+
+Flow, Indu, flow for Indra's sake. 
+
+8 Make me immortal in that realm where dwells the King, Yivas- 
+
+v&n's Son, 
+
+Where is the secret shrine of heaven, where are those waters 
+young and fresh. Flow, Indu, flow for Indra's sake. 
+
+1 Sctryandvdn: a lake in the Kurukshetra district. 
+
+2 Of the Quarters: of the four regions of the sky. Arjilca land: accord¬ 
+ing to S&yana, the country of the Rijikas. Gf. VIII. 7. 29. 
+
+3 The wild Steer whom Parjanya nursed : the mighty Soma-plant whoBe 
+growth has been fostered by the God of the rainy cloud. Stirya's Daughter: 
+Tjvaddhd or Faith. Cf. DC. I. 6. Gandharvas; guardians of the heavenly 
+Soma. See Vol. I., Index. 
+
+4 Thy maker; the Soma-presser, or the institutor of the sacrifice:—'the 
+upholder (of the rite).’—Wilson. 
+
+8 The King: Yama, the ruler of departed spirits, son of Vivasvfin. See 
+Yol. I., Index. 
+
+
+
+382 
+
+
+TEE RIG VEDA. 
+
+
+IEOOE IX. 
+
+
+9 Makeme immortal in that realm where they move even as they list,' 
+
+In the third sphere of inmost heaven where lucid worlds are 
+full of light. Flow, Indu, flow for Tndra’s sake. 
+
+10' Make me immortal in that realm of eager wish and strong desir%*-^ 
+: The region of the radiant Moon, where food and full delight 
+are found. Flow, Indu, flow for Indra’s sake. 
+
+11 Make me immortal in that realm where happiness 
+, sports, where 
+
+Toys and felicities combine, and longing^w^ ff ^ are fulfilled. 
+Flow, Indu, flow for Indra’s sake^-'""^ 
+
+- Soma Pavam&na, 
+
+The man v%o walketh^^ 6 Laws of Indu Pavam&na bid,— 
+
+Men call him ripMtf children, him, 0 Soma, who hath met thy 
+thought, Flow, Indu, flow for Indra’s sake. 
+
+2 Kasyapa, Rishi, lifting up thy voice with hymn-composers’ lauds, 
+
+Pay reverence to King Soma born the Sovran Ruler of the 
+
+1 plants. Flow, Indu, flow for Indra’s sake. 
+
+3 Seven regions have their several Suns; the ministering priests 
+
+
+are seven; 
+
+Seven are the Aditya Deities,—with these, 0 Soma, guard thou 
+us. Flow, Indu, flow for Indra’s sake, 
+
+4 Guard us with this oblation whi*h, King Soma, hath been 
+dressed for thee. 
+
+Let not malignity conquer us, let nothing evil do us harm. 
+Flow, Indu, flow for Indra’s sake. 
+
+
+9 When they move even as they list: { where action is unrestrained. 1 —Muir. 
+* Where the sun wanders at will. 1 —Wilson. 
+
+10 Of the radiant Moon :~the adjective bradhndsya i of the ruddy or brilliant, 
+stands without a substantive. ‘Sun’ is supplied by S&yana, ‘Des rots* 
+tralenden.’—Ludwig, See Hillebrandt, Vedische Mythologies I.,*396. 
+
+As regards the joys of the departed, referred to in sCanzas 7—12, Professor 
+von Both observes (Journ, Amer. Orient, Soc. iii, 343, quoted by Dr. Muir, 
+<?, S. Testis, Y. 307) 1 The place where these glorified ones are to live is heaven. 
+In order to show that not merely an outer court of the divine dwellings is 
+set apart for them, the highest heaven, the midst or innermost part of heaven, 
+is expressly spoken of as their seat. This is their place of rest ; and itB 
+divine splendour is not disfigured by any specification of particular beauties 
+or enjoyments, such as those with which other religions have been wont to 
+
+adorn the mansions of the blest.There thr- 1 —”y ■ the language used 
+
+to describe their condition is the same with ■/.| *■!■■■ the most exalted 
+felicity.’ - 
+
+2 Kasyapa : the seer of the hymn addresses himself. 
+
+3 Seven regions: the regions of the sky, the four quarters with intermediate 
+points. They are sometimes said to be five, six, or seven in number, but 
+more frequently eight, Aditya Deities: Varuna, Mitra, Aryaman, Bhaga, 
+Daksha, Ansa, and perhaps Dh&tar, Other enumerations also are given, and 
+their number is sometimes said to be eight. See M. Muller, Vedic Hymns, I. 
+p, 252f (Sacred Books of the East, XXXII). 
+
+
+
+
+BOOK THE TENTH. 
+
+
+HYMN I. Agni. 
+
+High hath the Mighty risen before- the dawning, and come to 
+us with light from out the darkness. 
+
+Fair-shapen Agni with white-shining splendour hath filled at 
+birth all human habitations. 
+
+2 Thou, being born, art Child of Earth and Heaven, parted 
+
+among the plants in beauty, Agni! 
+
+The glooms of night thou, Brilliant Babe, subduest, and art 
+coni# forth, loud roaring, from thy Mothers. 
+
+3 Here, bemg manifested, lofty Vishnu, full wise, protects his 
+
+own supreb^st station. 
+
+When they have-offered in his mouth their sweet milk, to 
+him with one accord^ they sing forth praises. 
+
+4 Thence bearing food the Mothers come to meet thee, with 
+
+food for thee who givest ibodjLts increase. 
+
+These in their altered form agail>^bhou meetest. Thou art 
+’ Invoking Priest in homes of mortals. 
+
+5 Priest of the holy rite, with car that glitters, refulgent Ban¬ 
+
+ner of each act of worship, 
+
+Sharing in every God through might aud glory, even Agni 
+Guest of men I summon hither. 
+
+6 So Agni stands on eartlda most central station, invested in 
+
+^veil-decorated garments. 
+
+Born, red of hue, where men pour out libations, O King, a$ 
+great High Priest bring the Gods hither. 
+
+7 Over the earth and over heaven, 0 Agni, thou. Son, hast ever 
+
+spread above thy Parents. 
+
+Come, Youthfullest! to those who long to meet thee, and 
+hither bring the Gods, O Mighty Victor. 
+
+1 The Mighty : Agni. 
+
+2 Among the plants: according to S&yana, in the fire-sticks. 
+
+3 Vishnu: in the form of Agni who is his manifestation on earth. They r 
+worshippers. 
+
+4 The Mothers: the plants which nourish life. In their altered form: a* 
+dry wood which Agni, as fire, consumes. 
+
+5 Sharing in: because Agni as the bearer of men’s oblations supports ail 
+other Gods. 
+
+
+
+384 
+
+
+THE HYMNS OF 
+
+
+[BOOK X 
+
+
+HYMN H. Agni. 
+
+Gladden the yearning Gods, 0 thou Most Youthful: bring 
+them, 0 Lord of Seasons, knowing seasons, 
+
+With all the Priests Celestial, 0 Agni. Best worshipper art 
+thou of all Invokers. 
+
+2 Thine is the Herald’s, thine the Cleanser’s office, thinker art 
+
+thou, wealth-giver, true to Order. 
+
+Let us with Svaha offer up oblations, and Agni, worthy God, 
+pay the Gods worship. 
+
+3 To the Gods’ pathway have we travelled, ready to execute 
+
+what work we may accomplish. 
+
+Let Agni, to? he knows, complete the worship. He is the 
+Priest; let him fix rites and seasons. 
+
+4 When we most ignorant neglect the statutes of you, 0 Deities 
+
+with whom is knowledge, 
+
+Wise Agni shall correct our faults and failings, skilled ,to 
+assign each God his fitting season. 
+
+5 When, weak in mind, of feeble understanding, mortals bethink 
+
+them not of sacrificing, 
+
+Then shall the prudent and discerning Agni worship the Gods, 
+best worshipper, in season. 
+
+6 Because the Father hath produced thee, Leader of all our 
+
+solemn rites, their brilliant Banner: 
+
+So win by worship pleasant homes abounding in heroes, and * 
+rich food to nourish all men. 
+
+7 Thou whom the Heaven and Earth, thou whom the Waters, 
+
+and Tvashtar, maker of fair things, created, 
+
+Well knowing, all along the Fathers’ pathway, shine with 
+resplendent light, enkindled, Agni. 
+
+HYMN III. , Agni. 
+
+0 King, the potent and terrific envoy, kindled for strength, is 
+manifest in beauty. 
+
+He shines, all-knowing, with his lofty splendour : chasing 
+black Night he comes with white-rayed Morning. 
+
+1 Seasons: the proper times of worship. Priests Celestial: Agui heing the 
+Hotar, the Asvins the Adbvaryus, Tvashtar the Agnidh, and Mitra the 
+Upavaktar. Asval&yana, as cited by Sfiyana,* gives a different enumeration. 
+See Wilson, note. 
+
+2 The Herald is the Hotar or invoking priest: the Cleanser is the Tatar or 
+Purifier, the assistant of the Brahman. Svihd: an exclamation=Ave ! or Hail l 
+
+3 The Cods’ pathway: 4 the path that leads to the gods ’—Wilson. 
+
+6 The father: PrajApatx ; or the iustifcutor of the sacrifice.—S&yana. 
+
+7 The Fathers' pathway : the way that leads to the home of the Manes or 
+
+Ancestral Spirits. - 
+
+1 0 King; Ludwig takes rdjan here as the nominative case. With white- 
+rayed Morning: I follow Ludwig in taking ruiattm as instrumental for 
+rusatydm* 
+
+
+
+THE RIG VEDA. 
+
+
+385 
+
+
+HYkN 4.] 
+
+
+2 Having o’ercome the glimmering Black with beatity, and 
+
+bringing forth the Dame, the Great Sire’s Daughter, 
+Holding aloft the radiant light of Surya, as messenger of heav * 
+en he shines with treasures, _ * 
+
+3 Attendant on the Blessed jD^rn'e'the Blessed hath come : the 
+
+Lover followeth 
+
+Agni, far-spreadj*^with conspicuous lustre, hath compassed 
+Night A^J^vhitely-shining garments, 
+
+4 His gQh*|s-forth kindle as ’twere high voices, the goings of the 
+
+ptfspieious Friend of Agni. 
+
+-5che rays, the bright beams of the strong-jawed, mighty, 
+adorable Steer are visible as he cometh. • 
+b Whose radiant splendours flow, like sounds, about us, his who 
+. is lofty, brilliant, and effulgent, 
+
+Who reaches heaven with best and brightest lustres, sportive 
+and piercing even to the summit. 
+
+6 His powers whose chariot fellies gleam and glitter have loudly 
+
+roared while, as with teams, he hasted. 
+
+He, the most Godlike, far-extending envoy, shines with flames 
+ancient, resonant, whitely-shining. 
+
+7 So bring us ample wealth: seat thee envoy of the two 
+
+youthful Matrons, Earth and F^vem 
+Let Agni rapid with his # rapid worses, impetuous with impe¬ 
+tuous Steeds, come id f ‘ ,jer * 
+
+
+HYMN IY, Agni. 
+
+To thee will T *end praise and bring oblation, as thou hast 
+merited tauds when we invoked thee. 
+
+A fo.-cain in the desert art thou, Agni, 0 Ancient King to 
+man who fain would worship. 
+
+* Thou unto whom resort the gathered people, as the kine seek 
+the warm stall, 0 Most Youthful, 
+
+Thou art the messenger of Gods and mortals, and gqest glori¬ 
+ous with thy light between them. 
+
+3 Making thee grow as ’twere some noble infant, thy Mother 
+nurtures thee with sweet affection, 
+
+Over the desert slopes thou passest longing, and seekest, like 
+some beast set free, thy fodder. 
+
+
+2 Glimmering Blaok: dark niglxt, faintly lijrY.n l ! y vtnra. The Great Sire’s 
+
+Daughter: Ushas or Dawn, daughter of . r ir<».ivii. 
+
+3 The lover / Agni who appears together with Dawn. 
+
+4 The first line is almost unintelligible. ‘The blazing flames of that mighty 
+
+Agm 4o not (deter) his adorers.—Wilson. . - ® ■ * - 
+
+
+l To man: or, to Pfiru. 
+3 Thy Mother: Eartb* 
+2$ 
+
+
+386 THE HYMNS OF [BOOH X 
+
+4 Foolish are we, 0 Wise and free from error; verily, Agni, thou 
+
+dost know thy grandeur. 
+
+There lies the form : he moves, and licks, and swallows, and, , 
+as House-Lord, kisses the Youthful Maiden. 
+
+5 He rises ever fresh in ancient fuel: smoke-bannered, gray, he 
+
+makes the wood his dwelling. 
+
+Ho swimmer, Steer, he presses through the waters, and to his 
+place accordant mortals bear him. 
+
+6 Like thieves who risk their lives and haunt W forest the 
+
+twain with their ten girdles have secured him. 
+
+This is a new hymn meant for thee, 0 Agni: yoke as it ^ ere 
+thy car with parts that glitter. 
+
+7 Homage and prayer are thine, 0 J&fcavedas, and this my song ' 
+
+shall evermore *exalfc thee. 
+
+Agni, protect our children and descendants, and guard with 
+ever-watchful care our bodies. 
+
+HYMN Y. Agni. 
+
+Hje only is the Sea, holder of treasures : born many a time 
+. he view§the hearts within us. 
+
+He hides hntKi^the secret couple's bosom. The Bird dwells 
+in the middlebt<^he fountain.- 1 2 3 
+
+2 Inhabiting one dwellmg^face in common, strong Stallions and* , 
+
+the Mares have come 
+
+The sages guard the seat of HSiy^Wer, and keep the highest 
+names concealed within them. 
+
+3 The Holy Pair, of wondrous power, have . they formed 
+
+the Infant, they who bred produced him, 
+
+The central point of all that moves and moves w hile‘ 
+
+they wove the Sage's thread with insight. 
+
+4 The form: the Ahavaniya fire. The Youthful Maiden: ^according to\ 
+S&yana, either the mixed oblation, or the young earth as compared with her 
+withered plants. 
+
+6 The twain: the two arms, with their grasping fingers which produce fire 
+by agitation of the fire-stick. 
+
+1 He: Agni as the Sun, The secret couple’s bosom: the meaning is uncer¬ 
+tain. The fire-sticks in which Agni is latent may be intended. 4 He waits 
+on the cloud in the neighbourhood of the hidden (firmament)/—Wilson. The 
+Bird: the Sun. The fountain: the source of light in the east. 
+
+2 Strong Stallions : perhaps the flames of the Sun. Mares: waters of the 
+firmament. The highest names: of Agni, such as J&tavedas and Vaisv&nara. 
+Concealed within them: in their secret hearts, for worship. 
+
+3 The Holy Pair: Heaven and Earth, . The Infant: Agni. The while they 
+
+wove: viyantah in the text is unintelligible, and I follow Wallis in reading 
+vayuntt in its stead, The Sage’s thread: the series of sacrifices to which Agni 
+is entitled. 
+
+
+
+HYMN 6 .] THE RIGVEDA. 387 
+
+4 For tracks of Order and refreshing viands attend from ancient 
+
+times the goodly Infant. 
+
+Wearing him as a mantle, jEarth and Heaven grow strong by 
+food of pleasant drink and fatness. 
+
+5 He, calling loudly to the Seven red Sisters, hath, skilled in 
+
+sweet dr/nk, brought them to be looked on, 
+
+He. horn of old, in middle air hath halted, and sought and 
+found the covering robe of Pdahan. 
+
+6 Seven are the pathways which the wise have fashioned ; to 
+
+one of these may come the troubled mortal. 
+
+He standeth in the dwelling of the Highest, a Pillar, on sure 
+ground where paths are parted. * 
+
+7 Not Being, Being in the highest heaven, in Aditi's bosom and 
+
+in Daksha's birthplace, 
+
+Is Agni, our first-born of Holy Order, the Milch-cow and the 
+Bull in life's beginning. 
+
+HYMN VX Agni. 
+
+
+This is that Agni, he by whose protection, favour, and help 
+the singer is successful; 
+
+Who with the noblest flames of glowing fuel comes forth en¬ 
+compassed with far-spi^ading lustre. 
+
+5 The Seven red Sisters: the seven tongues or flames of Agni, called Mli f 
+Icardlt, etc.—SAyana. And found the covering robe of P'dskan: and hath 
+reappeared in the form of Pdshan or the Sun. 
+
+■ 6 Pathways: long lines of light. The Wise ; the Fathers. The troubled 
+mortal: the man who is longing for daybreak may approach the pathway of- 
+light. Wallis translates the second line differently :—‘The support of life in 
+the home of the highest, at the divergence of the ways, standeth on sure 
+ground.' He: apparently Agni as the Sun, to whom the troubled or sinful 
+man comes for light or* forgiven ess. Pillar: support and stay of the uni¬ 
+verse, like the Skamb ha of Atharva-veda, X. 7. Where paths are parted: 
+where' ends the dark road which the Sun travels by night, and the bright 
+path of his daily course begins. 1 
+
+7 Not Being , Being . non-existent, existent. ‘ asachcha sachcha, ‘both 
+unevolved and evolved/ identifying Agni with the first cause and first effect 
+with a reference to such texts as Asad evam idam agra dsit ‘the non existent 
+
+existent (or unevolved) was verily before this (creation).'_Wilson, from 
+
+Adki=t>vva[ue, Dahsha^ivipyua. Here Agni is represented as 
+Prajapafci who as a yet undeveloped embryo is at the same time both male 
+and xemale.-—Ludwig. Or Daksha may be the Sun and Aditi the Earth. ‘ In 
+fact Agm is identified with all things. These latter hymns to Agni are very 
+obscure: the notions are mystical; many of the terms are unusual, or are 
+
+un usually applied; and the construction is singularly elliptical and loose _ 
+
+Wilson. 
+
+
+Tins Hymn has been wholly translated, with comments, by Wallis. See 
+The Cosmology of the Rigveda, pp. 48—50. ■ 
+
+
+
+388 
+
+
+THE HYMNS OF 
+
+
+[BOOK X 
+
+2 Agni, the Holy Ola the everlasting, who shines far beaming 
+
+with celestial splendoura* & 
+
+He who hath come unto hi^'L^ends with friendship, like a 
+fleet steed who never trips or stunvh]es. 
+
+3 He who is Lord of all divine oblation, shared "by all living 
+
+men at break of morning, x 
+
+Agni to whom our offerings are devoted, in whbm.yests he 
+whose car, through might, is scatheless. 
+
+4 Increasing by his strength, while lauds content him, with" 
+
+easy flight unto the Gods he travels. 
+
+Agni the cheerful Priest, best Sacrifices balms with his tongue 
+the Godb with whom he mingles. 
+
+5 With songs and adorations bring ye hither Agni who stirs 
+
+himself at dawn like Indra, 
+
+Whom sages laud with hymns as Jltavedaa of those who wield 
+the sacrificial ladle. 
+
+
+6 In whom all goodly treasures meet together, even as steeds 
+and riders for the booty. 
+
+Incliuing hither bring us help, 0 Agni, even assistance most 
+desired by Indra. 
+
+• 7 Yea, at thy birth, when thou badst sat in glory, thou, Agni, 
+wast the aim of invocations. ? 
+
+The Gods came near, obedient to thy summons, and thus at¬ 
+tained their rank as chief Protectors. 
+
+HYMN VII. -Agni. 
+
+0 Agni, shared by all men liviug bring us good luck for 
+sacrifice from earth and heaven. 
+
+With us be thine intelligence, Wonder-Worker! Protect us, 
+God, with thy far-reaching blessings. ^ 
+
+2 These hymns brought forth for thee, 0 Agni, laud thee for ‘ 
+
+bounteous gifts, with cattle arid with horses. 
+
+3 The exact meaning of the second line is unce^in ;—'and in whom (the 
+sacrificer), whose sacrifice is undisturbed by his foes,"throws his choice obla¬ 
+tion.’—Wilson. 
+
+5 At dawn: with Grassmann I take usrttni here to be a loe&tiye. S&yana 
+
+explains it as Ihogdndm utsrdvincim, the bestower of enjoyments. At^ording to 
+T . %•*- *■ 1 —station, the translation of the first line would, be : ‘WrBh^ngs 
+in - 1 . -“iug ye hither the Lord of morning’s bine, the quivering Agni.* 
+
+6 Riders : sdptlmntah: the word properly means 4 possessed of horses/ and 
+is applicable to drivers as well as riders. For the booty ; to win the spoil, or 
+to guard it from others. 
+
+
+1 Thine intelligence: the meaning of prahetaih here is not clear. Wilson 
+translates it by ‘indications (of favour)’; Ludwig by ‘wishes’; and Grass 
+Uiann by ‘light/ 
+
+
+
+
+THE MG VEDA. 
+
+
+389 
+
+
+HYMN 8.] 
+
+
+Good Lord, when man from thee hath gained enjoyment, by 
+hymns, 0 nobly-born, hath he obtained it. 
+
+3 Agni I deem my Kinsman and my Father, count him my 
+
+Brother and my Friend for ever. 
+
+I honour as the face of lofty Agni in heaven the bright and 
+holy light of Surya. 
+
+4 Effectual, Agni, are our prayers for profit. He whom, at home, 
+
+thou, Priest for ever, guardest 
+
+Is rich in food, drawn by red steeds, and holy: by day and 
+night to him shall all be pleasant. 
+
+5 Men with their arms have generated Agni, helpful'hs some kind 
+
+friend, adorned with splendours, 
+
+And stablished as Invoker mid the people the ancient Priest, 
+the sacrifice’s lover. 
+
+6 Worship, thyself, 0 God, the Gods in heave'n: what, void of 
+
+knowledge, shall the fool avail thee ? 
+
+As thou, 0 God, hast worshipped Gods by seasons, so, nobly- 
+born ! to thine own self pay worship. 
+
+7 Agni, be thou our Guardian and Protector; bestow upon us 
+
+life and vital vigour. * 
+
+Accept, 0 Mighty One, the gifts we offer* and with unceasing 
+care protect our bodies. 
+
+HYMNJpfL Agni. 
+
+Agni advances with his loffeplbanner: the Bull is bellowing to, 
+the earth and heavens*"' 
+
+He hath attained^th^sky’s supremest limits : the Steer hath 
+waxen in the lap of waters. 
+
+2 The Bull, the.ybungling with the hump, hath frolicked, the 
+strong and never-ceasing Calf hath bellowed. 
+
+Bringing our offerings to the Gods’ assembly, he moves as 
+Chief in his own dwelling-places. 
+
+
+3 The second line is remarkable as a direct declaration of the relationship 
+of Agni and SCirya.—Ludwig. 
+
+7 Be thou otir Guardian and Protector: avitd , says Sdyana, is a protector 
+from obvious dangers and gopd a preserver from perils that are unseen. 
+
+1 Advances: through the firmament. His lofty banner ; the lightning. 
+Waters : of the firmament. 
+
+2 Never-ceasing ;[ct$rem $; according to Skyana, f undecaying.* f Glorious.*— 
+Wilson. 
+
+
+
+
+390 THE HYMNS OF [BOOK X 
+
+3 Him who hath grasped his Parents’ head, they stablished at 
+
+sacrifice as a wave of heavenly lustre. 
+
+In his swift flight the red Dawns borne by horses refresh their 
+bodies in the home of Order. 
+
+4 For, Vasu, thou precedest every Morning, and still hast been 
+
+the Twins’ illuminator. 
+
+For sacrifice, seven places thou retainest while for thine own 
+self thou engenderest Mitra. 
+
+5 Thou art the Eye and Guard of mighty Order, and Yaruna 
+
+when to sacrifice thou comest. 
+
+Thou art the Waters’ Child, 0 Jdtavedas, envoy of him whose 
+offering thou acceptest. 
+
+6 Thou art the Leader of the rite and region, to which with thine 
+
+auspicious teams thou tendest. 
+
+Thy light-bestowing head to heaven thou liftest, making thy 
+tongue the oblation-bearer, Agni. 
+
+7 Through his wise insight Trita in the cavern, seeking as ever 
+
+the Chief Sire’s intention, 
+
+Carefully tended in his Parents’ bosom, calling the weapons 
+kin, goes forth to combat. 
+
+8 Well-skilled to use the weapons, of his Father, Aptya, urged 
+
+on by Indra, fought the battle. 
+
+Then Trita slew the foe seven-rayed, three-headed, and freed 
+the cattle of the Son of Tvashtar. 
+
+
+3 His Parents' head: the head or forehead of Heaven and Earth, or of the two 
+fire-sticks. The red Hawns: or the flames, according to S&yana. There is no 
+substantive in the text. The home of Ordw; probably the Sun, if the Dawns 
+are spoken of; ancl the place of law-ordained sacrifice according to S&y ana’s 
+explanation. 
+
+4 The Twins' illuminator: lighter-up of day and night, that is, of the end 
+of night, or very early morning. But Bee Hillebrandt, Yaruna und Mitra, 
+p. 116. Seven places: seven altars for the sacrificial fire. Mitr'd: the Sun. 
+
+6 Vamna: King and Governor. 
+
+6 And region: thou knowest, and canst show the way through, the firmament. 
+
+7 In the cavern: in the secret depth of the firmament. Seeking . Me 
+
+Chief Sire's intention: wishing to carry out the design of Indra or perhaps of 
+Dyaus or Dyu. His Parents: ‘the parental heaven and earth.*—Wilson. 
+Calling the weapons kin: calling the weapons, i. c. the bolts which are pro¬ 
+duced from the sky, akin, simply means claiming them as belonging to his 
+father Dyu as they are in the next stanza spoken of as paternal (pitryani).— 
+Macdonell, J. R. A. S., July, 1893, p. 428, 
+
+8 Of his Father: belonging to the Chief Sire of stanza 7. The foe: the 
+special enemy of Trita is Trisiras the son of Tvashtar, called Yisvardpa or 
+the Multiform. The cattle of the Son of Tvashtar ; the cows imprisoned by 
+him, the showers obstructed by the fiend. 
+
+For the legends founded on the last three stanzas of this hymn, see Muir, 
+0. S, Texts, Y. pp, 229 —233, See also Bergaigne, La Religion Y4digue, U« 
+329, 330. 
+
+
+
+
+HYMN 10.] THE RIG VEDA. 391 
+
+9 Lord of the brave, Indra cleft him in pieces who sought to 
+gain much strength and deemed him mighty. 
+
+He smote his three heads from his body, seizing the cattle of 
+the omniform Son of Tvashtar. 
+
+HYMN IX. Waters. 
+
+Ye, Waters, are beneficent: so help ye us to energy 
+That we may look on great delight. 
+
+2 Give us a portion of the sap, the most auspicious that ye have, 
+Like mothers in their longing love. 
+
+3 To you we gladly come for’him to whose abode ye send us on ; 
+And, Waters, give us procreant strength. * ^ 
+
+4 The Waters be to us for drink, Goddesses for our aid and bliss: 
+Let them stream to us health and strength. 
+
+f> I beg the Floods to give us balm, these Queens who rule o’er 
+precious things, 
+
+And have supreme control of men., 
+
+6 Within the Waters—Soma thus hath told me—dwell all balms 
+
+that heal, 
+
+And Agui, he who blesseth all. 
+
+7 0 Waters, teem with medicine to keep my body safe from harm, 
+So that I long see the Sun. 
+
+8 Whatever sm 1S found in me, whatever evil I have wrought, 
+If I have ae & or falsely sworn, Waters, remove it far from me. 
+
+9 The craters I this day have sought, and to their moisture 
+
+Aave we come: 
+
+O Agni, rich in milk, come thou, and with thy splendour cover me, 
+HYMN X. '* Yama. Yam!. 
+
+Fain would I w*r) my friend to kindly friendship. So may the 
+Sage, come through the air’s wide ocean, 
+
+Bemembering the earth and days to follow, obtain a son, the 
+issue of his father. 
+
+
+1 Great delight * according to the scholiast, meaning perfect knowledge of 
+Brahma. See Wilson’s note. 
+
+3 The meaning of the stanza is obscure. It appears to have been recited 
+by the priest at the consecration of a new house. 
+
+The first three stanzas are to be repeated by Br&hmans at their morning 
+ablutions. See Colebrooke’s Essays, Essay I. On the Religious Ceremonies of 
+the Hindus. See also Lanman, Sanskrit Reader , p. 3/6, 
+
+6 Stanzas 6—9 are repeated from Book I. 23. 20—23. 
+
+Yama and Yarn!, son aud daughter of Yivasv£n, are the Rishis as well as 
+the deities of the hymn which is a dialogue between them. 
+
+Yama and Yami are, says von Roth, * as their names denote, twin brother 
+aud sister, and are the first human pair, the originators of the race. As the 
+
+
+
+392 
+
+
+$be hymns op 
+
+
+{BOOH X 
+
+
+2 Thy friend loves not the friendship which considers her who is 
+
+near in kindred as a stranger. 
+
+Sons of the mighty Asnra, ^ the Heroes, supporters of the 
+heavens, see far around them. 
+
+3 Yea, this the Immortals seek of thee with longing, progeny of 
+
+the sole existing mortal. 
+
+Then let thy soul and mine be knit together, and as a loving 
+husband take thy consort. 
+
+4 Shall we do now what we ne'er did aforetime ? we who spake 
+
+righteously now talk impurely? 
+
+Gandharva in the floods, the Dame of Waters— such is our 
+bond, sffoh our most lofty kinship. 
+
+5 Even in the womb God Tvashtar, Yivifier, shaping all forms, . / 
+
+Creator, made us consorts. 
+
+None violates his holy ordinances : that we are his the heavens 
+and earth acknowledge. 
+
+G Who knows that earliest day whereof thou speakest? Who 
+hath beheld it % Who can here declare it ? 
+
+Hebrew conception closely connected the parents of mankind by making the 
+woman formed from* a portion of the body bs, the man, so by the Indian 
+tradition they are placed in the relationship of This thought is laid 
+
+by the hymn in question in the mouth of Yami hers&f^ when she is made to 
+say : * Even in the womb the Creator made us for husbav^ and wife.’ ’ Profes¬ 
+sor Muller, on the other hand, says (Lectures on the Sch*^ G 0 f Language 
+second series, p. 510): * There Is a curious dialogue between (Yami) and 
+her brother, where she (the night) implores her brother (the dayJVmake her 
+his wife, and where he declines her offer, ‘because/ as he says, ‘blL ] )are 
+called it a sin that a brother should marry his sister/' Again, p. 521, ‘'^ ere 
+is not a single word in the Yeda pointing to Yuma and Yami as the first coiipu 
+
+of mortals, the Indian Adam and Eve.If Yamahad been the first createaX 
+
+of men, surely the Vedic poets, in speaking of him, co^ld not have passed this N \ 
+over in silence.’ See, however, the passage from the Atharva-veda, XYIII. 
+
+3, 13, to be quoted further on. [Reverence ye with an oblation Yama, the son 
+of Yivaavat, the assembler of men, who was the first of men that died, and 
+the first that departed to this (celestial) world].’ Muir, 0, S, Texts, Y. p. 
+
+[ -.$S8. Yama as the first man may perhaps be, as Prof. Max Muller holds, ‘ a 
+later phase of religious’thought.’ 
+
+1 Yarn! speaks The Sage; vedhdh : Yama, whom she wishes to give her a 
+son. Gome: Sftyana explains the masculine participle jaganvftn by the femi¬ 
+nine gatavatl, that is, I, Yami. who have come. The earth: which, otherwise, 
+will remain without human inhabitants. 
+
+2 Yama replies. A stranger: of a different family, and so a lawful wife. Sons 
+of the mighty A sura; the spies or sentinels spoken of in stanza 8. 
+
+3 Yarn! speaks. 
+
+4 Yama replies. Gandharva: Yivasv&n or the Sun. In the floods * in the 
+waters of the firmament. The Dame of Waters: Sarnnyu. ‘ His aqueous wife/ 
+
+—Muir. Such in our bond: these are our parents. But see Ludwig, Ueber die 
+nenesten Arbeiten, u, s,w } p. 107. 
+
+5 Yami speaks. 
+
+
+
+MtMN io], ' He ntavEDA. 393 
+
+Great is the Law of Varuna and Mitra. What, wanton ! wilt 
+thou say to men to tempt them ? 
+
+7 I, Yam?, am possessed by love of Tama, that I may rest on the 
+
+same couch beside him. 
+
+I as a wife would yield me to my husband. Like car-wheels 
+let us speed to meet each other. 
+
+8 They stand not still, they never cVose their eyelids, those 
+
+sentinels of Gods who wander round us. 
+
+Not me—go quickly, wanton, with another, and hasten like a 
+chariot wheel to meet him. 
+
+9 May Surya’s eye with days and nights endow -him, and ever 
+
+may his light spread out before him. 
+
+In heaven and earth the kindred Pair commingle. On Yarn? 
+be the unbrotherly act of Yama. 
+
+10 Sure there will come succeeding times when brothers and 
+
+sisters will do acts unmeet for kinsfolk. 
+
+Not me, 0 fair one,—seek another husband, and make thine 
+arm a pillow for thy consort. 
+
+11 Is he a brother when no lord is left her % Is she a sister when 
+
+Destruction comethj 
+
+Forced by my love these many words I utter. Come near, 
+and hold me in thy close embraces. 
+
+12 1 will not fold mine arms about thy body : they call it sin 
+
+when one comes near his sister. 
+
+Not me,—prepare thy pleasures with another: thy brother 
+seeks not this from thee, 0 fair one. 
+
+
+6 Yama replies. To tempt them: the meaning of vichyd is uncertain. The 
+S. P. Lexicon explains it by * deceitfully,* ‘ Falsely/—Grassm&nn, ‘ What 
+sayest thou, who punishesb men with hell ? ’—Wilson. 
+
+I Same couch : see Benfey, Vedica und Verwandtes, pp. 39—42, for a, differ¬ 
+ent explanation of samdnd ydnau. 'Wm- 
+
+8 Yama replies. Sentinels of Gods: recording angels who watch men’s 
+actions. 
+
+9 Yami speaks. The meaning seems to he: if there be any guilt let me 
+take it upon myself, and let not Tama’s life be shortened by way of punish¬ 
+ment. The kindred Pair : Day and Night. 
+
+10 Yama replies. ‘ Make thine arm a pillow/—Wilson. ' 
+
+II Yamt speaks. Destruction : Nirriti ; the utter extinction of the human 
+race. * The meaning is, a true brother will not let his sister lack a husband, 
+and a true sister will not let her brother lack a wife/—Wilson’s Translation, 
+Editor’s note. 
+
+12 Yama replies. 
+
+
+
+394 fHB HYMNS OT [BOOK X 
+
+13 Alas I thou art indeed a weakling, Yama; we find in thee no 
+
+trace of heart or spirit. 
+
+As round the tree the woodbine clings, another will cling 
+about thee girt as with a girdle. 
+
+14 Embrace another, Yami/ let another, even as the woodbine 
+
+rings the tree, enfold thee. 
+
+Win thou his heart awl let him win thy fancy, and he shall 
+form with thee a bjest alliance. 
+
+HYMN XI. Agni. 
+
+The Bull hath yielded for the Bull the milk of heaven : the 
+Son of Aditi can never be deceived. 
+
+According tcAiis wisdom Yaruna knoweth all; may he, the 
+Holy, hallow times for sacrifice. 
+
+2 Gandharvi spake: may she, the Lady of the Hood, amid the 
+
+river’s roaring leave my heart untouched. 
+
+May Aditi accomplish all that We desire, and may our eldest 
+Brother tell us this as Chief. 
+
+3 Yea, even this blessed Morning, rich in store of food, splendid, 
+
+with heavenly lustre, hath shone out for man, 
+
+Since they, as was the wish of yearning Gods, brought forth 
+that yearning Agni for the assembly as the Priest. 
+
+
+13 Yami speaks. 
+
+Sdyana’s in terpretation of this difficult hymn differs in many places from 
+that which X have adopted, and Wilson’s Ti'anslation should be consulted for 
+the views of the great Indian Commentator and the Pandits of his time. The 
+hymn has been transliterated, translated, and annotated by Dr. Muir, 0. S, 
+Texts, V. 288—291. It has also been translated by the authors of the Sie- 
+lenzig Liedev, and fully discussed by Dr. J. Ehni in Her Vedische Mythus des 
+Yama. See also Hillebraiidt, Vedische Mythologie, I, p. 490. 
+
+- + 
+
+The subject of the hymn is the origin and institution of sacrifice, first 
+established by Agni under the authority of Yaruna, who must be regarded as 
+the deity of the first stanza. 
+
+1 The Bull: the mighty Soma. For the Bull: for mighty Yaruna. The 
+milk of heaven: the divine Soma juice, to be used at sacrifice. The Son of 
+Aditi: Yaruna. A ccording to his wisdom: yathd dhiyct: the two words taken 
+together as an adverbial phrase. According to Sayan a, it is Agni who milks 
+the streams of prosperity from heaven for the worshipper. I have generally 
+followed Piscbel’s interpretation of the first five stanzas (Vedische Stitdien, I, 
+pp. 188, 189). 
+
+2 Gandharvi: said to be tbe daughter of Surabhi (one of the daughters of 
+Baksha), and the mother of the race of horses. Here she appears to be an 
+Apsaras or water-nymph, haunting the banks of rivers and practising the 
+seductive arts of a siren. The meaning seems to be, let no disturbing influ¬ 
+ence unsettle my devout thoughts. Oar eldest Brother: Yaruna, regarded as 
+the founder of society united by common religious observances. 
+
+3 The poet regards the coming of the dawn as a proof that the sacrifice is 
+successful. Since they: the priests 
+
+
+
+HYMN 12.] 
+
+
+TtiE HlGtEDA. 
+
+
+395 
+
+
+4 And the fleet Falcon brought for sacrifice from afar this flow¬ 
+
+ing Drop most excellent and keen of sight, 
+
+Then when the Aryan tribes chose as Invoking Priest Agni 
+the Wonder-Worker, and the hymn rose up. 
+
+5 Still art thou kind to him who feeds thee as with grass, and, 
+
+skilled in sacrifice, offers thee holy gifts. 
+
+When thou, having received the sage’s strengthening food 
+with lauds, after long toil, comest with many more. 
+
+6 Urge thou thy Parents, as a lover, to delight: the Lovely 
+
+One desires and craves it from his heart. 
+
+The priest calls out, the saerificer shows his skill, the Asura 
+tries his strength, and with the hymn is stirred. 
+
+7 Far-famed is he, the mortal man, 0 Agni, thou Son of Strength, 
+
+who hath obtained thy favour. 
+
+He, gathering power, borne onward by his horses, makes his 
+days lovely in his might and splendour. 
+
+8 When, Holy Agni, the divine assembly, the sacred synod mid 
+
+the Gods, is gathered, 
+
+And when thou, Godlike One, dealest forth treasures, vouch¬ 
+safe us, too, our portion of the riches. 
+
+9 Hear us, O Agni, in your common dwelling : harness thy rapid 
+
+car, the car of Amrit. 
+
+Bring Heaven and Earth, the Deities’ Parents, hither: stay 
+with us here, nor from the Gods be distant. 
+
+HYMH XII. - Agni. 
+
+Heaven and Earth, first by everlasting Order, speakers of 
+truth, are near enough to hear us, 
+
+When the God, urging men to worship, sitteth as Priest, as¬ 
+suming all his vital vigour. 
+
+
+4 This flowing Drop : the Soma, brought from heaven by the Falcon. See 
+IV. 26 and 27. 
+
+5 Thou: Agni. As with grass: ‘ as pasture satisfies (the herds).’—Wilson. 
+With many more: bringing many other Gods to the sacrifice. 
+
+6 ha lover; woos his mistress. Agni is called upon to entreat his parents, 
+Heaven and Earth, to reproduce him perpetually. The Lovely One: Agni. 
+Saerificer; mahhah ; see Vedic Hymns } I. p. 47. The original hymn appears 
+to end with this difficult stanza. 
+
+9 Rapid: dravitnum ; taken by S&yana with amritasya and explained by 
+* distilling the drink of Gods.’ Nor from the Gods be distant: ‘ let none of 
+the gods be absent.’—Wilson, 
+
+1 First: most exalted as well as most ancient. The God ; Agni. As Priest ; 
+as Ho tar, invoker, or herald. 
+
+
+
+396 ThB HYMNS OF [BOOK t. 
+
+2 As God comprising Gods by Law Eternal, bear, as the Chief 
+
+who knoweth, our oblation, 
+
+Smoke-bannered with the fuel, radiant, joyous, better to praise 
+and worship, Priest for ever. 
+
+3 When the cow’s nectar wins the God completely, men here 
+
+below are heaven’s and earth’s sustainers. 
+
+All the Gods came to this thy heavenly Yajus, which from the 
+motley Pair milked oil and water. 
+
+4 I praise your work that ye may make me prosper : hear, Heaven 
+
+and Earth, Twain Worlds that drop with fatness. 
+
+While days and nights go to the world of spirits, here let the 
+Parents wifch sweet meath refresh us. 
+
+5 Hath the King seized us 1 How have we offended against his 
+
+holy ordinance ? Who knoweth ? 
+
+Por even Mitra mid the Gods is angry: there are both song 
+and strength for those who come not. 
+
+6 ’Tis hard to understand the Immortal’s nature, where she who 
+
+is akin becomes a stranger. 
+
+Guard ceaselessly, great Agni, him who ponders Yama’s name, 
+easy to be comprehended. 
+
+7 They in the synod where the Gods rejoice them, where they 
+
+are seated in Vivasv&n’s dwelling, 
+
+Have given the Moon his beams, the Sun his splendour * the 
+Two unweariedly maintain their brightness. 
+
+2 Better to praise: more skilled than men in praising the Gods. 
+
+3 This stanza is very obscure. The meaning seems to be that, by possess¬ 
+ing the amrifc, ambrosia, or nectar contained in the milk of the sacrificial cow 
+and in the Soma juice which wins and captivates Agni, men are enabled to 
+offer acceptable sacrifices to the Gods, and thus to support the heavens and 
+earth. Heavenly Yajvs: divine sacrificial prayer or forrnuk,. But divydm by 
+its position in the verse seems rather to belong to ghritem , butter or sacri¬ 
+ficial oil. The motley Pair: dni; many-coloured heaven and earth. 
+
+* When the self-aggregated ambrosia of the divine Agni is generated from 
+his radiance, then the products from it sustain both heaven and earth, all 
+the worshippers glorify this thy oblation, the celestial nutritious water which 
+thy white radiance milks forth,*—Wilson. According to S&yana, the products 
+from it are the plants and trees which spring from the cmrit or rain which 
+rewards the oblations of men, and the vl&ve devffh of the text are savve 
+stotdrah, all the worshippers. Some meaning is apparent in this paraphrase, 
+but it cannot be extracted from the words of the text. 
+
+5 The King: Yaruna. For even Mitra: we must have committed some 
+sin, for even Mitra, the Friend, the gracious God, is wroth with us. Strength; 
+strengthening sacrificial viands. For those who come not: for the Gods who 
+will not yet come to receive our worship and oblations. 
+
+6 This stanza is apparently a later addition. The latter half of the first line 
+is taken from X. 10. 2, but its application here is not obvious. 
+
+7 In Vivasvdn's dwelling; ‘ on the altar of the sacrificer,’—Wilson, Heaven 
+or the realm of the Sun is intended. 
+
+
+
+TRE RIQVEDA. 
+
+
+397 
+
+
+RYMN 13.] 
+
+8 The counsel which the Gods meet to consider, their secret 
+
+plan,— of that we have no knowledge. 
+
+There let God Savitar, Aditi, and Mitra proclaim to Yarupa 
+that we are sinless. 
+
+9 Hear us, 0 Agni, in your common dwelling ; harness thy rapid 
+
+car, the car of Arnrit. 
+
+Bring Heaven and Earth, the Deities* Parents, hither: stay 
+with us here, nor from the Gods be distant. 
+
+HYMN XIII. HavirdMnas. 
+
+I yoke with prayer your ancient inspiration: may the laud 
+rise as on the prince’s pathway. ^ 
+
+All Sons of Immortality shall hear it, all the* possessors of ce¬ 
+lestial natures. 
+
+2 .'When speeding ye came nigh us like twin sisters, religious- 
+hearted votaries brought you forward. 
+
+Take your place, ye who know your proper station : be near, 
+be very near unto our Soma. 
+
+Z Five paces have I risen from Earth : I follow her who hath 
+four feet with devout observance. 
+
+This by the Sacred Syllable have I measured; I purify in the 
+central place of Order. 
+
+4 He, for Gods* sake, chose death to be his portion. He chose 
+not, for men’s good, a life eternal. 
+
+They sacrificed Brihaspati the Bishi. Yama delivered up his 
+own dear body. 
+
+4 The deities are the two Sakatas, small carts or barrows used at sacrifices 
+to carry the materials, especially the Som-plant, hence called Ravirdhdnas , 
+oblation-bearers.*—Wilson. 
+
+1 The prince is the noble who institutes the sacrifice. • Like the path of 
+the worshipper.’—Wilson. 
+
+3 This stanza is most obscure. Wilson, following S&yana, translates: * I 
+make th-Q five stages of the sacrifice ascend ; I take four steps’ 9 by pious 
+observances ; with the sacred syllable I perfect this (adoration) j I purify 
+(the Soma ) on the navel of the sacrifice/ The Jive stages are, according to 
+S&yana, the five elements of the sacrifice, grain, Soma, the kine, the Puroddsa 
+cake, and the clarified butter. The four steps are the metres most commonly used 
+
+The words as they stand in the text do not appear to be susceptible of any 
+satisfactory explanation. 
+
+4 Re: Yama. See X, 14. 1. For Gods 1 sake; his death being the type of 
+the sacrifices which support and delight the Gods. For men's good ; See X. 
+90. 8—14 for the results of the sacrifice of Purusha, with whom Yama may be 
+identified. They: the Gods. This P&da is unintelligible as it stands. 
+Instead of brihaspdtini yajUdm akrinvato ruhim i Prof. Ludwig would read 
+Vaivasvatam yajnatn atanuta rishih , the Bislii performed the Vaivasvata, 
+or funeral, sacrifice (Ueber die neuestm^ u. s. w. } p. 110). I have mainly 
+followed Ehni, Der Yedische Mythm des Yama^ pp. IdQ—162, but the exact 
+meaning of the stanza is still doubtful to me. 
+
+
+
+898 THE HYMNS OF [BOOK X 
+
+5 The Seven flow to the Youth on whom the Maruts wait: the 
+Sons unto the Father brought the sacrifice. 
+
+Both these are his, as his they are the Lords of both : both 
+toil; belonging unto both they prosper well. 
+
+HYMN XIV. Yama, 
+
+Honour the King with thine oblations, Yama, Vivasv&n’s Son, 
+who gathers men together, 
+
+Who travelled to the lofty heights above us, who searches out 
+* and shows the path to many. 
+
+2 Yama first fouud for us a place to dwell in: this pasture never 
+
+can be taken from us. 
+
+Men born on earth tread their own paths that lead them 
+whither our ancient Fathers have departed. 
+
+3 Matali prospers there with Kavyas, Yama with Angiras’ sons,, 
+
+Brihaspati with Eikvans: 
+
+Esaiters of the Gods, by Gods exalted, some joy in praise and 
+some in our oblation. 
+
+4 Come, seat thee on this bed of grass, 0 Yama, in company 
+
+with Angirases and Fathers. 
+
+Let texts recited by the sages bring thee: 0 King, let this 
+oblation make thee joyful. 
+
+5 Come, Yama, with the Angirases the Holy, rejoice thee here 
+
+with children of Virftpa. 
+
+To sit on sacred grass at this our worship, I call Vivasvan, too, 
+thy Father hither. 
+
+
+5 The Seven: rivers. According to S&yana, metres. The Youth: Indra. 
+The Sons: the Maruts. The Father: Indra. Both these; havivdhdnas. Of 
+loth : Gods and men. Unto hope': to Gods and men, or t# Heaven and Earth. 
+
+_ 
+
+The hymn is a funeral address, partly to Yama the God of the Dead and 
+partly to the soul of the departed whose body is being consumed on the pile. 
+
+1 Yama: the deified Lord of the Dead : originally the first who died and 
+ao showed the souls of his successors the way to the home of th# departed. 
+See X. 12. Lofty heights; of heaven, the abode of the Blest. 
+
+3 MdtaU: a divine being, identified by the Commentators with Indra whose 
+charioteer was M&fcali. Kavyas; a class of Manes, the spirits of a pious 
+race of ancient time. Angiras’sons: the Angirases, the typical first sacri- 
+ficers. See Vol. I., Index. Bikvans: or singers, a clasB of spirits or deities 
+who. attend and sing the praises of Brihaspati. See YII. 10. 4. Some joy in 
+praise: the Gods delight in Svfthl, the sacrificial exclamation, worship or 
+praise. . Some in our oblation: the Manes delight in Svadhd, the sweet food 
+or oblation which is presented to them. 
+
+4 Angirases and Fathers ; or, perhaps, Angirases our Fathers. 
+
+5 Children of VirUpa: Vairftpas, a sub-division of the Angirases. 
+
+
+
+THE niGVEDA. 
+
+
+MYMN 14. j 
+
+
+309 
+
+
+6 Our Fathers are Augirases, Navagvas, Atharvans, Bhrigus who 
+
+deserve the Soma. 
+
+May these, the Holy, look on us with favour, may we eujoy 
+their gracious loving-kindness. 
+
+7 Go forth, go forth upon the ancient pathways whereon our 
+
+sires of old have gone before us. 
+
+There slnilt thou look on both the Kings enjoying their sacred 
+food, God Varuna and Yarn a. 
+
+8 Meet Yama, meet the Fathers, meet the merit of free or or¬ 
+
+dered acts, in highest heaven. 
+
+Leave sin and evil, seek anew thy dwelling, and bright with 
+glory wear another body. * 
+
+9 Go hence, depart ye, fly in all directions : this place for him 
+
+the Fathers have provided. 
+
+%V Yama bestows on him a place to rest in adorned with days 
+and beams of light and waters. 
+
+^ 10 Bun and outspeed the two dogs, Sarama’s offspring, brindled, 
+
+' four-eyed, upon thy happy pathway. 
+
+l>r,w nigh then to the gracious-minded Fathers where they 
+rejnice - company with Yama. 
+
+11 And those two "dago ^ thine, Yama, the watchers, four-eyed, 
+
+who look on men and gnat a the pathway,— 
+
+Entrust this man, 0 King, to their protection, and with pros¬ 
+perity and health endow him. 
+
+12 Dark-hued, insatiate, with distended nostrils, Yama’s two en¬ 
+
+voys roam among the people; 
+
+May they restore to us a fair existence here and to-day, that 
+we may see the sunlight. 
+
+
+13 To Yama pour the Soma, bring to Yama consecrated gifts: 
+
+To Yama sacrifice prepared and heralded by Agni goes. 
+
+1A Offer to Yama holy gifts enriched with butter, and draw near: 
+So may he grant that we may live long days of life among 
+the Gods. 
+
+o 'Naatagvas, Atharvans, Bhrigus. priestly families of ancient times. 
+
+7 Tliis s '&ncl the following stanza are addressed to the spirit of the dead 
+man whose funeral rites are being celebrated. 
+
+8 JFree or ordered acts: voluntary good works and prescribed sacrifices, 
+whose merit is stored up in heaven to be enjoyed on arrival by the spirits of 
+the pious who have performed them. 
+
+9 According to Siiyana, this stanza is addressed to the Pis&chas and other 
+evil spirits that haunt the place of cremation. 
+
+10 The spirit of the departed is addressed. The two dogs: offspring of 
+
+Saram&, the hound of Iudra. See Yol. I., Index. ' 
+
+13 The three following stanzas are addressed to the priests. 
+
+
+400 
+
+
+THE HYMNS OF 
+
+
+[BOOK X 
+
+
+15 Offer to Yama, to the King, oblation very rich in meath : 
+
+Bow down before the Bishis of the ancient times, who made 
+
+this path in days of old. 
+
+16 Into the six Expanses flies the Great One in Trikadrukas. 
+The G&yatri, the Trishtup, all metres in Yuma are contained. 
+
+
+HYMN XV. Fathers. 
+
+May they ascend, the lowest, highest, midmost, the Fathers 
+who deserve a share of Soma. 
+
+May they who have attained the life of spirits, gentle and 
+righteous, aid us when we call them. 
+
+
+Now let net pay this homage to the Fathers, to those who 
+passed of old and those who followed, 
+
+Those who have rested in the earthly region, and those who 
+dwell among the Mighty Baces. 
+
+I have attained the gracious-minded Fathers, I have gained 
+son and progeny from Vishnu. 
+
+They who enjoy pressed juices with oblation, seated on sacre^"' 
+grass, come oftenest hither. 
+
+Fathers who sit on sacred grass, come, help offer¬ 
+
+ings have we made for you ; accept^^ 
+
+So come to us with mostjW^ 11 ^ and give us health 
+and strength withoUFlTtrouble. ~ 
+
+
+5 May they, the Fathers, worthy of the Soma, invited to their 
+favourite oblations 
+
+Laid on the sacred grass, come nigh and listen : may they be 
+gracious unto us and bless us. 
+
+
+16 The meaning appears to be that the Great Unit, Yama as All-God, broad¬ 
+ens and fills the universe after plentiful libations of Soma juice in the Three 
+Kadruka days, or first three days of the Abhiplava festival. See Elmi, Yama, 
+pp. 154—157. For different explanations, see Bergaigne, I. 178; II. 122, 127. 
+
+This hymn, with the exception of the last stanza, has been translated, and 
+annotated by Muir, 0. & Texts, V. pp. 291—295, by the authors of the 
+Skbenzig Lieder, and by Prof. Peterson, Hymns from the Figveda. 
+
+
+1 Ascend; rise to higher rank; obtain the ^ *' * ■ ■■ "** ' > Sftyana. 
+
+Lowest , highest, midmost; the Fathers are c‘ \ . ,/ ■ , . degrees 
+
+of merit acquired on earth. 
+
+2 The earthly region : the firmament nearest to the Barth. See VIII. 77. 5. 
+The Mighty Faces: of the Gods. 
+
+8 Son and progeny: napdtam cha vihrdmanam cha: the meaning appears to 
+be, as suggested by.Ludwig, that the speaker has discharged his obligation to 
+the Fathers by begetting a son through the favour of Vishnu. Still vikrchna - 
+ham is an unintelligible expression in this connexion. See The Hymns of the 
+Athawa-vcda, XVIII. 1. 45, note. 
+
+
+HYMN 15.] 
+
+
+THE RIGVEEA. 
+
+
+401 
+
+
+6 Bowing your bended knees and seated southward, accept this 
+
+sacrifice of ours with favour. 
+
+Punish us not for any sin, 0 Fathers, which we through 
+human frailty have committed. 
+
+7 Lapped in the bosom of the purple Mornings, give riches to 
+
+the man who brings oblations. 
+
+I Grant to your sons a portion of that treasure, and, present, 
+
+give them energy, ye Fathers. 
+
+8 Our ancient Fathers who deserve the Soma, who came, most 
+
+noble, to our Soma-banquet,— 
+
+With these let Yama, yearning with the' yearning, rejoicing 
+eat our offerings at his pleasure. 
+
+9 Come to us, Agni, with the gracious Fathers who dwell in 
+
+glowing light, the very Kavyas, 
+
+Who thirsted mid the Gods, who hasten hither, oblation- 
+winners, theme of singers’ praises. 
+
+< 10 Come, Agni, come with countless ancient Fathers, dwellers in 
+light, primeval, God-adorers, 
+
+Eaters and drinkers of oblations, truthful, who travel with 
+the Deities and Indra. 
+
+II Fathers whom Agni’s flames have tasted, come ye nigh : ye 
+
+kindly leaders, take ye each your proper place. 
+
+Eat sacrificial food presented on the grass : grant riches with 
+a multitude of hero sons. 
+
+12 Thou, Agni Jatavedas, when entreated, didst bear the offer¬ 
+
+ings which thou madest fragrant, 
+
+And give them fco the Fathers who did eat them with Svadhd. 
+Eat, thou God, the gifts we bring thee. 
+
+13 Thou, J&tavedas, knowest well the number of Fathers who are 
+
+here and who are absent, 
+
+Of Fathers whom we know and whom we know not: accept 
+the sacrifice well-prepared with portions. 
+
+
+7 Lapped in the bosom of the purple Mornings : ‘ Seated in the proximity 
+of the radiant flames (of the altar).’—Wilson. 
+
+9 Kavyas; see X. 14. 3. 
+
+11 Whom Agni’s flames have tasted : whose bodies have been burnt. A class 
+of Manes called Agnishvdttas, according to S&yana. 
+
+12 With Svadhd : with the sacrificial exclamation Svadhd, or, with fheiy 
+allotted portion. 
+
+13 With portions ; or, with SvadMs. 
+
+26 
+
+
+402 
+
+
+THE HYMNS OH [BOOK X 
+
+
+14 They who, oonsumod by fire or not cremated, joy in their 
+offering in the midst of heaven,— 
+
+Grant them, 0 Sovran Lord, the world of spirits and their 
+own body, as thy pleasure wills it. 
+
+
+HYMN XYI. Agni. 
+
+Burn him not up, nor quite consume him, Agni ; let not his 
+body or his skin be scattered. 
+
+0 J&tavedas, when thou hast matured him, then send him on 
+his way unto the Fathers. 
+
+2 When thou hast made him ready, JUtavedas, then do thou 
+
+give him over to the Fathers. 
+
+' When he attains unto the life that waits him, he shall become 
+the Deities’ controller. 
+
+3 The Sun receive thine eye, the Wiud thy spirit; go, as thy 
+
+merit is, to earth or heaven. 
+
+•Go, if it be thy lot, unto the waters ; go, make thine home 
+in plants with all thy members. 
+
+4 • Thy portion is the goat : with heat consume him ; let thy 
+
+fierce flame, thy glowing splendour, burn him, 
+
+. With thine auspicious forms, 0 Jltavedas, bear this man to 
+the region of the pious. 
+
+5 Again, 0 Agni, to the Fathers send him who, offered in thee, 
+
+goes with our oblations. 
+
+Wearing new life let him increase his offspring: let him 
+rejoin a body, JAtavedas. 
+
+» 14 The world of spirits .• asunttim; a difficult word whose meaning is some 
+what uncertain. S&yaoa joins it with tanv&m, and explains the two words by 
+* the body that leads to life,’ ‘ that body that is endowed with breath.’— 
+'Wilson. See X. 12. 4. c 
+
+This hymn has been partially transliterated, translated, and annotated bv 
+Muir, 0. S, Texts, V, pp. 295—297, * y 
+
+Stanzas 1—6 are to be repeated while the body of the departed is being 
+partially consumed qi* the funeral pile. ‘ 6 
+
+2 The life that waits him .* asunitim: see X, 15.14. Controller by winning 
+their favour. 6 
+
+
+spirit: let like return to like. 
+
+
+8 The Sun receive thine eye, the Wind thy 
+See Muir’s note, 0. S. Texts, V, 298. 
+
+* s a( ^dressed. The goat : that was slaughtered and laid limb by limb 
+on the corpse. J 
+
+5 Let him m crease his offspring: when he becomes one of the Fathers to 
+Tnd men a Se^ b X d 64 e i4 U of . h . ea,erl aud ear ?>> tha parents of Gods 
+
+nominative is mifc^p^reseeil ^'' ° r > lefc Me re i oin his bod J * «» 
+
+
+
+TEE nWVEDAi 
+
+
+403 
+
+
+ETMN 16 .] 
+
+
+6 What wovmd soe’er the dark bird bath inflicted, the emmet, 
+
+or the serpent, or the jackal, 
+
+May Agni who *devoureth all things heal it, and Soma who 
+hath passed into the Brahmans. 
+
+7 Shield thee with flesh against the flames of Agni, encompass 
+
+thee about with fat and marrow, 
+
+So will the Bold One, eager to attack thee with fierce glow 
+fail to girdle and consume thee, 
+
+8 Forbear, 0 Agni, to upset this ladle : the Gods and they who 
+
+merit Soma love it. 
+
+This ladle, this which serves the Gods to drink from, in this 
+the Immortal Deities rejoice them. « 
+
+9 I send afar fiesh-eating Agni, bearing off stains may he depart 
+
+to Yama’s subjects. 
+
+But let this other JAtavedas carry oblation to the Gods, for 
+he is skilful. 
+
+10 I choose as God for Father-worship Agni, flesh-eater, who 
+
+hath past within your dwelling, 
+
+• While looking on this other Jatavedas. Let him light’ flames 
+in the supreme assembly. 
+
+11 With offerings meet let Agni bring the Fathers who support 
+
+the Law. 
+
+Let him announce oblations paid to Fathers and to. Deities. 
+
+12 Bight gladly would we set thee down, right gladly make thee 
+
+bum and glow. 
+
+Gladly bring yearning Fathers nigh to eat the food of sacrifice.; 
+
+13 Cool, Agni, and again refresh the spot which thou hast 
+
+scorched and burnt. 
+
+Here let the water-lily grow, and tender grass and. leafy herb,. 
+14,0 full of coolness, thou cool Plant, full of fresh moisture, 
+freshening Herb, 
+
+Come hither with the female frog: fill with delight this Agni 1 
+here. 
+
+7 The corpse is addressed. 'Mesh: the caul and other parts of a slaughtered 
+animal which covered the corpse to prevent too quick and complete cremation. 
+
+9 Stains: of sin n* impurity which may have attached to the departed. 
+Cp. stanza 6. 
+
+10 Light flanks: typically offer sacrifice in the assembly of the Gods. . 
+
+11 With oflings meet: literally, bearing Kavyas or Kavya*worship, that 
+is, offerings to'the kavis, sages, or Fathers. 
+
+12 Thee: Agni; the fire. 
+
+18 Water-lily: kiydmbu: some kir.i 'f r. 1 vit. Tender grass: ' 
+
+pdkadUrvd; a variety of difo'vd grass i’ r I ■\ ’ s 
+
+14 Fill with delight : .meaning, euphemistically, .extinguish. ‘After the 
+fire has consumed the corpse, water is poured upon it to extinguish it. Then 
+
+
+[BOOK X 
+
+
+404 THE HYMNS OF 
+
+HYMN XVII. Yarious Deities. 
+
+Tvashtah prepares the bridal of his Daughter: all the world 
+hears the tidings and assembles, 
+
+Bat Yama’s Mother, Spouse of great Vivasvan, vanished as 
+she was carried to her dwelling. 
+
+2 From mortal men they hid the Immortal Lady, made one like 
+
+her and gave her to Vivasvan, 
+
+Saranyu brought to him the Asvin brothers, and then deserted 
+both twinned pairs of children. 
+
+3 Guard of the world, whose cattle ne’er are injured, may PiY 
+
+shan bear, thee hence, for he hath knowledge. 
+
+May he consign thee to these Fathers’ keeping, and to the 
+gracious Gods let Agni give thee. 
+
+4 May Ayu, giver of all life, protect thee, and bear thee forward 
+
+on the distant pathway. 
+
+Thither let Savitar the God transport thee, where dwell the 
+pious who have passed befoi’e thee. 
+
+5 Pushan knows all these realms : may he conduct us by ways 
+
+that are most free from fear and danger. 
+
+Giver of blessings, glowing, all-heroic, may he, the wise and 
+watohful, go before us. 
+
+
+furthermore certain water-plants are pub there. In addition to these a fx’og— 
+here a female, elsewhere a male—is put upon the place where the fire has 
+burned. These, ^ representatives of life in the waters, are symbolically 
+supposed both to^prevent and extinguish fire. 1 * 3 4 (M. Bloomfield, Contributions 
+to the Interpretation of'the Veda , Second Series, Baltimore : 1890). 
+
+Dr. Muir’s Original Safrufyrit Texts, Y. pp. 297—299, should be consulted 
+with regard to this funeral hyrpn addressed to Agni, and much additional 
+information on the subject maybe obtained from the essays, there referred 
+to, by von Both and Max Muller. 
+
+1 The first two stanzas are difficult, aXd appear to have no connexion with 
+the rest of the hymn. Tvashtar: a God often regarded, as here, as an agent 
+in natural phenomena. His Daughter: Saraqyu, the stormy cloud ; or, per¬ 
+haps, the dawn. Vivasvdn: representing the, bright heavens, or the Sun. 
+Tama's Mother; Saranytt, who afterwards gavehirth to Yama and Yami. 
+See X. 10, note. Vanished: or was stolen away. Carried : as a bride, in pro¬ 
+cession. • 
+
+■2 They: the Gods. The Immortal Lady : Saranyu. Blight to him: under 
+another form bore to Vivasv&n. Both twinned pairs: Yama\pd Yami and the 
+Asvins.- For the legend which has been formed out of these objure hints, see 
+Wilson’s Translation, and Muir, 0. & Texts, Y. 228. 
+
+3 Here the funeral hymn begins, with an address to the spirit the de¬ 
+parted. Ptishan: as a Sun-God and the heavenly Herdsman who kiib^s the 
+path through the heavens and is therefore a good conductor of the spirit of 
+the departed. 
+
+4 Ayu: according to S4yana, V4yu is intended, the letter ‘ v ’ being elided. 
+Or the meaning may be, life of full vitality. 
+
+
+
+405 
+
+
+HYMN 17.] THE R1GYEDA. 
+
+6 P&shan was bom to move on distant pathways, on the road far 
+
+from earth and far from heaven. 
+
+To both most wonted places of assembly he travels and returns 
+with perfect knowledge; 
+
+7 The pious call Sai'asvati, they worship Sarasvati while sacri¬ 
+
+fice proceedeth. 
+
+The pious called Sarasvatl aforetime. Sarasvati send bliss to 
+him who giveth. 
+
+8 Sarasvati, who earnest with the Fathers, with them rejoicing 
+
+thee in our oblations, 
+
+Seated upon this sacred grass be joyful, and giye us strength¬ 
+ening food that brings no sickness. 
+
+9 Thou, called on as Sarasvati by Fathers who come right for¬ 
+
+ward to our solemn service, 
+
+Give food and wealth to present sacri fibers, a portion, worth 
+a thousand, of refreshment. 
+
+10 The Mother Floods shall make ** bright and shining, cleans¬ 
+
+ers of holy oil, with oil sb*d cleanse us: 
+
+For, Goddesses, they he^ off all defilement: I rise up from 
+them purified and heightened. 
+
+11 Through days o* earliest date the Drop descended on this 
+
+place and o* which, was before it. 
+
+I offer urv throughout the seven oblations, the Drop which 
+stjii go one same place is moving. 
+
+1 2 tme Drop that falls, thy stalk which arms have shaken, which 
+
+from the bosom of the press hath fallen, 
+
+Or from the Adhvaryu’s purifying filter, I offer thee with heart 
+and cry of Vashat! 
+
+13 That fallen Drop of thine, the stalk which from the ladle fell 
+
+away, 
+
+This present God Brihaspati shall pour it forth to make us rich. 
+
+14 The plants of earth are rich in milk, and rich in milk is this 
+
+my speech; 
+
+And rich in milk the essence of the Waters: make me pure 
+therewith. 
+
+
+7 Sarasvati: see I. 3. 10. 
+
+11 This stanza is not very intelligible. The Drop is apparently the Soma ; 
+but S&yana explains it, alternatively, by Aditya or the Sun. See Satapatha « 
+Erdhmana, VII. 4. 1. 20 (Sacred Books of the East, XLI. 368). 
+
+14 Rich in nvilh: full of sap, vigour, vital and vivifying power. , 
+
+
+
+m . THE HYMNS OP [BOOK Z 
+
+HYMN XVIII. Various Pei ties. 
+
+i Go hence, 0 Death, pursue thy special pathway apart from 
+that which Gods are wont to travel. 
+
+To thee I say it who hast eyes and hearest; Touch not our 
+offspring, injure not our heroes. 
+
+2 As ye have come effacing Mrityu’s footstep, to further times 
+
+prolonging your existence, 
+
+May ye be rich in children and possessions, cleansed, purified, 
+and meet for sacrificing. * 
+
+3 Divided from the dead are these, the living : now be our 
+
+calling o*i the Gods successful. 
+
+We.have^Qne forth for dancing and for laughter, to further 
+times pronging our existence. 
+
+i Here I erect thih^ampart for the living; let none of these, 
+none other, reach.^his limit. 
+
+May they survive a Kt^dred lengthened autumns, and may 
+they bury Death beneHh this mountain. 
+
+5 As the days follow days in succession, as with the sea¬ 
+sons duly come the seasons, x 
+
+As each successor fails not his foi^er, so form the lives of 
+these, 0 great Ordainer 
+
+5 Live your full lives and find old age deb^ful, all of you 
+striving one behind the other. \ * 
+
+May Tvashtar, maker of fair things, be graciouslengthen 
+out the days of your existence. 
+
+
+
+1 Death; Mrityu, the God of Death ; distinct from Yama the judge and\ 
+ruler of the departed. Our offspring ; prajctm: meaning here, sayB S&yana, 
+female offspring, duhitridauJiitrdtmiMm, in the form of daughters and their 
+daughters. Our heroes: sons and their sons.—S&yana. 
+
+2 Addressed to the kinsmen of the deceased. Effacing Mrityu*s footstep : 
+a wisp or clog was fastened to the foot of the corpse which represented Mrityu 
+dr Death, in order to prevent the premature return of Death to carry off the 
+living. See A. F., V, 19. 12. Gleamed : from sins of a former life. Purified: 
+from sins of the present life. 
+
+3 Dancing and laughter : the enjoyments of ordinary life after the fulfil¬ 
+ment of our duties to the dead. 
+
+4 This rampart: of stone, or earth, raised by the Adhvaryu as a line of 
+demarcation between the dead and the living, and limiting, as it were, the 
+jurisdiction of Death until the natural time for his approach. This mountain: 
+the mound or bank. 
+
+5 So form the lives: let them pass away in due order of seniority, Ordainer: 
+Dhdtar: the name of a divine being who is the creator, arranger, maiutainer, 
+and manager of all things. 
+
+6 One behind the other ; the oldest reaching the end of their journey first. 
+
+
+
+EYMN 18.] TEE RIGVEDA. 407 
+
+? Let these unwidowed dames with, noble husbands adorn them¬ 
+selves with fragrant balm and unguent. 
+
+Decked with fair jewels, tearless, free from sorrow, first let the 
+dames go up to where he lieth. 
+
+8 Ehe, come unto the world of life, 0 woman: come, he is life¬ 
+
+less by whose side thou liest. 
+
+Wifehood with this thy husband was thy portion, who took thy 
+hand and wooed thee as a lover. 
+
+9 From Ms dead hand I take the bow he carried, that it may be 
+
+our power and might and glory. 
+
+There art thou, there; and here with nohle heroes may we 
+o’ercome all hosts that fight against us. ^ 
+
+10 Betake thee to the lap of Earth the Mother, of Earth far-spread¬ 
+
+ing, very kind and gracious. 
+
+Young Dame, wool-soft unto the guerdon-giver, may she pre¬ 
+serve thee from Destruction’s bosom. 
+
+11 Heave thyself, Earth, nor press thee downward heavily; afford 
+
+him easy access, gently tending him. 
+
+Cover him, as a mother wraps her skirt about her child, 0 Earth. 
+
+12 Now let the heaving earth be free from motion: yea, let a thou¬ 
+
+sand clods remain above him. 
+
+Be they to him a home distilling fatness, here let them ever he 
+his place of refuge. 
+
+13 1 stay the earth from thee, while over thee I place this piece 
+
+of earth. May I be free from injury. 
+
+Here let the Fathers keep this pillar firm for thee, and there 
+let Yama make thee an abiding-place. 
+
+14 Even as an arrow’s feathers, they have set me on a fitting day. 
+The fit word have I caught and held as 'twere a courser with 
+
+the rein. 
+
+
+7 First: ogre; to begin with ; i. e. before the ceremonies begin. See M. 
+Muller, Chips , IY. 35—39 (edition of 1895), On the whole stanza, see Dr. F. 
+Hall, Journal of K. A. S., Yol. III. Part I., p. 185f. 
+
+8 ‘ This verse is to be spoken by the husband’s brother, ete , to the wife of 
+the dead man, and he is to make her leave her husband’s body. See the 
+Aswaldyana Grihya Siitraa, IY. 2,’—Editor’s note, in Wilson’s Translation. 
+
+9 This stanza is applicable only when the deceased was a Kshatriya or man 
+of the princely and military order. 
+
+10 Addressed to the body. Guerdon-giver: the liberal rewarder of the 
+priests. Destruction's bosom : or the lap of Nirriti. 
+
+13 I stay the earth : ‘ I keep off the earth above thee with thy lid.’ * This 
+is addressed to the urn containing the bones and ashes, which is buried after 
+the corpse has been burnt.*—Wilson. Pillar : perhaps a beam laid over the 
+remains. 
+
+14 This stanza, which seems to be a later addition, is not noticed in S&yana’s 
+Commentary, and the meaning of the second line is not very clear. I have 
+
+
+
+
+408 
+
+
+THE HYMNS OF 
+
+
+[BOOK Xj 
+
+! 
+
+
+3 
+
+
+HYMN XIX. Waters or Cow#. 
+
+Turn, go not farther on your way; visit us, 0 ye Wealthy 
+Ones. 
+
+Agni and Soma, ye who bring riches again, secure us wealth. 
+
+
+Make these return to us again, bring them beside us once 
+again. 
+
+May Indra give them back to us, and Agni drive them hither¬ 
+ward. 
+
+
+3 Let them return to us again : under this herdsman let them 
+feed. 
+
+Do thou, 0 Agni, keep them here, and let the wealth we 
+have remain. 
+
+
+4 I call upon their herdsman, him who knoweth well their coming 
+
+nigh, 
+
+Their parting and their home-return, and watcheth their 
+approach and rest. 
+
+5 Yea, let the herdsman, too, return, who marketh well their 
+
+driving-forth; 
+
+Marketh their wandering away, their turning back and com¬ 
+ing home. 
+
+6. Home-leader, lead them home to us; Indra, restore to us-our 
+kine : 
+
+We will rejoice in them alive. 
+
+
+followed Prof. Whitney’s rendering (Lanman* p. 386). The verse, says 
+Lanrnan, ' seoms to express the poet’s satisfaction at having made a good 
+hymn at the right time and place, and with as good skill as a skilful horse¬ 
+man has.’ 
+
+The hymn has been translated by the authors of the Siebenzig Zieder. See 
+Zimmer’s Altindisches Lehen , pp. 400—407, Mr. Roma^h Chunder Dutt’s 
+Civilization in Ancient India } pp. 108, and 278, 279, Lanman’s Sanskrit 
+Header , pp. 382—386, and Z4naide Ragozin’s Vedio India , pp. 351—353, 
+
+The essays of von Roth and Max Muller have already been referred to. 
+
+
+The hymn is a prayer for the return of strayed cows, to whom the first 
+line is addressed. 
+
+1 Ye who bring riches again : punarvasd: * ye who clothe (your worship¬ 
+pers) again.’—Wilson. See Hillebrandt, V. M., I. 460. 
+
+2 These: cows, or waters.—S'iyana. Make return is th - . .\ v . 
+
+and Set y an a says that the seer of the hymn addresses ' ■ ■. V. » 
+
+is to Indra. 
+
+4 S&yana explains this stanza somewhat differently :—* I invoke the 
+knowledge of the place, of their going, of their coming, of their departure, 
+of their wandering, of their returning: (I invoke) him who is their keeper.’ 
+—Wilson. This is a more strictly literal rendering of the abstract nouns in 
+the text, 
+
+
+
+HYMN 20,] 
+
+
+THE RIGVEDA* 
+
+
+409 
+
+
+7 I offer you on every side butter and milk and strengthening food. 
+May all the Holy Deities pour down on us a flood of wealth. 
+
+8 0 thou Home-leader, lead them home, restore them thou who 
+
+bringest home. 
+
+Four are the quarters of the earth; from these bring back to 
+us our kine. 
+
+HYMN XX. Agni. 
+
+Send unto us a good and happy mind. 
+
+2 I worship Agni, Youthf ullest of Gods, resistless, Friend of laws; 
+Under whose guard and heavenly light the Spotted seek the 
+
+Mother’s breast: 
+
+3 Whom with their mouth they magnify, bannered with flame 
+
+and homed in light. 
+
+He glitters with his row of teeth. 
+
+4 Kind, Furtherer of men, he comes, when he hath reached the 
+
+ends of heaven, 
+
+Sage, giving splendo.ur to the clouds. 
+
+5 To taste man’s offerings, he, the Strong, hath risen erect at 
+
+sacrifice: 
+
+Fixing his dwelling he proceeds. 
+
+6 Here are oblation, w r orship, rest: rapidly comes bis furtherance. 
+To sword-armed Agni come the Gods. 
+
+7 With service for chief bliss I seek the Lord of Sacrifice, Agnh 
+
+whom 
+
+They call the Living, Son of Cloud. 
+
+8 Blest evermore be all the men who come from us, who magnify 
+Agni with sacx-ificial gifts. 
+
+9 The path he treads is black and white and red, and striped, 
+
+and brown, crimson, and glorious. 
+
+His sire begat him bright with hues of gold. 
+
+10 Thus with his thoughts, 0 Son of Strength, 0 Agni, hath 
+Yimada, accordant with the Immortals, 
+
+. Offered thee hymns, soliciting thy favour. Thou hast brought 
+all, food, strength, a prosperous dwelling. 
+
+
+2 The Spotted: there is no noun. The variegated oblations, as Sayana says, 
+appear to be intended; and the Mother’s breast may be the clouds of the 
+firmament. The stanza is difficult, and translation must be tentative. 
+
+8 Homed in light: the meaning of kripdnUam is uncertain. ‘Pitying 
+prayer,’ according to Ludwig. f Sustmner of pious works.’—Wilson. 
+
+5 He proceeds: is carried from one fire receptacle or altar to another. 
+
+6 Sword-armed: armed With his sword or knife of pxerciug flame. 
+
+8 The men who come from us: sons and grandsons of the worshippers. 
+
+9 The path he treads: according to S&yaua, his chariot. 
+
+10 Yimadcu the Bishi of the hymn. 
+
+
+
+
+THE HYMNS OF 
+
+
+[BOOK X. 
+
+
+410 
+
+
+HYMN XXI. Agni. 
+
+With offerings of our own we choose thee, Agni, as Invoking 
+Priest, 
+
+For sacrifice with trimmed grass,—at your glad carouse — 
+piercing and brightly shining. Thou art waxing great. 
+
+2 The wealthy ones adorn thee, they who bring us horses as 
+
+their gift; 
+
+The sprinkling ladle, Agni,—at your glad carouse—and glow¬ 
+ing offeriug taste thee. Thou art waxing great. 
+
+3 The holy statutes rest by thee, as ; twere with ladles that over¬ 
+
+flow. r, 
+
+Black and white-gleaming colours,—at your glad carouse—all 
+glories thou assumest. Thou art waxing great. 
+
+4 0 Agni, what thou deemest wealth, Victorious and Immortal 
+
+One! 
+
+Bring thou to give us vigour,—at your glad carouse—splendid 
+at sacrifices. Thou art waxing great. 
+
+5 Skilled in all lore is Agni, he whom, erst Atharvan brought to 
+
+life. 
+
+He was Yivasv&n’s envoy, at your glad carouse—the well-loved 
+friend of Yama. Thou art waxing great. 
+
+6 At sacrifices they adore thee, Agni, when the rite proceeds. 
+
+All fair and lovely treasures—at your glad carouse—thou 
+
+givest him who offers. Thou art waxing great. 
+
+7 Men, Agni, have established thee as welcome Priest at holy 
+
+rites, 
+
+Thee whose face shines with butter,—at your glad carouse— 
+bright, with eyes most observant. Thou art waxing great 
+
+8 Wide and aloft thou spreadest thee, 0 Agni, with thy brilliant 
+
+flame. 
+
+A Bull art thou when bellowing,—at your glad carouse—thou 
+dost impregn the Sisters. Thou art waxing great. 
+
+
+1 At your glad carouse: apparently a Soma-drinking refrain, addressed to 
+the Visvedevas or All-Gods. Thou art waxing great; a similar refrain or 
+burden addressed to Agni. See Wilson’s Translation, note. Grassmann omits 
+both refrains, which he considers to be later interpolations. 
+
+2 Taste thee: feel the power of the fire, 
+
+3 The first line is difficult:— £ The establishes (of the rite) worship thee 
+with their ladles (filled with the oblation), like (earth—) sprinkling (showers).’ 
+
+Wilson. I follow Ludwig’s interpretation. Those who worship Agni accord¬ 
+ing to his Law are regarded as his owu statutes incarnate. 
+
+5 Atharvan: the priest who is said to have been the first to obtain fire 
+and offer Soma and prayers. Vivasvdn: the Soma-priest, or the sacrifices 
+8 T>i& Sisters; the plants, which Agni, descending in rain, makes fruitful. 
+
+
+
+
+Bit MR 22,1 TRE RIGtVEDA. 411 
+
+HYMN XXII. Indra, 
+
+Where is famed Indra heard of? With what folk is he renown¬ 
+ed to-day as Mitra is,— 
+
+Who in the home of Rishis and in secret is extolled with song? 
+
+2 Even here is Indra famed, and among us this day the glorious 
+
+Thunderer is praised, 
+
+He who like Mitra mid the folk hath won complete and full 
+renown. 
+
+3 He who is Sovran Lord of great and perfect strength, exerter 
+
+of heroic might, 
+
+Who hears the fearless thunder as a father hears his darling 
+son. 
+
+4 Harnessing to thy car, as God, two blustering Steeds of the 
+
+Wind-God, 0 Thunderer, 
+
+That speed along the shining path, thou making ways art 
+glorified. 
+
+5 Even to these dark Steeds of Wind thou of thyself hast come 
+
+to ride, 
+
+Of which no driver may be found, none, be he God or mortal 
+man. 
+
+6 When ye approach, men ask you, thee and Usan& : Why come 
+
+ye to our dwelling-place ? 
+
+Why are ye come to mortal man from distant realms of earth 
+and heaven ? 
+
+7 0 Indra, thou shalt speak us fair: our holy prayer is offered 
+
+up. 
+
+We pray to thee for help as thou didst strike the monster 
+Sushna dead- 
+
+8 Around us is the Dasyu, riteless, void of sense, inhuman, 
+
+keeping alien laws. 
+
+Raffle, thou Slayer of the foe, the weapon which this Rasa 
+wields. 
+
+& JEIero with Heroes, thou art ours: yea, strong are they whom 
+'' thou dost help. 
+
+In many a plaee are thy full gifts, and men, like vassals, sing 
+thy praise. 
+
+
+1 In secret: in the forest, according to S&yana. 
+
+4 Making wags ; as a God of light, making paths through the pathless 
+darkness. 
+
+6 U$an&: Usan& or TJsanas K&vya, who has been frequently mentioned as 
+a favoured friend and companion of Indra. 
+
+9 With Reroes: the attendant Maruts. 
+
+
+
+412 THE HYMNS OF [BOOK X . 
+
+10 Urge thou these heroes on to slay the enemy, brave Thunder¬ 
+
+er ! in the fight with swords, 
+
+Even when hid among the tribes of Sages numerous as stars. 
+
+11 Swift come those gifts of thine whose hand is prompt to rend 
+
+and burn, 0 Hero Thunder-armed : 
+
+As thou with thy Companions didst destroy the whole of 
+Sushna’s brood. 
+
+12 Let not thine excellent assistance come to us, 0 Hero Indra, 
+
+profitless. 
+
+May we, may we enjoy the bliss of these thy favours, Thun¬ 
+derer ! 
+
+13 May those soft impulses of thine, 0 Indra, be fruitful and 
+
+innocent to us. 
+
+May we know these whose treasures are like those of milch- 
+kine, Thunderer! 
+
+14 That Earth, through power of knowing things that may be 
+
+known, handless and footless yet might thrive, 
+
+Thou slewest, turning to the right, Sushna for every living 
+man. 
+
+15 Drink, drink the Soma, Hero Indra; be not withheld as thou 
+
+art good, 0 Treasure-giver. 
+
+Preserve the singers and our liberal princes, and make us 
+wealthy with abundant riches. 
+
+HYMN XXIII. Indra. 
+
+Indra, whose right hand wields the bolt, we worship, driver 
+of Bay Steeds seeking sundered courses. 
+
+Shaking his beard with might he hath arisen, casting his 
+weapons forth and dealing bounties. 
+
+2 The treasure which his Bay Steeds found at sacrifice,—this 
+wealth made opulent Indra slayer of the foe. 
+
+10 The enemy ; or Vritra. Hid among the tribes of Sages: dwelling among 
+the wise Gods and invisible to men. Numerous as stars: the meauing of 
+ndJcshatrasavasdm is uncertain, 
+
+_ 11 Whose hand is prompt to rend and burn: I follow Ludwig’s interpreta¬ 
+tion, but the meaning which he gives to dkshdne is doubtful. 
+
+13 Soft impulses of thine; * our (praises) reaching thee.'—Wilson. 
+
+14 For every living man: vixvttyave: according to S&yana, for the sake of 
+Visv&yn, a king, the son of Urvasi, the Apsaras or nymph of heaven who be¬ 
+came the wife of Pur&ravas. Turning to the right: circumambulating Sushna 
+with the right hand towards him for good luck ; performing the Gaelic deasil. 
+
+1 Seeking sundered courses: vhratdndm: unruly, and pulling away from 
+each other, or wandering. According to S&yana, having many functions. 
+
+2 At sacrifice: S&yana explains vane by * at sacrifice, or, in the forest.* 
+The exact meaning of the word here is not certain. Of the foe; or, of Yritra. 
+
+
+
+
+TUB RIO VEDA. 
+
+
+HYMN 24 .] 
+
+
+413 
+
+
+Ribhu, Ribhukshan, Yaja,—he is Lord of Might. The Dasa’s 
+very name I utterly destroy. 
+
+3 When, with the Princes, Maghavan, famed of old, comes nigh 
+
+the thunderbolt of gold, and the Controller’s car 
+Which his two Tawny Coursers draw, then Indra is the 
+Sovran Lord of power whose glory spreads afar. 
+
+4 With him too is this rain of his that comes like herds : Indra 
+
+throws drops of moisture on his yellow beard. 
+
+When the sweet juice is shed he seeks the pleasant place, and 
+stirs the worshipper as wind disturbs the wood. 
+
+5 We laud and praise his several deeds of valour \xho, fatherlike, 
+
+with power hath made us stronger; 
+
+Who with his voice slew many thousand wicked ones who 
+spake in varied manners with contemptuoxis cries. 
+
+6 Indra, the Yimadas have formed for thee a laud, copious, 
+
+unparalleled, for thee Most Bountiful. 
+
+We know the good we gain from him the Mighty One when we 
+attract him as a herdsman calls the kine. 
+
+7 Ne’er may this bond of friendship be dissevered, the Rishi 
+
+Vimada’s and thine, 0 Indra. 
+
+We know thou carest for us as a brother: with us, 0 God, be 
+thine auspicious friendship. 
+
+HYMN XXIY. Indra. Asvins. 
+
+0 Indra, drink this Soma, pressed out in the mortar, full of 
+sweets. 
+
+Send down to us great riches,—at your glad carouse—in thou¬ 
+sands, 0 Most Wealthy. Thou art waxing great. . 
+
+2 To thee with sacrifices, with oblations, and with lauds we come. 
+Lord of all strength and power, grant—at your glad carouse— 
+
+the best choice-worthy treasure. Thou art waxing great, 
+
+3 Thou who art Lord of precious boons, inciter even of the churl, 
+Guardian of singers, Indra,—at your glad carouse—save us 
+
+from woe and hatred. Thou art waxing great. 
+
+
+jRibhuj RibhuJcshan, Vdja: Indra, combining the three Ribhus in his own 
+person. 
+
+S With the Primes: with the Maruts. 
+
+4 Drops of moisture; perhaps the rain which he pours upon the lightning 
+which may be regarded as his beard.—Ludwig. The •pleasant place: the 
+chamber of sacrifice. The worshipper: or, according to S&yana, his own body. 
+The text has no word to express the object here. 
+
+The double burden or refrain of Hymn XXI. is employed in the first 
+three stanzas, 
+
+3 Of singers : worshippers ; ' eulogists. V-Wikon, 
+
+
+
+
+414 
+
+
+THE HYMNS OF • IBOOK X 
+
+
+4 Strong, Lords of Magic power, ye Twain churned the united 
+
+worlds apart, 
+
+When ye, implored by Yimada, Nasatyas, forced apart the pair. 
+
+5 When the united pair were rent asunder all the Gods com¬ 
+
+plained. 
+
+The Gods to the N&satyas cried, Bring these together once 
+again. 
+
+6 Sweet be my going forth, and rich in sweets be my approach 
+
+to home. 
+
+So, through your Deity, both Gods, enrich us with all plea¬ 
+santness. 
+
+HYMN XXY. So ma. 
+
+Send us a good and happy mind, send energy and mental power. 
+Then—at your glad carouse—let men joy in thy love, Sweet 
+• Juice ! as kine in pasture. Thou art waxing great. 
+
+2 In all thy forms, 0 Soma, rest thy powers that influence the 
+
+heart. 
+
+So also these my longings—at your glad carouse—spread 
+themselves seeking riches. Thou art waxing great. 
+
+3 Even if, 0 Soma, I neglect thy laws through my simplicity, 
+Be gracious—at your glad carouse—as sire to son. Preserve 
+
+us even from slaughter. Thou art waxing great. 
+
+4 Our songs in concert go to thee as streams of water to the 
+
+wells. 
+
+Soma, that we may live, grant—at your glad carouse—full 
+powers of mind, like beakers. Thau art waxing great. 
+
+5 0 Soma, through thy might who art skilful and strong, these 
+
+longing men, 
+
+These sages, have thrown open—at your glad carouse—the 
+stall of kine and horses. Thou art waxing great. 
+
+6 Our herds thou guardest, Soma, and the moving world spread 
+
+far and wide. 
+
+Thou fittest them for living,—at your glad carouse— looking 
+upon all beings. Thou art waxing great. 
+
+
+4 Churned. or perhaps, produced % churning or violent agitation, 
+
+teayana explains differently ‘you have churned forth (the fire).’—Wilson. 
+
+V \ JHmT 8tiu * s s * anza has occurred before as the first line of 
+A., ZQ, 1 he double burden or refrain is again employed, with little or no 
+
+connexion with the rest of the stanza. 
+
+4 Like leakers: filled fulb like chalices of Soma juice. 
+
+5 The longmg men: the priests. Have thraivn open, etc,: have, bv their 
+
+sacrifices, opened the way to wealth. ' y 
+
+
+
+HYMN 26,] TUB RIGVBDA, 415 
+
+7 On all sides, Soma, be to ns a Guardian ne’er to be deceived. 
+King, drive away our foemen—at your glad carouse let not 
+
+the wicked rule us. Thou art waxing great. 
+
+8 Be watchful, Soma, passing wise, to give us store of vital 
+
+strength. 
+
+More skilled than man to guide us,—at your glad carouse—* 
+save us from harm and sorrow. Thou art waxing great. 
+
+9 Chief slayer of our foemen, thou, Indu, art Indra’s gracious 
+
+Friend, 
+
+When warriors invoke him—at your glad carouse—in fight, 
+to win them offspring. Thou art waxing great. 
+
+10 Victorious is this gladdening drink : to Indra dear it grows in 
+
+strength. 
+
+This—at your glad carouse—enhanced the mighty hymn of the 
+great sage Kakshivan. Thou art waxing great. 
+
+11 This to the sage who offers gifts brings power that comes from 
+
+wealth in kine. 
+
+This, better than the seven, hath—at your glad carouse— fur¬ 
+thered the blind, the cripple. Thou art waxing great. 
+
+HYMN XXVI. PCishan, 
+
+Forward upon their way proceed the ready teams, the lovely 
+songs. 
+
+Further them glorious P&shan with yoked chariot, and the 
+Mighty Twain ! 
+
+2 With sacred hymns let this man here, this singer, win the 
+
+God to whom 
+
+Belong this maj esty and might. He hath observed our eulogies. 
+
+3 Pushan the Strong hath knowledge of sweet praises even as 
+
+Indu hath. 
+
+He dews our corn with moisture, he bedews the pasture of 
+our kine. 
+
+4 We will bethink ourselves of thee, 0 Pushan, 0 thou God, 
+
+as One. 
+
+10 KahsHvdn: a famous Risbi, the seer of some hymns of Book I. See 
+Index, Vol. I. 
+
+11 Better than the seven; more effectually than the seven priests. S&yana 
+explains differently :— £ it gives wealth to the seven (priests).-—Wilson. The 
+blind: the Ilishi Dtrghatamas, according to S&yana. The cripple; Par&vrij. 
+See both names in Vol. I., Index. 
+
+1 Ready teams: ordered series of our words. The Mighty Twain; the Asvins. 
+According to S&yana, dasrct = darsaniyah , of goodly aspect, applied to POshan; 
+or, the two performers of the rite, the Yajamdna and his wife. 
+
+
+
+416 THE HYMNS OF [BOOK X 
+
+Who brings fulfilment of our hymns, and stirs the singer and 
+the sage. 
+
+5 Joint-sharer of each sacrifice, the driver of the chariot steeds; 
+
+The Eishi who is good to man, the singer’s Friend and faith¬ 
+ful Guard. 
+
+6 One who is Lord of Sucha, Lord of Sacha caring for herself : 
+Weaving the raiment of the sheep and making raiment beau¬ 
+tiful. 
+
+7 The mighty Lord of spoil and wealth, Strong Friend of all 
+
+prosperity; 
+
+He wit^i light movement shakes his beard, lovely and ne’er to 
+be deceived. 
+
+8 0 Pushan, may those goats of thine turn hitherward thy 
+
+chariot-pole. 
+
+Friend of all suppliants art thou, born in old time, and firm 
+and sure. 
+
+. 9 May the majestic Pushan speed our chariot with his power 
+and might. 
+
+May he increase our store of wealth and listen to this call of 
+- • ours. 
+
+HYMN XXVII. Xndm. 
+
+This, singer, is my firm determination, to aid the worshipper 
+who pours the Soma. 
+
+I slay the man who brings no milk-oblation, unrighteous, 
+powerful, the truth’s perverter. 
+
+2 Then will I, when I lead my friends to battle against the 
+radiant persons of the godless, 
+
+Prepare for thee at home a vigorous bullock, and pour for 
+thee the fifteenfold strong juices. 
+
+
+6 Sacha and SucM: names of a man and woman.—Ludwig. According to 
+S&yana and Wilson, * the pure (he-goat) and the pure (she-goat).’ Weaving 
+the raiment: ‘ making woollen cloths such as the woollen filter, etc.’—Wilson. 
+And making raiment beautiful: or, he hath made vesture pure and bright; 
+that is, says S&yana, he hath purified all around with his heat and light. 
+
+7 Friend: the augmenter. Shakes his beard: when he drinks the Soma 
+juice. 
+
+8 Those goats: Pfishan’s chariot is said to be drawn by a team of goats. 
+
+Cf. I. 38. 4. * 
+
+1 Indra addresses the Eishi. Powerful: dbhfm: perhaps, possessed of the 
+means that would enable him to offer sacrifices. 
+
+2 The Eishi replies. Fifteenfold strong jukes; according to Sfiyana, the 
+juices^of the Soma-plant whose leaves grow during the light half of the’month 
+and die away during the dark half. 
+
+
+
+THE RIGYEDA. 
+
+
+417 
+
+
+HYMN 27.] 
+
+3 I know not him who sayeth and declareth that he hath slam 
+
+the godless in the battle. 
+
+Boon as they see the furious combat raging, men speak forth 
+praises of my vigorous horses. 
+
+4 While yet my deeds of might were unrecorded, all passed for 
+
+Maghavans though I existed. 
+
+The potent one who dwelt in peace I conquered, grasped by 
+the foot and slew him on the mountain. 
+
+5 None hinder me in mine heroic exploits, no, not the moun¬ 
+
+tains when I will and purpose. 
+
+Even the deaf will tremble at my roaring, and every day will 
+dust be agitated. * 
+
+6 To see the Indraless oblation-drinkers, mean offerers, o’ertaken 
+
+by destruction 1 
+
+Then shall the fellies of my car pass over those who have 
+blamed my joyous Friend and scorned him. 
+
+7 Thou wast, thou grewesfc to full vital vigour: an earlier saw, 
+
+a later one shall see thee. 
+
+Two canopies, as ? twere, are round about him who reacheth to 
+the limit of this region. 
+
+8 The freed kine eat the barley of the pious. I saw them as 
+
+they waudered with the herdsman. 
+
+The calling of the pious rang around them. What portion 
+will these kine afford their owner 1 
+
+9 When we who eat the grass of men are gathered I am with 
+
+barley-eaters in the corn-land. 
+
+There shall the captor yoke the yokeless bullock, and he who 
+hath been yoked seek one to loose him. 
+
+
+$ Indra speaks, rebuking the Rishi and ascribing all victories to himself. 
+
+4 The potent one: the powerful fiend Sambara, for instance. 
+
+5 Dust: of battle, stirred up by India. 
+
+6 To see: dtirsan: according to S&yana, I, Indra, see. Oblation-drinkers ; 
+who themselves consume the offerings that should be presented to Indra, 
+Mean offerers, bdhukshddah: literally, arm-cutters. According to von Roth, 
+parsimonious worshippers who offer the forelegs, or inferior parts of the 
+sacrificial animal. ‘ Who cut (the worshippers) to pieces with their hands/— 
+Wilson. Joyous Friend; Vishnu.—Ludwig. Or the meaning may be, your 
+joyous friend; Indra himself, the friend of his worshippers. 
+
+7 The Rishi speaks. An earlier saw: the meaning of the half-line is not 
+clear. Perhaps, foes have already felt thy power, and others yet shall feel it. 
+
+* The ancient Indra verily destroys (his foe), the other does not destroy 
+Indra/—Wilson. Two canopies: heaven and earth. Him: Indra, 
+
+8 Indra speaks, fearing, apparently, that the worshipper Will have no milk 
+to offer him. 
+
+9 * There is no comment on this obscure verse, and Wilson leaves a blank 
+in his MS/—Editor of Wilson*s Translation, VoL VI. Ludwig says that** 
+
+27 
+
+
+
+418 THE HYMNS OF [BOOK X. 
+
+10 There wilfc thou hold as true my spoken purpose, to bring 
+
+together quadrupeds and bipeds. 
+
+I will divide, without a fight, his riches who warreth here, 
+agaiust the Bull, with women. 
+
+11 When a man’s daughter hath been ever eyeless, who, knowing, 
+
+will be wroth with her for blindness ? 
+
+Which of the two will loose on him his anger—the man,who 
+leads her home or he who woos her? 
+
+12 How many a maid is pleasing to the suitor who fain would 
+
+marry for her splendid riches ? 
+
+If the girl be both good and fair of feature, she finds, herself, 
+a friend among the people. 
+
+13 His feet have grasped: he eats the man who meets him. 
+
+Around his head he sets the head for shelter. 
+
+Sitting auear and right above he smites us, and follows earth 
+that lies spread out beneath him. 
+
+14 High, leafless, shadowless, and swift is Heaven: the Mother 
+
+stands, the Youngling, loosed, is feeding. 
+
+Loud hath she lowed, licking Another’s offspring. In what 
+world hath the Cow laid down her udder? 
+
+
+Indr a declares that lie has brought men and cattle together and made the 
+latter subject to the former, to be yoked and to remain yoked when and as 
+long as their masters please. According to this interpretation, the first half 
+of the stanza might be rendered : * Grass-eating beasts with men have I con¬ 
+nected, and those who eat grain in the wide-spread corn-land/ 
+
+10 Against the Bull: against me, the mighty Indra. With toomen; with 
+weak allies. 
+
+11 ‘Hitherto/ says Prof. Ludwig, ‘ it is possible to establish a connexion 
+and interdependence of the separate strophes ; with strophe 11 the difficulty 
+begins/ On him : on the father. Who woos her: seefcs her in marriage for 
+his friend or employer. 
+
+12 Herself: svaydrn chit: by her own worth, independently of her dowry. 
+
+13 His feet have grasped: Indra, as the Sun, has seized and drawn up the 
+water of the rivers with the rays which are his feet. Eats the man who meets 
+him ; perhaps, merely, scorches the man who exposes himself to his burning 
+rays. According to Sftyana, ‘ feeds upon, i. e. takes into his orb, the water 
+that approaches him/ Another explanation is, that the pious after death go 
+to the Sun and become sunbeams.—Ludwig. He sets the head for shelter: he 
+takes the height of heaven as a covering. Anear and right above: in his meri¬ 
+dian height. Follows earth: descends to the horizon and sets beyond it. 
+
+14 Leafless, shadowless: heaven being compared to a tree that overshadows 
+the earth. According to S&yana, drvd here is the ever-moving Sun. The 
+Mother: Ushas or Dawn. According to Sdyana, ondia here means ‘ the builder 
+(of the world)/ The Youngling ; or Calf ; Agni who feeds on the oblations. 
+She: Heaven, or the atmospheric Prithivi, roaring as the rain comes down. 
+Another's offspring: Indra as Aditya or the Sun, the offspring of Aditi. In 
+what world, etc. : that is, who knows where the rain comes from ? The Cow * 
+the Sky. The second half-stanza has occurred before. See III, 55. 13, 
+
+
+
+HYMN 27 .] 
+
+
+THE RIG VEDA. 
+
+
+419 
+
+
+15 Seven heroes from the nether part ascended, and from the 
+
+upper part came eight together. 
+
+Nine from behind came armed with winnowing-baskets : ten 
+from the front pressed o’er the rock’s high ridges. 
+
+16 One of the ten, the tawny, shared in common, they send to 
+
+execute their final purpose. 
+
+The Mother carries on her breast the Infant of noble form 
+and soothes it while it knows not. 
+
+IT The Heroes dressed with fire the fatted wether: the dice were 
+thrown by way of sport and gaming. 
+
+Two reach the plain amid the heavenly waters, hallowing and 
+with means of purifying. * 
+
+18 Crying aloud they ran in all directions : One half of them will 
+
+cook, and not the other. 
+
+To me hath Savitar, this Cod, declared it: He will perform, 
+whose food is wood and butter. 
+
+19 1 saw a troop advancing from the distance, moved, not by 
+
+wheels but their own Godlike nature. 
+
+The Friendly One seeks human generations, destroying, still 
+new, bands of evil beings. 
+
+20 These my two Bulls, even Pramara’s, are harnessed: drive 
+
+them not far; here let them often linger. 
+
+The waters even shall aid him to his object, and the all-cleans¬ 
+ing Sun who is above us, 
+
+15 Seven heroes: according to S&yana, Visv&mitra and other Rishis, sons of 
+
+Praj&pati, Eight; the V&lakhilyas, a numerous race of divine pygmies. Nines 
+the Bhrigus. Ten: Angirases. Or, alternatively, seven Maruts, on Indra's 
+right, eight on his left, nine behind him, and ten in front. These explanations, 
+by S&yana cannot bg accepted ; but it is hard to say what is meant. Ludwig 
+thinks that the various classes of letters of the alphabet are intended. His in¬ 
+genious explanation will be found in the Preface to his fourth yolume o^the 
+Bigveda, pp. rxxiii.— xxxv. ^ J . 
+
+16 The tawny: hapildm: according to S&yapa, the famous Rishi A^pila. 
+
+* The Sun ? *—Grassmann. The Mother : Night ?—Grassmann. The/Znfant: 
+the young Sun, if ike Mother is Night. / 
+
+17 The fatted wether: perhaps, the swollen rain-cloud. The dic& me stars. 
+Two : the Sun and Moon. These are Ludwig’s suggestions. 
+
+18 They: according to S&yana, the Angirases. Perhaps contentious 
+priests with whom Agni the veritable priest is contrasted ^"Ludwig. He: 
+
+19 A troop : the stars. The Friendly One: Indra as tj>-* Sun. Evil beings: 
+sisntt: R&ksliasas and spirits of darkness that vanish af' the coming of the 
+
+20 Bulls : steeds according to Sayana. Pramarqtf * belonging to me, the 
+Destroyer or Death. But the whole stanza ^obscure. A U-cleammg: so 
+S&yana explains marled } which von Roth interjx^s by obscuration. Ludwig 
+thinks that the Moou, c the obscurer of th^ 8 ' un ’ meant. 
+
+
+
+J TEE HYMNS OF 
+
+
+420 
+
+
+[BOOK X. 
+
+
+21 This is the thunderbolt which often whirleth down from the 
+
+lofty misty realm of Surya. 
+
+Beyond this realm there is another glory : so through old age 
+they pass and feel no sorrow. 
+
+22 Bound fast to every tree the cow is lowing, and thence the man¬ 
+
+consuming birds are flying, 
+
+Then all this world, though pressing juice for Indra and 
+strengthening the Rishi, is affrighted. 
+
+23 In the Gods’mansion'stood the first-created, and from their 
+
+separation came the later. 
+
+Three warm the Earth while holding stores of water, and Two 
+of these ccnvey the murmuring moisture. 
+
+24 This is thy life : and do thou mark and know it. As such, hide 
+
+not thyself in time of battle. 
+
+He manifests the light and hides the vapour: his foot is never 
+free from robes that veil it. 
+
+HYMN XXVIII. Indra. Vasukra. 
+
+Now all my other friends are here assembled: my Sire-in-law 
+alone hath not come hither. 
+
+So might he eat the grain and drink the Soma, and, satisfied, 
+return unto his dwelling. 
+
+21 This is the thunderbolt: the meaning, probably is, * this dahshind or 
+hfcporarium given to tie priests is a veritable thunderbolt/—Ludwig. But, as 
+Wiison observes, the stanza may be 4 intended to express the usual theory of 
+rain \ the moisture of the earth being drawn up into the solar region as vapour, 
+and t^ende descending as rain by the action of the thunderbolt and the wind/ 
+
+22 According to S&yana, tree here means ‘ bow/ cow means ‘ bowstring/ 
+and mow^onsuming birds * deadly arrows/ The general meaning is that 
+sacrifices to Indra and liberal gifts to priests will not free men from the fear 
+of death. 
+
+23 The first-created: the ^clouds. The later: the Waters of the rain. 
+Thne; Parjanya, Vftyu, aud Aditya or the Sun. Molding stores of water; 
+andptijy; <Sowing in succession/—Wilson. ‘Following the water/—Ludwig. 
+
+4 Rich in. water/—Q-rassmann. Two ; V&yu and Aditya. 
+
+24 Anjbrding to S&yana, Indra is addressed. The following is Wilson's 
+translation 0 f s&yana’s paraphrase of the stanza:—‘ That thy (divine nature 
+identified v^ith the sun) is the cause of life : and know such (solar form) of 
+his (to be worthy of adoration) at the sacrifice; conceal nothing : that motion 
+of him the allf»] eaia gi n g (gun) makes manifest the universe ; it absorbs the 
+moisture ; it is i^ver discontinued/ The robes that veil the foot, or rays, of 
+
+U ? are k? 16 ^yters mto which they are supposed to vanish. 
+
+The hymn is enigmatical and difficult in the highest degree, and neither 
+S&yana nor later Bcho Ars have succeeded in making it intelligible throughout. 
+
+The Rishi is .Vasukra 0 f Indra, and the hymn is mainly a dialogue 
+
+between the Father aud the gon. Vasukra’s wife is the seer as well as the 
+speaker of stanza 1. 
+
+xAT his ^ ta ? za ™ spoken b y Yura’s wife in ignorance, says the legend, 
+that her Father-in-law Indra is present in disguise. 
+
+
+
+HYMX 28 .] TEE EIGVEEA. 421 
+
+2 Load belloweth the Bull whose horns are sharpened: upon 
+
+the height above earth’s breadth he stand eth. 
+
+That man I guard and save in all his troubles who fills my 
+flanks when he hath shed the Soma. 
+
+3 Men with the stone press out for thee, 0 Indra, strong, glad¬ 
+
+dening Soma, and thereof thou drinkest. 
+
+Bulls they dress for thee, and of these thou eatest when, 
+Maghavan,' with food thou art invited. 
+
+4 Resolve for me, 0 singer, this my riddle : The rivers send their 
+
+swelling water backward: 
+
+The fox steals up to the approaching lion: the jackal drives 
+the wild-boar from the brushwood. ^ 
+
+5 How shall I solve this riddle, I, the simple, declare the 
+
+thought of thee the Wise and Mighty ? 
+
+Tell us, well knowing, as befits the season: Whitherward is 
+thy prosperous car advancing? 
+
+6 Thus do they magnify me, me the mighty : higher than even 
+
+high heaven is my car-pole. 
+
+I all at once demolish many thousands : my Sire begot me with 
+no foe to match me. 
+
+7 Yea, and the Gods have known me also, Indra, as mighty, fierce 
+
+and strong in every exploit. 
+
+Exulting with the holt I slaughtered Vritra, and for the offerer 
+oped with might the cow-stall. 
+
+8 The Deities approached, they carried axes; splitting the wood 
+
+they came with their attendants. 
+
+They laid good timber in the fire-receivers, and burnt the grass 
+up where they found it growing. 
+
+9 The hare hatli swallowed up the opposing razor: I sundered 
+
+with a clod the distant mountain. 
+
+The great will I make subject to the little: the calf shall wax 
+in strength and eat the bullock. 
+
+
+2 Indra speaks. The Bull: the mighty Indra. 
+
+3 Vasukra speaks. 
+
+4 Indra must be the speaker, although S&yana gives the stanza to Vasukra, 
+Indra declares his power to alter the course of nature. See Wilson's Trans¬ 
+lation, note by the Editor. 
+
+5 Vasukra speaks. 
+
+6 Indra speaks. My Sire: or, the general Father Praj&pati.—S4y*? a * 
+
+7 Vasukra speaks, and tells what he has done with Indra’s help 
+
+8 This obscure stanza is probably an account of the Gods’ fir** 2 3 4 5 6 7 8 9 sacrifice. See 
+
+Pischel, Vedische Studien, I, pp. 178—180. According to r . 
+
+the cleaving of the clouds, and the filling of the rivers, nudwig seeB m it a 
+reference to the beginning of agriculture. Their : "khe Maruts, 
+
+9 CL with stanza 4. 
+
+
+
+422 THE HYMNS OF [BOOK X 
+
+10 There hath the strong-winged eagle left his talon, as a snared 
+
+lion leaves the trap that caught him. 
+
+Even the wild steer in his thirst is captured : the leather strap 
+still holds his foot entangled. 
+
+11 So may the leather strap their foot entangle who fatten on the 
+
+viands of the Brahman. 
+
+They all devour .the bulls set free to wander, while they them¬ 
+selves destroy their bodies’ vigour. 
+
+12 They were well occupied with holy duties who sped in person 
+
+with their lauds to Soma. 
+
+Speaking like man, mete to us wealth and booty: in heaven 
+thou hastr*the name and fame of Hero. 
+
+HYMN XXIX. Indra. 
+
+As sits the young bird on the tree rejoicing, ye, swift Fair, 
+have been roused by clear laudation, 
+
+Whose Herald-Priest through many days is Indra, earth’s Guar¬ 
+dian, Friend of men, the best of Heroes. 
+
+2 May we, when this Dawu and the next dance hither, be thy 
+
+best servants, most heroic Hero! 
+
+Let the victorious car with triple splendour bring hitherward 
+the hundred chiefs with Kutsa. 
+
+3 What was the gladdening draught that pleased thee, Indra ? 
+
+Speed through our doors to songs, for thou art mighty. 
+
+Why comest thou to me, what gift attracts thee ? Fain would 
+I bring thee food most meet to offer. 
+
+4 Indra, what fame hath one like thee mid heroes ? With what 
+
+plan wilt thou act ? Why hast thou sought us ? 
+
+As a true Friend, Wide-Strider! to sustain us, since food 
+absorbs the thought of each among us. * 
+
+
+s 10 The application of this stanza is not apparent. S&yana’s explanation of 
+this and the following verse is entirely different from that of most recent 
+
+Molars. 
+
+\ . 
+
+1 meaning of the stanza is obscure, and the text of the first half-line 
+is unintelligible. I follow the reading which S&yana gives in his Com¬ 
+mentary, vdyo instead vd yd* 1 As (the bird) who deposits its young (in its 
+Heat) in the tree (is) eagerly looking around.’—Wilson. Swift Pair: Asvins. 
+
+'\ ® ance hither: or, come dancing. Cp. Milton’s * Now the bright morning- 
+sta^day’s harbinger, Comes dancing from the east.’ Triple splendour; 
+
+with reference to Agni, VAyu, and Shrya.—Ludwig. Hundred chiefs : 
+the MaK&j may be intended, ‘hundred’ being used indefinitely. Kutsa; 
+Indra s favwjte companion. 
+
+* * n .j£f\ 18 poinded that the protection of his worshippers is his special 
+glory. Wide-Slrit^;. as identified with the Sun ; ‘widely renowned,’ accord¬ 
+ing to Sayana. hymn appears to have been * seen ’ or revealed in a 
+
+time of dearth or famnu^Ludwig, 
+
+
+
+EYMM 30 .] 
+
+
+THE RIG VEDA. 
+
+
+423 
+
+
+5 Speed happily those, as Surya euds his journey, who meet his 
+
+wish as bridegrooms meet their spouses; 
+
+Men who present, 0 Indra strong by nature, with food the many 
+songs that tell thy praises. 
+
+6 Thine are two measures, Indra, wide, well-meted, heaven for 
+
+thy majesty, earth for thy wisdom. 
+
+Here for thy choice are Somas mixed with butter: may the 
+sweet rneath be pleasant for thy drinking. 
+
+7 They have poured out a bowl to him, to Indra, full of sweet 
+
+juice, for faithful is his bounty. 
+
+O’er earth’s expanse hath he grown great by wisdom, the 
+Friend of man, and by heroic exploits. 
+
+8 Indra hath conquered in his wars, the Mighty: men strive in 
+
+multitudes to win his friendship. 
+
+Ascend thy chariot as it were in battle, which thou sludfc 
+drive to us with gracious favour*. 
+
+HYMN XXX. Waters. 
+
+As ’twere with swift exertion of the spirit, let the priest speed 
+to the celestial Waters, 
+
+The glorious food of Varuna and Mitra. To him who spreadeth 
+far this laud I offer. 
+
+2 Adhvaryus, be ye ready with oblations, and come with long¬ 
+
+ing to the longing Waters, 
+
+Down on which looks the purple-tinted Eagle. Pour ye that 
+flowing wave this day, deft-hauded. 
+
+3 Go to the reservoir, 0 ye Adhvaryus: worship the Waters* 
+
+Child with your oblations. 
+
+A consecrated wave he now will give you, so press for him the 
+Soma rich"in sweetness. 
+
+
+5 Meet his wish: satisfy his, Indra’s, longing for Soma-libations. 
+
+6 Thine are two measures; Thy majesty or greatness is vast and lofty as 
+heaven, and thy wisdom is wide as earth ; or. * with confusion of the measure 
+and the thing measured/ thou hast measured out the heaven by thy greatness 
+and the earth by thy wisdom. See Wallis, Cosmology of the Rigveda , p. 18. • 
+
+The subject is the ceremony of fetching the sacred waters required for the 
+preparation of the Soma juice. 
+
+1 To him who spreadeth far: Indra, according to Sftyana. 
+
+2 The purple-tinted Eagle: Soma, the Moon, 
+
+3 To the reservoir; to fetch the holy Waters. The Waters* Child • usually 
+Agni, as the lightning that springs from the clouds or waters of the firma¬ 
+ment, but here the Deity who produces the rain, the Moon. See Hxllebrandfc, 
+V. M. f I 374. 
+
+
+
+424 THE HYMNS OF [BOOK X 
+
+4 He who shines bright in floods, unfed with fuel, whom sages 
+
+worship at their sacrifices: 
+
+Give waters rich in sweets, Child of the Waters, even those 
+which gave heroic might to Indra: 
+
+5 Those in which Soma joys and is delighted, as a young man 
+
+with fair and pleasant damsels. 
+
+Go thou unto those Waters, 0 Adhvaryu, and purify with herbs 
+what thou infusest. 
+
+6 So maidens bow before the youthful gallant who comes with 
+
+love to them who yearn to meet him. 
+
+In heart accordant and in wish one-minded are the Adhvaryus 
+and the heavenly Waters. 
+
+7 He who made room for you when fast imprisoned, who freed 
+
+you from the mighty imprecation,— 
+
+Even to that Indra send the meath-rich current, the wave that 
+gratifies the Gods, 0 Waters. 
+
+8 Send forth to him the meath-rich wave, 0 Eivers, which is 
+
+your offspring and a well of sweetness, 
+
+Oil-balmed, to be implored at sacrifices. Ye wealthy Waters, 
+hear mine invocation. 
+
+9 Send forth the rapture-giving wave, 0 Eivers, which Indra 
+
+drinks, which sets the Twain in motion; 
+
+The well that epringeth from the clouds, desirous, that 
+wandereth triple-formed, distilling transport. 
+
+10 These winding Streams which with their double current, like 
+
+cattle-raiders, seek the lower pastures,— 
+
+Waters which dwell together, thrive together, Queens, Mothers 
+of the world, these, Eishi, honour. 
+
+11 Send forth our sacrifice with holy worship,, send forth the 
+
+hymn and prayer for gain of riches. 
+
+For need of sacrifice disclose the udder. Give gracious hear¬ 
+ing to our call, 0 Waters. 
+
+4 In floods: of the aerial ocean. Cp. II. 35. 4. 
+
+5 With herbs: probably Darbha or Kusa grass. 
+
+6 The Waters bow to Soma as maidens to their lovers. 
+
+9 The Twain : uWU: probably, Heaven and Earth. Sftyana explains dif¬ 
+ferently :—‘which sends us both (kindsof fruit)’; that is, ‘the fruifc, whether 
+reward or punishment, of the present life, and of a former life.’—Wilson, and 
+Editor’s note. Desirous .- eager to mix with the Soma, according to S&yana ; 
+but the meaniug of ansinam is uncertain. Ludwig and Hillebrandt translate 
+it by‘des Usanas,’ belonging to Usanas or Usan&, Triple-formed: Soma 
+with two admixtures.—Grassmann. 
+
+10 Double current: meaning, probably, the two kinds of waters called 
+respectively Ekadhan& and Vasativari. 
+
+11 Disclose the udder: let your streams flow. 
+
+
+TEE RIGYEDA. 
+
+
+425 
+
+
+MYMN 31 .] 
+
+
+12 For, wealthy Waters, ye control all treasures: ye bring 
+
+auspicious intellect and Amrit. 
+
+Ye are the Queens of independent riches. Sarasvati give full 
+life to the singer l 
+
+13 When I behold the Waters coming hither, carrying with them 
+
+milk and meath and butter, 
+
+Bearing the well-pressed Soma juice to Indra, they harmonize 
+in spirit with Adhvaryus. 
+
+14 Bicb, they are come with wealth for living beings. 0 friends, 
+
+Adhvaryus, seat them in their places. 
+
+Seat them on holy grass, ye Soma-bringers, in harmony with 
+the Offspring of the Waters. 
+
+15 Now to this grass are come the longing Waters : the Pious 
+
+Ones are seated at our worship; 
+
+Adhvaryus, press the Soma juice for Indra: so will the service 
+of the Gods be easy. 
+
+
+HYMN XXXI. Visvedevag. 
+
+May benediction of the Gods approach us, holy, to aid U3 with 
+all rapid succours. 
+
+Therewith may we be happily befriended, and pass triumphant 
+over all our troubles. 
+
+2 A man should think on wealth and strive to win it by adora¬ 
+
+tion on the path of Order, 
+
+Counsel himself with his own mental insight, and grasp still 
+nobler vigour with his spirit. 
+
+3 The hymn is formed, poured are the allotted portions : as to 
+
+a ford friends come unto the Wondrous. 
+
+We have obtained the power of ease .and comfort, we have 
+become acquainted with Immortals. 
+
+4 Pleased be the Eternal Lord who loves the household with this 
+
+man w r hom God Savitar created. 
+
+May Bhaga Aryaman grace him with cattle ; may he appear 
+to him, and be, delightful. 
+
+5 Like the Dawns’ dwelling-place be this assembly, where in 
+
+their might men rich in food have gathered, 
+
+
+12 Sarasvati: as chief and wisest of the Water-Goddesses. 
+
+1 Benediction : or, the laudation; that is, Ludwig suggests, f May the power 
+of praising the Gods, and at the same time the Gods themselves come to us.* 
+
+3 The Wondrous: meaning, perhaps. Soma. 
+
+4 The Eternal Lord ; Agni. According to S&yana, Pra j&pati, This man ; 
+the institutor of the sacrifice. Savitar has given him life and now let Agni 
+bless him. Bhaga Aryaman : Aryaman as.Bhaga who distributes wealth. 
+
+
+
+
+m the hymns of [book x 
+
+Striving to share the praises of this singer. To us come 
+strengthening and effectual riches! ^< mm i 
+
+6 This Ball’s most gracious far-extended favour existed first of , ; 4 
+
+all in full abundance. 
+
+By his support they are maintained in common who in the 
+Asura’s mansion dwell together. 
+
+7 What was the tree, what wood, in sooth, produced it, from 
+
+which they fashioned forth the Earth and Heaven ? 
+
+These Twain stand fast and wax not old for ever: these have 
+sung praise to many a day and morning. 
+
+8 Hot only here is this : more is beyond us. He is the Bull, 
+
+the Hesven’s and Earth’s supporter. 
+
+With power divine he makes his skin a filter, when the Bay 
+Coursers bear him on as Surya. 
+
+9 He passes o’er the broad earth like a Stega: he penetrates the 
+
+world as Wind the mist-cloud. 
+
+He, balmed with oil, near Varuna and Mitra, like Agni in the 
+wood, hath shot forth splendour. 
+
+10 When suddenly calved the cow that erst was barren, she, 
+
+self-protected, ended all her troubles. 
+
+Earth, when the first son sprang from sire and mother, cast 
+up the Sami, that which men wei'e seeking. 
+
+11 To Hrishad’s son they gave the name of Kanva, and he the 
+
+brown-hued courser won the treasure. 
+
+For him dark-coloured streamed the shining udder: none 
+made it swell for him. Thus Order willed it. 
+
+6 This Bull: Agni as the Sun. The Asura is Dyaus. 
+
+8 Not only here: the first half-line is obsuure. ‘Hot such (is their power); 
+there is another greater than they.’—Wilson. ‘There is no other thing 
+besides like unto him.’—Wallis. A filter : j pavltram: <which purifies the rays 
+of light which stream through it. 
+
+9 A Stega: said to be a certain biting or stinging insect. According to 
+S&yana, ‘the aggregation of rays, the Sun. 1 Ludwig conjectures that ‘ plough¬ 
+share ’ may be the meaning. 
+
+10 This stanza is very obscure, ‘ The cow which was barren is the Sami 
+tree, which brings forth the Asioattha, and from the wood of these two trees 
+are made the arant } the two pieces of wood which are rubbed together to 
+produce the sacred fire—the upper and harder piece is the Sami (the Acacia 
+Suma), and the lower and soft is the Amattha (the Ficus religiosa).’—Wilson. 
+
+1 The verses [7—10] deal with the formation of the three main components 
+of the universe, heaven, earth, and the sun. Of the first two the poet has 
+little to tell us. and passes on at once to the third. The sun is identified 
+with the bull, Agni of the sacrifice, and the earth with the lower rubbing- 
+stick anointed with ghee, which is licked up [‘ devours * instead of ‘cast 
+up’ ] as soon as fire is struck.’—Wallis, Cosmology of the Rigveda , pp 47, 48. })■ 
+
+11 This stanza appears to have no connexion with the hymn, and is inex¬ 
+plicable as it stands here. See I. 117. 8, where the son of Hrish&d is men* 1 
+
+tinned as a favourite of the Asvias, 
+
+
+HYMN 32.] THE RIO VEDA. 427 
+
+HYMN XXXII. Indra. 
+
+Foeth speed the Pair to bring the meditating God, benevolent 
+with boons sent in return for boons. 
+
+May Iudra graciously accept both gifts from us, when he hath 
+knowledge of the flowing Soma juice. 
+
+2 Thou wanderest far, 0 Indra, through the spheres of light and 
+
+realms of earth, the region, thou whom many praise ! 
+
+Let those who often bring thee to their solemn rites conquer 
+the noisy babblers who present no gifts. 
+
+3 More beautiful than beauty must this seem to me, when the 
+
+son duly careth for his parents’ line. ^ 
+
+The wife attracts the husband: with a shout of joy the man’s 
+auspicious marriage is performed aright. 
+
+A This beauteous place of meeting have I looked upon, where, 
+like milch-cows, the kine order the marriage train; 
+
+- Where the Herd’s Mother counts as first and best of all, and 
+round her are the seven-toned people of the choir. 
+
+5 The Pious One hath reached your place before the rest: One 
+
+only moves victorious with the Rudras’ band. 
+
+To these your helpers pour out meath, Immortal Gods, with 
+whom your song of praise hath power to win their gifts. 
+
+6 He who maintains the Laws of Gods informed me that thou 
+
+wast lying hidden in the waters. 
+
+Indra, who knoweth well, beheld and showed thee. By him 
+instructed am I come, 0 Agni, 
+
+7 The stranger asks the way of him who knows it: taught by 
+
+the skilful guide he travels onward. 
+
+1 The meditating Hod ; Incha. My version of the first line follows the 
+explanation given by Ludwig in his Commentary. S&yana’s interpretation 
+is different:—‘Indra sends hi~ rrr.'* hr.rses to the service of the 
+
+(worshipper) expectant -(of his i.:. . .,. ■ -' V . Both gifts: oblation and 
+praise. 
+
+3 Gareth for hi 3 parents' line ; by marrying and becoming a father ; or as 
+
+S&yana explains, by having his birth proclaimed according to custom in 
+sacrifices instituted by him. * 
+
+4 Order the marriage train: the meaning of this half-line is uncertain. 
+According to S&yana, the herd Is the company of sacrifices and priests, its 
+mother is Stuti or Praise, the seven-toned , or sevenfold, are the metres, or the 
+seasons, or the Hotar priests. The Herd's Mother is more probably Prism, the 
+mother of the Maruts. The whole stanza is translated by Wilson Shine, 
+Indra, upon this elegant chamber of sacrifice, when our praises desire (thy 
+approach) as milch-kine (desire) their stalls ; since the praise of me the wor¬ 
+shipper precedes (the adoration) of the company, and this person accompanied 
+by the seven officiating priests is the offerer of praise.* 
+
+5 The Pious One: Agni, the special worshipper of Gods. One only: Indra. 
+<5 J3e; perhaps Soma. Thou: Agni. Cp. I. 23. 20, 
+
+
+
+42$ THE HYMNS OF {BOOK X. 
+
+This is, in truth, the blessing of instruction: he finds the patj^ 8 
+that leads directly forward. 
+
+8 Even now he breathed: these days hath he remembered. Cor^* 
+
+cealed, he sucked the bosom of his Mother. 
+
+Yet in his youth old age hath come upon him: he hath grown 
+gracious, good, and free from anger. 
+
+9 0 Kalasa, all these blessings will we bring them, 0 Kurusra¬ 
+
+vana, who give rich presents. 
+
+May he, 0 wealthy princes, and this Soma which I am bearing 
+in my heart, reward you. 
+
+* HYMN XXXIII. Various Deities. 
+
+The urgings of the people have impelled me, and by the near¬ 
+est way I bring you Pushan. 
+
+The Universal Gods have brought me safely. The cry was 
+heard, Behold, Duhsasu cometh! 
+
+2 The ribs that compass me give pain and trouble me like rival 
+
+wives. 
+
+Indigence, nakedness, exhaustion press me sore : my mind is 
+fluttering like a bird’s. 
+
+3 As rats eat weavers’ threads, cares are consuming me, thy 
+
+singer, Satakratu, me. 
+
+Have mercy on us once, 0 Indra, Bounteous Lord : be thou a 
+Father unto us. 
+
+i I the priests’ Hishi chose as prince most liberal Kurusravana, 
+
+The son of Trasadasyu’s son, 
+
+8 Even now he "breathed: began to show signs of life. The connexion bet¬ 
+ween stanzas 1—4 and 5—8 is not apparent. Sucked tb# bosom, of his Mother: 
+enjoyed oblations, in the shape of Soma juice, etc,, produced by the earth. 
+f 9 The meaning of Kalasa, literally ' pitcher' or ' beaker/ here is uncertain. 
+(Indra), the possessor of the pitchers.’—Wilson. Ludwig suggests kaldsoh 
+as . n ght reading:—* We will perform these holy ceremonies in their 
+minutest details/ Kurusravana; according to S&yana, ' hearer of the praise 
+of priests ; but probably the name of a prince, as in the following hymn. 
+
+
+1 JDuhsdsu: literally, 'the malevolent/ Perhaps, as Ludwig suggests a 
+hostile prince whose victory over Kurusravana has caused the distress men¬ 
+tioned m the following stanza. 
+
+2 The first line is taken from I, 105. 8. 
+
+3 This first line is taken from 1.105. 5. Weavers' threads: threads steeped 
+m; a w/-Ludwlg S t0 S4ya?a ' ° nCe: <a£ter hav “S 80 often given us up P to 
+
+4 The Priests' Rishi; higher in rank than the other priests. Chose: i. e. ‘ I 
+
+iu order t0 so out t0 battle with 
+
+
+i, 
+
+
+
+JET YMN 34.] 
+
+
+THE EIG VEDA. 
+
+
+420 
+
+
+5 Whose three bays harnessed to the car bear me straight on¬ 
+
+ward : I will laud 
+The giver of a thousand meeds, 
+
+6 The sire of Upamasravas, even him whose words were passing 
+
+sweet, 
+
+As a fair field is to its lord. 
+
+7 Mark, Upamasravas, his son, mark, grandson of Mitratithi : 
+
+I am thy father's eulogist. 
+
+8 If I controlled Immortal Gods, yea, even were I Lord of men, 
+My liberal prince were living still. 
+
+9 None lives, even had he hundred lives, beyond the statute of 
+
+the Gods : 
+
+So am I parted from my friend. 
+
+HYMN XXXIV. Bice, Etc. 
+
+Sprung from tall trees on windy heights, these rollers trans¬ 
+port me as they turn upon the table. 
+
+Bearer to me the die that never slumbers than the deep 
+draught of Mujavan's own Soma. 
+
+2 She never vexed me nor was angry with me, but to my friends 
+
+and me was ever gracious. 
+
+For the die's sake, whose single point is final, mine own devot¬ 
+ed wife I alienated. 
+
+3 My wife holds me aloof, her mother hates me : the wretched 
+
+man finds none to give him comfort. 
+
+As of a costly horse grown old and feeble, I find not any profit 
+of the gamester. 
+
+4 Others caress the wife of him whose riches the die hath covet¬ 
+
+ed, that rapid* courser: 
+
+6 This and the three following stanzas are said to be consolatory verses 
+addressed by the Rishi Kavasha to Upamasravas on the death of his father 
+Mitr&tithi, 
+
+8 Were I Lord of men: as one of the Gods. My liberal prince : Mitr&tifchi. 
+
+9 Beyond the statute of the Gods .* beyond the time fixed for the duration 
+of his life. 
+
+This hymn has been placed by Grassmann in bis Appendix as a composite 
+production consisting of incoherent fragments. See Lanman, Sanskrit Reader, 
+pp. 386, 389. 
+
+1 Sprung from tall trees: the nuts of the Vibhtdaka, or, later, Vibhitaka, 
+tree (Terminalia Bellerica) were used as dice in early times. Rollers ; 
+swiftly rolling dice. Mitjavdn: said to be a mountain on which the finest 
+Somaplants grew. 
+
+2 Whose single point is final: the speaker has apparently lost all by throw¬ 
+ing aces. 
+
+
+
+430 THE HYMNS OF [BOOK X 
+
+Of him apeak father, mother, brothers saying, We know him . 
+not: bind him and take him with you. 
+
+5 When I resolve to play with these no longer, my friends 
+
+depart from me and leave me lonely. 
+
+When the brown dice, thrown on the board, have rattled, like 
+a fond girl I seek the place of meeting. 
+
+6 The gamester seeks the gambling-house, and wonders, his 
+
+body all afire, Shall I be lucky % 
+
+Still do the dice extend his eager longing, staking his gains 
+against his adversary, 
+
+7 Dice, verily, are armed with goads and driving-hooks, deceiv¬ 
+
+ing and tormenting, causing grievous woe. 
+
+They give frail gifts and then destroy the man who wins, 
+thickly anointed with the player’s fairest good. 
+
+8 Merrily sports their troop, the three-and-fifty, like Savitar 
+
+the Ood whose ways are faithful. 
+
+They bend not even to the mighty’s anger: the King himself 
+pays homage and reveres them. 
+
+9 Downward they roll, and then spring quickly \ipward, and, 
+
+handless, force the man with hands to serve them. 
+
+Cast on the board, like lumps of magic charcoal, though cold 
+themselves they bum the heart to ashes. 
+
+10 The gambler’s wife is left forlorn end wretched : the mother 
+
+mourns the son who wanders homeless. 
+
+In constant fear, in debt, and seeking riches, he goes by 
+night unto the home of others. 
+
+11 Sad is the gambler when he sees a matron, another’s wife, and 
+
+his well-ordered dwelling. 
+
+He yokes the brown steeds in the early morning, and when 
+the fire is cold sinks down an outcast. 
+
+
+4 Bind Mm: he has staked his personal freedom, and lost ; and his people 
+
+renounce him, 
+
+7 Driving-hooks ; used by mahouts or elephant-drivers, The last half-line of 
+
+the stanza is difficult :— 4 * * * 8 * 10 11 they appear to the gambler covered with honey,'—Muir. 
+
+8 Three-and-fifty: or, ■ Ive in number. It would appear 
+
+from S&yana’s Commentax. ■’ . V ■ was the usual number of dice em¬ 
+
+ployed ; and yet this seems hardly probable. Ludwig suggests * three times 
+five * as the^ meaning here of tripanchfisdh, and Prof. Weber would read 
+tripanchamh instead of tripctfichdsah (Weber den Rdjasdya, p. 72). Like Savitar: 
+i [disposing men’s destinies] like the god S.’—Muir. 
+
+10 Riches : wealth gained by robbery, according to S&yana. 
+
+11 Yokes the brown steeds; begins throwing the nut-dice.’ When the fire is 
+cold: * by the time when the fire goes out he has sunk into a degraded 
+wretch.’—Muir. 
+
+
+
+THE MOVED A. 
+
+
+HYMN 35.] 
+
+
+431 
+
+
+12 To the great captain of your mighty army, who hath become 
+
+the host’s imperial leader, 
+
+To him I show my ten extended fingers : I speak the truth. 
+No wealth am I withholding. 
+
+13 Play not with dice: no, cultivate thy corn-land. Enjoy the 
+
+gain, and deem that wealth sufficient. 
+
+There are thy .cattle, there thy wife, 0 gambler. So this good 
+Savitar himself hath told me. 
+
+14 Make me your friend : show us some little mercy. Assail us 
+
+not with your teriific fierceness. 
+
+Appeased be your malignity and anger, and let the brown 
+dice snare some other captive. 
+
+
+HYMN XXXV. Visvedevas. 
+
+These fires associate with Indra are awake, biinging their 
+light when first the Dawn begins to shine. 
+
+May Heaven and Earth, great Pair, observe our holy work. 
+We claim for us this day the favour of the Gods. 
+
+2 Yea, for ourselves we claim the grace of Heaven and Earth, 
+
+of Saryan&v&u, of the Hills and Mother Streams. 
+
+For innocence we pray to Surya and to Dawn. So may the 
+flowing Soma bring us bliss to-day. 
+
+3 May the great Twain, the Mothers, Heaven and Earth, this 
+
+day preserve us free from sin for peace and happiness. 
+
+May Morning sending forth her light drive sin afar. We pray 
+. to kindled Agni for felicity. 
+
+4 May this first Dawn bring us the host of gracious Gods : 
+
+rich, may it richly shine for us who strive for wealth. 
+
+The wrath of the malignant may we keep afar. We pray to 
+kindled Agni for felicity. 
+
+5 Dawns, who come forward with the bright beams of the Sun, 
+
+and at your earliest flushing bring to us the light, 
+
+
+12 The great captain: the highest-numbered of all the dice. Ten fingers: 
+to show that I have nothing left. 
+
+14 This stanza is a farewell address to the Dice. Some other: our enemy.— 
+Sdyana. - 
+
+The hymn or lay has been transliterated, translated m prose, and freely 
+reproduced in rhymed octosyllabic verse, by Dr. J. Muir, 0 . S. Texts . V, 
+425—429. It lias also been translated by the authors of the Siebenzig Lieder, 
+
+1 With Indra: as a God of the morning light. 
+
+2 Of Saryandvdn, of the Hills: according to S&yana, c of the mountains of 
+Saryan&v&n/ a lake in the district of Kurukshetra. I follow Ludwig in 
+taking both pdrvatdn and saryan&vutah as genitives. 
+
+5 Your : according to the text ‘ their/ the verb in the first line being in 
+the third person. 
+
+
+
+
+432 THE HYMNS OF [BOOK X.i 
+
+Shine ye on us to-day auspicious, for renown. We pray to 
+kindled Agni for felicity. 
+
+6 Free from all sickness may the Mornings come to us, and let 
+
+our fires mount upward with a lofty blaze. 
+
+The Asvin Pair have harnessed their swift-moving car. We 
+pray to kindled Agni for felicity. 
+
+7 Send us to-day a portion choice and excellent, 0 Savitar, for 
+
+thou art he who dealeth wealth. 
+
+I cry to DhishanH, Mother of opulence. We pray to kindled 
+Agni for felicity. 
+
+8 Further me this declaring of Eternal Law, the Law of Gods, 
+
+as we mortals acknowledge it! 
+
+The Sun goes up beholding all the rays of morn. We pray to 
+kindled Agni for felicity. 
+
+9 This day we pray with innocence in strewing grass, adjusting 
+
+pressing-stones, and perfecting the hymn. 
+
+Thou in the Adityas’ keeping movest restlessly. We pray to 
+kindled Agni for felicity. 
+
+10 To our great holy grass I bid the Gods at morn to banquet, 
+
+and will seat them as the seven priests,— 
+
+Varuna, Indra, Mitra, Bhaga for our gain. We pray to kindl¬ 
+ed Agni for felicity. 
+
+11 Come hither, 0 Adityas, for onr perfect weal: accordant help 
+
+our sacrifice that we may thrive. 
+
+Pushan, Brihaspati, Bhaga, both Asvins, and enkindled Agni 
+we implore for happiness. 
+
+12 Adityas, Gods, vouchsafe that this our hom# may be praise¬ 
+
+worthy, prosperous, our heroes' sure defence, 
+
+For cattle, for our sons, for progeny, for life. We pray to 
+kindled Agni for felicity. 
+
+13 This day may all the Maruts, all be near us with aid : may 
+
+all our fires be well enkindled. 
+
+May all Gods come to us with gracious favour. May spoil and 
+wealth be ours, and all possessions. 
+
+
+7 Dhiskand: a Goddess who presides over prosperity : according to Hille- 
+braudt, the Earth. 
+
+8 Further me: 1 May that glorification of the gods which men repeat In 
+connexion with the rite preserve me.’—Wilson. 
+
+9 Movest restlessly: performest thy duties, according to Sftyana. Agni ra¬ 
+pidly burning the fuel appears to be intended. ^ ^ " 
+
+
+
+THE RIO VEDA, 
+
+
+433 
+
+
+HYMN 36.] 
+
+14 He whom ye aid, 0 Deities, in battle, whom ye protect and 
+rescue from affliction, 
+
+Who fears no danger at your milk-libation,—such may we be 
+to feast the Gods, ye Mighty. 
+
+HYMN XXXVI. Visvedeva#. 
+
+There are the Dawn and Night, the grand and beauteous 
+Pair, Earth, Heaven, and Varuna, Mitra, and Aryaman. 
+Indra I call, the Maruts, Mountains, and the Floods, Adityas, 
+Heaven and Earth, the Waters, and the Sky. 
+
+2 May Dyaus and Pyithivi, wise, true to Holy Law, keep us in 
+
+safety from distress and injury. 
+
+Let not malignant Nirriti rule over us. We crave to-day this 
+gracious favour of the Gods. 
+
+3 Mother of Mitra and of opulent Varuna, may Aditi preserve 
+
+us safe from all distress. 
+
+May we obtain the light of heaven without a foe7~~~We <iraveL. 
+this gracious favour of the Gods to-day. 
+
+4 May ringing press-stones keep the Bakshasas afar, ill dream, 
+
+and Nirriti, and each voracious bend. 
+
+May the Adityas and the Maruts shelter us. We crave this 
+gracious favour of the Gods to-day. 
+
+5 Full flow libations ; on our grass let Indra sit; Brihaspati the 
+
+singer laud with Sama hymns ! 
+
+Wise be our hearts* imaginings that we may live. We crave 
+this gracious favour of the Gods to-day. 
+
+6 Ye Asvins, make our sacrifice ascend to heaven, and animate 
+
+the rite that it may send us bliss, 
+
+Offered with holy oil, with forward-speeding rein. We crave 
+the gracious favour of the Gods to-day. 
+
+7 Hither I call the band of Maruts, swift to hear, great, purify¬ 
+
+ing, bringing bliss, to be our Frieuds. 
+
+May we increase our wealth to glorify our name. We crave 
+this gracious favour of the Gods to-day. 
+
+8 We bring the Stay of Life, who makes the waters swell, swift¬ 
+
+hearing, Friend of Gods, who waits on sacrifice... 
+
+14 Who fears no danger : who feels assured that hi^^orship of the Gods 
+will protect him. .x* 
+
+1 The Waters • of the firmament. . 
+
+2 Dyaus and Prithivi; Heaven and^rfch. Nirriti: Death or Destruction. 
+
+8 Who makes the waters swell p6rum: ‘protector of the waters/— 
+
+S&yana. ‘Drinker of the waters/—Ludwig. Soma is meant. See IX, 76. 4, 
+
+28 
+
+
+434 THE HYMNS OF [BOOK Xi 
+
+May we control that Power, Soma whose rays are bright. We 
+crave this gracious favour of the Gods to-day. 
+
+9 Alive ourselves, with living sons, devoid of guilt, may we win 
+this with winners by fair means to win. 
+
+Let the prayer-haters bear our sin to every side. We crave 
+this gracious favour of the Gods to-day. 
+
+10 Hear us, 0 ye who claim the worship of mankind, and give""** 
+
+us, 0 ye Gods, the gift for which we pray, 
+
+Victorious wisdom, fame with heroes and with wealth. We 
+crave to-day this gracious favour of the Gods. 
+
+11 We crave the gracious favour of the Gods to-day, great favour 
+
+of great r Gods, sublime and free from foes, 
+
+That we may gain rich treasure sprung from hero sons. We 
+crave this gracious favour of the Gods to-day. 
+
+12 In great enkindled Agni’s keeping, and, for bliss, free from all 
+
+sin before Mitra and Varuna, 
+
+May we share Savitar’s best animating help. We crave this 
+gracious favour of the Gods to-day. 
+
+13 All ye, the Gods whom Savitar the Father of truth, and Va¬ 
+
+runa and Mitra govern, 
+
+Give us prosperity with hero children, and opulence in kine 
+and various treasure. 
+
+14 Savitar, Savitar from east and westward, Savitar, Savitar 
+
+from north and southward, 
+
+Savitar ^end us perfect health and comfort, Savitar let our 
+days of life be lengthened l 
+
+HYMN XXXVII. Sfirya. 
+
+Do homage unto Varuna’s and Mitra’s Eye : offer this solemn 
+worship to the Mighty God, 
+
+Who seeth far away, the Ensign, born of (Sods. Sing praises 
+unto Surya, to the Son of Dyaus. 
+
+2 May this my truthful speech guard me on every side, wher¬ 
+
+ever heaven and earth and days are spread abroad. 
+
+Aft else that is in motion finds a place of rest: the waters 
+ever flow and ever mounts the Sun. 
+
+3 No godl'esa man from time remotest draws thee down when 
+
+thou art driving forth with winghd dappled Steeds. 
+
+One lustre waita Upon thee moving to the east, and, Surya, thou 
+arisest with a different light. * 
+
+1 Varuna’s and Mitra's Eye: Surya or the Sun. ‘The eyeof Mitra* ~~ 
+Varuna and Agm. —I. 115. 1. > J 
+
+3 Dappled Steeds : ‘with Etasaa.’—Ludwig, One lustre: by night. Cf. I. V 
+115. 5; and Attareyct' BrtfJi?nanct t III, 4, 44, ‘One ancient radiance follows 
+
+
+HYMN 37.] THE MG VEDA. 435 
+
+4 0 Siirya, with the light whereby thou scatterest gloom, and 
+
+with thy ray impellest every moving thing, 
+
+Keep far from us all feeble, worthless sacrifice, and drive away 
+disease and every evil dream. 
+
+5 Sent'forth thou guardest well the Universe's law, and in thy 
+
+wonted way arisest free from wrath. 
+
+When Surya, we address our prayers to thee to-day, may the 
+Gods favour this our purpose and desire. 
+
+6 This invocation, these our words may Heaven and Earth, and 
+
+Indra and the Waters and the Maruts hear. 
+
+Ne'er may we suffer want in presence of the Sun, and, living 
+happy lives, may we attain old age. * 
+
+7 Cheerful in spirit, evermore, and keen of sight, with store 
+
+of children, free from sickness and from sin, , 
+Long-living, may we look, 0 Surya, upon thee uppsfng day by 
+day, thou great as Mitra is ! ^ 
+
+8 Sftrya, may wc live long and look upon tbee still, thee, 0 Far- 
+
+seeing One, bringing the glorious light, 
+
+The radiant God, the spring of joy to every eye, as thou art 
+mounting up o'er the high shining flood. 
+
+9 Thou by whose lustre all the world of life come?* forth, and by 
+
+thy beams again returns unto its rest, 
+
+0 Surya with the golden hair, ascend for us day after day, 
+still bringing purer innocence. 
+
+10 Bless us with shine, bless us w- ; ch perfect daylight, bless us 
+
+with cold, with fervent he*>^ au d lustre. 
+
+Bestow on us, 0 Surya, varied riches, to bless us in our home 
+and when we travel. 
+
+31 Gods, to our living creatures of both kinds vouchsafe protection, 
+both to bipeds and to quadrupeds, 
+
+That they may drink and eat invigorating food. So grant us 
+health and strength and perfect innocence. 
+
+12 If by some grievous sin we have provoked the Gods, O Deities, 
+with the tongue or thoughtlessness of heart. 
+
+That guilt, 0 Yasus, lay upon the Evil One, on him who ever 
+leads us into deep distress. 
+
+(thee) whilst thou risest with another.'—'Wilson. See Wallis, Cosmology of 
+the Rlgreda, p, 117. 
+
+5 In thy wonted way: svadhd dnu: * after the stuadhd offerings. 1 —Wilson. 
+
+8 Flood: or floor of heaven. 
+
+12 The Evil One: drdvd: here probably a kind of Diabolus or Devil.— 
+Ludwig. 
+
+
+
+[BOOK X, 
+
+
+436 TBtE MYUNS OK 
+
+HYMN XXXVIII. Indra. 
+
+O Indra, in this battle great and glorious, in this loud din of 
+war help us to victory, 
+
+■Where in the strife for kine among bold ring-decked men 
+arrows fly all around and heroes are subdued. 
+
+2 At home disclose to us opulence rich in food, streaming with 
+
+milk, 0 Indra, meet to be renowned. 
+
+Sakra, may we be thine, the friendly Conqueror's : even as we 
+desire, 0 Yasu, so do thou. 
+
+3 The godless man, much-lauded Indra, whether he be D&sa or 
+
+be Arya, who would war with us,— 
+
+Easy to conquer be for thee, with us, these foes; with thee may 
+we subdue them in the dash of fight. 
+
+4 Him who must be invoked by many and by few, who standeth 
+
+nigh with comfort in the war of men, 
+
+Indra, famed Hero, winner in the deadly strife, let us bring 
+hitherward to-day to favour us. 
+
+5 For, Indra, I have heard thee called Self-capturer, One, Steer 1 
+
+- who never yields, who urges even the churl. 
+
+Belea&n, thy self from Kutsa and come hither. How shall one 
+like th^dt still bound that he may not move3 
+
+. HYMN XXXIX. Asvins. 
+
+As 'twere the name ot-father, easy to invoke, we all assembled 
+here invoke this Car bf yours, 
+
+Asvins, your swiftly-rolling- circumambient Car which he who 
+worships must invoke at evb.^nd dawn, 
+
+2 Awake all pleasant strains and letf ^e hymns flow forth : raise 
+up abundant fulness : this is our dfe^lre.^ 
+
+Asvins, bestow on us a glorious heritage,'aud give our princes 
+treasure fair as Soma is. x * 
+
+
+1 Ring-decked: adorned with armlets, or quoits as weapons. 
+
+5 Self-aapturer: it is difficult to assign a reasonable and appropriate mean¬ 
+ing to svavrijam. S&yana explains it by svayam eva chhettdram , * one who cuts 
+himself 'self mutilator.*—Wilson. According to the St. Petersburg Lexi¬ 
+con, the meaning is ‘one who appropriates or takes to himself;’ according to 
+Ludwig ‘ the self-rescuer,’ and according to Geldner ‘ one who suffers himself 
+to be captured.’ The poet calls on Indra to tear himself away from his favour¬ 
+ite KuMa in order to aid hie worshippers in the coming fight. ‘A legend'is 
+here somewhat obscurely related, that Kutsa and Bum having summoned In¬ 
+dra at the same time to their respective sacrifices, he went first to Kutsa who 
+
+then detained him, having fastened him.with a hundred leather thongs. 
+
+This verse is addressed to Indra by Lusa> exhorting him to free himself.’— 
+
+Wilson. - 
+
+The Rishi is Ghoshd, daughter of Kakshtv&n, 
+
+
+
+
+
+BYMN $9.] TBS Mat EM. 437 
+
+3 Ye are the bliss of her who groweth old at home, and helpers 
+
+of the slow although he linger last. 
+
+Men call you too, N&satyas, healers of the blind, the thin and 
+feeble, and the man with broken bones. 
+
+4 Ye made Chyav&na, weak and worn with length of days, 
+
+young again, like a car, that he had power to move. 
+
+Ye lifted up the son of Tugra from the floods. At our liba¬ 
+tions must all these your acts be praised. 
+
+5 We will declare among the folk your ancient deeds heroic j 
+
+yea, ye were Physicians bringing health. 
+
+You, you who must be lauded, will we bring for aid, so that 
+this foe of ours, 0 Asvins, may believe. % 
+
+6 Listen to me, 0 Asvins; I have cried to you. Give me your 
+
+aid as sire and mother aid their son. 
+
+Poor, without kin or friend or ties of blood am I. Save me, 
+before it be too late, from this my curse. 
+
+7 Ye, mounted on your chariot brought to Yimada the comely 
+
+maid of Purumitra as a bride. 
+
+Ye came unto the calling of the weakling’s dame, and granted 
+noble offspring to the happy wife. 
+
+8 Ye gave again the vigour of his youthful life to the sage Kali 
+
+when old age was coming nigh. 
+
+Ye rescued Yandana and raised him from the pit, and in a 
+moment gave Vispala power to move. 
+
+9 Ye, Asvins Twain, endowed with manly strength, brought 
+
+forth Eebha when hidden in the cave and well-nigh dead, 
+
+
+
+
+438 THE HYMNS OF [BOOK X 
+
+11 From no side, ye Two Kings whom none may check or stay, 
+
+doth grief, distress, or danger come upon the man 
+Whom, Asvins swift to hear, borne on your glowing path, ye 
+with your Consort make - the foremost in the race, 
+
+12 Come on that Chariot which the Bibhus wrought for you, 
+
+the Chariot, Asvins, that is speedier than thought, 
+
+At harnessing whereof Heaven's Daughter springs to birth, 
+and from Vivasv&n come auspicious Nigh fc and Day. 
+
+13 Come, Conquerors of the sundered mountain, to our home, 
+
+Asvins who made the cow stream milk for Sayu's sake, 
+
+, Ye who delivered even from the wolfs deep throat and set 
+again at liberty the swallowed quail. 
+
+14 We have prepared this laud for you, 0 Asvins, and, like the 
+
+Bhrigus, as a car have framed it, 
+
+Have decked it as a maid to meet the bridegroom, and brought 
+it as a son, our stay for ever. 
+
+HYMN XL. Asvins. 
+
+Your radiant Chariot—whither goes it on its way ?—who decks 
+it for you, Heroes, for its happy course, 
+
+Starting at daybreak, visiting each morning every house, borne 
+hitherward through prayer unto the sacrifice ? 
+
+2 Where are ye, Asvins, in the evening, where at morn ? Where 
+
+is your halting-place, where rest ye for the night ? 
+
+Who brings you homeward, as the widow bedward draws her 
+husband's brother, as the bride attracts the groom 1 
+
+3 Early ye sing forth praise as with a herald's voice, and, meet 
+
+for worship, go each morning to the house. 
+
+Whom do ye ever bring to ruin ? Unto whose libations come 
+ye, Heroes, like two Sons of Kings? r 
+
+11 Whom none may. c heck or stay: adite^adinau. —S&yana. Your Consort ; 
+Sftryd. The foremost in the race: that is, generally, preeminent. 
+
+12 Heaven*s Daughter : Ushaa or Dawn. Vivasvdn: the morning Sun. 
+
+18 Conquerors of the sundered mountain: probably with reference to the 
+deliverance of Jfihusha.—Ludwig. See I. 116. 20. The swallowed quail: see 
+I. 112. 8. The quail is probably Lawn delivered from the jaws of the wolf 
+Night by the twin Light-Gods. . 
+
+14 Our stay for ever: who will perpetuate our family; ‘the eternal per¬ 
+former of rites.’—Wilson. 
+
+2 As the widow: in certain circumstances a widow” was bound to marry her 
+deceased husband’s brother. See Harm fMdnavadharmasdstraJ, IX. 69. 70. 
+The law of the Jews was the same. See Leuteronomy, x’xv, 5. 
+
+3 As with a herald's voice; Mjpayd is thus explained by Sftyapa. The home: 
+of the sacrjficer. 
+
+
+
+TUB MGVBDA. 
+
+
+HYMN 40.] 
+
+
+439 
+
+
+4 Even as hunters follow two wild elephants, we with oblations 
+
+call you down at morn and eve. 
+
+To folk who pay you offerings at appointed times, Chiefs, Lords 
+of splendour, ye bring food to strengthen them. 
+
+5 To you, 0 Asvins, came the daughter of a King, Gbosha, and 
+
+said, 0 Heroes, this I beg of you : 
+
+Be near me in the day, be near me in the night: help me to 
+gain a car-borne chieftain rich in steeds. 
+
+6 0 Asvins, ye are wise : as Kutsa comes to men, bring your car 
+
+nigh the folk of him who sings your praise. 
+
+The bee, O Asvins, bears your honey in her mouth, as the 
+maid carries it purified in her hand. » 
+
+7 To Bhujyu and to Vasa ye came near with help, 0 Asvins, to 
+
+Sinjara and to Usana. . 
+
+Your worshipper secures your Through 
+
+your protection I desire felicity. 
+
+8 Krisa »nd Snyu ye protect, ye Asvins Twain: ye Two assist 
+
+the widow and the worshipper; 
+
+And ye throw open, Asvins, unto those who win the cattle-stall 
+that thunders with its sevenfold mouth. 
+
+9 The Woman hath brought forth, the Infant hath appeared, 
+
+the plants of wondrous beauty straightway have sprung up. 
+To him the rivers run as down a deep descent, and he this 
+day becomes their master and their lord. 
+
+10 They mourn the living, cry aloud, at sacrifice : the men have 
+set their thoughts upon,a distant cast. 
+
+A lovely thing for fathers who have gathered here,—a joy to 
+husbands,—are the wives their arms shall clasp. 
+
+
+5 The second half* of the second line is difficult: * be able (to grant favour) 
+to the son of my brother, who has horses and a chariot.’—Wilson. 
+
+6 As Kutsa comes to men: borne on Indra’s chariot. Bears your honey : 
+sips honey when the Asvins have ushered in the day. As the maid: Dr. 
+jluir and Prof. &rassmaun explain this half-line differently, * as a maid, or a 
+woman, resorts to her rendezvous (with her lover)/ 
+
+7 Vasa: see I. 112. 10. Sinjdra: see VIII. 5. 25. Utmd: see Vol. I., Index. 
+
+8 Krisa: a Ilishi favoured by Indra ; or, as S&yana explains the word here, 
+the feeble man in general. Sayu: has been mentioned frequently. 1 fie 
+cattle-stall: the rain-cloud whose waters are the cows. 
+
+9 The Woman: perhaps the water of the cloud. The Infant: the lightning. 
+To him : the sacrificer may perhaps he intended. 
+
+10 They mourn the living : perhaps, show their Borrow for the widower at 
+the funeral of his wife. See Lanmau {Sanskrit Reader, p. 3 5 6 7 8 9 10 7)ficmwhom 
+I have borrowed. Set their thoughts upon a distant cast: of: the ^oose or 
+Bnaring-net: apparently a periphrasis for, have taken thought for the distant 
+future and children to live after them. 
+
+
+
+THE HYMNS OF 
+
+
+440 
+
+
+[BOOK X 
+
+
+11 Of this we have no knowledge. Tell it forth to us, how the 
+
+youth rests within the chambers of the bride. 
+
+Fain would we reach the dwelling of the vigorous Steer who 
+loves the kine, 0 Asvins: this is our desire. 
+
+12 Your favouring grace hath come, ye Lords of ample wealth: 
+
+Asvins, our longings are stored up within your hearts. 
+
+Ye, Lords of splendour, have become our twofold guard : may 
+we as welcome friends reach Aiyaman’s abode. 
+
+13 Even so, rejoicing in the dwelling-place of man, give hero sons 
+
+and riches to the eloquent. 
+
+Make a ford, Lords of splendour, where men well may drink: 
+remove the spiteful tree-stump standing in the path. 
+
+14 0 Asvins, Wonder-Workers, Lords of lustre, where and with 
+
+what foils, do yo delight yourselves to-day? 
+
+Who hath detained themjwith him? Whither are they gone? 
+Unto what sage’s or wbaTworshl^^ 
+
+HYMN XLI. ^ ' Asvms. 
+
+That general Car of yours, invoked by many a man, that 
+comes to our libations, three-wheeled, meet for lauds, 
+
+That circumambient Car, worthy of sacrifice, we call with our 
+pure hymns at earliest flush of dawn. 
+
+2 Ye, 0 Nasatyas, mount that early-harnessed Car, that travels 
+
+early, laden with its freight of balm, 
+
+Wherewith ye, Heroes, visit clans who sacrifice, even the poor 
+man’s worship where the priest attends. 
+
+3 If to the deft Adhvaryu with the meath in hand, or to the 
+
+handler firm in strength, the household friend, 
+
+Or to the sage’s poured libations ye approach, come thence 0 
+Asvins, now to drink the offered meath. 
+
+
+She plainly 
+
+
+11 GFhoshfi appears to speak of herself in the plural number, 
+expresses her wishes for marriage, 
+
+12 Aryamctn's abode: Aryaman is here used in the original sense of 
+
+in'marriage'fOTa^Hier. 00111 ^' 1 ' 011 ’ tbe friend who asks a woman 
+
+
+Prof Grassmaun places stanzas 10—14 in his Appendix 
+ana m his opinion forming no part of the original hymn. 
+
+
+as being obscure 
+
+
+1 Three-wheeled: see I. 34, 9. 
+
+3 The Sindh-; the Agutdh, the priest who kindles the sacrificial fire. 
+
+
+
+HYMN 42 ] THE RWVEDA . 441 
+
+HYMN XLII. Indra. 
+
+Even as an archer shoots afar his arrow, offer the laud to him 
+with meet adornment. 
+
+Quell with your voice the wicked's voice, O sages. Singer, 
+make Indra rest beside the Soma. 
+
+2 Draw thy Friend to thee like a cow at milking: 0 Singer, 
+
+wake up Indra as a lover. 
+
+Make thou the Hero haste to give us riches even as a vessel 
+filled brimful with treasure. 
+
+3 Why, Maghavan, do they call thee Bounteous Giver ? Quicken 
+
+me : thou, I hear, art he who quickens. 
+
+Sakra, let my intelligence be active, and bring us luck that 
+finds great wealth, 0 Indra. 
+
+4 Standing, in battle for their rights, together, the people, 
+
+Indra, in the fray invoke thee. 
+
+Him who brings gifts the Hero makes his comrade: with him 
+who pours no juice he seeks not friendship. 
+
+5 Whoso with plenteous food for him expresses strong Somas as 
+
+much quickly-coming treasure. 
+
+For him he overthrows in early morning his swift well-weapon- 
+ed foes, and slays the tyrant. 
+
+6 He utito whom we offer praises, Indra, Maghavan, who hath 
+
+joined to ours his wishes,— 
+
+Before him even afar the foe must tremble : low before him 
+must bow all human glories. 
+
+7 With thy fierce bolt, 0 God invoked of many, drive to a 
+
+distance from afar the foeman. 
+
+0 Indra, give us wealth in com and cattle, and make thy 
+singer's prayer gain strength and riches. 
+
+8 Indra, the swallow*er of strong libations rich in the boons J 
+
+they bring, the potent Somas, 
+
+He, Maghavan, will not restrict his bounty : he brings much 
+wealth unto the Soma-presser. 
+
+9 Yea, by superior play be wins advantage, when he, a gambler, 
+
+piles bis gains in season. 
+
+Celestial-natured, he o'erwhelms with riches the devotee who 
+keeps not back his treasure. 
+
+3 The notched*s voice: ‘the praises of yonr adversaries.’—Wilson. 
+
+4 The Hero: Indra. 
+
+5 As much quickly-coming treasure: representing the wealth which the offer¬ 
+ing of the libations is expected to produce. 
+
+6 Unto whom we offer praises : or, in whom we have placed our hope. 
+
+9 When he, a gambler ; cp. X. 43. 5, 
+
+
+THE HYMNS OF 
+
+
+m 
+
+
+[BOOK X. 
+
+
+10 0 Much-invoked, may we subdue all famine and evil want 
+
+with store of grain and cattle. 
+
+May we allied, as first in rank, with princes obtain possessions 
+by our own exertion. 
+
+11 Brihaspati protect us from the rearward, and from above, and 
+
+from below, from sinners ! 
+
+May Indra from the front, and from the centre, as Friend to 
+friends, vouchsafe us room and freedom. 
+
+HYMN XLiri. Indra. 
+
+
+In perfect unison all yearning hymns of mine that find the 
+light of^heaven have sung forth Indra’s praise. 
+
+As wives embrace their lord, the comely bridegroom, so they 
+compass Maghavan about that he may help. 
+
+2 Directed unto thee my spirit never strays, for I have set my 
+
+hopes on thee, 0 Much-invoked ! 
+
+Sit, Wonderful 1 as King upon the sacred grass, and let thy 
+drinking-place be by the Soma juice. 
+
+3 From indigence and hunger Indra turns away: Maghavan 
+
+hath dominion over precious wealth. 
+
+These the Seven Rivers flowing on their downward path in¬ 
+crease the vital vigour of the potent Steer. 
+
+4 As on the fair-leafed tree rest birds, to Indra flow the gladden¬ 
+
+ing Soma juices that the bowls contain. 
+
+Their face that glows with splendour through their mighty 
+power hath fouud the shine of heaven for man, the Aryas* 
+light. 
+
+5 As in the game a gambler piles his winnings, so Maghavan, 
+
+sweeping all together, gained the Sun. 
+
+This mighty deed of thine none other could achieve, none, 
+Maghavan, before thee, none in recent time. 
+
+6 Maghavan came by turns to all the tribes of men : the Steer 
+
+took notice of the people’s songs of praise. 
+
+The man in whose libations Sakra hath delight by means of 
+potent Somas vanquisheth his foes. 
+
+
+10 With princes ; with mea eminent for their wealth : rdjabhir-dhandnd- 
+mUvaraih. —S&yana. 
+
+
+3 Turns away: S&yana makes vishuvrit transitive :—* May Indra be the 
+remover of thirst and hunger.’—Wilson. 
+
+5 Gained the Sun: conquers him by taking away his moisture, that is, the 
+water that he has absorbed.— S&yaua. 
+
+
+
+
+MTMN 44.] 
+
+
+tele may EDA. 
+
+
+443 
+
+
+7 When Soma streams together unto Indra flow like waters to 
+the river, rivulets to the lake, 
+
+In place of sacrifice sages exalt his might, as the rain swells 
+the corn by moisture sent from heaven. 
+
+■ 8 He rushes through the region like a furious Bull, he who hath 
+made these floods the dames of worthy lords. 
+
+This Maghavan hath found light for the mau who brings ob¬ 
+lation, sheds the juice, and promptly pours his gifts. 
+
+9 Let the keen axe come forth together with the light: here be, 
+as erst, the teeming cow of sacrifice. 
+
+Let the Red God shine bright with his refulgent ray, and let 
+the Lord of heroes glow like heaven’s clear sAeen. 
+
+10 0 Much-invoked, may we subdue all famine and evil want with 
+
+store of grain and cattle. 
+
+May we allied, as first in rank, with princes obtain possessions 
+by our own exertion. 
+
+11 Brihaspati protect us from the rearward, and from above, and 
+
+from below, from sinners. 
+
+May Indra from the front, and from the centre, as Friend to 
+friends, vouchsafe us room and freedom. 
+
+HYMN XLIV. Indra. 
+
+May Sovran Indra come to the carousal, he who by Holy Law 
+is strong and active, 
+
+The overcomer of all conquering forces with his great steer¬ 
+like power that hath no limit. 
+
+2 Firm-seated is thy car, thy Steeds are docile; thy hand, O 
+
+King, holds,^firmly grasped, the thunder. 
+
+On thy fair path, 0 Lord of men, come quickly; we will in¬ 
+crease thy powers when thou hast drunken. 
+
+3 Let strong and mighty Steeds who hear this Mighty Indra, the 
+
+Lord of men, whose arm wields thunder, 
+
+Bring unto us, as sharers of our banquet, the Steer of conquer¬ 
+ing might, of real vigour. 
+
+
+8 The dames of worthy lords: that is, subjected them to the Aryans, 
+whereas they had been the thralls of D&aas. See I. 32. 11. 
+
+9 The been axe: Agni, who is frequently likened to an axe. See I. 127. 3, 
+and VI. 3. 4. The Red God: arushah: according to S&yana, f the radiant 
+Indra'; but Agni is probably intended, or perhaps * the red bolt’ as M. Muller 
+prefers. 
+
+10 The two concluding stanzas are identical in Hymns 52, 53, 54. 
+
+
+
+
+444 THE HYMNS OF [BOOK X . 
+
+4 So like a Bull thou rushest to the Lord who loves the trough} 
+
+the Sage, the prop of vigour, in the vat. 
+
+Prepare thine energies, collect them in thyself: be for our 
+profit as the Master of the wise. 
+
+5 May precious treasures come to us,—so will I pray. Come to 
+
+the votary’s gift offered with beauteous laud. 
+
+Thou art the Lord, as such sit on this holy grass : thy vessels 
+are inviolate as Law comm anas* 
+
+6 Far went our earliest invocations of the Gods, and won us 
+
+glories that can never be surpassed. 
+
+They who could not ascend the ship of sacrifice, sink down in 
+desolation, trembling with alarm. 
+
+7 So be the others, evil-hearted, far away, whose horses, difficult 
+
+to harness, have been yoked. 
+
+Here in advance men stand anear to offer gifts, by whom full 
+many a work that brings reward is done. 
+
+8 He firmly fixed the plains and mountains as they shook. 
+
+Dyaus thundered forth and made the air’s mid-region quake. 
+He stays apart the two confronting bowls; he sings lauds in 
+the potent Soma’s joy when he hath drunk. 
+
+9 I bear this deftly-fashioned goad of thine, wherewith thou, 
+
+Maghavan, shalt break the strikers with the hoof. 
+
+At this libation mayst thou be well satisfied. Partake the 
+juice, partake the worship, Maghavan. 
+
+10 0 Much-invoked, may we subdue all famine and evil want 
+
+with store of grain and cattle. 
+
+May we allied, as first in rank, with princes obtain possessions 
+by our own exertion. 
+
+11 Brihaspati protect us from the rearward, and from above, and 
+
+from below, from sinners. * 
+
+May Indra from the front and from the centre, as Friend to 
+friends, vouchsafe us room and freedom. 
+
+4 The Lord: pdtim: the Soraa. Collect them in thyself: ‘take us into 
+thyself.’—Wilson. Of the wise: Jcetiipftnam is thus explained by the Commen¬ 
+tators, but the meaning seems doubtful. Ludwig thinks that ‘ the master 
+of the oars' that is, the steersman, is intended. 
+
+6 In desolation: ir?nd’ ^epiyuOL —Ludwig. Trembling in alarm: or, doers 
+of ill deeds, according to Yaska's interpretation of k4payah t 
+
+7 Whose horses^ difficult to harness , have been yoked: whose ill*managed 
+attempts to perform acceptable sacrifice have failed. In advance: before 
+death, according to S&yana, 
+
+8 He: Indra. As they shook: cp. II. 12. 2. Two confronting bowls: heaven 
+and earth. 
+
+9 Goad : the hymn of praise which urges Indra to action. The strikers with 
+the hoof: a class of YAtudh&nas or demons. See X. 87, 12, 
+
+
+
+HYMN 45,] 
+
+
+TEE RIGVEDA. 445 
+
+HYMN XLV. Agni. 
+
+Fikst Agni sprang to life from oat of Heaven: the second 
+time from us came Jdt&vedas. 
+
+Thirdly the Manly-souled was in the waters. The pious lauds 
+aud kindles him the Eternal. 
+
+2 Agni, we know thy three powers in three stations, we know 
+
+thy forms in many a plhce divided. 
+
+We know what name supreme thou hast in secret: we know 
+the source from which thou hast proceeded. 
+
+3 The Manly-souled lit thee in sea and waters, man’s Viewer 
+
+lit thee in the breast of heaven. 
+
+There as thou stoodest in the third high region the Steers 
+increased thee in the waters’ bosom. 
+
+4 Agni roared out, like Dyaus what time he thunders : he licked 
+
+the ground, about the plants he flickered. 
+
+At once, when born, he looked around enkindled, and lightened 
+heaven and earth within with splendour. 
+
+5 The spring of glories and support of riches, rouser of thoughts 
+
+and guardian of the Soma, 
+
+Good Son of Strength, a King amid the waters, in forefront 
+of the Dawns he shines enkindled. 
+
+6 Germ of the world, ensign of all creation, be sprang to life 
+
+and filled the earth and heavens. 
+
+Even the firm rock he cleft when passing over, when the Five 
+Tribes brought sacrifice to Agui. 
+
+7 So among mortals was Immortal Agni stablished as holy 
+
+wise and willing envoy. 
+
+He waves th.Q red smoke that he lifts above him, striving to 
+reach the heavens with radiant lustre. 
+
+
+1 From out of Eeaven: or, from Dyaus or Heaven his father; in the shape 
+of the Sun. From us; produced by men in the shape of sacrificial and do¬ 
+mestic fire. In the waters: of the firmament, in the shape of lightning, the 
+third form of Agni, 
+
+2 In secret: unknown to those who know not the Veda.—S&yana. 
+
+8 The Manly-souled: or, the Friend of men; Vanina, according to SAyana, 
+and Praj&pati, according to Mahidhara. Perhaps Dyaus (cp. stanza 8) may 
+be intended.—Ludwig. Grassmann thinks that Indra, the kindler of the 
+lightning, is meant. The Steers : or, the Mighty Ones; the Maruts. 
+
+6 The -firm roch: ‘the solid cloud.’—Wilson. Some extraordinary conflagra¬ 
+tion of jungle may perhaps be referred to. The Five Tribes: pdffaha jdndh : 
+literally, the five men, meaning, according to Sfiyana, men in general, and, 
+according to Mahidhara, the institutor of the sacrifice and the four chief 
+priests. 
+
+
+
+
+446 THE HYMNS OF [BOOK X. 
+
+8 Like gold to look on, far he shone refulgent, beaming imper¬ 
+
+ishable life for glory, 
+
+Agni by vital powers became immortal when his prolific Father 
+Dyaus begat him. 
+
+9 Whoso this day, 0 God whose fiames are lovely, prepares a 
+
+cake, 0 Agni, mixt with butter, 
+
+Lead thou and further him to higher fortune, to bliss bestowed 
+by Gods, 0 thou Most Youthful. 
+
+10 Endow him, Agni, with a share of glory, at every song of 
+
+praise sung forth enrich him. 
+
+Dear let him be to Surya, dear to Agni, preeminent with son 
+and children's children. 
+
+11 While, Agni, day by daymen pay thee. worship they win 
+
+themselves all treasures worth the wishing. 
+
+Allied with thee, eager and craving riches, they have disclos¬ 
+ed the stable filled with cattle. 
+
+12 Agni, the Friend of men, the Soma's keeper, Vaisv&nara, 
+
+hath been lauded by the Kish is. 
+
+We will invoke benignant Earth and Heaven: ye Deities, 
+give ns wealth with hero children. 
+
+HYMN XLYI. Agni. 
+
+Stablished for thee, to lend thee vital forces, Giver of wealth, 
+Guard of his servant’s body. 
+
+The Great Priest, born, who knows the clouds, Abider with 
+men, is seated in the lap of waters. 
+
+2 Worshipping, seeking him with adoration like some lost crea¬ 
+
+ture followed by its footprints, 
+
+Wise Bhrigus, yearning in their hearts, pursued him, and 
+found him lurking where the floods are gathered. 
+
+3 On the Cow’s forehead, with laborious searching, Trita, the 
+
+offspring of Vibhuvas, found him. 
+
+Born in our houses, Youthful, joy-bestower, be now becomes 
+the central point of brightness. 
+
+
+12 Soma's keeper: as identified with the Moon, the great receptacle of the 
+celestial Soma, the nectar or ambrosia of the Gods. See Hillebrandt, V. ifaf.. I, 
+330— 336. _ 
+
+1 For thee; the Bishi addresses himself. Who knows the clouds; from 
+which he (Agni) comes in the form of Lightning. Of waters: of the firma¬ 
+ment, 
+
+2 Wise Bhrigus; frequently mentioned as specially connected with the 
+worship of Agni. Cl II. 4. 2. Pursued him; see I. 65. 1. 
+
+3 On the Cow’s forehead: 1 on the head of the cloud.’ Trita; Agni in his 
+third form as lightning. The abstract personified form of the celestial Agni 
+
+
+THE ElQ VEDA, 
+
+
+447 
+
+
+HYMN 46 .] 
+
+
+4 Yearning, with homage, they have set and made him blithe 
+
+Priest among mankind, oblation-bearer, 
+
+Leader of rites and Purifier, envoy of men, as sacrifice that 
+still advances. 
+
+5 The foolish brought the ne’er-bewildered forward, great, Victor, 
+
+Song-iuspirer, Fort-destroyer. 
+
+Leading the Youth gold-bearded, like a courser gleaming with 
+wealth, they turned their hymn to profit. 
+
+6 Holding his station firmly in the houses, Trita sat down within 
+
+his home surrounded. 
+
+Thence, as Law bids, departs the Tribes’ Companion, having 
+collected men with no compulsion. * 
+
+7 His are the fires, eternal, purifying, that make the houses 
+
+move, whose smoke is shining, 
+
+White, waxing in their strength, for ever stirring, and sitting 
+in the wood; like winds are Somas. 
+
+8 The tongue of Agni bears away the praise-song, and, through 
+
+his cave for Earth, her operations. 
+
+Him, bright and radiant, living men have stablished as their 
+blithe Priest, the Chief of Sacrifieers. 
+
+9 That Agni, him whom Heaven and Earth engendered, the 
+
+Waters, Tvashtar, and, with might, the Bhrigus, 
+
+Him M&tarisvan and the Gods have fashioned holy for man 
+and first to be entreated. 
+
+
+is here represented as endeavouring to find the lurking fire in the sky.— 
+Macdonell. Offspring of Vibhhvas; or, connected with Vibhuvasu, the very 
+wealthy, Soma. 
+
+4: As sacrifice that still advances : * als das sich vorwarts bewegende opfer/ 
+—Ludwig According to S’tyana, ‘the object of sacrifice, him who goes forward 
+[from one fire receptacle to another].’ 
+
+5 The foolish ; bumhn priests, weak and foolish in comparison with the wise 
+Agni. Gleaming with wealth; the meaning of dhanarcham is uncertain. The 
+Sb. Petersburg Lexicon offers dhanarjam , * striving to win the prize/ as pro¬ 
+bably the right reading, 
+
+6 On stanzas 3 and 6 see Macdonell (J. R. A. S., July, 1893, pp. 450—452), 
+who translates the second half of 6 as follows : From hence the house-friend 
+of settlers collecting (them) goeB among men by distribution, not by (means 
+of) bonds } i e. } carried from place, nob freshly produced by cord and drill. 
+
+7 That make the houses move: this seems to be what the words damtitm 
+aritrd should mean, though how flames can he thus qualified is not clear. 
+* The rescuers from the humiliated (spirits of ill).’—Wilson. ‘ Protectors of 
+the houses.*—Mahidhara. Like winds are Somas: as winds fan flame, so 
+Soma-libations increase the might of Agni. According to S&yana, the flames 
+are * like the fast-flowing j uices of the Soma' —Wilson. I follow Ludwig’s 
+explanation, but the meaning of the passage is doubtful. 
+
+8 Her operations ; holy works performed by men. 
+
+9 Mdtariavan : a divine or semi-divine being who brought Agni from 
+heaven. See I, 31. 8, and 60. 1, 
+
+
+
+
+448 THE HYMNS OF [BOOH X 
+
+10 Agni, whom Gods have made oblation-bearer, and much-desir¬ 
+ing men regard as holy, 
+
+Give life to him who lauds thee when he worships, and then 
+shall glorious men in troops adore thee. 
+
+HYMN XLVII. Indra Vaikuntha. 
+
+Thy right hand have we grasped in ours, 0 Indra, longing 
+for treasure, Treasure-Lord of treasures ! 
+
+Because we know thee, Hero, Lord of cattle .* vouchsafe us 
+mighty and resplendent riches. 
+
+2 Wealth, fully armed, good guard and kind protector, sprung 
+
+from four seas, the prop and stay of treasures, 
+
+Fraught with great bounties, meet for praise and glory : 
+vouchsafe us mighty and resplendent riches. 
+
+3 Wealth, with good Brahmans, Indra! God-attended, high, 
+
+wide, and deep, and based on broad foundations, 
+
+Strong, with famed Rwhis, conquering our foemen : vouch¬ 
+safe us mighty and resplendent riches. 
+
+4 Victorious, winning strength, with hero sages, confirmed in 
+
+power, most useful, wealth-attracting, 
+
+True, Indra! crushing forts and slaying Dasyus: vouchsafe 
+us mighty and resplendent riches. 
+
+5 Wealthy in heroes and in cars and horses, strength hundred¬ 
+
+fold and thousandfold, 0 Indra, 
+
+With manly sages, happy troops, light-winning: vouchsafe us 
+mighty and resplendent riches. 
+
+6 To Saptagu the sage, the holy-minded, to him, Brihaspati, the 
+
+song approaches, 
+
+Angiras* Son who must be met with homage: vouchsafe us 
+mighty and resplendent riches, „ 
+
+7 My lauds, like envoys, craving loviug-kindness, go forth to 
+
+Indra with their strong entreaty, 
+
+Moving his heart and uttered by my spirit: vouchsafe ns 
+mighty and resplendent riches. 
+
+Vaikuntha is said to mean son of VikunfcM, an Asurl or female demon who 
+was allowed by Indra to become his second mother. 
+
+2 Wealth; S&yana gives another interpretation :—* (We know thee to be) 
+well armed,’etc,—-WiV\ . /: /*, ■■ /■■•if seas: regarded as the store¬ 
+houses of jewels. ‘ il-i the four oceans,’ — [applied to 
+
+Indra] Wilson. " 
+
+8 Brihaspati: according to the Scholiast meaning Saptagu, * the lord of 
+
+much (praise)/—Wilson. According to others, the God Brihaspati called 
+Saptagu as being drawn by seven oxen : ‘ der fahrt mit sieben Rindern *— 
+Grassmann. Angiras ’ Son : meaning apparently Brihaspati as especially loved 
+and honoured by Angiras and his descendants. See VI. 73. 1. i 
+
+
+
+THE RIQVEDA . 
+
+
+HYMN 48 .] 
+
+
+449 
+
+
+8 Grant us the boon for which I pray, 0 Indra, a spacious home 
+unmatched among the people. 
+
+To this may Heaven and Earth accord approval: vouchsafe us 
+mighty and resplendent riches. 
+
+HYMN XLVIII. Indra Vaikuntha. 
+
+I was the first possessor of all precious gear: the wealth of 
+every man I win and gather up. 
+
+On me as on a Father living creatures call: I deal enjoyment 
+to the man who offers gifts. 
+
+2 I, Indra, am Athar van’s stay and firm support: I brought forth 
+
+kine to Trita from the Dragon’s grasp. 
+
+I stripped the Dasyus of their manly might,’'and gave the 
+cattle-stalls toMa*»**?vu,n an ^ Dadhyach. 
+
+3 natn Tvashtar forged the iron thunderbolt: in me the 
+Gods have centred intellectual power. 
+
+My sheen is like the Sun’s insufferably bright: men honour 
+me as Lord for past and future deeds. 
+
+4 I won myself these herds of cattle, steeds and kine, and gold 
+
+in ample store, with my destructive bolt. 
+
+I give full many a thousand to the worshipper, what time the 
+Somas and the lauds have made me glad. 
+
+5 Indra am I; none ever wins my wealth from me: never at 
+
+any time am I a thrall to death. 
+
+Pressing the Soma, ask riches from me alone; ye, Pfirus, in 
+my friendship shall not suffer harm. 
+
+6 These, breathing loud in fury, two and two, who caused Indra 
+
+to bring his bolt of thunder to the fray, 
+
+The challengers, I struck with deadly weapon down: firm 
+stand what words the God speaks to his woi'shippers. 
+
+8 Unmatched : azam am: * not held in common.*—Wilson. 
+
+
+In^ra Vaikuntha is the Riski of this hymn, which is a self-laudatory reply 
+to Saptagu in Hymn XLVII. 
+
+2 Atharvan is the name of the priest who first obtained fire and offered 
+Soma and prayers to the Gods. See I. 80. 16, and 83, 5. The Dragon is ap¬ 
+parently Ahi or Vritra. * I generated the waters above the cloud for the sake 
+of Trita.*—Wilson. Mdtarisvan and Dadhyach: or, according to S&yana, 
+f M&tarisvan’s son Dadhyach.* 
+
+5 Ye, Ptirus: 1 0 men.*—Wilson. 
+
+6 These: who these were is uncertain. Two and tiuo: probably the war¬ 
+rior who fights on the chariot and the charioteer.—-Ludwig. The literal trans¬ 
+lation of the last half-line of the stanza appears to be :— 4 the non-worshipper 
+speaking firm words to worshippers ; dnamasyuh , he who has no other to re¬ 
+verence, being Indra, whose promise of victory to his worshippers is never 
+broken.*—Ludwig. 
+
+29 
+
+
+
+m TBB HYMNS OH [BOOK X 
+
+7 This One by stronger might I conquered singly; yea, also two : 
+shall three prevail against me? 
+
+Like many sheaves upon the floor I thrash them. Plow can 
+my foes, the Indraless, revile me ? 
+
+B Against the Gungus I made Atithigva strong, and kept him 
+mid the folk like Vritra-conquering strength, 
+
+When I won glory in the great • foe-slaying fight, in battle 
+where Karanja fell, and Parnaya. 
+
+9 With food for mine enjoyment S&pya Nami came: he joined 
+me as a friend of old in search of kine. 
+
+As I bestowed^ on him an arrow for the fight I made him 
+worthy ,-pf the^bn^^id hymn of praise. 
+
+10 One of the two hath SoinaTs®^^^ the Herdsman with 
+
+the hone <sbows forth the other. 
+
+He, fain to fight the Bull whose horns were sharpeneetTT^^ 
+fettered in the demon’s ample region. 
+
+11 I, as a God, ne’er violate the statutes of Gods, of Yasus, Em 
+
+* driyas, Adityas. 
+
+These Gods have formed me for auspicious vigour, unconquer¬ 
+ed ian<d invincible for ever. 
+
+HYMN XLIX. Indra Vaikuntha. 
+
+I have enriched the singer with surpassing wealth; I have al¬ 
+lowed the holy hymn to strengthen me. 
+
+T, furtherer of him who offers sacrifice, have conquered in each 
+fight the men who worship not. 
+
+
+7 This One: or, this one thing, that is, * the primordial substance or unit 
+out of which the universe was developed/—Wallis, Cosmology of the Myvecla, 
+p. 58. 
+
+8 Against the Gungus: or, to aid the Gungus, as S&yaua explains. Who 
+these people were is uncertain. Atithigva: Divoddsa, son of Atithigu, accord¬ 
+ing to Sftyana. See Yol. I., Index. Karanja ..and Parnaya,: apparently 
+tree-demons ; see I. 58. 8. 
+
+9 Sdpya: a family name of Indra’s friend Nam!, who in VI. 20. 6 is called 
+-Sayya’s son. 
+
+10 One of the two: the Moon. The Herdsman: Indra. With the hone: 
+of Dadhyacli. See I. 84. 13. The other ,* Vritra, He: Yritra. The Bull: 
+Indra, The demon's ample region: mid-air, which was then dominated by the 
+Druh or malignant spirit of drought. I follow Prof, Ludwig’s interpretation 
+of this obscure stanza which is evidently an interpolation motived by the 
+mention of Dadhyach in stanza 2. For a somewhat different interpretation, 
+see Hillebr&ndt, V. M., I. 337. 
+
+11 Budriyas: the Maruts, sons of Rudra. 
+
+
+Indra Yaikuntha is the Rishi also. 
+
+
+
+HYMN 49.] THE MOVED A. 451 
+
+2 The People of the heavens, the waters, and the earth haye 
+
+stablished me among the Gods with Indra’s name. . 
+
+I took unto myself the two swift vigorous Bays that speed on 
+divers paths, and the fierce bolt for strength, 
+
+3 With deadly blows I smote Atka for Kavi’s sake ; I guarded 
+
+Kutsa well with these my saving helps. 
+
+As Sushpa’s slayer I brandished the dart of death: I gave not 
+up the Aryan name to Dasyn foes. 
+
+4 Smadibha, Tugra, and the Yetasus I gave as prey to Kutsa, 
+
+father-like, to succour him. 
+
+I was a worthy King to rule the worshipper, when I gave Tuji 
+dear inviolable gifts. 
+
+5 I gave hp Mrigaya to Srutarvan as his prey because he ever 
+
+followed me and kept my laws. 
+
+For Ayn’s sake I caused Yesa to bend and bow, and into Sa- 
+vya’s hand delivered Padgribhi. 
+
+6 I, I crushed Navavastva of the lofty car, the Dasa, as the 
+
+Yritra-slayer kills the fiends; 
+
+When straightway on the region’s farthest edge I brought the 
+God who makes the lights to broaden and increase. 
+
+7 I travel round about borne onward in my might by the fleet- 
+
+footed dappled Horses of the Sun. 
+
+When man’s libation calls me to the robe of state I soon repel 
+the powerful Dasyu with my blows. 
+
+
+3 Atha; mentioned again in Hymn 99 of this Book. Kavi; the father of 
+India’s friend Usa^d. 
+
+4 Smadibha * or, as an adjective joined with Tugra, f with all his'followers/ 
+See VI, 20. 5, where Vetasu and Tugra are mentioned as having been con¬ 
+quered hy indra, and YI. 26. 4, where their names occur again together with 
+that of Tuji. 
+
+5 Mrigaya: a demon of the air. See IY. 16. 13, and^VIII. 3. 1,9. Srutarvan : 
+a prince whose liberality is lauded in VIII. 63. Ayu: sometimes spoken 
+of as a King favoured by Indra and at other times as conquered by him. See 
+Index. The name of Vesa does not occur again. Savya: the B-inhi of Hymns 
+
+51 _ 57 of Book I. Padgribhi: some demon or savage .enemy who is not 
+
+mentioned again. 
+
+.6 Navavdstm: see I. 36. 18, and VI. 20 . 11. Of the lofty car: or Bri- 
+hadratha, as a name of Navav&stva. The lights: the stars, or perhaps light 
+in general. In the former case the God would be Dyaus or Varuna, and in 
+the latter case Sdrya or the Sun. Ludwig. 
+
+7 The robe of state: apparently the milk which is the royal mantle where¬ 
+with Soma is invested. 
+
+
+
+452 THK HYMNS OF [BOOK X 
+
+8 Stronger am I than Nahus, I who slew the seven : I glorified - 
+with might Yadu and Turva^n^_ 
+
+' I brought another low, with strengtFT hent his strength : I 
+let the mighty nine-and-ninety wax in power. 
+
+■ 9 Bull over all the streams that flow along the earth, I took the 
+Seven Rivers as mine own domain. 
+
+I, gifted with great wisdom, spread the floods abroad : by war 
+I found for man the way to high success. 
+
+10 I set within these cows the white milk which no God, not even 
+
+Tvashtar’s self, had there deposited,— 
+
+Much-longed-for,’in the breasts, the udders of the kine, the 
+savoury sweets of meath, the milk and Soma juice. | 
+
+11 Even thus hath Indra Maghavan, truly bounteous, sped Gods 
+
+and men with mighty operation. 
+
+' The pious glorify all these thine exploits, Lord of Bay Cours¬ 
+ers, Strong, and Self-resplendent. 
+
+HYMN L. Indra Vaikuntha. 
+
+I laud your Mighty One who joyeth in the juice, him who is 
+shared by all men, who created all ; 
+
+Indra, whose conquering strength is powerful in war, whose 
+fame and manly vigour Heaven and Earth revere. 
+
+2 He with his friend is active, lauded, good to man, Indra who 
+
+must be glorified by one like me. 
+
+Hero, Lord of the brave, all cars are thy delight, warring with J 
+Vritra, or for waters, or for spoil. - 
+
+3 Who are the men whom thou wilt further, Indra, who strive 
+
+to win thy bliss allied with riches ? : 
+
+Who urged thee forward to exert thy pow,er divine, to valour, 
+in the war for waters on their fields 1 , 
+
+
+8 Stronger am I than Nahus: ndhusho ndhushtarah ; literally, more Nahus 
+than Nahus ; I out-Nahus Nahus, a King who contended with Indra ; ‘lam 
+nearer than the neighbour/ according to Roth whom Graasmann follows. 
+
+' I am the especial bond of bonds/—Wilson. I follow Ludwig’s interpretation. 
+
+I who slew the seven : the seven, perhaps, are the chief of the demons des¬ 
+troyed by Indra. Ludwig takes saptaM to mean f seven times’:—‘ I am 
+seven times stronger than Nahus.* Another: whom, is uncertain. Wax in 
+power: until they became worthy antagonists. * I have demolished ninety 
+and-nine powerful (foes).’—Wilson. ,' 
+
+10 Milk and Soma juice: sweet ambrosial rain; the Jcine being the teeming - 
+
+clouds. ;; 
+
+11 In this stanza Indra as Rishi addresses himself as the deity of the hymn. / 
+
+2 His friend: his constant companion, the thunderbolt. /| 
+
+3 Allied with riches: the happiness which Indra sends being given in •'% 
+
+return for costly sacrificial offerings. § 
+
+
+HYMN 51.] THE RIGVEEA, 453 
+
+4 Thou, Indra, through the holy prayer art mighty, worthy of 
+
+sacrifice at all libations. 
+
+In every fight thou castest heroes on the ground : thou art the 
+noblest song, O Lord of all the folk. 
+
+5 Help now, as Highest, those who toil at sacrifice: well do the 
+
+people know thy great protecting might. 
+
+Thou shalt be Everlasting, Giver of success : yea, on all these 
+libations thou bestowest strength. 
+
+6 All these libations thou makest effectual, of which thou art 
+
+thyself supporter, Son of Power. 
+
+Therefore thy vessel is to be esteemed the best, sacrifice, holy 
+text, prayer, and exalted speech. • 
+
+7 They who with flowing Soma pray to thee, CTSage, to pour on 
+
+them thy gifts of opulence and wealth, 
+
+May they come forw^*»<3, through their spirit, on the path of 
+bliss, in the wild joy of Soma juice effused. 
+
+HYMN LI. Agni. Gods. 
+
+Larue was that covering, and firm of texture, folded wherein 
+thou enteredst the waters. 
+
+One Deity alone, O Jatavedas Agni, saw all thy forms in sun¬ 
+dry places. 
+
+2 What God hath seen me % Who of all their number clearly be¬ 
+
+held my forms in many places *1 
+Where lie, then, all the sacred logs of Agni that lead him God- 
+ward, Yaruna and Mitra 1 
+
+3 In many places, Agni J&tavedas, we sought thee hidden in the 
+
+plants and waters. 
+
+Then Yama marked thee, God of wondrous splendour! effulgent 
+from thy ten/old secret dwelling. 
+
+4 Song : mdntrah : subject of thy worshippers* songs of praise. 
+
+6 Vessel: pdtram: f protection/—Wilson, 
+
+The legend says that Agni, fearing to share the fate of his three elder 
+brothers who had perished in the service of the Gods, fled away and hid 
+himself in the waters. The Gods discovered him and persuaded him to 
+return to his sacred duties. 
+
+Stanzas 1, 3, 5, 7, 9 are spoken by the Gods, and 2, 4, 6, 8 by Agni. 
+
+1 He must have been very well wrapped up, the Gods ironically say, or the 
+water would have extinguished him.—Ludwig. Forms: literally, * bodies.* 
+
+2 Sacred logs : pieces of Sami and Asvattha wood, from which alone the 
+sacrificial fire is produced. Others explain samidhah by e flames.* 
+
+3 Thy tenfold secret dwelling : according to S&yana, * the three worlds,— 
+heaven, mid-air, earth ; three divinities, Agni, V&yu, Aditya; the waters, 
+the shrubs, the trees, and the bodies of living beings.*—Wilson. The mean¬ 
+ing appears to be, as Ludwig conjectures, that Yama knew that Agni would 
+appear again from the fire-sticks worked by the fingers of both hands. 
+
+
+
+
+m TEE E7MNS OF [BOOK X 
+
+4 I fled id fear from sacrificial worship, Yanina* lest the Gods 
+
+should thus engage me. 
+
+Thus were rriy fork's laid down in many places. This, as my 
+goal, I Agni saw before me. 
+
+5 Come; man; is pious and would fain d!o worship; he waits pre¬ 
+
+pared : in gloom thou, Agni, dwellest. 
+
+Make pathways 1 leading God-ward clear and easy, and bear ob- 
+lations with a kindly spirit. 
+
+6 This goal mine elder brothers erst selected, as he who drives a 
+
+car the way to travel. 
+
+So, Yanina, I fled afar through terror, as flies the wild-bull 
+from an archer’s bowstring. 
+
+*t yife give thee life.junwasting, J&tavedas, so that, employed, 
+thou never shalt be injured'* ___ 
+
+So, nobly born 1 shalt thou with kindly-c^xrit bear to the Gods 
+their share of men’s oblations. - 
+
+8 Grant me the first oblations and the latter, entire, my force¬ 
+
+ful share i>f holy presents, 
+
+The soul of plants, the fatness of the waters, and let there be 
+long life, ye Gods, to Agni. 
+
+9 Thine be the first ablations and the latter, entire, thy forceful 
+
+shares of holy presents. 
+
+Let all this sacrifice be thine* 0 Agni, and let the world’s four 
+regions bow before thee. 
+
+HYMN LII. Gods. 
+
+. iNSTBtroT me, all ye Gods, how I, elected your Priest, must 
+seat me here, and how address you# * 
+
+Instruct me how to deal to each his portion, and by what path 
+to bring you man’s oblation. 
+
+2 I sit as Priest most skilled in sacrificing: the Maruts and all 
+Deities impel me. 
+
+Asvinsj each day yours is the Adbvaryus’ duty: Brahman and 
+wood are here : ’tis yours to offer. 
+
+
+8 The first oUatims and the latter: or the Pray&jas and the Anuy&jas, the 
+former being texts and oblations forming part of the introductory ceremony 
+at a Soma sacrifice, and the latter the secondary or final offerings. Foreqful 
+share: the potent concentrated portion. The fatness: ghritam: ghi, clarified 
+butter, 
+
+1 Agni, having been elected Oblation-bearer, asks the Gods to instruct 
+him in his duties. 
+
+
+
+HYMN 53.] THE RIG VEDA. 455 
+
+3 Who is this Priest ? Is he the Priest of Y&ma ? On whom is 
+
+thrust this God-appointed honour? 
+
+He springs to life each month, each day that passes; so Gods 
+have made him their oblation-bearer. 
+
+4 The Gods have made me bearer of oblations, who slipped away 
+
+and passed through many troubles. 
+
+Wise Agni shall ordain for us the worship, whether five-wayed, 
+threefold, or seven-threaded. 
+
+5 So will I win you strength and life for ever, 0 Gods, that I 
+
+may give you room and freedom. 
+
+To Indies arms would I consign the thunder; in all these 
+- battles shall he then be victor. * 
+
+6 The Deities, three thousand and three hundred and thirty- 
+
+nine, have served and honoured Agni, 
+
+Strewn sacred grass, anointed him with butter, and seated 
+him as Priest, the Gods 5 Invoker. 
+
+HYMN LIII. Agni Sauchika. Gods. 
+
+He hath arrived, he whom we sought with longing, who skil¬ 
+led in sacrifice well knows its courses. 
+
+Let him discharge his sacrificial duties : let him sit down as 
+Friend who was before us. 
+
+2 Best Priest, he hath been won by being seated, for he hath 
+looked on the well-ordered viands. 
+
+Come, let us worship Gods who must be worshipped, and 
+pouring oil, laud those who should be lauded. 
+
+
+3 The first line is spoken by some God who doubts Agni’s competence. Is 
+he the Priest of YamaJ: can he convey offerings to the Blest in the realms of 
+the God of the departed ? In the second half of the first line I follow Lud¬ 
+wig, but the meaning is uncertain. The second line is the answer of another 
+God. Each month , each day: the Pitriyajfta, or sacrifice to the Fathers, is 
+offered monthly, and the Agnihotra f or oblation to Agni and the Gods, daily# 
+These comprehend all other periodical rites. 
+
+4 The first line is spoken by Agni. Slipped away; see the preceding hymn. 
+The second line is what the Gods said. Phe-wayed; consisting of five courses 
+or parts, see X. 124. 1. Threefold: consisting of the three daily Soma-libations, 
+see X. 124. 1. Seven-threaded: performed by seven priests. See X. 124. 1. 
+
+Stanza 5 is spoken by Agni. Stanza 6 is the poet’s conclusion. 
+
+For an explanation of the number of the Gods (33 + 303 + 3003) see The 
+Hymns of the Atharva-veda^ X. 7. 13, note. 
+
+On Hymns 51—53 see Macdonell, J. B. A. S., January, 1894, pp, 11—22. 
+
+1 The Gods speak. Courses: or portions# 
+
+2 By being sealed ; c by his seat (at the altar),’—Wilson. 
+
+
+
+
+[BOOK X. 
+
+
+456 TEE HYMNS OF 
+
+3 Now hath he made the feast of Gods effective : now have we 
+
+found the secret tongue of worship. 
+
+Now hath he come, sweet, robed in vital vigour, and made our 
+calling on the Gods effective. 
+
+4 This prelude of my speech I now will utter, whereby we Gods 
+
+may quell our Asura foemen. 
+
+Eaters of strengthening food who merit worship, 0 ye Five 
+Tribes, be pleased with mine oblation. 
+
+5 May the Five Tribes be pleased with mine oblation, and the 
+
+Cow's Sons and all who merit worship. 
+
+From earthly trouble may the earth protect us, and air’s mid 
+realm frpm woe that comes from heaven. 
+
+6 Spinning the thread, follow the region’s splendid light: guard 
+
+thou the pathways well which wisdom hath prepared. 
+Weave ye the knotless labour of the bards who sing : be Manu 
+thou, and bring the Heavenly People forth. 
+
+7 Lovers ef Soma, bind the chariot traces fast: set ye the reins 
+
+in order and embellish them. 
+
+Bring hitherward the car with seats where eight may sit, 
+whereon the Gods have brought the treasure that we love. 
+
+8 Here flows Asmanvat!: hold fast each other, keep yourselves 
+
+up, and pass, my friends, the river. 
+
+There let us leave the Powers that brought no profit, and 
+cross the flood to Powers that are auspicious. 
+
+9 Tvashtar, most deft of workmen, knew each magic art, bring¬ 
+
+ing most blessed bowls that hold the drink of Gods. 
+
+His axe, wrought of good metal, he is sharpening now, where¬ 
+with the radiant Brahmanaspati will cut. 
+
+
+3 Tongue of worship: Agni, by whose fiery tongues the Gods drink libations. 
+
+4 Agni speaks, Asura foemen: the Asuras in the later hymns of the Veda 
+are evil spirits in perpetual hostility with the Gods, not to be confounded with 
+the great celestial Asuras, the chiefs of the Gods, nor with the B&kshasas, de¬ 
+mons or ogres, who disturb the sacrifices of men. 
+
+5 The Five Tribes : according to some, says Y&ska, * the Gandharvas, gods, 
+Fathers, Asuras, and B&kshasas.’ See Muir, 0. S. Texts , I. 177. But the five 
+Aryan tribes may be intended. The Cow’s Sons: the Maruts, children of 
+Prisni. Von Both explains gdjdtdh as ‘horn in the starry heaven.’ See VII. 
+35. 14. 
+
+6 The Gods apeak. The region’s splendid light: the Sun. Weave ye: flames 
+of Agni. Assist the singer in his holy task and let there be no difficulties 
+in his way. 
+
+7 This stanza appears to begin a new hymn, made up of fragments. Accord¬ 
+ing to S&yana it is spoken by the Gods to one another. 
+
+8 A smanvati: or, the stony stream. See The Hymns of the Atharva-veda, 
+XII. 2. 26, 
+
+9 Will cut: perhaps, will cut and destroy demons j but the meaning is 
+uncertain. 
+
+
+HYMN 54.] THE RIQVEHA. 45? 
+
+10 Now, 0 ye Sapient Ones, make ye the axes sharp wherewith 
+
+ye fashion bowls to hold the Amrita. 
+
+Knowing the secret places make ye ready that whereby the 
+Gods have gotten immortality. 
+
+11 Ye with a secret tongue and dark intention laid the maiden 
+
+deep within, the calf within the mouth. 
+
+They evermore are near us with their gracious help : successful 
+is the song that strives for victory. 
+
+HYMN LIY. Indra. 
+
+I sing thy fame that, Maghavan, through thy greatness the 
+heaveus and earth invoked thee in their terror, 
+
+Thou, aiding Gods, didst quell the power of D&sas, what time 
+thou holpest many a race, 0 Indra. 
+
+2 When thou wast roaming, waxen strong in body, telling thy 
+
+might, Indra, among the people, 
+
+All that men called thy battles was illusion : no foe hast thou 
+to-day, nor erst hast found one. 
+
+3 Who are the Bishis, then, who comprehended before our time 
+
+the bounds of all thy greatness 1 
+For from thy body thou hast generated at the same time the 
+Mother and the Father. 
+
+4 Thou, Mighty Steer, hast four supremest natures, Asura 
+
+natures that may ne'er be injured. 
+
+All these, 0 Maghavan, thou surely knowest, wherewith thou 
+hast performed thy great achievements. 
+
+5 Thou hast all treasures in thy sole possession, treasures made 
+
+manifest and treasures hidden. 
+
+' r ♦ ”' 11 . .. ..' 
+
+10 0 ye Sapient Ones: ye Ribhus. That; perhaps Amrita or celestial Soma 
+juice. Cl I. 20. 6; 110. 3. 
+
+11 The first line is obscure. ' (The Maruts) placed a female in the envelop¬ 
+ing hide {of a dead cow), and a calf in the mouth (of a dead cow).’—Wilson. 
+According to this interpretation the miracle ascribed to them would somewhat 
+resemble that mentioned in X. 110. 8. See Bergaigne, La Religion Vddiquc, 
+II. 27. The first half of the second line is hard to construe. Wilson para¬ 
+phrases the line :— f daily the generous (fraternity of the Ribhus) offers suita¬ 
+ble praises (to the gods), granting victory over our foes.’ Prof, G-eldner takes 
+k&ra, against the Pada text, as a locative, and renders the last half-line to 
+the following effect:— 3 4 ‘May he (the sacrificer), when he wishes to win, gain 
+the victory in the race.* 
+
+3 The question is rhetorical. The great Rishis of the olden time could not 
+comprehend thy greatness, much less can we comprehend it. 
+
+The Mother and the Father : Earth and Heaven, parents of all. See M. 
+Muller, India , What can it Teach us ?, p. 161. 
+
+4 A sura : divine, with a vague sense of supreme grandeur. 
+
+
+
+4S$ THE HYMNS OF [BOOH X 
+
+Defer net thou, 0 Maghavan, my longing: thou art Director, 
+Indra, thou art Giver. 
+
+6 To him who set the light in things of splendour, and with all 
+sweetness blent essential sweetuess, 
+
+To Indra hath this welcome hymn that strengthens been 
+uttered by the votary Brihaduktlia. 
+
+HYMN LV. Indra. 
+
+Far is that secret name by which, in terror, the worlds invoked 
+thee and thou gavest vigour. 
+
+The earth and heaven thou settest near each other, and, Ma¬ 
+ghavan, ^nadest bright thy Brother’s Children. 
+
+2 Great is that secret name and far-extending, whereby thou 
+
+madest all that is and shall' be. 
+
+The Five Tribes whom he loveth well have entered the light 
+he loveth that was made aforetime. 
+
+3 He filled the .heavens and earth and all between them, Gods 
+
+five times sevenfold in their proper seasons. 
+
+With four-and-thirty lights he looks around him, lights of one 
+colour though their ways are divers. 
+
+.4 As first among the lights, 0 Dawn, thou shonest, whereby thou 
+broughtest forth the Stay of Increase, 
+
+Great art thou, matchless is thine Asura nature, who, high 
+above, art kin to those beneath thee. 
+
+5 The old hath waked the young Moon from his slumber who 
+runs his circling course with many round him. 
+
+
+6 Who set the light: the first essential light. 
+
+X Far is that secret name: thou art not present with us now. In terror * 
+terrified by Yritra. Thy Brothers Children: according to S&yana, Indra’s 
+brother is Parj any a, the God of the rain-cloud, and his children are the gath¬ 
+ered waters. Varuna and his star.'- - _1 - ’ 11 ■■ided.—Ludwig. 
+
+3 Gods Jive times sevenfold: ‘ It ■ ■ ■ ■ . ■ that the original Gods 
+
+were the constellations/—Ludwig. According to Sclyana, the five orders of 
+beings and the classes of seven; that is, Gods, men, Fathers and R&kshasas, 
+and the seven troops of Maruts, the seven rays of the Sun, the seven senses, 
+etc. The four-and-thirty lights: are probably the suu, moon, and five planets, 
+and the twenty-seven lunar asterisms or mansions of the moon. According 
+to Sdyana, the four-and-thirty are eight Vasus, eleven Itudras, twelve Adifcyas, 
+Praj&patr, Vashatk&ra, and Virftj, 
+
+# 4 The Stay of increase: that which is the p ■ r 1 lf .1 1 ■ ..' • ** ’*1 sub¬ 
+sistence; according to S.tyana, the Sun. A: 1 ' ‘ ■ : art 
+
+allied and connected with men as provider of their food. The second line is 
+difficult, a"d ‘iterpreted by others. 
+
+5 S4yar - ■ - ■ -tanza differently, making Indra, identified with. 
+
+Time, the ■ . ■ I .' . Ludwig’s interpretation (Commentary, IX, p. 203) 
+
+which seems to be nearer to the sense of the words, and is simpler and more 
+rational. With many round him: stars of the asterisms through which he passes. 
+
+
+
+BYMB 56 .] TBE RIQVEDA. m 
+
+Behold the Gods’ high wisdom in its greatness : he who died 
+yesterday to-day is living, 
+
+6 Strong is the Red Bird in his strength, great Hero, who from 
+
+of old hath had no nest to dwell in. 
+
+That which he knows is truth and never idle: he wins and 
+gives the wealth desired of many. 
+
+7 Through these the Thunderer gained strong manly vigour, 
+
+through whom he waxed in power to smite down Vritra,— 
+
+Who through the might of Indra’s operation came forth as 
+Gods in course of Law and Order. 
+
+8 All-strong, performing works with bis companion All-marking, 
+
+rapid Victor, Curse-averter, 
+
+The Hero, waxing, after draughts of Soma, blew far from heav¬ 
+en the Dasyus with his weapon. 
+
+HYMN LYI. Visvedevas, 
+
+Here is one light for thee, another yonder: enter the third and 
+be therewith united. 
+
+Uniting with a body be thou welcome, dear to the Gods in their 
+sublimest birth-place. 
+
+2 Bearing thy body, V&jin, may thy body afford us blessing and 
+
+thyself protection. . 
+
+Unswerving, stablish as it were in heaven thine own light as 
+the mighty Gods’ supporter. 
+
+3 Strong Steed art thou: go to the yearning Maidens with vigour, 
+
+happily go to heaven and praises: 
+
+6 The Red Bird: the Sun, with whom Indra is identified, 
+
+7 Through these: probably the stars are intended.- ‘(Accompanied) by 
+these Marufcs/—Wilson. 
+
+8 Bis companion: the thunderbolt. 
+
+* The ruy'itic-a'i union of the Fathers with the rays of light is the funda¬ 
+mental i-M.ii underlying the abstruse allusions’ of this funeral hymn. ‘The 
+poet bids the deceased" man unite himself with the beams of the heavenly 
+light he takes occasion to celebrate the power and greatness of the Fathers, 
+to whom the spirit of the departed is journeying; and ends with a statement 
+of the success of the journey for which he has prayed.’ See Wallis, Cos¬ 
+mology of the Rigveda i pp. 72, 73. 
+
+1 One light: the earthly fire of the funeral pile. Another: in the firma¬ 
+ment. The third: the light in the highest region above the firmament. A 
+body : a new body after cremation. Their sublimest birth-place: the Sun. 
+
+2 Vdjm: apparently the name of the deceased, the son of Brihaduktha 
+the Bishi of the hymn. The word means originally < strong, strong steed’ 
+as in stanza 3. 
+
+3 The yearning Maidens; perhaps the Dawns ; but the meaning of suvenfh 
+is uncertain. To heaven and praises ; ‘ to the (land of) praise, and to the 
+sky.’—Wallis. 
+
+
+
+
+460 
+
+
+THE HYMNS OF [BOOK X , 
+
+
+Ply happily to the Gods with easy passage, according to the 
+first and faithful statutes. 
+
+4 Part of their grandeur have the Fathers also gained: the 
+
+Gods have seated mental power in them as Gods. 
+
+They have embraced within themselves all energies, which, 
+issuing forth, again into their bodies pass. 
+
+5 They strode through all the region with victorious might, es* 
+
+tablishing the old immeasurable laws. 
+
+They compassed in their bodies all existing things, and stream¬ 
+ed forth offspring in many successive forms. 
+
+6 In two ways have the sons established in his place the Asura 
+
+who finds the light ; by the third act, 
+
+As fathers, they have set their heritage on earth, their off¬ 
+spring, as a thread continuously spun out. 
+
+7 As in a ship through billows, so through regions of air, with 
+
+blessings, through all toils and troubles 
+Hath Brihaduktha brought his seed with glory, and placed it 
+here and in the realms beyond us. 
+
+HYMN LYII. . Vkvedevas. 
+
+Let us not, Indra, leave the path, the Soma-presser’s sacrifice : 
+Let no malignity dwell with us. 
+
+2 May we obtain, completely wrought, the thread spun out to 
+reach the Gods, 
+
+That perfecteth the sacrifice. 
+
+4 Of their grandeur: of the greatness of the Gods. 
+
+5 Establishing the old immeasurable laios : or, in accordance with the more 
+generally received interpretation of dhdmdni here, ‘ measuring ancient 
+stations never measured out.’ 
+
+wa y s •* i n heaven and on earth. The sons: explained by S&yana 
+as the Angirases, sons of Aditya. The Fathers in general appear to be in¬ 
+tended. ^ The Asura: Agni. The third act: or third sacred duty, that of 
+continuing their family; religious study and sacrifice being the first and 
+second.—S&yana. 
+
+7 Placed it here and in the realm beyond us: established his offspring in 
+heavenly regions as well as here upon earth. 
+
+Mr Wallis, from, whose translation I have borrowed, remarks:—‘ The in¬ 
+terpretation of one or two expressions is uncertain ; the general sense is 
+clear, i he rays of light are here the bodies of the fathers, which emanate 
+±10D vi 6 assume the forms of all things on the earth and of the later 
+sacrincera, the descendants of the fathers, and again return to their birth- 
+place^m the sky from which they had extended themselves.’— Cosmology of 
+
+
+For Prof. Max Muller’s translation of Hymns 57-60, with the legend found- 
+IX., l P 8°e\ pp m 42 ™^. 465 Ple elucidative matter > Be ® Journal R. A, S„ Vol. II. Part 
+
+
+HYMN 58 .] 
+
+
+THE RWVEDA. 
+
+
+461 
+
+
+3 We call the spirit hither with the Soma of our parted sires, 
+Yea, with the Fathers’ holy hymns. 
+
+4 Thy spirit come to thee again for wisdom, energy, and life, 
+That thou mayst long behold the sun ! 
+
+5 0 Fathers, may. the Heavenly Folk give us our spirit once again, 
+That we may be with those who live. 
+
+6 0 Soma, with the spirit still within us, blest with progeny, 
+
+May we be busied in thy law. 
+
+HYMH LYIII. Manas or Spirit. 
+
+Tiiy spirit, that went far away to Yama, to Vivas van’s Son, 
+We cause to come to thee again that thou mayst live and so¬ 
+journ here. 
+
+2 Thy spirit, that went far away, that passed away to earth and 
+
+heaven, 
+
+We cause to come to thee again that thou mayst live and so¬ 
+journ here. 
+
+3 Thy spirit, that went far away, away to the four-cornered earth, 
+We cause to come to thee again that thou mayst live and so¬ 
+journ here. 
+
+4 Thy spirit, that went far away to the four quarters of the world, 
+We cause to come to thee again that thou mayst live and so¬ 
+journ here. 
+
+5 Thy spirit, that went far away, away unto the billowy sea, 
+
+We cause to come to thee again that thou mayst live an cl so¬ 
+journ here. 
+
+6 Thy spirit, that went far away to beams of light that flash and 
+
+flow, 
+
+We cause to pome to thee again that thou mayst live and so¬ 
+journ here. 
+
+7 Thy spirit, that went far away, went to the waters and the 
+
+plants, 
+
+We cause to come to thee agaiu that thou mayst live and so¬ 
+journ here. 
+
+8 Thy spirit, that went far away, that visited the Sun and Dawn, 
+We cause to come to thee again that thou mayst live and so¬ 
+journ here. 
+
+3 The spirit: of the deceased whose obsequies are performed. Of our sires : 
+ndrdsanstna: explained as meaning, suited to man; that is to deified men, 
+the Fathers or Spirits of the Blest. 
+
+The hymn is an address to recall the fleeting spirit of a man at the point of 
+death. 
+
+7 Watci's . .plants; cf, X. 16. 3. 
+
+
+
+
+
+.402 
+
+
+TSB BYMNB OB 
+
+
+[BOOK 
+
+9 Tby spirit, that went far away, away to lofty mountain heights, 
+We cause to come to thee again that thou mayst live and so¬ 
+journ here. 
+
+10 Thy spirit, that went far away into this All that lives and 
+
+moves, 
+
+We cause to come to thee again that thou mayst live and so¬ 
+journ here. 
+
+11 Thy spirit, that went far away to distant realms beyond our ken, 
+We cause to come to thee again that thou mayst live and so¬ 
+journ here. 
+
+12 Thy spirit, that went far away to all that is and is to be, 
+
+We cause £o eome to thee again that thou mayst live and 
+sojourn here. 
+
+LIX. Nirriti and Others. 
+
+His life hath been renewed and carried forward as two men, 
+car-borne, by the skilful driver. 
+
+Oue falls, then seeks the goal with quickened vigour. Let 
+Nirriti depart to distant places. 
+
+2 Here is the psalm for wealth, and food, in plenty : let us do 
+
+many deeds to bring us glory. 
+
+All these our doings shall delight the singer. Let Nirriti 
+depart to distant places. 
+
+3 May we o’erco.me our foes with acts of valour, as heaven is 
+
+over earth, hills over lowlands. 
+
+All these our deeds the singer hath considered. Let Nirriti 
+depart to distant places. 
+
+4 Give us not up as prey to death, 0 Soma: still let us look 
+
+upon the Sun arising. 
+
+Let our old age with passing days be kindly. Let Nirriti 
+depart to distant places. 
+
+5 0 Asunlti, keep the soul within us, and make the days we 
+
+have to live yet longer. 
+
+Grant that we still may look upon the sunlight : strengthen 
+thy body with the oil we bring thee. 
+
+
+1 Bis life: the life of Subandhu one of the Rishis of the hymn. Accord¬ 
+ing to S&yana the first line is a prayer :—‘ May the life of Subanclhu be 
+augmented so as to be more lasting and newer/—Wilson. Subaudhu is not 
+mentioned in the text. Two men: the warrior and the charioteer. One falls: 
+S&yana explains differently ;—* he who falls (from life) increases (his) desire 
+to live.’—Wilson. Nirriti: the Goddess of death and destruction. 
+
+5 JswiUi: apparently the personification of a deity presiding over funerals. 
+It may be a name for Yama, or it may mean f guide to life,’ or f way to life,* 
+See Muir, 0 8, Texts, Y, 297, and Bergaigne, La Religion V4di(p<e } I. 96. ^ 
+
+
+
+THE RIGVEHA. 
+
+
+HYMN 60 ,] 
+
+6 Give ns our sight again, 0 Asuniti, give us again our breath 
+and our enjoyment., 
+
+Loug may we look upon the Sun uprising: 0 Anumati, 
+favour thou and bless us, 
+
+^ 7 May Earth restore to us our vital spirit, may Heaven the 
+Goddess and pud-air restore it. 
+
+May Soma give us once again our body, and Pusbau show 
+the Path of peace and comfort. 
+
+8 May both Worlds bless Subandhu, young Mothers of ever¬ 
+
+lasting Law. 
+
+May Heaven and Earth uproot and sweep iniquity and shame 
+away : nor sin nor sorrow trouble thee. 
+
+9 Health-giving medicines descend sent down fft>m heaven m 
+
+, twos and threes, , _ ,, 
+
+Or wandering singly on the earth. May Heaven and Earth 
+uproot and sweep iniquity and shame away : nor sin nor 
+sorrow trouble thee. , 
+
+-—10 Drive forward thou the wagon-ox, 0 Indra, which brought 
+wagon hither. 
+
+May Heavej^udJEar-th uproot and sweep iniquity and shame 
+away : nor sin nor sorrow trouble thee. 
+
+HYMN LX. 'Asam&ti and Others. 
+
+Bringing our homage we have come to one magnificent in 
+look. 
+
+Glorified of the mighty Gods ; 
+
+2 To Asamati, spring of gifts, lord of the brave, a radiant car, 
+
+The conqueror of Bhajeratha; 
+
+
+6 Ammati: a personification of the favour with which the Gods regard 
+the sacrifices and prayers of the pious. * Gracious (goddess)/—Wilson, 
+
+8 Iniquity and shame : rdpas^ according to Williams’s Dictionary means, 
+defect, fault, sin ; hurt, injury. In his Commentary on I. 69. 4, S&yapa 
+paraphrases rdpdnsi, the plural of the word, by bddhakdni rdJcshasdcttni, dis¬ 
+turbing R&ksbasas, etc. 
+
+9 In twos and threes: according to Sftyana, in the persons of the two 
+Asvius and of the three Goddesses 114, Sarasvatt, and Bh&rati. 
+
+10 Ustnardnt must mean the wife of Usinara, chief of the. Usinaras who 
+are mentioned*in later times as living in Madhyadesa or the Midland country. 
+The meaning of the line is not obvious. 
+
+Stanzas 8, 9, 10, which Prof. Grassmann places in his Appendix, are of a 
+different character from that of the preceding part of the hymn, and seem 
+to be a separate song or fragment of a song, 
+
+2 Asamdti: according to S&yana, the name of a King. But the word is 
+more probably an adjective, as in star ' 5 'dtham, car, and signi¬ 
+fying unequalled. Bhajeratha; it is : • this is the name of a 
+
+prince or of a country. 
+
+
+
+464 THE HYMNS OF f BOOK X 
+
+3 Who, when the spear hath armed his hand, or even weaponless 
+
+o’erthrows 
+
+Men strong as buffaloes in fight ; 
+
+4 Him in whose service flourishes Ikshv&ku, rich and dazzling- 
+
+bright 
+
+As the Five Tribes that are in heaven. 
+
+5 Indra, support the princely power of Bathaproshthas matched 
+
+by none, 
+
+Even as the Sun for all to see. 
+
+6 Thou for Agasfcya’s sister’s sons yokest thy pair of ruddy 
+
+steeds. 
+
+Thou trocfclest niggards under foot, all those, 0 King, who 
+brought no gifts. 
+
+7 This is the mother, this the sire, this one hath come to be 
+
+thy life. 
+
+What brings thee forth is even this. Now come, Subandhn, .. 
+get thee forth. 
+
+8 As with the leather thong they bind the chariot yoke to hold 
+
+it fast, 
+
+So have I held thy spirit fast, held it for life and not for 
+death, held it for thy security. 
+
+9 Even as this earth, the mighty earth, holds fast the monarchs 
+
+of the wood, 
+
+So have I held thy spirit fast, held it for life and not for death, 
+held it for thy security. 
+
+
+3 Who: AsamSti, according to S&yaua. 
+
+4 Ikskvdku: a prince or a people ; the name does not occur again in the 
+
+Rigveda. The Five Tribes: the deities regarded as f ■■ r .t r vr -I - 
+
+ling to the five tribes on earth, in the same man 1 : : ■- ■? ■ 
+
+land of the Aryans have their counterparts in heaven. See Muir, 0. S. Texts, 
+I. p. 177. S&yana explains differently :—‘(so that) the five orders of men 
+(are as happy) as if they were in heaven.’—Wilson. 
+
+5 Rathaproshthas: the family of the prince, Asam&ti or another, whose praises 
+the poet celebrates. 
+
+6 Agastya's sister's sons: Bandhu and his brothers, the Rishis of the hymn. 
+Stanzas 1—6 have no apparent connexion with the six stanzas that follow. 
+
+7 This: Agni, according to S&yana. The speaker probably means him¬ 
+self.—Ludwig. Subandliu seems to have been in a trance and apparently 
+dead. ‘ It is supposed that the brothers of Subandhu have a:l\r<v->o:l their 
+supplications to Agni, to restore him to life, and that he has come accord¬ 
+ingly, being, as it were, his parent and begetter. Another interpretation 
+explains the terms literally as, Subandliu, your father, mother, and son, 
+have come to mourn your decease.’—Wilson. 
+
+8 So have I held: ‘so has Agni placed,’ according to S&yana, 
+
+
+
+HYMN 61.] 
+
+
+THE RIGVEDA. 
+
+
+465 
+
+
+10 Subandhu’s spirit I have brought from Yama, from Vivas- 
+
+veil’s Son, 
+
+Brought it for life and not for death, yea, brought it for 
+security. 
+
+11 The wind blows downward from on high, downward the Sun- 
+
+God sends his heat, 
+
+Downward the milch-cow pours her milk : so downward go thy 
+pain and grief. 
+
+12 Felicitous is this mine hand, yet more felicitous is this. 
+
+This hand contains all healing balms, and this makes whole 
+
+with gentle touch. 
+
+HYMN LXI. " Visvedevas. 
+
+The welcome speaker in the storm of battle uttered with 
+might this prayer to win the Asvins, 
+
+When the most liberal God, for Paktha, rescued his parents, 
+and assailed the seven Rotars. 
+
+2 Chyav&na, purposing deceptive presents, with all ingredients, 
+made the altar ready. 
+
+Most sweet-voiced Tftrvayana poured oblations like floods of 
+widely fertilizing water. 
+
+
+11 Thy pain and grief ; 1 fcliy ain,’—Sayana. 
+
+12 More felicitous is this : my other hand, probably the right. With gentle 
+touch: with light friction, laying-on of hands, or hypnotizing passes. 
+
+This Hymn, as Ludwig observes, belongs to the most difficult, one might 
+almost say most hopeless, portions of the Rigveda. It is made up of several 
+parts which are in no intelligible connexion with one another. 
+
+1 According to the view taken by Pischel who has most carefully studied 
+and elaborately discuSsed the first three stanzas ( Vedische Studien, I. pp. 71— 
+77 ), they contain in brief the ancient story of Turvay&na, tbe young King 
+of the Pakthas, and Cbyavshia. Chyav&na, a favourite of the Asvins who 
+had restored him to youth (I. 116. 10, and 117. 13), intended to sacrifice to 
+them, hoping with their aid to conquer Tftrvay&na and his parents. But 
+Indra stays the sacrifice, drives the priests away, and enables Turvay&na who 
+had poured rich libations to him to gain the victory over his opponent. 
+
+The welcome speaker: Turvay&ua, whose words were welcome to the Gods. 
+To win the Asvins: ratidmm: not * addressed to Rudra,* but to the Asvins 
+who are called rw&drau in stanza 15, and, elsewhere, rudrtt and rudravartani. 
+The most liberal God: Indra. Paktha: King of the Pakthas (see VII. 18. 7), 
+that is, apparently, Tftrvay&na, who lias been mentioned in I. 53. 10, and VI. 
+18. 13, as especially aided by Indra. Seven Hotars ; the usual number of 
+Hotar priests employed at important sacrifices. 
+
+2 Deceptive presents : his intended sacrifice was displeasing to Indra, whom, 
+possibly, Chyav&na falsely pretended that he was about to worship. With 
+all ingredients: required for the preparation of the Soma juice. Poured 
+oblations: to Indra. 
+
+30 
+
+
+
+
+4615 
+
+
+THE HYMNS OF IBOOK X. 
+
+
+3 To bis oblations, swift as thought, ye burned, and welcomed 
+
+eagerly the prayers he offered. 
+
+With arrows in his hand the Very Mighty forced from him all 
+obedience of a servant. 
+
+4 I call on yon the Sons of Dyaus, the Asvins, that a dark cow 
+
+to my red kine he added. 
+
+Enjoy my sacrifice, come to my : viands, contented, not deceiv¬ 
+ing expectation. 
+
+10 Uttering praise to suit the rite Navagvas came speedily to 
+
+win the damsel’s friendship. 
+
+They who approached the twice-strong stable's keeper, meed¬ 
+less, wotfild milk the rocks that naught had shaken. 
+
+11 Swift was new friendship with the'maid : they quickly accept¬ 
+
+ed it as genuine seed and bounty. 
+
+Milk which the cow Sabarduglia had yielded was the bright 
+heritage which to thee they offered. 
+
+12 When afterwards they woke and missed the cattle, the speaker 
+
+thus in joyful mood addressed them : 
+
+Matchless are singers through the Vasu’s nature; he bringeth 
+them all food and all possessions. 
+
+13 His followers then who dwelt in sundry places came and desired 
+
+to slay the son of Nrishad. 
+
+Resistless foe, he found the hidden treasure of Sushria multi¬ 
+plied in numerous offspring. 
+
+
+3 To his oblations: to the offerings of ChyavAna. Ye: Asvins. The Very 
+Mighty: Indra, who threatened ChyavAna, and made him his obedient 
+servant. 
+
+4 The ltishi now prays to the Asvins on his own account, and asks for a 
+dark-coloured cow ns a reward. SAyana, whom Professors Ludwig and 
+
+Grassmami follow,.explains the second half of the first line more poetically :_ 
+
+* When the dark night retires before the purple oxen (of the chariot of the 
+dawn).*—Wilson. * When the black sits among the red cows ; that is, while 
+it- is still dark, but the grey of morning is beginning to appear.’—Ludwig 
+
+5 I pass over stanzas 5—9, which contain an ancient legend, probably 0 the 
+
+germ of the later story of BrahmA or PmjApati'aml his daughter, concerning 
+
+two deities or powers of nature, male and female. See Appendix. 3 4 5 * * * * * 11 12 13 
+
+10 Navagvas: ‘ the Angirasas.'—' Wilson. The damsel's: RAyana says that 
+
+Prism may be meant. Perhaps SnramA is intended. The twice-strong stable’& 
+
+keeper: the P»ni or Panis who kept the stolen cows or vanished rays of light 
+concealed. Meedless: as the Panis refused to give up the cows. Would milk 
+the rocks: would force from the rocky prison the meed or honorarium which 
+they deserved in the shape of the cows. 
+
+11 SabardvyM: ‘neotar-yielding;’ the general name of cows milked at 
+sacrifices. It Imh to thee they offered: which the Angirases offered to Indra 
+
+12 The Vasu is Indra. 
+
+13 The ton of Nrishad: Ndrehada, usually a patronymic of Kanva but 
+said to be m this place the name of a certain demon. Tlesistless foe ** Indra 
+
+
+
+THE RIQYEDA, 
+
+
+HYMN 61J 
+
+
+4sr 
+
+
+14 Thou, called Effulgence, in whose threefold dwelling, as in the 
+
+light of heaven, the Gods are sitting, 
+
+Thou who art called Agui or JfUavedas, Priest, hear us, guile¬ 
+less Priest of holy worship. 
+
+15 And, Indra, bring, that I may laud and serve them, those 
+
+Two resplendent glorious N&satyas, 
+
+Blithe, bounteous, man-like, to the sacrihcer, honoured among 
+our men with offered viands. 
+
+16 This King is praised and honoured as Ordainer: himself the 
+
+bridge, the Sage speeds o’er the waters. 
+
+He hath stirred up Kakshivan, stirred up Agui, as the steed’s 
+swift wheel di'ives the felly onward. * 
+
+17 Yaitarana, doubly kinsman, sacrificer, shall milk the cow who 
+
+ne’er hath calved, Sabardhu, 
+
+When I encompass Varuna and Mifcra with lauds, and Arya 
+man in safest shelter. 
+
+18 Their kin, the Prince in heaven, thy nearest kinsman, turning 
+
+his thought to thee thus speaks in kindness : 
+
+This is our highest bond: I am his offspring. How many 
+others came ere I succeeded ? 
+
+19 Here is my kinship, here the place I dwell in ; these are my 
+
+Gods; I in full strength am present. 
+
+Twice-born am I, the first-born Son of Order: the Cow milked 
+this when first she bad her being. 
+
+
+34 Here begins another part of the hymn. Agui is addressed. Effulgence; 
+identified with the Sun. Threefold dwelling: earth, firmament, and heaven. 
+
+15 Man-Wee: as men reward one who institutes a sacrifice for their benefit. 
+
+36 This King: Sfirya, the Sun-God. ‘This royal Soma/—Wilson. Him¬ 
+self the bridge; the "long beams of light form the bridge by which Sfirya 
+passes over the waters of the firmament or sea of air. KaksMvdn : the cele¬ 
+brated Rishi. See Vol. I., Index. 
+
+17 Vaitarana: { (Agui), the conveyer (of all)/—Wilson. Agni is so called, 
+probably, as sacrificer for a priuce Vitar&na. Doubly kinsman: closely allied 
+to heaven and earth. Sabardhu: the Cow whose milk is used in sacrifice; 
+also called SabardughA as in stanza 11. According to Ludwig, the New Year 
+which has not yet distributed its treasures is meant. 
+
+18 Their kin : akin to Mitra, Varuna, aud Aryaman. The Prince; s&ri ; 
+Sfirya, the Sun-God. Thy nearest kinsman; Sfirya. I adopt Ludwig’s inter¬ 
+pretation of nflhhdnHlishthah, which appears unintelligible as the name of the 
+son of Manu who was deprived of his inheritance by his father according to 
+the Yafur-veda, and by his brothers according to the Aitareya-Prdhmana. 
+But see Weber, Episches im V. Ritual t pp. 40f. This: Dyaus, How many 
+others; many Savltars (suns that introduce the new year) have been before 
+me.—Ludwig, 
+
+19 These are my Gods: ‘these are my resplendent (rays)/—-Wilson. Pro¬ 
+bably the priests are intended.—Ludwig. The Cow; Aditi. Milked this; 
+milked forth this universe/—Wilson. Agni is the speaker uf this stauza. 
+
+
+
+
+468 THE HYMNS OF [BOOK X . 
+
+20 So mid these tribes he rests, the friendly envoy, borne on two 
+
+paths, refulgent, Lord of fuel. 
+
+When, like a line, the Babe springs up erectly, his Mother 
+* straight hath borne him strong to bless us. 
+
+21 Then went the milch-kiue forth to please the damsel, and for 
+
+the good o'f every man that liveth. 
+
+Hear us, 0 wealthy Lord; begin our worship. Thou hast 
+grown mighty through Asvaghna's virtues. 
+
+22 And take thou notice of us also, Indra, for ample riches, King 
+
+whose arm wields thunder \ 
+
+Protect our wealthy nobles, guard our princes unmenaced near 
+thee, Lo?d of Tawny Coursers. 
+
+23. When he goes forth, ye Pair of Kings, for booty, speeding to 
+war and praise to please the singer,— 
+
+I was the dearest sage of those about him,—let him lead these 
+away and bring them safely. 
+
+24 Now for this noble man’s support and comfort, singing with 
+
+easy voice we thus implore thee: 
+
+Impetuous be his son and fleet his courser: and may I he his 
+priest to win him glory. 
+
+25 If, for our strength, the priest with adoration to win your friend* 
+
+ship made the laud accepted, 
+
+That laud shall be a branching road to virtue for every one to 
+whom the songs are suited. 
+
+26 Glorified thus, with holy hymns and homage :—Of noble race, 
+
+with Waters, God-attended— 
+
+May he enrich us for our prayers and praises : now can the cow 
+‘ be milked ; the path is open. 
+
+
+20 He: Agni. Two paths: from earfcli to heaven and from heaven to earth, 
+
+21 The reference in the first 1-’*" to the imprisoned cows and 
+
+Saranj£ (see stanza 10); but all allusions in this hymn are 
+
+more or less conjectural. Ludwig thinks that the reference may be to the act¬ 
+ual milking of the sacrificial cows at the ceremony which this hymn accompa¬ 
+nied. Wilson translates :—* The words of a desirable praise. of,a certain tran¬ 
+quil person (X&bli&nedislitba), attain the prototype (Indra)' Asvaghna: pro¬ 
+bably the patronymic of Vitarana.—Ludwig. See note on Vaifcarana in stanza 
+17. * 
+
+23 He: Asvaghna Vitarana. Ye Pair of Kings: Mitra and Varuna. 
+
+26 Glorified thus: that is, May Varuna glorified with song beginning, * Of 
+noble race, etc., ’ enrich us. Now can the cow he milked: it is now time for 
+the morning Agnihotram.—Ludwig. 
+
+Prof. Grassmann has banished this almost unintelligible hymn to his Appen¬ 
+dix. 
+
+
+
+
+THE RTGYEDA. 
+
+
+469 
+
+
+HYMN 62.] 
+
+27 Be to ns, then, ye Gods who merit worship, be ye of one accord 
+our strong protection, 
+
+Who went on various ways and brought us vigour, ye who are 
+undeceivable explorers. 
+
+HYMN LXJI. Visvedevas, Etc. 
+
+Ye who, adorned with guerdon through the sacrifice, have won 
+you Indra’s friendship and eternal life, 
+
+Even to you be happiness, Angirases., Welcome the son of 
+Manu, ye who are most wise. 
+
+2 The Fathers, who drave forth the wealth in cattle, have in the 
+
+year’s course cleft Yala by Eternal Law : ^ 
+
+A lengthened life be yours, 0 ye Angirases. Welcome the 
+son of Mann, ye who are most wise. 
+
+3 Ye raised the Sun to heaven by everlasting Law, and spread 
+
+broad earth, the Mother, out on every side. 
+
+Fair wealth of progeny be yours, Angirases. Welcome the 
+son of Manu, ye who are most wise. 
+
+4 This kinsman in your dwelling-place speaks pleasant words : 
+
+give ear to this, ye Bishis, children of the Gods. 
+
+High Brahman dignity be yours, Angirases. Welcome the 
+son of Manu, ye who are most wise. 
+
+5 Distinguished by their varied form, these Bishis have been 
+
+deeply moved. 
+
+These are the sons of Angiras: from Agni have they sprung 
+to life. 
+
+6 Distinguished by their varied form, they sprang from Agni, 
+
+from the sky. 
+
+Navagva and JDasagva, noblest Angiras, he giveth bounty 
+with the Gods. 
+
+7 With Indra for associate the priests have cleared the stable 
+
+full of steeds and kioe, 
+
+Giving to me a thousand with their eight-marked ears, they 
+gained renown among the Gods, 
+
+
+X The ton of Manu: N&bhftnedishtha M&nava. See X. 61. IS note. 
+
+2 The Fathers: the Angirases. Yala: the demon who stole the cows of 
+the Gods. 
+
+3 By everlasting Law: ‘ by means of your sacrifice/—Wilson. 
+
+4 This kinsman : or, this N&bhft, that is, N&bh&uedishtha. 
+
+5 Distinguished by their varied form ; or, Virfipas. See III. 53. 7. 
+
+6 From the $ky: or, from Dyaus. Noblest Angiras: Agni himself, accord¬ 
+ing to S4yana. He is also called Navagva and Daaagva as these priestly names 
+or titles belong to or are closely connected with the Angirases. 
+
+7 With their rigid--marked ws: 1 . \ nded on their ears ; or per¬ 
+
+haps, with slit c.m t , :‘. /ly/mf ‘f . ■' * 1 : , .. VI, 141.2. 
+
+
+
+
+470 THE HYMNS OF [BOOK^Xr 
+
+8 May this man’s sous be multiplied; like springing corn may 
+
+Manu grow, 
+
+Who gives at once in bounteous gift a thousand kiue, a 
+hundred steeds. 
+
+9 ISTo one attains to him, as though a man would grasp the 
+
+heights of heaven. 
+
+' S&varnya’s sacrificial meed hath broadened like an ample flood. 
+
+10 Yadu and Turva, too, have given two D&sas, well-disposed, to 
+
+serve, 
+
+Together with great store of kine. 
+
+11 Blest be the hamlet’s chief, most liberal Manu, and may his 
+
+bounty fival that of Surya. 
+
+May the Gods let Savavni’s life be lengthened, with whom, 
+unwearied, we have lived and prospered. 
+
+HYMN LX HI, Visvedevas. 
+
+May they who would assume kinship from far away, Vivasvan’s 
+generations, dearly loved of men, 
+
+Even the Gods who sit upon the sacred grass of Nahusha’s 
+son Yayati, bless and comfort us. 
+
+2 Eor worthy of obeisance, Gods, are all your names, worthy of 
+
+adoration and of sacrifice. 
+
+Ye who were born from waters, and from Aditi, and from the 
+earth, do ye here listen to my call. 
+
+3 I will rejoice in these Adityas for my weal, for whom the Mo¬ 
+
+ther pours forth water rich in balm, 
+
+And Dyaus the Infinite, firm as a rock, sweet milk,—Gods act¬ 
+ive, strong through lauds, whose might the Bull upholds. 
+
+
+8 Manu: here apparently the name of Savarni the prince whose munificence 
+is the subject of stanzas 8—XI. A thousand kine, a hundred steeds: ‘ kine 5 is 
+conjecburally supplied. ‘A thousand and a hundred horses.’—Wilson. ‘A 
+thousand times a hundred horses. 5 —Ludwig. 
+
+9 Sdvarnya here means S&varni. 
+
+10 Turva: equivalent to Turvasa ; a prince of the clan called after the 
+eponymu3 Turva. Ddsas: enslaved natives. 
+
+1 F' ' ' ■ *■. 5 .".onahip with us, and the duties of protection and aid which 
+
+Of. I. 109. 7, note. Vivasvdu's generations; S&yaua sup¬ 
+plies a verb, and explains differently :—‘(support) the generations of (Manu 
+the son of) Vivasvat.’—Wilson. Yaydli: see I, 31. 17, and 108. 8, note, 
+
+2 From waters: the aerial waters, or intermediate region of air. Aditi; von 
+Roth understands Aditi here to mean ‘infinity,’ the boundlessness of 
+heaven as opposed to the limitation of earth. See Muir, 0. S. Texts, V. 39. 
+SAyana’s explanation is similar. 
+
+3 The Mother: Earth. Dyaus: Heaven. The Bull: the Sun, S4y«na 
+explains vyishubhardn as ‘ bringers of rain. 5 
+
+
+
+
+HYMN 63.] 
+
+
+THE RIG VEDA, 
+
+
+471 
+
+
+4 Looking on men, ne’er slumbering, they by their deserts at¬ 
+
+tained as Gods to lofty immortality. 
+
+Borne on refulgent cars, sinless, with serpents’ powers, they 
+robe them, for our welfare, in the height of heaven. 
+
+5 Great Kings who bless us, who have come to sacrifice, who, 
+
+ne’er assailed, have set their mansion in the sky,— ^ 
+
+These I invite with adoration and with hymns, mighty A.dityas, 
+Aditi, for happiness. 
+
+6 Who offereth. to you the laud that ye accept, 0 ye All-Gods of 
+
+Manu, many as ye are ? 
+
+Who, Mighty Ones, will prepare for you the sacrifice to bear 
+us over trouble to felicity ? 
+
+7 Ye to whom Manu, by seven priests, with kindled fire, offered 
+
+the first oblation with his heart and soul, 
+
+Vouchsafe us, ye Adityas, shelter free from fear, and make us 
+good and easy paths to happiness. 
+
+8 Wise Deities, who have dominion o’er the world, ye thinkers 
+
+over all that moves not and that moves, 
+
+Save us from uncommitted and committed sin, preserve us 
+from all sin to-day for happiness. 
+
+9 In battles we invoke Indra still swift to hear, and all the holy 
+
+Host of Heaven who bauish grief, 
+
+Agni, Mitra, and Varuna that we may gain, Dyaus, Bhaga, 
+Marnts, Prithivi for happiness : 
+
+10 Mightily-saving Earth, incomparable Heaven, the good guide 
+
+Aditi who gives secure defence. 
+
+The well-oared heavenly Ship that lets no waters in, free from 
+defect, will we ascend for happiness. 
+
+11 Bless us, all Holy Ones, that we may have your help, guard 
+
+and protect us from malignant injury, 
+
+With fruitful invocation may we call on you, Gods, who give 
+ear to us for grace, for happiness. 
+
+12 Keep all disease afar and sordid sacrifice, keep off the wicked 
+
+man’s malicious enmity. 
+
+Keep far away from us all hatred, 0 ye Gods, and give us 
+ample shelter for our happiness. 
+
+13 Untouched by any evil, every mortal thrives, and, following. 
+
+the Law, spreads in Ids progeny, 
+
+Whom ye with your good guidance, O Adityas, lead safely 
+through all his pain and grief to happiness. 
+
+4 With serpents' 1 powers: ‘of unsurpassable wisdom.’—Wilson. 
+
+10 The heavenly Ship; according to Sly ana, a metaphorical expression for 
+sacrifice. 
+
+
+
+472 TEE EYMNS OF [BOOK'X. 
+
+14 That which ye guard and grace in battle, 0 ye Gods, ye Ma- 
+
+ruts, where the prize is wealth, where heroes win, 
+
+That conquering Car, 0 Indra, that sets forth at dawn, that 
+never breaks, may we ascend for happiness. 
+
+15 Vouchsafe us blessing in our paths and desert tracts, blessing 
+
+in waters and in battle for the light; 
+
+Blessing upon the wombs that bring male children forth, and 
+blessing, 0 ye Maruts, for the gain of wealth. 
+
+16 The noblest Svasti with abundant riches, who comes to what 
+
+is good by distant pathway,— 
+
+May she at home and far away preserve us, and dwell with us 
+under the Gods' 1 protection. 
+
+17 Thus hath the thoughtful sage, the son of Plati, praised you, 
+
+0 Aditi and all Adityas. 
+
+Men are made rich by those who are Immortal: the Heavenly 
+Folk have been extolled by Gaya. 
+
+HYMN LXIV. Visvedevas. 
+
+What God, of those who hear, is he whose well-praised name we 
+may record in this our sacrifice ; and how ? 
+
+Who will be gracious? who of many give us bliss ? Who out 
+of all the Host will come to lend us aid ? 
+
+2 The will and thoughts within my breast exert their power : 
+
+they yearn with love, and fly to all the regions round. 
+
+None other Comforter is found save only these : iny longings 
+and my hopes are fixt upon the Gods. 
+
+3 To Narasaim and to Pushan I sing forth, to unconcealable 
+
+Agni kindled by the Gods; 
+
+To Sun and Moon, two Moons, to Yama in the heavens, to Trita, 
+Vata, Dawn, Night, and the Asvins Twain,* 
+
+4 How is the Sage extolled whom the loud singers praise ? 
+
+What voice, what hymn is used to laud Brihaspati? 
+
+May Aja-Ekapad with Rikvans swift to hear, and Ahi of the 
+Deep listen in to our call. 
+
+
+14 For happiness: svastrfyc, for happiness or welfare, recurs at the end of 
+all the stanzas from 3 to 14 inclusive. 
+
+16 Svasti: Patbyd Svasti, according to the Index; the Goddess of prosperity 
+and happiness. 
+
+17 The son of Plati: Gaya, the Jtishi of the hynm. 
+
+3 Unconcealable Agm .* ,©r, to the unconcealable (Savitar) and Agni. Two 
+Moons: New Moon and Null Moon. 
+
+4 Aja-Ekapdd: see VI. 60. 14. Rihvans * singers; minor deities who 
+attend and sing the praises of some superior God. Ahi of the Eeep : the great 
+Diagon of the depths of the aerial ocean ; Ahibudhnya. See VoJ. I,, Index. 
+
+
+
+HYMN 64.] THE RIG VEDA . 473 
+
+5 Aditi, to the birth of Daksha and the vow thou summonest the 
+
+Kings Mitra and Varuna. 
+
+With course unchecked, with many chariots Aryaman comes 
+with the seven priests to tribes of varied sort. 
+
+6 May all those vigorous Coursers listen to our cry, hearers of 
+
+invocation, speeding on their way ; 
+
+Winners of thousands where the priestly meed is won, who 
+gather of themselves great wealth in every race. 
+
+7 Bring ye Purandhi, bring V&yu who yokes his steeds, for 
+
+friendship bring ye Pusban with your songs of praise : 
+
+They with one mind, one thought attend the sacrifice, ui'ged 
+by the favouring aid of Savitar the God. 
+
+8 The thrice-seven wandering Rivers, yea, the mighty floods, 
+
+the forest trees, the mountains, Agui to our aid, 
+
+Krisiinu, Tisbya, archers to our gathering-place, and Rudra 
+strong amid the Rudras, we invoke. 
+
+9 Let the great Streams come hither with their mighty help, 
+
+Sindhu, Sarasvati, and Sarayu with waves. 
+
+Ye Goddess Floods, ye Mothers, animating all, promise us 
+water rich in fatness and in balm. 
+
+10 And let Brihaddiva, the Mother, hear our call, and Tvashtar, 
+
+Father, with the Goddesses and Fames. 
+
+Ribhukshan, Vaja, Bhaga, and Rathaspati, and the sweet 
+speech of him who labours guard us well 1 
+
+11 Pleasant to look on as a dwelling rich in food is the blest 
+
+favour of the Maruts, Rudra’s Sons. 
+
+May we be famed among the folk for wealth in kine, and ever 
+come to you, ye Gods, with sacred food. 
+
+
+5 Dakslm: meaning here the Sun, according to S&yana. Ludwig thinks 
+that the sacrificer, regarded as Daksha or Praj&pati, and said to be born again 
+through completion of his vow, is intended. In the second line alBo Aryaman 
+is considered by Skyana to be the Sun :—‘ Aryaman, whose course is not 
+hurried, the giver of delight to many, having seven ministering (rays) proceeds 
+in his multiform births/—Wilson. 
+
+6 Coursers ; the horses which bring the Gods to men’s sacrifices. 
+
+7 Purandhi: Plenty personified as a deity. Or ptlrandhim may be an ad¬ 
+jective * the spirited, or liberal, Pushan/ 
+
+8 Thrice-seven : tlie seven rivers of the land of the Aryans having their coun¬ 
+terparts in heaven and in the firmament. Krisinu: the archer who guards 
+the heavenly Soma. Tishya: an asterism regarded as being in the form of 
+an arrow, and so here identified with Kris&uti. 
+
+10 Brihaddivd: a Goddess associated with IM, Sarasvati, and others. 
+Dames; the consorts of the Gods. Rathaspati: the God who presides over 
+chariots of war. Speech: or prayer. Who labours: at the sacrifice. 
+
+
+
+
+THE IIYMUS OF 
+
+
+in 
+
+
+[BOOK X, 
+
+
+12 The thought which ye, 0 Maruts, Indra, and ye Gods have 
+
+given to me, and ye Mitra and Varuna,— 
+
+Cause this to grow and swell like a milch-cow with milk. Will 
+ye not bear away my songs upon your car? 
+
+13 0 Maruts, do ye never, never recollect and call again to mind 
+
+this our relationship ? 
+
+When next we meet together at the central point, even there 
+shall Aditi confirm our brotherhood. 
+
+14 The Mothers, Heaven and Earth, those mighty Goddesses, 
+
+worthy of sacrifice, come with the race of Gods. 
+
+These Two^with their support uphold both Gods and men, and 
+with the Fathers pour the copious genial stream. 
+
+15 This invocation wins all good that we desire; Brihaspati, highly- 
+
+praised Aramati, are here, 
+
+Even where the stone that presses meath rings loudly out, 
+and where the sages make their voices heard with hymns. 
+
+16 Thus hath the sage, skilled in loud singers 5 duties, desiring 
+
+riches, yearning after treasure, 
+
+Gaya, the priestly singer, with his praises and hymns content¬ 
+ed the Celestial People. 
+
+17 Thus hath the thoughtful sage, the son of Plati, praised you, 
+
+0 Aditi and all Adityas. 
+
+Men are made rich by those who are Immortal : the Heavenly 
+Folk have been extolled by Gaya. 
+
+HYMN LXY, Visvedevas. 
+
+May Agni, Indra, Mitra, Varuna consent, Aryaman, V&yu, Push- 
+A an, and Sarasvati, 
+
+Adityas, Maruts, Vishnu, Soma, lofty Sky, Ttudra, and Aditi, 
+and Brahmanaspati. 
+
+2 Indra and Agni, Hero-lords when Vritrafell, dwelling together, 
+
+speeding emulously on, 
+
+And Soma blent with oil, putting his greatness forth, have 
+with their power filled full the mighty firmament. 
+
+3 Skilled in the Law I lift the hymn of praise to these, Law- 
+
+strengtheners, unassailed, and great in majesty. 
+
+13 At the central point: the place of sacrifice. 
+
+14 With the Fathers: ‘ The fruitfulness of heaven and earth, which give 
+
+birth to gods and men, is described as produced by the fathers.’ See Wallis 
+Cosmology of the Rigveda , p. 72. ' 
+
+15 Aramati: the Genius of Devotion, 
+
+17 The concluding stanza of Hymn 63 is repeated here, 
+
+
+
+•Hxao^srj ” 
+
+
+-xmrKTQTnvA. 
+
+
+475 
+
+
+These in their wondrcms bounty send the watery sea: may 
+they as kindly Friends send gifts to make us great. 
+
+4 They with their might have stayed Heaven, Earth, and Prithi- 
+
+vi, the Lord of Light, the firmament, the lustrous spheres. 
+Even as fleet-foot steeds who make their masters glad, the 
+princely Gods are praised, most bountiful to man. 
+
+5 Bring gifts to Mitra and to Varuna who, Lords of all, in spirit 
+
+never fail the worshipper*, 
+
+Whose statute shines on high through everlasting Law, whose 
+places of sure refuge are the heavens and earth. 
+
+6 The cow who yielding milk goes her appointed way hither to 
+
+us as leader of our holy rites, 
+
+Speaking aloud to Varuna and the worshipper, shall with 
+oblation serve Vivasv&n and the Gods. 
+
+7 The Gods whose tongue is Agni dwell in heaven, and sit, aid¬ 
+
+ers of Law, reflecting, in the seat of Law. 
+
+They propped up heaven and then brought waters with their 
+might, got sacrifice and in a body made it fair. 
+
+8 Bom in the oldest time, the Parents dwelling round are shar¬ 
+
+ers of one mansion in the home of Law. 
+
+Bound by their common vow Dyaus, IMthiv! stream forth the 
+moisture rich in oil to Varuna the Steer. 
+
+9 Parjanya, Vata, mighty, senders of the rain, Indra and Vayu, 
+
+Varuna, Mitra, Aryaman: 
+
+Wo call on Aditi, Adityas, and the Gods, those who are on 
+the earth, in waters, and in heaven. 
+
+10 Tvashtar and V&yu, those who count as Bibhus, both celestial 
+
+Hotar-priesJtys, and Dawn for happiness, 
+
+Winners of wealth, we call, and wise Brihaspati, destroyer of 
+our foes, and Soma Indra’s Friend. 
+
+11 They generated prayer, the cow, the horse, the plants, the 
+
+forest trees, the earth, the waters, and the hills. 
+
+
+3 The watery sea : the clouds and rain- 
+
+4 Prithivi: meaning here the region of mid-air. 
+
+5 Places of sure refuge: S4yana explains nddhast differently :— 3 4 5 6 7 8 upon whom 
+the two solicitous worlds remain dependent.’ 
+
+6 The cow: who is milked at sacrifice. According to S4yana, thunder may 
+be meant, and by * milk * strength may be inteuded. 
+
+7 In a body: that is, personified, C£. X, 60. 9, note. 
+
+8 The Parents: Heaven and Earth. 
+
+10 Celestial Hutar-priests: see 1. 13. 8, 
+
+
+
+
+475 
+
+
+THE HYMJS8 VJf 
+
+
+IISVOK Jt, 
+
+
+These very bounteous Gods made the Sun mount to heaven, 
+and spread the righteous laws of Aryas o'er the land. 
+
+12 0 Asvins, ye delivered Bhujyu from distress, ye animated 
+
+Syava, Vadhrimati’s son. 
+
+To* Yimada ye brought his consort Kamadyfi, and gave his 
+lost Vishnftpu back to Visvaka. 
+
+13 Thunder, the lightning's daughter, Aja-Ekapad, heaven's bear¬ 
+
+er, Sindhu, and the waters of the sea: 
+
+Hear all the .Gods my words, Sarasvati give ear together with 
+Purandhi and with Holy Thoughts. 
+
+14 With Holy Thoughts and with Purandhi may all Gods, know¬ 
+
+ing the Law immortal, Manu's Holy Ones, 
+
+Boon-givers, favourers, finders of light, and Heaven, with gra¬ 
+cious love accept my songs, my prayer, my hymn. 
+
+15 Immortal Gods have I, Yasishtha, lauded, Gods set on high 
+
+above all other beings. 
+
+May they this day grant us wide space and freedom : ye Gods, 
+preserve us evermore with blessings. 
+
+HYMN LXVI. Yisvedevaa. 
+
+I call the Gods of lofty glory for our w T eal, the makers of the 
+light, well-skilled in sacrifice; 
+
+Those who have waxen mightily, Masters of all wealth, Im¬ 
+mortal, strengthening Law, the Gods whom Indra leads. 
+
+2 For the strong band of Maruts will we frame a hymn: the chiefs 
+
+shall bring forth sacrifice for Indra's troop, 
+
+Who, sent by Indra and advised by Varuna, have gotten for 
+themselves a share of Sfirya's light. 
+
+3 May Indra with the Yasus keep our dwelling safe, and Aditi 
+
+with Adityas lend us sure defence. 
+
+May the God Eudra with I he Eudras favour us, and Tvashtar 
+with the Dames further us to success. 
+
+4 Aditi, Heaven and Earth, the great eternal Law, Indra, Vishnu, 
+
+the Maruts,^and the lofty Sky. 
+
+We call upon Adityas, on the Gods, for help, on Vasus, Eudras, 
+Savitar of wondrous deeds. 
+
+
+12 These deeds of the Asvins are told in I. 16 and 17. 
+
+13 Aja-Ekapdd: see VI. 50. 14. Holy Thoughts: Devotions personified. 
+
+14 Manu's Holy Ones ; deities whom Manu worshipped, 
+
+15 Vasishtha: that is, a descendant of the great Rishi Vasishtha, 
+
+4 The names in the first line are in the nominative case and without a verb s 
+‘are invoked/ may he understood. 
+
+
+
+HYMN 66.3 
+
+
+THE RIG VEDA. 
+
+
+All 
+
+
+6 With Holy Thoughts Sarasv&n, firm-lawed Vanina, great V&yu, 
+Pushan, Vishnu, and the Asvins Twain, 
+
+Lords of all wealth, Immortal, furtberers of prayer, grant us 
+a triply-guarding refuge from distress. 
+
+6 Strong be the sacrifice, strong be the Holy Ones, strong the 
+
+preparers of oblation, strong the Gods. 
+
+Mighty be Heaven and Earth, true to eternal Law, strong be 
+Parjanya, strong be they who laud the Strong. 
+
+7 To win us strength I glorify the Mighty Twain, Agni and 
+
+Soma, Mighty Ones whom many laud. 
+
+May these vouchsafe ’ us shelter with a triple guard, these 
+whom the strong have served in worship of the Gods. 
+
+8 Potent, with firm-fixt laws, arranging sacrifice, visiting solemn 
+
+rites in splendour of the day, 
+
+Obeying Order, these whose priest is Agni, free from falsehood, 
+poured the waters out when Vritra died. 
+
+9 The Holy Ones engendered, for their several laws, the heavens 
+
+and earth, the waters, and the plants and trees. 
+
+They filled the firmament with heavenly light for help : the 
+Gods embodied Wish and made it beautiful. 
+
+10 May they who bear up heaven, zha Eibhus deft of hand, and 
+
+Vata and Parjanya of the thundering Bull, 
+
+The waters and the plants, promote the songs we sing: come 
+Bhaga, Rati, and the Vajins to my call. 
+
+11 Sindhu, the sea, the region, and the firmament, the thunder, 
+
+and the ocean, Aja-Ekapad, 
+
+The Dragon of the Deep, shall listen to my words, and all 
+the Deities and Princes shall give ear. 
+
+12 May we be yours, we men, to entertain the Gods : further 
+
+our sacrifice and give it full success, 
+
+Adityas, Rudras, Vasus, givers of good gifts, quicken the holy 
+hymns which we are singing now. 
+
+
+6 Strong: vrishan repeated in the way loved by some of the Vedic poets ; 
+e showerer of benefits/ according to Sdyana. The Gods ; meaning, says S&yana, 
+the priests. 
+
+9 Laws ; courses of action. Embodied Wish: gave a body to the wishes and 
+hopes of worshippers, and personified them in the same manner as sacrifice is 
+said to have been embodied and beautified in X. 65. 7. 
+
+10 Vdta and Parjanya of the thundering Bull: meaning the wind and storm 
+that attend the thunderous rain-cloud. Rati: divine Favour or Bounty. 
+Ydjirn : a class of divinities according to Sayana, See VII. 38. 7. 
+
+11 Aja~Ehapdd: see VI. 50. 14. Dragon of the Deep: Ahibudlxnya, See 
+VI. 40, 14. 
+
+
+
+
+THE HYMNS OF 
+
+
+473 
+
+
+[BOOK X, 
+
+
+13 1 follow with 3uccess upon the path of Law the two celestial 
+
+Hotars, Priests of oldest time. 
+
+We pray to him who dwelleth near, Guard of the Field, to all 
+Immortal Gods who never are remiss. 
+
+14 Vasia!>tha 5 s sons have raised their voices, like their sire, EishL 
+
+like praying to the Gods for happiness. 
+
+Like friendly-minded kinsmen, come at our desire, 0 Gods, and 
+shake down treasures on us from above. 
+
+15 Immortal Gods have I, Vasislitha, lauded, Gods set on high 
+
+above all other beings. 
+
+May they this day grant us wide space and freedom : ye Gods, 
+preserver us evermore with blessings. 
+
+HYMN LXVII. Biihaspati. 
+
+
+This holy hymn, sublime and seven-headed, sprung from eter¬ 
+nal Law, our sire discovered. 
+
+Ayasya, friend of all men, hath engendered the fourth hymn 
+as he sang his laud to Indra. 
+
+2 Thinking aright, praising eternal Order, the sons of Dyaus the 
+
+Asura, those heroes, 
+
+Angirases, holding the rank of sages, first honoured sacrifice's 
+holy statute. 
+
+3 Girt by his friends who cried with swan-like voices, bursting 
+
+the stony barriers of the prison, 
+
+Brihaspati spake in thunder to the cattle, and uttered praise 
+and song when he had found them. 
+
+4 Apart from one, away from two above him, he drave the kine 
+
+that stood in bonds of falsehood. 
+
+Brihaspati, seeking light amid the darkness* drave forth the 
+bright cows : three he made apparent. 
+
+
+lUPiell “l Ag “ a ” d a ° COrdittg t0 SdWa - ^ ° f 
+
+15 Repeated from the preceding hymn. 
+
+
+T ^veri-headed: ha. V mg seven divisions. Accompanied by seven bands of 
+the Maruts, or having seven metres, according to Sdy an a. Our sire .- Anriras 
+Fourth : or, extending to all four sides, mighty. -anguas. 
+
+°?Y S o£ the ■'Wwases, representing metaphorically 
+the rays of light which had been stolen by the fiends of darkness. See I. 62. 1, 
+
+A Apart from one, away from two : the meaning is uncertain Perha™ „t 
+a distance from the earth, down from heaven and the firmment. Falsehood 
+the wickedness of the treacherous ranis. Three: heaven, firmament ati 
+
+
+
+HYMN 67.] THE RIGVEDA. 479 
+
+5 When he had cleft the lairs* and western castle, he cut off three 
+
+from him who held the waters. 
+
+Brihaspati discovered, while he thundered like Dyans, the 
+dawn, the Sun, the cow, the lightning. 
+
+6 As with a hand, so with his roaring Indra cleft Vala through, 
+
+the guardian of the cattle. 
+
+Seeking the milk-draught with sweat-shining comrades ho stole 
+the Pani’s kine and left him weeping. 
+
+7 He with bright faithful Friends, winners of booty, hath rent 
+
+the milker of the cows asunder. 
+
+Brihaspati with wild boars strong and mighty, sweating with 
+heat, hath gained a rich possession. v 
+
+8 They, longing for the kine, with faithful spirit incited with 
+
+their hymns the Lord of cattle. 
+
+Brihaspati freed the radiant cows with comrades self-yoked, 
+averting shame from one another. 
+
+9 In our assembly with auspicious praises exalting him who 
+
+roareth like a lion, 
+
+May we, in every fight where heroes conquer*, rejoice in strong 
+Brihaspati the Victor. 
+
+10 When he had won him every sort of booty and gone to heaven 
+
+and its most lofty mansions, 
+
+Men praised Brihaspati the Mighty, bringing the light within 
+their mouths from sundry places. 
+
+11 Fulfil the prayer that begs for vital vigour : aid in your wont¬ 
+
+ed manner even the humble. 
+
+Let all our foes be turned and driven backward. Hear this, 
+0 Heaven and Earth, ye All-producers. 
+
+12 Indra with mighty strength hath cleft asunder the head of 
+
+Arbuda the watery monster, 
+
+Slain Ahi, and set free the Seven Rivers. 0 Heaven and Earth, 
+with all the Gods, protect us. 
+
+
+5 Western castle: this is obscure. Ludwig suggests that dpdchlm may mean 
+‘hostile’ or ‘detested.’ Three: heaven, firmnment, and earth. Him, who held 
+the waters: the demon Vala, who kept the rain, as well as the cows or rays of 
+light, imprisoned. The cow : the cattle ; the beams of light. 
+
+6 Comrades: his faithful friends the Maruts. Wild hoars: the strong fierce 
+Maruts ; according to S&yana, ‘bearers of excellent water.’ 
+
+8 The Lord of cattle : Brihaspati, so called because he had released them. 
+
+10 The light: that is, the hymns of praise which will bring them the light 
+of help. The stanza is difficult. 
+
+12 The watery monster: the fiend who dominated the ocean of air. Ahi: 
+or, the Dragon, Vritra or his brother. 
+
+
+m THE HYMNS’ OF [BOOK X, 
+
+HYMN LXVIII. Brihaspati 
+
+Like birds who keep their watch, plashing in water, like the 
+loud voices of the thundering rain-cloud, 
+
+Like merry streamlets bursting from the mountain, thus to 
+Brihaspati our hymns have sounded. 
+
+2 The Son of Angiras, meeting the cattle, as Bhaga, brought in 
+
+Arvaman among us. 
+
+As Friend of men he decks the wife and husband : as for the 
+race, Brihaspati, nerve our coursers. 
+
+3 Brihaspati, having won them from the mountains, strewed 
+
+down, like barley out of winnowing-baskets, 
+
+The vigorous, wandering cows who aid the pious, desired of 
+all, of blameless form, well-coloured. 
+
+4 As the Sun dews with meath the seat of Order, and casts a 
+
+flaming meteor down from heaven, 
+
+So from the rock Brihaspati forced the cattle, and cleft the 
+earth's skin as it were with water. 
+
+5 Forth from mid-air with light he drave the darkness, as the 
+
+gale blows a lily from the river. 
+
+Like the wind grasping at the cloud of Vala, Brihaspati ga¬ 
+thered to himself the cattle. 
+
+6 Brihaspati, when he with fiery lightnings cleft through the 
+
+weapon of reviling Vala, 
+
+Consumed him as tongues eat what teeth have compassed: he 
+threw the prisons of the red cows open. 
+
+7 That secret name borne by the lowing cattle within the cave 
+
+Brihaspati discovered, 
+
+And drave, himself, the bright kine from the mountain, like a 
+bird's young after the eggs' disclosure. 
+
+
+2 The Son of Angiras; Brihaspati, especially worshipped and cherished by 
+Angiras. Aryaman: the Institution ot marriage, represented by Aryaman ; 
+one meaning of the name being groomsman or matchmaker. 
+
+3 Out of mnnowing-baskets: sthivibhyah; the exact meaning of the word 
+is somewhat uncertain, but it is evidently a measure, basket, or instrument 
+connected with corn. Sthivmdntah, * armed with sthivis occurs in X. 27. 15, 
+and is said by Srtyana to mean ‘occupants of stations.’ Wilson renders 
+sthivibhyah in this place by ‘ from the granaries.’ The cows bestowed by 
+Brihaspati are countless as grains of barley on the threshing-floor or winnow- 
+ing-plaoe. 
+
+4 Qleft the earth's skim,: or surface, with the hoofs of many cattle, 
+
+5 A lily; stpdla : according to S&yana the same as Saivala, the Vallisneria 
+Octandra, a common aquatic plant. 
+
+. 6 Weapon: 1 adopt ti&yana’s explanation of jdsum } although, in X. 33,2 
+the same word means * exhaustion,’ 
+
+
+
+
+HYtfxr € 0.3 
+
+
+THE RIG VEDA.. 
+
+
+481 
+
+
+8 He looked around on rock-imprisoned sweetness as one who 
+
+eyes a iish in scanty water. 
+
+Brihaspati, cleaving through with varied clamour, brought it 
+forth like a bowl from out the timber. 
+
+9 He found the light of heaven, and fire, and Morning : with 
+
+l.ucid rays he forced apart the darkness. 
+
+As from a joint, Brihaspati took the marrow of Yala as he 
+gloried in his cattle. 
+
+10 As trees for foliage robbed by winter, Yala mourned for the 
+
+cows Brihaspati bad taken. 
+
+He did a deed ne’er done, ne’er to be equalled, whereby the 
+Sun and Moon ascend alternate. . ^ 
+
+11 Like a dark steed adorned with pearl, the Fathers have deco¬ 
+
+rated heaven with constellations. 
+
+They set the light in day, in night the darkness. Brihaspati 
+cleft the rock and found the cattle. 
+
+12 This homage have we offered to the Cloud-God who thunders 
+
+out to many in succession. 
+
+May this Brihaspati vouchsafe us fulness of life with kine and 
+horses, men, and heroes: 
+
+fiYMH LXIX. Agni. 
+
+Auspicious is the,Aspect of Yadbryasva’s fire; good is its 
+guidance, pleasant are its visitings. 
+
+When first the people of Sumitra kindle it, with butter pour¬ 
+ed therein it crackles and shines bright. 
+
+2 Butte v.Js that which makes Yadhryasva’s fire grow strong : 
+tb^ butter is its food, the butter makes it fat. 
+
+It spreads abroad when butter hath been offered it, and balra- 
+' ed with streams of butter shines forth like the Sun. 
+
+
+8 Sweetness : the sweet milk ; that is, the cows who produced it. 
+
+Like a bowl: which already exists potentially in the wood from which it ia 
+produced by cutting. 
+
+9 ‘Wilson, following SAyana, paraphrases the second line :—* he seized (the 
+cattle from the rock) of Vala surrounded by the kine as (one extracts) mar¬ 
+row from a bone.’ 
+
+11 The Fathers : * The connection of the fathers with the light, of which 
+they are both the embodiments and the guardians, is alone sufficient to ex¬ 
+plain their action in placing the stars in the sky/—Wallis, Cosmology of the 
+Mgveda i p. <58. Or, as Ludwig remarks, the Fathers themselves may be the 
+stars. 
+
+12 To many: 'cowb * is, apparently, understood. S&yana supplies richat /— 
+* who .recites in order many (sacred stanzas)/—Wilson. 
+
+1 Vadhryasva has been mentioned, in VI. 61.1, as a worshipper of Saras- 
+vatt : here he appears as a special worshipper of Agni. 
+
+31 
+
+
+
+
+m ~^HE^YMWs~<rr - lima auSL. 
+
+3 Still newest is this face of thine, 0 Agni, which Manu and Su- 
+
+mitra have enkindled. p . 
+
+So richly shine, accept our songs with favour, so give us strength¬ 
+ening food, so send us glory. 
+
+4 Accept this offering, Agni, whom aforetime Vadhryasva hath 
+
+entreated and enkindled. 
+
+Guard well our homes and people, guard our bodies, protect 
+thy gift to us which thou hast granted. 
+
+J& Be splendid, guard us, Kinsman of Vadhryasva : let not the 
+enmity of men overcome thee. 
+
+Like the bold hero Chyavana, I Sumitra tell forth the title of 
+Vadhryqava/s Kinsman. 
+
+6 All treasures hast thou won, of plains and mountains, and 
+
+quelled the D&sas* and the Ary as 3 * 5 * 7 hatred. 
+
+Like the bold hero Chyavana, 0 Agni, mayst thou subdue the 
+men who long for battle. 
+
+7 Deft Agni hath a lengthened thread, tall oxen, a thousand 
+
+heifers, numberless devices. 
+
+Decked by the men, splendid among the splendid, shine 
+brightly forth amid devout Sutnitras. 
+
+8 Thine is the teeming cow, 0 Jatave&as, who pours at once her 
+
+ceaseless flow, Sabardhuk. 
+
+Thou art lit up by men enriched with guerdon, 0 Agni, by 
+the pious-souled Sumitras. 
+
+9 Even Immortal Gods, 0 JStatvedas, Vadhryasva’s Kinsman, 
+
+have declared thy grandeur. 
+
+When human tribes drew near with supplication thouconquer- 
+edst with men whom thou hadst strengthened. 
+
+10 Like as a father bears his son, 0 Agni, Vadhryasva bare thee 
+
+in his lap and served thee. 
+
+Thou, Youngest God, having enjoyed his fuel, didst vanquish 
+those of old though they were mighty. 
+
+11 Vadhryasva’s Agni evermore hath vanquished his foes with 
+
+heroes who had pressed the Soma. 
+
+Lord of bright rays, thou burntest up the battle, subduing, 
+as our help, e’en mighty foemen. 
+
+
+3 Sumitra: son of Vadhryasva and Rishi of the hymn. 
+
+5 Chyavana ; a son of Bhrigu. Or the word may mean * conquering, 1 as 
+
+S&yana interprets it. Vadhryatva's Kinsman: as having been especially 
+
+worshipped and cherished by that Rishi, See stanza 10. 
+
+7 A lengthened thread: continual sacrifices, from ancient to present times. 
+Devices: ways of attaining hie object. Or satdnitha may mean, 1 having a 
+hundred or many musical inodes or Bacred songs ; 1 or * praised by many : 1 
+* k the leader of hundreds (of burnt offerings ). 1 —Wilson. 
+
+
+
+THE EIGVEHA. 
+
+
+HYMN 70,] 
+
+
+433 
+
+
+12 This Agni of Vadhryasva, Vritra-slayer, lit from of old, must 
+be invoked with homage. 
+
+As such assail our enemies, Vadhryasva, whether the foes be 
+strangers or be kinsmen. 
+
+HYMN LXX. Apris, 
+
+Enjoy, 0 Agni, this my Fuel, welcome the oil-filled ladle wlieie 
+we pour libation. 
+
+Bise up for worship of the Gods, wise Agni, on the earth's 
+height, while days are blight with beauty. 
+
+2 May he who goes before the Gods come hither with steeds 
+
+whose shapes are varied, Nar^sansa. 
+
+May he, most Godlike, speed our offered viancTs with homage 
+God-ward on the path of Order. 
+
+3 Men with oblations laud most constant Agni, and pray him to 
+
+perform an envoy's duty. 
+
+With lightly-rolling car and best draught-horses, bring the 
+Gods hither and sit down as Hotar. 
+
+4 May the delight of Gods spread out transversely: may it be 
+
+with us long in length and fragrant. 
+
+0 Holy Grass divine, with friendly spirit bring thou the wil¬ 
+ling Gods whose Chief is Indra, 
+
+5 Touch ye the far-extending height of heaven/-o* spring apart 
+
+to suit the wide earth's measure. 
+
+Yearning, ye Doors, with those subliip' m greatness, seize 
+eagerly the heavenly Car that comet** 
+
+6 Here in this shrine may Dawn the Daughters of 
+
+Heaven, the skilful Goddesses/*^ seated. 
+
+In your wide lap, auspicious,/^ n & Ladies, may the Gods seat 
+them with a willing spir^ 
+
+7 Up stands the stone, hi^urns the fire enkindled: Aditi’s lap 
+
+contains the Frijp^Y Natures. 
+
+Ye Two Chief w ^ 10 serve at this our worship, may ye, 
+
+more skilL^ w * u * or us r * c k possessions. 
+
+
+Other may be compared ; I. 13, 142, and 188 ; II. 3 ; III. 4 ; 
+
+y 5 . yxS, 2 , and IX. 5. The usual deities and deified objects, with the ex- 
+of Tanunap&t, are invoked. 
+
+■3 As Hotar : *as ministrant priest.'—Wilson. 
+
+4 The delight of Gods ; the sacred grass. 
+
+5 The heavenly Car : which brings the Gods. 
+
+7 The stone: with which the Soma juice is expressed. Aditi’s lap: the 
+surface of the earth. The Friendly Natures: the Gods, According to 
+$&yana, * the acceptable sacrificial vessels.' Two Chief Priests : purdhitau ; 
+perhaps Agni and Aditya. More shilled; than human priests. 
+
+
+
+THE HYMNS OF 
+
+
+484 
+
+
+[BOOK X 
+
+
+8 On our wide grass, Three Goddesses be seated: for you have 
+we prepared and made it pleasant. 
+
+May IB, she whose foot drops oil, the Goddess, taste, man-like, 
+sacrifice and well-set presents. 
+
+. 9 Since thou, God Tvashfcar, hast made beauty perfect, since 
+thou hast been the Angirases’ Companion, 
+
+Willing, most wealthy, Giver of possessions, grant us the Gods* 
+assembly, thou who knowest. 
+
+10 Well knowing, binding with thy cord, bring hither, Lord of 
+
+the Wood, the Deities’ assembly. 
+
+The God prepare and season our oblations: may Heaven and 
+Earth be gracious to my calling. 
+
+11 Agni, bring hither Varuna to help us, Indra from heaven, 
+
+from air’s mid-realm the Maruts. 
+
+On sacred grass all Holy Ones be seated, and let the Immortal 
+Gods rejoice in SvaM. 
+
+
+HYMH LXXL JMnam. 
+
+When men, Brihaspati, giving names to objects, sent out V&k’a 
+first and earliest utterances, 
+
+All that vas excellent and spotless, treasured within them, was 
+disclosed through their affection. 
+
+2 Where, like cleansing corn-flour in a cribble, the wise in 
+spirit have crt^ed language, 
+
+Friends see and recM^ n j Z e the marks of friendship: their speech 
+retains the blessed imprinted. 
+
+
+8 Three Goddesses: IU, Sarasvat!,^ BbAratt. Taste: the verb is plural, 
+meaning, may Ila and the others taste. Mandike: as at the sacrifice of Manu, 
+according to S&yana. 
+
+
+10 Binding with thy cord: it is not dear wlmth? hnnnd A r rnnoWl 
+
+in order. According to Siyana, the pilte,,, 
+
+devdndm , food of the Gods, is to be fastened with a rope. Wnnd . 
+
+vdnaspati: the yttpa or Sacrificial Post. ^ 
+
+11 Svdhd: that is, in the sacrificial offerings presented with the 
+
+S?4h4, Ave, or Hail. ciamauon 
+
+JMnam or Knowledge, the subject of this very difficult hymn, is said by 
+SAyapa to mean Paramabrahmajh&mim, knowledge of the higher truths of 
+Religion, which teaches man his own nature and how he may be reunited to 
+the Supreme Spirit. 
+
+iydk; Voice or Speech, the Sacred Word. Here specially tbe voice of 
+the hymn regarded as the means of communication between men and Goda. 
+Vidic Jndia (Story of the Hations Series), pp. 269_271. 
+
+
+
+HfMtf n.] THE El a VELA. '* 48$ 
+
+3 With sacrifice the trace of V&k they followed, and found her 
+
+harbouring within the Rishis. 
+
+They brought her, dealt her forth in many places: seven 
+singers make her tones resound in concert* 
+
+4 One man hath ne’er seen Yak, and yet he seeth; one man 
+
+hath hearing but hath never heard her. 
+
+But to another hath she shown her beauty as a fond well- 
+dressed woman to her husband. 
+
+5 One man they call a laggard, dull in friendship: they never 
+
+urge him on to deeds of valour. 
+
+He wanders on in profitless illusion : the Voice he heard yields 
+neither fruit nor blossom. 
+
+p», 
+
+6 No part in Yak hath he who hath abandoned his own dear 
+
+friend who knows the truth of friendship. 
+
+Even if be hears her still in vain he listens: naught knows 
+he of the path of righteous action. 
+
+7 Unequal in the quickness of their spirit are friends endowed 
+
+alike with eyes and hearing. 
+
+Some look like tanks that reach the mouth or shoulder, others 
+like pools of water fit to bathe in. 
+
+8 When friendly Brahmans sacrifice together with mental im¬ 
+
+pulse which the heart hath fashioned, 
+
+They leave one far behind through their attainments, and some 
+who count as Brahmans wander elsewhere. 
+
+9 Those men who step not back and move not forward, nor 
+
+Brahmans nor preparers of libations, 
+
+Having attained to Yak in sinful fashion spin out their thread 
+in ignorance like spinsters. 
+
+10 All friends are joyful in the friend who cometh in triumph, 
+
+having conquered in assembly. 
+
+He is their blame-averter, food-provider; prepared is he and 
+fit for deed of vigour. 
+
+
+3 Harbouring within the ftishis; they discovered, in the course of sacrifice, 
+that the inspired Rishis alone understood Speech as required for religious 
+purposes. In many places: among the Hotar-priests. Seven singers: e the 
+seven noisy (birds) meet together.*—Wilson : referring, says S&yana, to the 
+seven metres, the Gftyatri, etc. 
+
+. S Some who count as Brahmans wander elsewhere: 'others walk about 
+boasting to be brahmans —Muir. 
+
+9 Step not bach and move not forward: take no active part in religious 
+ceremonies. ' Those who do not walk (with the Brahmans) in this lower 
+world, nor (with the gods) in the upper world,’ is Wilson’s paraphrase of the 
+text which I have rendered literally. Like spinsters: 1 (like) female weavers. 
+Buch is the sense which Prof. Aufrecht thinks may, with probability, be 
+assigned to iirU t a word which occurs only here.’—Muir. 
+
+
+
+
+THE HYMNS OF 
+
+
+486 
+
+
+[BOOH X, 
+
+
+11 One plies his constant task reciting verses: one sings the holy 
+psalm in Sakvar! measures, 
+
+One more, the Brahman, tells the lore of being, and one lays 
+down the rules of sacrificing. 
+
+HYMN LXXII. The Gods. 
+
+Let us with tuneful skill proclaim these generations of the Gods, 
+
+That one may see them when these hymns are chanted in a 
+future age. 
+
+2 These Brahmanaspati produced with blast and smelting, like 
+
+a smith. 
+
+Existence, in an earlier age of Gods, from Non-existence sprang. 
+
+3 Existence, m the earliest age of Gods, fromNon-existence sprang. 
+
+Thereafter were the regions born. This sprang from the Pro¬ 
+ductive Power. 
+
+4 Earth sprang from the Productive Power; the regions from 
+
+. the earth were born. 
+
+Dakaha was born of Adifci, and Aditi was Daksha’s Child. 
+
+5 Eor Aditi, 0 Daksha, she who is thy Daughter, was brought 
+
+forth. 
+
+After her were the blessed Gods bom sharers of immortal life. 
+
+6 When ye, 0 Gods, in yonder deep close-clasping one another 
+
+stood, 
+
+11 Reciting verses: repeating richcts or verses of the Rigveda. This is the 
+duty of the Hotar. The holy psalm: the GAyatra or S&man. The Udg&tar 
+or Chanter, one of the four chief priests is intended. The lore of being: the 
+knowledge of all that exists. Lays down the rules: * prescribes the order.' 
+—Muir. ‘ Measures the materials. 1 —Wilson. This is the duty of the A dh- 
+varyu, another of the chief priests. The hymn has been transliterated 
+and translated by Dr. J. Muir, 0. S. Texts, I. pp. 264 -~256. It has also been 
+metrically rendered by the authors of the Siebenzig Zieder des Rigvcda, who 
+have endeavoured, V;." J ; t/* ; ■" -rir ? of the stanzas, to bring them into 
+closer connexion. A- * ■■■"■ _* 1 r* i. the subject of the whole hymn ia 
+1 the eulogy of the understanding of the Veda as essential to divine knowledge.' 
+
+
+2 These: all beings. Like a smith: as a blacksmith blows up his fire and 
+melts metal. 
+
+3 The regions: * the quarters (of the, horizon).'—Wilson. This: meaning 
+earth. Productive Power: the meaning of uttdnapadah is uncertain. Wallis 
+renders it by 'the begetter (the sky)’; Wilson by * the upward-growing (tree).' 
+
+4 And Aditi was JDaksha's Child: ‘ Yaska remarks...How can this be 
+
+possible ? They may have had the same origin ; or, according to the nature of 
+the gods, they may have been born from each other,—have derived their subs¬ 
+tance from one another.’— 0. S, Texts, IV. 13. Aditi is Infinity or the Infinite, 
+and Daksha is Force or Power personified. See Vedic Hymns , I, p. 245. 
+
+6 ' The two verses 6 and 7 are interesting as containing an independent story 
+of the origin of the world : the gods are said to have kicked up in dancing 
+the atoms which formed the earth.'—Wallis, Cosmology of the Rigveda , p. 4S. 
+
+
+
+
+TEB BIG VEDA. 
+
+
+487 
+
+
+ETMN 73 .] 
+
+
+Thence, as of dancers, from your feet a thickening cloud of dust 
+arose. 
+
+7 When, O ye Gods, like Yatis, ye caused all existing things to 
+
+grow, 
+
+Then ye brought Surya forward who was lying hidden in 
+the sea. 
+
+8 Eight are the Sons of Aditi who from her body sprang to life. 
+With seven she went to meet the Gods: she cast Martin da 
+
+far away. 
+
+9 So with her Seven Sons Aditi went forth to meet the earlier 
+
+age. 
+
+She brought Martin da thitherward to spring £o life and die 
+again. 
+
+HYMN LXXIII. Indra. 
+
+Thou wast born mighty for victorious valour, exulting, strong¬ 
+est, full of pride and courage. 
+
+There, even there, the Maruts strengthened Indra when his 
+most rapid Mother stirred the Hero. 
+
+2 There with fiend’s ways e’en Prisani was seated : with much 
+
+laudation they exalted Indra. 
+
+As if encompassed by the Mighty-footed, from darkness, near 
+at hand, forth came the Children. 
+
+3 High are thy feet when on thy way thou goest; the strength 
+
+thou foundest here hath lent thee vigour. 
+
+Thousand hyenas in thy mouth thou holdest. 0 Indra, maysfc 
+thou turn the Asvius hither. 
+
+
+7 Tati** devotees. 
+
+8 Sight are the Sotte: according to the A Coramentator, Mxtra, Vanina, Dh&tar, 
+Aryaman, Ansa, Bhaga, Yivasv&n, and Aditya (the Sun). Mdrtdnda: SGrya, 
+the Sun. His exposure probably refers to his sweeping through ’the sky.— 
+Ludwig. But see Bergaigne, La Religion Vddique, III. 107. 
+
+
+1 Mother: Aditi. Stirred the Eero: gave him free motion as soon as he was 
+born, or incited him to action by telling him of his future opponent. See VIII. 
+45. 5, and 66. 2. 
+
+2 This stanza is unintelligible to me. Prisani: meaning perhaps Prism, a * 
+
+Ludwig conjectures. The Mighty-footed; Indra. The Children : the new-born 
+Maruts. Wilson translates, after S&yana :—* The martial troop of (Indra) the 
+injurer encamped around ft \^ —v’ %, "v n d' by the swift-moving (Maruts); 
+
+they animated him with /:■ ■ \ .■■. ; ■ a ■*, Rattle) penned up within a great 
+stall, the embryonic (waters) issued from the ( VritraJ who had arrived iu the 
+form of darkness.’ 
+
+3 Eigh are thy feet: as travelling through the heavens. Eyenas ; edluvriktfn : 
+jackals/—Wilson. 
+
+
+
+m THE HYMNS OF [BOOK X, 
+
+4 Speeding at once to saciifice thou comest ; for friendship 
+
+thou art bringing both Hlsatyas. 
+
+Thou hadst a thousand treasures in possession. The Asvins, 
+0 thou Hero, gave thee riches. 
+
+5 Glad, for the race that rests on holy Order, with friends who 
+
+hasten to their goal, hath Indra 
+With these his mngic powers assailed the Dasyu: he cast 
+away the gloomy mists, the darkness. 
+
+6 Two of like name for him didst thou demolish, as Indra strik¬ 
+
+ing down the car of Ushas. 
+
+With thy beloved lofty Friends thou earnest, and with the 
+assurance of thine heart thou slewest. 
+
+7 War-loving Namuchi thou smotest, robbing the D&sa of his 
+
+magic for the Rishi. 
+
+For man thou madest ready pleasant pathways, paths lead¬ 
+ing as it were directly God-ward. 
+
+8 These names of thine thou hast fulfilled completely : as Lord, 
+
+thou holdest in thine arm, 0 Indra. 
+
+In thee, through thy great might, the Gods are joyful: the 
+roots of trees hast thou directed upward. 
+
+9 May the sweet Soma juices make him happy to cast his quoit 
+
+that lies in depth of waters*. 
+
+Thou from the udder which o’er earth is fastened hast poured 
+the milk into the kine and herbage. 
+
+10 When others call him offspring of the Courser, my meaning is 
+that Mighty Power produced him. 
+
+He came from Manyu and remained in housea : whence he 
+hath sprung is known to Indra only. 
+
+
+6 Two of lilce name: or, of similar nature; gloomy mists and darkness. The 
+car of Ushas: see IV* 30. 8—11. The assurance of thy heart: thy trusted 
+thunderbolt. 
+
+8 Thou hast fulfilled: hast acted in full accordance with the names thou 
+bearest, such as Yntra-slayer, Sakra, etc. Thou holdest: the thunderbolt. 
+The roots of trees: the clouds are often compared to trees. The rain is tlieir 
+fruit, and when they pour it down their roots aro supposed to be turned up¬ 
+ward. 
+
+9 Quoit: chakrdm; meaning the thunderbolt. The udder: the firmament. 
+
+10 The Courser: meaning Heaven. Manyu ; wrath, passion or ardour, 
+personified, My meaning is: the speaker declares that he is raised above the 
+common mythological explanations. He considers the God to have sprung 
+from a transcendental Power.—Ludwig. 
+
+Grassmann banishes this hymn to his Appendix as being generally obscure 
+and in parts absolutely unintelligible. I have, for the most part, fallowed 
+Ludwig’s interpretation. 
+
+
+
+
+THE M1GVEDA. 
+
+
+m 
+
+
+HYMN 74 .] 
+
+11 Like birds of beauteous wing the Priyamedhas, Rishis, im* 
+ploring, have come nigh to Indra: 
+
+Dispel the darkness and fill full our vision ; deliver us as men 
+whom snares entangle. 
+
+HYMN LXXIV. Indra. 
+
+I am prepared to laud with song or worship the Noble Ones 
+who are in earth and heaven, 
+
+Or Coursers who have triumphed in the contest, or those who, 
+famed, have won the prize with glory. 
+
+2 Their call, the call of Gods, went up to heaven : they kissed 
+
+the ground with glory-seeking spirit, * 
+
+There where the Gods look on for happy fortune, and like 
+the kindly heavens bestow their bounties. 
+
+3 This is the song of those Immortal Beings who long for trea¬ 
+
+sures in their full perfection. 
+
+May these, completing prayers and sacrifices, bestow upon us 
+wealth where naught is wanting. 
+
+4 Those living men extolled thy deed, 0 Indra, those who would 
+
+fain burst through the stall of cattle, 
+
+Fain to milk her who bare but once, gi'eat, lofty, whose Sons 
+are many and her streams past number. 
+
+5 Sachivan, win to your assistance Indra who never bends, who 
+
+overcomes his foemen, 
+
+Ribhukshan, Maghavan, the hymn’s upholder, who, rich in 
+food, bears man’s kind friend, the thunder. 
+
+6 Since he who won of old anew hath triumphed, Indra hath 
+
+earned his name of Vritra-slayer. 
+
+He hath appeared, the mighty Lord of Conquest. What we 
+would have him do let him accomplish. 
+
+
+The subject of the hymn is a coming horse-race, and the Eishi invokes in 
+favour of the Yajam&na, the Vasus, racero who have won the prize in former 
+times, and the men who owned them. Indra also is appealed to for help. 
+See Vediscke Studien, I. p. 129. 
+
+2 The call of Gods ; the Gods are imagined as present and interested in the 
+race. They kissed the ground: the horses lightly touched the earth as they 
+ran. 
+
+4 Those living men: the Angirases. Her viho hare hut once: Heaven, accord¬ 
+ing to S&yana ; Earth, according to Grassmann. Prisni, the mother of the 
+Maruts, must be meant.—Ludwig. See YI. 48. 22, 
+
+5 Sachivan: apparently a man’s name. * Colcbrator of holy rites.’—Wilson. 
+
+6 He who won of old: the Ya jam Ana. He hath appeared; the poet ima¬ 
+gines Indra himself to be present. 
+
+
+
+490 TBE BYMNS OF {BOOK X . 
+
+HYMN LXXV. The Elvers, 
+
+The singer, 0 ye Waters, in Vivas v&n’s place, shall tell your 
+grandeur forth that is beyond compare. 
+
+The Rivers have come forward triply, seven and seven. Sindhu 
+in might surpasses all the streams that flow. 
+
+2 Varuna cut the channels for thy forward course, 0 Sindhu, 
+
+when thou rannest on to win the race. 
+
+Thou speedesfc o’er precipitous ridges of the earth, when thou 
+art Lord and Leader of these moving floods. 
+
+3 His roar is lifted up to heaven above the earth : he puts forth 
+
+endless vigour with a flash of light. 
+
+Like floods of rain that fall in thunder from the cloud, so Sin¬ 
+dhu rushes on bellowing like a bull. 
+
+4c Like mothers to their calves, like milch-kine with their milk, 
+so, Sindhu, unto thee the roaring rivers run. 
+
+Thou leadest as a warrior king thine army’s wings what time 
+thou comest in the van of these swift streams. 
+
+5 Favour ye this my laud, 0 Gang&, Yamun&, 0 Sutudri, Paru- 
+
+shni, and Sarasvatx: 
+
+With Asikni, Vitasta, 0 Marudvridh&, 0 A.rjiktyaL with Su- 
+shoma hear my call. 
+
+6 First with Trisht{tm& thou art eager to flow forth, with Rasa, 
+
+and Susartu, and with Svetysl here, 
+
+With Kubh&; and with these, Sindhu ! and Mehatnu, thou 
+seekest in thy course ELrumu and Gomati. 
+
+
+1 0 ye Waters: apparently the Rivers are addressed as representing all the 
+divine Waters. Vivas vein's place; where the singers stand when they sing 
+hymns. ^ Triply t seven and seven: twenty-one rivers; twp other sets of seven 
+each being added to the seven chief rivers of the Panj&b. S&yana explains 
+differently ;— t they flowed by sevens through the three (worlds)/—-Wilson. 
+* Each set of seven [streams] has followed a threefold course/-—-Muir. 1 By 
+seven and seven.in three courses.’—M. Miiller. 
+
+5 The poet addresses first the most distant rivers, Gangd: the Ganges is 
+mentioned, indirectly, in only one other verse of the Figueda, and even there, 
+the word is said by some to be the name of a woman, See VI. 45 31 
+Vamund: the Jumna. Satudri: the Sutlej or Satlaj. Paruslmi: the R4vt 
+Sarasvatt: see VI. 61. 2. Asikni; the ancient Acesines ; the Vedic name of 
+
+the ChandrabMgA ^., V- Vitastd: probably the Jhelum, the 
+
+?Af * : { « ’ „ *' ; meanin £> increased by the Maruts : 
+
+not identified. ArjiUyd and Sushomd are said by Yiiska to be the Vipfts and 
+the feiudhu ; .but this is not possible, and it is uncertain what riverB are 
+meant. 
+
+rp, 6 Krumv , and Gomati have been mentioned in previous Books. 
+
+1 he other streams whose names occur in this stauza are probably unimportant 
+affluents of the Indus. All that is known regarding the rivers mentioned in 
+stanzas 5 and 6 may be found in Zimmer’s Altindisches Lehen , pp. 4fif, 
+
+
+
+
+THE RIGVEDA, 
+
+
+HYMN 76 .] 
+
+
+491 
+
+
+7 Flashing and whitely-gleaming in her mightiness, she moves 
+
+along her ample volumes through the realms, 
+
+Most active of the active, Sindhu unrestrained, like to a dap¬ 
+pled mare, beautiful, fair to see. 
+
+8 Rich in good steeds is Sindhu, rich in cars and robes, rich in 
+
+gold, nobly-fashioned, richjn ample wealth. 
+
+Blest Silamavati and young XJrn&vati invest themselves with 
+raiment rich in store of sweets. 
+
+9 Sindhu hath yoked her car, light-rolling, drawn by steeds, 
+
+and with that car shall she win booty in this fight. 
+
+So have I praised its power, mighty and unrestrained, of 
+independent glory, roaring as it runs. • 
+
+HYMN LXXVT Press-stones. 
+
+I grasp at you when power and strength begin to dawn: 
+
+bedew ye, Indra and the Maruts, Heaven and Earth, 
+
+That Day and Night, in every hall of sacrifice, may wait on us 
+and bless us when they first spring forth. 
+
+2 Press the libation out, m >st excellent of all: the Pressing- 
+
+stone is grasped like a hand-guided steed. 
+
+So let it win the valour that subdues the foe, and the fleet 
+courser’s might that speeds to ample wealth. 
+
+3 Juice that this Stone pours out removes defect of ours, as in 
+
+old time it brought prosperity to man. 
+
+
+7 In her mightiness: in the preceding stanzas Sindhu appears to be a River- 
+God, but in this and following verses the epithets are feminine. 
+
+8 Silamdvatt and Urnivati appear to be names of rivers. According to 
+S&yana, the words are epithets of Sindhu and mean respectively ‘ abounding 
+in Stlamd plants/ saul to be used for cordage, and ‘rich in wool.’ The 
+meaning of the second half of the second line is uncertain: —* wears [as only 
+one river is supposed to be the subject] honey-growing (flowers).’—Wilson. 
+
+9 In this fight: the hymn may, as Prof. Ludwig suggests, be a prayer 
+for aid in a battle that is to be fought on the banks of the Sindhu or Indus. 
+The hymn has been transliterated and translated by Dr. J. Muir, 0. S. Texts, 
+V, 343 — 345 } and a version of stanzas 1 —8 is given by Prof. Zimmer, Altindit- 
+ohes Leben , p. 4. A complete translation, with full explanatory notes, is given 
+in Max Muller’s India , What can it Teach us ?, pp. 164—168. 
+
+1 i grasp at you: *1 propitiate you.’—Wilson. Power and strength: the 
+morning beams which bring new vigour. Pay and Night: or, f both day-halves.’ 
+
+3 To man: or, to Manu. Tvashtar'$ milk-blent juice; the Soma juice brewed 
+by Tvashtar for the year, which represents the life-sustaining power of Nature. 
+—Ludwig. Bright with the hue of steeds : tawny-coloured. Sdyana interprets 
+differently :—‘when the son of Twashtri, hidden by the (stolen) cows, and 
+assuming the form of a horse, (was to be slain).’—Wilson. Trishas the son of 
+Tvashtar was regarded as an enemy of the Gods. Indra slew him and took 
+possession of the Soma, 
+
+
+
+m 
+
+
+fttJS HYMNS OP 
+
+
+[BOOK 
+
+
+At sacrifices they established holy rites on Tvashfcar’s milk- 
+blent juice bright with the hue of steeds* 
+
+4 Drive ye the treacherous demons far away from us: keep 
+
+JSTirriti afar aud banish penury. 
+
+Pour riches forth for us with troops of hero sons, and bear ye 
+up, 0 Stones, the song that visits Gods. 
+
+5 To yon who are more mighty than the heavens themselves, 
+
+who, finishing your task with more than Yibhvan’s speed, 
+More rapidly than Vayu seize the Soma juice, better than 
+Agni give us food, to you I sing. 
+
+6 Stirred be the glorious Stones: let it press out the juice* the 
+
+Stone with heavenly song that reaches up to heaven, 
+
+There where the men draw forth the meath for which they 
+long, seuding their voice around in livalry of speed. 
+
+7 The Stones press out the Soma, swift as car-borne men, and, 
+
+eager for the spoil, drain forth the sap thereof. 
+
+To fill the beaker, they exhaust the udder’s store, as the men 
+purify oblations with their lips. 
+
+8 Ye, present men, have been most skilful in your work, even 
+
+ye, 0 Stones who pressed Soma for Indra’s drink. 
+
+May all ye have of fair go to the Heavenly Race, and all your 
+treasure to the earthly worshipper. 
+
+
+HYM1ST LXXVII. Maruts. 
+
+As with their voice from cloud they sprinkle treasure so are the 
+wise man’s liberal sacrifices. 
+
+I praise their Company that merits worship as the good Maruts* 
+priest to pay them honour. 
+
+
+4 Nirriti: the Goddess of Death and Destruction. 
+
+5 Vibhvan: one of the three Ribhus. Ydyu; or, the wind, 
+
+6 The men : meaning the press-stones. Cf. stanza 8, 
+
+7 The udder's store?' the juice contained in the milky Soma-plant. With 
+their hps: with the praises that they utter. 
+
+8 Worshipper: Sdyana. explains lunvati by yajamdnaya, to the Yaiamtaa. 
+or sacrifice!-. Ihe more literal translation would be ‘to the presser,’ the man 
+who presses out or effuses the Soma juice. 
+
+
+
+
+TEE RIG VEDA, 
+
+
+HYMN 77 .] 
+
+
+493 
+
+
+2 The youths have wrought their ornaments for glory through 
+
+many nights,—this noble band of Maruts. 
+
+Like stags the Sons of Dyaus have striven onward, the Sons 
+of Aditi grown strong like pillars. 
+
+3 They who extend beyond the earth and heaven, by their own 
+
+mass, as from the cloud spreads Surya; 
+
+Like mighty Heroes covetous of glory, like heavenly gallants 
+who destroy the wicked. 
+
+4 When ye come nigh, as in the depth of waters, the earth is 
+
+loosened, as it were, and shaken. 
+
+This your all-feeding sacrifice approaches: come all united, 
+fraught, as ’fcwere, with viands. 
+
+5 Ye are like horses fastened to the chariot poles, luminous with 
+
+your beams, with splendour as at dawn; 
+
+Like self-bright falcons, punishers of wicked men, like hover¬ 
+ing birds urged forward, scattering rain around. 
+
+6 When ye come forth, 0 Maruts, from the distance, from the 
+
+great treasury of rich possesions, 
+
+Knowing, 0 Vasus, boons that should be granted, even from 
+afar drive back the men who hate us. 
+
+7 He who, engaged in the rite’s final duty, brings, as a man, 
+
+oblation to the Maruts, 
+
+Wins him life’s wealthy fulness, blest with heroes : he shall 
+be present, too, where Gods drink Soma. 
+
+8 For these are helps ^ adored at sacrifices, bringing good fortune 
+
+by their name Adityas. 
+
+Speeding on cars let them protect our praises, delighting in 
+our sacrifice*and worship. 
+
+
+2 This noble band of Maruts : Prof. Ludwig suggests that sumttrutam 
+
+means here a festival held in honour of the Maruts at the end of the periodi¬ 
+cal rains, and that, after many nights, the Maruts adorn themselves for this. 
+Pillars : I follow Ludwig ; but the meaning of akrdh is uncertain. Geldner 
+taken it to mean 2 * 4 horses,’ a parallelism to stags, or antelopes. S&yana makes 
+tad, like, negative, and explains akr&h by dkramanasildh * the swift-going 
+sons of Aditi do not increase in glory,’—Wilson. 
+
+4 This your all-feeding sacrifice approaches : * this manifold sacrifice comes 
+towards you.’—Wilson. 
+
+7 In the rite's final duty: Sftyana explains udrichi yajM by yajfie samdpta - 
+stutike sampdrne sati, when the sacrifice has its praise perfected, when the 
+sacrifice is complete. As a man: according to Ludwig, 'no longer a man/ 
+that is, not in his human character but having become divine by worship. 
+Where the Gods drink Soma: he, a God himself, shall be admitted to the 
+Gods’ society. 
+
+
+
+
+494 
+
+
+TEE EYMNS OP 
+
+
+[BOOK X 
+
+
+HYMN LXXVIII. Manila. 
+
+Yb by your hymns are like high-thoughted singers, skilful, 
+inviting Gods with sacrifices \ 
+
+Fair to behold, like Kings, with bright adornment, like spot¬ 
+less gallants, leaders of the people: 
+
+% Like fire with flashing flame, breast-bound with chains of gold, 
+like tempest-blasts, self-moving, swift to lend your aid ; 
+
+As best of all foreknowers, excellent to guide, like Somas, good 
+to guard the man who follows Law. 
+
+3 Shakers of all, like gales of wind they travel, like tongues of 
+
+burning fires in their effulgence. 
+
+Mighty ap they as Warriors clad in armour, and, like the 
+Fathers' prayers, Most Bounteous Givers. 
+
+4 Like spokes of car-wheels in one nave united, ever victorious 
+
+like heavenly Heroes, 
+
+Shedding their precious balm like youthful suitors, they raise 
+their voice and chant their psalm as singers. 
+
+5 They who are fleet to travel like the noblest steeds, long to 
+
+obtain the prize like bounteous charioteers, 
+
+Like waters speeding on with their precipitous floods, like 
+omniform Angirases with Sama-hymns. 
+
+6 Born from the stream, like press-stones are the Princes, for 
+
+ever like the stones that crush in pieces ; 
+
+Sons of a beauteous Dame, like playful children, like a great 
+host upon the march with splendour. 
+
+7 Like rays of Dawn, the visitors of sacrifice, they shine with 
+
+ornaments as eager to be bright. 
+
+Like rivers hasting on, glittering with their spears, from far 
+away they measure out the distances. 0 
+
+8 Gods, send us happiness and make us wealthy, letting us sing¬ 
+
+ers prosper, 0 ye Maruts. 
+
+Bethink you of our praise and of our friendship: ye fro m of old 
+have riches to vouchsafe us. 
+
+HYMN LXXIX. Agni. 
+
+I have beheld the might of this Great Being, Immortal in the 
+midst of tribes of mortals. 
+
+His jaws now open and now shut together: much they devour, 
+insatiately chewing. 
+
+4 Shedding their precious halm: pouring out the fertilizing rain as liberally 
+a* young wooers give presents. 
+
+6 Born from the stream: from the sea of air, or from Sin&hu, the Indus. 
+
+7 They measure out the distances: ‘have traversed leagueB.’—Wilson. 
+* They measure many miles,’—M. Muller, 
+
+
+
+HYMN 80.] 
+
+
+THE RIQVEJDA. 
+
+
+495 
+
+
+2 His eyes are turned away, his head is hidden: unsated with 
+
+his tongue he eats the fuel. 
+
+With hands upraised, with reverence in the houses, for him 
+they quickly bring his food together. 
+
+3 Seeking, as ’twere, his Mother’s secret bosom, he, like a child, 
+
+creeps on through wide-spread bushes. 
+
+One he finds glowing like hot food made ready, and kissing 
+deep within the earth’s recesses. 
+
+4 This holy Law I tell you, Earth and Heaven : the Infant at 
+
+his birth devours his Parents. 
+
+Ho knowledge of the God have I, a mortal. Yea, Agni know- 
+etb best, for he hath wisdom. 
+
+5 This man who quickly gives him food, who offers his gifts of 
+
+oil and butter and supports him,— 
+
+Him with his thousand eyes he closely looks on: thou showest 
+him thy face from all sides, Agni. 
+
+6 Agni, hast thou committed sin or treason among the Gods ? In 
+
+ignorance 1 ask thee. 
+
+Playing, not playing, hegold-hued and toothless, hath cut his 
+food up as the knife a victim. 
+
+7 He, born in wood hath yoked his horses rushing in all direc¬ 
+
+tions, held with reins that glitter. 
+
+The well-born friend hath carved his food with Yasus: in all 
+his limbs he hath increased and prospered. 
+
+HYMN LXXX. Agni. 
+
+Agni bestows the fleet prize-winning courser; Agni, the hero 
+famed and firm in duty. 
+
+Agni pervades and decks the earth and heaven, and fills the 
+fruitful dam's who teems with heroes. 
+
+
+2 His eyes : according to S&yana, the eyes of Agni are the distant Sun and 
+Moon, and his head is hidden in mens’ stomachs, in the shape of the heat 
+which enables them to digest their food. His food ; the sticks for fuel, which 
+are bound up into fagots. 
+
+3 This stanza is very obscure. Agni, bom from the wood of the fire-sticks* 
+seems, as he creeps through the brushwood that he is burning, to seek 
+entrance again into his mother’s side. He then finds an old dry tree or log, 
+which had been deeply rooted in the earth, and feeds od it as on food that 
+haB been specially prepared for him. 
+
+4 His Parents: the two fire-sticks from which he has been produced. 
+
+6 Hast thou committed sin t: Art thou as voracious and destructive in 
+heaven as thou art on earth ? Playing , not •playing ; playing about the fuel, 
+and yet earnestly intent on devouring his food. * Sporting (here), not sporting 
+(there).’—Wilson. A victim: gftm; ox or cow. 
+
+7 The well-born Friend : Agni. Zn all hit limbs; parvdbhih ; * with logs of 
+wood.’—-Wilson. 
+
+
+
+
+496 THE HYMNS OF [BOOK X. 
+
+2 Blest be the wood that feeds the active Agni: within the two 
+
+great worlds hath Agni entered, 
+
+Agni impels a single man to battle, and with him rends in 
+pieces many a foeman. 
+
+3 Agni rejoiced the ear of him who praised him, and from the 
+
+waters burnt away Jarfttha. 
+
+Agni saved Atri in the fiery cavern, and made Nrimedha rich 
+with troops of children. 
+
+4 Agni hath granted wealth that decks the hero, and sent the 
+
+sage who wins a thousand cattle. 
+
+Agni hath made oblations rise to heaven: to every place are 
+Agni’s laws extended. 
+
+5 With songs of praise the Rishis call on Agni; on Agni, heroes 
+
+worsted in the foray. 
+
+Birds %ing in the region call on Agni: around a thousand * 
+cattle Agni wanders. 
+
+6 Races of human birth pay Agni worship, men who have sprung 
+
+from Nab us’ line adore him. 
+
+Stablished in holy oil is Agni’s pasture, on the Gandharva 
+path of Law and Order. 
+
+7 The Ribhus fabricated prayer for Agui, and we with mighty 
+
+hymns have called on Agni. 
+
+Agni, Most Youthful God, protect the singer: win us by wor¬ 
+ship, Agni, great possessions. 
+
+HYMN LXXXI. Visvakarman. 
+
+Hs who sate down as Ho tar-priest, the Rishi, our Father, 
+offering up all things existing,— 
+
+He, seeking through his wish a great possession, came among 
+men on earth as archetypal. 
+
+
+3 JarUtha: see VII. 1. 7, and 9, 6. Atri: his deliverance is ascribed to 
+the Asvins in I. 112. 7, 116. 8, 117, 3, and 118. 7. 
+
+5 Around a thousand cattle: in the fires lighted to keep off wild beasts 
+and demons of darkness. 
+
+6 Gandharvapath: sublime; that which the Gandharvas in heaven use 
+to travel. 
+
+7 The Mbhus: or Eishis skilful as the Eibhus. 
+
+Yisvakarman, the Omnifie, is represented in this hymn as the universal 
+Father and Generator, the Creator of all things and Architect of the worlds. 
+
+1 * n r , • -■*- - - . —vvarded as being contained in the offerings presented 
+by ’• A .“ .; hU wish: through his desire to create. Archety¬ 
+pal: the meann^ •■*’**■. T * * ■ 7 id uncertain. In Wilson’s Translation 
+
+1 inventor * is a y k -. • */ that is, ' first investing Agni with the 
+
+worlds,' according to Sdyana’s explanation. ‘First appearing,*—Ludwig, 
+
+4 The first worshipper.*—Wallis. 
+
+
+
+
+
+HYMN 81.] THE BIG VELA. 497 
+
+2 What was the place whereon he took his station 1 What was 
+
+it that supported him ? How was it? 
+
+Whence Visvakarman, seeing all, producing the earth, with 
+mighty power disclosed the heavens. 
+
+3 He who hath eyes on all sides round about him, a mouth on 
+
+all sides, arms and feet on all sides, 
+
+He, the Sole God, producing earth and heaven, weldeth them, 
+with his arms as wings, together. 
+
+4 What was the tree, w'hat wood in sooth produced it, from which 
+
+they fashioned out the earth and heaven 1 
+Ye thoughtful men inquire within your spirit whjereon he stood 
+when he established all things. 
+
+5 Thine highest, lowest, sacrificial natures, and these thy mid¬ 
+
+most here, 0 Visvakarman, 
+
+Teach thou thy friends at sacrifice, 0 Blessed, and come thy¬ 
+self, exalted, to our worship. 
+
+6 Bring thou thyself, exalted with oblation, - 0 Visvakarman, 
+
+Earth and Heaven to worship. 
+
+Let other men around us live in foHy : here let us have a rich 
+and liberal patron. 
+
+7 Let us invoke to-day, tp'U'ici our labour, the Lord of Speech, 
+
+the thought-swiftWisvakarman. 
+
+May he hear ki*Kffy all our invocations who gives all bliss for 
+aid, whos^works are righteous. 
+
+3 WefcMth them: cp. IV. 2. 17, and X. 72. 2. With his arms as wings : 
+fanning the flame in which the matter is smelted, Ludwig thinks that 
+
+. whirlwinds, produeed^by the action of hands, feet, and wings, are intended. 
+
+4 The first half-line occurs also in X. .31. 7. They: the makers of the 
+world directed by Paramesvara.—S&yana. 
+
+5 Or the first, half-line may be rendered :—‘ Thy sacrificial forms, the 
+highest, lowest . 1 Come thyself, exalted, to our worship: * exhilarated, thyself 
+offer up thyself.'—Muir. ‘ Do thou sacrifice to thyself delighting thyself/ — 
+Wallis. r According to Mahldhara the meaning is that man is incompetent 
+to worship the creator, that is, in his forms, and it must be done by 
+himRelf.'—Wilson. I have adopted Prof. Ludwig’s explanation of the last clause. 
+
+6 j Bring . to worship : or, sacrifice to Heaven and Earth. 
+
+7 Our labour: the arduous work of sacrificing. f In our conflict/—Muir. 
+The hymn has been translated by Dr. J. Muir, 0. S . Texts , IV. pp. 6, 7, by 
+Mr. Wallis, Cosmology of the Bigveda , pp. 81—83, and, partly, by Prof. F. 
+Max Muller in his Hibbert Lectures, p. 293f. 
+
+See also Mme. Z4naide Ragozin, Yedic India , pp, 263, 416. 
+
+32 
+
+
+
+THE HYMNS OF 
+
+
+m 
+
+
+[BOOH X 
+
+
+HYMN LXXXII. Visvakarman. 
+
+The Father of the eye, the Wise in spirit, created both these 
+worlds submerged in fatness. 
+
+Then when the eastern ends were firmly fastened, the heavens 
+and the earth were far extended. 
+
+2 Mighty in mind and power is Visvakarman, Maker, Disposer, 
+
+and most lofty Presence. 
+
+Their offerings joy in rich juice where they value One, only 
+One, beyond the Seven Rishis. 
+
+3 Father who made us, he who, as Disposer, knoweth all races 
+
+and all things existing, 
+
+Even he 'alone, the Dei ties’ name-giver,—him other beings 
+seek for information. 
+
+4 To him in sacrifice they offered treasures,—Rishia of old, in 
+
+numerous troops, as singers, 
+
+Who, in the distant, near, and lower region, made ready all 
+these things that have existence. 
+
+5 That which is earlier-than this earth and heaven, before the 
+
+Asuras and Gods had being,— 
+
+What was the germ primeval which the waters received where 
+all the Gods were seen together ? 
+
+6 The waters, they received that germ primeval wherein the 
+
+Gods were gathered all together. 
+
+It rested set upon the Unborn’s navel, that One wherein abide 
+all things existing. 
+
+7 Ye will not find him who produced these creatures : another 
+
+thing hath risen up among you. 
+
+Enwrapt in misty cloud, with lips that stammer, hymn- 
+chanters wander and are discontented. 
+
+1 The Father of the eye: Visvakarman, who made the light which enables 
+the eye to see. Submerged in fatness: S&yana explains ghritam here by 
+* water * engendered the water, (and then) these two (heaven and earth) 
+floating (on the waters).’—Wilson. 
+
+2 Most lofty Presence: literally, the highest apparition ; the highest image 
+or object of spiritual contemplation. Their offerings: the offerings, or per¬ 
+haps the wishes, of the Fathers, semi-peraonified. The Seven Mshis: the 
+constellation Ursa Major, the seven stars of which are the great RishiB Mariehi, 
+Atri, Angiras, Pulasfcya, Pulaha, Kratu, and Vasishtha. The meaning is that 
+the spirits of the blest enjoy the fulfilment of all their desires beyond the 
+starry heavens where the One Being, the great Creator, dwells. 
+
+3 For information: to learn who is the Supreme God ; or what their seve¬ 
+ral functions are. 
+
+4 Distant , near, and lower region; meaning, apparently, the heavenly, the 
+earthly, and the intermediate atmosphere. 
+
+6 The Unborn , Aja, seems here to he identified with Visvakarman. See 
+Vedic India, pp. 423, 424. 
+
+7 Another thing: meaning, according to the Commentator, 'Visvakarman 
+
+
+
+hymn 83.] ms niGVBBA. m 
+
+HYMN LXXXIII. Manyu. 
+
+He who hath reverenced thee, Manyu, destructive bolt, breeds 
+a for himself forthwith all conquering energy. 
+
+Arya aud Dasa will we conquer with thine aid, with thee the 
+Conqueror, with conquest conquest-sped. 
+
+2 Manyu was Indra, yea, the God was Manyu, Manyu was 
+
+Hotar, Varuna, J&tavedas. 
+
+The tribes of human lineage worship Manyu. Accordant with 
+thy fervour, Manyu, guard us. 
+
+3 Come hither, Manyu, mightier than the mighty; chase, with 
+
+thy fervour for ally, our foemen. # 
+
+Slayer of foes, of Vritra, and of Dasyu, bring thou to us all 
+kinds of wealth and treasure. 
+
+4 For thou art, Manyu, of surpassing vigour, fierce, queller of 
+
+the foe, and self-existent, 
+
+Shared by all men, victorious, subduer: vouchsafe to us 
+superior strength in battles. 
+
+5 I have departed, still without a portion, wise God ! according 
+
+to thy will, the Mighty. 
+
+I, feeble man, was wroth with thee, 0 Manyu : I am myself ; 
+come thou to give me vigour. 
+
+6 Come hither, I am all thine own; advancing turn thou to 
+
+me, Victorious, All-supporter ! 
+
+
+is a different entity from you who are sentient beings, who have individual 
+consciousness, and so forth.*—See Editor’s note in Wilson’s translation. 
+S&yana ‘gives the general sense of the last clause [of the stanza] as “ You 
+are merely anxious for enjoyment in this world and iu the next, therefore 
+you know nothing of Visoakarman” taking ukthasdsah as implying singing 
+hymns with a view t*o gaining felicity in a future »tate, Mahldhara has a 
+similar explanation : “you who are engaged in the enjoyments of this world 
+or the next, being subject to false knowledge or ignorance, have no knowledge 
+of the Truth.” *—Wilson. 
+
+With regard to this and the preceding hymn Mr. Wallis observes that 
+they make no attempt to explain in what way the process of sacrifice could 
+be regarded as an act of creation. We are told little more than that Visva- 
+karman was a primeval sacrifieer and also a creator ; we have no hint how to 
+combine the two ideas ?i“ A ? 1 ".-unity. See Cosmology of the Rigveda, 
+
+pp. 83, 84, and Muir, 0. S i V • I 7 j 8, where the hymn is translated and 
+some of its difficulties are discussed. Prof. Ludwig's Commentary iB especi¬ 
+ally full and valuable, and should be consulted by all students of the Veda. 
+
+1 Manyu: Anger, Passion, personified, 
+
+3 With thy fervour : tdpasd : tdpas means * heat,’ * burning/ and, secondly, 
+penance, rigorous abstraction. 
+
+5 Without a portion: without a share in thy favours. lam myself: I am 
+just what I am ; a weak mortal, for whose infirmity allowance Bhould be made, 
+' Being (incorporated with) my body, approach me.’—Wilson. 
+
+
+
+
+m THE HYMNS OF [BOOK X, 
+
+Come to me, Manyu, Wielder of the Thunder ; bethink thee of 
+thy friend, and slay the Dasyus, 
+
+7 Approach, and on my right hand hold thy station : so shall we 
+slay a multitude of foemen. 
+
+The best of meath I offer to support thee : may we be first to 
+drink thereof in quiet. 
+
+HYMN LXXXIV. Manyu. 
+
+Bobne on with thee, 0 Manyu girt by Maruts, let our brave 
+men, impetuous, bursting forward, 
+
+March on, like flames of fire in form, exulting, with pointed 
+arrows, sharpening their weapons. 
+
+2 Flashing "like fire, be thou, 0 conquering Manyu, invoked, 0 
+
+Victor, as our army’s leader. 
+
+Slay thou our foes, distribute their possessions : show forth 
+thy vigour, scatter those who hate us. 
+
+3 0 Manyu, overcome thou our assailant: on ! breaking, slay¬ 
+
+ing, crushing down the foemen. 
+
+They have not hindered thine impetuous vigour : Mighty, 
+Sole bom ! thou makest them thy subjects. 
+
+4 Alone of many thou art worshipped, Manyu ; sharpen the 
+
+spirit of each clan for battle. 
+
+With thee to aid, 0 thou of perfect splendour, we will uplift the 
+glorious shout for conquest. 
+
+5 Unyielding, bringing victory like Indra, 0 Manyu, be thou 
+
+bere our Sovran Ruler. 
+
+To tby dear name, 0 Victor, we sing praises ; we know the 
+spring from which thou art come hither. 
+
+6 Twin-born with power, destructive bolt of thunder, the highest 
+
+conquering -might is thine, Subduer I 
+Be friendly to us in thy spirit, Manyu, 0 Much-invoked, in 
+shock of mighty battle. 
+
+7 For spoil let Vanina and Manyu give us the wealth of both 
+
+sides gathered aud collected ; 
+
+And let our enemies with stricken spirits, o'erwhelmed with 
+terror, slink away defeated. 
+
+1 Like flames of fire inform; agnivUpdh: Homer’s Ssfiag 7 rvpog aWofiivoio* 
+
+3 Sole born: e 0 thou who art without companion.—Wilson, 
+
+5 The spring; the source. 
+
+7 For spoil; the preservation of their own property and the seizure of 
+their enemies’ goods being regarded as a double conquest. Or dhdnam 
+ubhdyam may mean wealth of both kinds, horses and cows. 
+
+This hymn and the preceding are to be repeated, Saya.ia says, at sacrifices to 
+ensure the destruction of enemies. 
+
+
+
+HYMN 85.] THE RIOTED A. 501 
+
+HYMN LXXXV. Sflryft'a Bridal. 
+
+Truth is the base that bears the earth ; by Surya are the heav¬ 
+ens sustained. 
+
+By Law the Adityas stand secure, and Soma holds his place in 
+heaven. 
+
+2 By Soma are the Adityas strong, by Soma mighty is the earth. 
+ThusSoma in the midst of all these constellations hath bis.place. 
+
+3 One thinks, when they have brayed the plant, that he hath 
+
+drunk the Soma’s juice ; 
+
+Of him whom Brahmans truly know as Soma no one ever tastes. 
+
+4 Soma, secured by sheltering rules, guarded by hymns inBrihati, 
+Tbou standest listening to the stones : none tastes of thee who 
+
+dwells on earth. 
+
+5 When they begin to drink thee, then, 0 God, thou swellest out 
+
+again. 
+
+Yayu is Soma’s guardian God. The Moon is that which shapes 
+the years. 
+
+6 Raibhi was her dear bridal friend, and N&r&sanst led her home. 
+Lovely was Sury&’s robe: she came to that which G&thfi had 
+
+adorned. 
+
+7 Thought was the pillow of her couch, sight was the unguent 
+
+for her eyes: 
+
+Her treasury was earth and heaven when Sury& went unto 
+her Loi'd. 
+
+
+The main subject of this composite hymn, which is one of the latest m the 
+Rigveda, ie the ceremony of marriage in general and more especially the wed¬ 
+ding of Sfiry&, the Daughter of the Sun, another form of Dawn, who is re¬ 
+garded as the typical bride. 
+
+1 Truth: or reality ; sdtyam, used interchangeably with ritan, the Law 
+and Order of the universe. 
+
+2 By Soma: by the power of the deified Soma whose influence pervades, 
+quickens, and supports all existence. In the second line Soma is the Moon, 
+but perhaps there is an allusion to the other Bense also of the word. These 
+constellations: the ncckshativzs or lunar mansions. * In the centre of these 
+stars.’—Muir, 
+
+3 Know as Soma: know-to be the Moon, regarded as the food of Gods only. 
+
+4 By hymns in Brihait: that is by hymns in that metre. But the meaning 
+of Mrhataih is uncertain. According to S&yana, the B&rhatas are the seven 
+guardians of the Soma, Sv&na, Bhr&ja, Angh& ri, and others. 
+
+5 They: the Gods. Thee: the ambrosia contained in thee, which the 
+Gods drink during the waning of the Moon. 0 Qod; Soma, the Moon. 
+
+6 Soma is the deity of the preceding five stanzas. Sury&’s Bridal is the 
+subject of 6—17. Raibhi, Ndrdsansf, and Gdtlid are ritual verse, eulogistic 
+hymn, and non-Vedic song personified. 
+
+7 Treasury: Jcdsah : meaning, probably, trousseau or bridal outfit. Accord¬ 
+ing to some the box or body of the chariot is intended. 
+
+
+
+
+502 THE HYMNS OF [BOOK X 
+
+8 Hymns were the cross-bara of the pole, Kurira-metre decked 
+
+the car: 
+
+- The bridesmen were the Asvin Pair : Agni was leader of the 
+train. 
+
+9 Soma was he who wooed the maid : the groomsmen were both 
+
+Asvins, when 
+
+The Sun-God Savitar bestowed his willing Sury^ on her Lord. 
+
+10 Her Spirit was the bridal car; the covering thereof was 
+
+heaven: 
+
+Bright were both Steers that drew it, when SurysL approached 
+her husband’s home. 
+
+11 Thy Steero were steady, kept in place by holy verse and 
+
+Sama*hymn ; 
+
+All ear were thy two chariot wheels : thy path was tremulous 
+in the sky. 
+
+12 Clean, as thou wentest, were thy wheels; wind was the axle 
+
+fastened there. 
+
+Sdrya, proceeding to her Lord, mounted a spirit-fashioned car. 
+
+13 The bridal pomp of Surya, which Savitar started, moved 
+
+along. 
+
+In Magha days are oxen slain, in Arjunls they wed the bride. 
+
+14 When on your three-wheeled chariot, O isvins, ye came as 
+
+wooers unto Surya’s bridal, 
+
+Then all the Gods agreed to your proposal: Pfishan as Son 
+elected you as Fathers. 
+
+15 0 ye Two Lords of lustre, then when ye to SuryA/s wooing came, 
+Where was one chariot-wheel of yours 1 Where stood ye for 
+
+the Sire’s command? 
+
+
+B Decked her car; formed its canopy. But the meaning of opasdh here is 
+uncertain. ‘Kurtra metre was the thong of the whip/—Wilson. The 
+bridesmen: in I. 119. 7 and elsewhere the Asvins are said to be the husbands 
+of SdryA Here they are represented as the* friends who had asked her in 
+marriage for Soma, 
+
+11 All ear: the text has srdtram, an ear, which S&yana says, means arotre > 
+two ears. * The two wheels were thy ears.’—Wilson. 
+
+13 In MagM days: or in stricter accordance with the text, * In AgM days/ 
+when the Moon is in the lunar mansion MagM. See Jacobi, Festgruss an JR, 
+von Both, p. 69, and Weber, Vedische Beitrage, p. 32f. Slain: only on 
+especially festive occasions, weddings for instance. ‘Are whipped along/— 
+Wilson. In Arjunts : two asteriams or lunar mansions, more commonly called 
+Phalgunls. They md the bHde ,* she is esc *rted 'to her husband's home. 
+
+14 As wooers: on behalf of Soma. PUshan: here meaning Savitar. Son 
+and Fathers: intended to express close relationship and Savitar’s obligation 
+to the Asvins who had arranged the marriage. 
+
+15 For the Sire's command: to receive Savitar'a invitation to take part in 
+the bridal procession. According to S&yana, ‘ to offer your gift/ 
+
+
+
+HYMN 85.] TEE MOVED!. 5C3 
+
+16 The Brahmans, by their seasons, know, 0 Surya, those two 
+
+wheels of thine: 
+
+One, kept concealed, those only who are skilled in highest 
+truths have learned. 
+
+17 To Sury& and the Deities, to Mitra and to Vartma, 
+
+Who know aright the thing that is, this adoration have I paid. 
+
+18 By their own power these Twain in close succession move; 
+
+They go as pi cVl-lr'i round the sacrifice. 
+
+Oue of the b .. i «■ !i all existing things* the other 
+
+ordereth seasons and is born again. 
+
+19 He, born afresh, is new and new for ever: ensign of days he 
+
+goes before the Mornings. 
+
+Coming, he orders for the Gods their portion. The Moon pro¬ 
+longs the days of our existence. 
+
+20 Mount this, all-shaped, gold-hued, with strong wheels, fash¬ 
+
+ioned of Kinsuka and Salmali, light-rolling, 
+
+Bound for the world of life immortal, Surya ; make for thy lord 
+a happy bridal journey. 
+
+21 Bise up from hence: this midden hath a husband. I laud 
+
+Vlsvavasu with hymns and homage. 
+
+Seek in her father’s home another fair one, and find the 
+portion from of old assigned thee. 
+
+22 Rise up from hence, Visvavasu: with reverence we worship thee. 
+Seek thou another willing maid, and with her husband leave 
+
+the bride, 
+
+23 Straight in direction be the paths, aud thornless, whereon 
+
+our fellows travel to the wooing. 
+
+Let Aryamau and Bhaga lead us; perfect, G Gods, the onion 
+of the wife*and husband. 
+
+
+16 The two wheels are probably heaven and earth, and the third, one kept 
+concealed, is the mysterious invisible world beyond them. 
+
+18 In this stanza and the following one, which are but loosely connected 
+with the rest of the hymn, Sthya represents the Suu, and Soma is the Moon. 
+
+20 Stanzas 20—33 eontain a collection of formulae repeated when the bride 
+mounts her chariot, while she is travelling to her husband’s house, when she 
+arrives there, and on the following morning. This: chariot. Kinsuka: the 
+wood of the Butea frondosa, Salmali: the silk-cotton tree ; Salmalia mala- 
+foarica. Stir yd: the girl is addressed by the name of Saryd, the typical 
+bride. 
+
+21 VUvdvasu: one of the Gandharvas, the protector of virgins. He is told 
+to leave the bride who no longer needs his care, and to transfer his guardian¬ 
+ship to some marriageable maiden who has not yet found a husband. Fair 
+one: vy&ht&m: ‘decorated with ornaments/—Wilson 
+
+£3 To the wooing : to the father, to whom the mfcerc< j ders are to apply for 
+his daughter’s hand on behalf of their friend, according to S&yana, 
+
+
+
+[BOOK X, 
+
+
+504 THE HYMNS OF 
+
+24 How from the noose of Varuna I free thee, wherewith Most 
+
+Blessed Suvitar hath bound thee. 
+
+In Law's seat, to the world of virtuous action, I give thee up 
+uuinjured with thy consort. 
+
+25 Hence, and not thence, I send thee free. I make thee softly 
+
+fettered there, 
+
+That, Bounteous Indra, she may live blest in her fortune and 
+her sons. 
+
+26 Let PuMhan take thy hand and hence conduct thee; may the 
+
+two Asvins on their car transport thee. 
+
+Go to the house to be the household's mistress and speak as 
+lady to thy gathered people. 
+
+27 Happy be thou and prosper with thy children here : be vigi¬ 
+
+lant to rule thy household in this home. 
+
+Closely unite thy body with this man, thy lord. So shall ye, 
+full of years, address your company. 
+
+28 Her hue is blue and red: the fiend who clingeth close is 
+
+driven off. 
+
+Well thrive the kinsmen of this bride : the husband is bound 
+fast in bonds. 
+
+29 Give thou the woollen robe away: deal treasure to the Brah¬ 
+
+man priests. 
+
+This female fiend hath got her feet, and as a wife attends 
+her lord. 
+
+30 Unlovely is his body when it glistens with this wicked fiend. 
+What time the husband wraps about his limbs the garment 
+
+of his wife. 
+
+
+r- 
+
+24 The noose of Varuna; the girdle with which the bride is girded after 
+she has been bathed, combed, and dreBtsed for the marriage ceremony. Bee 
+Prof. Max Muller’s JUgveda-SanhUd, Yol, YI., Preface, p 14. Or, as Lanman 
+suggests, the noose may mean the tie by which a girl is bound to her father 
+till marriage. Law’s seat; the place of sacrifice, the altar. 
+
+Stanzas 24—26 and 32, 33 are spoken just before the bride's departure 
+from her father’s house. 
+
+25 Hence and not thence: from thy father’s house and not from thy 
+husband’s. 
+
+27 Be vigilant to rule thy household; this is SAyana’s explanation. * Be 
+watchful over the domestic fire.’—Wilson. The verse is addressed to the 
+bride, and to the newly-wedded pair on arrival at the bridegroom’s house. 
+
+26 Her hue; the colour of Krity&, Magic personified, a female deity or 
+fiend. 
+
+29 The woollen robe ; ‘the garment soiled by the body.’—Wilson. Attends 
+her lord; the magic, or evil spell, returns to its originator.—Ludwig, 
+
+
+
+
+HYMN 85.] THE HIG VEDA. BOB 
+
+31 Consumptions, from her people, which follow the bride's re¬ 
+
+splendent train,— 
+
+These let the Holy Gods again bear to the place from which 
+they came. 
+
+32 Let not the highway thieves who lie in ambush fiud the wed¬ 
+
+ded pair. 
+
+By pleasant ways let them escape the danger, and let foes 
+depart. 
+
+33 Signs of good fortune mark the bride : come all of you and 
+% look at her. 
+
+Wish her prosperity, and then return unto your homes again. 
+
+34 Pungent is this, and bitter this, filled, as it wens, with arrow- 
+
+barbs, Empoisoned and not fit for use. 
+
+The Brahman who knows S&rya well deserves the garment of 
+the bride. 
+
+35 The fringe, the cloth that decks her head, and then the triply 
+
+parted robe, — 
+
+Behold the hues which Sftrya wears : these doth the Brahman 
+purify. 
+
+36 I take thy hand in mine for happy fortune that thou mayst 
+
+reach old age with me thy husband. 
+
+Gods, Aryaman, Bhaga, Savitar, Purandhij have given thee to 
+be my household's mistress. 
+
+37 0 Pushan, send her on as most auspicious, her who shall be the 
+
+sharer of my pleasures ; 
+
+Her who shall twine her loving arms about me, and welcome all 
+my love and mine embraces. 
+
+38 For thee, with bridal train, they, first, escorted Sftry& to her 
+
+home. * 
+
+Give to the husband in return* Agni, the wife with progeny. 
+
+
+SI From her people: * a most remarkable and direct assumption of “ here¬ 
+dity ” as a lurking danger/—Mme. Zd liable Ragozin, Vedic India } p. 371. 
+
+33 Perhaps spoken, on the way, to the spectators of the procession. 
+
+34 This: the bride’s garment. Mryd: meaning here the song of Sdry&'s 
+Bridal. 
+
+35 The meaning of dsdsanam, visnsanam, and adhiviJcartanam is uncertain. 
+Prof. Wilson renders these words by ' border-cloth/ ‘ head-cloth,* and ‘ divided 
+skirt.’ Prof. Weber and the St. Petersburg Lexicon explain the passage as refer¬ 
+ring to the preparation of the carcass of the animal that has been slaughtered 
+for the festivity. According to this view the first line might be rendered :— 
+4 The butchering, the cutting up, the severing of limb and joint* ; and for 
+‘hues* ‘forma* might be substituted. 
+
+36 The bridegroom addresses the bride. 
+
+• .38 Thee ; Agni. They * the Qaudharvas, according to S&yana, 
+
+
+
+m TEE HYMNS OF [BOON X 
+
+39 Agni hath given the bride again with splendour and with 
+
+ample life. 
+
+Long-lived be he who is her lord; a hundred autumns let him 
+live. 
+
+40 Soma obtained her first of all; next the Gandharva -was her 
+
+lord. 
+
+Agni was thy third husband: now one born of woman is thy 
+fourth. 
+
+41 Soma to the Gandharva, and to Agni the Gandharva gave : 
+And Agni hath bestowed on me riches and sons and this my 
+
+spouse. 
+
+** 42 Be ye not parted; dwell ye here; reach the full time of human 
+life. 
+
+With sons and grandsons sport and play, rejoicing in your 
+own abode. 
+
+43 So may Prajapati bring children forth to us; may Aryaman 
+
+adorn us till old age come nigh. 
+
+Not inauspicious enter thou thy husband's house : bring bless¬ 
+ing to our bipeds and our quadrupeds. 
+
+44 Not evil-eyed, no slayer of thy husband, bring weal to cattle, 
+
+radiant, gentle-hearted ; 
+
+Loving the Gods,* delightful, bearing heroes, bring blessing to 
+our quadrupeds and bipeds. 
+
+45 0 Bounteous Indra, make this bride blest in her sons and for¬ 
+
+tunate. 
+
+Vouchsafe to her ten sons, and make her husband the eleventh 
+man. 
+
+46 Over thy husband's father and thy husband's mother bear full 
+
+sway. " 
+
+Over the sister of thy lord, over his brothers rule supreme. 
+
+47 So may the Universal Gods, so may the Waters join our hearts. 
+May Mfltarisvan, Dh&tar, and Deshtri together bind us close. 
+
+40 As the typical bride Suryfi, was first married to Soma, so the young maid 
+originally belongs to him, then to the Gandharva, as the guardian of virginity, 
+then to Agni as the sacred fire round which she walks in the marriage cere¬ 
+mony, and fourthly to her human husbaud —Grassmann. 
+
+42 The formulae contained in stanzas 42—47 are repeated when the bride¬ 
+groom has returned with his bride to his home, and offers sacrifice with fire. 
+The wedded pair are addressed first, and then the bride is exhorted and 
+blessed. Stanza 47 ’is spoken by the bridegroom for his wife and himself. 
+
+47 JDeshtri: Instructress, a female deity, not mentioned elsewhere in the 
+Jltgveda. According to S&yana, ddtvt phuldiidm sarasvati is meant: * the 
+bountiful (Saraswati).*—Wilson. 
+
+For a full account of the marriage ceremonies of the Hindfis, derived from 
+
+
+
+E7MN 86.] 
+
+
+TEE RIGVEDA. 
+
+
+507 
+
+
+HYMN LXXXVI. ‘ Indra. 
+
+Mbit have abstained from pouring juice : they count not Indra 
+as a God 
+
+Where at the votary's store my friend Yrishakapi hath drunk 
+his fill. Supreme is Indra over all. 
+
+2 Thou, Indra, heedless passest by the ill VrisMkapi hath wrought; 
+
+Yet nowhere else thou findest place wherein to drink the Soma 
+
+juice. Supreme is Indra over all. 
+
+3 What hath he done to injure thee, this tawny beast YrisMkapi, 
+
+With whom thou art so angry now 1 What is the votary's food¬ 
+ful store? Supreme is Indra over all. 
+
+4 Soon may the hound who hunts the boar seize*him and bite 
+
+him in the ear, 
+
+0 Indra, that Yrishakapi whom thou protectest as a friend. 
+Supreme is Indra over all. 
+
+5 Kapi hath marred the beauteous things, all deftly wrought, 
+
+that were my joy. 
+
+In pieces will I rend his head; the sinner's portion shall be 
+woe. Supreme is Indra over all. 
+
+6 No Dame hath ampler charms than I, or greater wealth of 
+
+love's delights. 
+
+None with more ardour offers all her beauty to her lord's em¬ 
+brace. Supreme is Indra over all. 
+
+the ritual of Br&hmans who use the S&ma-veda, see Colebrooke's Miscellaneous 
+Essays, No. III., and Weber and Haas, Indische Studien , Y, pp, 177 ff. See 
+also Eymns of the A tharva-veda, Book XIY., and Dr. J. Ehni’s paper, Zeits- 
+chrift der JDeutschen Morgenldndischen Gesellschaft, XXXIII, pp. 166 ff. I 
+have relied mainly on Ludwig’s Commentary. Prof. Grassmann has bauished 
+the hymn to his Appendix. - 
+
+1 S&yana ascribes this stanza to Indra ; others make Indr4nS the speaker. 
+Vrish&kapi is said to have monopolized the offerings that should have been 
+presented to Indra. Vfhhdkapi —literally ‘ the strong ape*’ or * the male ape’ 
+—appears to be a sort of intermediate being between a demigod and a demon ; 
+but ib is not easy to determine his nature. S&yana calls him the son of Indra. 
+
+He is also Baid to be the setting bub, and the sun who draws up vapour and 
+irrigates with mist. According to M. Bergaigue, La Religion Vidique, II, 270, 
+he was a mythical sacrificer. 
+
+2 Indr&nt blames Indra for his apathy. 
+
+3 Indra speaks. What is the votary's foodful store f: why should his appro¬ 
+priation of the worshipper’s offerings make thee so angry ? 
+
+4 Indr&nt is the speaker of this stanza and of the two, or three, that follow. 
+
+5 Kapi: the ape; an abbreviation of Yrishakapi. Keith marred the beau¬ 
+teous things : according to Sftya* a, hath spoiled the oblations prepared for me 
+by my worshippers. But it seems more probable that Yrishakapi has assault¬ 
+ed IndiAd and inflicted injuries on her person. 
+
+6 Iudr&nt speaks with pride of her voluptuous charms which incited YrisbA- 
+kapi to his amorouB assault. 
+
+
+
+503 
+
+
+THE HYMNS OF 
+
+
+[BOOH X. 
+
+
+. 7 Mother whose love is quickly won, I say what verily will be. 
+
+My breast, 0 Mother, and my head and both my hips seem 
+quivering. Supreme is, Indra over all. 
+g Dame with the lovely hands and arms, with broad hair-plaits 
+add ample hips, 
+
+Why, 0 thou Hero's wife, art thou angry with our Vrish&kapi ? 
+Supreme is Indra over all, 
+
+9 This noxious creature looks on me as one bereft of hero's love. 
+Yet Heroes for my sons have I, the Maruts' Friend and Iudra's 
+Queen. Supreme is Indra over all, 
+
+10 From olden time the matron goes to feast and general sacrifice. 
+Mother of Heroes, Iudra's Queen, the rite's ordainer is extolled. 
+
+Supreme is Indra over all. 
+
+11 So have I heard Indent called most fortunate among these Dames, 
+For never shall her Consort die in future time through length 
+
+of days. Supreme is Indra over all. 
+
+12 Never, Indrstni, have I joyed without my friend Vrishftkapi, 
+Whose welcome offering here, made pure with water, goeth to 
+
+the Gods. Supreme is Indra over all, 
+
+13 Wealthy Vrishakap&yi, blest with sons and consorts of thy sons, 
+Indra will eat thy bulls, thy dear oblation that effecteth much. 
+
+Supreme is Indra overall. 
+
+14 Fifteen in number, then, for me a score of bullocks they prepare, 
+And I devour the fat thereof: they fill my belly full with food. 
+
+Supreme is Indra over all. 
+
+15 Like as a bull with pointed horn, loud bellowing amid the herds, 
+Sweet to thine heart, 0 Indra, is the brew which she who 
+
+tends thee pours. Supreme is Indra over ajl, 
+
+7 This stanza is ascribed by S&yana to Vrish&kapi. It is hardly intelligible; 
+but, as Ludwig says, it seems to be spoken by Indi&nl, expressing her indigna- 
+tion at Vrishftknpi’s audacity which makes all her body quiver with rage. 
+
+8 Indra speaks. 
+
+9 Indr&ni speaks this and the following stanza. Bereft of hero's love: who 
+has no brave husband to protect her. 
+
+10 The matron goes to feast: Indr&nl means that Vrish&kapi assaulted her 
+when she was on her way to a festival, which women were accustomed to at¬ 
+tend ; and that her rank as Indra’s consort did not preserve her from insult. 
+
+11 Indra speaks this and the following stanza, 
+
+13 Spoken by Vrishdkapi to his wife Vrish&kap&yi who is said to represent 
+the dawn, or, by others, the gloaming which follows the setting sun Vrisb&kapi. 
+
+14 Indra speaks. Fifteen: sacrificers ; probably TrialAkapi and his wife, 
+and their sons and daughters-in-law. Sftyana explains differently;—‘The 
+worshippers dress for me fifteen (and) twenty bulls.’—Wilson. 
+
+15 Indr&pl speaks, endeavouring to attract him to her own libation instead 
+of the offerings of Vrish&kapi. 
+
+I pass over stanzas 16 and 17, which I cannot translate into decent English. 
+
+
+
+
+THE MIGVBDA. 
+
+
+m 
+
+
+HYMN 86.] 
+
+18 0 Indra this Vrishakapi bath found a slain wild animal, 
+Dresser, and new-made pan, and knife, and wagon with a load 
+
+of wood. Supreme is Indra over all, 
+
+19 Distinguishing the D4sa and the Arya, viewing all, I go. 
+
+I look upon the wise, and drink the simple votary’s Soma juice. 
+Supreme is Indra over all. 
+
+20 The desert plains and steep descents, how many leagues in 
+
+length they spread ! 
+
+Go to the nearest houses, go unto thine home, Vrishakapi. 
+Supreme is Iudra over all. 
+
+21 Turn thee again Vrishakapi; we twain will bring thee happiness. 
+Thou guest homeward on thy way along this psth wnich leads 
+
+to sleep. Supreme is Indra over all. 
+
+22 When, Indra and Vrishakapi, ye travelled upward to your home, 
+Where was that noisome beast, to whom went it, the beast 
+
+that troubles man ? Supreme is Indra over all, 
+
+23 Daughter of Manu, Parsu bare a score of children at a birth. 
+Her portion verily was bliss although her burthen caused her 
+
+grief. 
+
+
+18 Indr&.ii speaks, bub her speech is difficult to understand. Wild ani¬ 
+mal: von Roth conjectures ‘wild ass* as the meaning of parasvantam 
+here. Dresser: or slaughter-bench. ‘ A fire-place (to cook it).'—Wilson. 
+Indrdni seems to speak depreciatingly of a sacrifice offered by V rish&kapi as 
+consisting of an unsuitable victim, prepared with instruments and means 
+which chance has thrown in his way. Ludwig thinks that Vrish&kapi may 
+represent the Moon whose spots are fancifully considered to be the objects 
+mentioned by Indr&ui. 
+
+19 / look: with favour. The simple votary is the worshipper who offers his 
+libation in a sincere spirit of devotion. The stanza and the two following 
+are spoken by Indr*. 
+
+20 VriaMkapi appears to meditate flight into distant deserts to escape 
+from the wrathful Indr&ni. Indra dissuades him, and promises to reconcile 
+Indrdnl to him. 
+
+22 The two concluding stanzas seem to be spoken by Indr&ni. Stanza 22 is 
+obscure, and stanza 23 has no discoverable connexion with the rest of the hymn. 
+
+23 Daughter of Manu .* that is, of the progenitor of men. Nothing more 
+
+is known of Parsu, which means a rib. Much of this hymn^ appears to be 
+inexplicable. M. Bergaigue thinks that Vrishakapi, Indra’s friend, represents 
+Soma, and Indr&ai the wife of Indra represents Prayer. ‘This bizarre myth 
+would symbolize the frequently expressed idea that Indra loves neither the 
+sacred beverage without prayer nor prayer without the sacred beverage. He 
+wishes therefore his union with Prayer to be accompanied by the union of 
+Prayer with Soma, and he neglects sacrifice, as long as this union of the two 
+essential elements of worship remains unaccomplished.’—See la Meligion 
+Vtdique, 11.270,271. * . 
+
+Prof. Geldner gives a different interpretation of the hymn, which he has 
+translated and exhaustively discussed in Vediseke Studien, II. pp. 22 —42. 
+See also Oldenberg, Meligion des Veda, 172—174, 
+
+
+
+510 
+
+
+TEE EYMNS OF 
+
+
+IBOOK X 
+
+
+HYMN LXXXVII. Agni. 
+
+I balm with oil the mighty Bakshas-slayer ; to the most 
+famous Friend I come for shelter* 
+
+Enkindled, sharpened by our rites, may Agni protect us in 
+the day and night from evil. 
+
+2 0 Jatavedas with the teeth of iron, enkindled with thy flame 
+
+attack the demons. 
+
+Seize with thy tongue the foolish gods’ adorers : rend, put 
+within thy mouth the raw-flesh eaters. 
+
+3 Apply thy teeth, the upper and the lower, thou who hast 
+
+both, enkindled and destroying. 
+
+Eoam also in the air, 0 King, around us, and with thy jaws 
+assail the wicked spirits. 
+
+4 Bending thy shafts through sacrifices, Agni, whetting their 
+
+points with song as if with whetstoues, 
+
+Pierce to the heart therewith the Yatudh&nas, and break their 
+arms uplifted to attack thee. 
+
+5 Pierce through the Y&tudhana's skin, 0 Agni; let the destroy¬ 
+
+ing dart with fire consume him. 
+
+Bend his joints, Jatavedas, let the eater of flesh, flesh-seeking, 
+track his mangled body. 
+
+6 Where now thou seest, Agni Jatavedas, one of these demons 
+
+standing still or roaming, 
+
+Or flying oh those paths in air's mid-region, sharpen the shaft 
+and as an archer pierce him. 
+
+7 Tear from the evil spirit, Jatavedas, what he hath seized and 
+
+with his spears hath captured. 
+
+Blazing before him strike him down, 0 Agni; let spotted 
+carrion-eating kites devour him. 
+
+8 Here tell this forth, 0 Agni: whesoever is, he himself, or acteth 
+
+as, a demon, 
+
+Him grasp, 0 thou Most Youthful, with thy fuel: to the Man- 
+seer's eye give him as booty. 
+
+9 With keen glance guard the sacrifice, 0 Agni: thou Sage, 
+
+conduct it onward to the Vasus. 
+
+Let not the fiends, 0 Man-beholder, harm thee burning against 
+the Bakshaeas to slay them. 
+
+2 The demons: Yfttudh&nas, explained by S4yana as=R4kgiha8as. See VII. 
+104. 15. Foolish gods* adorers: mitradev&n: according to S&yana, a special 
+class of evil spirits called Mfiradevas because they make destruction their sport, 
+5 The eater of flesh: the wolf or other carnivorous animal. 
+
+8 The Man-seer here is either Agni himself or $4rya the Sun. 
+
+9 To the Vasus . to the Gods to whom the oblations are made. S&yana ex- 
+
+
+
+HYMN $7.] THE JUG VEDA. fill 
+
+10 Look on the fiend mid men, as Man-beholder; rend thou his 
+
+three extremities in pieces. 
+
+Demolish with thy flame his ribs, 0 Agni) the Y&tudh&na’s 
+root destroy thou triply. 
+
+11 Thrice, Agni, let thy noose surround the demon who with his 
+
+falsehood injures Holy Order. 
+
+Loud roaring with thy flame, 0 J&tavedas, crush him and 
+cast him down before the singer. 
+
+12 Lend thou the worshipper that eye, 0 Agni, wherewith thou 
+
+lookest on the hoof-armed demon. 
+
+With light celestial in Atharvan’s manner burn up the fool 
+who ruins truth with falsehood. * 
+
+13 Agni, what curse the pair this day have uttered, what heated 
+
+word the worshippers have spoken, 
+
+Each arrowy taunt sped from the angry spirit,—pierce to the 
+heart therewith the Y&tudb&nas. 
+
+14 With fervent heat exterminate the demons; destroy the fiends 
+
+with burning flame, 0 Agni. 
+
+Destroy with fire the foolish gods’ adorers; blaze and destroy 
+the insatiable monsters. 
+
+15 May Gods destroy this day the evil-doer: may each hot curse 
+
+of his return and blast him. 
+
+Let arrows pierce the liar in his vitals, and Visva’s net enclose 
+the Yatudh&na. 
+
+16 The fiend who smears himself with flesh of cattle, with flesh 
+
+of horses and of human bodies, 
+
+Who steals the milch-cow’s milk away, O Agni,—tear off the 
+heads of such with fiery fury. 
+
+17 The cow gives milk each year, 0 Man-regarder : let not the 
+
+Y&tudhana ever taste it. 
+
+If one would glut him with the biestings, Agui, pierce with 
+thy flame his vitals as he meets thee. 
+
+plains vdsubhyah here by vastin & mar thdya :—* to (the acquisition of) riches.’— 
+Wilson. 
+
+10 His three extremities: his three heads, according to S&yana. t Kopf 
+und Schultern,’ head and shoulders.—Grassmann. Moot: meaning his feet. 
+Triply: used vaguely, to correspond with the three upper extremities. 
+
+* Cut off the triple foot of the Ydtudhana* —Wilson. 
+
+12 Hoof-armed: striking with the hoof. According to S&yana, ‘having 
+nails like hoofs.* In Atharvan’s manner : like Atharvan, the ancient priest 
+who is said to have been the first who obtained fire. 
+
+13 The pair: the married pair ; perhaps the sacrificer and his wife. The 
+Rishi prays that every hasty word that may have been uttered by pious people 
+in their anger may he used as a weapon to wound the Y&tudh&na. 
+
+15 VUva’s net: the noose of the all-pervading Agni. 
+
+
+
+
+512 THE HYMNS OF [BOOK X. 
+
+18 Let the fiends drink the poison of the cattle; may Aditi cast 
+
+off the evil-doers. 
+
+May the God Savitar give them up to ruin, and be their share 
+of plants and herbs denied them. 
+
+19 Agni, from days of old thou slayest demons: never shall 
+
+Rakshasas in fight o’ercome thee. 
+
+Burn up the foolish ones, the flesh-devourers : let none of them 
+escape thine heavenly arrow. 
+
+20 Guard us, 0 Agni, from above and under, protect us from 
+
+behind us and before us ; 
+
+And may thy flames, most fierce and never wasting, glowing 
+with fervent heat, consume the sinner. 
+
+21 From rear, from front, from tinder, from above us, 0 King, 
+
+protect us as a Sage with wisdom. 
+
+Guard to old age thy friend, 0 Friend, Eternal: 0 Agni, as 
+Immortal, guard us mortals. 
+
+22 We set thee round us as a fort, victorious Agni, thee a Sage, 
+Of hero lineage, day by day, destroyer of our treacherous foes. 
+
+23 Burn with thy poison turned against the treacherous brood of 
+
+Rkkshasas, 
+
+0 Agni, with thy sharpened glow, with lances armed with points 
+of flame, 
+
+21 Burn thou the paired Kimidins, burn, Agni, the Y&tudhana pairs. 
+
+I sharpen thee, Infallible, with hymns. 0 Sage, be vigilant. 
+25 Shoot forth, 0 Agni, with thy flame: demolish them on every side. 
+Break thou the Yatudhana’s strength, the vigour of the Rak- 
+shasa. 
+
+HYMN LXXXVIII. Agni. 
+
+Dear, ageless sacrificial drink is offered in light-discovering, 
+heaven-pervading Agni. 
+
+The Gods spread forth through his Celestial Nature, that he 
+might bear the world up and sustain it. 
+
+2 The world was swallowed and concealed in darkness: Agni 
+was born, and light became apparent. 
+
+The Deities, the broad earth, and the heavens, and plants, 
+and waters gloried in his friendship. 
+
+18 The poison, of the cattle: if they drink milk, let it poison them. 
+According to R&yana, let them drink the poison of the cattle (which is kept 
+in the house), meaning perhaps some poisonous ointment used for external 
+application only. 
+
+24 Kimidins: treacherous and malevolent spirits. See VII. 104. 2, note. 
+
+1 Sacrificial drink: ' swelling oblation/ according to Prof. Pischel. 
+
+
+
+
+HYMN 88.] THE RIG VEDA. 5X3 
+
+3 Inspired by Gods who claim our adoration, I now will laud 
+
+Eternal Lofty Agni, 
+
+Him who hath spread abroad the earth with lustre, this heaven, 
+and both the worlds, and air’s mid-region. 
+
+4 Earliest Priest whom all the Gods accepted, and chose him, 
+
+and anointed him with butter, 
+
+He swifty made all things that fly, stand, travel, all that hath 
+motion, Agni Jatavedas. 
+
+5 Because thou, Agni, Jatavedas, stoodest at the world’s head 
+
+with thy refulgent splendour, 
+
+We sent thee forth with hymus and songs and praises ; thou 
+filledst heaven and earth, God meet for worship. 
+
+6 Head of the world is Agni in the night-time; then, as the 
+
+Sun, at morn springs up and rises. 
+
+Then to his task goes the prompt Priest foreknowing the 
+woudrous power of Gods who must be honoured. 
+
+7 Lovely is he who, kindled in his greatness, hath shone forth, 
+
+seated in the heavens, refulgent. 
+
+With resonant hymns all Gods who guard our bodies .have 
+offered up oblation in this Agni, 
+
+8 First the Gods brought the hymnal into being; then they 
+
+engendered Agni, then oblation. 
+
+He was their sacrifice that guards our bodies : him the heav¬ 
+ens know, the earth, the waters know him. 
+
+0 He, Agni, whom the Gods have generated, in whom they 
+offered up all worlds and creatures, 
+
+He with his bright glow heated earth and heaven, ui'ging him¬ 
+self right onward in his grandeur. 
+
+10 Then by the 2aud the Gods engendered Agni in heaven, who 
+fills both worlds through strength and vigour. 
+
+They made him to appear in threefold essence: he ripens 
+plants of every form and nature. 
+
+
+5 We sent thee forth: the Rishi glorifies the power of the priests who 
+made Agni their messenger to the Gods. 
+
+6 Agni, who is the Moon by night, at dawn becomes Sfirya or the Sun-God 
+■who when he sets again becomes Agni. 
+
+9 AU worlds and creatures; proleptically : meaning that the oblation 
+offered by the gods was destined to produce the universe, — Ludwig, Accord¬ 
+ing to S&yana :— 1 in whom all beings have offered oblations ; * but it is clear 
+that the oblations of the Gods are intended. 
+
+10 Through strength and vigour: saktbhih: *by his functions:’—Wilson. 
+In threefold essence: or in three conditions, or places,' as the Sun, lightning, 
+and terrestrial fire. 
+
+33 
+
+
+
+m the hymns of [book x 
+
+11 What time the Gods, whose due is worship, set him as Surya, 
+
+Son of Acliti, in heaven, 
+
+When the Pair, ever wandering, sprang to being, all creatures 
+that existed looked upon them. 
+
+12 For all the world of life the Gods made Agni Vaisv&nara to 
+
+be the days’ bright Banner,— 
+
+Him who hath spread abroad the radiant Mornings, and, com¬ 
+ing with his light, unveils the darkness. 
+
+13 The wise and holy Deities engendered Agni Vaisvanara whom 
+
+age ne’er touches, 
+
+The Ancient Star that wanders on for ever, lofty and strong, 
+Lord oftthe Living Being. 
+
+14 We call upon the Sage with holy verses, Agni Vaisvanara the 
+
+ever-beaming, 
+
+Who hath surpassed both heaven and earth in greatness : he 
+is a God below, a God above its. 
+
+15 1 have heard mention of two several pathways, ways of the 
+
+Fathers and of Gods and mortals. 
+
+On these two paths each moving creature travels, each thing 
+between the Father and the Mother. 
+
+16 These two united paths bear him who journeys born from the 
+
+head and pondered with the spirit. 
+
+He stands directed to all things existing, hasting, unresting 
+in his fiery ’Splendour. 
+
+17 Which of us twain knows where they speak together, upper 
+
+and lower of the two rite-leaders ? 
+
+Our friends have helped to gather our assembly. They came 
+to sacrifice; who will announce it? 
+
+18 How many are the Fires and Suns in number 1 What is the 
+
+number of the Dawns and Waters ? 
+
+Not jestingly I speak to you, 0 Fathers. Sages, I ask you 
+tliis for information. 
+
+
+11 The Pair: the Sun and Moon. Accrding to S&yana, Ushas and SUrya, 
+
+13 Lord of the Living Being: the meaning of yahshdsya is uncertain. 
+Sftyana explains it by ptijyasya devasya, of the adorable God. ‘ The observer 
+of what is firm.’—Ludwig. ‘The lord of meteors,’—Grassmann. ‘Surveil- 
+lant du Yaksha,'—Bergaigne. 
+
+14 Beloio: on earth. 
+
+15 Two several pathways; the way to the other world and the way back to 
+the earth. The Bather and the Mother: heaven and earth. 
+
+16 Him who journeys: Agni. Brom the head: of the world. FromAditya, 
+the head or chief of all existence, according to S&yana, 
+
+17 U$ twain: Agni and the Rishi. Upper a/nd lower: according to SSyana, 
+the upper fire is V&yu and the lower is terrestrial Agni. Who will announce 
+it ? ; Agni alone will make the sacrifice known to the Gods. 
+
+
+
+HYMN 89.] TIIE RIO VEDA. 515 
+
+19 As great as is the fair-winged Morning’s presence to him who 
+dwells beside us, Matarisvan ! 
+
+Is what the Br&hman does when he approaches to sacrifice 
+and sits below the Hotar. 
+
+HYMN LXXXIX. Indra. 
+
+I will extol the most heroic Indra who with his might forced 
+earth and sky asunder; 
+
+Who hath filled all with width as man’s Upholder, surpassing 
+floods and rivers in liis greatness. 
+
+2 Surya is he : throughout the wide expanses shall Indra turn 
+
+him, swift as car-wheels, hither, 
+
+Like a stream resting not hut ever active : he hath destroyed, 
+with light, the black-lined darkness. 
+
+3 To him I sing a holy prayer, incessant, new, matchless, common 
+
+to the earth and heaven, 
+
+Who marks, as they were backs, all living creatures: ne’er 
+doth he fail a friend, the noble Indra. 
+
+4 I will send forth my songs in flow unceasing, like water from 
+
+the ocean's depth, to Indra 
+
+Who to his car on both its sides securely hath fixed the earth 
+and heaven as with an axle. 
+
+5 Rousing with draughts, the Shaker, rushing onward, im¬ 
+
+petuous, very strong, armed as with arrows 
+Is Soma; forest trees and all the bushes deceive not Indra 
+with their offered likeness. 
+
+
+19 Morning's presence: the light of Dawn which spreads over heaven and 
+earth. Him who cgiucfls beside us: the Yajam&na, or institutor of the 
+sacrifice.—Ludwig. Below the Hotar: below the regular Hotar-priest. 
+S&yana explains this stanza differently :—‘ As long, Matarisvan, as the swiftly- 
+moving (nights) cover the face of the dawn, (so long) the Brahman , the 
+inferior sitting down (to perform the work) of the Hohd, approaching the 
+sacrifice supports (the ceremony).’—Wilson. 
+
+X With width: with his own extended magnitude. ‘With radiance,*— 
+Wilson. 
+
+2 Siirya is he: Indra is identified with the Sun whose course he directs. 
+According to S&ystna, stir yah here = suviryah, heroic. 
+
+3 Incessant: or unerring, that is, in strict accordance with the rules of 
+the ritual. A s they were backs: as if they were horses or oxen, the length 
+and Bhape of whose backs must be carefully considered in forming a judgment 
+of their worth. 
+
+5 Prof. Wilson observes :—' This verse is obscure, partly because the words 
+are unusual, partly because there is a confusion between Indra and Soma.' 
+Deceive not Indra: he will not accept any substitutes : he will have nothing 
+but the genuine Soma-plant and its juice. 
+
+
+
+
+[BOOK X 
+
+
+516 THE HYMNS OF 
+
+6 Soma hath flowed to him whom naught can equal, the earth, 
+
+the heavens, the firmament, the mountains,— 
+
+When heightened in his ire his indignation shatters the firm 
+and breaks the strong in pieces. 
+
+7 As an axe fells the tree so he slew Vritra, brake down the 
+
+strongholds and dug out the rivers. 
+
+He cleft the mountain like a new-made pitcher. Indra brought 
+forth the kine with his Companions. 
+
+• 8 Wise art thou, Punisher of guilt, 0 Indra. The sword lops 
+limbs, thou smitest down the sinner, 
+
+The men who injure, as it were a comrade, the lofty Law of Va» 
+runa and Mitra. 
+
+9 Men who lead evil lives, .who break agreements, and injure 
+Varuna, Aryaman, and Mitra,— 
+
+Against these foes, 0 Mighty Indra, sharpen, as furious death, 
+thy Bull of fiery colour. 
+
+10 Indra is Sovran Lord of Earth and Heaven, Indra is Lord of 
+
+waters and of mountains. 
+
+Indra is Lord of prosperers and sages : Indra must be invoked 
+in rest and effort. 
+
+11 Vaster than days and nights, Giver of increase, vaster than 
+
+firmament and flood of ocean, 
+
+Vaster than bounds of earth and wind’s extension, vaster 
+than rivers and our lands is Indra. 
+
+12 Forward, as herald of refulgent Morning, let thine insatiate 
+
+arrow fly, 0 Indra, 
+
+And pierce, as ’twere a stone launched forth from Jieaven, with 
+hottest blaze the men who love deception.^ 
+
+13 Him, verily, the moons, the mountains followed, the tall trees 
+
+followed and the plants and herbage. 
+
+Yearning with love both Worlds approached, the Waters wait¬ 
+ed on Indra when he first bad being. 
+
+
+7 His Companions; the Mam ts, who assisted him in performing hia exploit. 
+
+8 Punisher of guilt; here Indra is said to discharge the duties which in 
+more ancient hymns' am ascribed to Agni and to Mitra and Varuna. 
+
+9 Thy JBvdl; thy thunderbolt. ‘The heavy strong red weapon. 1 —M. 
+Mhller. 
+
+10 Invest and effort: ‘ for the acquirement and preservation of wealth._ 
+
+Wilson. 
+
+13 The moons: oi% the months. Waited on Indra; as the representative 
+of the Sun, the originator of all life.—Ludwig. 
+
+
+
+HYMN 90.] TEE MOVE DA. 517 
+
+14 Where was the vengeful dart when thou, 0 Indra, clavesfc the 
+
+demon ever bent on outrage % 
+
+When fiends lay there upon the ground extended like cattle in 
+the place of immolation t 
+
+15 Those who are set in enmity against us, the Oganas, 0 Indra, 
+
+waxen mighty,— 
+
+Let blinding- darkness follow those our foemen, while these 
+shall have bright shining nights to light them. 
+
+16 May plentiful libations of the people, and singing Bishis’ holy 
+
+prayers rejoice thee. 
+
+Hearing with love this common invocation, come unto us, pass 
+by all those who praise thee. 
+
+17 O Indra, thus may we be made partakers of thy new favours 
+
+that shall bring us profit. 
+
+Singing with love, may we the Visv&mitras win daylight even 
+now through thee, 0 Indra. 
+
+18 Call we on Maghavan, auspicious Indra, best Hero in the fight* 
+
+where spoil is gathered, 
+
+The Stroug who listens, who gives aid in battles, who slays 
+the- Vritras, wins and gathers riches. 
+
+HYMN XC. Punish*. 
+
+A thousand heads hath Purusha, a thousand eyes, a thousand 
+feet. 
+
+On every side pervading earth he fills a space ten fingers wide. 
+
+2 This Purusha is all that yet hath been and all that is to be ; 
+The Lord of Immortality which waxes greater still by food. 
+
+14 Fiends: mitrakr&vah: the exact meaning of the word is uncertain. 
+Prof. Ludwig takes it as a genitive case : * What time they lay there on the 
+earth extended like t>xen in a demon’s place of slaughter.’ 
+
+15 Oganas; probably the name of some hostile clan. According to S&yana* 
+enemies assembled in numbers. These: us and our friends here. 
+
+16 All those iohopraise thee; all other worshippers. 
+
+18 This is the concluding stauza of several hymns of the Visv&mitras. 
+See IIL 30. 22 ; 31. 22 ; 32. 17 ; 34. U ; 35. 11 ,* 36. 11. 
+
+1 Purusha , embodied spirit, or Man personified and regarded as the soul 
+
+and original source of the universe, the personal and life- rri^nrr in 
+
+all animated beings, is said to have a thousand , that is, i■ i . .s 
+
+eyes, and feet, as being one with all created life. A space ten fingers wide; 
+the region of the heart of man, wherein the soul was supposed to reside,. 
+Although as the Universal Soul he pervadeB the universe, as the Individual 
+Soul he is enclosed in a space of narrow dimensions. See Hymns of the 
+Atharm-veda , XIX. 6. I, note. 
+
+2 The second line Is explained in various ways. The meaning of the words 
+seems to be: he is lord of immortality or the immortal world of the Gods, 
+which grows greater by food, that is, by the sacrificial offerings of men. 
+
+
+
+518 
+
+
+THE HYMNS OF 
+
+
+[HOOK X 
+
+3 So mighty is his greatness; yea, greater than this is Purusha. 
+
+All creatures are one*fourth of him, three-fourths eternal life 
+
+in heaven. 
+
+4 With three-fourths Purusha wenfr up ; one-fourth of him again 
+
+was here. 
+
+Thence he strode out to every side over what eats not and what 
+eats, 
+
+5 From him Yiraj was born; again Purusha from Yiraj was born. 
+
+As soon as he was born he spread eastward and westward o'er 
+
+the earth. 
+
+6 When Gods prepared the sacrifice with Purusha as their 
+
+offering, 
+
+Its oil was spring, the holy gift was autumn; summer was 
+the wood. 
+
+7 They balrned as victim on the grass Purusha born in earliest time. 
+
+With him the Deities and all S&dhyas and Risbis sacrificed. 
+
+According to Sftyana : he is the lord or distributer of immortality because 
+he becomes the visible world in order that living beings may obtain the fruits 
+of their actions and gain moJcsha or final liberation from their bonds, ‘ he is 
+also the lord of immortality; for he mounts beyond (his own condition) 
+for the food (of living beings),’—Wilson. Colebrooke translates the line 
+* he is that which grows by nourishment, and he is the distributer of immor¬ 
+tality.’ Dr. Muir renders it by ‘ He is also the lord of immortality, since 
+by food he expands.’ According to the paraphrase in the Bh&gavata-Pur&na, 
+the meaning of the last clause is: ‘since he hath transcended mortal 
+nutriment.’ Prof. Ludwig’s version is ; * auch fiber die unsterblichkeit 
+gebietend, [da erj was durch speise [ist,] weit uberragt/ ruling also over 
+immortality, [since he] far transcends what [exists] through food ; but in his 
+Commentary a somewhat different explanation is given. 4 Ruling over im¬ 
+mortality, he was all that grows by food.’—Peterson. 
+
+3 Eternal life : umritam: immortality, or the immortal Gods. 
+
+4 Over what eats not atui what eats: over animate and ^animate creation. 
+According to Sdyana and Mahidharn, over both classes of created things", 
+those capable of enjoyment^ that is, who can taste the reward and punish¬ 
+ment of good'^ and evil actions, such as Gods, men, and lower animals, and 
+those who are incapable thereof, such as mountains and rivers— chetanam } or 
+conscious, achetanam, or unconscious, creation, 
+
+5 From him : or, from tliafc, the ‘ one-fourth ’ mentioned in stanzas 3 and 
+4* Yirdj, or, in the nominative form, VirtLfe, is said to have come, in the form 
+of the mundane egg, from Adi-Purusha, the primeval Purusha, or presiding 
+Male or Spirit, ‘who then entered into this egg, which he animates as its 
+vital soul or divine principle.’ Or YirAj may 1 be tbe female counterpart of 
+Purusha as Aditi of Dakshain X. 72, 4, 5,’ See Dr. Muir’s exhaustive Noii* 
+on this passage, 0 . & Texts „ Y. pp. 369, 370; and Wallis, Cosmology of the 
+Figveda, p. 87. Eastward and westward: or, before and behind. 
+
+. sacrifice: mdnasam yajfiam , a mental or imaginary sacrifice, accord¬ 
+
+ing to Siyana. Summer: grtshmd does not occur in any other R. Y. hymn. 
+Spring : msantd occurs in only one other R. V. hymn. 
+
+7 On the grass: on the sacred grass used in sacrifices. Sddhyas ; a class 
+gi celestial beiugs, probably ancient divine sacrifices, - 
+
+
+
+MYMN 90.] 
+
+
+TBE RWVEDA . 
+
+
+519 
+
+
+8 From that great general sacrifice the dripping fat was gather¬ 
+
+ed up. 
+
+He formed the creatures of the air, and animals both wild and 
+tame, 
+
+9 From that great geueral sacrifice Bichas and Sama-hymns 
+
+were born: 
+
+Therefrom were spells and charms produced; the Yajus had 
+its birth from it. 
+
+10 From it were horses born, from it all cattle with two rows of 
+
+teeth: 
+
+From it were generated kine, from it the goats and sheep were 
+born. 
+
+11 When thejr divided Purusha how many portions»did they make 1 
+What do they call his mouth, his arms 2 What do they cafl his 
+
+thighs and feet 2 
+
+12 The Brahman was his mouth, of both his arms was the B&janya 
+
+made. 
+
+His thighs became the Vaisya, from his feet the Sudra was 
+produced. 
+
+13 The Moon was gendered from his mind, and from his eye the 
+
+Sun had birth ; 
+
+Indra and Agui from his mouth were born,' and Vayu from 
+his breath. 
+
+14 Forth from his navel came mid-air; the sky was fashioned 
+
+from his head; 
+
+Earth from his feet, and from his ear the regions. Thus they 
+foi’med the worlds. 
+
+-- : f --£_-- 
+
+i 
+
+8 The drip-ping fat; c tile mixture of curds and butter.*—Wilson. Be: 
+or, it; the sacrificed victim Puruslia, or the sacred clarified butter. The crea¬ 
+tures of the air: 1 those animals over whom Vd,yu presides,’—Wilson. 
+
+9 Spells and charms: pwbably those of the later collection of the Afcharva- 
+veda. The Yajus: the Yajur-veda. 
+
+. 12 JMjanya; the second or Kshatriya caste, the regal and military class. 
+Vaisya: the husbandman ; he whose business is agriculture and trade. Sildra : 
+the labourer. The Br&hmau is called the mouth of Purusha, as having the 
+special privilege, as a priest, of addressiug the Gods in prayer. The arms of 
+Purusha became the ll&janya, the prince and soldier who wields the sword 
+and spear. His thighs, the strongst parts of his body, became the agricul¬ 
+turist and tradesman, the chief support of society; and his feet, the emblems 
+of vigour and activity, became the S idra or labouring man on whose toil and 
+industry all ultimately rests. This is the only passage in the Kigveda which, 
+enumerates the four castes. 
+
+14 Cf. the creation myth of the world-giant Ymir or Hyrnir in old Northern 
+poetry. The hills are his bones, the vault of the sky his skull, the sea his 
+blood, and th0 clouds his brains.— Corpus Poeticum Boreal Yol. II. p. 468. 
+
+
+
+520 THE HYMNS OF [ROOK X 
+
+15 Sev6n fencing-sticks had he, thrice seven layers of fuel were 
+
+prepared, 
+
+When the Gods, offering sacrifice, bound, as their victim, 
+Purush a. 
+
+16 Gods, sacrificing, sacrificed the victim ; these were the earliest 
+
+holy ordinances. 
+
+The Mighty Ones attained the height of heaven, there where 
+the Sftdhyas, Gods of old, are dwelling. 
+
+HYMN XCL Agni. 
+
+Brisk, at the place of lift, hymned by men who wake, our 
+own familiar Friend is kindled in the house ; 
+
+Hotar of all oblation, worthy of our choice, Lord, beaming, 
+
+„ trusty fri6nd to one who loveth him. 
+
+2 He, excellent in glory, guest in every house, finds like a swift¬ 
+
+winged bird a home in every tree. 
+
+Benevolent to men, he scorns rio living man: Friend to the 
+tribes of men he dwells with every tribe. 
+
+3 Most sage with insight, passing skilful with thy powers art 
+
+thou, 0 Agni, wise with wisdom, knowing all. 
+
+As Vasu, thou alone art Lord of all good things, of all the 
+treasures that the heavens and earth produce. 
+
+4 Foreknowing well, 0 Agni, thou in lift’s place hast occupied 
+
+thy regular station balmed with oil. 
+
+Marked are thy comings like the comings of the Dawns, the 
+rays of him who shinefch spotless as the Sun. 
+
+15 Fencing-sticks: guards, or pieces of wood laid round the sacrificial fire 
+to enclose it. S&yaua explains paridhdyah as the seven metres, or as six shallow 
+trenches dug round the fire, and an imaginary one round the Sun. Mahtdhara 
+says that the seven oceans may be intended. 
+
+This pantheistic hymn, which is generally called the Pwrusbasdkta, is of 
+comparatively recent origin, and appears to be an attempt to harmonize the 
+two ideas of sacvifi.ee and creation. For further information regarding it, see 
+Muir, 0 8. Texts , I. pp. 6—11, and V. 368—377, Prof, Max Muller, Ancient 
+Sanskrit Literature , pp. 570f, and Dr. Scherman, Philosophische Hymnen aus 
+derFig-r, ? 7 ‘'f ■ 11—23. The hymn has also been trans¬ 
+lated bj • - * -. ‘ • .• Essays, pp, 167, 168; by Wallis, Cos* 
+
+mology of the Migveda , pp. 87, 88; and by Peterson, Hymns from the Rigveda, 
+pp. 289, 290; also by Burnouf, Bhdgavata Puvdna , Preface to Yol. I., and by 
+Weber, IndUsche Studien, IX. p. 5. Grassmann’s Translation in his Appendix 
+to Yol. II., and Ludwig's Translation and Commentary should be consulted. 
+See also Hymns of the Atharva-veda, XIX. 6, which is a reproduction of 
+this hymn with transpositions and variations. 
+
+1 The place of lid ; the shrine where clarified butter is poured upon the 
+fire. Our own familiar Friend: Agni, the Friend of the house. 
+
+2 Swift-winged bird: or, bird of prey. 1 2 3 Hunter,’ according to Ludwig, 
+
+3 Vatu •* the word meaning also good and treasure, 
+
+
+
+
+
+EtMN 91.3 TEE RIGVEbA.. 5521 
+
+5 Thy glories are, as lightnings from the rainy cloud, marked, 
+
+many-hued, like heralds of the Dawns' approach, 
+
+When, loosed to wander over plants and forest trees, thou 
+crammest by thyself thy food into thy month. 
+
+6 Him, duly coming as their germ, have plants received: this 
+
+Agni have maternal Waters brought to life. 
+
+So in like manner do the forest trees and plants bear him 
+within them and produce him evermore. 
+
+7 When, sped and urged by wind, thou spreadest thee abroad, 
+
+swift piercing through thy food according to thy will, 
+
+Thy never-ceasing blazes, longing to consume, like men on 
+chariots, Agni, strive on every -side. ^ 
+
+8 Agni, the Hotar-priest who fills the assembly full, Waker of 
+
+knowledge, chief Controller of the thought,— 
+
+Him, yea, none other than thyself, doth man elect at sacri¬ 
+ficial offerings great and small alike. 
+
+9 Here, Agni, the arrangers, those attached to thee, elect thee 
+
+as their Priest in sacred gatherings, 
+
+When men with strewn dipt grass and sacrificial gifts offer 
+thee entertainment, piously inclined. 
+
+10 Thine is the Herald's task and Cleanser’s duly timed; Leader 
+
+art thou, and Kindler for the pious man. 
+
+Thou art Director, thou the ministering Priest: thou art the 
+Brahman, Lord and Master in our home. 
+
+11 When mortal man presents to thee Immortal God, Agni, his 
+
+fuel or his sacrificial gift, 
+
+Then thou art his Adhvaryu, Hotar, messsenger, callest the 
+Gods and orderest the sacrifice. 
+
+12 From us these Hymns in concert have gone forth to him, these 
+
+holy words, these Biehas, songs and eulogies, 
+
+Eager for wealth, to Jltavedas fain for wealth : when they 
+have waxen strong they please their Strength ener. 
+
+
+0 Agni is produced in the form of lightning by the waters of the firma¬ 
+ment, or the clouds, and descends with the rain into plants and trees, from 
+the wood of which he is brought forth by attrition. 
+
+8 Great and small: with Soma or without it. 
+
+9 The arrangers: priests who order and conduct the sacrificial ceremonies. 
+
+10 Agni discharges the duties of the seven chief priests, officiating as 
+Hotar, Potar, Heshfear, Agnidh, Pras&star, Adhvaryu, and Brahman. See XI. 
+I. 2, where this stanza originally occurs. 
+
+11 Qallest the Gods: 'sayest the formula.’—Ludwig. 
+
+12 Richas: verses of praise. 
+
+
+
+522 THE HYMNS OF [BOOK X. 
+
+13 This newest eulogy will I speak forth to him, the Ancient One 
+
+who loves it. May he hear our voice. 
+
+May it come near his heart and make it stir with love, as a 
+fond well-dressed matron clings about her lord. 
+
+14 He in whom horses, bulls, oxen, and barren cows, and rams, 
+
+wheu duly set apart, are offered up,— 
+
+: To Agui, Soma-sprinlded, drinker of sweet juice, Disposer, with 
+my heart I bring a fair hymn forth. 
+
+15 Into thy mouth is poured the offering, Agni, as Soma into 
+
+cup, oil into ladle. 
+
+Vouchsafe us wealth, strength-winning, blest . with heroes, 
+wealth lofty, praised by men, and full of splendour. 
+
+HYMN XCir. Visvedevas. 
+
+I pbaise your Charioteer of sacrifice, the Lord of men, Priest 
+of the tribes, refulgent, Guest of night. 
+
+Blazing amid dry plants, snatching amid the green, the Strong, 
+the Holy Herald hath attained to heaven. 
+
+2 Him, Agui, Gods aud men have made their chief support, who 
+
+drinks the fatness and completes the sacrifice. 
+
+With kisses they caress the Grandson of the Bed, like the 
+swift ray of light, the Household Priest of Dawn. 
+
+3 Yea, we discriminate his and the niggard’s ways: his branches 
+
+evermore are sent forth to consume. 
+
+When his terrific flames have reached the Immortals’ world, 
+then men remember and extol the Heavenly Folk. 
+
+4 For then the net of Law, Dyaus, and the wide expanse, Earth, 
+
+Worship, and Devotion meet for highest praise, 
+
+Varuna, Indra, Mitra were of one accord,* and Savitar and 
+Bhaga, Lords of holy might. 
+
+5 Onward, with ever-roaming Rudra, speed the floods : over Ara- 
+
+mati the Mighty have they run. 
+
+With them Parijman, moving round his vast domain, loud 
+bellowing, bedews all thiugs that are within. 
+
+2 Completes the sacrifice: or, fills the assembly full. Grandson of the Red : 
+son of the brilliant; YAyu.’—’VYllson. Sprung from his own red glow, one fire 
+
+bemg kindled fiom another. 
+
+3 Men remember: because then their prayers are granted. 
+
+5 Armm.ti: the earth.-^-S Ay an a. Armaiti, of the Avesta, also means Earth 
+—Wilson aS We * aS ^ evo ^ on 0r f** e fcy, Parijman: 'the circumambient (Indra).’ 
+
+0 The Asura ; Dyaus himself. 
+
+
+
+THE RIG VEDA. 
+
+
+523 
+
+
+HYMN 92.] 
+
+6 Straightway the Rudras, Maruts visiting all men, Falcons of 
+
+Dyaus, horn e-dwellers with the Asura,— 
+
+Varuna, Mitra, Aryaman look on with these, and the swift- 
+moving Indra with swift-moving Gods. 
+
+7 With Indra have they found enjoyment, they who toil, in the 
+
+light’s beauty, in the very Strong One’s strength ; 
+
+The singers who in men’s assemblies forged for him, according 
+to his due, his friend the thunderbolt. 
+
+8 Even the Sun’s Bay Coursers hath he held in check : each one 
+
+fears Indra as the mightiest of all. 
+
+Unhindered, from the air’s vault thunders day by day the loud 
+triumphant breathing of the fearful Bull. * 
+
+9 With humble adoration show this day your song of praise to 
+
+mighty Rudra, Ruler of the brave : 
+
+With whom, the Eager Ones, going their ordered course, he 
+comes from heaven Self-bright, auspicious, strong to guard, 
+
+10 For these have spread abroad the fame of human kind, the 
+
+Bull Brihaspati and Soma’s brotherhood. 
+
+Atharvan first by sacrifices made men sure : through skill the 
+Bhrigus were esteemed of all as Gods. 
+
+11 For these, the Earth and Heaven with their abundant seed, 
+
+four-bodied Harasansa, Yama, Aditi, 
+
+God Tvashtar Wealth-bestower, the Ribhukshanas, Rodasi 
+Maruts, Yishnu, clnim and merit praise. 
+
+12 And may he too give ear, the Sage, from far away, the Dragon 
+
+of the Deep, to this our yearning call. 
+
+Ye Sun and Moon who dwell in heaven and move in turn, and 
+with your thought, 0 Earth and Sky, observe this well. 
+
+13 Dear to all Gods, may Pushan guard the ways we go, the 
+
+Waters’ Child and Vayu help us to success. 
+
+Sing lauds for your great bliss to Wind, the breath of all: ye 
+Asvins prompt to hear, hear this upon your way. 
+
+
+7 Worshippers are rewarded in heaven for the hymns and prayers with 
+which they have strengthened and armed Indra for his great deeds. 
+
+9 With whom : the Maruts. 
+
+10 Soma's brotherhood; ail Gods who are entitled to drink Soma juice. 
+Made men sure: gave them assurance of obtaining what they asked. 
+
+11 Four-bodied Nar&sansa; Agni provided with four fires, or complete in 
+all his parts. Ribhukshanas; Eibhus. Rodasi : consort of the Maruts. 
+
+12 The Dragon of the Deep: Ahibudhnya, regent of the sea of air. 
+
+13 The Waters' Child; Agni, born as lightning from the clouds. 
+
+
+
+THE HYMNS OP 
+
+
+IBOOK X 
+
+
+m 
+
+14 With hymns of praise we sing him who is throned as Lord 
+
+over these feaiiess tribes, the Self-resplendent One. 
+
+We praise Night’s youthful Lord benevolent to men, the foeless 
+One, the free, with all celestial Dames. 
+
+15 By reason of his birth here Angiras first sang : the pressing- 
+
+stones upraised beheld the sacrifice— 
+
+The stones through which the Sage became exceeding vast, and 
+the sharp axe obtains in fight the beauteous place. 
+
+HYMN XCIII. Visvedevaa. 
+
+Mighty are ye, and far-extended, Heaven and Earth; both 
+Worlds are evermore to us like two young Dames. 
+
+Guard us hereby from stronger foe; guard us hereby to give 
+us strength. 
+
+2 In each succeeding sacrifice that mortal honoureth the Gods, 
+He who, most widely known and famed for happiness, inviteth 
+
+them. 
+
+3 Ye who are Rulers overall, great is your sovran power as Gods. 
+Ye all possess all majesty : all mnst be served in sacrifice. 
+
+4 These are the joyous Kings of Immortality, Parijman, Mitra, 
+
+Aryaman, and Yaruna. 
+
+What else is Rudra, praised of men 1 the Maruts, Bhaga, 
+Push ana? 
+
+5 Come also to our dwelling, Lords of ample wealth, common 
+
+partakers of our waters, Sun and Moon, 
+
+When the great Dragon of the Deep hath settled down upon 
+their floors, 
+
+6 And let the Asvins, Lords of splendour, set us free,—both 
+
+Gods, and, with their Laws, Mitra and Yaruna. 
+
+Through woes, as over desert lands, he speeds Ifo ample opulence. 
+
+
+14 The Self-resplendent One; Agni, Night's youthful Lord: the Moon. 
+Celestial Dames : the lunar aster isms. 
+
+15 The Sage: Indra, according to S&yana. Sharp axe: the thunderbolt. 
+The meaning of this stauza is obscure. 
+
+1 Thereby . hereby : literally ‘ by those ’.‘by these.' S&yana supplies 
+
+pdlanaih , protections, in both cases. The former may refer to the Maghavans, 
+
+and the latter to the people in general. 
+
+4 Immortality; or, the immortal world. Parijman: Roamer round ; V&yu. 
+What else ; that is, Rudra is also one of these Kings, Pdshana ,; a lengthened 
+form of the usual Pfishan. 
+
+5 Waters: libations of Soma juice. S&yana explains ndktam by rdtrau 
+* by night.' It is, as Prof, Ludwig has pointed out, a shortened form of 
+nakshtam , 1 * * 4 5 come ye.* Upon their floors : * in their company in the firma- 
+mental (clouds),'--Wilson. The meaning is obscure. 
+
+d He ; the sacrificer whom these Gods protect. 
+
+
+
+
+HYMN 93.] 
+
+
+THE RIG VELA. 
+
+
+m 
+
+
+7 Yea, let the Asvins Twain be gracious unto ns, even Rudras, 
+
+and all Gods, Rhaga, Rathaspati ; 
+
+Parijman, Ribhu, V&ja, 0 Lords of all wealth Ribhukshanas. 
+
+8 Prompt is Ribhukshan, prompt the worshipper’s strong drink : 
+
+may thy fleet Bay Steeds, thine who speedest on, approach. 
+Not man’s but God’s is sacrifice whose psalm is unassailable. 
+
+9 0 God Savitar, harmed by none, lauded, give us a place among 
+
+wealthy princes. 
+
+With his Car-steeds at once hath our Indra guided the reins 
+and the car . of these men. 
+
+10 To these men present here, 0 Heaven and Earth, to us grant 
+
+lofty fame extending over all mankind. s 
+Give us a steed to win us strength, a steed with wealth for 
+victory. 
+
+11 This speaker, Indra—for thou art our Friend—wherever he 
+
+may be, guard thou, Victor ! for help, ever for help : 
+
+Thy wisdom, Vasu! prosper him. 
+
+12 So have they strengthened this mine hymn which seems to 
+
+take its bright path to the Suu, and reconciles the men : 
+Thus forms a carpenter the yoke of horses, not -to be displaced. 
+
+13 Whose chariot-seat hath come again laden with wealth and 
+
+bright with gold, 
+
+Lightly, with piercing ends, as ’twere two ranks of heroes 
+ranged for fight. 
+
+14 This to Duhstma Prithavana have I sung, to Vena, R&ma, to 
+
+the nobles, and the King. 
+
+They yoked five hundred, and their love of us was famed 
+upon their way. 
+
+15 Besides, they showed us seven-and-seventy horses here. 
+
+T&nva at once displayed his gift, Parthya at once displayed 
+
+hi^ gift, and straightway Mayava showed his. 
+
+7 Rathaspati: the guardian of war-chariots. Cf. X. 64. 10. Ribhukshanas: 
+Ribhus. 
+
+* 8 Ribhukshan; 1 the mighty (Indra)/—Wilson. 
+
+9 With his Gar-steeds: with us priests, who draw the chariot of sacrifice. 
+
+12 So have they strengthened: 1 May (the priests) strengthen/—Wilson. 
+The yoke : as the yoke keeps a pair of horses together so the hymn addressed 
+to the Gods reconciles worshippers and fills them with like feelings of 
+devotion. 
+
+13 Piercing ends: of the axle, which pass through the naves. 
+
+14 Duhstma Prithavdna , Vena, and Rdma were Maghavans or wealthy 
+institutors* of sacrifices. To the King: dsuve: to the Asura, lord or chief. 
+Rive hundred: horses or chariots. 
+
+15 Horses: there is no substantive in the text. Sayana supplies gavdm t 
+
+
+
+
+526 
+
+
+{BOOK X. 
+
+
+THE HYMNS OB 
+
+HYMN XCIV\ Press-stones. 
+
+Let these speak loudly forth ; let us speak out aloud : to the 
+loud speaking Pressing-stones address the speech ; 
+
+When, rich with Soma juice, Stones of the mountain, ye, 
+united, swift to Indra bring the sound of praise. 
+
+2 They speak out like a hundred, like a thousand men : they 
+
+cry aloud to us with their green-tinted mouths, 
+
+While, pious Stones, they ply their task with piety, and, even 
+before the Hotar, taste the offered food. 
+
+3 Loudly they speuk, for they have found the savoury meath : 
+
+they make a humming sound over the meat prepared. 
+
+As they 'devour the branch of the Red-coloured Tree, these, 
+the well-pastured Bulls, have uttered bellowings. 
+
+4 They cry aloud, with strong exhilarating drink, calling on 
+
+Indra now, for they have found the meath. 
+
+Bold, with the sisters they have danced, embraced by them, 
+making the earth reSclio with their ringing sound. 
+
+5 The Eagles have sent forth their cry aloft in heaven; in the 
+
+sky's vault the dark impetuous ones have danced. 
+
+Then downward to the nether stone's fixt place they sink, 
+and, splendid as the Sun, effuse their copious stream. 
+
+6 Like strong ones drawing, they have put forth all their 
+
+strength: the Bulls, harnessed together, bear the chariot-poles. 
+When they have bellowed, panting, swallowing their food, 
+the sound of their loud snorting is like that of steeds. 
+
+7 To these who have ten workers and a tenfold girth, to these 
+
+who have ten yoke-straps and ten binding thongs, 
+
+To these who bear ten reins, the eternal, ging ye praise, to 
+these who bear ten car-poles, ten when they are yoked. 
+
+cows. These horseB, or cows, were presented to the priests. Tdnva, Pdrthya, 
+and Mdyava are patronymics which do not occur again in the Rigveda. 
+
+Ludwig thinks that a quarrel had arisen between the MaghaVans or nobles 
+(stanza 14) and the Visas or people (stanza 9), and that the priests, who had 
+reconciled the two parties, were presented with the chariots which had been 
+prepared for battle. See stanza 13, in which, according to this explanation, 
+rid should be rendered by ‘ and not ’ instead of 4 as ’twere.’ The hymn, which 
+is difficult and in parts almost unintelligible, is placed by Grassmann in his 
+
+Appendix. - 
+
+Hotar: * (Agni) the invoker (of the gods)/—Wilson. Or the human Hotar* 
+priest may be intended. 
+
+3 Bed-coloured Tree: the Soma-plant. Well-pastured: the meaning of 
+s’&bharvd is obReure. See Hillebrandt, V. M. t I. 18. 
+
+4 The sisters: the fingers. 
+
+5 The Eagles: the rapidly moving celestial preas-stones. 
+
+7 Ten workers; the fingers of both hands. 
+
+
+
+
+HYMN 95.] 
+
+
+THE RIG VEDA, 
+
+
+527 
+
+
+8 These Stones with ten conductors, rapid in their course, with 
+
+lovely revolution travel round and round. 
+
+They have been first to drink the flowing Soma juice, first to 
+enjoy the milky fluid of the stalk. 
+
+9 These Soma-eaters kiss Indra’s Bay-coloured Steeds : draining 
+
+the stalk they sit upon the ox's hide. 
+
+Indra, when he hath drunk Soma-meath drawn by them, waxes 
+in strength, is famed, is mighty as a Bull. 
+
+10 Strong is your stalk ; ye, verily, never shall be harmed : ye 
+
+have refreshment, ye are ever satisfied. 
+
+Fair are ye, as it were, through splendour of his wealth, his 
+in whose sacrifice, 0 Stones, ye find delight. 
+
+11 Bored deep, but not pierced through with holes, are ye, 0 
+
+Stones, not loosened, never weary, and exempt from death, 
+Eternal, undiseased, moving in sundry ways, unthirsting, full 
+of fatness, void of all desire. 
+
+12 Your fathers, verily, stand firm from age to age : they, loving 
+
+rest, are not dissevered from their seat. 
+
+Untouched by time, ne'er lacking green plants and green 
+trees, they with their voice have caused the heavens and 
+earth to hear. 
+
+13 This, this the Stones proclaim, what time they are disjoined, 
+
+and when with ringing sounds they move and drink the balm. 
+Like tillers of the ground when they are sowing seed, they 
+mix the Soma, nor, devouring, minish it. 
+
+14 They have raised high their voice for juice, for sacrifice, strik¬ 
+
+ing the Mother Earth as though they danced thereon. 
+
+So loose thou too his thought who hath efifnsed the sap, and 
+let the Stones which we are honouring be disjoined. 
+
+HYMN XCV. Urvurt. Pur&ravas. 
+
+Ho there, my consort! Stay, thou fierce-souled lady, and let 
+us reason for a while together. 
+
+Such thoughts as these of ours, while yet unspoken in days 
+gone by have never brought us comfort. 
+
+9 The ox's hide: spread underneath to catch and hold the droppings. 
+
+12 Your fathers; the mountains from which you came. 
+
+14 Striking the Mother Earth: 4 Earth * is not in the text‘they made a 
+noise like (children) at play, striking their mother.’—Wilson, I have followed 
+Prof. Ludwig’s explanation. 
+
+The hymn is a dialogue between Pururavas and TJrvas!, and they are 
+severally the Ilishis of the stanzas which they speak. The dialogue, which 
+is sometimes almost unintelligible, contains the germs of a legend-which is 
+related in the Satapatha~Bvdhmana } reappears in the Mahdbh&rata and 
+
+
+
+528 THE HYMNS OF [BOOK X. 
+
+2 What am I now to do with this thy saying % I have gone 
+
+from thee like the first of Mornings. 
+
+Purdravas, return thou to thy dwelling: I, like the wind, am 
+difficult to capture. 
+
+3 Like a shaft sent for glory from the quiver, or swift steed 
+
+winning cattle, winning hundreds, 
+
+The lightning seemed to flash, as cowards planned it, Tho 
+minstrels bleated like a lamb in trouble. 
+
+- 4 Giving her husband’s father life and riches, from the near 
+
+dwelling, when her lover craved her, 
+
+She sought the home wherein she found her pleasure, accept¬ 
+ing day and night her lord’s embraces. 
+
+— 5 Thrice iif the day didst thou embrace thy consort, though 
+
+coldly she received thy fond caresses. 
+
+To thy desires, Pururavas, I yielded: so wast thou king, 0 
+hero, of my body. 
+
+6 The maids Sujmmi, Sreni, Sumne4pi, Charanyu, Granthint, 
+and Hradechakshus,— 
+
+These like red kine have hastened forth, the bright ones, and 
+like milch-cows have lowed in emulation. 
+
+
+Purdnas, and forms the plot of the well-known drama, ViLr amor vast, or The 
+Hero and the Nymph. According to this legend, Urvasi, an Apsaras or 
+Nymph of heaven, has been banished to earth where she consents to live 
+with King PurCiravas on condition that he takes care of her two pet rams, 
+and that she never sees him unclothed. She lives with PurCiravas for four 
+years, when the Gandharvas or heavenly minstrels resolve to bring her back. 
+They steal one of the rams by night. PurCiravas springs from his bed ; the 
+Gandharvas send on him a flash of magic lightning, and Ur vast sees her 
+husband naked. One of the conditions of the continuance of their union is 
+broken, and the nymph instantly vanishes. PurCiravas meets her afterwards 
+and in vain implores her to return. At last she relents^ and in due time a 
+son is bora to them. These are the main outlines of a somewhat variously 
+told story. 
+
+X PurCiravas speaks, when he has met Urvasi again after her sudden 
+departure. 
+
+2 Urvasi replies. 
+
+3 PurCiravas speaks, reminding her of the circumstances in which she 
+vanished. * Yea/ he says, ( thou wentest from me with the speed of an arrow 
+or a racer. The cowardly Gandharvas deluded us. They bleated like a lamb 
+to make us think that one of thy pets was in pain or danger, and then, by a 
+flash of factitious lightning, made me visible to thee in my nakedness/ 
+
+4 Life and riches: meaning, perhaps, as Prof. Ludwig suggests, the 
+future grandson. The near dwelling: her father-in-law’s house, where she 
+spent much of her time. Her lover; her husband PurCiravas, 
+
+This stanza and the next are spoken by Urvsi. 
+
+6 This stanza is ascribed by S&yana to Pururavas, who mentions the names 
+of the Apsarases who were the companions of Urvasi after her flight. They 
+are compared to red kine, meaning, perhaps, bright flashes of lightning fob 
+lowed by the lowing or bellowing of the thunder. 
+
+
+
+TEE R1GYEDA. 
+
+
+529 
+
+
+BYMN 95.] 
+
+7 Wbile he "was bom the Daraes sate down together, the Rivers 
+
+with free kindness gave him nurture; 
+
+And then, Pururavas, the Gods increased thee for mighty 
+battle, to destroy the Dasyus. 
+
+8 When I, a mortal, wooed to mine embraces these heavenly 
+
+nymphs who laid aside their raiment, 
+
+Like a scared snake they fled from me in terror, like chariot 
+horses when the car has touched them. 
+
+9 When, loving these Immortal Ones, the mortal hath converse 
+
+with the nymphs as they allow him. 
+
+Like swans they show the beauty of their bodies, like horses 
+in their play they bite and nibble. * 
+
+10 She who flashed brilliant as the falling lightning brought me 
+
+delicious presents from the waters. 
+
+Now from the flood be bom a strong young hero! May Urvasi 
+prolong her life for ever ! 
+
+11 Thy birth hath made me drink from earthly miloh-kine: this 
+
+power, Pururavas, hast thou vouchsafed me. 
+
+I knew, and, warned thee, on that day. Thou wouldst not 
+hear me. What sayest thou, when naught avails thee % 
+
+12 When will the son be bom and seek his father? Mourner-like, 
+
+will he weep when first he knows him ? 
+
+Who shall divide the accordant wife and husband, while fire 
+is shining with thy consort’s parents % 
+
+
+7 Urvaai speaks, reminding PurCiravas of the favour shown him at his birth, 
+by the celestial Dames who were present, the Rivers who nursed him, and 
+the Gods who gave him strength. Another explanation is that in thp first 
+half of the stanza Ik vast speaks, by anticipation, of the son whom she will 
+bear to Pururavas. 
+
+8 PurCiravas complains of the shyness of the nymphs mentioned in stanza 6, 
+with whose society he had sought to console himself. A mortal; meaning that 
+if he had been a God theii? behaviour would have been different. Raiment : 
+dtkam : explained by Sayana as svaktyum rdpam, their own proper form. 
+
+9 Urvast replies. The Apsarases, she says, as a rule only coquet with mor¬ 
+tal men. As they allow him : krdtubhir nd ; see Geldner, V. S I. 276. Like 
+swans: Sayana explains nd here differently;—-they (becoming) ducks do not 
+show their bodies.’—Wilson. 
+
+10 Pururavas speaks. Urvasi, he says, did not treat him so coldly, from 
+the waters; of the firmament. From the flood: from Urvasi who comes from 
+the watery regions above. S&yana explains apdfy differently :—‘a son able in 
+act and friendly to man has been born.’—'Wilson. 
+
+11 Urvasi speaks. According to Sftyana, whom Wilson, Grassmann, and 
+Geldner follow, the translation of the first half-line would be :—‘Thou hast 
+been bom to give the earth protection.’ Warned thee on that day ; tol|j thee, 
+when I agreed to live with thee what would happen if the conditions of the 
+agreement were not strictly observed. 
+
+12 PurCiravas speaks. Knows him; ‘on recognizing (me).’—Wilson, Or, 
+
+34 
+
+
+
+
+m THM HYMNS OF [BOOK X., 
+
+13 I will console him. when his tears are falling: he shall not 
+
+weep and cry for care that blesses. 
+
+That which is thine, between us, will I send thee. Go home 
+again, thou fool; thou hast not won me. 
+
+14 Thy lover shall flee forth this day for ever, to seek, without 
+
+return, the farthest distance. 
+
+Then let his bed be in Destruction's bosom, and there let 
+fierce rapacious wolves devour him. 
+
+15 Nay, do not die, Pururavas, nor vanish ; let not the evil-omened 
+
+wolves devour thee. 
+
+With women there can be no lasting friendship : hearts of 
+hyenaS'-are the hearts of women. 
+
+16. When amid men in altered shape I sojourned, and through 
+four autumns spent the nights among them, 
+
+I tasted once a day a drop of butter; and even now with that 
+am I contented. 
+
+17 1, her best love, call Urvasi to meet me, her who fills air and 
+measures out the region. 
+
+Let the gift, brought by piety approach thee. Turn thou to 
+me again: my heart is troubled. 
+
+IB Thus speak these Gods to thee, 0 son of I]a: As death hath 
+verily got thee for his subject, 
+
+, Thy sons shall serve the Gods with their oblation, and thou, 
+moreover, shalt rejoice in S varga. 
+
+when, he knows my story, knows how his father has been deserted, WhUe fire 
+h shining ; so long as the father-in-law and mother-in-law who sanctioned the 
+union live and maintain their household fire. 
+
+13 Urvasi answers, That which is thiiw, between m: our child, our com¬ 
+mon treasure. 
+
+14 Puniravas threatens to destroy himself. 
+
+15 Urvasi speaks this and the next stanza'. 
+
+Id A drip of butter; one of the conditions on which the continuance of 
+their union depended was that she should eat nothing but a small quantity 
+of yhritd or clarified butter daily. See stanza 11, 
+
+17 Puriiravas speaks. Her best love; vfmshihah here is evidently, as the 
+Scholiast says, an epithet and not a name, meaning 4 moat excellent,* f most 
+precious/ Fills air; representing the morning mist, or the first flush of ■ 
+light, that spreads over the heavens before the rising of the sun. 
+b 18 There is an hiatus between this stanza and 17, an entire break of con¬ 
+tinuity. The fragment is ascribed to Urvasi, who consoles Purfiravae by 
+telling him of the promise of the deities that after his death his sons shall 
+offer sacrifice to the Gods, and he himself shall be blest in heaven. Son of 
+Jld : Purfiravas, called Aila or son of 114 who was the daughter of Manu. 
+
+Son^e of the stanzas should be transposed, and their order should be, 1, 2, 
+3, 4, 15, 6, 7, 8, 9,11, 12, 13, 14 15, Id-Ludwig. 
+
+Of this very difficult hymn there is a complete translation, with a very, 
+full and generally convincing commentary (to both, of which I am indebted 
+
+
+
+MTMiV 96.] 
+
+
+531 
+
+
+TEE RIOTED A. 
+
+HYMN XCVI. Indra. 
+
+In the great synod will I laud thy two Bay Steeds : I prize 
+the sweet strong drink of thee the Warrior-God, 
+
+His who pours lovely oil as 'twere with yellpw drops. Let 
+my songs enter thee whose form hath golden tints. 
+
+2 Ye who in concert sing unto the gold-hued place, like Bay 
+
+Steeds driving onward to the heavenly seat, 
+
+For Indra laud ye strength allied with Tawny Steeds, laud 
+him whom cows content as ’twere with yello\^drops. 
+
+3 His is that thunderbolt, of iron, golden-hued, gold-coloured, 
+
+very dear, and yellow in his arms; • 
+
+Bright with strong teeth, destroying with its tawny rage. In 
+Indra are set fast all forms of golden hue. 
+
+4 As if a lovely ray were laid upon the sky, the golden thunder- 
+’ bolt spread out as in a race. 
+
+That iron bolt with yellow jaw smote Ahi down. A thousand 
+flames had he who bore the tawny-hued. 
+
+5 Thou, thou, when praised by men who sacrificed of old/ hadst 
+
+pleasure in their lands, 0 Indra golden-haired. 
+
+All that befits thy song of praise thou welcomest,/the perfect 
+pleasant gift, 0 Golden-hued from birth. 
+
+6 These two dear Bays bring hither Indra on Ms car, Thunder¬ 
+
+armed, joyous, meet for laud, to drink hid fill. 
+
+Many libations flow for him who loveth ,hfem: to Indra have 
+the gold-hued Soma juices run. y 
+
+for much assistance), "by Prof. Geldner, Vedisokc Stucfom* I. pp. ^ 243—295. 
+The myth has been discussed by von Both, Illustrations of the Eirufcta, and 
+Induehe Studies I, 196 ; by Prof. Max Milder, Oxford Essays (Chips, IV. 
+109i\); by Prof, Adalbert Kuhn, Die EeraUunft des Eeuers, pp. 85 ff; and 
+by Professors Boltzmann and Oldenberg in more recent days. Professor 
+Max Muller considers the story to be * one of the myths of the Vedas which 
+-expresses the correlation of the dawn and the son/ According to Hr. Gold 1 - 
+s tucker, Ur vast is the morning mist which vanishes away as,soon as Puniravas 
+the Sun displays himself. See Chambers's Encyclopaedia, 1st edition , under 
+
+PURUEAV&S, 7 - 
+
+Throughout the hymn the poet rings the changes on words said to be 
+derivatives of the root hri, to take, as karyatd, delightsome, harydn, loving, 
+hdrij bay or tawny, hdrit, green, yellow, or gold-coloured. Cp. Ill, 44. 
+These words are eonjecturally explained by the Commentator, and are 
+susceptible of various renderings. 
+
+1, Oil; or fatness, fertilizing rain. i ' 
+
+2 Com : milked for sacrificial purposes. , 
+
+3 Tawny rage: perhaps with reference to the effect of, anger on the face.— 
+• budwig. 
+
+\ 4 The tawny hued ; the thunderbolt wielded by Indra* 
+
+
+THE HYMNS OF 
+
+
+532 
+
+
+[BOOH X. 
+
+
+7 The gold-hued drops have flowed to gratify his wish: the 
+
+yellow drops have urged the swift Bays to the Strong. 
+
+He who speeds on with Bay Steeds even as he lists hath satis¬ 
+fied his longing for the golden drops. • 
+
+8 At the swift draught the Soma-drinker waxed in might, the 
+
+Iron One with yellow beard and yellovr hair. 
+
+He, Lord of Tawny Coursers, Lord of fleet-foot .Mares, will 
+bear his Bay Steeds safely over all distress. 
+
+9 His yellov^coloured jaws, like ladles, move apart, what time,. 
+
+for strength, he makes the yellow-tinted stir, 
+
+When, "/hile the bowl stands there, he grooms his Tawny 
+Steeds, when he hath drunk strong drink, the sweet juice 
+that he loves. 
+
+10 Yea, to the Dear One’s seat in homes of heaven and earth the 
+
+Bay Steeds’ Lord hath whinnied like a horse for food. 
+
+Then the great wish hath seized upon him mightily, and the 
+Beloved One hath gained high power of life. 
+
+11 Thou, comprehending with thy might the earth and heaven, 
+
+acceptest the dear hymn for ever new and new. 
+
+0 Asura, disclose thou and make visible tbe Cow’s beloved 
+home to the bright golden Sun. 
+
+12 0 Indra, let th<$ eager wishes of tbe folk bring thee, delightful, 
+
+golden-visored, on thy car, 
+
+That, pleased with sacrifice wherein ten fingers toil, thou 
+mayest, at the feast, drink of our offered meath. 
+
+13 Juices aforetime, Lord of Bays, thou drankest; and thine 
+
+especially is this libation. 
+
+Gladden thee, Indra, with the meath-rich Soma; pour it down 
+ever, Mighty One! within thee. 
+
+
+7 To the Strong: to Indra; that they may harnessed and come to the 
+sacrifice. 
+
+8 The Iron One: 'iron-hearted Indra.’—'Wilson. 
+
+. 9 For strength: for strengthening food. The yellow-tinted: his yellow jaw.. 
+10 The Dear One must be the Soma, found both in heaven and earth, the 
+fi? e L n Q0i V*, dme, u According to SSyana, Indra himself is meant. The 
+FelovU One: Indra, whose vital vigour is increased by Soma-draughts. 
+
+u n )lSl e J-X S r b t M -n°u e: * he 0ow be the Sun whose home is the 
+uQtvtrsd which India will&Ilow Surya to illumine. 
+
+U Sacrifice according to S4yana, the sacrificial Soma juice which is pres- 
+wd ana prepared by she fingers of the priest. ■ -■ 
+
+
+
+BTMN 97.] TEE RIG VEDA. 533 
+
+HYMN XCVII. -Praise of Herbs. 
+
+Herbs that sprang up in time of old, three ages earlier than 
+the Gods,— 
+
+Of these, whose hue is brown, will I declare the hundred 
+powers and seven. 
+
+2 Ye, Mothers, have a hundred homes, yea, and a thousand are 
+your growths. 
+
+Do ye who have a thousand powers free this my patient from 
+disease. 
+
+S Be glad and joyful in the Plants, both blossoming and bearing 
+fruit, 
+
+Plants that will lead us to success like mares who conquer in 
+the race. 
+
+4 Plants, by this name I speak to you, Mothers, to you the 
+
+Goddesses: 
+
+Steed, cow, and garment may I win, win back thy very self, 
+0 man. 
+
+5 The Holy Fig tree is your home, your mansion is the Parria tree: 
+
+Winners of cattle shall ye be if ye regain for me this man. 
+
+fi He who hath store of Herbs at hand like Kings amid a crowd 
+of men,— 
+
+Physician is that sage’s name, fiend-slayer, chaser of disease. 
+
+7 Herbs rich in Soma, rich in steeds, in nourishment, in strength¬ 
+ening power,— 
+
+All these have I provided here, that this man may be whole again. 
+
+S The healing virtues of the Plants stream forth like cattle 
+from the stall,— 
+
+Plants that sh&ll win me store of wealth, and save thy vital 
+breath, 0 man. 
+
+9 Reliever is your mother’s name, and hence Restorers are ye 
+called. 
+
+Rivers are ye with wings that fly : keep far whatever brings 
+disease. 
+
+10 Over all fences have they passed, as steals a thief into the fold. 
+
+The Plants have driven from the frame whatever malady was 
+there. 
+
+
+1 Three ages earlier than the Gads: * for the gods before the three agea.’— 
+Wilson. See Satapatha-Erdhmana, VII. 2. 4. 26 (S. B . E., XLL p. ’339). 
+
+4 Steed, car, and garment: as my fee for curing you. 
+
+5 Holy Fig-tree: the Asvattha, or Ficus Jteligiosa. Parna tree: the Pal&sa, 
+Butea Frondosa. Sacrificial vessels are made of the wood of these trees 
+which are therefore said to be the home of plants used in religious ceremonies. 
+
+
+
+m THE HYMNS OF [BOOK X 
+
+11 When, bringing back the vanished strength, I hold these herbs 
+
+within my hand, 
+
+The spirit of disease departs ere he can seize upon the life. 
+
+12 He through whose frame, 0 Plants, ye creep member by ' 
+
+member, joint by joint,— 
+
+From him ye drive away disease like some strong arbiter of strife. 
+
+13 Fly, Spirit of Disease, begone, with the blue jay and kingfisher. 
+Fly with the wind’s impetuous speed, vanish together with 
+
+the storm. 
+
+14 Help every one the other, lend assistance each of you to each, 
+All of you be accordant, givef urtheraace to this speech of mine. 
+
+15 Let fruitful Plants, and fruitless, those that blossom, and the 
+
+blossomless, 
+
+Urged onward by Brihaspati, release us from our pain and grief; 
+
+16 Release me from the curse’s plague and woe that comes from 
+
+Yaruna ; 
+
+Free me'from Yama’s fetter, fromsinand offeneeagainstthe Gods. 
+
+17 What time, descending from the sky, the Plants flew earth* 
+
+ward, thus they spake: 
+
+No evil shall befall the man whom while he liveth we pervade. 
+IS Of all the many Plauts whose King is Soma, Plants of hundred 
+forms, 
+
+Thou art the Plant most excellent, prompt to the wish, sweet 
+to the heart. 
+
+19 0 all ye various Herbs whose King is Soma, that overspread 
+
+the earth, 
+
+Urged onward by Brihaspati, combine your vii’tue in this Plant. 
+
+20 Unharmed be he who digs you up, unharmed the man for 
+
+whom I dig: 
+
+And let no malady attack biped or quadruped of ours. 
+
+21 All Plants that hear this speech, and those that have depart¬ 
+
+ed far away, 
+
+Come all assembled and confer your healing power upon this 
+Herb. 
+
+
+12 Like some strong arbiter of strife: ‘like a mighty (prince; stationed in 
+the midst of his host.’—Wilson. 
+
+13 With the blue jay and kingfisher; with the speed of the swiftest birds. 
+Together with the storm : according to S&yana, ‘perish along with the iguana. 9 
+
+15 Urged onward: Brihaspati, says S&yana, is the deity who presides over 
+mantras or spells and charts. 
+
+19 This Plant: the medicinal herb' which I, the physician, am about to 
+make use of. 
+
+
+
+
+MYMJSf 98.] 
+
+
+THE RIOVE BA. 
+
+
+m 
+
+22 With Soma as tlieir Sovran Lord the Plants hold colloquy 
+
+and say: 
+
+0 King, we save from death the man whose cure a Br&hman 
+undertakes. 
+
+23 Most excellent of all art thou, 0 Plant; thy vassals are the trees. 
+Let him be subject to our power, the man who seeks to in¬ 
+jure us. 
+
+HYMN XCVIII. The 
+
+Comb, be thou Mitra, Yaruna, or Pushan, come, 0 Brihaspati, 
+to mine oblation: 
+
+With Maruts, Vasus, or JLdityas, make thou Parjauya pour 
+for Santanu his rain-drops. 
+
+2 The God, intelligent, the speedy envoy whom thou hast sent 
+
+hath come to me, Bev&pi : 
+
+Address thyself to me and turn thee hither: within thy lips 
+will I put brilliant language. 
+
+3 Within my mouth, Brihaspati, deposit speech lucid, vigorous, 
+
+and free from weakness, 
+
+Thereby to win for Santanu the rain-fall. The meath-rich 
+drop from heaven hath passed within it. 
+
+i Let the sweet drops descend on us, 0 Indra: give ns enough 
+to lade a thousand wagons. 
+
+Sit to thy Hotar task; pay worship duly, and serve the Gods, 
+Devapi, with oblation. 
+
+5 Knowing the Gods' good-will, Devalpi, Bishi, the son of Kish- 
+tisheua, sate as Hotar. 
+
+He hath brought down from heaven's most lofty summit the 
+ocean of the rain, celestial waters. 
+
+
+' This Stikta is remarkable as representing one of two brothers, both of the 
+Kshatriya caste, becoming the Purohita, or family priest, and tfotri or sacrific¬ 
+ing priest, of the other who is the Rdjd.'—Wilson. 
+
+1 Dev&pi addresses Brihaspati, who is identifiable with Mitra, Varapa, 
+Pushan and others, m his special character of Purohita, or family Priest, of 
+the Gods, and as the prototype of all human ^ Purohitas. With Maruts : 
+whether thou be attended by Maruts, Vasus, or, Adityaa. For §antanu; the 
+brother of Dev&pi. 
+
+2 Brihaspati replies. Brilliant language: a‘brilliant hymn/—Muir. 
+
+2 Dev&pi speaks, praying Brihaspati, as Lord of Speech (cp. X. 71. 1*)? to 
+inspire him with eloquence that he may address the Gods effectually. The 
+meath-rich drop; the sweet eloquence for which he has prayed. 
+
+. A The sweet drops: of rain. , This stanza is spoken by Santanu. 
+
+!< 5 Knowing: how to win, . . 
+
+
+
+536 
+
+
+THE HYMNS OF 
+
+
+[BOOK X 
+
+
+6 Gathered together in that highest ocean, the waters stood, by 
+
+deities obstructed. 
+
+They hurried down set free by Irshtishena, in gaping clefts, 
+urged onward by Devapi. 
+
+7 When as chief priest for Sautanu, Devapi, chosen for Iiota/a 
+
+duty, prayed beseeching, 
+
+Graciously pleased Brihaspati vouchsafed him a voice that 
+reached the Gods and won the waters. 
+
+8 0 Agin whom Dev&pi Arshtishena, the mortal man, hath 
+
+kindled in his glory, 
+
+Joying in him with all the Gods together, urge on the sender 
+of the f&tn, Parjunya. 
+
+$ All ancient Rishis with their songs approached thee, even 
+thee, 0 Much-invoked, at sacrifices. 
+
+We have provided wagon-loads in thousands: come to the 
+solemn rite, Lord of Red Horses. 
+
+10 The wagon-loads, the nine-and-ninety thousand, these have 
+
+been offered up to thee, 0 Agni. 
+
+Hero, with these increase thy many bodies, and, stimulated, 
+send us rain from heaven. 
+
+11 Give thou these ninety’ thousand loads, 0 Agni, to Indra, to 
+
+the Bull, to be his portion. 
+
+Knowing the paths which Deities duly travel, set mid the 
+Gods in heaven Aul&na also. 
+
+12 0 Aunii, drive afar our foes, our troubles; chase malady away 
+
+and wicked demons. 
+
+From this air-ocean, from the lofty heavens,^end down on us 
+a mighty flood of waters. ' 
+
+1> Avshtishena: patronymic*, sou of Rishfishena ; Dev&pi. 
+
+7 Chief priest: or family or household priest; Purohita. 
+
+9 Wagon-loads: an extraordinary quantity of fuel for the- sacrifice, as the 
+occasion was one of the greatest importance. 
+
+1 l Auldna: S:\nfanu, as a descendant of Ula, appears to be meant. Accord¬ 
+ing t‘> some scholars, auldnam means oblation or sacrificial offering. ' The 
+tact of Dev&pi being reputed as the author of this hymn, and as the pnrohita 
+and hotri of his brother seems to Lave led the legendary writers to inveufc 
+the story of his becoming a Brahman, which (as mentioned by Professor 
+Weber, Indiscke Studien, i. p. 203} is recorded in the Salya-parvan of the 
+MahSbharata, verses 2281 ff, where he is said to have attained this distinction 
+at a certain place of pilgrimage called Prithiidaka ; where Sindhudvxpa and, 
+Visvamitra also were received into the higher caste/—Muir, 0. S. Texts , I. 
+270 ff. For the legend on which the hymn is said to be baBed, quoted by 
+SAyana from the Nirukta, see Wilson's Translation. 
+
+
+
+
+HYMN 99 .] 
+
+
+537 
+
+
+THE 1IIGVEDA. 
+
+HYMN XCIX. Indra, 
+
+What Splendid One, Load-voiced, Far-stviding, dost thou, well 
+knowing, urge us to exalt with praises? 
+
+What give we him ? When his might dawned, he fashioned 
+the Vritra-slaying bolt, and sent us waters. 
+
+2 He goes to end his work with lightning flashes : wide is the 
+
+seat his Asura glory gives him. 
+
+With his Companions, not without his Brother, he quells this 
+Saptatha’s magic devices. 
+
+3 On most auspicious path he goes to battle ; he toiled to win 
+
+heaven’s light, full fain to gain it; 
+
+He seized the hundred-gated castle’s treasure py craft, un¬ 
+checked, and slew the lustful demons. 
+
+4 Fighting for kine, the prize of war, and roaming among the 
+
+herd he brings the young streams hither, 
+
+Where, footless, joined, without a car to bear them, with jars 
+for steeds, they pour their flood like butter. 
+
+5 Bold, unsolicited for wealth, with itudras he came, the Blame¬ 
+
+less, having left his dwelling, 
+
+Came, seized the food of Vamra and his consort, and left the 
+couple weeping and unsheltered. 
+
+6 Lord of the dwelling, he subdued the demon who roared aloud, 
+
+six-eved and triple-headed. 
+
+Trita, made stronger by the might he lent him, struck down 
+the boar with shaft whose point was iron. 
+
+7 He raised himself on high and shot his arrow against the guileful 
+
+and oppressive foeraan. 
+
+Strong, glorieus, manliest, for ns he shattered the forts of 
+Nahus when he slew the Dasyus. 
+
+
+1 The question m the first line is a rhetorical figure, the meaning beii%, 
+H«>w splendid is he (Indra) whom thou (the Yajam&ua ?) urgest to exalt! 
+What give we him l what can we give him in return for what he has done 
+for us ? 
+
+2 His Companions: the Maruts. His Brother: Vishnu. Who Saptatha was 
+is uncertain. The word means Septimus, the seventh, and probably some 
+R&kshasa or demon is intended. 
+
+3 The lustful demo ns: the exact meaning of simadevdn is uncertain. See 
+VII. 21. 5 and note, 
+
+5 I can make nothing intelligible of the second line. ‘ I think of the two 
+(parents) of Vamra, who are free from fever. Having obtained (the enemy’s) 
+food, he called aloud whilst stealing it/—Wilson. Vamra is mentioned in X. 
+51. 9; 112.15. 
+
+6 Lord of the dwelling: or, with Ludwig, The Lord and Giver. The. 
+
+demon: or D&sa Visvarfipa, son of Tvashfcar. See X. 8. 8. The boar: Vritiv 
+Cf. I. .51.7. “ ‘ . 
+
+
+
+
+538 THE HYMNS OF [BOOK X 
+
+8 He, like a cloud that rains upon the pasture, hath found for 
+
+us the way tp dwell in safety. 
+
+When the Hawk comes in body to the Soma, armed with his 
+iron claws he slays the Dasyus. 
+
+9 He with his potent Friends gave up the mighty, gave Sushna 
+
+up to Kutsa for affliction. 
+
+‘He led the lauded Kavi, he delivered Atka as prey to him and 
+to his heroes. 
+
+10 He, with his Gods who love mankind, the Wondrous, giving 
+
+like Vartma who works with magic, 
+
+Was known, yet young, as guardian of the seasons; and he 
+quelled Araru, four-footed demon. 
+
+11 Through lauds of him hath Ausija Eijijvan burst, with the 
+
+Mighty’s aid, the stall of Pipru. 
+
+When the saint pressed the juice and shone as singer, he seized 
+the forts and with his craft subdued them. 
+
+12 So, swiftly Asura, for exaltation, hath the great Vamraka come 
+
+nigh to Indra. 
+
+He will, when supplicated, bring him blessing: he hath brought 
+all, food, strength, a happy dwelling. 
+
+HYMN C. Visvedevas. 
+
+Be, like thyself, 0 Indra, strong for our delight: here lauded, 
+aid us, Maghavfin, drinker of the juice. 
+
+Savitar with the Gods protect us : hear ye Twain. We ask for 
+freedom and complete felicity. 
+
+
+S The Hawk: the fierce and swift Indra. 
+
+■9 Kavi: according to Say ana, Usan4 K&vya or son o? Kavi is intended. 
+Atka: see X. 49. 3, 
+
+10 His Gods: the Martits, Araru: I follow S4yana. * Cf. Satapatha-Brdh- 
+mana, 1.2 4.17 (S. B. E. XII. 57) According to Prof. Ludwig’s conjectural 
+explanation the translation would be:— { he measured out the year iu four 
+divisions.’ 
+
+11 Ausija: son of Usij. But as this patronymic does not properly belong 
+to Bijisvan, the word here may perhaps mean, Vehement,* ‘eagerly desirous.' 
+Pipru; one of the demons of drought. 
+
+12 Asura: 0 divine and mighty Indra. For exaltation; of Indra. 
+Yamraka: a lengthened form of Vamra, the Bishi of the hymn. The last 
+clause of the stanza is borrowed from X. 20. 10*. 
+
+This hymn, which is obscure and in some places unintelligible, is placed by 
+Prof. Grassmann in his Appendix. Dr. Muir has translated stanzas 1—7 iu 
+0. S. Texts, IV. pp. 408, 409 (2nd edition). 
+
+„ 1, Ye Tvxtin: Indra And Savitar, Freedom: adiPm. Prof, M. Muller 
+translates differently : ‘ We implore Aditi for health aud wealth.’ . , 
+
+
+
+THE R1GVEDA. 
+
+
+53$ 
+
+
+HYMN 100 .] 
+
+2 Bring swift, for offering, the share that suits the time, to the 
+
+pure-drinker Y&yu, roaring as he goes, 
+
+To him who hath approached the draught of shining milk. 
+We ask for freedom and complete felicity. 
+
+3 May Savitar the God send us fall life, to each who sacrifices, 
+
+lives aright and pours the juice; 
+
+That we with simple hearts may wait .upon the Gods. We ask 
+for freedom and complete felicity. 
+
+4 May Indra evermore he gracious unto us, and may King Soma 
+. meditate our happiness, 
+
+Even as men secure the comfort of a friend. We ask for free¬ 
+dom and complete felicity. . 
+
+5 Indra hath given the body with its song and strength : Brihas- 
+
+pati, thou art the lengthener of life. 
+
+The sacrifice is Manu, Providence, our Sire. We ask for 
+freedom and complete felicity. 
+
+6 Indra possessefch might celestial nobly formed : the singer in 
+
+the house is Agni, prudent Sage. 
+
+He is the sacrifice in synod, fair, most near. We ask for free¬ 
+dom and complete felicity. 
+
+7 Not often have we sinned against you secretly, nor, Yasus, 
+
+have we openly provoked the Gods. 
+
+Not one of us, ye Gods, hath worn an alien shape. We ask 
+for freedom and complete felicity. 
+
+8 May Savitar remove from us our malady, and may the Moun¬ 
+
+tains keep it far away from where 
+The press-stone as it sheds the meath rings loudly forth. We 
+ask for freedom and complete felicity. 
+
+9 Ye Yasus, c let the stone, the presser, stand erect: avert all 
+
+enmities and keep them far remote. 
+
+Our guard to be adored is Savitar this God. We ask for free¬ 
+dom and complete felicity. 
+
+10 Eat strength and fatness in the pasture, kine, who arebalmed 
+at the reservoir and at the seat of Law. 
+
+So let your body be our body’s medicine. We ask for freedom 
+and complete felicity. 
+
+2 Pure-drinker: drinker of pure Soma juice. 
+
+5 The sacrifice is Manu : we owe our existence and’ preservation to sacrifice, 
+which is to us another Manu, the father of Aryan men. 
+
+* 6 The sacrifice in synod: c worthy of sacrifice at the altar.’—Wilson. 
+
+, 7 An alien shape: as sorcerers are accustomed to do. 
+
+10 Palmed at the reservoir : anointed before being milked. Sfiyapa ex- 
+, plains k6se by goshthe, ‘in the cowstall.’ Let your body: may the milk,the 
+produce of your bodies, offered in libation, keep our bodies in health. Or 
+
+
+
+sio 
+
+
+.THE HYMNS OF 
+
+
+[BOOK X. 
+
+
+11 The singer fills the spirit: all mens’ iove hath he- Indra takes 
+
+kindly care of those who pour the juice. 
+
+For his libation is the heavenly udder full. We ask for free¬ 
+dom and complete felicity. 
+
+12 Wondrous thy spirit-filling light, triumphant; thy hosts save 
+
+from decay and are resistless. 
+
+The pious votary by straightest pathway speeds to possess 
+the best of all the cattle, 
+
+HYMN CI. Visvedevas. 
+
+Wake with one mind, my friends, and kindle Agni, ye who 
+are many and who dwell together. 
+
+Agni and Dadhikr&s and Dawn the Goddess, you, Gods with 
+Indra, I call down to help us. 
+
+2 Make pleasant hymns, spin out your songs and praises : build 
+
+ye a ship equipped with oars lor transport. 
+
+Prepare the implements, make all things ready, and let the 
+sacrifice, my friends, go forward. 
+
+3 Lay on the yokes, and fasten well the traces: formed is the 
+
+farrow, sow the seed within it. 
+
+Through song may we find hearing fraught with plenty ; near 
+to the ripened grain approach the sickle. 
+
+4 Wise, through desire of bliss from Gods, the skilful bind 
+
+the traces fast, 
+
+. And lay the yokes on either Vide. 
+
+5 Arrange the buckets in their place: securely fasten on the 
+
+straps. 
+
+We will pour forth the well that hath a copious stream, fair- 
+flowing well that never fails. 
+
+* may the body of the cow offered in sacrifice be the eipiation for the body of 
+the aacrificer, enabling him to attain swarga. Or may the milk be the cor¬ 
+rective of the Soma.’—Wilson. 
+
+11 The heavenly udder- the clouds of the firmament. 
+
+12 Save from decay: this is Prof, Ludwig’s interpretation of the obscure 
+word jaraniprfth, which means, according to S&yana, replenishing the wealth 
+of thy worshippers. The last line is explained differently by S&yana.—* (there¬ 
+fore) Duvasyu hastens in front of the victim cow, (leading it) with a straight 
+cord.’—Wilson. According to the same authority the meaning of the refrain 
+of stanzas 1—11 is:—* We long for the universal Aditi.’ 
+
+1 Dadhikrds: probably a personification of the Morning Sun. See III. 
+20. 1 ; IV. 38. 2 ; 40. 5 note. 
+
+2 Ship: sacrifice, represented under this figure. 
+
+3 In this and the following stanzas sacrifice is figuratively Bpoken of as 
+
+ploughing, sowing and reaping. See Sittavatka-Brdhmaw. VII. 2. 2. 4. (S. 
+B. E. XLI. 320). ' v 
+
+5 The flowing Soma is an inexhaustible well. 
+
+
+
+
+HYMN 101.] 
+
+
+THE RIGVEEA. 
+
+
+541 
+
+
+6 I pour the water from the well with pails prepared and goodly 
+
+straps, 
+
+Unfailing, full, with plenteous stream. 
+
+7 Refresh the horses, win the prize before you: equip a chariot 
+
+fraught with happy fortune. 
+
+Pour forth the well with stone wheel, wooden buckets, the 
+drink of heroes, with the trough for armour. 
+
+8 Prepare the cow-stall, for there drink your heroes : stitch ye 
+
+the coats of armour, wide and many. 
+
+Make iron forts, secure from all assailants : let not your pit¬ 
+cher leak : stay it securely. 
+
+9 Hither, for help, I torn the holy heavenly n^md of you the 
+
+Holy Gods, that longs for sacrifice. 
+
+May it pour milk for us, even as a stately cow who, having 
+sought the pasture, yields a thousand streams. 
+
+10 Pour golden juice within the wooden vessel: with stone-made 
+
+axes fashion ye and form it. 
+
+Embrace and compass it with tenfold girdle, and to both 
+chariot-poles attach the car-horse. 
+
+11 Between both poles the car-horse goes pressed closely, as in. 
+
+his dwelling moves the do ably-wedded. 
+
+Lay in the wood the Sovran of the Forest, and sink the well 
+although ye do not dig it. 
+
+12 Indra is he, 0 men, who gives us happiness: sport, urge the 
+
+giver of delight to win us strength. 
+
+Bring quickly down, 0 priests, hither to give us aid, to drink 
+
+the Soma, Indra Son of Nishtigrt 
+© 
+
+
+7 The sacrifice is a chariot; and the ritual is a race. The well: the stream 
+of Soma juice. Stone wheel: with allusion to the press-stones. 
+
+8 The cow-stall: figuratively, for the place where the Soma is pressed. 
+Coats of armour * the filters for straining the juice. Iron forts: the 
+safeguards obtained by sacrificing. 
+
+9 Milk: abundant blessing. * 
+
+,10 Stone-made: with allusion to the press-stones. Tenfold girdle: the fingers 
+of both hands. Both chariot-poles: the armB. The car-korse: the upper 
+press-stone ; or the pestle. 
+
+11 The doubly-wedded: the man who has two wives. The comparison is 
+not clear. The Sovran of the Forest i the Soma plant. Sink the well: ( store 
+up the juice/—Wilson. 
+
+12 X follow S&yana in his interpretation of the first line. Yon Both, 
+Ludwig, and Grassmann explain in differently Ni&kUgH : meaning according 
+to S&yana, ‘she who swallows up her rival wife Nishti, i. e. Difci,’ is said to be 
+Aditi, the mother of Indra, 
+
+
+
+Ml the HYMNS OF [BOOH X 
+
+HYMN OIL Indr*. 
+
+For thee may Indra boldly speed the- car that works on either 
+side. 
+
+Favour us, Much-invoked! in this most glorious fight against 
+the raiders of our wealth. 
+
+2 Loose in the wind the woman’s robe was streaming what time 
+
+she won a ear-load worth a thousand. 
+
+The charioteer in fight was Mudgalam : she, Indra’s dart, heap¬ 
+ed up the prize of battle. 
+
+3 0 Indra, cast thy bolt among assailants who would slaughter 
+
+us: 
+
+The weapon 'both of D&sa and of Arya foe keep far away, 0 
+Maghavan. 
+
+4 The bull in joy had drunk a lake of water. His shattering 
+
+horn encountered an opponent. 
+
+Swiftly, in vigorous strength, eager for glory, he stretched his 
+forefeet, fain to win and triumph. 
+
+5 They came anear the hull; they made him thunder, made him 
+
+pour rain down ere the fight was ended. 
+
+And Mudgala thereby won in the contest well-pastured kine 
+in hundreds and in thousands. 
+
+6 In hope of victory that hull was harnessed: Kesi the driver 
+
+urged him on with shouting. 
+
+As he ran swiftly with the car behind him his lifted heels press¬ 
+ed close on Mudgalani. 
+
+
+The deified subject of the hymn is said to be, alternatively, Drughana (Mace, 
+Club or Hammer. See stanza 9). The Rishi is Mudgala. * 
+
+According to the legend quoted by S&yana, all Mudgala’s cattle had been- 
+stolen except an old ox which he harnessed to his wagon and went in pursuit 
+of the robbers. He threw his club or mace before him, which showed him the 
+way to the thieves, and thus recovered his property. 
+
+1 For thee: 0 Mudgala. That works on either side: mithtikrUam; accord¬ 
+
+ing to S Ay ana= asahdyam, ‘that has no companion/ The meaning is uncer¬ 
+tain. , 
+
+2 Miidgaldnt: Mudgala’s wife. Indra 1 s dart; sped swiftly on her way by 
+Indra. 
+
+3 This stanza seems to be an interpolation, 
+
+4 The JmU: apparently one of the buffaloes which drew the chariot of Mud- 
+galAufs chief opponent. Had drunk: jufet before the fight began. Mncown - 
+tered an opponent: meaning, perhaps, that feeling uneasy he hung his head 
+and struck the ground with his, horns. ‘ He cleft the mountain peak, he went 
+against the enemy/—Wilson. 
+
+6 7n hope of victory: kakdrdave; the meaning is uncertain ; according to 
+, SAyana, ‘ for the destruction of the enemy/ Ludwig thinks that the farther 
+end of the chariot-pole is intended. 
+
+
+
+HYMN 102.] 
+
+
+THE FIGVEDA* 
+
+
+7 Deftly for him he stretched the cax^pole forward, guided the 
+
+bull thereto aud firmly yoked him. 
+
+Iudra vouchsafed the lord of cows his favour: with mighty 
+steps the buffalo ran onward. 
+
+8 Touched by the goad the shaggy beast went nobly, bound to 
+
+the pole by the yoke’s thong of leather. 
+
+Performing deeds of might for many people, he, looking on the 
+cows, gained strength and vigour. 
+
+9 Here look upon this mace, this bulks companion, now lying 
+
+midway on the field of battle. 
+
+Therewith hath Mndgala in ordered contest won for cattle for 
+himself, a hundred thousand. 
+
+10 Far is the evil: who hath fiere beheld it? Hither they bring 
+
+the bull whom' they are yoking. 
+
+To this they give not either food or water. Reaching beyond 
+the pole it gives directions. 
+
+11 Like one forsaken, she hath found a husband, and teemed as 
+
+if her breast were full and flowing. 
+
+With swiftly-racing chariot may we conquer, and rich and 
+blessed be our gains in battle. 
+
+12 Thou, Iudra, art the mark whereon the eyes of all life rest, 
+
+when thou, 
+
+A Bull who drivest with thy bull, wilt win the race together 
+with thy weakling friend. 
+
+7 Mudgala’s better fortune is now related. For him: for his own buffalo. 
+He ; Mudgala. Gar-pole : I follow Ludwig’s conjecture - but it is uncertain 
+wh&t part of the chariot the pradhi was ; * the periphery of the wheel/ accord¬ 
+ing to the St. Petersburg Lexicon ; ‘ the frame of the waggon.’—Wilson. 
+S&yana’s explanation is not very clear, but he seems to think that the linchpin 
+is intended. None of these three explanations seems suitable here. The lord 
+of cows .* the bull buffalo. 
+
+9 Mace: drughanam: according to Silyana, the club which Mudgala had 
+carried with him on his expedition, and which, together with the ox thftt*drew 
+his car had enabled him to recover his cattle. Lying midway: after the vic¬ 
+tory, the King had thrown down his mace-upon the field of battle.—Ludwig. 
+
+10 1 find this stanza unintelligible. Perhaps the second line contains the 
+germ of that part of the legend which mentious the club thrown in front of 
+the chariot to point out the way that the robbers had taken. 
+
+11 Like one forsaken: parivriktdv :. f . \Mudgal&tfi was a pari - 
+vriktd [a wife lightly esteemed in ■ t * : i ■ ■ the favourite wife] who 
+made amends for her sterility by driving her husband’s chariot to battle and 
+briuging bim back victorious, with the booty which she had helped him to 
+gain instead of the children that she had not borne him.’—Ludwig. 
+
+12 With thy hull; thy fierce and strong thunderbolt. With thy weakling 
+
+friend: with the mortal man whom thou protectest, and who is weak and 
+effeminate in comparison with thee. ^ _ 
+
+The hymn is fragmentary, and it seems impossible to interpret it fully and 
+
+
+
+
+[BOOK X 
+Indra, 
+
+
+64 i ' THE HYMNS OF 
+
+HYMN CIII. 
+
+Swift, rapidly striking, like a bull who sharpens his horns, 
+terrific, stirring up the people, 
+
+With eyes that close not, bellowing, Sole Hero, Indra subdued 
+at once a hundred armies. 
+
+2 With him loud-muring. ever watchful, Victor, bold, hard to 
+
+overthrow, Rouser of battle, 
+
+Indra the Strong, whose hand bears arrows, conquer, ye 
+warriors, now, now vanquish in the combat. 
+
+3 He roles with those who carry shafts and quivers, Indra who 
+
+with his band brings hosts together. 
+
+Foe-conquering, strong of arm, the Soma-drinker, with mighty 
+bow, shooting with well-laid arrows. 
+
+4 Brihaspati, fly with thy chariot hither, slayer of demons, 
+
+driving off our foemen. 
+
+Be thou protector of our cars, destroyer, victor in battle, 
+breaker-up of armies. 
+
+5 Conspicuous by thy strength, firm, foremost fighter, mighty 
+
+and fierce, victorious, all-subduing, 
+
+The Son of Conquest, passing men and heroes, kino-winner, 
+mount thy conquering car, 0 Indra. 
+
+, 6 Cleaver of stalls, kine* winner, armed with thunder, who quells 
+an army and with might destroys it,— 
+
+Follow him, brothers 1 quit yourselves like heroes, and like 
+this Indra show your zeal and courage. 
+
+7 Piercing the cow-stalls with surpassing vigour, Indra, the 
+
+pitiless Hero, wild with anger, 
+
+Victor in fight, unshaken and resistless,—may he protect our 
+armies in our battles. 
+
+8 Ipdra guide these: Brihaspati precede them, the guerdon, 
+
+and the sacrifice, and Soma; 
+
+And let the banded Maruts march in forefront of heavenly 
+hosts that conquer and demolish. 
+
+
+satisfactorily. I have followed in some stanzas the interpretations of the 
+authors of VedUcke Studien , I. pp. 124 and 138. But see the later translation 
+and exhaustive discussion by Prof. Geldner in Part II. pp. 1—22, and Prof. 
+Ludwig's remarks thereon in Ueber die neuesten ArbeUen auf deni Gebiete der 
+Rgveda-fonckmg , - 
+
+The hymn is a prayer for aid and victory in battle. 
+
+8 Guide these: be the leader of our troops. The guerdon: ddhshind: the 
+reward of the priests who perform the sacrifice offered before battle. 
+
+
+
+HYMN 104.] 
+
+
+THE ItIGVEDA, 
+
+
+545 
+
+
+9 Ours be the potent host of mighty Indra, King Varuna, and 
+Marufcs, and Adityas. 
+
+Uplifted is the shout of Gods who conquer high-minded Gods 
+who cause the worlds to tremble. 
+
+10 Bristle thou up, 0 Maghavan, our weapons : excite the spirits 
+
+of my warring heroes. 
+
+Urge on the strong steeds’ might, 0 Vritra-slayer, and let the 
+din of conquering cars go upward. 
+
+11 May Indra aid us when our flags are gathered : victorious be 
+
+the arrows of our army. 
+
+May our brave men of war prevail in battle. Ye Gods, protect 
+us in the shout of onset. 
+
+12 Bewildering the senses of our foemen, seize thou their bodies 
+
+and depart, 0 Apva, 
+
+Attack them, set their hearts on fire and burn them : so let 
+our foes abide in utter darkness. 
+
+13 Advance, 0 heroes, win the day. May Indra be your sure 
+
+defence. 
+
+Exceeding mighty be your arms, that none may wound or in- 
+j are you. 
+
+HYMN CIV. Indra. 
+
+Soma hath flowed for thee, Invoked of many ! Speed to our 
+sacrifice with both thy Coursers. * 
+
+To thee have streamed the songs of mighty singers, imploring. 
+Indra, drink of our libation. 
+
+2 Drink of the juice which men have -washed in waters, and fill 
+
+thee full, 0 Lord of Tawny Horses. 
+
+0 Indra, hearer of the laud, with Soma which stones have 
+mixed for thee enhance thy rapture. 
+
+3 To make thee start, a strong true draught I offer to thee, the 
+
+Bull, 0 thou whom Bay Steeds carry. 
+
+Here take delight, 0 Indra, in our voices while thou ait 
+hymned with power and all our spirit. 
+
+4 0 Mighty Indra, through thine aid, thy prowess, obtaining 
+
+life, zealous, and skilled in Order, 
+
+11 When our flags are gathered; < apparently comparable with the signis 
+collatis of the Romans/—Ludwig. 
+
+12 Apvd; according to S&yana, a female deity who presides over sin ; 
+
+according to Mahidhara, sickness, or fear. Apparently Apvft was a sort of 
+colic, or dysentery, likely to attack soldiers in the field. And depart * or, pass 
+us by ; do not attack us. - 
+
+3 True: which produces the results expected in the shape of favour. 
+
+35 
+
+
+
+50 THE HYMNS OF {HOOK X 
+
+Men in the house who share the sacred banquet stand singing 
+praise that brings them store of children. 
+
+5 Through thy directions, Lord of Tawny Coursers, thine who 
+
+art firm, splendid, and blest, the people 
+Obtain most liberal aid for their salvation, and praise thee, 
+ludra, through thine excellencies.. 
+
+6 Lord of the Bays, come with thy two Bay Horses, come to 
+
+our prayers, to drink the juice of Soma. 
+
+To thee comes sacrifice which thou acceptest: thou, skilled 
+in holy rites, art he who giveth. 
+
+7 Him of a thousand powers, subduing foemen, Maghavan prais¬ 
+
+ed with hymns and pleased with Soma,— 
+
+Even him our songs approach, resistless Jndra : the adorations 
+of the singer laud him. 
+
+8 The way to bliss for Gods and man thou fomidest, Indra, 
+
+seven lovely floods, divine, untroubled, 
+
+Wherewith thou, rending forts, didst move the ocean, and 
+nine-and-ninety flowing streams of water. 
+
+$ Thou from the curse didst free the mighty Waters* and as 
+their only God didst watch and guard them. 
+
+G Indra, cherish evermore thy body with those which thou 
+hast won in quelling Vritra. 
+
+10 Heroic power and noble praise is Indra: yea, the song wor¬ 
+
+ships him invoked of m-tny. 
+
+Vritra he quelled, and g ive men room and freedom: Sakra, 
+victorious, hath conquered armies. 
+
+11 Call we on Maghavan, auspicious Indra, best Hero in this 
+
+fight where spoil is gathered, 
+
+The Strong, who listens, who gives aid in battles* who slays 
+the Vritras, wins and gathers riches. 
+
+HYMN CV. indra. 
+
+Wnm, Vasu, wilt thou love the laud ? Now let the channel 
+bring the stream. 
+
+The juice is ready to ferment. 
+
+8 Didst move the ocean: didst bring the sea of ram from heaven. 
+
+9 TUse: waters. 
+
+11 This i3 the concluding verse of several hymns of the Visv&mlfcras in 
+
+Book HI. - 
+
+1 Vasu: Indra. Let the channel brine/ the stream: to the Soma juice 
+which has stood long enough for fermentation —Ludwig. The phraseology 
+is very obscure, and Sayana gives a totally different explanation.— ‘When 
+will he, (like) a dam. obstruct and Jet loose the long-protracted libation for 
+the sake of wind-driven (rain). Wilson. 
+
+
+
+HYMN 105.] 
+
+
+THE RIGYEDA. 
+
+
+m 
+
+2 He whose two Bay Steeds harnessed well, swerving, pursue 
+
+the Bird’s tail-plumes, 
+
+With flowing manes, like heaven and earth, he is the Lord 
+with power to give. 
+
+3 Bereft of skill is Indra, if, like some out-wearied man he' fears 
+,The sinner, when the Mighty hath prepared himself for victory. 
+
+4 Indra with these drives round, until he meets with one to wor¬ 
+
+ship him : 
+
+Indra is Master of the pair who snort and swerve upon their way. 
+
+5 Borne onward by the long-maned Steeds who stretch them¬ 
+
+selves as ’fcwere for food, 
+
+The God who wears the helm defends them witl^ his jaws. 
+
+6 The Mighty sang with Lofty Ones; the Hero fashioned with 
+
+his strength, 
+
+Like skilful Matarisvan with his power and might, 
+
+7 The bolt, which pierced at once the vitals of the Dasyu easy 
+
+to be slain, 
+
+With jaw uninjured like the wondrous firmament. 
+
+8 Grind off our sins: with song will we conquer the men who 
+
+sing no hymns: 
+
+Not easily art thou pleased with prayerless sacrifice. 
+
+9 When threefold flame burns high for thee, to rest on poles of 
+
+sacrifice, 
+
+Thou with the living joyest in the self-bright Ship. 
+
+
+2 The Bird ; the allusion seems to be to a race between the horses of Indra 
+and those of S&rya or the Bun who is the Bird of the heavens.—Ludwig. hike 
+heaven and earth: the meaning of raj% is unknown. S&yana explains the word 
+by 2 3 4 5 6 7 8 9 heaven and eavtji/ or * aun and moon ; ’ but these are mere guesses. Prof, 
+Ludwig thinks that two animals of some kind (‘rajitiere,’ 4 raji-beasta’) are 
+meant. In VI. 26. 6, Raji is said by S&yana to be the name of a maiden. 
+
+3 The rimers : Vritra, the chief of sinners, according to Sayana. Orp tifeaje 
+may be a verb, and the stanza may be rendered :— 4 Without them Indra holds 
+him still, like a man weary and alarmed, When he hath made himself ready 
+for noble deed.’—See Fischel, Yedische Studien , I, p. 198, 
+
+4 Js Master : literally 4 hero/ The meaning apparently is that when Indra 
+meets with a worshipper he stops his horses and attend^ she sacrifice. 
+
+5 Who wears the, helm: siprtntvdn ; 4 possessing mighfcy jaws/—Wilson. With 
+his jaws: with his roar, the thunder, 
+
+6 Lofty Ones : the Maruts, 
+
+7 The stanza is obscure. I follow Prof. Ludwig’s interpretation of Kiri* 
+mas6 hirtmdn, which mean, according to S&yana, 4 gold-bearded * and 4 lord of 
+bay horses/ 
+
+8 Grind of: remove them by whetting, 4 Comminute/—Wilson. 
+
+9 Threefold flame: of the three sacred fires. The living: the sacrx&cer. 
+The self-bright Ship: the sacrifice ; 4 the vessel of thy ’glory/—W.ilapn. ' 
+
+
+548 ME HYMNS OF [BOOK X 
+
+
+10 Thy glory was the speckled cup, thy glory was the flawless scoop 
+Wherewith thou po.urest into thy receptacle. 
+
+11 As hundreds, 0 Immortal God, have sung to thee, so hath 
+
+Sumitra, yea, Durmitra praised thee here, 
+
+What time thou holpest Kutsa’s son, when Dasyus fell, yea, 
+holpest Kutsa’s darling when the Dasyus died. 
+
+HYMN CYI. Asvins, 
+
+This very thing ye Twain hold as your object: ye weave your 
+songs as skilful men weave garments. 
+
+That ye may come united have I waked you : ye spread out 
+food like days of lovely weather. 
+
+2 Like two plough-bulls ye move along in traces, and seek like 
+
+eager guests your bidder’s banquet. 
+
+Ye are like glorious envoys mid the people : like bulls, ap¬ 
+proach the place where ye are watered. 
+
+3 Like the two pinions of a bird, connected, like two choice ani¬ 
+
+mals, ye have sought our worship. 
+
+Bright as the fire the votary hath kindled, ye sacrifice in 
+many a spot as roamers. 
+
+4 Ye are our kinsmen, like two sons, two fathers, strong in 
+
+your splendour and like kings for conquest; 
+
+Like rays for our enjoyment, Lords to feed us, ye, like quick 
+hearers, have obeyed our calling. 
+
+9 Like giants, ye will find firm ground to stand on in depths, 
+like feet for one who fords a shallow. 
+
+Like ears ye will attend to him who orders : ye Two enjoy 
+our wondrous work as sharers. 
+
+Like toiling bees ye bring to us your honey, as bees into tho 
+hide that opens downward. 
+
+
+10 Cup; upasiehanl: a ladle or cup used for sprinkling. Thy receptacle * 
+drinking-vessel, or perhaps Agni, that is, the fire, may be intended. 
+
+11 Sumitra and Durmitra are alternative names of the llishi of the hymn. 
+
+Kutsa's son: Durmitra himself, according to S4yana. * J 
+
+The metres in some places are somewhat irregular, the meanings of feomo 
+words are uncertain, and the hymn generally is obscure. Prof. Grassmann 
+has placed the hymn in his Appendix. 
+
+
+4 Like rays for our enjoyment: f like brooms to sweep with * according: to 
+Prof. Ludwig. , * 6 
+
+Ido not attempt the hopeless task of translating stanzas 5 6 7 8 in 
+which nearly every word is a difficult riddle. See Appendix ’ ’ ’ ’ 
+
+10 The hide that opens downward: the honey-comb is compared to a water- 
+skin inverted. I cannot translate intelligibly the second line :—‘like two 
+labourers yon are dripping with perspiration, like a tired cow eating swedt 
+herbage, you attend (the sacrifice).’—Wilson. . fe ' 
+
+
+
+BYMN 107.] THE R1QVEDA . 540 
+
+11 May we increase the laud and gain us vigour: come to our 
+song, ye whom one chariot carries. 
+
+Filled be our kine with ripened meath like "glory : Bhutansa 
+hath fulfilled the Asvina’ longing. 
+
+HYMN OVIL DakahinA. 
+
+These men’s great bounty hath been manifested, and the 
+whole world of life set free from darkness. 
+
+Great light hath come, vouchsafed us by the Fathers: ap¬ 
+parent is the spacious path of Guerdon. 
+
+2 High up in heaven abide the Guerdon-givers : they who give 
+steeds dwell with the Sun for ever. 
+
+They who give gold are blest with life eternal: they who give 
+robes prolong their lives, 0 Soma. 
+
+"3 Not from the niggards—for they give not freely—comes Meed 
+at sacrifice, Gods’ satisfaction : 
+
+Yea, many men with hands stretched out with Guerdon 
+present their gifts because they dread dishonour. 
+
+4 These who observe mankind regard oblation as streamy Vayu 
+
+and light-finding Arka. 
+
+They satisfy and give their gifts in synod, and pour in streams 
+the seven-mothered Guerdon. 
+
+5 He who brings Guerdon comes as first invited : chief of the 
+
+hamlet comes the Guerdon-bearer. 
+
+Him I account the ruler of the people who was the first to 
+introduce the Guerdon. 
+
+6 They call him Rishi, Brahman, Sama-chanter, reciter of the 
+
+laud, leader of worship. 
+
+The brightly-shining God’s three forms he knoweth who first 
+bestowed the sacrificial Guerdon. 
+
+
+The hymn eulogizes Dakabinft, the largess, guerdon, or honorarium present¬ 
+ed by the institutes of the sacrifices to the priests who perform the cere¬ 
+monies. The yajamdnas who give this guerdon liberally are alternatively 
+the deified subjects of the hymn. 
+
+1 These men: the wealthy institutes of the sacrifice, Fathers: who are 
+the embodiments and guardians of the light. 
+
+4 These who observe mankind: the Maghavans or wealthy nobles, who do 
+not consider the cost of sacrifice, but regard it as an occasion that enables 
+them to show their liberality, and to gain the favour of Vfiyu, the Wind*God 
+who brings countless showers of rain, and Arka or the Sun who brings the 
+light. Seven-motkered: originating in, and accompanying, seven forms of sacri¬ 
+fice; or, regulated by the seven priests. 
+
+6 Three forms : Agni as the Sun, lightning, and fire. 
+
+
+
+
+550 TUB UYMXS OF [BOOK X 
+
+7 Guerdon bestows the horse, bestows the bullock, Guerdon 
+
+bestows, moreover, gold that glisters. 
+
+*. Guerdon gives food which is our life and spirit. He who is 
+wise takes Guerdon for his armour. 
+
+8 The liberal die not, never are they ruined: the liberal suffer 
+
+neither harm nor trouble. 
+
+The light of heaven, the universe about us,—all this doth 
+sacrificial Guerdon give them. 
+
+9 First have the liberal gained a fragrant dwelling, and got 
+
+themselves a bride in fair apparel. ' 
+
+. The liberal have obtained their draught of liquor, and con¬ 
+quered fhose who,unprovoked, assailed them. 
+
+10 They deck the fleet steed for the bounteous giver: the maid 
+
+adorns herself and waits to meet him. 
+
+His home is like a lake with lotus-blossoms, like the Gods' 
+palaces adorned and splendid. 
+
+11 Steeds good at draught convey the liberal giver, and lightly 
+
+rolling moves the car of Guerdon. 
+
+1 Assist, ye Gods, the liberal man in battles : the liberal giver 
+
+conquers foes in combat. 
+
+HYMN CVIII. SaramA Panis. 
+
+What wish of Saramfc hath brought her hither ? The path 
+leads far away to distant places. 
+
+What charge hast thou for us ? Where turns thy journey 2 How 
+hast thou made thy way o’er Ras&’s waters. 
+
+2 I come appointed messenger of Indra, seeking your ample 
+
+stores of wealth, 0 Panis. 0 
+
+This hath preserved me from the fear of crossing: thus have 
+I made my way o’er RasA’s waters. 
+
+
+9 Draught of liquor: antakpiyam. silrdydh: ‘ deep potations of wine/—Wilson. 
+
+10 The maid adorns herself; ‘he obtains a brilliant damsel for his portion. 
+—Muir. 
+
+11 Car of Guerdon: cf I. 123. 1. 
+
+The hymn is a colloquy between Saram&, the messenger of the Gods or of 
+Indra (see I. 62. 3, note ; 72. 8 ; III. 31. 6; V, 45. 8), and the Panis or envious 
+demons who have carried off the cows or rays of light which Indra wishes to 
+recover. Saram& and the Panis are alternately subject and Riahi. 
+
+} T he a( ffi ress Sararn& who has found her way to the rocky strong¬ 
+hold in which the stolen cows are imprisoned. The Panis speak the uneven 
+stanzas, with the exception of stanza 11, and SaramS the even. Rasd is in 
+this place a mythical stream that flows round the atmosphere and the earth. 
+See V. 41, 15. In I. 112. 12, and V. 53. 9, Kasjt appears to be a river of the, 
+Panjab, probably an affluent of the Indus. See Zimmer, Altindisches Lehen, 
+pp, 15, 16, 
+
+
+
+
+MY3LV 108.] 
+
+
+THE RWVEDA. 
+
+
+551 
+
+
+3 What is that Indra like, what is his aspect whose envoy, Sarama, 
+
+from afar thou comest ? 
+
+Let him approach, and we will show him friendship: he shall 
+be made the herdsman of our cattle. 
+
+4 I know him safe from harm; but he can punish who sent me 
+
+hither from afar as envoy. 
+
+Him rivers flowing with deep waters hide not. Low will ye lie, 
+0 Panis, slain by Indra. 
+
+5 These are the kine which, Sarama, thou seckest, flying, 0 Blest 
+
+One, to the ends of heaven. 
+
+Who will loose these for thee without a battle ? Yen, and sharp- 
+pointed are our warlike weapons. ** 
+
+>6 Even if your wicked bodies, 0 ye Panis, were arrow-proof, your 
+words are weak for wounding; 
+
+And were the path to you as yet unmastered, Brihaspati in 
+neither case will spare you. 
+
+V Paved with the rock is this our treasure-chamber; filled full 
+of precious things, of kine, and horses. 
+
+These Panis who are watchful keepers guard it. In vain hast 
+thou approached this lonely station. 
+
+<8 Rishis will come inspirited with Soma, Angirases unwearied, 
+and Navagvas. 
+
+This stall of cattle will they part among them : then will the 
+Panis wish these words unspoken. 
+
+S Even thus, Q Sarama, hast thou come hither, forced by celest¬ 
+ial might to make the journey. 
+
+Turn thee not back, for thou shalt be our sister: O Blest One, 
+we will give thee of the cattle. 
+
+It) Brotherhood, sisterhood, T know not either: the dread Angi- 
+rases and Indra know them. 
+
+They seemed to long for kine when I departed. Hence, into 
+distance, be ye gone, 0 Papls. 
+
+II Hence, far away, ye Panis! Let the cattle lowing come forth 
+as holy Law commandeth, 
+
+Kiue which Brihaspati, and Soma, Rishis, sages, and pressing- 
+stones have found when hidden. 
+
+f> Weak for wounding: 1 not in the place of armies.’—Wilson. Brihaspati: 
+as Indra's companion and ally in battle. 
+
+8 Navagvas: members of a mythological family, forming a division of the 
+Angirases or closely connected with them. Wish the.*e words unspoken : more 
+literally, reject them from their moufchB ; retract their threats. 
+
+' 10 Know them: are allied by such ties of kinship. 
+
+11 It is uncertain to whom this stanza is to be ascribed. Scbyana assigns it 
+to Saram&, Prof. Ludwig thinks that Brihaspati may he the speaker. Press¬ 
+ing-stones ; which prepare the Soma juice that inspirits Indra. 
+
+
+
+' 552 T 11 E HYMNS OH [BOOK X 
+
+7 ^ HYMN CIX. Visvedevas. 
+
+These first, the boundless Sea, and Matarisvan, fierce-glowing 
+Fire, the Strong, the Bliss-bestower, 
+
+And heavenly Floods, first-born by holy Order, exclaimed 
+against the outrage on a Brahman. 
+
+2 King Soma first of all, without reluctance, made restitution of 
+
+the Brahman's consort. 
+
+Mitra and Yaruna were the inviters: Agni as Hotar took her 
+hand and led her. 
+
+3 The man, her pledge, must by her hand be taken when they 
+
+have cried, She is a Brhhman's consort. 
+
+She stayed not for a herald to conduct her: thus is the king¬ 
+dom of a ruler guarded. 
+
+4 Thus spake of her those Gods of old, Seven Rishis who sate 
+
+them down to “their austere devotion : 
+
+Hire is a Brahman's wife led home by others: in the suprem- 
+est heaven she plants confusion. 
+
+5 The Brahmach&n goes engaged in duty: he is a member of 
+
+the Gods' own body. 
+
+Through him Brihaspati obtained his consort, as the Gods 
+gained the ladle brought by Soma. 
+
+6 So then the Gods restored her, so men gave the woman back 
+
+again. 
+
+The Kings who kept their promises restored the Brahman's 
+wedded wife. 
+
+7 Having restored the Brahmau's wife, and freed them, with Gods’ 
+
+aid, from sin, 
+
+They shared the fulness of the earth, and won themselves 
+extended sway. 
+
+
+The hymn has been translated by the authors of Siebenzig Lleder <tk& Mg* 
+veda. See also Mme. J&Snaide Ragozin, Vedic India , p„ 256u 
+
+1 Outrage on a Brahman : ‘ Rrahm&’a sin/ according to S&yana. 
+
+5 BrahmacMrt : a religious student. For his glorification, see Hymns of 
+the Atharvct'Veda. XL 5. The, ladle: juhvehu: Prof Ludwig takes it to be a 
+proper nameJuhfi, 0 Gods, conducted home by Soma/ 
+
+^ The wife of a Brahman appears to have been taken to his home by a Ksha- 
+| triya, and then restored. A legend quoted by S&yana says that Juhfi or V&k, 
+
+| the wife of Brihaspati who is identified with Brahm&, had been deserted by 
+| her husb md. The Gods then consulted «« means of expiating 
+
+J his sin. and restored her to him. See .V ■ >■ s’- ,■ V‘ 
+
+| The hymn is an almost unintelligible fragment and of comparatively late 
+| origin. 
+
+
+
+
+HYMN 110.] 
+
+
+THE RIG VEDA, 553 
+
+HYMN CX. Aprl». 
+
+Thou in the house of man this day enkindled worskippest 
+» Gods as God, 0 Jatavedas. 
+
+Observant, bright as Mitra, bring them hither : thou art a 
+sapient and foreknowing envoy. 
+
+2 Tanunap&t, fair-tongued, with sweet meath balming the paths 
+
+and ways of Order, make them pleasant. 
+
+Convey our sacrifice to heaven, exalting with holy thoughts 
+our hymns of praise and worship. 
+
+3 Invoked, deserving prayer and adoration, O Agui, come ac¬ 
+
+cordant with the Yasus. 
+
+Thou art, 0 Youthful Lord, the Gods’ Invoker, so, best of 
+Sacrifices, bring.them quickly. 
+
+4 By rule the Sacred Grass is scattered eastward, a robe to 
+
+clothe this earth when dawns are breaking. 
+
+Widely it spreads around and far-extended, fair for the Gods 
+and bringing peace and freedom. 
+
+5 Let the expansive Doors be widely opened, like .wives who 
+
+deck their beauty for their husbands. 
+
+Lofty, celestial, all-impelling Portals, admit the Gods and 
+give them easy entrance. 
+
+6 Pouring sweet dews let holy Night and Morning, each close 
+
+to each, be seated at their station,— 
+
+Lofty, celestial Dames with gold to deck them, assuming all 
+their fair and radiabt beauty. 
+
+7 Come the two first celestial sweet-voiced Hotars, arranging 
+
+sacrifice for man to worship, 
+
+As singers who inspire us in assemblies, showing the eastward 
+light with their direction. 
+
+8 Let Bharati come quickly to our worship, and I]a. showing like 
+
+a human being. 
+
+So let Sarasvatt and both her fellows, deft Goddesses, on this 
+fair grass be seated. 
+
+9 Hotar more skilled in sacrifice, bring hither with speed to-day 
+
+God Tvashtar, thou who knowest, 
+
+Even him who formed these two, the Earth and Heaven, the 
+Parents, with their forms, and evfery creature. 
+
+
+See preceding hymns addressed to the same deities and deified objects ; 
+I. 13 ; 142,188 ; II. 3 ; III. 4 ; Y. 5 ; VII. 2 ; and IX. 5; 
+
+1 Jdtavedas and Tanilnapdt are names of Agni. The Doors of the sacrificial 
+chamber represent the portals of the eastern heaven, Vanasputi is the 
+sacrificial post to which the victim is tied. 
+
+
+
+
+554 THE HYMNS OF {BOOK X. 
+
+10 Send to our offerings which thyself thou balmest the Com¬ 
+
+panies of Gods in ordered season. 
+
+Agni, Yanaspati the Immolator sweeten our offered gift with 
+meath and butter. 
+
+11 Agni, as soon as he was born, made ready the sacrifice, and 
+
+was the Gods’ preceder. 
+
+May the Gods eat our offering consecrated according to this 
+true Priest’s voice and guidance. 
+
+HYMN CXI, Indra. 
+
+Bring for^vyour sacred song ye prudent singers, even as are 
+the thoughts of human beings. 
+
+Let us draw Indra with true deeds anear us: he loves our 
+songs, the Hero, and is potent. 
+
+2 The hymn shone brightly from the seat of worship : to the 
+
+kine came the Bull, the Heifer’s Offspring. 
+
+With mighty bellowing hath he arisen, and hath pervaded 
+even the spacious regions. 
+
+3 Indra knows, verily, how to hear our singing, for he, victori¬ 
+
+ous, made a path for Surya. 
+
+He made the Cow, and he became the Sovran of Heaven, 
+primeval, matchless, and unshaken. 
+
+4 Praised by Angirases, Indra demolished with might the works 
+
+of the great watery monster. 
+
+Full many regions, too, hath he pervaded, and by his truth 
+supported earth’s foundation. 
+
+5 The counterpart of heaven and earth is Infra : he knoweth 
+
+all libations, slayeth Sushna, 
+
+The vast sky with the Sun hath he extended, and, best of 
+pillars, stayed it with a pillar. 
+
+6 The Yritra-slayer with his bolt felled Vrifcra: the magic of 
+
+the godless, waxen mighty, 
+
+Here hast thou, Bold Assailant, boldly conquered.* Yea, then 
+thine arms, 0 Maghvan, were potent. 
+
+
+2 The hzne: who are milked for sacrificial purposes. The Bull: Indra. The 
+Heifw's Offering: cp. IV. 18. 10 : * The Heifer hath brought forth the strong, 
+the mighty, the unconquerable Bull, the furious Indra ’ The Heifer is Aditi, 
+
+3 He made the Com: the words in Mm . g6h> the cow, ‘ the female of 
+
+the bull.’—Muir; ‘ Des Stieres Weib/—Grassmann,—are difficult. Prof. 
+Ludwig suggests that the earth may be intended. 
+
+4 Waterg monster: Arbuda, a demon of the clouds. See X. 37, 12. 
+
+
+
+
+
+HYMN 112.] TEE RIG VEDA. ' 555 
+
+7 When the Dawns come attendant upon Surya their rays dis¬ 
+
+cover wealth of divers colours. 
+
+The Star of heaven is seen as ’twere approaching : none 
+' knoweth aught of it as it departeth. 
+
+8 Far have they gone, the first of all these waters, the waters 
+
+that flowed forth when Indra sent them. 
+
+Where is their spring, and where is their foundation 1 Where 
+now, ye Waters, is your inmost centre ? 
+
+9 Thou didst free rivers swallowed by the Dragon ; and rapidly 
+
+they set themselves in motion, 
+
+Those that were loosed and those that longed for freedom. 
+Excited now to speed they run unresting. • 
+
+10 Yearning together they have sped to Sindhu : the Fort-des¬ 
+troyer, praised, of old, hath loved them. 
+
+Indra, may thy terrestrial treasures reach us, and our full 
+songs of joy approach thy dwelling. 
+
+HYMN CXII Indra. 
+
+Dbinic of the juice, 0 Indra, at thy pleasure, for thy first 
+draught is early morn’s libation. 
+
+Rejoice, that thou mayst slay our foes, 0 Hero, and we with 
+lauds will tell thy mighty exploits. 
+
+2 Thou hast a car more swift than thought, 0 Indra; thereon 
+
+come hither, come to drink the Soma. 
+
+Let thy Bay Steeds, thy Stallions, hasten hither, with whom 
+thou eomest nigh and art delighted. 
+
+3 Deck out thy body with the fairest colours, with golden splend¬ 
+
+our of the* Sun adorn it. 
+
+0 Indra, turn thee hitherward invited by us thy friends ; be 
+seated and be joyful. 
+
+4 0 thou whose grandeur in thy festive transports not even these 
+
+two great worlds have comprehended. 
+
+Come, Indra, with thy dear Bay Horses harnessed, come to our 
+dwelling and the food thou lovest. 
+
+5 Pressed for thy joyous banquet is the Soma, Soma whereof 
+
+thou, Indra, ever drinking, 
+
+Hast waged unequalled battles with thy foemen, which prompts 
+the mighty flow of thine abundance. 
+
+
+7 The Star of heaven: the Sun. Departeth: on its nightly journey from 
+west to east. 
+
+9 The Dragon : Ahi ; Vritra or his brother-fiend. 
+
+10 The Fort-destroyer ; Indra, 
+
+
+
+m the hymns of [book x 
+
+6. Found from of old is this thy cup, 0 Indra: 0 Satakratu, 
+drink therefrom the Soma. 
+
+’Filled is the beaker with the meath that gladdens, the beaker 
+which all Deities delight in. 
+
+7 From many a side with proffered entertainment the folk are 
+
+calling thee, 0 Mighty Indra. 
+
+These our libations shall for thee be richest in sweet meath ; 
+drink thereof and find them pleasant. 
+
+8 I will declare thy deeds of old, 0 Indra, the mighty acts which 
+
+thou hast first accomplished. 
+
+In genuine wrath thou loosenedst the mountain so that the 
+Brahman^easily found the cattle. 
+
+9 Lord of the hosts, amid our bands be seated: they call thee 
+
+greatest Sage among the sages. 
+
+Nothing is done, even far away, without thee; great, wondrous, 
+Maghavan, is the hymn I sing thee. 
+
+10 Aim of our eyes be thou, for we implore thee, 0 Maghavan, 
+Friend of friends and Lord of treasures. 
+
+Fight, Warrior strong in truth, fight thou the battle: give us 
+our share of undivided riches. 
+
+HYMN CXIII. Indra. 
+
+Tiie Heavens and the Earth accordant with all Gods encour¬ 
+aged graciously that vigorous might of his. 
+
+When he came showing forth his majesty and power, he drank 
+of Soma juice and waxed exceeding strong. 
+
+2 This majesty of his Vishnu extols and lauds, making the stalk 
+
+that gives the meath flow forth with might. 
+
+When Indra Maghavan with those who followed him had smit¬ 
+ten Vritra he deserved the choice of Gods. r 
+
+3 When, bearing warlike weapons, fain to win thee praise, thou 
+
+wettest Vritra, yea, the Dragon, for the fight, 
+
+Then all the Maruts who were gathered with thee there ex¬ 
+tolled, 0 Mighty One, thy powerful majesty. 
+
+4 Soon as he sprang to life he forced asunder hosts : forward the 
+
+Hero looked to manly deed and war. 
+
+He cleft the rock, he let concurrent streams flow forth, and 
+with his skilful art stablished the heavens’ wide vault. 
+
+5 Indra hath evermore possessed surpassing power: he forced, 
+
+far from each other, heaven and earth apart. 
+
+He hurled impetuous down his iron thunderbolt, a joy to Varu- 
+pa’s and Mitra’s worshipper. 
+
+S The Brahman: according to S&yana, Brahmd who is identified with Bfi- 
+happati,tlie owner of the cows which the Pams had stolen, 
+
+
+
+HYMN 114.] THE RIGVEDA, 557 
+
+6 Then to the mighty powers of Indra, to his wrath, his the fierce 
+
+Stormer, loud of voice, they came with speed; 
+
+What time the Potent One rent Vritra with his strength, who 
+held the waters back, whom darkness compassed round. 
+
+7 Even in the first of those heroic acts which they who strove 
+
+together came with might to execute, 
+
+Deep darkness fell upon the slain, and Indra won by victory 
+the right of being first invoked. 
+
+8 Then all the Gods extolled, with eloquence inspired by draughts 
+
+of Soma juice, thy deeds of manly might. 
+
+As Agni eats the dry food with his teeth, he ate Vritra, the 
+Dragon, maimed by Indra’s deadly dart. ^ 
+
+9 Proclaim his many friendships, met with friendship, made 
+
+with singers, with the skilful and the eloquent. 
+
+Indra, when he subdues Dhuni and Chunmri, lists to Dabhiti 
+for his faithful spirit’s sake. 
+
+10 Give riches manifold with noble horses, to be remembered 
+while my songs address thee. 
+
+May we by easy paths pass all our troubles : find us this day 
+a ford wide and extensive. 
+
+HYMN CXIV. Visvedevas. 
+
+Two perfect springs of heat pervade the Threefold, and come 
+for their delight is M&tarisvan. 
+
+Craving the milk of heaven the Gods are present: well do 
+they know the praise-song and the S&man. 
+
+2 The priests heard far away, as they are ordered, serve the 
+three Nirritis, for well they know them. 
+
+Sages have traced the cause that first produced them, dwelling 
+in distant and mysterious chambers. 
+
+
+6 They came: it is uncertain whether the 0-ods, or the Maruts, or thr waters 
+are the understood subject. 
+
+7 Deep darkness fell upon the slain: ‘ Vritra being slain, the thick darkness 
+was destroyed.’—Wilson. 
+
+8 He ate: Indra utterly destroyed him. ^ ^ m ore matter- 
+
+of-fact way: people devoured Vritra, that is, ■ ! ; ■: . by the waters 
+
+which were no longer obstructed by him. 
+
+9 Dhuni and Ohumuri were demons and enemies of Indra’s friend Dabhiti. 
+
+See Vol. I., Index. - 
+
+1 Springs of heat: gharmd : Agni and Sftrva. The Threefold ; the universe, 
+sky. firmament, and earth. Mdtarl&van : V&yu, according to S&yana. * Thus 
+we have here the well-known triad, Agni, V&yu, SOrya.’—Ludw'ig. 
+
+2 Three Nirritis: according to S&yana, heaven, mid-air, and earth, or the 
+deities that control them. Prof. Ludwig thinks that the Dawns are meant, 
+which by their regular appearance bring men nearer to death. The plural 
+appears in one other place, VIII. 24. 24. 
+
+
+
+THE HYMNS OP 
+
+
+{POOR X 
+
+
+m 
+
+3 The Youthful One, well-shaped, with four locks braided, bright¬ 
+
+ened with oil, puts on the ordinances. 
+
+Two Birds of mighty power are seated near her, there where 
+the Deities receive their portion. 
+
+4 One of these Birds hath passed into the sea of air : thence he 
+
+looks round and views this universal world. 
+
+With simple heart I have beheld him from an ear : his Mother 
+kisses him and he returns her kiss. 
+
+5 Him with fair wings though only One in nature, wise singers 
+
+shape, with songs, in many figures. 
+
+While they at sacrifices fix the metres, they measure out 
+twelve chalices of Soma. 
+
+0 
+
+■ 6 While they arrange the four and six-and-thirty, and duly 
+order, up to twelve, the measures, 
+
+Having disposed the sacrifice thoughtful sages send the Car 
+forward with the Rich and S&man. 
+
+7 The Chariot's majesties are fourteen others : seven sages lead 
+
+it onward with tlieir voices. 
+
+Who will declare to us the ford Apnana, the path whereby 
+they drink first draughts of Soma? 
+
+8 The fifteen lauds are in a thousand places: that is as vast as 
+
+heaven and earth in measure. 
+
+A thousand spots contain the mighty thousand. Vak spread- 
+eth forth as far as Prayer extendeth. 
+
+
+3 The Youthful One: the altar, represented as a woman. With four lochs 
+braided: quadrangular, according to S&yana. Puts on the ordinances: is 
+dressed or arranged in the manner prescribed for sacrifice. Two Birds • 
+probably Arnn and Soma. According to S&yana, the htfsband and bis wife, 
+or the Yajamftua and the Brahman. 
+
+4 One: Agni as the Sun, Ilis mother: perhaps, as Prof. Ludwig says, 
+Dawn. 
+
+t> Thirty-six grab as, chalices, or saucers for Soma juice or other libations, 
+are to be used at the Agnishtoma, and four in addition at the Atyagnishtoma 
+sacrifice. The, measures: the proper metres for particular rites or parts of 
+the service. The (Jar: the sacrifice. Rich: the holy verse that is recited. 
+Shnan: the psalm that is sung or chanted. 
+
+7 Majesties: the abstract used for the concrete, the mighty ones, probably 
+the priests. The ford Apn&m: the passage leading to the place of sacrifice. 
+They : the Gods. 
+
+8 That: meaning the fifteen lauds regarded as a whole. The mighty 
+thotcsand: the meaning is uncertain ; ‘the thousand great (functions) are in 
+a thousand places.’—*Wilson. This means, according to SaLyana, that every 
+
+function of the body has i A ~ ' r.■**/■-■ Dr. Muir translates:— 
+
+* There are a thousand times ‘ ■ . \ thousand times a thous¬ 
+
+and are their glorious manifestations. 1 Vftb: or Speech, See X. 71 and 125. 
+
+
+
+
+HYMN 115.] 
+
+
+THE IUGVJEDA 
+
+
+55P 
+
+9 What sage hath learned the metres’ application-? 
+gained Yak, the spirit’s aim and object? 
+
+Which ministering priest is called eighth Hero ? Who then 
+hath tracked the two Bay Steeds of Indra? 
+
+10 Yoked to his chariot-pole there stood the Coursers: they only 
+travel round earth’s farthest limits. 
+
+These, when their driver in his home is settled, receive the 
+allotted meed of their exertion. 
+
+• HYMN CXY. AgnL 
+
+Verily wondrous is the tender Youngling’s growth who never 
+draweth nigh to drink his Mothers’ milk. 
+
+As soon as she who hath no udder bore him }; he,^faring on his. 
+great errand, suddenly grew strong. 
+
+2 Then Agni was-his name, most active to bestow* gathering up 
+
+the trees with his consuming tooth; 
+
+Skilled in fair sactifice,. armed with destroying tongue, im¬ 
+petuous as a bull that snorteth in the*mead. 
+
+3 Praise him, your God who, bird-like, rests upon a tree, scatter¬ 
+
+ing drops of juice and pouring forth his flood, 
+
+Speaking aloud with flame as with his lips a priest, and broad¬ 
+ening his paths like one of high command. 
+
+4 Thou Everlasting, whom, far-striding fain to burn, the winds,. 
+
+uninterrupted, never overcome, 
+
+They have approached, as warriors eager for the fight, heroic 
+Trita, guiding him to gain his wish. 
+
+5 This Agni is the best of Kanvas, Kauvas’ Friend, Conqueror 
+
+of the foe whether afar or near. 
+
+May Agni guard the singers, guard the princes well: may 
+Agni grant To us our princes* gracious help. 
+
+6 Bo thou, Supilrya, swiftly following, make thyself the lord of 
+
+Jatavedas, mightiest of all, 
+
+9 Eighth Hero: Agni is meant, as presiding over the seven ritvijas or 
+
+ministering priests. - 
+
+1 Mis Mothers are the two fire-sticks, the lower o-f which, in which the spark 
+is produced, being she who hath no udder, ; 
+
+4 Trita: according to S&yana, him who is stationed in the three fire- 
+receptacles, that is, Agni. 
+
+5 /Canvas: a well-known family with which XJpastuta was connected. 
+According to Sfiyana, worshippers in general are meant :•—‘the most earnest 
+of eulogists, the friend of those who praise him.’—Wilson, 
+
+ti Supitrya (‘ who hast fair ancestors.’—Wilson) seems to be an epithet of 
+the Itishi as addressed by himself. S&yana applies it to Agni. The con¬ 
+struction of the stanza is difficult, and the translation of the first half, which 
+follows Prof. Ludwig, is somewhat conjectural. Thirsty land; Agni by his 
+intercession causes rain to fall. ° 
+
+
+
+THE HYMNS OF [BOOK X. 
+
+560 / 
+
+wfho surely gives a boon even in thirsty land, most powerful, 
+prepared to aid us in the wilds. 
+
+7 Thus noble Agni with princes and mortal men is lauded, ex¬ 
+
+cellent for conquering strength with chiefs, 
+
+Men who are well-disposed as friends and true to Law, even 
+as the heavens in majesty surpass mankind. 
+
+8 0 Son of Strength, Victorious, with this title Upastuta’s most 
+
+potent voice reveres thee. 
+
+Blest with brave sons by thee we will extol thee, and lengthen 
+out the days of our existence. 
+
+9 Thus, Agni, have the sons of Vrishtihavya, the Eishis, the 
+
+Upastrrtas invoked thee. 
+
+Protect them, guard the singers and the princes. With 
+Vashat! have they come, with hands uplifted, with their 
+uplifted hands and cries of Glory ! 
+
+HYMN OXVI. Indra. 
+
+Drink Soma juice for mighty power and vigour, drink, Strong¬ 
+est One, that thou mayst smite down Vritra. 
+
+Drink thou, iuvoked, for strength, and riches : drink thou thy 
+fill of meath and pour it down, 0 Indra. 
+
+2 Drink of the foodful juice stirred into motion, drink what thou 
+
+choosest of the flowing Soma. 
+
+Giver of weal, be joyful in thy spirit, and turn thee hither¬ 
+ward to bless and prosper. 
+
+3 Let heavenly Soma gladden thee, 0 Indra, let that effused 
+
+among mankind delight thee. 
+
+Rejoice in that whereby thougavest freedom, and that whereby 
+thou conquerest thy foemen. 0 
+
+4 Let Indra come, impetuous, doubly mighty, to the poured 
+
+juice, the Bull, with two Bay Coursers. 
+
+With juices pressed in milk, with meath presented, glut ever¬ 
+more thy bolt, 0 Foe-destroyer. 
+
+5 Dash down, outflaming their sharp flaming weapons, the strong¬ 
+
+holds of the men urged on by demons. 
+
+I give thee, Mighty One, great strength and conquest: go, 
+meet tby foes and rend them in the battle. 
+
+Prof. Grassmann observes: 4 Das Lied enthalt. namentlich in Vers 3—6, 
+manehes Dunkle, sodass hier die Auslegung zweifelhaft bleibt.’ 
+
+1 Pour it dotm: ‘shower down (blessings).’—Wilson. 
+
+3 (Invest freedom : by slaying Vritra: or, riches, according to Sftyana. 
+
+4 Foe-destroyer: uruwhtt: according to the St Petersburg Lexicon, ‘ striker 
+of the red clouds * (nrusa^ arusku ?). I adopt S&yana’a explanation. 
+
+
+
+HYMN 117 .] 
+
+
+THE RIO VEDA . 
+
+
+501 
+
+6 Extend afar the votary’s fame and glory, as the firm archer’s 
+
+strength drives off the foeman. 
+
+Ranged on our side, grown strong in might that conquers, 
+never defeated, still increase thy body. 
+
+7 To thee have we presented this oblation: accept it, Sovran 
+
+Ruler, free from anger. 
+
+Juice, Maghavan, for thee is pressed and ripened : eat, Indra, 
+drink of that which stirs to meet thee. 
+
+8 Eat, Indra, these oblations which approach thee: be pleased 
+
+with food made ready and with Soma. 
+
+With entertainment we receive thee friendly: effectual be 
+the sacrificed wishes. ^ 
+
+9 I send sweet speech to Indra and to .Agni; with hymns I 
+
+speed it like a boat through waters. 
+
+Even thus, the Gods seem moving round about'me, the foun¬ 
+tains and bestowers of our riches. 
+
+HYMN CXVII. ‘ Liberality. 
+
+The Gods have not ordained hunger to be our death : even to 
+the well-fed man comes death in varied shape. 
+
+The riches of the liberal never waste away, while he who will 
+not give finds none to comfort him. 
+
+2 The man with food in store who, when the needy, comes in 
+
+miserable case begging for bread to eat, 
+
+Hardens his heart against him—even when of old he did him 
+service—finds not one to comfort him. 
+
+3 Bounteous is he who gives unto the beggar who comes to him 
+
+in want of food and feeble. 
+
+Success attends him in the shout of battle. He makes a friend 
+of him in future troubles. 
+
+4 No friend is he who to his friend and comrade who comes im¬ 
+
+ploring food, will offer nothing. 
+
+Let him depart—no home is that to rest in—, and rather seek 
+a stranger to support him. 
+
+5 Let the rich satisfy the poor implorer, and bend his eye upon 
+
+a longer pathway. 
+
+6 A $ the firm archer's strength :■ the construction is obscure :*—* (stretch 
+out), thy strength like strong bows against* our enemies.*—Wilson. 
+
+The hymn eulogizes Liberality or Bounty in the shape of gifts of wealth 
+and food. 
+
+1 To be our death: men must not attempt to justify their refusal of food 
+to the hungry by saying that the Gods send hunger-as a punishment for sin. 
+
+5 Bend his eye upon a longer pathway: carefully consider the future and, 
+not the present only. He himself may need the same assistance hereafter. 
+
+36 
+
+
+
+THE HYMNS OP [HOOK X. 
+
+Iliches come new to one, now to another, and like the wheels 
+of cars are ever rolling. 
+
+6 The foolish man wins food with fruitless labour: that food— 
+I speak the truth—shall be his ruin. 
+
+He feeds no trusty friend, no man to love him. All guilt is 
+he who eats with no partaker. 
+
+-7 The ploughshare ploughing makes the food that feeds us, and 
+
+, with its feet cuts through the path it follows. 
+
+Better the speaking than the silent Brahman : the liberal friend 
+outvalues him who gives not. 
+
+'8 He with o»e foot hath far outrun the biped, and the two-footed 
+
+catches the three-footed. ... „ , , 
+
+Four-footed creatures come when bipeds eall them, and stand 
+and look where five are met togecher. 
+
+9 The hands are both alike: their labour differs. The yield of 
+sister milch-kirie is unequal. 
+
+Twins even differ in their strength and vigour: two, even kins¬ 
+men, differ in their bounty. 
+
+HYMN CXViri. Ag»L 
+
+Arnvi, refulgent among men thou slayest the devouring fiend, 
+
+Bright Ruler iu thine own abode, 
+
+jj Thou springest up when worshipped well: the drops of butter 
+are thy joy 
+
+When ladles arc brought near to thee. 
+
+;; Honoured with gifts he shines afar, Agni adorable with song: 
+
+The dripping ladle halms his face. 
+
+
+6 Shall be his min : with reference to staim T, 
+
+7 Active exertion is necessary for success. ^ The speaking Brahman : the 
+priest who duly discharges the task of refutation for which he is engaged. 
+
+* A Brahman expounding (the Veda)/- Wilson. 
+
+8 The victory is not always theirs who appear to be more richly endowed 
+than others. He with ove foot: tlcaptid. the Sun appears to be meant, 
+elsewhere called Aja-Ekap&d. See VI. 50. 14. The biped is man. The three- 
+footrd if, the old man who walks with a staff and is overtaken by one who 
+does not, require such assistance Tour-footed creatures: dogs. Five: several 
+men together; the dogs being at first uncertain whether their masters are 
+among them or not. PartJctfk, sets of five, ia apparently used with reference 
+to the one, two, three, and four in the preceding compound words. Others 
+explain pahhtfh by ‘steps’ or'traces.' 
+
+I have adopted the explanation given by the authors of the Siebemtg 
+Lieder 
+
+9 Ah men should be liberal; but we must not expect all to be equally 
+geuercua 
+
+'3W hymn has been translated by I>r. Muir, 0. 8, Texts, V. pp. 431—433, 
+
+
+
+HYMN 119.] THE .MOVEDA. 563 
+
+4 Agni with honey in his mouth, honoured with gifts, is balmed 
+
+with oil, 
+
+Refulgent in his wealth of light. . , 
+
+5 Praised by our hymns thou kindlest thee, Oblation-bearer, for 
+
+the Gods : 
+
+As such do mortals call on thee. 
+
+6 To that Immortal Agni pay worship with oil, ye mortal men,— 
+Lord of the house, whom none deceive. 
+
+7 0 Agni, burn the R&kshasas with thine unconquerable flame : 
+Shine guardian of Eternal Law. 
+
+8 So, Agni, with thy glowing face burn fierce against the female 
+
+fiends, 
+
+Shining among Urukshayag. 
+
+9 Urukshayas have kindled thee, ^ Oblation-bearer, thee, with 
+
+hymns, 
+
+Best Worshipper among mankind. 
+
+HYMN CXIX. Indra. 
+
+This, even this was my resolve, to win a cow, to win a steed : 
+Have I not drunk of Soma juice! 
+
+2 Like violent gusts of wind the draughts that I have drunk 
+
+have lifted me : 
+
+Have I not druuk of Soma juice ? 
+
+3 The draughts I drank have borne me up, as fleet-foot horses 
+
+draw a car: 
+
+Have I not drunk of Soma juice? 
+
+4 The hymn hath reached me, like a cow who lows to meet her* 
+
+darling calf: 
+
+Have I not drunk of Soma juice ? . 
+
+5 As a wright bends a chariot-seat so round my heart I bend the 
+
+hymn: 
+
+Have I not drunk of Soma juice ? 
+
+6 Not as a mote within the eye count the Five Tribes of men 
+
+with me: 
+
+Have I not drunk of Soma juice ? 
+
+$ Ufukshayas; members of the Rishfs family. 
+
+The Rishi is Indra himself in the form of Lava. He describes his sensa* 
+tiona after drinking Soma juice. But see Bergaigne, 1.151, who considers it 
+to he the utterance of an exhilarated mortal. 
+
+1 To win a cow: to strengthen and inspirit himself for battle, and so to 
+win kine and horses for his worshippers. 
+
+6 S&yana explains differently* The five castes have not eluded the glance 
+of my eye.*—Wilson. 
+
+
+
+
+TEE E7MNS OF 
+
+
+564 
+
+
+[BOOK X 
+
+
+7 The heavens and earth themselves have not grown equal to one 
+
+half of me: 
+
+Have I not drunk of Soma juice ? 
+
+8 I in my grandeur have surpassed the heavens and all this 
+
+spacious earth : 
+
+Have I not drunk of Soma juice ? 
+
+9 Aha! this spacious earth will I deposit either here or there : 
+Have I not drunk of Soma juice ? 
+
+
+10 In one short moment will I smite the earth in fury here or 
+
+there: 
+
+Have I not drunk of Soma juice? 
+
+11 One of my fianks is in the sky; I let the other trail below : 
+Have I not drunk of Soma juice ? 
+
+12 I, greatest of the Mighty Ones, am lifted to the firmament: 
+Have I not drunk of Soma juice 1 
+
+13 1 seek the worshipper’s abode ; oblation-bearer to the Gods : 
+Have I not drunk of Soma juice? 
+
+
+2 
+
+
+HYMN GXX. 
+
+
+Indra. 
+
+
+In all the worlds That was the Best and Highest whence sprang 
+the Mighty Gods, of splendid valour. 
+
+As soon as born he overcomes his foemen, he in whom all who 
+lend him aid are joyful. 
+
+Grown mighty in his strength, with ample vigour, he as a foe 
+strikes fear into the D&sa, 
+
+Eager to win the breathing and the breathless. All sano thy 
+praise at banquet and oblation. 
+
+
+3 All concentrate on thee their mental vigour, what time these, 
+twice or thrice, are thine assistants. 
+
+
+11 Cp. III. 32.11. ~ ~ ~ 
+
+£ he 7 rd STih6 is unintelligible, and griham, 
+aa Prof. Ludwig suggests, should, perhaps, be read instead. Oblation-bearer- 
+Indra, m his excitement, fancies that he is Agni. Prof. Grassmann, who with 
+Dr. Muir, considers gnhd to mean servant or minister, places the stanza in 
+his Appendix as a fragment from a hymn to Agni. 
+
+The hymn has been translated by Dr. Muir, 0. S. Texts, V. p. 91, by the 
+
+( Bo“ 
+
+
+meaa!o & according to Sfiyana,' Brahma the original cause of the 
+
+universe* 
+
+2 Eager to viij'i Prof. Ludwig makes sasni an infinitive. Sdtnih may be 
+the correct reading. See Grassmann, WSrterbuek zum Shveda, The breath- 
+
+ond the breathless the animate and the inanimate world 
+
+3 Mental vigour: hratnm: ‘ adoration.’-Wilaon. These: Soma in ices 
+Twueor thrice : .With reference, perhaps, to the three daily libations. 3 What 
+
+
+
+HYMN- 120 .] 
+
+
+tee rig Veda. 
+
+
+565 
+
+
+Blend what is sweeter than the sweet with sweetness: win 
+quickly with our meath that meath in battle. 
+
+4 Therefore in thee too, thou who winnest riches, at every ban¬ 
+
+quet are the sages joyful. 
+
+With mightier power, Bold God, extend thy firmness : let not 
+malignant Yatudhanas harm thee. 
+
+5 Proudly we put our trust in thee in battles, when we behold 
+
+great wealth the prize of combat. 
+
+I with my words impel thy weapons onward, and sharpen 
+with my prayer thy vital vigour. 
+
+6 Worthy of praises, many-shaped, most skilful, paost energetic, 
+
+Aptya of the Aptyas : 
+
+He with his might destroys the seven Danus, subduing many 
+. who were deemed his equals. 
+
+7 Thou in that house which thy protection guardeth bestowest 
+
+wealth, the higher and the lower. 
+
+Thou stablishest the two much-wandering Mothers, and bring- 
+est many deeds to their completion. 
+
+8 Brihaddiva, the foremost of light-winners, repeats these holy 
+
+prayers, this strength to Indva. 
+
+He rules the great self-luminous fold of cattle, and all the 
+doors of light hath he thrown open. 
+
+9 Thus hath Brihaddiva, the great Athaiwan, spoken to Indra 
+
+as himself in person. 
+
+The spotless Sisters, they who are his Mothers, with power 
+exalt him and impel him onward. 
+
+
+is sweeter than the+sweet; thine own celestial Soma. S&yana explains the 
+stanza differently ;—‘ To thee all (worshippers) offer adoration, whether those 
+propitiators he two or three. Combine that which is sweeter than the sweet 
+with sweetness, unite that honey with honey.*—Wilson, The ‘two or three/ 
+according to S&yana, are the sacrificer and his wife and child, and the second 
+half of the stanza contains a reference to the propagation of children, 
+
+6 Aptya: the name of a class of deitieB, of which Trita Aptya is the chief. 
+‘ Most accessible of the accessible.*—Wilson. The first line is without a verb : 
+I praise him, may be understood, D&nus: a class of demons. 
+
+7 The higher and thelower: heavenly and earthly. Mothers: Heaven anJ Earth, 
+
+8 Foremost of light-winners • according to S&yana, ‘ chief of Rishia, and 
+enjoyer of heaven, or servant of Aditya, the Sun, Indra/ Fold of cattle: 
+the region of light. 
+
+9 The great Atharvan: ‘the great priest/—Grassmann. As himself: he 
+identifies himself with the God whom he worships* The spotless Sisters , they 
+toho are his Mothers ; according to S4yana, the sister rivers which abide in the 
+mother earth; Yon Roth adopts the reading of Atharva-veda V. 2. 9, m&ta* 
+rtsvari, instead of the mfltaribhvarih of the' text. Heaven and Earth appear 
+to be intended/ 
+
+
+
+566 THE HYMNS OF 
+
+. HYMN CXXI. 
+
+In the beginning rose Hiranyagarbha, bom Only 
+created beings. 
+
+He fixed and holdeth up this earth and heaven, 
+shall we adore with our oblation ? 
+
+2 Giver of vital breath, of power and vigour, he whose command¬ 
+
+ments all the Gods acknowledge : 
+
+The Lord of death, whose shade is life immortal. What God, 
+shall we adore with our oblation f 
+
+3 Who by his grandeur hath become Sole Euler of all the 
+
+moving world that breathes and slumbers ; 
+
+He who is Lord of men and Lord of cattle. What God shall 
+we adore with our oblation ? 
+
+4 His, through his might, are these snow-covered mountains, 
+
+and men call sea and RasH his possession : 
+
+His arms are these, his are these heavenly regions. What God 
+shall we adore with our oblation ? 
+
+5 By him the heavens are strong and earth is stedfast, by him 
+
+light's realm and sky-vault are supported : 
+
+By him the regions in mid-atr were measured. What God 
+shall we adore with our oblatiou 1 
+
+6 To him, supported by his help, two armies embattled look 
+
+while trembling ,in their spirit, 
+
+When over them the risen Sun is shining. What God shall we 
+adore with our oblation ? 
+
+7 What time the mighty waters came, containing the universal 
+
+germ, producing Agni, * 
+
+Thence sprang the Gods’ one spirit into being. What God 
+shall we adore with our oblation ? 
+
+
+r BOOH X 
+Ka. 
+
+Lord of all 
+What God 
+
+
+Ai, O ^ ; llTO,aj v wie goid-germ;' ’source or goiden-JUgnt; 
+
+the Suu’god ‘ as the great power of the universe* from which all other powers 
+and existences, divine aud earthly, are derived, a conception which is the 
+nearest approach t#the later mystical conception of Brahma, the creator of 
+™tr wot> kb Wallis. VY,Ka$ God; kdsmai &$t>$yet; cui deo? According to others: 
+‘Worship we Ka the Gad with our oblation.' According to Ludwig, the mean¬ 
+ing is * What other God than Praj&pafci shall we worship ? * 
+
+t? a7l{ ^ s ^ U7n ^ ers •* that is of Gods and men. Of men and . ...cattle; 
+
+literally^ of Quadruped and biped.’ 
+
+' * : air * Ra *4: the mythical river of the firmament, - Gf. X, 108. 1. 
+
+\ * whence: from the coming of the waters. One spirit ; ikak. om in the 
+text gives two superfluous syllables, and is suspicious. 
+
+
+
+TEE RI&VEDA. 
+
+
+mi 
+
+
+' inxv 122 .] 
+
+•8 He in his might surveyed the floods containing productive 
+force and generating Worship. 
+
+He is the God of gods, and none beside him. What God shall 
+we adore with our oblation ? » 
+
+9 Ne'er may he harm us who is earth’s Begetter, nor he whose 
+
+laws are sure, the heavens’ Creator, 
+
+He who brought forth the great and lucid waters. What God 
+shall we adore with our oblation % 
+
+10 Praj&pati! thou only comprehendest all these created things, 
+and none beside thee. 
+
+Grant us our hearts’ desire when we invoke thee: may we 
+have store of riches in possession. « 
+
+HYMN GXXIL Agm. 
+
+I praise the God of wondrous might like Indra, the lovely 
+pleasant Guest whom all must welcome. 
+
+May Agni, Priest and Master of the household, give hero 
+strength and all-sustaining riches. 
+
+10 Agni, graciously accept this song of mine, thou passing 
+wise who knowest every ordinance. 
+
+Enwrapped in holy oil further the course of prayer: the Cods 
+bestow according to thy holy law. 
+
+3 Immortal, wandering round the seven stations, give, a liberal 
+
+Giver, to the pious worshipper, 
+
+Wealth, Agni, with brave sons and ready for his use : welcome 
+the man who comes with fuel unto thee. 
+
+4 The seven who bring oblations worship thee, the Strong, the 
+
+first, the Great Chief Priest, Ensign of sacrifice. 
+
+The oil-an<Jinted Bull, Agni who hears, who sends as God full 
+hero strength to him who freely gives. 
+
+8 Gen&'ating Warship: 1 giving birth to sacrifice.*—Wilson. 
+
+10 Prajdpati: Lord of fife, creatures or creation. Savitar the Sun God 
+is so called in IV. 53. 2. and Soma Pavamdua in IX. 5. 9. Prajdpati Whb after¬ 
+wards the name of a separate God. the bcatower of progeny and ca» tle, and 
+some times invoked as the Creator. 
+
+The hvmn has been translated by Dr. Muir, 0 8. Texts, IV., pp. 16, 17 ; 
+by Prof. Max Muller, A. S, Lit. y p. 509. and Vedio ffymKs, Part I. (Saered 
+\ Books of the East. XXXII) p. 1.; by Mr. Wallis, Comolor/y of the Riyved< f> 
+^ p 50f; by Prof. Peterson, Efymnn from theRigreda / and \>v Dr. t». Bchenm.n, 
+S PJUtosophische Eymnen Aus der Rig~wul Atharva'VedaSwikitd, p. 2-fc. 
+
+\ 1 Like Indra: vdsvmna: like the Vaau, or chief V&su. ‘ Like the *un.’— 
+
+| Wilson. Riches: or viands. 
+
+! 3 Rexen stations; regions of the universe, according to S&yapa, 
+
+I 4 The seven ; the priests. 
+
+
+
+m THE HYMNS OF [BOOH X 
+
+f> First messenger art thou, meet for election': drink thou thy 
+till invited to the Amrit. 
+
+The Mai ucs in the votary’s house adorned thee; with lauds 
+the Bhrigus gave thee light and glory. 
+
+6 Milking the teeming Cow for all-sustaining food, 0 Wise One, 
+
+for the worship-loving worshipper, 
+
+Thou, Agui, dropping oil, thrice lighting works of Law, show- 
+est thy wisdom circling home and sacrifice. 
+
+7 They who at flashing of this dawn appointed thee their mes¬ 
+
+senger, these men have paid thee reverence. 
+
+Cods strengthened thee for work that must be glorified, Agni, 
+while they made batter pure for sacrifice. 
+
+8 Arrangers in our synods, Agni, while they sang, Vasishtha’s 
+
+sons have called thee down, the Potent One. 
+
+Maintain the growth of wealth wirh men who sacrifice. Ye 
+Gods, preserve us with your blessings evermore. 
+
+HYMN CXXIII. Vena. 
+
+See, Vena, born in light, hath driven hither, on chariot of the 
+air, the Calves of Pri ni. 
+
+Singers with hymns caress him as an infant there where the 
+waters and the sunlight mingle. 
+
+2 Vena draws up his wave from out the ocean: mist-horn, the 
+fair one’s back is made apparent, 
+brightly he shone aloft on Order’s summit: the hosts san<* 
+glory to their common birthplace. 
+
+d Full many, lowing to their joint-possession, dwelling together 
+stood the Darling’s Mothers. 
+
+Ascending to the lofty height of Order, the bands of singers 
+sip the sweets of Amrit. 
+
+
+7 (rods ; here meaning priests. * Verily there are two kinds of gods*; for 
+indeed, the gods are the gods, and the Br&htnans who have studied and teach 
+■My lore are the human gods’ {Sttapatka* BrdJmana, II. 2. 2. ti ; S. £. 
+
+-X. £ f. _ * * 
+
+Venn, ‘theloving Sun’ of I. 83. 5, K&nta or ‘ the beloved,’ is said by the 
+nrliohas}-. m this plac« to be madhyasthdno devah ‘the God of the middle* 
+region. He is, apparently, the Sun as he rises in the mist and dew of the 
+nmrmng. 
+
+1 Prtsni, the Speckled Cow, is the variegated cloud, and her Calves are the 
+masses of mist which the Sun dispels. 
+
+2 Ocean: the sea of air. On Order's summit: * on the summit of nature’s 
+course, Wallis, Order , here and in the following stanza, is Kosmos, the 
+orde^d - Wre ; r:Wtod universe. ^ Common birthplace: the sky. 
+
+r * »'! ' * : *■' °hild which they have produced in common, Tht 
+
+jJarhng $ Mothers ; the Dawns, or the Waters, or the songs. 
+
+
+
+HYMN- 123 .] 
+
+
+THE RIGYEDA. 
+
+
+569 
+
+
+4- Knowing his form, the sages yearned to'meet him : they have 
+, come nigh to hear'the wild Bull's bellow. 
+
+Performing sacrifice they reached the river: for the Gandharva 
+found the immortal waters. 
+
+5 The Apsaras, the Lady, sweetly smiling, supports her Lover 
+
+in sublimest heaven. 
+
+In his Friend's dwelling as a Friend he wanders: he, Vena, 
+rests him on his golden pinion. 
+
+6 They gaze on thee with longing in their spirit, as on a strong¬ 
+
+winged bird that rhounteth sky-ward ; 
+
+On thee with wings. of gold,. Varana's envoy, t^e Bird that 
+hasteneth to the home of Yama. 
+
+7 Erect, to heaven hath the Gandharva mounted, pointing at 
+
+us his many-coloured weapons; 
+
+Clad in sweet raiment beautiful to look on, for he, as light, 
+produceth forms that'please us. 
+
+8 When as a spark he cometh near the ocean, still looking with 
+
+a vulture’s eye to heaven, 
+
+His lustre, joying in its own bright splendour, maketb dear 
+glories in the lowest region. 
+
+
+4 The wild Bull's bellow: the sound made by the dropping Soma juice. 
+The Gandharva,: Vena, the rising Sun. 
+
+5 The Apsaras: the celestial nymph who symbolizes the waters of heave n. 
+Her Lover: Vena, the Gandharva, Silrya. * Our hymn illustrates the two-, 
+senses in which the sun is brought into connection with the waters ; first, as 
+penetrating with his beams the watery masses of the sky, and secondly iu the. 
+assimilation of his ligh^i to the waters, as soma or ambrosia, whence the depths 
+of light become the aerial ocean. This association is stereotyped in the union 
+of the Gandharvaa and the Apsarases.’—Wallis. His Friend's dwelling : the 
+mansion of his father Heaven. 
+
+6 Varuna's envoy * the setting sun. Cf. VII. 87. 6. Yama: Cf. X. 14. 7. ■ 
+
+7 Clad in sweet raiment: surabhi , sweet, may, as Mr. Wallis conjectures, be 
+a play on the word gandha , occurring in the name Gandharva. Stanzas 7. 
+and 8 merely recapitulate, as Ludwig observes, the deeds of Silrya,. first as 
+the light of living men and then as the illuminator of the regions below the 
+earth. 
+
+The hymn is one of the obscurest in the whole Kigveda. MahSdhara inter¬ 
+prets Vena by chandra y the Moon. Wilson says : ‘ The general purport of the 
+EuHa makes it [Vena] equivalent to the thunder-cloud ’ Von Both, whom 
+Grassmann follows, identifies Vena Gandharva with theBainbow. According 
+to Ludwig Vena is the Moon and the Gandharva is the Sun. Mr. Wallis has 
+translated and explained the hymn in his Cpsmologg of the Rigveda , pp. 34 ff. 
+For a different interpretation see Hillebrandt, V. I. 43uff. and Ludwig’s 
+criticisms thereon {Ueber die neuesten-Arbeiten, u: w., p. 109f). See also Ber- 
+gaigne, II. 38— 40. .. . . . 
+
+
+
+
+570 THE HYMNS OF [BOOK X> 
+
+HYMN CXX1V. Agni, Etc, 
+
+Come to this sacrifice of ours, 0 Agni, threefold, with seven 
+threads and five divisions. 
+
+Be our oblation-bearer and preceder; thou hast lain long 
+enough in during darkness. 
+
+2 I come a God foreseeing from the godless to immortality by 
+
+secret pathways, 
+
+While I, ungracious one, desert the gracious, leave mine own 
+friends and seek the kin of strangers. 
+
+3 I, looking to the guest of other lineage, have founded many a 
+
+rule of Law and Order. 
+
+I bid farewell to the Great God, the Father, and, for neglect, 
+obtain my share of worship. 
+
+4 I tarried many a year within this altar: I leave tbe Father, 
+
+for my choice is Indra, 
+
+Away pass Agni, Varuna, and Soma. Kule ever changes : this 
+1 come to favour. 
+
+5 These Asuras have lost their powers of magic. But thou, 0 
+
+Varuna, if thou dost love me, 
+
+0 King, discerning truth and right from falsehood, come and 
+be Lord and Euler of my kingdom. 
+
+6 Here is the light of heaven, here all is lovely; here there is 
+
+radiance, here is air’s wide region. 
+
+Let us two slaughter Vrifcra. Forth, 0 Soma! Thou art obla¬ 
+tion : we therewith will serve thee. 
+
+
+I 
+
+
+1 Indra speaks. Threefold: performed with, three daily libations ; or com*, 
+prising the p&kayajila, tbe haviryajfia, and the somapajha } the simple domes¬ 
+tic oblation, the oblation of clarified butter, etc,, and* the offering of Soma 
+juice. With seven threads; conducted by the seven chief priests. With five 
+divisions : with five oblations, or regulated by the Yajarntaa and four of the 
+chief priests, according to Sfiyana. The ..t..’.errata 
+
+2 A<ni speaks. He has Mfc Varuna, .r.'iY..: ■ a Deity, whose 
+
+power was waning, and associated bimseu wuii iudra wno nas superseded 
+that God. From, the godless: from Varum who in the decline of his supre¬ 
+macy has neglected Agni aud sacrifice. S&yana interprets the first line dif¬ 
+ferently :—‘From being no divinity I issue a divinity from the cave at the 
+solicitation (of the gods), and being manifest I attain immortality/—Wilson. 
+Seek the kin of strangers: come to he born and domesticated in.a new place, 
+with Indra. 
+
+3 Of other lineage t of the other branch ; terrestrial fire. Father: Varuna 
+
+4 Within this altar: or, close to this Varuna. This: the supremacy of 
+Indra. 
+
+5 Indra speaks, These Asuras: Agni, Varuna, and Soma. Corns and be 
+Lord: Indra offers Varuna spiritual and moral sovereignty as compensation 
+for Ids loss of general supremacy. 
+
+Let ut two: the exhortation is addressed by Indra. to Soma,. Vritra: 
+regarded as in league with Varuna, the fiendish enemy in the shape of Varuna. 
+
+' 0 ' • 
+
+
+
+
+TEE RIGVEDA. 
+
+
+571 
+
+
+BYMN 125.] 
+
+7 The Sage hath fixed his form by wisdom in the heavens: Va- 
+
+runa with no violence let the waters flow. 
+
+Like women-folk, the floods that bring prosperity have caught 
+his hue and colour as they gleamed and shone. 
+
+8 These wait upon his loftiest power and vigour: he dwells in 
+
+these who triumph in their Godhead ; 
+
+And they, like people who elect their ruler, have in abhor¬ 
+rence turned away from Vritra. 
+
+9 They call him Swan, the abhorrent floods’ Companion, moving 
+
+in friendship with celestial Waters. 
+
+The poets in their thought have looked on Indra swiftly ap¬ 
+proaching when Anushtup calls him. * 
+
+HYMN CXXV. V&k. 
+
+I travel with the Rudras and the Yasus, with the Adityaa 
+and All-Gods I wander. 
+
+I hold aloft both Yaruna and Mitra, Indra and Agni, and the 
+Pair of Asvins. 
+
+2 I cherish and sustain high-swelling Soma, and Tvashtar I sup¬ 
+
+port, Pushan, and Bhaga. 
+
+I load with wealth the zealous sacrifioer who pours the juice 
+and offers his oblation. 
+
+3 |l am the Queen, the gatherer-up of treasures, most thoughtful, 
+
+first of those who merit worship. 
+
+Thus Gods have stablished me in many places with many 
+homes to enter and abide in. 
+
+4 Through me alone all eat the food that feeds them,—each 
+
+man who sees, breathes, hears the word outspoken. 
+
+They know iir not, but yet they dwell beside me. Hear, one 
+and all, the truth as I declare it A _ ^ 
+
+7 The Sage: perhaps Soma, in answer to Indra’s appeal; Mitra, according 
+
+to S&yana. ^ 
+
+8 j His loftiest power: the supreme might of Indra. 
+
+9 This stanza appears to have been added on account of the occurrence of 
+the word Mbhatsitndvn (abhorreniium) which seems to connect it with, the 
+preceding stanza where bibhatstivah (abhorrentea) occurs. Swan .* hahsa: 
+S&rya the Sun-God is sometimes so called. Cf. IV. 40. 5. Swiftly approach¬ 
+ing when Anushtup calls him; c or the ceaselessly moving Indra, who is worthy 
+to be. praised with an Anushtubh * —Wilson. Or, ‘dancing the Anushtup, 
+according to Prof. Max Muller's* interpretation. . 
+
+M. Bergaigne haa translated and explained this hymn. See La Religion 
+Vidique, III. pp. 145—149. See also Book IV. 42, for hints of the rivalry 
+between Varuna and Indra. 
+
+V&k is Speech personified, the Word, the first creation and representative 
+of Spirit, and the means of communication between meu aud Goda, Here 
+she is said to be the daughter of the Kishi Ambhrino, 
+
+
+
+m 'THE HYMNS OF [BOOH X 
+
+5 I, verily, myself announce and utter the word that Gods and 
+
+men alike shall welcome, 
+
+I make the man I love exceeding mighty, make him a sage, a 
+Eishi, and a Brahman. 
+
+6 I bend the bow for Rudra that his arrow may strike and slay 
+
+the hater of devotion. 
+
+I rouse and order battle for the people, and I have penetrated 
+Earth and Heaven. 
+
+7 (On the world’s summit I bring forth the Father: my home is 
+
+in the waters, in the ocean. 
+
+Thence I extend o’er all existing creatures, and touch even 
+yonder heaven with my forehead. 
+
+8 I breathe a strong breath like the wind and tempest, the while 
+
+I hold together all existence. 
+
+Beyond this wide earth and beyond the heavens I have become ■ 
+so mighty in my grandeur.J 
+
+HYMN CXXYI. ' Visvedevas, 
+
+'No peril, no severe distress, *ye Gods, affects the mortal man 
+
+Whom Aryaman and Mitra lead, and Varuna, of one accord, 
+beyond his foes. 
+
+2 This very thing do we desire, Varuna, Mitra, Aryaman, 
+
+• Whereby ye guhrd the mortal man from sore distress, and lead 
+him safe beyond his foes. 
+
+3* These are, each one, onr present helps, Varuna, Mitra, Arya¬ 
+man, 
+
+Best leaders, best’ deliverers to lead us on and bear us safe 
+beyond our foes. 
+
+7 The Father : Heaven or Sky, produced from V&k identified with Para- 
+the supreme and universal Soul. 
+
+The hymn has been translated by Colebrooke, Miscellaneous Essays, I. 32 ; 
+by the authors of the Siebenzig IAeder; by Prof. Peterson, Hymns from the 
+lligvtda (Bombay Sanskrit Series); and by Prof. Whitney, Notes to Cole- 
+biooke’s Essay on the Vedas, p. 113. 
+
+Mr. Wallis observes: 'Vac, 'Speech* is celebrated alone in two whole 
+hymns, X 71. and X. 125., of which the former shows that the primary 
+application of the name was to the voice of the hymn, ‘ the means of com¬ 
+munication between heaven and earth at the sacrifice. The other hymn 
+illustrates the constant assimilation of the varied phenomena of nature to 
+the sacrifice; all that has a voice in nature, the thunder of the storm, the 
+reawaking of life at dawn, with songs of rejoicing over the new birth of the 
+world, are embodied in this V&c in the same way as it is # said of Brihaspati, 
+that he embraces all things that are. It is thus another expression for that 
+idea of the unity of the world, which we have seen crowning the mystical 
+speculations of all the more abstract hymns of the collection/— Cosmology of 
+the Rigveda, p. 85. See also Weber, Vfie und Aoyog, Indische Studies IX, 
+473—480 ; and Max Muller, The Veddnta Philosophy, 144-147. 
+
+
+
+HYMN 127.] 
+
+
+THE RIGYEDA. 
+
+
+573 
+
+
+4 Ye compass round and guard each man, Varuna, Mitra, Arya- 
+
+man: 
+
+In your dear keeping may we be, ye who are excellent as 
+guides beyond our foes. 
+
+5 & dityas are beyond all foes,—Varuna, Mitra, Aryaman : 
+Strong Rudra with the Marut host, Indra, Agni let us call for 
+
+. weal beyond our foes. 
+
+6 These lead us safely over all, Varuna, Mitra, Aryaman, 
+
+These who are Kings of living men, over all troubles far away 
+
+beyond our foes. 
+
+7 May they^give bliss to aid us well, Varuna, Mitra, Aryaman : 
+May the Adityas, when we pray, grant us wide shelter and 
+
+defence beyond our foes. 
+
+8 As in this place, 0 Holy Ones, ye Vasus freed even the-Gauri 
+
+when her feet were fettered, 
+
+So free us now from trouble and affliction : and let our life be 
+lengthened still, 0 Agni. 
+
+HYMN CXXVII. Night. 
+
+With all her eyes the Goddess Night looks forth approaching 
+many a spot: 
+
+She hath put all her glories on. 
+
+2 Immortal, she hath filled the waste, the Goddess hath filled 
+
+' height and depth : 
+
+She conquers darkness with her light. 
+
+3 The Goddess as she comes hath set the Dawn her Sister in her 
+
+place: 
+
+And then the darkness vanishes. 
+
+4 So favour us this night, 0 thou whose pathways we have visited 
+As birds their nest upon the tree. 
+
+5 The villagers have sought their homes, and all that walks 
+
+and all that flies, 
+
+Even the falcons fain for prey. 
+
+<> Keep off the she-wolf and the wolf; 0 frrmya, keep the thief 
+away: 
+
+Easy be thou for us to pass. 
+
+
+8 Gauri: the wild-cow, the female of the Gaura or Bos Gaurus. The 
+Vasus are said to have- delivered her from Viav&vasu the Gandharva, 
+
+2 The waste: the expanded (firmament). 1 *• —Wilson. 
+
+<5 fffmyd: * undulating *; JSTight. 
+
+
+574 
+
+
+TUB HYMNS OF [BOOK X, 
+
+
+7 Clearly hath she come nigh to me who decks the dark with 
+
+richest hues: 
+
+0 Morning, cancel it like debts. 
+
+8 These have I brought to thee like kine. 0 Night, thou Child 
+
+of Heaven, accept 
+This laud as fur a conqueror. 
+
+
+• HYMN CXXVIIL Yisvedevas. 
+
+Lkt me win glory, Agni, in our battles : enkindling thee, may 
+we support our bodies. 
+
+May the four regions bend and bow before me : with thee for 
+guardiam may we win in combat. 
+
+% xMay all the Gods be on my side in battle, the Maruts led by 
+ludra, Vishnu, Agni. 
+
+Mine be the middle aii^s extended region, and may the wind 
+blow favouring these my wishes. 
+
+3 May the Gods grant me riches; may the blessing and invoca¬ 
+tion of the Gods assist me. 
+
+Foremost in fight be the divine Invokers : may we, nn wounded 
+have brave heroes round us. * 
+
+
+4 For me let them present all mine oblations, and let my mind's 
+intention be accomplished. 
+
+May I be guiltless of the least transgression: and, all ye Gods 
+do ye combine to bless us. ' 
+
+
+5 Ye six divine Expanses, grant us freedom : here, all ve Gods 
+
+acquit yourselves like heroes. J 7 
+
+Let us not lose our children or our bodies; let us not benefit 
+the foe, King Soma I 
+
+6 **»'. ™r 
+
+Let these thy foes turnback and seek their houses and let 
+their thought who watch at home be ruined. 
+
+8 : verses. 
+
+
+
+
+
+IIYMN 129.] TUB RIGVEDA. 4 * 575 
+
+7 Lord of the world, Creator of creators : the saviour God who 
+
+overcomes the foeman. 
+
+May Gods, Brihaspati, both Asvins shelter from ill this sacri¬ 
+fice and sacrificer. 
+
+' dr 
+
+8 Foodful, and much-invoked, at this our calling may the great 
+
+Bull vouchsafe us wide protection. 
+
+Lord of Bay Coursers, Indra, bless our children : harm us not, 
+give us not as prey to others. 
+
+9 Let those who are our foemen stay afar from ns ; with Indra 
+
+and with Agni we will drive them off. 
+
+Vasus, Adityas, Rudras have exalted me, made me far-reach¬ 
+ing, mighty, thinker, sovran lord. ^ 
+
+HYMN CXXIX. Creation. 
+
+Then was not non-existent nor existent: there was no realm 
+of air, no sky beyond it. 
+
+What covered in, and where? and what gave shelter? Was 
+water there, unfathomed depth of water ? 
+
+2 Death was not then, nor was there aught immortal: no sign 
+
+was there, the day’s and night's divider. 
+
+That One Thing, breathless, breathed by its own nature : apart 
+from 3t was nothing whatsoever. 
+
+3 Darkness there was : at first concealed in darkness this All 
+
+was in discriminated chaos. 
+
+All that existed then was void and formless: by the great 
+power of Warmth was born that Unit. 
+
+4 Thereafter rose Desire in the beginning, Desire, the primal 
+
+seed and gprm of Spirit. 
+
+Sages who searched with their heart’s thought discovered the 
+existent’s kinship in the non-existent. 
+
+7 After Creator of creators $&yana supplies tam devairt s£aumi f ‘that God I 
+praise/ Indra or Suvitar ia intended 
+
+8 The great Ball: Indra. - 
+
+1 Then: in the beginning, lion-existent; dsat: that does not yet actually 
+exiBt, but which has in itself the latent potentiality of existence, * There was 
+a certain unapparent condition/ says an Indian Commentator, 4 which, from 
+the absence of distinctness, was not an * entity/ while from its being the 
+instrument of the world’s production, it was not a * non-entity.’ * 
+
+“ 2 That One Thing: the single primordial substance, the unit out of which 
+tfie universe was developed. Cp. I. 164. 6 and 46. 
+
+.3 Warmth: Prof. Wilson, following S&yana, translates tdpasah by * austeri¬ 
+ty.’ meaning the contemplation of the things that were to be created. M. 
+Burnout, in La Science des Religions , pp. 207ff, has shown how warmth was 
+regarded by the Ary as as the principle explaining movement, life, and thought. 
+4 Dmrs ; SAma, Eros, or Love. Sages ; ancient Biahia. 
+
+
+
+m TEE EYMNS OF [BOOK X. 
+
+5 Transversely was their severing line extended: what was 
+
+above it then, and what below it ? 
+
+There were begetters, there were mighty forces, free action here 
+and energy up yonder. 
+
+6 Who verily knows and who can here declare it, whence it was 
+
+born and whence comes this creation ? 
+
+The Gods are later than this world’s production. Who knows 
+then whence it first came into being ? 
+
+7 He, the first origin of this creation, whether he formed it all or 
+
+did not form it, 
+
+Whose eye controls this world in highest heaven, he verily 
+knows ifc, or perhaps he knows not. 
+
+HYMN CXXX. Creation. 
+
+The sacrifice drawn out with threads on every side, stretched 
+by a hundred sacred ministers and one,— 
+
+This do these Fathers weave who hitherward are come : they 
+sit beside the warp and cry, Weave forth, weave back. 
+
+2 The Man extends it and the Man unbinds it: even to this 
+
+vault of heaven hath he outspun it. 
+
+These pegs are fastened to the seat of worship : they made 
+the Sama-hymns their weaving-shuttles. 
+
+3 What were the rule, the order and the model ? What were 
+
+the wooden fender &nd the butter? 
+
+What were the hymn, the chant, the recitation, when to the 
+God' all Deities paid worship ? 
+
+5 Line ,* a line drawn by the ancient Rishis to make a division between the 
+upper world and the lower, and to bring duality out of unity. ‘ Begetters : 
+the Fathers may be meant. Free action: the happiness of the'Fathers. 
+The stanza is obscure, aud its connexion with stanza 4 is not obvious. An in¬ 
+tervening stanza may, perhaps, have been lost. 
+
+The hymn has been translated by Colebrooke, Miscellaneous Essays, I. pp, 
+33, 34 ; by Dr. Muir, 0 . S. Texts , V. 356, 357 ; by the authors of the Sieben- 
+zig Lieder, and by Mr. Wallis, Cosmology of the Rigveda , pp. 59 if. * The latest 
+of the many Commentators on this hyifm are Professor Whitney in the 
+Journal of the American Oriental Society, vol. xi. p. cix, and Dr. Scherman, 
+Philosophische Hymnen aus der Rig-und Atharva-vedaSumhita, 1887.’—Wallis. 
+See Prof. Max Muller, Eistory of Ancient Sanskrit Literature, , pp. 559-—563. 
+
+As the subject of the hymn is creation typified and originated by the mys¬ 
+terious : .vi". r 'ip. X. 90),«• Praj&pati the Creator is said by S£yana 
+to be th ^. !: U is Yajfia (Sacrifice) Praj&pati’s son. 
+
+1 The sacnfice: sarydtmako yajnah; the sacrifice which constitutes creation. 
+
+—S&yana, A hundred cpnd one: meaning an indefinitely large number. Fathers: 
+S&yanaexplains pitdrah here by 
+
+2 The Man: the first Man or : hr-./:.a. A iV,.: a. Ppaj&pati, accord¬ 
+ing to S4yana. * - ‘ 
+
+3 Wooden fender: the .enclosing sticks placed round the sacrificial fire, . 
+
+
+
+
+KTMN 131.] THE RIG VEDA. 577 
+
+4 Closely was G&yatrl conjoined with Agni, and closely Savitar 
+
+combined with Ushnih. 
+
+Brilliant with Ukthas, Soma joined Anushtup: Brihaspati’s 
+voice by Brihati was aided. 
+
+5 Viraj adhered to Varuna and Mitra : here Trishtup day by day 
+
+was Indra’s portion* 
+
+Jagati entered all the Gods together: so by this knowledge men 
+were raised to Rishis. 
+
+6 So by this knowledge men were raised to Rishis, when ancient 
+
+sacrifice sprang up, our Fathers. 
+
+With the mind’s eye I think that l behold them who first per¬ 
+formed this sacrificial worship. 
+
+7 They who were versed in ritual and metre, in hymns and rules, 
+
+were the Seyen Godlike Rishis. 
+
+Viewing the path of those of old, the sages have taken up the 
+reins like chariot-drivers. 
+
+HYMN CXXXL 
+
+Daiys all our enemies away, 0 Indra, the western, mighty 
+Conqueror, and the eastern. 
+
+Hero, drive off our northern foes and southern, that we in thy 
+wide shelter may be joyful. 
+
+:2 What then 1 As men whose fields are full of barley reap the 
+ripe corn removing it in order, 
+
+So bring the food of those men, bring it hither, who went not 
+to prepare the grass for worship. 
+
+j 3 Men come not with one horse at sacred seasons; thus they 
+obtain no honour in assemblies. 
+
+/ Sages desiring herds of kine and horses strengthen the mighty 
+Indra for hjs friendship. 
+
+i Brilliant with Ukthas: ‘gladdening (us) through hymns (ukthas ).'— 
+Muir. Brihaspati's voice: because his duty was to speak as Priest. Accord¬ 
+ing to the Aitareya-Brdhmana„ III. 13, Prajstpati ‘allotted to the deities 
+their (different) parts in the sacrifice and metres.’ 
+
+5 Day by day: was Indra’s portion of the mid-day (oblation).’—Wilson. 
+
+6 I behold them.: or, according to Prof. Ludwig’s interpretation ;—‘ These 
+with the eyes of mind, I think, beheld them.* 
+
+7 ‘ The seven Rishis here are not the 4ngirases, but BharadvAja, I^asyapa, 
+Gotama, Atri, Vasxshtha, Visv&mitra, and Jamadagni. The knowledge of 
+the ritual is derived from the divine priests ; the sages or Rishis have followed 
+them in sacrificing, and modem priests are only imitators of those whp 
+preceded them.’—Ludwig. 
+
+The hymn has been translated by Dr. Muir, 0 S. Texts , III. pp. 278, 2/9, 
+and by Prof. Whitney, Notes to Oolebrooke’s Essay on the Fedas, p. 114. 
+
+3 With one horse : it seems to have been considered undignified and dirt- 
+reputable for a wealthy man to come to the sacrifice in a one-horse car \ but 
+the precise meaning of the first line is Bomewhat uncertain. 
+
+37 
+
+
+
+578 TEE HYMNS'OF [BOOK X. 
+
+‘ 4 Ye, Asvins, Lords of Splendour, drank full draughts of grate¬ 
+ful Soma juice, 
+
+Aud aided Indra in bis work with Nattmchi of Asura birth. 
+
+5 As parents aid a son, both Asvins, Indra, aided thee with their 
+
+wondrous powers and wisdom. 
+
+When thou, with might, hadst drunk the draught that glad¬ 
+dens, Sarasvafei, 0 Maghavan, refreshed thee. 
+
+6 Indra is strong to save,, rich in assistance : may he, possessing 
+
+all, be kind and gracious. t 
+
+May he disperse our foes- and give* us safety,, and may we be 
+the lords* of hero vigour, 
+
+% May we enjoy his favour, his- the- Holy: may we enjoy his 
+blessed loving-kindness. 
+
+May this rich Indra, as our good Protector, drive off and keep 
+afar all those who hate us. 
+
+HYMN CXXXII. Mitra. Vanina. 
+
+May Dyaus the Lord of lauded wealth, and Earth stand by 
+the man who offers sacrifice, 
+
+And may the Asvins, both the Gods, strengthen, the worship¬ 
+per with bliss. 
+
+% As such we honour you, Mifcra and Varuna, with hasty 2 *eal, 
+
+■ most blest, you who sustain the folk. 
+
+So- may we, through your frienship* forthe worshipper,, subdue 
+the fiends. 
+
+3- And when we seek to win your love and friendship; we who 
+have precious wealth in our possession, 
+
+Or when the worshipper augments his riches* let not his trea¬ 
+sures be shut up* 
+
+4 That other, Asura! too was horn of Heaven : thou art, 0 1 Va¬ 
+nina, the King of all men. 
+
+The chariot’s Lord was well content, forbearing, to anger Heath* 
+by sin so great. 
+
+
+4 Hillebrandt, V. AT., I. 146, and Eggelimg, Sacred Books of the Eas%. XXI. 
+135, interpret differently. The myth referred to in the following stanza haa 
+not been preserved. See Weber, Ueber dbn Mjasdya, pp> 95, 101. 
+
+4 That other: Mitra. The chariot's Lord: literally, *'head'of the chariot.’ 
+The meaning is uncertain'. I find the rest of* the hymn unintelligible. Prof. 
+Ludwig conjectures that two brothers. Nrimedhas and Sumedhas, had con¬ 
+tended for sovereignty, and that the adherents of one had wished to put the* 
+other brother to death, but had not carried out their purpose. Safeapiifc*, 
+absolve* and purifies the former,, and the;bruthers are reconciled. * 
+
+
+
+JSTMN 133.] THE JRIQVEDA. m 
+
+5 This sin hath Sakaputa here committed. Heroes who fled to 
+
+their dear friend he sl&yeth, 
+
+When the Steed bringeth down your grace and favour in 
+bodies dear and worshipful. 
+
+6 Your Mother Aditi, ye wise, was purified with water even as 
+
+earth is purified from heaven. 
+
+Show love and kindness here below: wash her in rays of 
+heavenly light. 
+
+7 Ye Twain have seated you as Lords of Wealth, as one who 
+
+mounts a car to him who sits upon the pole, upon the wood. 
+These our disheartened tribes Nrimedbas saved from woe, 
+Sumedhas saved from woe. 
+
+HYMN CXXXIII. Indr a-. 
+
+Sing strength to Indra that shall set his chariot in the fore¬ 
+most place. 
+
+Giver of room in closest fight, slayer of foes in shock of war, 
+be thou our great encourager. Let the weak bowstrings 
+break upon the bows of feeble enemies. 
+
+. 2 Thou didst destroy the Dragon; thou sentest the rivers down 
+to earth. 
+
+Foeless, 0 Indra, wast thou born. Thou tendest well each 
+choicest thing. Therefore we draw us close to thee. Let 
+the weak bowstrings, etc. 
+
+3 Destroyed be all malignities and all our enemy’s designs. 
+
+Thy holt thou castest at the foe, 0 Indra, who would smite us 
+
+dead : thy liberal bounty gives us wealth. 
+
+4 The robber people round about, Indra, who watch and aim at 
+
+us,—■ 
+
+Trample them down beneath thy foot; a conquering scatterer 
+art thou.’ 
+
+5 Whoso assails us, Indra, be the man a stranger or akin. 
+
+Bring down, thyself, his strength although it be as vast as are 
+
+the heavens. 
+
+6 Glose to thy friendship do we cling, 0 Indra, and depend on 
+
+thee. 
+
+f Lead us beyond all pain and grief along the path of holy Law. 
+
+6 The Steed: the Sun.—Ludwig. Tour grace: Mitra's and Yanina’s. 
+
+6 Your Mother Aditi: perhaps the mother of the two brothers is intended.— 
+
+Ludwig. - 
+
+2 Let the weak homtringSj etc ; the refrain is repeated in all the stanza* 
+except the last. 
+
+
+
+580 THE HYMNS OF [BOOK X. 
+
+7 Do thou bestow upon us her, 0 Indra, who yields according to 
+the singer’s longing, 
+
+That the great Cow may, with exhaustless udder, pouring a 
+thousand streams, give milk to feed us, 
+
+HYMNCXXXIY. Indr*. 
+
+As, like the Morning, thou hast filled, 0 Indra, both the earth 
+and heaven, 
+
+So as the Mighty One, great King of all the mighty world of 
+men, the Goddess Mother brought thee forth, the Blessed 
+Mother gave thee life. 
+
+2 Relax thSt mortal’s stubborn strength whose heart is bent on 
+
+wickedness. 
+
+Trample him down beneath tby feet who watches for and aims 
+at us. The Goddess Mother brought thee forth, etc. 
+
+3 Shake down, 0 Slayer of the foe, those great all-splendid energies. 
+
+• With all thy /powers, 0 Sakra, all thine helps, 0 Indra, shako 
+
+, them down; 
+
+4 As thou, 0 Satakratu, thou, 0 Indra, sbakeat all things down 
+As wealth for him who sheds the juice, with thine assistance 
+
+thousandfold. 
+
+5 Around, on every side like drops of sweat let lightning-flashes 
+
+fall. 
+
+' Let all malevolence pass away from us like threads of Dfirva 
+grass. 
+
+6 Thou bearest in thine hand a lance like a long hook, great 
+
+Counsellor ! 
+
+As with his foremost foot a goat, draw down the branch, 0 
+Maghavan. 
+
+7 Never, 0 Gods, do we offend, nor are we ever obstinate: we 
+
+walk as holy texts command. 
+
+Closely we clasp and cling to you, cling to your sides, beneath 
+your arms. 
+
+
+' 7 The great Cow: probably the Earth. 
+
+1 The Goddess Mother; Aditi, The refrain is repeated in all the stanit** 
+except the last. 
+
+3 Energies: influences in the shape of rain and sunlight 
+
+4 ISatakratu: or, Lord of Hundred Powers. 
+
+5 JMrvd grass: Panicura Daotylon ; a species of bent grass whose filaments 
+aketch.horizoutally away from the stem. 
+
+;C She branch: that is loaded with fruit for us. \ 
+
+
+
+
+EYMN 13$.] TEE RIG VELA. 581 
+
+HYMN CXXXV. Yam*. 
+
+In the Tree clothed with goodly leaves where Yaraa drinketh 
+with the Gods, 
+
+The Father, Master of the house, tendeth with love our an¬ 
+cient Sires. 
+
+2 I looked reluctantly on him who cherishes those men of old, 
+On him who treads that evil path, and then I yearned for 
+
+this again. 
+
+3 Thou mountest, though thou dost not see, 0 Child, the new 
+
+and wheel-less car 
+
+Which thou hast fashioned mentally, one-poled but turning 
+every way. ^ 
+
+i The car which thou hast made to roll hitherward from the 
+Sages, Child I 
+
+This hath theSaman followed close, hence, laid together on a ship. 
+
+5 Who was the fa.th.er of the child ? Who made the chariot roll 
+
+away? 
+
+Who will this day declare to us how the funereal gift was made ? 
+
+6 When the funereal gift was placed, straightway the. point of 
+
+flame appeared. 
+
+A depth extended in the front: a passage out was made behind 
+
+7 Here is the seat where Yama dwells, that which is called the 
+
+Home of Gods: 
+
+Here minstrels blow the flute for him: here he is glorified 
+with songs. 
+
+
+1 The Tree: where the spirits of the pious dead reBt after their labours. 
+The.Father: Yama. 
+
+2 The spirit of the dead child speaks. I yearned for this: to return to' 
+the world of life. 
+
+3 Yama speaks. Fashioned mentally ; figuratively prepared by being burnt 
+on the funeral pile. 
+
+5 Ship: meaning, apparently, the funeral pile. The funereal gift: the 
+meaning of anudiyt is uncertain. * Restitution/—Wilson. ‘Surrender* or 
+'delivery/ according to Prof. Zimmer, Stanzas 5—7 are spoken by the poet. 
+
+6 A depth: the meaning is obscure. Passage out: probably for the removal 
+of the ashes. 
+
+The subject of the hymn appears to be the funeral ceremony of a boy 
+(kumdra, said by some to be the name of a man). According to the legend 
+cited by Sly ana a youth named Nachiketas was sent by bis father to the' 
+kingdom of Yama who treated him kindly and allowed ,bim to return to this 
+world. ‘ The hymn is made throughout applicable to Aditya as well as to 
+Yama, with, if possible, a still greater degree of obscurity. It seems to have 
+been the basis of the discussion in the Taittiriya Brlhmana (III. 11. 8) and 
+in the Kathi Upanishad, respecting what becomes of the soul after death, in 
+dialogues between Nachiketas and Yama/—Wilson, 
+
+
+
+
+THE HYMNS OF 
+
+
+{BOOK X, 
+
+
+582 
+
+HYMN CXXXYI. Kemns. 
+
+He with the long loose looks supports Agni, and moisture, 
+heaven, and earth: 
+
+He is all sky to look upon : he with long hair is called this 
+light. 
+
+2 The Munis, girdled with the wind, wear garments soiled of 
+
+yellow hue. 
+
+They, following the wind’s swift course go where the Gods 
+have gone before. 
+
+3 Transported with our Munihood we have pressed on into the 
+
+winds: 
+
+You therefore, mortal men, behold our natural bodies and 
+: no more. 
+
+4 The Muni, made associate in the holy work of every God, 
+
+; Looking upon all varied forms flies through the region of the air. 
+b The Steed of Y&ta, Y&yu’s friend, the Muni, by the Gods 
+impelled, 
+
+In both the oceans hath his home, in eastern and in western sea. 
+
+6 Treading the path of sylvan beasts, Gandharvas, and Ap* 
+
+sarases, 
+
+He with long locks, who knows the wish, is a sweet most 
+delightful friend. 
+
+7 V&yu hath churned for him: for him he poundeth things 
+
+most hard to bend, 
+
+When he with long loose locks hath drunk, with Rudra, water 
+from the cup. 
+
+
+The Kesins, Tcestml t, wearers of long loose hair, are Agpi, Y&yu, and Shrya. 
+Bach stanza has for its Rishi one of the seven sons of YAtarasaua. See Index 
+of Hymns. 
+
+1 He with the long loose lo'ch: probably the ascetic, the Muni or Yogt. 
+According to SAyapa, the radiant Sun, Moisture: vishdm, usually meaning 
+4 poison * is so explained in this place. 
+
+2 Munis: ascetics inspired or in a state of ecstasy. Girdled with the wind : 
+exposed without girdles to the wind. According to S Ay ana, sons of Y&ta- 
+rasana, or Wind-Girdled. 
+
+5 In loth the oceans: everywhere in the firmament from its eastern to its 
+western extremity. 
+
+4 The hymn shows the conception that by a life of sanctity the Muni can, 
+attain to the f- -V > / 1 1 iifcies of the air, the YAyus, the Rudraa, the 
+
+Apsarasas, ai. I ■ ' and, furnished like them with wonderful 
+
+powers, can travel along with them on their course.The beautiful-haired, 
+
+the long-haired, that is to say, the Muni, who during the time of his austeri¬ 
+ties does not shave his hair, upholds fire, moisture, heaven, and earth, and 
+resembles the world of light, ideas which the later literature so largely con¬ 
+tains/—You Roth, quoted by Dr. Muir, 0. S. Texts } IY. 319, the hymn being 
+transliterated and translated on page 318. * 
+
+
+
+
+HYMN 138.] 
+
+
+THE R1GVEDA,' 583 
+
+HYMN CXXXVII. Visvedevas. 
+
+Ye Gods, raise up ouce more the man whom ye have humbled 
+and brought low. 
+
+O Gods, restore to life again the man who hath committed sin. 
+
+2 Two several winds are blowing here, from Sindh u, from a 
+
+distaut land. 
+
+May one breathe energy to thee, the other blow disease away. 
+
+3 Hither, 0 Wind, blow healing balm, blow all disease away, 
+
+thou Wind; 
+
+For thou who hast all medicine comest as envoy of the Gods. 
+
+4 I am come nigh to thee with balms to give thee rest and keep 
+
+thee safe. 
+
+I bring thee blessed strength, I drive thy weakening malady away. 
+45 Here let the Gods deliver him, the Maruts’ baud deliver him: 
+AU things that be deliver him that he be freed from his disease. 
+
+4) The Waters have their healing power, the Waters drive disease 
+away. 
+
+The Waters have a balm for all: let them make medicine for tht*e. 
+
+' $ The tongue that leads the voice precedes. Then with our ten¬ 
+fold-branching hands, 
+
+With these two ehasers of disease we stroke thee with a gentle 
+touch. 
+
+HYMN CXXXVIXI. indra. 
+
+Allied with thee in friendship, Indra, these thy priests, re¬ 
+membering Holy Law, rent Vritra limb from limb, 
+
+When they bestowed the Dawns and let the waters flow, and 
+when thou didst chastise dragons at Kutsa’s call. 
+
+3 Thou sen test,forth productive powers, clavest the hills, thou 
+dravest forth the kine, thou drankest pleasant meath. 
+
+Thou gavest iucrease through this Tree’s surpassing might. 
+The Sun shone by the hymn that sprang from Holy Law, 
+
+
+Each stanza is ascribed to one of the seven great Rishis. See Index of 
+Hymns. The hymn is a charm to restore a sick man to health. Of. Hymns of 
+the Atharva-veda, IV. 13. 
+
+1 Who hath committed sin: sickness and death being regarded as the conse¬ 
+quence of sin. * 
+
+2 Sindku: or, ocean. 
+
+4 The Wind speaks. Weakening malady; yakshma may be sickness in gene- 
+, ral, or the name of a large class of diseases, probably of a consumptive nature. 
+
+7 The stanza is important as showing that the Indians employed touches 
+or laying-on of hands to relieve suffering or to restore health. Op. X. CO. 12. 
+
+1 Thy priests: the Augirases. But see Vedic Hymns , I. p. 44. Didst 
+shastne: this clause is very difficult. I adopt Prof. Grassmann’s interpretation. 
+
+% This Tree's surpassing might: the power of the juice of the Soma plant. 
+
+
+
+
+'584 THE HYMNS OF . [BOOK X 
+
+3 In tbc raid-way of heaven the Sau unyoked his oar: the Arya 
+
+fo\m& a match to meet his Dasa foe. 
+
+Associate with Rijisvan Indra overthrew the solid forts of 
+Pipru, conjuriug Asura. 
+
+4 He boldly cast down forts which none had e’er assailed : un¬ 
+
+wearied he destroyed the godless treasure-stores. 
+
+Like Sun and Moon he took the stronghold’s wealth away, and, 
+praised in song, demolished foes with flashing dart. 
+
+5 Armed with resistless weopons, with vast power to cleave, the 
+
+Vritra-slayer whets his darts and deals forth wounds. 
+Bright Ushas was afraid of Indra’s slaughtering bolt : she went 
+upon her way and left her chariot there. 
+
+6 These are*thy famous exploits, only thine, when thou alone 
+
+hast left the other reft of sacrifice. 
+
+Thou in the heavens bast set the ordering of the Moons : the 
+Father bears the felly portioned out by thee. 
+
+HYMN CXXXIX, Savitar. 
+
+Savitar, golden-haired, hath lifted eastward, bright with the 
+sunbeams, his eternal lustre; 
+
+He in whose energy wise Pusban marches, surveying all exist¬ 
+ence like a herdsman. 
+
+2 Beholding men he sits amid the heavens, filling the two world- 
+
+halves and air’s wide region. 
+
+He looks upon the rich fat-spreading pastures between the 
+eastern and the western limit. 
+
+3 He, root of wealth, the gatherer-up of treasures, looks with 
+
+his might on every form and figure. 
+
+Savitar, like a God whose Law is constant, stands in the battle 
+for the spoil like Indra. 1 
+
+4 Waters from sacrifice came to the Gandhafva Visv&vasu, 0 
+
+Soma, when they saw him. 
+
+Indra, approaching quickly, marked their going, and looked 
+around upon the Sun’s enclosures. 
+
+$ Unyoked his car: the alien* m is. perhaps, to an eclipse, or a detention 
+of th« Sun to enable the Aryan" to complete the overthrow of their enemies. 
+FijUvan: a pious worshipper befriended by Indra. Pipru: a demon of 
+drought. Sne Vol. I., Index. 
+
+5 Bright Ushas was afraid: see IL 15. 6 , IV. 30. 8—11, and X 73. 6. 
+
+8 The other: thy foe, the demon or E&kshttsa. The Father: Dyaus or 
+Heaven.^ The felly portioned oat by thee: the course of the Moon through 
+the asfcerisms, which thou hast arranged. 
+
+2 Pastures: there is no substantive in the text. S&yana supplies * quarter# 
+of apace Ludwig * ladles and Grassmann * pastures/ 
+
+4 Waters: used in the preparation of the Soma juice. The Oandharva * 
+regarded as the custodian of the celestial Soma. The Sun's endomcs: ‘the 
+rimfi of the sun/—Wilson. ' , 
+
+
+
+HYMN 140,] 
+
+
+THE MG VEDA. 
+
+
+585 
+
+
+5 This song Visvavasu shall sing us, meter of air’s mid-realm, 
+
+celestial (landbarva, 
+
+That we may know aright both truth and falsehood: may he 
+inspire our thoughts and help our praises. 
+
+6 In the floods’ track he found the booty-seeker: the rocky 
+
+cow-pen’s doors he threw wide open. * 
+
+These, the Gandharva told him, flowed with Amrit. Indra 
+knew well the puissance of the dragons. 
+
+HYMN CXL. - Agni. 
+
+Agni, life-power and fame are thine: thy fires blaze mightily, 
+thou rich in wealth of beams 1 
+
+Sage, passing bright, thou givest to the wcfrshipper, with 
+strength, the food that merits laud. 
+
+2 With brilliant, purifying sheen, with perfect sheen thou liftest 
+
+up thyself in light. 
+
+Thou, visiting both thy Mothers, aidest them as Son: thou 
+joinest close the earth and heaven. 
+
+3 0 J&tavedas, Son of Strength, rejoice thyself, gracious, in our 
+
+fair hymns and songs. 
+
+In thee are treasured various forms of strengthening food, 
+born nobly and of wondrous help. 
+
+4 Agni, spread forth, as Ruler, over living things: give wealth 
+
+to us, Immortal God. 
+
+Thou shinest out from beauty fair to look upon : thou leadest 
+us to conquering power. 
+
+5 To him, the wise, who orders sacrifice, who bath great riches 
+
+under his control, 
+
+Thou givest^blest award of good, and plenteous food, givest 
+him wealth that conquers all. 
+
+6 The men have set before them for their welfare Agni, strong, 
+
+visible to all, the Holy. 
+
+Thee, Godlike One, with ears to hear, most famous, men's 
+generations magnify with praise-songs. 
+
+5 Visvdvasu .* the celestial Gandharva, here the Sun*God. He: Visv&vasu. 
+The booty-seeker: Indra who sought to win the waters. Of the dragons ' the 
+serpent-demons who obstructed the floods of heaven. The last three stanzas 
+are very difficult and obscure. See Hill e bran dt, V. M, f I. pp, 436, 437, and 
+Ludwig, Ueber die neuesten A. u. s. p. 101. 
+
+2 Thy Mothers: Heaven and Earth. Joinest close: or, fillest full. 
+
+5 To him : to the inetitutor of the sacrifice. 
+
+See the exposition of the hymn in Satapatha Brahmana, VII. 3.1, 29—34 
+(Sacred Books of the East, XLI. 349—351). 
+
+
+
+m 
+
+
+IBOOK X. 
+
+
+THE HYMNS OF 
+
+HYMN CXLI. Visvedev&s. 
+
+Turn hither, Agni, speak to us: eome to us with a gracious 
+mind. 
+
+Enrich us, Master of the house : thou art the Giver of our 
+wealth. 
+
+$ Let Aryaman vouchsafe us wealth, and Bhaga, and Brihaspati. 
+
+Let the Gods ^ive their gifts, and let Sunrita, Goddess, grant 
+us wealth. 
+
+3 We call King Soma to our aid, and Agni with our songs and 
+
+hymns, 
+
+Adityas, Vishnu, Surya, and the Brahman Priest Brihaspati. 
+
+4 Indra, Vayfl, Brihaspati, Gods swift to listen, we invoke, 
+
+That in the synod all the folk may be benevolent to us. 
+
+5 Urge Aryaman to send us gifts, and Indra, and Brihaspati, 
+
+V&ta, Vishnu, Saras vati and the Strong Courser Savitar. 
+
+<6 Bo thou, 0 Agni, with thy fires strengthen our prayer and 
+sacrifice: 
+
+Urge givers to bestow their wealth to aid our service of the 
+Gods. 
+
+HYMN CXLIL Agni. 
+
+With thee, 0 Agni, was this singer of the laud: he hath no 
+other kinship, 0 thou Son of Strength. 
+
+Thou givest blessed shelter with a triple guard. Keep the 
+destructive lightning far away from us. 
+
+2 Thy birth who seekest food is in the falling flood, Agni; as 
+Comrade thou winuest all liyiug things. 
+
+Our coursers and our songs shall be victorious : they of them¬ 
+selves advance like one who guards the herd. 
+
+•3 And thou, 0 Agni, thou of Godlike nature, sparest the stones, 
+while eating up the brushwood. 
+
+Then are thy tracks like deserts in the corn-lands. Let us not 
+stir to wrath thy mighty arrow. 
+
+4 O’er Mils, through vales devouring as thou goest, thou partest 
+like an army fain for booty. 
+
+As when a barber shaves a beard, thou shavest earth when 
+the wind blows on thy flame and fans it. 
+
+-5 Apparent are his lines as he approaches: the course is single, 
+but the cars are many, 
+
+
+2 SUnritd : Pleasantness ; Gladness, personified. Cf. I. 40. 3. 
+
+3 Sparest the stones : see Pischel, Vedische Studien, I. p. 180. Cp. IIL 29, 6. 
+
+
+
+HYMN 143.) 
+
+
+THE RIG VEDA. 
+
+
+5B7 
+
+
+When, Agni, thou, making thine arms resplendent, advancest 
+o'er the land spread out beneath thee. 
+
+6 Now let thy strength, thy burning flames fly upward, thine 
+
+energies, 0 Agni, as thou toilest. 
+
+Gape widely, bend thee, waxing in thy vigour: let all the 
+Vasus sit this day beside thee. 
+
+7 This is the waters’ reservoir, the great abode of gathered streams. 
+Take thou another path than this, and as thou listest walk 
+
+thereon. 
+
+& On thy way hitherward and hence let flowery DfirviH grass 
+spring up. 
+
+Let there be lakes with lotus blooms. These are the mansions 
+of the flood. 
+
+HYMN CXLIII. Asvins. 
+
+Yfl made that Atri, worn with eld, free as a horse to win the goal. 
+When ye restored to youth and strength Kakshivan like a car 
+renewed, 
+
+2 Ye freed that Atri like a horse, and brought him newly-born 
+
+to earth. 
+
+Ye loosed him like a firm-tied knot which Gods unsoiled by 
+dust had bound. 
+
+3 Heroes who showed most wondrous power to Atri, strive to 
+
+win fair songs; 
+
+For then, 0 Heroes of the sky, your hymn of praise shall 
+cease no more. 
+
+4 This claims your notice, Bounteous Gods!—oblation, Asvins ! 
+
+and onr love. 
+
+That ye, 0 Heroes, in the fight may bring us safe to ample room. 
+
+5 Ye Twain to Bhujyu tossed about in ocean at the region's end, . 
+Nasatyas, with your winged steeds came nigh, and gave him 
+
+strength to win. 
+
+6 Come with your joys, most liberal Gods, Lords of all treasures, 
+
+bringing weal. 
+
+Like fresh full waters to a well, so, Heroes, come and be with ns. 
+
+6 Stanzas 7 and 8 seem to belong to some other hymn, being a prayer to Agni 
+that he may spare the speaker’s house where, he says, there is nothing to invite 
+the devouring God. See Hymns of the AtharvoL-veda, VI. 106. 
+
+1 Atri: seel. 112. 7. KaTcsMvdn: the Scholiast says that this Rishi was 
+originally dull of understanding and that the Asvins endowed him with know¬ 
+ledge Frol Ludwig takes kaksMvantom to be an adjective agreeing with 
+ratham; * Again ye made him youthful like a chariot that is braced with bands.’ 
+
+5 Bhujyu: see Vol. I., Index* . 
+
+
+
+
+THE HYMNS OF [BOOK & 
+
+HYMN CXLIV. Indra. 
+
+. This deathless Iadu, like a steed, strong and of full vitality, 
+Belongs to thee, the Orderer/ 
+
+2 Here, by us, for tbe worshipper, is the wise bolt that works 
+
+with skill. 
+
+It brings the bubbling beverage as a dexterous man brings the 
+effectual strong drink. 
+
+3 Impetuous Ahisuva, a bull among these cows of his, 
+
+Looked down upon the restless Hawk. 
+
+, 4 That the strong-pinioned Bird hath brought, Child of tbe 
+Falcon, from afar, 
+
+What, moves upon a hundred wheels along the female Dragon’s 
+path. 
+
+5 Which, fair, unrobbed, the Falcon brought thee in his foot, 
+
+the red-hued dwelling of the juice ; 
+
+Through this came vital power which lengthens out our days, 
+and kinship through its help awoke. 
+
+6 So Indra is by Indu’s power: e’en among Gods will it repel 
+, great treachery. 
+
+Wisdom, Most Sapient One, brings force that lengthens life. 
+May wisdom bring the juice to us. 
+
+HYMN CXLY. SapatntUdhanam. 
+
+From out the earth I dig this plant, an herb of most effectual 
+power, 
+
+Wherewith one quells the rival wife and gains the husband 
+for oneself. 
+
+1 Tndu: Soma. The Orderer; disposer and arranger of the universe. 
+
+2 Bolt: the Vashatk&ra, or sacrificial exclamation, is to'the priests what 
+the thunderbolt is to Indra, 
+
+3 I find this and the following stanza unintelligible. Ahisuva in other 
+places is the name of a demon ; but the meaning here is uncertain. Clows ; 
+there is no substantive to dsd sv$su } 1 these his own/ in the feminine gender. 
+
+4 Wktt moves upon a hundred wheels: satdchahram: * the bestower of 
+many boons/—Wilson. 
+
+5 Dwelling of the juice: the Soma-plant, which the Falcon brought from 
+heaven. See IV. 26 and 27. 
+
+6 It: or he j Indu or the Soma juice. 
+
+Prof. Qrassmann places this hymn in his Appendix as being in his opinion 
+made up of fragments. He considers Ahisuva (stanza 3) to be ‘the archer 
+KnB&nu, of IV. 27. 3 and other places, who guards the celestial Soma, and in¬ 
+stead of cows * he understands * wives/ 
+
+hymn * s a B P e h rid. a jealous wife of a more favoured rival. The 
+Hiahi is Indr&ni, the Consort of Indra. 
+
+1 THU plant; said to be the Pata, probably identical with P4thA (Clypea 
+nernandiioiia), a climbing plant possessing various medicinal properties* 
+
+
+
+THE MOVED A, 
+
+
+58 $ 
+
+
+HYMN 146 .] 
+
+2 Auspicious, with expanded leaves, sent by the Gods, victorious 
+
+plant, 
+
+Blow thou the rival wife away, and make my husband only mine. 
+
+3 Stronger am I, 0 Stronger One, yea, mightier than the mightier; 
+And she who is my rival wife is lower than the lowest dames. 
+
+4 Her very name I utter not: she takes no pleasure in this man. 
+Far into distance most remote drive we the rival wife away, 
+
+5 I am the conqueror, and thou, thou also art victorious: 
+
+As victory attends us both we will subdue my fellow-wife. 
+
+6 I have gained thee for vanquisher, have grasped thee with a 
+
+stronger spell. 
+
+As a cow hastens to her calf, so let thy spirit speed to me, 
+hasten like water on its way. 
+
+HYMN CXLVI. Aranyftnl. 
+
+Goddess of wild and forest who seemest to vanish from the sight, 
+How is it that thou seekesb not the village? Art thou.not afraid t 
+
+2 What time the grasshopper replies and swells the shrill cicala's 
+
+voice, 
+
+Seeming to sound with tinkling bells, the Lady of the Wood exults. 
+
+3 Aud, yonder, cattle seem to graze, what seems a dwelling-place 
+
+appears: 
+
+Or else at eve the Lady of the Forest seems to free the wains. 
+
+4 Here one is calling to his cow, another there hath felled a tree : 
+At eve the dweller in the wood fancies that somebody hath 
+
+screamed. * 
+
+5 The Goddess never slays, unless some murderous enemy ap¬ 
+
+proach. r 
+
+Man eats of savoury fruit and then takes, even as he wilIs, his rest. 
+
+
+6, Thy spirit; the husband's. 
+
+The deity, Arany&nl, is the tutelary Goddess of the forest and wilderness. 
+
+% Grasshopper . cicala: the ckichchiha is said to be a little creature that 
+
+cries chichi: and the vrishdvavd is said to be a sort of cricket. Others take 
+them to be birds of some unascertained kind. 
+
+Z Cattle seem to graze : deer feeding in the glades. What seems a dwelling- 
+place : a natural bower of branches and creepers. 
+
+, 4 Bounds are heard as of a cowman calling his cattle, or of a woodman at 
+work. ‘We must imagine the thousund strange sounds and delusions which 
+seem to encompass the solitary listener of an evening in the darkening forest/— 
+Mmo. Zdnaide ftagozin, Vedic India (Story of the Nations), p. 272. 
+
+5 Murderous enemy: the text has only anytih, * another/ by which, accord- • 
+iug to S&yana, a tiger or robber is meant. Prof. Ludwig suggests that th* 
+reading should be kanyah, ‘ one who is destined to be killed/ The hymn has 
+been translated by Dr. Muir, 0. ,& Texts, V. p. 423 ; and by the authors >f 
+the Sitbenziy XAedsr des 8igvtda. 
+
+
+
+
+m TEE BfMm OF [BOOK X 
+
+• 6*Now have I praised the Forest Queen, sweet-scented, redolent 
+
+of balm, 
+
+The Mother of all sylvan things, who tills not but hath stores 
+of food, 
+
+HYMN GXLYIL In**. 
+
+I trust in thy first wrathful deed, 0 Jndra, when thou slewest 
+Vritra and didst work to profit man ; 
+
+What time the two world-halves fell short of thee in might, 
+and the earth trembled at thy force, 0 Thunder*armed, 
+
+2 Thou with thy magic powers didst rend the conjurer Vritra, 
+
+0 Blameless One, with heart that longed for fame. 
+
+Heroes elect thee when they battle for the prey, thee in all 
+saorifiees r worthy of renown. 
+
+3 God Much-invoked, take pleasure in these princes here, who, 
+
+thine exalters, Maghavan, have come to wealth. 
+
+In synods, when the rite succeeds, they hymn the Strong for 
+sons and progeny and riches undisturbed. 
+
+4 That man shall find delight in well-protected wealth whose 
+
+care provides for V~. tKr- .-•joyous draught. 
+
+, Bringing oblations, -: m ■ \ "-1 - by thee, he swift¬ 
+
+ly wins the spoil with heroes in the fight. 
+
+5 Now for our band, 0 Maghavan, when lauded, make ample 
+
+room with might, and grant us riches. 
+
+Magician thou, our Varuna and Mitra, deal food to us, 0 
+Wondrous, as Dispenser. 
+
+# HYMN CXLVIII, India.. 
+
+When we have pressed the juice we laud thee, Indra, and 
+
+when, Most Valorous ! we have won the booty. 
+
+Bring us prosperity, as each desires it: under thine own pro¬ 
+tection may we conquer. 
+
+2 Sublime from birth, mayst thou 0 Indra, Hero, with Sfirya 
+overcome the Dilsa races. 
+
+As by a fountain's side, we bring the Soma that lay concealed, 
+close-hidden in the waters. 
+
+, 3 Answer the votary's hymns, for these thou knowest, craving 
+the Bishis' prayer, thyself a Singer. 
+
+May we be they who take delight in Somas : these with sweet 
+food for thee, 0 Chariot-rider. 
+
+
+3 Princes: the SMs, the wealthy institutes of the sacrifice. The Strong : 
+thee, the mighty Indra. 
+
+Z These with sweet food: ‘ these (praises are offered) with sacrificial mnd», 
+—Wilson. 
+
+
+
+EYMN 149.] 
+
+
+TEE EIGVEEA. 
+
+
+§93 
+
+
+• 4 These holy prayers, 0 Tndra, have I sung thee : grant to the 4 
+men* the strength of men, thou Hero. 
+
+Be of one mind with those in whom thou joyest: keep thou* 
+the singers safe and their companions. 
+
+5 Listen to Prithi’s call, heroic Indra, and be thou landed by 
+the hymns of V enya, 
+
+Him who hath sung thee to thine oil-rich dwelling, whose rob 
+ling, songs have sped thee like a torrent.. 
+
+HYMIST CXLIX. Savitar; 
+
+Savitar fixed the earth with bands to bind it,, and made heaven 
+stedfast where no prop supported. 
+
+Savitar milked,, as ’twere a restless courser, air/ sea bound fast 
+to what no foot had trodden.. 
+
+2 1 * 3 * 5 Well knoweth Savitar,. O Child of Waters, where ocean, firmly 
+fixt,. o’erflowed its limit. 
+
+Thence sprang the world, from that uprose the region : thence* 
+heaven spread out and the wide earth expanded. 
+
+3 Then, with a full crowd of Immortal Beings, this other realm 
+
+came later,, high and holy. 
+
+First, verily, Savi bar's strong-pinioned Eagle was born :■ and 
+he obeys his law for ever. 
+
+4 As warriors bo their steeds-, kine to their village, as fond milk- 
+
+giving: cows approach their youngling, 
+
+As man to wife, let Savitar come downward to us, heaven’s § 
+bearer, Lord of every blessing. 
+
+5 Like the Angirasa Hiranyastupa, I call thee, Savitar, to this 
+
+achievement : 
+
+So worshipping and lauding thee for favour I watch for thee 
+as for the stalk of Soma. 
+
+
+4 Companions ; or, dependents. 
+
+$ PritM’s call: the invocation of Prithu, the Rishi of the hymn, according 
+to S&yana. Prof. Ludwig suggests that Prithu’s wife is intended. Venya; 
+' Prithi, son of Vena. 
+
+1 To what no foot had trodden: attirte : 1 to the indestructible (ether)/— 
+
+Wilson. 
+
+3 Eagle: identified by S4yana with T&rkehya, brother of Garuda, who brought 
+
+the Soma from the Moon at Savitar’s command. 
+
+5 Angirasa: a descendant of the Angirases. Achievement; vftje: food, 
+according to S&yana, i. c. oblation. Lauding: drchan : or, I, Arehan, honour¬ 
+ing thee to win thy favour. 
+
+
+m 
+
+
+THE HYMNS OF 
+
+
+[HOOK X, 
+
+
+HYMN CL. Agm. 
+
+Thou, bearer of oblations, though kindled, art kindled for the 
+Gods. 
+
+With the Adityas, Rudras, Yasus, come to us: to show us fa¬ 
+vour come to us. 
+
+2 Come hither and accept with joy this sacrifice and hymn of ours, 
+0 kindled God, we mortals are invoking thee, calling on thee 
+
+to show us grace. 
+
+3 I laud thee J&tavedas, thee Lord of all blessings, with my song, 
+Agni, bring hitherward the Gods whose Laws we love, whose 
+
+Laws we love, to show us grace. 
+
+1 Agni the God was made the great High-Priest of Gods, Rishis 
+
+have kindled Agni, men of mortal mould. 
+
+Agni I invocate for wiuuiug ample wealth, kindly disposed for 
+winning wealth. 4 
+
+5 Afcri and Bharadvaja and Gavisbthira, Kanva and Trasadasyu, 
+in our fight he helped. 
+
+On Agni calls Yasisbfcha, even the household priest, the house¬ 
+hold priest to win his grace. 
+
+-f HYMN CLI. Faith, 
+
+By'F aith is Agni kindled, through Faith is oblation offered up. 
+We celebrate with praises Faith upon the height of happiness. 
+
+2 Bless thou the man who gives, 0 Faith ; Faith, bless the man 
+
+who fain would give. 
+
+Bless thou the liberal worshippers : bless thou the word that 
+I have said. 
+
+3 Even as the Deities maintained Faith in the mighty Asuras, 
+So make this uttered wish of mine true for the liberal wor¬ 
+shippers. 
+
+i Guarded by Y&yu, Gods and men who sacrifice draw near to 
+Faith. 
+
+Man winneth Faith by yearnings of the heart, and opulence 
+by Faith. 
+
+
+1 Though kindled: although thou art already burning fresh fire is added to 
+thee. To show us favour: mrilMya: this play upon the Rishi's name Mrihka 
+js repeated in each stanza. 
+
+The Riahi is SraddhA (Faith) of the family of R&ma (Love), 
+
+1 Upon the height of happiness : * (who is seated) on Bhaga's head,-** 
+Wilson, . ~ ' 
+
+3 A.*uras: the primeval Aryan Hods, Dyaus, Vanina, and some others, who 
+were venerated by Indra and other In do-Aryan deities of a later creation, 
+i (fmrcUd by Vdyu ; the meaning is not clear. 
+
+
+
+
+HYMN 154.] v 
+
+
+THE RIG VEDA. 
+
+
+593 
+
+
+5 Faith in the early morning, Faith at noonday will we invocate, 
+Faith at the setting of the Sun. 0 Faith, endow us with belief. 
+
+HYMN CLII. India. 
+
+A mighty Governor art thou, Wondrous, Destroyer of the foe, 
+Whose friend is never done to death, and never, never overcome. 
+
+2 Lord of the clan, who brings us bliss, Strong, Warrior, Slayer 
+
+of the fiend, 
+
+May Indra, Soma-drinker, go before us, Bull who gives uspeace. 
+
+3 Drive Rakshasas and foes away, break thou in pieces Vritra’s jaws: 
+0 Vritra-slaying Indra, quell the foeman’s wrath who threat¬ 
+ens us. 
+
+4 0 Indra, beat our foes away, humble the men who^challenge us: 
+Send down to nether darkness him who seeks to do us injury. 
+
+5 Baffle the foeman’s plan, ward off his weapon who would con¬ 
+
+quer us. 
+
+Give shelter from his furious wrath, and keep his murdering 
+dart afar. 
+
+HYMN CLIII. Indra - 
+
+Swaying about, the Active Ones came nigh to Indra at his birth, 
+And shared his great heroic might. 
+
+2 Based upon strength and victory and power, 0 Indra is thy birth : 
+Thou, Mighty One, art strong indeed. 
+
+3 Thou art the Vritra-slayer, thou, Indra, hast spread the firma¬ 
+
+ment : 
+
+Thou hast with might upheld the heavens. 
+
+4 Thou, Indra, bearest in thine arms the lightning that accords 
+
+with thee, 
+
+Whetting thf thunderbolt with might. 
+
+5 Thou, Indra, art preeminent over all creatures in thy might : 
+Thou hast pervaded every place. 
+
+HYMN CLIY. New Life. 
+
+For some is Soma purified, some sit by sacrificial oil : 
+
+To those for whom the meath flows forth, even to those let 
+him depart. 
+
+1 The Active Ones: the Water-Goddesses may be meant. The Consorts of 
+the Gods, according to S&yana. 
+
+2 Thou, Mighty One: or, 4 0 Bull, thou art a Bull indeed/ ‘Thou, 0 hero, 
+
+art indeed a hero’.—Max Muller, > 
+
+4 Lightning: or, praise-song, hymn. S&yana explains arhcm here by $tu« 
+tyam, ‘ thy laudable or adorable thunderbolt.. 
+
+The Itishi of this funeral hymn is Yarn!, sister of Yama. 
+
+X To those let him depart: let the spirit-of the dead go to the realm of the 
+
+38 
+
+
+
+m THE HYMNS OF [j BOOK X 
+
+2 Invincible through Fervour, those whom Fervour hath ad' 
+
+vanoed to heaven, 
+
+Who showed great Fervour in their lives,—-even to those let 
+him depart * 
+
+3 The heroes who contend in war and boldly cast their lives away, 
+
+Or who give guerdon thousandfold,—even to those let him 
+
+depart. 
+
+4 Yea, the first followers of Law, Law’s pureand holy strength eners, 
+
+The Fathers, Yama! Fervour-moved,—even to those let him 
+
+depart. 
+
+5 Skilled in a thousand ways and means, the sages who protect 
+
+the SiiDj 
+
+The Eishis, Yamal Fervour-moved,—even to those let him 
+depart. 
+
+HYMN CLV. Various. 
+
+Auayi, one-eyed limping hag, fly, ever-screeching, to the hill. 
+
+We frighten thee away with these, the heroes of Sirimbifcba. 
+
+2 Scared from this place and that is she, destroyer of each germ 
+
+unborn. 
+
+Go, sharp-horned Brahmanaspati and drive Arayi far away. 
+
+3 Yon log that floats without a man to guide it on the river’s 
+
+edge,— 
+
+Seize it, thou thing with hideous jaws, and go thou far away 
+thereon. 
+
+4 When, foul with secret stain and spot, ye hastened onward to 
+
+the breast, 
+
+All Indra’s enemies were slain and passed away like froth 
+and foam, 
+
+blessed, to the Fathers who receive offerings of Soma juice and clarified but¬ 
+ter. Meath: according to S&yana, honey, which ia offered to the spirits of their 
+ancestors by students of the Atharva-veda, Soma juice and ghritdm or clarified 
+butter (sacrificial oil) being offered, respectively, by students of the Sfimaveda- 
+and Yajurveda, . 
+
+2 Fervour: tdpas: literally, warmth, heat; religious fervour, asceticism, 
+austerity, self-denial and abstracted meditation. 
+
+4 Favour-moved : or, Penance-rich ; filled full of religious austerity. 
+
+5 Who protect the Sun: see Muir 0. S. T. ? V. 319. j 
+
+The hymn has been translated by Dr, J.'Muir, 0. S. Texts, Y, p. 310, and j 
+
+by Prof, Zimmer, Altindisches Leben, p. 416, ■ ■ 
+
+The subject or object of the hymn Is the averting or removal of misfortune, 
+
+1 Ardyt: 1 the stingy;' one of a class of malevolent she-fiends. Evirs&ecchr 
+ing: according to S&yana’s explanation of saddnve ; according to others * alli¬ 
+ed with Ddnus, D&navas, or demons/ Sirimbitha: the Kishi of the hymn. 
+
+2 Sharp-horned-: armed with piercing rays of light. 
+
+4 The meaning of this stanza is eot clear. ManddradMnihih and budbu- 
+dayflsavah are difficult words that do not occur again. 
+
+
+
+
+HYMN 157.] THE RMVEDA. ' 595 
+
+5 These men have led about the cow, have duly carried Agni 
+round, 
+
+And raised their glory to the Gods. Who will attack them 
+with success ? 
+
+HYMN CLVL Agni. 
+
+Let songs of ours speed Agni forth like a fleet courser in the race, 
+And we will win each prize through him. 
+
+2 Agni, the dart whereby we gain kine for ourselves with help 
+
+from thee,— 
+
+That send us for the gain of wealth. 
+
+3 0 Agui, bring us wealth secure, vast wealth in horses and in kine: 
+
+Oil thou the socket, turn the wheel. * 
+
+4 0 Agni, thou hast made the Sun, Eternal Star, to mount the 
+
+sky, 
+
+Bestowing light on living men. > 
+
+5 Thou, Agni, art the people’s light, best, dearest, seated in 
+* thy shrine : 
+
+Watch for the singer, give him life. 
+
+HYMN CLYII. Visvedevas. 
+
+We will, with Indra and. all Gods to aid us, bring these exist¬ 
+ing worlds into subjection. 
+
+2 Our sacrifice, our bodies, and our offspring, let Indra form to- 
+- gether with Adityas. 
+
+3 With the Adityas, with the band of Maruts, may Indra be 
+
+Protector of our bodies. 
+
+4 As when the* Gods came, after they had slaughtered the 
+
+Asuras, keeping safe their Godlike nature, 
+
+5 Brought the Sun hitherward with mighty powers, and looked 
+
+about them on their vigorous Godhead. 
+
+
+5 These men: the text has only xW, ‘these.’ According to Sftyana, the 
+ViavedevaB are meant, who have brought back the stolen cattle. But the 
+reference is probably to the sacrifice which the priests are performing. 
+
+2 The dart: ‘ that army.*—Wilson. 
+
+3 Turn the wheel: I adopt the reading of the S&maveda, pavim, instead of 
+
+panim. According to the text, the rendering would be: ‘Balm heaven and 
+drive the Pani hence. - 
+
+■ The first three verses of this hymn were recital at the Asvamedha or Horse- 
+Sacrifice. 
+
+5 S&yana explains the second half of the stanza differently :—‘then (men) 
+beheld around them the swift descending rain/—Wilson. 
+
+
+
+
+m EYMNS OF {BOOK X 
+
+HYMN CLYIII. ’ Sdrya, 
+
+May S ary a guard us out of heaven, andVata from the firmament, 
+And Agni from terrestrial spots. 
+
+2 Thou Savitar whose flame deserves hundred libations, be thou 
+
+pleased: 
+
+From falling lightning keep us safe. 
+
+3 May Savitar the God, and may Parvata also give us sight: 
+May the Creator give us sight. 
+
+4 Give sight unto our eye, give thou our bodies sight that they 
+
+may see: 
+
+May we survey, discern this world. 
+
+5 Thus, Sftrya, may we look on thee, on thee most lovely to behold* 
+See clearly w,ith the eyes of men. 
+
+HYMN CLIX. Sachl Pauloml. 
+
+Yon Sun hath mounted up, and this my happy fate hath 
+mounted high. 
+
+I knowingthis, as conqueror have won my husband for mine oyn. 
+
+2 I am the banner and the head, a mighty arbitress am I: 
+
+I am victorious, and my Lord shall be submissive to my will. 
+
+3 My Sons are slayers of the foe, my Daughter is a ruling Queen : 
+I am victorious: o’er my Lord my song of triumph is supreme. 
+
+4 Oblation, that which Indra gave and thus grew glorious and 
+
+most high,— 
+
+This have I offered, 0 ye Gods, and rid me of each rival wife. 
+
+5 Destroyer of the rival wife, Sole Spouse, victorious, conqueror, 
+The others’ glory have I seized as ’twere the wealth of weaker 
+
+Dames. 
+
+6 I have subdued as conqueror these rivals, these my fellow-wives, 
+That I may hold imperial sway over this Hero and the folk. 
+
+HYMN CLX. Indra. 
+
+Taste this strong draught enriched with offered viands ,* with 
+all thy chariot here unyoke thy Coursers. 
+
+Let not those other sacrifices stay thee, Indra ; these juices 
+shed for thee are ready. 
+
+1 Out of heaven: * from (foes dwelling in) heaven.’—Wilson. 
+
+3 The Creator: Dh&tar. 
+
+,§achl Paulomt, ealled also Indrint, the Consort of Indra, is also the Rishi 
+of the hymn. ‘ Literally, this is a song of exultation by Sachi over her "rival 
+wives ; but saeht means also an (t act,” “ exploit,” and this hymn is metaphor! 
+cally the praise of Indra's glorious acts.’—Wilson. 
+
+
+
+&YMN 161.] TEE RIGVEDA . 597 
+
+2 Thine is the j uice effused, thine are the juices yet to be pressed : 
+
+our resonant songs invite thee. 
+
+0 Indra, pleased to-day with this libation, come, thou who 
+knowest all and drink the Soma. 
+
+3 Whoso, devoted to the God, effuses Soma for him with yearn¬ 
+
+ing heart and spirit,— 
+
+Never doth Indra give away his cattle: for him he makes the 
+lovely Soma famous. 
+
+4 He looks with loving favour on the mortal who, like a rich 
+
+man, pours for him the Soma. 
+
+Maghavan in his bended arm supports him: he slays, unasked, 
+the men who hate devotion. 
+
+5 We call on thee to come to us, desirous of goo<Ts and spoil, of 
+
+cattle, and of horses. 
+
+For thy new love and favour are we present: let us invoke 
+thee, Indra, as our welfare. 
+
+HYMN CLXI. Indra. 
+
+For life I set thee free by this oblation from the unknown 
+decline and from Consumption ; 
+
+Or, if the grasping demon have possessed him, free him from 
+her, 0 Indra, thou and Agni. 
+
+2 Be his days ended, he he now departed, be he brought very 
+
+near to death already, 
+
+Out of Destruction’s lap again I bring him, save him for life 
+to last a hundred autumns. 
+
+3 With hundred-eyed oblation, bundred-autumned, bringing a 
+
+hundred lives, have I restored him. 
+
+That Indra*for a hundred years may lead him safe to the 
+farther shore of all misfortune. 
+
+4 Live, waxing in thy strength, a hundred autumns, live through 
+
+a hundred springs, a hundred winters. 
+
+Through hundred-lived oblation Indra, Agni, Brihaspati, Savi- 
+tar yield him for a hundred ! 
+
+
+4 Dr. Qaedicke ( Accusativ im Veda , p. 127) translates P&das 1—3 of the 
+stanza differently : der wird von ihm erspaht, der, obvohl reach, ihm keinen 
+Soma preset, den holt der machtige heraus aus dem Winkel (Versfceck). 
+
+According to the Index the subject of the hymn is the cure of the disease 
+called R&jayakshma (Consumption or Atrophy). 
+
+1 Unknown decline : some insidious disease, differing from R&jayakshma. 
+Perhaps, as Prof. Zimmer suggests, hypertrophy and atrophy are the two 
+diseases intended. See AItindisches Zeben , p. 377. The grasping demon ; 
+grdhi: from grah f to seize ; a female spirit who seizes men and kills them. 
+
+4 For a hundred: years, understood. 
+
+
+
+[BOOK X. 
+
+
+598 THE HYMNS OF 
+
+5 So have I found and rescued thee: thou hast returned with, 
+youth renewed. 
+
+Whole in thy members! I have found thy sight and all thy 
+life for thee. 
+
+HYMN CLXIV. Bream-charm. 
+
+^ ' Avaunt, thou Master of the mind! Depart, and vanish far away. 
+Look on Destruction far from hence. The live man’s mind is 
+manifold. 
+
+2 A happy boon do men elect, a mighty blessing they obtain. 
+Bliss with Yaivasvata they see. The live man’s mind seeks 
+
+many a place. 
+
+3 If by address, by blame, by imprecation we have committed 
+
+sin, awa&e or sleeping, 
+
+All hateful acts of ours, all evil doings may Agni bear away to 
+distant places. 
+
+4 When, Indra, Brahmanaspati, our deeds are wrongful and 
+
+unjust, 
+
+May provident Angirasa prevent our foes from troubling us. 
+
+5 We have prevailed this day and won : we are made free from 
+
+simand guilt. 
+
+Ill thoughts, that visit us awake or sleeping, seize the man 
+we hate, yea, seize the man who hateth us. 
+
+HYMN CLXV. Visvedevas. 
+
+Gods, whatsoe’er the Dove came hither seeking, sent to us as 
+the envoy of Destruction, 
+
+For that let us sing hymns and make atonement. Well be 
+it with our quadrupeds and bipeds. 
+
+2 Auspicious be the Dove that hath been sent us, a harmless 
+bird, ye Gods, within our dwelling. * 
+
+May Agni, Sage, be pleased with our oblation, and may the 
+Missile borne on wings avoid us. 
+
+For Hymns CLXIL, CLXIII., and CLXXXIV. see Appendix, 
+
+4 1 Master of the mind: the spirit of evil dreams is addressed. Destrue- 
+tion: the Goddess Nirriti. Manifold: ‘attentive to various objects, and 
+soon diverted from any regard to evil dreams/—-Wilson. 
+
+2 Vaivasvata: Yama, the son of Vivasv&n, who presides over evil dreams.^- , 
+S4yapa. 
+
+4 Angirasa: according to Sftyana, Varuna, the wise God who is especially 
+connected with his worshippers the Angirasea, may be intended. Of. Hymns 
+of the Atharva-veda, VI. 45. 3. - 
+
+1 A dove, regarded as an ill-omened bird and the messenger of Death, has , 
+flown into the house. Similarly, in NTorth-Lincolnshire, ‘If a pigeon is seen 
+sitting on a tree, or comes into the house, or from being wild suddenly be¬ 
+comes tame, it is a sign of death/— Notes and Qaeries } viii. p. 382, 
+
+2 Missile home on wings / the ill-omened bird. 
+
+
+
+HYMN 166.] 
+
+
+THE RJGVEBA. 
+
+
+m 
+
+
+3 Let not the Arrow that hath wings distract us: beside the 
+
+fire-place, on the hearth it settles. 
+
+May it bring welfare to nur men and cattle: here let the 
+Dove, ye Gods, forbear to harm us. 
+
+4 The screeching of the owl is ineffective; and when beside the 
+
+fire the Dove hath settled, 
+
+To him who sent it hither as an envoy, to him be reverence 
+paid, to Death, to Yama, 
+
+5 Drive forth the Dove, chase it with holy verses: rejoicing, 
+
+bring ye hither food and cattle, 
+
+Barring the way against all grief and trouble. Let the swift 
+bird fiy forth and leave us vigour. 
+
+HYMN CLXVI. *Sapatna!i4sanam. 
+
+Make me a bull among my peers, make me my rivals’ con¬ 
+queror : 
+
+Make me the slayer of my foes, a sovran ruler, lord of kine. 
+
+2 I am my rivals’ slayer, like Indra unwounded and unhurt, 
+And ail these enemies of mine are vanquished and beneath 
+
+my feet. 
+
+3 Here, verily, I bind you fast, as the two bow-ends with the string. 
+Press down these men, 0 Lord of Speech, that they may 
+
+humbly speak to me. 
+
+4 Hither I came as conqueror with mighty all-effecting power, 
+And I have mastered all your thought, your synod, and your 
+
+holy work* 
+
+6 May I be highest, having gained your strength in war, your 
+
+skill in peace: my feet have trodden on your heads. 
+
+Speak to nip from beneath my feet, as frogs from out the 
+water-croak, as frogs from out the water croak, 
+
+HYMN CLXVIL Indra. 
+
+This pleasant meath, O Indra, is effused for thee: thou art 
+the ruling Lord of beaker and of juice. 
+
+Bestow upon us wealth with many hero sons: thou, having 
+glowed with Fervour, wonnest heavenly light. 
+
+$ With holy verses • S&yana takes rickft with itHyamdndh, understood 
+^Praised) by our hymn (0 Gods). 
+
+The subject is the Destruction of Eivala. 
+
+, The Bisbis are Visv&mitra and Jamadagni. Stanzas 1—3 are spoken by the 
+Bishis, and 4 by Indra. 
+
+1 Having glowed with Fervour: * performing arduous penance.’—Wilson. 
+
+3 Anuinati: Divine Favour personified, 
+
+4 The prize: the wealth won for you. 
+
+
+
+000 THE HYMNS OF [HOOK X 
+
+2 Let us call Sakra to libations here effused, winder of light who 
+
+joyeth in the potent juice. 
+
+Mark well this sacrifice of ours and come to us: we pray to 
+Maghavan the Vanquisher of hosts. 
+
+3 By royal Soma’s and by Var una’s decree, under Brihaspati’s 
+
+and Anumati’s guard, 
+
+This day by thine authority, 0 Maghavan, Maker, Disposer 
+thou I have I eujoyed the jars. 
+
+4 I, too, urged on, have had my portion, in the bowl, and as first 
+
+Prince I drew forth this my hymn of praise, 
+
+When with the prize I came unto the flowing juice, 0 Visva- 
+mitra, Jamadagni, to your home. 
+
+HYMN CLXVIIL Vdyu. 
+
+0 the Wind’s chariot, 0 its power and glory ! Crashing it goes 
+and hath a voice of thunder. 
+
+It makes the regions red and touches heaven, and as it moves 
+the dust of earth is scattered. 
+
+2 Along the traces of the Wind they hurry, they come to him as 
+
+dames to an assembly. 
+
+Borne on his car with these for his attendants, the God speeds 
+forth, the universe’s Monarch. 
+
+3 Travelling on the paths of air’s mid-region, no single day doth 
+
+he take rest or slumber. 
+
+Holy and earliest-born, Friend of the waters, where did he 
+spring and from what region came he? 
+
+4 Germ of the world, the Deities’vital spirit, this God moves ever 
+
+as his will inclines him. 
+
+His voice is heard, his shape is ever viewless. Let us adore 
+this Wind with our oblation. 
+
+HYMN CLXIX. Cows. 
+
+Mat the wind blow upon our Cows with healing: may thuy 
+eat herbage full of vigorous juices. 
+
+May they drink waters rich in life and fatness : to food that 
+moves on feet be gracious, Rudra. 
+
+2 Like-coloured, various-hued, or sinjrle-coloured, whose nanies 
+through sacrifice are known to Agni, 
+
+
+2 They: the Waters. Prof. Max Muller interprets differently. See hi* 
+translation, Vedic Hymns, I. 449. • 
+
+1 Food that moves on feet: the wandering milch-cows. But see Bergaigne* 
+
+
+
+601 
+
+
+HYMN 171.] THE RlGVEHAl 
+
+Whom the Augirases produced by Fervour,—vouchsafe to 
+these, Parjanya, great protection. 
+
+3 Those who have offered to the Gods their bodies, whose varied 
+
+forms are all well known to Soma,— 
+
+Those grant us in our cattle-pen, 0 Indra, with their full streams 
+of milk and plenteous offspring. 
+
+4 Prajapati, bestowing these upon me, one-minded with all Gods 
+
+and with the Fathers, 
+
+Hath to our cow-pen brought auspicious cattle : so may we own 
+the offspring they will bear us. 
+
+HYMN CLXX. , Surya. 
+
+Mat the Bright God drink glorions Soma-mingled meath, 
+giving the sacrifice's lord uninjured life; 
+
+He who, wind-urged, in person guards our offspring well, hath 
+nourished them with food and shines o’er many a land. 
+
+2 Radiant, as high Truth, cherished, best at winning strength, 
+
+Truth based upon the statute that supports the heavens, 
+He rose, a light, that kills Vritras and enemies, best slayer 
+of the Dasyus, Asuras, and foes. 
+
+3 This light, the best of lights, supreme, all-conquering, winner 
+
+of riches, is exalted with high laud. 
+
+All-lighting, radiant, mighty as the Sun to see, he spreadeth 
+wide unfailing victory and strength. 
+
+4 Beaming forth splendour with thy light, thou hast attained 
+
+heaven’s lustrous realm. 
+
+By thee w£re brought together all existing things, possessor 
+of all Godhead, All-effecting God. 
+
+HYMN CLXXI. Indra. 
+
+Fob Ita’s sake who pressed the juice, thou, Indra, didst protect 
+his car, 
+
+And hear the Soma-giver’s call. 
+
+2 Thou from his skin hast borne the head of the swift-moving 
+combatant, 
+
+And sought the Soma-pourer’s home. 
+
+
+4 Prajd'pati . hath brought: ' may Prajapati bring/ according to S&yana 
+
+2 Shin: here meaning 'body.' Combatant: makhdsya: according to tbe 
+legend cited by S&yana, Sacrifice personified, whose bead, as be attempted to 
+escape in human form from the Gods, was cut off by Indra. See Wilson. 
+
+
+
+, 402 THE HYMNS OF [BOOK X. 
+
+5 Venya, that mortal man, hast thou, for Astrabudhna the 
+devout, 
+
+0 Indra, many a time set free. 
+
+A Bring, Indra, to the east again that Sun who now is in the 
+west, 
+
+Even against the will of Gods. 
+
+HYMN CLXXII. Dawn. 
+
+With all thy beauty come: the kine approaching with full 
+udders follow on thy path. 
+
+5 Gome with kind thoughts, most liberal, rousing the warrior's 
+hymn of praise, with bounteous ones# * 
+
+3 As nourishes we tie the thread, and, liberal with our bounty, 
+
+offer sacrifice. 
+
+4 Dawn drives away her Sister’s gloom, and, through her ex¬ 
+
+cellence, makes her retrace her path. 
+
+HYMN CLXXIII. She King. 
+
+Be with us; I have chosen thee: stand stedfast and im¬ 
+movable. ' . ,,; Vi 
+
+Let all the people wish for thee : let not thy kingship fall away. 
+
+2 Be even here; fall not away; be like a mpuntaiu unremoved. 
+Stand stedfast here like Indra’s self, and hold the kingship in 
+
+thy grasp. 
+
+% This man hath Indra stablished, made secure by strong obla¬ 
+tion's power. 
+
+May Soma speak a benison, and Brahmanaspati, on him. 
+
+4 Firm is the sky and firm the earth, and stedfast also are these 
+hills. * 
+
+Stedfast is all this living world, and stedfast is this King of men. 
+
+& Stedfast, may Varuna the King, stedfast, the God Brihaspati, 
+Stedfast, may Indra, stedfast, too, may Agni keep thy sted 
+fast reign. - , , .1 >• 
+
+3 Venya : said to be Prithu, the son of Vena. See X143.5, Astrabudiha: 
+the name of a man not mentioned elsewhere, the boh of Astr&budbna. - Set 
+free: Op. I. 24.15. 
+
+——, ’ ■ V 
+
+2 Moil liberal: Surya appears to be meant. Mousing the warrior* shytiui’j 
+
+of praise: jdraydnoiahhak ; the meaning is uncertain :—* Winging the., 
+sacrifice to completion/ according to S&yana. * , . 
+
+3 As noartskers: because sacrifice brings the food that nourishes life; 
+thread: of sacrifice. 
+
+4 Her Sister's gloom ; the darkness of Night. 
+
+The subject is the benediction of a newly-elected king. 
+
+
+THE maVEDA. 
+
+
+603 
+
+
+HYMN 176,] 
+
+
+6 On constant Soma let us think with constant sacrificial gift. 
+And then may Indra make the clans bring tribute unto thee 
+. alone. 
+
+HYMN CLXXIV. The King. 
+
+With offering for success in fight whence Indra was victorious. 
+With this, 0 Brahmanaspati, let us attain to royal sway. 
+
+2 Subduing those who rival us, subduing all malignities, 
+Withstand the man who menaces, withstand the man who 
+
+angers us. 
+
+3 Soma and Savitar the God have made thee a victorious King : 
+All elements have aided thee, to make thee general conqueror. 
+
+4 Oblation, that which Indra gave and thus gre$ glorious and 
+
+most high,— 
+
+This have I offered, Gods ! and hence now, verily, am rivalless, 
+
+fi Slaj’er of rivals, rivalless, victorious, with royal sway, 
+
+*■ r Over these beings may I rule, may I be Sovran of the folk. 
+
+■ HYMN CLXXV. Press-stones. 
+
+Savitar the God, 0 Stones, stir you according to the 
+'V .Law: ■ 
+
+t Be harnessed to the shafts, and press. 
+
+2 Stones, drive calamity away, drive ye away malevolence : 
+Make ye the Cows our medicine. 
+
+* 3 Of one accord the upper Stones, giving the Bull his bull-like 
+
+• ■ strength, 
+
+Look down with pride on those below. 
+
+4 May Savitar the God, 0 Stones, stir you as Law commands 
+for him 
+
+Who sacrifices, pouring juice. 
+
+HYMN CLXXYI. Agni, 
+
+.With hymns of praise their sons have told aloud the Ribhus’ 
+mighty deeds 
+
+;;Wbo, all-supporting, have enjoyed the earth as ’twere a mo- 
+/'' ther cow. 
+
+
+1 With offering for success: ‘By the abhivarta oblation/—Wilson. 
+
+4 Cp. X. 159. 4. 
+
+The shafts: or chariot-poles; here meaning the guiding arms of the 
+Soma-press. 
+
+2 The^Oows: or, the rays of morning, at whose approach robbers and de¬ 
+mons fiy. 
+
+3 The Bull: Soma. 
+
+
+
+604 THB HYMNS OF * [BOOK X 
+
+2 Bring forth the God with song divine, Bring Jltavedas hither¬ 
+
+ward, 
+
+To bear our gifts at once to heaven. 
+
+3 He here, a God-devoted Priest, led forward comes to sacrifice. 
+Like a car covered for the road, he, glowing, knows, himself, 
+
+the way. 
+
+4 This Agni rescues from distress, as ’twere from the Immortal Bace, 
+A God yet mightier than strength, a God who hath been made 
+
+for life. 
+
+HYMN CLXXVIL Mfiyfibheda. 
+
+The sapient with their spirit and their mind behold the Bird 
+adornedcwith all an Asura’s magic might. 
+
+Sages observe him in the ocean’s inmost depth: the wise dis* 
+posers seek the station of his rays. 
+
+2 The flying Bird bears Speech within his spirit; erst the Gan- 
+
+dharva in the womb pronounced it: 
+
+And at the seat of sacrifice the sages cherish this radiant, 
+heavenly-bright invention. 
+
+3 I saw the Herdsman, him who never resteth, approaching and 
+
+departing on his pathways. 
+
+He, clothed in gathered and diffusive splendour, within the 
+worlds continually travels. 
+
+HYMN CLXXVIII. Tfirkshya. 
+
+This very mighty one whom Gods commission, the Conqueror 
+of cars, ever triumphant, 
+
+Swift, fleet to battle, with uninjured fellies, even T&rkshya 
+for our weal will we call hither. 
+
+3 Like a car I perhaps, as Prof. Ludwig suggests, like a chariot which, as 
+the driver is concealed from sight by the canopy, seems to find its way with¬ 
+out a guide. 
+
+4 As 'Uoere from the Immortal Race: 1 as (well as) from peril caused by the 
+immortals.’—Wilson. Stanzas 2—4 are recited at the Agni-pranayana, the 
+ceremony of carrying the sacrificial fire to the altar used for animal and 
+Soma sacrifices. See Haug’s Aitareya £rdhmanam f II. 60, 61. 
+
+The subject is M&y&bheda, f the discernment of Mdyd } or illusion (the 
+cause of material creation).’—Wilson. 
+
+1 The Bird: the Sun. In the ocean’s inmost depth: in the solar orb, 
+according to S&yana. Wise disposers: t ordainers (of solar worship).’—Wilson. 
+
+2 Speech: or song; the morning song of the Sun-Bird. The Gandharva: 
+the breath of life, according to Sfiyana. The ray of the Sun is probably meant. 
+
+3 This stanza has occurred before. Seel. 164. 31. The Herdsman: the Sun. 
+Resteth: or, stumbleth; literally, sinks or falls down. 
+
+1 TdrTcshya: a personification of the Sun, usually described as a divine 
+horse. Cp. I. 89. 6. 
+
+
+
+MYMJSf 180*] THE RIG7EDA. 605 
+
+2 As though we offered up our gifts to Indra, may we ascend 
+
+him as a ship for safety. 
+
+Like the two wide worlds, broad,, deep, far-extended, may we 
+be safe both when he comes and leaves you. 
+
+3 He who with might the Five Lands hath pervaded, like Surya 
+
+with his lustre, and the waters,— 
+
+His strength wins hundreds, thousands: none avert it, as the 
+young maid repelleth not her lover. 
+
+HYMN CLXXIX. Indra. 
+
+Now lift ye up yourselves and look on Indra’s seasonable share. 
+If it be ready, offer it; unready, ye have been remiss. 
+
+2 Oblation is prepared: come to us, Indra; the Sun hath travel¬ 
+
+led over half his journey. 
+
+-t Friends with their stores are sitting round thee waiting like 
+lords of clans for the tribe’s wandering chieftain. 
+
+3 Dressed in the udder and on fire, I fancy; well-dressed, I 
+
+fancy, is this recent present. 
+
+Drink, Indra, of the curd of noon’s libation with favour, 
+Thunderer, thou whose deeds are mighty. 
+
+HYMN CLXXX. Indra. 
+
+O much-invoked, thou hast subdued thy foemen: thy might is 
+loftiest; here display thy bounty. 
+v In thy right hand, 0 Indra, bring us treasures : thou art the 
+Lord of rivers filled with riches. 
+
+2 Like a dread wild beast roaming on the mountain thou hast 
+
+approached us from the farthest distance. 
+
+Whetting thy bolt and thy sharp blade, 0 Indra, crush thou 
+the foe and scatter those who hate us. 
+
+3 Thou, mighty Indra, sprangest into being as strength for 
+
+lovely lordship o’er the people. 
+
+Thou drovest off the folk who were unfriendly, and to the 
+Grods thou gavest room and freedom.' 
+
+
+‘ 3 Her lover; I adopt, with a modification, Professor Pischel’s interpretation 
+of the difficult words yuvatim nd sdrydm. See Vedische Stvdien, I. p. 106. 
+
+3 The milk is twice cooked; first matured in the cow’s udder and then 
+heated on the fire. Curd; the hymn was employed in the Dadhigharma 
+ceremony when Soma juice was offered mixt with curd or sour inspissated 
+milk. Cf. VIII. 2. 9, and IX. 11. 6. See Hillebrandt, V. if., I. 221. 
+
+
+
+
+;06 TBS HYMNS OF [BOOK X 
+
+HYMN CLXXXI. Visvedevas. 
+
+Vasishtha mastered the Rathantara, took it from radiant 
+Dh&tar, Savitar, and Vishnu, 
+
+' Oblation, portion of fourfold oblation, known by the names of 
+Saprathas and Prathas. 
+
+2 These sages found what lay remote and hidden, the sacrifice's 
+
+loftiest secret essence. 
+
+From radiant Dhatar, Savitar, and Vishnu, from Agni, Bharad- 
+vaja brought the Brihat. 
+
+3 They found with mental eyes the earliest Yajus, a pathway to 
+
+the Godsj that had descended. 
+
+From radiant Db&tar, Savitar, and. Yishnu, from Sfirya did 
+; these sages bring the Gharma. 
+
+HYMN CLXXXIL Brihaspati. 
+
+Brihaspati lead us safely over troubles, and turn his evil 
+thought against the sinner; 
+
+Repel the curse, and drive, away ill-feeling, and give the sacri- 
+ficer peace and comfort! 
+
+2 May Nar&sansa aid us at Pray&ja : blest be our Anuyaja at 
+
+invokings. 
+
+May he repel the curse, and chase ill-feeling, and give the 
+sacrificer peace and comfort. 
+
+3 May he whose head is flaming burn the demons,’ haters of 
+
+prayer, so that the arrow slay them. 
+
+May he repel the curse and chase ill-feeling, and^give the sacri¬ 
+ficer peace and comfort. 
+
+
+1 Rathantara: one of the moat important Sftma-hymns, consisting of verses 
+22 and 23 of Bigveda VII. 32=rSfcmaveda II. i. i. 13. The meaning here is 
+uncertain, and the whole stanza is obscure. Saprathas and Prathas; mean¬ 
+ing, apparently, * far-extending , and 1 extending/ the former referring to 
+the Brtthantara and the latter to the Brihat, which is also one of the most 
+important Sfimans (Eigveda VI. 46, 3, 2=S4maveda II. ii. 1.12). 
+
+3 Tajus: sacrificial prayers and formulas of the Yajurveda. Gkarma: 
+warm libation of milk or other beverage, 
+
+* The Stikta refers evidently to technical ritual to which no, key is given by 
+the commentary/—Wilson. See Mme. Z6aaide Rogozin's Vedic India, p. 393/ 
+
+2 Nardxansa; Agni. Praydja: part of the introductory ceremony at V 
+Soma sacrifice. Anuydja ; a secondary or final sacrifice. 
+
+3 He whose head is flaming: tapurmtirdhan ; Brihaspati or Agni as 
+
+Lightning, ’ 
+
+
+
+M YMN 187.) THE MQVEDA* GO7 
+
+HYMN CLXXXIII. The Sacrifice, Etc. 
+I saw thee meditating in thy spirit what sprang from Fervour 
+and hath thence developed. 
+
+Bestowing offspring here, bestowing riches, spread in thine off¬ 
+spring, thou who cravest children. 
+
+2 I saw thee pondering in thine heart, and praying that in due 
+
+time thy body might be fruitful. 
+
+Come as a youthful woman, rise to meet me; spread in thine 
+offspring, thou who cravest children. 
+
+3 In plants and herbs, in all existent beings I have deposited the 
+
+germ of increase. 
+
+All progeny on earth have I engendered, and spns in women 
+who will be hereafter. 
+
+HYMN CLXXXY. Adit* 
+
+Great, unassailable must be the heavenly favour of Three Gods, 
+Varuna, Mitra, Aryaman. 
+
+2 O'er these, neither at home nor yet abroad on pathways that 
+
+are strange, 
+
+The evil-minded foe hath power: 
+
+3 Nor over him, the man on whom the Sons of Aditi bestow 
+Eternal light that he may live. 
+
+HYMN CLXXXVI. V&yu. 
+
+Filling our hearts with health and joy, may Vafca breathe his 
+balm on us ; 
+
+May he prolong our days of life. 
+
+2 Thou art our Father, V&ta, yea, thou art a Brother and a friends 
+So give us strength that we may live, 
+
+3 The store of Amrit laid away yonder, 0 V&ta, in thine home,— 
+Give us thereof that we may live. 
+
+HYMN CLXXXYII. Agni. 
+
+To Agni send I forth my song, to him the Bull of all the folk; 
+So may he bear us past our foes. 
+
+The deities arc the Saerifieer, his Wife, and the Hotar-priest, 
+
+1 According to S&yana, the wife is the speaker of the first stanza, the 
+YajamAua or sacriftcer of the second, and the Hotar-priest of the third, 
+Ludwig considers Agni to be the speaker of the whole hymn. What yprcmg 
+from Fervour : the results of ardent devotion or tdpas. 
+
+3 The Hotar-priest regards himself as^ the procreator of all living beings 
+through the efficacy of the sacrifices which he performs ; matsddhyena ydgena 
+Mrvasyatpatteraham sarvajanaheturbhavdmi. —S&yana. * 
+
+1 Bull; chief and lord, as the indispensable household fire. 
+
+
+
+608 THE HYMNS OF [ BOOK X 
+
+2 Who from the distance far away shines brilliantly across the 
+
+wastes: 
+
+So may he bear us past our foes. 
+
+3 The Bull with brightly-gleaming flame who utterly consumes 
+
+the fiends: 
+
+So may he bear us past our foes. 
+
+4 Who looks on all existing things and comprehends them with 
+
+his view: 
+
+So may he bear us past our foes. 
+
+5 Resplendent Agni, who was born in farthest region of the air : 
+So may he bear us past our foes. 
+
+HTWLN CLXXXVIII. Agni. 
+
+Now send ye J&tavedas forth, send hitherward the vigorous 
+Steed 
+
+To seat him on our sacred grass. 
+
+2 I raise the lofty eulogy of JAtavedas, raining boons, 
+
+With sages for his hero band. 
+
+3 With flames of J&tavedas which carry oblation to the Gods, 
+May he promote our sacrifice. 
+
+HYMN CLXXXIX. Surya. 
+
+This spotted Bull hath come, and sat before the Mother in 
+the east, 
+
+Advancing to his Father heaven. 
+
+2 Expiring when he draws his breath, she moves along the lucid 
+
+spheres: 
+
+The Bull shines out through all the sky. 
+
+3 Song is bestowed upon the Bird: it rules supreme through- 
+
+thirty realms 
+
+Throughout the days at break of morn. 
+
+
+2 Across the wastes: as the fire that burns the jungle and prepares the 
+ground for cultivation, 
+
+5 In farthest region of the air: or beyond the firmament, as the Sun. 
+
+The deity is alternatively S4rpar£jiii, the Serpent-Queen, Kadru, who is 
+also the Rishi of the hymn. 
+
+I This 'spotted Bull: the Sun. The Mother: Dawn. 
+
+3 The Bird: the Sun. His morning song, representing prayer, is supreme 
+through all the divisions of the world, the number thirty being used indefi¬ 
+nitely. Cf. 1.128.8. 
+
+1 From Fervour ; from the tc.pas, devotional ardour or asceticism of RrahrnS,, 
+according to S&yana. But the meaning here may be c from warmth. See X. 
+129. 3 aud note. Thence; from that fervour, or warmth. 
+
+
+
+HJMN 191.3 
+
+
+TEE RIGVEDA. 
+
+
+609 
+
+
+HYMN CXC. Creation. 
+
+From Fervour kindled to its height Eternal Law and Truth 
+were born: 
+
+Thence was the Night produced, aud thence the billowy flood 
+of sea arose. 
+
+2 From that same billowy flood of sea the Year was afterwards 
+
+produced, 
+
+Ordaiuer of the days and nights, Lord over all who close the 
+eye. 
+
+3 Dbatar, the great Creator, then formed in due order Sim and 
+
+Moon. 
+
+He formed in order Heaven and Earth, the regions of the air, 
+and light. * 
+
+HYMN CXCI. Agni. 
+
+Thou, mighty Agni, gatherest up all that is precious for thy 
+friend. 
+
+Bring us all treasures as thou art enkindled in libation’s place. 
+2 Assemble, speak together: let your minds be all of one accord, 
+As ancient Gods unanimous sit down to their appointed share. 
+
+The place is common the assembly, common the 
+
+1 mind, so be their thought united. 
+
+A common purpose do I lay before you, and worship with 
+your general oblation. 
+
+4 One and the same be your resolve, and be your minds of one 
+
+accord* 
+
+United be the thoughts of all that all may happily agree. 
+
+/ ___ _ _ * _ 
+
+The deity or subject of stanzas % — 4 is Samjftftnam. Agreement or Unani¬ 
+mity in assembly/ 
+
+$ Common the assembly ; this sdmiti appears to have been a general assem¬ 
+bly of the people on some important occasion, such as the election of a King. 
+Cf, Hymns of the Mkarva-veda, YI. 64. 
+
+
+
+
+
+APPENDIX. 
+
+Page 466, Hymn 1X1 
+
+I subjoin a Latin version of stansas 5—8, and borrow Wilson’s 
+transition of stanza 9. 
+
+/ 
+
+5 Membrum suum virile, quad protentum fuerafc, mas ille re¬ 
+
+traxit. Rursus illud qu^'d in juvenem filiam sublatum fuerafc, 
+non aggressuras, ad & retrabit. 
+
+6 Quum jam in medio cpfcgressu, semiperfecto opere, amorem in 
+
+puellam pater impJdverat, ambo discedentes seminis paulum 
+in terrae superficte in saororum sede effusum emiserunt. 
+
+7 Quum pater suam filiam adiverat, cum ek congressus suum 
+
+semen supra ferram effudit. Turn Dii benigni precem, 
+
+• (brabma) progenuerunt, et Vastoshpatim, legum sacrarum 
+custodem, formaverunt. 
+
+8 Ille tauro similis spumam in certamine jactavit; tunc discedens 
+
+pusillanimis hue profectus est. Quasi dextro pede claudus 
+processit, “ inutiles fuerunt illi mei complexus,” ita locutus. 
+
+9 * The fire, burning the people, does not approach quickly (by 
+
+day): the naked ( Rdkshasas approach) not Agni by night; 
+the giver of fuel, and the giver of food, he, the upholder 
+(of the rite), is born, overcoming enemies by his might.’ 
+
+
+The whole passage is difficult and obscure, and stanza 9 is unintelligible. 
+With regard to the myth of Praj&pati and. his daughter, Prof. Max Mullol' 
+gays:—‘When Kum&rila is hard pressed by his opponents about the immoral¬ 
+ities of his gods, he answers with all the freedom of a comparative my- 
+thologist: “ It is fabled that Praj£pati, the Lord of Creation, did violence to 
+his daughter. But what does it mean ? Praj&pati, the Lord of Creation, is 
+a name of the sun, and he is called so, because he protects all creatures. 
+His daughter Ushas is the dawn. And when it is said that he was in love 
+with her, this only means that, at sunrise, the sun runs after the dawn, the 
+dawn being at the same tame called the daughter of the sun, because she 
+rises when he approaches *’/—History of Anc. Sans. Literature , pp. 529, 530. 
+See Muir, 0. S. Texts , IV. pp. 46, 47, where stanzas 4—7 are translated. 
+
+7 Vastoshpatim: V&stoshpati, the guardian of the house ; t the lord of the 
+hearth (of sacrifice)/—Wilson. The word may be in apposition with br&lma, 
+prayer. 
+
+9 The fire; according to S&yana, Rdkshasas who consume like fire. 
+
+
+
+APPENDIX. 
+
+
+612 
+
+Page 548, Hymn CVT. 
+
+I borrow Wilsons translation of the omitted stanzas. 
+
+5 * You are like two pleasantly moving well-fed (hills) like Mitra 
+
+and Varuna, the two bestowers of felicity, veracious, pos¬ 
+sessors of infinite wealth, happy, like two horses plump with 
+fodder, abiding in the firmament, like two rams (are you) to 
+be nourished with sacrificial food, to be cherished (with 
+oblations). 
+
+6 4 You are like two mad elephants bending their forequarters 
+
+and smiting the foe, like the two sous of Nitosa destroying 
+(foes), and cherishing (friend^); you are bright as two water- 
+born (jewels), do you, who areviotorious, (reader) my decay-* 
+ing mortal body free from decay. f , 
+
+7 'Fierce (Aawins), like two powerful (heroes), you enable this 
+
+moving, perishable mortal (frame) to cross over to the ob¬ 
+jects (of its destination) as ,over winter; extremely strong, 
+like the Ribhus, your chariot attained its destination swift, : 
+as the wind, it pervaded (everywhere), it dispensed riches. *.■; 
+
+8 *- With your bellies fqll of the Soma , like two saucepans, preserv- r i 
+
+ers of wealth, destroyers of enemies, (you are) armed with ; 
+hatchets, moving like two flying (birds) with*forms like the 
+moon, attaining success through the mind, like two laudable ,H .j 
+beings, (you are) approaching (the sacrifice)/ 
+
+Page 598, Hymn CLXIL 
+
+May Agni, yielding to our prayer, the Rakshas-slayer, drive 
+away 
+
+The malady of evil name that hath beset thy labouring womb. 
+
+2 Agui, concurring in the prayer, drive off the eater of thy flesh, 
+
+The malady of evil name that hath attacked thy babe and 
+
+wombj 
+
+3 That which destroys the* sinking germ, the settled, moving : > 
+
+embryo, 
+
+That which will kill the babe at birth,—even this will we drive 
+far away. 
+
+4 That which divides thy legs that it may lie between the mar¬ 
+
+ried pair, . 
+
+That penetrates and licks thy side,—even this will we extern ^ 
+' ruinate. ’ 
+
+* The subject is the Prevention of Abortion. The ftishi is KaksbohA (Slay er : 
+of Rakehasas), sou of Br&hm&. , ^ » . V 
+
+Stanzas 1, 2 are directed against diseases, and. 3—6 against evil-Bpirite which ! 
+attack women who are about to become mothers. , J/ 
+
+
+
+APPENDIX. 
+
+
+613 
+
+
+5 What rests by thee in borrowed form of brother, lover, or of lord, 
+And would destroy thy progeny,—even this will we exterminate. 
+
+6 That which through sleep or darkness hath deceived thee and 
+
+lies down by thee, 
+
+And will destroy thy progeny,—even this will we exterminate. 
+Page 598, Hymn CLXIII. 
+
+Prom both thy nostrils, from thine eyes, from both thine ears 
+and from thy chin, 
+
+Forth from thy head and brain and tongue I drive thy malady 
+away. 
+
+2 From the neck-tendons and the neck, from the breast-bones 
+
+and from the spine, * 
+
+From shoulders, upper, lower arms, I drive thy malady away. 
+
+3 From viscera and all within, forth from the rectum, from the 
+
+heart, 
+
+* From kidneys, liver, and from spleen, I drive thy malady away. 
+
+4 From thighs, from knee-caps, and from heels, and from the 
+
+forepart of the feet, 
+
+From hips, from stomach, and from groin, I drive thy malady 
+away. 
+
+5 From what is voided from within, and from thy hair, and from 
+
+thy nails, 
+
+From all thyself from top to toe, I drive thy malady away. 
+
+6 From every member, every hair, disease that comes in everyjoint, 
+From* all thyself, from top to toe, I drive thy malady away. 
+
+Page 607, Hymn CLXXXIY. 
+
+May Yishfm form and mould the womb, may Tvashtar duly 
+shape the forms, 
+
+Prajapati infuse the stream, and Dhatar lay the germ for thee. ' 
+
+2 0 Sinivali, set the germ, set thou the germ, Sarasvati: 
+
+May the Twain Gods bestow the germ, the Asvins crowned 
+with lotuses. 
+
+3 That which the Asvins Twain rub forth with the attrition- 
+r sticks of gold,— 
+
+! That germ of thine we invocate, that in the tenth month thou 
+k . mayst bear. 
+
+The deity or subject is the cure of Yakshma or phthisis or consumption. 
+
+' 2 Sinlvftli: a lunar Goddess, who aids the birth of children. Cp. II, 32, 6. 
+
+Yerses 1 and 2 are incorporated in Atharva-veda, Y. 25, which is a charm 
+to accompany the Garbh&dh&na ceremony to ensure or facilitate and bless 
+conception. 
+
+
+
+
+PAfrCIKA I 
+The Soma Sacrifice 
+ADHYAYA I 
+
+, The Consecration Sacrifice. 
+
+i. 1. Agni 1 is the lowest * of the gods, Visnu the highest; between them 
+are all the other deities. A cake to Agni and Visnu on eleven potsherds they 
+offer in connexion with the consecration ; verily thus they offer it without 
+omission to all the deities. All the deities are Agni; all the deities are 
+Visnu; Agni and Visnu are the two terminal forms of the sacrifice. In that 
+they offer the cake to Agni and Visnu, verily thus at the ends they prosper 
+as regards the gods. 3 They say ‘ In that the cake is on eleven potsherds, 
+and Agni and Visnu are two, what is the arrangement here for the two, 
+what the division ? 1 That for Agni is on eight potsherds; the Gayatrl has 
+eight syllables; the metre of Agni is the GayatrL That for Visnu is on three 
+potsherds, for thrice did Visnu stride across this. This is the arrangement 
+here for the two, this the division. A pap in ghee should he offer, who 
+considers himself unsupported; in this (earth) does he not find support who 
+does not find support. Ghee is the milk of the woman, the rice grains that 
+of the man; that is a pairing; with a pairing verily thus does he propagate 
+him with offspring and cattle, for generation; he is propagated with offspring 
+and with cattle who knows thus. He has grasped the sacrifice, he has 
+grasped the deities, who offers the new and full moon sacrifices. Having 
+sacrificed with the new moon or full moon oblation he should consecrate 
+
+1 AB. i. 1-6, corresponding to KB. vii. 1-4, secondarily correspond with the position 
+
+deals with the consecration sacrifice which of the gods at the sacrifice. Both sides 
+
+according to different authorities pre- of the relation are dearly present to the 
+
+cedes or follows the consecration proper. Br&hmana. Cf. RV. iv. 1. 5; fB. iii. 1. 
+
+For the ritual see A£S. iv. 2. 1-8 ; 99 S. 8.1; v. 2. 8. 6; KB. vii. 2; TS. v. 6. 1.4 
+
+v.8.1-9; Caland and Henry, L'Agnittama, cited by Aufrecht, who, for Agni as all 
+
+pp. 15, 16. other gods, cites TS. vi. 2. 2. 6; TB. iii. 
+
+2 S&yana refers these terms to the place of 2.8. 10. 
+
+the deities in the litanies of the Agni- * In Haug , s view the sense of rdh with acc. is 
+stoma, the Ajya £astra being addressed ‘make to prosper’, rather than ‘satisfy ’ 
+
+to Agni, and the last £astra, the Agni- as taken in BR., or ‘worship’, as in 
+
+maruta, containing a verse to Visnu, Sftyana’s paricaranH. Rather the aocusa- 
+
+while Haug insists that the terms are of tive is one of reference; see Keith, 
+
+looality in the universe, and hence only Tatitiriya Samkitd, p. 100, n. 8. 
+
+
+
+i. 1-] 
+
+
+The Soma Sacrifice 
+
+
+[108 
+
+
+himself in the same oblation, the same strew; this is one consecration. 4 
+Seventeen 5 kindling verses should he recite ; Prajapati is seventeenfold; 
+the months are twelve, the seasons five through the union of winter and 
+the cool season 9 ; so great is the year; Prajapati is the year. With these 
+(verses) which abide in Prajapati does he prosper who knows thus. 
+
+i. 2. The sacrifice went away from the gods; it they sought to start up 
+with offerings ; in that they sought to start it up with offerings that is why 
+offerings have their name. They found it; he prospers having found the 
+sacrifice who knows thus. The libations (ahuti) are callings by name, for 
+by them the sacrificer calls to the gods; that is why libations have their 
+name. Ways 1 (uti) rather are they called by which the gods come to the call 
+of the sacrificer; paths and passages are ways; verily thus are they the 
+roads to heaven of the sacrificer. They say, ‘ Since another pours the libation, 
+then why do they style Hotr him who recites (the invitatory verses) and 
+says the offering verses 1 * In that he here according to their portion invites 
+the deities, (saying 2 ) * Bring hither N. N., bring hither N. N7, that is why 
+the Hotr has the name. A Hotr becomes he, a Hotr they call him who 
+knows thus. 
+
+i. 8. Him whom they consecrate the priests make into an embryo again. 
+With waters they sprinkle; the waters are seed; verily having made him 
+possessed of seed they consecrate him. With fresh butter they anoint; to 
+the gods appertains melted butter, to men fragrant ghee, slightly melted 
+butter to the fathers, fresh butter to embryos. 1 In that they anoint with 
+fresh butter, verily thus they make him successful with his own portion. 
+They anoint him completely; ointment is the brilliance in the eyes; verily 
+thus having made him possessed of brilliance they consecrate him. With 
+twenty-one handfuls of Darbha they purify him; verily thus purified and 
+pure they consecrate him. They conduct hi m to the hut of the consecrated; 
+the hut of the consecrated is the womb of the consecrated; verily thus they 
+conduct him to his own womb; therefore (in and) from a firm womb he 
+stands and moves; therefore (in and) from a firm womb embryos are placed 
+and grow forth. Therefore the sun should not rise or set on the consecrated 
+
+
+4 The rule is laid down by A$S. iv. 1.1 that 
+the new and full moon sacrifices should 
+precede the Agrayana, the Nirfighapafu, 
+the C&turm&syas, and the Soma sacrifice, 
+but he admits (iv. 1.2) that the reverse 
+order was possible and the other Siitras 
+leave the order undecided. The sacrifice 
+here laid down for the oonseoration is in 
+fact a mere variant of the full moon rite. 
+* i. e. the usual fifteen, A£S. i. 2. 7, and two 
+Dh&yy&s, iv. 2. 1. On the other hand, 
+
+
+fifteen only are prescribed in ▼. 8* 8 
+
+and in KB. 
+
+6 Cf. Macdonell and Keith, Vedic Index , i. 110, 
+111 . 
+
+1 As Aufreoht points out, this derivation is 
+not intended as grammatically correct. 
+
+1 See A$S. i. 2. 6 ; 9fS. i. 4. 22 eeq. 
+
+i.8. 1 Cf.TS.vi. 1.1.4; 9B.iii 1.8.8; andfor 
+*§ 9 and 10,11, 15 and 16,19, of. TS. vi. 
+1. 2. 1; 2.6.6; 1. 8. 2; 4.8; L6vi, La 
+doctrine du sacrifice, pp. 108-105. 
+
+
+
+109 ] The Consecration Sacrifice [— i. 4 
+
+elsewhere than in the hut of the consecrated, nor should they call out to him. 
+With a garment they cover him; the garment is the caul of the consecrated; 
+verily thus they cover him with a caul. Above that is the black antelope 
+skin; the placenta is above the caul; verily thus they cover him with the 
+placenta. He closes his hands 2 ; verily closing its hands the embryo lies 
+within; with closed hands the child is born. In that he closes his hands, 
+verily thus he clasps in his hands the sacrifice and all the deities. They say, 
+* There is no competing pressing 3 for him who is first consecrated; the 
+sacrifice is grasped by him, the deities are grasped; no misfortune is his as 
+there is of him who is not consecrated first.’ Having loosened the black 
+antelope skin, he descends to the final bath; therefore embryos are born 
+freed from the placenta; with the garment he descends; therefore a child 
+is bom with a caul. 
+
+i. 4. ‘ Thou, O Agni, art extending ’ and * O Soma, thy wondrous ’ should 
+he recite as invitatory verses 1 for the butter portions for him who previously 
+has not sacrificed; 4 with thee they extend the sacrifice ’ (he says 2 ); verily 
+thus for him he extends the sacrifice. 4 Agni with ancient thought ’ and 
+‘ O Soma, with verses thee ’ (he should use 8 ) for him who has sacrificed 
+before; in the word ‘ ancient ’ he refers to the former offering. This is not to 
+be regarded. 4 May Agni slay the foe ’ and 4 Thou, O Soma, art very lord ’ 
+(these should he recite and) make (the butter portions) contain a reference 
+to the slaying of Vrtra. 4 Vrtra he slays to whom the sacrifice condescends; 
+therefore should they be made to contain a reference to the slaying of Vrtra. 
+c Agni the head, the first of the deities’ and 4 With Agni, O Visnu, the 
+highest great penance ’ are the invitatory and offering verses of the oblation 
+for Agni and Visnu 6 ; they are perfect in form as being addressed to Agni 
+and Visnu; that in the sacrifice is perfect which is perfect in form, that 
+rite which as it is performed the verse describes. Agni and Visnu are the 
+guardians of consecration of the gods ; they are lords of the consecration; 
+in that the oblation is for Agni and Visnu, (it is because they desire 6 ) 4 May 
+those who are the lords of the consecration, being delighted, confer con¬ 
+secration, may those who consecrate consecrate.’ They are Tristubh verses, 
+to secure power. 
+
+
+* See Ap?S. xi. 18. 7. 
+
+9 i. e. a sacrifice instituted at the same 
+time and place by another sacrificer; 
+a mountain or stream constitutes a suffi¬ 
+cient local differentiation; see AfS. vi. 
+6 . 11 . 
+
+1 RV. y. 18. 4 and i. 91. 9. These are the 
+mdwmtau which are used in the ordinary 
+Isti; see KB. i. 1; ggs. ii. 2. 18. 
+
+
+9 RV. v. 18. 4 e. 
+
+9 RV. viii. 44. 12 and i. 91. 11 
+
+4 RV. vi. 16. 84 and i. 91. 5. 
+
+9 Not in RV. and therefore given in full in 
+AgS. iv. 2. 8. 
+
+6 The correct sense of the use of iti is realized 
+by S&yana; it is very common in the 
+AB. and KB., especially the latter, but 
+is normally disregarded by Haug. 
+
+
+
+[110 
+
+
+i. 5 —] The Soma Sacrifice 
+
+i. 5. Gayatri verses 1 should he use as the invitatory and offering verses of 
+the Svistakrt, who desires brilliance or splendour; the G&yatri is brilliance 
+and splendour; brilliant and resplendent does he become who knowing thus 
+uses Gayatri verses. Usnih verses 8 should he use who desires life; the 
+Usnih is life; he lives all his days who knowing thus uses Usnih verses. 
+Anustubh verses 8 should he use who desires the heaven; of two Anustubhs 
+there are sixty-four syllables; three worlds each twenty-onefold are there 
+stretching upwards; with twenty-one (verses) each he mounts these worlds; 
+with the sixty-fourth he finds support in the world of heaven; support he 
+finds who knowing thus uses Anustubh verses. Brhatl verses 4 should he 
+use who desires prosperity and glory; the Brhatl is prosperity and glory 
+among the metres; verily prosperity and glory he places in himself who 
+knowing thus uses Brhatl verses. Pankti verses 6 should he use who desires 
+the sacrifice; the sacrifice is fivefold; verily the sacrifice condescends to 
+him who knowing thus uses Pankti verses. Tristubh verses® should he 
+use who desires strength; the Tristubh is force, power, and strength; 
+possessed of force, power, and strength does he become who knowing thus 
+uses Tristubh verses. Jagati verses 7 should he use who desires cattle; 
+cattle are connected with the Jagati; he becomes possessed of cattle who 
+knowing thus uses Jagati verses. Viraj verses 8 should he use who desires 
+proper food; the Viraj is food; therefore he who here has most food is most 
+glorious in the world; that is why the Viraj has its name (the glorious). 
+Glorious among his own is he, best of his own does he become who knows 
+thus. 
+
+i. 6. Now the Viraj is a metre of five strengths; in that it has three Padas, 
+it is the Usnih and Gayatri; in that its Padas have eleven syllables, it is the 
+Tristubh; in that it has thirty-three syllables, it is the Anustubh, for metres 
+are not different by reason of one syllable, nor yet by two; in that it is the 
+Viraj, that is its fifth (strength). The strength of all the metres he wins, 
+the strength of all the metres he attains, unity with and identity of form 
+and world with all the metres he attains, an eater of food, a lord of food 
+he becomes, with his offspring he attains proper food, who knowing thus 
+uses Viraj verses. Therefore should Viraj verses 8 be used, namely 4 Kindled, 
+O Agni * and ‘ These, O Agni \ The consecration is holy order, the consecra¬ 
+tion is truth; therefore by one who is consecrated should truth alone be 
+spoken. Bather they say, 4 What man ought to speak all truth; the gods are 
+
+1 RV. iii. 11. 2 and 1. For samyQjpe see A£S. B BY. v. 6. 1 and 2. 
+
+ii. 1. 21. The term ia not uaed in 99 s - 6 BY. L 95. 1 and 2. 
+
+* RV. i. 79. 4 and 5. 7 RV. v. 11. 1 and 2. 
+
+* RV. i. 45.1 and 2. • RV. vii. 1. 8 and 18. 
+
+« RV. vii. 16. 1 and 8. 
+
+
+
+Ill] The Introductory Sacrifice [—i. 7 
+
+of troth compact, 1 but men of untruth compact.’ He should speak with 
+(the word *) 4 discerning *; 4 the discerning is the eye, for by it he sees dis¬ 
+tinctly ’ (they say). Now the eye is truth deposited among men; therefore 
+to him who narrates they say, * Hast thou seen ? * If he replies 4 1 have 
+seen *, then him they believe. But if a man himself sees, he believes not 
+even many others. Therefore should he speak with (the word) * dis¬ 
+cerning ’; his speech is uttered as essentially true. 8 
+
+ADHYAYA II 
+
+The Introductory Sacrifice . 
+
+i. 7 (ii. 1). In 1 that there is the introductory (sacrifice), thereby they 
+advance to the world of heaven; that is why the introductory (sacrifice: 
+Prayanlya) has its name (advancing). The introductory (sacrifice) is 
+expiration, the concluding (sacrifice) is out-breathing, the Hotr is common, 
+for expiration and out-breathing are common, for the arrangement of the 
+breaths, for the discrimination of the breaths. The sacrifice went away from 
+the gods; the gods could do nothing, they could not discern it. They said to 
+Aditi, 4 Through thee let us discern the sacrifice.’ She said, ( So be it, but let 
+me choose a boon from you.’ 4 Choose ’ (they replied). This boon she choose, 
+4 Let the sacrifices begin from me and end with me.’ 4 So be it’ (they 
+replied). Therefore there is a pap to Aditi as introductory (offering), 
+(a pap) to Aditi as concluding (offering), for as a boon by her was this 
+chosen. Moreover she chose this boon, 4 Through me shall ye know the 
+eastern quarter, through Agni the southern, through Soma the western, 
+through Savitr the northern.’ He says the offering verse for Pathya 2 ; in 
+that he says the offering verse for Pathya, therefore does yonder '(sun) 
+arise in the east and set in the west, for it follows Pathya. He says the 
+offering verse for Agni 3 ; in that he says the offering verse for Agni, there¬ 
+fore from the south the plants come first ripe, for the plants are connected 
+with Agni. He says the offering verse for Soma 4 ; in that he says the 
+
+1 Cf. 9B. i 1. 1. 4: satyam eva deed anrtam 
+manufydh. 
+
+9 The point is that he is to add in his addresses 
+the word vicaksana to the proper name 
+or (aocording to Ap$S. x. 12. 7,8) oomasita 
+in the case of a Brahman. The passage is 
+borrowed in GB. vii. 28. 
+
+1 So S&yana; the compound o&n be reduced 
+into satyd uttard, the rest of his speech is 
+made true by using vicakfana. For the 
+superiority of sight to hearing cf. TB. i. 
+
+1. 4. 2 ; 9B. i. 8.1.27; below AB. ii. 40. 
+i.7. 1 AB. i. 7-11 contains the introductory 
+
+
+sacrifice as in KB. vii. 5-9; for the ritual 
+see A9S.iv. 8.1-8; 99 s * Y - &• 1-7; Caland 
+and Henry, L'Agniitoma, pp. 28, 29. For 
+§$ 2 and 8 cf. KB. vii. 5, 6, 8 ; for f 8 
+TS. vi. 1. 5.1; MS. iii. 7. 1; 9 B. iii. 2.8. 
+1 *09. ; L4vi, La doctrine du sacrifice, pp. 49, 
+50. 
+
+* BV. x. 68.15 and 16 are the verses used at 
+the sacrifice. 
+
+9 BV. i. 189.1; x. 2. 8. The use of dyanti sug¬ 
+gests rice brought north from S. India. 
+
+4 BV. i. 91. 1 and 4. 
+
+
+
+i. 7—] The Soma Sacmjice [112 
+
+offering verse for Soma therefore westward flow many rivers, for the waters 
+are connected with Soma. He says the offering verse for Savitr 5 ; in that 
+he says the offering verse for Savitr, therefore on the north-west he that 
+blows blows most, for he blows instigated by Savitr. For Aditi 6 last he 
+says the offering verse; in that he says the offering verse for Aditi last, 
+therefore yonder (sky) wets this (earth) with rain and snuffs it up. For 
+five deities does he say the offering verses; the sacrifice is fivefold; all 
+the regions are in order, the sacrifice also is in order, for that people is (all) 
+in order, where there is a Hotr knowing thus. 
+
+i. 8 (ii. 2). He who desires brilliance and splendour should turn towards 
+the east with the libations of the fore-offerings; the eastern quarter is 
+brilliance and splendour; brilliant and resplendent does he become who 
+knowing thus goes to the east. He who desires proper food should 
+turn towards the south with the libations of the fore-offerings; Agni 
+is eater of food and lord of food; he becomes an eater of food, a lord 
+of food, with his offspring he attains proper food who knowing thus 
+turns to the south. He who desires cattle should turn west with the 
+libations of the fore-offerings; the waters are cattle; he becomes possessed 
+of cattle who knowing thus turns west. He who desires the drinking 
+of Soma should turn north with the libations of the fore-offerings; Soma 
+the king is in the north; he obtains the drinking of Soma who knowing 
+thus turns north; the upward region is heavenly; in all the quarters 
+he prospers. These worlds are turned towards one another 1 ; turned towards 
+him these worlds shine for prosperity for him who knows thus. For Pathya 
+he says the offering verse; in that he says the offering verse for Pathya, 
+verily thus ab the beginning of the sacrifice he gathers speech together. 
+Agni and Soma are expiration and inspiration, Savitr (serves) for instiga¬ 
+tion, Aditi for support. Verily for Pathya he says the offering verse ; in that 
+he says the offering verse for Pathya, verily thus with speech he leads the 
+sacrifice to the path. Agni and Soma are the eyes; Savitr (serves) for 
+instigation, Aditi for support. By the eye the gods discerned the sacri¬ 
+fice; by the eye that is discerned which cannot be discerned; therefore 
+even after wandering in confusion, when a man perceives with the eye 
+immediately, 2 then he discerns indeed. In that the gods discerned the 
+sacrifice, in this (earth) they discerned, in it they gathered together; from 3 
+it is the sacrifice extended, from it is it performed, from it is it gathered 
+
+* RV. x. 82. 7 and 9. which agrees generally with kmdpi ycUna - 
+
+0 RV. x. 63. 10 and the verse mahim u tu, AV. vifetena. 
+
+vii. 6. 2. • S&yana has the loc. as the explanation ; so 
+
+1 The sense is uncertain; S&yana has svocita- Haug, but abl. or dat. alone can be 
+
+bhogaprada, Haug * linked together ’. meant. 
+
+2 Anufthya is rendered 4 successively * by Haug, 
+
+
+
+113] The Introductory Sacrifice f—i. 10 
+
+
+together, for Aditi is this (earth). Thus he says the offering verse for Aditi 
+last; in that he says the offering verse for Aditi last, it is for the discern¬ 
+ment of the sacrifice, for the revealing of the world of heaven. 
+
+i. 9 (ii. 8). 4 The subjects of the gods should be brought into order, 1 they 
+say; 4 as they are brought into order, the subjects of men come into order/ 
+All the subjects come into order, the sacrifice comes into order also, (all) is 
+in order for that people where there is a Hotr knowing thus. He recites, 1 
+
+4 Prosperity to us in the ways, in the deserts, 
+
+Prosperity in the waters, in the abode which hath the light, 
+Prosperity to us in the wombs that bear children, 
+
+Prosperity for wealth do ye, 0 Maruts, bestow/ 
+
+The Maruts are the subjects of the gods; verily thus at the beginning of 
+the sacrifice he brings them into order. 4 With all the metres should he say 
+the offering verse/ they say; having sacrificed with all the metres, the gods 
+conquered the world of heaven; verily thus the sacrificer having sacrificed 
+with all the metres conquers the world of heaven. 4 Prosperity to us in the 
+ways, in the deserts' and 4 The highest safety in the way * are the Tristubh 
+verses for Pathya Svasti. 2 4 O Agni, lead us by a fair path to wealth * and 
+4 We have come to the path of the gods * are the Tristubh verses for Agni. 3 
+4 Thou, O Soma, skilled in thought ’ and 4 Thine abodes in the sky, on the 
+earth 9 are the Tristubh verses for Soma. 4 4 The god of all, the lord of the 
+good * and 4 Who all these beings * are the Gayatri verses for Savitr. 5 4 The 
+good protector, the earth, sky unequalled * and 4 The great one, the mother 
+of those of good vows * are the Jagatl verses for Aditi. 6 These are all the 
+metres, Gayatri, Tristubh, and Jagatl, the others are dependent (on them), 
+for these are used most prominently in the sacrifice. By means of these 
+metres the sacrificer has sacrificed with all metres, who knows thus. 
+
+i. 10 (ii. 4). The invitatory and offering verses of this oblation contain the 
+words 14 forward *, 4 lead 4 path *, and 4 prosperity'; having sacrificed with 
+them the gods won the world of heaven; verily thus also the sacrificer 
+having sacrificed with them wins the world of heaven. In them there 
+is the line, 4 Prosperity for wealth do ye, O Maruts, bestow *; the Maruts, 
+as subjects of the gods, 2 occupy the atmosphere; whoever without notifica¬ 
+tion to them goes to the world of heaven they are likely to obstruct him or to 
+crush him. In that he says, ‘Prosperity for wealth do ye, O Maruts, 
+bestow/ he announces the sacrificer to the Maruts the subjects of the gods; 
+
+
+* RV. x. 68.16. 
+
+* RV. x. 68. 16 and 16. 
+
+> RV. i. 189. 1 and x. 2. 8. 
+« RV. i. 91. 1 and 4. 
+
+* RV. ▼. 82. 7 and 9. 
+
+15 [h.o.s. se] 
+
+
+• RV. x. 68. 10 and AV. vii. 6. 2. 
+
+i. 10. 1 The word nttr occurs only in the form 
+noya, but the way of denoting roots Yariea 
+greatly in AB. and KB.; cf. p. 80. 
+
+* Cf. KB. vii. 8; TS. vi. 1. 6. 8. 
+
+
+
+i. lo—] 
+
+
+[114 
+
+
+The Soma Sacrifice 
+
+the Maruts, the subjects of the gods, do not obstruct him as he goes to the 
+world of heaven, nor do they crush him. Prosperously they speed him to the 
+world of heaven who knows thus. The invitatory and offering verses of the 
+oblation for Svistakrt should be the two Yir&j 8 verses of thirty-three syllables, 
+' May Agni here be above the other Agnis ’ and ‘ The Agni who guardeth 
+from the foe’. Having sacrificed with the two Viraj verses, the gods won the 
+world of heaven; verily thus also the sacrificer having sacrificed with two 
+Viraj verses wins the world of heaven. They are of thirty-three syllables; 
+the gods are thirty-three, eight Vasus, eleven Rudras, twelve Adityas, 
+Praj&pati, and the vasat call. Thus at the very beginning of the sacrifice 
+he makes the deities sharers in the syllables; verily thus syllable by 
+syllable he delights a deity; verily thus by a vessel for the gods he 
+gladdens the deities. 
+
+i. 11 (ii. 5). ‘The introductory (sacrifice) should be performed with the 
+fore-offerings but without the after-offerings ’ they say; 1 ' in that there are 
+after-offerings in the introductory (sacrifice), there is deficiency as it were, 
+and delay as it were.’ That is not to be regarded. It should be performed 
+with the fore-offerings and also with the after-offerings; 8 the fore-offerings 
+are the breaths, the after-offerings offepring; if he were to omit the fore¬ 
+offerings he would omit the breaths of the sacrificer; if he were to omit the 
+after-offerings, he would omit the ofispring of the sacrificer; therefore should 
+it be performed with the fore-offerings and also with the after-offerings. 
+He should not perform the joint sacrifices for the wives (with the gods), 
+nor should he offer with the concluding Vajus. By so much is the sacrifice 
+incomplete. He should preserve the scrapings of the introductory (sacrifice) 
+and mingle them with the concluding (sacrifice), for the continuity of the 
+sacrifice, to prevent a breach in the sacrifice. Or rather in the pot in which 
+he throws the introductory (sacrifice) into that he should throw the con¬ 
+cluding (sacrifice). By so much the sacrifice becomes continuous and without 
+a breach. ‘ Thereby they prosper in yonder world, not in this,’ they say, ‘ in 
+that it is introductory (advancing); as introductory they offer, as intro¬ 
+ductory they proceed; verily the sacrificers advance away from this world.’ 
+In ignorance verily they say thus. He should intertwine the invitatory 
+and the offering verses; the invitatory verses of the introductory (sacrifice) 
+he should make the offering verses of the concluding (sacrifice); the invita¬ 
+tory verses of the concluding (sacrifice) he should make the offering verses 
+of the introductory (sacrifice). Thus he intertwines for success in both 
+worlds, for support in both worlds; in both worlds is he successful, in 
+
+
+• RV. vii. 1.14 and 15. 
+
+1 For this discussion see TS. vi. 1. 5. 8 . 
+
+* For the former see A£S. j, 6 . 5 sag.; ffS* i- 
+
+
+6.16 # 09 .; for the latter A£S. i. 8 .7; 
+i. 12 . 18 teq. 
+
+
+
+115 ] 
+
+
+The Buying of the Soma [—i. 13 
+
+both worlds he finds support. He finds support who knows thus. There 
+is a pap for Aditi at the introductory, and one for Aditi at the concluding 
+(sacrifice), for the support of the sacrifice, for the tying of the knots of the 
+sacrifice, to prevent the slipping of the sacrifice. Just as then, he used to 
+say, one ties the knots at both ends of a rope to prevent slipping, so at 
+both ends of the sacrifice he ties knots to prevent slipping, in that there is 
+a pap for Aditi at the introductory and also one for Aditi at the concluding 
+sacrifice. With Pathya Svasti hence they advance, in Pathya Svasti they 
+end; prosperously hence they advance, prosperously they end. 
+
+
+ADHYAYA III 
+
+The Buying of the Soma 
+
+i. 12 (iii. 1). In 1 the eastern quarter the gods bought Soma the king; 
+therefore in the eastern quarter is he bought. Him from the thirteenth 
+month they bought; therefore the thirteenth month is not known; the 
+Soma seller is not known, for the Soma seller is evil. The strengths and 
+powers of him when bought and going towards men went away to the 
+quarters; them they sought to win with one verse; they could not win 
+them; them with two, with three, with four, with five, with six, with seven 
+they could not win; with eight they won, with eight they obtained; that 
+is why eight has its name. Whatever he desires he attains who knows 
+thus. Therefore in these rites eight (verses) each are repeated, to win 
+powers and strengths. 
+
+i. 13 (iii. 2). * For Soma when bought and being brought forward, do thou 
+say the invitatory verse * the Adhvaryu says. * From good to better do 
+thou come forward * he says; 1 this world is good; than it yonder world 
+is better; verily thus he causes the sacrifice? to go to the world of heaven. 
+‘Let Brhaspati be thy harbinger’ (he says); Brhaspati is the holy power; 
+verily thus he makes the holy power precede him; what has the holy power 
+come to no harm. ‘ Do thou stay on the chosen spot of earth ’ (he says). The 
+chosen spot of earth is the place of sacrifice to the gods; verily thus he settles 
+him on the chosen spot of earth. ‘ Do thou drive afar the foes, with all 
+powers ’ (he says); verily thus he drives away the evil rival who hates him, 
+and brings him low. ‘ O Soma, thy wondrous ’ this triplet to Soma* in Gayatri 
+
+1 AB. i. 12-14, like KB. yii. 10, treats briefly form as here in the Yajus recension is also 
+
+of the ceremony of carrying forward the found at AY. vii. 8. 1 with the bad 
+
+Soma when bought. For the ritual see variants aihemdm asyd fdtrum and sdrva- 
+
+AfS. iv. 4. 1-8 ; 9£S. v. 6 . 1-8 ; Caland vfram. For $ 1 cf. KB. vii. 10. 
+
+and Henry, L'Agnutonuij pp. 50, 51. 1 BV. i. 91. 9-11. 
+
+i. 18. 1 This verse which is found in the same 
+
+
+
+[116 
+
+
+L is—] The Soma Sacrifice 
+
+he reeites when Soma the king is being brought forward; verily thus with 
+his own deity, his own metre he makes him successful. * All rejoice in the 
+glory that hath come ’ he recites; 3 Soma the king is glory; every one 
+rejoices in his being bought, both he who is to gain something in the 
+sacrifice and he who is not. ‘The comrades in the comrade strong in 
+the assembly, (he says); Soma the king is the comrade, strong in the 
+assembly, of the Brahmans. ‘Saving from sin 9 (he says); he indeed is 
+a saviour from sin. He who is successful, he who attains pre-eminence, 
+becomes sinful; therefore they say, 4 ‘ Do not recite, do not proceed; let 
+them not have sin to requite/ ‘ Winner of nourishment 9 (he says); nourish¬ 
+ment is food; nourishment is the sacrificial fee; thereby he wins it; verily 
+thus he makes him a winner of food. ‘Ready is he for manly force 9 
+(he says); manly force is power and strength; manly force is not lost by 
+him up to old age who knows thus. ‘ The god hath come 9 (he says 5 ), for 
+he has come now; ‘ With the seasons may he prosper the dwelling 9 (he says). 
+The seasons are the royal brothers of Soma the king, as of a man; verily 
+thus with that he causes him to come. ‘ May Savitr bestow upon us fair 
+progeny and sap 9 this benediction he invokes. ‘ May he quicken us with 
+nights and days 9 (he says); the days are days, the nights are nights; verily 
+then for him with the days and the nights he invokes this benediction. 
+
+‘ Wealth with offspring may he accord to us 9 this benediction he invokes. 
+
+‘ Thine abodes which they worship with oblation 9 he recites; 6 ‘ All these of 
+thine be encompassing the sacrifice; conferring wealth, accomplishing with 
+good heroes 9 (he says); verily thus he says ‘ Be thou a conferrer of cattle 
+on us and an accomplisher. 9 ‘ Slayer of heroes, O Soma, go forward to the 
+doors 9 (he says); the doors are the house; the house of the sacrificer is 
+afraid of Soma the king as he advances; in that he recites this (verse), 
+verily thus he calms him; he calmed injures not his offspring or cattle. 
+•This prayer of thy suppliant, O god 9 , with (this verse) to Varuna he 
+concludes; so long as he is tied up, Varuna is his deity, so long as he 
+proceeds to the closed places; verily thus with his own deity, his own 
+metre, he makes him successful ‘ Of thy suppliant, O god 9 (he says 7 ); he 
+who sacrifices is a suppliant. ‘Insight and skill, O Varuna, do thou 
+quicken 9 (he says); verily thus he says, ‘Do thou, O Varuna, quicken 
+strength and knowledge. 9 ‘Let us mount that ship fair crossing by 
+
+* BV. x. 71. 10. great prosperity danger of sin is near at 
+
+4 Hie version of S&yana takes md pracdrth as hand. 
+
+addressed to the Adhvaryu and yMayan 5 Agon is taken as past by the Br&hmaiia, 
+as pr&pnuvaniahi but this seems unduly to though S&yana renders it as imperative, 
+
+minimize ydiayan. The idea is that in too The verse is BY. iv. 58. 7. 
+
+• BV. i. 91. 19. t BV. viii. 42. 8. 
+
+
+
+117] The Buying of the Soma [ —i. 14 
+
+which we may pass over all evils ’ (he says); the ship fair crossing is the 
+sacrifice; the ship fair crossing is the black antelope skin; the ship fair 
+crossing is speech; verily thus having mounted upon speech with it he 
+crosses over to the world of heaven. These he recites eight in number, 
+perfect in form; that in the sacrifice is perfect which is perfect in form, 
+that rite which as it is performed the verse describes. Of them he recites 
+the first thrice, the last thrice; they make up twelve; the year has twelve 
+months; Prajapati is the year; verily with those whose abode is Prajapati 
+he prospers who knows thus. Thrice he recites the first, thrice the last; 
+verily thus he ties the ends of the sacrifice, for firmness, for might, to 
+prevent slipping. 8 
+
+i. 14 (iii. 3). One of the two oxen should be yoked, 1 the other unloosened; 
+then they should take down the king; if they were to take down when both 
+were unloosed, they would make the king have the fathers as his deity; 
+if when yoked, lack of peace and rest would come on offspring ; offspring 
+would scatter. The ox which is unyoked is the symbol of offspring who 
+sit in the house; the yoked one is that of those on a journey. Those who 
+take down when one is yoked and one unyoked, produce both peace and 
+rest. The gods and the Asuras strove for these worlds; they contended for 
+this eastern quarter; the Asuras conquered them thence; they contended for 
+the southern quarter; the Asuras conquered them thence; they contended 
+for the western quarter; the Asuras conquered them thence; they con¬ 
+tended for the northern quarter; the Asuras conquered them thence. They 
+contended for the north-eastern quarter; they were not conquered thence. 
+This is the unconquered quarter; therefore in this quarter one should strive 
+or cause striving; 2 for he has power to dispose of debts. The gods said, 
+1 Through our lack of a king they conquer us; let us make a king.’ * Be it 
+so ’ (they said). They made Soma king; with Soma as king they conquered 
+all the quarters. He who sacrifices has Soma as king. While (the cart) 
+stands facing east, they place on (the Soma); thereby he conquers the 
+eastern quarter; him they carry round to the south; thereby he conquers 
+the southern quarter; him they turn round to the west; thereby he 
+conquers the western quarter; him they take down from (the cart) facing 
+north; thereby he conquers the northern quarter. By Soma the king he 
+conquers all the quarters who knows thus. 
+
+• Cf. TS. ii. 6. 7.1. See Caland and Henry, L'Agniftoma, 
+
+1 Cf. TS. vi. 2.1.1; MS. iii. 7. 9 ; £B. iii 4. p. 64. 
+
+1. 4 disagrees with TS., MS., and AB. * The sense of yat is probably no more definite 
+
+than this. 
+
+
+
+i . 16 —] 
+
+
+[118 
+
+
+The Soma Sacrifice 
+
+The Gvcst Reception of Soma 
+
+i. 15 (iii. 4). The 1 oblation of the guest reception is offered, when Soma 
+the king has come; Soma the king comes to the house of the sacrificer; to 
+him this oblation of the guest reception is offered; that is why the guest 
+reception has its name. It is offered on nine potsherds; the breaths are 
+nine; (it serves) to arrange the breaths, to recognize the breaths. It is for 
+Visnu; the sacrifice is Visnu; verily thus with his own deity, his own metre, 
+he makes him successful. All the metres and the Prsthas follow Soma the 
+king when bought. As many as follow Soma the king, to all these is the 
+guest reception performed. They kindle the fire, when Soma the king has 
+come. Just as in the world when a human king has come, or another 
+deserving person, they slay an ox or a cow that miscarries; so for him they 
+slay in that they kindle the fire, for Agni is the victim of the gods. 
+
+i. 16 (iii. 5). ‘ Recite for Agni being kindled * the Adhvaryu says; * To 
+thee, O god Savitr,* (this verse) to Savitr he recites. They say ‘ Since it is 
+for Agni being kindled that he recites by order, then why does he recite 
+(a verse 1 ) to Savitr?* Savitr is lord of instigations; verily thus on the 
+instigation of Savitr they kindle him; therefore he recites (a verse) to 
+Savitr. ‘ May the two great ones, sky and earth, for us,* (this verse) to sky 
+and earth * he recites; they say,‘ Since it is for Agni being kindled that he 
+recites by order, then why does he recite (this verse) to sky and earth ? * 
+By means of sky and earth him when bom the gods grasped; by these two 
+even to-day is he grasped; therefore he recites (this verse) to sky and earth. 
+‘ Thee, O Agni, from the lotus * this triad in Gayatrl to Agni 3 he recites when 
+the fire is being kindled; verily thus with his own deity, his own metre he 
+makes him successful. * Atharvan kindled forth ’ is perfect in form; that 
+in the sacrifice is perfect which is perfect in form, that rite which as it is 
+performed the verse describes. If he is not bom, if he is long in being 
+bom, then should be repeated Gayatrl verses, 4 Raksas slaying, namely, 
+‘ O Agni strike down the foe * for the smiting away of the Raksases. The 
+Raksases seize them when he is not bom and is long in being bom. If he 
+is bom when one only has been recited, or when two, then he should recite 
+an appropriate (verse 6 ) containing (the word) ‘ bom ’, * Let men say * for him 
+when bom. That which in the sacrifice is appropriate is perfect. * Whom 
+with the hand like a quoit ’ (he says 8 ), for with the hands they kindle him. 
+
+1 AB. i. 16-18 describe the guest reception vi. 8. 6 . 8 ; for $ 2 KB. viii. 1. 
+
+of Soma; ot KB. yiiL 1 and 2. For the * BY. hr. 66. 1. 
+ritual see A£S. iv. 6; <}<&. v. 7. For » BY. vi. 16.18-16. 
+
+$ 2 of. TS. vi. 2.1. 2. See also Caland 4 BY. x. 168. 
+and Henry, L’Agnittoma, pp. 68, 67-60. • BY. i. 74. 8. 
+
+i. 16. » BY. i. 24. 8. For f( 1 and 20 cf. TS. • BY. vi. 16. 40. 
+
+
+
+119] 
+
+
+The Guest Reception of Soma [ —i. 16 
+
+‘ The child bom' (he says); Agni is a first-bom child as it were; ‘ Like (it) 
+
+I they bear, Agni of the folk, good sacrificer * (he says); om is for them what na 
+
+is for the gods. ‘ Forward bear the god to the feast for the gods, best winner 
+of wealth’ is the appropriate (verse 7 ) for him when being taken forward; that 
+which in the sacrifice is appropriate is perfect. * Let him seat himself in 
+his own place of birth ’ (he says); he is his own place of birth in that Agni 
+is Agni’s. ‘ Bom in the all-knower ’ (he says 8 ); one is bom, one is the 
+all-knower. ‘ Quicken the dear guest' (he says); he is his dear guest in 
+that Agni is Agni’s. ‘ On a smooth (place) the lord of the house ’ (he says); 
+verily thus he places him in health. * By Agni is Agni kindled, the sage, 
+the lord of the house, the youthful, bearer of the oblation, with the ladle in 
+his mouth ’ is the appropriate (verse 9 ); that which in the sacrifice is appro¬ 
+priate is perfect. 1 For thou, O Agni, by Agni, sage by the sage, good by 
+the good ’ (he says 10 ); one is a sage, the other a sage; one is good, the other 
+good. 1 Friend with friend thou art enkindled ’ (he says); he is his own 
+friend in that Agni is Agni’s. 'Him they make bright, the skilled, the 
+victor in contests, the mighty one in his own dwellings ’ (he says n ); he is 
+his own house in that Agni is Agni’s. ‘ With the sacrifice the sacrifice the 
+gods sacrificed ’, with the last 12 he concludes; with the sacrifice the gods 
+sacrificed the sacrifice in that with Agni they sacrificed to Agni; they went 
+to the world of heaven. ‘ These laws were first; these greatnesses resort to 
+the sky, where are the ancient Sadhya gods ’ (he says 12 ); the Sadhya gods 
+are the metres; they first sacrificed to Agni with Agni; they went to the 
+world of heaven. The Adityas and the Angirases were here; they first 
+sacrificed with Agni to Agni; they went to the world of heaven; the 
+libation to Agni is a heavenly libation. Even if he who sacrifices is not 
+a Brahmana 13 or is wrongly spoken of, nevertheless his libation goes to the 
+gods and is not united with evil; his libation goes to the gods, and is not 
+united with evil, who knows thus. These thirteen he recites perfect in 
+form; that in the sacrifice is perfect which is perfect in form, that rite 
+j which as it is performed the verse describes. Of these he recites the first 
+
+thrice, the last thrice. They make up seventeen; Prajapati is seventeenfold, 
+
+Smrti. On the whole the use is probably 
+in each case the same, * one who is said 
+to be not a Brahman a non-Brahman 
+(opposed to subr&hmana, Wackeraagel, 
+Altind. Oram. n. i. 261) or dwrukta. The 
+alternative is to take ukta as ( instigated ’, 
+1 directed by ’ one who is not a Brahman 
+or is ill-spoken of. See AB. ii. 17. L4vi 
+{La doctrine du sacrifice, p. 128) has 4 on 
+sacrifice sans l'avis d'un brahmane ou si 
+on est diffiam^,’ which is difficult. 
+
+
+* EV. vi. 16. 41. 
+
+» RV. vi. 16. 42. 
+
+* RV. i. 12. 6. 
+
+RV. viii. 48. 14. 
+
+u RV. viii. 84. 8. 
+
+18 RV. i. 164. 60; see A$S. ii. 16. 7, 8; cf. 
+
+99& v. 16. 6. 
+
+19 S&yana gives two views of abrdhmana, either 
+
+as one who is not instigated by a Brah¬ 
+mana or one who is declared to be a non- 
+Brahman as explained by 9&&tapa in his 
+
+
+
+[120 
+
+
+i. 16—] 
+
+
+The Soma Sacrifice 
+
+
+the months are twelve, the seasons five; so great is the year; Praj&pati is 
+the year; verily thus with these which have their abode in Prajapati he 
+prospers who knows thua He recites the first thrice, the last thrice; verily 
+thus he ties the ends of the sacrifice, for steadiness, for might, to prevent 
+slipping. 
+
+i. 17 (iii. 6). ‘With the kindling-stick honour Agni 9 and ‘Swell up; be 
+there gathered for thee’ are the invitatory verses 1 of the two butter 
+portions, referring to the guest reception and perfect in form; that in the 
+sacrifice is perfect which is perfect in form, that rite which as it is being 
+performed the verse describes. (The verse) to Agni contains (the word) 
+‘ guest ’, not that to Soma; if (the verse) to Soma contained (the word) 
+‘ guest ’, it would clearly * be (the verse to be used); but it does contain 
+(the word) 'guest* as it contains (the word) ‘made fat*; when they serve 
+him with food, then does he become fat. For them he says as offering 
+verses 8 ‘Delighting*. ‘Over this Visnu strode’ and ‘To his beloved place 
+may I win' are (two verses) to Visnu. 4 Having used (a verse) of three 
+Padas as invitatory verse, he says one of four as offering verse, there are 
+seven Padas; the guest reception is the head of the sacrifice; there are 
+seven breaths in the head; verily thus he places breaths in the head. 
+1 The Hotr of the sacrifice with brilliant car ’ and ‘ Famed far is the Agni 
+of Bharata 9 are the invitatory and offering verses of the Svistakrt, 5 
+referring to the guest reception and perfect in form; that in the sacrifice 
+is perfect which is perfect in form, that rite which as it is being performed 
+the verse describes. They are Trisfcubh verses, to secure power. (The 
+sacrifice) ends with the sacrificial food; the gods prospered by means 
+of the guest reception ending with the sacrificial food; therefore should 
+it be performed ending with the sacrificial food. In this case they offer 
+the fore-offerings, not the after-offerings. The fore-offerings and the after¬ 
+offerings are the breaths; the fore-offerings are those breaths in the head, 
+the after-offerings those below. If in the case one were to offer the after¬ 
+offerings, that would be as if one were to break off those breaths and seek 
+to place them in the head. That would be superfluous; these breaths, 
+both those and those, are united together; 6 verily thus in that they offer 
+the fore-offerings, not the after-offerings, they obtain their desires in the 
+fore-offerings and in the after-offerings. 
+
+
+i RV. vui. 44.1 and i. 91. 16. 
+
+1 This seems here the sense of the ambiguous 
+word fa fvat, which is common in AB. in 
+this form. Cf. Eggeling SBE. xxrc. xxx. 
+He. the usual verses jufdna agnir djyasya rstu 
+and jufdnah soma djyasya havifo vetUy A£S. 
+i. 5, 29; 55S. i. 8. 8 with havifo in the 
+first also. 
+
+
+« RV. i. 22. 17 and i.164. 6. 
+
+* RV. x. 1. 6 and vii. 8. 4. 
+
+6 S&yana takes this as a potential and as 
+explaining atiriktam, but it seems neces¬ 
+sary to use it as explaining the next 
+sentence, the breaths are united and so 
+are in a sense one, ims ... tms because 
+gestures are used. 
+
+
+
+121 ] 
+
+
+The Pravargya 
+
+
+[—L10 
+
+
+ADHYAYA IV 
+
+
+The Pravargya . 
+
+i. 18 (iv. 1). The 1 sacrifice went away from the gods (saying), * I shall 
+not be your food/ * No \ replied the gods, 4 Yerily thou shalt be our food/ 
+The gods crushed it; it being taken apart was not sufficient for them. 
+The gods said 4 It will not be sufficient for us, being taken apart; come, 
+let us gather together the sacrifice/ (They replied) 'Be it so*. They 
+gathered it together; having gathered it together they said to the A9vins, 
+4 Do ye two heal it the A<jvins are the physicians of the gods, the 
+A 9 vins the Adhvaryus; therefore the two Adhvaryus gather together 
+the cauldron. Having gathered it together they say, 4 O Brahman, we 
+shall proceed with the Pravargya offering; O Hotr, do thou recite/ 
+
+i. 19 (iv. 2). With 4 The holy power bom first in the east* he begins; 1 
+Brhaspati is the holy power; verily thus with the holy power he heals 
+him. 4 This royal one goeth in front to the father 9 (he says a ); the royal 
+one is speech; verily thus he places speech in him. 4 The great one 
+hath established the two great ones, when bom 9 is addressed to 
+Brahmanaspati; 3 Brhaspati is the holy power ; verily thus with the holy 
+power he heals him. ' Towards the god Savitr in the bowls 9 is addressed 
+to Savitr; 4 Savitr is breath; verily thus he places breath in him. With 5 
+4 Sit thou down; thou art great 9 they make him sit down. 4 Whom they 
+anoint, the sages, as it were extending 9 is (the verse 6 ) appropriate for 
+the anointing; that which is appropriate in the sacrifice is perfect. 4 The 
+bird anointed by the skill of the Asura 9 , 4 The foe who secretly may attack 
+us, O Agni 9 , and 4 Be thou well disposed to us, O Agni, at our approach 9 
+are sets of two appropriate (verses 7 ); that which in the sacrifice is ap¬ 
+propriate is perfect. 4 Make thou thy brilliance like a broad net \ (these) are 
+
+
+1 AB. i. 18-22 and KB. viii. 8-7 describe the 
+Pravargya as a necessary preliminary to 
+the Soma sacrifice. For the ritual see 
+A^S. iv. 6 and 7 ; 9£S. v. 9 and 10; 
+BgS. ix. 1-16 ; M£S. iv; Ap?S. xv. <?£S. 
+does not require it for a first sacrifice. GB. 
+vii. 6 borrows this. KB. viii. 3 allows it 
+for a first sacrifice in certain oases. £B. 
+xiv. 2.2.44, 45; K£S. viii. 2.16; xxvi. 7. 
+58 forbid it in any case; TA. v. G. 8, 
+however, allows it generally, and M^S. 
+iv. 1. 8, 4; Ap. in certain cases. For it 
+cf. Hillebrandt, ZDMG. xxxiv. 819 »eq .; 
+Keith, Taittirtya Samhitd , i. cxxiii-cxxv. 
+
+16 [n.as. is] 
+
+
+For the death of the sacrifice, c t L4vi, 
+La doctrine du sacrifice , p. 80. 
+
+i. 19. 1 Given in A9V. and £&nkh. as not in the 
+Samhitft; see RVKh. iii. 22 (Schefte- 
+lowitz, pp. 107-109); AY. iv. 1.1; KB. 
+viii. 4. Cf. Oldenberg, Prolegomena pp. 
+868 aeq. 
+
+* Also in A$v. and £&nkh. 
+
+3 Also in A9V. and 9&nkh. 
+
+4 Also in A9V. and 9 &fikh« 
+
+3 RV. i. 86. 9. 
+
+• RV. v. 48. 7. 
+
+7 RY. x. 177. 1; v. 6. 4; iii. 18. 1 with the 
+next verse in each case. 
+
+
+
+[122 
+
+
+u 19—] The Soma Sacrifice 
+
+five (verses 8 ) referring to the slaying of Raksases, for the smiting away 
+of the Raksases. ‘Round thee, 0 singer, the songs’, * In the two hast 
+thou placed the word of praise ’, ‘ Pure is one of them, worthy of sacrifice 
+one ’ and ( I saw the guardian never resting ' are four isolated (verses 9 ). 
+They make up twenty-one ; man here is twenty-onefold, ten fingers, ten 
+toes, and the body as the twenty-first; this twenty-onefold self he 
+prepares. 
+
+i. 20 (iv. 3). ‘ They of the sounding deep have sounded at the rim ’ are 
+nine (verses*) for Soma the purifying; the breaths are nine; verily thus 
+he places the breaths in him. �� May Vena impel those bom of Pr$ni* 
+(he says 8 ); Vena is (this breath) here; above this here some breaths 
+circulate (venanti), below others; therefore is it Vena; ‘the breath being 
+here hath not feared (nahheh) ’ (they say); therefore is it the navel; that 
+is why the navel has its name; verily thus he places breath in him. 
+4 ‘ Thy strainer is outspread, O lord of holy power ’, ‘ The strainer of the 
+scorcher is outspread in the expanse of sky ’ and ‘ What time the Dhisan&s 
+spread out the strainer’ (he says 8 ); these breaths are connected 4 with 
+(the word) * strained ’; those breaths below are connected with seed, urine, 
+and excrement; them verily thus he places in him. 
+
+i. 21 (iv. 4). ‘ Thee lord of hosts we invoke ’ is addressed to Brahmanas- 
+pati; 1 Brhaspati is the holy power; verily thus with the holy power he 
+heals him. 1 Of which extending and far extending are the names ’ are the 
+bodies of the cauldron; 2 verily thus he makes him possessed of body and 
+form. 1 The Rathantara Vasistha hath brought ’; 1 Bharadvaja hath fetched 
+the Brhat of Agni ’ (he says 3 ); verily thus he makes him possessed of 
+the Brnat and the Rathantara. ( 1 saw thee deep in thought ’ (he says 4 ); 
+it contains (the word) ‘ offspring ’ and is addressed to Prajapati; verily thus 
+he confers offspring upon him. c What offering will win your favour, 
+O Alvins ’ are nine (verses 5 ) in different metres; that is the entrails of the 
+sacrifice; the entrails are mixed as it were, some smaller some thicker; 
+therefore are they in different metres. With these Kaksivant went to 
+
+
+8 RY. iv. 4. 1-5. 
+
+* RV. i. 10.12 ; 88. 8; vi. 68. 1; x. 177. 8. 
+
+1 RV. ix. 78. 1. Cf. KB. viii. 6. 
+
+* RV. x. 128. 1. The explanation is purely 
+
+artificial, like n&bhih below, which is 
+probably best taken as a third, not 
+second person. It is not to be pressed as 
+a piece of grammar, being an etymology; 
+cf. Liebich, Pdnini, p. 27, who, with 
+Sftyana (Aufrecht has na), treats nd as md. 
+
+* RY. ix. Qp. 1, 2, and given in full in Agv. 
+
+and (&nkh. 
+
+
+4 The sense is that those breaths below being 
+in need of purification obtain it via these 
+three verses. 
+
+i. 21. 1 RV. ii. 28. Cl KB. viii. 5. 
+
+* RV. x. 181. 1-8. 
+
+1 RY. x. 181. Id; 2 c and d. 
+
+4 RY. x. 188. 1-8; the hymn is attributed to 
+Praj&vant Prftj&patya, and the words here 
+are therefore taken even by Aufrecht as 
+the name of the author, but the trans. 
+adopted seems less unlikely, 
+
+• RV. i. 120. 1-9. 
+
+
+
+123] 
+
+
+The Pravcvrgya [—i. 23 
+
+the dear home of the Apvins; he won the highest world; he goes to the 
+dear home of the A$vins, he wins the highest world who knows thus. 
+
+• Agni shineth as the forefront of the dawns * is a hymn. 0 4 O Alvins, to the 
+swelling cauldron 1 is appropriate; that which in the sacrifice is appropriate 
+is perfect It is in Tristubh verses; the Tristubh is strength; verily then 
+he places strength in him. * Like the two pressing-stones for the one purpose 
+ye sing 9 is a hymn 7 ; by enumerating the members in 4 like the two eyes, 
+like the two ears, like the two nostrils verily thus he places the senses 
+in him. It is in Tristubh verses; the Tristubh is strength; verily thus 
+he places strength in him. ‘ I praise sky and earth for first inspiration 9 
+is a hymn 8 and ‘Agni, the cauldron, the shining, for hastening on the 
+way 9 is appropriate; that which in the sacrifice is appropriate is perfect* 
+It is in Jagat! verses; cattle are connected with the Jagati; verily thus 
+he confers cattle upon him. * By which ye did help N. N., by which ye 
+did help N. N.’ (he says); so many desires do the Alvins see in it; them 
+verily thus does he place in him; verily thus with them he makes him 
+successful. ‘The tawny one, the chief, hath made the dawns to glow 9 
+is (a verse 9 ) containing (the word) ‘ glow 9 ; verily thus he confers glowing 
+upon him. ‘ With days and with nights guard us around 9 , with the last 
+(verse 10 ) he concludes, ‘With those unharmed and bringing good fortune, 
+O A$vins; may this Mitra and Varuna accord us; Aditi, Sindhu, earth 
+and sky 9 ; verily thus with these desires he makes him successful. Such 
+is the first section. 
+
+i. 22 (iv. 5). Then comes the second (section). ‘ I hail this fair milking 
+cow’, ‘Making kin , the lady of riches 9 , ‘Towards thee, O god Savitr 9 , 
+‘ Like a calf with the mothers 9 , ‘ With the mothers like a calf \ ‘ Thy teat, 
+exhaustless spring of pleasure 9 , ‘ The cow hath lowed after the blinking 
+young one 9 , ‘ With homage approach 9 , ‘ In unison have they sat down 
+kneeling 9 , ‘ By the ten of Vivasvant 9 , ‘ Seven milk one 9 , ‘Enkindled Agni, 
+O Alvins 9 , ‘Enkindled Agni by the strong, the harbinger of heaven 9 , 
+‘ This is his most evident deed *, ‘ The living cloud is milked of ghee and 
+milk 9 , ‘ Rise up, O Brahmanaspati 9 , ‘ He hath milked the swelling drink \ 
+‘Come up with the milk, milker of cows, swiftly 9 , ‘In the passed pour 
+the admixture 9 , ‘ Assuredly of the Alvins the seer 9 , and ‘ Together these 
+mighty waters 9 are twenty-one 1 appropriate (verses), that which in the 
+
+• RV. Y. 76. 1 RV. i. 164. 26, 27; i. 24. 8; ix. 104. 2; 
+
+• RV. ii. 89 ; the expressions cited are from 106. 2 ; i. 164. 49, 28; ix. 11.1; i. 72. 6; 
+
+tt. 6 and 6. viii. 72. 8; 7; two verses only in A9S. 
+
+• RV. i. 112. Cf. for cattle and the Jagati iv. 7. 4 ; RV. i. 62. 6; ix. 74. 4; i. 40. 1; 
+
+TS. vi. 1. 6. 2. viii. 72. 16 ; in A£S. iv. 7. 4; RV. viii. 
+
+• RV. ix. 88.8. Cf. KB. viii. 6. 72. 18; 9. 7; 7. 22. Cf. KB. viii 7 { 
+
+« RV. i. 112. 26. 95S. v. 10. 
+
+
+
+[124 
+
+
+i . 22 —] 
+
+
+The Soma Sacrifice 
+
+
+sacrifice is appropriate is perfect. With 1 ‘Up this god Savitr with the 
+golden ’ he rises up after (the others); with * ‘ Let Brahmanaspati move 
+forward’ he follows after; with 4 ‘The Gandharva here guardeth his 
+abode ’ he looks at the Khara; with 5 ‘ The eagle flying in the vault ’ he 
+takes his place ; in the forenoon he uses as offering verses* ‘ The heated 
+cauldron reacheth you, self-offerer’ and ‘Both drink, O Alvins’. At 
+‘ O Agni, enjoy ’ he says the second vasat, taking the place of the Svistalcrt. 
+‘The ghee the milk offered in the cows’ and ‘Drink of this, O Ayvins' 
+he uses as offering verses 7 in the afternoon; at ‘O Agni, enjoy’ he says 
+the second vasat, taking the place of Sviftakrt. Of these three oblations 
+they do not take portions for the Svistakpt, Soma, the cauldron, and the 
+strengthening drink. In that he says the second vasat, (it is) to avoid 
+omitting Agni Svistakrt. ‘ Through all the regions, seated in the south ’ 
+the Brahman 8 mutters; ‘ The pure cauldron among the gods over which 
+the call of Hail! is uttered’, ‘From the ocean the wave Vena sendeth 
+forth ’, ‘ The drop that goeth over thejocean ’, ‘ O friend, do thou turn 
+towards the friend’, ‘Upright to our aid’, ‘Upright do thou protect us 
+from tribulation’, and ‘Him indeed his worshippers’ are appropriate* 
+(verses); that which in the sacrifice is appropriate is perfect. With ‘ O 
+thou of pure brilliance, around thy dwelling’ he desires food. 10 With 
+‘The oblation offered, the sweet oblation, on the fire that is most full 
+of Indra, may we eat of thee, O divine cauldron, full of sweetness, full of 
+nourishment, full of strength, full of the Angirases; homage to thee; 
+harm me not' he partakes of the cauldron. ‘ Like an eagle its nest, the 
+seat wrought with prayer ’ and ‘In which the seven V&savas’ he recites 11 
+for him when being deposited. ‘The oblation, O thou rich in oblation, 
+the great divine seat ’ (he says ls ) on the day on which they are going 
+to remove (the cauldron). ‘From the good pasture mayst thou be of 
+good fortune’, with the last (verse 18 ) he concludes. The cauldron is a 
+divine pairing; the cauldron is the member, the two handles the testicles, 
+the spoon the thigh bones, the milk the seed; this seed is poured in Agni 
+as the birthplace of the gods, as generation; the birthplace of the gods 
+is Agni; he comes into existence from Agni as the birthplace of the gods, 
+from the libations; having come into existence as composed of the Be, 
+
+
+* BV. yi. 71.1. 
+
+* BV. i. 40. 8. 
+
+‘ BV. ix. 88. 4. 
+
+• BV. ix. 86.11. 
+
+• Only in iyS. iv. 7. 4 (of. AV. vii. 78.6) and 
+
+BV. i. 4& 16. 
+
+i Only in A98. ix. 7. 4 (ef.AV. Yii. 78. 4) and 
+BV. viii. 6.14. 
+
+
+* In AgS. iv. 7. 4. 
+
+• In A9S. iv. 7. 4; BV. x. 128. 2, 8; iv.1.8; 
+
+i. 86.18, 14; yiii. 69.17. 
+
+>» BV. iii. 2. 6. 
+
+« BV. ix. 71. 6 and AyS. iv. 7.4. 
+
+“ BV. ix. 88. 6. 
+
+“ BV. i. 164. 40. 
+
+
+
+125] The Upasads [—i. 23 
+
+the Yajus, and the Saman, and of the Veda, and of the holy power, and 
+as immortal, he attains to the deities who knows thus and who knowing 
+thus sacrifices with this sacrificial rite. 
+
+
+The Upasads . 
+
+i. 23 (iv. 6). The 1 gods and the Asuras strove for these worlds; the 
+Asuraa made these worlds as citadels, just as those who are more mighty and 
+forceful. They made this (earth) an iron (citadel), the atmosphere one of 
+silver, and the sky one of gold; thus they made these worlds as citadels. 
+The gods said, * The Asuras have made these worlds as citadels, let us make 
+these worlds as citadels in opposition/ ‘ Be it so * (they replied). They made 
+out of this (earth) as a counterpoise the Sadas, the Agnldh's altar from 
+the atmosphere, the two oblation holders from the sky. Thus they made 
+these worlds as citadels in opposition. The gods said, ‘ Let us have recourse 
+to the Upasads; by siege (Upasad) they conquer a great citadel/ ‘ Be it so * 
+(they replied). With the first Upasad which they performed they repelled 
+them from this world; with the second from the atmosphere, with the 
+third from the sky. Thus from these worlds they repelled them. 4 The 
+Asuras, repelled from these worlds, had recourse to the seasons. The 
+gods said, ‘ Let us have recourse to the Upasads/ * Be it so * (they replied). 
+These three Upasads they performed one by one twice each; they made 
+up six ; the seasons are six; them they repelled from the seasons ; they, 
+repelled from the seasons, the Asuras, had recourse to the months. The 
+gods said, ‘ Let us have recourse to the Upasads/ ‘ Be it so ’ (they replied). 
+These Upasads being six they performed one by one twice each; they made 
+up twelve; the months are twelve; them they repelled from the months. 
+The Asuras, repelled from the months, had recourse to the half-months. 
+The gods said, ‘Let us have recourse to the half-months/ ‘Be it so' 
+(they replied). These Upasads being twelve they performed one by one 
+twice each; they made up twenty-four; the half-months are twenty-four 
+them they repelled from the half-months. The Asuras, repelled from 
+the half-months, had recourse to day and night. The gods said, ‘ Let us 
+have recourse to the two Upasads/ ‘ Be it so ’ (they replied). With the 
+Upasad which they performed on the forenoon they repelled them from 
+the day, by that on the afternoon, from the night; thus from both they 
+excluded them. Therefore one should proceed with the first Upasad early 
+
+1 AB. i. 28-26 and KB. viii. 8 and 9 deal with v. 11; Caland and Henry, L'Agnistoma , 
+
+the Upasads ; cf. TS. yi. 2.8.1 ; £B. iii. 4. pp. 67-70. For the varying number of 
+
+4.8. For the ritual see A£S. iv. 8; 99$. Upasads cf. A^S. iv. 8.18 ; TS. vi. 2.5. 1. 
+
+
+
+i. 23 —] The Soma Sacrifice [120 
+
+in the forenoon, with the second early in the afternoon. So much only 
+of space does he leave to his enemy. 
+
+i. 24 (iv. 7). The Upasads are called victories; by them the gods won an 
+unrivalled victory; an unrivalled victory does he win who thus knows. 
+The victory which the gods won over these worlds, the seasons, the months, 
+the half-months, the day and night, that victory he wins who knows 
+thus. 
+
+The 1 gods were afraid, 4 Through our disagreement the Asuras will 
+wax great here.’ Having gone apart they took council; Agni went out 
+with the Varus, Indra with the Rudras, Varuna with the Adityas, 
+Brhaspati with the All-gods. Having thus gone apart they took council; 
+they said, 4 Come, our dearest bodies let us- deposit in the house of king 
+Varuna; with them may he not be united who shall transgress this, who 
+shall seek to cause trouble.* ‘Be it so’ (they replied). They deposited 
+their bodies in the house of king Varuna; that became their bodily 
+covenant; that is why the bodily covenant (Tanun&ptra) has its name. 
+Therefore they say, ‘One should not show treachery to one united by 
+the bodily covenant.’ Therefore the Asuras do not wax great here. 
+
+i. 25 (iv. 8). The guest reception is the head of the sacrifice, the Upasads 
+the neck; they are performed on the same strew, for the head and the 
+neck are the same. In the Upasads the gods fashioned an arrow; of it the 
+point was Agni, the socket Soma; the shaft Visnu, the feathers Varuna. 1 
+It they discharged, using the butter as a bow; with it they kept piercing 
+the citadels; therefore these have butter as the oblation. At the Upasads 
+he has first recourse to four teats for the fast milk, for the arrow is com¬ 
+posed of four elements, point, socket, shaft, and feathers; three teats he 
+has recourse to for the fast milk in the Upasads, for the arrow is composed 
+of. three elements, point, socket, and shaft; two teats he has recourse to for 
+the fast milk in the Upasads, for the arrow is composed of two elements, 
+the socket and the shaft only; one teat he has recourse to for the fast 
+milk in the Upasads, for it is called the one thing ‘ arrow ’, by one is 
+strength exercised. These worlds are broader above and narrower below; 
+he performs the Upasads from the top downwards, for the conquering of 
+these worlds. ‘ To the generous to be adored ’, ‘ This kindling stick of mine, 
+O Agni, this waiting upon thee do thou accept 1 are sets of three kindling 
+
+1 For this rite see A$S. iy. 6. 8; 9$S. v. 7.1, La doctrine du sacrifice, p. 78. 
+
+2; L£S. v. 8. 6 ; K$S. viii. 1. 28-26. Cf. i. 26. 1 Ct TS. vi. 2. 8.1; ?B. iii. 4.4.14; and 
+TS. i. 2. 10. 2 ; vi. 2. 2. 1; MS. iii. 7.10; for { 4 KB. viii. 9 ; TS. vi. 2. 6. 2. For 
+
+GB. vii. 2 ; £B. iii. 4. 2.9 ; Cal&nd and the parts of the arrow of. Vedic Index i. 8; 
+
+Henry, L'Agniftoma, pp. 61, 62. The £13. Eggeling, SBB. xxvi. 108, n. 2, who takes 
+
+assigns the Radras to Soma. Cf L6vi, foi ya as ‘ barb ’; Muir, OST. v. 881, 888. 
+
+
+
+127] The Upasads [—i. 26 
+
+verses,* perfect in form; that in the sacrifice is perfect which is perfect in 
+form, that rite which as it is being performed the verse describes. He 
+should use (verses 3 ) containing (the word) ‘ slay’, as invitatory and offering 
+verses,‘Let Agni slay the foes,' c Who is dread, as it were, a slayer with 
+darts,* ‘Thou, O Soma, art very lord,’ ‘Bestowing prosperity, slayer of 
+disease,’ ‘ Over this Visnu strode,* ‘ Three steps he strode apart,’ these are 
+they. He sacrifices in the afternoon with (the verses) inverted. With 
+these in the Upasads the gods kept slaying and destroying the citadels. 
+They should be of the same metre, not of different metres; if he were 
+to make them of different metres, he would cause swelling on the neck; 
+he would produce boils; therefore should they be made of the same 
+metre, not of different metres. Now as to this Upavi J&nafruteya 
+used to say, that is in his explanation of the Upasads, ‘ In that 4 the face 
+of even an ugly Qrotriya is seen as joyous as it were and as singing, (it is) 
+because the Upasads have butter as the oblation, and (it is) a face placed on 
+the neck *; therefore was he wont to say this. 
+
+i. 26 (iv. 9). The 1 fore-offerings and the after-offerings are divine armour; 
+(this rite) is without fore-offerings and after-offerings, to sharpen the arrow 
+and to prevent rending. Having once stepped over he makes (him) proclaim, 
+to master the sacrifice and to prevent its departure. They say, ‘ A cruel 
+thing do they in the neighbourhood of Soma the king,* in that they offer the 
+ghee in his neighbourhood, for by ghee as a thunderbolt Indra slew Vrtra,’ 
+in that they make the king to swell, (saying) ‘ May every shoot of thine, 
+O god Soma, swell for Indra who obtaineth the chief share; may Indra 
+swell for thee; do thou swell for Indra; make us as comrades to swell; 
+with gain, with insight, prosperously may I attain the conclusion in the 
+pressing of thee, O God Soma *; verily thus they make whole whatever 
+cruel as it were they do in his neighbourhood; moreover they cause him to 
+grow. Soma the king is the embryo of sky and earth; in that, (saying) 
+‘ Sought by sacrifice is wealth, sought are good things, for strength, for 
+prosperity; holy order to the speakers of holy order; homage to sky, 
+
+
+■ RV. vii. 15.1-7 and ii. 6. 1-7. 
+
+* RV. vi. 16. 84, 89 ; i. 91. 6, 12 ; i. 22. 17, 8. 
+
+4 The sense is uncertain, as, if tft in rebhadvety 
+is taken as ending the quotation, then 
+the sentence is hard to construe, unless 
+it is made to mean 1 Prom whatever (side) 
+the face is seen ’, which is harsh. On the 
+other hand yasmdt ... hi contrast well 
+and the omission of iti as in AB. iii. 8. 4 
+is not difficult. Yet tamm&t points to a 
+reason given bj the text, not by Upftvi. 
+Weber takes it as * In the Brfthmana is 
+
+
+to be found the reason that, &c. \ For 
+Br&hmana in this sense of. £B. iv. 1. 5. 
+14; iii. 2.4.1. The sage is eaUed Aupftvi 
+in £B. v. 1.1.5, 7. janitoh must be active, 
+not pass., as Delbruok, AUind. Synt. p. 480. 
+
+1 The chief point of this chapter is the 
+Nihnavana, for which see A£S. iv. 5. 7; 
+9^3. v. 8. 5; Caland and Henry, L'Agni- 
+sfoma, pp. 68, 64. The Mantras occur in 
+TS. i. 2.11 and its parallels. For deva- 
+varmd cf. TS. ii. 6.1. 5. 
+
+* Cf. TS. vi. 2. 2.4. 
+
+
+
+[128 
+
+
+i. 26—] The Soma Sacrifice 
+
+homage to earth!’ they make (their amends) on the strew, 3 verily thus 
+they pay homage to sky and earth; moreover they cause them to grow. 
+
+
+ADHYAYA V 
+
+
+The Bringing forward of the Soma and the Fire . 
+
+
+i. 27 (v. 1). Soma 1 the king was among the Gandharvas ; the gods and 
+the seers meditated on him, 4 How shall Soma the king come hither to us ? 9 
+Speech said, 1 The Gandharvas love women; with me as a woman do ye 
+barter it. 9 * No/ replied the gods, 4 how could we be without you ? 9 She 
+replied, 4 Still do ye buy; when ye will have need of me, 1 then shall 
+I return to you/ 4 Be it so 9 (they replied). With her as a great naked 
+one they bought Soma the king. In imitation of her they bring up a young 
+immaculate cow to buy Soma; with her they buy Soma the king. Her he may 
+repurchase again, for (speech) went back to them. Therefore one should speak 
+inaudibly when Soma the king had been bought, for then speech is among 
+the Gandharvas; when the fire is again brought forward, she returns again. 
+
+i. 28 (v. 2). 4 Recite for Agni as he is being brought forward/ the 
+Adhvaryu says. 
+
+4 Forth the god with the thought divine, 
+
+Do ye bear the all-knower, 
+
+May he bear our libations daily, 9 
+
+this Gayatri verse 1 should he recite for a Brahman; the Brahmin is 
+connected with the Gayatri; the Gayatri is brilliance and splendour; 
+verily thus with brilliance and with splendour he makes him prosper. 
+4 To him the mighty, meet for assembly, the strengthening hymn/ this 
+Tristubh he should recite for a Raj any a; the Rajanya is connected with the 
+Tristubh; the Tristubh is force, power, and strength; verily thus with 
+force, power, and strength he makes him prosper. ‘Ever uttering they 
+have brought forward to the one worthy of praise’ (he says); verily, 
+thus he makes him attain pre-eminence over his own people. 4 Let him bear 
+
+
+s nihnavate is dearly wrong: nihnuvate must 
+be read as pointed out by Aufreeht (AB. 
+p. 429); but ntonat* in 'AB. vii. 17 is 
+supported by nihnavante in A(S. iv. 5. 7 ; 
+▼iii. 18. 27 y where, however, there is 
+difference of reading, nihnunante occurring 
+in some MSS. (see Weber, lad. Stud, iz. 
+221). Cf. ?B. iii. 4. 8. 19-21. 
+
+1 AB. i. 27 and 28 and KB. iz. 1 and 2 deal 
+with the carrying forward of the fire to 
+the high altar from the old Ahavanlya 
+
+
+which now takes the place of the G&rha- 
+patya; see AfS. iii. 7. 8 ; ii. 17.8 ; 9£S. 
+iii. 14. 8-14; Schwab, Dot alUndische 
+Thieropfer, pp. 80-88. For this legend cf. 
+TS. vi. i. 6. 6; 10. 4 ; £B. iii. 2. 4. 8. 
+
+1 Or possibly ‘when your object shall be 
+(accomplished) through me ’, but this is 
+less likely. 
+
+i.28. 1 RV. z. 176. 2. Cf. KB. iz. 2; £B. iii. 
+
+5 . 2 . 2 . 
+
+* RV. iii 64. 1. 
+
+
+
+129] 
+
+
+The Bringing forward of the Fire [—i. 28 
+
+us with the splendours of his home; let Agni hear us immortal with his 
+divine (splendour); until old age on him he shines immortal, who thus 
+knows.' * He here first hath been set down by the ordainers this Jagati 
+verse 3 should he recite for a Vaigya; the Vaigya is connected with the 
+Jagati; cattle are connected with the Jagati; verily thus with cattle he 
+makes him prosper. Variegated in the woods, manifested for every 
+people' is an appropriate (verse 4 ); that which in the sacrifice is appro¬ 
+priate is perfect. 1 Here the godly in this Anus^ubh 6 he utters speech; 
+the Anusfcubh is speech; verily thus in speech he utters speech. In that 
+he says 4 Hereverily thus speech declares 4 Here am I come who afore¬ 
+time have dwelt with the Gandharvas.’ 4 Agni protecteth here' (he says 6 ), 
+Agni here protects; 4 As from the immortal race 1 ; verily thus he confers 
+immortality upon him. 4 Stronger than the strong the god made for life ’ (he 
+says), for Agni is a god made) for life. 4 Thee in the footstep of the 
+sacrificial food, on the navel of the earth' (he says 7 ); the navel of 
+the high altar is the footstep of the sacrificial food. 4 O All-knower, we 
+deposit thee’ (he says), for they about to deposit him. ‘O Agni, to carry 
+the oblation ’ (he says), for he is about to carry the oblation. 4 O Agni of 
+fair face, with all the gods, sit first on the birthplace rich in wool' 
+(he says 8 ) ; verily thus he makes him sit with all the gods. 4 Making 
+a nest, rich in ghee, for Savitr ’ (he says); a nest as it were is made in the 
+sacrifice by the enclosing sticks of Pitudaru wood, bdellium, the wool 
+tufts, and the fragrant grasses. 4 Lead the sacrifice well for the sacrificer ’ (he 
+says); verily thus he establishes straight the sacrifice. 4 Sit, O Hotr, in 
+thine own place, discerning' (he says 9 ) ; the Hotr of the gods is Agni ; 
+the navel of the high altar is his own place. 4 Do thou place the sacrifice in 
+the birthplace of good deeds ’ (he says); the sacrifice is the sacrificer; verily 
+thus for the sacrificer he invokes this benediction. 4 Seeking the gods, ,do 
+thou sacrifice to the gods with oblation, O Agni, do thou accord great 
+power to the sacrificer' (he says); power is breath ; verily thus he places 
+breath in the sacrificer. ‘The Hotr in the Hotr's seat, well knowing* 
+(he says 10 ); the Hotr of the gods is Agni; the navel of the high altar is his 
+Hotr's seat. 4 Shining, resplendent, he hath sat, the well skilled ’ (he says), 
+for he is seated here. 4 With vows and foresight undeceived, most bright ’ 
+(he says); Agni is the most bright of the gods. ‘Bearing a thousand, 
+Agni, of pure tongue ’ (he says); for this is his character of bearing 
+
+
+8 RV. iv. 7. 1. 
+
+4 RV hr. 7 Id, 
+
+8 RV. x. 176. 8. avdksam is merely a play on 
+vdCj not a genuine form; see Liebioh, 
+Pdnini t p. 27. CL AB. viii. 9; above, p. 72. 
+
+17 [h.o.s. ib] 
+
+
+• RV. x. 176. 4. 
+
+7 RV. iii. 29. 4. 
+
+8 RV. vi. 16. 16. 
+8 RV. iii 29.8. 
+10 RV. ii. 9.1. 
+
+
+
+i. 28— ] The Soma Sacrifice [130 
+
+a thousand, that him being but one they carry apart in many directions; 
+prosperity a thousandfold he obtains who knows thus. ‘ Thou art a herald, 
+thou also our protector from afar,’ with this last (verse u ) he concludes. 
+‘Thou, O strong one, art the leader to greater wealth; O Agni, for 
+ourselves, our children and of&pring, be thou the guardian, resplendent 
+and never failing’ (he says); Agni is the guardian of the gods; verily 
+thus does he place Agni as a guardian on all sides for himself and for the 
+sacrificer, when one knowing thus concludes with this (verse); moreover, 
+thus he produces prosperity for a year. Eight he recites, perfect in form; 
+that in the sacrifice is perfect which is perfect in form, that rite which 
+as it is being performed the verse describes. Of these he recites the first 
+thrice, the last thrice; they make up twelve; the year has twelve months; 
+Prajapati is the year; verily thus with those that have their abode in 
+Praj&pati he prospers who knows thus. He repeats the first thrice, the last 
+thrice; verily thus he ties the two ends of the sacrifice, for firmness, for 
+might, to avoid slipping. 
+
+i. 29 (v. 8). ‘Recite 1 for the two oblation holders being brought forward' 
+the Adhvaryu says. ‘I yoke your ancient holy power with praises’ 
+he recites;* with the holy power the gods yoked the two oblation holders; 
+verily thus with the holy power he yokes the two; what has the holy power 
+come to no harm. ‘ Let the two come forward with weal for the sacrifice,’ 
+this triplet 8 to sky and earth he recites. They say, ‘ Seeing that he recites 
+by order for the two oblation holders being brought forward, then why 
+does he recite a triplet to sky and earth? ’ Sky and earth were the oblation 
+holders of the gods; even to-day also are they the oblation holders, for 
+within these is here all oblation and whatever there is; therefore he recites 
+a triplet to sky and earth. ‘ What time ye came like twins striving’ (he 
+says 4 ), for moving like twins they come in an even line. ‘ Pious men bore you 
+forward' (he says), for pious men bear them forward. ‘ Sit down in your 
+own place, well knowing; be of secure abode for our Soma drop ’ (he says); 
+the drop is Soma the king; verily thus he makes the two for Soma the 
+king to sit on. ‘In the two thou hast placed the word of praise’ (he 
+says 5 ), for on the two the third, the covering, is deposited. In that he 
+says ‘ The word of praise ’, and the word of praise is the sacrificial rite, 
+verily with it he makes the sacrifice prosper. ‘ Who in union with 
+
+11 RV. ii. 9.2. The sense of tohuya not tone Caland and Henry, L'Agnittoma, pp. 82-98. 
+
+tanundm and its construction is an* Cf. $B. iii. 6. 3.16. 
+
+certain. * RV. x. 18. 1. 
+
+1 AB. i. 29 and KB. ix. 8 and 4 deal with the 9 RV. ii. 14.19-21 ; cf. AB. ix. 3. 
+
+bringing forward of the two Soma carts to 4 RV. x. 18. 2. 
+
+the high altar; see AfS. iv. 9; 9fS. y. 18; 6 RV. i. 88. 8 : 1 restrain 1 is used in yataamcd. 
+
+
+
+131] The Bringing forward oj Agni and Soma [— i. 30 
+
+uplifted ladle pay honour; unrestrained he dwelleth in thine ordinance, 
+he doth flourish 9 (he says); the line containing the word 4 restrain* which 
+he yonder first said, that with this he appeases, for appeasement. * May thy 
+strength be favouring to the sacrificer who poureth (oblation) *, he invokes 
+this benediction. ‘All forms the sage doth assume/ this ‘All form* 
+(verse 6 ) he recites; he should recite looking at the fronton, for the 
+fronton has as it were all forms, white as it were, and black as it were. 
+Every form he wins for himself and for the sacrificer when one knowing 
+thus recites the verse while looking at the fronton. ‘Around thee, 
+O singer, the songs *, with this last (verse 7 ) he concludes. When he thinks 
+that the oblation holders are covered, he should conclude then. The wives 
+of the Hotr and the sacrificer are not likely to become naked, when one 
+knowing thus concludes with this (verse) when the oblation holders have 
+been covered. By a Yajus 8 are the oblation holders covered; verily thus 
+with a Yajus they cover the two. When the Adhvaryu and the Pratipra- 
+sthatr strike in the posts on both sides, then should he conclude; for then are 
+the two covered. Eight he recites, perfect in form; that in the sacrifice is 
+perfect which is perfect in form, that rite which as it is being performed 
+the verse describes. Of them he recites the first thrice, the last thrice; 
+they make up twelve; the year has twelve months; Prajapati is the year; 
+verily thus with those whose abode is Prajapati he prospers who knows 
+thus. He recites the first thrice, the last thrice; verily, thus he ties the 
+two ends of the sacrifice for firmness, for might, to prevent slipping. 
+
+The Bringing forward of Agni and Soma . 
+
+i. 30 (v. 4). ‘ Recite for Agni and Soma being brought forward * the 
+Adhvaryu says. 1 ‘ Do thou pour forth, O god, for the first the father *, (this 
+verse *) to Savitr he recites. They say, ‘ Since he recites by order for 
+Agni and Soma being brought forward, then why does he recite a verse to 
+Savitr ? * Savitr is lord of instigation; verily thus instigated by Savitr 
+they bring them forward; therefore he recites (a verse) to Savitr. 1 Let 
+Brahmanaspati move forward ’, (this verse) to Brahmanaspati he recites 3 
+they say, 1 Since he recites by order for Agni and Soma being brought forward, 
+then why does he recite (a verse) to Brahmanaspati?* Brhaspati is the holy 
+
+6 RV. v. 81. 2. rardtya is a variant form of holder; see A£S. iv. 10; <JQS. y. 14 ■ 
+
+rardt i, not loc. as S&yana. Caland and Henry, VAgnistoma , pp. 110- 
+
+7 RV. i. 10. 12. 116. Cf. <?B. iii. 6 . 8 . 9. 
+
+8 See TS. i. 2.18 k. ■ Not in RV.: given in A£S. iv. 10. 1; <?Q8. 
+
+1 AB. i. 80 and KB. ix. 5 and 6 deal with the v. 14. 9 ; cf. AV. vii. 14.8; KS. xxxvii. 9; 
+
+bringing forward of Agni and Soma and TB. ii. 7.15. 1; KB. ix. 5 
+
+the placing of Soma in the right oblation 8 RV. i. 40. 8 . 
+
+
+
+[132 
+
+
+i. 80—] The Soma Sacrifice 
+
+power; verily thus he makes the holy power their harbinger; that which 
+contains the holy power comes not to harm. * Let the goddess move forward, 
+the bounteous (he says); verily thus he makes the sacrifice possessed of boun¬ 
+teousness ; therefore does he recite (a verse) to Brahmanaspati. ‘TheHotr, 
+the god, the immortal this triplet 4 to Agni he recites, when Soma, the king, 
+is being brought forward. Soma the king the A suras and the Rakgases sought 
+to slay as he was being brought forward between the Sadas and the oblation 
+holders; Agni by his cunning led him past. ‘ He goeth before by cunning ’ 
+he says, for he led him past by cunning; therefore in front of him they 
+carry Agni. ‘ To thee, O Agni, day by day 9 and c To the dear the adorable ’ 
+these three 6 and one 6 he recites; these two, coming together, are liable to 
+injure the sacrificer, he that was formerly taken out and he whom after they 
+bring forth. In that he recites three and one, verily thus he unites them in 
+unison; verily thus he establishes them in security, to prevent injury to 
+himself or the sacrificer. ‘O Agni, rejoice; be glad in this prayer' he 
+recites 7 when the libation is being offered; verily thus he causes the libation 
+to gladden Agni. * Soma goeth, who knoweth the way', this triplet 8 in 
+Gayatri to Soma he recites, when Soma the king is being brought for¬ 
+ward; verily thus with his own deity, his own metre, he makes him 
+prosper. ‘ Soma hath sat him on his place ’ he says; for he is going to 
+take his seat here; having gone beyond and placing the Agnldh’s altar at 
+his back as it were should he recite. 1 This of him King Varuna, this the 
+A$vins ’, (this verse 9 ) to Visnu he recites; 1 Attend the insight of him with 
+the Maruts, the ordainer; he doth support the strength, the highest, that 
+knoweth the day; the stall doth Visnu with his comrades reveal * (he 
+says); Visnu is the door guardian of the gods; verily thus he opens the 
+door to him. ‘ When within thou hast come forward, thou shalt be Aditi ’ 
+he recites 10 when he is being put in place. ‘ Like an eagle his nest, the seat 
+wrought with devotion' (he says u ) when he has been put in place. * To the 
+golden to sit on the god hasteneth * (he says); golden as it were he spreads 
+thus for the gods as a cover the black antelope skin. Therefore does he 
+recite this (verse). ‘ He hath established the sky, the Asura, all-knower ’ 12 , 
+with (this verse) to Varuna he concludes; so long as he is tied up he has 
+Varuna as his deity, so long as he is approaching the covered (places); 
+verily thus with his own deity, his own metre, he makes him prosper. If 
+they should run up to him or seek safety, he should conclude with the 
+following (verse 1S ), ‘ Do thou welcome Varuna the great.' For so many as 
+
+4 RV. iii. 87. 7-9. 9 RV. i. 166. 4. 
+
+• RV. i. 1. 7-9. 19 RV. viii. 48. 2. 
+
+• RV. ix. 67. 29. » RV. ix. 71. 6. 
+
+i RV. L 144. 7. “ RV. viii. 42. 1. 
+
+1 RV. iii. 62. 13-15. Cf. KB. iv. 4. >» RV. viii. 42. 2. 
+
+
+
+133] The Bringing forward of Agni and Soma [ —i. 30 
+
+
+he desires freedom from fear, for so many as he contemplates freedom from 
+fear, to so many is freedom from fear accorded, when one knowing thus 
+concludes with this (verse). Seventeen (verses) he recites, perfect in form; 
+that in the sacrifice is perfect, which is perfect in form, that rite which as 
+it is being performed the verse describes. Of them he recites the first thrice, 
+the last thrice ; they make up twenty-one; Prajapati is twenty-onefold ; 
+twelve months, five seasons, these three worlds, yonder Aditya as twenty- 
+first, the highest support. This is the divine field, this prosperity, this is 
+overlordship, this the expanse of the tawny one, this the abode of Praja¬ 
+pati, this self-rule. Verily thus he prospers as regards him 14 with these 
+twenty-one (verses). 
+
+
+14 For the construction see above i. 1, n. 3. 
+For akar na vat above, which Btthtlingk 
+condemns, may be cited MS. i. 6. 10; 
+10 . 10, 18; 11. 10; iii. 6. 10; iv. 2. 1; 
+perhaps i. 8. 7 (Caland, VOJ. xxiii. 58); 
+JUB. i. 5. 1; TB. i. 208. 6; Oertel, Trans. 
+
+
+Connecticut Acad . xv. 68; Bloomfield, JAOS. 
+xxvii. 77 ; Wackemagel, AUnuL Gramm, i. 
+191. maMnagnyd is apparently the 
+MS. tradition in i. 27, but may be a later 
+Prakritism. 
+
+
+
+
+PAtfCIKA II 
+
+The Soma. Sacrifice (continued). 
+
+ADHYAYA I 
+
+The Animal Sacrifice. 
+
+ii. 1 (vi. 1). By 1 means of the sacrifice the gods went upwards to the 
+world of heaven; they were afraid,‘Seeing this of us men and seers will track 
+us.’ Them they obstructed by means of the sacrificial post; in that they 
+obstructed them by means of the post, that is why the post has its name. 
+Having fixed it point down, they went upwards. Then men and seers came 
+to the place of sacrifice of the gods, ‘ Let us seek something to track the 
+sacrifice.’ They found the post only, established with point downwards. 
+They perceived, 1 By this the gods have blocked the sacrifice.’ Having dug 
+it out they fixed it upwards; then did they discern the world of heaven. 
+In that the post is fixed upright, (it is) to track the sacrifice, to reveal the 
+world of heaven. The post is a thunderbolt; it should be made of eight 
+corners ; the bolt is eight-cornered. This he hurls as a weapon at the rival 
+who hates him, to lay him low who is to be laid low by him. The post is 
+a bolt; it stands erect as a weapon against the foe. Therefore also to him 
+who hates there is displeasure in seeing, ‘ This is N. N.’s post, this is 
+N.N.'s post.’ Of Khadira wood should he make the post who desires 
+heaven; by means of a post of Khadira the gods won the world of 
+heaven; thus verily also the sacrificer by a post of Khadira wins the 
+world of heaven. Of Bilva should he make the post, who desires proper 
+food and desires prosperity. Year by year is Bilva taken; this is the symbol 
+of proper food. It should be covered with branches up to the root, this is 
+(the symbol) of prosperity. He prospers in offspring and cattle who knowing 
+thus makes the post of Bilva. Now as to (his using) Bilva, 2 they say 
+‘ Bilva is light ’; a light he becomes among his own people, he becomes the 
+chief of his own people, who knows thus. Of Palana should he make the 
+post, who desires brilliance and desires splendour. The Pal& 9 a is the 
+brilliance and splendour of the trees 3 ; brilliant and resplendent he becomes 
+
+1 AB. ii. 1-14 and KB. x deal with the animal * The Plnti here accentuates the word. For 
+sacrifice. The Sfitras (A 9 S.iii.lte 9 .; QQS. Bilva cf. TS. ii. 1. 8. 1. 
+
+v. 15) are cited in full in Sohwab, Das * For the Parna cf. TS. iii. 5. 7. 2, whence its 
+allindische Thisropfer. For § 1 cf. TS. vi. name of brahmavrksa like fritrfcfo for the 
+
+8 . 4. 7; Schwab, p. 2. Bilva. 
+
+
+
+185] The Animal Sacrifice [—ii.2 
+
+who knowing thus makes the post of Pala$a. As to (his using) Pal&$a, the 
+P&lafa is the birthplace of all trees; therefore they speak with the word 
+‘ Palana ’ of foliage generally, as ‘ the foliage of N. N.; the foliage of N. N.* 
+The desire in all trees is obtained by him who knows thus. 
+
+ii. 2 (vi. 2). 1 We are anointing the post; do thou recite ’ the Adhvaryu 
+says. ‘ They anoint thus at the sacrifice, pious men ’ he recites, 1 for at the 
+sacrifice pious men anoint him. ‘ O tree, with divine sweetness 9 ; the butter 
+is the divine sweetness. 1 What time thou dost stand aloft, then give us 
+riches, or what time thou dost dwell in the lap of the mother 9 (he says); 
+
+* if thou shalt stand or thou shalt lie,bestow wealth upon us 9 he says in effect. 
+
+( Rise erect,O lord of the forest * is the appropriate (verse 2 ) for it being raised; 
+that which in the sacrifice is appropriate is perfect. ‘On the surface of the 
+earth * (he says); that is the surface of the earth where they set up the 
+post. 9 Being set up with careful setting, do thou bestow radiance on 
+the bearer of the sacrifice,* this benediction he invokes. ‘ Rising before 
+the kindled 9 (he says 3 ), for it is erected before the kindled (fire). ‘ Winning 
+the holy power unaging, with good heroes *, this benediction he invokes. 
+‘ Driving misfortune far from us * (he says); misfortune is hunger, the evil; 
+verily thus he drives it away from the sacrifice and from the sacrificer. 
+‘ Rise erect for great good fortune,’ this benediction he invokes. 4 1 Aloft to 
+our aid do thou arise like the god Savitr 5 *; ‘the na of the gods is their 
+am 9 (they say); verily thus he says * stand like the god Savitr * Aloft as 
+the gainer of booty * (he says); verily thus he gains it as a gainer of booty 
+and winner of riches. 1 What time with skilled singers we vie in calling ’ 
+(he says); the skilled singers are the metres; by means of them the sacri- 
+ficers vie in calling the gods; ‘ To my sacrifice come ye, to my sacrifice.* 
+
+Even if many as it were sacrifice, the gods come to the sacrifice of him 
+
+where one knowing thus recites this (verse). * Aloft protect us from tribu¬ 
+lation, with thy beams do thou consume every devourer ’ (he says 8 ); the 
+devourers are the Raksases, the evil; verily thus he says, ‘Bum the 
+Raksases, the evil.* ‘ Make us erect for motion, for life,’ in that he says 
+thus, verily he says ‘Make us erect for moving, for life.’ Even if the 
+sacrificer is seized as it were, verily thus he gives him to the year. ‘ Find 
+our worship among the gods ’, this benediction he invokes. ‘ Bom he is 
+
+bom in the fairness of the days * (he says 7 ), for bom he is thus bom. 
+
+‘ Waxing great in the mortal ordinance ’ (he says); verily thus they make 
+
+1 BY. iii. 8 . 1. Cf. KB. x. 2 ; <}B. iii. 7. 1 . 4 RV. ill. 8 . 2 d. 
+
+9 mq .; Schwab, Das altindiache Thieropfer , 6 RV. i. 86 . 18; see Schwab, p. 71. 
+
+pp. 70, 71, 78. « RV. i. 86 . 14. 
+
+* RV. iii. 8 . 8 . 7 RV. iii. 8 . 6 . 
+
+9 RV. iii. 8. 2. 
+
+
+
+ii. 2 —] The Soma Sacrifice [136 
+
+it grow. ‘ They purify him, the clever, the busy, with skill ’ (he says); 
+verily thus they purify it. ‘ The sage uttereth his speech desirous of the 
+gods ’ (he says); verily thus he announces it to the gods. ‘ The youth, 
+well dad, covered round, hath come ’, with this last (verse •) he concludes; 
+the youth well clad is the breath; it is enclosed with the bodily parts. 
+‘ Better he becometh being born ’ (he says), for ever better he becomes being 
+born. ‘Him the wise sages raise up, the prudent, the pious with their 
+minds ’ (he says); the sages are the learned ones; verily thus they raise 
+it up. Seven (verses) he repeats, perfect in form; that in the sacrifice is 
+perfect which is perfect in form, that rite which as it is being performed the 
+verse describes. Of them he says the first thrice, the last thrice; they make 
+up eleven; the Tris^ubh has eleven Syllables; the thunderbolt of Indra is 
+the Tri^ubh; verily thus with those whose abode is Indra he prospers who 
+knows thus. He recites the first thrice, the last thrice; verily thus he ties 
+the ends of the sacrifice, for firmness, for might, to prevent slipping. 
+
+ii. 8 (vi. 8). ‘ Should the post stand ? Or should he throw it (into the 
+fire)?’ they say. It should stand for one desiring cattle. Cattle would not 
+serve the gods for slaying as food. They having departed kept disputing; 
+‘ Ye shall not slay us, not us.’ Then the gods saw this post as a thunderbolt; 
+they raised it up against them; fearing it they came back; verily even to-day 
+they come up to it. Thereafter the cattle served the gods for slaying as 
+food. Cattle serve for slaying as food him who knows thus and for whom 
+knowing thus the post continues standing. He should throw (it) after for 
+one who desires heaven; the ancients used to throw it after, (thinking) 
+‘ the post is the sacrificer, the strew the sacrificer; Agni is the birthplace of 
+the gods ; he, having come into existence from Agni as the birthplace of 
+the gods from the oblation, with a body of gold will go aloft to the world 
+of heaven.’ Then those who were later than they saw this chip as a frag¬ 
+ment of the post 1 ; it should be thrown after at this time ; thence is obtained 
+the desire in the throwing after, thence the desire is obtained which is in the 
+standing. Himself to all the deities he offers who consecrates himself; all 
+the deities are Agni; all the deities are Soma; in that he offers a victim to 
+Agni and Soma, verily thus the sacrificer redeems himself from all the 
+deities. 3 They say, ‘ As victim for Agni and Soma should be offered one of 
+two colours, 3 for it is for two deities.’ That is not to be regarded. It should 
+be offered as fat; cattle are characterized by fat; the sacrificer becomes 
+emaciated as it were; in that the victim is fat, verily thus he makes the 
+sacrificer prosper with his own fat. They say, ‘ He should not eat of the 
+
+* BY. Hi. 8. 4. * Cf. TS. vi. 1. 11. 6; KB. x. 8. 
+
+* C£ TS.vi. 8.4.9; KS.xxvi.6j MS.iii.9.4; s Cf. £B. Hi. 8. 4. 28; KB. x. 8; Livi, La 
+
+£B. iii. 7.1.82. doctrine da sacrifice, p. 182. 
+
+
+
+137] 
+
+
+The Animal Sacrifice 
+
+
+[—iU 
+
+
+victim for Agni and Soma; of a man he eats who eats of the victim for 
+Agni and Soma, for thereby the sacrifioer redeems himself/ That is not to 
+be regarded. 4 (The victim) for Agni and Soma is an oblation connected with 
+the slaying of Vrtra ; by means of Agni and Soma Indra slew Vrtra; they 
+said to him, ‘ Through us two thou hast slain Yrtra; let us choose a boon 
+from thee/ 1 Choose ’ (he said). They chose this boon, the victim on the 
+pressing day of to-morrow. This is regularly performed for those two; for 
+it is chosen as a boon for them. Therefore should the victim be partaken 
+of, and one should be fain to take it. 
+
+ii. 4 (vi. 4). With the Apr! verses he delights; 1 the Apr! verses are bril¬ 
+liance and splendour; verily thus with brilliance and splendour he causes him 
+to prosper. He says the offering verses for the kindling-sticks; the kindling- 
+sticks are the breaths, for the breaths enkindle all that there is here; verily 
+thus he delights the breaths, he places the breaths in the sacrificer. He 
+says the offering verse for Tanunapat; Tanunapat is the breath, for he pro¬ 
+tects bodies; verily thus he delights the breath, he places the breath in the 
+sacrificer. He says the offering verse for Nara^ansa 2 ; men are offspring; 
+praise is speech; verily thus he delights offspring and speech; offspring and 
+speech he confers upon the sacrificer. He says the offering verse for the 
+sacrificial food; the sacrificial food is food; verily thus he delights food; 
+food he confers upon the sacrificer. He says the offering verse for the 
+strew; the strew is cattle; verily thus he delights cattle; cattle he confers 
+upon the sacrificer. He says the offering verses for the doors; the doors 
+are rain; verily thus he delights rain; rain and proper food he bestows 
+upon the sacrificer. He says the offering verse for dawn and night; dawn and 
+night are day and night; verily thus he delights day and night; in day and 
+night he places the sacrificer. He says the offering verse for the divine Hotrs; 
+the divine Hotrs are expiration and inspiration; verily thus he delights expira¬ 
+tion and inspiration; expiration and inspiration he confers upon the sacrificer. 
+He says the offering verse for the three goddesses; the three goddesses are 
+expiration, inspiration, and cross-breathing; verily thus he delights them; 
+them he confers upon the sacrificer. He says the offering verse for Tvastr; 
+Tvastr is speech, for speech creates 3 all this as it were; verily thus he 
+delights speech; he confers speech on the sacrificer. He says the offering verse 
+
+
+4 Cf. ts. vi i. ii. a 
+
+1 The literal sense is of course intended as 
+well as the derivate 1 say the AprlsFor 
+the verses see AfS. iii. 2.6 seq. ; 9 £S. v.16. 
+6-7. Cf. KB. x. 8 , and for $$ 1 and 4 £B. 
+iii. 8 . 1 .2; ix. 2. 8 . 44. Cf. also Schwab, 
+Das dUindimhe Thierop/tr , pp. 90-92; Max 
+MUller, Anc. Sansk . Lit pp. 468 aeq. 
+
+3 According to Ap£S. xxiv. 12.16 Nar&^ahsa 
+
+18 [■•<>.». «•] 
+
+
+is invoked by the Yasisthas and 9 ^nakas 
+only, the other families keep to the 
+offering to Tantknap&t as the second of 
+the eleven fore-offerings ; see A£S. i. 5. 
+21; Weber, Ind. Stud* x. 88 aeq. 
+
+9 Cf. RV. x. 180. 1; Waokernagel, Altind. 
+Gramm . i. 176, 274; Oldenbezg, Rgveda- 
+Noten , ii. 866 . 
+
+
+
+[138 
+
+
+II. 4—] 
+
+
+The Soma Sacrifice 
+
+
+for the lord of the forest; the lord of the forest is the breath ; verily thus 
+he delights the breath; the breath he places in the sacrificer. He says the 
+offering verse for the calls of Hail!; the calls of Hail! are a support; verily 
+thus on a support at the end he establishes the sacrificer. For these should 
+he use (verses) by the ancestral seer; in that he uses (verses) by the seer, 
+verily thus he does not set loose the sacrificer from his connexion. 
+
+ii. 5 (vi. 5). * Recite for the carrying round of fire * the Adhvaryu says. 
+‘ Agni, the Hotr, at our sacrifice *, this triplet 1 to Agni in Gayatri he recites 
+when the carrying round of fire is being performed; verily thus with 
+his own deity, his own metre, he makes him prosper. ‘ Being a steed 
+he is carried round* (he says), for him being as it were a steed they 
+carry round. ‘ Thrice round the sacrifice Agni goeth like a charioteer ’ 
+(he says), for he like a charioteer goes round the sacrifice. ( The lord 
+of strength, the sage * (he says), for he is the lord of strength. * Do thou 
+give the supplementary direction, O Hotr, for the oblations for the gods * 
+the Adhvaryu says. ‘ Agni hath conquered, 8 he hath won strength thus 
+the Maitravaruna begins the supplementary direction. They say, ‘ Since the 
+Adhvaryu gives the order for supplementary directions to the Hotr, 3 then 
+why does the Maitravaruna begin the supplementary direction?* The 
+Maitravaruna is the mind of the sacrifice; the Hotr is the voice of the 
+sacrifice; instigated by mind voice speaks, for the speech which one speaks 
+with his mind elsewhere, that speech is demoniacal and not acceptable to 
+the gods. In that the Maitravaruna begins the supplementary direction, 
+verily thus with mind he sets speech in motion; with speech set in motion 
+by mind he provides the oblation for the gods. 
+
+ii. 6 (vi. 6). ‘ O divine slayers and O human (slayers) make ready * he 
+says; the slayers of the gods and those of man, them thus he instructs. 
+1 Bring ye (it) to the doors of sacrifice, 1 ordaining the sacrifice for the lords 
+of the sacrifice’ (he says). The sacrifice is the victim; the lord of the 
+sacrifice the sacrificer; verily thus he makes the sacrificer prosper with his 
+own sacrifice. Or rather they say, ‘To whatever deity the victim is 
+slaughtered, that is the lord of the sacrifice. 1 If the victim be for one 
+deity, ‘for the lord of the sacrifice’ he should say; if for two deities, 
+‘for the two lords of the sacrifice’; if for many deities ‘for the lords 
+of the sacrifice’. That is the rule. ‘Forward for him bear Agni’ (he 
+
+
+1 BV. iv. 15.1-8; see A£S. iii. 2.9. Cf. KB. 
+z. 3; £B. iii. 8. 1. 6; v. 16. 8; 
+Schwab, Das altindische Thieropfer , p. 93. 
+
+8 A9S. iii. 2. 20; 99S. v. 16. 9. 
+
+8 In this case Hotr is addressed to the 
+Maitrfivaruna, the generic term being 
+used for the specific. 
+
+
+ii. 6. 1 The phrase S&yana takes as havirmdrgdn 
+or vifasanahetik. Cf! A£S. iii. 3. 1; KB. x. 
+4; ?£S. v. 11; TB. iii. 6. 6. 1; KS. xvi. 
+21; MS. iv. IS. 4 ; BQS. v. 2.9; Schefte- 
+lowitz, Die Apokryphm dee Rgveda , p. 154; 
+Schwab, Dae altindische Thieropfer, pp. 
+102 eeq. ; Roth, Nirukta , pp. xxxviii. sq. 
+
+
+
+139] 
+
+
+The Animal Sacrifice [—ii. 7 
+
+says); the victim as it was borne along saw death before it, and was not 
+willing to go to the gods; the gods said to it, 'Come; we shall make 
+you go to the world of heaven/ It replied ‘Be it so; bnt let one of 
+yon go before me/ ‘Be it so’ (they replied). Before it went Agni; 
+it followed after’ Agni. Therefore they say, ‘ Every animal is connected 
+with Agni, for after Agni it followed.’ Therefore also they bear Agni 
+before it. ‘Spread the strew’ (he says); the victim has plants as its 
+body; verily thus he makes the victim have its full body. ‘ May its mother 
+approve it, its father, its brother from the same womb, its comrade from 
+the same flock ’ (he says); verily thus they slay it with the approval of 
+its generators. 8 ' Place its feet north; make its eye go to the sun; let loose 
+its breath to the wind, its life to the atmosphere, its ear to the quarters, 
+its body to earth’ (he says); verily it he thus places in these worlds. 
+‘Flay off its skin in one piece; before cutting the navel force out the 
+omentum; keep its breath within* (he says); verily thus he places the 
+breaths in cattle. ‘ Make 3 its breast an eagle, its two front legs hatchets, 
+its two fore feet spikes, its shoulders two tortoises as it were, its loins 
+uncut, its thighs two door leaves, its knees oleander leaves; its ribs are 
+twenty-six; them in order remove; make each limb of it perfect’ (he 
+says); verily thus its members and its limbs he delights. ‘ Make a hole 
+in the earth to cover the offal ’ he says; the offal is connected with plants; 
+this (earth) is the support of plants ; verily thus at the end he establishes 
+it in its own support. 
+
+ii. 7 (vi. 7). ‘ Unite the Raksases with the blood ’ he says. 1 With the 
+husks and the polishings the gods deprived the Raksases of the offerings 
+of oblations (of cereals, Ac.), with blood of the great sacrifice. In that 
+he says ‘Unite the Raksases with the blood’, with their own share he 
+excludes the Raksases from the sacrifice. They say ‘He should not at 
+the sacrifice make mention of Raksases; what Raksases are there ? The 
+sacrifice is without Raksases.’ They say, however, ‘He should make 
+mention ; if a man deprive one with a portion of his portion, he revenges 
+himself on him, or if he does not revenge himself on him, then on his 
+son, or on his grandson, but he does revenge himself on him/ If he make 
+mention he should do so inaudibly; the inaudible part of speech is hidden 
+as it were, the Raksases are hidden as it were. If he were to make 
+mention audibly he would make his speech the speech of the Raksases. 
+
+* An interesting example of the common kavafdk&rau and for this cl kava§ of doors 
+
+practice of deprecating the anger of the in MS. iii. 16. 2; VS. xxix. 6. 
+
+relatives of the dead victim. 1 Cf. ?B. xi. 7. 4. 2. See AfS. iii. 8. 1-4 , 
+
+* The details of the cutting up are obscure; 998. v. 17. 8 mq. rakfobh&tah is taken as 
+
+. S&yana has for prapud prakrttachedanau , acc. by Sftyana, as gen. by BR., cf. i. 25. 
+
+for fold pitdk&k&rau. karatoru is rendered For dtp cf. Oertel, Conned . Acad. xv. 159. 
+
+
+
+ii. 7—] 
+
+
+[140 
+
+
+The Soma Sacrifice 
+
+He who speaks the speech of the Raksases (speaks) that speech which 
+a proud person or a man distraught speaks; that is the speech of the 
+Raksases. He does not himself become proud, nor in his offspring is 
+a proud son born who knows thus. ‘Its entrails 2 do not cut deeming 
+them an owl (in that shape), lest in your family and offspring a howler 
+may howl, O slayer’ (he says); to the divine and the human slayers 
+verily thus he hands it over. ( 0 Adhrigu, toil, carefully toil; toil, 
+O Adhrigu 9 thrice should he say and ‘ O free from sin*; 3 the slayer of the 
+gods is the Adhrigu, the Nigrabhitr the one free from sin; verily thus 
+he hands it over to the slayers and the Nigrabhitrs. *0 slayers, 
+whatever here shall be well done, to us that; whatever ill done, elsewhere 
+that* (he says); Agni was the Hotr of the gods; with speech he 
+dissected it; by speech the Hotr dissects it. Whatever they cut below or 
+above, 4 whatever is done to excess or defectively, verily thus he indicates 
+it to the Nigrabhitrs and the slayers; prosperously verily is the Hotr 
+set free with full life for fullness of life ; all his life he lives who thus knows* 
+ii. 8 (vi. 8). The gods slew man as the victim. When he had been slain 
+his sap went out; it entered the horse; therefore the horse became fit 
+for the sacrifice, and him whose sap had departed they dismissed; he 
+became a monkey. 1 They slew the horse; it went away from the horse 
+when slain; it entered the ox; therefore the ox became fit for sacrifice, 
+and it whose sap had departed they dismissed; it became a Gauramrga. 2 
+They slew the ox; it departed from the ox when slain; it entered the 
+sheep; therefore the sheep became fit for sacrifice, and it whose sap 
+had departed they dismissed; it became the Gayal. They slew the 
+sheep; it departed from the sheep when slain; it entered the goat; 
+therefore the goat became fit for sacrifice, and it whose sap had departed 
+they dismissed; it became the camel. It dwelt for the longest time in 
+the goat; therefore the goat is of these animals the most often employed. 
+They slew the goat; it departed from the goat when slain; it entered this 
+(earth); therefore this (earth) became fit for sacrifice, and it whose sap 
+had departed they dismissed; it became a Qarabha. 3 These animals whose 
+
+
+9 Sftyana takes rdvifta as ‘cut* but ravat as 
+4 make a noise', i. e. weep for a cause of 
+grief, and this must be right. Schwab 
+(Ztas altindische Thierop/er , p. 105) thinks 
+urUka m gudda and renders nsd * 4 and not *. 
+ru— 4 cut *; BR. take ru*= ‘cry* both times. 
+
+8 Cf. TB. iii. 6. 6. 4 ; Schwab, p. 106, n. 
+
+4 L e. too low or too far up; there must be 
+an error, not merely a description here 
+as in Sftyana; Haug has 4 too soon' and 
+4 too late \ 
+
+
+1 kimpurufafy is of very doubtful sense, but 
+4 monkey ’ seems much more likely than 
+4 dwarf’ suggested by Haug. Cf. £B. i. 2.8. 
+6-9; iii. 8.8.1; Weber, Ind. Stud. ix. 246. 
+9 Of uncertain nature ; 4 white deer ’, Haug. 
+Sftyana says 4 whose horns even are hairy’; 
+Bos gaums is the accepted version. 
+
+* Of uncertain nature; mentioned in AV. ix. 
+5. 9 (gcUabha in Ppp.); VS. xiii. 51, &©.; 
+an eight-footed lion-killer is Sftyana's 
+version. 
+
+
+
+141 ] 
+
+
+The Animal Sacrifice [— ii. 10 
+
+sap is departed are unfit for sacrifice; therefore one should not eat of 
+them. It they followed in this (earth); it, followed, became rice; in 
+that they offer also a cake in the animal sacrifice (it is because they 
+think) 'Let our sacrifice be with a victim with sap, let our sacrifice be 
+with a victim whole.’ 4 His sacrifice is performed with a victim with sap, 
+his sacrifice is performed with a victim whole who knows thus. 
+
+ii. 9 (vi. 9). The cake (which is offered) is the victim which is killed; 
+the chaff 1 of it is the hairs, the husks the skin, the polishings the blood, the 
+pounded grains and fragments the flesh, whatever is substantial the bone. 
+With the sap of all animals he sacrifices who sacrifices with the cake. 
+Therefore they say, 'The cake offering is the people’s sacrificial session.’ 
+
+4 Te two, Agni and Soma, of joint power, have placed 
+These constellations in the sky; 
+
+Te too the rivers from unspeakable misfortune, 
+
+O Agni and Soma, set free when fast held; 9 
+
+this offering verse 2 he says for the omentum. By all these deities is 
+he seized who becomes consecrated. Therefore they say ' He should not 
+eat (the food) of one consecrated/ In that he says as offering verse for 
+the omentum ' O Agni and Soma ye set free when fast held ’, verily thus 
+from all the deities he sets the sacrificer free. Therefore they say * One 
+should eat when the omentum has been offered, for he then becomes the 
+sacrificer.’ ‘ Another from the sky Matar^van bore * he says as offering 
+verse 8 for the cake. ‘ Another from the mountain the eagle pressed out ’, 
+(he says) for hence as it were is he, hence is the sap gathered. ‘ Make 
+ready the oblations, shape food forth ’ he uses as offering verse 4 for the 
+Svisfckrt of the cake (offering). Verily thus he makes ready the oblation 
+for him and places sap and strength in himself. He invokes the sacrificial 
+food; 6 the sacrificial food is cattle; 6 verily thus he invokes cattle; he 
+confers cattle on the sacrificer. 
+
+ii. 10 (vi. 10). ‘ Recite for the oblation being cut off for Manota * the 
+Adhvaryu says. He recites the hymn 1 ‘ For thou, O Agni, are the first 
+thinker.’ They say ' Since the victim is for other deities also, then why 
+
+4 For this idea see the next sentence, ii. 9; 9 BV. i. 98. 6; see A£S. i. 6.1 ad fin. 
+
+4 whole sacrificial essence *, Haug. 4 BV. iii. 64. 22; see AfS. iii. 6. 9. Gf. 
+
+1 The tenses of the words are not all clear, Schwab, Das aUindische ThieroRfer, p. 188. 
+
+bat Sftyana’s views seem reasonable. 6 A9S. i. 7. 7 ; ffS. i. 12. 1 ; though Sayana 
+Anfrecht maintains yat kimcitkam against gives TB. iii. 6. 8. 1 as an alternative. 
+
+PW. and Weber, Ind. Stud. ii. 9; lokyam " Sftyana cites for this TS. i. 7. 2. 1. 
+most have some such sense as rendered, ii. 10. 1 BV.vi. 1. Gf. KB.x.6; fB. iii. 8.8.14; 
+not merely«prefcfomyom. A$S. iii. 6.1; ffS. v. 19.18. The Maitrft- 
+
+* BV. i. 98. 6 ; AfS. iii. 8. 1; 99 s - v * 18 * H. varnna says it; Schwab, Das altindische 
+
+For the gen. dQcfitasya of. K^S. xxv. 8.16; Thieropfer, p. 187. 
+
+TB. i. 8. 2. 7; KS. xiv. 6; JUB. i. 67.1. 
+
+
+
+[142 
+
+
+ii. 10—] The Soma Sacrifice 
+
+does he recite (verses) to Agni alone for the oblation being cnt off for 
+Manota ?’ Three are the Manotas of the gods, for in them are their minds 
+woven. Speech is the Manota of the gods; for in it are their minds 
+woven. The cow is the Manota of the gods, for in it are their minds 
+woven. Agni is the Manota of the gods, for in him are their minds woven. 
+Agni is all the Manotas; in Agni the Manotas unite. Therefore he recites 
+(verses) to Agni only for the oblation being cut off for Manota. ‘0 Agni 
+and Soma, of the oblation set forward ’ he uses as offering verse * for the 
+oblation. In ‘of the oblation’ it is (appropriate and) perfect in form, 
+as ‘ set forward ’ it is perfect in form. Made perfect with all perfections 
+his oblation goes to the gods who knows thus. He says the offering verse 
+for the lord of the forest; 3 the lord of the forest is the breaths; with 
+life his oblation goes to the gods when one knowing thus says the 
+offering verse for the lord of the forest. He says the offering verse of 
+the Svistakrt; 4 the Svistakrt is a support; verily thus on a support 
+at the end he establishes the sacrifice. He invokes the sacrificial food; 6 
+the sacrificial food is cattle; verily thus he invokes cattle; he confers 
+cattle upon the sacrificer. 
+
+
+ADHYAYA II 
+
+The Animal Sacrifice ( continued ). 
+
+ii. 11 (vii. 1). The gods performed the sacrifice; towards them as they 
+performed it came the Asuras, (saying) ‘ We shall make a disturbance of 
+their sacrifice.’ When over the victim had been said the Apris, before as 
+it were the circumambulation with fire they attacked the post from 
+the east. The gods, perceiving, placed around three forts consisting of 
+citadels made of Agni, to protect themselves and the sacrifice. These Agni- 
+made citadels kept shining and blazing. The Asuras, in terror, ran away; 
+verily with Agni before and Agni behind they smote away the Asuras 
+and the Raksases. Verily then also the sacrifices in that they perform 
+the circumambulation with fire place around three forts, consisting of 
+citadels made of Agni, to protect the sacrifice and themselves. Therefore 
+they carry fire round ; therefore for the carrying round of fire he recites. 
+The victim over which the Apris have been said and round which fire 
+has been carried they lead northwards. 1 They carry a torch before it, 
+(thinking) ‘The victim is in essence the sacrificer; by this light the 
+sacrificer with light before him will go to the world of heaven.’ By 
+
+* BY. i. 93. 7 ; ggS. y. 19. 16. 4 See ggS. y. 19. 21-28. There is no Nigada. 
+
+» See 99S. y. 19. 18-20. The verse is RV. x. " See ggS. v. 19. 24. Gf. AB. ii. 9. 11. 
+
+70. 10. 1 Cf. TS. iii. 1. 8. 2. 
+
+
+
+143 ] 
+
+
+The Animal Sacrifice [ —ii. 12 
+
+this light the sacrificer with light before him goes to the world of heaven. 
+When they are about to kill it, then the Adhvaryu throws the strew 
+below. In that they lead it outside the altar when over it has been said 
+the Apris and round it fire lias been carried, verily thus they make it 
+sit on the strew. They dig a hole for the offal; the offal is connected 
+with plants; this (earth) is the support of plants; verily thus in its support 
+it at the end they establish. They say, ( This animal is the oblation; 
+now much of it goes away, hair, skin, blood, dewclaws, hooves, the two 
+horns, the raw flesh falls away; by what is this made up?’ In that they 
+offer a cake also at the animal sacrifice, thereby is this made up for it. 
+The saps went away from animals; becoming rice and barley were they 
+bora; in that in the animal sacrifice they offer also a cake, (it is because 
+they think) ‘ Let our sacrifice be with a victim with sap; let our sacrifice 
+be with a victim whole/ His sacrifice is performed with a victim with 
+sap; his sacrifice is performed with a victim whole who knows thus. 
+
+ii. 12 (vii. 2). Having forced out its omentum they bring it up; the Adh¬ 
+varyu covering it with butter from the dipping ladle says, * Recite for the 
+drops/ In that the drops are dropped, (it is because he thinks) ‘ The drops 
+are connected with all the deities; let these not, undelighted by me, go to 
+the gods/ ‘ Rejoice in the most extending * he recites. 1 ‘ This speech most 
+pleasing to the gods, offering the oblations in thy mouth * (he says); verily 
+thus he offers them in the mouth of Agni. ‘This our sacrifice place 
+among the immortals’, this hymn 2 he recites. In ‘Rejoice in these 
+oblations, O all-knower* he invokes rejoicing in the oblations. ‘Of the 
+drops, O Agni, of fat, of ghee ’ (he says), for they are of fat and of ghee. 
+‘ O Hotr, eat first seated * (he says); Agni is the Hotr of the gods; verily 
+thus he says ‘ O Agni, eat, first seated/ ‘ Rich in ghee, O purifying one, 
+for thee the drops of fat are dropped ’ (he says), 3 for they are of fat and of 
+ghee. In ‘ Bestow upon us in thy wont that most worthy thing meet for the 
+enjoyment of the gods ’ he invokes a benediction. ‘ To thee, the sage, the 
+drops drop ghee, O Agni, who art to be appeased ’ (he says), 4 for they drop 
+ghee. In 1 As best seer art thou kindled; do thou become the helper of the 
+sacrifice ’ he invokes the perfecting of the sacrifice. ‘ For thee they drop, 6 
+0 Adhrigu, O mighty one, the drops, O Agni, of fat and of ghee’ (he 
+says), for they are of fat and of ghee. ‘ Praised by the poet with great 
+blaze hast thou come; rejoice in the oblations, O wise one ’, with this he 
+invokes rejoicing in the oblations. 
+
+
+1 RV. i. 75. 1; see Schwab, Das aUindische 8 RV. iii. 21. 2. 
+
+Thisrapfsr, pp. 114, 115. 4 RV. iii. 21. 8. 
+
+2 RV. iii. 21. * RV. iii. 21. 4. 
+
+
+
+ii. 12 —] 
+
+
+[144 
+
+
+The Soma Sacrifice 
+
+‘ For thee from the middle the best fat is taken out, 
+
+We give it forth unto thee; 
+
+For thee, O bright one, the drops drop on the skin, 
+
+Taste of them among the gods ’ 
+
+(he says); 6 verily thus he says the vasat call over them, just as in ‘ O 
+Agni, taste the Soma.’ In that the drops are dropped, and the drops 
+are connected with all the deities, therefore the rain comes divided into 
+drops. 
+
+ii. 13 (vii. 3). They say, 1 ‘ What are the invitatory verses of the calls of 
+Hail! What the direction? What the offering verse?’ These which he 
+recites are the invitatory verses, the direction is the direction; the offering 
+verse the offering verse. They say, ‘ What is the deity of the calls of 
+Hail!?’ ‘The All-gods’ he should reply. Therefore they use as offering 
+verse ‘ May the gods eat the oblation over which has been said the call 
+of Hail! ’ The gods by the sacrifice, by zeal, by fervour, by the libations 
+went to the world of heaven; when the omentum had been offered the 
+world of heaven was discerned by them; having offered the omentum, 
+disregarding the other rites they went aloft to the world of heaven. Then 
+the men and the seers came to the place of sacrifice of the gods, ‘ We shall 
+seek something of the sacrifice for discernment.’ They went round, and lo 
+the victim lying without entrails! 2 They perceived ‘ The victim is just 
+so much as the omentum.’ The victim is just so much as the omentum. 
+In that having cooked it they offer it at the third pressing, (it is because 
+they think) ( Let our sacrifice be performed with many libations; let our 
+sacrifice be with the victim whole.' His sacrifice is performed with many 
+libations; his sacrifice is with the victim whole who knows thus. 
+
+ii. 14 (vii. 4). The libation of the omentum is a libation of ambrosia; the 
+Agni libation is a libation of ambrosia; the libation of butter is a libation 
+of ambrosia; the libation of Soma is a libation of ambrosia. These are 
+the incorporeal libations; with those libations which are incorporeal the 
+sacrificer conquers immortality. The omentum is seed; seed disappears 
+as it were, the omentum disappears as it were; seed is white, the omentum 
+is white; seed is incorporeal, the omentum is incorporeal. The blood and 
+the flesh are the body. Therefore should he say ‘ As much as is bloodless, 
+
+4 RV. iii. 21. 5. fire; the last fore-offering after the drops 
+
+1 The Puronuv&ky&s are those given above in are offered and before the omentum is 
+
+AB. ii. 12 ; the Praisa is that of the fore- offered. See Schwab, Dos dUinduche 
+
+offering hota yaktad agnim sv&h&jyasya ; Thieropfer, pp. 115,116. 
+
+and the Yfijyfi, is that of the last Apr! 2 ait is changed by Weber to «d~ d + id, as often 
+verse. The first ten fore-offerings take in £B. i. 6. 2. 3; ii. 2. 3. 8; iii. 4. 2. 2, 
+
+place before the circumambulation with Ac.; KS. viii. 10; Caland, VOJ. xxiii. 61. 
+
+
+
+145] The Morning Litany [—ii. 15 
+
+so much do thou cut off.' (The offering) is made in five portions; 1 even 
+of the sacrifice is a four-portioner, still the omentum is made into five 
+portions. He makes a basis of butter, a fragment of gold (comes next), 
+the omentum, a fragment of gold; above he makes a layer of butter. 
+They say ‘ If there is no gold, how shall it be ? ’ Having made two bases 
+of butter, having made a portion of the omentum, then he makes two 
+layers of butter on the top; butter is ambrosia; gold is ambrosia; therein 
+he obtains the desire which is in the butter, therein he obtains the desire 
+which is in gold. They make up five; man is fivefold and disposed in 
+five parts, hair, skin, flesh, bone, marrow. Having made ready the sacri¬ 
+fice in the same extent as is man, he offers in Agni as the birthplace of 
+the gods; Agni is the birthplace of the gods; he having come into being 
+from Agni as the birthplace of the gods, from the libation, with a body of 
+gold, he goes aloft to the world of heaven. 
+
+
+The Morning Litany . 
+
+ii. 15 (vii. 5). ‘For 1 the gods that move at mom recite, O Hot?' the 
+Adhvaryu says. Agni, Usas, and the A 9 VUI 8 are the gods that move at 
+mom; they come with seven metres each; the gods that move at mom 
+come to the call of him who knows thus. When Prajapati himself as 
+Hotr was about to recite the morning litany, both the gods and the 
+Asuras resorted to the sacrifice, (thinking) ( For us will he recite, for us.’ 
+He recited for the gods alone; then did the gods prosper, the Asuras were 
+defeated. He prospers himself, the evil rival who hates him who knows 
+thus is defeated. In the morning he recited it for the gods; in that he 
+recited in the morning, that is why the morning litany has its name. It 
+should be recited in the deep of the night, to secure the whole of speech, 
+the whole of the holy power. If a man prospers or attains pre-eminence, 
+his speech as uttered others repeat; therefore should it be recited 
+in the deep of the night; before the utterance of speech must it be 
+recited. If he should recite, when speech has been uttered, verily he 
+would make him a repeater of what has been said by another; there¬ 
+fore in the deep of night should it be recited. Before the speaking of 
+the fowls 2 should he recite; the birds, the fowls, are the mouth of Nirrti; 
+
+
+1 For this see Schwab, Das aiiindische Thieropfsr, 
+pp. 119, 120. Bhftr. vi. 16. 4 and 6 are 
+an obylous quotation from this passage. 
+The omentum is not divided, but the 
+offering is made of five portions. For 
+the Avad&nas see also Hillebrandt, Neu- 
+und VoUmondsopfer, pp. 108 seq. 
+
+19 [»«••■ «•] 
+
+
+ii. 16. 1 For the morning litany see KB. xi. 
+For the ritual see A£S. iv. 18 ; (JfS. vi. 2; 
+Caland and Henry, L’Agnistoma, pp. ISO- 
+182. 
+
+* Cf. TS. vi. 4. 8. 1 as further explained by 
+Ap£S. xii. 8. 14, 16, purfl vd vayobhyah 
+prmmditofa 
+
+
+
+ii. 15 —] The Soma Sacrifice [146 
+
+now as to his reciting before the speaking of the fowls (it is because 
+they think), ‘ Let us not speak after speech has been uttered unconnected 
+with the sacrifice.’ Therefore it should be recited in the deep of the night. 
+Or rather when the Adhvaryu begins, then he should recite; when the 
+Adhvaryu begins, verily with speech he begins, at speech the Hot? 
+recites, for speech is the holy power. Herein is the desire obtained which 
+is in speech and in the holy power. 
+
+ii. 16 (vii. 6). When Praj&pati himself as Hot): was about to recite the 
+morning litany, all the deities expected * With me will he begin; with me.’ 
+Praj&pati pondered, ‘ If I shall begin with one specified deity, then by what 
+means shall I obtain the other deities 1’ He saw this verse, 1 ‘ O waters, 
+the rich ones’; the waters are all the deities; the rich ones are all the 
+deities. With this verse he began the morning litany. All these deities 
+were delighted, ‘ With me has he begun; with me! ’ All the deities delight 
+in him beginning the morning litany. By him who knows thus the morning 
+litany is provided with all the deities. The gods were afraid, ‘ The Asuras 
+will take from us this morning sacrifice, just as those that have more force 
+and might.’ To them said Indra * Fear not; against them in the morning 
+shall I hurl my thunderbolt thrice made perfect.’ This verse did he speak; 
+it is a thunderbolt, in that it is addressed to the son of the waters; it is 
+a thunderbolt, in that it is a Tristubh; it is a thunderbolt in that it 
+is speech. It he hurled against them; with it he slew them; thus indeed 
+the gods prospered, the Asuras were defeated. He prospers himself, the 
+evil rival who hates him is defeated, who knows this. They say ‘ He indeed 
+would be a Hot? who in this verse could produce all the metres ’; this thrice 
+repeated supports all the metres; this is the generating of the metres. 
+
+ii. 17 (vii. 7). A hundred (verses) should be recited for one desiring life; 
+man has a hundred (years of life), a hundred strengths, a hundred powers; 
+verily thus he confers upon him life, strength, and power. Three hundred 
+and sixty should be recited for one desiring the sacrifice; three hundred 
+and sixty are the days of the year; so great is the year; Praj&pati is the 
+year; the sacrifice is Praj&pati. To him the sacrifice condescends, for whom 
+one who knows thus recites three hundred and sixty. Seven hundred and 
+twenty should be recited for one desiring offspring and cattle. Seven 
+hundred and twenty are the days and nights of the year; so great is the 
+year; Praj&pati is the year; he through whose propagation all this is 
+propagated; verily thus through Praj&pati being propagated he is propa¬ 
+gated with offspring and cattle for propagation; he is propagated with 
+offspring and cattle who knows thus. Eight hundred should be recited for 
+
+
+1 RV. x. 80. 12. Cf. KB. xi. 4 ; A9S.hr. 18.6. 
+
+
+
+147] 
+
+
+The Morning Litcmy [—ii. 18 
+
+one who is called not a Brahman 1 or who being ill-spoken of and seized 
+with defilement sacrifices; the G&yatri has eight syllables; by means of the 
+Gayatri the gods smote away the evil, the defilement; verily thus by 
+the Gayatri he smites away the evil, the defilement. A thousand should be 
+recited for one desiring heaven; the world of heaven is at a distance of 
+a thousand journeys * of a horse hence; (they serve) for the attainment 
+of the world of heaven, the securing, the going to (the world of heaven). 
+An unlimited number should be recited; Prajapati is unlimited; the 
+morning litany is the litany of Prajapati; in it are all desires obtained. 
+In that he recites an unlimited number, (it serves) to win all desires; all 
+desires he wins who knows thus. Therefore should an unlimited number 
+be recited. In seven metres he recites for Agni; seven are the worlds of 
+the gods; in all the worlds of the gods he prospers who knows thus. In 
+seven metres he recites for Usas; seven are the tame animals; he wins the 
+tame animals who knows thus. In seven metres he recites for the Alvins; 
+in seven ways spoke speech; so much spoke speech; (they serve) to secure 
+the whole of speech, the whole of the holy power. To three deities he 
+recites; three are these threefold worlds; verily (they serve) to conquer 
+these worlds. 
+
+ii. 18 (vii. 8). They say ‘ How is the morning litany to be recited ? ’ The 
+morning litany is to be recited according to the metres; the metres are the 
+limbs of Prajapati; the sacrificer is Prajapati; that is meet for the sacrificer. 
+The morning litany should be recited by feet; cattle have four feet, for the 
+winning of cattle. By half-verses should it be recited, just as one usually 
+recites it, for support; man has two supports, cattle four feet; verily thus 
+the sacrificer with two supports he establishes among four-footed cattle; 
+therefore should it be recited by half-verses. They say ‘ Since the morning 
+litany is transposed, 1 how does it become not transposed?’ 'Since the 
+Brhatl does not depart from the middle of it,’ he should reply, 1 For this 
+reason.’ Some deities have the libations as their portion, others the Stomas 
+and the metres. The libations which are offered in the fire, by them he 
+delights those whose portion is the libations; in that they sing and recite, 
+thereby those whose portion is the Stomas and the metres. Both sets of 
+deities are delighted and sacrificed to by him who knows thus. Thirty- 
+three are the gods that drink Soma, thirty-three that do not drink Soma; 
+eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the va§at call are 
+
+
+1 Cf. also AB. i. 16, n. 18. 
+
+* For other estimates see Weber, Ind. Stud . ix. 
+
+860; o t Vedic Index, i. 70. 
+ii. 18. 1 This refers to the order of the metres 
+on the morning litany, viz. G&yatrl, 
+
+
+Anustubh, Tristubh, and Bfhatl; Usnih, 
+Jagati, and Pahkti, not the normal 
+(avffUdha) order by fours upwards, which 
+is given in the enumerations in the 
+Anukramani, 59®* Y * ® 7 » &°* 
+
+
+
+ii. 18—] The Soma Sacrifice [148 
+
+the deities that drink Soma; the eleven fore-offerings, the eleven after¬ 
+offerings, the eleven subordinate 2 offerings, are those that do not drink the 
+Soma and have the victim as their portion; by Soma he delights the Soma 
+drinkers, by the victim those that do not drink Soma. Both sets of deities 
+are delighted and sacrificed to by him who knows thus. ‘ Usas with her 
+ruddy kine hath appeared ’, with this last (verse 2 ) he concludes. They say 
+' In that he recites for three rites, to Agni, to Usas, and to the Agvins, how 
+are all these rites concluded by him when he concludes with one verse 
+only?' ‘Usas with her ruddy kine hath appeared’ is the characteristic of 
+Usas; ‘ Agni in due season hath been placed ’ of Agni; ‘ Tour chariot hath 
+been yoked, O ye of great wealth, wonder-workers, the immortal, lovers of 
+sweetness, hear ye my call ’ of the A 9 VUI 8 . So all three rites are concluded 
+by him when he concludes with one verse only. 
+
+ADHYAYA III 
+
+The Aponaptrlya . 
+
+ii. 19 (viii. 1). The 1 seers performed a sacrificial season on the Sarasvatl; 
+they drove away Kavasa Ailusa from the Soma, ‘The child of a slave 
+woman, a cheat, no Brahman; how has he been consecrated in our midst ? ’ 
+They sent him out to the desert, (saying) ‘There let thirst slay him; 
+let him drink not the water of the Sarasvatl/ He sent away to the 
+wilderness, afflicted by thirst, saw the ‘ child of the waters ’ hymn, 2 ‘ Forth 
+among the gods let there be speeding for the Brahman/ Thereby he 
+went to the dear abode of the waters; him the waters welled out after; all 
+around him Sarasvatl hastened. Therefore they call it here Parisaraka, in 
+that Sarasvatl went all around him. The seers said ‘ The gods know him; 
+let us summon him/ ‘Be it so’ (they replied). They summoned him; 
+having summoned him they performed this ‘child of the waters’ (hymn), 
+‘ Forth among the gods let there be speeding for the Brahman ’; therewith 
+they went to the dear home of the waters, of the gods. He goes to the dear 
+home of the waters, of the gods; he conquers the highest world who knows 
+thus, and he who knowing thus performs the ‘ child of the waters ’ (hymn). 
+It he should recite continuously; Paijanya comes to rain continuously 3 for 
+
+* For these see TS. i. 8. 11. Kavasa of. KB. xii. 8; L4vi, La doctrine du 
+
+8 RV. v. 75. 9. sacrifice, p. 160. 
+
+1 AB. ii. 19 and 20 and KB. xii. 1 and 2 deal 8 RV. x. 80. The sense of the verse is doubt- 
+wifch the recitation for the drawing of ful: Caland and Henry render 1 Quo, 
+
+the water for the Soma; see A^S. v. 1; pour le servicedivin, la marehe(du sacri- 
+
+Eggeling, SBE. xxvi. 282, n. 2 ; Caland floe) aille aux dieux \ 
+
+and Henry, VAgniqtoma, pp. 189 scq. For 8 Not /Imfctawxrji, i.e. 4 from passing clouds’ 
+
+(S&yana absurdly ‘on the mountains*). 
+
+
+
+149] 
+
+
+The Apmcuptriya [—ii. 20 
+
+offspring when one knowing thus recites this continuously. If he were to 
+recite with divisions, then Paijanya would rain with clouds for offspring; 
+therefore should it be recited continuously only. Of it he recites the 
+first (verse) thrice continuously; verily thereby the whole is continuously 
+recited. 
+
+ii. 20 (viii. 2). These nine (verses) he recites without omission. 1 Send 
+forth our sacrifice with divine offering’ (he says) as tenth. 1 * Winding hither¬ 
+ward those of two streams ’ (he says 2 * ), when the Ekadhanft (waters) are 
+turned hitherward; * What time the waters are seen coming forward ’ (he 
+says 8 ) when they are being seen; 4 May the cows with milk, eager for the end* 
+(he says 4 ), when they are coming up; 4 Some come together, others come 
+up’ (he says 6 ) when they come together. The waters were in conflict, 4 we 
+shall first bear the sacrifice; we ’; both these Vasativari waters, which are 
+drawn on the previous day and the Ekadhana (waters which are drawn) in 
+the morning. 
+
+These Bhrgu saw, 4 These waters are in conflict.’ Them with this verse 
+he brought into harmony, 4 Some come together, others come up.’ They 
+came into harmony; in harmony they support his sacrifice who knows 
+thus. * Like the waters divine they come up to the vessel of the offering * 
+he recites® when they are being poured together into the Hofcr’s goblet, 
+both the Vasativari and the Ekadhana (waters). ‘ Hast thou seen the 
+waters, O Adhvaryu ? ’ the Hotr asks the Adhvaryu; the sacrifice is the 
+waters; verily thus he says ‘Hast thou seen the sacrifice?’ ‘Yea, they 
+have indeed condescended ’ the Adhvaryu replies; verily thus he says 4 Look 
+upon them.’ 4 In these, O Adhvaryu, shalt thou press for Indra the Soma 
+rich in honey, full of rain, bitter at the end, thick meanwhile, 7 for him with 
+the Vasus, the Rudras, the Adityas, the Rbhus, the Vibhus, with Vaja, with 
+Brhaspati, with the All-gods, of which having drunk, Indra shall slay the 
+foes; he shall overcome their tribes’; (so saying) he rises to meet (them); the 
+waters are to be met; men rise to meet a superior when he comes; therefore 
+is he to rise to meet them. He must turn round behind them 8 ; they turn 
+round behind a superior; therefore must he turn round behind them. As 
+he recites he should move after them; for even if another be the sacrifioer 
+
+
+1 RV. x. 80.11. Cf. KB. xu. 1. 
+
+2 RV. z. 80. 10. avrtt&su must b© read. 
+
+* RV. x. 80.18. 
+
+4 RV. v. 48. 1. 
+
+8 RV. ii. 86. 8. 
+
+4 RV. i. 88.2. The na is very curious and appa¬ 
+
+rently an translatable; Caland and Henry 
+
+suggest* Les dresses inearales en eaux *, 
+but of. Oldenberg, $gveda-Notm t i. 88. 
+
+
+7 So BR. v. 55 against S&yana. Oldenberg 
+
+(on RV. x. 42. 8) takes the contrast to be 
+not of the plant but the Savanas, the last 
+being of flora Soma. VQjavate may mean 
+‘ full of strength. For the passage above 
+cf. TS. vi. 4. 8. 4. 
+
+8 S&yana tries to make anu- and pary-dvftydh 
+
+into two categories, which is impossible. 
+
+
+
+ii.20—] The Soma Sacrifice [150 
+
+still fame will fall to the Hotr; therefore should he move after them as he 
+recites. Reciting this (verse °), ‘ The mothers go with the paths/ should he 
+move after. ‘The sisters of those that sacrifice, mixing the milk with 
+honey ’ (he says) who being without taste of the honey drink desires to win 
+fame. ‘ Those that are in the sun or with which is the sun ' (he says 10 ) 
+who desires brilliance and splendour. ‘ I invite the waters, the goddesses, 
+where our kine drink ’ (he says u ) who desires cattle. Reciting all these 
+should he move after, to win these desires. These desires he wins who 
+knows thus. ‘ They have come rich with living gifts ’ he recites 12 as the 
+Vasativari and the EkadhanS waters are being set down; ‘They have 
+come, the waters, eager to this strew/ when 13 they have been set down. 
+With this he concludes. 
+
+
+The Upahgu and Antarydma Cups. 
+
+ii. 21 (viii. 8). The 1 morning litany is the head of the sacrifice; the 
+Upan 9 u and Antaryama (cups) are expiration and inspiration; speech verily 
+is a thunderbolt. Before the Upancju and Antaryama (cups) have been offered 
+the Hotr should not utter speech; if, before the Upaf^u and the Antaryama 
+(cups) have been offered, the Hotr should utter speech, with speech as 
+a thunderbolt he would interrupt the breaths of the sacrificer. If one 
+were to say then of him, ‘ With speech as a thunderbolt he has interrupted 
+the breaths of the sacrificer, breath will forsake him/ it would assuredly 
+be so. Therefore the Hotr should not utter speech before the Uparuju and 
+Antaryama (cups) have been offered. With ‘ Support expiration; hail! thee, 
+O easy to invoke, to the sun l * *• he should accompany the Upanju (cup) 2 ; 
+towards it he should breath forth with ‘ O expiration, support my expira¬ 
+tion/ With ‘ Support inspiration; hail! thee, O easy to invoke, to the sun! ’ 
+he should accompany the Antaryama (cup); towards it he should breath in 
+with ‘ O inspiration, support my inspiration ’; ‘ To cross-breathing thee 1 * 
+with this he utters speech, having touched the stone for pressing (the Soma 
+for) the Upan$u. Verily thus the Hotr, having placed the breaths in the 
+body, utters speech, with the whole of life, for the whole of life; a full life 
+he lives who knows thus. 
+
+
+* RV. i. 28, 16. 
+
+*• RV. i. 28.17. 
+
+11 RV. i. 28. 18. 
+
+12 RV. x. 80. 14. 
+
+» RV. x. 80. 15. 
+
+* AB. ii. 21 and KB. xii. 4 deal with the 
+
+first two eups offered, the Up&Afu and 
+
+
+Antary&ma ; see A£S. v. 2; 9£S. vi. 8 ; 
+Caland and Henry, L'Agniftoma , pp. 155- 
+157,160-168. 
+
+2 1 Restrain * is also possible as a rendering; 
+‘ O well-calling one' is Eggeling's version 
+(SBE. xxvi. 254, n. 4). 
+
+
+
+151 ] 
+
+
+The Sarpama and the Cakes 
+
+
+[—ii. 23 
+
+
+The Sarpana. 
+
+ii. 22 (viii. 4). They 1 say ‘ Should he creep 1 Should he not creep ? ’ ‘ He 
+should creep ' hold some, saying ‘ The Bahispavam&na is the food of both 
+gods and men; therefore they go together towards it.’ That is not to be 
+regarded. If he were to creep, he would make the Be a follower of the 
+Sfiman. If one here were to say of him, ‘ This Hotf has become a follower 
+of the S&man singer; he has conferred glory on the Udg&ti*; he has fallen 
+from his place; she will fall from her place,’ it would certainly be so. 
+Therefore seated here he should recite, 
+
+* The Soma drink of the gods here, 
+
+At the sacrifice, on the strew, on the altar, 
+
+Of this, we are eating.’ 
+
+So his self is not excluded from the Soma drinking. Moreover he should 
+say, ‘ Thou art the mouth; may I become the mouth ’; the Bahispavam&na 
+is the mouth of the sacrifice; the head among his own he becomes, the 
+chief of his own he becomes, who knows thus. An Asura woman,* named 
+Long Tongue, licked the morning pressing of the gods; it became drunk. 
+The gods sought to remedy it; they said to Mitra and Varuna, ‘Do ye 
+remove this (intoxication).’ They replied, ‘ Be it so; let us choose a boon 
+from you.’ * Choose ’ (they said). They chose this boon, the milk mess of 
+the morning pressing. This is their fixed portion, for it is chosen as 
+a boon by the two. Thus what by her was made intoxicated, as it were, is 
+made perfect by this (milk mess), for by it the two removed what was 
+intoxicated as it were. 
+
+The Cakes. 
+
+
+ii. 23 (viii. 5). The 1 pressings of the gods were not firm. They saw these 
+cakes; they offered them at each pressing, to support the pressings; then 
+indeed were their pressings made firm. In that the cakes are offered at 
+each pressing, (they serve) to support the pressings, for so are those of them 
+made firm. The cakes the gods made citadels,* that is why the Puro^&fas 
+
+
+1 AB. ii. 82 and KB. xii. 5 deal with the 
+sarpana of the priests for the Bahispava¬ 
+m&na Stotra; see A$S. v. 2. 4. 5; Galand 
+and Henry, L'Agnistoma , pp. 171, 172. 
+The Mantra is spoiled in metre by the 
+insertion of too. Cf. also $B. jv. 2. 4.7; 
+Eggeling, 8BE. xxvi. 249, n. 2. As the 
+S&man tnne is based on the He (CU. iii. 
+6.1), it is seoondary. 
+
+* The legend explains the nse of a milk mess 
+at the Bahispavam&na. The tale of the 
+
+
+Asorl is found in the Talavak&ra tradi¬ 
+tion referred to here by S&ya^a, and 
+published by Oertel, JAOS. xix. 120; 
+of. L6vi, La doctrine du sacrifice, p. 166. 
+
+ii. 28 1 AB. ii. 28 and KB. xiii. 8 deal with 
+the cakes for the three pressings of Soma. 
+For the rule of eleven potsherds see TB. 
+ii. 5. 11. 4; Galand and Henry, L'Agni • 
+f toma, p. 184. 
+
+9 purah is presumably the noun rather than 
+the prefix, cf. AB. i. 28. 1. 
+
+
+
+[162 
+
+
+ii. 23 —] The Soma Sacrifice 
+
+have their name. They say ‘ He should offer the cakes at each pressing, 
+one on eight potsherds at the morning pressing, one on eleven potsherds at 
+the midday pressing, one on twelve potsherds at the third pressing, for such 
+is the characteristic of the pressings, such of the metres.’ That is not to be 
+regarded. The cakes at each pressing are all offered to Indra; therefore he 
+should offer them on eleven potsherds. They say ‘ From that part of the 
+cake should he eat where it is not anointed with ghee, to protect the Soma 
+drink; for by ghee as a thunderbolt Indra slew Vrtra.’ That is not to be 
+regarded. That which is purified is the oblation; what is purified is the 
+Soma drink; therefore should he eat from any part whatever of it. From 
+all sides these oblations, butter, fried grains, mush, the pap, the cake, and 
+the milk mess flow up to the sacrificer as delights; on all sides delights flow 
+up to him who knows thus. 
+
+
+The Sacrifice of Five Oblations. 
+
+ii. 24 (viii. 6). He 1 who knows the sacrifice with five oblations prospers 
+with the sacrifice of five oblations; the sacrifice of five oblations is made up 
+of fried grains, mush, the pap, the cake, and the milk mess; this is the sacri¬ 
+fice of five oblations; he who knows thus prospers with the sacrifice of five 
+oblations. He who knows the sacrifice of five syllables prospers with the 
+Sacrifice of five syllables; the sacrifice of five syllables is 8u mat pad vag de ; 
+he prospers with the sacrifice of five syllables who knows thus. He who 
+knows the sacrifice of five Naragansas 2 prospers with the sacrifice of the 
+five Nara$afisas; the morning pressing has two Nara$ansa (cups); the mid¬ 
+day pressing two Nara^ansas; the third pressing one Nara^ansas; this is 
+the sacrifice of five Nara^ansas; he prospers with the sacrifice of five Nara- 
+9 &nsas who knows thus. He who knows the sacrifice of five pressings 
+prospers with the sacrifice of five pressings ; the sacrifice of five pressings 
+is the victim on the fast day, three pressings, the concluding victim ; he 
+prospers with the sacrifice of five pressings who knows thus. * With the 
+bay steeds let Indra eat the fried grains; with Pusan the mush; with Saras- 
+vati, with Bharati, the pap (is for Indra); for Indra the cake ’ is the offer- 
+
+
+1 AB. ii. 24 and KB. xiiL 2 deal with the 
+
+sacrifice of five oblations, and AB. adds 
+speculations on other fivefold elements 
+in the sacrifice ; see Caland and Henry, 
+L'Agntitoma, pp. 184, 185. See also TS. 
+vi. 5. 11. 4 which very closely agrees. 
+
+2 This refers to the fillings of the goblets, two 
+
+for the first two pressings and once at 
+
+
+the third. For the sens^ see AB. vii. 84. 
+
+3 The Mantra is defective as regards the 
+milk mess (payaeyd) and the construction 
+is broken, the parivdpa being meant for 
+Indra with Sarasvatl and Bhftratl. It is 
+apparently older than the ritual to which 
+it is accommodated. Cf. PB. i. 5. 11; 
+9?S. ▼. 4. 8. 
+
+
+
+153] The Chips for two Deities [—ii.26 
+
+ing verse for the five oblation (sacrifice); the two bays are the Rc and the 
+Saman; Pusan is cattle; mush is food; ‘ With Sarasvati, with Bharati 9 (he 
+says); Sarasvati is speech, Bh&rata is the breath; ‘ the pap, for Indra the 
+cake 9 (he says); the pap is food, the cake is power; verily thus he makes 
+the sacrificer attain union and identity of form and world with these deities 
+he is united with a stronger, he obtains pre-eminence who knows thus. 
+* Enjoy, O Agni, the oblation 9 he says as offering verse for the Svis^akrt of 
+the cake at each pressing. Thereby did Avatsara go to the dear home of 
+Agni; he conquered the highest world. He goes to the dear home of Agni; 
+he conquers the highest world, who knows thus and who knowing thus 
+sacrifices with this (sacrifice of) five oblations and who says the offering 
+verse. 4 
+
+
+ADHYAYA IV 
+
+
+The Cups Jor two Deities. 
+
+ii. 25 (ix. 1). The 1 gods could not agree in the drinking first of Soma 9 
+the king; ( Let me drink first; let me drink first 9 they desired. They said 
+seeking agreement, ‘ Come, let us run a race; he who of us wins shall drink 
+first of the Soma. 9 ‘ Be it so 9 (they replied). They ran a race; of them 
+running the race when they had started Vayu first took the lead, then 
+Indra, then Mitra and Varuna, then the Ajvins. Indra perceived of 
+Vfiyu ‘He is winning. 9 He ran up after him (saying) ‘Let us share 
+together; then let us win. 9 He answered, ‘No; I alone shall win. 9 
+‘ A third for me; then let us win 9 (he said). c No, 9 he answered, ‘ I alone 
+shall win. 9 ‘ A fourth for me; then let us win 9 (he said). ‘ Be it so 9 (he 
+replied); he admitted him to a fourth share; therefore Indra has a quarter 
+as his portion, Vayu three-quarters. Indra and Vayu won together, then 
+Mitra and Varuna, then the Agvins. Their feeding is in accord with their 
+winning; first for Indra and Vayu, then for Mitra and Varuna, then for 
+the A^ins. The Indra-Vayu cup is drawn with a quarter for Indra. 
+Seeing this the seer declares 2 ‘ With the teams, with Indra as charioteer. 9 
+Therefore now also (when) the Bharatas attack the property of the Satvants, 
+
+
+4 Ycyata yajafUi ca is very curious, though the 
+sense is clear. Presumably iti here is 
+used to point the contrast of yajate and 
+yajati. For the use of no cf. perhaps the 
+K&nva text of $B. iv. 2. 1. 7: ncty u too 
+cak&ra . Cf. AB. ii. 80.6 : samavanayati and 
+°naycU*. 
+
+1 AB. ii. 26-28 and 80 and KB. xiii. 6-8 (cf. 
+
+20 *•] 
+
+
+£B. iy. 1.3.11) deal with the cups for two 
+deities, those for Indra and Vftyu, Mitra 
+and Varuna, and the Afvins; see A£S. 
+v. 6; 993. vii. 2. 1-3. 6; Caland and 
+Henry, L'Agnifloma, pp. 199-208 ; for the 
+race motive cf. Oertel, Tirana. Conn. Acad. 
+xv. 174 ; AB. iv. 7. 
+
+* RV.iv. 46. 26 or 48. 2 6. 
+
+
+
+ii. 25—] The Soma Sacrifice [154 
+
+the charioteers claim a fourth (of the booty) by force of the example since 
+then Indra becoming a charioteer as it were conquered. 8 
+
+ii. 26 (ix. 2). The cups for two deities are the breaths ; that for Indra and 
+Vayu is speech and breath; that for Mitra and Varuna eye and mind; that 
+for the A 9 vins ear and self. Now some make the invitatory verses for that 
+for Indra and Vayu Anusfcubhs, and the offering verses Gayatris (saying), 
+1 The cup for Indra and Vayu is speech and breath; thus will the two be in 
+accord with metres also.’ This is not to be regarded. Imperfection is pro¬ 
+duced in the sacrifice when the invitatory verse is longer than the offering 
+verse; when the offering verse is the longer, that is perfect, and so also 
+when they are equal. For whatever desire in speech or breath he thus 
+acts, that is herein obtained. The first invitatory verse is addressed to 
+Vayu, the second to Indra and Vayu 1 and so with the offering verses. 8 
+With the one addressed to Vayu, he puts breath in order, for breath is 
+V&yu; then with the Indra line of (the verse) to Indra and Vayu he puts 
+speech in order, for speech is connected with Indra. He obtains the desire 
+in breath and speech; he makes no unevenness in the sacrifice. 
+
+ii. 27 (ix. 3). (The cups) for two deities are the breaths; they are drawn 
+in one vessel; therefore the breaths have one name. They are offered in two 
+vessels 1 ; therefore the breaths are in pairs. With the Yajus with which 
+the Adhvaryu offers, the Hotr accepts. With ‘This the wealthy one, of 
+much wealth; here the wealthy, of much wealth; in me the wealthy, of 
+much wealth; protector of speech, protect my speech ’ he partakes of (the 
+cup) for Indra and Vayu. ‘ Invoked is speech together with breath ; may 
+speech together with breath invoke me; invoked are the seers, divine, 
+guardians of the body, bom of fervour; may the seers, the divine, invoke 
+me, guardians of the body, bom of fervour* (he says); the seers, divine, 
+guardians of the body, bom of fervour are the breaths; verily thus he 
+invokes them. With ( This the wealthy, finding wealth ; here the wealthy, 
+finding wealth; in me the wealthy, finding wealth; guardian of the eye, 
+guard mine eye * he partakes of (the cup) for Mitra and Varuna. * Invoked 
+is the eye together with mind; may the eye together with mind invoke 
+me; invoked are the seers, divine, guardians of the body; bom of fervour * 
+(he says); the seers, divine, guardians of the body, bom of fervour are the 
+
+9 That Satvant and Bharata are proper 1 RV. iv. 46.1 and 2. Haug has misinterpreted 
+names is only to be believed, though this chapter as allowing, and not as for- 
+
+S&yana does not recognize either. This bidding inequality, not observing that 
+
+involves the change of Satoandm to the verses used are in G&yatrl. 
+
+Satoatdm as in <?B. xiii. 5. 4. 21. Cf. ii. 27. 1 I.e. by the Adhvaryu and Prati- 
+below AB. viii. 14; Weber, Ind. Stud. iz. prasth&tf; see Caland and Henry, VAgni- 
+
+258, 264 ; Vedic Index , ii. 421. ftoma, p. 199. Cf. for the chapter TS. vi. 
+
+1 RV. i. 2.1 and 4. Of. KB. xiii. 15. 6. 9. 8, 4; QB. iv. 8. 1. 
+
+
+
+155] 
+
+
+The Chips for two Deities [—ii. 28 
+
+
+breaths; verily thus he invokes them. With 4 This the wealthy, collecting 
+wealth ; here the wealthy, collecting wealth ; in me the wealthy, collecting 
+wealth; guardian of the earth, guard mine ear 1 he partakes of (the cup) 
+for the A<jvins. 4 Invoked is the ear together with the self; may the ear 
+together with the self invoke me; invoked are the seers, divine, guardians 
+of the body, bom of fervour; may the seers, divine, guardians of the body, 
+bom of fervour, invoke me* (he says); the seers divine, guardians of the body, 
+bom of fervour, are the breaths; verily thus he invokes them. He partakes 
+of (the cup) for Indra and V&yu front to front 2 ; therefore expiration and 
+inspiration are in front; he partakes of (the cup) for Mitra and Varuna 
+front to front; therefore the eyes are in front; he partakes of (the cup) for 
+the Apvins carrying it all round; therefore both men and beasts hear speech 
+speaking on all sides. 
+
+ii. 28 (ix. 4). (The 1 cups) for two deities are the breaths; without taking 
+in breath he should say the offering verses for (the cups) for the deities, for 
+the continuity of the breath and to avoid splitting the breaths. (The cups) 
+for two deities are the breaths; he should not say the second vasat for (the 
+cups) for two deities. If he were to say the second vasat for those for two 
+deities, he would bring to rest the unresting breaths; the second vasat call 
+is the ending. If one were then to say of him ‘ He has brought to rest the 
+unresting breaths; breath will forsake him,’ it would certainly be so. 
+Therefore he should not say the second vasat for (the cups) for two deities. 
+They say 4 Having twice expressed approval the Maitravaruna twice gives 
+directions; having once expressed approval the Hotr twice says vasat ; 
+what is the expression of approval of the Hotr ? ’ (The cups) for two 
+deities are the breaths; the expression of approval is the thunderbolt; if 
+the Hotr were to express approval between, with the expression as a 
+thunderbolt he would pierce the breaths of the sacrificer. If one were then 
+to say of him, 4 With the expression of approval as a thunderbolt he has 
+pierced the breaths of the sacrificer/ it would certainly be so. Therefore 
+the Hotr should not express approval between (the two offering verses). 
+Moreover the Maitravaruna is the mind of the sacrifice, the Hotr is the 
+voice of the sacrifice. Impelled by mind speech speaks, for the speech 
+which he speaks with mind elsewhere is demoniacal and not welcome to the 
+gods; verily thus in that the Maitravaruna twice utters the expression of 
+approval, this is the expression of approval of the Hotr. 
+
+
+* I. e. the month of the cup is placed opposite 
+his mouth, and he does not drink pro¬ 
+miscuously from any part. 
+
+1 This chapter explains the omission of the 
+anuvafaOcdra in the offering and the fact 
+that there is only one Ogwr as there is no 
+
+
+space to intervene between the two offer¬ 
+ing verses; see A$S. v.:5. 4, and 21, 
+where a memorial verse is cited on the 
+anuwuatk&ra. The latter peculiarity is 
+again referred to in AB. iii. 0. 
+
+
+
+ii. 29—] 
+
+
+The Soma Sacrifice 
+
+
+[156 
+
+
+The Seasonal Gups . 
+
+ii. 29 (ix. 5). The offerings to the seasons 1 are the breaths; in that they 
+proceed with the offerings to the seasons, verily thus they place the breaths 
+in the sacrificer. Six (priests) offer (saying) 4 With the season *; verily thus 
+they place expiration in the sacrifice; four with 4 With the seasons ’ offer; 
+verily thus they place inspiration in the sacrifice; twice with 1 With the 
+season' later; verily thus they place cross-breathing in the sacrificer. This 
+breath is divided in three ways, expiration, inspiration, and cross-breathing. 
+In that they offer (saying) 4 With the season/ 4 with the seasons/ 4 with the 
+season/ (it is) for the continuity of the breaths, to avoid splitting the 
+breaths. The offerings to the seasons are the breaths; he should not say 
+the second vasat for the offerings to the seasons ; the seasons are unresting; 
+each (follows) each. If he were to say the second vasat for the offerings to 
+the seasons he would bring to rest the unresting seasons; the second vasat 
+is an ending. If one were then to say of him 4 He has brought to rest the 
+unresting seasons; it will be an ill season ’, it would certainly be so. There¬ 
+fore he should not say the second vasat for the offerings to the seasons. 
+
+
+The Cups for two Deities (continued). 
+
+ii. 80 (ix. 6). (The cups*) for two deities are the breaths; the sacrificial 
+food is cattle. Having partaken of (the cups) for two deities he invokes the 
+sacrificial food; the sacrificial food is cattle ; verily thus he invokes cattle; 
+he confers cattle upon the sacrificer. They say 4 Should he eat first the sub¬ 
+divided sacrificial food ? (Or) should he partake of the Hotr’s goblet ? * First 
+should he eat the subdivided 2 sacrificial food, and then should he partake 
+of the Hotr’s goblet. In that he partakes first of (the cups) for two deities, 
+thereby is the Soma drink first partaken of by him; therefore should he 
+first eat the subdivided sacrificial food, and then partake of the Hotr’s 
+goblet; then on both sides he envelopes food with Soma drinkings, to 
+envelope food. (The cups) for two deities are the breaths; the Hotr’s 
+
+1 AB. ii. 29 and KB. xiii. 9 deal with the invited to partake ‘with the seasons 
+
+offerings of cups to the Rtus; see £B. iv. (season) *; Eggeling, SBE. xxvi. 819. 
+
+K 1; A£S. v. 8; 9£S. vii. 8; Caland and ii. 80. 1 Cf. T& vi. 4. 9. 8. 
+
+Henry, L'Agnirtma, pp. 224-229. Cf. TS. • The avdntartdd is a portion of the ida which 
+vi. 5. 8. 2; OB. viii. 7 borrows from AB. is itself subdivided, and held by the Hotr 
+
+as usual. The cups are drawn by the from before his recitation to before he 
+
+Adhvaryu and Pratiprasth&tr for the partakes of the ida proper; see A£S. i. 7 
+
+seasons and offered to the various deities 9$S. i. 1C-12; Weber, Ind. Stud. ix. 226, 
+
+by the different priests, the gods being 226. 
+
+
+
+157] 
+
+
+The Silent Praise 
+
+
+ML 31 
+
+goblet is the body ; the remains of (the cups) for two deities he pours down 
+into the Hotr's goblet; verily thus the Hotr places the breaths in the body, 
+with full life for fullness of life; a full life lives he who knows thus. 
+
+
+The Silent Praise . 
+
+ii. 31 (ix. 7). What 1 the gods did at the sacrifice, that the Asuras did; 
+they were of even strength and were not discriminated. Then indeed the 
+gods saw this silent praise; that of them the Asuras could not follow. The 
+silent praise is a silent essence. Whatever weapon the gods raised against 
+the Asuras that the Asuras perceived and countered; then the gods saw this 
+silent praise as a thunderbolt; they raised it against them; it the Asuras 
+did not counter; it they hurled at them; with it not countered they smote 
+them; then indeed the gods prospered, the Asuras were defeated. He 
+prospers himself, the wicked rival who hates him is defeated, who knows 
+thus. The gods, regarding themselves as victors, were performing the sacri¬ 
+fice; to it the Asuras came (thinking) ‘We will make a confusion of the 
+sacrifice.’ They saw them ranged round on all sides, daring; they said, 
+‘Let us conclude this sacrifice; let not the Asuras injure our sacrifice.’ 
+‘Be it so’ (they replied). They concluded it in the silent praise. With 
+‘ Bhuh, Agni, light, light, Agni’ they concluded the Ajya and Praliga 
+(Qastras). With ‘Indra, light, bhuvah, light, Indra’ they concluded the 
+Niskevalya and Marutvatiya (Qastras). With * Surya, light, light, smr, 
+Surya ’ they concluded the Vaicjvadeva and Agnimaruta (Qastras). So they 
+concluded it in the silent praise; having thus concluded it in the silent 
+praise they attained the end with it uninjured. Then indeed does the 
+sacrifice come to a conclusion, when the Hotr recites the silent praise. If 
+any person should after the recitation of the silent praise reproach him or 
+curse him, he should say of him, ‘He will fall into this misfortune (he 
+invokes 2 ). Early to-day we complete this when the silent praise is recited. 
+Just as one may attend upon one come to his house with due performance, 
+even so now do we attend upon this.’ He falls into this misfortune who 
+knowing thus, after the silent praise is recited, either reproaches or curses. 
+Therefore one who knows thus should not reproach or curse when the silent 
+praise has been recited. 
+
+ii 82 (ix. 8). The silent praise is the eyes of the pressings. ‘ Bhuh, Agni, 
+light, light, Agni ’ is the eyes of the morning pressing. ‘ Indra, light, 
+
+1 AB. ii. 81 and 88 eontain the treatment of L’Agniftoma, p. 282. Cf. KB. xiv. 1 ; 
+
+the silent praise, which is part of the AfS. v. 9. 1; 99& ?ii. 9. 1. 
+
+Ajya $astra; see Caland and Henry, 8 This seems to be the foroe of etdm. 
+
+
+
+ii. 32 —] The Soma Sacrifice [168 
+
+bhuvah , light, Indra' is the eyes of the midday pressing. ‘ Surya, light, 
+light, st >ar, Surya’ is the eyes of the third pressing. He prospers with 
+pressings possessed of eyes; with pressings possessed of eyes he goes to the 
+world of heaven who knows thus. The silent praise is the eye of the sacri¬ 
+fice. The exclamation being one is said twice; therefore the eye being one 
+is (manifested) twice. The silent praise is the root of the sacrifice : if he 
+desire of a man ‘ May he be homeless he should not recite the silent praise 
+at his sacrifice; verily thus he comes to ruin along with the sacrifice which 
+being without a root falls to ruin. They say 4 He should certainly recite; 
+it is not good for the priest, if the Hotr does not recite the silent praise, for 
+on the priest rests the whole sacrifice, on the sacrifice the sacrificer; there¬ 
+fore must it be recited.' 
+
+
+ADHYAYA V 
+
+The Ajya Qastra. 
+
+ii. 33 (x. 1). The 1 call is the holy power, the Nivid the lordly power, 
+the hymn the people; he calls, then he inserts the Nivid; verily thus he makes 
+the lordly power dependent on the holy power. Having inserted the Nivid 
+he recites the hymn; the Nivid is the lordly power, the hymn the people; 
+verily, thus he makes the people dependent on the lordly power. If he 
+desire of a man, 4 Let me deprive him of the lordly power,' he should recite 
+the hymn in the middle of the Nivid; the Nivid is the lordly power, the 
+hymn the people ; verily thus he deprives him of the lordly power. If he 
+desire of a man, 4 Let me deprive him of the people,' he should recite a Nivid 
+in the middle of the hymn; the Nivid is the lordly power, the hymn the 
+people; verily thus he deprives him of the people. But if he desire of 
+a man 4 May all be in due and proper order and correct for him/ he should 
+call, then insert the Nivid, and then recite the hymn. Thus is the ordering 
+of all. Prajapati was here being one only in the beginning. He desired 
+4 May I be propagated and become greater’; he practised fervour; he 
+restrained speech; at the end of the year he uttered twelve times. The 
+Nivid has twelve clauses; it was just the Nivid that he uttered; after it 
+were all beings created. Beholding this the seer declares 2 — 
+
+4 He at the call aforetime of Ayu with his wisdom 
+Brought into being these sons of man.' 
+
+1 AB. ii. 88-41 and KB. ziy. 1-8 deal with vii. 9; Caland and Henry, L’Agniftoma, 
+
+the Ajya 9aatia; see A£S. y. 2; ffS. pp. 280-284. 
+
+* RV. i. 96. 2. 
+
+
+
+159] The Ajya Qastra [—ii. 35 
+
+In that he inserts the Nivid before 8 the hymn (it serves) for propagation; 
+he is propagated with offspring, with cattle who knows thus. 
+
+ii. 34 (x. 2). ‘ Agni god-kindled 1 he recites ; Agni yonder is god-kindled, 
+for the gods kindle him; verily thus he establishes him in that world. 
+< Agni man-kindled 9 he recites; Agni here is man-kindled, for men kindle 
+him; verily thus he establishes him in this world. ‘ Agni the good kindler * 
+he recites; Agni the good kindler is V&yu, for Vayu himself kindles 
+himself, himself all this whatever there is here; Vayu verily thus 
+he establishes in the world of the atmosphere. ‘The Hotr god-chosen 9 
+he recites; the Hotr god-chosen is yonder (sun), for he is chosen on all 
+sides by the gods; verily thus he establishes him in that world. ‘The 
+Hotr chosen by man 9 he recites; the Hotr chosen by man is Agni here, 
+for he is chosen on all sides by men; verily thus he establishes him in 
+this world. ‘ Leader of the sacrifices 9 he recites; the leader of the sacrifices 
+is Vayu, for, when he breathes forth, then there is the sacrifice, then the 
+Agnihotra; verily thus he establishes Vayu in the world of the atmo¬ 
+sphere. 4 The charioteer of the offerings 9 he recites; the charioteer of the 
+offerings 1 is yonder (sun), for he as he wanders yonder is as it were 
+a charioteer; verily thus in yonder world he establishes him. 4 The Hotr 
+uncrossed 9 he recites; the Hotr uncrossed is Agni here; no one whatever 
+crosses him; verily thus he establishes Agni in this world. ‘The 
+crosser, the bearer of the oblation 9 he recites; the crosser, the bearer 
+of the oblation is Vayu, for Vayu at once crosses all that whatever 
+there is here, Vayu carries the oblation to the gods; verily thus he 
+establishes Vayu in the world of the atmosphere. ‘May the god bring 
+hither the gods 9 he recites; yonder god brings the gods; verily thus he 
+establishes him in that world. ‘May Agni, the god, offer to the gods* 
+he recites. Agni here as a god sacrifices to the gods; verily thus he 
+establishes Agni in this world. ‘ Let him perform the sacrifices, All- 
+knower 9 he recites; the All-knower is Vayu, for Vayu makes all that 
+whatever there is here; verily thus he establishes Vayu in the world of 
+the atmosphere. 
+
+ii. 35 (x. 3). ‘ Forward to your god Agni 9 are Anustubh (verses 1 ). He sepa¬ 
+rates the two first Fadas; 8 therefore a woman separates her thighs. He 
+creates the last two Padas; therefore a man unites his thighs. That is a 
+pairing; verily thus he makes a pairing at the beginning of the litany, for 
+generation; he is propagated with offspring, with cattle, who knows thus. 
+
+8 Hence it is called a Paroruc, Weber, Ind . ii. 86. 1 RV. iii. 18; anustubhah may be geni- 
+
+8tud. x. 854, n. 8. So AB. ii. 41. tive or nom. pi. 
+
+1 CL TS. ii. 5. 9. 2; Eggeling, SBE. xxvi. * C L KB. xiv. 2 ; L£ri, La doctrine du sacrifice, 
+
+826, n. 1. p. 107. 
+
+
+
+[160 
+
+
+ii. as —] The Soma Sacrifice 
+
+‘ Forward to your god Agni ’ are Anu^ubh (verses). He separates the first 
+two Padas, verily thus he makes a thunderbolt broader below; he unites 
+the last two Padas; at the beginning a thunderbolt is narrow, and so of 
+a club and of an axe; verily thus he hurls a thunderbolt at the foe who 
+hates him, as a weapon to lay low whom he has to lay low. 
+
+ii. 36 (x. 4). The gods and the Asuras fought over these worlds; 1 the 
+gods made the Sadas their refuge; they conquered them from the Sadas; 
+they went to the Agnidh’s altar; they were not conquered thence. Therefore 
+they spend the fast day at the Agnidh’s altar, not in the Sadas, for they 
+were supported at the Agnidh’s altar; in that they were supported at the 
+Agnidh’s altar that is why the Agnidh’s altar has its name. The Asuras 
+made a scattering of the fires of those gods in the Sadas ; the gods drew 
+off the fires in the Sadas from the Agnidh’s altar; with them they repelled 
+the Asuras and the Baksases; verily thus also the sacrificera draw off the 
+fires in the Sadas from the Agnidh’s altar; verily thus they repel the 
+Asuras and the Baksases. In the morning they kept conquering by 
+the Ajyas; in that they kept conquering (dyayanta dyan) by the Ajyas 
+that is why the Ajyas have their name. Of the Hotr offices which continued 
+conquering, that of the Achavaka was left out; in it Indra and Agni took 
+their place; Indra and Agni are the most forcible, mighty, strong, rich, 
+and effective of the gods; therefore (a hymn) to Indra and Agni the 
+Achavaka * recites at the morning pressing, for Indra and Agni took their 
+place in it. Therefore the other Hotrakas creep to the Sadas in front, 
+the Achavaka behind, for being left behind as it were he is anxious to 
+follow after. Therefore a Brahman, skilled in the Be verses and strong, 
+should perform the Ach&vaka’s part; thereby it does not become neglected. 
+
+ii. 37 (x. 5). The sacrifice is a chariot of the gods; the Ajya and the 
+Praiiga Qastras are its inner reins; 1 in that with the Ajya he follows 
+in recitation the Pavam&na, with the Praiiga the Ajya (Stotra), verily 
+thus he separates the inner reins of the chariot to prevent confusion; in 
+imitation thereof they separate the inner reins of the chariot of men to 
+prevent confusion. His chariot, whether of the gods or men does not become 
+confused who knows thus. They say ‘ As is the Stotra, so the Qastra; 
+
+
+* Cf. TS. vi. 8. 1. 1; $B. iii. 6.1. 27-29. 
+
+9 For the £astra of the Ach&v&ka see A£S. v. 
+10. 28; 99^. vii. 18. 1-4; C aland and 
+Henry, L'Agnistoma , pp. 262, 268. 
+ii. 87 1 The sense seems clearly to be that there 
+are four reins, two for each hone, the outer 
+being the Pavam&na and Ajya Stotras, 
+the inner the Ajya and Praiiga fastras; 
+the two Ajyas if joined would mean thus 
+
+
+that the two reins (outer and inner) of 
+the horse would be held together, whereas 
+by having Pavam&na and Ajya, Ajya and 
+Praiiga, the result is that one hand holds 
+outer and inner, another inner and outer, 
+so that the two inner do not fall together. 
+S&yana misses the point by not seeing 
+that four reins are referred to. 
+
+
+
+161] 
+
+
+The Ajya Qastra [ —ii. 38 
+
+the Saman singers sing to verses for Soma, the purifying; the Hotr 
+recites the Ajya to Agni; how then does he follow in recitation the verses 
+to Soma, the purifying? 9 Soma, the purifying, is Agni; that is declared 
+by a seer. 2 ‘ Agni, the seer, the purifying 9 ; therefore although he proceeds 
+with verses to Agni, still he follows in recitation the verses to Soma, 
+the purifying. They say ‘As is the Stotra so the Qastra; the Saman 
+singers sing to verses in Gayatri; the Hotr recites the Ajya in Anus^ubhs; 
+how then by him are Gayatris followed in recitation.' ‘ By conversion 9 he 
+should reply. There are seven Anustubhs; they become eleven through the 
+first being repeated thrice and the last thrice; the twelfth is theViraj offering 
+verse; not by one syllable do metres change, nor yet by two. These make up 
+sixteen Gayatri verses. Thus by him although he proceeds with Anustubhs 
+are Gayatris followed in recitation. ‘ O Agni with Indra, in the home of 
+the generous one 9 , (this verse 8 ) to Agni and Indra he uses as offering verse. 
+These two as Indra and Agni did not conquer; being Agni and Indra they 
+did conquer; in that he uses (a verse) for Agni and Indra as offering verse 
+(it serves) for conquest. The Viraj is of thirty-three syllables; the gods 
+are thirty-three, eight Yasus, eleven Rudras, twelve Adityas, Prajapati, 
+and the vasat call. Thus in the very beginning of the litany he makes 
+the deities sharers in the syllables; syllable by syllable the gods drink in 
+order; verily thus the gods delight in the vessel for the gods. They say, 
+‘ As is the Qastra so the offering verse; the Hotr recites the Ajya to Agni, 
+then how does he use (a verse) to Agni and Indra as offering verse. 9 Be it 
+to Agni and Indra or to Indra and Agni, the litany is connected with both 
+Indra and Agni through the cup and the silent praise; with 4 
+
+‘ O Indra and Agni come hither to the pressed (drink) 
+
+The delightful cloud, for our prayers; 
+
+Of it do ye drink, impelled by our desire 9 
+
+the Adhvaryu draws the cup for Indra and Agni. ‘ Bhuh, Agni, light, 
+light, Agni; Indra, light, bhuvah, light, Indra; Surya, light, light, svar, 
+Surya; 9 the Hotr recites as silent praise ; therefore as is the Qastra, so is 
+the offering verse. 
+
+ii. 38 (x. 6). He mutters the muttering of the Hotr; 1 thus he pours seed; 
+inaudibly he mutters; inaudible as it were is the pouring of seed. Before 
+the call he mutters; whatever there is after the call, that belongs to the 
+Qastra. To him he calls as he lies on all fours with averted face; there¬ 
+fore turning their backs quadrupeds pour seed; when he faces him who 
+
+* RV. ix. 66. 20. 59 s. vii. 2. 1; TS. v. 6. 8.1, which differ 
+
+* RV. iii. 25. 4. considerably in text; see Scheftelowitz, 
+
+4 RV. iii. 12.1. Die Apokryphm des fgveda, p. 154. 
+
+1 The Japapraisa is laid down in A£S.v. 9.1; 
+
+21 [■.<>* it] 
+
+
+
+[162 
+
+
+ii. 38 —] The Soma Sacrijice 
+
+faces him he becomes two-footed; therefore bipeds facing (each other) 
+emit seed. 8 ( Father Mataripvan,’ he says; the father is the breath; 
+Matarifvan is the breath; seed is the breath; thus he pours seed. ‘ Make 
+the lines unbroken’ (he says); what is unbroken is seed, for hence he 
+arises unbroken. ( May the poets sing unbroken litanies ’; the poets are 
+the learned; ‘ May they propagate this unbroken seed,’ he says, in effect. 
+‘ May Soma, All-knower, guide the songs, Brhaspati recite the litanies and 
+the exclamations !* (he says); Brhaspati is the holy power, Soma the lordly 
+power, the songs and the litanies with the exclamations are the Stotras 
+and the Qastras. Verily thus instigated by the holy power divine and the 
+lordly power divine he recites the litanies. These two are the lords of in¬ 
+stigation of all this whatever there is here. What he does without instigation 
+by these two that is not done; 1 He has done what is not done,* they say, 
+in blame. What is done is done, what is done is not undone by him who 
+knows thus. ‘Speech, life, of all life, all life’ he says; life is the breath; 
+seed is the breath; the womb is speech; thus having created a womb he 
+pours seed. * Who (ka) will recite this ? He will recite this,’ he says; 
+Prajapati is who; verily thus he says * Prajapati will propagate this.’ 
+
+ii. 39 (x. 7). After the call, he recites the silent praise ; thus he develops 
+the seed poured; first is then pouring, then development. Inaudibly he 
+recites the silent praise; inaudible as it were is the pouring of seed. 
+Secretly as it were he recites the silent praise; 1 secretly as it were are 
+seeds developed. Of six sentences he recites the silent praise; sixfold is 
+man, with six members; 2 verily thus he develops the self as sixfold and 
+of six members. Having recited the silent praise he recites the Puroruc; 
+thus he propagates the seed when developed; first there is development, 
+then birth. Aloud he recites the Puroruc, verily openly he propagates 
+him. He recites the Puroruc in twelve sentences; the year has twelve 
+months; Prajapati is the year; he is the propagator of all this. He who 
+is the propagator of all this propagates him with offspring and cattle, for 
+generation. He is propagated with offspring, with cattle, who knows thus. 
+He recites the Puroruc to Jatavedas, with an allusion to Jatavedas. They say, 
+* Since the morning pressing is the abode of Jatavedas, then why at the 
+morning pressing does he recite a Puroruc to Jatavedas?’ Jatavedas is 
+the breath, for he knows of bom creatures. Of so many creatures as he 
+knows, they become; for how could they exist of whom he knows not ? 
+If one knows the making of the self in the Ajya, that is well known. 
+
+3 Cf. Levi, La doctrine du sacrifice, p. 107. well M at the end, when six are to be 
+
+1 See AfS. v. 9. 11: there is a pause after used. 
+
+eAch jyotih in the middle of the three as * Cf. TS. v. 6. 9. 1. 
+
+
+
+163] The Ajya Qastra [—ii. 41 
+
+ii. 40 (x *8). < Forward to your god, Agni,’ he recites. 1 ‘ Forward 9 is the 
+breath, for all these creatures advance following after the breath; verily 
+thus he creates the breath, he makes breath perfect. ‘ Radiant, unparalleled/ 
+he recites; 8 mind is radiant, for there is nothing prior to mind; verily 
+thus he creates mind, he makes mind perfect. * He for us protection for 
+our enjoyment/ he recites; 8 protection is speech; therefore of one follow¬ 
+ing him in speech he says, ‘ I have accorded him what has a protection 9 ; 
+verily thus he creates speech, he makes speech perfect. ‘ Do thou aid us, 
+O Brahman 9 he recites 4 ; the holy power is the ear, for by the ear the holy 
+power hears, in the ear does the holy power find support; verily thus he 
+creates the ear, he makes the ear perfect. * He is the holder, the sage, of 
+them 9 he recites; 5 the holder is inspiration, for expiration here is 
+restrained by inspiration and departs not; verily thus he creates inspira¬ 
+tion, he makes inspiration perfect. 'The righteous, of whom the two 
+worlds 9 he recites; 6 the right is the eye; therefore when two contend, 
+whichever says ‘ I actually have seen it with my eye/ him men believe; verily 
+thus he creates the eye, he makes the eye perfect. ‘ Do thou accord us 
+wealth with a thousand, with offspring, with prosperity 9 , he recites 7 the 
+last (verse) as concluding verse; the self when put together is possessed 
+of a thousand, offspring, and prosperity; verily thus he creates the self as 
+a complex, he makes the self as a complex perfect. He sacrifices with an 
+offering verse; the offering verse is acquisition, prospering destiny; verily 
+thus he creates a prospering destiny, 1 he makes a prospering destiny perfect. 
+He knowing thus, having come into being as composed of the metres, the 
+deities, the holy power, immortality, goes to the gods, he who knows thus. 
+If one knows how having come into being as composed of the metres, the 
+deities the holy power, immortality, he goes to the gods, that is well 
+known. So with regard to the self; now with regard to the deities. 
+
+ii. 41 (x. 9). He recites the silent praise as of six clauses; the seasons are 
+six; verily thus he places the seasons in order; he goes to the seasons. 
+He recites the Puroruc as of twelve clauses; the months are twelve; 
+verily thus he places the months in order; he goes to the months. 
+‘ Forward to your god, Agni 9 he recites 1 ; ‘ forward 9 is the atmosphere, for all 
+these creatures advance following the atmosphere; verily thus he places the 
+atmosphere in order; he goes to the atmosphere. ‘ Radiant, unparalleled 9 
+he recites; 8 he who yonder gives heat is radiant, for there is nothing that is 
+
+i RV. iii. 18. 1. 4 RV. iii 13. 6. 
+
+* RV. iii. 18. 6. 8 RV. iii. 18. 8. 
+
+8 RV. iii. 18. 4. &sm& aydmi read by Aufrecht 6 RV. iii. 18. 2. 
+
+is clearly right though Sftyana had 7 RV. iii. 18.7. 
+
+dy&fai. So also Weber (Znd. Stud . ix. ii. 41. 1 RV. iii. 18.1. 
+
+266). 1 RV. iii 18. 6. 
+
+
+
+[164 
+
+
+ii. 41 ] The Soma Sacrifice 
+
+before him; verily thus he places him in order; he goes to him. ‘ He for 
+us protection for our enjoyment * he recites; 3 Agni accords protection as 
+proper foods; verily thus he places Agni in order; he goes to Agni. 1 Do 
+thou aid us, 0 Brahman’ he recites; 4 the holy power is the moon; verily 
+thus he places the moon in order ; he goes to the moon. ( He is the holder, 
+the sage, of them’ he recites; 5 the holder is Vayu, for this atmosphere 
+held by Vayu does not fall in; verily thus he places Vayu in order; he 
+goes to Vayu. ‘ The righteous of whom the two worlds * he recites; 6 
+the two worlds are sky and earth; verily thus he places sky and earth in 
+order; he goes to sky and earth. 1 Do thou accord us wealth with a thou¬ 
+sand, with offspring, with prosperity \ with the last (verse 7 ) he concludes; 
+the year as a complex possesses a thousand, offspring, and prosperity; 
+verily thus he places the year as a complex in order; he goes to the year 
+as a complex. He sacrifices with an offering verse ; the offering verse is 
+rain and lightning, for lightning here gives rain and proper food; verily 
+thus he places lightning in order; he goes to the lightning. He who 
+knows this becomes thus composed, composed of the deities. 
+
+
+» RV. in. 18. 4. 
+
+* RV. iii. 18. 6. 
+
+• RV. iii. 18. 8. 
+
+
+• RV. iii. 18. 2. 
+7 RV. iii. 18. 7. 
+
+
+
+PAftCIKA in 
+
+
+The Soma Sacrifice (continued). 
+ADHYAYA I 
+
+
+The Prailga (Rostra. 
+
+iii. 1 (xi. 1). The 1 Prauga is a litany of the cups; nine cups are drawn in 
+the morning; with nine (verses) do they sing in the Bahispavamana 
+(Stotra); when the Stoma has been performed, he draws the tenth; the 
+sound kin of the other (verses) is the tenth; thus is there equality. 
+(A triplet*) to. Vayu he recites; thereby has the Vayu (cup) its litany. 
+(A triplet 8 ) to Indra and Vayu he recites; thereby has (the cup) for Indra 
+and Vayu its litany. (A triplet 4 ) for Mitra and Varuna he recites; 
+thereby has (the cup) for Mitra and Varuna its litany. (A triplet 6 ) for 
+the Afvins he recites; thereby has (the cup) for the A 9 vins its litany. 
+(A triplet 6 ) for Indra he recites; thereby have (the cups) Qukra and 
+Manthin litanies. (A triplet 7 ) for the All-gods he recites; thereby has 
+Agrayana cup its litany. (A triplet 8 ) for Sarasvatl he recites; there is 
+no cup for Sarasvatl, but Sarasvatl is speech; whatever cups are drawn 
+with speech, they have all litanies recited for him, they become possessed 
+of litanies for him, who knows thus. 
+
+iii. 2 (xi. 2). By the Praiiga he wins proper food; now various deities 
+are celebrated in the Prauga, different litanies are performed in the 
+Praiiga, different kinds of food are placed in the cups of him who knows 
+thus. Now the Prauga is the most related to the self of the litanies for 
+the sacrificer as it were; * therefore it is most to be perfected as it were 
+by him, they say, * for by it the Hotr makes him perfect.’ (A triplet*) 
+to Vayu he recites; therefore they say ‘The breath is Vayu, seed is the 
+
+
+1 AB. iii. 1-4 and RB. xiv. 4 and 5 deal with 
+the Praiiga or second ^astra 0 f the Hotr 
+at the morning pressing; see A£S. v. 10; 
+99^. Tii 10; Caland and Henry, L'Agni- 
+ftoma , pp. 289-241. 
+
+* BV. i.2.1-8. 
+
+• BV. i. 2. 4-8. 
+
+
+4 BV. i. 2. 7-9. 
+
+• BV. i. 8.1-8. 
+
+• BV. i. 8. 4-6. 
+
+7 BV. i. 8. 7-9. 
+
+• BV. i. 8. 10-12. 
+
+iii. 2. » BV. i. 2. 1-8. 
+
+
+
+[166 
+
+
+iii. 2—] The Soma Sacrifice 
+
+breath; seed comes into existence first when man comes into existence.’ 
+In that he recites (a triplet) to Visnu, verily thus he makes his breath 
+perfect. (A triplet 2 ) to Indra and Vayu he recites; where there is expira¬ 
+tion, there is inspiration; in that he recites (a triplet) to Indra and Vayu, 
+verily thus his expiration and inspiration he makes perfect. (A triplet 3 ) 
+to Mitra and Varuna he recites; therefore they say ‘The eye comes into 
+existence first when man comes into existence.’ In that he recites (a 
+triplet) to Mitra and Varuna, verily thus he makes his eye perfect. 
+(A triplet 4 ) to the Alvins he recites; therefore they talk of a child bora 
+‘ He is trying to listen ; he is taking notice.’ In that he recites (a triplet) 
+to the Afvins, verily thus he makes his ear perfect. (A triplet 0 ) to Indra 
+he recites; therefore they talk of a child born, ‘ He is holding erect his 
+neck, and also his head ’; in that he recites (a triplet) to Indra, verily thus 
+he makes his strength perfect. (A triplet 6 ) to the All-gods he recites; 
+therefore a child bora crawls on all fours, for the limbs are connected with 
+the All-gods; in that he recites (a triplet) to the All-gods, verily thus 
+he makes his limbs perfect. He recites (a triplet 7 ) to Sarasvati; therefore 
+to a child born speech comes last, for Sarasvati is speech; in that he 
+recites (a triplet) to Sarasvati, verily thus he makes his speech perfect. 
+He being bora is bom from all these deities, from all the litanies, from 
+all metres, from all Praiigas, from all pressings, who knows thus and for 
+whom knowing thus they recite thus. 
+
+iii. 3 (xi. 3). The Praiiga is a litany of the breaths; seven deities he 
+celebrates; seven are the breaths in the head; verily thus he places the 
+breaths in the head. ‘ Should he consider the good or evil of the sacrificer ’ 
+he used to say, 1 ‘ whose Hotr he is ? ’ He should do to him at this point 
+as he may desire. If he desire of a man 1 Let me deprive him of expira¬ 
+tion *, he should recite (the triplet) to Vayu for him in confusion; a verse 
+or a line he should pass over; thereby is it confused; verily thus does 
+he deprive him of expiration. If he desire of a man ‘Let me deprive 
+him of expiration and inspiration, he should recite for him (the triplet) 
+to Indra and Vayu in confusion; he should pass over a verse or a line; 
+thereby is it confused; verily thus he deprives him of expiration and 
+inspiration. If he desire of a man ‘Let me deprive him of the eye’, 
+he should recite for him (the triplet) to Mitra and Varuna in confusion; 
+he should pass over a verse or a line; thereby is it confused; verily thus 
+
+
+* RV. i. 2. 4-6. 
+8 RV. i. 2. 7-9. 
+4 RV. i. 8.1-8. 
+8 RV. i. 8. 4-6. 
+
+• RV. i. 8. 7-9. 
+
+
+7 RV. i. 8.10-12. 
+
+1 For the references see above AB. iii. 1 and 
+2. For the sentiment of. L6vi, La doctrine 
+du sacrifice , p. 128. The teacher is meant. 
+
+
+
+167] 
+
+
+The Prailga Qastra [—iii. 4 
+
+he deprives him of the eye. If he desire of a man 4 Let me deprive him 
+of the ear he should recite for him (the triplet) to the Afvins in confu¬ 
+sion ; he should pass over a verse or a line; thereby is it confused; verily 
+thus he deprives him of the ear. If he desire of a man * Let me deprive 
+him of strength ’, he should recite for him (the triplet) to Indra in confu¬ 
+sion ; he should pass over a verse or a line; thereby is it confused; verily 
+thus he deprives him of strength. If he desire of a man ‘ Let me deprive 
+him of limbs’, he should recite for him (the triplet) to the All-gods in 
+confusion; he should pass over a verse or a line; thereby is it confused; 
+verily thus he deprives him of limbs. If he desire of a man ‘ Let me 
+deprive him of speech ’, he should recite for him (the triplet) to Sarasvati 
+in confusion; he should pass over a verse or a line; thereby is it confused; 
+verily thus he deprives him of speech. But if he desire of a man ‘ With 
+all his members, with all the self, let me make him to prosper’, verily 
+let him recite for him thus in due and proper order; verily thus he 
+makes him prosper with all his members, with all his self. With all his 
+members, with all his self, he prospers who knows thus. 
+
+iii. 4 (xi. 4). They say ‘ As is the Stotra, so the Qastra; the Saman singers 
+sing to (verses to) Agni; 1 the Hotr starts with one to Vayu; how does he 
+follow in recitation (verses) to Agni ? ’ These deities are all forms of Agni; 
+in that Agni bums forward as it were that is his form as Yayu; thereby 
+he follows in recitation that (form) of his. 2 Again in that making two as 
+it were he bums and Indra and Vayu are two, that is his form as Indra 
+and Vayu; thereby he follows in recitation that of his. Again in that he 
+leaps up and down, that is his form as Mitra and Varuna; thereby he 
+follows in recitation that of his. Again in that Agni is dread of contact, 
+that is his form as Varuna; in that him being dread of contact they 
+serve with friendliness, that is his form as Mitra; thereby he follows 
+in recitation that of his. Again in that they kindle him with both arms 
+from the two fire sticks and the A 9 vins are two, that is his form as the 
+Afvins; thereby he follows in recitation that of his. Again in that with 
+loud noise, thundering, and making the sound ba ba bd he bums, whence 
+creatures shudder away, that is his form as Indra; thereby he follows 
+in recitation that of him. Again in that him being one they carry apart 
+in many places, that is his form as the All-gods; thereby he follows in 
+recitation that of him. Again in that he burns, roaring and uttering 
+speech as it were, that is his form as Sarasvati; thereby he follows in 
+recitation that of his. So though he begins with (a verse) to Vayu, in 
+
+1 I. e. the Ajya Stotra on EV. vi. 16. 10-12. * This version is possibly correct, or tad — 
+
+For the rule of consonance see TB. ii. 2. 1 thus f ; * thus with this (form) of liis he 
+
+6 . 3. imitates in recitation \ 
+
+
+
+[168 
+
+
+iii. 4—] The Soma Sacrifice 
+
+each triplet through these deities he follows in recitation (the triplet) 
+of the Stotra. Having recited the Vaifvadeva litany 3 he uses (a verse) 
+to the All-gods as 4 offering verse. 
+
+‘ With all the sweet Soma drink, 
+
+0 Agni, with Indra, with V&yu, 
+
+Do thou drink according to Mitr&’s laws.’ 
+
+According to their portion he thus delights the deities. 
+
+
+The Va§at Call. 
+
+
+iii. 5 (xi. 5). The 1 vasat call is a vessel of the gods; he says the vasat 
+call; verily thus with a vessel of the gods he delights the deities. He 
+says a second vasat. 2 Just as in this world men delight horses or cows 
+by renewed attention, verily so they delight the deities by renewed atten¬ 
+tion in that he says the second vasat. ‘ These fires they worship * they say, 
+‘the Dhisnyas; then why do they offer in the former (fire), and say 
+vasat in the former ? * In that with c O Agni, enjoy the Soma ’ he says 
+the second vasat call, thereby he delights the Dhisnyas. ‘ They partake 
+of the Soma draughts when incomplete,' they say ‘ for whom he does 
+not say the second va§at call; 3 what now is the portion for Svistakrt of the 
+Soma?’ In that with ‘0 Agni, enjoy the Soma’ he says the second 
+vasat call, thereby they partake of the Soma draughts when complete; 
+this is the Svistakrt portion of the Soma. He says the call vasat. 
+
+iii. 6 (xi. 6). The vasat call is a thunderbolt; he should think of him 
+whom he hates when about to say the vasat call; verily in him he places 
+the thunderbolt. In the vasat call he says (the word) 4 six ’; the seasons 
+are six; verily thus he puts in order the seasons; the seasons he 
+establishes; all this whatever there is here finds support through the 
+seasons finding support. He finds support who knows thus. As to this 
+Hiranyadant Baida 1 used to say 4 These six thereby he establishes; sky 
+is established on the atmosphere; the atmosphere on the earth; the earth 
+on the waters; the waters on truth; truth on the holy power; the holy 
+
+
+* Probably uktham here merely refers to the 
+fact that the Praiiga 9&*tra includes all 
+the gods; so the Ajya Stotra is called 
+kfuUaka-vaigvadeva, the full term Vai- 
+9?adeva belonging to the 9 aa * ira 
+Stotra of the evening pressing. 
+
+« RV. L 14.10. 
+
+‘ GB. viii. 1-6 follow AB. iii. 6-8. 
+
+1 The term means that there is said a second 
+vau8tai with the words aomaayOgne Ml 8 
+
+
+(see Hillebrandt, Rituattitteratur, p. 102; 
+Caland and Henry, L’Agnlftomoj p. 284). 
+Cf. A$S. v. 6. 19; 9$S. vii*. 8. 6; VaU. 
+xviii. 10 ; Ap£S. xix. 8.1. The repetition 
+of the vaufat follows from AfS. i. 6. 6 ; 
+999. i. 1. 89, and the words above are 
+not the anuv<uatk&ra. It is correotly ex¬ 
+plained by BR. vi. 824. 
+
+8 See above AB. ii. 28. 
+iii. 6.1 Cf.AA.iL 1.6 with Keith's note. 
+
+
+
+169] 
+
+
+The Va§at Call [—in. 8 
+
+power on fervour.’ All this whatever there is here finds support in these 
+supports finding support. He finds support who knows thus. He says 
+vausat as the vafat call; van is yonder (sun), §at (six) the seasons; verily thus 
+he places him in the seasons, he establishes him in the seasons; whatever 
+as it were he does to the gods, that as it were the gods do to him. 
+
+iii. 7 (xi. 7). There are three vasat calls, the thunderbolt, the hider of his 
+abode, the empty. The vasat call which he makes aloud and forcibly is the 
+thunderbolt; it he hurls as a missile at the rival who hates him to lay him 
+low whom he should lay low. Therefore is it the vasat to be said by one 
+with rivals. That which is even, continuous, and without loss of (part of) 
+the verse, 1 is the hider of his abode; on it depend ofispring and cattle; 
+therefore it is the vasat to be said by one desiring ofispring and cattle. 
+That one wherein the §at fails 1 is the empty; he empties himself, he 
+empties the sacrificer; the sayer of vasat becomes worse, he becomes worse 
+for whom he says va§at. Therefore he should not desire it. 'Should 
+he consider the good and evil of the sacrificer’, he used to say, ‘whose 
+Hotr he is ? ’ He should do to him herein as he may desire. If he desire 
+of a man ' As he has been before sacrificing, so let him be after sacrificing ’, 
+he should say the va§a( call for him as he recites the Rc for him; verily 
+thus he makes him the same. If he desire of a man ‘ Let him be worse 
+having recited the Be for him in a more raised tone he should say the 
+vasat call in a more depressed tone; verily thus he makes him worse. 
+If he desire of a man ‘ May he be better ’, having recited the Be for him 
+in a more depressed tone, he should say the va§at call in a more raised 
+tone; from 8 prosperity he places him in prosperity. The vasat is said 
+continuously with the Be, 4 for continuity; he is united with ofispring and 
+cattle who knows thus. 
+
+iii. 8 (xi. 8). He should meditate on the deity for whom the oblation is 
+taken when about to say the vasat; verily thus openly he delights the 
+deities; before all eyes he sacrifices to the deity. The vasat call is a 
+thunderbolt; it shines when hurled if not appeased. Of it not every man 
+as it were knows the appeasing nor the support. From it even now there 
+is often as it were death. The appeasing of it, the support is ‘Speech 1 ’. 
+
+
+1 Le. without the lose of the last syllable of 
+the Re merged in the om. See n. 4. 
+
+* S&yana says that fai^vofot and the loss is 
+
+in a low pronunciation. The sense seems 
+to be that the fat is lost through imperfect 
+utterance. 
+
+* friye S&yana, hut friyah seems at least as 
+
+probable. For the mode of pronunciation 
+
+22 »] 
+
+
+see IfS. i. 6.«; QQS. i. 1. 84,86 (which 
+allows samo vd). 
+
+4 Whether with Pluti or not, 99&L i. 1. 42, 
+48. 
+
+iii. 8. 1 A£S. i. 5. 17 • vdg Qjah mha qjo mayi 
+pr&n&p&nau ; 95 s - 1. 89 has a slightly 
+
+different form. 
+
+
+
+iii. 8—] The Soma Sacrifice [170 
+
+Therefore after each vasat call he should recite as accompaniment 
+‘ Speech '; appeased it injures him not. With ‘ O vasat call, do not injure 
+me; let me not injure thee; with the great I invoke mind, with cross* 
+breathing body; thou art a support; win support; make me attain 
+support ’ he should accompany the vasat call. As to that he* used to say 
+‘ That is long, yet it is impotent. With “ Force, strength, force ” he should 
+accompany the vasat call; force and strength are the two dearest forms 
+of the vasat call; verily thus he unites it with its abode; with a dear 
+abode does he prosper who knows thus.’ The vasat call is speech and 
+expiration and inspiration; they depart when each vasat call has been 
+said. Them he should accompany with ‘Speech, force, strength, force, 
+in me expiration and inspiration’; verily doth the Hotr establish speech 
+and expiration and inspiration in the self, with a full life, for fullness of 
+life; a full life he lives who knows thus. 8 
+
+iii. 9 (xi. 9). The sacrifice went away from the gods; they sought to start 
+it up with the directions; in that they sought to start it up with the 
+directions, that is why the directions have their name (j/raisa). It they 
+made radiant with the Puroruces; that is why the Puroruces have their 
+name. It they found on the altar; in that they found it on the altar, 
+that is why the altar has its name ( vedi ). It, when found, they drew off with 
+drawing (cups); in that they drew it off with drawing (cups), that is why 
+the cups have their name ( graha ). Having found it they made it known 
+by Nivids; in that having found it they made it known (nyavedayan) 
+by Nivids, that is why Nivids have their name. He who seeks what is 
+lost desires something great or small; of the two he who desires the 
+greater has the better desire; he who knows the directions as ever greater, 
+knows them better, for the directions are a seeking for what is lost; there¬ 
+fore standing bent forward 1 he gives directions. 
+
+
+The Nivids. 
+
+iii. 10 (xi. 10). The Nivids are the embryos of the litanies; in that they 
+are inserted before the litanies at the morning pressing, therefore embryos 
+are deposited at the back and come into being at the back. In that they 
+are inserted in the middle at the midday, therefore embryos are held in 
+the middle. In that they are placed at the end at the third pressing, 
+
+
+1 I. e. as Kausltaki is often oited in the KB., 
+so Aitareya is thus meant in the AB. 
+There is no iti to end the quotation. 
+
+* The beginning of the chapter is found also 
+in Y&ska, Nirukta, yiii. 22. 
+
+
+1 The reason given by S&yana is (1) in respect 
+as to a father or teacher or (2) as a mode 
+of concealment in finding a lost article : 
+obviously (8) stooping to seek what is lost 
+is possible. 
+
+
+
+The Nivids 
+
+
+171] 
+
+
+[—iii. 11 
+
+
+therefore offspring are bom downward thence, for generation. He is 
+propagated with offspring and cattle who knows thus. The Nivids are 
+the ornaments 1 of the litanies; in that they are inserted at the morning 
+pressing before the litanies, that is as if one were to make a decoration 
+in the upper part of the warp; in that they are inserted in the middle 
+at the midday, that is as if one were to make a decoration in the middle; 
+in that they are inserted at the end at the third pressing, that is as if 
+one were to make a decoration in the lower part of the warp. On all 
+sides he shines with the decoration of the sacrifice who knows thus. 
+
+iii. 11 (xi. 11). The Nivids are deities connected with the sun; in that 
+they are inserted before the litanies at the morning pressing, in the middle 
+at the midday pressing, at the end at the third pressing, verily thus they 
+follow the course of the sun. By quarters the gods gathered together the 
+sacrifice; thereby by sentences are the Nivids recited. In that the gods 
+gathered together the sacrifice, therefore the horse came into being; there¬ 
+fore they say ‘ A horse should he give to the reciter of Nivids ’; that boon 
+indeed do they give. He should not pass over a sentence of the Nivid; 
+if he were to pass over a sentence of the Nivid, he would make a break in 
+the sacrifice; as the break in the sacrifice grows the sacrificer becomes 
+worse. Therefore should he not pass over a line of the Nivid. He should 
+not invert two sentences of the Nivid; if he were to invert two sentences 
+of the Nivid, he would confuse the sacrifice; the sacrificer would be confused. 
+Therefore he should not invert two sentences of the Nivid. He should not 
+unite two sentences of the Nivid; if he were to unite two sentences of the 
+Nivid, he would contract the life of the sacrifice, the sacrificer would be 
+likely to die. Therefore he should not unite two sentences of the Nivid. 
+‘Forward this holy power; forward this lordly power,’ these two only 
+should he unite, to unite the lordly power with the holy power; therefore 
+are the lordly and the holy powers united. He should not go beyond (a hymn) 
+of three or four verses for inserting a Nivid; each single sentence of a Nivid 
+is a counterpart 1 to a verse, (even) to a hymn; therefore one must not go 
+beyond (a hymn) of three or four verses for inserting a Nivid, for by the 
+Nivid in itself the Stotra is exceeded in recitation. Having left one (verse) 
+over should he insert a Nivid at the third pressing; if he were to insert having 
+left two over, he would injure the propagative power; thus he would deprive 
+people of embryos; therefore having left one only over, he should insert 
+a Nivid at the third pressing. He should not go past the Nivid with the 
+
+
+1 ptf&h and pefaf in one passage are curious, 
+but no doubt the desire to represent 
+nividah more accurately is the cause, 
+iii. 11. 1 Haug against S&yana takes that the 
+
+
+sense must be that he is to use no hymn 
+of 3 or 4 verses for a Nivid. This cannot 
+be correct. S&yana holds that no shorter 
+hymn is to be used. 
+
+
+
+[172 
+
+
+iii. 11 —] The Soma Sacrifice 
+
+hymn; if with a hymn he goes past the Nivid, he should not return there; 
+verily that stays in its place; having taken another hymn of the same deity 
+and metre he should insert in it the Nivid. ‘ Let us depart not from the 
+way ’ he recites 8 before the hymn; he goes from the way who is confused 
+at the sacrifice. ‘ Not from the sacrifice with Soma, O Indra * (he says); 
+verily thus he falls not away from the sacrifice. ‘ May not evil spirits stand 
+within us ’ (he says); verily thus he smites away those who plot evil. 
+
+‘ That which accomplished the sacrifice 
+The web spread out among the gods, 
+
+May we accomplish, when offered 9 
+
+(he says 8 ). The web is offspring; verily thus he secures offspring for him 
+(he says 8 ). ‘Mind we invoke with Soma for Narafansa 1 (he says 4 ); by 
+mind the sacrifice is carried on, by mind it is performed. This here is the 
+expiation. 
+
+
+ADHYAYA II 
+
+
+The Marutvatlya Qastra. 
+
+
+iii. 12 (xii. 1). ‘The 1 subjects of the gods must be brought into order’ 
+they say, ‘ The metre must be made to rest on the metre.’ ‘ Let us two praise ’ 
+is his call of three syllables at the morning pressing; ‘ Let us recite, O divine 
+one’ is the Adhvaryu’s response in five syllables; that makes up eight 
+syllables; the Qayatri has eight syllables; verily they place the Q&yatri in 
+front at the morning’ pressing. ‘ The hymn hath been recited ’ he says, having 
+recited, in four syllables; ‘Yes, reciter of hymns’ replies the Adhvaryu 
+in four syllables; that makes up eight syllables; the Qayatri has eight 
+syllables; verily thus they place the Qayatri on both sides at the morning 
+pressing. ‘ O Adhvaryu, let us two recite * is his call of six syllables at mid¬ 
+day ; ‘Let us recite, O divine one ’ the Adhvaryu replies in five syllables; that 
+makes up eleven syllables; the Tristubh has eleven syllables; verily thus 
+they place the Tristubh in front at the midday (pressing). ‘ The hymn hath 
+been uttered to Indra’ he says, having recited, in seven syllables; ‘Yes, 
+reciter of hymns’ replies the Adhvaryu in four syllables; that makes up 
+eleven syllables; the Tristubh has eleven syllables; verily thus they place 
+
+
+* BV. x. 57. 
+
+* BV. x. 57. 2. 
+
+* BV. x. 57. 8. 
+
+1 For the cells and replies see KB. xiv. 8; 
+Caland and Henry, VAgnUtoma , p. 282; 
+Weber, ItuL Stud. x. 88. They are to be 
+8, 11, and 12 syllables at the three 
+
+
+pressings in order. The calls are aU 
+dearly mutilated forms from pans with 
+om. Cl also TS. iii. 2. 9; GB. viii. 10 
+imitates as usual. HiUebrandt (Ritual- 
+titteratur, p. 104) sees in dawa a corruption 
+otmodmu 
+
+
+
+173] The Marutvatlya Rostra [—iiL 14 
+
+the Tristubh on both sides at the midday (pressing). ‘ O Adhvaryu, so let 
+us two recite ’ is his call of seven syllables at the third pressing; ‘ Let us 
+recite, O divine one ’ the Adhvaryu replies in five syllables; that makes 
+up twelve syllables; the Jagati has twelve syllables; verily thus they 
+place the Jagati in front at the third pressing. ‘The hymn hath been 
+uttered to Indra, to the gods ’ he says, having recited, in eleven 2 syllables; 
+‘ Tes ’ replies the Adhvaryu in one syllable; that makes up twelve syllables; 
+the Jagati has twelve syllables; verily thus they place the Jagati on both 
+sides at the third pressing. Seeing this the seer declares it a verse, 3 
+
+‘ That the G&yatrf is deposited on the G&yatn, 
+
+Or that they fashioned the Tristubh from the Tristubh, 
+
+Or that the Jagati Pada is placed on the Jagati, 
+
+They who know this obtain immortality/ 
+
+Verily thus metre on metre he establishes. The subjects of the gods he 
+sets in order who knows thus. 
+
+iii. 13 (xii. 2). Prajapati assigned to the gods the sacrifice and the metres 
+in portions. He allotted the Gayatri at the morning pressing to Agni and 
+the Vasus, the Tristubh to Indra and the Rudras at the midday (pressing), 
+the Jagati to the All-gods, and the Adityas at the third pressing. Now, 
+the metre that was his own, the Anustubh, he pushed out to the end to 
+the office of the Achavaka; she, the Anustubh, said to him ‘ Assuredly thou 
+art the worst of the gods whose own metre I am and who yet hast pushed 
+me to the end to the office of the Achavaka." This he recognized; he took 
+his own Soma offering; he brought the Anustubh round to the very 
+beginning in his own Soma offering; therefore the Anustubh is employed 
+at the very beginning of all the pressings. The very first does he become, 
+pre-eminence doth he attain, who knows thus. He arranged this in his own 
+Soma offering; therefore whenever it falls under the power of the sacrificer 
+the sacrifice is in order; (all) is in order for that people when a sacrificer 
+knowing thus has power. 
+
+iii. 14 (xii. 3). Agni was the Hotr of the gods 1 ; for him death waited in 
+the Bahispavamana (Stotra); he began the Ajya (Qastra) with an Anustubh; 
+verily thus he evaded death. For him it waited in the Ajya (Stotra); he 
+began with the Prauga; verily thus he evaded death. For him it waited in 
+the Madhyamdina Pavamana; he began the Marutvatlya with an Anustubh; 
+verily thus he evaded death. For him it could not wait in the Brhati verses 
+in the midday (pressing); the Brhati verses are the breaths; verily thus it 
+
+91 Bat there are only ten, even with the berg, Prolegomena, p. 876) devebki(y)ah, * 
+
+necessary break of Sandhi, arid may be * RV. i. 164. 28. 
+read, bat far more probably (see Olden- 1 Ct KB. zv. 6. 
+
+
+
+[174 
+
+
+iii. 14 —] The Soma Sacrifice 
+
+could not penetrate the breaths. Therefore at the midday pressing Hotr 
+begins with a strophe in Brhati; the Brhati verses are the breaths; verily 
+thus he begins with reference to the breaths. For him it waited in the 
+third Pavamana; he began the Vai^vadeva (Qastra) with an Anus^ubh; 
+verily thus he evaded death. For him it waited in the Yajftayajfiiya; he 
+began the Agnimaruta (Qastra) with (a triplet) for Va^vanara; verily thus 
+he evaded death. That for Vaipvanara is a thunderbolt, the Yajnayajniya 
+is a support; verily thus by the thunderbolt he drives away death from the 
+support. He having unloosened all the nets, all the posts, of death, was 
+released in safety; in safety verily is the Hotr released with full life, for 
+fullness of life; a full life he lives who knows thus. 
+
+iii. 15 (xii. 4). Indra 1 having slain Vrtra, thinking * I have not laid (him) 
+low ’, went to the further distances; to the very furthest distance he went; 
+the very furthest distance is the Anus^ubh; the Anustubh is speech. He, 
+having entered speech, lay there; him all creatures severally searched for. 
+Him on the previous day the fathers found, on the second day the gods. 
+Therefore on the previous day is offering made to the fathers, on the second 
+day they sacrifice to the gods. They said, ‘ Let us press; so assuredly most 
+quickly will he come to us/ They pressed; with 2 ‘ Thee like a car for aid * 
+they turned him towards (them); at (the verse 8 ) praising the pressed (drink) > 
+‘ This drink, O bright one, is pressed * he became revealed to them. With 4 
+*0 Indra, come nearer’ they brought him into the midst; with a sacrifice 
+to which Indra has come he sacrifices, with a sacrifice possessing Indra he 
+prospers, who knows thus. 
+
+iii. 16 (xii. 5). When Indra had slain Vrtra all the deities left him, thinking 
+1 He has not laid (him) low ’; the Maruts only, his true comrades, did not 
+leave; the Maruts, true comrades, are the breaths; the breaths did not then 
+leave him. Therefore this unchanging Pragatha 1 containing (the word) 
+‘ true friend ’ is recited, ‘ Hither, O true friend, with true friends.’ Even if 
+here onwards a recitation to Indra is recited, the whole is the Marutvatiya, 
+if this unchanging Pragatha is recited, containing (the word) * true friend’, 
+* Hither, O true friend, with true friends.’ 
+
+iii. 17 (xii. 6). He recites a Pragatha 1 to Brahmanaspati; with Brhaspati 
+as Purohita the gods conquered the world of heaven, and conquered in the 
+
+1 AB. iii. 12-14 contains introductory matter; 8 RV. viii 2. 1. 
+
+16-21 and KB. xv. 2 and 8 deal with the 4 RV. viii. 68. 6. 
+
+Marutvatiya ^astra, the first of the mid- iii. 16. 1 RV. viii. 68. 6 and 6. 
+day pressing; see A 9 S. v. 14 ; 999* vii iii.17. 1 The Pavam&na is composed of 8 G&yatri 
+6-26 ; viii. 16; Caland and Henry, verses, SV. iL 22-24 ; 2 Brhati, ii 26, 
+
+L'Agniftoma, pp. 299-804. For this 26; and 8 Tristubh, ii. 27-29. The Brhati 
+
+chapter cf. TS. ii 6. 8. 6 ; £B. i 6. 4. 1. and Q&yatrl verses are made up to 6 each, 
+
+8 RV. viii. 68. 1. 2 Brhatls as usual being made to give 8. 
+
+
+
+175] The Marutvatiya Qastra [—iii. is 
+
+world. Verily so also the sacrificer with Brhaspati as Porohita conquers 
+the world of heaven and conquers in the world. These two Pragathas, 
+though not being chanted, are recited with repetitions. They say * Seeing 
+that nothing which is not chanted is recited with a repetition, then how are 
+these two Pragathas, which are not chanted, recited with repetitions ? ’ The 
+Marutvatiya is the litany of the Pavamana (Stotra); there they chant to 
+six Gayatri verses, six Brhati verses, and three Tristubh verses; this is the 
+midday Pavamana, in the Pancadaga (Stoma), with three metres. They say 
+‘How is this midday Pavamana, in the Paficada^a, with three metres 
+followed in recitation ? * The two last verses of the strophe are in Gayatri, 
+the antistrophe is in Gayatri 2 ; by these the Gayatri verses are followed in 
+recitation; by the two Pragathas the Brhati verses are followed in recita¬ 
+tion. In these Brhati verses the Saman singers chant with repetitions with 
+the Raurava and Yaudhajaya (Samans); 8 therefore these two Pragathas, 
+though not chanted, are recited with repetitions; thus with the Qastra he 
+follows the Stotra. By the inserted verses in Tristubh 4 and the Tristubh 
+Nivid insertion® the Tristubh verses by him are followed in recitation. 
+Thus indeed is the midday Pavamana in the Pancadaga with three metres 
+followed in recitation by him who knows thus. 
+
+iii. 18 (xii. 7). He recites the inserted verses; by the inserted verses Praja- 
+pati milked from these worlds whatever desire he desired; by means of the 
+inserted verses he milks from these worlds whatever he desires, who knows 
+thus. Now as to these inserted verses, whenever the gods observed a breach 
+in the sacrifice that they closed up by the inserted verses; that is why the 
+inserted verses have their name. With a sacrifice without breach does he 
+sacrifice who knows thus. Now as to these inserted verses, the inserted 
+verses are the sewing of the sacrifice; just as one continues putting together 
+a garment with a needle, so does he continue with these putting together 
+the breach in the sacrifice who knows thus. Further as to the inserted 
+verses, the inserted verses are the recitations for the Upasads; * Agni is the 
+leader 1 (he says 1 ); the first Upasad is connected with Agni; of that this is 
+the recitation. ‘ Thou with insight, 0 Soma ’ (he says 2 ); the second Upasad 
+is connected with Soma; of that this is the recitation. ‘ They swell the 
+waters' (he says 8 ); the third Upasad is connected with Visnu; of that this 
+is the recitation. So much space as by sacrifice with the Soma sacrifice he 
+
+9 RV. vUi. 68.1-8, and 2.1-8 for antistrophe. 5 See AB. iii. 19. 
+
+The two Pragathas are RV. viii. 68. 6, 6 ; 1 RV. iii. 20. 4. In $§ 8, 6, 6 ad fin. new 
+
+i. 40. 5, 6. clauses should begin with yad and not as 
+
+8 These are those to which SV. ii. 25 and 26 in Aufrecht. 
+
+are sung; cf. Simon, Putpa StUra , p. 769. 8 RV. i. 91. 2. 
+
+4 See AB. iii. 18. 8 RV. i. 64. 6. 
+
+
+
+iii. 18—] The Soma Sacrifice [176 
+
+conquers, that he conquers with each Upasad who knows thus and who 
+knowing thus recites the inserted verses. As to this some hold ‘ You the 
+great* should he recite; 4 saying ‘We know that this (verse) is recited 
+among the Bharatas.’ That is not to be regarded. If he were to recite it, 
+Parjanya would be liable not to rain. 6 * They swell the waters ’ only he should 
+recite; that line has rain in it; it mentions the Maruts in ‘ Maruts *, and 
+contains (the word) ‘ lead * in ( Like a steed to make rain they lead about *; 
+that which has (the word) * lead * has the word 1 stride *; that which has 
+* stride * is connected with Visnu; ‘ The strong one * (he says); the strong 
+one is Indra. In this (verse) there are four clauses, referring respectively 
+to rain, the Maruts, Visnu, and Indra. This verse which has its place in 
+the third pressing is recited at the midday (pressing); therefore the cattle 
+of the Bharatas now spend the evening in the cattle-ground, and at the 
+midday come up to the cattle-shed. 6 It is in Jagatl, for cattle are connected 
+with the Jagatl; the midday is the self of the sacrificer; thus he confers 
+cattle on the sacrificer. 
+
+iii. 19 (xii. 8). He recites a Pragatha 1 to the Maruts; the Maruts are cattle; 
+the Pragatha is cattle; (it serves) to win cattle. ‘Thou hast been bom 
+dread, for impetuous strength*, this hymn 2 he recites. This hymn is 
+a propagation of the sacrificer; the sacrificer by it he propagates from the 
+sacrifice as the birthplace of the gods. It is a bringer of victory; he gains 
+victory and is victorious. It is by Gaurivlti. Gaurivlti Qaktya went nearest 
+to the world of heaven; he saw this hymn; with it he conquered the world 
+of heaven. Verily so also the sacrificer with this hymn conquers the world 
+of heaven. Having recited half its (verses), leaving half over, he places 
+a Nivid in the middle; the Nivid is a mounting to the world of heaven; 
+the Nivid is a ladder to the world of heaven. It he should recite climbing 
+up as it were; and he should take hold 3 of the sacrificer who is dear to 
+him. So for one desiring the heaven. Now for one practising witchcraft. 
+If he desire ‘ May I smite the people by the lordly power * thrice should he 
+here separate with the Nivid the recitation of the hymn; the Nivid is the 
+lordly power, the hymn the people; verily thus by the lordly power he 
+smites the people. If he desire ‘May I smite the lordly power by the 
+people ’, thrice should he here divide the Nivid in recitation by the hymn; 
+the Nivid is the lordly power, the hymn the people; verily thus he smites 
+the lordly power by the people. But if he desire ‘ On both sides let me 
+
+
+« BY. ii. 84.11. Head abhivytf ; of. p. 86. 
+
+8 The oonstr. is as in AB. iii. 48; PB. zvi. 15.9. 
+8 Against the time of heat, as S&yana ex¬ 
+plains ; see Vedic Index, i. 282. 
+
+1 BY. viii. 89. 8 and 4. 
+
+
+* BY. x. 78. The word is really inserted after 
+v. 6 of the 11 verses; A£S, v. 14. 20. 
+
+9 I. e. he should hold him while imitating 
+the climbing of a ladder, by puffing 
+vigorously as S&yana says. 
+
+
+
+177] The Marvtvatlya Qastra [ —iii. 20 
+
+sever him from the people he should here on both sides of the Nivid utter 
+the call; on both sides thus he cuts him off from the people. So for one 
+practising witchcraft, but the other way for one desiring heaven. ‘The 
+birds, fair winged, have approached Indra’, with this last (verse 4 ) he 
+concludes; ‘ the Priyamedhas, the seers, seeking aid; do thou unroll the 
+darkness ’ (he says). The darkness by which he deems himself surrounded 
+that should he approach in mind; that from him is removed. 1 Fill the eye 
+with this he should rub his eyes; possessed of sight until old age becomes 
+he who knows thus. ‘ Release us that are bound as it were with a net ’ 
+(he says); a net is snares; verily thus he says ‘Release us being bound 
+from a snare as it were 
+
+iii. 20 (xii. 9). Indra 1 , being about to slay Vrtra, said to all the deities 
+'Do ye support me; do ye call to me/ ‘Be it so’ (they replied). They 
+ran forward to slay. He perceived ‘ They are running hither to slay me; 
+well, let me terrify them/ Against them he breathed forth; before his 
+snorting in haste all the gods ran away, but the Maruts did not abandon 
+him; saying ‘Smite, 0 blessed one; strike, show thy strength’ they 
+supported him. Seeing this the seer declares 1 
+
+‘ Before the snorting of Vrtra in haste, 
+
+All the gods, thy comrades, abandoned thee: 
+
+With the Maruts, O Indra, be there friendship for thee ; 
+
+Then shalt thou conquer every foe.’ 
+
+He perceived ‘ These indeed are my friends; they showed me love; well, 
+let me give them a share in this litany/ He gave them a share in this 
+litany; to that time both litanies were his only. He draws the cup for the 
+Maruts, he recites the Pragatha to the Maruts, he recites the hymn to the 
+Maruts, he inserts the Nivid to the Maruts; this is the portion of the Maruts. 
+Having recited the litany to the Maruts, he uses (a verse) to the Maruts as 
+offering verse; thus in due portion he delights the deities. 
+
+‘ Those who magnified thee, 0 bounteous one, at the slaying of the serpent, 
+Those who, O lord of the bays, at the affair with Qambara, the cattle foray, 
+Those who now, the sages, rejoice with thee, 
+
+In union with the Maruts, drink, O Indra, the Soma ’ 
+
+(he says 8 ). Wherever with them he conquered, wherever he showed his 
+strength, thus by mentioning that also he makes them share the Soma 
+drink with Indra. 
+
+4 RV. x. 78. ll. 
+
+1 Cf. KB. XV. 2. 
+
+23 [i.oj. ib] 
+
+
+• RV. viii. 96. 7. 
+8 RV. iii. 47. 4. 
+
+
+
+[178 
+
+
+iii.2l] The Soma Sacrifice 
+
+iii. 21 (xii. 10) Indra, 1 having slain Vrtra, having won all victories, said to 
+Prajapati<Let me be what thou art; let me be great/ Praj&pati replied, 
+
+‘ Then who ami?’ * Even that which thou hast said ’ he answered; then 
+indeed did Prajapati become Who by name; Prajapati is Who by name. 1 
+In that Indra became great, that is why Mahendra has his name. 2 He 
+having become great said to the deities ‘ Assign me a choice portion just 
+as one desires here, who prospers, who attains pre-eminence, who becomes 
+great. 3 The gods said to him * Claim thyself what is to be for thee/ He 
+claimed this cup for Mahendra, the midday of pressings, the Niskevalya of 
+litanies, the Tristubh of metres, the Prstha of Samans; this choice portion 
+they assigned to him. They assign a choice portion to him who knows 
+thus. To him the gods said ( All hast thou asked ; let us have a share here 
+also/ * No ’, he replied, ‘ how can you have a share also ? * They answered 
+‘ Let us have a share also, O bounteous one/ He merely looked at them. 
+
+
+The Niskevalya Qastra . 
+
+iii. 22 (xii. 11). The 1 gods said * Here is the dear wife, the favourite of 
+Indra, Prasaha by name; from her let us seek (our desire)/ ‘Be it so* 
+(he said). From her they sought; she said to them ‘ In the morning shall 
+I tell you/ Therefore wives seek from a husband, therefore a wife seeks 
+from her husband in the night To her they went in the morning; she 
+replied with (the verse 2 ): 
+
+‘ Since many a time he hath conquered, enduring, 
+
+Indra hath made good his name as slayer of Vrtra; 
+
+The mighty lord of strength hath been perceived 
+
+the mighty lord of strength is Indra. 
+
+‘ What we desire of him to do, let him perform that,’ 
+
+verily thus she said to them ‘ What we have said, that he has done/ The 
+gods said ‘ Let her have a share also, since she has not yet obtained one 3 in 
+
+
+1 S&yana quotes TB. ii. 2. 5. 2. 
+
+* Cf. TS. vi. 6. 6. 8. 
+
+3 These words as Aufreoht points out destroy 
+the sentence in form ; yo would save this. 
+
+iii. 22. 1 AB. ii. 22-24 and KB. xv. 4 and 5 deal 
+with the Niskevalya £astra of the Hotrat 
+the midday pressing; see A$S. v. 15; 
+vii. 20; viii. 17; Cal and and Henry, 
+L’Agniftoma , pp. 810-818. 
+
+2 BV. x. 74.6. The interesting episode of the 
+
+
+shame of the daughter-in-law is dealt with 
+by Liebioh, VOJ. xxvii. 474-477. For 
+magic in the Br&hmanas of. L4vi, La doc¬ 
+trine duoacrtflce, p. 189. For vdvdtd ot Vedic 
+Index, i. 478; ii. 290. For Indra as son of 
+Praj&pati S&yana cites TB. ii. 2.10.1; for 
+send, ii. 2. 8.1. 
+
+8 Liebioh (ittrnnt, p. 72, n. 2) suggests yd ns 
+’sminn acaOcam avidat, easier syntax but 
+different if possible sense. 
+
+
+
+179] 
+
+
+The Nifkevalya Qastra [—iii. 2S 
+
+this of ours.* ‘Be it so’ (they said). They gave her a share then; there* 
+fore herein is recited (the verse) ‘ Since many a time he hath conquered, 
+enduring.* The dear wife, the favourite, Prasaha by name, of Indra, is his 
+host; her father-in-law is Prajapati named Who. Therefore he who desires 
+the victory of a host standing away from it at half distance, should cut 
+a grass blade at both ends, and throw it towards the other host, saying 
+‘ Prasaha, Ka seeth thee.’ Then, just as in this world, a daughter-in-law 
+keeps hiding in modesty before her father-in-law, so also the host keeps 
+shrinking away in confusion, where one knowing thus, having cut a grass 
+blade at both ends, hurls it against the other host (saying) ‘ Prasaha, Ka 
+seeth thee.* To them said Indra ‘ Tou may have a share here also.’ The 
+gods replied 4 ' Let the Viraj of thirty-three syllables be the offering verse of 
+the Niskevalya.* The gods are thirty-three, eight Vasus, eleven Rudras, 
+twelve Adityas, Prajapati and the vasaf call; he makes the gods share 
+the syllables; syllable by syllable the gods drink in turn; verily thus with 
+a vessel of the gods the gods are satisfied. If he desire of a man ‘ Let him 
+be without an abode ’, let him use for him as offering verse a Gayatri, 
+a Tristubh or some other metre, not a Viraj, and say the vasat call; 
+verily thus he makes him without an abode. If he desire of a man ‘ Let 
+him have an abode ’, he should use for him as offering verse 6 a Viraj ‘ Drink 
+the Soma, O Indra; let it delight thee ’; verily thus with it he makes him 
+have an abode. 
+
+iii. 28 (xii. 12). The Rc and the Saman were here in the beginning. The 
+Rc was called ‘ she *, the Saman ‘ he’. 1 The Rc said to the Saman ‘ Let us be 
+united for generation.* ‘ No *, replied the Saman, ‘ my greatness is above 
+thine.* She becoming two spoke (to him); he did not at all consent. Having 
+become three she spoke; with three he united. In that with three he 
+united, therefore with three they chant, with three sing, for with three is 
+the Saman commensurate. Therefore one (husband) has many wives, but 
+not one (woman) at once many husbands. In that thus he and she were 
+united, thus came into being the Sama (m-ama ); that is why the Saman 
+has its name. He becomes 2 fair who knows thus; he who prospers, who 
+attains pre-eminence, he becomes fair, for as ‘ unfair * men reproach (a man). 
+
+
+4 No iU to make the end of the quotation 
+dear, so above iii. 8. 
+
+* RV. vii. 22. 1. 
+
+1 The same derivation in CU. iii. & 1-6. SB. 
+viii. 20 and 21 foUows AB. 
+
+* adman bhavati can only be construed as a loo. 
+
+but apparently the sense is as taken by 
+S&yana on its second occurrence. Weber 
+(Ind. Stud. is. 268) offers no translation, 
+
+
+and on its first S&yana renders aarvair 
+abhyarhitaih sadtyo bhavati . BR. (vii. 929) 
+has *er sitzt in der FtUle ’ (from j 4), and 
+Deussen (Scchzig Upanishadi , p. 85) sees 
+in GU. ii. 1. 1-8 a play on these senses 
+of S&man, those of richness, friendliness, 
+and the S&man. Probably all are in 
+essence one, resting on the root idea 
+‘conciliate’, ‘please*. 
+
+
+
+iii. 23—] The Soma Sacrifice [180 
+
+They came into order becoming one five, the other five; (namely) the call 
+and the hin call, the prelude and the first Be, the principal part and the 
+middle Be, the response and the last Be, the finale and the va§at call. In 
+that the two came into order becoming one five, the other five, therefore 
+they say 'The sacrifice is fivefold; cattle are fivefold/ In that, further, 
+they made up, as a set of ten, the Viraj, therefore they say ‘ In the Viraj, as 
+a set of ten, the sacrifice finds support/ The strophe is the self, the anti¬ 
+strophe offspring, the inserted verses the wife, the Pragatha cattle, the 
+hymn the house. He in this and in yonder world abides with offspring 
+and cattle in his home who knows thus. 
+
+iii. 24 (xii. 18). He recites the strophe 1 ; the strophe is the self; it he 
+recites with a middle tone; verily thus he makes the self perfect. He recites 
+the antistrophe 8 ; the antistrophe is offspring; the antistrophe is to be recited 
+in a louder tone; verily thus he makes his offspring better than himself. 
+He recites the inserted verse 8 ; the inserted verse is the wife; the inserted 
+verse must be recited in a lower tone as it were; in his house his wife is 
+not likely to answer back, when one knowing thus recites the inserted verse 
+in a lower tone. He recites the Pragatha 4 ; it is to be recited with sonorous 
+voice; sound is cattle, the Pragatha is cattle; (it serves) to win cattle. He 
+recites the hymn 6 1 1 shall declare the mighty deeds of Indra/ Thus is the 
+hymn devoted only to and dear to Indra, by Hiranyastupa. By the hymn 
+Hiranyastupa Angirasa went to the dear abode of Indra, he won the highest 
+world. He goes to the dear abode of Indra, he wins the highest world who 
+knows thus. The hymn is a house, a support. Therefore it should be 
+recited in the most firm tone. Therefore even if a man gets cattle at a dis¬ 
+tance as it were, he desires to bring to his house; for a house is the 
+support of cattle. 
+
+
+ADHYAYA HI 
+
+
+The Vaifvadeva and the Agnimaruta. 
+
+
+iii 25 (xiii. 1). Soma 1 the king was in yonder world, on him the gods 
+and the seers reflected ‘ How shall Soma the king come to us ? 9 They said 
+to the metres ‘ Do ye fetch for us this Soma the king/ ' Be it so ’ (they 
+replied). Having become birds they flew up. In that having become birds 
+they flew up, that (tale) those who know stories call the Sauparna; thus 
+
+
+* EV. Yii. 82. 22, 28. 
+
+* RV. viii. 8. 7, 8. 
+
+9 Above AB. iii. 22. 
+
+9 BV. viii. 8. 12,18. 
+
+9 BV. i 82. 
+
+iii. 26. 1 AB. iii. 25-82 and KB. zvi. 4 and 5 
+
+
+deal with the Vafyvadeva 9&stra of the 
+Hotr at the evening pressing; see A9& v. 
+18; 95®* viii. 8; Caland and Henry, 
+L'Agnittoma, pp. 864-861. For the legend 
+of. TS. vL 1. 6. 2 ; PB. viii. 4. 1; $B. iv. 
+8. 2. 7; Bloomfield, JAOS. zvi. 1 seq. 
+
+
+
+181] 
+
+
+The Vaigvadeva Qastra [—iii. 27 
+
+the metres went towards Soma, the king. The metres then were of four 
+syllables each only. The Jagati being of four syllables first flew up ; she 
+having flown up and having gone half of the way felt weary; having laid 
+aside three syllables, and becoming of one syllable, she flew back down 
+again, bearing consecration and fervour. Therefore by him is consecra¬ 
+tion obtained, is fervour obtained, who has cattle, for cattle are connected 
+with the Jagati, for the Jagati brought them back. Then the Tristubh 
+flew up. She having flown up and having gone more than half the way 
+felt weary; she having laid aside one syllable, having become of three 
+syllables, came back again, bearing the sacrificial fees. Therefore at the 
+midday the sacrificial fees are taken, in the place of the Tristubh, for the 
+Tristubh brought them back. 
+
+iii. 26 (xiii. 2). The gods said to the Gayatri ‘ Do thou fetch the Soma, the 
+king, for us/ ‘ Be it so,’ she replied, ‘ do ye accompany me with the recita¬ 
+tion of the whole (formula for a) safe passage.’ * Be it so ’ (they said). 
+She flew up; her the gods accompanied with the recitation of the whole 
+(formula for a) safe passage, containing the words ‘ forward ’ and ‘ hither ’. 
+(The words) f forward’ and * hither* are the whole (formula for a) safe 
+passage ; therefore him who is dear to him he should accompany with 
+this (recitation) containing * forward ’ and * hither *; verily safely he goes, 
+safely he returns. She, having flown and having terrified the guardians of 
+the Soma, grasped with foot and mouth Soma the king, and also grasped 
+the syllables which the other two metres had dropped. Having shot at 
+her, Krpanu, a Soma guardian, 1 cut off the nail of her left foot; that 
+became a porcupine; therefore is it like a nail. The fat that flowed became 
+the barren cow 2 ; therefore is it the oblation as it were. The socket and the 
+point became a serpent, not biting; from its swiftness (came) the viper; 
+the feathers became flying foxes, the sinews earthworms, the shaft the 
+blind snake. Thus became the arrow. 
+
+iii. 2 7 (xiii. 8). What she grasped with her right foot became the morning 
+pressing; the Gayatri made it her own abode; therefore they regard it as 
+the most perfect of all the pressings. The very first he becomes, he attains 
+pre-eminence who knows thus. What she grasped with her left foot became 
+the midday pressing; it slipped; having slipped it did not match the former 
+pressing. The gods sought to remedy this; in it they placed the Tris¬ 
+tubh of metres, Indra of deities; thereby it became of equal strength with 
+the former pressing; with the two pressings of equal strength and of 
+similar quality he prospers who knows thus. That which she grasped with 
+her mouth became the third pressing. Flying she sucked its sap; having 
+
+1 See TS. i. 2. 7; vi.1.10.4; i. 7.1.1 ; iii. 8. 4. 10. 
+
+9 See TS. ii. 1 . 2. 8. 
+
+
+
+[182 
+
+
+iii. 27—] The Soma Sacrifice 
+
+its sap sucked, 1 it did not equal the two former pressings. The gods sought 
+to remedy this; they saw it in cattle. In that they pour in an admixture 
+(of milk), and proceed with the (offering of) butter 2 and the animal (offer¬ 
+ing), thereby it became of equal strength with the previous pressings. With 
+all the pressings of equal strength and of similar quality he prospers who 
+knows thus. 
+
+iii. 28 (xiii. 4). The other two metres said to the Gayatri ‘ Our property, 
+the syllables have come round with (you).’ ‘No/ replied the G&yatri; 
+4 ours are they as they were found (by us)/ They disputed before the 
+gods; the gods said ‘ They are yours as they were found (by you)/ There¬ 
+fore even now in a question of property they say 4 It is ours by right of 
+finding/ Then the Gayatri was of eight syllables, the Tristubh of three, 
+the Jagati of one. The eight-syllable Gayatri supported the morning 
+pressing; the Tristubh with three syllables could not support the midday 
+pressing; to her the G&yatri said ‘ Let me come; let there be a portion for 
+me here also/ 4 Be it so/ replied the Tristubh, * Do thou unite me with 
+these eight syllables/ 4 Be it so ’ (she said); her she united; thus to the 
+Gayatri at the midday belong the last two (verses) of the strophe of the 
+Marutvatiya and the antistrophe. 1 She, having become of eleven syllables, 
+supported the midday pressing. The Jagati having one syllable could not 
+support the third pressing; to her the Gayatri said ‘ Let me come ; let there 
+be a portion for me here also. 4 Be it so/ replied the Jagati, 4 Do thou unite 
+me with these eleven syllables/ 4 Be it so ’ (she said); her she united; 
+thus to the Gayatri at the third pressing belong the last two verses of the 
+strophe of the Vaifvadeva and the antistrophe. Having become of twelve 
+syllables she supported the third pressing. Then indeed the Gayatri became 
+of eight syllables, the Tristubh of eleven syllables, and the Jagati of twelve 
+syllables. With all the metres of equal strength and of similar quality he 
+prospers who knows thus. That which was one became three; therefore 
+they say 4 It should be given to one who knows thus 9 ; for being one it 
+became three. 
+
+iii. 29 (xiii. 5). The gods said to the Adityas 4 With you let us support this 
+pressing/ ‘Be it so’ (they replied). Therefore the third pressing begins 
+with the Adityas ; the cup for the Adityas 1 is before it. He uses (a verse 2 ) 
+containing (the word) 4 be drunk ’ and so perfect in form, as offering verse, 
+4 Let the Adityas and Aditi be drunk ’; that which contains (the word) 4 be 
+drunk ’ is a characteristic of the third pressing. He does not say the second 
+
+1 SeeTS. vi. 1. 6. 8. v. 17. 1-8; 99&viii. 1. 8-7; Caland and 
+
+* All things connected with oattle. Henry, L’Agnidama , pp. 882, 888. 
+
+iii 28. 1 See AB. iii. 17. 6. _ * RV. viii. 51. 2. 
+
+iii. 29. 1 For this cup see KB. xvi. 1; A$S. 
+
+
+
+183] The Vaigvadeva Qastra [—iii. 30 
+
+va§at, nor eat (thinking) ( The second vaaat call is a conclusion ; eating is 
+a conclusion; the Adityas are the breaths; let me not bring the breaths 
+to a conclusion.’ The Adityas said to Savitr * With thee let us support this 
+pressing.’ 4 Be it so ’ (he replied). Therefore the strophe 8 of the Vaipvadeva 
+is addressed to Savitr, the cup for Savitr is before it. He uses (a verse 4 ) con¬ 
+taining (the word) ‘ be drunk *, and so perfect in form, as offering verse, 4 God 
+of the home Savitr the delectable ’; that which contains (the word) 4 be 
+drunk ’ is a symbol of the third pressing. He does not say the second 
+va§at nor eat, (thinking) 4 The second vasaf call is a conclusion; eating is a 
+conclusion; Savitr is the breath; let me not bring the breath to a conclusion.’ 
+Savitr drinks of both these pressings, the morning pressing and the third 
+pressing. In that there is in the beginning of the Nivid 6 to Savitr a sentence 
+containing (the word) 4 drink ’ and at the end one containing (the word) 4 be 
+drunk ’, verily thus he gives him a share in both pressings, the morning 
+pressing and the third pressing. Many verses to V&yu are recited in the 
+morning, but one 6 only at the third pressing; therefore the upward breaths 
+of a man are more numerous than the lower. He recites (a hymn 7 ) to sky 
+and earth; sky and earth are supports; this (earth) is a support here, 
+yonder (sun) yonder. In that he recites (a hymn) to sky and earth, verily 
+thus he establishes him on a pair of supports. 
+
+iii. 30 (xiii. 6) He recites (a hymn) to the Rbhus 1 ; the Rbhus by fervour 
+among the gods won the drinking of Soma. For them they desired to arrange 
+it at the morning pressing; them Agni with the Vasus repelled from the 
+morning pressing. For them they sought to arrange it at the midday pressing; 
+them Indra with the Rudras repelled from the midday pressing. For them 
+they desired to arrange it at the third pressing; them the All-gods ener¬ 
+getically repelled, (saying) 4 They shall not drink here, not here.’ Prajapati 
+said to Savitr 4 These are thy pupils; do thou drink together with them.’ 
+4 Be it so,’ replied Savitr, 4 Do thou drink round them on both sides.’ Praja¬ 
+pati drank round them on both sides; these two inserted verses 2 without 
+mention (of the deity), intended for Prajapati, are recited round (the 
+hymn) for the Rbhus, 4 The maker of fair forms for aid’ and 4 Let Vena 
+here impel those bom of Pilin’; verily thus does Prajapati drink on both 
+sides of them. Therefore does one of high rank honour at his table him 
+whom he desires. The gods had loathing of those because of the human 
+
+
+» RV. V. 82.1-8. 
+
+4 For the cup nee KB. xvi. 2 and 8 ; A£S. y. 
+18. 1 , 2; 99& via. 8. 1-4; C&l&nd and 
+Henry, pp. 862-864. 
+
+4 Jn somaaya pibatu and aomasya matmt respec¬ 
+tively. 
+
+
+6 Not in the Samhitft. 
+
+7 RV. i. 169. 
+
+1 RV. i. 111. The reading ’v&dkalpayifan is 
+given by Caland, VOJ. xxiii. 64; Weber, 
+Jnd. Stud. ix. 264. 
+
+* RV. i. 4.1; x. 128. 1. 
+
+
+
+The Soma Sacrifice 
+
+
+iii. 30—] 
+
+
+[184 
+
+
+scent; they interposed these inserted verses’ ‘ In whom the mother’ and 
+‘ To the father 
+
+iii. 81 (xiii. 7). He recites (a hymn x ) to the All-gods; as are peoples, so is 
+the Vai^vadeva. As are the peoples within, so are the hymns; as the wastes 
+so the inserted verses. On both sides of the inserted verse he utters the call; 
+‘ therefore these being wastes seem not to be such by reason of the beasts 
+and birds ’ he used to say. As is a man, so is the Vai$vadeva; as are his 
+members within, so are the hymns; as his joints, so the inserted verses. 
+On both sides of the inserted verse he utters the calls; therefore the joints 
+of a man being slack are made firm, for they are made firm by the holy 
+power. The inserted verses and the offering verses are the root of the 
+sacrifice; if they were to use different inserted verses and offering verses, 
+they would uproot the sacrifice; therefore they should be the same. The 
+Vai^vadeva litany is connected with the five folks; it is the litany of all 
+the five folks, gods and men, Gandharvas and Apsarases, serpents and fathers; 
+of these five folks is it the litany; all the five folks know him; to him from the 
+fivefold folk sacrificers go who knows thus. He who recites the Vai$vadeva 
+is the Hotr connected with all the gods. Of all the quarters should he 
+t.hinlr when about to recite; verily thus in all the quarters he places sap. 
+He should not think of that quarter in which there is one whom he 
+should hate; by omitting it he appropriates his strength. He concludes 
+with the last (verse’) ‘ Aditi is the sky, Aditi the atmosphere’; Aditi is 
+this (earth); the sky this (earth), the atmosphere this (earth). ‘ Aditi is 
+mother, is father, is son ’ (he says); the mother is this (earth), the father 
+this (earth), the son this (earth). ' Aditi is the All-gods, the five folks' (he 
+says); in this are the All-gods, in this the five folks. ‘ Aditi is what is 
+bom, Aditi is what is to be bom ’ (he says); what is bom is this (earth); 
+what is to be bom is this (earth). He recites twice by lines the concluding 
+(verse); cattle are four-footed; (verily it serves) to win cattle; once by 
+half verses, for support. Man has a double support, cattle have four feet; 
+verily thus he causes men with his double support to find support in 
+four-footed cattle. He should always conclude with (a verse) connected 
+with the five folks; touching the earth should he conclude. Thus in the 
+very place where he bringB together the sacrifice in that at the end he 
+establishes it. Having recited the Vai?vadeva litany he uses (a verse) to 
+the All-gods as offering verse, 3 ‘ O All-gods, harken to this my call'; 
+thus according to their portions he delights the deities. 
+
+iii. 32 (xiii. 8). The 1 first offering verse for the ghee is addressed to Agni, 
+
+
+iii. 82. 1 This chapter deals with the offering 
+of a pap to Soma between libations of ghee 
+to Agni and Visnu; see A 9 S. t. 19.14; 
+
+
+* RV. x. 88. 8; iv. 50. 6. 
+
+1 RV. i. 89. * RV. i. 89. 10. 
+
+* RV. vi. 52. 18. 
+
+
+
+185] 
+
+
+The AgnimdnUa Gastra [—iii. 83 
+
+the offering verse for (the pap for) Soma is addressed to Soma, the offering 
+verse for the ghee is addressed to Visnu. For (the pap for) Soma he uses as 
+offering verse * ‘ Thou, O Soma, in unison with the fathers,’ which contains 
+(the word) * fathers They slay the Soma in that they press it; for it they 
+perform (the offering of) a barren cow in the form of (the pap) for Soma; 
+the barren cow is for the fathers; therefore (a verse) containing (the 
+word) ' fathers ’ he uses as offering verse for (the pap for) Soma. They 
+have killed Soma in that they pressed it; thos do they again bring 
+it into being; they swell it up again with the symbol of the Upasads, 
+these deities, Agni, Soma, and Vi$nu are the symbol of the Upasads. 
+Having taken (the pap) for Soma before the Saman singers the Hotr 
+should look into it; some indeed give it first to the Sftman singers, but 
+that he should not do. * The sayer of vasat eats first all foods ’, he used 
+to say; in this way therefore the sayer of vasat should first look into it, 
+then they give it to the Saman singers. 
+
+
+The Agnimaruta Qastra. 
+
+
+iii. 38 (xiii. 9). Prajapati 1 felt love towards his own daughter, the sky 
+some say, Usas others. Having become a stag he approached her in the 
+form of a deer. The gods saw him, ‘ A deed unknown Prajapati now does.’ 
+They sought one to punish him; they found him not among one another. 
+These most dread forms they brought together in one place. Brought 
+together they became this deity here; therefore is his name containing (the 
+word) Bhuta; he prospers who knows thus his name. To him the gods 
+said ‘ Prajapati here hath done a deed unknown; pierce him.’ ' Be itso,’ he 
+replied, ‘ Let me choose a boon from you.’ ‘ Choose ’ (they said). He chose 
+this boon, the overlordship of cattle; therefore does his name contain the 
+word ‘cattle’. 1 Rich in cattle he becomes who knows thus this name 
+of his. Having aimed at him he pierced him; being pierced he flew 
+upwards; 8 him they call ‘ the deer ’. The piercer of the deer is he of 
+that name. The female deer is Rohini; the three-pointed arrow is the 
+
+
+99S. Tiii. 4. 1-6; Cal and and Henry, 
+L'Agniftoma, pp. 862-864. 
+
+* RV. viii. 48. 18. 
+
+1 AB. iii. 88-88 and KB. xvi. 7 deal with the 
+Agnim&ruta gastra of the Hotr at the 
+evening pressing; see A? 8 * v * 20 i 95 s * 
+viii. 6; Caland and Henry, V AgnifUma, 
+pp. 872-880. The astronomical data here 
+given afford Tilak the source of his work 
+Orion ; cf. Whitney, JAOS. xvi. xcii, xciii. 
+For the legend cf. fB. i. 7. 4.1; RV. x. 
+61. 6-9. 
+
+24 [■•o.a. id] 
+
+
+The two names are BhOtapati and Pfcfupati 
+according to Sftyana, and this is more 
+plausible than Weber’s vaguer reference 
+to Bhava (M Stud. ix. 269,270). 
+udaprapata of the MSS. of Haug and Weber, 
+whence the latter conjectured udapravata 
+is to be read with Aufrecht as udaprapaiat 
+before tarn. The form is so irregular that 
+Aufrecht suggests udapatat, Bohtlingk 
+(BKSGW. 16 Dee. 1900, p. 417) prefers 
+udapravata. 
+
+
+
+
+[186 
+
+
+iiL 33—] The Soma Sacrifice 
+
+three-pointed arrow. The seed of Prajapati outpoured ran; it became a 
+pond. The gods said ‘ Let not this seed of Prajapati be spoiled.’ It became 
+‘ not to be spoilt; ’ that is why ‘ not to be spoilt ’ (madum) has its name; 
+connected with man is called * not to be spoilt ’; that being ‘ not to be 
+spoilt’ they call mystically ‘connected with man (m&wum)’, for the gods 
+are lovers of mystery as it were. 
+
+iii. 34 (xiii. 10). It they surrounded with Agni; it the Maruts blew 
+upon; Agni could not make it move; they surrounded it with Agni Vai$va- 
+nara; the Maruts blew upon it; then Agni Vaipvanara caused it to move. The 
+first part of the seed that was kindled up became yonder Aditya; the second 
+became Bhrgu; him Varuna took; therefore is Bhrgu descended from 
+Varuna. 1 The third (part), that was brilliant (adldet) as it were, became the 
+Adityas. The coals became the Angirases; in that the coals after being 
+quenched blazed forth again, Brhaspati came into being. The extinguished 
+coals became black cattle; the reddened earth ruddy (cattle). The ash 
+which there was crept about in diverse forms, the buffalo, the Gayal, the 
+antelope, the camel, the ass, and these ruddy animals. To them this god 
+said ‘ Mine is this, mine is what remains.’ * Him they deprived of a claim 
+by this verse which is recited as addressed to Rudra, 8 
+
+‘ O father of the Maruts, let thy goodwill approach us ; 
+
+Do thou not sever us from the sight of the sun; 
+
+Do thou, hero, be merciful to our steeds ’; 
+
+so should he say, not ‘ Towards us ’ (in the last line); this god is not likely 
+to attack offspring then; 
+
+‘ May we be multiplied with children, O thou of Rudra,’ 
+
+so he should say, not ( O Rudra ’, to avoid the use of the actual name. Or 
+rather he should recite 4 ‘Weal for us let him make’; with ‘weal’ he 
+begins, for weal for all. ‘ For men, for women, for cows ’ (he says); men 
+are males, women are females; (verily it serves) for weal for all. This 
+verse, being without mention (of the name of the deity ) 6 though addressed 
+to Rudra, is appeased; with full life, for fullness of life, a full life he lives 
+who knows thus. It is a Gayatri; the Gayatri is holy power; verily thus 
+with the holy power he honours him. 
+
+iii. 35 (xiii. 11). He begins the Agnimaruta with (a hymn l ) to Vaifva- 
+nara; Vaifvanara caused to move the seed when poured; therefore with a 
+
+1 The sense 4 adopted' is supported by Slyana * RV. ii. 88. 1, with tvdm for abhi in o and 
+and the declaration of relation of father rudriya for rudra in d. 
+
+and son in TU. iii. 1. The preceding 4 RV. i. 48.6. 
+
+passage may be referred to in (B. i. 7.4.4; 6 So Aufreoht for so niruktd of the MSS. which 
+
+ir. 6.1.8; Eggeling, SBE. xxvi. 887, n. 4. Weber (2nd. Stud. ix. 271) reads, 
+
+t So TS. iii 1. 9. 5. iii. 86. 1 RV. iiL 8. Cf. KB. xvi. 7. 
+
+
+
+187] 
+
+
+The Agni/maruta Qastra 
+
+
+r • • • 
+
+[—ill. 37 
+
+
+hymn to Vaifvanara he begins the Agnimaruta. Without taking in breath 
+the first verse is to be recited. He who recites the Agnimaruta keeps quench* 
+ing the fires which have not been appeased, the blazing flames; verily 
+thus with the breaths he crosses the fires. In reciting he may err; he 
+should seek another to point out; verily thus making him a bridge he 
+crosses. Therefore at the Agnimaruta he should not himself correct, 
+a corrector (of errors) should be found. He recites (a hymn 2 ) to the 
+Maruts; the Maruts by blowing caused to move the seed when poured; 
+therefore he recites (a hymn) to the Maruts. ‘ At each sacrifice to Agni* 
+and ‘ The god wealth gives to you the basis 3 (of the Stotra) and the 
+antistrophe 4 he recites in the middle; in that in the middle he recites the 
+basis (yoni) and the antistrophe, therefore is the womb placed in the 
+middle. In that he recites after reciting two hymns, verily thus he places 
+the organ of propagation above the two supports for generation. He is 
+propagated with offspring and cattle who knows thus. 
+
+iii. 36 (xiii. 12). He recites (a hymn *) to Jatavedas; Prajapati created 
+offspring; they created went away and returned not. Them he sur¬ 
+rounded with Agni; they came up to Agni; to him to-day even they come 
+up. He said 4 Offspring bora by him I have found/ In that he said 
+* Offspring born by him I have found that became (the hymn) to Jatavedas; 
+that is why Jatavedas has his name. They, surrounded by Agni, and 
+controlled, kept scorching and blazing; them he sprinkled with water* 
+Therefore after (the hymn) to Jatavedas he recites the Apohisthiya; 2 
+therefore should it be recited by one who is appeasing. Having sprinkled 
+them with water he thought that he had destroyed them; in them by 
+means of the dragon of the deep 3 he mysteriously placed brilliance. Agni 
+Garhapatya is the dragon of the deep; verily thus by Agni Garhapatya 
+mysteriously he places brilliance in them. Therefore they say ‘ He who 
+offers is more brilliant than he who does not offer/ 
+
+iii. 37 (xiii. 18). He celebrates the wives of the gods 1 after Agni, the lord 
+of the house; therefore the wife sits behind the Garhapatya. They say 
+4 Let him celebrate Raka first; a sister has the first drink/ That is not to 
+
+
+* AV. i. 87. 
+
+8 EV. i. 168. 1 and 2; the translation is 
+doubtful. 
+
+4 EV. vii. 16. 11 and 12. These are the con¬ 
+necting links with the S&man, the yoni 
+being the Stotriyapragfttha correspond¬ 
+ing to the Yajn&yajfilya S&man, SV. ii. 
+58 and 64. 
+
+* EV. i. 148. 
+
+8 EV. a. 9. 
+
+8 EV. vi. 60. 14 is the verse referred to. 
+
+
+nijdayaiva cannot be taken as svaJciy&k as 
+by Sftyana; the sense must be something 
+like 4 destroy * or ‘ injure' and the Dh&tu~ 
+pdtha root (zzvL 102) jot in its causative 
+form is dearly meant. CL Weber, 2nd. 
+Stud. ii. 272. 
+
+iii. 87. 1 EV. v. 46.7 and 8. Probably pans may 
+here simply have its normal sense of 
+4 praise*, or the terms may be used as 
+brief descriptions of the verses recited. 
+
+
+
+[188 
+
+
+iii. 87 —] The Soma Sacrifice 
+
+be regarded; the wives of the gods he should celebrate first. Agni 
+Garhapatya places seed in the wives; verily thus in these wives with 
+Agni Garhapatya openly he places seed, for propagation. He is propagated 
+with offspring and cattle, who knows] thus. Therefore a sister, thongh 
+of the same womb, lives as inferior to a wife, thongh of a different womb. 
+He celebrates R&ka;* Kaka is it that sews this sntnre in man which 
+is in the organ. Male sons are bora for him who knows thus. He 
+celebrates Paviravi; 8 P&viravi is speech, Sarasvati; verily thus he places 
+speech in speech. They say ‘ Should he recite (the veree) to Yama first 1 
+Or that for the fathers ? ’ That to Yama should he recite first. * This strew, 
+O Yama, do thou sit upon ’; the first drink is the king’s; therefore should 
+he recite (the verse 4 ) to Yama first. * Matali with the sages, Yama with 
+the Angirases ’, he recites 8 after (it) for the sages. The sages are inferior to 
+the gods, but above the fathers; therefore he recites it after (the verse to 
+Yama). * Let them arise, the lower, the higher ', (these verses 8 ) to the fathers 
+he recites. ‘ The midmost fathers, loving the Soma ’ (he says); the lowest, 
+the highest and the midmost, all these without omission he delights. 
+‘ I have found the kindly fathers' he recites as the second (verse). * Who 
+sitting on the strew (the drink) pressed with the call ’ (he says); * sitting on 
+the strew' is a reference to their dear abode (the strew); verily thus 
+with their dear home he makes them prosper. With a dear home he 
+prospers who knows thus. ‘May there be this homage to the fathers 
+to-day' he recites, containing the making of homage, at the end; there¬ 
+fore at the end is homage paid to the fathers. They say ‘ Should he recite 
+(the verses) to the fathers separating (them) with the call ? Or without 
+separating (them) with the call.' He should recite separating (them) with 
+the call; the good of the sacrifice to the fathers is incomplete 7 ; he who 
+recites separating (them) with the call completes the incomplete sacrifice to 
+the fathers; therefore it is to be recited separating (them) with the call. 
+
+iii. 88 (xiii. 14). ‘Sweet indeed is he, full of honey is he’, he recites 
+(verses 1 to) Indra for the drinking after of Indra; by these Indra drank after 
+(the other gods) the third pressing; that is why (the verses) for the drinking 
+after have their name. The deities become drunk as it were in that the 
+Hotf recites these verses; therefore in their case the response (of the 
+
+
+* bv. a. 82. 4. 
+
+* BV. Ti. 48. 7. 
+
+‘ BV. x. 15. 4. 
+
+* BV. x. 14. S. 
+
+* RV. x. 15.1-3, but 2 is recited before 8. 
+
+7 This is carious: Sgyana and Haag take 
+aMkuas ‘ is to be made complete V Weber 
+{Ini. Stud • ix. 278) renders ‘ The incom¬ 
+
+
+plete is suitable for the sacrifice to the 
+fathers; he who recites without the 
+call ('vy&havam); But this is doubtftil, 
+and the rendering above given is prefer¬ 
+able in any case as giving more accurately 
+the sense of vyi—hve. 
+
+1 RV. vi. 47. 1-4. Cf. KB. xvi. 8. 
+
+
+
+189] The Agnimaruta Qastra [ —iii. 39 
+
+Adhvaryu) should contain* (the word) ‘ be drunk * By whose might the 
+regions are established this verse * to Mitra and Varuna he recites; Visnu 
+guards what is ill offered in the sacrifice, Varuna what is well offered; verily 
+(it serves) to appease them both. ‘ I will proclaim the mighty deeds of 
+Visnu (this verse 4 ) to Visnu he recites. As is a roller, so is Visnu to the 
+sacrifice. Just as one may keep making well ploughed and well rolled what 
+has been ill ploughed and ill rolled, so, in that the Hofcr recites this verse, 
+he keeps making well sung and well recited what has been ill sung and ill 
+recited in the sacrifice. ‘ Weaving the web from the darkness follow to the 
+light ’, (this verse s ) to Praj&pati he recites; the web is offspring; verily thus 
+he weaves the web of offspring for him. ‘ Guard the paths, full of light, 
+wrought by prayer’ (he says); the paths full of light are those that go to 
+the gods; verily thus he extends them for him. With * Weave without 
+a flaw the works of the singers; be Manu, bring to birth the divine folk ’ 
+verily he extends him with the offspring of Manu, for generation. He is 
+propagated with offspring and cattle who knows thus. ‘ Do thou to us, the 
+generous one, Indra, the resplendent ’, with this last (verse*) he concludes; 
+the generous one, Indra, the resplendent, is this (earth); ‘ May he make 
+true (blessings), supporter of the folk, the unequalled ’ (he says); the true, 
+supporter of the folk, the unequalled is this (earth); ‘Do thou, king of 
+beings, confer upon us' (he says); the king of beings is this (earth). ‘The 
+great fame that is a singer’s ’ (he says); great is this (earth); fame is the 
+sacrifice; the singer is the sacrificer; verily thus he invokes this benediction 
+for the sacrificer. Touching the earth should he say the conclusion; verily 
+thus in the very same place in which he gathers together the sacrifice, in 
+that he establishes it at the end. Having recited the Agnimaruta litany he 
+recites (a verse 7 ) to Agni and the Maruts as offering verse ‘ O Agni with 
+the Maruts brilliant and resounding ’; thus according to their portions he 
+delights the gods. 
+
+
+ADHYAYA IV 
+
+
+The Characteristics of the Agnigtoma. 
+
+
+iii. 89 (xiv. I). The 1 gods undertook battle with the Asuras, for con¬ 
+quest ; them Agni was not willing to accompany. To him the gods said 
+
+
+* Le. maddmo damam in place of fcahtdmo 
+
+daivom ; see AfS. v. 20. 
+
+9 Not in the SomAUd, but also in AY. Tii. 
+25. 1. 
+
+4 BY. i. 154. 1. 
+
+• BY. x. 58. 6. 
+
+
+9 BY. iv. 17. 20. The AB. takes aofyA as fern, 
+which is quite impossible. 
+
+7 BY. y. 00. 8. 
+
+1 AB. iii. 80-44 contains miscellaneous re¬ 
+marks on the Agnistoma and its relation 
+to other rites. The passage seems a later 
+addition; el Weber, 2nd. Stud. ix. 275. 
+
+
+
+iii. 89—] The Soma Saci'ijice [190 
+
+• Do thoa come too; thou art one of us.’ He replied 1 1 shall not follow yon 
+if I am not sung to; sing now to me.’ They, having risen, and having re¬ 
+turned, praised him; them praised he followed* Becoming in three rows, he 
+went to battle for conquest with the Asuras in three columns; 'in three rows’ 
+(he says); verily he made the metres rows; 'in three columns’ (he says); the 
+pressings (he made) the columns. Them he defeated invincibly; then 
+indeed the gods prospered, the Asuras were defeated. He prospers himself* 
+the evil rival who hates him is defeated, who knows thus. The Agnistoma 
+is the Gayatri; the Gayatri has twenty-four syllables; there are twenty- 
+four Stotrasand Qastrasin the Agnistoma. This is why they say * A horse 
+well loaded gives (its rider) comfort. 2 This is the Gayatri; the Gayatri 
+is not content with the earth; taking with it the sacrificer it goes aloft 
+to the sky.’ This is the Agnistoma; the Agnistoma is not content with the 
+earth; taking with it the sacrificer it goes aloft to the sky* The Agnistoma 
+is the year ; the year has twenty-four half-months; there are twenty-four 
+Stotras and Qastras in the Agnistoma. As in the ocean all streams, so in 
+it all the sacrificial rites are resolved. 
+
+iii. 40 (xiv. 2). The consecration offering 1 is performed; all those offer¬ 
+ings after it verily are resolved in the Agnistoma. He invokes the sacri¬ 
+ficial food; the sacrifices of cooked (food) have the form of the sacrificial 
+food; all the sacrifices of cooked (food) are resolved in the Agnistoma. At 
+evening and morning they offer the Agnihotra; evening and morning they 
+gave the fast (milk); with the call of Hail! they offer the Agnihotra; 
+with the call of Hail! they gave the fast (milk). Through the call of 
+Hail! the Agnihotra is resolved in the Agnistoma. Fifteen kindling 
+verses he recites at the introductory (offering), fifteen in the new and full 
+moon sacrifices; through the introductory (offering) the new and full moon 
+sacrifices are resolved in the Agnistoma. They buy Soma, the king; Soma, 
+the king, is connected with plants; with plants they heal whom they heal; 
+therefore through the purchase of Soma, the king, whatever medicines 
+there are, all these are resolved in the Agnistoma. They kindle Agni by 
+friction at the guest reception, Agni at the four-monthly sacrifices; through 
+the guest reception the four-monthly sacrifices are resolved in the Agni- 
+ftoma. With milk they proceed at the Pravargya, with milk at the 
+Dakfayana sacrifice 2 ; verily through the Pravargya the Daksayana sacri¬ 
+fice is resolved in the Agnistoma. There is a victim on the fast day; verily 
+
+2 So also TS. v. 6. 10.7, and below, AB. iii. their connexion with the sacrificial food, 
+
+47; ef. Keith, TaiUitfya Samhitd , x. xcviii. TS. i. 7. 1. 1. Cf. Weber, Ind, Stud. ix. 
+
+The omission of any express object is 227, 228. 
+
+natnral enough in a proverb. 2 For this see A£S. ii. 14. 7 ; KB. iv. 4 ; TS. 
+
+1 For the P&kayqjnas see A£8. i 1.1, and for ii. 5.5. 4. 
+
+
+
+191] The Characteristics of the Agnistoma [—iii. 42 
+
+through it all animal sacrifices are resolved in the Agnistoma. There is 
+a sacrificial rite called the Idadadha; 3 it they perform with curds; with 
+curds they perform the pot of curds; verily through the pot of curds the 
+Id&dadha is resolved in the Agnistoma. 
+
+iii. 41 (xiv. 8). So now as to previous (rites) and next as to subsequent 
+(rites). There are fifteen Stotras in the Ukthya, fifteen Qastras; that 
+makes up a month ; by months is the year arranged; Agni Yaigv&nara is 
+the year; the Agnistoma is Agni ; verily through the year the Ukthya is 
+resolved into the Agnistoma. Through the resolution of the Ukthya the 
+Yajapeya is resolved, for it is an Ukthya. There are twelve night rounds, 1 
+all in the Faficada^a Stoma; taking these by two they make up thirty. 
+The Soda$in Saman is the Ekavin$a, the Sandhi (Saman) is the Trivrt; 
+these are thirty, the month; the nights of the month are thirty; the year 
+is arranged by months; Agni Yai^vanara is the year; the Agnistoma is 
+Agni; verily through the year the Atiratra is resolved in the Agnistoma; 
+through the resolution of the Atiratra the Aptoryama is resolved, for it is 
+Atiratra. Thus all the sacrificial rites previous to and subsequent to (the 
+Agnistoma) are resolved into the Agnistoma. Of it, taking the Stotras 
+together, in all there are a hundred and ninety 3 Stotriya verses. The 
+ninety corresponds to ten Trivrt (Stomas); then the (next) ninety to ten 
+more; of the ten (that remain) one Stotriya verse is in excess, a Trivrt is 
+left over; it yonder gives heat as the twenty-first placed over (the rest). 
+It is the midmost 8 of the Stomas; before it are ten Trivrts, after it ten; 
+in the middle this twenty-first gives heat placed over on both sides. The 
+Stotriya verse over is incorporated in this; it is the sacrificer; it is the 
+divine lordly power, might and strength; he attains the divine lordly 
+power, might and strength, he attains union and identity of form and 
+world with it, who knows thus. 
+
+iii. 42 (xiv. 4). The gods having defeated the Asuras went aloft to the 
+world of heaven. Agni arose aloft touching the sky: he opened the door of 
+
+
+s For this see AfS. ii. 14.11; KB. v. 5. For 
+the pot of milk offering of the Agnistoma 
+see IfS. ▼. 18; ffS. Yii. 18; Caland 
+and Henry, VAgnutoma, p. 288, 
+
+1 The Atirfttra after the §o4a$in Graha adds 
+four rounds, headed by the goblets of the 
+Hotr, Maitr&varuna, Br&hman&cohaAsin, 
+and Ach&v&ka respectively These are, 
+of course, accompanied by recitations 
+and Stotras and the later are Pancada^a 
+in Stomas, each of which doubled = 80 
+verses. The EkaviAfa and Trivrt Sftmans 
+similarly have 21 + 9 verses. 
+
+
+2 Thus made up : the morning pressing has 
+a Trivrt; and four Pahcada^as = 89 ; the 
+midday pressing has a Pancada$a 
+and four Saptadafas-SS; the evening 
+pressing has'a Saptada$a and Ekavin 9 &= 
+88 ; viz. 190 = 10x9 + 10x9+10 '(- 
+9 + 1). 
+
+9 As EkaviAfa Stoma. For the sun as 
+ekavitya see AB. i. 80. The forms of these 
+Stomas are given in PB. ii. 1.1 (Trivrt); 
+4.1 (Paftcadaga); 7. 1 (Saptada?a); 14.1 
+(EkaviAfa). 
+
+
+iii. 42—] The Soma Sacrifice [192 
+
+the world of heaven; Agni is the overlord of the world of heaven. To him 
+first came the Vastus; they said to him ‘ Let us through 1 ; make room for 
+us.’ He replied ( Unless I am praised, I shall not let you through; praise 
+me now/ 4 Be it so ’ (they said); they praised him with the Trivrt Stoma; 
+being praised he let them through; they went to their due place. To him 
+came the Budras; they said to him * Let us through; make room for us.’ 
+He replied 4 Unless I am praised, I shall not let you through; praise me 
+now/ * Be it so 9 (they said); they praised him with the Pancadafa Stoma; 
+being praised, he let them through; they went to their due place. To him 
+came the Adityas; they said to him ( Let us through; make room for us/ 
+He replied 4 Unless I am praised, I shall not let you through; praise me now/ 
+4 Be it so * (they said); they praised him with the Saptada$a Stoma; being 
+praised, he let them through; they went to their due place. To him came 
+the All-gods; they said to him 4 Let us through ; make room for us/ He 
+replied 4 Unless I am praised, I shall not let you through; praise me now/ 
+4 Be it so ’ (they said); they praised him with the Ekavinga Stoma; being 
+praised, he let them through; they went to their due place. With each 
+Stoma the gods praised him; them praised he let through; they went to 
+their due places. So he who sacrifices praises him with all these Stomas, 
+and he who knows thus him will he let pass; him he lets pass to the world 
+of heaven who knows thus. 
+
+iii. 43 (xiv. 5). The Agnistoma is Agni; in that they praised him, there¬ 
+fore is it the praise of Agni (agnistoma) ; it, being the praise of Agni, they 
+call Agnistoma mystically, for the gods love mystery as it were. In that 
+four sets of gods praised him with four Stomas, therefore is it of four 
+Stomas (catu-stoma) ; it being of four Stomas they call it Catusfcoma 
+mystically, for the gods love mystery as it were. Again in that they 
+praised him when aloft and having become light ( jyotis ), therefore is it the 
+Jyotistoma; it being the Stoma of light, they call it the Jyotistoma mysti¬ 
+cally, for the gods love mystery as it were. This is the sacfificial rite 
+without beginning or end; the Agnistoma is like a chariot wheel endless; 
+as is its beginning so is its end; as to this a sacrificial verse is sung: 
+
+4 That which is its beginning is also its end, 
+
+That again which is its end is also its beginning, 
+
+• Like the creeping of a snake is the movement of the (J&kala 1 (ritual), 
+They discern not which of the two is the subsequent’; 
+
+
+1 Aufreqht (p, 480) conjectures aijtoi or 
+. arjasva, the latter of which Bfthtlingk 
+(BKSGW. 15 Dec.' 1900, p. 416) ap¬ 
+proves. 
+
+iii. 48. 1 A kind of snake (S&yana) is absurd. 
+
+
+The reference to the 9&kala is seen by 
+Weber (IruL StwL ix. 277), and though 
+not apparently accepted by Aufrecht or 
+others appear to me correct. 
+
+
+
+193] 
+
+
+The Characteristics of the Agni$toma [—iii. 45 
+
+for (they say) ‘ As the beginning, so should be the end.' As to this they 
+say' Seeing that the beginning has the Trivyt, the end the Ekavin$a, how 
+are the two alike ? ’ ' For the reason ’, he should reply, ‘ that the Ekavihfa 
+is threefold and moreover that both consist of repeated triplets. 
+
+iii. 44. (xiv. 6). The 1 Agnis^oma is he who gives heat here; it is one to 
+be finished in the day; with the day should they complete it; its name is 
+what is finished with the day. They should proceed with it without haste; 
+as at the morning pressing, so at the midday, so at the third pressing. 
+So the sacrificer is not likely to perish. In that they proceed without 
+hastening at the two former pressings, therefore here the villages of the east 
+are densely populated; in that they proceed hastening at the third pressing, 
+therefore here to the west there are long forests. Thus the sacrificer is 
+likely to perish. Therefore without hastening they should proceed; as at 
+the morning pressing, so at the midday, so at the third pressing. So the 
+sacrificer is not likely to perish. He should follow in recitation the move¬ 
+ment of this (sun); when he rises in the morning, then he gives a gentle 
+heat; therefore he should recite in a gentle tone at the morning pressing. 
+Then when he comes forward, he gives stronger heat; therefore at the 
+midday should he recite with a stronger tone. Then when he comes still 
+further forward, he gives his strongest heat; therefore he should recite at 
+the third pressing with the strongest tone. So should he recite if he be 
+lord of speech, for the Qastra is speech. He should begin in the tone in 
+which he can complete, increasing in height; that is the best way of reciting. 
+The (sun) never really sets or rises. In that they think of him ‘ He is 
+setting ’, verily having reached the end of the day, he inverts himself; thus 
+he makes evening below, day above. Again in that they think of him ‘ He 
+is rising in the morningverily having.reached the end of night he inverts 
+*himself; thus he makes day below, night above. He never sets; indeed he 
+never sets, union with him and identity of form and world he attains 
+who knows thus. 8 
+
+ADHYAYA V 
+
+Miscellaneous Points regarding the Sacrifice. 
+
+iii. 45 (xv. 1). The sacrifice as food departed from the gods ; the gods said 
+‘The sacrifice as food hath left us; this sacrifice, food, let us search for.’ They 
+said ' How shall we search ? ’ ‘By the Brahman and the metres, they said.’ 
+They consecrated the Brahman with the metres; for him they performed 
+the sacrifice up to the end; they also performed the joint offerings to the 
+
+1 Copied in GB. ix. 10. For the forests of the ii. 466; MS. iv. 6.8; KS. xxvii. 8; TS. vi. 
+
+west cf. £B. ix. 8.1. 18. 4. 10. 2, 8; 9 s * iv - 2. 1* 18; Caland, 
+
+2 For this theory of the sun’s motion see VOJ. xxvi. 119. 
+
+Speyer, JRAS. 1906, p. 728; Vedic Index, 
+
+25 [■•<>*»»] 
+
+
+
+[194 
+
+
+iii. 45—] The Soma Sacrifice 
+
+wives (of the gods). Therefore now also in the consecration offering they 
+perform the sacrifice right np to the end, they also perform the joint offer¬ 
+ings to the wives. According to this rale did they proceed. They per¬ 
+formed the introductory (offering); to him with the introductory (offering) 
+they came nearer; they hastened with the performance. They made it end 
+in the Qamyu. Therefore now also the introductory (offering) ends in the 
+Qamyu. According to this rule did they proceed. They performed the 
+guest reception; to him with the guest reception they came nearer; they 
+hastened with the performance. They made it end in the sacrificial food. 
+Therefore now also the guest reception ends in the sacrificial food. Accord¬ 
+ing to this rule did they proceed. They performed the Upasads; to him 
+with the Upasads they came nearer; they hastened with the performance; 
+having repeated three kindling verses, they offered to three deities. There¬ 
+fore now also in the Upasads having repeated three kindling verses, 1 they 
+offer to three deities. According to this rule did they proceed. They per¬ 
+formed the fast day; him on the fast day they obtained; having obtained 
+him they performed the sacrifice; they also performed the joint offerings to 
+the wives. Therefore now also on the fast day they perform the sacrifice 
+to the end; they also perform the joint offerings to the wives. Therefore 
+in these previous rites he should recite more and more gently; for 
+they followed him creeping after.* ‘Therefore with whatever voice he 
+desires, he should recite on the fast day, for he is then obtained ’ (they say). 
+Having obtained him they said ‘ Serve us for food ’; * No,’ he replied, 
+‘how can 1 serve youl* Them he only looked at. To him they said 
+‘ With the Brahman and the metres becoming united do thou serve us as 
+food.’ * Be it so ’ (he replied). Therefore now also the sacrifice becoming 
+united with the Brahman and the metres bears the sacrifice to the gods. 
+
+Errors in the choice of Priests. 
+
+iii 46 (xv. 2). Three things are performed at the sacrifice, eating, * 
+swallowing, and vomiting. What is eaten is when he makes as priest one 
+that expects * May he give to me, or may he choose me.’ That is remote 
+like something eaten; that does not profit the sacrificer. Again what is 
+swallowed is when fearing he chooses a priest, ‘ Let him not either oppress 
+me, nor let him make confusion in the sacrifice for me.’ That is remote 
+like something swallowed; that does not profit the sacrificer. Again what 
+is vomited is when he chooses as priest one who is spoken ill of. Just as 
+here men are disgusted by what is vomited, so therefore the gods. That is 
+
+' A$S. iv. 8. 6. 
+
+1 anutsOram conjectured by Aufrecht is clearly right. 
+
+
+
+195] The Offerings to the Minor Deities [—iii. 47 
+
+remote like something vomited; that does not profit the sacrificer. He 
+should not desire these three. If against his desire he should have one of 
+these three, there is in the Stotra of the Vamadevya 1 an expiation for it. 
+The Vamadevya (Soman) is this, the world of the sacrificer, the world 
+of ambrosia, the world of heaven. It is three syllables short; having 
+crept up for the chanting'of the (Saman), he should divide the self into three, 
+pu, ru, and aa. He places the self in these worlds, in this world of the 
+sacrificer, in this world of ambrosia, in the world of heaven; he overcomes 
+all errors in sacrifice. ' Even if the priests are perfect,’ he used to say, ‘ he 
+should mutter this.’ 
+
+
+The Offerings to the Minor Deities. 
+
+
+iii. 47 (xv. 8). The 1 metres having carried the oblation to the gods being 
+wearied stand at the back part of the sacrifice; just as if a horse or a mule 
+stands having carried (its load). He should offer to them the oblations to 
+the minor deities after the cake of the animal (offering) to Mitra and 
+Varuna, To Dhatr (he should offer) a cake on twelve potsherds; Dhatr 
+is the va8ut call. To Anumati (he should offer) a pap; Anumati is the 
+Qayatri. To Raka (he should offer) a pap; Raka is the Tris^ubh. To 
+Simvali (he should offer) a pap; Simvali is the Jagati. To Kuhu (he 
+should offer) a pap; Kuhu is the Anustubh. These are all the metres; 
+Qayatri, Tristubh, Jagati, Anustubh; on (them) the others (depend), for 
+these are performed most prominently at the sacrifice. By means of these 
+metres the sacrificer sacrifices with all the metres, who knows thus. This 
+is why they say ‘ A horse, well loaded, gives (its rider) comfort 2 ’; this is 
+the metres; the metres place him in comfort. A world which misses 
+nothing he wins who knows thus. Now some say ‘ To Dhatr in front of 
+each of these (deities) should he offer with butter; thus in all of them he 
+makes pairing.’ As to this they say * There is tediousness in the sacrifice 
+when on the same day he uses the same verses as offering verses.’ Even if 
+there are many wives as it were, one husband is a pair with them. In that 
+before them all he offers to Dhatr, 8 he makes pairing in all of them. 
+So now for the minor deities. 
+
+
+1 SV. ii. 82-84; RV. iv. 81. 1-8; the last 
+verse has three P&das of seven syllables, 
+acc. to S&yana, but Oldenberg (Prole¬ 
+gomena, p. 878) more correctly takes the 
+shortage to lie in the words maddndm, 
+sakkin&m, and jariGntim, leaving bhavdsi 
+ittibhih in the last verse uneontracted; 
+henee the insertion of jwrwfa. The 
+practice is not given in AQS., though the 
+
+
+verses are often rubricated (v. 16.1; vii. 
+4.2; viii. 12.18 ; 14. 18). 
+iii. 47. 1 For the rites on the conclusion of the 
+sacrifice, viz. the barren oow to Mitra and 
+Varuna and the oblations to the Devik&s 
+see I 9 S. vi. 14; 99 S. viii. 12; Caland 
+and Henry, L’Agniftoma, pp. 407-469. 
+
+1 Above AB. iii. 89.6. 
+
+9 For the Mantra see £ 98 . vi. 14.16. 
+
+
+
+[196 
+
+
+it 48—] The Soma Sacrifice 
+
+iii. 48 (xv. 4). Now as regards the goddesses. 1 To Surya (he should 
+offer) a cake on eleven potsherds; Surya is Dhatr, and he is fclso the va§a( 
+call. To sky (he should offer) a pap; the sky is Anumati; she is also the 
+GayatrL To Usas (he should offer) a pap; Usas is Baka; she is also 
+the Tris^ubh. To the cow (he should offer) a pap; the cow is Sinivali; 
+she is also the Jagati. To earth (he should offer) a pap. Earth is Kuhu; 
+she is also the Anustubh. These are all the metres; Gayatri, Tristubh, 
+Jagati, Anustubh; on (them) the others (depend), for these are performed 
+most prominently at the sacrifice. By means of these metres the sacrificer 
+sacrifices with all the metres, who knows thus. This is why they say ‘A 
+horse, well loaded, gives (its rider) comfort ’; this is the metres; the metres 
+place him in comfort. A world which misses nothing he wins who knows 
+thus. Now some say ‘ To Surya before each of these he should offer with 
+butter; thus in all of them he makes pairing *. As to this they say * There 
+is tediousness in the sacrifice when on the same day he used the same verses 
+as offering verses.’ Even if there are many wives as it were, one husband 
+is a pair; with them. In that before all of them he offers to Surya, he makes 
+pairing in all of them. Those here are those yonder; those yonder are 
+those here; by either set he obtains the desire which is in both. Both 
+sets he should offer for one desiring propagation who has attained pros¬ 
+perity, but not for one who is seeking it. If he were to offer them together 
+for one who is seeking only, the gods would be liable 2 to be ill pleased in his 
+gains since ( he has thought he has enough ’. Qucivrksa Gaupalayana offered 
+both together at the sacrifice of Vrddhadyumna 3 Abhipratarina. He 
+(Qucivrksa Gaupalayana) having seen his skilled charioteer plunging (in the 
+•water) said ‘ Here for this king I have delighted together at the sacrifice both 
+the minor deities and the goddesses in that his skilled charioteer plunges.’ 
+Sixty-four armed warriors assuredly were his sons and grandsons. 
+
+The Ukthya 
+
+iii. 49 (xv. 5). In 1 the Agnis^oma the gods took refuge, in the Ukthas 
+the Asuras; they were of equal strength; they could not be discriminated. 
+These Bharadvaja among the seers saw ' These Asuras are resting in the 
+Ukthas; them no one of these (gods) sees.’ He called to Agni 9 ‘ Come, 
+I shall proclaim to thee, O Agni, other words.’ Other words are those of 
+the Asuras. Agni, rising up, said ‘ What does this lean, tall, grey-haired 
+
+* See A£S. vi. 14. 17 ; ££8. ix. 28. 4 iii. 49. 1 For the Ukthya and the throe addi- 
+
+* The construction is not rare, e. g. £B. t 1. tional Uktha Stotras and 9astras see KB. 
+
+2.22; ▼. 1.1.9; xiii. & 4.11. xvi. 11 ; A?a vi. 1; 9£S.ix. 1-4; MfS. 
+
+8 For him cf. 9fS. xv. 16.10; Weber, Raja- ii. 6. 8; Ap$S. xiv. 1-4. Cf. also PB. 
+
+suya, p. 27, n. 2. The reference is perhaps viii. 8. 
+
+to the final bath of the Agvamedha. * RV. vi. 6 16. 
+
+
+
+197] The Ukthya [ —iii. 50 
+
+one desire to say to me?’ Bharadvaja was lean, tall, and grey haired. 
+He replied ‘ These Asnras are resting in the Ukthas; them no one of you 
+sees.’ Agni, becoming a horse, rushed to and beyond them; in that Agni, 
+having become a horse, rushed to and beyond them, that was the origin of 
+the Sakama^va Saman; 3 that is why the Sakama§va has its name. They 
+say ‘ He should begin the Ukthas with the Sakamayva; the Ukthas have 
+no proper beginning other than the Sakama^va.’ ‘ With the Pramanhisthlya 4 
+he should begin,’ they say. By means of the Pramanhisthiya the gods repelled 
+the Asuras from the Ukthas. Thus he may begin with the Pramanhisthlya, 
+or with the Sakama$va. 
+
+iii. 50 (xv. 6). The Asuras took refuge in the litany of the Maitravaruna; 
+Indra said ‘ Who with me will repel hence these Asuras ? ’ ‘ I too ’ replied 
+Varuna. Therefore the Maitravaruna recites (a litany) to Indra and 
+Varuna 1 at the third pressing, for Indra and Varuna drove them thence. 
+Being driven thence, the Asuras took refuge in the litany of the Brahma- 
+nacchaftsin; Indra said ‘Who with me will repel these Asuras hence ? ’ ‘I too * 
+replied Brhaspati. Therefore the Brahmanacchafisin recites to Indra and 
+Brhaspati 8 at the third pressing, for Indra and Brhaspati drove them 
+thence. Being driven thence, the Asuras took refuge in the litany of the 
+Achavaka; Indra said ‘Who with me will repel them hence?’ *1 too’ 
+replied Vi§nu. Therefore the Achavaka recites to Indra and Visnu 8 at the 
+third pressing, for Indra and Visnu drove them thence. Jointly with 
+Indra the deities are celebrated; a couple is a pairing; therefore from 
+a couple a pairing is produced, for propagation; he is propagated with 
+offspring and cattle who knows thus. There are four offerings to the 
+seasons of the Potr and the Nestr, and six verses; 4 they make up the 
+tenfold Vir&j ; thus in the tenfold Viraj they establish the sacrifice. 6 
+
+
+9 SV. ii. 66-57 ; the other two are Saubhara 
+(it 68, 69) and Nftrmedhaaa (ii. 60-62) ; 
+A 98 . vi. 1. 2; 9?S. ix. 2. 1, 2; 8. 1, 2; 
+4. 1, 2. 
+
+4 SV. ii. 228, 229. Uktha here probably 
+means Uktha Stotra as taken by Sftyana, 
+or perhaps rather includes both 8totra 
+and 9astra (see AB. iii. 60), since the 
+latter adopts the former as usual. The 
+option here is not in the Sutras. 
+
+* BY. vii. 82. Cf. KB. xyi. 11. It follows 
+BY. iii. 51. 1-8; viii. 42. 1-8; A. 9 & vi. 
+1. 2 ; 99 S. ix. 2. 8, 4. 
+
+9 BY. x. 68 and x. 48, following BY. i. 67; 
+
+A9a vi. 1. 2 ; 99 S. ix. 8. 8, 4 differs. 
+
+3 BY. vi. 69. It follows ii. 18; vii. 100; 
+
+
+i. 166; A 9 S. vi. 1. 2; 99 S. ix. 4. 8-6 
+differs. 
+
+4 I. e. the 2nd and 8th and 8rd and 9th of the 
+
+$tuyfijas (AB. ii. 29) and the six offering 
+verses of the two priests at the prasihita 
+offerings. 
+
+5 The 9astras of the Hotrakas at the evening 
+
+pressing of the Ukthya are thus:— 
+
+(1) Maitrftvaruna: BY. vi. 16.16-18,19-21; 
+iii. 61. 1-8; viii. 42. 1-8; vii. 82, 84; vi. 
+68 . 11 . 
+
+(2) Br&hman&cehahsin : BY. viii. 21.1, 2, 
+9, 10; i. 67; x. 68, 48; vii. 97. 10. 
+
+(8) Achfiv&ka: BY. viii. 98. 7; viii. 18.4; ii. 
+
+18 ; vii. 100 ; i. 166 ; vi. 69; vi. 69. 8. 
+
+So A 9 S. vi. 1. 2. 99^. differs in detail (ix. 
+2-4). 
+
+
+
+PAftCIKA IV 
+
+The Soma Sacrifice (continued) 
+
+ADHYAYA I 
+
+The Sodapin. 
+
+iv. 1 (xvi. 1). The 1 gods by the first day collected the thunderbolt for 
+Indra; by the second day they dipped it; by the third day they presented it; 
+it he hurled on the fourth day. Therefore on the fourth day he recites 
+the Sodapin. The Sodapin is a thunderbolt; in that on the fourth day he 
+recites the Sodapin, verily thus he hurls at the rival who hates him the 
+thunderbolt as a weapon to lay him low who is to be laid low by him. 
+The Sodapin is a thunderbolt, the litanies cattle ; putting it round after 
+the litanies he recites. In that putting it round after the litanies 
+he recites, verily thus with the Sodapin as a thunderbolt he surrounds 
+cattle. Therefore cattle, being surrounded by the Sodapin as a thunder¬ 
+bolt, come up to man. Therefore a horse or a man or a cow or an 
+elephant being surrounded, led by itself, comes up when bidden by the 
+voice; by merely seeing the Sodapin as a thunderbolt, he is surrounded by 
+the Sodapin as a thunderbolt, for the thunderbolt is speech, the Soda?in 
+speech. They say ‘Why has the Sodapin this name?’ Of the Stotras it 
+is the sixteenth; the sixteenth of the Qastras; with sixteen syllables he 
+commences; with the (next) sixteen he says om; he inserts a Nivid of 
+sixteen sentences; that is why the Sodapin has its name. Two syllables 
+are left over 2 when the Soda 9 in is made into an Anustubh; these are the two 
+breasts of speech; these are truth and falsehood; truth aids him, falsehood 
+harms him not, who knows thus. 
+
+iv. 2 (xvi. 2). He who desires brilliance and splendour should use as the 
+Sodapin Saman the Gaurivita; 1 the Gaurivita is brilliance and splendour; 
+brilliant and resplendent he becomes who knowing thus uses the Gaurivita 
+as Sodapin Saman. ‘The Nanada 2 should be used as the Sodapin Saman' 
+
+’ AB. iv. 1-4 and KB. xviL 1-4 deal with the independent rite of that name is denied. 
+
+§oda 9 in rite; see A§S. vi. 2 and 8; 998 . For § 5 of. GB. ix. 19. 
+
+ix. 2 mg.; Ap9S. xiv. 2 ; K 9 S. xiL 5. • See SV. ii. 802. 
+
+20 seq. The Sodapin is treated here as iv. 2. 1 SV. ii. 802-804; AQS. vi. 8.1. This is 
+
+performed on the fourth day of a $&4aha; the vihrta form of the ^odapin. 
+
+of. TS. vi. 6. 11. 1 where a distinct and * SV. i. 852-854 according to S&yana. Cf. 
+
+KB. xxiii. 2; N&r&yana on A 9 S. vi. 8. 2. 
+
+
+
+199] The Sodagin [—iv. 3 
+
+they say; Indra lifted up his thunderbolt against Vrtra; he hurled it at 
+him ; he smote him. He, being smitten, cried aloud; in that he cried aloud, 
+the N&nada Sam an came into existence; that is why the N&nada has its 
+name. That is a Ssman without rivals, one that destroys rivals, the Nanada; 
+without rivals, a destroyer of rivals, he becomes who, knowing thus, uses 
+the N&nada as the Scxja^n Saman. If they use the N&nada, the §oda$in 
+must be recited without intermingling; 8 for they chant to Hie (verses) 
+without intermingling. If it is the Gaurivlta, the Sodagin must be recited 
+with intermingling, for they chant to them with intermingling. 
+
+iv. 8 (xvi. 8). Then he intertwines the metres. In ‘ Let the bay steed 
+carry thee hither’ and ‘Do thou hearken to our words’ he intertwines 
+G&yatri 1 and Pankti 8 verses; man is connected with the Gayatri; cattle are 
+connected with the Pankti; verily thus he intertwines man with cattle, in 
+cattle he makes him find support. The G&yatri and the Pankti are two 
+Anustubhs; thereby he does not depart from the symbol of speech, the symbol 
+of the Anustubh, and the symbol of the thunderbolt. In ‘ What time, O Indra, 
+in the conflict ’ and ‘ Let this delightful one be to you ’ he intertwines Usnih 8 
+and Brhati 4 verses; man is connected with the Usnih, cattle with the 
+Brhati; verily thus he intertwines man with cattle, in cattle he makes him 
+find support. The Usnih and the Brhati are two Anustubhs; thereby he 
+does not depart from the symbol of speech, the symbol of the Anustubh, 
+and the symbol of the thunderbolt. In ‘On the yokes for him’ and 
+‘ O Brahman, O hero, rejoicing in the making of holy power ’ he intertwines 
+(a verse s ) of two Padas and a Tristubh; 8 man has two feet, the Tristubh 
+is strength; verily thus he intertwines man with cattle; in strength he 
+makes him find support; therefore man, being established in strength, is 
+the strongest of all cattle. In that (the verse) of two Padas has twenty 
+syllables and there is a Tristubh, there are two Anustubhs; thereby he 
+does not depart from the symbol of speech, the symbol of the Anustubh, and 
+the symbol of the thunderbolt. In ‘ This Brahman ’ and ‘ I shall declare to 
+thee the bay steeds in the great assembly ’ he intertwines (verses) of two 
+Padas 7 and Jagatis; 8 man has two feet; cattle are connected with the 
+
+
+The viharana is described in A£8. vi. 8; it 
+consists of mixing up the verses by 
+reciting their P&das interlaced, that is, of 
+8 G&yatri P&das and 6 Pankti P&das (BY. 
+L16.2 and 82.8) Is made up a verse form 
+of G&yatri + Pankti thrice and then two 
+Pankti P&da verses. According to A£S. 
+vi. 2. 2 the avihfta form has BY. i. 84.1-6 
+(SY. i. 847 seq.) as its strophe and anti¬ 
+
+
+strophe, and this may really be meant as 
+the N&nada. 
+
+1 BV. i. 16.1-8; A9S. vi. 2. 8. 
+
+* BV. i 82.1 (and vv. 8 and 4) ; I$& vi. 2.4. 
+8 BV. viii. 12. 25-27 ; A$S. vi. 2. 5. 
+
+4 BV. iii. 44.1-8 ; AfS. vi. 2. 5. 
+
+8 BV. vii. 84. 4; A?S. vi. 2. 5. 
+
+8 BV. vii. 29. 2; A£S. vi 2. 6. 
+
+7 Only in A$S. vi. 2. 6 ; SV. i. 488, etc. 
+
+8 BV. x. 96.1-8. 
+
+
+
+iv. 3 —] The Soma Sacrifice [200 
+
+Jagati; verily thus he intertwines man with cattle; in cattle he makes 
+him find support. Therefore man, being established in cattle, both eats 
+them and masters them; and these are in his power. In that (the verse) 
+of two Padas has sixteen syllables, and there is a Jagati, there are two 
+Anustubhs; thereby he does not depart from the symbol of speech, the symbol 
+of the Anus$ubh, and the symbol of the thunderbolt. In * In the bowls the 
+buffalo the barley-mixed ’ and ‘ Forward for him, with his chariot forward ’ 
+he recites Atichandas verses; 9 the sap of the metres that flowed over, that 
+flowed over to the Atichandas verse; that is why the Atichandas has its 
+name. The Soda^in is fashioned out of all the metres. In that he recites 
+Atichandas verses, verily thus he fashions it out of all the metres. With 
+the $oda$in fashioned out of all the metres he prospers who knows thus. 
+
+iv. 4 (xvi. 4). He adds the additions of the Mahanamnis. 1 The first 
+Mahanamni is this world, the second the world of the atmosphere, the third 
+yonder world. The Soda$in is fashioned out of all the worlds; in that he 
+adds the additions of the Mahanamnis, verily thus he fashions it from all the 
+worlds. With the Sodapin fashioned out of all the worlds he prospers who 
+knows thus. In ‘ Forward for you the Tristubh sap ’,'Praise, praise forth’, and 
+' He who hath made to bound the steeds ’ he recites as normal Anustubhs. 9 
+As one who has wandered here and there out of his path comes back to the 
+path, so it is in that he recites normal Anustubhs. He who considers him¬ 
+self complete and at the height of prosperity should make him recite the 
+Soda$in without intermingling, (thinking) ' Let me not fall, through the 
+misery of the metres.’ But he, who is desirous of removing evil, should 
+make him recite the Skx^in with intermingling; man is, as it were, 
+intertwined with evil; verily thus he smites away the evil stain which is 
+intertwined for him; evil he smites away who knows thus. ‘When up 
+to the place of the bright one ’, with this last 8 he concludes; the place of the 
+bright one is the world of heaven; verily thus he causes the sacrificer to 
+go to the world of heaven. ‘ Thou hast drunk of the ancient draughts, 
+O lord of the bays ’ he uses as offering verse 4 ; the Soda<jin is fashioned out 
+of all the pressings; in that he uses as offering verse ' Thou hast drunk of 
+the ancient draughts, 0 lord of the bays ’, and the morning pressing contains 
+(the word) ‘ drink ’, verily thus he fashions it out of the morning pressing. 
+
+' Now let this pressing be thine only ’ (he says); the midday pressing (is 
+Indra’s) only; verily thus he fashions it|from the midday pressing. ' Be drink 
+with the Soma, rich in honey, O Indra’ (he says); the third pressing contains 
+(the words)‘ be drunk ’; verily thus he fashions it out of the third pressing. 
+
+» RV. ii. 22.1-8; x. 188.1-8 ‘ L A$S. vi. 2. 6. » RV. viii. 69. 7 ; A$& vi. 2. 12. 
+
+' I. e. the verses In AA. iv; AQS. vi. 2. 6 seq. 4 RV. x. 96.18; A$S. vi. 2. 12. 
+
+* RV. viii. 69.1-8; 8-10 ; 18-16 j A$S.vi. 2.9. 
+
+
+
+The Atirabra 
+
+
+201] 
+
+
+[—iv. 6 
+
+
+‘ Do thou ever, O courser, press into thy belly ’ (he says); that which contains 
+(the word) ‘ courser ’ is a symbol of the Soda$in; the Soda$in is fashioned 
+out of all the pressings; in that he uses as offering verse ‘ Thou hast drunk 
+of the ancient draughts, O lord of the bays ’, verily thus he fashions it out 
+of all the pressings. With the Sodagin fashioned out of all the pressings he 
+prospers who knows thus. He adds five-syllable additions* of the Mah&- 
+n&mnls to Padas of eleven syllables; the ^o^afin is fashioned out of all the 
+metres; in that he adds four-syllable additions of the Mah&namnis to Padas 
+of eleven syllables, verily thus he fashions it out of all the metres. With the 
+!jk>da$in fashioned out of all the metres he prospers who knows thus. 
+
+
+The Atirdtra. 
+
+iv. 5 (xvi 5). In 1 the day the gods took refuge, in the night the Asuras ; 
+they were of equal strength; they could not be discriminated. Indra said 
+‘ Who with me will attack (to drive) hence these Asuras through the night ? ’ 
+He found no one among the gods, they were afraid of night, the darkness, 
+death. Therefore now also in the night if one has gone away any distance 
+whatever, he is afraid, for the night is darkness as it were, death as it were. 
+The metres alone followed him; in that the metres alone followed him, there¬ 
+fore Indra and the metres bear the night. No Nivid is recited, nor Puroruc 
+nor inserted verse, nor is any other deity celebrated; for Indra and the 
+metres alone bear the night. They repelled them by going round in rounds; 
+in that they repelled by going round in rounds, that is why the rounds have 
+their name. Them they repelled from the first part of the night by the 
+first round, from the middle of the night by the second, from the last 
+part of night by the last ‘Up from the night do we follow’ they Baid. 
+
+‘ Bordering on night are these metres ’ he used to say; for these rescued 
+Indra when afraid from night, the darkness, death; that is why the 
+Apifarvaras have their name. 
+
+iv. 6 (xvi. 6). ‘ Drink of the Soma juice ’ with this Anus^ubh 1 containing 
+(the word)' Soma juice ’ he begins the night; the night is connected with 
+the Anustubh; this is the symbol of night. The offering verses contain 
+(the words) ‘ Soma juice ’, * drink ’ and ‘ be drunk', and are appropriate; what 
+in the sacrifice is appropriate is perfect. They chant the first round; they 
+repeat the first Padas; their horses and cows, thereby they take from them. 
+
+6 I. e. evd hy eva ; evd htndra (as 5 hi indra ); rite is the addition of four Pary&yas of 
+
+evdMfakro; vafi hi fakrafi; A£S. vi. 2.12 three 9astras each. GB. x. 1-3 follow 
+
+and 8. 16. AB. iv. 6 and 6. Gf. JB. i. 208; Oertel, 
+
+1 AB. iv. 6 and 6 and KB. xvii. 6-9 deal with Trans . Conn. Acad. xv. 170. 
+
+the Atirfitra form of the Jyotistoma; see iv. 6. 1 RV. viii. 92.18; A£S. vi. 4.10; 9£S. 
+A£S. vi. 4. The characteristic of this ix. 7. 1. 
+
+26 [b.o.s. •»] 
+
+
+
+iv. 6 —] The Soma Sacrifice [202 
+
+They chant the second round; they repeat the middle Padas; their carts 1 
+and chariots, 1 thereby they take from them. They chant the last round; 
+they repeat the last Padas; their clothes, their gold, the jewels on their 
+bodies, thereby they take from them. He takes the property of his foe, 
+he repels him from all these worlds, who knows thus. ‘The day has 
+Pavamana (Stotras) ’, they say, ‘ the night has no Pavamanas; how have 
+both Pavamanas, and through what have they equal portions ? ’ In that 
+‘ To Indra, the drunken, the pressed (drink) ’, ‘ This Soma juice hath been 
+pressed, O bright one ’, and ‘ This hath been pressed with might ’ they chant 3 
+and recite, thereby the night has Pavamanas; thereby the two become 
+possessed of the Pavamanas; thereby they become of equal portions. 
+‘ The day has fifteen Stotras ’, they say, ‘ the night has not fifteen Stotras; 
+how have both fifteen Stotras and through what have both equal portions ? ’ 
+The Ap^rvaras are twelve Stotras; they sing the Sandhi (S&man) 4 to the 
+Rathantara with three deities; thereby the night has fifteen Stotras; 
+thereby both have fifteen Stotras; thereby they become of equal portions. 
+They chant a limited amount, they recite an unlimited amount, (thinking) 
+‘ What has been is limited, what is to be is unlimited, (it serves) to win what 
+is unlimited.’ He recites more than the Stotra ; offspring is beyond the 
+self, cattle are beyond. In that he recites beyond the Stotra, verily thereby 
+he wins whatever in him there is beyond the self. 
+
+
+ADHYAYA II 
+
+
+The Agvina Qastra. 
+
+
+iv. 7 (xvii. 1). Prajapati 1 gave his daughter to Soma, the King, even 
+Surya Savitri; for her all the gods came as groomsmen ; for her wedding 
+ceremony he made this thousand (of verses) which they call the Alvina 
+(Qastra). What is less than a thousand is not the Afvina; therefore he 
+should recite a thousand or more. Having eaten of ghee, he should recite. 
+Just as in this world a cart or a chariot, when oiled, goes (well), so he when 
+oiled goes. He should call (making a posture) as of an eagle about to fly 
+up. The gods did not agree as to this, ‘ Let this be mine; let this be 
+mine.’ They said coming to agreement ' Let us run a race for it; his who 
+
+
+3 manorathdh in Aufrecht is clearly a slip. 
+
+3 RV. Tin. 92. 19-21; 2. 1-8 ; iii. 61. 10-12; 
+
+A$S. vi. 4.10; $£S. ix. 10.1; 14.1; 16. 1. 
+
+4 See SV. ii. 99-104; to Agni, Usas, and 
+
+Afvins, two verses being turned into three. 
+1 AB. iv. 7-11 and KB. xviii. 1-6 deal with 
+Alvina (astra which follows up the 
+
+
+Sandhi Stotra of the Atir&tra and is 
+characterized by litanies for Agni, Usas, 
+and the, A§vins. See A^S. vi. 6 and 6 ; 
+59S. ix. 20. For the race cf. PB. ix. 1. 
+86, 86; JB. i. 218; L6vi, La doctrine du 
+sacrifice , p. 72; Oertel, Trans. Oonn. Acad. 
+xv. 174. 
+
+
+
+The Apvina Qastra 
+
+
+203] 
+
+
+[—iv. 9 
+
+
+wins shall it be They made the course from Agni, the lord of the house, 
+to the sun ; therefore the beginning 2 (verse) is addressed to Agni in the 
+Alvina, c Agni is the Hotr, the lord of the house, he the King.’ As to this 
+some say ‘ “ Agni, O dear father, Agni friend ” with this 8 should he begin; 
+44 In the sky the pure, the sacrificial, of the sun ” with this as first verse he 
+reaches the goal.’ This is not to be regarded. If one were now to say of 
+him ‘ He has had recourse to “ Agni ” and “ Agni ”, he will fall into the 
+fire it would certainly be so. Therefore should he begin with * Agni is 
+the Hotr, the lord of the house, he the King/ It contains (the words) 
+‘lord of the house’ and ‘generation’, and is propitious; with full life for 
+fullness of life, a full life he lives who knows thus. 
+
+iv. 8 (xvii. 2 .) As these deities were running the race, and had started, 
+Agni took the lead first; the A 9 vins followed him; to him they said 1 Give 
+way; we two will win this.’ 4 Be it so \ he replied, 4 Let me have a share 
+here.’ 4 Be it so ’ (they said). For him they made a share herein; therefore at 
+the Agvina (Qastra) (a litany) to Agni is recited. They followed after Usas ; 
+to her they said 4 Give way; we two will win this.’ 4 Be it so *, she replied, 
+4 Let me have a share here.’ 4 Be it so ’ (they said). For her they made 
+a share herein; therefore at the Alvina (a litany) to Usas is recited. They 
+followed after Indra; to him they said 4 We will win this, O generous 
+one *; they did not dare to say to him 4 Give way ’. 4 Be it so ’, he replied, 
+4 Let me have a share herein.’ 4 Be it so * (they said). For him they made 
+a share herein ; therefore at the Ayvina (a litany) to Indra is recited . 1 The 
+A 9 vins won the race; the A 9 VUI 8 attained it. In that the A 9 VUIS won the 
+race the A 9 VUI 8 attained it, therefore they call it the A 9 vina. He attains 
+whatever he desires who knows thus. They say 4 In that there are here 
+recitations to Agni, to Usas, to Indra, then why do they call it the 
+A 9 vina ? * (It is) because the Ayvins won the race, the A 9 vins attained it. 
+In that the A 9 vins won the race, the A 9 VUI 8 attained it, therefore they 
+call it the A 9 vina. He attains whatever he desires, who knows thus. 
+
+iv. 9 (xvii. 3). By means of a mule chariot Agni ran the race; as he drove 
+on he burned their wombs; therefore they conceive not. With ruddy cows 
+Usas ran the race; therefore, when dawn has come, there is a ruddy glow ; 
+the form of Usas. With a horse chariot Indra ran the race; therefore it as 
+neighing aloud and resounding is the symbol of lordly power; for it is 
+connected with Indra. With an ass chariot the A 9 vins won, the A 9 vins 
+attained; in that the A 9 vins won, the A 9 vins attained, therefore is his speed 
+outworn, his energy spent; he is here the least swift of all beasts of burden; 
+but they did not take the strength of his seed; therefore has he virility and 
+
+* BY. vi. 15. 18; A$S. vi. 6.6; 99 S. ix.20.7. 1 See A£S. vi. 5. 18 for his share; it foUows 
+
+8 BY. x. 18. 8. the verses to SQrya. So 9£S. ix. 20.24. 
+
+
+
+[204 
+
+
+iv.9—] 
+
+
+The Soma Sacrifice 
+
+
+possesses a doable seed. ‘ Seven metres should he use in reciting to Surya’, 
+they say, ‘as in (the recitations) to Agni, Usas, and the Alvins; the 
+worlds of the gods are seven; he prospers in all the worlds of the gods.’ 
+That is not to be regarded. Three only should he use in recitation; three 
+are these threefold worlds; (they serve) to win these worlds. They say 
+* He 1 should begin those for Surya with “ Up this all-knower ”.’ That is 
+not to be regarded. That would be as if one having gone should miss the 
+goal. He should begin 2 with ‘ Let Surya protect us from the sky ’; that is 
+as if one having gone should reach the goal. He recites second ‘ Up this all- 
+knower ’. ‘The radiant countenance of the gods hath come forth’ is a 
+Tristubh 3 . Yonder (sun) rises as the radiant one of the gods; therefore 
+he recites this. ‘ Homage to the eye of Mitra and Varuna ’ is in Jagati 4 ; 
+this has a Fada containing a benediction; verily thus he invokes a 
+benediction for himself and the sacrificer. 
+
+iv. 10 (xvii. 4.) They say ‘ Surya should not be passed over in recitation; 
+the Brhati should not be passed over; if he were to pass over Surya, he 
+would pass over splendour; if he were to pass over the Brhati, he would 
+pass over the breaths.’ ‘ O Indra bear to us inspiration ’ he recites as 
+a Pragatha to Indra. 1 ‘ Guide us, O much invoked, in this way; alive may 
+we .attain the light’ (he says); the light is yonder (sun); thereby he does 
+not pass over Surya. Moreover in that it is a Pragatha in Brhati, thereby 
+he does not pass over the Brhati. In 2 ‘ Towards thee, O hero, we utter 
+praise’ he recites the basis of the Rathantara (S&man); they chant to the 
+Rathantara the Sandhi for the Alvina; in that he recites the basis of the 
+Rathantara, it is to provide the Rathantara with its basis. ‘Lord of 
+this world, beholding the light ’ (he says); yonder (sun) is he who beholds 
+the light; thereby he does not pass over Surya. Moreover, in that it is 
+a Pragatha in Brhati, thereby he does not pass over the Brhati In 8 
+‘ Many, sun-eyed ’ he recites a Pragatha to Mitra and Varuna; Mitra is 
+the day, Varuna the night; both day and night does he lay hold on, 
+who undertakes the Atiratra. In that he recites a Pragatha to Mitra and 
+Varuna, verily thus he establishes him in day and night. ‘Sun-eyed ’ (he 
+says); thereby he does not pass over Surya. Moreover, in that it is a 
+Prag&tha in Bjhati, thereby he does not pass over the Brhati. In ‘ May 
+the two great ones, sky and earth, for us ’ and ‘ For they, sky and earth, all 
+weal-producing’ he recites (two verses 4 ) to sky and earth; sky and earth 
+
+
+» BV. i. 60; Ags. vi. 6. 18; 998. ix. 20. 21, 
+which omits RV. x. 158. 
+a BY. x. 158; A$S. vi. 5.18. 
+
+8 RV. i. 115; AQS. vi. 5.18; 9$S. ix. 20. 22. 
+* BY. x. 87 ; A 98 . vi. 5. 18; 99 S. ix. 20. 28. 
+
+
+iv. 10. » BY. vii. 82. 26, 27; A 93 . vi. 6 . 18; 
+998 . ix. 20 . 24. 
+
+» BV. vii. 82. 22 and 27; A 9 S. vi. 6. 18. 
+
+* BY. vii. 66 . 10 and 11; A 98 . vi. 6 . 18. 
+
+4 BY. i. 22. 18 and 160. 1 ; A 98 . vi. 6 . 18; 
+998 . ix. 20 . 26 has i. 22 . 18-16. 
+
+
+
+205] 
+
+
+The Agvina Qastra [— iv. n 
+
+are supports; this (earth) is a support here, yonder (sun) yonder. In that 
+he recites (two verses) to sky and earth, verily thus he establishes him in 
+sky and earth. ( The god, the goddess, according to the law, Surya, the 
+pure ’ (he says); thereby he praises Surya. Moreover, in that (the two 
+verses) Gayatri and Jagati make up two Brhatls, thereby he does not pass 
+over the Bjrhati. In 
+
+4 Goddess of all the perishable kind 
+Who shall not be wrath, nor seize (us), 9 
+
+he recites (a verse) of two Padas *. The Agvina they used to call a litany in 
+which (the funeral) pyre is piled. Nirrti with her noose used to await 
+(thinking) * When the Hotr concludes, then shall I let loose my nooses against 
+him.’ Then indeed Brhaspati saw (this verse) of two Padas. ‘ Who shall not 
+be wrath, nor seize (us) *; therewith he cast below the nooses of Nirrti with 
+the nooses; in that the Hotr recites (this verse) of two Padas, verily thus he 
+casts below the noosesof Nirrti with the nooses; verily thus in safety the Hot? 
+is released, with full life, for fullness of life; a full life he lives who knows 
+thus. 4 Of all the perishable kind 9 (he says); yonder (sun) causes to perish 
+as it were; thereby he does not pass over Surya. Moreover in (the verse) 
+of two Padas is man's metre; it includes all the metres; thereby he does 
+not pass over the BrhatL 
+
+iv. 11 (xvii. 5). He concludes with a verse to Brahmanaspati; Brhaspati is 
+the holy power; verily thus at the end he establishes him in the holy power. 
+With 1 * To the father, with all the gods, the strong ’ should he conclude 
+who desires offspring and cattle. 4 O Brhaspati, with good offspring, with 
+heroes' (he says); by offspring he has good offspring and heroes. 4 Let us be 
+lords of wealth' (he says); he become^ possessed of offspring, of cattle, 
+of wealth, of heroes, when one knowing thus concludes with this (verse). 
+With * 4 O Brhaspati, that which may surpass the foe' he should conclude, 
+who desires brilliance and splendour; beyond all others he deserves splendour. 
+4 Brilliant' (he says); 4 Brilliantly splendour shines' (they say); splendour 
+shines as it were. 4 That shall shine with radiance, 0 thou bom of holy 
+order' (he says); splendour is brilliant. 4 Upon us do thou confer varied 
+wealth’ (he says); splendour is radiant as it were. Resplendent and 
+glorious becomes he, when one knowing thus concludes with this (verse). 
+Therefore he who knows thus should conclude with this (verse). (It is ad¬ 
+dressed) to Brahmanaspati; thereby he does not pass over Surya. In that he 
+recites thrice (this) Tristubh and it includes all the metres, thereby he does 
+
+» Not In RV.; A£S. vi. 5 18; ix. 20. 26, * RV. ii. 28.15 ; A£S. ▼!. 5. 19 ; ppS. ix 20. 
+
+which has tarfayarya and grabha^, 27. 
+
+i BV. ir. 60. 6. 
+
+
+
+iv. 11 —] The Soma Sacrifice [206 
+
+not pass over the Brhati. With a G&yatri and a Tristubh he should say 
+the vasat call; the G&yatri is the holy power, the Tristubh is strength ; 
+verily thus he unites the holy power with strength. Resplendent and 
+glorious and full of strength does he become, when one knowing thus with 
+a Gayatri 3 and a Tristubh 4 says the vasat call, *0 Agvins, skilled ones, 
+with VSyu ’ and ‘ Do ye both drink, O Agvins’. With a G&yatri and a 
+Vir&j he should say the vasat call; the Gayatri is the holy power; the 
+Viraj is food; verily thus he unites proper food with the holy power. 
+Resplendent and glorious he becomes, he eats food made edible by the holy 
+power, when one knowing thus says the vasat call with the Gayatri and 
+the Vir&j. Therefore he who knows thus should say the vasat call with 
+the G&yatri and the Vir&j, 6 with these (verses), ‘ For you the Soma juice 
+is ready to be drunk ’ and ‘ Do ye both drink, O Alvins ’. 
+
+
+The Caturvihga and Mahdvrata Days. 
+
+
+iv. 12 (xvii. 6). Now 1 they proceed to the Caturvinga day as the begin¬ 
+ning, by it they grasp the year, by it the Stomas and the metres, by it all 
+the deities. Not grasped in that metre, not grasped that deity, which is not 
+grasped on this day. That is why the Arambhaniya has its name. The 
+Stoma is the Caturvinga; that is why the Gaturvinga has its name; the 
+half-months are twenty-four; verily thus by half-months they grasp 
+the year. It is an Ukthya; the Ukthas are cattle; (it serves) for the 
+winning of cattle. It has fifteen Stotras, fifteen Qastras; it is the month; 
+verily thus by months they grasp the year. These are in the three hundred 
+and sixty Stotriya verses; so many are the days of the year; verily thus 
+by days they grasp the year. ‘ The day should be an Agnistoma,’ they say, 
+' the year is the Agnistoma; no other than an Agnistoma supports the day 
+or discriminates it.’ If it is an Agnistoma, the three Pavam&nas should be 
+Ast&catv&ringas, the other Stotras Caturvihgas. Here also there are three 
+hundred and sixty Stotriya verses; so many are the days of the year; 
+verily thus by days they grasp the year. It should be an Ukthya; the 
+sacrifice is made perfect by the animal (offering), the Sattra is made perfect 
+by the animal (offering); all the Stotras are Caturvihgas, for this is openly 
+the Caturvihga day; therefore let it be an Ukthya. 
+
+
+> EV. i. 46. 15 ; 998. ix. 20.84 (optional). 
+
+* RV. iii. 58. 7; 99S. ix. 2a 82. 
+
+* RV. vii. 68. 2; A9& vi. 6. 24 ; 99S.ix.20. 
+
+82. 
+
+1 AB. iv. 12-14 and KB. xix deal with the 
+
+
+Caturvi&9a as the opening day of the 
+Gav&m Ayana Sattra, corresponding to 
+the Mah&vrata at the end; see A$S. vii. 
+1-4 ; 99S. xi. 2 sag. 
+
+
+
+207] The Caturvihga Day [—iv. 14 
+
+iv. 13 (xvii. 7). The Sam&ns are the Brhat and the Rathantara. 1 * These 
+are the two ships which carry across the sacrifice; verily thus by them they 
+cross over the year. The Brhat and the Rathantara are the two feet, this 
+day the head; verily thus by the two feet they approach the head which is 
+prosperity. The Brhat and Rathantara are the two wings, this day the 
+head; verily thus with the two wings they unite the head, which is 
+prosperity. The two are not both to be laid aside; if they were to lay 
+them both aside, just as a vessel which has parted from its fastening floats 
+moving to either bank, so the performers of Sattras would float, moving 
+to either bank, if they were to lay aside both together. If they were to 
+lay aside the Rathantara, then by the Brhat both are not laid aside; if 
+they were to lay aside this Brhat, then by the Rathantara both are not 
+laid aside. The Vairupa is the Rathantara; the Vairaja is the Brhat; 
+the Qakvara is the Rathantara; the Raivata is the Brhat. So these two 
+become not laid aside both together. Those who knowing thus perform this 
+day (rite), having obtained by the days the year, having obtained it by the 
+half months, having obtained it by the months, having obtained the Stomas 
+and the metres, having obtained all the deities, practising fervour, partaking 
+of the Soma drink, continue pressing (Soma) all the year. Those who 
+straight on * from the day perform the year (rite) they lay upon themselves 
+a heavy burden, the heavy burden crushes them. He, who having obtained 
+it with the rites straight forward approaches it (with the rites) reversed, 
+attains in safety the other side of the year. 3 
+
+iv. 14 (xvii. 8). The Mahavrata is the Caturvinga; by means of the 
+Brhaddiva (hymn x ) the Hotr pours seed on this day; it on that day with 
+the Mahavrata day he propagates; in a year seed poured is bom. There¬ 
+fore the Brhaddiva is the common Niskevalya (Qastra). He having 
+obtained it with the rites straight forward approaches it (with the rites) 
+reversed, who knowing thus approaches this day. In safety he attains the 
+other side of the year who knows thus. He, who knows this side and 
+the other side of the year, in safety attains the other side of the year. The 
+introductory Atiratra is this side, the concluding (Atiratra) is the other 
+side. In safety he attains the other side of the year who knows thus. 
+
+1 This chapter is intended to show that in to S&yana; Haug treats it as merely 
+
+every ease one or other of those S&mans meaning 1 * * * proceed with ’, and takes oft hi 
+
+Is used whether in Abhiplava or Prathya nidadhate as * lay down’. The point is 
+
+Sad&has. The six S&mans are based on the as in n. 8. 
+
+following verses:Rathantara, SV. ii. 80,81; 8 9 The second six months are intended to be 
+
+Brhat, SV. ii. 159, 160; Vairfipa, ii. 212, a reverse of the first six. For the ship 
+
+218; Vairfija, ii. 277-279 ; y&kvara, ii* metaphor cf. AB. vi. 6. 6; £B. iv. 2.5. 
+
+1151-8; Raivata, ii. 484-486. Cf. AB. iv. 10; Levi, La doctrine du sacrifice, p. 88. 
+
+15, n. 1. iv. 14. 1 RV. x. 120. For the year cf. Keith, 
+
+9 I. e. without change of order according JRAS. 1917, p. 187. 
+
+
+
+iv. 14—] The Soma Sacrifice [208 
+
+He, who knows the descent and ascent 2 of the year, obtains in safety the 
+other side of the year. The introductory Atiratra is the descent, the 
+concluding (Atiratra) the ascent. In safety he attains the other side of 
+the year who knows thus. He, who knows the expiration and the 
+ending 3 breath of the year, attains in safety the other side of the year. 
+The introductory Atiratra is the expiration, the concluding (Atiratra) the 
+ending breath. In safety he reaches the other side of the year, who knows 
+thus. 
+
+
+ADHYAYA III 
+
+The Sadahas and the Vuuvant. 
+
+iv. 15 (xviii. 1). They proceed with the Stomas, Jyotis, Go, and Ayus; 
+the Jyotis is this world, the Go the atmosphere, the Ayus yonder world. 
+There is the same second set of three days; there are three days, Jyotis, Go, 
+and Ayus; there are three, Go, Ayus, and Jyotis. The Jyotis is thisVorld, 
+the Jyotis is yonder world. These two Jyotis (days) look together on 
+both sides; thereby they proceed with this set of six days with a Jyotis 
+on either side. In that they proceed with this set of six days with a Jyotis 
+on either side, verily thus they continue to find support on both sides in these 
+two worlds; in this world and in that world, both. The Abhiplava Sadaha 
+is a circling wheel of the gods. The Agnis$omas on the two sides of it are the 
+felloes; the four Ukthyas in the middle are the nave. He goes with it 
+turning wherever he desires; thus in safety he attains the other side of 
+the year who knows thus. He, who knows the first set of six days, in 
+safety attains the other side of the year; (so) he who knows the second, 
+he who knows the third, he who knows the fourth, he who knows the 
+fifth. 1 
+
+iv. 16 (xviii. 2). They perform the first set of six days, 1 there are six days; 
+the seasons are six; verily thus by the seasons they obtain the year; by the 
+seasons they continue finding support in the year. They perform the second 
+set of six days; these are twelve days; the months are twelve; verily thus 
+by months they obtain the year; by months they continue finding support 
+in the year. They perform the third set of six days; they are eighteen 
+days; these are twofold, one set of nine, one set of nine. There are nine 
+
+a Ava° and udrodhanam clearly have this 1 The Abhiplava ^a^aha is dealt with in AQS* 
+sense, from ruh , not rudfe, as S&yana and vii. 5-7 and the Prsthya in vii. 10-12; 
+
+Hang. The contrast is as in parastdt and viii. 1-4; in the order is reversed, 
+
+avaitOL viz. xi. 4-9 and x. 1-8. See also B^S. xvi. 
+
+4, 6; Ap£S. xxi. 1-8. 
+iv. 16. 1 See A 9 S. xi. 7 ; 99 S. xiii. 19. 
+
+
+9 The t tddna here must be the apana, but used 
+for udarilya as suggested by S&yana. 
+
+
+
+209] 
+
+
+The Gavdm Ayana 
+
+
+[—iv. 17 
+
+
+breaths, nine worlds of heaven; verily thus they obtain the breaths and 
+the worlds of heaven; verily thus they continue finding support in the 
+breaths and the worlds of heaven. They perform the fourth set of six 
+days; these are twenty-four days; the half-months are twenty-four; 
+verily thus by half-months they obtain the year; by half-months they 
+continue finding support in the year. They perform the fifth set of six 
+days; they are thirty days; the Viraj has thirty syllables; proper food is 
+the Viraj ; verily thus they continue producing the Viraj month by month. 
+Desiring proper food they performed the sacrificial session. 2 In that they 
+continue producing the Viraj month by month, verily thus they continue 
+winning proper food month by month, for the world and for that, for both, 
+iv. 17 (xviii. 3). They proceed with the way of the cows; 1 the Adityas are 
+the cows; verily thus they proceed with the way of the Adityas. The cows 
+performed a sacrificial session seeking to win hoofs and horns; in the tenth 
+month their hoofs and horns came into being. They said * That desire for 
+which we have consecrated ourselves we have obtained; let us cease.* 
+Those that ceased are those possessed of horns. Those who performed, 
+(thinking) ‘ We will complete the year *, they had only mock horns, these 
+are the hornless; but they produced 2 strength. Therefore they having made 
+up all the seasons, then cease, for they produced strength. Dear to all are 
+cows, beloved by all. Dear to all, beloved by all, does he become who 
+knows thus. The Adityas and the Angirases contended for the world of 
+heaven, 8 * We will go first, we *; the Adityas went first to the world of 
+heaven, behind the Angirases by sixty years. The way of the Adityas is 
+thus, 4 an introductory Atiratra, the Caturvinja Ukthya, all the Abhiplava 
+Sadahas, other Aksyant* days; the way of the Angirases is thus, an 
+
+
+* Aeate would seem more natural, but the 
+
+imperfect may convey the view in the 
+minds of those performing the Sattra 
+when they undertook it. 
+
+1 For this see TS. vii. 5. 1. 2; PB. iv. 1. 
+Aufrecht considers that no must be read 
+as apparently by Sftyana; the alternative 
+is to read apaddhayd frng&qi as one term 
+as suggested by BR. or to take prdvariania 
+m — 1 fell off’. Cf. Keith, Taittiriya Sam- 
+hiU I, i. xoviii, xcix. L6vi {La doctrine du 
+sacrifice, p. Ill) renders the TS. passage 
+without commenting on the sense, 
+asanvon is obvious (as in TS.) but needless 
+as aeunvan makes sense. 
+
+* Cf. 9B. xii. 2. 2. 9. 
+
+4 yathd vd is odd; m2«vat has just before 
+occurred, but yathd seems needless and in 
+
+27 [h.o.s. ts] 
+
+
+clause 7 is not inserted, but it can easily 
+be taken in its usual sense. S&yana’s 
+attempt to make it allude to the mode 
+of the Gavim Ayana is absurd. The 
+Sattras are quite different in A(S. xii. 
+1. 1 ; <}<}8. xiii. 21, 22. 
+
+8 This word is doubtful. Aufrecht takes it as 
+‘stftttige umwandelbare Tage’ (— dkti- 
+yanti). Sftyana cites Baudhftyana as 
+restricting it to the Abhijit, Visuvant, 
+Vigvajit, the tenth day (oftheDvftda 9 &ha), 
+the Mah&vrata and the concluding Ati- 
+rfttra; £&lika as including in it all save 
+the §adahas, and Aupamanyava as in¬ 
+cluding in it all save the $adahas and 
+the tenth day. Cf. Ap^S. xxiii. 9. 16; 
+9B. xii. 2. 3. 1; Egging, SBE. hit. 
+155, 156 ; Weber, Ind. Stud, ix. 282. 
+
+
+
+iv. 17 —] The Soma Sacrifice [210 
+
+introductory Atiratra, the Caturvin$a Ukthya, all the Prs^hya Sadahas, 
+other Aksyant days. The Abhiplava Sadaha is the path that leads straight 
+to the world of heaven; again the Prsthya Sadaha is a great circuitous 
+route to the world of heaven. In that they proceed with both, and going 
+by both he comes to no ill, (it serves) to obtain both desires, that in the 
+Abhiplava Sadaha and that in‘the Prsthya. 4 * 6 * 8 
+
+iv. 18 (xviii. 4). They perform the Ekavihpa day, the Visuvant, 1 in the 
+middle of the year; by the Ekavin$a the gods raised up the sun to the 
+world of heaven; it is here the Ekavin$a; below this Divakirtya are ten 
+days, ten above; in the middle is the Ekavihfa resting on both sides in 
+the Viraj, for on both sides does he find support in the Viraj. Therefore 
+he going between these worlds does not shake. The gods were afraid of 
+this Aditya falling down from the world of heaven; him with three worlds 
+of heaven from below they propped up; the three worlds of heaven are the 
+Stomas. They were afraid of his falling away up; him with three worlds of 
+heaven from above they propped up; the three worlds of heaven are the 
+Stomas. Thus below there are three Saptada$a (Stomas), three above; in the 
+middle is the Ekavinfa on both sides supported by the Svara Samans, for 
+he is supported on both sides by the Svara Samans. 2 Therefore he going 
+between these worlds does not shake. The gods were afraid of this Aditya 
+falling from the world of heaven ; 3 him with the highest worlds of heaven 
+they propped up from below; the highest worlds of heaven are the Stomas. 
+They were afraid of his falling away up; him with the highest worlds of 
+heaven they propped up from above; the highest worlds of heaven are the 
+Stomas. Thus there are three Saptada^a (Stomas) below, three above. 
+Making them up by twos they are three Catustrin 9 as; the Catustrifiga is 
+the highest of the Stomas. Placed over these it gives heat, for he placed 
+over these gives heat. He is higher than all this that has been and will 
+be; he shines over all this whatever there is here; he is higher; thus he 
+becomes who knows thus higher than he than whom he desires to be 
+higher. 
+
+iv. 19 (xviii. 5). They perform the Svara Samans; the Svara Samans are 
+these worlds. They saved these worlds with the Svara Samans; that is why 
+
+
+4 The Gav&m Ayana has a mixture of four 
+
+Abhiplavas and a Prsthya in the month ; 
+see A9S. xi. 7.1 seq. It is Pr&yanlya; 
+
+Caturvih9&; 6 months of 4 Abhiplavas 
+
+and 1 Prsthya §adaha; 8 Abhiplavas, 
+1 Prsthya, Abhijit, 8 Svara S&mans; Visu¬ 
+vant ; 8Svara S&mans, Vtyvajit, 1 Prsthya, 
+
+8 Abhiplavas; 4 months of 1 Prsthya 
+and4 Abhiplavas; 8 Abhiplavas, Go, Ayus, 
+
+
+a Da^ar&tra; the Mah&vrata and Udaya- 
+nlya, with variants. 
+
+1 AB. iv. 18-22 and KB. xxv. 1-10 deal with 
+the Visuvant and connected rites; see 
+A£S. viii. 6-7; ££S xi. 18. 
+
+* For these as Saptada^as see TB. i. 2. 2.1. 
+Gf. A£S. viii. 6 . IQmq- ; 9?S. xi. 11, 12. 
+
+8 Cf. PB. iv. 6. 8 which has wnpOdAL 
+
+
+
+211] 
+
+
+The Ekavihga and the Svara Sdmans [—iv. 20 
+
+the Svara Samana have their name. In that they perform the Svara 
+S&mans, they give him a share in these worlds. The gods were afraid of the 
+sinking down of these Saptadagas, ‘ The Stomas are alike and unprotected; 
+let them not sink down.' They secured them with all the Stomas from 
+below, with all the Prs$has from above; in that the Abhijit with all the 
+Stomas is below, the Vi$vajit with all the Prsthas above, thus they secure 
+the Saptadagas on both sides for security and to prevent sinking down. 1 
+The gods were afraid of this Aditya falling from the world of heaven, 
+they fastened him up with five ropes; the Div&kirtya (S&mans) are the 
+ropes; the Prasha is the Maha-Divaklrtya, 2 the Saman of the Brahmana- 
+cchansin is the Vikarna, 3 the Agnistoma Saman is the Bhasa, 4 the 
+Brhat and Rathantara are those of the Pavamanas; thus they fasten up 
+Aditya with five ropes, for support, to avoid falling down. When the sun 
+has arisen, he should recite the morning litany, for all the day (rite) is to be 
+performed during the day time. They should offer as the victim to Surya 
+(an animal) without blemish and white, in addition to (the victim) for the 
+pressing, for this day has Surya as its deity. He should recite twenty-one 
+kindling verses, 5 * * for this day is openly the Ekavin 9 a. Having recited fifty- 
+one or fifty-two 8 he places a Nivid in the middle; so many after he 
+recites. Man has a hundred (years of) life, a hundred powers, and a hun¬ 
+dred strengths; verily thus he confers upon him life, strength, and 
+power. 
+
+iv. 20 (xviii. 6). He mounts the difficult mounting; the difficult mounting 
+is the world of heaven; verily thus he mounts the world of heaven who 
+knows thus. As to its being the difficult mounting, he that gives heat 
+yonder is hard to mount, and whoever goes there, in that he mounts the 
+difficult mounting, verily thus he mounts him. He mounts (with a verse l ) 
+containing (the word) ‘ gander ’, ‘ The gander seated in purity *; he is the 
+gander seated in purity. ‘The Vasu seated in the atmosphere' (he says); 
+he is the Vasu seated in the atmosphere. ‘The Hotr seated at the altar’ 
+(he says); he is the Hotr seated at the altar. 1 The guest seated in the 
+house' (he says); he is the guest seated in the house. ‘ Seated among men' 
+
+
+1 The Visuvant day is preceded by (1) the Abhi¬ 
+jit, (2) the Svara S&mans, and followed 
+by (1) Svara S&mans, (2) the V^vajit. 
+
+* On BV. x. 170. 1. 8; 8V. ii. 802-804; A$S. 
+
+viii. 6. 7, 8; contrast 18. 24. 
+
+* On RV. vi. 8. 1-8; ArS. iii. 8-10. 
+
+4 The same verses as in n.8 are used according 
+
+to S&yana and A9&. viii. 6. 22; ({IS. xi. 
+
+18. 2A * 
+
+4 See A$S. viii. A 8 ; BY. iii. 27. 5-10. 
+
+4 I. e. BV. i. 81 is to be divided either after 
+
+
+the 8th or 9th verse; see A£S. viii. 6.18 
+with oomm. 
+
+iv. 20. i RV. iv. 40. 6. Of. KB. xxv. 7; L&vi, 
+La doctrine du sacrifice, pp. 88,89. For the 
+mode of recitation see £$8. viii. 2.18-15; 
+A 14, 15; it is first by P&das, then by 
+half-verses, then by three P&das, then by 
+the whole verse, and then in descending 
+order. Cf. 99S. xi. 14. 18; xii. 11. 12. 
+The reoitation of the T&rksya takes place 
+at the end of the Niskevalya. 
+
+
+
+iv. 20—] The Soma Sacrifice [212 
+
+(he says); he is seated among men. ‘ Seated in the best (abode) ’ (he says); 
+he is seated in the best (abode); the best of abodes is that in which seated 
+he gives heat. 'Seated in holy order' (he says); he is seated in truth. 
+( Seated is the sky ’ (he says); he is seated in the sky; the sky is that seat 
+in which seated he gives heat. ‘ Bom of the waters ’ (he says); he is bom 
+of the waters; from the waters he rises in the morning, into the waters 
+he enters at evening. 'Bom of the cow’ (he says); he is bom of the 
+cow.' Bom of holy order ’ (he says); he is bom of troth. ' Bom of the 
+mountain ’ (he says); he is bom of the mountain. ' Holy order ’ (he says) ; 
+he is truth. He is all these things. In the metres this (verse) is 
+most manifestly as it were a symbol of him. Therefore, whenever he 
+performs the difficult mounting, should he mount with (the verse) containing 
+(the word) ' gander ’• With the T&rksya 2 (hymn) should he mount for one 
+desiring the heaven. Tarksya aforetime made the journey when yonder 
+the Gayatri in the form of an eagle brought the Soma. Thus, just as one 
+makes one knowing the place a guide on a journey, so is it in that (he 
+mounts) with the Tarksya: he who blows is Tarksya; he is the bearer to 
+the world of heaven. ‘ This steed, god-strengthened ’ (he says); he is the 
+steed, god-strengthened. ‘ Enduring, the bearer of the cars ’ (he says); he 
+bears across enduring, for he at once crosses these worlds. ' With chariot 
+rim unharmed, the warrior, swift ’ (he says); he is the one with chariot 
+rim unharmed, the warrior, swift. ‘For safety’ (he says); he invokes 
+safety. 'Tarksya let us summon hither’ (he says); verily thus he 
+summons him. With ‘Invoking by sacrifice the favour as of Indra for 
+safety ’ he invokes safety. ‘ Like a ship let us mount ’ (he says); verily 
+thus he mounts it for the attainment, the winning, the arrival at the world 
+of heaven. f Like the two broad ones, wide, large, deep, may we not be 
+harmed at your going and coming ’ (he says); verily thus he recites for 
+these two, when going to and returning. 3 
+
+' He who at once with his glory over the five peoples 
+
+Like SUrya with his light over the waters eztendeth ’ 
+
+(he says); openly he mentions the sun. 
+
+' A thousandfold, a hundredfold bestowing, is his onset; 
+
+They cannot stay him like a young dart ’ 
+
+(he says); verily thus he invokes a benediction for himself and the 
+sacrificers. 
+
+
+* BY. z. 178: it has 3 verses; here cited in s The root here inmafyanexplains Dh&tupOtha, 
+foil. xxxiv. 18, ml 1 or 10. 
+
+
+
+213] 
+
+
+The Durohana and the Tdrkpya [— iv. 22 
+
+iv. 21 (xviii. 7). Having uttered the call, he mounts the difficult mount¬ 
+ing; the difficult mounting is the world of heaven; the call is speech; speech 
+is the holy power; in that he calls, thus with the call as the holy power 
+he mounts the world of heaven. He mounts by Fadas first; thus he obtains 
+this world; then by half-verses; thus he obtains the atmosphere; then by 
+three Padas; thus he obtains yonder world; then with the whole (verse); 
+thus he who gives heat here finds support in this (world). By three Padas 
+he descends as one holding a branch; 1 thus he finds support in yonder 
+world; by half-verses (he descends; thus he finds support) in the atmosphere; 
+by Padas (he descends; thus he finds support) in this world. Thus, having 
+obtained the world of heaven, the sacrifices find support in this world. For 
+those who desire one only, (the world of) heaven, he should mount in the 
+forward direction only; they will conquer the world of heaven, but they 
+will not have long to live in the world. Pairing hymns are recited, Tristubh 
+and Jagati; cattle are pairing; the metres are cattle; (verily they serve) to 
+win cattle. 
+
+iv. 22 (xviii. 8). The Visuvant is like a man; the first half of the Visuvant 
+is like the right half of a man; the second half of the Visuvant is like 1 
+the left half; therefore they call it the latter. The Visuvant is the head 
+of a man standing on the level; man is composed of (two) sections; thus 
+there is seen in the middle of his head a suture as it were. They say 
+4 On the Visuvant alone should he perform (the recitations of) the day; 
+the Visuvant is the Uktha of Ukthas; (holding that) “ The Visuvant is that 
+which has the Visuvant (Qastra) ” they become the head, they attain pre¬ 
+eminence.’ That is not to be regarded. He should recite it only in the 
+year; verily thus they keep holding the seed for a year. Whatever seeds 
+are bom before the year, of five months or six months, these wither; they 
+do not profit by them; those that are bom in ten months or a year, by these 
+they profit. Therefore should he recite it in^the year, for the year contains 
+this day; as the year they obtain this day. He smites away evil by the 
+year, by the Visuvant; from the limbs he drives away evil by the months, 
+from the head by the Visuvant. He smites away evil by the year, by the 
+Visuvant, who knows thus. As additional to (the victim) 8 for the pressing, 
+they should offer to Vifvakarman a bull of two colours, variegated on both 
+
+
+1 Cf. PB. xviii. 10. 10 : yatkd f&kh&y&h f&khdm 
+diambham vpdmnhtd evam etenemam lokam 
+up&varokati pratifth&yai. 
+
+iv. 22. 1 The firot view, here rejected,musthave 
+held that the Visuvant rite might be per¬ 
+formed always as a special rite on that day 
+and not merely as part of a Sattra. The 
+second view of the text appears to allow 
+
+
+its use at a Sattra only («»), the Visuvant 
+having its full meaning only as the middle 
+day of such a rite. So S&yana who, however, 
+takes visuodn vifuvdn Hi merely as saying 
+that the tiddmefcuamkrdnH is thus called. 
+
+2 N&r&yana on AfS. viii. 6. 4 makes this an 
+additional, S&yana has a substituted 
+victim. 
+
+
+
+iv. 22 —] The Soma Sacrifice [214 
+
+sides, on the Mahavrata day. Indra having slain Vrtra became Vi$vakarman; 
+Prajapati having created offspring became Vi$vakarman; Vifvakarman is the 
+year; verily thus Indra whose self it is, Praj&pati, the year, Vifvakarman, 
+they obtain; verily thus in Indra whose self it is, Prajapati, the year, 
+Vifvakarman, they find support at the end. He finds support who 
+knows thus. 
+
+
+ADHYAYAIY 
+
+The Dvadafdha. 
+
+iv. 23 (xix. 1). Praj&pati felt desire ‘ May I be propagated, may I become 
+greater/ He practised fervour; he, having practised fervour, saw the 
+twelve-day (rite) in the limbs and the breaths of his self; he meted it out 
+from the limbs and the breaths of his self twelvefold; he grasped it, and 
+sacrificed with it. Then indeed he prospered himself, he was propagated 
+with offspring and cattle. He prospers himself, he is propagated with off- 
+spring and cattle who knows thus. He felt desire, 4 How can I now, having 
+encircled the twelve-day (rite) with the Gayatri on all sides, prosper with all 
+prosperity?’ It he encircled in front with brilliance, in the middle with 
+the metres, at the last with the syllables; having encircled the twelve-day 
+(rite) with the Gayatri on all sides he prospers with all prosperity. With 
+all prosperity he prospers, who knows thus. He who knows the Gayatri 
+as possessed of wings, of eyes, of light, and 1 of brilliance, goes to the 
+world of heaven with the Gayatri as possessed of wings, of eyes, of light, 
+and of brilliance; the twelve-day (rite) is the Gayatri as possessed of 
+wings, of eyes, of light, and of brilliance. The two Atir&tras on either 
+side are the wings; 2 the two Agnis^omas within are the two eyes; the 
+eight Ukthyas in the middle are the body. With the Gayatri as possessed 
+of wings, of eyes, of light, and of brilliance, he goes to the world of heaven, 
+who knows thus. 
+
+iv. 24 (xix. 2). The twelve-day (rite) consists of three sets of three 
+days, the tenth day and two Atiratras. 1 For twelve days is he conse¬ 
+crated ; 2 verily through them he becomes fit for sacrifice. He performs 
+Upasads for twelve nights; verily with them he shakes clear his body. 
+Having pressed for twelve days continuously, having become bom anew, 
+having shaken clear his body, pure and purified, he goes to the gods who 
+
+1 For the Dv&da 9 &ha see A$S. x. 5; Q$S. x. either in the sense of exolusion or limit 
+
+For the beginning of. TS. vii. 2. 9. 1. (mary&dA) ; it is acoepted as exclusive 
+
+1 See A£S. x. 5.10: atir&tram agre ’th&gniftomam by Delbriick, AUind. Synt. p. 452, n. 1. 
+
+ath&fta uktky&n aihOgmstomam atMUirtUram. * C t Eggeling, SBE. xxvi. 442, n. 1. 
+
+iv. 24. 1 A according to Sftyana is used here 
+
+
+
+215] The Dvadafdha [ —iv. 25 
+
+knows thus. The twelve-day (rite) is one of thirty-six days; the Brhati 
+has thirty-six syllables; the twelve-day (rite) is the way of the Brhati; 
+by means of the Bjrhatl the gods attained these worlds. They attained 
+this world with ten syllables, the atmosphere with ten, the sky with ten, 
+the four quarters with four; with two they found support in this world. 
+He finds support who knows thus. They say ‘ Seeing that other metres 
+are greater and have more syllables, then why do they call it the 
+Brhati 1 ’ Since by it the gods attained these worlds. They attained this 
+world with ten syllables, the atmosphere with ten, the sky with ten, the 
+four quarters with four; verily with two they found support in this 
+world; therefore do they call it the Brhati. He attains whatever he 
+desires who knows thus. 
+
+iv. 25 (xix. 3). The twelve-day (rite) is a sacrifice of Prajapati; Prajapati 
+at first sacrificed with this twelve-day (rite). He said to the seasons and 
+to the months ‘ Make sacrifice for me with the twelve-day (rite).’ Having 
+caused him to consecrate himself, having made him move where he could 
+not depart, they said to him ‘Give to us; then shall we sacrifice for thee.’ 
+To them he gave sap and strength; sap is deposited in the seasons and 
+in the months; they made sacrifice for him when giving; therefore should 
+sacrifice be made for one when giving; they made sacrifice for him 
+when receiving; therefore should sacrifice be made by one receiving. Both 
+prosper, those who knowing thus sacrifice and make sacrifice. These 
+seasons and months thought themselves heavy having received (gifts) at 
+the twelve-day (rite); they stud to Prajapati ‘ Make sacrifice for us with 
+the twelve-day rite.’ ‘Be it so’, he replied, ‘Do you consecrate your¬ 
+selves.’ Those of the first half consecrated themselves first; they smote 
+away evil; therefore they are the daylight as it were, for the daylight 
+as it were are those who have smitten away evil. Those of the second 
+half consecrated themselves next; they did not at all smite away evil; 
+therefore they are darkness as it were, for darkness as it were are those 
+who have not smitten away evil. Therefore one who knows thus should 
+ever seek to be first consecrated when men consecrate themselves. He 
+smites away evil who knows thus. Praj&pati as the year found support 
+in the seasons and the months; these seasons and months found support 
+in Praj&pati as the year; these find support in one another. So he who 
+sacrifices with the twelve-day (rite) finds support in the priest. There¬ 
+fore they say ‘ No evil man should be sacrificed for with the twelve-day 
+(rite), (t hinkin g) “ Let not this one find support in me.” ’ The twelve-day 
+(rite) is the oldest sacrifice, for the oldest of the gods it was who in 
+the be ginning sacrificed with it. The twelve-day (rite) is the best 
+sacrifice, for it was the best of the gods who in the beginning sacrificed 
+
+
+
+iv. 25—] 
+
+
+The Soma Sacrifice 
+
+
+[216 
+
+
+with it. The oldest and the best should sacrifice; here there becomes 
+a good season. No evil man should be sacrificed for with the twelve- 
+day (rite), (thinking) ‘Let not this one find support in me/ The gods 
+did not admit the seniority and superiority of Indra; he said to Brhaspati 
+‘Make sacrifice for me with the twelve-day (rite)/ For him he made 
+sacrifice; then indeed did the gods admit his seniority and superiority. His 
+superiority and seniority they admit, and his pre-eminence his own (people) 
+accord, who knows thus. The first set of three days is in ascending order, 
+the middle transverse, the last in descending order. 1 In that Che first set 
+of three days is in ascending order, therefore Agni here is kindled upwards, 
+for his quarter is upwards; in that the middle is transverse, therefore 
+Vayu here blows transversely, the waters flow transversely, for his quarter 
+is the transverse; in that the last is in descending order, therefore yonder 
+sun gives heat downward, it rains downward, and the constellations 
+(shine) downward, for his region is downward. These worlds are in unison; 
+these sets of three days are in unison; in unison for him these worlds shine 
+with prosperity, who knows thus. 
+
+iv. 26 (xix. 4). Consecration departed from the gods; it they sought to 
+grasp with the two months of spring; it they could not obtain with the 
+two months of spring. It they sought to grasp with the two months of 
+summer, of the rainy season, of autumn, of winter; it they could not 
+obtain with the months of winter. It they sought to grasp with the two 
+months of the cool season; it they obtained with the two months of the 
+cool season. He obtains whom he seeks to obtain, his enemy obtains him 
+not, who knows thus. Therefore he to whom the consecration for the 
+sacrificial season may condescend 1 should consecrate himself when these 
+two months of the cool season have arrived. Obviously thus does he 
+consecrate himself, when consecration has arrived; manifestly he encircles 
+consecration. Therefore in these months of the cool season the cattle of 
+the village and of the wild become thin and shaggy; verily thus they 
+acquire the form of consecration. Before the consecration he offers a 
+victim to Prajapati; first he should recite seventeen kindling verses; 
+Prajapati is seventeenfold; (they serve) to obtain Prajapati. The Apris 
+verses for it are by Jamadagni. 2 They say ‘Seeing that in the case of 
+the other victims the Apris are according to the (ancestral) seer, then why 
+
+
+1 The metres for the three pressings vary 
+from (1) Qftyatrl, Tristubli, and Jagati to 
+(2) Jagati, G&yatrl, and Tristubh and (3) 
+Tristubh, Jagati, and Gayatri. 
+
+
+iv. 26. 1 The Dv&daf&ha is here treated as a 
+Sattra. 
+
+* RV. x. 110. Gf. Max Muller, Ane. Sansk . Lit. 
+p. 466; Weber, Ind. Stud. x. 88 Mg.; 
+A9S. vii. 2. 6-8 ; 90S. v. 16.5,6. 
+
+
+
+217] 
+
+
+The Dvadafdha [—iv. 27 
+
+in this case are the verses by Jamadagni used by alii’ The verses by 
+Jamadagni are of all forms, all perfect; the victim is of all forms, all 
+perfect; in that they are verses by Jamadagni (they serve) to secure the 
+possession of all forms, all perfections. The cake offering for the victim 
+is for Vayu. They say ‘ Seeing that the victim is for other deities also, 
+then why is the cake offering for the victim performed for Vayu.’ * The 
+sacrifice is Prajapati, to prevent the exhaustion of the sacrifice * he should 
+reply. In that it is for Vayu, thereby he does not depart from Prajapati, 
+for Praj&pati is Vayu. It is declared by the seer 3 4 Prajapati, the 
+blowing.’ If it is a sacrificial session, they should offer after depositing 
+the fires together, all should be consecrated, all should press. With 
+spring he ends; spring is strength; verily thus he ends with sap and 
+strength. 
+
+iv. 27 (xix. 5). The metres desired one another’s abode; the Gayatri 
+desired the abode of the Tristubh and the Jagati, the Tristubh that of 
+the Gayatri and the Jagati, and the Jagati that of the Gayatri and the 
+Tristubh. Then indeed did Prajapati see this twelve-day (rite) with 
+the metres transposed; he grasped it and sacrificed with it. Thereby 
+he made the metres attain all their desires. He attains all desires who 
+knows thus. He transposes the metres to avoid exhaustion. Verily he 
+transposes the metres. Just as in the world men go with relays of fresh 
+horses or oxen, so with relays of fresh metres they go to the world of 
+heaven, in that he transposes the metres. These two worlds were together; 
+they went apart; no rain fell, there was no heat; the five folks were not 
+in harmony. 1 The gods brought them together; they uniting performed 
+the divine marriage. By means of the Rathantara this (earth) quickens 
+yonder (sky); by the Brhati yonder (sky) this (earth); by the Naudhasa 2 
+this quickens that; by the Qyaita that this. With smoke this quickens 
+that; with rain that this. This placed in that the place of sacrifice to the 
+gods; cattle that in this. In that this placed the place of sacrifice to the 
+gods, in that there is dark as it were in the moon. Therefore on the 
+waxing fortnights they sacrifice as they desire to win that. 3 Yonder (sky) 
+placed salt in the (earth); as to this Tura Kavaseya said 1 Salt is nutriment, 
+O my dear Janamejaya.’ 4 Therefore here also men considering a place 
+for cattle ask ‘Are there salts there?’ for salt is nutriment. Yonder 
+
+
+» RV. ix. 5. 9. 
+
+1 Cf. PB. vii 10. 1, and for the vyUha of the 
+metres KB. xxvii. 1. 
+
+* These are, according to S&yana, SV. ii. 299- 
+801; ii. 168,164. 
+
+28 [«•<>•••»»] 
+
+
+3 Le. to see more distinctly as the moon 
+
+waxes the black spot. 
+
+4 Ka S&yana takes as an interrogation, and is 
+
+followed by Haug, 
+
+
+\ 
+
+
+
+iv. 27 —] The Soma Sacrifice [218 
+
+world turned to this world; then were sky and earth bom; neither from 
+the atmosphere (comes) the sky,® nor from the atmosphere earth. 
+
+iv. 28 (xix. 6). In the beginning there were here the Brhat and the 
+Rathantara; they were speech and mind; the Rathantara speech, the Brhat 
+mind; the Brhat as first bom despised the Rathantara; the Rathantara 
+conceived and produced the Vairupa; having become two, the Rathantara 
+and the Vairupa, they despised the Brhat. Then the Brhat conceived and 
+produced the Vairaja; having become two, the Brhat and the Vairaja, 
+they despised the Rathantara and the Vairupa. Then the Rathantara 
+conceived and produced the Qakvara; these having become three, the 
+Rathantara and the Vairupa and the Qakvara, despised the Brhat and 
+the Vairaja. The Brhat conceived and produced the Raivata. These three 
+and those three were the Prsthas. The three metres were not enough for 
+six Prsthas. The Gayatri conceived and produced the Anustubh; the 
+Tristubh conceived and produced the Pankti; the Jagati conceived and 
+produced the Atichandas. These three and those three others were the 
+six metres; the Prsthas were six; thus they came into order. The sacrifice 
+is in order; (all) is in order for that folk where one knowing thus this 
+ordering of the metres and the Prsthas consecrates himself. 
+
+
+ADHYAYA V 
+
+
+The Pr§thya Sadaha. 
+
+
+iv. 29 (xx. 1). Agni 1 as deity bears the first day, the Trivrt Stoma, the 
+Rathantara Saman, the Gayatri metre. With it according to the deity, the 
+Stoma, the Saman, the metre, he prospers who knows thus. That which 
+has (the words) ‘ hither’ and ‘ forward 1 is a symbol of the first day. That 
+which contains (the word) ‘ yoke(the word) ‘ car ’, (the word) * swift \ (the 
+word) ‘ drink *, (the fact) that the deity is mentioned in the first Pada, that 
+this world is referred to, that which is connected with the Rathantara, which 
+is connected with the Gayatri, the future tense, these are the symbols of 
+the first day. ( Advancing forward up to the sacrifice ’ is the Ajya 2 of the 
+first day; (the word) ‘ forward 1 on the first day is a symbol of the first day. 
+4 0 Vayu, come hither, 0 lovely one * is the Praiiga 3 ; (the word) ‘ hither * 
+
+
+f dydvd is here probably merelysky *, and 
+not as usual * sky and earth ’. The use 
+is natural, as it is merely an analysis of 
+dvdvdprthivi. 
+
+1 AB. iv. 29-v. 15 aqd KB. xxii and xxiii 
+describe in detail the 9 afl tras °f the 
+
+
+Prsthya Sadaha. Of. A$S. vii. 10-12; 
+vii’i! 1-4 ;* 99S. x. 1-8. 
+
+* RV. i. 74; A9S. vii. 10. 8 ; 99S. x. 2. 2. 
+
+8 RV. i. 2 and 8; A9S. v. 10. 5; 99S. vii. 
+
+10 . 9 . 
+
+
+
+219] 
+
+
+The Prsthya Sadaha — First Day f—iv. 30 
+
+on the first day is a symbol of the first day. ‘ Thee like a car forward 9 
+and ‘ This Soma juice, O bright one, hath been pressed ’ are the strophe and 
+antbtrophe 4 of the Marutvatiya; that which contains (the words) ‘ car * 
+and ‘ drink 9 on the first day is the symbol of the first day. ‘ O Indra come 
+nearer - is the Pragatha 6 invoking Indra; in the first Pada the god is men* 
+tioned, on the first day it is a symbol of the first day. ( Let Brahmanaspati 
+move forward ’ is (the Pragatha) to Brahmanaspati 6 ; (the word) ‘ forward 9 
+on the first day is a symbol of the first day. ‘Agni the leader ‘ Thou, 
+O Soma, with inspiration ’ and ‘ They swell the waters * are the inserted 
+verses 7 ; in the first Padas the deities are mentioned; on the first day it is 
+a symbol of the first day. ‘ Forward to Indra, the great 1 is the Marutvatiya 
+Pragatha 8 ; (the word) € forward 9 on the first day is a symbol of the first 
+day. ‘ Let Indra come hither for help to us ’ is the hymn 9 ; (the word) 
+'hither' on the first day is a symbol of the first day. ‘Towards thee, 
+O hero, we utter praise’ and ‘ Towards thee for the first drink 9 are the 
+Bathantara as Prstha 10 , on the Rathantara day, the first day, it is a symbol 
+of the first day. ‘ Since many a time he hath conquered, enduring 9 is the 
+inserted verse; 11 in' Indra hath made good (d ... aprdh ) his names as slayer 
+of Vitro/, (the word) ‘hither (d) 9 on the first day is a symbol of the first 
+day. ‘ Drink of the pressed juice full of sap 9 is the Pragatha 12 of the 
+Saman; containing (the word) ‘ drink 1 on the first day it is a symbol of the 
+first day. In ‘ This steed, god-strengthened * he recites the Tarksya 13 (hymn) 
+before the hymn; Tarksya is safe passage; (verily it serves) to secure 
+safety. Verily he secures a safe journey, he attains the other side of the 
+year who knows thus. 
+
+iv. 30 (xx. 2). ‘ Hither to us, O Indra, hither to us, from afar, from near ' 9 
+is the hymn. 1 (The word) ‘ hither * on the first day is a symbol of the first 
+day. In the Niskevalya and Marutvatiya (Qastras) (the hymns) in which 
+Nivids are inserted are contiguous. Vamadeva saw those worlds; to them he 
+flew up with the Sampatas; because he flew up with the Sampatas, that is why 
+Sampatas have their name. In that he repeats the two Sampatas on the first 
+day,(it is) for the attaining,the securing, the union with, the world of heaven. 
+
+
+* RV. viii. 68. 1-8 and 2. 1-8; A£S. v. 14.4 ; 
+
+59S. vii. 19. 8. 
+
+* RV. viii. 68. 5 and 6; A£S. v. 14. 5; 99S. 
+
+vii. 19. 10. 
+
+« RV. i. 40. 8 and 4; A9S. v. 14. 6 ; 99S. vii. 
+19. 11. 
+
+7 RV. iii. 20. 4; i. 91. 2 ^ i. 64. 6 (already 
+cited in AB. iii. 18) ; A9S. v. 14.17. 
+
+* RV. viii. 89. 8 and 4 ; A9S. v. 14. 18. 
+
+‘ RV. iv. 21 ; A9S. vii. 6. 18; 99S. x. 2. 4. 
+
+
+10 RV. vii. 82. 22 and 28; viii. 8. 7 and 8; 
+
+A9S. v. 16. 2 as applied by vii. 6. 2 seq.; 
+99S. vii. 20. 8. 
+
+11 RV. x. 74. 6 (already cited in AB. iii. 22) ; 
+
+A9S. v. 16. 21; 99S. vii. 20. 6. 
+
+RV. vi. 46. 9 and 10 ; A9S.vii.8.19 ; 99S. 
+x. 4. 10. 
+
+18 RV. x. 178 (cited above in AB. iv. 20); 
+A9S. vii. 1. 18. 
+
+1 RV. iv. 20; A9S. vii. 6. 18; 99S. x. 2. 6. 
+
+
+
+[220 
+
+
+iv. 3 o—] The Soma Sacrifice 
+
+‘ That of Savitr we choose ’ and ‘ To-day for us, O god Savitr ’ are the strophe 
+and antistrophe of the Vaifvadeva*; on the Rathantara day, on the first day, 
+(it is) a symbol of the first day. * They yoke their mind, they also yoke their 
+thoughts ’ is (the hymn) to Savitr 8 ; containing (the word) ‘ yoke * (it is) on 
+the first day a symbol of the first day. ‘ Forward sky and earth, increasing 
+holy order, with the sacrifices ’ is (the hymn) to sky and earth 4 ; “ forward ” 
+on the first day is a symbol of the first day. * Here, here, in mind is your 
+relationship, O heroes ’ is (the hymn) to the Rbhus 6 ; (the words) ‘ hither ’ 
+and ‘ forward * are symbols of the first day; ‘ if (the word) “ forward ” had 
+been used throughout, the sacrificers would have gone out forward from 
+thin world ’ (they say). In that on the first day he recites as (hymn) to the 
+Rbhus, ‘Here, here, in mind is your relationship, O heroes’, and ‘here, 
+here ’ is this world, verily thus he makes them remain in this world. ‘ The 
+gods I invoke of great fame for safety ’ is (the hymn) to the All-gods 6 ; in 
+the first Fada the gods are mentioned; on the first day (this is) a symbol 
+of the first day. A long journey are they about to go who perform the 
+year (session) or the twelve-day (rite). In that he recites as (the hymn) to 
+the All-gods on the first day ‘ The gods I invoke of great fame for safety ’, 
+(it serves) to secure safety. Verily thus he secures a safe passage; in safety 
+he attains the other Bide of the year who knows thus and those for whom 
+one as Hotr knowing thus recites on the first day as (the hymn) to the 
+All-gods ‘The gods I invoke of great fame for safety’. * To Va^vanara, 
+with broad radiance, bard ’ is the beginning of the Agnimaruta ; 7 in the first 
+Fada the deity is mentioned; on the first day (this is) a symbol of the first 
+day. ‘Forward pressing, mighty, and resounding’ is (the hymn) to the 
+Maruts 8 ; (the word) ‘ forward ’ on the first day is a symbol of the first 
+day. ‘ To Jatavedas let usfpour the Soma’, (this verse) to Jatavedas* he 
+recites before the hymn. The verses to Jatavedas are a benediction; 
+(verily it serves) to secure safety. Verily thus he secures a safe passage; 
+in safety he attains the other side of the year who knows thus. ‘ Forward 
+the strong, new, hymn to Agni ’ is (the hymn) to Jatavedas 10 ; (the word) 
+‘ forward ’ on the first day is a symbol of the first day. The Agnimaruta 
+is the same as in the Agnistoma; through that which is performed the same 
+in the sacrifice, offspring breathe together. Therefore the Agnimar uta is 
+the same. 
+
+
+• BV. v. 88. 1-8 and 4-6; AfS.v. 18.6; QgS. 
+
+viii. 8. 8. 
+
+» BV. ▼. 8.1; A$S. vii. 6. 28; 99a x. 8. 7. 
+
+• BV. i. 169; A98. y. 18. 6 ; 99S. viii. 8. 11. 
+
+• BV. iii. 60 ; A^S. vii. 6. 88 (<K caburah ); 
+
+99S. x. 2. 7. 
+
+
+• BV. x. 66; A9S. vii. 6. 28. 
+
+7 BV. iii. 8; A9& v. 20. 6 ; 99S. viii. 6. 2. 
+
+• BV. i. 87 ; A9S. v. 20. 6 ; 993. viii. 6. 4. 
+
+• BV. i. 99. 1; A98. vii. 1. 14. 
+
+>• BV. i. 148; A9S. v. 20. 6; 998. viii. 6. 6. 
+
+
+
+221] 
+
+
+[—iv. 31 
+
+
+The Prfthya Sadaha—Second Day 
+
+
+iv. 31 (xx. 3). Indra as deity supports the second day, the Pancada$a 
+Stoma, the Brhat Saman, the Tristubh metre. With it according to the 
+deity, the Stoma, the Saman, the metre, he prospers who knows thus. That 
+which has not either ( hither ’ or ( forward’, that which has (the word) ( stand’ 
+is a symbol of the second day. That which contains (the word) ‘ upright 
+(the word) ‘ towards (the word) ‘ between (the word)' strong ’, (the word) 
+‘grow’, (the fact) that in the middle Pada the deity is mentioned, that the 
+atmosphere is referred to, that which is connected with the Brhat, that which 
+is connected with the Tristubh, the present tense, these are the symbols of the 
+second day. ‘ Agni we choose as envoy ’ in the Ajya 1 * * of the second day; the 
+present tense on the second day is a symbol of the second day. ‘ O Vayu, thy 
+thousands ’ is the Praiiga 8 ; as containing (the word) ‘ grow ’ on the second 
+day 8 in ‘ The Soma hath been pressed, O ye that make holy order to grow it 
+is a symbol of the second day. f Lord of all men ’ and ‘ Indra is the Soma 
+drinker alone ’ are the strophe and antistrophe of the Marutvatiya 4 5 ; as 
+containing (the words) ‘grow’ and ‘between’ on the second day it is a symbol 
+of the second day. ‘ O Indra, come nearer ’ is the normal Pragatha 0 ; 1 Arise 
+up, O Brahmanaspati ’ is that for Brahmanaspati 6 ; as containing (the word) 
+‘upright ’ it is on the second day a symbol of the second day. ‘ Agni, the 
+leader’, ‘Thou, O Soma, with inspiration’, and ‘They swell the waters’ 
+are the normal inserted verses. 7 ‘ Sing aloud to Indra ’ is the Marutvatiya 
+Pragatha 8 ; as containing (the word) ‘ grow ’ on the second day in ‘ Where¬ 
+with men, making holy order to grow, produced the light’, it is a symbol of the 
+second day. ‘ O Indra, lord of the Soma, drink this Soma ’ is the hymn 9 ; 
+as containing (the word) ‘ strong ’ on the second day in 10 ‘ In unison with 
+the Budras, show thyself strong/ it is a symbol of the second day. ‘ Thee 
+we invoke’ and ‘Do thou come to the worshipper’ are the Brhat as 
+Prstha 11 ; on the Brhat day, the second day, (it is) a symbol of the second 
+day. ‘ Since he hath conquered ’ is the normal inserted verse. 12 ‘ Both let 
+him hear for us ’ is the Pragatha of the Saman; 13 as containing ‘ What here 
+to-day and what was yesterday ’ on the Brhat day, the second day, (it is) 
+
+
+1 RV. i. 12; A$S. vii. 10. 8 ; $$8. x. 3. 2. 
+
+* RV. ii. 41; A$S. vii. 6. 2 ; $$S. x. 8. 5. 
+
+* RV. ii. 41. 4. 
+
+4 RV. riii. 08. 4-6 ; 2. 4-6. outer ia in viii. 2. 
+
+5; vrdh in 68. 6; A$S. rii. 6.6; $$S. x. 
+3.6. 
+
+5 RV. viii. 68. 5 and 6 (already cited in AB. 
+
+ir. 29). 
+
+* RV. i. 48. 1 and 2. 
+
+T RV. iii. 20. 4; i. 91. 2 ; i. 64. 6 (already 
+
+cited in AB. iii. 18); A$S. v. 14. 17. 
+
+
+* RV. viii. 98. 1 and 2 ; A$& vii. 8. 2; $$S. 
+x. 18. 10. 
+
+8 RV. iii. 82 ; A$S. vii. 6. 4; $98. x. 3. 8. 
+RV. iii. 82. 2. 
+
+11 RV. iv. 46. 1 and 2; viii. 61. 7 and 8; 
+
+A$S. v. 16.8; 9$S. vii. 20.4. Probably aa 
+shown in iv. 29 (cf. v. 1,4) by rolAontenan 
+the reading should be brhat prstham here 
+and elsewhere, not as a compound. 
+
+12 RV. x. 74. 6 (already cited in AB. iii. 22). 
+“ RV. viii. 61. 1 and 2; A$& vii. 8.18; $$S. 
+
+vii. 20. 7. 
+
+
+
+iv. 31—] The, Soma Sacrifice [222 
+
+a symbol of the second day. ' This steed, god-strengthened ’ is the normal 
+Tarksya 14 (hymn). 
+
+iv. 32 (xx. 4). ‘ Thy nearest, furthest help ’ is the hymn j 1 as containing 
+(the word) 1 strong ’ on the second day in ‘ Slay the strong ones, make them 
+depart ’, it is a symbol of the second day. ‘Let every man of the god that 
+le&deth ’, c That desirable of Savitr ’ and ‘ Lord of all, lord of the good’ are the 
+strophe and antistrophe of the Vai$vadeva 2 ; on the Brhat day, the second 
+day, they are a symbol of the second day. ( Up the god Savitr with the 
+golden ’ is (the hymn) to Savitr 3 ; as containing (the word) ‘ upright ’ on the 
+second day it is a symbol of the second day. 4 They, sky and earth, all 
+weal producing ’ is (the hymn) to sky and earth 4 ; as containing (the word) 
+
+‘ between * on the second day in ‘ Between the two bowls of high birth he 
+moveth ’, it is a symbol of the second day. ‘ They have wrought the car, 
+well rounded, whose skill is known ’ is (the hymn) to the Rbhus 5 ; as con¬ 
+taining (the word) ‘ strong 9 on the second day in ‘ They have wrought the 
+two bay steeds that draw Indra, with strong wealth ’, it is a symbol of the 
+second day. ‘ The charioteer of the sacrifice, the lord of the folk ’ is (the 
+hymn) to the All-gods; 6 as containing (the word) ‘ strong ’ on the second 
+day in ‘The strong beacon, the holy one, hath attained the sky’ it is 
+a symbol of the second day. This hymn is by Qaryata. The Angirases 
+were performing a sacrificial session for the world of heaven; whenever 
+they came to the second day they used to go wrong. Them Qaryata 
+Manava made to recite this hymn on the second day; then indeed did 
+they discern the sacrifice, the world of heaven. In that he recites the hymn 
+on the second day, (it serves) to discern the sacrifice, to reveal the world of 
+heaven. ‘ The might of the swift, strong, ruddy one’ is the beginning of the 
+Agnimaruta 7 ; that which contains (the word) ‘ strong ’ on the second day 
+is a symbol of the second day. ‘ To the strong host, the majestic, the wise ’ 
+is (the hymn) to the Maruts 8 ; that which contains (the word) ‘ strong ’ on 
+the second day is a symbol of the second day. ‘ To Jatavedas let us pour 
+the Soma’ is the normal verse to Jatavedas. 9 ‘With the sacrifice make 
+Jatavedas^ to grow’ is (the hymn) to Jatavedas; 10 that which contains 
+(the word) ( grow ’ on the second day is a symbol of the second day. 
+
+14 RV. x. 178 (already cited in AB. iv. 20); » RV. i. Ill; A?S. v. 18. 5; ffS. viii. 3. 14. 
+
+A9& vii. 1. 18. _ « RV. x. 92; A£S. vii. 4. 12; 99 S. x. 8. 14. 
+
+1 RV. vi. 25; v. 8 is that cited below.; A<^S. For 9&ry&ta see Vedir, Indtx, ii. 875. 
+
+vii. 6. 4 ; 998 . x. 8. 9. » RV. vi. 8; A 9 S. vii. 4. 18; 99 S. x. 8 . 16. 
+
+* RV. v. 60.1 and iii. 62. 10 and 11; v. 82. » RV. i 64; A. 9 S, vii. 4.18 ; 99 S. x. 8.16. 
+
+7-9 ; A 9 S. vii. 6. 6; 99 S. x. 8.11-18. » RV. i. 99. 1 (already eited in AB. iv. 80) ; 
+
+s RV. vi. 71. 1-8 ; A 98 . vii 4. 12 ; 99 S. x. A 9 S. vii. 1.14. 
+
+. 4. 14. >• RV. ii. 2; A 9 S. vii 4. 18. 
+
+* RV. i 160; A 98 . vii. 4. 12; 99 S. x. 8. 14. 
+
+
+
+PAtfCIKA V 
+
+The Soma Sacrifice ( continued ). 
+
+ADHYAYA I 
+
+The Pr§thya Sadaha (continued). 
+
+The Third and Fourth Days. 
+
+v. 1 (xxi. 1). The All-gods as deities support the third day, the Saptadafa 
+Stoma, the Vairtya S&man, the Jagati metre. With it according to the 
+deity, the Stoma, the Saman, the metre, he prospers who knows thus. That 
+which has the same endings is a symbol of the third day; that which con¬ 
+tains (the word) ‘horse’, (the word) ‘end’, that which is repeated, that 
+which is alliterated; that which contains (the word) ‘stay’, the word 
+‘surpass’, (the word) ‘three’, that which is a symbol of the end, (the 
+fact) that the deity is mentioned in the last Pada, that yonder world is 
+referred to, that which is connected with the Virupa, that which is connected 
+with the Jagati, the past tense, these are the symbols of the third day, 
+1 Yoke thou those best fitted to invoke the gods, thy steeds, O Agni, like 
+a charioteer ’ is the Ajya 1 of the third day. By the third day the gods went 
+to the world of heaven; the Asuras and the Raksases sought to hinder them. 
+They kept prospering (saying) ‘ Become misshapen, become misshapen ’; in 
+that they kept prospering (saying) ‘ Become misshapen, become misshapen,’ 
+theVairupa Saman came into existence; that is why the Vairupa has its name 
+(misshapen). They followed after them; they were united with them; them, 
+having become horses, they smote away with their hoofs. In that, having 
+become horses, they smote them away with their hoofs, that is why horses 
+have their name. He attains whatever he desires who knows thus. There¬ 
+fore a horse is the swiftest of animals; therefore a horse strikes backwards 
+with his foot. He smites away evil who knows thus. Therefore this Ajya 
+contains (the word) ‘ horse ’; on the third day it is a symbol of the third 
+day. ‘O Vayu, come for enjoyment’, ‘O Vayu, come from the sky, 
+auspicious’, ‘With Indra Vayu, of these pressed draughts’, ‘Indra and 
+
+1 BY. viii. 75. Gf. KB. xxii. S-5 for the third day. See A$S. vii. 10.4 ; ££S. x. 4.2. The 
+derivation of the Vairupa is remarkable, but no other version is really possible. 
+
+
+
+V. 1—] 
+
+
+[224 
+
+
+The Soma Sacrifice 
+
+Varuna we’, c 0 A$vins come hither’, ‘Come to that pressed with the stones’, 
+1 In unison with the All-gods ’, ‘ Dear for us among the dear ’ is the Prattga * in 
+Usnih verses; that which has similar endings on the third day is a symbol 
+of the third day. ‘ It for great gain ’ and * Three Soma draughts for Indra ’ 
+are the strophe and antistrophe of the Marutvatiya 3 ; that which has 
+alliteration and contains (the word) ‘ three ’ on the third day is a symbol of 
+the third day. ‘ O Indra come hither ’ is the normal Pragatha 4 . ‘ For¬ 
+ward now Brahmanaspati ’ is (the Pragatha) to Brahmanaspati 6 ; as con¬ 
+taining an alliteration on the third day it is a symbol of the third day. 
+‘Agni, the leader’, ‘Thou, O Soma, with inspiration’, ‘They swell the 
+waters ’ are the normal inserted verses. 0 ‘ No one hath surpassed the chariot 
+of Sudas, nor caused it to pause’ is the Marutvatiya Pragatha 7 ; as con¬ 
+taining (the word) ‘ surpass ’ at the third pressing, it is a symbol of the third 
+pressing. ‘ Three friendships hath man’s worship ’ is the hymn 3 : that which 
+contains (the word) ‘ three ’ on the third day is a symbol of the third day. 
+‘ If a hundred skies, O Indra, were thine ’ and ‘ If, O Indra, as many as 
+thou ’ are the Yairupa as Prjtha 9 ; on the Rathantara day, the third day, 
+this is a symbol of the third day. ‘ Since he hath conquered ’ is the normal 
+inserted verse. 10 In ‘ Towards thee, O hero, we utter praise ’ he brings back 
+the basis of the Rathantara, 11 for this day is connected with the Rathantara 
+in its place. ‘ O Indra, threefold protection ’ is the Pragatha of the Saman 18 ; 
+as containing (the word) ‘ three ’ on the third day it is a symbol of the 
+third day. ‘ This steed, god-strengthened ’ is the normal T&rksya 13 (hymn). 
+
+v. 2 (xxi. 2). ‘ Who is bora first the thinker ’ is the hymn 1 ; that which 
+has the same endings on the third day is a symbol of the third day. It has 
+(the words) ‘ He, O men ’; (the hymn) with (the words) ‘ He, O men ’ is the 
+power of Indra; on it being recited power enters Indra. As to this the 
+Saman singers say ‘ On the third day those of many verses recite the power 
+of Indra \ It is by Grtsamada. By it Grtsamada went to the dear abode of 
+Indra; he conquered the highest world; he goes to the dear abode 
+
+
+* RV. v. 51. 8 with viii 26. 28-25 ; v.61.6-8; 
+
+72.1-8; 76.7-9 ; 40.1-8 ; vii. 84.16-17 ; 
+vi. 61. 10-12; AflS. vii. 10. 5; 99S. x. 
+4.5. 
+
+8 RV. Yiii. 68. 7-9; 2. 7-9; Af& vii 10. 8; 
+90S. x. 4. 6. 
+
+* RV. yiii. 68. 5 and 6 (already eited in AB. 
+
+iv. 29). 
+
+8 RV. i 40. 5 and 6 (already oited in AB. iv. 
+29). 
+
+8 RV. iii. 20. 4; i. 91. 2; i 64. 6 (already 
+cited in AB. iii. 18; iv. 81). 
+
+7 RV. vii. 82. 60. Here is found a form of 
+
+
+ram which explains ratavat; A£S. vii. 
+
+8 . 2 . 
+
+8 RV. v. 29; A$S. vii. 7. 1; 99S. x. 4. 8. 
+
+8 RV. viii. 70. 5 and 6; vii 82. 18 and 19; 
+A9S. vii. 10. 8. 
+
+10 RV. x. 74. 6 (already oited in AB. iii 22) ; 
+
+A9S. v. 16. 21; 99 S. vii 20. 6. 
+
+11 RV. vii. 82. 22 and 28; see above AB. iv. 
+
+29. 
+
+18 RV. vi. 46. 9 and 10; A9S. vii 8.19; 99S. 
+x. 4. 10. 
+
+18 RV. x. 170; A9S. vii. 1.18. 
+
+1 RV. ii. 12; A9S. vii. 7.1; 99& x. 4. 11. 
+
+
+
+225] 
+
+
+[—v. 3 
+
+
+The Pr§thya Sadaha—Third Day 
+
+of Indra, he conquers the highest world who knows thus. ‘ That of Savitp 
+we chose ’ and ‘ To-day for us, O god Savitr 9 are the strophe and anti¬ 
+strophe of the Vai$vadeva *; on the Rathantara day, on the third day, it is 
+a symbol of the third day. 1 That desirable greatness of Savitr the god 9 
+is (the hymn) to Savitr 8 * 10 ; greatness is the end; the third day is the end; 
+on the third day it is a symbol of the third day. ‘ With ghee sky and earth 
+enveloped 9 is (the hymn) to sky and ea 5 rth 4 ; in c Mixed with ghee, drop¬ 
+ping ghee, ghee anointed 9 there is repetition and alliteration; on the 
+third day this is a symbol of the third day. 1 Bora without steed, without 
+reins, worthy of praise 9 is (the hymn) to the Rbhus 6 ; as containing (the 
+word) ‘ three’ on the third day in 1 The chariot of three wheels ’, it is a symbol 
+of the third day. 1 Those who from afar would assume kinship 9 is (the 
+hymn) to the All-gods 8 ; from afar is the end; the third day is the end ; 
+on the third day it is a symbol of the end. That is by Gaya; by it Gaya 
+Plata went to the dear abode of the All-gods; he conquered the highest 
+world ; he goes to the dear abode of the All-gods; he conquers the highest 
+world who knows thus. 1 To Vai^vanara, the praise, increasing holy order 9 
+is the beginning of the Agnimaruta 7 ; the praise is the end; the third day 
+is the end ; on the third day it is a symbol of the end. ‘ Pouring showers, 
+the Maruts, of daring might 9 is (the hymn) to the Maruts 8 with much to be 
+recited; what is much is the end; the third day is the end; on the third 
+day it is a symbol of the third day. 1 To J&tavedas let us pour the Soma ’ 
+is the normal (verse) to J&tavedas. 0 1 Thou, O Agni, the first Angiras, the 
+Rsi ’ is (the hymn) to Jata * vedas 10 ; that with the same beginning on the third 
+day is a symbol of the third day. In * Thou 9 and ‘ Thou 9 he refers to the 
+several sets of three days, for continuity. With sets of three days, un¬ 
+interrupted and continuous, they proceed who proceed knowing this. 11 
+
+v. 3 (xxi. 3). The Stomas are fully obtained, the metres obtained on the 
+third day; verily this only is leftover,namely speech alone. 1 This one element 
+is three syllables; speech is one element, element is three syllables ; this is 
+the third set of three days, speech one, Go one, Dyo one. Therefore indeed 
+
+
+2 BY. y. 82.1-8 and 4-6; see also AB. iv. 80. 
+
+* BY. iv. 68.1-8; A^S. vii; 7. 2. 
+
+4 BY. vi. 70. 4-6 ; A$S. vii. 7. 2. 
+
+5 BY. iv. 86 ; A?S vii. 7. 2. 
+
+4 BY. x. 68 ; A£S. vii. 7. 2. 
+
+7 BY. iii. 2 ; A£S. vii. 7. 2. 
+
+8 BY. ii. 84 ; A$S. vii. 7. 2. 
+
+• BY. i. 99. 1; above AB. iv. 80; A(S. vii. 1. 
+
+14. 
+
+10 BY. i. 81; A9& vii. 7. 2. 
+
+29 [e o.». u] 
+
+
+11 ninrtia is clearly the alliteration produced 
+by repetitions of one vowel or consonant; 
+Sftyana shows this in his definition(though 
+he gives another) as svarcmfefendkfarandm 
+. • . Ovartanena where rfpfa—especially, 
+not * with adifference ’ asWeber (Bid. Stud 
+ix. 286, 286) thinks, a view which does 
+not suit BY. vi. 70. 
+
+1 Of. ?B. vi. 8. 1. 48. 
+
+
+
+v. 3—] The Soma Sacrifice [226 
+
+speech supports the fourth day. In that on the fourth day they utter the 
+sound o 2 , they extend this syllable, they make it to grow, they magnify 8 it, 
+to support the fourth day. The sound o is food; when the farmers run about 
+shouting, thus does food come into existence; in that on the fourth day they 
+say the sound o, verily thus they produce food; (it serves) for the produc¬ 
+tion of food. Therefore the four days contain (the word) ‘ bom ’. ‘ With the 
+first four syllables should he say o’ they say; cattle are four-footed; (verily 
+it serves) to win cattle. * With three syllables should he say o * they say; 
+there are three threefold worlds ; (verily it serves) to conquer these worlds. 
+‘ With one syllable should he say o * used Langalayana Brahman MaudgaJya 
+to say; ' Speech has one syllable ; he says o in truth now who says o with 
+one syllable ’. With two syllables should he say o, for a support; man has 
+two supports, cattle four feet; verily thus he makes the sacrificer with two 
+supports to find support in fourfooted cattle. Therefore should he say o 
+with two syllables. At the beginning in the morning litany he says o; by 
+the mouth offspring eat food; at the beginning of proper food he places the 
+sacrificer. In the middle in the Ajya Qastra he says o ; in the middle food 
+quickens offspring; verily thus in the middle of proper food he places the 
+sacrificer. At the beginning 4 in the midday he says o; by the mouth 
+offspring eat food; verily thus at the beginning of proper food he places 
+the sacrificer. Thus on both sides he grasps the saying of o with the 
+pressings, to grasp proper food. 
+
+v. 4 (xxi. 4). Speech as deity supports the fourth day, the Ekavinfa Stoma, 
+the Vairaja Saman, the Anustubh metre. With it according to the deity, 
+the Stoma, the Saman, the metre he prospers who knows thus. That which 
+has ‘ hither* and ‘ forward* is a symbol of the fourth day, for the fourth 
+day is the first day over again. That which contains (the word ) 9 yoke/, 
+(the word) ‘chariot*, (the word) ‘swift’, (the word) ‘drink*, (the fact) that the 
+deity is mentioned in the first Pada, that this world is referred to, that which 
+contains (the word) ‘ bom *, (the word) ‘ call ’, (the word) ‘ bright *, that which 
+is the symbol of speech, that which is by Vimada, that which is sounded, 
+that which has various metres, that which is deficient, redundant, that 
+which is connected with the Vairaja, that which is connected with the 
+
+
+9 The Nyfifikha is dealt with at length in 
+AfS. vii. 11. It is in the morning litany 
+to take place at the second syllable of 
+each half verse and consists in altering the 
+
+vowel of that syllable to 08 "OOOOO 08 
+
+ififtfifo 08'ooo, with accents on the 
+three protracted 0 sounds. In the Ajya 
+it is used in the third Padas, save in the 
+
+
+last verse, A£S. vii. 11. 8. 
+
+8 The monstrous pravibh&vayifanti was read 
+by S&yana whose explanation is prdbhut- 
+vam vibhvUvam v&kfarasya karium ichanit, 
+and it is kept in the Anand. ed. 
+
+4 See AQ8. vii. 11. 28. The NyOnkha is 
+appropriate to the fourth day. Cf. KB. 
+xxii. 7. 
+
+
+
+227 ] 
+
+
+The Prsthya Sadaha—Fourth Day [—v. 4 
+
+
+Anustuhh, the future, that which is a symbol of the first day; these are the 
+symbols of the fourth day. 4 With offerings for ourselves Agni * 1 is the 
+Ajya of the fourth day; it is by Vimada and is sounded 8 ; being of the seer 
+who is sounded, on the fourth day it is a symbol of the fourth day. It is 
+of eight verses in Pankti; the sacrifice is fivefold, cattle are fivefold; 
+(verily it serves) to win cattle. These are ten Jagatl verses; this set of 
+three days has the Jagati at the morning pressing; thereby is there a 
+symbol of the fourth day. They are fifteen Anustubhs, for the day is 
+connected with the Anustubh; thereby is there a symbol of the fourth day. 
+They are twenty Gayatri verses, for this day is a repeated introduction; 
+thereby is there a symbol of the fourth day. This hymn, unsung, unrecited, 
+unexhausted, is the sacrifice made manifest. In that this is the Ajya of the 
+fourth day, verily thus from the sacrifice they extend the sacrifice; verily 
+thus they revert again to speech for continuity. With sets of three days, 
+uninterrupted and continuous, they proceed who proceed knowing thus, 
+1 0 Vayu, for thee the pure hath been prepared ’, * Enjoy the fresh offerings ’, 
+1 0 Vayu, a hundred bay steeds ’, * With Indra, O Vayu, of these pressed 
+draughts ’, ‘ O wise one, those of good insight ’, * Hither to us with all aids ’. 
+* This for you I have sent forth ’, 4 Away the wicked foe \ and 4 O best of 
+mothers, O chief of streams ’, are the Praiiga 8 in Anustubhs; (the words) 
+1 hither ’, 4 forward ’, and ‘ pure 9 on the fourth day are symbols of the fourth 
+day. ‘Thee with the sacrifices we invoke 9 is the beginning 4 of the 
+Marutvatiya ; as regards ‘ we invoke 9 , this day is to be secured as it were; 
+thereby is there a symbol of the fourth day. ‘ This Soma juice hath been 
+pressed, O bright one 9 , ‘ O Indra, come nearer 9 , ‘ Let Brahmanaspati move 
+forward 9 ‘ Agni the leader 9 ‘ Thou, O Soma, with inspiration 9 ‘ They swell 
+the waters \ ‘ Forward to Indra, the great 9 are the continuation 6 (of the 
+Marutvatiya) being the same as that of the first day; on the fourth day 
+this is a symbol of the fourth day. ‘ Hear our call, O Indra, harm us not 9 
+is the hymn 6 ; as containing (the word) ‘ call 9 on the fourth day, it is a 
+symbol of the fourth day. r Indra with the Maruts, the bull, for joy 9 is the 
+
+
+1 RV. x. 21; A0S. yii. 11. 14, 17; 00S. x. 
+5. 2. For this day see KB. xxii. 6-9. 
+
+1 Doubtful in sense: S&yana connects, but no 
+doubt wrongly, with the Nyunkha, which 
+is indeed used in both x. 21 and 22 (see 
+below AB. v. 6), but also in the morning 
+Utany, which is not by the sage Vimada. 
+Possibly the reference is to the feet that 
+both hymns begin with rough sounds 
+(«nr rktibkih and kuha grata indra#). Weber 
+(/nd. Stud. ix. 286) renders ( the seer 
+distinguished by (Wohl-) Klangcom* 
+
+
+paring viribhita in oomm. on P&n. vii. 2. 
+18. Haug’s view is 1 contained in an 
+alliteration in it (vi vo made) *. 
+
+• RV. iv. 47.1; 48. 1, 6 ; 47. 2-4 ; ▼. 66.1-8; 
+
+vii. 24. 4-6; vi. 44. 4-6 ; 61. 18-16 ; ii. 
+41.1-8; A08. vii. 11. 22; 90S. x. 6. 4. 
+
+4 RV. viii. 68.10-12 ; A0S. vii. 11. 24 ; 008. 
+x. 6. 6. 
+
+• RV. viii. 2.1-8; 68.6,6; i. 40. 8, 4 ; iu. 20. 
+
+4 ; i. 91. 2; 64. 6; viii. 89. 8 ; i0S. vii. 
+2. 24; 00S. x. 6.6, 7; above AB. iv, 29. 
+
+• RV. ii. 11; A0S. vii. 11. 26; 008. x. 6. 8. 
+
+
+
+V. 4—] 
+
+
+The Soma Sacrifice 
+
+
+[228 
+
+
+hymn 7 ; as containing (the word) ‘ call' in * * Dread, giver of strength, let 
+ns call him ’ on the fourth day, it is a symbol of the fourth day. This is in 
+Trigtubh. With this (hymn), with its feet supported, he maintains the 
+pressing; verily thereby it leaves not its place. 'Him the cunning 
+I call ’ is the conclusion 9 ; as containing (the word) call on the fourth day 
+it is a symbol of the fourth day. These are G&yatri verses; the G&yatri 
+support the midday (pressing) of this set of three days; that metre 
+is a support in which a Nivid is inserted; therefore in the Gayatri verses he 
+inserts a Nivid, ‘Drink the Soma, O Indra, let it gladden thee’ and 
+‘ Hear the callof the much drinking stone’ are the Vairaja as Prasha 10 ; on the 
+Brhat day, the fourth day, it is a symbol of the fourth day. ‘ What he hath 
+conquered ’ is the normal inserted verse n . In ‘ Thee we invoke ’ he makes 
+to follow the basis 12 of the Brhat, for the day is connected with the Brhat in 
+place. ‘ Thou, O Indra, in the conflicts * is the Pragatha of the S&man 13 ; 
+as containing (the word) ‘ bora ’ in * slaying imprecation, cause of birth ’ on 
+the fourth day, it is a symbol of the fourth day. ‘This steed, god- 
+strengthened ’ is the normal T&rksya M (hymn). 
+
+v. 5 (xxi. 5). ‘ Where is Indra famed, in what to-day 1 ’ is the hymn 1 by 
+Yimada, which is sounded; being of the seer who is sounded, on the fourth 
+day it is a symbol of the fourth day. ‘ Of thee the roarer, the bull self¬ 
+ruling ’ is the hymn 2 ; as containing (the word) ‘ bora * on the fourth day in 
+‘ Dread, deep, by birth, to the dread ’ it is a symbol of the fourth day. It 
+is a Tristubh; with it with its feet supported he maintains the pressing; 3 
+thereby it leaves not its place. ‘Him of you ever enduring ’ is the con¬ 
+clusion. ‘Secured in all speech* (he says); this day is to be secured 
+as it were; thereby is there a symbol of the fourth day. They are 
+G&yatri verses; the Gayatri verses support the midday (pressing) of this 
+set of three days: that metre is a support in which a Nivid is inserted; there¬ 
+fore in the Gayatri verses, he inserts a Nivid. ‘ Let each man of the god 
+that leadeth ’; ‘ That desirable of Savitr ’, and ‘ God of all, lord of the good ’ 
+are the strophe and antistrophe of the Vaipvadeva 4 ; on the Bjrhat day, the 
+fourth day, it is a symbol of the fourth day. ‘ Let the god, Savitr, with 
+fair jewels come hither ’ is (the hymn) to Savitr 3 ; (the word).‘ hither ’ on the 
+fourth day is a symbol of the fourth day. ‘ Forward the sky and earth 
+
+
+• RV.iii.47; A9S.vii. 11. 26; 9?S. x. 5. 8. 
+
+• BV. iii. 47. 5. 
+
+• BY. viii. 76. 18; A$S. viU. 8. 2; 99 a x. 
+
+6 . 8 . 
+
+>• BV. vii. 22.1-8 
+99& x. 6. 9. 
+
+» BY. x. 74.6; see above AB. iv. 29. 
+
+» BV. vi. 46.1 and 2; aee AB. iv. 81. 
+
+
+and 4-«;'Ag& vii. 11.27; 
+
+
+>* BV. viU. 99. 6 ; A 9 S. vii. 8. 19. 
+
+14 BV. x. 178; A9& vii. 1.18. 
+
+1 BV. x. 22; ACS. vii. 11.28; 998. x. 6. 20. 
+
+• BV. iii. 46; A?S vii. 11. 28; 99& x. 6.80. 
+
+• RV.viU.92.7-9; A 9 S.VUL 8 . 2; 998 .x. 5.20. 
+4 BV. v. 60.1; Ui. 62. 10,11; v. 82. 7-9; see 
+
+above AB. iv. 89. 
+
+• BV. vU. 46; AgS. viU. 8. 4; 998. x. 6. 28. 
+
+
+
+229] The Pr§thya Sctdaha—Fourth Day [—v. 6 
+
+with sacrifices, with homage ’ is (the hymn) to sky and earth 6 ; (the word) 
+‘ forward ’ on the fourth day is a symbol of the fourth day. ‘ Forward to 
+the Bbhus like a messenger shall I speed my speech ’ is (the hymn) to 
+the Bbhus 7 ; (the words) ‘ forward ’ and ‘ Shall I speed my speech ’ are 
+symbols of the fourth day. ‘ Forward the pure, the divine, hymn ’ is (the 
+hymn) to the All-gods *; (the words) ‘ forward ’ and ‘ pure ’ on the fourth 
+day are symbols of the fourth day. These are in varied metres, there are 
+verses of two Fadas, there are verses of four Fadas; thereby is there a 
+symbol of the fourth day. * Let us enjoy the loving kindness of Vaiyvanara’ 
+is the beginning of the Agnimaruta 9 ; as containing (the word) * bom ’ in 
+‘ Bom hence ’ on the fourth day it is a Bymbol of the fourth day. ‘ Who 
+are these heroes revealed, of one home ? ’ is (the hymn) to the Maruts 10 ; as 
+containing (the word) ‘ birth ’ in ‘ No man knoweth their place of birth 
+on the fourth day it is a symbol of the fourth day. These are in varied 
+metres; there are verses of two Padas, there are verses of four Padas; 
+thereby is there a symbol of the fourth day. ' To Jatavedas let us pour the 
+Soma’ is the normal (verse) to Jatavedas 11 . ‘Agni men with devotion 
+from the fire sticks ’ is (the hymn) to Jatavedas 12 ; as containing (the word) 
+‘ bom ’ in ‘ By movements of the hands have made to be bom ’ on the fourth 
+day it is a symbol of the fourth day. These are in different metres; there 
+are Viraj verses, there are Tristubh verses; thereby is there a symbol of 
+the fourth day. 
+
+
+ADHYAYA II 
+
+The Pr§thya f$addha (continued). 
+
+The Fifth and Sixth Days. 
+
+v. 6 (xxii. 1). The cow as deity supports the fifth day, the Trinava Stoma, 
+the Qakvara Saman, the Pankti metre. With it according to the deity, 
+the Stoma, the Saman, the metre, he prospers who knows thus. That 
+which has not (the words) ‘ hither ’ and ‘ forward that which has (the 
+word) ‘ stand ’, is a symbol of the fifth day, for the fifth day is a repetition 
+of the second day. That which contains (the word) *upright’, (the word) 
+' to *, (the word) * between ’, (the word) ‘ strong ’, (the word) * grow ’, (the 
+fact) that the deity is mentioned in the middle Pada, (the fact) that the 
+atmosphere is referred to, that which contains (the word), * milk ’, (the word) 
+
+• RV.vii.58; A^S. viii. 8. 4; £08. x. 5.28. >• BV.vU.68; AyS. viii, 8. 4; yy& x.6.84. 
+
+i RV. iv. 88; A£& mi. 8. 4; ypS. x. 6.88. u BY. i. 9». 1; l£S. viL 1.14. 
+
+• RV. vii. 84; AyS. viii. 8.4; yy8. x. 5. 28. « BV. vii. 1; Ays. viii. 8. 4; yy8. differs. 
+
+• RV. i. M: A 98 . viii. 8. 4; yys. differs. 
+
+
+
+v. 6—] The Soma Sacrifice [230 
+
+‘ udder (the word) ‘ cow ’, (the word) * dappled (the word) ‘ be drunk that 
+which is a symbol of cattle, that which has an addition,—for cattle are as 
+it were of varied size—that which is connected with the Jagati—for cattle 
+are connected with the Jagati—, that which is connected with the Bphat— 
+for cattle are connected with the Brh&t—, that which is connected with 
+the Pankti—for cattle are connected with the number five—, that which is 
+desirable—for cattle are desirable, that which contains (the word) ‘ obla¬ 
+tion ’—for cattle are the oblation—, that which contains (the word) ‘ form ’ 
+—for cattle are form—, that which is connected with the Qakvara, that 
+which is connected with the Pankti, the present tense, that which is a 
+symbol of the second day; these are symbols of the fifth day. ‘ This guest 
+of yours waking at dawn ’ is the Ajya 1 * 3 of the fifth day; it is in Jagati, 
+contains an addition, is a symbol of cattle and so on the fifth day it is a 
+symbol of the fifth day. ‘ Hither to us the sacrifice, touching the sky ’, 
+‘Hither to us, O Vayu, to the great rite’, ‘With the chariot of broad 
+radiance ‘ The many, sun-eyed * These morning offerings you’, * Drink the 
+pressed draught, rich in sap ’, * Each god for grace ’, and ‘ A great speech dost 
+thou sing ’ are the Praiiga * in Brhati ; on the fifth day it is a symbol of the 
+fifth day. ‘ When with the folk of the five peoples ’ is the beginning of the 
+Marutvatiya 9 ; (the word) ‘ of the five peoples ’ on the fifth day is a symbol 
+of the fifth day. ‘ Indra is the Soma drinker alone ’, ‘ O Indra, come near ’, 
+‘ Rise up, O Brahmanaspati, ‘ Agni the leader ’, * Thou, O Soma, with inspira¬ 
+tion’, ‘They swell the waters’, and ‘Sing aloud to Indra’ are the continuation 4 , 
+being the same as that of the second day; on the fifth day it is a symbol of 
+the fifth day. ‘ Thou art the helper of him who presseth, who plucketh the 
+grass ’ is the hymn 9 ; as containing (the word) ‘ be drunk ’, and being in the 
+Pankti metre, and of five Padas, on the fifth day, it is a symbol of the fifth 
+day. ‘Thus in the Soma, in the drink’is the hymn 8 ; as containing (the word) 
+‘ be drunk ’ and being in the Pankti metre and of five Padas, on the fifth 
+day it is a symbol of the fifth day. ‘ O Indra, drink; for thee is it pressed 
+to be drunk ’ is the hymn 7 , containing (the word) ‘ be drunk ’ and in the 
+Tris^ubh metre; with it with its feet supported he maintains the pressing; 
+thereby it departs not from its abode. ‘O Indra witll the Maruts, O 
+bounteous one ’ is the conclusion 8 . It has neither (the word) ' hither' nor 
+
+
+1 BY. vi. 16; A?S. vii. 12 . 6 ; 99 s. x. 6 . 2 . 
+Cf. KB. xxiii. 1. 
+
+* RV.viii. 101.9,10;46.26; iv.46. 6 , 6 ,7;vii. 
+66 . 10 - 12 ; 74.1-8; vili. 8 .1-8; 27.18-16; 
+vii. 96.1-8; A 98 . vii. 12. 7; 99 s. x. 6 . 6 . 
+
+3 BY. viii. 68 . 7; I 9 S. viL 12.9; 99 S. x.6.8. 
+
+« BY. viii. 2. 4; 68 . 6 ; i. 40.1; ill. 20. 1; i. 
+
+
+91.2; 64. 6 ; viii. 89.1; A 98 . vii. 12. 9; 
+AB. iv. 29; 998. x. 6 .9 differs. 
+
+• BY. viii. 86 ; AGS. vii. 12. 9; 998 . x. 6 . 9. 
+
+• RV. i. 80; ACS. vii. 12 . 9; 998 . x. 6 . 9. 
+
+7 BY. vi. 40; A 98 vii. 12. 9 ; 99 S. differs. 
+
+• BV. viii. 76. 7-9; I 9 S. viii. 8 . 2; 99 S. x. 
+
+8 . 6 . 
+
+
+
+[—V. 8 
+
+
+231] The Pr§thya Sadaha — Fifth Day 
+
+(the word) ‘ forward ’; on the fifth day it is a symbol of the fifth day. 
+They are G&yatri verses; G&yatri verses support the midday (pressing) of 
+this set of three days; that metre is a support in which a Nivid is inserted; 
+therefore in the G&yatri verses he inserts a Nivid. 
+
+v. 7 (xxii. 2). Here they chant the Mah&n&mni verses 1 to the Q&kvara 
+S&man; on the Bathantara day, the fifth day, it is a Bymbol of the fifth 
+day. By them Indra fashioned himself as great; therefore are they called 
+Mah&n&mnis; moreover these worlds are the Mah&n&mnis and these are 
+great. Having created these worlds Prajapati had all power whatever 
+there is here. In that having created these worlds Praj&pati had all power 
+whatever there is here, therefore they become the Qakvari verses; that is 
+why the Qakvaris have the name (powerful). Beyond the boundary he 
+Created them; so that he created them beyond the boundary, they became 
+the Simas; that is why the Simas have their name. ‘ Of the sweet thus 
+diffused’, ‘To our pressed drink with the dappled steeds’, and ‘ Indra all made 
+grow ’ are the antistrophe *; as containing (the words)' strong ’, ‘ dappled ’ 
+‘be drunk’ and ‘grow’ on the fifth day it is a symbol of the fifth day. 
+‘ What he hath won ’ is the normal inserted verse *. In ‘ Towards thee, 
+O hero, we utter praise’ he makes to follow the basis 4 of the Rathantara; 
+for this day is connected with the Bathantara in place. ‘ Not then any of 
+thy worshippers ’ is the Prag&tha of the S&man; * as having an addition it is 
+on the fifth day a Bymbol of the fifth day. * This steed, god strengthened ’ 
+is the normal T&rksya * (hymn). 
+
+v. 8 (xxii. 3). ‘ Thou hast furthered our prayer in the overcoming of 
+Vrtra’ is the hymn 1 ; asbeinginthePanktimetreandhavingfivePadasonthe 
+fifth day it is a symbol of the fifth day. ‘ Indra hath waxed for the drink ’ is 
+the hymn *; as containing (the word) ‘ be drunk ’ and as being in the Pankti 
+metre and having five Padas on the fifth day it is a symbol of the fifth day. 
+‘ Ever for all men are thy drinkings ’ is the hymn, 3 containing (the word) 
+‘ be drunk ’ and in Tristubh metre; with it with its feet supported he main¬ 
+tains the pressing; thereby it departs not from its place. ‘ Him Indra we 
+strengthen ’ is the conclusion 4 ; as being a symbol of cattle in ' May he 
+become a strong bull’ on the fifth day it is a symbol of the fifth day. 
+
+
+1 Gp. above AB. iv. 4; KB. xziii. 2. The 
+mode of using the verses in the case of 
+the Pjstha Stotra being in the 9&fc yara 
+is given in A£& vii. 12.10-14 ; 9£S. x. 
+6 . 10-18. 
+
+* BY. L 84.10; viii. 98. 81; i. 111. 1; A$a 
+vii. 12.15. 99^. differs here and in the 
+rest. 
+
+’ BY. x. 74. 6; see AB. iv. 29. 
+
+
+« BY. vii. 82. 22, 28 ; see AB. iv. 29. 
+
+* RV. vii. 82. 1 and 2; vii. 8. 19. 
+
+< BV. x. 178; A 98 . vii. 1. 18. 
+
+> v. 8. BV. viii. 87; A£8. vii. 12. 16. Cf. 
+KB. xxiii. 8. 
+
+* BV. i.8.1; A$& vii. 18. 16. 
+
+* BV. vi. 86. 1; IgS. vii. 18. 16. 
+
+* BV. viii. 98. 7-9; A^S. viii. 8. 8 j Q9& x. 
+
+6 . 16. 
+
+
+
+V. 8—J 
+
+
+The Soma Sacrifice [282 
+
+These are G&yatri verses; Gayatrf verses support the midday (pressing) of 
+this set of three days; that metre is a support in which a Nivid is inserted; 
+therefore he inserts a Nivid in the G&yatri verses. ‘That of Savitr we 
+choose,’ and ‘ To-day for us, 0 god Savitp ’ are the strophe and antistrophe 5 
+of the Yaif vadeva; on the Rathantara day, the fifth day, it is a symbol of 
+the fifth day. ‘ Up the god Savitr of the home ’ is (the hymn) to Savitr 6 ; 
+in ‘ May he instigate much that is desirable to the generous one ’ the desir¬ 
+able is a symbol of cattle; on the fifth day it is a symbol of the fifth day. 
+‘The great ones, sky and earth, here the oldest’ is (the hymn) to sky 
+and earth 7 * 9 ; in ‘ Roaring, the bull ’ there is a symbol of cattle; on the fifth 
+day it is a symbol of the fifth day. ‘To us Rbhus, Vibhvan, Vaja, Indra’ is (the 
+hymn) to the Rbhus *; cattle are Vaja (strength); as being a symbol of cattle 
+on the fifth day it is a symbol of the fifth day. ‘ I praise the man, of good 
+vows, with a new song ’ is (the hymn) to the All-gods *; as having an addi¬ 
+tion and being a symbol of cattle on the fifth day it is a symbol of the fifth 
+day. ‘The swelling oblation, unaging, in the finding of light’ is the 
+beginning of the Agnim&ruta 10 ; as containing (the word) ‘ oblation ’ on the 
+fifth day it is a symbol of the fifth day. ‘Even to the wise let it be 
+a wondrous thing ’ is (the hymn) to the Maruts 11 ; as containing (the word) 
+‘ wonder’ on the fifth day it is a symbol of the fifth day. ‘To Jatavedas 
+let us pour the Soma ’ is the normal (verse) to Jatavedas. 12 ‘ Agni is the Hotr, 
+the householder, the king’ is (the hymn) to Jatavedas 13 ; as containing an 
+addition and being a symbol of cattle on the fifth day, it is a symbol of the 
+fifth day. 
+
+v. 9 (xxii. 4). The sixth day is a field of the gods; those who approach the 
+sixth day approach a field of the gods. ‘ The gods dwell not in one another’s 
+houses, nor a season in the house of a season ’ they say. Therefore in due 
+order the priests perform the sacrifice to the seasons, not handing them over 
+(to others). Thus they arrange in order the seasons according to the season, 
+and place in order communities. 1 They say ‘ No directions Bhould be given 
+with the Rtupraisas, nor should the vamt call be said with the Rtupraisas. 
+The Rtupraisas are speech; on the sixth day speech is made up.’ If they 
+
+
+6 RV. v. 82. 1-8 and 4-6; see AB. iv. SO. 
+
+6 RV. vl. 71. 4-6; A$S. viii. 8. 6 ; 998 . x. 6. 
+18. 
+
+1 RV. iv. 56. 1-4 ; A 98 . viii. 8. 6; 99 S. x. 6 . 
+18. 
+
+• RV. iv. 84; A 9 S. viii. 8. 6 ; 99 S. x. 6. 18. 
+
+9 RV. vi. 49 (v. 8 is specially referred to); 
+
+A 9 S. viii. 8, 6; ffS. x. 6. 18 differs. 
+
+10 RV. x. 88 ; A£S. viii. 8 . 6 ; ft!S. x. 6 . 19. 
+
+
+11 RV. i. 99. 1 ; A£S. vii. 1. 14. 
+
+18 RV. vi. 15. 18-16; AfS. viii. 8 . 6 ; £9& x. 
+6 . 19. 
+
+1 The point is that in this case the Adhvaryu 
+and the Yajam&na repeat their own 
+Yfijyfts and do not leave that function to 
+the Hotr as in the normal sacrifice to 
+the seasons. GB. xi. 10 and 11 follow 
+AB. v. 9-12. 4. 
+
+
+
+233] 
+
+
+The Pr$thya Sadaha—Sixth Day 
+
+
+[—v. 12 
+
+
+were to give directions with the Rtupraisas, if they were to say va§at with 
+the Rtupraisas, verily thus they would go to speech when made up, weary, 
+with galled shoulders, groaning under the yoke. But if they were not to 
+give directions with them, if they were not to say vasat with them, they 
+would depart from the norm of the sacrifice, from the, sacrifice, from breath, 
+from Prajapati, from cattle they would go away. Therefore directions 
+should be given only after that which contains a Rc, and the vasat call said 
+only after that which contains a Rc; then they do not go to speech when 
+made up, weary, with galled shoulders, groaning under the yoke, nor do 
+they depart from the norm of the sacrifice, nor from the sacrifice, breath, 
+Prajapati, cattle do they go away. 8 
+
+v. 10 (xxii. 5). In the first two pressings he inserts (verses) by Parucchepa 1 
+before the offering verses for the Prasthita libations; the metre of the Paru¬ 
+cchepa (verses) is the mounting; by it Xndra mounted the seven worlds of 
+heaven; he mounts the seven worlds of heaven, who knows thus. They say 
+4 Seeing that (verses) of five Padas are a symbol of the fifth day, and (verses) 
+of six Padas of the sixth, then why are (verses) of seven Padas recited on 
+the sixth day ? ’ By six Padas they make up the sixth day, cutting off as 
+it were the seventh day; that they keep grasping by the seventh Pada. 
+Verily thus they approach speech again, for continuity. With sets of three 
+days, uninterrupted and continuous, they proceed who proceed knowing thus. 
+
+v. 11 (xxii. 6). The gods and the Asuras were in conflict over these worlds. 
+The gods by the sixth day repelled the Asuras from these worlds; taking 
+all the wealth that was within reach, they cast 1 it into the sea. Following 
+up they rescued by this metre the wealth within reach; in that this Pada 
+is a repeated Pada, it is a hook to fasten on. He secures the wealth of him 
+who hates him, he repels him from all these worlds who knows thus. 
+
+v. 12 (xxii. 7). The sky as deity supports the sixth day, the Trayastrm$a 
+Stoma, the Raivata Saman, the Atichandas metre. With it according to 
+the deity, the Stoma, the Saman, the metre, he prospers who knows thus. 
+That which has the same endings is a symbol of the sixth day, for the sixth 
+day is a repetition of the third day. That which contains (the word) 
+
+
+* Here the point is that the normal rule of 
+Praisa and Yfljy* in Praisa form with 
+vofog eall is to ho observed, subject to 
+the concluding of either with a Rc, 
+the verses being given by Sftyana as RV. 
+ii. 86 and 87. See A£& viii. 1. 6-8 who 
+prescribes Acid yakutf + Praisa + Rc + koiar 
+yqja for the Praisa and ye yqjdmaht 
++ ySjji- + R° + t»ufo*[for the Y%jyJL CL 
+9?8. x. 7. 8. fgma must be interpreted in 
+30 [a.o.s. si] 
+
+
+the light of A 9 S. and not as 1 beginning 
+with a Rc.* 
+
+1 For them see A 98 . viii. 2. 2 and 4. The 
+verses are RV. i. 189. 1-11; 180. 2-10. 
+Cf. KB. xxiii. 4 and 5; 99& x. 7. 2. 
+See also VaiU xxxi. 27 ; GB. xi. 10. 
+
+1 v. 11. The passive praupyania is an odd use, 
+which, however, can hardly reasonably 
+be corrected. 
+
+
+
+v. 12—] 
+
+
+The Soma Sacrifice 
+
+
+[234 
+
+
+1 horse (the word) ‘ end that which is repeated, that which is alliterated, 
+that which contains (the word) ‘ stay that which contains (the word) 
+
+* surround ’, that which contains (the word) ‘ three that which is a symbol 
+of the end, (the fact) that the deity is mentioned in the last Pada, (the fact) 
+that yonder world is referred to, that which is connected with Parucchepa, 
+that which has seven Padas, the Nara^ansa, the Nabhanedistha, the 
+Raivata, the Atichandas metre, the past tense, that which is a symbol of 
+the third day; these are the symbols of the sixth day. ( He is born in the 
+ordinance of Manu ’ is the Ajya 1 of the sixth day; as being by Parucchepa, 
+in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of 
+the sixth day. ‘ Come to our strewn grass for enjoyment/ ‘ Let the chariot 
+with the steeds bear you hither for aid/ ( We have pressed with the stones; 
+O come ye *; 1 You pious men with praises, O A$vins/ ‘ Thou hast revealed 
+the mighty, 0 Indra/ ‘ 0 strong Indra/ ‘Be it so; let it be heard/ 
+
+* Hearken to us, O Agni; thou art praised/ ‘ The eleven gods in the 
+sky/ and ‘She gave the impetuous one, canceller of debts’ are the 
+Praiiga 2 ; as being by Parucchepa, in Atichandas metre, and of 
+seven Padas, on the sixth day it is a symbol of the sixth day. ‘He 
+first of the great ’ is the beginning of the Marutvatlya 3 ; the great is the 
+end; the sixth day is the end; on the sixth day it is a symbol of the sixth 
+day. ‘ Three Soma draughts for Indra/ ‘ O Indra, come near/ ‘ Forward now 
+Brahmanaspati/ ‘ Agni the leader/ * Thou, O Soma, with inspiration/ ‘ They 
+swell the waters/ ‘ No one the chariot of Sudas ’ are the continuation 4 , being 
+the same as that of the third day; on the sixth day it is a symbol of the 
+sixth day. ‘ The chariot which thou, O Indra, for the winning of the offer¬ 
+ing ’ is the hymn 6 ; as being by Parucchepa, in Atichandas metre, and of 
+seven Padas, on the sixth day it is a symbol of the sixth day. ‘ The strong 
+with the strong in one dwelling ’ is (the hymn 6 ) ; as having the same end¬ 
+ings on the sixth day it is a symbol of the sixth day. ‘ O Indra with the 
+Maruts here drink the Soma ’ is the hymn 7 ; ‘ With them let him drink, 
+the destroyer of Vrtra’ (he says); the destroyer is the end; the sixth day 
+is the end; on the sixth day it is a symbol of the sixth day. It is in 
+
+
+1 RV. i. 128. C& KB. xxiii. 6 ; AfS. viii. 1 . 
+9; 99 s. x. 8 . 1 . 
+
+• BY. i. 186. 1-8; 4-6; 186. 4-6; 187.1-8; 
+189. 4-6; 188. 6 , 7 ; 189. 6 , 1, 7, 11; vi. 
+61. 1 - 8 ; A 9 S. viii. 1 . 12 . 
+
+8 RV. viii. 68 . 1-8: Sayana says that the 
+argument is either that mahdndm ends 
+the Pada or that a great thing has 
+nothing after it. Haug suggests that 
+mah&ntam as the strong base is the ex¬ 
+planation ; but this is needless. 
+
+
+4 RV. viii.2. 7-9; 58.6and6; i. 40.6and6; 
+iii. 20. 4 ; i. 91. 2; 64. 6; viii. 82. 10; 
+A 9 S. viii. 1.14; see AB. v. 1. 
+
+8 RV. i. 127; A 9 S. viii. 1.14. 
+
+8 RV. i. 100: the refrain is ManUvdn no bhavatu 
+Indra Uti ; A 9 S. viii. 1.14. 
+
+7 RV. iii. 61. 7: v. 9 contains the citation. 
+It is noteworthy that this is not a hymn 
+in the Samhita, but begins at iii. 61. 7. 
+A. 9 S. viii. 1. 14 calls it tisrah ; 99®- 
+8 a trca . This use of sukta is not rare. 
+
+
+
+[—V. 18 
+
+
+236] The Pr§thya Sadaha—Sixth Day 
+
+Tris^ubh; with it with feet supported he maintains the pressing; thereby 
+it departs not from its place. ‘ This is he by whom this ’ is the conclusion 8 ; 
+‘ sky was won with the Maruts’ aid ’ (he says); won is the end; the sixth 
+day is the end; on the sixth day it is a symbol of the end. These are 
+G&yatri verses; Gayatri verses support the midday (pressing) of this set of 
+three days; that metre is a support, in which a Nivid is inserted; 
+therefore he inserts a Nivid in the G&yatri verses. ‘ Rich be ours in joint 
+carouse ’ and ‘ Rich the praise of the rich ’ are the Raivata as Prasha 9 ; on 
+the Brhat day, the sixth day, it is a symbol of the sixth day. ‘ What he 
+hath won ’ is the normal inserted verse. 10 In ‘ Thee we invoke ’ he makes to 
+follow the basis 11 of the Brhat, for this day is connected with the Brhat in 
+place. ‘ Indra for divine service ’ is the Prag&tha 18 of the Saman; as con¬ 
+taining alliteration on the sixth day it is a symbol of the sixth day. * This 
+steed, god strengthened ’ is the normal Tarksya 13 (hymn). 
+
+v. 13 (xxii. 8). ‘ O Indra, come to us from afar ’ is the hymn 1 ; as being 
+by Parucchepa, in the Atichandas metre, and of seven Padas, on the sixth 
+day it is a symbol of the sixth day. ‘ The greatnesses of the great one 1 is 
+the hymn 2 ; as having the same endings on the sixth day it is a symbol of 
+the sixth day. ‘ Thou hast become the one lord of wealth ’ is the hymn 8 ; 
+‘Stand on thy dread chariot, O thou of impetuous manhood’ (he sayB); 
+standing is the end; the sixth day is the end; on the sixth day it is 
+a symbol of the end. It is in Tristubh; with it with feet supported he main¬ 
+tains the pressing; thereby it departs not from its place. ‘ To our pressed 
+drank with the steeds ’ is the conclusion 4 ; as having the same endings on 
+the sixth day it is a symbol of the sixth day. These are Gayatri verses; 
+Gayatri verses support the midday (pressing) of this set of three days; that 
+metre is a support in which a Nivid is inserted; therefore he inserts 
+a Nivid in the Gayatri verses. ‘ To the god Savitr in the bowls’ is the 
+beginning of the Vai^vadeva 5 ; as being in the Atichandas metre, on 
+the sixth day it is a symbol of the sixth day. ‘ That desirable of Savitr ’ 
+(he says 8 ); ‘ The evening hath come ’ is the antistrophe 7 ; what has gone is 
+the end ; the sixth day is the end; on the sixth day it is a symbol of the 
+
+
+* RV.x.66.4-6; A9a viii. 8.2; 99 S.X. 6 . 9. 
+
+* HV. i.80.18-15; viii. 2.18-15; A93.viii L16. 
+“ RY. x. 74. 6 ; see AB. It. 29. 
+
+u RY. vi. 46. 1 and 2; see AB. It. 81. 
+
+19 RV.viii. 8.6 and 6 ; AfS. vii. 8.19; ftS. x. 
+
+5.18 (fourth day: here, x. 8 . 8 , it differs). 
+“ RV. x. 178 ; A^S. vii. 1.18. 
+
+1 RV. i. 180 ; A 9 & viii. 1. 17; 99 a x. a 9. 
+Cf. KB. xxiii. 7. & 
+
+* RV. ii. 16; A 98 . viii. 1 .17; ££ 8 . x. a 9 . 
+
+
+9 RY. vi. 81. ▼. 6 is referred to; A^S. viii. 
+1. 17; 99S. x. 6. 16 (6th day: here it 
+differs). 
+
+* RY. viii. 9a 81-88; A 98 . viii. 8. 2; 99 a 
+
+x. a 9. 
+
+9 See above AB. i. 19 ; A9S. viii. 1 . la 
+
+9 RY. iii. 62. 10 and 11; these form the 
+strophe with the preceding verse; see 
+A9a viii. 1. 18; of. 99 a x. a 11-18. 
+
+7 Cited in A 9 S. viii. 1.18. 
+
+
+
+V. 13—] 
+
+
+[236 
+
+
+The Soma Sacrifice 
+
+
+end. * Up the god Savitr for instigation 9 is (the hymn) to Savitr •; 4 Forever 
+he hath stood,the bearer intent on his work * (he says); standing is the end; 
+the sixth day is the end; on the sixth day it is a symbol of the sixth day. 
+
+' Which is the first, which is the latter of these two ? 9 is (a hymn) to sky and 
+earth 9 ; as having the same endings on the sixth day it is a symbol of the sixth 
+day. ‘ Why hath the best, why hath the youngest come to us V and ‘ To our 
+sacrifice, O V&jas, O Rbhuksans 9 are (a hymn 10 ) to the Rbhus and one con¬ 
+nected with Nara^ansa; as having (the word) ‘ three ’ on the sixth day it is 
+a symbol of the sixth day. ‘ This dread thing he of glad speech 9 and c Those 
+who through the sacrifice are endowed with the fee 9 are the Vaicjvadeva. 11 
+
+v. 14 (xxii. 9). He recites the Nabhanedistha 1 ; Nabh&nedistha Manava 
+when he was performing his studentship, his brothers deprived of any share 
+(in his father's property). Having returned he said to them 4 What have you 
+allotted to me ? 9 1 This judgement giver, the decider 9 they replied. There¬ 
+fore now here the sons call the father 4 The judgement giver, the decider. 9 He 
+having gone to his father said ‘ O father, they have allotted thee to me. 9 
+To him said his father, 4 Do not care for that, O my boy. These Angirases 
+are performing a sacrificial session for the world of heaven; they fall into 
+confusion whenever they reach the sixth day ; make them recite these two 
+hymns on the sixth day; when they go to the world of heaven they will 
+bestow on thee the thousand which is the gift at the session. 9 1 Be it so 9 (he 
+said); he went to them (saying) ‘Accept the Manava, O wise ones 29 . 
+They replied to him, ‘ What dost thou desire when thou sayest this ? 9 ‘ Let 
+me reveal to you the sixth day, 9 he replied, 4 And when ye go to the heaven, 
+do you give me the thousand which is the gift at the session. 9 4 Be it so 9 
+(they said). Them he made to recite these two hymns on the sixth day; 
+' then indeed did they discern the sacrifice, the world of heaven. In that 
+he recites these two hymns on the sixth day, (it is) to discern the 
+sacrifice, to reveal the world of heaven. To him as they went to 
+heaven they said ‘This thousand is for thee, O Brahman. 9 As he was 
+gathering it together, a man in black garments, coming from the north, 
+said to him 4 Mine is this; mine is what is left on the place (of sacri¬ 
+fice). 9 He said 4 To me have they given it. 9 He replied 4 Then let us 
+question thy father. 9 He went to his father, to him his father said 4 Did not 
+
+
+• RV. ii. 88 ; A?S. viii. 8.18 ; 99S. x. 8. 14. 
+
+• RV. i. 185 ; 99 S. x. 8. 14 ; A 9 & vii. 7. 8. 
+
+10 RV. i. 161. 1-18; iy. 87. 1-4 ; see A 9 S. 
+
+viii. 8. 6; 95®- x - 1- 14; nardfatisatn in 
+S&yana’s view means * in which heroes 
+are praised *, but cf. ZDMG. liv. 49-57. 
+
+» RV. x. 61 and 62. See AB. v. 14. 
+
+1 Cf. TS. iii. i. 9. 4. The two hymns RV. x. 
+
+
+61 and 62 are the N&bh&nedistha. Cf. 
+below AB. vi. 27 ; A9®. viii. 1. 20-24 ; 
+99S. x. 8. 14. 
+
+1 This is taken verbally from RV. x. 62, not 
+as suggested by Geldner vice versa ; see 
+Oldenberg, Ifrveda-Noten, ii. 269, whose 
+reconstruction of the legend is given, 
+ibid. ii. 261, 262. 
+
+
+
+237] The Story of Nabhanedistha [—v. 15 
+
+
+they give it to thee, 0 son ? ’ ‘ They did give it/ he replied, 1 2 but a man in 
+black garments came from the north upon me and (saying) “Mine is 
+this; mine is what is left on the place (of sacrifice) ” has taken it away/ 
+To him said his father,‘ His it is, 0 my boy ; but he will give it to thee/ 
+Returning he said 1 Thine is this, O blessed one, so my father tells me \ 
+He replied * I give it to thee who hast spoken the truth/ Therefore by one 
+who knows thus should truth alone be spoken. The Nabhanedistha is 
+a speech to win a thousand; a thousand comes to him, with the sixth day 
+he discerns the world of heaven, who knows thus. 
+
+v. 15 (xxii. 10). These they call accompaniments; the Nabhanedistha, 
+the Valakhilya, 1 the Vrsakapi,* and the Evayamarut 3 (hymns). Them he 
+should recite together. Whichever of them he should omit, that of the 
+sacrificer he would omit. If the Nabhanedistha, he would omit his seed; of 
+the Valakhilyas he would omit his breaths; if the Vrsakapi, he would omit 
+his body; of the Evayamarut, he would remove him from support, both 
+divine and human. With the Nabhanedistha he poured seed; that he dis¬ 
+criminated by the Valakhilyas; with (the hymn of) Suklrti Kaksivata 4 * he 
+made (it) leave the womb (saying) ‘ That we may rejoice in thy broad pro¬ 
+tection, O Indra/ Therefore the embryo, being larger, yet does not harm 
+the womb which is smaller; for it is made proper by the holy power. By 
+means of the Evayamarut he produces motion; by it set in motion all 
+whatever there is here moves. ‘ The dark day and the bright day 9 is the 
+beginning of the Agnimaruta 6 ; in * day and day' is there repetition and 
+alliteration; on the sixth day it is a symbol of the sixth day. * Of the 
+sweet juice, the Marut name, O holy ones * is (the hymn) to the Maruts 6 
+wherein is much to be uttered; much is the end; the sixth day is the 
+end; on the sixth day it is a symbol of the end. € To Jatavedas let us pour 
+the Soma * is the normal (verse) to Jatavedas. 7 * He bom of old with 
+strength * is (the hymn) to Jatavedas 8 ; as having the same endings on the 
+sixth day it is a symbol of the sixth day. ‘They supported/ ‘They 
+supported/ he recites; he fears the slipping down of the end. Just as a man 
+ties the end, twining it again and again intertwining it, or as one sticks in 
+a peg at the end to keep (a skin) taut, so is it in that he recites ‘ They sup¬ 
+ported ', ‘ They supported *, for continuity. With sets of three days, un- % 
+interrupted and continuous, they proceed, who proceed knowing thus. 9 
+
+
+1 RV. viii. 49-59. See below AB. vi. 28. 
+
+2 RV. x. 86. See below AB. vi. 29. 
+
+• RV. v. 87. See below AB. vi. 80 and 81. 
+
+4 RV. x. 181. See below AB. vi. 29. 
+
+• RV. vi. 9. 1-8; A$S. viii. 8. 9 ; 9£S. x. 8. 
+
+15 which differs for the rest. 
+
+• RV. vii. 57; A$S. viii. 8. 9. 
+
+
+7 RV. i. 99. 1; A£S. vii. 1. 14. 
+
+8 RV. i. 96: dhdrayan is the refrain in d of 
+
+eaoh verse; A. 9 S. viii. 8. 9; wrongly 
+attributed in the Vedie Concordance, 
+
+* This ohapter appears to require the Hotr 
+himself to perform all these recitations 
+contrary to the view in vi that the 
+
+
+
+v. 16—] 
+
+
+The Soma Sacrifice 
+
+
+[238 
+
+
+ADHYAYA in 
+
+The Chandomas. 
+
+v. 16 (xxiii. 1). That which has (the words) ‘ hither ’ and ‘forward’ is 
+a symbol of the seventh day, for the seventh day is a repetition of the first 
+day. That which contains (the word) ‘yoke’, (the word) ‘chariot’, (the 
+word) ‘swift’, (the word) ‘drink’, (the fact), that the deity is mentioned 
+in the first Pada, (the fact) that this world is referred to, that which contains 
+(the word) ‘ bom ’, that which has no express mention (of the deity), the 
+fnture tense, that which is a symbol of the first day; these are the symbols 
+of the seventh day. ‘ From the ocean the aroma of sweetness hath arisen ’ 
+is the Ajya 1 of the seventh day; as not containing any express mention of 
+the deity, on the seventh day it is a symbol of the seventh day. The ocean 
+is speech; speech wastes not away, the ocean wastes not away. In that 
+this is the Ajya of the seventh day, verily thus from the sacrifice they 
+extend the sacrifice; verily thus they again approach speech for continuity. 
+With sets of three days, uninterrupted and continuous, they proceed who 
+proceed knowing thus. The Stomas are obtained, the metres are obtained 
+on the seventh day. Just as they smear with butter again the portions cut 
+off to refresh them, so here they perform again the Stomas and the metres 
+to refresh them, in that this is the Ajya of the seventh day. It is in 
+Tristubh; this set of three days has the Tristubh at the morning pressing. 
+‘ O Vayu, drinker of the pure, come hither to us,’ * With which thou dost 
+come forward to the bounteous one,’ ‘ To our sacrifice hither with hundreds 
+of steeds,’ ‘ The lively presser at the sacrifices hath arisen forward,’ ‘ The 
+draughts delighting Indra,’ ‘ Thy hundred steeds, thy thousand,’ ‘ When 
+forward, O Mitra and Varuna, for you they struggle,* ‘ Hither, O Nasatyas, 
+with chariot rich in cattle,’ ‘ Come hither to us, O god, O impetuous one,’ 
+‘ Forward to you in the sacrifices the pious have sung,’ and ‘ Forward she 
+hasteneth with her nourishing stream’ are the Prauga. 8 (The words) 
+‘ hither ’ and ‘ forward ’ on the seventh day are symbols of the seventh day. 
+It is in Tristubh; this set of three days has the Tristubh at the morning 
+pressing. ‘ Thee like a car for aid,’ ‘ This Soma juice hath been pressed, 
+
+V&lakhily&s, the Vrs&kapi and the Evayft- which differs considerably; see KB. 
+
+marut fell normally to the Hotrakas. xxvi. 7, 8; xvi. 6 ; A£S. xxi. & 11, 
+
+See however vi. 21, whence puts seems 12. 
+
+to have a looser sense than merely recite * BY. vii. 22.1,8, 5,2,4; 91.6; vi. 67.9-11; 
+as it covers fatUayOni. vii. 72. 1-8; 80. 1-8; 48. 1-8; 99. 1-8; 
+
+* RV. ir. 69; A£8. viii. 9. 2; cf. QQS. x. 9 Ag& viil. 9. 2. 
+
+
+
+239] 
+
+
+The Chandomas 
+
+
+[—v. 16 
+
+
+O bright one/ ‘ 0 Indra come near/ ‘ Let Brahmanaspati move forward/ 
+‘Agni, the leader/ ‘Thou, O Soma, with inspiration/ ‘They swell the 
+waters/ and ‘ Forward to Indra, the great ’ are the continuation, 3 being the 
+same as that of the first day; on the seventh day it is a symbol of the 
+seventh day. ‘ With what array, of one age, of one home ’ is the hymn; 4 
+as containing (the word) 1 born ’ in ‘ Neither he that is being bora nor he 
+that is bom shall attain ’ on the seventh day it is a symbol of the seventh 
+day. It is the ‘ With what array (hymn); the ‘ With what array 9 hymn is 
+one producing agreement and continuing (life). By it Indra and Agastya 
+and the Maruts came to agreement; thus, in that he recites the ‘ With that 
+array’ (hymn), (it serves) to produce agreement. It is also life-giving; 
+therefore for him who is dear to him he should perform the ‘ With what 
+array ’ hymn. It is in Tris^ubh; with it with feet supported he maintains 
+the pressing; thereby it departs not from its place. ‘ That ram that winneth 
+the light I glorify ’ is the hymn; 6 as containing (the word) ‘ chariot ’ in 
+‘ Like a strong steed the chariot hastening at the call ' on the seventh day 
+it is a symbol of the seventh day, It is in Jagatl; Jagati verses support 
+the midday (pressing) of this set of three days; that metre is a support in 
+which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. 
+Pairing hymns are recited, in Tristubh and Jagati; cattle are a pairing; 
+the Chandomas are cattle; (they serve) to win cattle. ‘ Thee we invoke ’, 
+and ‘Do thou come to the worshipper’, are the Brhat as Frstha 0 on the 
+seventh day; that is what belongs to the sixth day; the Rathantara is the 
+Vairupa, the Brhat the Vairaja; the Rathantara the Qakvara, the Brhat 
+the Raivata; in that there is the Brhat as Prstha, verily thus with the 
+Brhat they support the Brhat, to avoid cleaving the Stomas. If it were to 
+be the Rathantara, there would be a cleavage (of the Stomas). Therefore 
+the Brhat only is to be used. ‘ What he hath won ’ is the normal inserted 
+verse. 7 In * Towards thee, O hero, we utter praise ’ he makes to follow the 
+basis of the Rathantara, 8 for this day is connected with the Rathantara in 
+place. 1 Drink of the pressed draught rich in sap ’ is the Pragatha 9 of the 
+Saman; as containing (the word) ‘ drink ’ on the seventh day it is a symbol 
+of the seventh day. * This steed, god strengthened ’ is the normal Tarksya 10 
+(hymn). 
+
+
+8 BY. Ylii. 68. 1-8; 2. 1-8; 68. 5, 6; i. 40. 8, 
+4; iii. 20. 4; i. 91. 2; 64. 6 ; viii. 89. 3; 
+see AB. iv. 29. 
+
+* RV. i. 165: v. 9 is cited ; A£S. yUi. 6. 6; 
+95S. x. 9. 11. For the legend of. Sieg, 
+SagmsUtfe des figveda, pp. 115 seq.; ▼. 
+Sehroeder, Mystorium und Mimus , pp. 91 
+seq., 102 seq.; Hertel, VOJ. xviii. 158; 
+
+
+Oldenberg, tfgveda-Nolen , i. 170. 
+
+8 RV. i. 52; A?S. viii. 6. 6 ; £$S. x. 9. 12. 
+
+6 RV. vi. 46. 1, 2; viii. 61. 7, 8; see AB. iv. 
+
+81. 
+
+7 RV. x. 74.6; see AB. iv. 29. 
+
+8 RV. vii. 82. 22, 28; see AB. iv. 29. 
+
+9 RV. vii. 8. 1, 2; see AB. iv. 29. 
+
+48 RV. x. 178 ; AfS. vii. 1.18. 
+
+
+V. 17 —] 
+
+
+The Soma Sac rifice 
+
+
+[240 
+
+
+v. 17 (xxiii. 2). ‘ I shall proclaim the mighty deeds of Indra' is the hymn; 1 
+the word‘ forward ’ (in ‘ proclaim ’) on the seventh day is a symbol of the 
+seventh day. It is in Tri^ubh; with it with feet supported he maintains 
+the pressing; thereby it departs not from its place. ‘Towards the ram, 
+much invoked, worthy of praise ’ is the hymn; * ‘ towards ’ is equivalent to 
+‘ forward ’; on the seventh day it is a symbol of the seventh day. It is in 
+Jagati; Jagati verses support the midday (pressing) of the set of three 
+days; that metre is a support in which a Nivid is inserted; therefore he 
+inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh 
+and in Jagati; cattle are a pairing, the Chandomas cattle; (they serve) to 
+win cattle. ‘ That of Savitr we choose,’ and ‘ To-day, for us, O god Savitr' are 
+the strophe and antistrophe of the Va^vadeva ;• on the Rathantara day, 
+the seventh day, it is a symbol of the seventh day. ‘Towards thee, O god 
+Savitr’ is (the triplet) to Savitr. 4 ‘Towards’ is equivalent to ‘forward’; 
+on the seventh day it is a symbol of the seventh day. ‘Let them come 
+forward with weal for the sacrifice’ is (the triplet) to sky And earth; 4 
+* forward ’ on the seventh day is a symbol of the seventh day. ‘ This to 
+the race divine’ is (the triplet) to the Rbhus;* as containing (the word) 
+‘ born ’ on the seventh day it is a symbol of the seventh day. He recites 
+(the verses) of two Padas, 7 ‘ Come hither with thy beauty ’; man has two 
+feet, cattle four feet; the Chandomas are cattle; (verily they serve) to win 
+cattle; in that he recites (verses) of two Padas, verily thus he makes the 
+sacrificer with two feet find support in four-footed cattle. ‘ Hither to our 
+service, the songs, O Agni ’ is the (hymn) to the All-gods; 8 ‘ hither ’ on the 
+seventh day is a symbol of the seventh day. These are Gayatri verses; 
+this set of three days has the Gayatri at the third pressing. ‘ Vai^vanara 
+hath produced ’ is the beginning of the Agnimaruta; * as having (the word) 
+‘ bora ’ on the seventh day it is a symbol of the seventh day. ‘ Forward to 
+you, the Tristubh, food ’ is (the hymn) to the Maruts; 10 • forward ’ on the 
+seventh day is a symbol of the seventh day. ‘ To J&tavedas let us pour the 
+Soma ’ is the normal (verse) to Jatavedas. 11 ‘ Your envoy, with all know¬ 
+ledge ’ is (the hymn) to J&tavedas; 12 as not having the deity mentioned on 
+the seventh day it is a symbol of the seventh day. These are Gayatri 
+verses; this set of three days has the G&yatrl at the third pressing. 
+
+
+1 BY. i. 82; A£& viii. 6. 12; not in 99 S. 
+Ct KB. xxvi. 9,10. 
+
+* BY. i. 61; A$S. viii. 6.12; $£8. x. 9. 18, 
+
+> BY. v. 82.1-8; 4-6; see AB. iv. 29. 
+
+* BY. i. 24. 8-6; A£& viii. 9. 6. 
+
+» BY. iL 91. 19-21; £ 98 . viii. 9. 6; 99 S. x. 
+9.16. 
+
+* BY.i.20.1-8; £$8.viii.9.6; 9£S.x.9.16. 
+
+
+’ BY. x. 172; £ 98 . viii. 9. 6; 99 a x. 9.16. 
+
+• BY. i. 14; £ 98 . viii. 9. 6 . 
+
+> See £ 93 . U. 16. 2; £ 98 . viii. 9. 7. Cf. 
+998. x. 9.17 ; 10. 8 . 
+
+18 BY.viii. 7; £CS. vUi. 9. 7; 998 . x. 9. 17. 
+11 BY. i. 99. 1 ; A 98 . vU. 1. 14. 
+
+» BY. iv. 8 ; I 9 & viii. 9. 7. 
+
+
+
+241 ] 
+
+
+The Chandomas—Eighth Day [ —v. is 
+
+v. 18 (xxiii. 8). That 1 2 which has not (the words) ‘ hither ’ and ‘ forward 
+that which has (the word) ‘ stand’, is the symbol of the eighth day, for the 
+eighth day is a repetition of the second day. That which contains (the 
+word) * upright ’, (the word) ‘ to ’, (the word) * between (the word) ‘ strong 
+(the word) ‘ grow (the fact) that the deity is mentioned in the middle Pada, 
+(the fact) that the atmosphere is referred to, that which has Agni twice, 
+that which contains (the word) ‘great’, that which contains a double 
+invocation, that which contains (the word) ‘ again ’, the present tense, that 
+which is a symbol of the second day; these are the symbols of the eighth 
+day. ‘ Agni for yon the god in onion with the flames ’ is the Ajya 8 of the 
+eighth day; as containing Agni twice, on the eighth day it is a symbol of 
+the eighth day. It is in Tristubh; this set of three days has the Tristubh 
+at the morning pressing. 'Were not they who were made great with 
+homage ?,’ ‘ Those rich of food, wealth gathering, the wise one,’ ‘ The dawns 
+with fair days, spotless have dawned,'' Guardians infallible, eager envoys,’ 
+‘ So far as the power of the body, so far as the might,’ ‘ To you two at the 
+rising of the sun with hymns,’ ‘ The cow milking the desire of the ancient 
+one,’ ‘To our prayers come, O Indra, knowing,’ ‘Agni, upright, hath 
+established the favour of the bright one’ and ‘May Sarasvati for us 
+rejoicing’ are the Praiiga; 3 as containing (the words) ‘ to’, ‘ between’, an 
+invocation of two deities and ‘ upright ’ on the eighth day it is a symbol of 
+the eighth day. It is in Tristubh; this set of three days has the Tristubh 
+metre at the morning pressing. ‘ Lord of every man,’ ‘ Indra is the Soma 
+drinker only,’ ‘ O Indra, come near,’ * Rise up, O Brahmanaspati,’ * Agni, the 
+leader/ ‘Thou, O Soma, with inspiration,’ ‘They swell the waters,’ and 
+‘ Sing aloud to Indra ’ are the continuation 4 * * being the same as that of the 
+second day; on the eighth day it is a symbol of the eighth day. ‘ I praise 
+great Indra in whom all ’ is the hymn; 8 as containing (the word) ‘ great ’ 
+on the eighth day it is a symbol of the eighth day. ‘ Even from great, 
+O Indra, these that approach’ is the hymn;* as containing (the word) 
+‘ great ’ on the eighth day it is a symbol of the eighth day. ‘ Drink the 
+Soma, towards which, O dread one, thou hast penetrated ’ is the hymn; 7 as 
+containing (the word) ‘ great ’, in ‘ The cattle stall, being greatly lauded, 
+O Indra ’ on the eighth day, it is a symbol of the eighth day. ‘ Great is 
+
+
+1 For the eighth or second Ch&ndoma see 
+
+KB. zm 11-18. 
+
+2 BY. vii. 8 ; A$S. viii. 10. 1; x. 8. 1. 
+
+It differs in detail throughout. 
+
+* BY. vii. 91. 1, 8; 90. 4; 91. 2, 4, 5; 65. 
+
+1-8; iii. 58. 1-8; vii. 28. 1-8; 89. 1-8; 
+
+95. 4-6; A$S.viii. 10. 1. 
+
+31 [«o.». m] 
+
+
+4 RV. Tiii. 68 . 6 ; 2. 4 ; 88. 6, 6; i. 40. 1, 2; 
+iii. 20. 4; i. 41. 2; 64. 6 ; Tiii. 87. 1 
+and 2. 
+
+8 BV. iii. 19; A£S. Tiii. 7. 22. 
+
+• RV. i. 168; A$S. Tiii. 7. 22. 
+
+7 RV. Ti. 17; A$S. Tiii. 7. 22. 
+
+
+
+[242 
+
+
+v. 18—] The Soma Sacrifice 
+
+Indra, man-like, spreading over mortals’ is the hymn; 8 as containing (the 
+word) ‘great* on the eighth day it is a symbol of the eighth day. It is in 
+Tristubh; with it with feet supported he maintains the pressing; thereby 
+it departs not from its place. 1 Him sky and earth of one mind ’ is the 
+hymn ; 9 as containing (the word) 1 great ’ in ‘ When he went displaying his 
+greatness, his power * on the eighth day it is a symbol of the eighth day. It 
+is in Jagatl; Jagati verses support the midday (pressing) of this set of three 
+days; that metre is a support in which a Nivid is inserted; therefore he 
+inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh 
+and Jagati; cattle are a pairing, the Chandomas are cattle; (verily they 
+serve) to win cattle. Hymns containing (the word) ‘great* are recited; 
+the atmosphere is great; (verily they serve) to obtain the atmosphere. 
+Five hymns are recited; the Pankti has five Padas; the sacrifice is fivefold; 
+cattle are fivefold; the Chandomas are cattle; (verily they serve) to win 
+cattle. ‘ Towards thee, O hero, we utter praise * and 4 Towards thee for the 
+first drink’ are the Rathantara as Prsfcha 10 on the eighth day. ‘ What he hath 
+won * is the normal inserted verse. 11 In ‘ Thee we invoke * he makes to follow 
+the basis 18 of the Brhat, for this day is connected with the Brhat in place. 
+
+‘ Both may he hear for us* is the Pragatha of the Saman; 13 ‘that which is 
+lasting and that which was yesterday * (he means); on the Brhat day, the 
+eighth day, it is a symbol of the eighth day. ‘ This steed, god strengthened ’ 
+is the normal Tarksya 14 (hymn). 
+
+v. 19 (xxiii. 4). ‘ Many not of old to him ’ is the hymn; 1 as containing 
+(the word) 1 great * in 4 To the great, the hero, impetuous, eager ’ on the eighth 
+day it is a symbol of the eighth day. 4 This fame for thee, O bounteous 
+one, though thy greatness ’ is the hymn; 8 as containing (the word) ‘great * 
+on the eighth day it is the symbol of the eighth day. 4 Thou art great, 
+O Indra, who by thy might* is the hymn; 3 as containing (the word) 
+‘great* on the eighth day it is a symbol of the eighth day. ‘Thou art 
+great, O Indra; to thee the earth * is the hymn; 4 as containing (the word) 
+‘great* on the eighth day it is a symbol of the eighth day. It is in 
+Tristubh; with it with feet supported he maintains the pressing; thereby it 
+departs not from its place. 4 Though the width of the sky is outspread * is 
+the hymn; 5 as containing (the word) ‘great* in ‘Not Indra in greatness’ 
+
+• BY. vi. 19; A£S. vii. 9. 22. 14 RY. x. 178; A£S. Yii. 1. 18. 
+
+• BY. x. 118; A£S. vii. 9. 22; it precede* * BY. vi. 82; A£& viii. 7. 28; ££8. x. 10. 6. 
+
+there BY. vi. 19. Cf. KB. xxiii. 12, 18w 
+
+*• RV. vii. 88. 22, 28; viii. 8. 7,8; see AB. * RV. x. 54; A£S. vui. 7.28; ££8. x, 10. 6. 
+
+iv. 29. 8 RV. i. 08; A£& viii. 7. 28; ££S. x. 10. 6. 
+
+11 RV. x. 74. 6; see AB. iv. 29. 4 RV. iv. 17; A£S. viii. 7. 28 ; ££S. x. 10. 6. 
+
+18 RY. vi. 46. 1 and 2 ; see AB. iv. 81. • RV. i. 55; A£S. viii. 7. 28 : it precedes 
+
+18 RY. viii. 61. 1 and 2; see AB. iv. 81. RY. iv. 17 there ; not in ££8. 
+
+
+
+243] 
+
+
+The Chandomas — Eighth Day [v, 19 
+
+on the eighth day it is a symbol of the eighth day*. It is in Jagati; 
+Jagati verses support the midday (pressing) of this set of three days; that 
+metre is a support in which a Nivid is inserted; therefore he inserts a Nivid 
+in the Jagati verses. Pairing hymns are recited, in Tris^ubh and in Jagati; 
+cattle are a pairing, the Chandomas cattle; (verily they serve) to win cattle. 
+Hymns containing (the word) ‘ great 9 are recited; the atmosphere is great; 
+(verily they serve) to obtain the atmosphere. Two sets of five hymns are 
+recited; the Pankti has five Padas; the sacrifice is fivefold; cattle are 
+fivefold; the Chandomas are cattle; (verily they serve) to win cattle. They 
+are separate, five in one set, five in the other; they make up ten; the Viraj 
+is a set of ten; the Viraj is food; cattle are food, the Chandomas cattle; 
+(verily they serve) to win cattle. ‘ Let each man of the god that leadeth,’ 
+‘ That desirable of Savitr 9 and ‘ God of all, lord of the good * are the strophe 
+and antistrophe of the Vaigvadeva.® On the Brhat day, the eighth day, it 
+is a symbol of the eighth day. 1 The golden-handed to aid ’ is (the triplet) 
+to Savitr 7 ; as containing (the word) 4 upright ’ on the eighth day it is 
+a symbol of the eighth day. ‘ May the two great ones, sky and earth, for 
+us ’ is (the triplet) to sky and earth; 8 as containing (the word) ( great 9 on 
+the eighth day it is a symbol of the eighth day. ‘ Youthful the parents 
+again ’ is (the triplet) to the Rbhus; 9 as containing (the word) ‘ again ’ on 
+the eighth day it is a symbol of the eighth day. He recites (verses) of two 
+Padas, 10 4 These worlds let us subject ’; man has two feet, cattle four feet; 
+the Chandomas are cattle; (verily they serve) to win cattle. In that he 
+recites (verses) of two Padas, verily thus he makes the sacrificer with two 
+feet to find support among four-footed cattle. ‘The great aid of the gods’ 
+is (the hymn) to the All-gods; 11 as containing (the word) 1 great 9 on the 
+eighth day it is a symbol of the eighth day. These are Gayatri verses; 
+this set of three days has the Gayatri at the third pressing. ‘ The righteous, 
+belonging to all men 9 is the beginning of the Agnimaruta; 19 as containing 
+(the word) ‘ great 9 in * Agni, of all men, the great 9 on the eighth day it is a 
+symbol of the eighth day. ‘ The sporting troop of the Maruts 9 is (the hymn) 
+to the Maruts; 13 as containing (the word) * grow 9 in ‘ With the taste of the 
+sap it grew great 9 on the eighth day it is a symbol of the eighth day. ( To 
+Jatavedas let us pour the Soma 9 is the normal (verse) to Jatavedas. 14 
+
+- RV. v. 60.1; 82.7, 8; see AB. iv. 82. 10 RV.x. 157; <?gS. x. 10. 7; Af& viii. 7. 24. 
+
+7 RV. i. 22. 6-7; A£S. viii. 10. 2; ggS. x. 11 RV. yiii. 88; A?S. viii. 10. 2; S. x. 
+
+10. 7. 10. 7. 
+
+« RV. i. 22. 18-15; A$& viii. 10. 2; $$8. x. » In AgS. viii. 10. 8 ; $$8. x. 10. 8. 
+
+10. 7. » RV. i. 87; A$a viii. 10. 8. 
+
+• RV. i. 20. 4-8 ; A$S. viii. 10. 2 ; $$8. x. RV. i. 92.1; A$S. vii. 1. 14. 
+
+10. 7. 
+
+
+
+[244 
+
+
+v. 19 —] The Soma Sacrifice 
+
+*0 Agni, be kind; thou art great’ is (the hymn) to Jatavedas; 15 as 
+containing (the word) 1 great ’ on the eighth day it is a symbol of the eighth 
+day. These are Gayatri verses; this set of three days has the Gayatri 
+metre at the third pressing. 
+
+
+ADHYAYA IV 
+
+The Chandomas (continued). 
+
+v. 20 (xxiv. 1). That 1 which has the same endings is a symbol of the 
+ninth day ; for the ninth day is a repetition of the third day. That which 
+contains (the word) ‘ horse ’, (the word) * end that which is repeated, that 
+which is alliterated, that which contains (the word) 4 stay (the word) 1 sur¬ 
+pass (the word) ‘ three ’, that which is a symbol of the end, (the fact) that 
+the deity is mentioned in the last Pada, (the fact) that yonder world is 
+referred to, that which contains (the word) 4 pure \ (the word) 4 true ’, (the 
+word) 4 dwell ’, (the word) 4 gone *, (the word) 4 dwelling ’, the past tense, that 
+which is a symbol of the third day; these are the symbols of the ninth day. 
+
+4 We have gone with great praise to the youngest ’, is the Ajya 2 of the ninth 
+day; as containing (the word) 4 gone ’ on the ninth day it is a symbol of the 
+ninth day. It is in Tristubh; this set of three days has the Tristubh 
+metre at the morning pressing. ‘Forward to thee the pure are offered 
+boldly ’, 4 They perceiving with true mind ’, 4 Dwelling in the sky, from the 
+atmosphere, on the earth *, 4 Come hither to us with all boons, O Ayvins ’, 
+
+4 The Soma, O Indra, is pressed for thee ’, 4 The Brahmans, the Angirases, will 
+attain 4 Sarasvatl pious men invoke ’, 4 Hither to us from the sky, from 
+the great mountain’ and 4 0 Sarasvatl lead us to prosperity* are the Praiiga 3 ; 
+as containing (the words) 4 pure 4 true *, 4 dwell ’, 4 gone and 4 house 
+on the ninth day it is a symbol of the ninth day. It is in Tristubh; this set 
+of three days has the Tristubh metre at the morning pressing. 4 Him for 
+great gain’, 4 Three Soma draughts for Indra’, 4 0 Indra, come near’ 
+4 Forward now Brahmanaspati ’, 4 Agni, the leader ’, 4 Thou, O Soma, with 
+inspiration ’, 4 They swell the waters ’, and 4 No one the chariot of Sudas ’ 
+are the continuation 4 , being the same as that of the third day; on the ninth 
+day it is a symbol of the ninth day. 4 Let Indra drink whose Soma, hail! ’ 
+
+» RV. iv. 9 5 A£S. viii. 10. 8. 42. 1-8 ; x. 17. 7-9; v. 48. 11-18; vi. 61. 
+
+1 For the ninth day see KB. xxvi. 14-17. 14-16 ; A£S. viii. 11. 1; 99 s * x * H. 4,6. 
+
+• RV. vii. 12 ; A9& viii. 11. 1; 99S. x. 11.1 4 RV. viii. 68 7-9; 2. 7-9; 58. 6, 6; i. 40. 6, 
+
+with variants throughout 6; iii. 20. 4 ; i. 91. 2; 64. 6 ; vii. 82. 10. 
+
+8 RV. vii. 90. 1, 6 ; 64. 1; 70. 1-8 ; 29. 1-8; See AB. v. 1. 
+
+
+
+[—V. 21 
+
+
+245] The Chandomas — Ninth Day 
+
+is the hymn 6 ; the call of Hail! is the end; the ninth day is the end ; on 
+the ninth day it is a symbol of the end. ‘ Let him say the Saman, spring¬ 
+ing forth as of a bird ’ is the hymn 6 ; (containing) ‘ Let us sing that which 
+becometh heavenlike ’; the heaven is the end; the ninth day is the end ; 
+on the ninth day it is a symbol of the ninth day. 4 Stand on the steeds 
+being yoked to the chariot ’ is the hymn 7 ; standing is the end; the ninth 
+day is the end; on the ninth day it is a symbol of the ninth day. ‘ Those 
+of many a poet ’ is the hymn 8 , (containing) ‘ The hymns him that standeth 
+on the chariot ’; standing is the end; the ninth day is the end; on the 
+ninth day it is a symbol of the ninth day. That is in Tris^ubh ; with it 
+with its feet supported he maintains the pressing; thereby it departs not 
+from its place. ‘ Sing ye forth to the glad one the song rich in food ’ is the 
+hymn 9 ; as having the same endings on the ninth day it is a symbol of the 
+ninth day. It is in Jagati; Jagatl verses support the midday (pressing) of 
+this set of three days; that metre is a support in which a Nivid is inserted ; 
+therefore he inserts a Nivid in the Jagati verses. Fairing hymns are recited, 
+in Tristubh and in Jagati; cattle are a pairing; the Chandomas are cattle; 
+(verily they serve) to win cattle. Five hymns are recited; the Pankti has 
+five Padas; the sacrifice is fivefold ; cattle are fivefold; the Chandomas are 
+cattle; (verily they serve) to win cattle. ‘ Thee we invoke ’ and 4 Do thou 
+come to the worshipper ’ are the Brhat as Prstha 10 on the ninth day. ‘ What 
+he hath won ’ is the normal inserted verse. 11 In ‘ Towards thee, O hero, we 
+utter praise * he makes to follow the basis 12 of the Rathantara, for this day 
+is connected with the Rathantara in place. 4 O Indr a, threefold protection 1 
+is the Pragatha of the Saman 18 ; as containing (the word) 4 three * on the 
+ninth day it is a symbol of the ninth day. * This steed, god strengthened ’ 
+is the normal Tarksya 14 (hymn). 
+
+v. 21 (xxiv. 2). 4 In thee from of old the songs have gone together, 
+O Indra J is the hymn 1 ; as containing (the word) 4 gone * on the ninth day it 
+is a symbol of the ninth day. 4 When shall our prayers dwell in the chariot * 
+is the hymn *; as containing (the word) 4 dwell * it is a symbol of the end; 
+having gone to the end he dwells as it were; on the ninth day it is a 
+symbol of the ninth day. 4 May the true one come hither, the generous, he 
+of the Soma lees ’ is the hymn 3 ; as containing (the word) 4 true * on the 
+
+8 RV. iii. 60; A£S. viii. 7. 28. 11 RV. x. 74. 6 ; see AB. iv. 29. 
+
+• RV. i. 178; A^S. viii. 7. 28 ; 99S. x. 11. 6. 11 RV. vii. 82. 22 and 28 ; see AB. iv. 29. 
+
+7 RV. iii. 86 ; A$8. viii. 7. 28 ; 99S. x. 11. 6. 13 RV. vi. 46. 9 and 10 ; see AB. v. 1. 
+
+3 RV. vi. 21; A5& viii. 7. 28. 14 RV. x. 178 ; A£S. vii. 1. 18. 
+
+9 RV. i. 101; I9S. viii. 7. 28 : it precedes » RV. vi. 84; A9S. viii. 7. 24. Cf. KB. xxvi. 
+
+RV. vi. 21 there ; 99S. x. 11. 6. 16,17. 
+
+10 RV. vi. 46.1, 2 ; viii. 61. 7, 8; see AB. iv. 3 RV. vi. 86 ; A9S. viii. 7. 24. 
+
+
+
+v. 21—] 
+
+
+The Soma Sacrifice [246 
+
+ninth day it is a symbol of the ninth day. ‘ That highest power of thine 
+is on high ’ is the hymn 4 ; the highest is the end; the ninth day is the end; 
+on the ninth day it is a symbol of the end. It is a Tris^ubh; with it with 
+feet supported he maintains the pressing; verily it departs not from its 
+place. ‘ I am the first lord of wealth ’ is the hymn 6 (containing the words) 
+( I win wealth of every man ’; what is won is the end; the ninth day is the 
+end; on the ninth day it is a symbol of the ninth day. It is in Jagati; 
+Jagati verses support the midday pressing of this set of three days; that 
+metre is a support in which a Nivid is inserted; therefore he inserts a 
+Nivid in the Jagati verses. Fairing hymns are recited, in Tristubh and in 
+Jagati; cattle are a pairing; the Chandomas are cattle; (verily they serve) 
+to win cattle. Two sets of five hymns are recited; the Pankti has five 
+Fadas; the sacrifice is fivefold; cattle are fivefold; the Chandomas are 
+cattle; (verily they serve) to win cattle. They are separate, five in one 
+set, five in the other; they make up ten; the Viraj is a set of ten; the 
+Viraj is food; cattle are food; the Chandomas are cattle; (verily they 
+serve) to win cattle. ‘ That of Savitr we choose ’ and * To-day for us, Ogod 
+Savitr ’ are the strophe and antistrophe of the Vaifvadeva 6 ; on the Rath- 
+antara day, the ninth day, it is a symbol of the ninth day. ‘ The evening 
+hath come 9 is (the triplet) to Savitr 7 ; what has gone is the end; the ninth 
+day is the end; on the ninth day it is a symbol of the ninth day; ‘ Forward 
+towards you mightily sky and earth * is (the triplet) to sky and earth 8 ; as 
+containing (the word) c pure 1 in * To the pure the praises ’ on the ninth day 
+it is a symbol of the ninth day. * Let Indra give for sap to us' and * Give 
+ye jewels * are (the triplet) to the Rbhus 9 ; as containing (the word) ‘ three * 
+in ‘ Three sevens to the presser * on the ninth day it is a symbol of the 
+ninth day. He recites (verses) of two Padas 10 , ‘Brown is one, active, 
+bounteous, youthful 1 ; man has two feet, cattle four feet ; the Chandomas 
+are cattle; (verily they serve) to win cattle; in that he recites (verses) of 
+two Fadas, verily thus he makes the sacrificer with two feet find support 
+in four-footed cattle. ‘ That are three over thirty * is (the hymn) to the 
+All-gods 11 ; as containing (the word) ‘three* on the ninth day it is a 
+symbol of the ninth day. These are Gayatri verses; this set of three days 
+has the Gayatri metre at the third pressing. ‘ Vaigvanara, to our aid ’ is the 
+beginning 18 of the Agnimaruta (containing) ‘ Let him come hither from 
+
+4 RV. i. 108 ; A$S. viii. 7. 24; 99S. x. 11. 17. • RV. viii. 98. 84; i. 20. 7 and 8 ; A$S. viii. 
+
+6 RV. x. 48; A?S. viii. 7. 24: it precedes 11. 8 ; 9<?S. x. 11. 8. 
+
+RV. i. 108 here; 5?S. x. 11. 7. 10 RV. viii. 29; A9S. viii. 7. 24 ; 99S. x. 
+
+• RV. v. 82. 1-8; 4-6; see AB. iv. 80. 11. 8. 
+
+T See above AB. v. 18; I9S. viii. 11. 8. 11 RV. viii. 28 5 A9& viii. 11.8 ; 99S. x. 11.8. 
+
+8 RV. iv. 66. 6-7; A9S. viii. 11. 8; 99S. x. ** See A9S. viii. 11. 4; AV. vi. 86. 1: TS. i. 
+
+11 . 8. 6.11. 1 and its parallels. 
+
+
+
+[—v. 22 
+
+
+247] The Chcmdomas—Ninth Day 
+
+afar ’; from afar is the end ; the ninth day is the end; on the ninth day 
+it is a symbol of the end. ( O Marats in whose dwelling ’ is the hymn 13 
+to the Marats; as containing (the word) ‘ dwell ’ it is a symbol of the end ; 
+having gone to the end he dwells as it were; on the ninth day it is a 
+symbol of the ninth day. ‘To Jatavedas let us pour the Soma* is the 
+normal (verse) to Jatavedas 14 . ‘Forward to Agni, move your speech * is 
+(the hymn) to Jatavedas 15 ; as having the same endings in the ninth day 
+it is a symbol of the ninth day. ‘ May he convey us beyond our foes, may 
+he convey us beyond our foes ’ he recites; in the set of nine nights much 
+is done that is forbidden; verily (this serves) for atonement. In that he 
+recites 15 ‘ May he convey us beyond our foes; may he convey us beyond 
+our foes \ verily thus he releases them from all sin. These are Gayatri 
+verses; this set of three days has the Gayatri metre at the third pressing. 
+
+
+The Tenth Day. 
+
+v. 22 (xxiv. 3). They 1 perform the Prsthya Sadaha. As is the mouth, so 
+is the Prsthya Sadaha; as within the mouth are the tongue, palate, and teeth, 
+so are the Chandomas; now that by which he makes speech distinct, by 
+which he discerns sweet and not sweet, is the tenth day. As the two 
+nostrils, so the Prsthya Sadaha, as that within the nostrils, so the Chan¬ 
+domas ; now that by which he discriminates scents is the tenth day. As is 
+the eye, so is the Prsthya Sadaha; as the black within the eye, so the Chan¬ 
+domas ; now the pupil, by which he sees, is the tenth day. As is the ear, 
+so is the Prsthya Sadaha; as what is within the ear, so the Chandomas; 
+now that by which he hears is the tenth day. The tenth day is prosperity; 
+they attain prosperity who perform the tenth day (rite). Wherefore the 
+tenth day is one on which corrections are not to be made (thinking) ‘ Let us 
+not speak ill 8 of prosperity ’, for it is unwise to speak ill of a superior. 
+They creep thence, they purify themselves, they enter the hut of the wives; 
+of those he who knows this libation should say ‘ Hold ye on to one another \ 
+He should offer with ‘ Here stay, stay ye here; here be support, here self 
+support; O Agni; vat ! Hail! vat ! ’ In that he says ‘ Here stay ’ he 
+
+» RV. i. 86; Aq& viii. 11. 4; ££8 x. 11. 9. xxi. 9-12 ; A$& viii. 12. 19-18. 2 for the 
+
+14 RV. L 99. 1; A£S. vii. 1.14. rites here prescribed; for the aviv&kya 
+
+15 RV. x. 187; A£S. viii 11. 4. character see TS. vii. 8.1. 1; B£S. xvi. 
+
+14 In each Terse of RV. x. 187. 6; Ap£S. xxi. 9. 
+
+1 AB. t. 22-28 and KB. xxrii. deal with the * Haug, contra Sftyana, translates * we 
+tenth day following the nine (Ghandomas shall not bespeak (the goddess of) 
+
+and Prsthya $*daha); for the day, cf. wealth.* 
+
+95S. x.” 18—21; B£8. xri. 6-9; Ap£S. 
+
+
+
+v. 22—] 
+
+
+The Soma Sacrifice 
+
+
+[248 
+
+
+makes them stay in this world; in that he says ‘ Stay ye here * he makes 
+offspring stay in them. In that he says 1 Here be support; here self-support 
+verily thus he confers speech and offspring upon the sacrificers. The 
+Rathantara is 4 0 Agni, vat t the Brhat is 4 Hail 1 vat \ The Brhat and 
+Rathantara are a pairing of the gods; verily thus by a pairing of the gods 
+they win a pairing; by a pairing of the gods they are propagated in pair¬ 
+ings; (therefore this serves) for propagation; he is propagated with offspring 
+and cattle who knows thus. They creep thence; they purify themselves; 
+they go to the Agnidh’s altar; of them he who knows this libation should 
+say * Hold ye on to one another \ He should offer with 3 
+
+‘ Sending the sucking calf (to its mother), 
+
+Himself a sucking calf sucking his mother, 
+
+Increase of wealth, sap, and strength 
+May he support in us; hail! ’ 
+
+Increase of wealth, sap and strength he wins for himself and the sacrificers 
+when one knowing thus offers this libation. 
+
+v. 23 (xxiv. 4) They creep thence; they go to the Sadas; the other priests 
+creep out severally according to their wont; the Udg&trs creep together. 
+They chant to the verses of the serpent queen. The serpent queen is this 
+(earth), for this (earth) is the queen of what creeps; this (earth) in the 
+beginning was bare; she saw this spell 1 * The dappled bull hath come ’; 
+this dappled colour, of various forms, entered her; whither she desired, 
+whatever there is here, plants, birds all forms (entered her). The dappled 
+colour enters him with various forms, whatever he desires who knows thus. 
+With mind he utters the prelude, with mind he sings, with mind he 
+responds; with voice he recites. Speech and mind are a pairing of the 
+gods, verily thus with a pairing of the gods they win a pairing, 
+by a pairing of the gods they are propagated in pairings; (verily it 
+serves) for propagation; he is propagated with offspring and cattle who 
+knows thus. Then the Hotr recites 2 the Four Hotrs; verily thus he accom¬ 
+panies in recitation the song. The Four Hotrs are the sacrificial, secret 
+name of the gods; in that the Hotr recites the Four Hotrs, verily thus he 
+reveals the sacrificial, secret name of the gods; that revealed reveals him. 
+He is revealed who knows thus. ‘ That Brahman, to whom, though learned, 
+fame does not come ’, he used to say, 1 having gone into the wild should 
+gather a bunch of Darbha grass, points upward, and, placing to his right 
+
+
+s Gf. VS. viii. 61. In both cases the A(S. 
+viii. 18. 1 and 2 merely has juhvati and 
+N&rftyana says that this or the Sutra 
+mode may be adopted. 
+
+1 BV. x. 189; A$S. viii. 18. 8-6 ; 99S. x. 18. 
+
+
+26. Cf. KB. xxvii. 4; 9B. iv. 6.9. 17. 
+
+* Cf. below AB. ▼. 25. Vyacakf means 1 ex¬ 
+pound ' and the word has now a special 
+propriety in its double force. See A9S. 
+viii. 18. 6-9 ; 99S. x. 18. 27 and 15. 
+
+
+
+I—V. 25 
+
+
+249] The Tenth Day 
+
+a Brahman, recite the Four Hotrs; the Four Hotrs are the sacrificial, secret 
+name of the gods; if he were to recite the Four Hotrs, he thus reveals the 
+sacrificial, secret name of the gods; that revealed reveals him; he is revealed 
+who knows thus/ 
+
+v. 24 (xxiv. 5) Then 1 they together lay hold of an Udumbara (branch) 
+with * Sap and strength I lay hold of The Udumbara is strength and 
+proper food. In that the gods distributed sap and strength/thence the 
+Udumbara came into being. Therefore thrice in a year it ripens. Thus 
+in that they lay hold together of the Udumbara (branch), verily thus they 
+lay hold together on sap and strength. They restrain their speech; the 
+sacrifice is speech; verily thus they restrain the sacrifice. They suppress 
+the day; the world of heaven is the day; verily thus they press down 
+the world of heaven. They should not utter speech by day; if they were 
+to utter speech by day they would leave the day over to a rival. They 
+should not utter speech by night; if they were to utter speech by night, 
+they would leave the night over to a rival; let the sun be half set; then 
+should they utter speech; so much only of space do they leave over to a 
+rival. Or rather, when the sun is set, should they utter speech; verily 
+thus they make the rival who detests them have the darkness as his portion. 
+Having gone round the Ahavaniya should they utter speech; the Ahavaniya 
+is the sacrifice, the Ahavaniya the world of heaven; verily thus by the 
+sacrifice as the world of heaven they go to the world of heaven. With 
+4 What we have done here defective, 
+
+What we have done in excess, 
+
+To Prajapati the father 
+Let that go. 9 
+
+they utter speech. Through Prajapati are offspring bom; Prajapati is the 
+support of what is defective and excessive; them neither defect nor excess 
+harms. To Prajapati they transfer defect and excess who knowing thus 
+utter speech with this (verse). Therefore those who know thus should 
+utter speech with this (verse) 2 . 
+
+v. 25 (xxiv. 6) * O Adhvaryu ’ he calls when about to speak out in the 
+Four Hotrs. This is the form of the Call. 4 Yes, O Hotr; be it so, O Hotr* 
+is the response of the Adhvaryu at each pause in the ten sentences. 1 
+
+4 Their offering spoon was thought. 
+
+(Their) butter was intelligence. 
+
+(Their) altar was speech. 
+
+1 Cf. TS. vi. 6.11. 6. Anop. iii. 12 ; L$S. iii. v. 25. 1 This is part of the Caturhotr; see A£S. 
+
+1 . 18. For this passage ef. KB. xxvi. 5. viii. 18. 10; 99& 15. 5-7, where the 
+
+* For the ritual see A£S. viii. 18. 22-26; Mantra differs. Here it is corrupt, 
+
+99S. x. 21. 6 Btq. ; B9& xvi. 9. 
+
+32 [■•o-s. is] 
+
+
+
+V. 25—] 
+
+
+The Soma Sacrifice 
+
+
+[260 
+
+
+(Their) strew was learning. 
+
+(Their) Agni was insight. 
+
+(Their) Agnldh was knowledge. 
+
+(Their) oblation was breath. 
+
+(Their) Adhvaryu was the Saman. 
+
+(Their) Hotr was V&caspati. 
+
+(Their) Upavaktr was mind. 
+
+They drew this cup (with) 
+
+“ 0 Vftcaspati, 0 worshipper, O name. Let us worship thy name. Do thou 
+worship, with our name go to the sky. That prosperity with which the gods 
+with Prajapati as householder prepared, that prosperity shall we attain.” ’ 
+
+Then he runs over the Bodies of Prajapati and the riddle. 
+
+( Eater of food and mistress of food ’: the eater of food is Agni; the 
+mistress of food Aditya. 
+
+‘ The fair and the beautiful 9 : the fair is Soma, the beautiful is cattle. 
+
+* The unresting and the fearless ’: the unresting is Vayu, for he never 
+rests; the fearless is death, for all fear it. 
+
+( The unattained and the unattainable ’: the unattained is the earth; the 
+unattainable is the sky. 
+
+‘ The unattackable and the irresistible ’: the unattackable is Agni; the 
+irresistible is Aditya. 
+
+4 That which has no prius and no rival ’: that which has no prius is 
+mind; that which has no rival is the year. 
+
+These are the twelve Bodies of Prajapati; this is the whole of Prajapati, 
+thus the whole of Prajapati he obtains on the tenth day. 
+
+Then they say the riddle 2 . 
+
+* “ Agni is the householder ” some say : he is the householder of the world. 
+“Vftyu is the householder ” some say: he is the householder of the atmo¬ 
+sphere. 
+
+“ He who gives heat yonder is the householder ” some say: he is the lord, the 
+seasons are the house. The householders prosper, the sacrificers prosper, for 
+whom there is as householder one knowing the god as householder. The house¬ 
+holder smites away evil, the sacrificers smite away evil for whom there is as 
+householder one knowing the god who most effectively has smitten away evil.” 
+0 Adhvaryu we have won V 
+
+* For the riddle here of. KB. xrvii. 5; A£S. xii. 4. 21; Eggeling, SBE. xxvi. 452, 
+
+viii. 18. 14; ffS. x. 20; for the bodies 458 ; Ap£S. xxi. 12 takes the view of 
+
+of Praj&pati see KB. xxviL 5 ; IfS. viii. PB. unfavourable to Pngftpati. 
+
+18. 18; 99 s * 19 (in this case very 9 This is used as Y^jyt; see A9S. viii. 18. 
+
+elaborate). Both seem called Brahmodya 15, 16. 
+
+in9B. iv.6.9. 20; cf. PB. iv. 9.14; KQS. 
+
+
+
+261] 
+
+
+The Agnihotra 
+
+
+[—v. 27 
+
+
+ADHYAYA V 
+
+The Agnihotra. 
+
+v. 26 (xxv. 1) ‘ Take 1 out the Ahavaniya’ he says on the afternoon; what¬ 
+ever good he does on the day, verily thus, by taking it out and bringing 
+forward, he places in security. ‘ Take out the Ahavaniya * he says on the 
+morning; whatever he does well by night verily thus, by taking it out and 
+bringing it forward, he places in security. The Ahavaniya is the sacrifice, 
+the Ahavaniya the world of heaven; verily thus in the sacrifice as the 
+world of heaven, he places the world of heaven who knows thus. He who 
+knows the Agnihotra as connected with the All-gods, of sixteen parts, and 
+finding support in cattle, prospers with the Agnihotra, as connected with the 
+All-gods, of sixteen parts, and finding support in cattle. When in the cow, 
+it is Rudra’s 2 ; when allowed to drop, it is V&yu’s; when being milked, it is 
+the Alvin’s; when milked, it is Soma’s; when put on the fire, it is Varuna’s; 
+when swelling up, it is Pusan’s; when pouring over, it is the Maruts’; when 
+bubbling, it is the All-gods’; when covered with a film, it is Mitra’s; when 
+removed, it is sky and earth’s; when it is ready (for the Hotr), it is 
+Savitr’s; when it is being taken (for the oblation), it is Visnu’s; when put 
+(on the altar), it is Brhaspati’s; the first libation is for Agni; the next for 
+Prajapati; the offering is Indra’s. This is the Agnihotra, connected with 
+the All-gods, of sixteen parts, and finding support in cattle. With the 
+Agnihotra, as connected with the All-gods, of sixteen parts and finding 
+support in cattle he prospers who knows thus. 
+
+v. 27 (xxv. 2) (They ask) * If the 1 Agnihotra cow, when united (with its 
+calf) and being milked sits down, what is the expiation then ? * He should 
+address it with 
+
+* That from fear of which thou dost sit down 
+Thence give us security ; 
+
+Guard all our cattle; 
+
+Homage to Rudra, the bountiful.’ 
+
+He should make her rise with 8 
+
+
+2 AB. V. 26-81 and KB. iL deal with the 
+Agnihotra. Gf. A$S. iii. 11. 
+
+2 Gf. £B. xi 6. 8. 6 : samudaniam is found in 
+A(S. ii. 8. 8; TB. ii. 1. 7 and KQ8. xxv. 
+2. 8 have udanta and GB. iii. 12 aamud- 
+trintam. Weber {Ini, Stud, ix. 291) prefers 
+vifpandamdnam, an obvious v.l ,; see below 
+AB. v. 27, n. 6. 
+
+
+v. 27. 1 Repeated with all down to paragraph 
+iv in AB. vii. 8. See A£S. iii. 11.1; JB. 
+L 58.1; TB. iii. 7. 8.1; $B. xii 4. 1. 9 ; 
+A9S. iii 21; Ap£S. iz.5. lag; Afharoa- 
+pr&yafcitta , ii. 4 and 6. 
+
+2 See Afk iii. 11. 2; TB. i. 4. 8. 1 : MfS. 
+iii. 2. 1. 
+
+
+
+V. 27—] 
+
+
+The Agnihotra 
+
+
+[252 
+
+
+‘ The goddess Aditi hath arisen, 
+
+She hath bestowed life upon theFlord of the sacrifice ; 
+
+Making good fortune for Indra, 
+
+For Mitra and for Varuna.’ 
+
+Then should he place on her udder and her mouth a pot of water, and then 
+give her to a Brahman* That is the expiation in this case. ‘ If one’s Agni¬ 
+hotra cow, when united and being milked, calls aloud, what is the expiation 
+then’ (they ask). She calls aloud foreseeing hunger for the sacrifices 8 ; he 
+should make her eat food, for expiation; food is expiation. (He says 4 ) 
+‘ From eating the good pasture mayst thou be of good fortune ’. That is 
+the expiation in this case. * If one’s Agnihotra cow when united and being 
+milked stumbles, what is the penance then ? ’ (they ask). If she causes 
+any (milk) to spill, he should touch it and mutter 6 
+
+* That milk which to-day hath crept over the earth 
+That which hath crept over the plants, the waters 
+The milk in the house, the milk in the cow, 
+
+The milk in the calves, that milk be mine.’ 
+
+He should offer with the remainder of the milk, if it be enough for an obla¬ 
+tion. But, if all be poured out, then he should summon another (cow) and 
+milk her and offer with it, but there must be an offering, even if only in faith. 6 
+That is the expiation in this case. All becomes for him suited for the strew, 
+all is secured, who knowing thus offers the Agnihotra. 
+
+v. 28 (xxv. 8) The sacrificial post is yonder sun, the altar the earth, the 
+strew the plants, the kindling wood the trees, the sprinkling waters the 
+waters, the enclosing sticks the quarters. Whatever of his is lost, or dies, 
+or men drive away, all of that comes to him in yonder world who knows 
+thus to offer the Agnihotra, just as what is placed on the strew would 
+come. Both sets, gods and men, reciprocally he leads as fees and all this 
+whatever there is here. Men by the evening libation he leads as fees to the 
+gods and all this whatever there is is here; they lie as it were relaxed and 
+at home, when taken as fees for the gods. The gods by the morning 
+libation he leads as fees to man and all this whatever there is here. They 
+
+
+9 S&yana and Haug take this as i to reveal 
+her hunger to the sacrificer’ but this 
+is forcing the sense of pratikhydya; cf. 
+Weber, Ind. Stud, ix. 221. Cf. Atharva- 
+prdyofcitta , ii. 4 which has aamprakhy&ya. 
+
+• BY. i. 164. 40; AV. vii. 73. 11; A$S. iii. 
+11. 4 ; Ap9& ix. 6. 4. 
+
+
+apandeta which may be preferred; Ap^S. 
+ix. 5. 6; M$S. iii. 2. 1; JAOS. xxxiiL 
+115, n. 728; cf. (B. xii. 4.1.6; JB. i. 58.1. 
+
+* The sense here, as given by S&yana, is that 
+if all else fails he must offer faith only 
+ahcah paddh&m juhomi, not as Haug that 
+he is to offer with faith in any case. 
+
+
+
+[—v, 29 
+
+
+258 ] The Agnihotra 
+
+leap up 1 recognizing this as it were (saying) < That shall I do; there shall 
+I go \ The world which a man conquers by giving all this, that world he 
+conquers who knowing thus offers the Agnihotra. By the evening libation 
+for Agni he begins the A$vina (Qastra); speech utters the response 2 in 
+* Speech, speech By Agni, by the night, is the A$vina recited by him who 
+knowing thus offers the Agnihotra. For Aditya by the morning libation 
+he begins the Mahavrata; breath utters the response in 1 Food; food ’; by 
+Aditya, by the deity is the Mahavrata recited by him who knowing thus 
+offers the Agnihotra. Of this Agnihotra there are seven hundred and 
+twenty evening libations in the year; there are also seven hundred and 
+twenty morning libations in the year. So many are the bricks accompanied 
+by Yajus verses of the fire 3 . By the year, by the fire fully does he sacri¬ 
+fice who knowing thus offers the Agnihotra. 
+
+v. 29 (xxv. 4) Yrsafusma Vatavata Jatukarnya said ‘ We shall declare 
+this to the gods; the Agnihotra which used to be performed on both 
+days is now performed on alternate days only '. This also said a maiden 
+seized by a Gandharva ‘ We shall declare this to the fathers; the Agnihotra 
+which used to be performed on both days is now performed on alternate 
+days only. 1 ’ The Agnihotra is offered on alternate days in that one offers 
+it on the evening after sunset and in the morning before sunrise. The 
+Agnihotra is offered on both days in that one offers it in the evening after 
+sunset and in the morning after sun rise. Therefore the offering should 
+be made after sun rise. He who offers before sunrise obtains the world of 
+the Gayatri in the twenty-fourth year; in the twelfth he who offers after 
+sunrise. If he offers for two years before sunrise then he has really sacri¬ 
+ficed for one only; he who sacrifices after sunrise with the year obtains the 
+year, he who knowing thus offers after sunrise. Therefore should one offer 
+after sunrise. He offers in the brilliance of day and night who offers in 
+the evening after sunset and in the morning after sunrise. By Agni as 
+brilliance the night is brilliant, by Aditya as brilliant the day is brilliant. 
+
+
+1 The sense is clearly that the gods also act as 
+fees ; hence Weber’s view (Ind. Stud. ix. 
+290) ’vivaddnd} is wrong. S&yana offers 
+an alternative that the men are meant, 
+having obtained the fees in the shape of 
+divine favour. 
+
+* The point is that the opening to Agni of 
+the Afvina is compared with the offering 
+to Agni at evening: the Pratigara is 
+according to S&yana vdcd tvd hotrd : see 
+Ap£S. ft 1.2; and in the next case of 
+the offering to Aditya annam payo rcto 
+
+
+'smdsu dhehi; see Ap£S. vi. 11. 5; 99& 
+iv. IS. 1. 
+
+3 Weber (Ind. Stud . ix. 291) refers them to 
+860 yctfufmatyah and 860 pariprit brioks in 
+$B. x. 4. 2. 2. 
+
+v. 29. 1 This is the reasonable sense and con¬ 
+struction ; cf. KB. ii. 9. The yad may be 
+1 that’, one Hi being only usual to cover 
+uvdca, or it may be the relative, in 
+which case there is a slight anaooluthon 
+but the first view is perhaps the best. 
+
+
+
+V. 29—] 
+
+
+The Agnihotra 
+
+
+[254 
+
+
+In the brilliance of day and night does he offer who knowing thus offers 
+after sunrise. Therefore should one offer after sunrise 2 . 
+
+v. 30 (xxv. 5) Day and night are the wheels of the year; verily thus with 
+them he goes through the year. If he offers before sunrise, that is as if 
+one were to go with (a chariot with) a single wheel. But if he offers after 
+sunrise, that is as if one were swiftly to perform a journey with (a chariot 
+with) wheels on both sides. As to this the sacrificial verse is recited: 
+
+1 This goeth yoked with Brhad and Bathantara, 
+
+All that hath been and is to be ; 
+
+With them should he go who is wise taking the fires, 
+
+By day should he offer one, by night another. 9 
+
+The night is connected with the Bathantara, the day with the Brhat; Agni 
+is the Bathantara, Aditya the Brhat. Those deities make him attain the 
+vault of the tawny one, the world of heaven, who knowing thus offers after 
+sunrise. Therefore should one offer after.sunrise. As to this, the sacrificial 
+verse is recited 
+
+* As one may go with a single horse 
+Having nothing else for harnessing, 
+
+So many men go, 
+
+Who offer the Agnihotra before sunrise.’ 
+
+The deity as it proceeds, all this whatever there is here follows upon it; 
+of the deity all this whatever there is here is a follower; this deity is that 
+which has followers. A follower he finds, a follower is his who knows 
+thus. He is the one guest, he lives among the offerers. This is why there 
+is in the world the following verse 
+
+1 Let him heap blame on the blameless, 
+
+Or take away blame from the blameworthy, 
+
+The one guest at evening he turns away, 
+
+The thief who stole away the lotus fibres.’ 1 
+
+
+* Weber {2nd. Stud. ix. 292) points oat that 
+in the Avesta there is expressed a prefer¬ 
+ence for the period from the first appear¬ 
+ance of light to the sunrise as the proper 
+time of sacrifice, while the time of the 
+sunrise is the daevayapia. 
+
+1 Yo for 80 is an obvious correction suggested 
+first by Weber and later by Geldner. 
+The stanza was partly intelligible to 
+S&yana, as he makes it said as an oath 
+by one accused of stealing lotus fibres. 
+The verse is clearly cited from a story 
+of which we have divergent versions in 
+the Mah&bh&rata (2 accounts; xiii. 4896- 
+
+
+4646 and 4547-4600) and in the Jdtaka 
+no. 488, and in which the Rsis in order 
+to release themselves of the accusation of 
+being guilty of the theft of lotus fibres 
+swore frightful oaths, one of which is 
+here recorded, but which has no parallel 
+in the Mahdbhdrata or the Jdtaka. See 
+Charpentier, ZDMG. lxiv. 66 $eq .; lxvi. 
+44 s*q. ; Geldner, lxv. 806, 807 (who 
+overlooks Weber's suggestion of yo ); 
+Oldenberg, GGN. 1911, p. 464, n. 2 who 
+suggests runaddhu as a possibility, a very 
+plausible conjecture. 
+
+
+
+255] 
+
+
+The Agnihotra [—v. 31 
+
+He is the one guest, he dwells among offerers; this deity he turns away who 
+being fit for the Agnihotra does not offer the Agnihotra. This deity being 
+turned away turns him away from this world and from yonder, both of 
+them, who being fit for the Agnihotra does not offer the Agnihotra. There¬ 
+fore he who is fit for the Agnihotra should offer it. Therefore they say 
+( A guest at evening should not be turned away ’, knowing this Nagarin 
+Janagruteya said as to Aikada$aksi 8 Manutantavya ‘ In his offspring will we 
+know him if he offer with knowledge or without knowledge \ Of Aikada$a- 
+ksi the offspring became as kingly person; as a kingly person his offspring 
+becomes, who knowing thus offers after sunrise. Therefore after sunrise 
+should offering be made. 
+
+v. 31 (xxv. 6 ) Adifcya on rising unites his rays with the Ahavaniya; if 
+one offers before sunrise, that is as if one were to offer the breast to a 
+child unborn or to a calf unborn. But, if he offers after sunrise, that is as 
+if one were to offer the breast to a child bom or a calf bom. 1 * Through his 
+being united in both worlds proper food is offered both from this world and 
+from yonder to him. If he offers before sunrise, that is as if one were to offer 
+to a man or an elephant, without hand stretched out 8 , if he offers after 
+sunrise it is as if one were to offer to a man or an elephant, with hand 
+stretched forth. He 3 * * * * * 9 having taken him with his hand and dragged him 
+upwards places him in the world of heaven, who knowing thus offers after 
+sunrise. Therefore one should offer after sunrise. Aditya as he rises leads 
+forward all creatures; therefore they call him breath. In breath does he 
+sacrifice who knowing thus sacrifices after sunrise; therefore one should 
+sacrifice after sunrise. Speaking truth he offers in truth who offers in the 
+evening after sunset and in the morning after sunrise. With bhuh y bhuvah, 
+war , om; Agni is light, light is Agni ’ he offers in the evening; with 1 bhuh, 
+bhuvah, war , om ; Surya is light, light is Surya * in the 'morning. By him 
+speaking truth in truth is the offering made, who knowing thus offers after 
+sunrise; therefore should one offer after sunrise. As to this a sacrificial 
+verse is sung: 
+
+
+1 Aikddafdkfim should probably be read as 
+suggested by tasya below where Aik&da- 
+
+fflfcp m a locative is very difficult. 
+
+1 Cf. £B. ii. 2. 1. 1. 
+
+* So Sftyana and Haug : but of course prayate 
+
+and aprayate may equally well be datives, 
+
+and the sense be 1 put into the hand of 
+
+a man who is not coming', as Weber 
+
+(Ind. Stud. ix. 298), prefers as in KB. ii. 9. 
+
+9 S&yana consistently here and in the clause 
+
+
+above tom asmai prcUidhiyamdnam takes 
+the worshipper and the sun as the two 
+persons though he renders the passive 
+erroneously as an active. This seems 
+correct, as the only real alternative is 
+to assume that the sun and the sacrifice 
+are meant which is very difficult in the 
+second passage, as torn must correspond 
+with ya since tta clearly is the sun. 
+
+
+
+V. 31—] 
+
+
+[256 
+
+
+The Soma Sacrifice 
+
+‘ Every morning they tell falsehood 
+Who offer the Agnihotra before sunrise, 
+
+Declaring what is to be declared by day on what is not day, 
+
+“ Surya is the light ” ; there is not then light for them. 8 * 
+
+Errors in the Sacrifice . 
+
+v. 32 (xxv. 7) Prajapati 1 desired ‘ May I be propagated; may I be multi¬ 
+plied *. He practised fervour*; having practised fervour he created these 
+worlds; the earth, the atmosphere, the sky. He brooded over these worlds; 
+from these worlds when brooded over these luminaries were boro; Agni was 
+bom from the earth, Vayu from the atmosphere, Aditya from the sky. He 
+brooded over these luminaries. From these brooded over the three Vedas 
+were boro; the Rgveda was born from Agni, the Vajurveda from Vayu, the 
+Samaveda from Aditya. He brooded over these Vedas; from these (Vedas) 
+when brooded over three pure (sounds) were bom; bhuh from the Rgveda 
+was boro, bhuvah from the Yajurveda, svar from the S&maveda. He 
+brooded over these pure ones; from them when brooded over the three 
+sounds were boro ; the letter a, the letter u, and the letter m. Them he 
+brought together; that made (the word) ora. Therefore with ora does he 
+say the Pranava. Ora is the world of heaven; ora is he that yonder gives 
+heat. Prajapati extended the sacrifice; he took it; he sacrificed with it 
+He performed the Hotr’s office with the Rc alone, the Adhvaryu’s with the 
+Yajus, the Udgatr’s with the Saman. He performed the Brahman’s office 
+with the pure (part) of the threefold knowledge. Prajapati handed over the 
+sacrifice to the gods; the gods extended the sacrifice; they took it, they 
+sacrificed with it. They performed the Hotr’s office with the Rc alone, the 
+Adhvaryu’s with the Yajus, the Udgatr’s with the Saman. They performed 
+the Brahman’s office with the pure (part) of the threefold knowledge. 
+The gods said to Prajapati c If there be trouble in our sacrifice from 
+the Rc, or from the Yajus, or from the Saman, or an unknown (trouble) or 
+a complete failure, what is the expiation ? ’ To the gods said Prajapati 
+1 If there is trouble in your sacrifice from the Rc, do ye offer on the 
+Oarhapatya, with ‘ bhuh ’; if from the Yajus, with ‘ bhuvah ' on the Agnidh’s 
+altar, or on the Anvaharyapacana at oblation sacrifices 2 ; if from the Saman, 
+with ‘ war ’ on the Ahavaniya; if (the trouble) is unknown or a complete 
+
+8 The last words really give a further asser- CU. iv. 17 ; $B.i.6.6-8; JB.i.867,868; 
+
+tion of what is already said in adiva, JUB. iii. 16.4-17.10; Oertel, JAOS.xviii. 
+
+which is based, of course, on diva ; tUryo 88, 84 ; Trans. Conn. Acad. xy. 165 eq. 
+
+jyoNk is clearly a citation without iti. 2 As opposed to the Soma sacrifice where alone 
+
+1 KB. xxvL 8-6 has a Pr&yapcitta section, but there is an Agnidh’s altar, 
+
+only remotely similar. Cf. 9®* >1* 8; 
+
+
+
+257] 
+
+
+Errors in the Sacrifice [ —v. 34 
+
+failure, running through all *bhuh, bhuvah , svar\ do ye offer on the 
+Ahavaniya only ’. These exclamations are the internal fastenings of the 
+Vedas; just as one may unite one thing with another 8 , or joint with 
+joint, or with a cord unite an object of leather or something which has 
+come apart, so with these he unites whatever in the sacrifice has come apart. 
+These exclamations are an expiation for all; therefore this expiation only 
+should be performed in the sacrifice. 
+
+v. 33 (xxv. 8). Important sages say * Since the Hotr’s office is performed 
+with the Rc, the Adhvaryu’s with the Yajus, the Udgatr’s with the 
+Saman, the threefold knowledge is taken up; how then is the Brahman’s 
+office performed?’ * With the threefold knowledge\ he should say. He 
+that blows here is the sacrifice; two paths it has, speech and mind, for 
+by speech and by mind the sacrifice proceeds. Speeches this (earth), mind 
+yonder (world); by speech as the threefold knowledge they make ready one 
+side, by mind the Brahman makes (another) ready. 1 Now some Brahman 
+priests, when the morning litany is begun, having muttered the Stoma- 
+bhagas 2 , wait talking. As to this 3 a Brahman said, seeing the Brahman 
+talking when the morning litany was begun, 1 They have omitted half of 
+this sacrifice ’. Just as a man with one foot when going, or a chariot 
+with a wheel on one side when moving, fails, so the sacrifice fails and 
+through the failure of the sacrifice the sacrificer fails. Therefore the 
+Brahman priest, when the morning litany is begun, should remain silent 
+until the offering of the Upan<ju and Antaryama (cups); when the Pava- 
+manas have been begun, until the conclusion; again, in the case of Stotras 
+accompanied with Qastras, he should be silent until their vasat call. Just 
+as a man with both feet when going, or a chariot with wheels on both sides 
+when moving, does not come to any harm, so the sacrifice does not come 
+to harm, and through the sacrifice being unharmed, the sacrificer is not 
+harmed. 
+
+v. 34 (xxv. 9). They say c Seeing that the fees are brought for the 
+Adhvaryu (by the sacrificer thinking) * He has drawn the cups for me, he has 
+acted for me, he has offered the libations for me ’, for the Udgatr (thinking) 
+c He has sung for me’, for the Hotr (thinking) ‘He has said the invitatory verses 
+for me, he has recited (the litanies) for me, he has said the offering verses for 
+me ’, what has the Brahman priest done for the fees brought for him; or is 
+it that without action he is to receive them ? ’ The Brahman is the physician 
+
+
+s Siyana justifies the rendering by a reference 
+to CTJ. iv. 17. 7, where cases of other 
+things are given. 
+
+1 CU. iv. 17.1. 
+
+33 [ho..s. is] 
+
+
+2 For these cf. PB. i. 8, 9 ; T8. iii. 5. 2; iv. 
+
+4. 1; v. 8. 6; K8. xvii. 7; xxxvii. 7; 
+MS. ii. 8. F; VS xv. 6. 
+
+3 See GB. iii. 2, 8. 
+
+
+
+[258 
+
+
+v. 34—] The Soma Sacrifice 
+
+of the sacrifice; he receives for making medicine for the sacrifice. More¬ 
+over in that (the Brahman) performs his function as Brahman with the 
+greatest amount of holy power, with the sap of the metres, therefore is he 
+the Brahman; in the beginning the Brahman was a sharer of half with 
+the other priests; a half (of the holy power) was the Brahman’s, a half the 
+other priests. Therefore if there is trouble in the sacrifice from the Rc 
+the Brahman should offer on the Garhapatya with * bhuh 9 ; if from the 
+Yajus, on the Agnidh’s altar, or on the Anv&haryapacana at oblation 
+offerings with ‘ bhuvah 9 ; if from the Saman with ‘svar 9 on the Ahavaniya; 
+if (the trouble) is unknown or a complete failure, he should run over all 
+‘ bhuh, bhuvah , svar 9 and offer on the Ahavaniya only. The Prastotr when 
+the Stotra is being begun, says ‘ O Brahman, 1 shall we chant, O Pra$astr? ’. 
+At the morning pressing the Brahman should say ‘ bhuh ! with Indra do ye 
+chant ’; ‘ bhuvah 9 he should say at the midday pressing ‘ With Indra do 
+ye chant ’; ' mar 9 he should say at the third pressing, ‘ With Indra do ye 
+chant ’. 1 bhuh , bhuvah , svar 9 he should say at an Uktha or Atiratra, * With 
+Indra do ye chant \ In that he says ‘ With Indra do ye chant ’, and the 
+sacrifice is connected with Indra, and the god of the sacrifice is Indra, 
+verily thus he makes the chanting possessed of Indra, verily to them he 
+says in effect * Let it go not from Indra; with Indra do ye chant 
+
+9 For this cf. A£S. v. 2.11-16; ffS. vi. a ence to the AV. is strongly in favour of 
+
+6, 6. For the Brahman’s activity see the priority of the AB.; cf. Bloomfield, 
+
+KB. vi. 12. See also M£S. iii. 1.11 seq .; Atharvaveda , p. 4. 
+
+ApfS. iz. 16. 4,5. The absenoe of refer- 
+
+
+
+PAtfCIKA VI 
+
+The Soma Sacrifice (continued). 
+
+The Recitations of the Hotrakas. 
+
+ADHYAYA I 
+
+The Offices of the Subrdhmanyd and Gravastut. 
+
+vi. 1 (xxvi. 1). The 1 gods performed a Sattra at Sarvacaru ; 2 they could 
+not smite away evil. To them said Arbuda Kadraveya, the serpent seer, 
+the maker of spells, * One Hotr’s office has not been performed by you, 
+that will I perform for you; then will you smite away evil. They said 
+‘ Be it so’. At each midday he crept out for them; he praised the pressing 
+stones; therefore at each midday they praise the pressing sfcones in 
+imitation of him. The way by which he crept out is now called the 
+creeping out of Arbuda. Them the king made drunk; they said ‘ It is 
+a poisonous snake that looks at our king; come, with a turban let us bind 
+his eyes \ * Be it so ’ (they said); with a turban they bound 3 his eyes; 
+therefore winding round a turban they praise the pressing stones in 
+imitation of him. The king still made them drunk; they said ‘ With his 
+own spell he praises the pressing stones; come, let us mingle the spell 
+with other verses/ ‘ Be it so ’ (they said); with other verses they mingled 
+his spell; then he did not make them drunk. In that they mingle his 
+spell with other verses, verily (it serves) for expiation. They smote away 
+evil; in accordance with their smiting away the serpents smote away evil; 
+having smitten away evil they lay aside their old worn out skin and go on 
+with a new one. He smites away evil who knows thus. 
+
+vi. 2 (xxvi. 2). They say ‘ With how many verses 1 should he praise ?' 
+
+1 For the activity of the Gr&vastut see KB. 831, 888; Cf. Ldvi, La doctrine du sacrifice, 
+
+xxix. 1; his part is described in full in pp. 142, 148. 
+
+A£S. v. 12; 99^. vii. 16. His special 2 A place according to Sftyana: Aufrecht 
+Arbuda hymn is RV. x. 94 with x. ?6 supplies yajrle ; a man, BR. 
+
+and x. 176 before the last Terse; these 8 Apinahyus is a wholly anomalous and in* 
+are preceded by RV. i. 24. 8 ; v. 81. 1; correct form; probably merely a blunder, 
+
+yiii. 81. 1; 1. 1; Eggeling, SBE. xxvi. vi. 2. 1 I. e. of the P&vam&nl verses which 
+
+he is to use. 
+
+
+
+[260 
+
+
+vi. 2 —' The Qastras of the Hotrakas 
+
+‘With a hundred ' they say; man has a hundred (years of) life, a hundred 
+strengths, a hundred powers; verily thus he places him in life, in strength, 
+in power. * Or with thirty-three' they say; ‘ he smote away the evils of 
+thirty-three gods; thirty-three were the gods for him/ With an unlimited 
+number should he praise; Prajapati is unlimited. The Hotr function of 
+the Gravastut is Prajapati's; in it all desires are won. In that he praises 
+with an unlimited number, (it serves) to win all desires. All desires he 
+wins who knows thus. Therefore should he praise with an unlimited 
+number only. They say ‘How is he to praise?' ‘By syllables?' ‘By 
+sets of four syllables ? 9 ‘By Padas ?’ ‘By half-verses?' ‘By verses?’ 
+By verses does not fit, nor again does by Padas fit; as to by syllables or 
+sets of four syllables, the metres would be broken up so, many syllables 
+would so be omitted. By half verses only should he praise, for support. 
+Man has two supports, cattle four feet; verily thus he makes the sacrificer 
+with two supports find support in four-footed cattle. Therefore should 
+he praise by half verses only. They say ‘ Since it is at the midday only 
+that he praises the pressing stones, how is the praising at the other press¬ 
+ings performed by him ?' In that he praises with Gayatri verses, and the 
+morning pressing is in Gayatri, thereby (is the praise accomplished) at 
+the morning pressing; in that he praises with Jagati verses, and the third 
+pressing is in Jagati, thereby at the third pressing. So by him who 
+knows thus, although he praises the pressing stones only at the midday, is 
+praising accomplished in all the pressings. They say ‘Seeing that the 
+Adhvaryu directs the other priests, then why does he undertake this with¬ 
+out a direction ?' The office of the Gravastut is mind; mind requires no 
+direction ; therefore he undertakes this without a direction. 
+
+vi. 3 (xxvi. 1). The Subrahmanya 1 is speech; its calf is Soma the king; 
+when Soma the king has been bought, they summon the Subrahmanya, 
+just as one summons a cow; with this as calf it milks all desires for the 
+sacrificer. All desires speech milks for him who knows thus. They say 
+‘ Why has the Subrahmanya its name?' * It is speech', he should reply; 
+‘speech is the holy power and the good holy power {m-brahma)' They 
+say ‘ Why then do they call him that is male female as it were ? ’ ‘ Because 
+the Subrahmanya is speech' he should reply, ‘ for that reason.' They say 
+‘Seeing that the other priests perform their priestly functions within 
+the altar, and the Subrahmanya without the altar, how is his function 
+performed within the altar ?' ‘ From the altar they throw up the rubbish 
+heap; in that standing on the heap he calls', he should reply, ‘ for that 
+
+1 For the Subrahmany& formula see £B. iii. Caland and Henry, VAgnistoma, pp. 65 
+
+8. 4.17 w?.; TA. i. 12. 8, 4; L$S. i. 8 ; mq.; Oertel, JAOS. xviii. 84* 
+
+
+
+201 ] The Subrahmanya and the GrcLvastut [—vi. 4 
+
+reason.’ They say ‘ Then why does he stand on the heap when calling 
+the Subrahmanya?’ The seers performed a sacrificial session; to the 
+tallest 8 of them they said ‘Do thou call the Subrahmanya; from nearest 
+wilt thou summon the gods.’ Verily thus they make him the tallest; 
+moreover thus he delights the whole of the altar. They say ‘ Why do they 
+drive up a bull as the fee for him ? ’ ‘ The bull is male, the Subrahmanya 
+female; that is a pair; for the propagation of this pair ’ (he should reply). 
+Inaudibly 3 the Agnidh utters the offering verse for the cup for (Tvastr) 
+with the wives; the cup for (Tvastr) with the wives is seed; seed is poured 
+inaudibly as it were. He does not say the second vasat (thinking) ‘ The 
+second vasat call is a completion; let me not bring seed to completion.’ 
+The incomplete state of seed is perfect; therefore he does not say the 
+second vasat Seated on the lap of the Nestr he partakes; the Nestr 
+represents the wife; 4 Agni places seed in the wives for propagation; verily 
+thus by Agni he places seed in the wives for propagation. He is propa¬ 
+gated with offspring and cattle who knows thus. After the fees the 
+Subrahmanyd, is completed; the Subrahmanya is speech; the fee is food; 
+verily thus in proper food and speech at the end they establish the 
+sacrifice. 
+
+
+ADHYAYA II 
+
+The Qastras of the other Hotrakas at Sattras and Ahinas. 
+
+vi. 4 (xxvii. 1). The 1 gods performed a sacrifice: as they were performing 
+it the Asuras came up to them (saying) ‘We will make a confusion of 
+their sacrifice.’ From the south they approached them, where they 
+thought was the thinnest part of the sacrifice. The gods perceiving this 
+put Mitra and Varuna around on the south; by means of Mitra and 
+Varuna on the south at the morning pressing they smote away the Asuras 
+and the Baksases. Verily thus also the sacrificers by means of Mitra 
+and Varuna on the south at the morning pressing smite away the Asuras 
+and the Baksases. Therefore the Maitravaruna recites (the litany) to 
+Mitra and Varuna at the morning pressing, for by means of Mitra and 
+Varuna the gods smote away the Asuras and the Baksases on the south 
+at the morning pressing. Smitten off at the south the Asuras entered 
+
+* * Eldest * S&yana and Haug, but ‘taUest* 4 For this S&yana cites TS. vi. 5. 8 . 6 . Cf. 
+above gives a reply to the question of the also £B. iv. 4. 2. 17; (£8. viii. 5. 8, 4. 
+
+use of the Utkara. 1 This chapter merely gives explanations of 
+
+8 For the omission of the anuvataikdrtu see the origin of the several ^astras of the 
+
+A£S. v. 5* 21. three Hotrakas. 
+
+
+
+[262 
+
+
+vi. 4—] The Qastras of the Hotrakas 
+
+
+the sacrifice in the middle. The gods perceiving this placed Indra in the 
+middle; they with Indra in the middle smote away the Asuras and 
+Raksases at the morning pressing. Verily thus also the sacrificers with 
+Indra in the middle smite away the Asuras and the Raksases at the 
+morning pressing. Therefore the Brahmanacchansin at the morning 
+pressing recites (a litany) to Indra, for with Indra in the middle the gods 
+at the morning pressing smote away the Asuras and the Raksases. The 
+Asuras, smitten off in the middle, entered the sacrifice from the north. 
+The gods, perceiving this, put Indra and Agni around on the north; with 
+Indra and Agni on the north at the morning pressing they smote away 
+the Asuras and the Raksases. Verily thus also the sacrificers with Indra 
+and Agni on the north at the morning pressing smite away the Asuras 
+and the Raksases. Therefore the Achavaka at the morning pressing 
+recites (a litany) to Indra and Agni, for with Indra and Agni on the 
+north at the morning pressing the gods smote away the Asuras and 
+the Raksases. The Asuras smitten off on the north ran round to the 
+front in battle array. The gods perceiving this placed Agni around in 
+front at the morning pressing; with Agni in front at the morning 
+pressing they smote away the Asuras and the Raksases. Verily thus 
+also the sacrificers with Agni in front at the morning pressing smite 
+away the Asuras and the Raksases. Therefore the morning pressing is 
+connected with Agni. He smites away evil who knows thus. The Asuras, 
+smitten off in front, having gone round to the back entered. The gods, 
+perceiving this, put the All-gods, as their self, around behind at the third 
+pressing; they with the All-gods, as themselves, behind at the third 
+pressing smote away the Asuras and the Raksases. Verily thus also the 
+sacrificers with the All-gods, as themselves, behind at the third pressing 
+smite away the Asuras and the Raksases. Therefore the third pressing 
+is connected with the All-gods. He smites away evil who knows thus. 
+So the gods smote away the Asuras from the whole of the sacrifice. Then 
+the gods prospered, the Asuras were defeated. He prospers himself, 
+the evil rival who hates him is defeated, who knows thus. The gods with 
+the sacrifice so ordered smote away the Asuras, the evil, and conquered 
+the world of heaven. He smites away the evil rival who hates him and 
+conquers the world of heaven who knows thus and who knowing thus 
+orders the pressings. 
+
+vi. 5 (xxvii. 2). They make the strophe the antistrophe of the strophe 1 
+
+
+The point is that the 9astras of the Hotrakas 
+are made up at the morning pressing of 
+the Stotriya (taken from the correspond¬ 
+ing three Ajya S&mans) and as Anurupa 
+the Stotriya of the next day. This can¬ 
+
+
+not be done at the other pressings because 
+the Stotras there (Prstha and Uktha) do 
+not from day to day remain in the same 
+ritual form. The idea occurs in AB. vi. 
+17. 8eeA9S.vii.2.2 $eq. Cf.GB.vii.il. 
+
+
+
+263] 
+
+
+The Qastras of the Hotrakas [—vi. r 
+
+at the morning pressing; verily thus they make one day the counterpart 
+of the other; verily thus by the preceding day they lay hold of the 
+subsequent day. But this is not the case at the midday (pressing); the 
+Prsthas are prosperity; they have not the position 2 for the purpose of 
+making the strophe the antistrophe of the strophe. By reason of the 
+same distinction they do not at the third pressing make the strophe the 
+antistrophe of the strophe. 
+
+vi. 6 (xxvii. 3). Next as to the commencing verses. 1 * With true guidance 
+for us, let Varuna ’ is that of the Maitravaruna 2 (containing) ‘ Let Mitra 
+lead us knowing ’; the Maitravaruna is the leader of the Hotrakas; therefore 
+this (verse) contains the word 4 leader \ ‘ Indra for you on all sides ’ is 
+
+that of the Brahmanacchahsin, 3 (containing) ‘ We invoke for men *; verily 
+with this (verse) day by day they invoke Indra. When they invoke in com¬ 
+petition no other appropriates Indra, where a Brahmanacchahsin knowing 
+thus day by day recites this (verse). ‘ What time, when the Soma was 
+pressed, men * is that of the Achavaka; 4 ‘ invoked Indra and Agni’ (it 
+continues); verily with this (verse) day by day they invoke Indra and 
+Agni. When they invoke in competition no other appropriates Indra 
+and Agni, where an Achavaka knowing thus recites this (verse) day by 
+day. They are ships which carry over to the world of heaven; verily with 
+these (verses) they cross to the world of heaven. 
+
+vi. 7 (xxvii. 4). Next as to the concluding verses. * May we be thine, 
+O god Varuna’ is that of the Maitravaruna; 1 ‘Sap and light may we 
+obtain ’ (it ends); ‘ sap * is this world; ‘ light ’ is yonder world; verily with 
+this (verse) they lay hold of both worlds. ‘ He hath traversed the atmo¬ 
+sphere ’ is that of the Brahmanacchahsin, 2 a triplet, containing the word 
+‘ apart'; verily with these he puts apart the world of heaven for them. 
+‘In the joy of the Soma the worlds, when Indra broke Vala* (he says); 
+the consecrated ones are eager to win; therefore this (verse) contains the 
+word ‘ hole ’ (vala). 
+
+‘ He drove out the cows for the Angirases, 
+
+Revealing them that were in secret, 
+
+Headlong he hurled Vala ; 9 
+
+verily with this (verse) he wins booty. ‘By Indra the spaces of the 
+
+* Aufrecht with S&yana and Haug and the 1 I. e. after the Stotriyaa and Anurupas of 
+Anand. ed. read tatsthUndni : Weber AB. vi. 5 in sacrifices of a series of days. 
+
+(Inrf. Stud. ir. 295) suggests the alteration * KV. i. 90. 1 ; AfJJS. vii. 2.10 ; 99®* xii. 2.14. 
+tasthdn&ni, quoting the precise parallel 8 RV. i. 7. 10; A£S. vii. 2. 10. 
+with yad in 9®. xii. 5.1. 1-8, but this is 4 RV. vii. 94. 10 ; AfJJS. vii. 2. 10. Cf. 99®* 
+no doubt wrong: cf. Eggeling, SBE. xii. 2. 19. 
+
+xxvi. 242, n. 1; KB. xxvi. 8 : etatxth&ne vi. 7. 1 RV. vii. 66. 9. 
+
+.. . fasy&ya. 8 RV. viii. 14. 7-9. 
+
+
+
+vi. 7 —] The Qextras of the Hotrakas [264 
+
+sky ’ (he says); the spaces of the sky are the world of heaven; by 
+Indra (they) 
+
+‘ Are made firm and established 
+The firm are not to be moved away ’; 
+
+verily with this (verse) day by day they continue to find support in 
+the world of heaven. C I seek of those with Sarasvati* is that of the 
+Achavaka; 8 Sarasvati is speech; verily thus he says ‘of those with 
+speech’; ‘Of Indra and Agni the aid’ (he says); speech is the dear abode 
+of Indra and Agni; verily thus he unites these two with their dear abode. 
+With a dear abode does he prosper who knows thus. 
+
+vi. 8 (xxvii. 5). There are two kinds of concluding verses of the Hotrakas, 
+at the morning and at the midday, those of the Ahina and those of the 
+one day rites. The Maitravaruna concludes with those of the one day 
+rite only; 1 thereby he departs not from the world. With those of the 
+Ahina the Achavaka, 2 to obtain the world of heaven. Both are used by 
+the Brahmanacchansin; 3 thereby grasping both he goes to this and to 
+yonder world; moreover he goes grasping both, the Maitravaruna and 
+the Achavaka, the Ahina and the one day rite, the year and the Agnistoma. 
+Now at the third pressing the concluding verses of the Hotrakas are those 
+of the one day rite only; 4 the one day (rite) is a support; verily thus 
+at the end they establish the sacrifice on a support. Without taking 
+a breath he should say the offering verse at the morning pressing; save 
+for one or two (verses) he should not recite beyond the Stoma,® (thinking) 
+
+‘ That is as if one were to give quickly to one neighing and thirsting; 
+moreover I shall swiftly give proper food and Soma drinking to the gods/ 
+Swiftly he finds support in the world. (He uses) an unlimited number 
+at the two latter pressings; the world of heaven is unlimited; (verily it 
+serves) to obtain the world of heaven. At pleasure the Hotr may recite 
+whatever the Hotrakas may recite on the previous day; or the Hotrakas 
+
+
+8 RV. viii. 88.10. 
+
+1 I.e. at the two Savanas of morning and 
+midday he uses the same concluding 
+verse (the plural being prayogabahxUvd- 
+pekmm) they are RV. vii. 66.9 and iv. 16. 
+21 (cf. AB. vi. 28). See A^S. v. 10. 28; 
+16. 1; vi. 18. 5. 
+
+s RV. viii. 88. 10 and vii. 94. 9; RV. ii. 11. 
+21 (AB. vi. 28) and iii. 80. 22 are those 
+for the Ahina and Ek&lia respectively. 
+
+8 This means that at the morning pressing he 
+used different verses in the Ek&ha and 
+Ahina (RV. viii. 98.8; 14. 9), but at the 
+
+
+midday pressing the same (RV. vii. 28. 6). 
+
+4 Viz. RV. vii. 84.1; x. 48.1; vi. 69. 1; see 
+A£S. viii. 2. 16; 8.84; 4. & 
+
+1 The sense as taken by Sftyana and Haug 
+seems that meant; cf. AB. vi. 28. 10 for 
+the same use : Weber (Inrf. Stud . ix. 296) 
+objects on grammatical grounds to the 
+wording and prefers the normal 1 He 
+should use one or two verses, but not 
+over recite the Stoma'; but this is really 
+not consistent with the context in vi. 28 
+and AfS. yii. 18. 2 expressly says that 
+there is atifansana in one or two verses. 
+
+
+
+265] The Recitations of the Hotrakas [—vi. 9 
+
+what the Hotr may recite; the Hotr is the breath, the Hotrakas the 
+limbs; in common does this breath go through the limbs. Therefore at 
+pleasure the Hotr may recite what the Hotrakas recite on the previous 
+day, or the Hotrakas what the Hotr (recites). The Hotr keeps concluding 
+with the ends of the hymns. Moreover the concluding verses of the 
+Hotrakas are the same at the third pressing; the Hotr is the body, the 
+Hotrakas the limbs; the ends of the limbs are the same; therefore the 
+concluding verses of the Hotrakas at the third pressing are the same. 
+
+
+ADHYAYA III 
+
+
+The Qastras and other Recitations of the Hotrakas . 
+
+
+vi.9(xxviii. 1). ‘Let 1 the bays carrythee hither’ he recites at the morning 
+pressing for the (goblets) being filled, (verses) containing (the words) 
+‘ strong 1 drink ‘ pressed ’, and * be drunk * and so perfect in form. They 
+are (verses) to Indra which he recites; the sacrifice is connected with Indra. 
+They are Gayatns which he recites; the morning pressing is connected 
+with the Gayatri. Nine small 2 (verses) he recites at the morning pressing; 
+in what is small is seed poured; ten at the midday he recites; seed poured 
+in the small having attained the middle part of the woman becomes most 
+firm ; nine small (verses) he recites at the third pressing: from what is 
+small are offspring bom. In that he repeats the whole of the hymns, verily 
+thus he propagates the sacrificer as an embryo from the sacrifice as the womb 
+of the gods. Some recite seven verses each, seven at the morning pressing, 
+seven at the midday (pressing), seven at the third pressing; saying * The 
+offering verses should be as many as the invitatory verses; 3 seven eastward 
+say the offering verses, seven say the vasat call; these are the invitatory 
+verses of those \ That he should not do so; they injure the seed of the 
+sacrifice and morever the sacrificer himself, for the hymn is the sacrificer. 
+By nine (verses) the Maitravaruna carries him from this world to the 
+world of the atmosphere, by ten from the world of the atmosphere to yonder 
+world, for the world of the atmosphere is the longest, 4 with nine from 
+
+
+1 This chapter, in part, like KB. xxviii. 2 and 
+8 deals with the Maitr&v&runa’s recita¬ 
+tions at the three pressings, which are 
+RV. i. 16 (A9S. y. 6.14), vii. 21, and iv. 
+86 complete in each case as against the 
+alternative of sets of seven verses. 
+
+1 The argument is that as ten is the norm, 
+
+34 [m.oa se] 
+
+
+nine is small; or defective. 
+
+* I. e. at the Prasthita offering ; see A^S. v. 
+6.15-18; vii. 4. 2-10; Oaland and 
+Henry, L'Agnistoma, pp. 200, 211, 212. 
+
+4 S&yana treats this as if it were antariktalokdd 
+dhi : the world meant is in his view the 
+ndkaprftha. 
+
+
+
+[266 
+
+
+vi. 9 —] The Qastras of the Hotrakas 
+
+yonder world to the world of heaven. They cannot bear the sacrificer to the 
+world of heaven who recite sets of seven. Therefore as wholes should he 
+recite the hymns. 
+
+vi. 10 (xxviii. 2). Further he says 8 Seeing that the sacrifice is for Indra, 
+then why do two only at the morning pressing use as offering verses for the 
+Prasthita (libations) verses manifestly addressed to Indra, namely the Hotr 
+and the Brahmanacchansin: 1 This Soma drink for thee 9 is the offering 
+verse of the Hotr, 1 ‘ O Indra, thee as a bull we 9 is that of the Brahmana¬ 
+cchansin. 2 * The others use (verses) to various deities ; how are their verses 
+connected with Indra ? 9 The Maitravaruna 8 uses as offering verse * Mitra 
+we hail 9 ; 8 Varuna for the Soma drinking 9 (he says); whatever Pada con¬ 
+tains (the word) 8 drink 9 is a symbol of Indra; thereby he delights Indra. 
+The Potr 4 * uses as offering verse 8 O Maruts, in whose dwelling 9 ; c He is 
+best protected of men 9 (he says); the protector is Indra; this is a symbol 
+of Indra; thereby he delights Indra. 8 O Agni, bring hither the wives 9 the 
+Nestr 6 uses as offering verse; c Tvastr to the Soma drinking 9 (he says); 
+Tvastr is Indra; this is a symbol of Indra; thereby he delights Indra. ‘ To 
+him whose food is the ox, whose food the cow 9 the Agnidh 6 uses as offering 
+verse; 8 Soma-backed, the creator 9 (he says) ; the creator is Indra; this 
+is a symbol of Indra; thereby he delights Indra. 
+
+8 Come hither with those that move at dawn, 
+
+The gods, ye that have excellent wealth, 
+
+Indra and Agni, to the Soma drinking ’; 
+
+is the offering verse of the Achavaka, 7 being in itself perfect. So are these 
+verses to Indra; in that they are addressed to various deities, thereby he 
+delights the other deities. In that they are in Gayatri, thereby they are 
+connected with Agni; these three with them he obtains. 
+
+vi. 11 (xxviii. 3). 8 There 1 hath been pressed the divine Soma juice mingled 
+with milk 9 he recites at the midday for (the goblets) being filled, (verses) 
+containing (the words) 8 strong 9 , 8 drink 9 , 8 pressed 9 , and 8 be drunk 9 and so 
+perfect a form. (The verses) which he recites are addressed to Indra; the 
+sacrifice is connected with Indra; they are Tristubh verses which he recites; 
+
+
+1 RV. yiii. 65. 8 ; A^S. v. 6. 18 ; 99 S. vii. 4. 
+
+S. Cf. KB. xxviii. 8; GB. vii. 20. 
+
+1 RV. iii. 40. 1; A?S. v. 6. 18 ; 99 S. vii. 4. 7. 
+8 RV. i. 28. 4 ; A 9 S. v. 5. 18 ; 99 S. vii. 4. 6. 
+
+4 RV. i. 86.1; A9& v. 5. 18 ; 99 S. vii. 4. 8. 
+
+8 RV. i. 22 . 9 ; A 9 S. v. 5. 18; 99 S. vii. 4. 9. 
+
+• RV. viii. 48. 11; A 9 S. v. 5. 18; 99S. vii. 
+
+4. 10. 
+
+7 RV. viii. 88. 7 ; A 98 . v. 7. 6; 99 S. vii. 7.2. 
+
+
+vi. 11. 1 This chapter gives the hymn for the 
+filling of the goblets and the Prasthita 
+libations; for the former see A 9 & v. 5.14; 
+18.11; 99 S. vii. 17.8; it is merely alluded 
+to in KB. xxix. 2. The hymn is RV. vii. 
+21: the word gorjika is quite uncertain ; 
+1 dont la fidohe est la vache* is Calandand 
+Henry's rendering L’Agnistoma, p. 284. 
+
+
+
+267] 
+
+
+The Recitations of the Hotrakas [—vi. 12 
+
+the midday pressing is connected with the Tristubh. They say ‘ Seeing 
+that (the word) “ be drunk ” is a symbol of the third pressing, then why does 
+he recite verses containing (the word) “ be drunk ” and why do they use such 
+verses as offering verses ? * At the midday the gods become drunk as it 
+were; they also at the third pressing become drunk together; therefore at 
+the midday he recites (verses) containing the word * be drunk ’ and they use 
+such (verses) as offering verses. All of them at the midday use for the 
+Prasthita libations 2 verses manifestly addressed to Indra. Some use verses 
+containing (the words) * penetrate towards \ The Hotr 3 uses as offering 
+verse ‘ Drink the Soma towards which O dread one thou hast penetrated 
+The Maitravaruna 4 uses as offering verse ‘ Drink it, thou that art impetuous, 
+penetrating \ The Brahmanacchansin 5 uses as offering verses 4 Do thou 
+drink as of old ; let it delight thee ’. The Potr 6 uses as offering verse ‘ Come 
+hither; Soma lover they call thee'. The Nestr 7 uses as offering verse 
+‘ Thine is this Soma; do thou come hither \ The Achavaka 8 uses as offer¬ 
+ing verse ‘ For Indra the Soma draughts found aforetime \ The Agnidh 9 
+uses as offering verse * Filled is his cup; hail! * Of these those contain (the 
+words) * penetrate towards *; Indra was not victorious at the morning press¬ 
+ing ; with these (verses) he penetrated towards the midday pressing; in 
+that he penetrated towards, therefore do these verses contain (the words) 
+‘ penetrate towards \ 
+
+vi. 12 (xxviii.4). * Come 1 hither, O sons of strength * he recites at the third 
+pressing for (the goblet) being filled, (verses) containing (the words) ‘ strong ’, 
+1 drink‘ press and ‘ be drunk' and so perfect in form. They are addressed 
+to Indra and the Rbhus. They say ‘ Since they do not chant (verses) to the 
+Rbhus, then why do they call it the Arbhava Pavamana ? ’ Prajapati as 
+father having made immortal the Rbhus being mortal gave them a share in 
+the third pressing; therefore they do not chant (verses) to the Rbhus, but 
+they call it the Arbhava Pavamana. Further he says ‘ Seeing that in the 
+two first pressings he recites according to the metre, Gayatri verses at the 
+morning pressing, Tristubhs at the midday pressing, then why does he recite 
+Tristubh verses at the third pressing which is connected with the Jagati?’ 
+
+
+* For the Prasthitas, see AfS. y. 5.19 ; (£8. 
+
+vii. 17. 6-11; Caland and Henry, pp. 286, 
+287. 
+
+3 RV. vi. 17.1: this and the next two contain 
+forms of abkMrd A£S. v. 5.19 ; 99®* v “* 
+17. 6. Cf. GB. vii. 21. 
+
+* RV. vi. 17. 2 ; A$S. v. 5.18; 99S vii. 17.6. 
+3 RY. vi. 17. 8 ; AfS. v. 6.19 ; 9?S. vii. 17. 7. 
+« RV. i. 104. 9 ; A'yS. v. 6.19 ; 99S. vii. 17. 8. 
+
+* RV. iii. 86.6 ; A 9 S. v. 6.19; 99 S. vii. 17. 9. 
+
+
+8 RV. iii. 86 . 2 ; A 9 S. v. 6.19 ; 99 S. vii. 17. 
+10 . A 9 S. inverts the order of the pre¬ 
+ceding and this. 
+
+8 RV. iii. 82. 16; A 9 S. v. 6. 19; 99 S. vii. 
+17. 11. 
+
+1 For the filling of the goblets to RY. iv. 86 
+see A 9 S. v. 6.14 ; 99®* ®* 8 5 Caland 
+
+and Henry, VAgniitoma, pp. 846, 846. 
+It is merely referred to in KB. xxx. 1. 
+Cf. GB. vii. 22 . 
+
+
+
+[268: 
+
+
+vi. 12—] The Qastras of the Hotrakas 
+
+
+‘ The third pressing has the sap sucked out; the Trisfubh metre is one with 
+the sap not sucked out but full of pure juice; (therefore it serves) to make 
+it full of sap 1 should he reply; ‘ Moreover he thus gives Indra a share in 
+the pressing Further he says ‘ Seeing that the third pressing is connected 
+with Indra and the Rbhus, then why does he, the Hotr, alone at the third 
+pressing use for the Prasthita libations 2 what is manifestly (a verse 3 ) to 
+Indra and the Rbhus “ O Indra with the Rbhus, full of strength, the well 
+blended ”, while the others use (verses) to various deities, and how are 
+these (verses) connected with Indra and the Rbhus The Maitravaruna 4 uses 
+as offering verse ‘ 0 Indra and Varuna, drinkers of the pressed this pressed 
+(juice)'; in ‘Your chariot the sacrifice for the enjoyment of the gods * he men¬ 
+tions many; that is a symbol of the Rbhus. The Brahmanacchansin 6 uses as 
+offering verse ‘ With Indra, O Brhaspati, drink the Soma '; in ‘ Let the drops 
+well formed enter you ’ he mentions many; that is a symbol of the Rbhus. 
+The Potr 6 uses as offering verse ‘ May the steeds, swift speeding, bring you 
+hither'; in ‘ Swiftly leaping, come ye forward on their backs’ he mentions 
+many; that is a symbol of the Rbhus. The Nestr 7 uses as offering verse 
+‘As at home come ye to us, swift to listen'; in ‘Come ye' he mentions 
+many; that is a symbol of the Rbhus. The Achavaka 8 uses as offering 
+verse 4 O Indra and Visnu drink of this sweet drink'; in ‘ The sweet Soma 
+juices of you two have come ’ he mentions many; that is a symbol of the 
+Rbhus. The Agnidh 0 uses the offering verse ‘ This praise to Jatavedas who 
+doth deserve it; in 4 Like a chariot let us magnify with devotion' he mentions 
+many; that is a symbol of the Rbhus. So are these veraes addressed to 
+Indra and the Rbhus. In that they are addressed to various deities, thereby 
+he delights the other deities. In that they consist mainly of Jagati verses, 10 
+and the third pressing is connected with the Jagati, verily (they serve) to 
+make perfect the pressing. 
+
+vi. 13 (xxviii. 5). Further he says ‘ Seeing that some of the Hotr's offices 
+have litanies and others have no litanies, how are they all made by him to 
+have litanies, and be equal and perfect ?' In that naming them together 1 
+they call them Hotr’s offices, thereby are they equal. In that some of the 
+Hotr’s offices have litanies and others not, thereby are they different. So 
+they all become for him possessed of litanies, equal and perfect. Further 
+
+
+* For the Prasthita libations see A£S. v. 5. 
+
+19 ; 59 ®- 2 - 4-12 ; Caland and Henry, 
+
+pp. 846-849. 
+
+• BY. iii. 60.5; A 9 S. v. 5.19; 99 S. viii. 2.5. 
+4 BY. vi 68. 10 ; A 9 S. v. 6. 19; 99 S. viii. 
+
+2 . 6 . 
+
+8 BV. iv. 60. 10; A 9 S. v. 6. 19; 99 S. viii. 
+2. 7. 
+
+
+• BY. i. 86 . 6 ; A^S. v. 6 . 19; 99 S. viii. 2. 8. 
+7 BY. ii. 86. 8; AQS. v. 6. 19 ; 99 S. via. 2. 9. 
+« BV. vL 69. 7; A 9 S. v. 6. 19; 99 S. viii. 
+2 . 10 . 
+
+9 BV. i. 94.1; A 9 & v. 6. 19; 99 S. viii. 2.11. 
+
+10 Weber compares prdya in 59®- 26. 6. 
+
+1 Weber (Ind. Stud. ix. 298) suggests as an 
+alternative 1 fibereinstimmend ’. 
+
+
+
+269] The Litanies of the Hotrakas [—vi. 14 
+
+
+he says ‘The Hotrakas recite at the morning pressing and recite at the 
+midday pressing; how do they recite at the third pressing? 9 ‘In that at 
+the midday they recite two hymns apiece 9 , he should reply, ‘for that 
+reason. 9 Further he says ‘Seeing that the Hotr has two litanies, how 
+have the Hotrakas two litanies? 9 ‘In that they use as offering verses 
+(verses) addressed to two deities 9 , he should reply, ‘ for that reason. 9 
+
+vi. 14 (xxviii. 6). Further he says ‘ Seeing that these three Hotr 9 s offices 
+are possessed of litanies, how have the others litanies? 9 The Ajya is the 
+litany of the Agnldh’s office, the Marutvatlya of the Potr’s, the Vafyvadeva 
+of the Nes(r 9 s; these Hotr's offices contain the characteristics accordingly. 1 
+Further he says ‘ Seeing that some Hotrakas have one direction only given 
+to them, then why has the Potr two directions given, and the Nestr two 2 * ? 9 
+When the Gayatri yonder having become an eagle brought the Soma, Indra 
+having cut off the litanies of these Hotr’s offices gave them to the 
+Hotr (saying) * You have called to me; you have known this \ The gods 
+said ‘With speech let us strengthen these two Hotr 9 s offices 9 . Therefore 
+have they two directions. By speech they strengthened the Agnldh’s office; 
+therefore his offering verses are one verse larger. 8 Further he says ‘ Seeing 
+that the Maitravaruna gives directions to the Hotr with * Let the Hotr say 
+the offering verse; let the Hotr say the offering verse ’, then why does he 
+give directions with ‘ Let the Hotr say the offering verse; let the Hotr say 
+the offering verse 9 to the Hotra^ansins who are not Hotrs ? 9 The Hotr is 
+the breath; all the priests are the breath; verily thus he says in effect ‘ Let 
+breath say the offering verse; let breath say the offering verse 9 . Then he 
+says ‘Is there a direction for the Udgatrs, or is there not? 9 ‘There is 9 he 
+should reply. In that the Prajastr, after muttering, says ‘ Do ye chant 9 , 
+this is their direction. Further he says ‘Is there a choosing 4 * of the 
+Achavaka ? Or not ? 9 ‘ There is 9 he should reply. In that the Adhvaryu 
+says to him, ‘ O Achavaka, say what is to be said by you 9 , this is the choice 
+of him. Further he says ‘ Seeing that at the third pressing the Maitra¬ 
+varuna recites (a litany) to Indra and Varuna, then why are the strophe 
+and antistrophe addressed to Agni? 9 With Agni as their head the gods 
+smote away the Asuras from the litanies; therefore its strophe and anti¬ 
+strophe are addressed to Agni. 6 Further he says ‘ Seeing that the Brahmana- 
+cchansin recites (a litany) to Indra and Brhaspati at the third pressing, 
+
+
+1 The offering verses of the three priests con¬ 
+tain references to Agni, the Maruta, and 
+the All-gods. 
+
+2 1. e. at the Rtuyfijas of the twelve Praisas, 
+
+the Potr number 2 and 8, the Nestr 8 and 
+
+9. The text is given in full in Sohefte- 
+
+lowitz, Die Apokryphen des Rgv 4 da, as v. 7. 
+
+
+8 The Agnldh has an extra verse RV. iii. 6. 
+9 ; A$S. v. 19. 7 ; 9£S. viii. 5. L 
+
+4 There is no formal Pravara; fc see A^S. v. 
+
+8 . 12 . 
+
+5 RV. vii. 82 and 84 are the ^astra; vii. 16. 
+
+16-18; 19-21 are the Stotriya and 
+Anurdpa. 
+
+
+
+[270 
+
+
+vi. 14—] The Qastras of the Hotrakas 
+
+and the Achavaka one to Indra and Visnu, how are their strophes and 
+antistrophes addressed to Indra 6 ?’ Indra drove away the Asuras from 
+the litanies; he said 4 With me who ? ’ With 1 1 ’ and 4 I ’ the deities followed 
+after; in that Indra was the first to drive away, therefore their strophes 
+and antistrophes are addressed to Indra; in that with ‘I* and 4 I’ the 
+deities followed after, therefore do they recite to various deities. 
+
+vi. 15 (xxviii. 7). Further he says 4 Seeing that the third pressing is 
+connected with the All-gods, then why are these hymns to Indra in Jagati 
+recited as the commencement at the third pressing ? * 4 Verily laying hold 
+of Indra by them they proceed' he should reply. Moreover in that the 
+third pressing is connected with the Jagati, it is for desire 1 of the Jagati. 
+Whatever metre is recited thereafter, it is all in the Jagati if these hymns 
+to Indra in Jagati are recited as the commencement at the third pressing. 
+Then at the end the Achavaka recites a hymn in Trisjubh 2 * With the rite ’; 
+the rite which is to be praised he refers to. ‘ With sap ’ (he says); sap is 
+food; (verily it serves) to win proper food. * With safe paths furthering 
+us * (he says); verily thus he recites for safety day by day. Further he 
+says 4 Since the third pressing is connected with the Jagati, then why have 
+they concluding verses in Tristubh ? ’ The Tristubh is strength; verily thus 
+at the end they keep finding support in strength. 4 This speech of mine 
+hath reached Indra, Varuna ’ is that of the Maitravaruna; 3 4 May Brhaspati 
+protect us around behind’ that of the Brahmanacchansin; 4 4 Both have 
+conquered ’ is that of the Achavaka, 6 for they two are victorious; 4 They 
+are not conquered, he is not conquered ’ (he says), for neither of them has 
+conquered. 
+
+4 What time, O Visnu, with Indra ye did strive 
+Then did ye two divide in three the thousand’ 
+
+(he says). Indra and Visnu fought with the Asuras; having conquered, 
+them they said 4 Let us make an arrangement *. The Asuras said 4 Be it so ’. 
+Indra said 4 So much as Visnu three times traverses, so much be ours; let 
+the rest be yours ’. He traversed these worlds, then the Vedas, then speech. 
+
+
+• BY. i. 67 ; x. 68 and 48 are the ^astra; viii. 
+21. 1-2; 9-10 are the Stotriya and 
+Annrupa of the Br&liman&ochahsin; ii. 
+18; vii. 100; i. 166 ; vi. 69; and viii. 
+98. 7-9; 18. 4-6 are the verses of the 
+Ach&v&ka referred to. All these are the 
+$astras of the Hotrakas at the third 
+pressing in the Ukthya; see A$S. vi. 
+1. 2 ; ?$S. ix. 1-4; AB. iii. 49,60. 
+
+1 Gf. KB. xxx. 2, 8 and see also Vait xxxii. 86. 
+The form jagatkdmyd is very abnormal; 
+
+
+mitrakrtyd in AB. iii. 4. 6 is not probably 
+a parallel, but bkUyask&mya occurs in a 
+Kanva passage of the $B., cited by 
+Eggeling, SBE. xxvi. 42, n. 2. 
+
+2 RV. vL 69. 
+
+8 BV. vii. 84. 6. 
+
+4 RV. x. 48. 11 (not 42.11 as Haug, the last 
+hymn being x. 48). 
+
+0 BV. vi. 69. 8; cf. £B. iii. 8.1.18; Eggeling, 
+SBE. xxvi. 62, n. 2. 
+
+
+
+271] The Sampata and other Hymns [—vi. 17 
+
+They say ‘ What is the thousand ? 9 * These worlds, these Vedas, moreover 
+speech* he should reply. ‘Did ye divide* the Achavaka repeats in the 
+Ukthya, for he is then the last; the Hotr at the Agnis^oma and the 
+Atiratra, for he is then the last. ‘Should he repeat at the Sodagin? 
+Or should he not repeat?* ‘He should repeat’ they say; ‘ Why should he 
+repeat in the other days and not at this ? * Therefore he should repeat. 6 
+
+vi* 16 (xxviii. 8). Further he says ‘Seeing that the third pressing is 
+connected with the Nara^ansa, then why does the Achavaka at the end 
+recite in the Qilpas verses without reference to the Nara$ansa. 1 The 
+Nara$ansa (hymn) is a development; some seed is developed as it were; 
+this is already developed and so propagated. Again the Nara^ansa hymn 
+is soft and slipping; but the Achavaka is the last; (they think) ‘We 
+shall establish it in something firm for the sake of firmness Therefore 
+the Achavaka at the end in the Qilpas recites (verses) without reference to 
+the Nara^ansa (thinking) ‘ We shall establish it in something firm, for the 
+sake of firmness *. 
+
+
+ADHYAYA IV 
+
+
+The Sampata and other Hymns . 
+
+
+vi. 17 (xxix. 1). The strophe of the next day they make the antistrophe, 
+at the morning pressing 1 for the continuity of the Ahina (sacrifice). Just as 
+the one day (rite) pressing, so the Ahina; just as the pressings of the 
+one day (rite) as a pressing keep united, so the days of the Ahina keep 
+united. In that they make the strophe of the next day the antistrophe at 
+the morning pressing for the continuity of the Ahina, verily thus they 
+continue the Ahina. The gods and the seers planned ‘ With what is the 
+same, let us continue the sacrifice; they saw this similarity in the sacrifice, 
+
+
+* The last four syllables are repeated; see 
+A 9 S. vii. 1. 12. 
+
+1 S&yana explains the term N&r&y&Asa as 
+praise of men like the Rbhus or Ahgi- 
+rases. In vi. 32 the N&rtyafisl verses 
+(D&nastutis) are mentioned. Gf. how¬ 
+ever the N&r& 9 aAsa hymn, BY. x. 62 in 
+AB. vi. 27; KB. xxiii. 8 . There can be 
+no real doubt that the real reference is 
+to RV. x. 62 with its generative reference. 
+The reply to the objection is twofold; 
+in the first place the seed when developed 
+
+
+needs no further aid and as the Ach&v&ka 
+is late in the ritual it is developed when 
+it reaches him. Secondly the hymn is 
+soft And so a bad ending. The term 
+N&r&^aiisa occurs in yet another use of 
+the cups of the libations (Caland and 
+Henry, UAgnistoma, p. 220: the con¬ 
+nexion with N&r&^afisa and the manes is 
+discussed by Oldenberg, ZDMG. liv.49 seq. 
+and Hillebrandt, Vedo Myth . ii. 102), but 
+this is not here in place, 
+vi. 17. 1 Of. above AB. vi. 6 . 
+
+
+
+[272 
+
+
+vi. 17 —] The Qastras of the HotraJcas 
+
+
+the Pragathas the same, 2 the beginnings 3 the same, the hymns 4 the same. 
+Indra is a house frequenter; where Indra goes first, then he returns again; 
+verily (it serves) to secure Indra in the sacrifice. 
+
+vi. 18 (xxix. 2). These Sampatas Vifvamitra first saw; them seen by 
+Vifvamitra Vamadeva created, 1 ‘ Thee, O Indra with the thunderbolt *; ‘ That 
+which of ours Indra rejoiceth in and desireth and ‘ How ? of what Hotr 
+hath he made great?’ To them he swiftly moved; in that he swiftly 
+moved (samapatat), that is why the Sampatas have their name. Vi$va- 
+mitra considered ‘ The Sampatas which I saw Vamadeva has created; what 
+hymns now can I create as counter Sampatas ? * He created these hymns 
+as Sampatas their counterparts. 2 'Straightway on birth, the bull, the 
+youngling/ ‘ Indra, breaker of citadels, overcame the Dasa with his beams/ 
+'This offering do thou make attain/ 'Thy comrades, Soma-loving, desire 
+thee/' Ordering the bearer hath gone to the grandson of the daughter ', and 
+‘ Like a carpenter, have I fashioned a thought.’ ‘ Who alone is to be invoked 
+by mortals' Bharadvaja 8 (saw). ' With sharp horns, like a terrible wild 
+beast’, and ‘Praises have been offered in desire of glory’ Vasistha 4 (saw). 
+
+‘ To him the eager, the impetuous ’ Nodhas 6 (saw). Having recited at the 
+morning pressing the strophes of the six-day (rite), at the midday they 
+recite the Ahina hymns. These are the Ahina hymns; ' Let the true one 
+come hither, the bounteous, he of the Soma lees ’ the Maitr&varuna e (recites) 
+containing (the word) ‘true’. ‘To him the eager, the impetuous’ (this 
+hymn) containing (the word) ‘ prayer ’ in ‘ To Indra the prayers most truly 
+given ’ and ‘ O Indra, these prayers have the Gotamas made ’ the Brahmana- 
+cchansin 7 recites. ‘ Ordering the bearer ’ (this hymn) containing (the word) 
+
+‘ bearer ’ in ' They have produced the bearer ’ the Achav&ka 8 recites. They 
+say ‘Why does the Achavaka recite this hymn containing (the word) 
+“bearer” both in the days that go away and those that come up again?’ 
+
+
+2 See A 9 S. vu. 4 6 ; see below AB. vi. 21. 
+
+* See A 9 S. vii. 4. 7; below AB. vi. 22. 
+
+4 Not the ahlnaaukt&ni as S&Jrana but the 
+aharahahfasyani ; see A 9 S. vii. 4. 8 and 9; 
+AB. vi. 20. Mokahaari he sees a cat. 
+
+1 RV. iv. 19, 22 , 28; A. 9 S. vii. 6 . 20. 
+
+2 RV. iii. 48, 84, 86 , 80, 81, 88 ; A 9 S. vii. 5. 
+
+20 omits Hi. 48 and iii. 88 ; see AB. vi. 
+
+20 . 
+
+8 RV. vi. 22; A9& vii. 5. 20. 
+
+4 RV. vii. 19, 28; A. 9 & vii. 5. 20 omits vn. 
+28; see AB. vi. 20. It is really not a 
+Saxhp&ta proper. 
+
+® RV. i. 61; A 9 S. vii. 4. 8 ; 99 S. xii. 4. 17, 
+18. 
+
+
+8 RV. iv. 16 ; A 9 S. vii. 4. 9; 99 S. xii. 8. 18, 
+14. 
+
+7 RV. i. 61: Id and 16 are referred to. 
+
+8 RV. iii. 81; A 9 S. vii. 4. 9; 99 S. xii. 6 . 16, 
+
+17. This is repeated both on the days of 
+the §adahas and also on the days, which 
+once past do not recur, here specified ; for 
+its use on the §adahas, see AB. vi. 19. 4. 
+The term Alilna is here a quite peculiar 
+one, the days being single days in as. The 
+order is (1) strophe and antistrophe; (2) 
+the Kadvant Prag&tha; (8) the Aram 
+bhanfya ; (4) the aharahahfasya ; (5) the 
+Ahlua for the Maitr&varuna; (4) and (5) 
+being inverted for the other two; see 
+A 9 S. vii. 4. 
+
+
+
+273] 
+
+
+The Sampata and other Hymns [—vi. 19 
+
+The knower of many Res is powerful; the hymn contains (the word) 
+( bearer 9 ; the bearer bears the yoke to which it is yoked. Therefore the 
+Achavaka recites in both cases this hymn containing (the word) ‘bearer*, 
+both in the days that go away and in those that come up again. These are 
+on five days, the Caturvinpa, Abhijit, Visuvant, Vi$vajit and Mahavrata; 
+these days are Ahlnas, for nothing in them is left out; these days go away 
+without recurring; therefore they recite them on these days. In that they 
+recite them, (they hope) * Let us obtain the worlds of heaven without defect, 
+with all forms, with all perfection. In that they recite them, they invite 
+Indra with them, like a bull to a cow. In that moreover they recite them, 
+it is for the continuity of the Ahlna; verily thus they continue the Ahlna. 
+
+vi. 19 (xxix. 3). These three Sampata (hymns) the Maitravaruna recites 
+one by one day by day, alternating their order; 1 * on the first day (he 
+recites) * Thee O Indra, with the thunderbolt', on the second ‘ That which 
+of ours Indra rejoiceth in and desireth *, on the third * How ? of what Hotr 
+hath he made great?* Three Sampatas the Brahmanacchansin recites one 
+by one day by day, alternating their order,* on the first day ‘ Indra, breaker 
+of citadels, overcame the Dasa with his beams ’, on the second *Who alone 
+is to be invited by mortals*, on the third ‘ With sharp horns, like a terrible 
+wild beast *. Three Samp&tas the Achavaka recites one by one, day by day, 
+alternating their order, 3 on the first day ‘ This offering do thou make attain *, 
+on the second ‘Thy comrades, Soma-loving, desire thee*, on the third 
+‘ Ordering the bearer hath gone to the grandson of the daughter*. These 
+number nine; there are three to be recited every day; 4 * these make up 
+twelve; the year has twelve months; Prajapati is the year; the sacrifice is 
+Prajapati; thus they obtain the year and Prajapati; thus they continue 
+day by day to find support in the year, in Prajapati, in the sacrifice. 
+Between them they should insert an insertion, Viraj verses and verses 3 by 
+Vimada without repetition of 0 on the fourth day, Pankti 6 verses on the fifth, 
+
+
+1 BV. iv. 19 ; iv. 22 ; iv. 28. viparydsam pre¬ 
+sumably means that on the last three 
+days of the ^agaha they are repeated in 
+the same order. These hymns replace 
+the Ahlna hymns of the special days (AB. 
+vi. 18, n. 8). See A9& vii. 5.21,22 ; cf. 
+Vait. xxxi. 26. 
+
+* RV. iii. 84; vi.22; vii. 19. 
+
+8 BV. iii. 86; iii. 80 ; iii. 81. 
+
+4 See for these AB. vi. 20. 
+
+8 RV. vii. 22. 6-8; vii. 81. 10-12; see KB. 
+xxix. 6 where they are called 9ilpas. 
+These are made into three triplets and 
+inserted by the three priests on the fourth 
+
+35 mJ 
+
+
+day of the Qadaha; the verses by 
+Vimada are not an alternative as sug¬ 
+gested by Sftyana (jekahpakfah ... pakfdn- 
+taram) but an addition, and the Anand. 
+ed. reads veutnadif ea caturth* (which is of 
+course palaeographically practically the 
+same as the reading oatmorfif caharUU). The 
+verses are BV. x. 28. 1-7 ; the first three 
+verses in each case go to the Maitrft- 
+v&runa; the Br&hman&oohaAsin has 8- 
+6 ; the Ach&v&ka 6-7. See A$S. vii. 11. 
+84 Mg.; Vait. xxxii. 7. 
+
+• RV. i. 29. 1-7 ; A$S. vii. 11. 89. Cf. 9?S. 
+xii. 6. 12 ; Vait xxxii. 8. 
+
+
+
+[274 
+
+
+vi. 19 —] The Qastras of the Hotrakas 
+
+and verses by Parucchepa 7 on the sixth. Moreover on those days which 
+have great Stomas the Maitravaruna 8 should insert * What friend of man 
+to-day, god-loving?’, the Brahmanacchansin, 9 ‘He who hath been placed 
+as it were in the forest delighting,’ and the Achavaka 10 ‘Come hither, 
+standing on thy chariot seat ’. These are the insertions; by means of these 
+insertions the gods, the seers, conquered the world of heaven. Verily thus 
+also the sacrificers by these insertions conquer the world of heaven. 
+
+vi. 20 (xxviii. 4) * Straightway on birth the bull, the youngling ’ the 
+Maitravaruna 1 recites day by day before the hymns. That hymn is 
+heavenly; by this hymn the gods conquered the world of heaven, by this 
+the seers. Verily thus also the sacrificers by this hymn conquer the world of 
+heaven. It is by Vifvamitra; Vifvamitra was the friend of all; all 
+becomes friendly to him who knows thus and to those for whom a Maitra¬ 
+varuna, knowing thus, recites this before the hymns day by day. It con¬ 
+tains (the words) ‘ bull ’ and ‘ dattle ’; (it serves) to win cattle. It is of 
+five verses; the Pankti has five Padas; food iB the Pankti; (it serves) to 
+win proper food. ‘Praises have been offered in desire of glory’ the 
+Brahmanacchansin 2 recites day by day the hymn containing (the word) 
+‘ praise ’ and so perfect. This hymn is heavenly; by this hymn the gods 
+conquered the world of heaven, by this the seers. Verily thus also the 
+sacrificers by this hymn conquer the world of heaven. It is by Vasistha; 
+by it Vasistha went to the dear abode of Indra, he conquered the highest 
+world. He goes to the dear abode of Indra, he conquers the highest 
+world who knows thus. It has six verses; the seasons are six ; (it serves) 
+to win the seasons. He recites it after the Sampatas. Having obtained 
+thus the world of heaven the sacrificers find support in this world. ‘Like 
+a carpenter have I fashioned a thought', the Achavaka 3 recites day by 
+day, containing (the word) ‘ towards ’ and a symbol of continuity. ‘ Ponder¬ 
+ing on the dear (days) to come' (he says); the days to come are dear; 
+verily thus they proceed pondering on, laying hold of, them. The world of 
+heaven is to come as compared with this world ; verily thus he alludes to 
+it. ‘ I long to see the sages, with wisdom ’ (he says), our seers who are 
+departed are the sages; verily thus he refers to them. It is by Vifvamitra; 
+Vifvamitra was the friend of all; all becomes friendly to him who knows 
+thus. That which he recites has no deity mentioned and is connected with 
+
+* RV. i. 181. 1-7 ; AfS. vii. 11. 40. Cf. ffS. 10 RV. ui. 48 ; AfS. vii. 12. 1. 
+
+zii. 8. 12 ; Vait. xxxii. 9. 1 RV. iii. 48. Cf. ApS. vii. 4. 8 
+
+• RV. iv. 25 ; AfS. vii. 12. 1 ; Vait. xxxiii. * RV. vii. 28. Cf. AfS. vii. 4. 9; fps. xii. 
+
+18 ; GB. xi. 1. These are used for the 4. 8. 
+
+Chandomas as the Stomas increase in size. 9 RV. iii. 88. Cf. AfS. vii. 4. 9; 59 s - z “- 
+
+RV. x. 29 ; AfS. vii. 12.1; Vait. xxxii. 10 ; 5. 8. 
+
+GB. xi. 2. 
+
+
+9 
+
+
+
+275] 
+
+
+[—vi. 22 
+
+
+The Kadvant Pragathas 
+
+Prajapati. Prajapati is he whose name is not mentioned; (it serves) to 
+obtain Prajapati. Once 4 he mentions Indra; thereby he departs not from 
+the Indra form. It is in ten verses; the Viraj has ten syllables; the Viraj 
+is food ; (it serves) to win food. As to its being of ten verses, the breaths 
+are ten; verily thus they obtain the breaths, they place breaths in the 
+body. He recites it after the Sampatas; verily thus having obtained the 
+world of heaven, the sacrificers find support in this world. 
+
+vi. 21 (xxix. 5). ‘Who, O Indra, him that hath thee as his wealth’, 
+* What newest of praises *, and ‘ What hath not been wrought by him * are 
+the Pragathas 1 containing the word ‘ who ’ which are recited day by day 
+at the beginning. Prajapati is Who; (verily they serve) to obtain Praja¬ 
+pati. Moreover in that they contain (the word) ‘ who ’ and who is food, 
+(they serve) to win food. Moreover as to their containing (the word) 
+‘ who ’, day by day they praise employing the Ahlna hymn, duly appeased, 
+and it is by the Pragathas containing (the word) 1 who ’ that they appease 
+them. Appeased they bring them prosperity (ka ); appeased they carry 
+them towards the world of heaven. The beginnings of the hymns which 
+they recite should be in Tristubh; these some recite before the Pragathas, 
+calling them inserted verses. That he should not do so. The Hotr is lordly 
+power, the Hotra§ansins are the people; verily thus they would make the 
+people refractory to the lordly power which is a confusion. He should 
+know ‘ These my hymn beginnings are Tristubhs \ Just as men set sail on an 
+ocean so set they sail who perform the year or a twelve day (rite) ; just as 
+men desiring to reach the other shore mount a ship well found, 2 so do they 
+mount the Tristubhs. That metre having made them go to the world of 
+heaven does not fail, for it is the strongest of all. He should not utter the 
+call for these (verses) (thinking) ‘ The metre is the same; moreover let me 
+not make them inserted verses/ In that they recite these (verses), (they 
+think) 1 Let us mount the hymns with the recognized beginnings of the 
+hymns/ In that they recite these (verses), verily with them they summon 
+Indra, like a bull to the cow. Moreover in that they recite them, (it 
+serves) for the continuity of the Ahina; verily thus they continue the Ahina. 
+
+vi. 22 (xxix. 6). * O Indra drive away all our enemies in front ’ the 
+Maitravaruna 1 recites day by day before the hymns: 
+
+« RV. iii. 88. 10. RV. iv. 16 ; vii. 28 ; iii. 88; then the 
+
+i RV. vii. 82. 14 and 15; viii. a 18 and 14 ; concluding verses ; AB. vi. 18, n. 8 ex- 
+
+66 . 9 and 10. In this chapter the order plains the order of iii. 48 and iv. 16 (for 
+
+of the various parts of the litanies agrees the opposite order see AB. vi. 18 and 20). 
+
+clearly with that in A£S. vii. 4 (mis- Afdntani may be read, 
+
+interpreted by Haug, ii. 412, n. 8) ; viz. * Cf. below AB. vii. 18; BR. vii. 1199. 
+the Pragftthaa; then the Tristubh verses; vi. 22. 1 RV. x. 181.1. Cf. A£S. vii. 4. 7; 95**. 
+then RV. iii. 48; i. 61; iii. 81 ; then xii. 8. 5 ; KB. xxix. 4. 
+
+
+
+[276* 
+
+
+vi. 22 —] The Qastras of the Hotrdkas 
+
+1 Drive away those behind, 0 overpowering one, 
+
+Drive away those to the north, 0 hero, those below to the south 
+That we may delight in thy wide protection ’ 
+
+(he says); it is a symbol of freedom from fear; for he desires as he pro¬ 
+ceeds freedom from fear. * Those yoked with prayer, I yoke with prayer' 
+the Brahmanacchansin 2 recites day by day; in 1 1 yoke * it contains (the 
+word) yoke, since the Ahina is yoked as it were; (therefore) it is a symbol 
+of the Ahina. ‘ To wide space thou leadest us after knowing * the Achavaka 3 
+recites day by day; since the Ahina goes as it were, (the words) c Thou 
+leadest after * are a symbol of the Ahina; (the words) ‘ Thou leadest * are 
+a symbol of the proceeding of the sacrificial session. These are recited day 
+by day. They should conclude with the same verses; 4 Indra is a home- 
+goer as regards their sacrifice ; as a bull to the cow, or as a cow to its well- 
+known place of pasture, so does Indra come to their sacrifice. He should 
+not conclude with the ‘ Prosperity let us invoke ’ verse 5 the Ahina (hymn); 
+the Esatriya departs from his kingdom; his rival he then summons. 
+
+vi. 28 (xxix. 7). Then follows the yoking and releasing of the Ahina (rite), 
+with 1 ‘ He traversed the atmosphere* he yokes; with * So Indra* he releases; 
+with 2 * I of the two connected with Sarasvati * and ‘ Surely this of thee * 
+he yokes the Ahina; with 3 ‘ Let us be thine, O god Varuna * and 4 Chant ye * 
+he releases. He is worthy to weave the Ahina who knows how to yoke and 
+to release it. In that they are yoked on the Caturvin$a day is the yoking; 
+in that they are released before the concluding Atiratra is the releasing. 
+If on the Caturvin$a day they were to conclude with (the verses) of the 
+one day (rite), they would conclude the sacrifice, and would not make it an 
+Ahina; if they were again to conclude with the concluding verses of the 
+Ahina, the sacrifice would perish, just as one wearied and not being released 
+perishes. With both sets should they conclude. 4 That is as if one were 
+to go a long journey unyoking from time to time; the sacrifice becomes 
+continuous, and yet they release (it). He should not over-recite the Soma by 
+
+
+* RV. iii. 86. 4. Cf. A£S. vii. 4. 7 ; S. rii. 
+4. 2. 
+
+» RV. vi. 47. a Cf. AfS. vii. 4. 7 ; 9?S. xii. 
+5.2. 
+
+4 Viz. RV. iv. 16. 21 (M&itrftvaruna) ; vii. 
+28. 6 (Br&hmaniechafisin); ii. 11. 21 
+Ach&v&ka) ; see AB. vi. 23. 
+
+4 RV. iii. 8a 10. See A£S. vii. 4. 10. 
+
+1 RV. viii. 14. 7-9; vii. 28.6 (the Br&hmanA- 
+ccha&sin), for the morning and mid¬ 
+day pressings as concluding verses. Cf. 
+OB. xi. 6. 
+
+
+• RV. viii. 88. 10 ; ii. 11. 21 (the Ach&vika) ; 
+
+the second refers to the release. 
+
+* RV. vii. 66. 9; iv. 16. 21 (the Maitrfcva- 
+
+runa); the first refers to the joining. 
+
+4 I. e. the Maitr&varana with those of the 
+one day rite only; the Aoh&vftka with 
+those of the Ahina; the Br&hmanA- 
+cchafisin with those of the Ahina in 
+the morning and those of the one day 
+rite at the midday pressing: above AB. 
+vi. a 
+
+
+
+The Ahlna Rite 
+
+
+277 ] 
+
+
+[—vi. 24 
+
+
+more than one or two verses at the two pressings 6 ; when a Stoma is over¬ 
+recited by many verses then come into existence long stretches of wild; 
+he may use an unlimited number at the third pressing; the world of 
+heaven is unlimited; (it serves) to obtain the world of heaven. He grasps 
+the Ahlna continuous and firm who knowing thus performs the Ahma. 
+
+vi. 24 (xxix. 8). The gods saw the cows in a cave ; they sought to win 
+them with the sacrifice; they obtained them with the sixth day. At the morn¬ 
+ing pressing with Nabhaka’s (hymn) they tore open (nabh) the cave; in that 
+they tore it open, verily thus they loosened it. On the third pressing having 
+destroyed the cave with the Valakhilyas as the thunderbolt and (the verse) 
+of one Pada as the hammer of speech, they drove out the cows. Verily thus 
+also the sacrificers tear open the cave at the morning pressing with 
+Nabhaka’s (hymn); in that they tear it open, verily thus they loosen it. 
+Therefore the Hotrakas at the morning pressing recite triplets 1 by 
+Nabhaka. 1 When supporting the summits \ the Maitravaruna, ‘ O Indra, 
+ancient are thine addresses the Brahmanacchansin ; * The middle of con¬ 
+flicts ’, the Achav&ka. At the third pressing having destroyed the cave 
+with the Valakhilyas as the thunderbolt and (the verse) of one Pada as the 
+hammer of speech they obtain the cows. First he transposes by Padas 2 the 
+six hymns of the Valakhilyas, by half verses the second time, by verses 
+the third time. When transposing by Padas be should place (a verse) of one 
+Pada in each Pragatha; that is the hammer of speech. There are five 
+(verses) of one Pada; four from the tenth day, one from the Mahavrata. 
+There are the M&hanamnl Padas of eight syllables; he should recite as 
+many of these as he requires to complete; he should disregard the otherB. 
+When transposing by half verses he should recite these (verses) of one 
+Pada, and these eight-syllable Padas of the Mahanamnls. When trans- 
+
+
+5 Gf. AB. vi. 8. 5 ; here an unlimited number 
+is allowed for the third pressing only, a 
+view which really is not consistent with 
+that view; cf. A$S. vii. 12. 5 with comm. 
+
+1 RV. viii. 41. 4-6 ; 40. 9-11; 8-6 ; A$S. vii. 
+2. 17. They follow the Anurupaa or 
+Tristubhs. 
+
+* The mode of recitation is given by A9&. 
+viii. 2.19-21. The first six hymns (RV. 
+viii. 49-64) are recited by Padas, half 
+verses, and verses; the order is first 
+Pada of first verse of first hymn, then 
+second Pada of second verse of second 
+hymn; first Pada second verse second 
+hymn, second Pada first verse first hymn 
+and so forth. The Prag&thas are made 
+up of two verses; this done, an eight- 
+
+
+syllable verse is added, viz. indro vipxuya 
+gopcUih ; indro vtpvasya bhUpcUih ; indro 
+vifoasya rdjaii ; indro vigvasya ceiati; indro 
+vifoatk virQjcUi ; further the eight-syllable 
+Padas of the Mah&n&mnls are added (from 
+AA. iv. pracetanapra cetaya, &c.) so far as is 
+needed to fill up the number of Prag&thas. 
+The transposition of half verses follows in 
+precisely the same way, thus viii. 49.1 a 
+and b ; 60. 2 e and d ; that by verses viii. 
+49.1; 60.2, ftc. A^S. viii. 2.28 says that 
+the Mah&n&mnls yield with the purUas 
+28 sets of eight syllables to fill up the 28 
+Prag&thas of the six V&lakhily& hymns. 
+Below in AB. vi. 28 two other ways of 
+the recitation are referred to. 
+
+
+
+vi. 24—] The Qastras of the Hotrahas [278 
+
+posing by verses, he should recite these (verses) of one Pada and these 
+eight-syllable Padas of the Mahanamms. In that he transposes for the 
+first time the six hymns of the Valakhilyas, verily thus he transposes breath 
+and speech; in that for the second time, thus he transposes eye and mind ; 
+in that for the third, thus he transposes ear and self. Thus is the desire in 
+the transposition obtained, in the Valakhilyas as the thunderbolt, in (the 
+verse) of one food as the hammer of speech, in the arrangement of the breaths. 
+For the fourth time he recites the Pragathas without transposition; the 
+Pragathas are cattle; (they serve) to win cattle. He should not here insert 
+(the verse) of one Pada; if he were to insert (the verse) of one Pada, by the 
+hammer of speech he would strike off cattle from the sacrificer. If a man 
+were to say to him then * You have struck off cattle from the sacrificer, you 
+have made him without cattle \ it would certainly be so. Therefore he should 
+not insert (the verse) of one Pada. He inverts the last two hymns; this is 
+their transposition. This to Saubala Sarpis Vatsi recited; he said * I have 
+secured 3 the most abundant cattle in this sacrifice; not the least will come 
+to me/ To him he gave (fees) as to great priests. That recitation is rich 
+in cattle and heavenly; therefore he recites it. 
+
+vi. 25 (xxix. 9). He mounts the difficult mounting; the explanation of 
+this has been given. 1 In (a hymn) to Indra 2 should he mount for one desiring 
+cattle; cattle are connected with Indra. It should be in Jagati; cattle are 
+connected with the Jagati; it should be a great hymn; verily thus he 
+establishes the sacrificer in most numerous cattle. In (a hymn) by Baru 
+should he mount; it is a great hymn and in Jagati. In (a hymn) to Indra 
+and Varuna 3 should he mount for one desiring support. This Hotr’s office 
+has these as deities, and has support in these; in that (the offering verse is) 
+addressed to Indra and Varuna, 4 verily thus he establishes it in its own 
+support as the end. As to (his mounting) in (a hymn) to Indra and 
+Varuna, there is here a Nivid; by a Nivid are desires obtained. If he 
+mounts in (a hymn) to Indra and Varuna, it should be in # (a hymn) by 
+Suparna. Thus is obtained the desire in (the hymn) to Indra and Varuna, 
+in (the hymn) by Suparna. 
+
+vi. 26 (xxix. 10). They say * Should he recite together 1 on the sixth day ? 
+
+
+* Cf. AB. vi. 86, n. 8. 
+
+1 See AB. iv. 21; KB. xxz. 5. The Durohana 
+follows the V&lakhily&s and the subse¬ 
+quent hymn, before its last verse. 
+
+* RV. x. 96; it begins pra vo make ; butS&yana 
+
+sees here in mahdaukta the same use as in 
+AA. ii. 2. 2. Cf. 99S. xi. 14.10, 26. 
+
+* RV. viii. 69 by Suparna is clearly meant 
+
+and not the hymn pra dhdrd yantu (AGS. 
+
+
+iii. 12. 14) given as an alternative by 
+S&yana. This is given as the hymn in 
+A 9 S. viii. 2.18-16 in which the Dfirohana 
+is to be performed (see AB. vi. 26). Cf. 
+99S. xii. 11. 17. 
+
+4 RV. vi. 68.11; see A 9 S. vi. 1. 2. 
+
+vi. 26. 1 I. e. the question is whether the 
+ordinary 9&&tra is to be performed or not 
+with the Dtlrohana. Cf. AB. vi. 36. 
+
+
+
+279] 
+
+
+The Duroharui 
+
+
+[—vi. 27 
+
+
+Or should he not recite together ? * * He should recite together ’ they say; 
+
+‘Why should he recite together on the other days and why not recite 
+together on this?’ Or rather they say ‘He should not recite together. 
+The sixth day is the world of heaven; the world of heaven is not a place 
+where all meet; only certain ones meet in the world of heaven If he 
+were to recite together, he would make it common; in that he does not 
+recite together, it is a symbol of the world of heaven. Therefore he should 
+not recite together. Again as to his not reciting together, the strophe is 
+the body, the Valakhilyas the breaths; if he were to recite together, from 
+these deities he would sever the breaths of the sacrificer; if one were 
+to say of him then ‘From these two deities he has severed the breaths 
+of the sacrificer; breath will leave him ’, it would certainly be so. There¬ 
+fore he should not recite together. If he should reflect ‘ I have recited the 
+Valakhilyas; let me recite together before the difficult mounting he should 
+not on any account so desire. But if pride seizes him, let him recite many 
+hundreds after the difficult mounting; therein is obtained that in desire of 
+which he does so. The Valakhilyas are addressed to Indra; they have 
+Padas of twelve syllables; therein is* there obtained the desire that is in 
+the Jagati (hymn) to Indra. 2 Moreover there is this hymn to Indra and 
+Varuna, 8 and a closing verse for Indra and Varuna; therefore he should not 
+recite together. They say‘ As is the Stotra, so the Qastra; the Valakhilyas 
+are recited transposed, is the Stotra transposed or not transposed?’ 
+‘Transposed* he should reply, ‘A twelve-syllable within eight-syllable 4 
+(Padas). 1 They say 1 As is the Qastra, so the offering verse; three deities 
+are praised, Agni, Indra, Varuna, but he uses (a verse) to Indra and Varuna 
+as offering verse; how is it that Agni is not omitted ? * Varuna is Agni, 
+this also is declared by a seer. 6 ‘ Since thou, O Agni, art bom as Varuna *; 
+thus in that he uses (a verse) to Indra and Varuna as offering verse, Agni 
+is not omitted. 
+
+ADHYAYA V 
+
+
+The Qilpas. 
+
+
+vi. 27 (xxx. 1). They recite the (Jilpas. 1 These are the works of art of 
+the gods; in imitation of these works of art here is a work of art accom¬ 
+plished ; an elephant, a goblet, a garment, a gold object, a mule chariot are 
+
+
+* I.e. BY. iii. 61. 1-3 (A^S. vi. 1. 2; 9£S. 
+iz. 8. 8) is to be omitted in favour of 
+the BY. vii. 84 ; see A£S. viii. 2.16. 
+The sense of w + » as sever (from) seems 
+necessary; cf. PB. ziv. 6. 6. 
+
+« BY. vii. 84. 
+
+
+4 The Stotra is prepared on the DvipadA 
+verses, BY. v. 24. 1-8. 
+
+* BV. v. 8. 1. 
+
+1 Cf. KB. xxix. 5 for a different view of the 
+word ; the parallel is xxx. 4» They are 
+said at the 3rd pressing normally on the 
+6 th day of the Prsthya §adaha. 
+
+
+
+vi. 27—] The Qastras of the Hotrakas [280 
+
+works of art; a work of art is accomplished in him who knows thus. As 
+to these ‘works of art’ (Qastras), the Qilpas are a perfection of the self; 
+verily by them the sacrificer perfects himself as composed of the metres. 
+He recites the Nabh&nedistha 2 (hymn); the Nabhanedistha (hymn) is seed; 
+thus he pours seed; he recites it without mention (of the deity); without 
+mention is seed secretly poured in the womb. He becomes mingled with 
+seed: 1 United with earth he sprinkled seed 9 (he says); verily (it serves) to 
+perfect seed. He recites it with the Nara^ahsa 3 (hymn); man is offspring, 
+praise speech; verily thus he places speech in offspring, therefore offspring 
+are bora speaking. Some recite it before saying ‘ Speech has its place in 
+front ’; others after saying * Speech has its place behind ’; in the middle 
+should he recite it; speech has its place in the middle; in a place nearer 
+the end; speech is nearer the back as it were. It the Hotr having poured 
+in seed form hands over to the Maitravaruna, 4 * * * * (saying) 1 Do thou provide 
+the breaths for it ’. 
+
+vi. 28 (xxx. 2). He recites the Valakhily&s; 1 the Valakhilyas are the 
+breaths; verily thus he provides breaths for him. He recites them trans¬ 
+posed ; these breaths are transposed, expiration (linked) with inspiration, 
+cross breathing with inspiration. He transposes by Fadas the first two 
+hymns, by half verses the second two, by verses the third two. In that he 
+transposes the first two hymns, thus he transposes breath and speech; in 
+that the second two, thus he transposes eye and mind; in that the third two, 
+thus he transposes ear and self. Some transpose, putting Brhati verses and 
+Satobrhati verses in twos together; then the desire that is in transposition 
+is obtained, but Pragathas do not come about. He should transpose with 
+intermingling; thus are Pragathas produced. The Valakhilyas are to be 
+Pragathas; therefore should he transpose with intermingling; as to his 
+intermingling, the Brhati is the body, the Satobrhati the breaths; he recites 
+
+
+2 RV. x. 61; v. 5 is referred to. See AfS. 
+viiL 1. 20. Cf. above AB. vi. 16. 
+
+8 RV. x. 62. It is inserted after RV. x. 61. 25; 
+see AfS. viii. 1. 20. 
+
+4 The filpas of these priests have two forms, 
+
+the vikrta at the third pressing of the 
+
+sixth day, at the V^vajit, and [if the 
+
+Sftman chanters use Dvipad&s at the 
+
+third pressing of any Ukthya day; this is 
+
+the form contemplated in AB., save in vi. 
+80,81; in the case that the sixth day or the 
+Vifv^jit is an Agnistoma or the Dvipadfis 
+are not used, then a simpler form of fil¬ 
+pas appears at the midday pressing, the 
+Aohftvftka discontinuing his Evay&marut 
+
+
+and the Maitr&varuna using only the 
+Brhati hymns ; see AfS. viii. 4. 4-12. 
+
+1 AfS. viii. 2. 6 so?, (cf. ffS. xii. 6. 12 seg.) 
+gives the modes of reciting here men¬ 
+tioned as two, the MahAvftlabhid, adopted 
+in AB. vi. 24. 6 wherein all the six hymns 
+are recited in the three ways, and the 
+two Haundinas in which the hymns are 
+divided into three sets of two each (so 
+KB. xxx. 4); the first of the Haundina 
+methods uniting the Brhatls and the 
+Satobrhatis in twos, while the other is 
+here preferred, and unites on the basis 
+of vi. 24. 
+
+
+
+281 ] 
+
+
+The SuJcirti , Vrsakapi , and Evaydmarut [— vi. 80 
+
+the Brhati, it is the body, then the Satobrhati, it is the breaths; then the 
+Brhati, then the Satobrhati; thus he continues to strengthen the body with 
+the breaths around. Therefore should he transpose with intermingling. 
+Again as to his intermingling, the Brhati is the body, the Satobrhati cattle; 
+he recites the Bfhati, it is the body, then the Satobrhati, it is cattle; then the 
+Brhati, then the Satobrhati; thus he continues to strengthen the body with 
+cattle around. Therefore should he transpose with intermingling. He 
+inverts the two] last hymns; 2 this is their transposition. The Maitravaruna 
+having made the breaths for it hands it over to the Brahmanacchansin 
+(saying) * Do thou propagate it ’. 
+
+vi. 29 (xxx. 8). He recites the Sukirti 1 (hymn); the Sukirti hymn is a 
+birthplace of the gods; thus he produces the sacrificer from the sacrifice as 
+a divine birthplace. He recites the Vrsakapi 2 (hymn); the Vrsakapi is the 
+body; verily thus he makes a body for it. He recites it with the sound o; 
+the sound o is food ; thus to it on birth he gives food as the breast to 
+a child. It is in Pankti verses; man is fivefold and arranged in five 
+divisions, hair, skin, flesh, bone, marrow. As great as is man, so great 
+does he make the sacrificer. Having produced him the Brahmanacchansin 
+hands him over to the Achavaka (saying) ‘Do thou fashion a support 
+for him \ 
+
+vi. 80 (xxx. 4). He recites the Evayamarut 1 (hymn); the Evayamarut 
+(hymn) is a support; verily thus he makes a support for him. It he 
+recites with the sound o ; the sound o is food; verily thus he places food 
+in him. It is in Jagatl or Atijagatl; all the world is connected with the 
+Jagati or Atijagatl. It is addressed to the Maruts; the Marutsare waters, 
+food is water; verily thus in order he places proper food in him. These 
+they call the accompanying (hymns), the Nabhanedistha, the Valakhilyas, 
+the Vrsakapi, the Evayamarut. These he should recite together or not 
+recite together; if he recites them separately; that would be as if one 
+were to divide in two a man or seed; therefore he should recite them 
+together or not recite them together. Bulila Afvatara Afvi being Hotr at 
+the Vijvajit meditated * Of these Qilpas two are liable to be performed 
+at the midday in the Vi 9 vajit in the year (rite); come, let me here have 
+recited the Evayamarut (hymn) \ He then had recited the hymn. When 
+it was being recited thus, Gaufla came up; he said 1 0 Hotr, how is that 
+your Qastra is wandering without a wheel*. ‘What has happened* (he 
+
+3 AB. vi. 24. 15. 3 BV. z. 86. See i-9®* yiii. 8. 4-6; 99®* xii. 
+
+1 RV. x. 181. Cf. KB. xxx. 6. It follows the 18. 1. 
+
+strophe and antistrophe, RV. x. 157.1-5 ; vi. 80. 1 RV. v. 87; see AfS. viii. 4.2; 99®* 
+▼i. 17. 5 ; see A 9 S. viii. 8. 3 ; 99S. xii. xii. 26. 10. Cf. AB. v. 15. 
+
+18. 1. 
+
+36 [b.a& m] 
+
+
+
+[282 
+
+
+vi. 30—] The Qastras of the Hotrakas 
+
+replied). 1 The Ev&yam&rut is being recited further on'; * he replied, * the 
+midday is connected with Indra; why do you seek to draw Indra away 
+from the midday ? ’ ‘ I do not seek to draw Indra away from the midday; 
+he said. ( But this text is not appropriate for the midday; it is Jagati or 
+Atijagati; all this is connected with the Jagati or Atijagati; it also is 
+addressed to the Maruts; do not recite it’ (he replied). He said ‘Stop, 
+O Achavaka ’; then he sought instruction from him. 3 He said ‘ Let him 
+recite (a hymn) to Indra 4 with a reference to Visnu; then do thou, O Hotr, 
+after the inserted verse to Rudra 6 and before (the hymn) to the Maruts 
+insert this (Evayamarut) hymn. He caused the recitation to be made so; 
+now to-day it is thus performed. 6 
+
+vL 81 (xxx. 5). They say 1 ‘ Seeing that in the Vifvajit, in the Atiratra 
+form/ 8 and so on the sixth day the sacrifice comes into order,the generation of 
+the sacrificer comes into order, how is it that here, while the Nabhanedistha 
+hymn is not recited, the Maitravaruna recites the Valakhilyas; they are 
+the breaths; seed comes first and then breath. So the Brahmanacchahsin: 
+while the Nabhanedistha is not recited, he recites the Vrsakapi; it is the 
+body; seed is first, then the body; how then is the sacrificer produced t How 
+are the breaths not confused ?* ‘By means of the whole sacrificial rite they 
+prepare the sacrificer; like an embryo in the womb, so he lies growing. 
+Not at once in the beginning does it come into being whole; separately each 
+member comes into being as it comes into being ’ (is the reply). If they 
+perform all on the same day, the sacrifice comes into order, the generation 
+of the sacrificer comes into order. Moreover the Hotr recites at the third 
+pressing the Evay&marut (hymn); verily thus at the end he establishes 
+him in a support. 
+
+vi. 32 (xxx. 6). When the metres had been obtained by the sixth day the 
+sap poured over; Prajapati was afraid * This sap of the metres going away 
+
+
+• 1 North’ is S&yana's version, i. e. by the 
+
+Ach&v&ka, whose altar is north of the 
+Hotf’s. 
+
+8 S&yana takes ise=ichOmi and makes this a 
+quotation obviously in error. Weber 
+(Ind. Stud . iz. 803) corrects the version of 
+S&yana which takes fansista as third 
+person sing. 
+
+4 RV. vi. 20 : v. 2 refers to Visnu ; see AfS. 
+viii 4. 10; 99 S. xii. 6.14.‘ * 
+
+• RV. i. 48.6; see Caland and Henry, L'Ayni- 
+
+ftoma, pp. 878, 875. 
+
+• I.e. at the Vifvajit, the other two 
+
+being transposed to the midday; see 
+AfS. viii. 4. 7-9 ; 99 S. xi, 15. 10. 
+
+
+1 This refers to the V^vajit in a Sattra where 
+the N&bh&nedistha of the Hotr is as usual 
+in the Va^vadeva fastra in the third 
+pressing. The 9 as tras of the Maitrfe- 
+varuna and the Br&hman&ochaftsin then 
+loose their special predecessor; being 
+transferred to the midday ritual, in the 
+Agnistomaform ;cf. KB. zzv. 12-14. The 
+answer is that all the 9Up** are per¬ 
+formed though not in the same order, 
+the Evay&marut being also found in the 
+Hotr’s recitation. 
+
+*1.6. as an Ek&ha, and also on the sixth 
+day, an Ukthya (read uklMyaaamsth&tvma 
+in comm.). Cf. A 9 S. viii. 4. 5, 6. 
+
+
+
+283] 
+
+
+The Kuntdpa Hymns [—vl 32 
+
+will go over the worlds. It he grasped around from above with the metres, 
+that of the Gayatri with the Nara$ansl, that of the Tristubh with the 
+Raibhi, that of the Jagati with the Pariksiti, that of the Anus^ubh with 
+the Karavya. Thus he placed again the sap in the metres. He sacrifices 
+with metres full of sap, with metres full of sap he extends the sacrifice who 
+knows thus. He recites the Nara^ans! (verses) 1 ; men are offspring, praise 
+is speech; verily thus he places speech in offspring; therefore offspring here 
+are born speaking (for him), who knows thus. As to the Narft$ansls, by recit¬ 
+ing the gods and the seers went 1o the world of heaven; verily thus also the 
+8acrificers by reciting go to the world of heaven. These he recites taking 
+apart, 8 as (he recites) the Vrsakapi (hymn); for it is connected with the 
+Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not 
+say the sound o ; he should accent specially, 3 for it is their sound o. He 
+recites the Raibhi (verses) 4 ; the gods and the seers making a noise went 
+to the world of heaven; verily thus the sacrificers making a noise go to the 
+world of heaven. These he recites taking apart, like the Vrs&kapi,for it 
+is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi. 
+In them he should not say the sound 0 ; he should accent specially, for it is 
+their sound o. He recites the Pariksit 6 (verses); Pariksit is Agni, for Agni 
+dwells around (pari lcseti) these creatures; for round Agni these creatures 
+dwell ; he attains union and identity of form and world with Agni who 
+knows thus. As to these being Pariksit (verses), Pariksit is the year, for 
+the year dwells round these creatures, for round the year these creatures 
+dwell. He attains union and identity of form and world with the year 
+who knows thus. These he recites taking apart, like the Vps&kapi, for it 
+is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi. 
+In them he should not say the sound o; he should accent specially, for it is 
+their sound o. He recites the Karavya® (verses). Whatever good thing 
+they did, the gods obtained with the Karavyas; verily thus also the 
+sacrificers obtain with the Karavyas whatever good thing they do. These 
+
+
+1 All these are to be recited by the Br&hma- 
+n&ccha&sin (see AB. vi. 29). The whole 
+is the Kunt&pa, referred by S&yana to 
+a book called the Kunt&pa boing a Khila. 
+See AV. xx. 127.1-8 ; RVKh. y. 8; Q?S. 
+xii. 14.1-8. See also A$S. viii. 8.10 seq.; 
+VaiL xxxii. 19 seq. Gf. KB. xxx. 5-7. 
+
+* I. e. pausing at each Pada. In $ 8 above 
+the words yad voa ndr&pinsih should go 
+with the next clause, as in §f 18 and 14. 
+For the N&r&gafisls (distinct from the 
+N&r&faAsa in AB. vi. 16 and 27) see 
+Vedic Index , i. 445, 446; SBE. xlii. 690 seq. 
+
+
+3 The Ninarda is a species of accent described 
+in A 9 S. viii. 8. 9 seq .; VaiL xxxii. 14-17. 
+It affects the second vowel of the third 
+Pada, the normal place of the Nyffnkha. 
+The first vowel is pronounced as anuddtta , 
+the second as uddtta, the next ekapruti. 
+The Pratigara is othdmo daivom. 
+
+* AV. xx. 127. 4-6 ; RVKh. v. 9; 9fS. xii 
+
+15. 1; 14. 4,5. Cf. Vait. xxxii 19. 
+
+8 AV. xx. 127. 7-10 ; RVKh. v. 10; 9£S. xii. 
+17. 1. 1-i. 
+
+• AV. xx. W. 11-14; RVKh. v. 11, $9S. xii. 
+
+15. 2-4, v. 12 occurs in AB. viii. 11. 5. 
+
+
+
+[284 
+
+
+vi. 32—] The Qastras of the Hotrakas 
+
+he recites taking apart, like the Vrsakapi, for it is connected with the 
+Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not 
+say the sound o; he should accent specially, for it is their sound o. He 
+recites the orderings of the quarters; 7 verily thus he puts in order the 
+quarters; five he recites; these quarters are five, four transverse, one 
+upwards. In these he should not say the sound o, nor should he accent 
+specially 8 (thinking) ( Let me not make to move these quarters These he 
+recites by half-verses, for support. He recites the man-ordering (verses); 9 
+the man-ordering (verses) are offspring; verily thus having put in order the 
+quarters he establishes offspring in them. In these he should not say the 
+sound o nor accent specially (thinking)' Let me not make to move these 
+offspring *. These he recites by half-verses, for support He recites the 
+Indragathas 10 ; by the singing against them of the Indragathas, the gods 
+overpowered the Asuras; verily thus also the sacrificers by singing the 
+Indragathas against the hated rival overpower him. By half-verses he 
+recites these, for support 
+
+vi. 33 (xxx. 7). He recites the prattle of Aita$a 1 ; Aita$a, the sage, saw 
+the life of Agni; ‘ the unwearied part of the sacrifice 1 say some. He said to 
+his sons ‘ My boys, I have seen the life of Agni; I shall chatter it; what¬ 
+ever I say do not disregard\ He began ‘ These horses float up to Pratipa 
+Pratisatvana 9 ; (his son) Abhyagni Aitafayana, having come, arriving at 
+a wrong moment, seized his mouth (saying) 1 Our father has become out of 
+his mind He said to him ‘Go hence; thou hast been a sluggard in spoil¬ 
+ing my speech ; I was about to make the cow of a hundred (years of) life, 
+man of a thousand (years of) life; worst of all do I make thine offspring 
+since thou here hast fastened on me \ Therefore they say c The Abhyagnis 
+Aita$ayanas are the least of the Aurvas \ Some recite it of longer length; 
+he should not prevent it; ‘ Recite as much as is desired * he should say; 
+the prattle of Aita$apa is life; verily thus he prolongs the life of the sacri- 
+ficer who knows thus. As to there being the prattle of Aitapa; the prattle 
+of Aita^a is the sap of the metres; verily thus he places sap in the metres. 
+He sacrifices with metres full of sap and with metres full of sap he extends 
+the sacrifice who knows thus. Again as to the prattle of Aita$a; the 
+
+
+7 AV. xx. 128. 1-5 ; RVKh. v. 12; 99 S. xii. 
+
+20. 2. 1, 8, 2, 4, 5. 
+
+0 naivaiva is read by S&yana but it is very odd 
+to have two era’s thus used; it is natural 
+to suppose fra is onoe meant as above it 
+is always ni t ftoa nardet. 
+
+• AV. xx. 128. 6-11; RVKh v. 18 ; $$8. xii. 
+
+21 . 2 . 1 - 6 . 
+
+w AV. xx. 128.12-16 ; RVKh. v. 14; 12, 18, 
+
+
+and 15 occur in 99®* xii. 15. 5; 16.1. 
+
+1 AV. xx. 129. 1 seq. See KB. xxx. 5; Vait. 
+xxxii. 20; GB. xi. 12 stq. iLfS. viii. 8. 
+14 prescribes 70 Padas or 18, viz. 1-8 a ; 
+15d-17 b ; 17 d; 186. See RVKh. v. 16 ; 
+(17x4 + 2); 958. xii. 18. 2. 1-9; 1. 11- 
+18 has eight of the verses. Cf. A. 9 & viii* 
+8. 14 soq. for the following; Bloomfield, 
+Atharoaveda, pp. 98 ss?. 
+
+
+
+285] The Prattle of Aitaga [—vi. 84 
+
+prattle of Aita$a is freedom from exhaustion and unfailingness; (he thinks) 
+‘Let there be freedom from exhaustion in my sacrifice, unfailingness in my 
+sacrifice’. He recites the prattle of Aitaga, taking it by Padas, like 
+a Nivid. He says om with the last Pada as in the case of a Nivid. He recites 
+the riddle verses. 2 The gods having confounded the Asuras with the 
+riddles overcame them; verily thus also the sacrifices having confounded 
+the hated rival with the riddles overcome him. These he recites by half 
+verses, for support. He recites the Ajijnasenya (verses); 3 by means of the 
+Ajijfiasenya verses the gods recognizing the Asuras overcame them ; verily 
+thus also the sacrifices by means of the Ajijfiasenya (verses) recognizing 
+the hated rival overcome him. These he recites by half verses, for support. 
+He recites the Pratiradha; 4 by the Pratiradha the gods overpowered the 
+Asuras and overcame them; verily thus also the sacrifices overpower the 
+hated rival and overcome him. He recites the Ativada ; 6 by means of the 
+Ativada the gods outspoke the Asuras and overcame them; verily thus also 
+by means of the Ativada the sacrifices outspeak the hated rival and over¬ 
+come him. These by half veses he recites, for support. 
+
+vi. 34 (xxx. 8). He recites the Devanitha ; x the Adityas and Angirases 
+disputed as to the world of heaven. ‘ We shall go first, we ’. The Angir¬ 
+ases fist saw the Soma pressing on the next day for the world of heaven. 
+They dispatched Agni—Agni is one of the Angirases—(saying) ‘ Go, tell 
+the Adityas of our pressing to-morrow for the world of heaven*. The 
+Adityas having seen Agni saw the pressing on the same day for the world 
+of heaven. To them he said on his arrival 4 We announce to you the press¬ 
+ing to-morrow for the world of heaven They said 4 But we announce to 
+thee the pressing on this day for the world of heaven ; with thee for Hotr 
+we shall go to the world of heaven \ * Be it so * he said and returned with 
+his reply. They said 4 Didst thou announce? ’ ‘I announced * he replied; 
+4 moreover they gave me a reply ’. 4 No: surely thou didst not respond ? ’ 
+(they said). 4 1 did respond' he replied; 4 With fame he 2 approaches who 
+approaches with the priestly function ; if one were to refuse him, he would 
+
+
+* AY. xx. 188. 1-6; RVKh. v. 16; 99 S. xii. 
+22.1-6; Fait, xxxii. 21. Govindasv&min 
+and S&yana take pravalhya as «= cheating 
+with fair words. 
+
+8 AV. xx. 184. 1-4; RVKh. v. 17; 99 s. xii. 
+28. 1. In Fait, xxxii. 22 and 28 these 
+and the next are confused. 
+
+4 AV. xx. 186. 1-8; RVKh. v. 18; 99 S. xii. 
+28. 2. 
+
+8 AV. xx. 186. 4 ; RVKh. v. 12 ; 99 S. xii. 28. 
+4 ; Fait . xxxii. 26 (aftttida). 
+
+
+1 AV. xx. 186. 6 seq ,; RVKh. ▼. 20; 95®* 
+
+19. 1-4; Fait . xxxii. 28 ; see A 9 S. viii. 8. 
+26. Gf. KB. xxx. 6 ; Ldvi, La doctrine du 
+sacrifice, pp. 66, 66. 
+
+1 The offerer, rather than as S&yana, the 
+priest, tam is naturally masculine and 
+yajtiam is not very easily to be supplied. 
+Of. 9B. iii. 6. 1.18-17. no . .. na above 
+is overlooked by Delbrtlck, AUind. Synt. 
+p. 644. 
+
+
+
+vi. 34 —] The Qastras of the Hotrakas [286 
+
+refuse fame; therefore I did not refuse a . If one desire to refuse (to officiate 
+at a sacrifice) on account of (another) sacrifice 8 should he refuse it. But 
+if (the offerer) is one for whom it is not suitable to sacrifice, spontaneous 
+refusal is appropriate. 
+
+vi 35 (xxx. 9). The Angirases sacrificed for the Adityas; to them as 
+sacrificing for them, they gave this earth full of fees; being accepted it caused 
+them to burn; they cast her away; she becoming a lioness with gaping 
+jaws assailed men. Of her as she burned came forth thin fissures which are 
+now upon her; aforetime she was all even, as it were. Therefore they say 
+
+* He shall not accept a gift laid aside ’, (thinking) 4 Let it not, being pierced with 
+heat, pierce me with heat/ But if he should accept it, he should give it to 
+a hated rival; he is ruined. Now as to yonder sun: he having taken the 
+form of a white horse with its body bound with a horse halter went (to. 
+them) (saying) 4 This we bring (as a fee) for you.' Thus is the Devanltha 1 
+recited, 
+
+4 The Adityas, O singer, brought a fee to the Angirases ; 
+
+This, O singer, they did not approach *; 
+for they did not approach the (earth). 
+
+‘ But this, O singer, they did approach ’ 
+for they did approach yonder (sun). 
+
+4 This, O singer, they did not accept,’ 
+for they did not accept this (earth). 
+
+4 But this, O singer, they did accept,* 
+for they did accept yonder (sun). 
+
+4 Lest the days be without discrimination ’ 
+he is the discriminator of the days. 
+
+4 Without a leader 8 the sacrifices ’ 
+
+the fee is the leader of the sacrifices; just as in this world a wagon with¬ 
+out a leader comes to harm, so the sacrifice without a fee comes to harm; 
+therefore they say 4 At the sacrifice a fee should be given, if but a small one/ 
+
+4 White and swift of motion, 
+
+And most rapid of foot, 
+
+Swiftly it accomplisheth its purpose; 
+
+The Adityas, Budras, Vasus praise thee, 
+
+This gift do thou accept, O Angiras ’; 
+
+* This must be the sense, as S&yana takes it: ix. 806) suggests ned asann ‘ that they 
+
+asm&i m. drtvtfy&t. may not be' in this and the next case. 
+
+1 The text is the same in its variants save * Again the text is hopeless. Hang as before 
+that 9$S. has deta and yctfla. The text is renders 4 he being carried away 9 , Che 
+
+hopeless; Haug renders ( he being carried wise men were without a leader (from 
+
+away \ neta(h) - nUah. Weber (Ind. Stud. S&yana). Read below atpalpik&pi. 
+
+
+
+287] The Devanitha [ —vi. 36 
+
+Verily thus they sought acceptance of their gift. 
+
+‘This gift, great and broad, 
+
+Let the gods give as a boon, 
+
+Let that be pleasing to you, 
+
+Given be it day by day, 
+
+Do ye accept it’ 
+
+Verily thus they accepted 3 it. He recites this Devanitha taking it by 
+Padas like aNivid; he says ora with its last Pada as in the case of a Nivid. 
+
+vi. 36 (xxx. 10). He recites the Bhutechads 1 ; by means of the Bhutechads 
+the gods assailed the Asuras with battle and with craft. The gods, having 
+obscured by the Bhutechads the might of the Asuras, overcame them; verily 
+thus the sacrifices having obscured by the Bhutechads the might of the hated 
+rival overcame him. These he recites by half verses, for support. He recites 
+the Ahanasya (verses); * from this organ is seed poured, from seed offspring 
+are bora; verily thus he secures propagation. Ten he recites; the Viraj 
+has ten syllables ; the Viraj is food; from food is seed poured ; from seed 
+offspring are bom; verily thus he secures propagation. In them he inserts 
+the sound o ; the sound o is food; from food is seed poured, from seed off¬ 
+spring are bora; verily thus he secures propagation. In ‘ I have celebrated 
+Dadhikravan 9 he recites the Dadhikra (verse); 3 Dadhikr& is the divine filter; 
+herein he has said a speech full of impurity; thus speech he purifies with 
+the divine filter. It is in Anustubh ; the Anus^ubh is speech ; thus with its 
+own metre he purifies speech. In ‘ The most sweet draughts are pressed * 
+he recites (verses) to Soma, the purifying; 4 (verses) to Soma, the purifying 
+are a divine filter; herein he has said a speech full of impurity; thus with 
+the divine filter he purifies speech. They are in Anustubh; the Anustubh 
+is speech; verily thus with its own metre he purifies speech. In ‘The 
+drop hath mounted Ar^umati ’ he recites a triplet to Indra and Brhaspati; 5 
+
+‘ The hosts, godless, as they attacked, 
+
+With Brhaspati to aid, Indra overwhelmed ’ 
+
+
+8 S&yana clearly read ajagrabhaitan which in 
+sense is right, despite Anfrecht. In AB. 
+▼i. 24 occurs paryagrahaisam. The most 
+probable reading is c^igrabhlfctn with 1 as 
+elsewhere (Whitney, SansJc, Or. $ 1081 b ; 
+cf. $ 801 i), unless we allow ai as an 
+abnormality for i. 
+
+1 AV. xx. 186. 11-18; RVKh. v. 21; 
+xii. 16. 4,6, 8; VaiL xxxii. 80. 
+
+8 AY. xx. 186. l-10j RYKh. v. 22. 1-10; 
+VaiL xxxii. 81; AfS. viii. 8. 80-82; cf. 
+KB. xxx. 6 ; 9£S. xii. 24. 2; 26. 1. 
+
+
+8 AV. xx. 187. 8; RV. iv. 89. 6; RYKh. v. 
+22. 13; cf. KB. xxx. 8; VaiL xxxii. 88. 
+The sense of vydhanasydm is not quite 
+certain, as though S&yana takes it vifista, 
+still vi 1 without * might do. 
+
+« RY. ix. 101. 4-6; A£S. via. 8. 82 (reading 
+ca tisrah for catasrah) ; xii. 25. 2; 
+
+VaiL xxxii. 88. 
+
+* RV. viii. 96.18-16 ; AV* xx. 187. 7-9; A 98 . 
+viii. 8. 88 ; 99^. x ^* 26. 2. uddcdrya is 
+corrupt; Weber ( Jnd . Stud. ix. 807) sug¬ 
+gests °cdri ; BR. v. 1412 uddcarya. 
+
+
+
+vl 86 ] The Qastras of the Hotrakas [288 
+
+(he says); the Asura folk were rebellious towards the gods; Indra with 
+Brhaspati as companion smote away the Asura hue when attacking; 
+verily thus also the sacrificers by means of Indra and Brhaspati as aid 
+smite away the Asura hue when attacking. They say 4 Should he recite 
+together 6 on the sixth day. 7 Or should he not recite together ? * 4 He 
+should recite together ’ they say, 8 4 why should he recite together on the 
+other days and not recite together on this?’ Or rather they say ‘He 
+should not recite together ; the sixth day is the world of heaven; the world 
+of heaven is not a place where all meet; only certain people meet in that 
+world. If he were to recite together, he would make it common. In that 
+he does not recite together, that is a symbol of the world of heaven ; there¬ 
+fore he should not recite together. Again as to his not reciting together; 
+the litanies here are the Nfibhanedistha, the Valakhilyas, the Vraakapi and 
+the Evayamarut; if he were to recite together, he would loose the desire 
+that is in these. The Vraakapi is connected with Indra; the prattle of 
+Aitafa is all the metres; herein is the desire obtained which is in (the hymn) 
+in Jagati to Indra; moreover the hymn is addressed to Indra and Brhas¬ 
+pati ; 7 the concluding verse is addressed to Indra and Brhaspati; therefore 
+he should not recite together. 
+
+8 With the normal form, RV. i. 57 ; AB. iii. 7 I. e. RV. viii. 96 (n. 5). 
+
+50. This explains Vait xxxii. 85 which 8 Gf. above AB. vi. 26. 
+
+Galand has not identified. 
+
+
+
+PANCIKA VII 
+
+
+Supplementary Matter and the BUasuya. 
+
+
+ADHYAYA I 
+
+The Division of the Sacrificial Animal. 
+
+vii. 1 (xxxi. 1). Now 1 regarding the division of the sacrificial animal; we 
+shall declare the division. The two jaws along with the tongue belong to 
+Prastotr; the breast in eagle shape to the Udg&tr, the palatal part of the 
+throat to the Pratihartr, the right loin to the Hotr, the left to the Brahman, 
+the right thigh to the Maitra varana, the left to the Brahmanacchansin, the 
+right side with the shoulder to the Adhvaryu, the left to the Upagatrs, the 
+left shoulder to the Pratipasthatr, the right lower foreleg to the Nestr, the 
+left to the Potr, the right foreleg to the Ach&vaka, the left to the Agnldh, 
+the right upper foreleg to the Atreya, the left to the Sadasya, the seat 
+and spine to the householder, the two right feet 2 to the man who gives 
+the fast milk to the householder, the two left feet to him who gives 
+the fast milk to the wife of the householder, 3 the lip is common to 
+the two; this the householder should leave over. They take the tail to the 
+wives, but they should give it to a Brahman. The fleshy growth on the 
+neck and three ribs belong to the Gravastut; three ribs and half the flesh 4 to 
+the Unnetr, the other half of the flesh and the lungs to the slaughterer; it 
+he should give to a Brahman, if he is not a Brahman. The head belongs to 
+the Subrahmanya priest, the skin to him who declares the pressing on the 
+next day ; 6 the sacrificial food to all or to the Hotr. These thirty-six each 
+
+
+1 The division is given in A. 9 S. xii. 9, the 
+probably original source; it is borrowed 
+from AB. in QB. iii. 18. The Upagfttrs 
+are subordinate S&m an priests who accom¬ 
+pany the chants of the S&m&n singers; 
+the Atreya is not a normal priest, but he 
+appears as specially privileged elsewhere, 
+e. g. K^S. x. 2.21; KS. xxviii. 4. Cf. the 
+part of the Atreya in 9?S. xvi. 18, 19; 
+Weber, Jnd. Stud. x. 884. See for the 
+division 9R iii. 8. 8; Schwab, Das 
+AUindische Thierop/er , pp. 126-180. 
+
+37 [lM !•] 
+
+
+* Sftyana holds that the terms doh and 
+bdhu exhaust the forelegs, but this seems 
+unlikely ; the term here is pada * foot \ 
+
+3 Apparently this sense is meant, and so with 
+
+0 nayo£, but S&yan&’s comment is con¬ 
+fused. 
+
+4 The vaikarta is an unknown part, but 
+
+apparently near the kikasd , here perhaps 
+the ribs. 
+
+5 I. e. the Agnldh; see A£S. vi. 11. 16. 
+
+Weber ( Ind . Stud. ix. 808) cites PB. xvi. 
+18. 10 ; L£S. i. 1. 9,12; 99 S. xiv. 40.21; 
+
+
+
+[290 
+
+
+vii. 1 —] The Division of the Sacrificial Animal 
+
+of one foot support the sacrifice; the Brhati has thirty-six syllables; 
+the worlds of heaven are connected with the Brhati; verily thus they 
+obtain the breaths and the worlds of heaven; verily thus they proceed 
+finding support in the breaths and in the worlds of heaven. It is a 
+heavenly victim for those who thus divide it. But those who do it other¬ 
+wise, it is as if robbers or evildoers should rend an animal. This division 
+of the victim Qrautarsi Devabhaga knew; but he left the world without 
+proclaiming it. But it is a superhuman being proclaimed to Girija 
+Babhravya; since that time on men study it. 
+
+
+ADHYAYA II 
+
+Expiations for Errors in the Agnihotra y dc. 
+
+vii. 2 (xxxii. 1). They 1 say * If one who has established the fires dies on 
+the fast day, how is it with his sacrifice? ’ ‘ He should not sacrifice for him’, 
+they say, 4 for he has not arrived at the sacrifice.’ They say 4 If one who 
+has established the fires dies when the Agnihotra has been put on the fire or 
+the Samnayya milk or the oblations, what is the expiation here ? ’ He should 
+put them all around so that they may all be burned together. That is the 
+expiation here. They say 4 If one who has established the fires dies when 
+the oblations have been put in place, what is the expiation here ? ’ (Saying) 
+4 Hail! ’ to those deities for whom the libations were drawn he should offer 
+them whole in the Ahavanlya. That is the expiation here. They say 4 If 
+one who has established the fires dies in absence, how is his Agnihotra to 
+be performed ? * He should offer with the milk of (a cow) with a calf to 
+which it is to be won over; 2 the milk of (a cow) with a calf to which it 
+is to be won over is different, as it were, the Agnihotra of the dead is 
+different as it were. Or they may offer with milk from whatever source. 
+Moreover they say 4 They should keep kindled these fires, without offering, 
+until the bones are collected.’ If the bones cannot be found, having 
+gathered three hundred and sixty leaf stalks, 3 and having made of them 
+
+41. 11. The presence of the Sadasya, prdya^cxUa (JAOS. xxxiii. 71 eeq.). For 
+
+who is not recognized by the A^v&I&y&na this case of. JB. i. 57. 1-S ; xii. 4. 
+
+school, bat only by the Kausltaki, is 2. 5. 
+
+another sign of later origin, as in the use 8 See TS. i. 8. 5.1; TB. i. 6. 8. 4 ; S&yana’s 
+of the word vxbhdga ; probably, as Lindner derivation from is very bad: N&rft- 
+
+(Pdnini, p. 79) suggests, an older account yana on A£S. iii. 10. 17 recognizes the 
+
+has been superseded by the Sfltra version. root van ; Vedic Index , i. 452. 
+
+1 For the Prftyafrittas cf. CB. xii. 5. 1 eeq. ; * fasttA is one of the extraordinary forms of the 
+
+Xduf. xiv ; AfS. iii; Ap. ix; Atharva- tradition : ecutim must no doubt be read. 
+
+
+
+291] Expiations for Errors in the Sacrifice [—vii. 5 
+
+a human figure as it were, they should perform on it the usual round (of 
+ceremonies) and thus after mingling, the (fires) with the bones gathered 
+together remove them. A hundred and fifty should he place on the body, 
+a hundred and forty on the thigh bones, fifty on the thighs, and the rest on 
+the head. That is the expiation here. 
+
+vii. 3 (xxxii. 2). [As in AB. v. 27. 1 ] 
+
+vii. 4 (xxxii. 3). They say ‘If a man’s Samnayya 1 milked in the evening 
+becomes spoiled or some one carries it away, what is the expiation here? ’ 
+Having divided into two the morning’s milking, he should curdle one half of 
+it and sacrifice with it. That is the expiation here. They say ‘ If the morning 
+milking of the Samnayya becomes spoiled or some one carries it away, what 
+is the expiation here ? He should prepare in its place a cake for Indra or 
+Mahendra and sacrifice with it. That is the expiation here. They say * If 
+the whole of his Samnayya becomes spoiled or some one carries it away, 
+what is the expiation here. (He should offer) a cake for Indra or Mahendra 
+just as above. That is the expiation here. They say ‘ If the whole of his 
+oblation becomes spoiled or men take them away, what is the expiation 
+then ? ’ Having made them according to the deities out of butter, he 
+should offer with a butter oblation and thus perform another offering 
+without a flaw. The sacrifice is the expiation of the sacrifice. 
+
+vii. 5 (xxi. 4). They say * If on to a man’s Agnihotra when put on the fire 
+something not fit for sacrifice falls, what is the expiation here ? ’ Having 
+poured it all into the offering spoon, and having gone east, he places the 
+kindling stick on the Ahavanlya, and having taken off a hot coal from the 
+north of the Ahavanlya he should pour the offering, either in silence or with 
+a verse to Prajapati. 1 That is both offered and not offered. If it happens 
+when (the spoon) has been filled once or twice, the same procedure applies. 
+If he can remove it, having poured off the spoilt portion, and having poured 
+the unspoiled portion (into the offering spoon) he should offer it in the 
+ordinary way. 2 That is the expiation here. They say ‘ If a man’s Agni- 
+
+
+Weber ( I fid. Stud . ix. 810) suggests parna- 
+sadah (cf. 9£S. xii. 23. 13). The parallel 
+texts giving the rite have pctidfavrnt&ni 
+(9?S. iv. 15. 19; K^S. xxv. 8. 15) or 
+°tsarunam (Kau$. 83) or paldgatsaruni ( Ath . 
+Pr&y. iii. 8). For x = dvivinp cf. 
+Wackernagel, AUind. Gram . II. i. 30, 81. 
+
+1 The only changes are the omission of the 
+last sentence and the insertion of 4 They 
+say * before each hypothesis. 
+
+vii. 4. 1 I. e. the mixture of milk prepared at 
+the evening and on the morning for the 
+
+
+Agnihotra. The evening milk is made 
+sour and mixed with the fresh milk. Of. 
+A Viarvaprayafc itia, ii. 1. 
+vii. 5. 1 RV. x. 121. 10. Cf. A?S. iii. 20. 28. 
+TB. i. 55. 8 and SB. xii. 4. 2. 4 differ. 
+See also Atharoaprdyafcitta, i. 3 seq. 
+
+* I. e. in the usual mode of tmnayana, pouring 
+into the spoon; TB. ii. 1. 3. 5. The 
+form vyapanayitum is very irregular ; for 
+parallels see Whitney, Sansk. Or, § 968 d. 
+Cf. JAOS. xxxiii. 78, n. 49. sa yadi is a 
+sign of lateness. 
+
+
+
+vii. 6—] Expiations for Errors in the Agnihotra [292 
+
+hotra when put on the fire spills or pours over, what is the expiation 
+here ? * He should pour water on it for expiation; waters are expiation; 
+then he touches (the rest) with his right hand and mutters. ‘ To the sky 
+a third, to the gods the sacrifice hath gone; thence may wealth come 
+to me; to the atmosphere, a third, to the fathers the sacrifice hath gone; 
+thence may wealth come to me; to the earth a third, to me the sacrifice 
+hath gone; thence may wealth come to me.’ He then mutters (a verse) 
+to Visnu and Varuna, 3 ‘ By whose might the regions are established; 
+Visnu guards that of the sacrifice which is well sacrificed, Varuna that 
+which is ill sacrificed; verily (it serves) to appease both of them. That 
+is the expiation here. They say * If, as he goes eastwards, 4 the Agnihotra 
+which has been put on the fire spills or falls out, what is the expiation 
+here?’ If he were to fetch it again, he would turn the sacrifice away 
+from the world of heaven; he should stay where he is and others should 
+fetch to him the remains of the Agnihotra and he should offer it in the 
+usual way. That is the expiation here. They say ‘ If the offering spoon 
+splits, what is the expiation here ? * He should fetch another spoon and 
+offer; then he should put on the Ahavaniya the broken spoon; handle 
+in front, bowl behind. That is the expiation here. They say 6 ‘ If there 
+is fire on a man’s Ahavaniya, but that on the Garhapatya is extinguished, 
+what is the expiation here ? ’ If he were to take out (the fire) to the east, 
+he would fall away from his abode; if to the west he would perform 
+the sacrifices like the Asuras; if he were to kindle afresh he would 
+produce a rival for the sacrificer; if he should make (the Ahavaniya) 
+also go out, breath would forsake the sacrificer; verily having gathered 
+the whole of it with the ashes he should put it in the place of the Garhapatya 
+and from it take out the Ahavaniya to the east. That is the expiation 
+here. 
+
+vii. 6 (xxxii. 5). They say 1 ‘ If they take out a fire (and put it with) 
+
+
+9 Above AB. iii. 88. 
+
+4 The anacoluthon seems clear and S&yana so 
+takes it. Weber (Ind. Stud. ix. 811) refuses 
+to accept it, but does not explain yasya 
+and the verbs do not suit that view. 
+
+B The Ahavaniya is normally taken out to 
+the east from the G&rhapatya which 
+alone remains in ; the five alternative 
+courses in the circumstances are (1) to 
+to take as the G&rhapatya the Ahavaniya 
+and then take out the Ahavaniya from 
+it; (2) to take out the G&rhapatya from 
+the Ahavaniya, like the Asuras (TB. i. 1. 
+4. 4); (8) to rekindle the fire ; (4) to ex¬ 
+
+
+tinguish the Ahavaniya also, and (5) to 
+remove the whole fire to the G&rhapatya 
+and then take out the Ahavaniya. All 
+tho modes are aUowed by A^S. iii. 12. 
+21-26 in defiance of the Br&hmana. The 
+same result is arrived at by the 9®. xii. 
+4. 3. 6-10 by somewhat different argu¬ 
+ments. Of. Ath. Pr&y. i. 6 ; JB. i. 61. 3-7 
+which agrees closely with £B. (JAOS. 
+xxiii. 848, 844). 
+
+1 The readings (abhyuddhant and abhyuddha- 
+reyuh) of JB. i. 66. 2 and £B. xii. 4. 8. 4 
+suggest the rendering followed ; the fire 
+taken out being from the G&rhapatya; 
+
+
+
+293] Expiations for Errors affecting the Fires [—vii. 7 
+
+a man’s fire what is the expiation then ? * If he can see it, removing the 
+former (fire) he should put down the other; if however he cannot see it, 
+he should offer a cake on eight potsherds to Agni with Agni; the invita- 
+tory and offering verses for it are 2 ‘ Agni by Agni is kindled’ and ‘ For 
+thou, O Agni, by Agni.’ Or he should offer a libation in the Ahavaniya 
+with ‘ To Agni with Agni hail! ’ That is the expiation here. They say 
+* If a man’s Garhapatya and Ahavaniya unite together what is the expiation 
+here ? ’ He should offer to Agni as delight a cake on eight potsherds; 
+its invitatory and offering verses are 3 ‘O Agni come for delight*, and 
+‘Who Agni for the delight of the gods.’ Or he should offer a libation 
+in the Ahavaniya with ‘ To Agni as delight hail! ’ That is the expiation 
+here. They say * If all a man’s fires should unite together, what is the 
+expiation here ? ’ He should offer a cake on eight potsherds to Agni as 
+discrimination; its invitatory and offering verses are 4 ‘He hath shone 
+like the sun at the breaking of the dawns ’ and ‘ Thee, O Agni the tribes 
+of men praise.’ Or he should offer a libation in the Ahavaniya with 
+‘ To Agni as discrimination hail! ’ That is the expiation here. They say 
+‘If a man’s fire unite with other fires, what is the expiation here?’ 
+He should offer a cake on eight potsherds to Agni the charred; 6 its 
+invitatory and offering verses 6 are ‘ Agni hath roared like Dyaus thunder¬ 
+ing' and ‘As our fathers of old.’ Or he should offer a libation in the 
+Ahavaniya with ‘To Agni the charred hail!’ That is the expiation 
+here. 
+
+vii. 7. (xxxii. 6). They say ‘ If a man’s fires are involved in a village fire, 
+what is the expiation here ?' He should offer a cake on eight potsherds to 
+Agni, the spoiler; the invitatory and offering verses are 1 * In our cattle 
+fray ’ and ‘ Do not as in the great contest.’ Or he should offer a libation 
+in the Ahavaniya with ‘ To Agni, the spoiler, hail! * That is the expiation 
+here. They say * If a man’s fires be united with a divine conflagration, 
+what is the expiation here ? * He should offer a cake on eight potsherds 
+
+
+else the sense might be, if people need¬ 
+lessly take out an Ahavaniya, where 
+there is an Ahavaniya; then the old one 
+if still recognizable is to be extinguished. 
+The reading of Aufrecht yady u for yadya 
+of the MSS. is essential._ 
+
+9 RV. i. 12. 6; viii. 48.14 ; A£S. iii. 18.8,12 ; 
+cf. 9?S. iii 4. 1 ; 5. 1; JB. i. 66. 3 ; £B. 
+xii. 4. 3. 6. 
+
+8 RV. vi. 16. 10 ; i. 12. 9 ; A^S. iii 1 . 6, 12 ; 
+cf. 99S. iii. 4. 8 ; 6. 2 ; JB. . 66. 4. 
+
+4 RV. vii. 10. 2; v. 8. 8 ; A 9 S. iii. 18. 5, 12, 
+where the offering verse is RV. vi 6. 8; 
+
+
+cf. 99S. iii. 4^ 4 ; 5. 8 : JB. i. 64. 1 ; M9S. 
+iii. 4. 4, 6 ; Ap9S. ix. 8. 18 ; 9®- xii* 4. 
+4. 2. 
+
+8 Ksdmavani is doubtful: cf. NS. i. 8. 9; 
+S&yana takes it as_= ksamdvani , 1 patient * 
+or * forgiving *; Ap9S. ix. 8. 17 has a 
+different use of it; cf. Atk. Pray . v. 4. 
+
+• RV. x. 46. 4 ; iv. 2. 16; A 9 S. iii. 18. 4, 12 
+with different order of verses and a new 
+sense ; cf. 99®* 4 - 1& For the whole 
+
+cf. Atharvaprdyafdtta, ii. 7 ; v. 4, 6. 
+
+1 RV. viii 76. 11 and 12; A 9 S. iii 18. 7, 12; 
+99S. iii. 4. 6 6 . 4 ; 9 B. xii. 4. 4. 8. 
+
+
+
+vii. 7—] Expiations for Errors in the Sacrifice [294 
+
+to Agni as in the waters; its invitatory and offering verses are 8 4 In the 
+waters, O Agni, is thy seat ’ and * The clever, of pure insight hath wrought 
+a wondrous deed/ Or he should offer a libation in the Ahavaniya with 
+4 To Agni as in the waters hail! ’ That is the expiation here. They 
+say 2 3 4 If a man’s fires are united with the fire which bums a corpse, what 
+is the expiation here?’ He should offer a cake on eight potsherds to 
+Agni, the pure; its invitatory and offering verses are 3 4 Agni of purest 
+vows’ and 4 Up, 0 Agni, thy pure (rays).’ Or he should offer a libation 
+in the Ahavaniya with 4 To Agni, the pure, hail! ’ That is the expiation 
+here. They say 4 If a man’s fires are involved in a forest fire, what is the 
+expiation here ? ’ He should mount (the fires) on the two fire sticks 4 or 
+take out a fire brand from the Ahavaniya or from the Garhapatya; if he 
+cannot so do, he should offer a cake on eight potsherds to Agni, the 
+spoiler; its invitatory and offering verses have been given. Or he should 
+offer a libation in the Ahavaniya with 4 To Agni, the spoiler, hail!’ 
+That is the expiation here. 
+
+vii. 8 (xxxii. 7). They say 4 If at the fast day one who has established the 
+fires weeps, what is the expiation here ? ’ He should offer a cake on eight 
+potsherds to Agni, the supporter of vows; its invitatory and offering verses 
+are 14 Thou, O Agni, art the supporter of vows, the pure ’ and 4 Supporting 
+vows, guardian of vows, undeceived.* Or he should offer a libation in 
+the Ahavaniya with 4 To Agni, supporter of vows, hail! ’ That is the 
+expiation here. They say 4 If one who has established the fires on the 
+fast day should happen to commit a breach of his vow, what is the 
+expiation here?’ He should offer a cake on eight potsherds to Agni, 
+the lord of vows; its invitatory and offering verses are 8 4 Thou, O Agni, 
+art the guardian of vows’ and 4 If we have contravened your vows.’ 
+Or he should offer a libation in the Ahavaniya with 4 To Agni, the lord 
+of vows, hail! ’ That is the expiation here. They say 4 If one who has 
+established the fires should omit the offering at new or at full moon, 
+what is the expiation here ? ’ He should offer a cake on eight potsherds 
+to Agni, the maker of ways ; its invitatory and offering verses are 3 4 For 
+thou knowest, O wise one, the ways’ and 4 We have come to the way of 
+
+
+2 RV. viii. 43. 9; iii. 1. 3; A£S. iii. 18. 8, 12 
+
+with viii. 43. 28 as second ; cf. 9?S. iii. 
+4. 7 ; 6. 5 ; ?B. xii. 4. 4. 4. 
+
+3 RV. viii. 44. 21 and 17 ; A?S. iii. 18. 4 ; 
+
+iii. 4. 6. No verses are given in 
+A?S. Cf. ?B. xii. 4. 4. 5. 
+
+4 Cf. $B. xii. 4. 8. 10; 4. 1; 5. 2. 1; xiii. 6. 
+
+2.20 ; iv. 6. 8. 8 ; <??S. ii. 17. 1-5; K?S. 
+v. 8. 1; xxi. 1. 17. Cf. also Atharxa - 
+
+
+prayafcitta, ii. 7 and 8. 
+
+1 AgS. iii. 12. 14; TB. ii. 4. 1. 11 : 99S. iii. 
+
+4.12; 5. 9. Cf. JAOS. xxxiii. 85, n. 257. 
+
+2 RV. viii. 11. 1; x. 2. 4; A£S. iii. 18. 2,12; 
+
+cf. 9^S. iv. 4. 11. 
+
+3 RV. vi. 16. 8 ; x. 2. Z ; A£8. iii. 10. 10-12 ; 
+
+cf. 99S. iv. 4. 2 : 5. 7 ; JAOS. xxxiii. 80, 
+n. 143. 
+
+
+
+295] Expiations for various Errors [—vii. 9 
+
+the gods.’ Or he should offer a libation in the Ahavaniya with ‘To 
+Agni, the maker of ways, hail! * That is the expiation here. They say 
+‘ If all a man’s fires are extinguished, what is the expiation here ? ’ He 
+should offer a cake on eight potsherds to Agni, the fervid, connected 
+with man, the purifying; its invitatory and offering verses are 4 ‘ O come 
+with fervour among men’ and 'Come to us with fervour among men.’ 
+Or he should offer a libation in the Ahavaniya with ‘To Agni, the 
+fervid, connected with men, the purifying hail! ’ That is the expiation 
+here. 
+
+vii. 9 (xxxii. 8). They say ‘ If one who has established the fires eats 
+new food without making the Agrayana offering, what is the expiation 
+here!’ He should offer a cake on twelve potsherds to Agni Vaifvanara; 
+its invitatory and offering verses are 1 ‘Vai^vanara hath produced’ and 
+‘ Present in the sky, present Agni on earth.’ Or he should offer a libation 
+in the Ahavaniya with ‘ To Agni Vai^vanara hail! ’ That is the expiation 
+here. They say ‘ If one has established his fires and a potsherd be lost 
+what is the expiation here?’ He should offer a cake on two potsherds 
+to the Alvins; its invitatory and offering verses * are ‘ O Afvins to our 
+abode ’ and ‘ With chariot rich in cattle O Nasatyas.’ Or he should offer 
+a libation in the Ahavaniya with ‘To the Agvins hail!’ That is the 
+expiation here. They say ‘ If one has established the fires and the filter 
+be lost, what is the expiation here?' He should offer a cake on eight 
+potsherds to Agni with the filter; its invitatory and offering verses are 3 
+‘Thy filter is outstretched, O lord of prayer’ and ‘The filter of the 
+burning one outstretched in the sky.’ Or he should offer a libation in 
+the Ahavaniya with ‘ To Agni with the filter hail! ’ That is the expiation 
+here. They say ‘If one has established the fires and the gold be lost, 
+what is the expiation here ? ’ He should offer a cake on eight potsherds 
+to Agni with the gold; its invitatory and offering verses are 4 ‘Golden 
+haired in the expanse of the atmosphere’ and ‘The well winged ones 
+strengthen in the ways.’ Or he should offer a libation in the Ahavaniya 
+with ‘ To Agni with the gold hail I ’ That is the expiation here. They 
+say ‘If one who has established the fires were to offer without having 
+bathed in the morning, what is the expiation here ? ’ He should offer 
+
+
+4 RV. again has not this; see A£S. iii. 12. 27. 
+Agni as janadvant is one connected with 
+the root jon seen in jancru. S&yana leaves 
+it untranslated. Gf. MS. i. 8. 9. 
+
+1 Above AB. v. 17; BV. i. 98.2; only in A9S. 
+ii. 15. 2 in another ritual. 
+
+
+2 RV. i. 92. 16; vii. 72. 1; not in A^S. in 
+
+this use. 
+
+3 RV. ix. 83. 1 and 2; not in A.9S. in this 
+
+use. 
+
+4 RV. i. 77. 1 and 2; not in this sense in 
+
+A.9S., which has it in the K&rirlgti, ii. 
+18. 7. 
+
+
+
+[296 
+
+
+vii. 9 —] Expiations for Errors in the Acjnihotra 
+
+a cake on eight potsherds to Agni as Varuna; its invitatory and offering 
+verses are 5 ‘Thou for us 0 Agni, knowing Varuna' and ‘Thou O Agni 
+be nearest with aid to us.' Or he should offer a libation in the Ahavaniya 
+with ‘To Agni as Varuna hail!' That is the expiation here. They say 
+‘If one who has established the fires should eat the food of a woman 
+with child, what is the penance here ? ’ He should offer a cake on eight 
+potsherds to Agni of the thread; its invitatory and offering verses are 6 
+‘Extending the thread of the atmosphere do thou follow the light* and 
+‘Do ye, O Soma bom, bind the axle strings.' Or he should offer a 
+libation in the Ahavaniya with ‘To Agni of the thread hail!' That is 
+the expiation here. They say ‘If one who has established the fires 
+should live, hearing himself spoken of as dead, 7 what is the expiation 
+here ?' He should offer a cake on eight potsherds to Agni the fragrant; 
+its invitatory and offering verses are 8 ‘Agni as Hotr hath set down, 
+good sacrificer' and ‘ True he hath made to-day our offering to the gods.' 
+Or he should offer a libation in the Ahavaniya with ‘ To Agni, the fragrant, 
+hail!' That is the expiation here. They say ‘ If one has established 
+the fires and his wife or a cow produces twins, what is the expiation 
+here?' He should offer a cake on thirteen potsherds to Agni with the 
+Maruts; its invitatory and offering verses are 9 ‘ O Maruts in whose 
+dwelling' and ‘ Like the spokes, none last, like the days.' Or he should 
+offer a libation in the Ahavaniya with ‘ To Agni with the Maruts hail! ’ 
+That is the expiation here. They say ‘Should a man without a wife 
+offer the Agnihotra? Or should he not offer it?' ‘He should offer' 
+they say; if he were not to offer he would be a mock man. 10 ‘ What 
+is a mock man ? ’ (they ask); ‘ One who (offers) neither to gods nor to 
+the fathers nor to men.’ Therefore, even if one has no wife, he should 
+offer the Agnihotra. With regard to this a sacrificial verse 11 is recited 
+
+‘ Even one who has no wife and who drinks no Soma 
+Should sacrifice in the SautramanI; 
+
+“ Sacrifice to free thyself from debt to father and mother" 
+
+In accord with this command is this rule of scripture.’ 
+
+Therefore should he make one, who is connected with the Soma, sacrifice. 
+
+5 RV. iv. 1. 4 and 6 ; not in A9S. 8 RV. v. 1. 6 ; x. 53. 8 ; AfS. iii. 13. 11 has 
+
+8 RV. x. 58. 6 and 7. In A$S. ix. 10. 15 the surabhaye for surabhimate. 
+
+first verse is used otherwise ; see below 9 RV. i. 86. 1 ; v. 58. 6 ; AfS. has not these 
+AB vii. 12. verses in this use. 
+
+7 The construction is so odd that^wi seems 10 The anaddh&puruta appears in a different 
+obviously needed ; A^S. iii. 18. 11 has connexion in the ; see Eggeling, SBE. 
+
+yasmin jive mrtafabdah. Cf. JAOS. xxxiii. xli. 197, 206, 207. 
+
+98, n. 498. 11 The verse is bad metre : ayam with sautrd - 
+
+
+
+297] 
+
+
+[—vii. 11 
+
+
+The Rule of Fasting 
+
+[vii. 10 (xxxii. 9). They 1 say 4 Why does a man without a wife offer at 
+command the Agnihotra 3 ‘ If one has commenced 2 (the sacrifice), and his 
+wife dies or disappears, how does he offer the Agnihotra 3 1 4 Sons, grand¬ 
+sons, and great grandsons (he wins) ’ they say, * in this and yonder world; 
+in this world is yonder (world) of heaven, by that which is not heaven one 
+mounts to the world of heaven/ He maintains the continuity of yonder 
+world. Therefore they perform the piling for one without a wife. How 
+does one without a wife perform the Agnihotra 3 4 The wife is faith, the 
+sacrificer truth; faith and truth are the highest pair; by faith and truth 
+as a pair he conquers the worlds of heaven 9 (he should reply). 
+
+vii, 11 (xxxii. 10), They 1 say, 4 In that he fasts at the new and full 
+moon, it is because the gods do not eat the oblation of one who does not keep 
+his vow of fasting; therefore does he fast (thinking) * May the gods eat my 
+oblation/ 4 On the first 2 full moon day should he fast 9 is the view of 
+Paingya; 4 on the second 9 that of Kausltaki. The first full moon day is 
+Anumati, the second R&ka; the first new moon day is Sinivali, the second 
+Kuhu. The period is that when (the sun) sets near or rises towards the 
+moon. On the first full moon should he fast. In that he begins not having 
+
+
+manyd might do as a correction. Aufrecht 
+points out that anrnl is really the origin 
+of the gloss anrn&rthdt. The construction 
+seems to be abbreviated: the rule is laid 
+down in the first line and the reason 
+given in the second, and pvtih strictly 
+speaking requires ift in front of it. The 
+Sautr&mani is to be performed; a fortiori 
+the Agnihotra. S&yana cites the rule of 
+the three debts to the gods, fathers, Bsis 
+(TS. vi. 8. 10. 5), and Visnu’s rule that 
+sacrifices are to be continued even on 
+a wife’s death using a substitute for 
+the wife, for which he cites the Smrti 
+authority. On the other hand Manu (v. 
+168) prescribes the burning of a wife in 
+the fires and a repiling, contrary to AGS. 
+vi. 10. 9 ; Bh&radvfija and a Maitr&yanI 
+9ruti. Cf. Yfljfi. i. 88. 
+
+1 S&yana, who explains this after the next 
+chapter, expressly states that in some 
+defcu these two chapters were not read, 
+and that his predecessors did not com¬ 
+ment on them. This chapter is clearly 
+in part at least corrupt. 
+
+* nivistty according to S&yana, refers to one 
+who has commenced his duties as a house¬ 
+holder including the Agnihotra. The 
+repetition of agnihotram is as in f 4. The 
+33 [h.O.8. is] 
+
+
+point of the sentence following is hope¬ 
+lessly obscure. Haug takes druroha as a 
+first person and, following S&yana, yas- 
+yaiadm patriim naichet as ‘who does n6t 
+wish for a (second) wife’, but this is 
+impossible unless ya . . nochct is read. 
+Weber despairs of the passage; perhaps 
+yasyaiod patni nagyet, 
+
+vii. 11. 1 This is a mutilated and partially 
+unintelligible version of KB. iii. 1; cf. 
+Weber, JyotiaKa , pp. 61, 62. 
+
+* This is clearly a reference to the doctrine of 
+two (new and) full moon days (f<JS. i. 8. 
+8 -6), one of which is when the sun and 
+moon when full are visible together at 
+sunset, and one when the full moon is 
+only visible after sunset. S&yana, how¬ 
+ever, takes the sense that the time for 
+the rite falls on the period between sun¬ 
+rise and sunset, which may be connected 
+with the fourteenth and first days of the 
+two halves of the month. Haug gets the 
+same result by taking tiihi as defined in 
+terms of the setting and rising of the 
+moon. But the sentence is a mere cor¬ 
+ruption of KB. iii. 1: ydrn paryasUmayam 
+utsarpod iti sa sthitih; the iithi is a concep¬ 
+tion of the Sutra period only. For the 
+names cf. Weber, ML Stud. v. 228, 229. 
+
+
+
+vii. 11 —] Expiations for Errors in the Agnihotra [298 
+
+discerned the moon in the east at the new moon, and in that he sacrifices, 
+thereby they purchase the Soma, thereby the second. 8 On the second 
+should he fast; on the latter days Soma sacrifices in accord with 
+Soma the deity 4 ; the moon is the Soma of the gods; therefore should he 
+fast on the second day.] 
+
+vii. 12 (xxxii. 11). They say, 1 ‘ If the sun rises or sets on a man’s fire 
+before it is taken out, or if being taken forward it dies out before the 
+oblation, what is the expiation here ? ’ He should put gold in front when 
+taking it out in the evening; gold is a pure light, yonder sun is a pure light; 
+verily thus gazing on the pure light he takes it out. Having interposed 
+silver he should take it out in the morning ; that is a symbol of the night. 
+Before the blending of the shadows he should take out the Ahavaniya; 
+the shadow is the darkness, death; verily thus with this light he crosses 
+over the shadow, the darkness, death. That is the expiation here. They 
+say, * If a wagon or a chariot or a dog 2 come between the Garhapatya and 
+the Ahavaniya, what is the expiation here V * He should not pay heed to 
+it/ they say, ‘ on his self are the (fires) placed 8 / If he should pay heed to it, 
+he should draw a continuous stream of water from the Garhapatya to the 
+Ahavaniya with 4 ‘ Stretching the thread of the atmosphere do thou follow 
+the light.* That is the expiation here. They say, ‘ When he is piling on 
+fuel to the fires should he procure the Anvaharyapacana ? Or should he 
+not procure it? 1 ‘He should procure/ they say; he places the breaths in 
+himself who piles the fires; the Anvaharyapacana is the most fond of 
+food of them; in it he offers the libation with ‘Hail to Agni, the eater 
+of food, the lord of food.* An eater of food, a lord of food, he becomes, he 
+attains with his offspring proper food who knows thus. When about to 
+offer he should move between the Garhapatya and the Ahavaniya; when 
+he moves by this way the fires know ‘ He h is going to offer in us.* ‘ When 
+he moves by this way the Garhapatya and the Ahavaniya smite away his 
+guilt; he with guilt smitten away goes aloft to the world of heaven*; 
+so they quote a Brahmana. They say, ‘ How should one revere the fires 
+when about to go away, or when having returned after absence or 
+
+3 S&yana did not read tena aomam krincmti 
+
+and the words are apparently corrupt; 
+so after tenottaram something seems to 
+be missing unless it be yajanti under¬ 
+stood, which is poor sense. KB. has a 
+a different reading with good meaning. 
+
+4 The sense here is clearly imperfect, and, as 
+
+KB. shows, corrupt. 
+
+1 Cf. ?B. xii. 4. 4. 6 . 
+
+3 Apd in Aufrecht’s edition is improbable 
+though afro occurs in M^S. iii. 4. 9, as 
+
+
+the verb is singular and $v& seems clearly 
+right, aftdh is also used by Haug; S&yana 
+does not interpret, naturally enough. 
+Cf. A 9 S. iii. 10 . 10-15 where fvd is men¬ 
+tioned. So 99&L ii. 6 .18 : frfipad 0 gate ; 
+A9S. ix. 10. 15; 9B. xii. 4. 1. 4; JB. L 
+51. 4. 
+
+3 hi td apparently was read by S&yana and so 
+
+the Anand. ed. But hitdh is much better. 
+
+4 BV. x. 58. 6 ; A 9 S. iii. 10. 15 ; 99 S. it 6. 
+
+18. 
+
+
+
+299] 
+
+
+[—vii. 13 
+
+
+The Legend of Qundhgepa 
+
+day by day?’ ‘In silence/ they say; in silence men await a superior’s 
+orders. But also they say, ‘ Day by day they fear through the sacrificer’s 
+lack of faith removal or extinction. He should revere them with, ‘ Safety 
+to you, safety to me/ Safety becomes his lot. 5 
+
+
+ADHYAYA HI 
+
+
+The Legend of (punahfepa. 
+
+
+vii. 13 (xxxiii. 1). Harifcandra 1 Vaidhasa Aiksvaka was the son of a 
+king; a hundred wives were his, but he had no son from them. In his 
+house dwelt Parvata and Narada; he asked Narada: 
+
+‘ Since 2 now men desire a son, 
+
+Both those that have and those that have not knowledge 
+What doth a man gain by a son ? 
+
+Tell me that, O Narada.’ 
+
+He, asked in one verse, replied in ten: 
+
+‘ A debt he payeth in him, 
+
+And immortality he attaineth,* 
+
+That father who seeth the face 
+Of a son bom living. 
+
+The delights in the earth, 
+
+The delights in the fire, 
+
+The delights in the waters of living beings, 
+
+Greater than these is that of a father in a son. 
+
+By means of a son have fathers ever 4 
+Passed over the deep darkness ; 
+
+The self is bom from the self 
+
+
+8 The Ap(S. vi. 27. 2 ascribes to a Bahvrca 
+Brfthmana the use of a Mantra narno vo 
+’stu pravatsydmi (or prdvdtsam : so read for 
+°tsyam) for one who is about to go and 
+for one on his return. This does not 
+agree with either the text or the KB. ii. 
+6, though the latter does not specify the 
+Mantras, nor with 99 s * Cf. Keith, JRAS. 
+1916, pp. 498-498. 
+
+1 The tale of 9unah9epa is to be repeated to the 
+king after the anointing at the end of the 
+Marutvatlya, by the Hotr sitting on a 
+golden seat south of the Ahavanlya ; the 
+response of the Athvaryu to each G&th& 
+is tathd } to each Rc om, to the prose of 
+course nothing; see A£S. ix. 3.9-16. The 
+legend also occurs in 99 s * xv - 17 *9- 
+
+
+lias been edited in both Torsions by 
+Max Muller in his History of Ancient 
+Sanskrit Literature (1859), pp. 578-688, by 
+Fr. Streiter (Berlin, 1861), and trans¬ 
+lated also by Roth (IS. i. 457; ii. 112). 
+A revised text is given in the 2nd ed. of 
+Bolitlingk’s Chrestomathie. 
+
+2 yan-yad should be read, perhaps, though 
+yam is good enough sense. 99 s * has tan 
+nah prabruhi Ndrada. 
+
+8 vindate, 99 S. 
+
+4 Or ‘ the fathers passed assuredly ’. For sa 
+irdvatl which is the reading of all the 
+MSS. in 99 s * & l so > BOhtlingk has satrti- 
+vati ; see AB. vi. 21. In c there is in the 
+MSS. of the 99 s * * variant yajHa and so 
+the Mitdksard cited by Max Mdller. 
+
+
+
+The (son) is (a ship), well-found, to ferry over. 
+What is the use of dirt, what of the goat-skin ? 
+What of long hair, and what of fervour ? 
+
+Seek a son, O Brahmans, 
+
+This is the world’s advice ®. 
+
+Food is breath, clothing a protection, 
+
+Gold an ornament, cattle lead to marriage, 
+
+A wife is a comrade, a daughter a misery, 
+
+And a son a light in the highest heaven. 6 
+The father entereth the wife, 
+
+Having become a germ (he entereth) the mother, 
+
+In her becoming renewed, 
+
+He is born in the tenth month. 7 
+A wife hath her name of wife, 
+
+Since in her he is bom again 
+He is productive, she productive, 
+
+The seed is placed here. 8 
+
+The gods and the seers 
+
+Brought her together as great brilliance ; 
+
+The gods said to men 
+
+“ This is your mother again.” 9 
+
+“ A sonless one cannot attain heaven,” 
+
+All the beasts know this ; 
+
+Therefore a son his mother 
+And his sister mounteth. 
+
+This is the broad and auspicious path 
+
+Along which men with sons fare free from sorrow; 
+
+
+9 vaddvadah is probably to be read as an in¬ 
+tensive like cal&cala, car dear a, cf. Wacker- 
+nagel, AUind. Gramm . ii. 1. 147. S&yana 
+has avad&vadah as = not deserving blame, 
+Both (2nd. Stud . i. 468) rendered ‘ He is 
+a blameless world’; so Streiter and 
+Weber; * he is undoubtedly the world’ 
+Max Mdller. The comm, sees here a 
+reference to the four dpramas, but without 
+ground. 
+
+9 The connexion of cattle and marriage is 
+reasonable enough, and the conjecture 
+accepted by Bfthtlingk 'vivdhdh is very 
+unnatural. Bfthtlingk also suggests 
+kanyd for dxihxtd metri causa , but this is 
+whoUy unnecessary and in AB. viii. 22. 
+6 we have &piyaduhitrndm where duAi° « 
+one syllable. He takes onnom, as is na¬ 
+tural, predicatively, but this is against 
+
+
+the context 
+
+7 ffS. has atha for sa mdtaram. For the ten- 
+
+month year of gestation cf. the old Roman 
+year, Censorin. de die natali, c. 20 ; Vedic 
+Index, ii. 159. 
+
+8 The sense of dbhuiir esa dbhdtih as is neces¬ 
+
+sary for the metre is uncertain and 
+obscure: Bfthtlingk quite needlessly 
+reads & bhiimir esd bhavati . Hillebrandt 
+suggests that the sense is 1 She is pro¬ 
+creation ; the germ is procreation; it is 
+hidden in her,’ but it is more reasonable 
+to assume that the two dbhuti forms are 
+father and mother. S&yana renders as if 
+bhUtih and abkutih were read. Max M&ller 
+has * She is a mother, because she brings 
+forth’. 
+
+9 This verse is transposed in 99^* w ith the 
+
+next. 
+
+
+
+301] 
+
+
+[—vii. 14 
+
+
+The Legend of Qunahfepa 
+
+On it beasts and herds gaze 
+For it they unite even with a mother. 10 
+
+Thus he told him. 11 
+vii. 14 (xxxiii. 2). Then he said to him, * Have recourse to Varuna, the 
+king, (saying) ‘ Let a son be bom to me; with him let me sacrifice to thee/ 
+‘ Be it so/ (he replied). He went up to Varuna, the king, (saying) ‘ Let 
+a son be bom to me; with him let me sacrifice to thee.’ ‘Be it so * (he 
+replied). To him a son was bom, Rohita by name. To him he said ‘ A son 
+hath been bom to thee; sacrifice to me with him/ He said ‘ When a victim 
+is over ten days old then it becomes fit for sacrifice; let him become over 
+ten days old; then let me sacrifice to thee with him/ ‘ Be it so * (he replied). 
+He became over ten days old. He said to him * He hath become over ten 
+days old; sacrifice to me with him/ He said ‘ When the teeth of a victim 
+appear, then it becomes fit for sacrifice; let his teeth appear; then let me 
+sacrifice to thee (with him)/ * Be it so ’ (he replied). His teeth appeared; 
+he said to him ‘ His teeth have appeared ; sacrifice to me with him/ He 
+said ‘ When the teeth of a victim fall, then it becomes fit for sacrifice; let 
+his teeth fall; then let me sacrifice to thee/ ‘ Be it so ’ (he replied). His 
+teeth fell; he said to him * His teeth have fallen; sacrifice to me with him/ 
+He said ‘ When the teeth of a victim appear again, then it becomes fit for 
+sacrifice ; let his teeth appear again; then let me sacrifice to thee/ ‘ Be it 
+so * (he replied). His teeth appeared again; he said to him ‘ His teeth have 
+appeared again; sacrifice to me with him/ He said ‘ When the Ksatriya is 
+fit to bear arms, 2 then is he fit for sacrifice; let him win his arms; then let 
+me sacrifice to thee/ c Be it so * (he replied). He won 3 his arms; he said 
+to him ‘ He hath now won 4 his arms; sacrifice to me with him/ ‘ Be it so * 
+he said and addressed 5 his son ‘ O my dear one, this one gave thee to me; 
+
+
+10 95®* has vitato devaydnah in a, and in b 
+
+yendkramante putrinc ye* vifokah ; in c it 
+omits ca ; and in d ends miihunam caranti 
+and has m&tary api. tat te is preferred by 
+Bflhtlingk, and tasmdt without te is also 
+possible. The practice here referred to 
+is reported of the Irish by Strabo iv. 5. 4 ; 
+its prevalence in Iran (cf. Meyer, Hist 
+de VAntiq . L S3) is not in all probability 
+here referred to, though, of course, it 
+may be suggested that a reference is 
+meant. 
+
+11 hdstnai is, of course, necessary for the 
+
+grammar. 95®* om *ts it. Aufrecht (p. 
+431) prefers ha smdsmd akhydya ; BOht- 
+lingk (BKSGW. 15 Dec. 1900, p. 417), 
+however, prefers hasmd, as suggested by 
+
+
+Weber, on the ground that iti ha sma 
+does not elsewhere precede an absolute ; 
+for at)ia after an absolute see Delbruck, 
+AUind. Synt. p. 409. 
+
+1 The two verses here differ slightly: 95®* 
+omits the words at the end of AB. vii. 18 
+after Hi and has sa hovdca , sa vai me brUhi 
+yathd me putro j&yeteti, tam hovdca, &c. 
+
+* samndham pr&pnoti 95®** clearly inferior. 
+The form sdrhndhuka is irregular for 
+eamndhuka . 
+
+3 prdpat in both versions must be prdpa as 
+
+BOhtlingk points out. 
+
+4 prdpat of 95®* i s clearly necessary. 
+
+s cakre 95®*’ which is, of course, the older 
+form; but contra below AB. vii. 16, n. 4. 
+
+
+
+• • « 
+Vll. 14—] 
+
+
+The Rajctsuya 
+
+
+[302 
+
+
+come, let me sacrifice to him with thee/ * No * he said and taking his bow 
+went to the wild, and for a year he wandered in the wild. 
+
+vii. 15 (xxxiii. 3). Then Varuna seized Aiksvaka; his belly swelled up. 
+This Rohita heard; he went from the wild to the village. To him Indra 
+came in human form and said 
+
+1 “ Manifold is the prosperity of him who is weary,” 
+
+So have we heard, O Rohita; 
+
+Evil is he who stayeth among men, 
+
+Indra is the comrade of the wanderer. 1 
+
+Do thou wander 2 ’. (Thinking) 4 This Brahman hath bidden me u wander ”, 
+he 3 wandered for a second year in the wild. He came from the wild to 
+the village. To him came Indra in human form and said 
+4 Flower-like the heels of the wanderer, 
+
+Hia body groweth and is fruitful; 
+
+All his sins disappear, 
+
+Slain by the toil of his journeying. 4 
+
+Do thou wander*. (Thinking) ‘ This Brahman hath bidden me “ wander ”, 
+he wandered for a third year in the wild. He came from the wild to the 
+village. To him came Indra in human form and said 
+
+1 The fortune of him who sitteth also sitteth, 
+
+But that of him who standeth standeth erect; 
+
+That of him that reclineth lieth down; 
+
+The fortune of him that moveth shall move indeed. 5 
+
+
+Do thou wander/ (Thinking) 1 This Brahman hath bidden me “ wander ”, 
+he wandered for a fourth year in the wild. He came from the wild to the 
+village. To him came Indra in human form and said 
+
+* Kali he becometh who lieth, 
+
+Dv&para when he riseth, 
+
+Treta when he standeth erect 
+
+
+1 The reading is clearly right as ndnd ; Sayan a 
+recognizee as an alternative n&ndpantaya. 
+There is a v. 1. cana for janah 9£S. Weber 
+(2nd. Stud. ix. 814) with Streiter renders 
+as ndnd ayrantaya. The curious nrsadvara 
+Bfthtlingk (on KaJtha Up. v. 2) derives 
+from nrtad varasad in EV. iv. 60. 5. £$S. 
+has ni8adoarah. 
+
+* Rohita is added in 9£S. here and through¬ 
+
+out. 
+
+* sain 9?S. throughout. 
+
+4 9?S. puts the verse after Kalih, &c. It has 
+
+phalagrahih and prats ’sya. 
+
+
+cardti is not only certain, but clearly correct, 
+both for metrical reasons and as more 
+pointed than earati. 
+
+99S. has pururoA for bhavatij and utthitah for 
+uttisthan. The throws of dice are dearly 
+meant, not as S&yana, the four Tugas, 
+despite the agreement of Max Muller 
+Anc. Santtkf Lit. p. 412) and Weber (Jttrf. 
+Stud. ix. 815): Manu, ix. 302 is no 
+evidence for the AB. and the ages are not 
+Vedic, as AV. x. 8. 39, 40 (cited by 
+Jacobi, GGA. 1895, p. 210) is not thus to 
+be understood. 
+
+
+And Krta when he moveth/ 
+s 
+
+
+
+303] The Legend of Qunahgepa [ —vii. 16 
+
+Do thou wander/ (Thinking) ‘ This Brahman hath bidden me “ wander ”, 
+he wandered for a fifth year in the wild. He came from the wild to the 
+village ; to him Indra came in human form and said 
+
+‘ Wandering one findeth honey, 
+
+Wandering the sweet Udumbara fruit, 
+
+Consider the pre-eminence of the sun, 
+
+Who wearieth never of wandering. 7 ' 
+
+Do thou wander/ (Thinking) 6 This Brahman hath bidden me “ wander ”, 
+he wandered for a sixth year in the wild. 8 He found in the wild Ajlgarta 
+Sauyavasi, a seer, overcome with hunger. 9 Three sons were his, Qunahpucha, 
+Qunahfepa, and Qunolangula. He said to him 10 ‘O seer,I offer thee a hundred; 
+let me redeem myself with one of these/ Keeping back the eldest son, he 
+said * Not this one *; ‘ nor this one ’ (said) the mother, (keeping back) the 
+the youngest son. They made an agreement regarding the middle one, 
+Qunahfepa. Having given a hundred for him n , taking him, he went from 
+the wild to the village. Going to his father he said, * O father dear, come, 
+let me redeem myself with this one/ He went 12 to Varuna, the king 
+(saying) ‘ With this one let me sacrifice to thee.’ * Be it so ’ (he replied); 
+‘A Brahman is higher 13 than a Ksatriya* Varuna said. To him he pro¬ 
+claimed this sacrificial rite, the Rajasuya. On the day of anointing he took 
+the man as victim. 
+
+vii. 16 (xxxiii. 4). For him Vi^vamitra was the Hotr, Jamadagni the 
+Adhvaryu, Vasistha the Brahman, and Ayasya the Udgatr. 1 When he had 
+been brought up they could not find one to bind him; Ajlgarta Sauyavasi 
+said ‘ Give me another hundred, and I shall bind him/ They gave him 
+another hundred ; he bound him. When he had been brought up, bound, 
+and the AprI verses had been said over and fire carried round him, 2 they 
+could not find one to slaughter him; Ajlgarta Sauyavasi said * Give me 
+another hundred, and I shall slaughter him/ They gave him another 
+hundred and he whetting 3 his knife went forward. Then Qunah?epa 
+
+
+7 gramanam is read by Hillebrandt in 99 ®* > 
+where there is good MS. authority for 
+prayam&nam. 
+
+* 99®* ^as another verse and another year of 
+
+wandering. 
+
+* 99®* ^ ias the insertion of putram bhaks(y)a- 
+
+manam and reads a$andydparitam, which 
+is a much better form. 
+
+10 99®* varies the wording slightly and 
+
+inverts the two clauses, reading daddni 
+
+and inserting gav&m, both less primitive 
+
+features. 
+
+
+11 tasya may mean ‘ to him ’ as usually taken. 
+
+but this is not necessary. 
+
+12 99®* k * 8 &m*ntray&m cakre which is inferior, 
+
+and inserts tathety uktvd which is verbiage. 
+
+13 <preydn 99S- 
+
+1 The transposition of the clause to second 
+
+place in 99®* i s clearly a later trait. 
+
+2 99®* om its dpritdya; above it has niyuyoja 
+
+for AB. niniyoja which is absurd, and 
+below vifdstaram . 
+
+3 nihfy&nah 99®* a 11 ^ BChtlingk. nihfana is, 
+
+of course, incorrect. 
+
+
+
+[304 
+
+
+vii. 16—] 
+
+
+The Rdjasuya 
+
+
+reflected * ‘ Like one that is not a man, they will slaughter me ; come, let 
+me have recourse to the deities / 4 5 He had recourse to Praj&pati first of the 
+deities with the verse 6 ‘ Of whom now, of which of the immortals 1 * To 
+him said Prajapati ‘ Agni is the nearest of the gods ; do thou have recourse 
+to him/ He had recourse to Agni with the verse 7 ‘ Of Agni first of the 
+immortals we/ To him said Agni ‘ Savitr is the lord of instigations; 
+do thou have recourse to him/ He had recourse to Savitr with the triplet 8 
+c To thee O god Savitr/ To him Savitr said ‘ For Varuna, the king, art 
+thou bound; do thou have recourse to him/ He had recourse to Varuna the 
+king with the following thirty-one 9 (verses). To him said Varuna ‘Agni is 
+the first of the gods, the best friend 10 ; praise him, and we shall deliver thee 11 / 
+He praised Agni with the next twenty-two 12 (verses). To him said Agni 
+‘ Praise the All-gods , then we shall deliver thee/ He praised the All-gods 
+with the verse 13 ‘ Homage to the great, homage to the small! ” To him 
+said the All-gods ‘ Indra 14 * is the mightiest, most powerful, strongest, most 
+real, and most effective of the gods; praise him and we shall deliver thee/ 
+He praised Indra with the hymn 161 Whatever, O true one, the drinkers of 
+Soma ’ and fifteen (verses) of the following one. To him Indra, delighted 
+in mind with the praise, 16 gave a chariot of gold. He approached him with 
+this 17 (verse) ‘ Ever Indra/ To him said Indra ‘ Praise now the Agvinp, 
+then shall we deliver thee/ He praised the A9vins with the following 
+triplet. 18 To him said the A$vins * Praise now Usas, then we shall deliver 
+thee/ He praised Usas with the following triplet. 19 As each verse was 
+said by him a bond was loosened 20 the belly of Aiksvaka became smaller; 
+when the very last verse was said 21 the (last) bond was loosened and Aiks¬ 
+vaka became 22 free from disease. 
+
+vii. 17 (xxxiii. 5). To him the priests said * Do thou devise for us the 
+performance of the day/ Then Qunah?epa saw the immediate pressing; it 
+
+
+4 iktdm dsa 99®. contra above AB. vii. 14, 
+n. 5. 
+
+8 upadhdv&nUi 99®* as above dadani for AB. 
+dacUimi. But after hanta the subj. is 
+most natural and should be read. 
+
+6 RV. l 24. 1. Praj&pati’s reply in 99®* i® 
+
+agner vai neditiho ’si. 
+
+7 RV. i. 24. 2. 
+
+8 RV. i. 24. 8-5. 
+
+• RV. i. 24. 5-25. 21. 
+
+10 Suhrdayam is read by Hillebrandt in 99®* 
+
+u 99®* baa the singular here and elsewhere. 
+
+“ RV. i. 26. 1-27. 12. 
+
+18 RV. i. 27.18. 
+
+14 Omitted down to tom, with indram instead 
+
+in 99S. 
+
+
+18 RV. i. 29; 80. 1-15. 
+
+18 99®* omi ts pritah. 
+
+17 RV. i. 80. 16. 
+
+18 RV. i. 80. 17-19. 
+
+M RV. i. 80. 20-22. 
+
+20 vitardm is read by Roth, and BOhtlingk for 
+vi because of nitar&m in 99®* But this 
+is needless, and nttardm may easily be a 
+correction by some one who could not 
+understand the sense of vi pdf 0 mumuee ; 
+Weber (2nd. Siud. lx. 816) suggests that 
+the second vipdfo is a compound, but this 
+is very improbable. 
+
+31 uttam&ydm ha sma 99®* 
+
+33 babhuva 99®* 
+
+
+
+305] The Legend of Qunahgepa [ —vii. 17 
+
+he pressed with these four verses 1 * ‘ Whatever thou in every house \ Then 
+he carried it to the wooden tub with the verse* ‘Take up what re- 
+maineth in the bowls \ Then as he took hold of him, he offered with the 
+four preceding verses 3 with calls of Hail! Then he led him to the final bath 
+with the two 4 * (verses) ‘ Thou, O Agni, knowing Varuna \ Then he next made 
+him pay reverence to the Ahavaniya 6 with ‘Qunahgepa bound from a 
+thousand'. Then Qunah$epa sat on the lap of Vigvamitra. Ajigarta 
+Sauyavasi said ‘ O seer, give back to me my son ’. * No ’ said Vi^vamitra; 
+1 the gods have given him to me'. He was Devarfita Vaifvamitra, and his 
+descendants are the Kapileyas and the Babhravas. 6 Ajigarta Sauyavasi 
+said 4 Come now; let us invite him 7 \ Ajigarta Sauyavasi said 
+
+‘ Thou art an Angiras by birth, 
+
+Famed as a sage, son of Ajigarta; 
+
+O seer, thine ancestral line 
+Abandon not, return to me.’ 
+
+Qunah?epa said 
+
+‘ They have seen thee knife in hand, 
+
+A thing they have not found even among (^tldras. 
+
+Three hundreds of kine didst thou, 
+
+O Angiras, prefer to me 8 .’ 
+
+Ajigarta Sauyavasi said 
+
+‘ Remorse it causeth me, dear one, 
+
+The evil deed done by me, 
+
+I would obliterate it in thine eyes ; 
+
+Thine be the hundreds of kine 9 .’ 
+
+
+1 RV. i. 28. 6 - 8 . In this chapter slight verbal 
+differences between the two versions 
+increase. 
+
+* RV. i. 28. 9. 
+
+* RV. i. 28. 1-4. 
+
+4 RV. iv. 1 . 4, 6 . The object is presumably 
+Hari^andra, not the preparation for the 
+ceremony. 
+
+a RV. v. 2. 7. 
+
+4 The clause tasyaite as omitted in 99®*» and 
+Delbrdck suspects the whole from devd 
+on. 
+
+7 tvam v ehi is clearly meant by P&nini, viii. 3. 
+33, as Bfthtlingk points out. The two are 
+not mother and father, as taken by 
+S&yana and Max Muller, nor father and 
+son. 998 . has tvam vat vihvay&vahai 
+
+which Hillebrandt alters to tom, and the 
+
+39 [a.o.s. ss] 
+
+
+sense is really good, as it is the boy 
+the two invite in turn, first the father 
+talks to the son, and then Vi$v&mitra 
+as taken by Weber, Ind. Stud. ix. 816, 
+817. 
+
+8 For cUapsata ( 8 rd plur. a. aor.) there is in99 s * 
+a variant ahpsato, but the conditional is 
+here in proper use and alapsyata seems a 
+natural conjecture. The sense would be 
+the same, since the generic singular is 
+also possible. 
+
+• nihnave is the reading of the overwhelming 
+authority of the MSS. of the AB., and 
+though 99 S. has nthnuve, it is a mistake 
+to insert it as is done in the Anand. ed. 
+of AB. d may mean as rendered or * go 
+back 1 to the giver, as taken by Weber. 
+
+
+
+vii. 17 —■] The Rajasuya [306 
+
+Qunahfepa said 
+
+1 He who once doth what is evil 
+Would do that evil again; 
+
+Thou hast not abandoned thy Qudra way ; 
+
+What thou hast done is irreparable 10 .’ 
+
+At the word * irreparable ’ Vifvamitra joined in (the discussion ll ); Vifvft- 
+mitra said 
+
+‘ Dread indeed was Sauyavasi when, 
+
+Knife in hand, ready to slaughter; 
+
+He stood erect; be not his son ; 
+
+Become thou a son of mine S V 
+
+
+Qunahfepa said 
+
+* As thou hast intimated to us, 
+So, O son of a king, tell 
+How being an Ahgiras 
+I can become thy son 13 .’ 
+
+
+Vi$v&mitra said 
+
+1 Thou wouldst be the eldest of my sons, 
+Thy offspring would hold the highest place. 
+Accept my divine inheritance, 
+
+Unto this I invite thee 14 .’ 
+
+
+10 in some MSS. reads etuis, but this is 
+needless, and enat is found in the best 
+MSS. there also. S&yana seems to recog¬ 
+nize enat , while the comm, on 99®* has 
+enas. In c 958. has mdpagdh: metrically 
+na ap&g&h must be read; in both cases 
+there are variants of faudr&n nydydt which 
+is certain and is recognized by S&yana. 
+Max Muller has ‘ Thou wilt not abstain \ 
+
+11 99S, inserts v& avocad iti ; the Bense given 
+
+by S&yana of vpa pap&da is ‘ supported 
+by proofs', but this is wrong, nor, as 
+Haug and Max MUller, can the word 
+asathdheyam be given to Vifv&mitra. 
+
+11 99S. has vifOfisnt- 
+
+19 jfiapaya is read in 99®* S&yana renders 
+fH&yass ‘as a Brahman’, but this is not 
+possible, though Max Milller accepts it, 
+and is not supported by a verse cited by 
+him as expressing the sense: puratm&nam 
+
+
+nrpam vipra tapasd krtavdn asi which means 
+that he had made himself a king by 
+tapas , and not vice versa; apparently 
+this verse took the sense as JHapayd 
+rfijaputra ‘thou art known as a king's 
+son ’; clearly in view of the agreement 
+of the MSS. (both Auftocht’s and those 
+of the Anand.) any alteration of this 
+verse is inoorrect, and also clearly it is 
+only to be explained as above. jfapayd 
+is, if it is to be taken as correct, a subj., 
+and the sense must be 4 tell us how thou 
+wilt arrange or something similar. It 
+seems easier to read 'fiiapayo and render 
+* as thou hast said', referring to his offer 
+made just above, BOhtlingk adds 'Aam 
+before satm, metri causa. 
+
+14 Here Vifv&mitra offers only daivarh ddyam, 
+but in point of fact he allowed him suc¬ 
+cession to both; see AB. vii. 18. 9. 
+
+
+
+307] The Legend of Qunahgepa [—vii. 18 
+
+Qunah$epa said 
+
+1 Bid these agree 
+
+For friendship and prosperity to me 
+That I may, 0 bull of the Bharatas, 
+
+Become thy son l V 
+
+Then Vi^vamitra addressed his sons 
+
+1 Do thou, Madhuchandas, and do ye hearken, 
+
+IjUabha, Renu, and Astaka 
+And all their brothers, 
+
+Do ye accept his superiority *V 
+
+
+vii. 18 (xxxiii. 6). Vifvamitra had a hundred and one sons, fifty older than 
+Madhuchandas, fifty younger. Those that were older did not think this 
+right. Them he cursed (saying) 1 Your offspring shall inherit the ends 1 (of 
+the earth)/ These are the (people), the Andhras, Pundras, Qabaras, 
+Pulindas, and Mutibas, 2 who live in large numbers beyond the borders; 
+most of the Dasyus are the descendants of Vi$vamitra. Madhuchandas 
+with the other fifty said 
+
+‘ What our father agreeth to 
+That we accept; 
+
+We all place thee before us, 
+
+We are after thee.’ 3 
+
+Then Vi<jvamitra, pleased, praised his sons 
+
+1 0 my sons, rich in cattle 
+And with heroic offspring, shall ye be, 
+
+Who, accepting my will, 
+
+Have made me possessed of heroic offspring/ 4 
+
+
+19 bruydh is read in some MSS. of $$S., but in 
+most bruyatj and Sftyana as well as the 
+MSS. have brdydt at this place. It cannot 
+be rendered satisfactorily as ‘ every one 
+of your sons * with Sftyana, nor as ( may 
+the leader of the Bharatas say so, in the 
+presence of his agreeing sons*, and very 
+possibly sathjfldnam esu should be read 
+with Aufrecht. In b BChtlinglc restores 
+mama, and Hillebrandt has me ... me by 
+conjecture, but this is not probable as 
+the Pftda is independent and should not 
+begin with an enclitic. 
+w 99^. has sthd and tisthadhvam. Bfthtlingk 
+suggests tifthaia , metri causa . Haug’s in¬ 
+terpretation of sthana as stha na is quite 
+
+
+impossible. 
+
+1 99S. has antam. Sftyana renders cand&ld- 
+dirupdn riicajdtivips&n. 
+
+* 99S. has no Pulindas, and reads MwXpdh. 
+
+It also reads, very badly, udattcah, and 
+bahudasyavah, and ends ity uddharanti, 
+and extends the sentence regarding 
+Madhuchandas. For the tribes men¬ 
+tioned, doubtless non-Aryan in the 
+main, see Vedic Index, s.vv. 
+
+5 99S. purastdt. 
+
+* tdravantah is replaced by prajdvaniah in 99^* 
+
+It is possibly really a reference as in tbe 
+next verse to the rfra Devar&ta, and not 
+to prajd generally. 
+
+
+
+vii. 18—] 
+
+
+[308 
+
+
+The Rajasuya 
+
+
+With a hero to lead you, 
+
+With Devar&ta, 0 Gathinas, 
+
+Shall ye all prosper, 0 my sons; 
+
+He shall discern the truth for you. 6 
+This is your hero, 0 Kupikas, 
+
+Devar&ta; him follow; 
+
+As inheritance from me shall he obtain you 
+And the knowledge which we know. 6 
+In agreement the sons of Vi$v&mitra, 
+
+All together joyously, 
+
+Accepted the control of Devar&ta, 7 
+And his pre-eminence, the G&thinas. 
+Devar&ta was granted 
+Both inheritances, the sage, 
+
+The overlordship of the Jahnus, 
+
+And the sacred lore of the G&thinas. 8 
+
+
+6 Q&thina in some MSS. of 99 s * is needless. 
+99S. has in a majority of MSS. r&dhyds 
+tu and eta vas tad xnv&canah, while Hille- 
+brandt with Streiter would read sadvivd- 
+canah. The change is clearly needless. 
+
+6 99 s * has copet&m. The sense is clearly as 
+
+above; S&yana takes ddyam as subject, 
+and ca he refers to Devar&ta! Aufrecht 
+suggests yutme , but the sense is not 1 he 
+shall inherit among you ’ but 1 he shall 
+inherit you’ as becoming the head 
+(jrefthin) of the family. 99 s * has y&tn 
+uta which is a less good reading. For 
+upeid see Whitney, Sansk . Qr. $ 187 b. 
+
+7 99 s * has jyaisthye and fraiethye; sar&tayah is, 
+
+as Aufrecht points out, an artificial word 
+on the basis of ardti , 1 foe \ 
+
+8 99 s * en <l8 Jahnun&m cddhitasthire daive vede 
+
+ca Gdthin&h. This version cannot be made 
+to mean anything else than a statement 
+that the G&thinas were prominent among 
+the Jahnus and in saored lore (cf. Weber, 
+Epieches im vedischen Ritual, pp. 16 eeq.\ 
+the two ea’s being explained in this way 
+(daive and vede cannot really, as by 
+Weber, be made consistently contrasts). 
+This view then treats the Jahnus as the 
+whole and the G&thinas a class of them, 
+not neceaBarily rulers (even priestly), 
+but as great priests. The AB. version 
+must be regarded as an explanation of 
+the ubhayoh and the term seems to need 
+' explanation, and therefore a priori , pace 
+
+
+Weber, the AB. is the older version, as it 
+normally is superior to the 99 s * More¬ 
+over the term rdjaputra in AB. vii. 17. 6 
+points to royal claims on the part of 
+Vi 9 v&mitra (quite contrary to the Rgveda 
+tradition, where he is the Purohita of 
+Sud&a, a view here also accepted from 
+the tradition), and this agrees with the 
+tradition of the PB. xxi. 12. 2 where 
+Vifv&mitra is styled Jdhnavo rtijd. The 
+AB. version must therefore mean that 
+Devar&ta succeeded to the overlordship 
+over the Jahnus and the divine lore of 
+the G&thinas at one time. S&yana*s 
+version treats the two inheritances, as is 
+Weber’s view and also that ofMaxMttller 
+(Anc. Sansk. Lit, p. 418, n. 2), as that of 
+the Ajlgarta family (Jahnus), and of 
+Vi 9 v&mitra, but there is to this the 
+serious objection that the young man 
+definitely leaves his connexion with 
+Ajlgarta, and therefore cannot be said to 
+succeed to the overlordship of that family 
+in any sense, even if there were any other 
+suggestion that the Ajlgarta family was 
+called Jahnu, as there is not adhlyata is 
+no doubt from dhd, not, as Max Miiller, 
+from adhi + i, G&thin&m is merely, in all 
+probability, a brief form of Gdthin&n&m, 
+though a change of stem is conceivable ; 
+if the former, the use is rare; cf. Lanman, 
+Noun Infl. p. 858; Macdonell, Ved. Gramm . 
+
+p. 262. 
+
+
+
+309] 
+
+
+The Legend of Qunahgepa [ —vii. 19 
+
+This is the tale of Qunah$epa, with a hundred Rc verses as well as Oathas. 9 
+This the Hotr tells to the king after the anointing. He tells it seated on 
+a golden cushion; seated on a golden cushion he 10 responds; gold is glory; 
+verily thus he makes him prosper by glory. Ora is the response to a Rc, 
+1 Be it so ’ to a Gatha; ora is divine, ‘ Be it so * human; verily thus with 
+what is divine and what is human he frees him from evil 11 and from sin. 
+Therefore a victorious 18 king should, even when not sacrificing, make him 
+narrate this tale of Qunah$epa; not the least tinge of sin will be left over in 
+him. A thousand should he give to the narrator, a hundred to him who 
+makes the response; the seats and a white mule chariot 18 (should also 
+be given) to the Hotr. Those who desire sons also should 14 have it narrated; 
+they obtain sons. 
+
+
+ADHYAYA IV 
+
+
+The Rdjasuya. 
+
+vii. 19 (xxxiv. 1). Prajapati created the sacrifice; 1 after the creation of the 
+sacrifice the holy power and the lordly power were created ; after the holy 
+power and the lordly power both kinds of offspring were created, those who 
+eat the oblations and those who do not eat the oblations; after the holy 
+power those that eat the oblations, after the lordly power those that do not 
+eat the oblations. The Brahmans are the offsping that eat the oblations ; 
+the Rajanya, Vai^ya, and Qudras those that do not eat the oblations.* 
+From them the sacrifice departed; it the holy power and the lordly power 
+pursued; the holy power pursued with the weapons of the holy power; 
+the lordly power with those of the lordly power. The weapons of the 
+holy power are the weapons of the sacrifice; the weapons of the lordly 
+
+
+* 59S. adds aparimitam. The number is 97 of 
+9 unah 9 epa, three not by him, and thirty- 
+one Gftth&s. Weber’s rendering (op. cit., 
+p. 10 ) ‘liber 100 ’ is less probable than 
+that of BE. adopted above. 
+
+10 I.e. the Adhvaryu. 
+
+11 99 S. has sarvasmdd enamh sampramuficati 
+
+( with 1 7 . 0 . sampramucyate, °ete, °nte). 
+
+11 99 S. has rdjd vijiti understood by the 
+comm, as vijaydsamarfhah. But this is 
+not at all necessary and N&rftyana on 
+A 9 S. ix. 8. 18 has clearly yah para- 
+balam yuddhena vijitavdn where yudhe na 
+is not really possible, pace Hillebrandt. 
+The v . 1. in 99®* at ^ a yojdmdnah is a bad 
+one. Weber ( Ind . Stud. ix. 818) prefers 
+
+
+'vijiti, but Aufrecht retains the view of 
+S&yana. In his Rdjasuya, p. 8, n. 2, Weber 
+renders raj&vijiUn in the Kdthaka as * von 
+(anderen) Kftnigen unbeeiegt \ 
+
+18 This sentence down to hotuh is not in 99 ®* 
+which divides the spoil less unfairly. 
+
+14 Indie, in 99 S. 
+
+1 Cf. TS. i. 6. 8. 2. Generally speaking, for 
+the Bfij&s&ya of the AB. there is no 
+parallel elsewhere. A 98 . has only a few 
+scattered sentences in ix. 8 and 4. The 
+whole rite is elaborately dealt with by 
+Weber, Vber den Rdjasuya (AM. Berl. A had, 
+1898). 
+
+
+* Cf. 9B. iv. 5. 2. 16. 
+
+
+
+vii. 19—] The Rajasuya [310 
+
+power are the horse chariot, the corslet, the bow and arrow. The lordly 
+power returned without attaining it; from its weapons it turns away 
+trembling. The holy power followed it and obtained it; having obtained 
+it it kept blocking it from above; it being obtained and blocked from above 
+standing, recognising its own weapons, went up to the holy power. There¬ 
+fore even now the sacrifice finds support in the holy power and in the 
+Brahmans. The lordly power then followed it; it said 1 Do thou call upon 
+me in this sacrifice \ * Be it so f it replied ; 4 Lay aside thine own weapons, 
+and with the weapons of the holy power, the form of the holy power, 
+becoming the holy power, do thou come to the sacrifice '. ‘ Be it so' (it said). 
+Thus the lordly power, having laid aside its own weapons, with the 
+weapons of the holy power, with the form of the holy power, becoming 
+the holy power, went to the sacrifice. Therefore now also the Ksatriya, as 
+sacrificer, having laid aside his own weapons, with the weapons of the holy 
+power, with the form of the holy power, becoming the holy power, goes to 
+the sacrifice. 
+
+vii. 20 (xxxiv. 2). Then comes the begging of a place of sacrifice. They 
+say ‘ Seeing that a Brahman, a Rajanya, a Vai$ya, when about to consecrate 
+himself asks a Ksatriya for a place of sacrifice, whom is the Ksatriya to 
+ask?' ‘He should ask the divine lordly power' they say. The divine 
+lordly power is the sun ; the sun is the overlord of these beings. On the 
+day on which he is going to consecrate himself, on that day in the forenoon 
+he should revere the rising sun ; with 1 
+
+* This is the best of lights, the highest light.' 
+
+With ‘ O god Savitr, give me a place of sacrifice for sacrifice to the gods' 
+he asks for a place of sacrifice. In that being asked here he goes on his 
+upward course, 2 ‘ Yes, I give it ’ he says in effect. No harm befalls him 
+instigated by the god Savitr; ever increasing prosperity he attains; he 
+attains lordship over offspring and supremacy, who having thus paid 
+reverence, having asked for, having settled on a place of sacrifice, consecrates 
+himself, being a Ksatriya. 3 
+
+vii. 21 (xxxiv. 8). Then comes the prevention of decay of the sacrifice and 
+the gifts (to the priests) for a Ksatriya as sacrificer. Before the consecra¬ 
+tion he should offer a libation of butter in four portions, in the Ahavaniya 
+to prevent the decay of the sacrifice and the gifts, with 
+
+‘ Let Indra, the bounteous, restore to us 
+The holy power; let him give again the sacrifice, the gifts ; hail! ’ 
+
+1 RV. x. 170. 8. * For the decayajana of. SB. ii. 10; PB. xxiv. 
+
+1 uttar&m is adverbial as in AB. iii. 44 : 18. 2; fB. iii. 1. L 4 ; Weber, Ind. Stud . 
+
+abhiiardm ; 24: nlcaistardm and often. x. 866, n. 3. 
+
+
+
+311] The Holy Power and the Lordly Power [—vii. 23 
+
+Then after the concluding formulas of the final offering of a cow 1 
+‘ Let Agni, all knower, restore to us 
+
+The lordly power; let him give again the sacrifice, the gifts ; hail! ’ 
+
+These two libations are the prevention of decay of the sacrifice and the 
+gifts for a Ksatriya as sacrificer ; therefore should they be offered. 
+
+vii. 22 (xxxiv. 4). As to this Saujata Aralhi used to say ‘ These two liba¬ 
+tions are not a winning again of what has decayed 1 As he desires he may 
+perform these two, who takes his instruction hence * (he said*); but the 
+following he should certainly offer with 
+
+4 1 have recourse to the holy power; may the holy power guard me from 
+the lordly power; to the holy power hail ! 9 
+
+‘Thus, thus’ (he said). He who has recourse to the sacrifice has 
+recourse to the holy power; the sacrifice is the holy power; moreover 
+from the sacrifice is he who consecrates himself born again. Him who has 
+recourse to the holy power the lordly power does not oppress. 1 May the 
+holy power guard me from the lordly power * he says, in order that the 
+holy power may guard him from the lordly power; 4 To the holy power 
+hail ’ (he says); thus he delights it. Thus it delighted guards him from the 
+lordly power. Then after the concluding formulas of the final offering of 
+a cow (he says) 
+
+4 1 have recourse to the lordly power; may the lordly power guard me 
+from the holy power; to the lordly power hail! * 
+
+‘Thus, thus’ (he said). He who has recourse to the kingship has 
+recourse to the lordly power, for the kingship is the lordly power. Him 
+who has recourse to the lordly power the holy power does not oppress, 
+4 May the lordly power guard me from the holy power * he says, in order 
+that the lordly power may guard him from the holy power; 4 To the lordly 
+power hail! * (he says); thus he delights it. Thus it delighted guards him 
+from the holy power. These 2 two libations are the prevention of decay 
+of the sacrifice and the gifts; therefore they must be offered. 
+
+vii. 23 (xxxiv. 5). Now the Ksatriya has Indra as his deity, the Tristubh 
+as his metre, the Paneada^a as his Stoma, and is Soma in kingship, the 
+Rajanya in relationship. Being consecrated he attains Brahmanhood in that 
+he puts on the black antelope’s skin, in that he performs the vow of one 
+
+
+1 See TS. i. 4. 44. 8 for the Samiftayaj&Asi. 
+vii. 22. 1 The Hi is a little awkward; but 
+presumably it represents the views of 
+Saujfita. Weber ( Ind. Stud. iz. 820) does 
+not indicate how he takes the clause, 
+translating as if there was no iti. 
+
+
+tat tad iti recurs in AB. vii. 25 ; viii. 
+6 and 9. BR. take ajita ° as a Dvandva ; 
+S&yaua treats ajita as ajita, both without 
+point, ito refers to the view in vii. 21, 
+not to Sauj&ta. 
+
+* i. e. — ime above. 
+
+
+
+[312 
+
+
+vii. 23—] The R&jasuya, 
+
+consecrated, in that Brahmans come around him. As he is being conse¬ 
+crated Indra takes his power, the Trisfcubh his strength, the Pancada$a 
+Stoma his life, the Soma his kingdom, the fathers his fame and renown, 
+saying ‘ He is becoming other than we; he is becoming the holy power; he 
+is joining the holy power’. He should offer a libation before the con¬ 
+secration and adore the Ahavaniya (saying) 
+
+4 I depart not from Indra as my deity, nor from the Tristubh metre, nor 
+the Pancada$a Stoma, nor Soma the king, nor my relationship with the 
+fathers. Let not Indra take my power, nor the Tristubh my strength, 
+nor the Pancada$a Stoma my life, nor Soma my kingdom, nor the fathers 
+my glory and fame. With my power, strength, life, kingdom, glory, 
+relationship, I approach Agni, the G&yatri metre, the Trivrt Stoma, 
+Soma the king; I have recourse to the holy power; I become a 
+Brahman.’ 
+
+Indra does not appropriate the power, nor the Tristubh the strength, nor 
+the Pancada$a Stoma the life, nor Soma the kingdom, nor the fathers the 
+glory and fame of him who having offered thus this libation and having 
+adored therAhavaniya consecrates himself, being a Ksatriya. 
+
+vii. 24 (xxxiv. 6). Now the Ksatriya has Agni for his deity, when conse¬ 
+crated, the Gayatrl for his metre, the Trivrt for his Stoma, and is the Brahman 
+in relationship; when he concludes he assumes his Ksatriya character; 
+when he concludes Agni takes his brilliance, the Gayatrl his strength, the 
+Trivet Stoma his life, the Brahmans his glory and fame, saying ‘ He is be¬ 
+coming other than we; he is becoming the lordly power; he is joining the 
+lordly power After the concluding formulas of the final offering of a cow 
+he should offer a libation and adore the Ahavaniya with 
+
+4 1 depart not from Agni as my deity, nor from the Gayatrl metre, nor 
+from the Trivrt Stoma, nor from the holy power as relation. Let not 
+Agni take my brilliance, nor the Gayatrl my strength, nor the Trivrt 
+Stoma my life, nor the Brahmans my holy power, glory, and fame. With 
+brilliance, strength, life, the holy power, glory and fame, I approach 
+Indra the deity, the Tristubh metre, the Pancada9a Stoma, Soma the 
+king ; I have recourse to the lordly power; I become a Ksatriya. 
+
+O gods, 0 fathers, 0 fathers, 0 gods, I offer being he who I am. 
+
+This is my sacrifice, my gift, my toil, my offering. 
+
+Be Agni heife my witness, Vayu my hearer, Aditya yonder my pro- 
+claimer; 
+
+I who am I am I.’ 
+
+Agni does not appropriate his brilliance, nor the Gayatrl his strength, nor 
+the Trivrt Stoma his life, nor the Brahmans his holy power, glory and fame 
+
+
+
+313] The Portion of the Saerificer [—vii. 26 
+
+who having offered thus this libation and having adored the Ahavanlya 
+concludes, being a Ksatriya. 
+
+vii. 25 (xxxiv. 7). Then as to the announcement of the consecration. They 
+say ‘ Seeing that they announce the consecration of a Brahman when conse¬ 
+crated with “ The Brahman hath consecrated himself ”, how is one to announce 
+(the consecration) of a Ksatriya V 'As in the case of a Brahman when 
+consecrated they announce the consecration with “ The Brahman hath conse¬ 
+crated himself ”, so should he announce (the consecration) of a Ksatriya, 
+with the Rsi descent of his Purohita 1 * (they say); * Thus, thus 1 (they say). 
+Having laid aside his own weapons, with the weapons of the holy power, 
+with the form of the holy power, having become the holy power, he 
+resorted to the sacrifice. Therefore should they announce his consecration 
+with the Rsi descent of his Purohita; with the Rsi descent of the Purohita 
+they should perform the ancestral invocation. 2 
+
+vii. 26 (xxxiv. 8). Then as to the share of the saerificer. They say ‘ Should 
+a Ksatriya eat the sacrificer’s share ? Or should he not eat ? 1 If he who is 
+not an eater of the oblations were to eat, by eating the oblation he would 
+become worse; if he were not to eat, he would shut himself out from the 
+sacrifice; the share of the saerificer is the sacrifice. It is to be handed over 
+to the Brahman. The Brahman priest is in the relation of Purohita to the 
+Ksatriya; the Purohita is half the self of the Ksatriya. Secretly verily it 
+obtains the appearance of being eaten; it is not openly consumed by him. 
+The Brahman is manifestly the sacrifice, for in the Brahman the whole 
+sacrifice finds support, in the sacrifice the saerificer. They place the sacrifice 
+in the sacrifice, as water in water, fire in fire; thus it is not superfluous, 
+thus it harms him not. Therefore should it be handed over to the Brahman. 
+Some make an offering in the fire with 
+
+* Praj&pati’s is the world named Vibhat; in this I place thee with 
+the saerificer; hail! ’ 
+
+That he should not do so. The share of the saerificer is the saerificer; he 
+places on the fire the saerificer. If a man were here to say to him ‘ Thou 
+hast placed the saerificer on the fire; Agni will bum his breaths; the 
+saerificer will die’, it would certainly be so. Therefore he should not 
+desire this. 
+
+1 For this rule see A 9 S. i. 8. 8; xii. 15. 4. of the prince from the drinking of the 
+
+2 I.e. on the invocation of Agni by the Soma, the Br&hmana shows its high 
+
+ancestral names; cf. Weber, Ind, Stud, claim for its caste, 
+
+ix. 821-326. In this, as in the exclusion 
+
+
+40 [a.o.s. is] 
+
+
+
+vii. 27—] 
+
+
+The Bdjasuya 
+
+
+[314 
+
+
+ADHYAYA V 
+
+The Proper Food of the King in lieu of Soma. 
+
+
+vii. 27 (xxxv. 1). Vifyantara Sausadmana, despising the Qyaparnas, per¬ 
+formed a sacrifice without the Qyaparnas. 1 Perceiving this the Qyaparnas 
+went to the sacrifice and sat down within the altar. Seeing them he said 
+‘There sit those doers of an evil deed, speakers of impure speech, the 
+Qyaparnas; remove them; let them not sit within my altar \ 4 Be it so ’ 
+(they replied). They removed them. They being removed cried aloud 
+4 Heroes had the Ea^yapas among them in the Asitamrgas who, at the 
+sacrifice from which Janamejaya Pariksita excluded the Kafyapas, won 
+the Soma drinking from the Bhutavlras. What hero have we among us 
+who will win this Soma drinking ? ’ 2 4 1 am the hero for you \ said Rama 
+Margaveya; Rama Margaveya was a learned member of the Qyaparnas. 
+When they were rising up, he said ‘Can it be that they are removing, 
+O king, from the altar one who knows thus?* ‘What is that thou 
+knowest, O worthless Brahman' (he replied). 
+
+vii. 28 (xxxv. 2). 1 When the gods excluded Indra (saying) ‘ He hath mis¬ 
+used Vi^varupa, son of Tvastr, he hath laid low Vrtra,he hath given the Yatis 
+to the hyaenas, he hath killed the Arurmaghas, he hath contended with 
+Brhaspati 7 then Indra was deprived of the Soma drinking,and in accordance 
+with the deprivation of Indra the lordly power was deprived of the Soma 
+drinking. Indra obtained later a share in the Soma drinking, having 
+stolen the Soma of Tvastr, but to day even the lordly power is deprived of 
+Soma drinking. How can they remove from the altar him who knows 
+the food which belongs to the lordly power now that it is deprived of the 
+Soma drink, and by which the holy power is made prosperous ? * ‘ Dost 
+
+thou know, O Brahman, this food?' (he asked) ‘I know it' (he replied). 
+
+
+1 Gf. Weber, Ind . Stud. x. 82,88, who seeks to 
+see in this a ease of punishment for dis¬ 
+loyalty, as in PB. xiv. 6. 8, where, how¬ 
+ever, the position is much clearer than 
+here. The impure speech need not be 
+more than a ritual defect of the priests, 
+especially as it is made good by a point 
+of ritual. Of also ZDMG. lii. 787; liv.611. 
+
+* BOhtlingk (BKSGW. 15 Dec. 1900, p. 419) 
+suggests asmdko . 
+
+vii. 28. 1 Cf. the similar lists in KU. iii. 1; TS. 
+ii. 6.1; Weber, Ind. Stud, i. 409; Rdjasuya, 
+
+
+p. 109, n. 2. In Brhaspateh pratyavadhit 
+Sftyana sees the sense v&kyam , and this is 
+apparently meant: he cites ApDS. ii. 2.6. 
+11. The aori8t is natural and proper and 
+needs no special explanation (cf. Del- 
+briiok, AUind. Synt. p. 281). The Arurma¬ 
+ghas are connected by Eggeling (SBE. 
+xii. 67, n. 1) hesitatingly with the demon 
+Araru ; cf. Weber, Ind, Stud, i. 411. The 
+curious way in which Indra loses his 
+place in favour of the priestly Brhaspati 
+is noted by Weber, Rdjaa&ya, p. 110. 
+
+
+
+315] The Proper Food of the King [—vii. 31 
+
+‘ Do thou tell it to me, O Brahman ’ (he said). ( (I shall tell it) to thee, 
+O king * he said. 
+
+vii. 29 (xxxv. 3). * They will bring one of three foods, the Soma or curds 
+or water. If 1 the Soma (they bring up), that is the food of the Brahmans; 
+with this food thou wilt strengthen the Brahmans; in thine offspring will 
+be bom one like a Brahman, an acceptor of gifts, a drinker (of Soma), 
+a seeker of livelihood, one to be moved at will.* When evil happens to 
+a Ksatriya one like a Brahman is bom in his offspring; the second or 
+third from him may become a Brahman; he is fain to live as a sort of 
+Brahman. If curds (they bring), it is the food of the Vai$yas; with this 
+food thou wilt strengthen the Vai$yas; in thine offspring one like a Vaigya 
+will be bom, tributary to another, to be eaten by another, to be oppressed 
+at will. When evil happens to a Ksatriya, there is bom in his offspring 
+one like a Vai 9 ya; the second or third from him may become a Vai 9 ya; he 
+is fain to live as a Vai 9 ya. If water (they bring), it is the food of the 
+Qudras; with this food thou wilt strengthen the Qudras; in thine offspring 
+one like a Qudra will be bom, the servant of another, to be removed at will, 
+to be slain at will. When evil happens to a Ksatriya, there is bom in his 
+offspring one like a Qudra; the second or third from him may become 
+a Qudra; he is fain to live as a Qudra.’ 
+
+vii. 30 (xxxv. 4). 4 These are the three foods, O kinghe said ‘ which a 
+Ksatriya as sacrificer should not desire. Now this is his proper food; he 
+should press together 1 the descending growths and the fruits of the 
+Nyagrodha and (the fruits of) the Udumbara, A 9 vattha and Plaksa trees, 
+and partake of them. This is his proper food. On the place whence by 
+offering the sacrifice the gods went to the world of heaven they tilted 
+over (nyubjan) the goblets; they became the Nyagrodha trees. Even to-day 
+in Kuruksetra they call them the Nyubjas. They were the firstborn of 
+Nyagrodhas; from them are the others bom. In that they grew down¬ 
+wards, therefore the Nyagroha grows downwards; its name is Nyagroha; 
+it being Nyagroha the gods call Nyagrodha mysteriously, for the gods love 
+mystery as it were.* 
+
+vii. 31 (xxxv. 5). ‘ The sap of the goblets which went downwards became 
+
+
+1 S&yana needlessly takes sa as referring to 
+an ignorant priest; very possibly this is 
+the common use in £B. and less often 
+elsewhere of sa yadi - yadi } or, of course, 
+a second form or verb may be supplied. 
+
+* Sfiyana recognizes the passive sense of 
+ycUhdkdmapraydpyah, but Haug suggests 
+‘ roam about according to pleasure ’ 
+
+
+which Is impossible, though allowed by 
+Weber (Ind. Stud. ix. 826; x. 14), who 
+prefers ‘dwelling everywhere' for dva- 
+sdy i; of. Vedie Index* ii. 82. 
+vii. 80. 1 The construction is awkward; the 
+nom. atarodh&f <a phaldni ca which, as AB 
+vii. 81 shows, applies to the Nyagrodha, is 
+altered to the acc. with abhUunuy&t. 
+
+
+
+vii. 31—] 
+
+
+[316 
+
+
+The Rdjasuya 
+
+the descending growths; that which went up the fruits. This Esatriya 
+does not depart from his proper food, who eats the shoots and the fruits of 
+the Nyagrodha. Mysteriously verily he obtains the Soma drinking; it is 
+not consumed openly by him. The Nyagrodha is mysteriously Soma the 
+king; mysteriously does the Esatriya assume the form of the holy power, 
+through the Furohita, through the consecration, through the ancestral 
+invocation. The Nyagrodha is the lordly power of the trees, the Rajanya 
+is the lordly power, for the Esatriya here dwells fastened as it were to the 
+kingdom, and supported as it were, and the Nyagrodha is fastened as it 
+were by its descending growths to the ground, and supported as it were. 
+In that the Esatriya as sacrificer eats the descending growths of the 
+Nyagrodha and the fruits, verily thus he establishes in himself the lordly 
+power of the plants and in the lordly power himself. In the lordly power, 
+in himself he establishes the lordly power of the plants, like the Nyagrodha 
+with its descending shoots in the earth, in the kingdom he finds support, 
+dread becomes his sway and unassailable, who as a Esatriya when sacrificing 
+eats thus this food/ 1 
+
+vii. 82 (xxxv. 6). ‘ Now as to the (fruits) of Udumbara. The Udumbara 
+tree was born from strength and proper food; this is the pre-eminence of 
+the trees; verily thus he places in the lordly power strength, proper 
+food, and the pre-eminence of the trees. Now as to the (fruits) of A$- 
+vattha. The Aijvattha tree was bom from brilliance; this is the over¬ 
+lordship of the trees; verily thus he places in the lordly power the 
+brilliance and the overlordship of the trees. Now as to the (fruits) of 
+Plaksa. The Plaksa tree was bom of might; it is the self rule and the 
+control of the trees; verily thus he places in the lordly power the self rule 
+and the control of the trees. These are first of all prepared and then they 
+buy Soma, the king. They proceed with the rites 1 according to the manner 
+of the (sacrifice of Soma) the king up to the fast day; then comes the fast 
+day. These things the Adhvaryu should make ready in advance; the skin 
+for pressing, the two pressing boards, the wooden tub, the filter cloth, the 
+pressing stones, the vessel for the pure Soma, the stirring vessel, the vessel, 
+the drawing cup, and the goblet. When they press the king in the morning, 
+
+
+1 The inferior position of the Ksatriya here 
+may be contrasted with the fact that 
+LfS. ix. 2. 4 allows him at the consecra¬ 
+tion to drink the Soma, and even £ 9 ®* 
+xv. 8.19-21 reaches the same conclusion ; 
+see Weber, R&jasQya, pp. 80, 81,109,117, 
+134. 
+
+vii. 82. 1 prativcfaih is not certain in sense: 
+
+
+S&yana has prasiddhaih kriy&vifesaih, and 
+this can be made to agree with the sense 
+‘ auxiliary ’ by referring it to the rites 
+prior to the first day. Weber ([Ind . Stud. 
+ix. 827) has, instead, the rendering 1 the 
+fruits substituted for the Soma but this 
+is doubtful, for the ordinary Soma sacri¬ 
+fice is daily offered. 
+
+
+
+317] The Proper Food of the King { —vii. 34 
+
+then he should divide these (fruits) in two; some he should press, the rest 
+leave over for the midday pressing/ 
+
+vii. 83 (xxxv. 7). ‘ When they fill up the goblets, then he should fill up the 
+goblet of the sacrificer; in it should have been cast two Darbha shoots. When 
+the vasat call has been uttered he should throw the first of them within the 
+altar, with the verse 1 ‘ I have celebrated Dadhikravan * accompanied by 
+the call of Hail! The second (he should throw) after the second vasat call 
+has been said with 2 ‘ Dadhikra with his brilliance the five folks \ When 
+they take up the goblets, then he should take up the goblet of the sacrificer. 
+When they lift them up (to the mouth), then he should lift it up after them. 
+When the Hotr invokes the sacrificial food, when he partakes of the food in 
+the goblet, then he should partake of it with 3 
+
+1 That which is left over of the pressed juice rich in sap, 
+
+Which Indra drank mightily, 
+
+Here with auspicious mind this of him, 
+
+I partake of Soma the king/ 
+
+Auspiciously to him this (food) from the trees is consumed with auspicious 
+mind, dread is his sway, unassailable, who as a Ksatriya when sacrificing 
+partakes thus of this food. With 
+
+1 Be thou kindly to our heart when drunk, 
+
+Do thou extend our life, to live long, O Soma ’; 4 
+
+the touching of himself (is accompanied). If not touched this (drink) is liable 
+to destroy the life of man (thinking) ‘ An unworthy one is partaking of 
+me*. In that he touches himself with it, verily thus he prolongs life. 
+With the appropriate (verses 5 ) i Swell up, let them come together for thee * 
+and * Let the milk unite for thee, the strengths * he makes the goblet full; 
+that which is appropriate in the sacrifice is perfect/ 
+
+vii. 84 (xxxv. 8). 4 When they put the goblets in place, then he should put 
+in place the sacrifice's goblet. When they move them forward, he should 
+move it forward after them. Then he should take it and partake of it. 
+
+* O god Soma, of thee that art drunk by Nar&fansa, that findest the 
+mind, that art partaken of by the fathers, the helpers, I partake V 
+
+
+1 RV. iv. 89. 6. Not in A$S. in this use. 
+But this and iv. 88. 10 occur in an Isti 
+in ii. 18.5 and this is used by the priests 
+when they drink in vi. 12. 12. 
+
+* RV. iv. 8a 10. 
+
+» KS. xvii. 19; MS. ii. 8. 8; iii. 11. 7 ; TB. i. 
+4. 2. 8; Ap$S. xix. 8. 4. A variant 
+with riptam occurs in the Sautr&manI in 
+A$S. iii 9. 6. Cf. AB. viii. 20. 4. 
+
+
+4 A variant of RV. viii. 48. 4 with which b 
+agrees, and which is used in A£S. y. 6. 
+26 in the Agnistoma. 
+
+4 RV. i 91. 16 and 18; A£S. v. 6. 27 in the 
+Agnistoma. 
+
+vii. 84. 1 The nine Soma goblets when emptied 
+and filled are the Narftfafisas (cf. M$S. ii. 
+4.2.82); they belong rather to the fathers 
+(of. PB. i 6. 9). The name is either 
+
+
+
+[318 
+
+
+vii. 34 —] The Rajasuya 
+
+is the partaking connected with Naragaiisa at the morning pressing; at the 
+midday (pressing) ‘ the great ’ is used; at the third pressing ‘ the sages 9 is 
+used (as epithet of the fathers). The fathers are helpers at the morning 
+pressing, the great at the midday, and the sages at the third pressing; 
+verily thus he makes the fathers immortal and sharers of the pressings. 
+‘Every one is immortal Priyavrata Somapa used to say, ( who is a sharer 
+in the pressings.’ Immortal become his fathers and sharers in the pressings, 
+dread his sway becomes and unassailable, who as a Ksatriya when sacrificing 
+partakes thus of this food. The touching of himself is the same and the 
+same the filling up of the goblet. They should proceed at the morning 
+pressing in the manner of the morning pressing, in that of the midday 
+(pressing) at the midday, and in that of the third pressing at the third 
+pressing. 1 This food Rama M&rgaveya proclaimed to Vi$vantara Sausad- 
+mana; when it had been proclaimed he said ‘ A thousand we grant to you, 
+O Brahman; my sacrifice will be performed by the Qyaparnas *. This also 
+Tura Kavaseya proclaimed to Janamejaya Pariksita; this Parvata and 
+Narada proclaimed to Somaka Sahadevya, to Sahadeva Sarfijaya, Babhru 
+Daivavrdha, Bhima of Vidarbha, Nagnajit of Gandhara; 2 this Agni pro¬ 
+claimed to Sanacjruta Arimdama and to Kratuvid Janaki; 3 this Vasistha 
+proclaimed to Suda s Paijavana. All of them attained greatness having 
+partaken of this food. All of them were great kings; like Aditya, estab¬ 
+lished in prosperity, they gave heat, obtaining tribute from all the quarters, 
+like Aditya, established in prosperity, he gives heat, from all the quarters 
+he obtains tribute, dread his sway and unassailable, who as a Ksatriya 
+when sacrificing partakes thus of this food. 
+
+
+derived from the use here, or because 
+Soma is addressed as Nari^affsa in the 
+Mantra (99& vii. 5. 21), or because the 
+fathers are praised bj men (SAyana on 
+PB. 1. c.). Cf. AB. vi. 16 for another 
+use of Nar& 9 &A 8 a in a different con¬ 
+nexion ; ZDMB. liv. 49 seq. 
+
+3 SAyana, who is hopelessly perverse in dis¬ 
+secting the names, tries to make out a 
+succession of teachers; this is clearly 
+
+
+wrong: the names are those of kings, 
+not of sages. 
+
+3 Agni is no doubt the god, not the imaginary 
+sage of SAyana. This is a variant provd- 
+cdfnih whenoe Weber (2nd. Stud . ix. 880) 
+creates an A^ni, but this is no more 
+than a misread gn as fn, though Weber 
+(ifttforfya, p. 109) still keeps the other 
+reading. 
+
+
+
+PAftCIKA VIII 
+The Rajasuya 
+ADHYAYA I 
+
+The Qastras and Stotras of the Soma Sacrifice . 
+
+
+viii. 1 (xxxvi. 1). Now regarding the Stotras and the Qastras. The morn¬ 
+ing pressing follows the one day (rite), the third pressing follows the one day 
+(rite). The pressings which follow the one day (rite) are appeased, well 
+ordered, and established ; (they serve) for expiation, arrangement, support,, 
+and to prevent falling. The midday Pavamana of the day with two 
+Samans and the Brhat as its Prstha has been described, 1 for both Samans 
+are employed. * Thee like a car for aid' and * This juice hath been pressed, 
+O bright one’ are the strophe and antistrophe 2 connected with the 
+Rathantara. The Marutvatiya is the litany of the Pavamana; in the 
+Pavamana here they employ the Rathantara (tune), and the Brhat for the 
+Prstha to create a balance. The Rathantara when sung he follows in 
+recitation with these (verses) as strophe and antistrophe. Now the 
+Rathantara is the holy power, the Brhat the lordly power; the holy 
+power is prior to the lordly power; (it is his wish) * Let my sway, with 
+the holy power before, be dread and unassailable.’ Now the Rathantara 
+is food; verily thus he places food before for him. Again the Rathantara 
+is this earth; this earth is a support; verily thus he places a support in 
+front for him. The invocation of Indra is the same, and unaltered; it is 
+(that) of the days. (The Pragatha) addressed to Brahmanaspati con¬ 
+tains (the word) ‘up’; 8 it is a symbol of that which has two Samans, 
+for both Samans are performed. The inserted verses are the same and 
+
+
+1 The form has been mentioned in so far 
+as the verses are mentioned in AB. iv. 
+29, where also the Rathantara S&man 
+is mentioned. The rule is a rare one as 
+two S&mans, viz. Brhat and Rathantara, 
+are rarely used together, the Abhijit and 
+Visuvant days being the chief excep¬ 
+tions (others are given in 99 ^. 2.1; 
+
+
+11. 2 ). The Rathantara is used for the 
+Pavam&na, the Brhat for the Prstha 
+Stotra. See A 9 S. ix. 8 . 8 . 
+i RV. viii. 68 . 1-8; 2 .1-8; A 9 S. v. 14.4. For 
+the invocation of Indra (RV. viii. 68 . 6 , 
+6 ), see AB. iii. 16. 
+
+9 I. e. RV. i. 40. 1 and 2; above AB. iv. 81 ; 
+the inserted verses are in iii. 18. 
+
+
+
+viii. l—] The Rajasuya [320 
+
+unaltered; they are (those) of the days. The Marutvatiya Pragatha 4 is 
+that of the one day (rite). 
+
+viii. 2 (xxxvi. 2). ' Thou hast been bom dread, for impetuous strength ’ 
+is the hymn 1 containing (the words) ‘ dread ’ and ‘ strength ’; this is 
+a symbol of the lordly power. In ‘Exalting, most mighty’ it contains 
+(the word) * might ’; that is a symbol of the lordly power; in ‘ Pull of 
+pride (abhi-mana) ’ it contains (the word) ‘ towards (abhi) ’; this is a symbol 
+of overpowering. It is of eleven verses; the Tristubh has eleven syllables; 
+the Rajanya is connected with the Tristubh; the Tristubh is might, 
+power, strength; the Rajanya is might, the lordly power, strength; thus 
+he makes him prosper with might, the lordly power, strength. It is by 
+Gauriviti; the Gauriviti (hymn) is the perfect Marutvatiya; the explana¬ 
+tion of it has been given. In ‘Thee we invoke’, it has the Brhat as 
+Prstha; 8 the Brhat is lordly power; verily thus he makes the lordly power 
+prosper with the lordly power. Moreover the Brhat is the lordly power; 
+the Niskevalya is the body of the sacrificer; in that it has the Brhat as 
+Prstha, and the Brhat is lordly power, verily thus he makes it prosper 
+with the lordly power. Moreover the Brhat is the highest; verily thus 
+he makes him prosper with the highest. Moreover the Brhat is the best; 
+verily thus he makes him prosper with the best. In ' To thee, O hero, 
+we utter praise ’ they make the Rathantara the antistrophe; 8 the Rathan- 
+tara is this world; the Brhat yonder world; yonder world is the counter¬ 
+part of this world; of yonder world this world is the counterpart. In that 
+they make the Rathantara the antistrophe, verily thus they make both 
+these worlds possessed of enjoyment for the sacrificer. Moreover the 
+Rathantara is the holy power, the Brhat the lordly power; on the holy 
+power is the lordly power established, on the lordly power the holy power; 
+moreover (it serves) to secure the Sam an its birthplace. ‘ What he hath 
+won ’ is the inserted verse; 4 the explanation of this has been given. 
+‘ Both let him hear for us ’ is the Pragatha 8 of the S&man; it is a symbol 
+of (the day) with both Samans, for both Samans are performed. 
+
+
+4 RV. viii. 89. 8 and 4; above AB. iii. 19. 
+The days are, of course, naturally taken 
+by Weber and Haug as rites extending 
+over several days, Ahlnas. But this is 
+not the view of S&yana, and in fact the 
+verses referred to are used at the day 
+rite as well as the Ahlnas, and in the 
+case where there is a divergence, the 
+Prag&tha for Brhaspati, the reference to 
+the days is omitted. 
+
+
+1 RV. x. 78. See also AB. iii. 19. 2; A£S. v 
+4. 19. 
+
+* RV. vi. 46. 1 and 2; A<?S. v. 16. 8. See also 
+v. 16. 16-18 for the order. brhaipfttJiam 
+is here taken as a compound by S&yana, 
+Weber, and Aufrecht, but it may not 
+be so. 
+
+s RV. vii. 82. 22 and 28 ; A?S. v. 16. 2. 
+
+4 RV. x. 74. 6. See AB. iii. 22 ; A?S. v. 16. 
+
+21 . 
+
+6 RV. viii. 61.1 and 2. See AB. iv. 81; v. 18. 
+
+
+
+321] The Qastras and Stotras [—viii. 4 
+
+viii. 8 (xxxvr. 8). 1 Praise him who hath force to overcome * is the 
+hymn; 1 as containing (the word) ‘to* it is a symbol of overcoming. In 
+( Unsupportable, dread, enduring ’ it contains (the words) ‘ dread ’ and ‘ en¬ 
+during *; it is a symbol of the lordly power. It is in fifteen verses; the 
+Pancada^a (Stoma) is might, power, and strength; the Rajanya is might, 
+the lordly power, and strength; thus he makes him prosper with might, 
+the lordly power, and strength. It is by Bharadvaja; the Brhat is by 
+Bharadv&ja; by reason of the authorship it is similar. 2 That sacrifice of 
+a Ksatriya is perfect which has the Brhat for its Prstha; therefore 
+whenever a Ksatriya sacrifices, the Brhat should be the Prstha; that is 
+perfect. 
+
+viii. 4 (xxxvi. 4). The Hotr offices are taken from the one day (rite); the 
+Hotr offices as taken from the one day (rite) are appeased, well ordained, 
+and supported; (they serve) for expiation, arrangement, support, and to 
+prevent falling away. These are of all forms, all perfect (and serve) to 
+secure all forms, all perfection; (they think) ‘ With the Hotr offices of 
+all forms, all perfect, let us obtain all desires/ Therefore, whenever the 
+one day (rites) have not all the Stomas and the Prsthas, the Hotr offices 
+of the one day (rite) should be used; that is perfect. *This should be 
+a fifteenfold Ukthya’ they say 1 ; ‘ the Paficada^a (Stoma) is might, power, 
+and strength; the Rajanya is might, the lordly power, and strength; thus 
+he makes him prosper with might, the lordly power, and strength. It has 
+thirty Stotras and Qastras; the Viraj has thirty syllables; proper food 
+is the Viraj; verily thus he establishes him in the Viraj as proper food. 
+Therefore should it be a fifteenfold Ukthya* they say. It should be 
+a Jyotistoma of the Agnistoma form. The Trivrt of Stomas is the 
+holy power, the Pancada 9 a the lordly power; the holy power is prior 
+to the lordly power; (it is his wish) ‘ May my sway with the holy power 
+in front be dread and unassailable/ The Saptadaga is the people, the 
+Ekavinga the Qudra class; verily thus they make the people and the 
+Qudra class obedient to him. Moreover the Trivrt of Stomas is brilliance, 
+the Paficadafa strength, the Saptada^a generation, the Ekavinfa support; 
+thus he makes him prosper with brilliance, strength, generation, and 
+support at the end. Therefore it should be a Jyotistoma. It has twenty- 
+four Stotras and Qastras; the year has twenty-four half months; in 
+the year is all proper food; verily thus he establishes him in all proper 
+food. Therefore it should be a Jyotistoma of the Agnistoma form. 
+
+* RV. vi. 18. accord with his theory of drstya. Cf. 
+
+* This is clearly the sense, and Siyana seems Weber, 2nd. 8tud. ix. 881. 
+
+to hare had it in mind on taking sofoma - viii. 4. 1 So A$S. ix. 8. 8, despite the deci- 
+
+BampUrnah. Haag renders ‘ is in direct sion here; in the very faintly parallel rite 
+
+relationship with the ancestral fire' in in 9£S. v. 12.14 the sutya day is fo/ofo. 
+
+41 [■•*... t»] 
+
+
+
+••• 1 
+VUL 6—] 
+
+
+The Rdjasuya 
+
+
+[322 
+
+
+ADHYAYA II 
+
+
+The Punardbhiseha. 
+
+
+viii. 5 (xxxvii. 1). Now as to the renewed anointing. His lordly power 
+is consecrated, who being a Ksatriya consecrates himself. When he 
+concludes, after coming out of the concluding bath and having offered the 
+final offering of a cow, then they again anoint him when the concluding 
+offering has been completed. For him in advance the following prepara¬ 
+tion has been made: a throne of Udumbara 1 ; its feet should be a span in 
+size, the head (and foot) and the cross (boards) an ell in size, the cover 
+seat of Mufija grass, the spread a tiger skin; a goblet of Udumbara; 
+a branch of Udumbara. In this goblet are poured eight elements; curds, 
+honey, melted butter, the waters of rain during heat, grass and green 
+barley, liquor and Durva grass. Where the line drawn by the sword 
+on the south of the altar is, there he places the throne facing east. Two 
+of its feet are within, two outside the altar. Prosperity is the (earth). 
+What is within the altar is its limited form; what is without the altar 
+is the unlimited space. In that its two feet are within the altar, two 
+outside of the altar, (it serves) to obtain both desires, that which is within 
+the altar and that without the altar. 
+
+viii. 6 (xxxvii. 2). He covers (it) with a tiger skin, skin uppermost, neck 
+in front. The tiger is the lordly power of the wild animals, the Kajanya 
+is the lordly power; thus he makes the lordly power prosper with the 
+lordly power. From behind it he approaches it facing east bending 
+the right knee, and taking hold of it with both hands he addresses 
+it with 
+
+‘ May Agni in unison with the G&yatri metre mount thee; Savitr with 
+the Usnih, Soma with the Anustubh, Brhaspati with the BrhatX, Mitra 
+and Varuna with the Pankti, Indra with the Tristubh, the All-gods with 
+the Jagatl.’ 
+
+With 1 After them I mount for kingship,for overlordship, for paramount 
+rule, for self rule, for sovereignty, for supreme authority, for kingship, 1 
+for great kingship, for suzerainty, for supremacy, for preeminence/ 
+
+
+1 For the throne cf. AV. xv. 8. 2 in the case 
+of the Vr&tya; Vedie Index, i. 71. The 
+A£S. and have nothing of this or of 
+the following rites. S&yana explains the 
+Punarabhiseka as one following on that 
+already performed by the Adhyaryu after 
+the Mlhendra S&man, clearly referring 
+to Ap9S. xviii. 15. 10: mdhsndrasya 
+
+
+stotram pretty dbhisifcati. Ap. quotes in 
+yiiL 8.7 a Bahvroabr&hmana (read trfni 
+»asti$atdni) which is not AB. or KB. Cf. 
+Weber, R&jaruya, pp. 110 seq,; Gold- 
+stuoker, Sanscrit Diet pp. 279 seq, 
+viii. 6. 1 Weber (RQjasQ/ya, p. 112, n. 8) sug¬ 
+gests that the original list was rdjySya 
+alone, since it twice occurs here. 
+
+
+
+323] The Punarabhi§eka [ —viii.7 
+
+He should mount the throne, with the right knee first, then the left. 
+‘ Thus, thus (is it to be performed) ’ (they say). The gods in unison with the 
+metres increasing by four syllables mounted on the prosperity on which 
+they now are established, Agni with the Gayatri, Savitr with the Usnih, 
+Soma with the Anustubh, Brhaspati with the Brhati, Mitra and Varuna 
+with the Pankti, Indra with the Tristubh, the All-gods with the Jagati. 
+These two are mentioned 8 in * The Qayatri hath become the yoke fellow 
+of Agni \ Fortune attends him, prosperity ever increasing he attains, 
+he attains control and overlordship over people who, being a Ksatriya, 
+thus mounts this throne after those deities. Then being about to anoint 
+him, he makes him recite the appeasing of the waters 
+
+* With eye propitious regard me, O waters; 
+
+With propitious body touch my skin ; 
+
+All the Agnis that sit on the waters I invoke you; 
+
+Confer on me radiance, force and might/ 
+
+(thinking) ‘ Let not the waters, unappeased, strike away the strength of 
+him when anointed/ 8 
+
+viii. 7 (xxxvii. 3). Then he anoints him, placing the Udumbara branch 
+between, with 
+
+* These waters are most auspicious, 
+
+These healing all, 
+
+These prosper the realm, 
+
+These support the realms and are immortal. 
+
+With these by which Praj&pati anointed Indra, 
+
+Soma the king, Varuna, Yama, Manu, 
+
+With these waters I anoint thee, 
+
+Do thou become here the overking of kings. 
+
+Thee great, of the great 
+People the ruler, 
+
+The lady, thy mother, bore 
+The noble lady, thy mother bore. 
+
+On the impulse of the god Savitr, with the arms of the A$vins, with 
+the hands of Pusan, with the brilliance of Agni, with the radiance of the 
+sun, with the power of Indra I anoint thee, for might, for prosperity, for 
+glory, for the eating of food.’ 
+
+With bhuh (he concludes) if he desire of him ‘ May he eat food '; with 
+bhuh y bhuvah, if he desire thus of him with two descendants; 1 with bhuh, 
+
+* EV. x. 180. 4. but Aufreoht prefers Sly ana's version 
+
+* Cf. L4vi, La doctrine du tacri/Ue, p. 108. quoting iripuru$a t ‘ with three assistants *, 
+
+1 Weber ( Ind. Stud. ix. 886) prefers to take of the Hotr. There is no reference to a 
+
+dvipurufa as the saorificer and his son, temporary kingship. 
+
+
+
+• •• • 
+
+Vlll. 7—] 
+
+
+[324 
+
+
+The Rdjasuya 
+
+bhuvah , war if he desire thus of him with three descendants, or without 
+rivals. Some say ‘ These exclamations are an obtaining of all; by using 
+too much it is performed by him for another.’ He should anoint him with 
+this (formula) 
+
+( On the instigation of the god Savitr, with the arms of the Alvins, with 
+the hands of Pusan, with the brilliance of Agni, with the radiance of 
+the sun, with the power of Indra I anoint thee, for might, for 
+prosperity, for glory, for the eating of food.’ 
+
+This again they reject. 4 If he is anointed without the whole of speech, 
+he is liable to depart before his day’, Satyakama Jabala used to say, 
+‘ whom they do not anoint with these exclamations.’ 4 He is liable to live 
+the whole of his life, and to obtain 2 all by conquest’, Uddalaka Aruni 
+used to say, 4 whom they anoint with these exclamations. Him he should 
+anoint with this (formula) 
+
+4 On the instigation of the god Savitr, with the arms of the Alvina, 
+with the hands of Pusan, with the brilliance of Agni, with the radiance 
+of the sun, with the power of Indra I anoint thee, for might, for 
+prosperity, for glory, for the eating of food ; bhuh, bhuvah, } svar.’ 
+
+These things have departed from a Ksatriya who has sacrificed; the holy 
+power and the lordly power, strength, the eating of food, the sap of the 
+plants and the waters, splendour, refreshment, 3 growth and propagation; 
+moreover, as this is a symbol of the* lordly power, the sap of food, the 
+lordly power of the plants and support. In that he offers beforehand 
+these two libations, thus he confers on him the holy power and the 
+lordly power. 
+
+viii. 8 (xxxvii. 4). In that the throne is of Udumbara, the goblet of 
+Udumbara, and there is a branch of Udumbara, and the Udumbara is 
+strength and the eating of food, verily thus he confers upon him strength 
+and the eating of food. In that there is curd, honey, and ghee, and it 
+is the sap of the plants and the waters, verily thus he confers upon him 
+the sap of plants and the waters. In that there are waters of rain in 
+sunshine, and the waters of rain in sunshine are brilliance and splendour, 
+verily thus he confers on him brilliance and splendour. In that there 
+are grass and green barley, and these are a symbol of refreshment and 
+growth, and also of propagation, verily thus he confers upon him refreshment 
+and growth and also propagation. In that there is Sura, and this is 
+
+9 (fpnot is very strange in tense and probably stood as an unusual form. 
+
+impossible : dptor is a most simple correc* 5 irdpustih is taken as one word, annatamrddhih, 
+tion : naturally misread and misunder- by Sayana. 
+
+
+
+325] 
+
+
+The Punarabhi§eka [ —viii. 9 
+
+a symbol of the lordly power, and also the sap of food, verily thus he 
+confers upon him the symbol of lordly power and also the sap of food. 
+In that there is Durva grass, the Durva is the lordly power of the plants, 
+the Rajanya is the lordly power, for the Ksatriya dwelling in the kingdom 
+is fastened here as it were, and supported as it were; the Durva is 
+fastened as it were to the ground with descending growths, and is sup¬ 
+ported as it were. Thus in that there is Durva grass, verily thus he 
+confers upon him the lordly power of the plants and also a support. Those 
+that have departed from him after sacrificing he thus confers upon 
+him; verily thus he makes him prosper with them. Then he places in his 
+hand a bowl of Sura with 1 
+
+‘ With thy sweetest, most intoxicating 
+Stream be thou purified, 0 Soma, 
+
+Pressed for Indra to drink.’ 
+
+Having placed it with (this verse), he makes him recite the expiation 
+
+‘ Separate for you is the place made by the gods, 
+
+Be ye not united in the highest heaven, 
+
+Sura thou art, the impetuous ; he is king Soma; 
+
+Harm him not, when entering your own place of birth.’ * 
+
+This is the discrimination of the drinking of Soma and of Sura. Having 
+drank he should give it to him whom he deems generous, for that is 
+a symbol of friendship; verily thus at the end he establishes it in a 
+friend; for he thus finds support in a friend. He finds support who 
+knows thus. 
+
+viii. 9 (xxxvii. 5). Then he descends towards 1 the Udumbara branch; the 
+Udumbara is strength and the eating of food; verily thus he descends 
+towards strength and the eating of food. Sitting down he places his feet 
+on the earth and says the descent formula 2 
+
+‘ 1 find support in the sky and the earth ; 1 find support in expiation 
+and inspiration ; I find support in day and night; I find support in food 
+and drink; in the holy power, in the lordly power, in these three 
+worlds I find support.' 
+
+At the end he finds support with his whole self; in all this he finds support, 
+prosperity ever increasing he attains, he attains sovereignty and overlord- 
+
+1 RV. ix. 1.1. * This is probably the sense as taken by 
+
+1 See TB. i. 4.2.2; A$S. iii. 9. 4; VS. xi*. 7 ; S&yana in view of the instr. below. 
+
+5B. xii. 7. 8. 14 ; K^S. xix. 2. 21. Otherwise it could be the gerund as 
+
+▼iii. 9. 1 The branch is now placed on the Weber (Ind. Stud. ix. 887) thinks, 
+
+ground and he descends down towards it 
+
+
+
+viii. 9 —] The Rajasuya [326 
+
+ship over people, who, anointed with the renewed anointing,being a Ksatriya 
+descends thus. Having descended with this descent formula he sits facing 
+east, making a lap, and thrice pays honour to the holy power with 1 Homage 
+to the holy power! Homage to the holy power! Homage to the holy 
+power.’ Then he utters speech with 4 A boon I give for conquest, for 
+victory, for winning, for success.’ In that he pays thrice homage to the holy 
+power with 4 Homage to the holy power! Homage to the holy power! 
+Homage to the holy power!’ verily thus the lordly power falls under 
+the influence of the holy power. When the lordly power falls under the 
+influence of the holy power, that kingdom is prosperous, rich in heroes; 
+in it 8 a heir is bora. In that he utters speech with ( A boon I give for 
+conquest, for victory, for winning, for success*, that is the conquest [of 
+speech in that he says 4 1 give ’. Moreover as to the conquest of speech, 
+(he thinks) 4 Through this my rite shall be completed *. Having uttered 
+speech, and having risen up he places a kindling stick on the Ahavaniya 
+with 
+
+4 Thou art a kindling stick; kindle thou, 4 with power, with strength, 
+hail! 9 
+
+Verily thus at the end with power and strength he makes himself to 
+prosper. Having put on the kindling stick he steps out three strides north¬ 
+east. (Saying) 
+
+4 Thou art the orderer of the quarters, 
+
+In me be ye ordered for the gods ; 
+
+Mine be good fortune 
+Freedom from fear be mine,’ 5 
+
+he reveres the unconquered quarter, to secure the permanence of his conquest. 
+
+4 Thus, thus (is it to be performed) * (they say). 
+
+viii. 10 (xxxvii. 6). The gods and the Asuras strove for these worlds ; they 
+strove for the eastern quarter; the Asuras drove them thence; they strove 
+for the southern quarter; the Asuras drove them thence; they strove for the 
+western quarter; the Asuras drove them thence; they strove for the 
+northern quarter; the Asuras drove them thence; they strove for this inter- 
+
+
+• Or, as Sayana, ‘ to him \ 
+
+4 For 8am v enktva Siyana has indriyap&Lcvoena 
+farfras&marthyena ca samyojaya ; Aufrecht 
+suggests sam mentsva as the original, with 
+iuksva for intsva like avdkaam for avdtsam 
+in i. 28 above (cf. Weber, Ini. Stud ix. 
+246). BOhtlingk (BKSGW. 16 Dec. 1900, 
+p. 419) argues against inkna but accepts 
+
+
+md in place of u. 
+
+Aufrecht suggests, after rftpdm, difo ms kal- 
+pantdm , but that is not good metrically : 
+possibly difaJk should be added after 
+dif&m, Kalpata as active 2nd pi. is very 
+strange, and Weber ' Jnd. Stud . ix. 888) 
+suggests taking it as a 3rd pers. ting, 
+injunct. 
+
+
+
+327] 
+
+
+The Punardbhi§eka [ —viii. 11 
+
+
+mediate quarter, the north-east; they thence defeated them. If, when two 
+armies meet, a Ksatriya runs up to him (saying) ‘ So do for me that I shall 
+conquer that army ’, and if he reply * Be it so *, he should touch the body of 
+his chariot with 1 * ‘ O tree, be thou strong limbed ’ and then say to him 
+
+4 Do thou mount, to this quarter for thee let the chariot, well tied, 
+advance, to the north (let it advance), to the west, to the south, to the 
+east, against the foe.’ 
+
+With * * With the attacking oblation ’ he should make him turn; then he 
+should look at him with the Apratiratha, 3 Qasa, 4 and Sauparna 5 hymns. 
+He conquers that army. If again he runs up to him when about to engage 
+in battle (saying) 4 So do for me that I shall conquer in this battle ’, he 
+should make him contend in this quarter; he conquers in this battle. If 
+again he run up to him, being expelled from his kingdom (saying) * So do 
+for me that I may be restored to this kingdom ’, he should make him go 
+away to this quarter; so does he again become restored to his kingdom. 
+After the paying of reverence, he goes to the house saying (the verse) for 
+the driving away of foes, 8 ‘ Drive away, O Indra, all my foes to the east ’; 
+from all sides freedom from foes and danger becomes his, prosperity ever 
+increasing he attains, he attains sovereignty and overlordship over people 
+who goes to the house saying thus this (verse) for the driving away of foes. 
+Having gone to the house he sits down behind the household fire and holds 
+on to the priest who at the end offers three butter libations to Indra, in four 
+portions, with the bowl, in the Prapad way, 7 for freedom from distress, 
+injury, loss, and danger, 
+viii. 11 (xxxvii. 7). 
+
+4 Do 1 thou pour forth for the winning of strength ; the foe around— 
+Bhuh; the holy power, breath, immortality, this N. N. approacheth, 
+protection, guarding, freedom from fear, for safety, with offspring, with 
+cattle— 
+
+overcoming: 
+
+To overwhelm the foe thou movest like one taking payment for 
+a debt; hail! 
+
+
+1 RV. vi. 47. 26. 
+
+* RV. v. 174. 
+
+s RV. x. 103. 
+
+4 RV. i. 162. 
+
+B See above AB. vi. 26.7. S&yana here, how¬ 
+ever, gives pra dhdrd yantu (A£S. iii. 12.14) 
+as meant; cf. KB. xviii. 4 ; RVKh. i. S. 
+
+• RV. x. 131. 1. 
+
+T I. e. in equal parts with insertions as in 
+
+AB. viii. 11. 
+
+
+viii. 11. 1 The verses treated are RV. ix. 110. 
+1-8: the verses consist of Padas of 12 + 
+8 + 12 syllables respectively. The treat¬ 
+ment accorded is to insert after 16 +16, 
+irrespective of the forms and metre, the 
+insertion ; thus in a sense the verses are 
+reduced to normal Anustubh verses. The 
+Prapad mode is defined in a verse cited 
+by SftyAna as— 
+
+p&dd yasya tu ydvanto ydvadaJuarasammitdh 
+
+
+
+[328 
+
+
+viii. 11 —] The Rajasuya 
+
+In thee when pressed, 0 Soma, we delight, in the great— 
+
+Bhuvah ; the holy power, breath, immortality, this N. N. approacheth, 
+protection, guarding, freedom from fear, for safety, with offspring, with 
+cattle— 
+
+kingship of concourse; 
+
+For the booty, O purifying one, thou dost plunge; hail! 
+
+Thou hast brought to life, 0 purifying one, the sun; in the pail— 
+
+Svar ; the holy power, breath, immortality, this N. N. approacheth, 
+protection, guarding, freedom from fear, for safety, with offspring, with 
+cattle— 
+
+with might the milk ; 
+
+In eagerness with the milk that is thy living gift; hail! ” 
+
+Free from harm and injury, unoppressed, protected on every side, by the 
+form of the threefold knowledge he wanders through all the quarters, find¬ 
+ing support in the world of Indra, for whom the priest at the end offers those 
+three libations of butter in four portions with the bowl, in the Prapad manner. 
+Then at the end he invokes propagation for cows, horses, and men with 2 
+
+4 Here ye cows, be ye propagated, 
+
+Here ye horses, here ye men; 
+
+Here with a thousand fees to give 
+Let the hero, the protector, sit down.’ 
+
+He becomes multiplied with offspring and cattle who thus at the end invokes 
+the propagation of cows, horses, and men. This Ksatriya is never brought 
+low, for whom those knowing thus sacrifice, But they bring him low for 
+whom they sacrifice not knowing thus: just as outcasts, 3 or robbers, or 
+evildoers, seizing a wealthy man in the wild.fling him into a pit and run away 
+taking his wealth, so these priests fling the sacrificer into a pit and run away 
+taking his wealth. Knowing this Janamejaya Pariksita used to say ‘ Those 
+who know thus sacrifice for me who know thus; therefore I conquer the 
+assailing host, I conquer with an assailing host. Me neither the arrows of 
+heaven nor of men reach. I shall live all my life, I shall become lord of 
+all the earth.’ Him neither divine nor human arrows reach, he lives all 
+his life, he becomes lord of all the earth, for whom men, knowing thus, 
+sacrifice. 
+
+rcy adhyayanam etesdm prapadam tad vidur his MSS. which has prdtd, a blander for 
+
+budhdh. trdtd ; RVKh. v. 11. 2. 
+
+* Cf. AY. xx. 127. 12; ££S. xii. 15. 8 where 3 For the Nis&das see Weber, Ind, Stud . ix. 
+Hillebrandt reads in d 'pi pus& against 840; Vedic Index, i. 458, 454. 
+
+
+
+329] 
+
+
+The Mahdbhiseka of Indra 
+
+
+[—' viii. 12 
+
+
+ADHYAYA III 
+
+The Mahabhi§eka of Indra . 
+
+viii. 12 (xxxviii. 1.) Now comes the great anointing of Indra. The gods 
+with Prajapati said ‘ He is of the gods the mightiest, the most powerful, 
+the strongest, the most real, the best to accomplish; let us anoint him/ 
+‘Be it so 1 (they replied). Thus (they did anoint) Indra. For him they 
+brought together the throne called Rc ; as its two front feet they made the 
+Brhat and the Rathantara, 1 as its two back feet the Vairupa and the 
+Vairaja, as the head (and foot) (planks) the Qakvara and the Raivata, as 
+the cross (planks) the Naudhasa and Kaleya, as the lengthwise ropes the 
+Rc verses, as the cross-ties the Samans, as the holes the Yajuses, as the 
+coverlet glory, as the pillow prosperity. Savitr and Brhaspati supported 
+its front feet, Vayu and Pusan the back feet, Mitra and Varuna the head 
+(and foot) (planks), the Afvins the cross (planks). He mounted this throne 
+with 8 
+
+‘Let the Yasus mount thee with the G&yatri metre, the Trivrt 
+Stoma, the Rathantara S&man; after them I mount for overlordship. 
+Let the Rudras mount thee, with the Tristubh metre, the Paficadaga 
+Stoma, the Brhat S&man ; after them I mount for paramount rule. Let the 
+Adityas mount thee with the Jagati metre, the Saptada$a Stoma, the 
+VairQpa S&man; after them I mount for self rule. Let the All-gods 
+mount thee with the Anustubh metre, with the Ekavin^a Stoma, 
+the Vairaja S&man; after them I mount for sovereignty. Let the 
+S&dhya and the Aptya gods mount thee with the Pankti metre, the 
+Trinava Stoma, the Q&kvara S&man; after them I mount for kingship. 
+Let the Maruts and the Ahgirases the gods mount thee with the 
+Atichandas metre, the Trayastrihga Stoma, the Raivata S&man; after 
+them I mount for supreme authority, for great kingship, for suzerainty, 
+for supremacy, for pre-eminence ; ’ 
+
+he mounted the throne. When he was seated on the throne the All-gods 
+said ‘ If Indra is not proclaimed he cannot display his strength; let us pro¬ 
+claim him/ ‘ Be it so/ Him the All-gods proclaimed (saying) 
+
+‘ Do ye proclaim him, O gods, as overlord and overlordship, as para¬ 
+mount ruler and father of paramount rulers, as self ruler and self rule, as 
+sovereign and sovereignty, as king and father of kings, as supreme lord 
+and supreme authority. The lordly power hath been born, the Ksatriya 
+
+1 See for the S&mans above AB. iv. 13 ; for the throne AB. viii. 5. 
+
+1 For the same series of metres of. AA. v. 1. 4; 95®* xv ^ 16- 1. 
+
+42 [h.o. 8. st] 
+
+
+
+[330 
+
+
+viii. 12 —] The Rajasuya 
+
+hath been born, the suzerain of all creation hath been bom, the eater of 
+the folk hath been bom, the breaker of citadels hath been bom, the slayer 
+of the Asuras hath been born, the guardian of the holy power hath been 
+bom, the guardian of the law hath been bom.’ 
+
+When he had been proclaimed Prajapati, being about to anoint him, 
+addressed him with the verse 
+
+viii. 13 (xxxviii. 2). 
+
+‘ Varuna within the waters 1 
+Hath set him down, preserving order, 
+
+For overlordship, for paramount rule, for self rule, for sovereignty, for 
+supreme authority, for kingship, for great kingBhip, for suzerainty, for 
+supremacy, for pre-eminence, the wise one.’ 
+
+Him when seated on the throne, Prajapati, standing in front of him, facing 
+west, anointed through a branch of Udumbara, dry but with leaves, and 
+a golden strainer, to the accompaniment of the triplet 2 ‘ These waters are 
+most auspicious ’, the Yajus formula ‘ (On the instigation) of the god thee 9 , 
+and the exclamations bhuh 9 bhuvah , war. 
+
+viii.l4(xxxviii.8). Then the Vasus, the gods in the eastern quarter anointed 
+him with six days with the Paficavin^a, 1 and with this triplet and this 
+Yajus and these exclamations, for overlordship. Therefore in this eastern 
+quarter, whatever kings there are of the eastern peoples, they are anointed for 
+overlordship; * O Overlord 9 they style them when anointed in accordance 
+with the action of the gods. Then in the southern quarter the Rudras, the gods, 
+anointed him with six days with the Paficavin 9 &, and with this triplet and 
+this Yajus and these exclamations, for paramount rule. Therefore in this 
+southern quarter, whatever kings there are of the Satvants, they are 
+anointed for paramount rule; ‘ O paramount ruler’ they style them when 
+anointed in accordance with the action of the gods. Then in the western 
+quarter the Adityas, the gods, anointed him with six days with the Pahca- 
+vinfa.and with this triplet and this Yajus and these exclamations, for self rule. 
+Therefore in this western quarter, whatever kings there are of the 
+southern and western peoples, they are anointed for self rule; * O self ruler 9 
+they style them when anointed in accordance with the action of the gods. 
+Then in the northern quarter the All-gods anointed him with six days with 
+
+direct evidence that it was used in that 
+of the gods, and we need not go beyond 
+that. There is no use of ISO days in the 
+Bfijasuya either, so that Aufrecht’B own 
+suggestion is equally out of place, and it 
+is bad grammar. 
+
+
+1 This is RV. i. 26. 10 extended. 
+
+* See AB. viii. 7. 
+
+viii. 14. * S&yana has ekatrityatsv oAomu, which 
+is no doubt wrong. But Aufrecht in sug¬ 
+gesting 6x26« 150 seems unjustified: his 
+reason is that there is no Panoavi&^a 
+Stoma at the Rljaafiya, but here we have 
+
+
+
+331] The Mahabhi§eka of Indra. [—viii. 15 
+
+the Pancavin$a, and* with this triplet and this Yajus and these exclama¬ 
+tions, for sovereignty. Therefore in this northern quarter, the lands of the 
+Uttara Kurus and the Uttara Madras, beyond the Himavant, their (kings) 2 
+are anointed for sovereignty; * O sovereign* they style them when anointed 
+in accordance with the action of the gods. Then in this firm middle estab¬ 
+lished quarter the Sadhyas and the Aptyas, the gods, anointed him with 
+six day with the Paficavinga, and with this triplet and this Yajus and these 
+exclamations, for kingship. Therefore in this firm middle established 
+quarter, whatever kings there are of the Kuru-Pancalas with the Va$as 
+and Uflnaras, they are anointed for kingship; ‘ king* 3 they style them when 
+anointed, in accordance with the action of the gods. Then in the upward 
+quarter the Maruts and the Angirases, the gods, anointed him with six 
+days with the Paftcavinfa, and with this triplet and this Yajus and these 
+exclamations, for supreme authority, for great kingship, for suzerainty, for 
+supremacy, for pre-eminence. He became the supreme authority, as con¬ 
+nected with Prajapati. Anointed with this great anointment Indra won 
+all victories, found all the worlds, attained the superiority, pre-eminence 
+and supremacy over all the gods, and having won the overlordship, the 
+paramount rule, the self rule, the sovereignty, the supreme authority, the 
+kingship, the great kingship, the suzerainty in this world, self-existing, 
+self-ruling, immortal, in yonder world of heaven, having obtained all desires 
+he became immortal. 
+
+
+ADHYAYA IV 
+
+
+The Mahabhi§eka of Kings . 
+
+
+viii. 15 (xxxix. 1). If he who knows thus should desire of a Ksatriya ‘ May 
+he win all victories, find all the worlds, attain the superiority, pre-eminence 
+and supremacy over all kings, and overlordship, paramount rule, self rule, 
+sovereignty, supreme authority, kingship, great kingship, and suzerainty ; 
+may he be all encompassing, possessed of all the earth, possessed of all life, 
+from the one end up to the further side of the earth bounded by the ocean, 
+sole ruler*, he should anoint him with this great anointing of Indra, after 
+adjuring him 
+
+
+* The sense is clear, though the construction is 
+careless: Haug, however, seeks to render 
+the janapadfy as subject and as being 
+< without kings ’, which is wholly incon¬ 
+
+
+ceivable. 
+
+• Here rOjd is meant, and therefore the other 
+names of no distinct form may be nom. 
+or voc. as bhqja clearly is. 
+
+
+
+[332 
+
+
+viii. is—] The Rajasuya 
+
+1 From the night of thy birth 1 to that of thy death, for the space between 
+these two, thy sacrifice and thy gifts, thy place, thy good deeds, thy 
+life, and thine offspring let me take, if thou dost play me false.’ 
+
+If a Ksatriya who knows thus desire ‘ May I win all victories, find all 
+worlds, attain the superiority, pre-eminence, and supremacy over all kings 
+and overlordship, paramount rule, self rule, sovereignty, supreme authority, 
+kingship, great kingship and suzerainty; may I be all encompassing, 
+possessed of all the earth, possessed of all life, from the one end up to the 
+further side of the earth bounded by the 8 ocean sole ruler he should not 
+doubt, but say with faith 
+
+‘ From the night of my birth to that of my death, for the space between 
+these two, my sacrifice and my gifts, my place, my good deeds, my life, 
+and mine offspring mayest thou take, if I play thee false. 9 3 
+
+viii. 16 (xxxix. 2). Then should he say * Bring together four things of 
+the trees, of the Nyagrodha, Udumbara, Agvattha, and Plaksa \ The 
+Nyagrodha is the lordly power of the trees; in that they bring together 
+Nyagrodha (products), verily thus he confers on him the lordly power. 
+The Udumbara is the paramount rule of the trees; in that they bring 
+together Udumbara (products), verily thus he confers upon him the para¬ 
+mount rule. The Apvattha is the overlordship of the trees; in that they 
+bring together Afvattha (products), verily thus he confers upon him over- 
+lordship. The Plaksa is the self rule and sovereignty of the trees; in that 
+they bring together Plaksa (products), verily thus he confers upon him 
+self rule and sovereignty. Then should he say * Bring together the four 
+things of the plants, in the shape of the green shoots of rice, large rice, 
+panic seed and barley.* The rice is the lordly power of the plants; in that 
+they bring together the green shoots of rice, verily thus he confers upon him 
+the lordly power. Large rice is the overlordship of the plants; in that they 
+bring together the green shoots of large rice, verily thus he confers upon 
+him overlordship. Panic seeds are the paramount rule of the plants; in 
+that they bring together the green shoots of panic seeds, verily thus he 
+confers upon him paramount rule. Barley is the leadership of the plants; 
+in that they bring together the green shoots of barley, verily thus he 
+confers upon him leadership. 
+
+
+1 oQ&yetk&h and vjtojiyam are strange and really 
+impossible blunders. For others in this 
+book of. AB. viii. 28: aoapadyeyam and 
+28 : prqjighyati , °(u, jdgriydt ; Bohtlingk, 
+BKSGW. 15 Dec. 1900, p. 414. 
+
+* S&yana sees in par&rdha a term of time. 
+
+
+Weber (Ind. Stud. ix. 848) suggests the 
+rendering adopted. 
+
+s In Xauf. xvii. 4-8 the oath of priest and 
+king is a mutual one, and very probably 
+reflects a more primitive state of usage; 
+cf. Weber, ROjariyOj pp. 142, 148. 
+
+
+
+333] The Makabhiseka of Kings . [— viii. 17 
+
+
+viii. 17 (xxxix. 8). They then bring for him a throne of Udumbara; the 
+explanation of it has been given. There is a goblet of Udumbara or a bowl, 
+and a branch of Udumbara. Having collected these preparations, they 
+should throw them together in the bowl or goblet of Udumbara, and, when 
+these have been mixed together, he should put curds, honey, melted butter, 
+and water of the rains with sunshine, and, setting them down, he should 
+address the throne with 1 
+
+* Let the Brhat and the Bathantara be thy two front feet, and the 
+Vairupa and the Vair&ja thy back feet, the Q&kvara and the Baivata the 
+head (and foot) (planks), the Naudhasa and E&leya the cross (planks), 
+the 9c verses the lengthwise ropes, the Sftmans the cross-ties, the Yajuses 
+the holes, glory the coverlet, prosperity the pillow. Let Savitr and 
+Brhaspati support thy front feet, V&yu and Pusan thy back feet, Mitra 
+and Varuna the head (and foot) (planks), the Apvins the cross (planks)/ 
+
+Then he should make him mount the throne. With 
+
+‘ Let the Yasus mount thee with the Gayatri metre, the Trivrt Stoma, 
+the Bathantara S&man ; after them do thou mount for overlordship. Let 
+the Budras mount thee with the Tristubh metre, the Pancada^a Stoma, 
+the Brhat S&man ; after them do thou mount for paramount rule. Let 
+the Adityas mount thee with the Jagatl metre, the Saptada^a Stoma, the 
+VairUpa S&man ; after them do thou mount for self rule. Let the All¬ 
+gods mount thee with the Anustubh metre, the Ekavin^a Stoma, the 
+VairSja S&man; after them do thou mount for sovereignty. Let the 
+Maruts and the Angirases, the gods, mount thee with the Atichandas 
+metre, the Trayastringa Stoma, the Baivata S&man ; after them do thou 
+mount for supreme authority. Let the S&dhya and the Aptya gods 
+mount thee with the Pahkti metre, the Trinava Stoma, the £&kvara 
+S&man; after them do thou mount for kingship, great kingship, 
+suzerainty, supremacy, and pre-eminence 9 ; 
+
+he should make him mount the throne. When he is seated on the throne 
+the king-makers should say * The Ksatriya if not proclaimed cannot show 
+his strength; let us proclaim him ‘ Be it so ’ (they reply). Him the 
+king-makers proclaim (saying) 
+
+1 Him do ye proclaim, O men, as overlord and overlordship, as para¬ 
+mount ruler and father of paramount rulers, as self ruler and self rule, as 
+sovereign and sovereignty, as supreme lord and supreme authority, as 
+
+
+1 See above AB. viii. 12. The slight variant 
+is presumably deliberate, two clauses be¬ 
+ing inverted in order. Weber (R&jasilya, 
+p. 116) points out that the number of 
+materials of the ointment is much less 
+
+
+(cf. AB. viii. 6) than the number (17) of 
+the Yajus ritual, and sees in this a sign 
+of the old character of the simple punar- 
+abhiteka at least (ibid, p. 118). 
+
+
+
+[334 
+
+
+viii. 17—] The Rdjasuya 
+
+king and father of kings. The lordly power hath been born, the 
+Ksatriya hath been born, the suzerain of all creation hath been bom, the 
+eater 8 of the folk hath been bom, the slayer of foes hath been born, the 
+guardian of the Brahmans hath been bom, the guardian of the law hath 
+been bora/ 
+
+When he has been proclaimed one knowing thus, being about to anoint him, 
+should address him with this verse 
+
+viii. 18 (xxxix. 4). 
+
+‘ Varuna 1 within the waters 
+
+Hath sat him down, preserving order, 
+
+For overlordship, for paramount rule, for self rule, for sovereignty, for 
+supreme authority, for kingship, for great kingship, for suzerainty, for 
+supremacy, for pre-eminence, the wise one.’ 
+
+Him when seated on the throne one who knows thus standing in front, 
+facing west, anoints through a branch of Udumbara, dry but with leaves, 
+and a golden strainer, to the accompaniment of the triplet * These waters 
+are most auspicious the Yajus ‘ (On the instigation) of the god thee and 
+the exclamations bhuh, bhuvah, war. 
+
+viii. 19 (xxxix. 5). 
+
+‘ In the 1 eastern quarter let the Vasus, the gods, anoint thee with 
+six days with the Pahcavihfa, and with this triplet and this Yajus and 
+these exclamations, for overlordship. 
+
+In the southern quarter let the Budras, the gods, anoint thee with six 
+days with the Pancavin$a, and with this triplet and this Yajus and these 
+exclamations, for paramount rule. 
+
+In the western quarter let the Adityas, the gods, anoint thee with six 
+days with the Pancavin$a, and with this triplet and this Yajus and these 
+exclamations, for self rule. 
+
+In the northern quarter let the All-gods anoint thee with six days 
+with the Pancavinga, and with this trip nd this Yajus and these 
+exclamations, for sovereignty. 
+
+In the upright quarter let the Maruts and Angirases, the gods, anoint 
+thee with six days with the Pancavin$a, an 4 with this triplet and this 
+Yajus and these exclamations, for supreme authority. 
+
+In this firm middle established quarter let the S&dhya and the Aptya 
+gods anoint thee with six days with the Pancaviiipa, and with this triplet 
+and this Yajus and these exclamations, for kingship, for great kingship, for 
+suzerainty, for supremacy, and for pre-eminence.’ 
+
+1 For this common description cf. Weber, 1 See above AB. viii. 13. 
+
+Ind. Stud. x. 8, 14 ; BOjutHya, pp. 66, n. 2, viii. 19. i See above AB. viii. 14. 
+
+116, n. 2. 
+
+
+
+335] The Mahabhiseka of Kings . [—viii. 20 
+
+He becomes the supreme authority,as connected with Prajapati. The Esatriya 
+anointed with this great anointing of Indra wins all victories, finds all 
+worlds, attains the superiority, pre-eminence, and supremacy over all kings, 
+and having won overlordship, paramount rule, self rule, supreme authority, 
+kingship, great kingship and suzerainty in the world, self-existing, self¬ 
+ruling, immortal, in yonder world of heaven having obtained all desires 
+he becomes immortal, whom as a Esatriya he anoints with this great 
+anointing of Indra, after adjuring him. 
+
+viii. 20 (xxxix. 6). Curds is power in this world; in that he anoints him 
+with curds, verily thus he confers power upon him. Honey is the sap in 
+plants and in trees; in that he anoints with honey, verily thus he confers 
+sap upon him. Ghee is the brilliance of animals; in that he anoints with 
+ghee, verily thus he confers brilliance upon him. Waters are the immortal 
+in the world; in that he anoints with water, thereby he confers immortality 
+upon him. Being anointed he should give gold to the Brahman who 
+anoints; a thousand should he give, a field and quadrupeds; moreover 
+they say ‘ He should give an uncounted, an unlimited, guerdon; the 
+Esatriya is unlimited; (it serves) to attain the unlimited.’ Then he places 
+in his hand a bowl of Sura (saying l ) 
+
+‘ With thy sweetest, most intoxicating 
+Stream be thou purified, O Soma, 
+
+Pressed for Indra to drink.’ 
+
+He should drink it (saying *) 
+
+‘That which is left over of the pressed juice, rich in sap 
+Which Indra drank mightily 
+Here with auspicious mind this of him, 
+
+I partake of Soma, the Eing. 
+
+To thee, O bull (the Soma) being pressed, 
+
+I offer the pressed juice to drink; 
+
+Rejoice and make thyself glad.’ 
+
+The Soma drink which is in the Sura is what is drunk by the Esatriya 
+when anointed by this great anointing of Indra; not the Sura. Having 
+drunk it he should address it with 3 * We have drunk the Soma’ and ‘Be 
+thou propitious to us.’ Just as in the world a dear son touches a father or 
+a dear wife a husband pleasantly and auspiciously up to decay, 4 even so 
+Sura or Soma or any other food in the case of a Esatriya anointed by the 
+great anointing of Indra touches him auspiciously and pleasantly up to 
+decay. 
+
+1 See above AB. viii. 8. 4 Probably until old age, cf. S&yana’s version 
+
+* See above AB. vii. 88 and BY. viii. 46. 22. dehap&taparyantam. 
+
+9 RY. viii. 48. 8 ; x. 87.10. 
+
+
+
+viii.2l—] The Rdjasiiya [336 
+
+viii. 21 (xxxix. 7). With this great anointing of Indra Tara Kavaseya 
+anointed Janamejaya Pariksita. Therefore Janamejaya Pariksita went 
+round the earth completely, conquering on every side, and offered the horse 
+in sacrifice. Regarding this a sacrificial verse 1 is sung 
+
+‘ At Asandlvant a horse, grass eating, 
+
+Adorned with gold and a yellow garland, 
+
+Of dappled hue, was bound 
+By Janamejaya for the gods.’ 
+
+With this great anointing of Indra Cyavana Bhargava anointed Qaryata 
+Manava. Therefore Qaryata Manava went around the earth completely, 
+conquering on every side, and offered the horse in sacrifice; at the sacrificial 
+session of the gods he was the householder. With the great anointing of 
+Indra Somafusman Vfijaratnayana anointed Qatanika Satrajita. Therefore 
+Qatanika Satrajita went round the earth completely, conquering on every 
+side, and offered the horse in sacrifice. With the great anointing of Indra 
+Parvata and Narada anointed Ambfisthya. Therefore Amb&sthya went 
+round the earth completely, conquering on every side, and offered the horse 
+in sacrifice. With this great anointing of Indra Parvata and Narada 
+anointed Yudham$rausti Augrasainya. Therefore Yudham$rausti Augra- 
+sainya went round the earth completely, conquering on every side, and 
+offered the horse in sacrifice. With this great anointing of Indra Ka 9 yapa 
+anointed Vifvakarman Bhauvana. Therefore Vifvakarman Bhauvana went 
+round the earth completely, conquering on every side, and offered the horse 
+in sacrifice. The earth sang, they tell 2 
+
+* No man whatsoever ought to give me, 
+
+O Vijvakarman Bhauvana, thou hast been fain to give me; 
+
+I shall plunge into the middle of the water; 
+
+Vain was this thy compact with Kafyapa.’ 
+
+* 
+
+With this great anointing of Indra Vasistha anointed Sudas Paijavana. 
+Therefore Sudas Paijavana went round the earth completely, conquering on 
+every side, and offered the horse in sacrifice. With this great anointing of 
+Indra Saihvarta Angirasa anointed Marutta Aviksita. Therefore Marutta 
+Aviksita went round the earth completely, conquering on every side, and 
+offered the horse in sacrifice. Regarding this, this verse is sung 3 
+
+1 See also 9®- xiii. 6. 4. 2; 99$. xvi. 9. 1, 16. 3 has d aa in £B. and upamanksye but 
+
+with the reading abadhnad apxnh saran- otherwise agrees with AB. 
+
+gam. 8 So 9&' adLii. 5. 4. 6 with AvOcsitasydgnih 
+
+* Cf. 9B. xiii. 7. 1. 15 where manda dsitha ksattd , 99®* zy ** *6 agrees with 913. 
+
+replaces did&sitha , upamauktyati syd and These texts deal with the horse sacrifice. 
+
+tnnaisa is samgarah Kagyapaya; 99®* zy i* Cf. Oldenberg, ZDMG. xxxvii. SO, 81. 
+
+
+
+337] 
+
+
+[—viii. 23 
+
+
+The Mdhabhi§eka of Kings . 
+
+* The Marut® as attendants 
+Dwelt in the house of Marutta; 
+
+Of Aviksita K&mapri 
+The All-gods were the assessors/ 
+
+viii. 22 (xxxix. 8). With this great anointing of Indra Udamaya Atreya 
+anointed Anga. Therefore Anga went round the earth completely, conquering 
+on every side, and offered the horse in sacrifice. He whose limbs were not 
+defective said 1 Ten thousands of elephants, ten thousands of female slaves, 
+I offer to thee. O Brahman; invite me to the sacrifice/ Regarding this 
+these verses are sung 
+
+* Of the cows for which Udamaya 
+The Praiyamedhas aided in his sacrificing 1 
+Two thousand of the myriads (day by day) 
+
+Atreya gave at the middle (of the offering). 
+
+Eight and eighty thousand 
+White horses, Vairocana, 
+
+Side steeds, 8 loosing them, 
+
+Gave when his Purohita was sacrificing. 
+
+Of those brought from each country, 
+
+All daughters of wealthy men, 
+
+Ten thousands he gave, 
+
+Atreya, with necklaces on their necks. 
+
+Ten thousands of elephants, 
+
+Atreya, having given at Avacatnuka, 
+
+Wearied, sought for attendants, 3 
+By reason of the gift of Anga, the Brahman. 
+
+11 A hundred to you, a hundred to you,” 
+
+So saying he grew weary; 
+
+By saying “ A thousand to you ” 
+
+He got back his breath.’ 
+
+viii. 23 (xxxix. 9). With this great anointing of Indra Dirghatamas 
+Mamateya anointed Bharata Dauhsanti. Therefore Bharata Dauhsanti went 
+round the earth completely, conquering on every side, and offered the horse 
+in sacrifice. Regarding this these verses are sung 1 
+
+1 This seems to be the sense accepted by gave fees, but the plur. is against this. 
+
+S&yana,Colebrooke, and Weber; assuming 1 prasti is here as usual of doubtful sense 
+the Praiyamedhas to be Rsis, as it seems and possibly is more generally merely 
+
+they were from the other references to * leading horses*; Finite Index, ii. 513. 
+
+their ancestors, as seers of EV. viii. 1-40, * To give the gifts away. 
+
+&c. Otherwise the more natural way Yiii. 28. 1 See $B. xiii. 5. 4.11 »eq, 
+would be to treat them as princes who 
+43 [a.o.s. ib] 
+
+
+
+viii. 23 —] 
+
+
+[338 
+
+
+The Rdjasuya 
+
+‘ Covered with golden trappings, 
+
+Beasts black with white tusks, 
+
+As Masn&ra Bharata gave, 
+
+A hundred and seven myriads. 
+
+This is the fire of Bharata Dauhsanti 
+Piled at S&clguna, 
+
+At which a thousand Brahmans 
+Divided cows in myriads. 5 
+Eight and seventy did Bharata 
+Dauhsanti on the Yamuna, 
+
+On the Gangs for the slayer of Vrtra he bound 
+Five and fifty steeds. 
+
+A hundred and thirty-three steeds, 
+
+The king having bound for the sacrifice, 
+
+Dauhsanti surpassed all other kings, 
+
+In craft, the more crafty. 5 
+The great deed of Bharata, 
+
+Neither men before or after, 
+
+As the sky a man with his hands 
+The five peoples have not attained it’ 
+
+This great anointing of Indra Brhaduktha the seer proclaimed to Dur- 
+mukha, the Pancala. Therefore Durmukha Paficala, being a king, 4 by 
+this knowledge went round the earth completely, conquering on every 
+side. This great consecration of Indra Vasistha Satyahavya proclaimed 
+to Atyarati Janamtapi. Therefore Atyarati Janaihtapi, though not a king, 
+through his knowledge went round the earth completely, conquering on 
+every side. Vasistha Satyahavya said c Thou hast conquered entirely the 
+earth on every side: do thou make me great/ Then said Atyarati Janam¬ 
+tapi 4 When I conquer, O Brahman, the Uttara Kurus, then thou wouldst be 
+king of the earth, and I should be thy general/ Vasistha Satyahavya 
+replied 4 That is a place of the gods; no mortal man may conquer it. Thou 
+hast been false to me; therefore I take this from thee/ 6 Then Amitra- 
+tapana Qusmina Qaibya, a king, slew Atyarati Janaihtapi, whose strength 
+
+
+1 badva as a hundred kotis is given by S&yana ; 
+sahasram is taken by Weber with g&fy and 
+badvafah as ‘by flocks', but this makes 
+the number too low. 
+
+* <JJB. has Saudyumnir atyasthdd any&n amdydn 
+and Aufrecht suggests amdyino as better 
+sense and metre. Weber (Xnd. Stud. ix. 
+346) reads ’mdyan. 
+
+
+4 rajd is read by S&yana, but the parallelism 
+below certainly suggests VtyVK, as taken 
+by Haug. 
+
+s d ta (i. e. to) must of course be read; Weber, 
+JRdjasiiya, p. 118, n. adruktah is an odd 
+form, for which Liebioh (ittm’nt, p. 77) 
+would restore ad&rukso$, but Whitney 
+(Sansk. Gramm. § 920/) accepts the form. 
+
+
+
+339] The Purohitaship [ —viii. 25 
+
+had been taken away and who had lost his power. Therefore one should 
+not play false with a Brahman who knows thus and has done thus (thinking) 
+1 Let me not loose my kingdom, 6 nor let breath forsake me/ 
+
+
+ADHYAYA Y 
+
+The Purohitaship . 
+
+viii. 24 (xl. 1). Now as to the Purohitaship. The gods eat not the food 
+of a king without a Purohita. Therefore a king when about to sacrifice 
+should select as Purohita a Brahman (wishing) * May the gods eat my food/ 
+The king in appointing a Purohita takes out the fires that lead to heaven. 
+The Purohita is the Ahavanlya, his wife the Garhapatya, his son the 
+Anvaharyapacana. What he does to the Purohita, verily thus he offers 
+in the Ahavanlya; what he does to his wife, verily thus he offers in the 
+Garhapatya; what he does to his son, verily thus he offers in the Anvaharya¬ 
+pacana. They, being appeased in body, having received the offerings and 
+propitiated, carry him to the world of heaven, to the lordly power, might, 
+the kingdom, and the people. They, if not appeased in body, not having 
+received the offering and not being propitiated, repel him from the world 
+of heaven, from the lordly power, might, the kingdom, and the people. 
+The Purohita is Agni Vaijvanara, possessed of five missiles; in his speech is 
+one missile, in his feet one, in his skin one, in his heart one, in his organ 
+one. With these flaming and blazing he approaches the king. In that he 
+says ‘ Where, O blessed one, hast thou been dwelling ? Bring ye grass for 
+him *, thereby he appeases that missile of his that is in his speech. In that 
+they bring to him water for the feet, thereby he appeases that missile of his 
+that is in his feet. In that they adorn him, thereby he appeases that missile 
+of his that is in his skin. In that they delight him, thereby he appeases 
+that missile of his that is in his heart. In that he dwells unimpeded in his 
+dwelling, thereby he appeases that missile of his which is in his organ. 
+He, having been appeased in his body, and having received offering and 
+being delighted, carries him to the world of heaven, the lordly power, 
+might, the kingdom, and the people. He also, if not appeased in body, and 
+not offered to and delighted, repels him from the world of heaven, from the 
+lordly power, might, the kingdom, and the people. 
+
+viii. 25 (xl. 2.) The Purohita is Agni Vai$vanara with five missiles; with 
+these he keeps enveloping the king as the ocean the earth. His kingship 
+perishes not in its youth, life leaves him not before his time, up to old age 
+
+• For avapadyeyam cf. AB. viii. 15, n. 1. The Delbrilck, Altind. Synt. p. 545. jahat may 
+
+eonstr. with tied is unparalleled. See be subj. or inj.; ibid. p. 359. 
+
+
+
+viii. 25—] The Rajasuya [340 
+
+he lives, he lives a full life, he dies not again, 1 who has for Purohita to guard 
+the kingdom a Brahman with this knowledge. 8 
+
+By the lordly power he conquereth the lordly power, 
+
+By might he attaineth might, 
+
+Who hath for Purohita to guard the kingdom 
+A Brahman with this knowledge, 
+
+For him are his people in harmony, 
+
+With one aspect and one mind, 
+
+Who hath for Purohita to guard the kingdom 
+A Brahman with this knowledge. 
+
+viii. 26 (xl. 3). This is also declared by a seer 1 
+
+4 The king all hostilities 
+With his onset, his might, doth overcome ’, 
+
+Hostilities are the rivals who vie with and hate him; verily thus he over¬ 
+comes them with his onset and his might. 
+
+* Who supporteth Brhaspati in comfort ’, 
+
+Brhaspati is the Purohita of the gods; analogues of him are the other 
+Purohitas of human kings. In that he says * Who supporteth Brhaspati 
+in comfort \ verily he says in effect 4 Who supporteth a Purohita in comfort \ 
+
+4 Who treateth him kindly, and maketh welcome the first sharer 
+(he says); verily thus he mentions honour for him. 
+
+4 He dwelleth in ease in his own abode * * 
+
+(he says); the abode is the house; verily thus he dwells at ease in his own 
+house. 
+
+4 For him fare is ever plentiful * 
+
+(he says); fare is food; verily thus for him food is ever full of strength. 
+
+4 To him the peoples of themselves pay homage ’ 
+
+(he says); the peoples are the kingdoms; verily thus spontaneously the 
+kingdoms pay him homage. 
+
+4 In whose reign the Brahman goeth first ’, 
+
+(he says); verily thus he refers to the Purohita. 
+
+4 Unsurpassed he winneth wealths ’ 8 
+
+1 This is the only occurrence of the idea in comes distinct: as below in AB. viii. 27. 
+
+AB. Cf. L6vi, La doctrine du sacrifice, 2 and 8. 
+
+pp. 96 seq. ayuvatn&ri (not aywocm) is viii. 26. 1 RV. iv. 50. 7. 
+dearly right. Weber has ‘free from * RV. iv. 60. 8. 
+death of young men 8 RV. iv. 60. 9. 
+
+* The true character of the passage now be- 
+
+
+
+[—viii. 27 
+
+
+341] 
+
+
+The Purohitaship 
+
+
+Wealths are kingdoms; them he wins unsurpassed. 
+
+‘ Of his foe as of his kin * 
+
+(he says); the foe are the rivals that vie with and hate him; them he 
+conquers unsurpassed. In that he says 
+
+‘Who m&keth wide room for him that seeketh aid/ 
+verily he says in effect * Who maketh riches for the poor/ 
+
+* The king for the Brahman, him the gods aid 
+(he says); verily thus he refers to the Purohita. 
+
+viii. 27 (xl. 4). He who knows the three Purohitas and the three appointors, 
+that Brahman is to be made Purohita. He should say for the Purohitaship 
+‘ Agni is the Purohita, the earth the appointer; V&yu is the Purohita, 
+the atmosphere the appointer; Aditya is the Purohita, the sky the 
+appointer/ 
+
+He who knows this is chosen as Purohita, he who does not know this is 
+rejected. 
+
+A king is the friend of him, 
+
+He repulseth the foe 
+
+Who hath for his Purohita to guard the kingdom 
+A Brahman with this knowledge. 
+
+By the lordly power he conquereth the lordly power, 
+
+By might he attaineth might 
+
+Who hath for his Purohita to guard the kingdom 
+
+A Brahman with this knowledge. 
+
+For him are his people in harmony, 
+
+With one aspect and one mind, 
+
+Who hath for his Purohita to guard the kingdom 
+A Brahman with this knowledge. 
+
+Bhahj bhuvah, war, om. 1 
+
+I am that, thou art this; thou art this, I am that. I am sky, thou 
+art earth. I am the S&man, thou the ?c. Let us two unite. Save us 
+from great danger. 2 
+Thou art the body; protect my body. 
+
+The plants whose king is Soma, 
+
+Manifold, with a hundred forms, 
+
+In this seat do ye to me 
+
+
+1 The ceremony of selection is here described 
+on the exact lines of a marriage (Weber, 
+Ind, Stud . v. 216, 882, 848, 868; Whitney 
+on AV. xiv. 2. 71) to whioh mrkvahdvahai 
+refers, though S&yana does not reoognize 
+the force, and endeaYours to construe it 
+with purdni as villages in the kingdom. 
+Weber (ind. Stud. x. 160) suggests tdv ehi; 
+
+
+samvivahdvahai is possible, but the text 
+may mean * let us fare together ’; of. 
+Oldenberg, ReL den Veda , p. 876. 
+
+* purdni appears corrupt (pur is the old form); 
+possibly it might be an irregular form, 
+1 let me escape from *, but, as no special 
+danger is mentioned, it may be an old 
+error for pdrayd no (glossed asmdn). 
+
+
+
+viii. 27—] 
+
+
+[342 
+
+
+The Rdjasuya 
+
+Accord unfailing protection. 9 
+The plants whose king is Soma, 
+
+Which are scattered over the earth, 
+
+In this seat do ye to me 
+Accord unfailing protection. 
+
+In this kingdom I make prosperity to dwell, 
+
+Then I behold the waters divine. 9 
+I purify my right foot; I place power in this kingdom. 
+
+I purify my left foot; I increase power in this kingdom. 
+
+First one, then another, I purify my two feet, 
+
+O gods, for the protection of the kingdom, to win security from danger. 
+Let the waters for the foot-washing burn away my foe. 
+
+viii. 28 (xl. 5). Now comes the dying round the holy power. He who 
+knows the dying round the holy power, round him the rivals that vie with 
+and hate him die. He who blows here is the holy power; round him die 
+these five deities, the lightning, the rain, the moon, the sun, the fire. The 
+lightning after lightening enters into the rain ; it is concealed; then men 
+do not perceive it. When a man dies, then he is concealed, then men do not 
+perceive him. He should say at the death of the lightning ‘ Let my enemy 
+die, let him be concealed, may they not perceive him.' Swiftly they 
+perceive him not. The rain having rained enters into the moon; it is 
+concealed; then men do not perceive it. When a man dies, then he is 
+concealed, then men do not perceive him. He should say at the death 
+of the rain ‘ Let my enemy die, let him be concealed, may they not perceive 
+him/ Swiftly they perceive him not. The moon at the conjunction enters into 
+the sun; it is concealed; men do not perceive it. When a man dies, then 
+he is concealed, then men do not perceive him. He should say at the death 
+of the moon ‘Let my enemy die, let him be concealed, may they not 
+perceive him.’ Swiftly they perceive him not. The sun on setting enters 
+into the fire; it is concealed; men do not perceive it. 1 When a man dies, 
+then he is concealed, then men do not perceive him. He should say at the 
+death of the sun ‘ Let my enemy die, let him be concealed, may they not 
+perceive him/ Swiftly they perceive him not. The fire, breathing forth, 
+enters into the wind; it is concealed; men do not perceive it. When a man 
+dies, then he is concealed, then men do not perceive him. He should say 
+at the death of the fire ‘ Let my enemy die, let him be concealed, may they 
+not perceive him/ Swiftly they perceive him not. Thence are these 
+deities bora again; from the wind is born the fire, for from breath it is 
+
+* r^jadattavis^rabhiinantmnam according to the ceremony of feet washing which is 
+
+S&yana. accompanied by the foUowing Mantras. 
+
+8 This is used for the water brought up for 1 Cf. TB. ii. 1. 2. 9. 
+
+
+
+343] 
+
+
+[—viii. 28 
+
+
+The Purohitaship. 
+
+born, being kindled by strength. Having seen it he should say 1 Let the 
+fire be born; let not my enemy be born; far hence may he hasten 8 away/ 
+Far hence he hastens away. From the fire is the sun bom; having seen it 
+he should say ‘ Let the sun be bora; let not my enemy be bora; far hence 
+may he hasten away/ Far hence he hastens away. From the sun is the 
+moon born. Having seen it he should say ‘ Let the moon be bora; let not 
+my enemy be born; far hence may he hasten away/ Far hence he hastens 
+away. From the moon is rain bora. Having seen it he should say ( Let 
+the rain be bom; let not my enemy be bom; far hence may he hasten 
+away/ Far hence he hastens away. This is the dying round the holy 
+power. This dying round the holy power Maitreya Kausarava proclaimed 
+to Sutvan Kair^i Bhargayana the king. Bound him died five kings; then 
+Sutvan attained greatness. His vow is ( One should not sit down before 
+the foe ; if he think him to be standing, he should stand also. Nor should 
+he lie down before the foe; if he think him to be sitting he should sit also. 
+Nor should he go to sleep before the foe; if he think him awake, he should 
+keep awake also. Even if his enemy has a head of stone, 8 swiftly he lays 
+him low/ 
+
+of At and as act. with pardn adverbial. 
+
+8 A helmet like stone is Sayana’s version, but 
+this seems needless; cf. Colebrooke, 
+Essays, ii. 41. 
+
+
+* These forms are of doubtful value and 
+reality: cf. jdgriy&t here and above AB. 
+viii. 16, n. 1. Liebioh (Pfinint, p. 76) 
+takes them as 3 rd plural of the 8 rd class 
+
+
+
+AITAREYA ARANYAKA 
+
+
+TRANSLATION AND NOTES 
+
+ARANYAKA I 
+
+Adhyaya 1. 
+
+Now begins the MahSvrata 1 rite. Indra having slain Vrtra became great. 
+When he became great, then there came into being the Mahhvrata. Therefore 
+the MahSvrata ceremony bears the name of Mahftvrata. Some say P 
+should make two recitations with the ghee-offering for that day, bu “ he eStab ‘ S |' e . 
+rule is one. He who desires prosperity should use the hymn, To Agni, to this 
+god of yours, (I sing aloud)’ (RV„ III, 13 ). He who desires increase should usd 
+fhe hymn, ■ The guest of all your folk’ (RV., VIII, 74). For the folk indeed are 
+increase and therefore he gains increase. 8 Some say that one should not use that 
+
+t The term mahavrata is, Sayana points out, explained by the Taittiriya school in ^three ways, 
+either mahan bhavaty anena vratena or mahato devasya vrata,,, or mahac 
+
+Chandogas give the latter two explanations. See Taittiriya Brahmana, I s, 6 , and Sayana, ad 
+
+loc For the whole, of. Aitareya Brahmana, III, ar, r; Ta.tt.nya Samhita, VI, S, 5, 3, 
+^atapatha Brahma,a, X, 4 , ■, «■ «J L ‘ x - the refercncc U t0 the view of 
+
+^ _ : 1 t - The former is the priikrta because it is an Ajya Sastra in the 
+
+making large earnings offer much taxation {karam api bahula* prayachanti,vh\<& Max Muler 
+
+Brahmana, cited by Wintemitz Ifiesch. der mdisch. Lttt., I, 73, 74 B exaction! 
+
+save only the Brahmins, as his food, because they pay him taxes. So often in the epic the 
+of king, are mentioned, cf. Hopkins, India Old and New, P P .*4°, M3,”- 3 , Keith .Sankhayana 
+Aranyaka, p. 68. # 
+
+M 
+
+
+KEITH 
+
+
+
+162 
+
+
+AITAREYA AR ANY AKA 
+
+
+I, h i- 
+
+
+hymn because there is in it the word ‘ guest and a guest is liable to go begg.ng *. 
+But (Maludasa ') said that one should use that hymn. For he, who becomes gooc 
+“ 2L» - i, indeed » **«. Fo, Mm -ho b no, ,o men do no 
+
+deem worthy of hospitality. Therefore one may by all means use that hymn. If 
+he docs use h, he should place first the t.istich, ‘ To him, best Vrlra-slayer are we 
+
+come ’ (RV„ VIII, u, 4“ 6 )- For ca S cr for tllis day thcy wonJup lhc * ' } ’ 
+
+amtsihira^ with m m pausa (see mitney, ^ (grammar, pp. 53 , 68 ), butthis course merely 
+imhsc/ie ^;w;;//;w//^ , ,333j33^ ™ script ’(the continual use of which is an 
+
+adds to the unnecessaiy diffiu i , including l’rof. Macdoncll in his 
+
+unfortunate necessity), and I have fo owet # * sibilants ns allowed by Banini, 
+
+LyhaM-vath, in using .»»«»,* before nude,-n.voweb an< IM,«, * w J fab.als 
+
+VIII, 4, 59 , «»•! approved by Whitney, « 'A*' ^ i« Jcal, aa.l luv, not been 
+
+while using anmvara befoie t e ot er mu cs" exceptions) except where ah 
+
+followed. I have also written ch for ah of .be MSS. _ “ h "/J fn Sau^k.rt ,s rarely, if ever 
+
+represents an assimilated letter +ch. It is no doubt ic ca . ‘ ^ >ut Dr Schcflelo- 
+
+(Waekeinagcl, AUinJische Grammatik , 1, 155, allows puccha as represen n k > " j , ilh 
+
+ZTu Jeeuthe view), a representation of any save ‘— 
+
+r + P, or (as Dr. Scbeftc.owiU, in hi. (“>"* "'° re 
+
+Sprat hen } tiies to prove) s + h, norma y). ^ i t u use() f C ch for the simple letter 
+
+properly than ch (the fact of potion 1 ;J ™["d'a zloJ.’‘ For ibis reason I follow Aul.echt (in 
+nri vents anv distinction between c. g. t-^c/i • c-t n ma wyIv xvxv 
+
+hu'/ em&), Bloomfield, v. Schiocder, Knauer (see bis Mac,;. Orhya tact a, H • “V, 
+
+O1 4 1 0 °^!^ e C ^^ t m ^ a ^ C ( )1 |j( O .f*(^[^ C g a pp>^’g^yana^explaiiis^by atithipadatatpatydbhijilah siddhantt. 
+
+Cleaily it must be Maludasa Aitareya. Cf. II, 3 . 5 . °* 4 » hnei'mcts bhavati as sanmar- 
+
+• It is not obvious how at it hi h is thn. intcn^ “S^cll,^ <7*,™,^ 
+
+gavarfi bhavati. Max Malter says o ne w°ui g ^ its that the obtaining of distinction is 
+
+p. 1 26 ; but see Hopkins, Another Explanation seems possible, bhft in the 
+
+probably dcnvcd from ah above m , • , S ayana’s rendering -bhntim p, apnoti-oi 
+
+Brahmanas has in composition the sens ‘ C < hers has t h e same sense, so that 
+
+Aitarqa Biahmana, III, 23, 3). Vat a ecort g / , Kamam below is alleady 
+
+hcie ye rw bhavati is perhaps explained by ya p t j lc j ll( y 0 f hospitality, cf. 
+
+found in Mantra, cf. Dclb.uck, Altindisihe Syntax, pp. 184sq. 1 or the umy o l 
+
+Taittirlya Upanisad, HI, io. 
+
+
+
+TRANSLATION AND NOTES 
+
+
+163 
+
+
+and now they draw nigh to it. The next three tristichs' begin with anmhM 
+verses. Now the gayalrt verse is brahman ,* the amislubh is \ ac, and so he unites 
+Vac and brahman. He who desires glory should use the hymn, ‘Agni is aroused 
+by the fuel of the folk 1 (RV., V, 1 ). He who desires children 9 and cattle should 
+use the hymn, 10 ‘ The wise sacrificer has been born ’ (RV., II, 5). u 
+
+' The Sankhayana Aranyaka, I, a, ignores vv. 13-15 of RV VIII, 74 , "hick form a dana- 
+stuti of Srutarvan Arksya. The reference here shows clearly that the A'tare)a takes the same 
+view of these veises. Verses 8, 9, n, w aie in gilyatrl, 14, »5 ln amt^tubh. 
+
+■ Sayana gives as reasons for these identifications that the parabrahma is set forth by means 
+of the Uyatn (RV., HI, 62, 10), and that, like this amtstubh. Vac has four fuims (KV.,_T 164, 
+Nhukta XT 1 I 9, &c.; Z. D. M. G., XXXIX, 58), {fanlpalyanll madhyanui veukha ,/, later, 
+see’/ A 0 's XXII, 69; Mallinatha on Kumarasambhava, II, 17). '1 here is no icason to 
+
+suppose that the identification of Vac and anas/M and gayatn and b, ah man has any basis 
+beyond mere fancy ; for different identifications, cf A. 0 . S., XVI, 3 * 1 - 1 hc original sense of 
+
+brahman (so throughout to contrast with brahman, the god) must cleaily have been prayer^or 
+spell (cf II, 3. 8), the two ideas blending indefinitely since the prayer could be regarded 
+pell anil vice verU (Oldenberg, Rel^oa dee Veda, P- .Lh)- Russel, s view «f W™» <•' £ 
+Lb. der mi., I, », >4- *1) “ ““ Heiligcn, Gouliohen, einporstrcbcmde V, He 1 s 
+
+Menschen’ is quite untenable, seeWinten.it/, Usth. der tndmk L,tt I, n , i". Tlmt Vac is 
+b,ahman was the doctrine of Jitvau Kailim and it is set forth by \ ajf.avalkya, b.hadara.ijaka 
+Upanisad. 1 V, 1,2, and the identification is developed 111 tile late Logos doctrine. Cf. also 1 a. y 
+Maliabrilimaim, XX,. 4,2 ; Chandogya Upanisad, VII, a, 2; Hopkins, Indn r Old and Nw, p. . 4 ,, 
+n 1 with whose view of the slight importance of the Logos doetnne m tins form 1 agree 
+‘ «’ Sayana concludes his commeiita.y on tins Kham.la by explaining that, though by t c 
+eodohananydya (cf. for another nyaya on this, Mim.u.isa Sutra, IV, 3,1°) Uie hmiyaudU s . 
+fill ended primarily for the gaining oi desired .exults, nevertheless they make up the sacrifice and 
+do not leave it imperfect, oil the p.ineiplc kamyemi nityaiiJdhtl,. 1 his nyaya arises, he explains, 
+f.om the rule on the new and full I noonsacr,fiee,/n/«ns.vidA'f'/'''''-yssfia./e/ur»crm_/<.,/,/u«/n.J<r, 
+Ihe.e as the sacrifice can be ca.ried out >ama>ena, the s odoka„c„a is merely umrthatvam (.see 
+
+^'Mn^hc reforraO! S s e i r n the translation to the RV., where .10 line is mentioned, it is to be under- 
+stood that the whole hymn as accepted by the Aranyaka is meant. When only special ver 
+
+'their authenticity, see Oil. Note. The verve in S * 
+
+iL Ifefoc^^mhif-l^kiyrAmnylka!”,’;, cf. J,’u; y,n,(Mt»af Unlamd 
+
+-rrrl ^ 
+
+The Ath-irvivcda VII, 68, 3,'has in the last piida, m& tc yuyoma savuifsas ‘may wc nut be 
+separated from thy sight’, which explains the or.gin of the quite unintelbgible !ho vuse 
+
+LLahur occurs also in TaiUniya Aranyaka, IV, 4*. *h«e w.U ke found KV-, IV, 31, 3 - 
+
+For oaMfi\ cf.i:n, 2 > S’ "* J verses are given to accompany the recitation of 
+
+the Samh.t 5 » n (SalkhSyana Aranyaka, VlI^nV), and Urn iormulae are placed at the beginning 
+
+. Cf. also v. Sehrocder, DieTubuL Katka-IIandsckrifUn, y. 1 > 5 , and the kanti prefixed to 
+the KauMtaki Upanisad in the Ananda&rama cd. 
+
+M 3 
+
+
+
+164 
+
+
+AITAREYA ARANYAKA . 
+
+
+I, 1, 2- 
+
+
+2 He who desires proper food* should use the hymn, ‘Agni men kindle 
+from the twigs with splendour’ (RV„ VII, 1 ).’ For Agni is the eater of food. 
+
+In the other chants accompanying the ghee-offerings men approach as it were 
+moie slowly to Agni, but here they come upon Agni at the very beginning ; at the 
+very beginning he 8 obtains proper food, at the ve.y beginning they smite away 
+
+tat I would much rather take «,///«# (and the vcmion to the AnemlSfc^e ^* 95 . 
+
+Mitak) as ‘lie, arisen, gives forth brightness, 'that (brightness) I am-ropnate to myselt , 
+referring to the beneficial and punfjing effects of the radiance o the sun, (efi Macdone 
+
+n: 
+
+a suggestion of sa/vm. e. com dele, e . » may be baS ed on 
+
+prosperity attend me; may the gods alien 1 ■ < 1 ,IT,cully, but bhiimint, 
+
+the magic principle ex ibitci fit, ~ m^h r J interjected, 
+
+&c. t is obseme. tdn (unaccented m M may oe no. • / J- . Honour 
+
+but this is veiy tmhkcly, ns occurs alone (see Cut. Note). It may be, 
+
+( tn t u PP \ o A .mi and oblation/ but this is merely possible. 
+
+r c n«-k ’ A II i 2 16 (cited by Bloomfield, Vedic Concordance, pp. 40 , 
+
+satapd, which illustrates the position heie of caluii. 11 ai ‘^ yu , . 
+
+,,,/di lunik occurs. The exact words used here am found bankhayana Aranyaka, VII, , 
+
+1X > *• ,„„,„A„„rl ,.f anna and adya. Max Miiller follows this view, 
+
+■ Siiyana explains as a compound f “"^ Uc ^ h t0 take H as „ 
+
+tjz-a — 
+
+J f d,:ia Jpan.- Brfihma,, If, 
+
+sce/h, t tta l/y/^nl am sufficient to^nnplcte ^ccremon^ Wtat W 
+
+means is that it is both the noimal orm an . 1 w heie stiennih is desired, and the 
+
+tho use of da, lAt in the Agmhotra rot as and whcn is WIS hed. The possible 
+
+use of UuuU.a in 1,10 normal • (i) this hymn as amuldyakama ; (3) any of the 
+
+fin ms then arc: (1) this hymn ns , U * n y ,_ l8 arc i„ viuij metre, the 
+
+other kilniycnukhini enumerated in 1, 1, *• m ., ’ 
+
+rest mlrnlM, which explains the *“ ‘ ^“d oab t deli’beiate. ‘He’ corresiionds to 
+
+3 1 hc ' lhst ! nct 7, ^ tW (’ e ." -/(hand Sayana explains the singular by yajamanasahghah, 
+annddyakamah and they to • J • , R ds ul J ya h, which is 
+
+bl ,t this is unnecessary. Max “ o/mos^.he MSS. inehnling S*S-S* f 
+
+i:77:/^ fva is uhnof, equivalent to run, cL Dc,brick, AHindiuK, 
+
+
+
+TRANSLATION AND NOTES 165 
+
+
+evil. Because of the words (RV., VII, i, i*), ‘with moving of the arms they 
+bring to birth* Agni,’ the hymn has the word ‘birth’ in it. Verily the sacrifice* 
+is bom from this day, and so the hymn has the word ‘birth'. There are four 
+verses (in the tristubh), cattle are four-footed, the verses serve to win cattle. 
+There are three verses (in the viraj), these are the threefold worlds, the verses 
+serve to gain these woilds. These two verses form a support. Man has a double 
+support, cattle have four feet. The hymn places the sacrificer with lus double 
+support among the four-footed cattle." The verses if said straight on number 
+twenty-five. Man consists of twenty-five elements. He has ten fingers, ten toes, 
+two legs, two arms, and the trunk is the twenty-fifth. By this hymn he adorns 
+the trunk, the twenty-fifth. Further, this day (of the sacrifice) is twenty-five, 
+the stoma hymn" of this day is twenty-five, like is brought about by like. So the 
+two are 7 twenty-five. By repeating the first thrice, and the last tin ice, the verses 
+
+
+Syntax , p. 477 ; Speijer, Vedhehe umt Samhnl-Syntax, § 2.10, and Schcftclowitr, D,c Afokr)fl,en 
+dtsKgvtda, p. 79, who calls this use late, hardly concctly. Cf. 111,2,6; II, 1,2; 6, r j An rec ^ 
+Aitareya Brahma,.m, p. 430. I think that iva must origmally-or at any rate_ quite early 
+have had a sense approaching more or less to cva. Cf. k\., I, 145 , 3 - tl " . /' ( ' " 
+nW vi fnhati sv.’ncra dht,o mdnas.i ydd dgtabhit. The sense is hardly by Ins own mind 
+alone’, as Oldenherg {S.B.E., XLVI, 164) takes it. The phrase is softened by ,va, just as 
+metaphorical phrases are softened by quasi, &c. in I-atm (Berger, Styhsttque latnu . p. 140). 
+This sense appears clearly in III, 2, 6 : vdgbrahmanan, tvopodaharatt. 1 Ins avoids amendment 
+to cva as proposed for the RV. passage by Oldenherg. So in KV. IV, 5 , « : ™ See 
+
+also Eggchng, S.D.K., XI.Ill, 375 , >’• 3 , <>» Satapatha lli.rhmana, X, 5, 3 , Snyarra seems 
+to lake “iva” lieie 111 the sense of “eva”, as indeed it olten has to be taken, especially in 
+negative sentences’ The real sense is clearly seen in phrases like pataram ,va 
+Aitareya Brahmana, 111 , 48, 4 - See also n. 5 on 11 , I, 2. So in Bfhad.napyaka Upan.sad IV, 
+
+2 2 for Re Kiinva test cva, the M.tdhyandina lias iva explained as eva by the commentator 
+(Max Mtiller, S.B.B., XV, .59, »• J)l 9 , 3 , [or the Kiinva iva va, Re 
+
+Madhyandina has « vai (.S’. />’. if, XV, 150, n. s'. ^ « not <°“ nl m ' n ^l ,emknt 
+
+of the Sankhayana Aranyaka, where m VIII, to, mi takes the place of »< m Aitareya 
+
+Aranyaka, III, 2, 6. Cf. also Oldcnlierg, 2 . D.if. G., I.XI, 824 s<|. 
+
+• Suyana is probably correct in taking janayanta in a timeless or present sense. Cf. 
+
+Whitney, Sansknt Gtammar, § 93°; Avery, / A. 0 . S. t XL, 326-^61. , , 
+
+• The hymn has two metres and in one of these metres four feet; man has two and cattle 
+four feet, and the union in the hymn produces union ,n reality. catu^dtsn occurs also m 
+Aitareya Brill,mana, VI, 2, 7, where the whole phrase oeuus w.lb 'fad.,,. or cat,,f„dal : .faiavah 
+cf. Satapatha Brahmana, XII, 2, 2, 20, and often in the t.opatha Brahmana. 1 he whole phrase 
+
+is also identical with Aitareya brahmana, III, 3 b T _ 3 » &c - „ f . . f . 
+
+• For this see I, I, 4 ; II, 3, 4 i -SSnkhayana Aranyaka, I, .. The reference is to the 
+paflcavitnka stoma in the Prstha Stotra cot responding to the Mahaduktha. 
+
+» The plural is explained by Sayana as due to the res being thought of nnd not the hymn, 
+but here the ‘attraction’ of the predicate is an adequate explanation, since such examples of 
+carelessness are very rate. Cf., however, RV., Ill, 6, 3, where Oldenherg (A XLVI, 
+24, 6) refers yajiiiydsah to Heaven and Karth; RV., II, 5, 6 (ibid., 204); KV, VII, 93, 7 . 
+yd/ sim dgas cakrmd tdl su ,,,,/a tdd a,yam&Jitih iiirathantu I where Agni and perhaps the other 
+
+
+
+i66 
+
+
+AITAIiEYA ARANYAKA 
+
+
+I, i. 2 - 
+
+
+beoomc thirty less one, that is equivalent to a viraj verse minus one syllable. 
+For in the small (womb) seed is deposited," in the small (heart) the vital spirits 
+in the small (stomach) food is placed. So (the viraj small by one) serves for 
+the obtainment of these desires. He who knows this obtains those desires 1 he 
+verses include also the hhafi metre" and the viraj metre, and the perfection 
+of that da)-. They also include the anuslubh metre, 10 for the chants accompanying 
+
+the ghee-offerings depend on ami'tubhs." _ 
+
+3. ‘The l’raiiga 1 should be in the ghyalrl metre,’ some say, for the ^ayaln 
+is brightness and splendour and thus (the sacrifice^ becomes bright and splendid. 
+Others say, ‘The l’raiiga should be in the usnih metre, for the usmk is life 
+
+Adilyas are in the miiul of the poet. Ibid., X, 85. 47 (altered in Atvalayana G.hya Sutia, 
+
+1 71 ) Trday.nu is used of a man and wife. 1 .. Ma.trayaniya Samh.U, , 5 , », -Javaha 
+b used of the gods, ef. havavahai in IV, 1 , /,</>,r. Cf. too the verse cited V, a a, 
+
+^ ^ « . 1 1 vtv t m with Wliitncv s note. (^f. Delhi nek. 
+
+MUrdvarund ka.tamdm and Atharvaveda, Af\, 1 , 39 . wi , Whitney s n 1 . , 
+
+dm he Syria r, p. 10a 1 Speijc,, SanshrU-Syr/ax, 5 ad, n.; Oldcnlrcrg, X. U. M. G , XXXIX, 6., . 
+
+I Tat: “make up eighteen ** ve.scs (it is not necessary ,0 assume 
+
+rt " of the lost vi.aj thrice as do,. Mas Muller), and seven MdM verses, 
+cneaung thiice the las. Indu/d,, and taking away eight syllable from each verso, wc read, nme 
+\,-Lr verses plus nine sets' of eight syllables which taken all together give two Mia/, verses. 
+
+Thelr^'^'h called viraj in the Anuk.amani, is really a verse of Ihiitythree 
+svlhbles and by the doctrine that one or two syllables make no difference, it can easi y e 
+
+orth„, y .two.ynaw«. •>•>*v, ;°vm ?:t \; 
+
+Ml sdmlMlha, RV., X, iS, 8 as explained by Whitney, A.J. P; XIir > ay , « 
+r linvr Vf'huhe studmu H, 106. Lntcr */bhu governs the acc., see Hopkins, Gnat Epu 
+Tjndia pn 2 r,q,For the exact sense of abki, cf. abhi samcimiti Satapatha liiahinann, 
+X a 4 1 with Kggebng’s note; A.taieya Biahmana, 111,22,0: virdjam das,nun Mummfadyc- 
+
+^ .■? — is 
+
+'‘ v ;- o, 
+
+1 1 x> Tn firr* fitakrti the Atrnibtoma, the Piauga consists of seven tnas , 
+
+rommUi^g KV. 1 ? i.Tnd 3, ascribed to the poet Madhuehandas; so in Kausitaki Hiahmaiya, XV, 5. 
+The Aitareya Aranyaka keeps these Avar for the PmUga; in ^nkhayana there^used it 
+
+set apparently of ^ to Vkmadeva chain,my,lycra though 
+
+0I1V irree are h ( o 4 vi„d’a on 6ahkhayana A.auta Sntra, XVII, 8, .0). T e senes of de t.es 
+v'vu Indra-Vayn, hfitra-Varuna, Afvinau, Indra, Vixvedevah, Sarasvat. » the same as « he 
+original Ires of RV., I, a ; 3. There can be no doubt that the . ankhayana version is to 
+later The order of the as is different in Kfrtyayana Srauta Sutra, Ix . > 3 . 33 - *° r 
+
+the metres and their relation to the savanas see Bcrgai ^Journal Anat,q«e,\lU, t* sq., 
+
+iVa^ga b prefcrm’rin^ '^hkhij-ana,' but nothing is there said as to the 
+reason here given, while arguments for the gdyatra are there mentioned, which here are not 
+used. This adds another reason for regarding the Sahkhayana as the later version. 
+
+
+
+-I, h 3 
+
+
+TRANSLATION AND NOTES 
+
+
+167 
+
+
+and so (the sacrifice:) wins life.’ Others say, ’The Pranga should be m e 
+anustubh metre, for the anuslubh is valour, and so it serves to obtain valour 
+Others say ‘The Prailga should be in the brha/i, for the brhat, .s prosperity, and 
+2 Ol'e sacrifice,) become. „,o,„ero,,d Oth.ct, •The be ™ ‘he 
+
+fiaiik/i metre, for the pahkt, is food and so (the sacnficer) wins food. Others 
+say ‘The Prattga should be in the fris/uth metre, for the J stiengt 
+
+and so (the sacrifice:) becomes strong.’ Others say, ‘The Prattga should Ire m the 
+S, “metre for cattle* arc like the Jagaf, and so (the sacnficer) acquires cattle 
+Hut (the sacrifice:) should take a gnyatn hymn only. For the gayatn isfo a 
+and that day is brahman, and so through brahman is brahman commenced. T 
+hymn should be one by Madhuchandas. For Madhuchandas desires honey for 
+the singers and so he is called Madhuchandas. Now food duly is honey all 
+• 1 „„ • all desires are honey; therefore if one recite the hymn of Madhu- 
+
+, , l ' s t0 0 htain all desires. lie who knows this obtains all desires. 
+
+n“ this VX: in r.™‘ i, Mach indeed on that 1. 
+
+done that 1, Midden,- and (the I'mllf.) i. the atonement.- No. atonement 
+
+—t;.. r ™ S’S" 
+
+t... ■»• «• ■• 
+
+or faUxvah are panktdh, AUaieya Bwhmana, III, 23, 5 - 
+
+JBBz ZSZZEZ'Z 
+
+the Naighantuka, HI, 14 K>' cs chamlaU as an^ \ Cn(h _ der indislh. /.it/., I, 
+
+when chenda occuis; or possibly winning Y f „ t, c fri e digcn, oder befallen machen’. 
+,46, n. 3), who takes the meaning of ^ \ ’doncU, Grammar, p. 3 ,,n. 31 
+
+Ctilso ' Vtck ®’ Kd ’'“k connexion’of chamios with ikandati, which if real 
+Weber, /m/. Mud-, ' I' > 4 b’ he meaning Q f pandas as right time (cf. pes, fool, 
+
+VtCAnd ‘cover’ me 
+
+arc of very doubtful connexion (''hnney, boot , ■< I F 49 Brahmana, XXVIII, 2 ; 
+
+HI,,57; tainkhilyana Wa -Sntra, & c. 
+
+K °V U a 0 “ 
+
+day , S Be 1 cau < ;'e, sja“! it oaf eal^ be “mod byTe^mbcnng the Agniqoma, which it 
+
+"ITS lias”what .a bater: <?"> 1 see V, r, 5, *• - the popnlar 
+
+'"‘•I'Mdtpcrht better than Max Muller’s ‘and has to be atoned for (by recitation)’. 
+
+
+
+168 
+
+
+AITAREYA ARANYAKA 
+
+
+I. ». 3 - 
+
+
+is rest, and at the end (of the sacrifice) the sacrificers rest on the atonement 
+of the one day (riaifga) 11 as their rest. He rests who knows this, and they also 
+rest for whom the Ilotr priest, who knows this, recites this Prailga. 
+
+4. ( There is the word ‘ ready ’ in the verse,) ‘ Come hither, O Vayu, conspicuous; 
+these Soma draughts have been made ready’ (RV, 1 ,2,1); this day indeed is ready for 
+the sacrificer and for the gods. Truly the day is ready for him who knows this or for 
+whom a Hotr priest who knows this recites. In the verse, ‘ Indra and Vayu, these 
+draughts are poured forth, come to what is prepared’ (RV., I, 2, 4), by ‘prepared’ 
+(mffo/u) he denotes what is ' well prepared ’ (samsir/a ). 1 Indra and Vayu approach 
+what has been well prepared by him who knows this or for whom a Ilotr priest who 
+knows this recites. In the verse, ‘ Mitra of holy might I summon (and Varuna) 
+who make perfect 2 the oil-fed rite’ (RV., I, 2, 7»<=), speech is the oil-fed rite. 
+Speech is his who knows this or for whom a Hotr priest who knows this recites. 
+In the verse ‘ Asvins, (accept) the sacrificial offerings ’ (RV., I, 3, i»), the sacrificial 
+offerings are food and this serves to gain food. The Asvins go to the sacrifice of 
+him who knows this or for whom a Ilotr priest who knows this recites the verse, 
+
+‘ Come hither, ye whose path is red’ 3 (RV., I, 3, 3). In the verses, ‘Indra of 
+bright splendour, come hither; Indra impelled by prayer, come hither; Indra 
+hastening, come hither’ (RV., I, 3 , 5 “ 5 4 tt ), he ^citcs, ‘Come hither, come 
+
+hither.’ Indra goes to his sacrifice who knows this or for whom a Ilotr priest 
+who knows this recites. The All-gods come to the call of him who knows, 
+
+It is a curious inversion of ideas by which the old popular rites retained no doubt reluctantly 
+in the ritual become rcgaided as improper and needing atonement. 
+
+a M ax Mtiller takes prati)[haikahah as separate from ian/yam, but suggests that eknhah may 
+go with la tit yam. This certainly seems better, as it avoids the identification of ckahah and 
+lantih. ‘ At the end ’ refers to the fact that the Mahavrata is the last day but one of the Sattra. 
+For pratisthd as a medical term, see Iloernle,/. R.A. S., 1907, p. 14. 
+
+1 From nhkrta comes the Vedic Bkrti according to Bloomfield, /. A. O.S ., XVI, xxvi. 
+For samskrta as ‘well-cooked’, see Thomas, J.R.A.S., 1904, p. 748; Kirste, J. R . A. S., 
+iqoc, p.‘ 3 S3 . For * and </%, cf. Oldcnbcrg, S.B . XLVI, 2-4. For above, which 
+
+as against 1 alam, V, 2, 3, is a sign of early date, cf. Wackernagel, Altindische Grammatik , I, 
+ai 1 sq • Macdonell, Vedic Grammar , pp. 43 *q- “l *” 1 alrca(1 y a PP ears in thc Atharvavcda. The 
+syntax is normal, see Delb.uck, Altindische Syntax , pp. 146, M 7 - Sayana, probably correctly, 
+explains that the hymn has the word at am because thc day is aram, not vice versa. The 
+
+use of vai favours this. T . 
+
+1 Sayana interprets sddhantd cither as dual or as equivalent to sddhayantam. In the 
+original, the pada has Varunam ca lisadasam (cf. Pischel, Vedisi/te Stud ten, Ill, 190). 
+
+3 This is the most probable interpretation of Rudravartani , Fischel, Vedtsche Siudten , I, 53 , 
+but cf. Ill, 71; Macdonell, Vedic Mythology, p.49. Others take as ‘ whose path is terrible’. Sayana 
+renders ‘whose path is like that of Rudra unobstructed’. According to Rs division, here and 
+above, aha must be taken as ‘lie says’ (the verse), but the position of asya is hardly possible 
+and the later examples show conclusively that a ha goes with what follows, as it is taken in S. 
+
+
+
+TRANSLATION AND NOTES 
+
+
+169 
+
+
+-I, 2, 1 
+
+or for whom a Hotr priest who knows recites the verse, 4 Ye All-gods, protectors, 
+supporters of men,'come hither' (RV., I, 3, 7)- In the verse, ‘Ye givers, (come 
+to) the libation of the giver’ (RV., I, 3, 7 C )> he means the libation of every giver. 
+Whatever a man wishes when he recites this verse, that wish the gods fulfil, 
+if this he knows or if for him a Hotr priest who knows recites. In the verse, 
+‘May the holy 4 Sarasvati accept our sacrifice, she that is rich in prayer’ (RV., 
+I, 3, 10), speech is denoted by ‘rich in prayer’. Speech is his who knows this 
+or for whom a Hotr priest who knows this recites. When he says, ‘May she 
+accept our sacrifice,’ he means, ‘ May she bear it away/ These verses if said 
+straight on number twenty-one. 5 Man consists of twenty-one elements. He has 
+ten fingers, ten toes, and the trunk is the twenty-first. By this hymn he adorns 
+the ttunk, the twenty-first. By repeating the fust thrice and the last thrice the 
+verses become twenty-five. The trunk is the twenty-fifth, and Prajfipati is the 
+twenty-fifth. He has ten fingers, ten toes, two legs, two aims, and the trunk 
+is the twenty-fifth. By this hymn he adorns the trunk, the twenty-fifth. Fuither 
+the day (of the sacrifice) is twenty-five, the sfoma hymn of that day is twenty-five, 6 
+like is brought about by like. So the two are twenty-five. 
+
+
+Adhyaya 2 . 
+
+
+The two tristichs, ‘Thee like a car to aid us’ (RV., VIII, 68, 1-3), and, 
+
+* This juice is poured, O Vasu’ (RV., VIII, 2, 1-3) are the first and second of 
+the Marutvallya hymn . 1 Both are pci feet in form as belonging to the one day 
+ceremony . 9 Much indeed is done on this day that is forbidden, and (the 
+Marutvatiya) is the atonement. Now atonement is rest, and so at the end (of 
+the saciificc) the sacrifices rest on the atonement of the one day (Marutvatiya) 
+as their rest. He rests who knows this and they also rest for whom the Hotr 
+priest, who knows this, recites this Marutvatiya. In the verse, ‘Indra, come 
+
+4 Probably the original form was favaka, Arnold, Vcdic Metre , p. 143; Wackernagel, 
+AUindischt Grammatik , I, xi; Macdoncll, Vcdic Grammar , p. 110. 
+
+
+8 Cf. 1 , 1, 2 ad fin. ^ , , . 
+
+• The stoma peculiar to the Mahavrata is the fatoavimta stoma in the rajana melody in 
+the Prstha Stotra corresponding to the Mahaduktha, Sankhiyana Srauta Sutra, X\ II, 7 , 3 ; 4 - 
+The explanation of I’rajapati as twenty-fifth is seriously g.vcn, cf. »ncdlander. note on 
+Jsankhavana Aranyaka, I, 1, and see also below, II, 2, 4. 
+
+■ This is the'first Sastra at the midday pressing. Th tfn gStkas used are made up of two 
+verses expanded (Sayana: yasminn rgdvayasamuhe pragrathaneua treafysampadyate so yam 
+pragdthaR), The Mayyas are interpolated verses to fill up the Sastra. for the termmo 
+pratipad and anucasa, see Hillebrandt, Ritual-Liltcratur, p. 103. For uktha Ulow, see 
+Eggcling, S. B . E. y XLT, xii-xv. 
+
+■ See I, 1, 3. 
+
+
+
+* 7 ° 
+
+
+A 1 TAREYA ARANYAKA 
+
+
+I, 
+
+
+nighcr, with thy strengths preserve thy singers’• (RV, VIII, 53 , 5 " 6 )- ( lhere ' 
+the word ‘singers’); this day indeed is a hymn, and being possessed of a hjm 
+the form of this day is perfect. (There is the word ‘hero ) .n the verse, Let 
+Brahmanaspati come forth, hitl.er the hero’ (RV., I, 40, 3 "): * hc forin ° f thlS 
+day indeed is perfect as endowed with strength. (There « * ord hcr °' a 
+might’) in the verse, ‘ Rise up, O Brahmanaspati; heroic might (RV., I, 4 °, « - 
+2 ,,f. the form of this day is perfect as endowed with might. (There is the word 
+.hymn’) in the verse,‘Now doth Brahmanaspati proclaim the hymn of praise 
+(RV I 40 5); this day indeed is a hymn and the form of this day as en owe 
+lith'k hymn'is perfect. (There is the word ‘slaying Vr.ra’) in the ^, ‘Agm 
+the slayer of Vrtra, will bear’ (RV„ HI, ao, 4 -)i the slaying* of V ra is a 
+chaiactoristic of Itulra, this day is India’s, and lndras is the form of this chy. 
+(There is the word ‘strong’) in the verse, ‘Thou art strong by insight, O Soma 
+thou art mighty in thy might and greatness’ (RV., I, 91, a»°); m'ght indctrf • 
+a characteristic of India, this day is Indra’s, and lndras is the form of this ay. 
+(There is the wool ‘strong’) in the verse, ‘They fill full the waters; they lead 
+forth the strong one* like ahorse for rain'(RV„ I 64, 6‘)j strength indeed s 
+a chaiactenstic of India, this day is India’s, and lndras is the form of this ay. 
+Further in that verse, ‘They milk the thundering never-fading spring (RV., 1 , 
+64 6), (there is the word ‘thundering’); thundering indeed is a characteristic 
+of Indra, this day is Indra’s, and Indra’s is the form of this day. (1 here is 
+the word ‘great’) in the verse, ‘To great Indra’ (RV., VIII, 89, 3); what indeed 
+is great, is large, the form of this day as endowed with brgencss is per ec 
+(There is the word ‘ great ’) in the verse, ‘ Sing a great song to India ( KV -> Vn ■ 
+89, 1); what indeed is great is large, the form of this day as endowed with 
+largeness is perfect. (There are the words ‘was in the way of and stayed 
+not’) in the vcise, ‘No one was in the way of, 7 none stayed, the chariot of 
+
+3 Sayan ri takes frasiltir as a noxm=aimjri'l dcynl. _ 
+
+. This is, I take it, the meaning. The verses contain words because the day has certain 
+mnlilies It is al-o poss.hle to inve.t the relation, and derive flora the epithets in the verses he 
+m s of the day, but .he position of the verse in the sentence points to the former merprein. on 
+as slightly the mom probable, and that view is supported by feuUhriyana Aranyaka, I, 3 *»• • 
+
+mahaJvad hy clad a/,ah. The literal version is ‘ As to the words, &c. . 
+
+» The argument seems to be (l) Vrtraha occurs m the verse, because (a) Indra < A'a/,a , 
+and (I) the day is Indra’s. Possibly it may be, because the word Vriraha occurs, therefore, 
+
+according to Shyapa. It cleaiiy 
+
+energy . Cf.Oldenberg, S.B.E., XI.VI, 18 and Index, s. v. vaja; P.schcl, V'Axh. htndun, h 
+
+10 ’r 4 s-rvana renders toryatti as wartham na cdUtaviin and m, nramad as Una rathena 
+
+ran,a„a,n afii tain,, ua kriavdn, and paryasiavat as UdnU^naya f 
+
+It is difficult not to believe that this absurd interpretation, which is that of the Aranyaka, was 
+
+
+
+-I, 2, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+T-l 1 
+
+
+Sudas’ (RV., VII, 32, >°); the form of this day as endowed with the terms 
+paryasla and rSnli is perfect. He recites all the Pragathas to obtain a he 
+days, all the Ukthas," all the Prsthas,* all the Saslras, all the Pratlgas, all l ic 
+
+pressings of the Soma. , 
+
+2. He recites 1 the hymn, ‘Fair has been my effort, singer; slayer of truth 
+(RV X 27V True, indeed, is this day and peifect its form as endowed wit 1 
+truth! This hymn is composed by Vasukra. Vasukra indeed is brahman, and 
+this day is brahman. Thus by brahman is brahman commenced. Here they ask: 
+
+< Why then is the Marutvatiya Saslra commenced by Vasukra’s hymn ? Because 
+no other than Vasukra produced • a Marutvatiya Sastra nor separated it There¬ 
+fore by the hymn of Vastikia the Matulvallya Sastra is commenced. This hymn 
+is not addressed to any definite deity’ and is therefore Prayapatis. For 
+Praiapati is undefined, and the hymn serves to win Prajapati. Once lie describes 
+Indra, and so the hymn retains its form as India's. He recites the hymn Drink 
+the Soma, for which in anger thou breakest ’ (RV., \ I, 17)- 0 hnc is t e wort 
+‘mightily’) in the verse, ‘The cow stall, Indra, mightily being lauded; the form 
+of this day as endowed with the woid mightily’ is peifect. I his hymn is 
+
+deliberately chosen wrongly. The exact sense of the original is, however, open to doubt, of. 
+
+says, are those for the following the 
+
+Yiinayainlye Siiman. The l'lsfiias are the four l'Hha Stotras of the midday l'““' n h- 'e 
+Sastras ar l those of the Ajja and other rites. The lYadgas are ihe Sastras of the Trauga 
+“a a.e specially mentioned on the nyaya, brahman,', ngatbh fanvrajaka afy agalah (so b, 
+
+R XXVI, 33 9 . For and the very numerous similar 
+
+datives ef Spener, VM unct SanskriGSyMax, § 274; Whitney, Sanskrit Grammar, $ 97 °. 
+They differ from ordinary infinitives m not being construed cleaily as verba forms, but 
+dre genitive as here and in Slnkhayana Aranyaka, II. 51 6 . »»» alwll 7 s 111 CcllU - 
+
+KU..1 <o „..... 
+
+- ' c \7 t 1 whuh nives onlv the special part, and cf. Sankh.iyana 
+
+« is equated to fnd.a. He occurs also m Hrhaddevat.! VII, 3°, &c. 
+"i“e. brought out of the Samhita. The perf. here has a certain propriety ; it expresses a 
+relation not exactly that of mere past, and approximate, to a present. Cf. n. 6 . lor 
+
+%r£zr xxm;T; »vi 
+
+mTrV.?xT* 7! 22. The Itr’haddcvata and Sa.vanukramanI ascribe X, 27-29 generally to 
+Indra, with certain exceptions (Macdonell, Hrhaddevata, I, 127). , 
+
+3 Clearly the Aranyaka takes mahi as an accusative = uuthaJ, and presumably, like Sayan , 
+s „ t ^aL active. Mb hi in the original is taken by G.ifTUl. in his translation as a vocative from 
+
+
+
+172 
+
+
+AITAREYA ARANYAKA 
+
+
+I, 2, 2- 
+
+
+composed by Bharadvaja, and Bharadvaja was of seers the most learned, the 
+longest lived, and the greatest practiser of austerities. By this hymn he drove 
+away evil. When 6 therefore a man recites the hymn of Bharadvaja, it is that 
+
+
+tnahin against the accent. Cf. also Grassmann and Ludwig’s translations. For the passive 
+sense of grndna cf. Whitney, Sanskrit Grammar, p. 3 62 ; Delbruck, Altindische Syntax , P . 264. 
+
+6 The lorm afahatyd may be cither a dative, ‘ for the driving away,’ or an ablative, more 
+probably the latter, as piesumably the sense is that Bharadvaja attained his length of years 
+by the hymn rather than the reverse, dsa above is clearly differentiated in time from the 
+narrative; cf. Saiikhayana Aranyaka, VI, 1, where the imperfect avasat desciibcs the dwelling 
+from time to time of Gargya Balaki, while dsa is used to denote his permanent character, 
+and uvdea in describing his conversation with Ajatasatiu. Ihis use of the perfect as a 
+narrative tense is not a sign of lateness when the use is different from that of the imperfect. 
+In the Tomlya Mahabrahmana itself uvdea and dsa (XIII, 6, 9) are both found in such cases. 
+Cf. also Aitarcya Brahmana, III, 48, 5 : Bharadvaja ha vai krio dlrghah fa lit a dsa I jo 'Inavit I, 
+and III, 48, 4. The position of the Aitaieya Biahmana and Aranyaka as early appear clearly 
+from the following table of the piopoition of perfects to imperfects (see Whitney, B.A.O.S., 
+May, 1891, pp. lxxxv sq., slightly modified):— 
+
+
+Tandya Mahabiahmana, 1 • 13 °* 
+
+Taittirlya Sarnhita, I : 70. 
+
+Maitiayaniya Samhita, 1 : 61. 
+
+Taittinya Brahmana, 1 : 20. 
+
+Taittirlya Aranyaka, r : 9. 
+
+^atapatha Brahmana, VI-VIII, 1: 20; I-V, 
+9: 11. 
+
+„ „ XIII, 1: 5; XI, 5: 4 . 
+
+„ „ IX, 2:5; XIV, 7: 5- 
+
+„ „ X, 1 : 3 1 (including 
+
+Brhadaianyaka Upanisad.) 
+
+
+Satapatha Brahmana, XII, I : 2. 
+Jniminlya Brahmana, I : 4. 
+Gopatha Brahmana, IT, 1 : 5. 
+
+„ „ I. ■ : »• 
+
+Kamil aki Brahmana, 3 : 5. 
+Cbandogya Upanisad, 4: 1. 
+Aitarcya Brahmana, I-IV, 1 : 40. 
+„ „ V, 1 : 16. 
+
+>r »» VI » 1 : 2 ‘ 
+
+„ VII, 4 s x. 
+
+VIII, 5: 3. 
+
+
+The earlier part of the Aitarcya (T XXVI) can thus claim to be older than anything save the 
+Paficavimsa and the Samhitas and may be as old (for in such small matters as those of the 
+Aitareya the proportions are not fair) as the Samhitas (Brahmana parts, of course). Against 
+this sporadic cases like sam lokete , lajjate , saciva (Wackernagel, Altindisthe Gramma/th, I, xxx) 
+cannot be regarded as of decisive weight, lajjamdnd indeed as a Piakritism* would be note- 
+
+
+a F ; ckj BezZt Bdtr., VII, 270 takes lajj from Ind. Germ, /ozg" according to the ordinary 
+and eaily’phonetic rule; if so the ITakritism would disappear. The view of Leumann 
+(Wackernagel, I, 220) is, however, more probable; cf. also Dr. Scheftelowitz’s forthcoming 
+book, Znr St a m middling in dm indogermanischen Sfrachen, § 10. Dr. Scheftelowitz gives 
+an interesting example of the way in which the texts were corrupted (though he does not 
+apply it for this purpose). In later Vcdic times ts and ks became frequently ceh, and such forms 
+found their way into the text of old work instead of the proper foims. Later still efforts 
+were made to replace correct forms instead of obvious Prakrilisms with in some cases unfortunate 
+results. E.g. in Samaveda, I, 3 , L 4 . 9 (“I, 231) Pr*™ ^ Bcnfey (Glossar, p. I28)_says is 
+for RV., VIII, 31, 15, frtsu via frcihti. So may be explained ehksva , Aitareya Brahmana, 
+VIII, 9’ (cf. Aufrccht’s cd., p. 428) for entsva (d + V indh). Cf. in Naighanpika, II, 17, 
+frtsudhah (cf. Roth’s crit. note, p. 16) for RV. prksu, and for rksdla (K.Z., XL, 264 59.) 
+the MSS. of Atharvaveda, X, 9, 23, offer either rtsdra or rcchdra (Lanman, Album Kern } 
+
+
+
+-I, 2, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+173 
+
+
+he may become, by the driving away of evil, learned, long-lived, and versed in 
+asceticism; for that he recites the hymn of Bharadvaja. He recites the hymn, With 
+what splendour do ye who are of equal age and dwell together?’ (RV., I, 165). 
+(There is the word ‘ praises ’) in the verse, ‘ They call for me, the praises long 
+for me ’ (RV., I, 165, 4 0 ) ; this day is praise and the form of this day as endowed 
+with praise is perfect. This is the kayCditbhiya hymn,’ and it is harmony and 
+
+worthy, but when it is considered that the form is unique (III, 22, 7), that the Inter language 
+had always -Jlajj and that lajja was a common word, there can surely be no hesitation in 
+restoring lajyannma, just as the Atharvan 1'ialaitisms, cited above, must be removed The 
+exact verbal form of the text cannot always be relied upon, and it may be noted that, as 
+Savana’s note on VII, 10; 11 shows, in Ins time some versions of lire Aitarcya lirahmana had, 
+which some had not, these chapte.s, of which the second is a mere corruption of Kausitala 
+lirahmana, VU, u (see Auficcht, Aitan-ya lirahmana, pp. 236, 3S2, 4.14). {he case of the 
+Gopatha lirahmana maybe held to contradict the deductions here accepted, since llloomficId 
+{Alhatvavaia, pp. 164 has shown grounds for holding that the 1 ntva is not later than the 
+Uttaia, but this objection ts not of importance, since it is the ease that the two pa,Is owe most of 
+their grammatical forms to these sources and the Purva borrows horn the Satnpatha Brahl ™^’ 
+XI and XII, in the first of which books the number of perfects is very lug., while the 
+Uttaia exploits the Aitareya, &c. The potential 111 ita (see Auficcht, p. 429) also urged as 
+a sign of late date is merely, in all probability, an inaccurate analogical form to fotms like 
+itaUulhita, *c), and gives no criterion of date (ef. Ltchuh, l'anuu, p. 32). amanlrayam 
+am occurs only in VII, 17 and pioves nothing for the eailicr part of the lirahmana. lanmi, 
+III, q 4°, allows only l/fbiebich, p. 33 ) I -ut as there can be no doubt of the priority of 
+the Aitarcya Bralunana to Papin. (cf. Ucb.ch’s own paper, hezz. AcvX, 3 <> 9 ). 
+clearly shows cither the select., c character of l'anim's work or more probably the incorrect 
+transmission^of the text (the Sdnkhayana has r akrc, laebich, pp. 80, 8t) Ihe use of avatn 
+(for .-warn) is apparently a note of the Aitarcya lirahmana s style, not a proof of date 
+laebich (p. 30) holds that asa was obsolete in l’amn.’s day in prose and says Vaska uses only 
+
+bahhTtva. I cannot accept this view as to Pani.11. 
+
+, -Phe story of India, Agastya, and the Maruts has received full treatment from Sieg (Dte 
+Sancnstoffe , J AyrW.r, pp. .08-119). He holds that RV., I, .70, > 7 b ^ «6S «■“*”»!> n, | 
+Itih'isa to the c'ifcct that Agastya offered a sacf.cc to the Maruts. Indra came and cla.med 
+it and Agastya had to pacify Indra amt the Maruts. The result is possible, but not certain. 
+The Kausltaki Biahmaua, XXVI, 9, has (as amended by S.eg, p. 117, n. 7): taya iubha 
+
+n 302- Whitney, Translation of Athai v.ivcla, p. 604). So in Ixhila, I, 2, 9', MSS. read 
+X prh,ay'anti lor frimnti and this Piaki.tism is lound in Va.tt.ka 1 to Paiiini, VII, 3, 37 - - Ste 
+
+also YVackernagel, Altinttncht' Ciramntatik, I, 135 * -t, . r 
+
+° Aufrcchthfview {Aitarcya lirahmana, p. v.) of the dependence of the Brahmapa parts of 
+the Taittniya Samhita seems borne out by the citations m Ins ‘ Anmerkungen It may be 
+noted that the Brill,mana parts of the Samhita cannot well be sepaiated much m point of 
+"fine from the Briihma.ia itself and that B.ahmana deals with the late Purusamedtm (Win emits, 
+C-sch dcrindisch Lilt. 1,167). Uf. also Taittirlya SarnluU, V 1 ,3, 10, 5 and laittinya lirahmana, 
+I t fwiuf aLc a Brdhinana, VII, .3, 3 (.->•, »• >* 4 . ’)• Noteworthy also is Win,emiU's 
+
+remark (p. ,75, n. ,) that in V.Ijasancyi Samh.tr., XXX, Buddhists arc not mentioned, though 
+that section must be later than the oldest Hiahmanas. 
+
+
+
+174 
+
+
+AITAREYA ARANYAKA 
+
+
+I, 2, 2- 
+
+
+abiding, the kayChMiya hjnin. For by means of it Indra, Agastya, and the 
+Maruts came to harmony. So tire recitation of the kayalublnya hymn tends 
+to harmony. Further the hymn tends to long life. So if the sacnficer be dear 
+to the priest, let him recite for him 8 the kayaiubhiya hymn. He redes the 
+hymn ‘India, with the Maruts, powerful, for joy’ (RV., Ill, 47 )- T * ieie “ re 
+the words ‘India, powerful’; power indeed is a characteristic of Indra, this 
+day is Indra’s and India’s its form. This hymn is composed by Visvamitra. 
+Now V.s\amilra was the friend of all, and all is the friend of him who knows 
+this and of those for whom a Hotr priest, who knows this, recites this hymn. 
+The lit inn ‘Thou art born, terrible, for strength, for energy’ (RV., X, 7 . 1 ) >s 
+one containing nivids,' and, as belonging to the one day ceremonial is perfect 
+in foim. Much indeed is done on this day that is forbidden, and (this hymn) 
+is the atonement. Now atonement is rest, and at the end (of the sacrifice) the 
+saciificers rest on the atonement of the one day (nivuklhana) as their rest, 
+lie rests who knows this, and they also rest for whom a Ilotr pucst, who 
+knows this, recites this nividJMna. If recited straight on, the verses number 
+ninety-seven. 10 The ninety is made up of three vitaj sets of thnly, and then 
+
+Sarawak sanT.1,1 Hi ^n.ivaiJya.n I ,aJ dot sa,„jn„na,n sa.Ha.i suktam \ 
+
+Marutai ,a .m,m, which must go back to the same ... ce as the A.tareya version, 
+bnn'd io in Auareya lh.ih.nana, V, >6, which ag.ecs verbally will th.s passage. For 
+taniiiiuiui see also liloomlield, Athi\rv<ivcda , pp* 7*> 73* , . ,, ,r »■„ j 
+
+'■ The Ken- »«c is p.obably possessive \ 
+
+7 "!^n n wnh a.'.d Aom RV. onwards. Not 
+
+lift 1 tSn gfi • (larbc. Philosophy of Ancient India, p »2. 
+
+J itt., 1, I<>0 sq. , Hdmt, J. nw J J J . cpeSrautaSutra, VII, IQ, 20. The 
+
+a Tn^ii.L'l.-iv'uiT \ianvaka, I, 3, the «/7V</is in RV., \ I,iy , see ruama ouua, v , y, 
+
+“hem, .b.,1 , .5 I Kausiiaki Ihiinnana XXV, 3 . AW .‘^ ^ np.-endy were 
+
+known in Kgvcd.c times, cf. ltaug, Marcya BrHhnanayy.V s,p., Weber,^355 . 
+
+XVIII, 9 r,; Oldcnbcrg, 1 ‘f'i 'x^, 7 ’ domes'Vn after the sixth verse, 
+
+luwitz, J):t Apoktyphen da a * I‘ft- - . j 2 i - {>• six prapiithas each of 
+
+“ Siyana explains thus: .he two rM to ml, ‘ *■ ^ 
+
+two verses made into a trea - 18. th " L ' 3 ’ B * t j j 2) , iheie are seven 
+
+iMr ‘-15 •- <"“ rulm ' n Im ' ra = 5 : the"author overlooked this, although of course the 
+
+piagathas which would gi\c ioo. Apparently the . , f th -trap at has 
+
+explanations are possible. Oldenberg ^rolepomcna, p. 353) IhmU that some of 
+may have been counted as two, olheis as three verses. 
+
+
+
+-I, 2, 3 
+
+
+TRANSLATION AND NOTTS 
+
+
+*75 
+
+
+there are seven which arc over. Whatever is praise of the seven is also praise 
+of the ninety. If the first and last are repeated thrice the verses number 101. 
+There are five four-jointed 11 fingers, two pits, the arm, the collar-bone, the 
+shoulder-blade; these make up twenty-five. The other parts 12 have twenty-five 
+each, making a hundred, and the tiunk is the one hundred and first part. 
+The hundred is life, 13 health, strength, glory; the saciiiicer is the hundred and 
+first, resting on life, health, strength, glory. These verses become 
+For the midday pressing is accompanied by trisjubh verses. 15 
+
+3 . They ask, ‘ Why is a swing 1 a swing?' lie who blows is the swing. He 
+
+
+11 The four are, according to Say ana, agra, madhya , mulct, tanmula , and he notes that 
+though the an^mjha has really only three, it is given a fouith lor the sake of symmetiy. 
+So in the systems of Caiaka and Susiuta (lioeinle, Osteology, pp. 1 22, 123! there aie sixty 
+phalanges, giving fifteen in each hand. Here the phalanges and the metacaipus are reckoned 
+as phalanges In Sankhayana Aran)aka, II, 5, each flint, on the other hand, is given three 
+parvdni, which is the more coneet view, and peihaps later. The expiession kakyast ib doubtful. 
+
+It cannot mean ‘armpits’, for tlieie is but one on each side; Max Muller says the pits ‘ in 
+the elbow and the arm’; Monier-W illiarns, Dut. (uhcie the icfeience is inaccmatc) gives 
+the sense as the two depressions on the wiist; Sayana says kakuisya pd) U'advayam, and possibly 
+the armpit may he conceived of as in some way double. lie takes, followed by Max Muller, 
+akm/i as eye, but {a) hi as is a separate element and the eye belongs to it; {/>) the form is 
+unparalleled. Tnedlander liolds that akyi (Ar. ala, I.at. attlla, O.TT.G. a/isala) means 
+‘shoulder-blade’, but that is the meaning of amsaphalaka in the s>stems of Caraka (Iloernle, 
+T.R A S, 1907, p. 13), peihaps of Susiuta ami Vagbhata ( J.R.A.S ., 1906, p. 931 ; Osteology , 
+pn. 76 <11). So akm must mean ‘ collar-boneas 1 would take it in Sankhayana Aianyaka, 
+11,4 laksa and akui/i) and as m the Satapatha lhahinana (dkui). '1 he later foim is usually 
+akmka, though ak\a is found in the ‘non-medical vusion of Atie)a\ sec lioeinle, Osteology, 
+pp. 55 , 134 , n. i, and my review, Z.D.MAD bXIT, 1.35 «b Dayana’s e.ror is found in the 
+commentatois on Yojuavalkya and in the modern tianslations. 
+
+1'2 j e t h e left side, and the two sides of the lower body, which have five four-jointed toes, 
+a thigh, a leg, and three pamurni (‘joints’, Max Mullet, rather ‘ articulations ’, Iloernle,/. A*. A. A, 
+
+1906, p. 931) according to Sayana. . .. 
+
+13 Because life is one hunched yems and the other things depend upon it, Sayana explains, 
+probably co.reclly, as there is no doubt that life as one hundred years is a veiy ea.ly idea, see 
+Lin,nan, Reader, P . 384 and re IT., and Weber, Jnd. A/W., XVII, 193; Restgruss an 
+
+Roth, p.137. Cf. Vajasaneyi Samhita Upanisad, 2. . 
+
+11 Because the last hymn is tridubh (Sayana). But all the hymns 111 that Khanda are 111 
+
+f. Aitareya Biahmana, HT, 12, 3-5; Satapatha lhahmana, IV, 2, 5, 20, and other 
+passages cited by Bloomfield, J.A.O.S, XVI, 4 For the form piauga, cf, W ackcrnngel, 
+
+Altindisthe G> ammaiil, I, 41 ; Z. D. M. C\, XL, 678. N 
+
+1 'Ike use of the swing lefers, in the opinion of Oldenberg {Religion des Veda, p. 4 H)> to lhe 
+sun, which is called ‘the golden swing in heaven’m KV, VII, » 7 . 5 - '"»» » V'g prol^l.le, 
+
+as the Maliaviata litc is, at least to some extent, a sun-eha.m (cf. Introd., p. ah), bayana s 
+interpretation follows the text and makes the swing Vajru, as does bankhayana Aranyaka 
+I 7 I, 2, 4 below is in favour of the sun; cf. Katl.aka Snmh.ta, XXXIV, 5 , c.led ... /ml. 
+Shu/ 111 , .,77. Co.npaie the dot/ijatrH of the young Krsna, clca.Iy a vegctat.on i.te. 
+
+
+
+176 
+
+
+A ITA RE YA A R ANYA KA 
+
+
+1,2, 3“ 
+
+
+swines forward in these worlds and then is a swing a swing. ‘There should 
+be one plank/ some say, ‘for the wind blows in one way and (the swmg 
+should bel like the wind.’ But this is not to be accepted. Others say, I here 
+should be three planks, for threefold are these worlds and (the swing should) 
+resemble them.’ But this is not to be accepted. There should be two plank , 
+for these two worlds’ seem most real, and the ether between them is t e s y. 
+So let there be two planks. Let them be of udumbara wood. The udumbara 
+is sap and proper food, and planks of it serve to win sap and proper food 
+Let them be raised in the middle. For in the middle food delights men and 
+so he places the sacrificer in the middle of proper food. There are two kinds 
+of ropes’ the right and the left. The right serves for some animals the left 
+for others. When there are both kinds, they serve to win both kinds of animals. 
+The ropes should be of darbha* grass. For of all plants darbha is hcc of evil, 
+and so they should be of darbha grass. 
+
+nngel, Altmhuhe Znmvtatt , ^ 7 ‘, * J J Brahmana, which also 1 ms, VI, 3 , h 
+
+r irri x...,—. %*»■*■ *• * 
+
+llillebramlt, RitualLttteratur, p. 167. ^ q . . {a(i Vcl au dumbaram 
+
+* explains rm h t and left as ash.oncu Dy^ h probably d „ e> aa 
+
+rfth^ig iffixecTat a -awhile V, r, 3 Rives as alternatives or 
+
+These remind us that the last h/olc 7°. . 
+
+' ^^^^ith a 
+
+aid at ivtfis found o'n a positive ^ V, 10 ^^e^^LVh 3g 
+
+Speijer, &»*. *«, HI, 
+
+i 216, Pische , ’ • ’ h told a p aha tapapmd , cf. Aitareya Brahmana, l y . 4 = 
+
+S. B. E. t XV, 168, n. 3); Chandogya Upamsad, I, 3, 91 VU1 » *» 5 > b >7’ 
+
+
+
+-I, 2, 4 
+
+
+TRANSLATION AND NOTES 
+
+
+*77 
+
+
+4. Some say, ‘ The swing should be one ell above the ground, for by that 
+are the heavenly worlds measured/ But this is not to be accepted. Others 
+say, ‘ It should be a span, for by that are the breaths measured/ But this is 
+not to be accepted. It should be one fist 1 above the ground, for by that all 
+proper food is made and all proper food is taken. So let it be just one fist 
+above the giound. Some say, ‘Let him mount the swing from cast to west, 
+like the sun here who shines, for he mounts these worlds from oast to w'est/ 
+But this is not to be accepted. Some say, ‘Let him mount sideways 2 for men 
+mount a horse 3 sideways, thinking thereby to win all their desires/ But this 
+is not to be accepted They say, ‘Let him mount fiom behind, men indeed 
+mount a ship from behind and the swing is a heavenfaiing 4 ship/ Therefore 
+let him mount from behind. Let him touch the swing with his chin/’ for 
+thus does the parrot mount a tree, and the pairot eats most of all birds. 
+Therefore let him touch the swing with his chin. Let him mount the swing 
+with his arms/ 1 So the hawk sweeps dowm on bi i els, and so he mounts trees, 
+and he is the strongest of birds. Therefore let him mount with his arms. Let 
+him not withdiaw from the earth one foot, lest he lose his hold of it. The 
+Ilotr mounts the swing, the Udgatr the seat of udumbara wood. The swing 
+is masculine, the seat feminine, and they are united. This union is made at 
+the beginning of the hymn for the sake of offspring. Children and cattle 
+are his who know'S this. Now the swing is food, the seat prospeiity. I hus 
+
+1 The list is a convenient measure ami a fistful is n good mouthful, so S.ijana explains. ( f. 
+for these measures, Hopkins, J. A. O.S, XX 111 , 141 s<p 
+
+2 The swing is east ami west; noith and south is sideways, says Suyana. The accusatives 
+below are quasi predicative, cf. Delbiuck, A/tmdisihi Syntax , pp. 7 ^> 79 > b 4 * 
+
+a As Max M idler points out, this is a clear lefercnce to hoist-riding, which is not certainly 
+known or referred to in the Kgvcda. But it is known to the Yajuneda and the Athnnaveda, 
+Zimmer, Altmdhches Lcbcn, p. 230; Mm donell, Sanskrit Liter atm e , p. 166. Smnlaily in the 
+llomeiic age riding is only gradually coining into use in (Ireeee. .So S.itapatha Riahinaua, 
+VII, 3, 2, 17; and cf. RV., I, 163, 9; Weber, Iter!. Sit,., 1898, p. 564. 
+
+♦ This and the comparison with the sun arc certainly in favoui of the theory of Olduiberg, 
+refeiicd to above (n. I on T, 2, 3), and see App. to my Sdnkhayana Aranyaha , pp. 73 sq. 
+
+5 Sankhayana Srauta Sutra, XVI 1 , 16,1, gives the ».least, 'the pauot 111 mounting strikes, the 
+tree with its chin. It is kept by princes, ministers, &e , and so is well fed, says S.iyann, 1 he 
+form is strange (Wackernagcl, AltimhUie Gtammalt/, I, 184; Macdomdl, Vidn Grammar, 
+p. 37) find probably not Indo-Furopean t’f. Iloernie, Osteology, pp. 39, -to. 
+
+0 That is the forearm from the elbow. For fuither details of this ceremony see V, 1, 4 - 
+For tied below, cf. Delbiuck, AltindisJie Syntax, p 3 1 7 J *I*U‘b umi 
+
+Syntax, § 240, n. The agreement of anmldatamah with y, nah is diaractciistic. Sec Tallinlya 
+Samhita, V, 9, 11, I: iylno val vdyasam fdli'thah ; Delbiuek, Altmdnthe Syntax, p. 80. 
+Spcijcr {I'cdischc und Samkrit-Syntax, § 95 c) is unable to cite an example from Sanskrit. 
+It is the gcneial rule in Latin, where, however, post-Augustan exceptions occui, c. g. vthn numum 
+animaliiun de/fhintis cst (I’liny, A’at. Hist., ix, 8, 20). 
+
+N 
+
+
+kmi n 
+
+
+
+178 
+
+
+aitareya aranyaka 
+
+
+I, 2, 4- 
+
+
+„ , , f , o'u A t f nin.'k'is 8 with the Brahman sit down on 
+
+they 7 mount to food and fortune. 1 jf ^ 
+
+ot Plan is and trees having gmm up i*ar f,u,t. So then » r 
+
+— a5 ,«*t »».«■ y y> 
+
+food. Tins serves j° W g" t S ^ lis a ;s not’To be accepted. For the honour done to 
+foe'that'seel'it'not- is indeed not done. Others say, ‘ Ut him descend after 
+* '* “ - 
+
+one that has approached near is indeed not done. T . f > 
+
+*,« “• - - 
+
+I'LSS -»“>* h* Then ,« hin, deseed tn.atd, the east. 
+
+■ Tee, he. th, Het, a.d !%»,. Me. Mill,, telle- * >■ 
+
+.»>«.« etl the ehihi.eht.n- K " ^„„„.l,..,.l., IVi,, Nt,n, Ag.Ml... 
+
+* They arc the llotrs assistants, viz. 1 lasasl., . • (|) . ^ fifth are le ally 
+
+and Accluvaka. The division is not st,.ct * , lUt ' it ^responds to facts better than 
+
+CassclwiththcltrahmanandtlicNcMr with “varyu.bu, ^ 
+
+the later classifications, see Weber, M • > _ ’ * perhaps be better spelt brsih. 
+
+pp. » sq.; Hillclnandt, Ritua-L,tUran, , £ 97 - /^ ^mMCrammahk, I, .84, a, 3: 
+itotl, the v or # and r present drlbc.' ) Wll Sfrmkc .Unclose, p. »8. The 
+
+following sentence is quoted in the Naigcya "» ( j' ‘ u it h ac l occurred, it would have 
+
+• Max Muller suggests that r » before u,jah >» «pccW reading above is ham ova lad 
+
+been (pure natural, but it is not necessary to susixeet the ^ ^ „ ot occur. The 
+
+fa jam am.ddyam and thejva ^ Urahmana, lad being of cou.se adverbial. For 
+
+phrase eva tad is very common m me /utarcya , 
+
+the usual asyndetou, ef. Dell-nick, ,,„t is inserted to complete the 
+
+i" The descent does not of course come here in its proper or , 
+
+discussion of the topic of the movements of the pnesR second vasal (the anuvasal) 
+
+.1 The reason for this be.ng rejected rs that 1 -J on'J* descending in its 
+
+.bat this ,ML,a comes up, so that it^eouMhoy,/.^.^ 
+honour(Sayana). For the word, c f .W aeU . g XVIli, d6 y ; lor the form, 
+
+L, 139; Macdoncll, Udu Grammar, p. 34 . " cbcr > 
+
+\Sh\^, Sansknt G,am,nar,<> I0 9 *' , A!li udnche Gram,mill-, TI, i, 77 i nclbrUck, 
+
+n For the form apaiyate, cf. Wackern.g , Adhyrl.lya appears clearly to 
+
+Vagi. Syntax, II, 5*9 «l-> pmw). The'separation into two roots 
+
+come from Vr? 10 the !,cnsc m ° vt L.i , n , \ , e ,, ms quite needless (cf. Whitney, Roots, 
+
+w - ^ ,v ' - * 
+
+- * t^sss?: sz 
+
+be devantah samp,ajdyate. But the ““ "\ oxm retasa is not impossible, as forms from a, as, 
+intelligdile forte, and on the other hand t , . Whitney, Sanskrit Grammar, 
+
+asa, exchange more or less freelythroughout Sanskr.t, see \V _ ^ Bahllvllhl , % „„V ctolf 
+
+§§ 4 i 5 . >A'y. a " d t a, °"« U8 ^ er i^Wi of c'oxrrse \he'L« form prevails, Muller, IV,U 
+
+occurs ill the Satapatha, ibid., m* Jn .. _ 
+
+
+Grammar, p. ^5. 
+
+
+Cf. also l’ischcl, Prato it Grammar, 
+
+
+
+“I, 3> * 
+
+
+TRANSLATION AND NOTES 
+
+
+^79 
+
+
+Adhyaya 3 . 
+
+They say, ‘Let him begin this day 1 with saying the word him' In the 
+word him is brahman , this day is brahman, and so lie begins brahman by means 
+of brahman, 2 who knows this. Now with regard to his beginning with the 
+word him, the word is masculine, 3 and the rc feminine. They make a pair 
+and so he makes a pair at the beginning of the hymn for the sake of offspring. 
+Children and cattle arc his who knows this. Again with regard to his beginning 
+with the word him, the word is to brahman like a wooden shovel. 4 Just as 
+one desires to dig up anything with a wooden shovel, so with the word one 
+digs up brahman . Whatever he desires, he digs up with the w'ord him, who 
+knows this. Again with regard to his beginning with the word him, the w'ord is 
+the discrimination of divine and human speech. 3 So he, who begins with the 
+utterance of the word him, discriminates divine and human speech. 
+
+1 The time of himkrtya and pratipadyate are obviously really identical. This is readily 
+explained by the originally timeless force of the form krtya (cf. Whitney, San ski it Grammar, 
+§§ 889, 894). So the aoiist participle in Creek sometimes coincides with the time of the vcib, 
+c.g. Monro, Homeric GrammaA, p. 212. Delbiuek ( lltindisihe Syntax, pp. 405-409) holds 
+that in all these cases the distinction of time between the main veib and the gerund exists, but, 
+however natural the giowth of this use is, it is only to be found in the examples by forcing the 
+sense. Spcijcr ( Vedisihc und Sansh it-Syntax, § 223) lays stiess on tlic ‘ aoiistic ’ effect of the 
+weak root and appears to think that this accounts for the past foicc. but it should be noted that 
+in Vedic we have no evidence that the forms weic ever felt as other than participles either present 
+or past. In striyam dis/vaya ktlavdm tatiipa it is most probable that the wntcr did not feel 
+drHyniya as~* after having seen’, but as ‘ seeing’. Cf. my remarks iny. A. A. S., 1907, p. 164. 
+t or beginning the Mahfivrata with him, cf Sankhavana Aranyaka, II, 1. For him \ */kr, cf. 
+Whitney, § 1079. It is obsolete in the classical language. 
+
+2 Cf. I, 1,3; 2, 2. , 
+
+3 Cf. I, 2, 4. The use is found in the Aitarcya Ihahmana, VI, 3, and often in the Satapatha 
+Brahmana. For the idea, cf. the stories of the wedlock of the sdman and ic in the Satapatha 
+(IV, C>, 7, 11, &c.), and Jaiminlya Upanisad lhfihiuanas, and Aitareya Brdhmana, TIT, 23, 1. 
+
+i Sayana explains this as a metaphor fiom the seaich of hidden licasure, a probable 
+supposition in the case of India, whcie bimal of treasure (cf. Gautama Dliarma Sutia, X, 43-45; 
+Vasbtha Dharma Sutra, IV, 13, 14; Manu, VIII, 35-39; Vajf.avalkya, II, 31 , 3.0 has always 
+been frequent in consequence of the unccitainty of life and government. A different idea is 
+found in Satapatha brnhmann, VI, 3, 2 ; 5, 4, &c. 
+
+6 That is, it distinguishes ordinary conversation from divine service. The Sahkh.iyrma 
+Aranyaka, II, 1, gives different reasons for the importance of him. T11 Satapatha Brfihmana, 
+VI, 3, 1, 34, where the same distinction occurs, Snyana explains as Sanskiit and Apabhrainsa 
+(Eggeling, S.B.E., XLI, 200, 11.) ; daivyai must be correct, dezyai cannot well be adjectival, 
+and the cnor in the MSS. is trifling. Cf. I IT, 2, 5. It is noteworthy that later daivT 7 uic is used 
+for Sanskrit, cf. Hamlin, Kavyfwlarsa, I, 33: samskrtam mint a daivi 7 <ag anvakhyCUd mahanih/uh, 
+Franke ( Pali und Sanskrit, p. 89) compares the fact that Mathuia was called city of the gods 
+because of the Kusana title devaputra, and is inclined to think that ‘ sccondaiy Sanskiit came 
+to India from Ka&niir via Mathura, a hypothesis which can luridly be regarded as piobable. 
+
+N 2 
+
+
+
+i8o 
+
+
+AITAREYA ARANYAKA 
+
+
+I, 3> 2- 
+
+
+2. They say, ‘What is the beginning of this day?’ Let him reply, ‘Mind 
+ami speech.’ 1 All desires rest on the one, the other yields all desires- 
+desires rest on the mind, 1 for with the mind man conceives all desires. All desires 
+rest on him who knows this. Speech yields all desires, for by speech man 
+expresses all desires. Speech yields all desires to him who knows this. Then 
+they say, ‘ One should not really begin the day with a rc, yajus, or saman verse, 
+nor start from 3 a rc, yajus, or saman verse.’ So one should say the ryair is 
+first. The vydhrlis are bhuh, bhuvah, and svar,' and they are the three Vedas. 
+Jthuh is the Rgveda, bhuvah the Yajurveda, and svar the Samaveda. icrc oic 
+
+The real meaning of the discrimination is suggested hy AUarcya 
+
+in v„i daivam tatheti m.hmytm \ driven,i cum,warn tan manunm ca f ^" J , H , j 
+
+. i . j- i j v/ t tKj m i Tlu> later use of daivi vat must in reuuca 
+
+m nemX -5 "hmX'queCion ofi,k,it.’ef. 1 , 5, ». «■ I" >" c 1-^nge where 
+
+]Ianumant 'ponders as to addling Sitl, the 1-s.bdities he contemplate. are■ ® 
+
+Jacobi) miouu nuhm-im or dvija'ir mr, vacua s.msbl.nn, which appears cka y 
+
+“ 4-- “~r 
+
+• ":sr:5r :,r« 'S'r^....*** - 
+
+C "TsJ: “Idl^M^-ies are phases of ndnd, manovrUimUf,,,, which h .00 subtle 
+for the Aianyaka. Cf. lhhadaranjaha Upanisad, 111 , a: manasu h, bam, a, iamayat, , and 
+
+the rule refened to in tad ahur. But t ^ islea ^ cs lt - it ^ safer to take the quotation 
+
+There “To rlout; that the constrLtio’n 0. the last part of the sentence 
+"not easy Kor the ahh, cf. Delhniek, AMndischc Syntax, pp. .07 «, 1 Spcjer, VaUuhe n„d 
+
+iddory of the triad sec Deussen, P- ,M- L 
+
+P- See also Jaiminlya Upani>ad^'*“^" 1 ;^llmtiom ^ 
+
+Ul 'T^\hV , m’;ee 0 vLl C ar r and n tlm Atharvaveda, see especially 
+
+that the Athatv-iveda contains much old ma enal and probable tn ^ refcrreil to 
+
+Aran\aha was written (cf. Taittuiya Samhita^VU, 5 , n, 2, me t 
+
+- I agree with \\ inter.,itz that Oldenberg’s view (/Mcralur Jcs alien Indie » p. +0J*»t prose 
+magic fmmulae are older than • poetic ’ which are inutatmns of the poetry of the hymns of the 
+Rjrvcda is not probable. 
+
+
+
+-I, 3> 3 
+
+
+TRANSLATION AND NOTES 
+
+
+181 
+
+
+he does not really begin the day with a re , yajus, or suntan verse, nor start from 
+a rc, yajus, or sdman verse. 
+
+3. He begins with tad} this. Now ‘ this this ’ 2 is food, and so thus he obtains 
+food. Prajapati indeed uttered this as the first word consisting of one syllable 
+or of two, 3 viz. lata or tat a. So a child when it first speaks utters the word 
+of one or tw 7 0 syllables, iata or tala. So with this very word with lata in it 4 
+he begins. A Rsi says (RV., X, 71, i), ‘O Brhaspati, the first point of speech/ 
+for this is the first point of speech. ‘ Which they have uttered making a name, 
+for by speech arc names made. ‘ That of them which was the best and flawless, 
+for this is the best and flaw'less. ‘ 1 hat is hidden in secret by their love and 
+yet is made manifest/ for this as regards the body is secret, merely the deities 
+(who enter the body), but as regards the gods r> it is made manifest. 1 his is the 
+meaning of the verse. 6 
+
+(apparently ns a fourth Snmhita\ and Wintcrnitz, Ccsch. der indtsch. I tit ., I, nol, but the 
+recognition is a sign of later date (Taittnlya Samhita, VII, is not piobably early, but, like VI, 
+is later than the Aitarcya Brahmana). 
+
+1 Tad is the first woid of the first stanza of the fust hymn of the Nbkevalya Sastra, the 
+so-called Rajana, RV., X, 120, 1. 
+
+3 It may be rendcied * this word tad' ( — tat tad-iti ), but Sayana takes it ns a repetition. 
+The icpetition of annam is apparently not connected with that oi tad, though it may have 
+been helped by it. 
+
+•' Max Mallei seems to rcgaid the two alternatives as tat and tata or tata, this of com sc* 
+is the usual signification of tkahuna and dvyakyua, but Sayai a refus these woids to the 
+quantity of the first and second s)llables in tata and tata respectively. 1 he form of the 
+sentences makes this seem certainly correct, however unusual it maybe. We may have lure 
+early evidence of the omission of the final a m cmlinaiy conversation. 
+
+4 I take tat tatavatya separately and eva tat as — ‘ so\ Ihis seems also to be Sayana s 
+interpretation. Max Muller says: ‘With this vciy word, consisting of tat or tatta [ef. the 
+reading of I.], he begins/ and in a note: ‘If tat is called the very same word, eva is used 
+in the sense of iva* This appears rather unsatisfactory, and Sayana is probably light 111 
+thinking tat and tata similar enough for the purpose heic in view. This passage, indeed, seems 
+to be a deliberate and somewhat elaborate variant of the older legend (preserved in Satapatha 
+Brahmana, XI, i, 6) by which Biajapati when he first spoke uttered bhuh, bhuvah, and 
+suvar , which are words of one and two syllables respectively. Sayana has: ekena hmsvdio- 
+petatkdksard \ dvdbhydm hrasvadirghabhydm it pet d dvyakuird. hkadvyaksara is apparently 
+an adject. Dvandva with disjunctive force; cf. Wackcrnagel, Altindische Grammatik,\\, b 7 °’> 
+Dclbruck, Altindische Syntax, pp. 73 sq. ; Vcrgl. Syntax, III, 224 sq., for early examples. The 
+whole sense is little more than that tad which is equal to lat{a) or tdt(a) is the name which, as 
+brahman , is revealed in the deities and implicit in mail in whose oigans, &c., the deities arc (as 
+in II, 1, 5 ; Sankhayana Aranyaka, IX, 1, &c.). 
+
+0 For adhidaivatam , cf. Chandogya Upanisad, I, 3, 1, &c. ; Whitney, T. A. O. S., Oct., i8yO, 
+p. li. So often in Jaiminlya Upanisad Brahmana. 
+
+« This stanza is very obscure. Sayana quotes Asvalayana Grhya Sutra, I, 15, 8 , where it is 
+laid down that a child’s scciet name is only to be known by father and mother until the 
+upanayana. That this is wliat is referred to here is not impossible, as Max Muller points out, 
+
+
+
+182 
+
+
+AITAREYA ARANYAKA 
+
+
+I, 3 . 4 - 
+
+
+4. lie begins with, 1 ‘That was the oldest in the worlds’ (RV., X, 120, 1), 
+for that 2 is indeed the oldest in the worlds. ‘Whence sprung the terrible one 
+with brilliant might,’ for from it he was born who is terrible with bnllian might. 
+
+‘ Immediately on birth he destroys his foes,’ for immediately on being born he 
+destroyed evil. ‘After whom all helpers rejoice,’ for all creatures are helpers, 
+and they rejoice after him, saying, ‘He 2 has risen, he has risen. ‘Growing 
+by strength, the powerful one’ (RV„ X, 120, 2), for he grows by strength the 
+pow ci ful one. ‘As foe he smites fear into the Dasa,’ for all fear him Taking 
+that which breathes and that which breathes not,’ this refers to the living and 
+the lifeless. ‘ What was offered in the feasts came to thee, this means, all is 
+in thy power.’ ‘All turn their thoughts on thee’ (RV., X, 120, 3), this means 
+all beings, all minds, all thoughts, turn on thee. ‘When these two become 
+three helpeis,’ these two being united pioducc offspring. Children and cattle 
+are his who knows this. ‘Join what is sweeter than sweet with the sweet, for 
+the pair is sweet, the offspiing sweet, and so with the pair he joins the offspring. 
+‘lie 1 conquered by the sweet that which is sweet,’ for the pair is sweet, the 
+offspring is sweet, and thus through the pair he conqueis offspring. A 1 . si sajs, 
+
+- - lnlcrpiclation adopted In , 4 
+
+M,” Mu ie 121 that .1 may 1 * that the name refers to the gods or to tad, the brah.nan 
+The rcfmmce , 1 hmvcvcr, to the deit.es who enter the body is elea.ly meant m some formcf ., 
+
+A 2 - i S' ami the stnse is the brahman = tad, which is the beginning of speech and the lust 
+u( nanu-Vis revealed (as the gods) and implicit in man.^ This section is refer™ to y ^ ayana 
+on Atharvavcda Will, 4, 77 ; see Tanman m Whitney s Atharvavcda, p. 892. 
+
+-Ibe Z!kV.,X, lao, .- 3 , which begins is a stolriya, because it corresponds to the 
+
+f Zlnan (S.iyana). The explanations of this hymn in the Aranyaha must be 
+deliberately perverse, so absurd are they. Cf. Wackernagel, AUmdtuht Crammahk, I, 
+
+Tim double uda„ld is, according to Sayana, because be is Adi.ya or i.eaveu, mid Agni or 
+emth The exact use of the ao.Ut is charactciistic of the early character of the text cf. 
+Whitney’s ciiticisiu of Delbruck (*/»/. Fo,sch., 11 . 8 - 86 ; AUindhche Syntax, PP-*80-1*9) "> 
+A T I \, XIII, 200; Spcijer, Vcdischc und Sanshut-Syntax, § 174- 
+
+‘ siyanatakes ah as referring to tnithunam which is tumadhu as consisting of he on 
+and daifghtcr-in-law. Mad/u m l is equal to grandchildren and ajh.yodh.h * ^Tther'cfore 
+‘provide that dear pair with dear offspring, our grandchildren. He does not t e , 
+even follow the Aranyaka, which clearly took sutnadhu as accusative. Max “ r , tr ^ e g 
+‘And this (the son when married) being very sweet conquered through the sweet. 
+
+the Ftgvcda, is not by any means dearly connected with the rest 
+Sayana gives two alternatives, that it is connected with the verse svSM 
+
+san, or with the whole Sastra (not, as in Max Muller, that « » peeled w. Lrifi^Te other 
+or the Veda in general). In the first case • this body » the body of the sacnficcr, the other 
+
+
+
+TRANSLATION AND NOTES 183 
+
+
+-Since he raided this body in that body; 1 he means thU body consisting of the 
+Veda in that corporeal body.” ‘Then let this body’ be the medicine of that 
+he means this body consisting of the Veda is to be the medicine ol that co.porea 
+body. Of this eight" syllables are gdyatri, eleven are Instubh, twelve jagatt, and 
+ten vinii. This consisting of ten syllables rests in the other three metres. 1 he 
+three syllable word purma 0 goes into the viraj. These indeed are all metres, 
+the three and the viraj. To him who knows this'” thus is this day completed 
+
+with all the metres. T , . , , . 
+
+5. He extends the verses by the use of muh i.» Rada indeed is man. bo 
+a man speaking sounds as it were. In the words nadam va odattnam * (RV Vlll, 
+60 2), odalvah are the waters in heaven, for they water all this; and they are 
+the waters of ihc mouth, for they water all proper food. In vadam yoyuvMnnun, 
+yoyuvatyah are the waters of the sky, for they inundate as it were; and they 
+'are the waters of perspiration, 3 for they mn constantly as it were. In the 
+words patim vo aghnydmm, ogknySl a.c the waters that are born of the smoke 
+of flic, 4 and they are the waters that spring from the organ. In dhmunam 
+
+
+body the body of the parents and the result is seen in svddoh, &c. The other case grve the 
+inlcrpictation of the A.anyaka, as Sayana himself admits, tad dad dz'ttiya,,,vyakhyamua ay.m 
+ity lidind b.Mwuv.cna spadih iyate. This shows how little S.ryana felt bound to foMov h.s 
+audio,ities. The words sv.lm-anaya,* occur in various guises m Atharvavcda V , 3 , 
+Taittuiya Samhita, I, 7, 2 ; Maitrayanl Saiphita, I, .0,3; Asval.iyana Siauta Sutia, II, > 9 , 
+
+32; Seinkliaynna Srauta Sntia, III, 17 > *• 
+
+11 The body of the sacrificci (Sayana). 
+
+7 The hymn tad id <lsa (Sayana). , . • 
+
+» The hymn, RV., X, iso, is tnduhh, and the desired metres are only obtained l>y torturing 
+i,. The lust, second, and fourth fadas have ten syllables, the tlr.rd eleven, the fin, c gh 
+of the first /«,/« give the gdyatri, the remaining two added to the ten of lire second and fouitl, 
+tadas the jagatl, anil tire first, second, and fourth (or rather the fourth), t ie 
+
+* . Because by adding /« to the first fada, ru to the second, .«* to the thud, the verses all 
+
+become tristubh. Sec V, i, 6. . ,•/, tt s fW 
+
+10 t„ evam vid (perhaps one word), cf. Wackcrnagcl, Altindischc Grammatik , II, l, . 
+
+Af lcr each p.ida of RV., X, .20, ., is 
+
+inserted iSls th'c sylUs /'«, one fid* of the hymn, RV VI IMjJ. » - 
+
+make a brhali. Cf. Satapatlm B.ahmana, Vlll, 6, 2, 3, and Lggeling, A.A.A., XLIII, 113, "• '• 
+2 Sayana explains the verse with reference to juice produced at the third pressing of the 
+Soma, the 'rjlui (cf. Il.llebrandt, Ved. Myth., I, 235 *b), *«* takes ,aula,a as the sacnficer, and 
+sunplie* rafaata. For the real sense see 1 ’ischcl, Vedische Mudien, 1,191 « 1 - 
+
+, ’«<"si; 
+
+cIo.T'ol, r’s 7 , |.. ..V) is V..V i.i.crtsm nlwul I'.y si V.hi,,,v',w. 
+
+5 273; Speijcr, Vedische and Sanskril-Syntax, § 24; Dell.ruck, Vagi. Syntax, I,- d 66 ,^ 8 ' 
+
+‘ Sayana gives two interpretations, cither smoke (in the shape of a cloud) produced by 
+fire, or from 'smoke and file, quoting Kalidasa, Mcghaduta, 4. dhiunajyoUhsahlamarutam 
+
+
+
+184 
+
+
+AITAREYA ARANYAKA 
+
+
+I. 3. 5- 
+
+
+isudhyasiti, ihc dhtnavah arc the waters, for they stir all this, ami by isudhyast 
+he means ‘thou ait lord’. 5 He extends" a trhtubh and an anmlubh. For the 
+Iristuhh is male, the anmlubh female, and the two are a pair. So a man having 
+taken to himself a wife regards himself as it were more complete. By repeating 
+the fir*-t verse thrice, the verses become twenty-five. 7 The trunk is the twenty- 
+firth, Prajapati is the twenty-fifth, lie has ten fingers, ten Iocs, two legs, two 
+arms, and the trunk is the twenty-fifth. lie adorns this trunk, the twenty-fifth. 
+Further the day (of the sacrifice) is twenty-five, and the stoma hymn of this day 
+is twenty-five, like is brought about by like. So the two are twenty-five. 
+
+G. lie begins* with tad, this. Now ‘this this’ is food, and so thus he obtains 
+food. Prajapati indeed uttered this as the first word consisting of one syllable 
+or of two, via. tata or lata. So a child when it first speaks utters the word 
+of one or two syllables tata or tata. So with this very word with tala m it 
+he begins. A Rsi says (RV., X, 71, i),.‘ O Brhaspati, the first point of speech,^ 
+for this is the first point of speech. ‘Which they have uttered making a name,, 
+for by speech are names made. ‘ That of them which was the best and flawless, 
+for this is the best and flawless. ‘That is hidden in secret by their love and 
+yet is made manifest,’ for this as regards the body is secret, namely the deities 
+(who enter the body), but as regards the gods it is made manifest. Tins is 
+
+
+the meaning of the verse. ... ,, ,/nv v ,1 
+
+7. I Ic begins with the hymn, ‘That was the oldest in the worlds (RV., X, 120,1). 
+What is oldest is great; the form of this day as possessing greatness* is perfect. 
+(There is the word ‘greatness’) in the verse, ‘That fame of thine, O ag avail, 
+through thy gi cat ness ’ (RV. X, 54. «) 1 the form of this day as possessing greatness 
+is perfect. (There is the word ‘strength’) in the verse, ‘He growclh more or 
+strength ’ (RV., VI, 30, 1); the form of this day as possessing strength is perfect. 
+
+
+sammMtah /,-va meqhah. The waters are aghny.i, he says, because plants n.i(l trees are o >c 
+tended by all. Cf. also liihaddcvata, IV, 41, which explains RV., I, 164. 43 = takamayar., 
+
+dh ft mam ; Atharvavcda, IX, io, 25. . . 1 c PP 
+
+• 'Thou art food’, in Max Muller's translation must lie a slip , fatlyast is regular, 
+Whitney Sanskrit Grammar, 5 1061, and is found in the Satapatha llrahmana in this orm. 
+
+« (Id id dsa is in tridubh, nadam va odattndm in anmlubh The former is male because 
+bigger than the latter. For the following, cf. Levi, La Dottnna du Sacrtfitt, p. 57- 
+
+7 The twenty-five are made up by nine verses of RV., X, 120, I , six o , 54 > ’ 
+
+and three of I si 4 which are mentioned in I, 3, 7 below. Cf. I, I, 2. 4 anr n. » , . * 
+
+■ This is ’a met repetition of Khanda 3, and the insertion of it here accord,ng to Saya^a 
+is for the glory of the whole hymn, whereas the purpose of it as Khanda 3 was to exto 
+
+W ‘ ,r ' d'he U that in the firs, Jye^am needs to 
+
+be equated to makad, whereas mahi'vd actually occurs in the second. *or the construction, 
+cf. I, 2, 1, n. 4. 
+
+
+
+-I, 3 , 8 
+
+
+1 RAN SLA TION AND NOTES 
+
+
+>85 
+
+
+(There is the word ‘ hymns') in the verse. * Then, manliest of men, with songs, 
+with hymns' (RV., Ill, 51, 4); this day is indeed a hymn, and the form of this 
+day as possessing a hymn is perfect. He extends the first two 2 verses, which 
+are deficient, by a syllable. In the small 3 (womb) seed is deposited, in the small 
+(heart) the vital spirits, in the small (stomach) food is placed. This serves for the 
+obtainment of these desires. He obtains these desires who knows this. The 
+two of ten syllables serve to obtain both kinds of proper food, that which is 
+footed and that which is footless. 4 They become eighteen syllables apiece. 8 
+Of the ten, nine are the breaths/’ one is the self. This is the perfection of the 
+self. Tight syllables 7 * remain in each. Who knows this obtains whatsoever 3 
+he desires. 
+
+8. He extends the verses by means of nada .‘ Now breath is sound. Therefore 
+every breath, when it sounds, sounds loud as it were. The verse nadam va 
+odathuim (RV., VIII, 69, 2) is by its syllables 2 an usnih, but by its feet an 
+anustubh . Usnih is life, anustubh speech. Thus he places speech and life in 
+him. By repeating the first verse thrice, the verses become twenty-five. The 
+trunk is the twenty-fifth, Prajapati is the twenty-fifth. He has ten fingers, ten 
+
+3 That is RV., X, 120, i a , with ten syllables, and VIII, 69, 2 a , with seven. lie adds/// to them. 
+
+3 Cf. I, 1, 2 ad fin. 
+
+4 1. e. animals and vegetables (Siyana). 
+
+6 i.e. ten syllables in RV., X, 120, i a , the syllable pu, and seven in VIII, 69, a\ 
+Similarly with the other three pddas. 
+
+* ( h'rast) chid rani is the veision of Siyana and it is as probable as any other, though the 
+word originally meant breath and only metaphorically is transferred to its use as describing 
+the organs of sense. The rune ‘ orifices’, seven in the head and two in the body, according 
+to a 8iruti (JaiminTya Upanisad Brahmana, II, 5,9; 10 » re ^ crencc > ^ think) cited 
+
+by Sayana {soft cl vai drs any ah prana dvCxv avai\ca\u), arc rcferied to in the Kathaka Upanisad, 
+V, I (where in all, however, there are eleven), ^veta^vatara Upanisad, III, 18, Yogasikha 
+Upanisad, 4, Yogatattva Upanisad, 16, and elsewhere. They are ears, eyes, mouth, nostrils 
+and organs of evacuation, with the navel when ten are counted, as in the JaiminTya Upanisad, 
+and JaiminTya Brahmana, II, 77 (J.A.O.S. , XV, 240), and brahmarandhra when eleven are 
+counted. Cf. Deusscn, ‘philosophic dcr V pa nishads, p.243; E.T., p. 265 ; Sechzig Upani shads, 
+p. 281, n. 1, and nava vai tirasiprdnah, Sankhayana Aranyaka, II, 2, which points to a different 
+idea, for which see I, 4, 1, n. 5; 5, 1, n. 6 ; 2, n. 13. 
+
+T That is, after deducting'the ten from the eighteen. 
+
+8 In his interesting note on relative clauses in the Veda, Edgrcn, P.A. O.S., May, 1883, 
+pp. xii-xv, points out that unlike Greek, Vedic Sanskrit uses the indef. rcl. pronoun with the 
+indie. This rule is not observed in the later Vedic literature, e. g. AWalayana Grhya Sutra, 
+I, 3, 1 : at ha khalu y at ra kva ca hosyan sydt, &c. 
+
+1 i.e. by the stanza, RV., VIII, 69, 2. 
+
+3 It has four pddas, and is therefore like an anustubh, which of course it really is. But it has 
+in the Samhita form only twenty-seven syllables, or resolving the y in aghnydndm in pdda 3, 
+twenty-eight, which is the number of syllables in an usnih, which, howeier, has three pa das 
+(8 + 8+12) only. 
+
+
+
+i86 
+
+
+AITAREYA ARANYAKA 
+
+
+1, 3. »- 
+
+
+toes two legs, two arms, and the trunk is the twenty-fifth. lie adorns this trunk, 
+the ’twenty-fifth. Further this day (of the sac. ifice) is twenty-five, the stoma hymn 
+ol tltday is twenty-five, like is brought about by like. So the two are wen y- 
+five! This is the twenty-fifth with regard to the hotly. Now with regard to the 
+deities The eye, ear, mind, speech, and vital spirits, these five deities have 
+entered into this person, and he has entered into these five domes He is then 
+pervaded wholly in all his limbs up to his hair and nails. So all beings, down 
+!o ants! are bi thus pervaded. A R,i says <RV„ X, n 4 , 8), ‘A t ousandWd 
+are these fifteen members,- for five arises from ten. 'As large as heaven a 
+e . irt h so large is it,* for the self is as large as heaven and earth. A thousand 
+fold arc the thousand mights - thus does the poet please and magnify the 
+members. 1 ‘As far as Iral.nan extends so far does Vac, wherever there 
+Zlknan there is Vac,* wherever Vac, there is brahman, is what .s mean . The 
+“of these hymns has nine verses, for nine are the breaths, and it serve 
+to win them. The second has six verses, the seasons are six, anc i scrvcs 
+win them. The third has five verses, the pankH* has five feet, and ,t is food 
+so it serves to win proper food. Then comes a trislich, there are three three,old 
+worlds, and it serves to conquer them. These verses become irha/n. 
+
+
+i ‘"rhe'n ' is ^aken' by ’ Max Muller as referring to the five .IciHes, fiy Siiyapa.as ruling 
+to tlie body in which fur,,,, is. but the |at«£ ™ J^tad ^ HI, 
+
+^.s.. xx„. . 5 .^ 
+
+“V,... 
+
+/ n,a /'"! a, .\ XS * aU vidtya dhvah \ namani krttnlbhivaJan 
+
+- >*.» ..... 
+
+IV, so; Bloomfield, Athan’aveJa,\>. 88. Sayana, to the com- 
+
+* KV., X, iso, has nine verses £“* J m \ Q ^ hymns 
+
+parative nature of these hymns as used^ ^ ^ 5tand . n u>e San , hiti . This 
+
+: w ^ t,,ecf - 
+
+™ ***“>*»”> 
+
+Sayana. For the Uistich and the worlds of. Ry 
+
+v,;; -rr • •** 
+
+The twenty-three verses give forty-six brhatU, as each is extended similarly (Sayana). 
+
+
+
+_I, 4) i TRANSLATION AND NOTES 187 
+
+metre, the immoital, the world of the gods. This is the body. Even so he who 
+knows this comes by this way near to the undying self. 11 
+
+Adiiyaya 4 . 
+
+Then comes the sudadohas verse. 1 Sudadohas is breath and by breath he 
+joins together all joints. Then the neck verses. 2 They denote them as usnih 
+verses according to their metre. Next comes the sudadohas verse. Sudadohas is 
+breath and by breath he joins together all joints. Then come the head verses. 
+They are in gdvalri, for it is the beginning of the metres, and the head is the 
+beginning of the members of the body. 3 They are in arkavat 4 verses. Arka 
+is Agni. They arc nine verses, the head is of nine pieces/' lie recites the tenth 
+verse. It is the skin and hairs of the head. It serves for reciting more than 
+
+11 Sayana explains this obscure statement ns referring to a birth as a deva. It may be 
+doubted if it means more than he comprehends the immoital body (cf. at nut, just above), i. e. 
+he who knows these verses thus performs that part of the rite which coriesponds with the body 
+of the bird to which the Niske\alya Snstra is likened (cf. I, i, i). That alma above means 
+body or tiunk seems certain, and the second dintdnam can haidly refer to anything else. If 
+it docs, it may simply mean, ‘lie becomes immortal.* The acc. is governed by abhi ; cf. I, 
+i, 2, n. 10. 
+
+1 The Sankhayana Aianyaka treats all this very hi idly, II, i, covers all Adhyaya 3 and 
+
+the sudadohas. The Ursan comes in II, 2, before the graiva, II, 3; then the pakuiu (akui, 
+bahu , piahastaka), 11,4-5; then the caluruttaram , 11,6; the aiitis, guy atm, bdrhati, aumiht, 
+II, 7-10; the rata, II, 11; the dmpadah , II, 12; the aindrdgna siikta , II, 13; the dvapana , 
+II, 14; the imustubha samdmndya , II, 15; the tridupchala, II, 16; then two miscellaneous 
+chapters, 71 , 17 ; 18. ( 
+
+Sudadohas is interpieted as yielding milk and it icpicsents the verse, RV., VIII, 69, 3, ta ay a 
+sudadohasah sdmam tnnanli prtnayah I jdnman devandm vitas irisv d roc ant divdh II This 
+is the verse immediately alter the nada verse. Its use hue is explained by Sayana because 
+it is prduasvariipd. Cf. Sankhayana, II, 1 : imdni parvdni samhitdni bhavanti. parvan is 
+apparently used vaguely ; cf. I, 2, 3, n. 12. 
+
+2 For them see V, 2, 1, which is expicssly here ascribed to Saunaka by Sayana, Intiod., 
+p. 20. grivdh here means ‘ ccivical cartilages’, see n. 7. 
+
+3 sisrhsoh Prajdpatch pmthamam mukhalo gdyatii samutpannd (Sayana quoting the 
+Yajurbrahmana) ; see Levi, L*i Doctrine du Sacrifice , pp. 18, 53. 
+
+4 That is, RV., T, 7, 1-9; in v. 1 arkebhir occurs. 
+
+6 Cf. Taittiriya Samhita, VI, 2, 1 : tasmdn navadhd tiro visyutam \ (Sayana); nava vai 
+iirasi prdndh , Sankhayana Aranyaka, II, 2, and I, 3, 7, n. 6. The first expression of this precise 
+idea seems to be in the Atharvaveda, X, 8, 43; punddttkam navadvdram tribidr yum'bhir 
+dvrtam. Whitney in his Translation , p. 601, thinks that the later gunas are already referred to, but 
+asLanman {Translation, p. 1045) points out,Garbc ( SdmkhyatatlvakaumudT,Abh . derBayerischen 
+Ak. dcr Wiss.y XIX, 529) renders the three coverings as skin and nails and hair (cf. n. 6). 
+A different view of the pi anas appears in Kafhaka Samhita (XXXIII, 3 > cited by Weber, 
+bid. Stud., XIII, 113, n. 2 for a grammatical point) : data vai purusa prdndh stanau dvddatau 
+(-11th and nth). Cf. also Kausitaki Upanisad, II, 15. 
+
+
+
+x88 
+
+
+A1TAREYA ARANYAKA 
+
+
+I, 4 , 
+
+
+the stoma? These form the trivrt stoma and the gayatn met e and >t » after 
+the production of this stoma and this metre that there arises all that s. Ihcse 
+verses serve for production. Children and cattle are his who knows this. Next 
+comes the s, Mot, as verse. SSdadohas is breath, and by breath he joins together 
+all joints. Then come the vertebrae verses.’ They are in vtraj metre. So one 
+man says to another, ‘ Thou shinest above us,’ or,‘ Thou bearest a high nee , 
+to one } who is proud. 8 Or, again, because they run 8 close together, they 
+
+. In the tnvrtstcna only nine verses of the hymn are used but here tlm tenth ver^hm 
+hyiVm is also employed. This is not the mTsinu \ loma chavtr mthi 
+
+’taken bySilyana as a maseuline singular ; he derives it tom 
+
+s.“. -ra t rc 
+
+nothing as it must be attracted goes too far. lhe e ^ _ vvindn'ine, the front part of 
+
+r:u: srjsssgz* 5: 
+
+r:i xif!.. 4. 
+
+ami Fuedlander (Introd., I'* translates attracted, cf. examples in Dclbrrick, 
+
+Kor ta ^ lUavanu, If. *“ ^ cllll{ J yam Uav saw,,, 
+
+AUvutisJu Syntax, 1-P-5«4-5«- ^peijer, Sanskrit Syntax, § 27 . Kxamples, 
+
+tat salyam id utma\ infm, H, 0, , , i • the sense c. tr. the Ch.indogya 
+
+however, on non-attraction are '' "J»• .37). 
+
+^au^u where iee - h0WCTer ’ Max Muller ’ S 
+
+’’"‘^•n.f'isthenafLron^Uted by ““ 
+
+the passage would cotaudy run b ^ ln(]ecd a sliff „ cc k," that is to one 
+
+says to another TCStf stall,ama,mm va renders this doubtful. On the other hand 
+who is proud. But the pcs. ' • - mi MJrayasi if taken alone, and this 
+
+bayana feels that rt ' ll ^“ ‘ J onI of thc trans lati,m here suggested. For this meaning 
+Brii'hmana, XII, a, 4 , . 0 , and Iloernle, /. it. A S, ^ PP- 9*^ 
+^.inkhaj ana Aranyaka, II, a : trim va asan^n s3ys . Monier- 
+• Jutah must be from Jd* S atau (Dhatupa t ha, XXI!, 4«) » ^quotable form (see 
+Williams' Mi. omits this form, fi'ving^ao;., k (iUd _ ^ 29S) flnd , the 
+
+V. Schrowler, Vienna Oriental Journal X , 9 m upddutyah , and 
+
+same root with upa + a in the sense ‘ anle^cn m Kathaha iamnua, v i, . * 
+
+
+
+-I, 4, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+* 189 
+
+
+are taken to be 11 the best food. For virdj is food, and food strength. Next 
+comes the sudadohas verse. Sudadohas is breath, and by breath he joins together 
+all joints. 
+
+2 . Now comes the right wing. It is this world, 1 it is this Agni, it is speech, 
+it is the Rathantara, it is Vasistha, it is a hundred. 2 These are the six powers 
+of it. The sampdta hymn serves to win desires and for dimness. The pahkti 
+verse serves for proper food. Next comes the sudadohas verse. Sudadohas is 
+breath, and by breath he joins together all joints. Then follows the left wing. 
+It is that world, it is that sun, it is mind, 3 it is the Brliat, it is Bharadvaja, it 
+is a hundred. 4 These are the six powers of it. The sampdta hymn serves to 
+
+Knpbthala Samhila, IV, I : kakm upddutyah , and compares Greek fivco, tvhvcn, Utiv a>, and Latin 
+irtduo , onto. Wintcmitz ( Gcuh. dcr indisih. Jntt., I, 98) still treat* davisaiti as if it meant 
+‘I will play’, as taken by Gcldner (Sitborrzig LieJcr , pp. 158 sq). It cannot be bum */du 
+' burn’, as suggested doubtfully in Whitney, Roots . ., p. 75. 
+
+10 sambalhatamdh is clearly the reading, from \/bamh (t. c. Inidhct for bazdhd). It occurs 
+in the Taitliriya Aranyaka. Cf. Whitney, .S arrskrrt (narnrnar y § 951 » Macdonell, l cdic 
+Giant mar , p. 58 ; Wackeinagcl, Altirrdmhe Gram mat tk, I, 44. 
+
+11 arntatamam prafyaiyante is thus conslilied by Max Muller, who says the adverbial foini 
+is vouched for by IVinmi, V, 4, 11. The fico use of compaiativcs and supeilativcs of this 
+class is a sign of early style, but in the enihest liteiatuie (KV. and AV.) the accusative 
+neuter is prefened, see Whitney, .Sanskrit Grammar , §§ 1111 e, and 1119. Cf. also Satapatha 
+brahmana, X, 1,2,5: dtarnam khydyatc\ ibid., X, 5, 2, 10: anutamdm gopdyati, and Delhiuck, 
+Altindhche Syntax, p. 194; pratardm iva kriyante , Aitareya biahmana, III, 48,4. te natardm 
+papmanam apdhata , Aitareya Brahmana, IV, 25, 3. But none of these or similar cases seem to 
+justify armatamum , and the sense given by Sayana as pulpy mile would equally be obtained 
+by rendering ‘they approximate towards {pratt \ \t at) that which is most tiuly food (fern, 
+because vhdj is lem.). For such a use of armatamd , cf. RV., II, 41, 16 ( ambitama , rradltama , 
+devitama ), and many examples in Dclbruck, 1 c., p. 193; and for the acc., cf. abhrsampadyantc 
+with acc., I, 1, 2, n. to. The acc. is governed by the preposition, yad may be taken with 
+dutah as equivalent to a finite veib, which is not very probable, or with pratyacyarrtc , as giving 
+the explanation of ‘ the vtjavah are vtrdj \ 
+
+1 Agni is the guardian of this woild and lie is also Vile, II, 4, 2, and Vac is Rathantara, 
+ITT, 1, 6 (Sayana), while Vasistha brought the Rathantara. 
+
+3 See V, 2/2 for the \erses. They are RV., VII, 32, 22 and 23 7 VIII, 3, 7 and 8 (tluce 
+each according to the reckoning of the Aranyaka); I, 32 (*5 vv.); VII, 18, 1--15; VII, 19 
+(11 vv.); 20 (low.) ; 23 (6 vv.) ; 25-29 (26 vv.) ; IV, 20 (11 vv.) ; making 100 in all, and then 
+the pahkti , I, 80, 1 ; IV, 20, is styled the sampdta hymn. 
+
+3 The moon is the deity of mind, but here the identity of sun and moon is meant, says 
+Sayana, and manas is brhat, and bharadvaja made the bihat. 
+
+4 See V, 2, 2 for the verses. They are RV., VI, 46, 1 and 2 ; VIII, 61, 7 and 8 (three each 
+according to this reckoning); VI, 18 (15 vv.) ; 23 (row.); 24 (10 vv.) ; 25 (9 vv.) ; 31-38 
+(40 vv.) : IV, 23 (II vv.) ; making 101 in all, and then the pankti , I, 81, 1. The sampdta is IV, 
+23 ; cf. Aitareya brahmana, IV, 30, 2. The Satarn is not precisely accurate, but the inaccuracy 
+is deliberate. There are 100 in the right and 101 in the left, and the pahkti verse adds one 
+to each of them. For the vatying sizes of the wings see TaittirTya Brahmana, 1 , 2, 6, 3. 
+
+
+
+AITAREYA ARANYAKA 
+
+
+1, 4, 
+
+
+190 
+
+win desires and for firmness. The fahhii verse serves for proper food. These 
+, f . , . n( i excessive. The Urltad is male, the Rathantara is female. 
+
+M XL deficiency of the female. Therefore are they deficient 
+and excessive. Now by one feather is the left wing of the b.rd the better an 
+fiiertfore the left wing is the better by one verse. Next comes 
+verse SiiJadoha* is breath, and by breath he jo.ns together all joints. Ihe 
+follows the tail. This’ consists of twenty-one dvipaJa verses, l'or twen >- 
+are the backward feathers of the bird. Again of all stomas .s the ekav.msa the 
+support and the tail the support of all birds. lie recites a twenty-second verse 
+Tins is’given the form of two supports/' So all birds support themselves on 
+their tails 8 and having supported themselves on their tails, they fly up. For the 
+tail l a support. Ho (the bird) is supported by two decades of virdj verses. e 
+again the man, is supported by these two dripadds, the twenty-first and twei 
+second That which forms the bird serves to obtain the desires of the mat 
+That which forms the man selves for his prosperity, glory, proper food and 
+honour' Next comes the s*M,s verse, next an additional verse, next the 
+verse. The sfMohas is male, the additional verse female^ Therefore 
+£££'£**»» verse on either side of the additional verse. Therefore the 
+seed of the two when effused obtains oneness with regard to the woman alone 
+So l.irth takes place in and from the woman. Therefore he recites the addruonal 
+
+'"''a 'llc^rccites the eighty gSyatri tiistichs.' The eighty gityatn tristichs are 
+
+tllis world, i whatever 8 glory, 'might/wedlock, proper food, and honour there 
+
+is in this world, may I obtain it, may I win it, may I possess it, may it mine. 
+
+- _. RV y i^kvvV 172(4 vv.), besides twelve from other Vakhas arc given 
+
+in S'attiLi 1, a, 6 , 4: ekavhnta,,, fd'kam I MpU.sn s'uvanU 
+
+pnltisthityai t t0 he whcn there are twenty-two verses, that 
+
+bird, and two those of the man. When twenty one, it »the tail 
+
+f ,he addiuomt. verse Mw«m , «, (Whitney Sanstri' 
+
+bezz. htitf.y XI, 1 > l i ) 1 taken if d/atui is a noun as given m Lohtlingk 
+
+Grammar , § 1098) is possible anc * . ^ .0 as at ij cc tivcs. Cf. II, 1, 2 : 
+
+three'sets' Uislichs arc the food oY the bird. They are set forth in detail m V, a, 3; 
+
+4: “'Might'iY'iirterpreted by Sayana a, vMasUafrayuMa aral is opyosed to a t aM> } as 
+
+dhamdLtyidhamr&ih<,,npsp»}S, but he gives ttjos as an alternatnc 
+
+
+
+-I, 5 . 1 
+
+
+TRANSLATION AND NOTES 
+
+
+191 
+
+
+Next comes the sudadohas verse. Sudadohas is breath, and by breath he links 
+together all this world. He recites the eighty brhafi tristichs. T. he eighty hr halt 
+tristichs are the sky-woild, and whatever glory, might, wedlock, proper food, 
+and honour there is in the sky-world, may I obtain it, may I win it, may I possess 
+it, may it be mine. Next comes the sudadohas verse. Sudadohas is breath, and 
+by breath he links together all the world. lie recites the eighty usnih tristichs. 
+The eighty usnih tristichs are that world, heaven, 3 and whatever glory, might, 
+wedlock, proper food, and honour there is in that world, and the divinity of 
+the gods,' 1 may I obtain it, 5 may 1 win it, may I possess it, may it be mine. ’ 
+Next comes the sudadohas verse. Sudadohas is breath, and by breath he links 
+together all that world. 
+
+Adhyaya 5 . 
+
+He lccites the vasa 1 hymn desiring all to be in his power. There are twenty- 
+one 2 verses, for twenty-one arc the parts in the stomach. Then the ckavimsa is 
+the support of all stomas and the stomach the support of proper foods. They are 
+in different metres. For the intestines are larger one than the other, 3 some small, 
+
+
+8 The insertion of dyaus is curious and Sayan a notes it as being vnpadat thavt. 
+
+* This is taken by Siiyana as being equal to bt ahman , the honoured of the gods. Indra, &c., 
+and he quotes for it a passage intended to be Svctawatara Upanisad, VI, 7: tarn dvatynam 
+faramam maheivaram tarn dcvdndm pat amain daivam (so R, read with S devatanam (or 
+daivatanam with cd.) panimam ca daivaiam). Rut, though Max Muller accepts tins view, it is 
+simpler to equate it merely to the divinity ol the gods, be. the divine nature. 
+
+5 Probably dpnavdni is suggested by the at of alTti equated to Vat, as stated by hggcling 
+(S. D. E. y XL 11 I, T12, n. 1). The view that aitti contains the */at } cat, piobably led to the 
+identification of’the attlis with anna as throughout the Aranyaka and also in Satapatha 
+Rrahmana, VIII, 5, 2, 17; but when Sayana in Ins commentary on this passage calls the aSilis 
+annarupah , he merely ufers, I think, to that idcntihcation and does not base it on etymology, as 
+
+suggested by liggcling. , 
+
+« F01 the subjunctive as optative in sense, cf. Speijcr, Vedhihe find Sansknt-Syntax, § ihO, 
+and for the question of subj. and opt., Goodwin, Greek Moods and Tenses , App. J. hor 
+subjunctives in Aitarcya Rrahmana, see Auficcht, pp. 429.430; and a full list in Rohtlingk, 
+Chiestomathie\ pp. 349, 350. See also Dclluuck, Altuidische Syntax , pp. 30b sq., l eftf. Syntax, 
+
+II, 365 sq. ' r . r. 
+
+‘ ],i Siinkhayana Aranyaka, II, n, the sudadohas vcise is repealed twenty-four times. It 
+agrees in counting the va'sa hymn as refening to the wlara. I lie hymn is I\V., \ III, 4 >- • ee 
+
+V, 2, <t. It is called a nivid in T, 5, 2 below. The name is given because the author is Vain 
+(Aivy’a) says Siiyana, and this is probably the case, showing the early date of the traditional 
+authorships. Cf. Satapatha Hrahmana, VIII, 6, 2, 3, and Kggeling, .S'. B. E., XI.I 1 I, 112, n. 2. 
+See also Oldenberg, Z. D. M. 6\, XI, 11 , 215 sq. 
+
+2 Only twenty of RV., VIII, 46, but the sudadohas verse is counted in ; see, however, on 
+
+V, 2, *5 ad fin. , f 
+
+> Vikmdram is rendered < confused ’ by Max Muller. The rendering in the text is that of 
+Sayana and is supported by the use of vikmdrd iva hi fatavah in Aitarcya Hrahmana, V, (>, 5, 
+
+
+
+192 
+
+
+AITAREYA ARANYAKA 
+
+
+I, 5 > 1- 
+
+
+some bier. lie recites them with the word om according to the metre and 
+according to the manner of the occurrence/ For the intestines are as .t were 
+according to the manner of their occurrence, some shorter, some longer Next 
+comes the suJadokas verse. SUadohas is breath, and by breath he joins together 
+all joints. Having recited this verse twelve times, 8 he leaves off Twelvefod 
+are these breaths' seven in the head, two in the breast, three below. There 
+a e they contained, there are they perfected. Therefore there’ he leaves off 
+The h/mn, ‘O Indr.a and Agni, ye two’ (RV„ VIII, 4 o) forms the two Hughs 
+which belong to Indra and Agni, 8 the two supports with broad bones. 
+
+where see ShyWs ex,Nation. For the 
+
+m twenty transverse processes »h. ab,lo,nina. portio^of . e H-e »£«), 
+
+isatapntha Brahniana, XII, ^^r^lt^remkiinK/huMhc^tra^htion b quite plausible. 
+
+J. K. A. S , 1907, pp. 8, ) tf, • however, to be noted that in Sankhayana 
+
+? C 1 l“ thl’^Sw^t at:;; the lumbar portion of the spine (RV VI, .63 a 
+Aranyaha II, 6, tlw «»«*«. „dl as the thoracic portn.n (Satapatha l.rahmana, 
+
+Cited by II0e.1t e,/. A. A ..9 -I J ? twenty-one /Vrnuyr, and certainly this is so 
+
+Xl t ■ 2 ’, 4 ’ to he Za,TZ hU twenty «ir/(*a,npa,l>a Brahma,a, Xll, a 4 . >*). 
+
+strikingly parallel to the uaata w.u ' nossible that this passage should be so 
+
+■ viverses are to be recited with a pause in the middle and om at 
+Sutra, VI, , * J have om prefixed and affixed. This is artificial and 
+
+the end, while ckapada vasts . t c v < inst as it mav happen \ which version 
+
+perhaps it only means (cf. Momcr-^ l iams i ^ th}s vcrs i ()11 . Cfiamlaskdram 
+
+suits the r mtastyam better, and Sayana en s up w \ Al if rec ht Aitatcya BuVimana , 
+
+(f- Sandhi, tf. Wackernagel, AlUndrsche of the hymn. 
+
+Cl. v, 2, 5, Soeiier Vedische und Sansknt-Syntax, § 224. 
+
+Altindische Syntax, pp. 40a • T» k P J » , , , k kea( i vertebrae, right side, 
+
+b,easts, and the„,«,,/ny«a n dWr.pp »d Jaiminlya Upanisad Brahma,a cited in 
+
+dor Upanishads , pp. 255 sq.; C. I., pp. J 
+
+note 6 on I, 3, 7. , 
+
+r He does not nse that verse in the*thigh vemes.^ cnable the bird to fly aloft 
+
+* Indra and Agni are the strongest o g * . ,1,1 - n t u e Aitareva but 
+
+(Sayana). In Sankhayana these verses form part of what represents the tail in the Aitarey , 
+
+
+
+“I. fn 2 
+
+
+TRANSLATION AND NOTES 
+
+
+r 93 
+
+
+verses have six feet 9 for firmness. Man 10 has a double support, cattle have four 
+feet. So he places the sacrificer with his double support among the four-footed 
+cattle. The second verse has seven feet, 11 and he makes it into a gayaiti and an 
+anuslubh. Now the gdyalrV 2 is brahman, the anmltibh is Vac, and so he unites 
+Vac and brahman . lie recites 13 a irislubh at the end. The tristubh is strength 
+and so with strength he suirounds animals. Therefore animals 14 depend on 
+strength for their rising and their going forth. 
+
+2. In the Niskevalya hjmn addressed to Indra, 1 ‘ To thee, the mighty, the 
+intoxicated one’ (RV., X, 50), he inserts a nividA For cleaily thus does he 
+place strength in himself. They are tridubhs and jagatis .They say, ‘Why 
+then does lie insert a nivid among iristubhs and jagatis ? ’ 4 ‘One metre only 
+
+in datapath a llrahmana, VIIT, 6, 2, 3, they are referred to the wings, see Eggeling, S. />. E , 
+XL 11 I, 111, 112. See also V, 3, 1, n 1 ; above, p. 37. 
+
+9 They, except two and twelve, are in the so-called mahdpahkti metre. Eor the correct 
+expression urvadhh'C^ cf. the use of uruphalaka for the thighs, lloernle, Osteology , pp. 206, 215, 
+perhaps wiongly read for uru°. 11 u/ //" is read here, it means ‘ the thighs and knees aic supports 
+cf. Vajasanc) 1 Samlutn, XYTTT, 23; Apastamba Sulba Siltra, XI, 2 and 3 (/. /> ill, G , LVI, 362). 
+
+10 Cf. I, i, 2, n. 5. 
+
+11 It consists of seven pada\ of eight syllables, and can be made into an anintu/dt preceded by 
+a i^dyafu. According to Sayana, following Asvala>nna, in the latter case there is a pause 
+nltei the second pdda, and om alter the third. In the foimcr the om follows the fourth, and 
+there is a pause aflu the second pdda, 
+
+12 Cf. 1 , 1, 1, n 8. 
+
+yj Sa) ana holds this to lefer to a spe< ml mode of recitation, by which alter the fiist pdda 
+there is a pause, and om follows the second, and so foi the third and lomth, and wliuh he calls 
+tndupsamaya. This is from Asvalayami Siauta Siltia, VI, 15,6 ; RV., VIIT, 40, 12, is in t/idnbh . 
+
+14 This must mean, as Sa>ana says, and as Max Muller takes it, that animals obey a master. 
+The last two accusatives aie loosely connected as accusatives of point in which; such acc. 
+are more frequent in Greek and Latin (e.g. Tacitus, ,1/1/1., I, 27 : de^erunt tribunal . . . /nanus 
+inteutantes, lausam discordme et initium anno/ urn'). In the Maitreya Upanisad (Max Muller, 
+S. IS. J£. % XV, xlv) : sa tat fa pa 1 a mam tapa ddilyam ud/ksa/ndna urdhvas tidhati. Max 
+Muller observes that dsthdya would be expected, but it is not necessary to suspect the text. 
+For the compound, cf. Jaiminiya Upanisad Biahmana, I, 47 find 48. In paf un pa/igai hah the 
+ncc. is dependent on part', so Aitareva Brahmani, \ III, 28, 1, 2 ; tam etdh pafha devatdh 
+parimriyante (eoriecl Spoijer, Cedi si he and .Sansknt-Synta.x , § 88). 
+
+1 Forming pait of the thigh verges. 
+
+2 Sayana says the n/z’/d (cf. Brhadaranyaka Upanisad, 111 , 9 , 1, for a Vaisvadcva nivid ) is 
+to come after the fourth verse and is to he Indio derail so/nam pibatu (pinvamdnah S), &c. 
+(Sankhayana Srauta Sutra, VIII, 17, 1). ‘In himself’ he rcmleis as ‘in the biid in the shape 
+of the 6astra\ It may mean ‘in himself’ only. For the nivids see Scheftelowit/, Die 
+Apok/yphen des I\ gveda } pp. 1 s<j. The nil'it ' samjiiakc gi an the in 1\ is, unhappily, a mjtli, the 
+reading (in R 3 , S, &c.) is saughe. 
+
+3 The metre is irregular. According to the Anukiamain, fine and seven are jagaii, the rest 
+tristubh. Sayana offers the alternative of the last two being jagati. 
+
+4 The prakrti has bid it bln at the midday pressing, and so the deviation needs explanation. 
+Note that the answer is repeated, and is not that of the Aianyaka itself, though it is adopted. 
+
+O 
+
+
+KEITH 
+
+
+
+A 1 TAREYA ARANYAKA 
+
+
+I, 5 . 
+
+
+194 
+
+cannot support or fill the nivid of this day,’ so he inserts the nivid among 
+Mhs and jagatls. Let him know that this day has three mW, Ihe 
+va(a hymn is a nivid, the Valakhilyas are a nivid, and the mvtd is a nivid bo 
+M to». ,1- .1.™ »,« tl,c. »» to *y ; Tke» »»• to. h,,« 
+•Who in the forest as it were has been put down (RV X, 29), and Who 
+fi,st is born, the wise one’ (RV., II, .2). In these is the verse, When.the 
+hopes of all are on food’ (RV., X, 29, 4), and it serves to win proper food. 
+Xi comes an insertion. As many decades of verses' in Ir.iubh and jugaU 
+addressed to Indra as they insert between these two hymns, after transforming 
+them into brhath, so many years do they live beyond the normal life. By th 
+“liR is gained. Next he reeites the ^ ** 
+
+come to his otTsp.ing. Then he .ec.tes the larksya hymn. ^,ks)a is 
+
+welfare, and the hymn leads to welfare. Thus he procures welfare. 
+
+w ere referred to above is the mttkhya nivid , and the others are 
+‘ y sa /f th , L“. of S(: vcral metres in the mia and of trisjubhs and jagatis in 
+
+aupacanke ., and he assigns ‘ . , . - ;j r The Valakhilyas occur in the brhati 
+
+thoVatahhilfasastheieason^ 
+
+tristichs, see V, 2,4. 1 ht v .1 aKniiya niinhenr C'ott. net. Anz., 1907. Schcftelowitz 
+
+Die Apokryphm dss Y^lVkhilyas nre among the old Khilas which were accepted by some 
+
+T 1° 7 ° MbWt rn m'kala and Mandukeya) and not by others (Sakalya), who only included 
+schools (probably the isaskaia am. . j j s effectually—in my opinion— 
+
+‘ Nationalhymnen in their tra< lt ‘^* ^ h th ] iaV e hitherto been considered, later 
+
+demolishes this argument and leaves the KMnvh* W ^ ^ ^ Valakhilyas are 
+
+additions to the RgAedic trat ition, 1 ou g 1 c yvy ft- Taittiriya Aranyaka, I, 23 ; Maitiayani 
+mentioned by that name in Kausltaki 1 rahmana XXX, 7 ^?. M " Muller, Wr«/- 
+, T 5 nri TT a Cf also Macdoncll onVI, 48, HI, 1,0 * i>iax iU . ’ 
+
+who is, however, wrong in saying that they do not occur ,n any Kh.l. 
+
+collection; -V/. Petersburg Duty'W, 954 - thousand numbered Samhita’, and 
+
+e Sayana renders daiaUnani a taken meaning appears certain. 
+
+Max Muller takes it as a til <> fcis to ‘the Samhita, and I think daiatindm must 
+
+‘ ,aia,! decades' o(‘trist'Ms and jagatis turned into Matis . and it may he 
+
+mean decades, nicy c . .. • „ hrhatli This may be the reference, or the 
+
+noted that sr 1 " and seven jagalh give thirteen b r hal ’ s - S5 ^ a 
+
+luerence may he to f. h j- (hrec and four jagatis nine brhat.s can be 
+
+cf p - - 
+L,ebich ter. Mr .,«; * 95 - in Aitareya Urahmana, V, 2 , .. For arjayan 
+
+. t hat .V, KV i ' ”; A , vi ; itn Sanskrit Grammar, § 58?: Delbruck pp. 353 sq. The form 
+
+cf. Spe.jcr, 1 . c., 5 i»S . « n " as , (ound in the Sutras and hpic. 
+
+is given by \\ lutney, boots, &(■, p- 4 , Tsrksva liaruda, but cf. Macdonell, Ye,ho 
+
+" RV., X, r 7 S, addressed, says Sayapa, ^ and ’„ r haddevath agree with the 
+
+Mythology, P- M 5 - L reads 7 < . For the fornl( c f. Wackernagel, 
+
+RV C f. KausTiaki Brahmana, XXX, 5, ana 111, , , s 
+
+At'intiislhe Gramma,.k, I, 2331 Macdonell, Vein Grammar, p. 43 - 
+
+
+
+TRANSLATION AND NOTES 
+
+
+*95 
+
+
+-I> 5 » 2 
+
+the ekapadii 10 verse that he may at once be all and win all the metres. 11 In 
+
+the hymn* ‘All songs have caused Indra to grow’ (RV., I, n), there are 
+
+additions 12 to the verses. Seven verses does he make additions to. For seven 
+are the breaths 13 in the head, and so does he place breaths in the head. He 
+makes no addition to the eighth. The eighth is speech, and (he thinks), 4 Let 
+not speech be mingled with my breaths.* Therefore speech, though it has 
+
+the same abode as the breaths, is not mingled with them. He recites the 
+
+viyaj verses. 14 Vtrdj verses are food, and serve to win food. He ends with 
+the hymn of Vasistha, 10 that he may become Vasistha. (He should end) 
+with the perfect verse, 10 with the word ‘great* in it, ‘This praise to the great, the 
+terrible, the bearer’ (RV., V1T, 24, 5). In the verse, ‘Like a steed labouring 
+at the yoke, he has taken his place’ (RV., VII, 24, 5), the yoke is the end 
+(of the car). This day is the end. 17 Thus is (the verse) lit for the day. (He 
+should end) with the perfect verse, with the word ‘ praise * in it, ‘ O Indra, this praise 
+celebrates thee’ (RV., VII, 24, 5°). With regard to the verse, ‘As heaven over 
+
+
+10 Sayana gives it as Indro vilvam virajaii, see V, 3, 1. 
+
+11 It is the last of the metres used. 
+
+12 The phiase occurs also in Sankhayana Aranyaka, II, 12, and is fuither explained in V, 3 > T > 
+
+vheie Sayana is much more explicit than in his commentary here. The idea is i a , i b , i°, 2*, 
+i* 2 i>. ^ 2 b , 3 b ; and so on. The result is a curious intertwining, vyalimnga, of verses. 
+
+A similar proceeding is found in Aitaieya Brahmana, IV, 3 ; VI, 24. For otlierexamples of this 
+process, called viharana also, cf. Sankhayana Srauta Sutia, VII, 15, 4 Cat the Apyfiyana of the 
+Madhyandina Savana) ; IX, 5, 4 (at the Sodakm) ; XII, 11, 5, and ASvalayana Srauta^Sutra, VIII, 
+2, 7 (Valakhilyas, when a vyatimaAani vi ha ran a takes place) ; Roth, Z. D. M. G. y XXXVII, 
+109, who traces the practice even in the Rgveda, and llillebrandt, Ritual-Ltlieratur, p. 103. 
+
+13 The openings aie leferred to above, I, 3, 7 ; 8; 4, 1 ; 3* 1. dhe eighth as Vac refers no 
+doubt to the tongue. The first reference to seven openings is not (as Deussen seems to hold) 
+that in Atharvaveda X, 8, 9, which is there piactically unintelligible, and which is given up by 
+Whitney ( Translation , p. 397), but which appears in a more plausible form in Brhadaranyaka 
+Upanisad, II, 2, 3, where the verse has as its last pdda: vdg astami brahmana samviddnd , but 
+that in AV., X, 2, 6 , where the seven khani are given as eyes, nostrils, ears and mouth (sec 
+Whitney, 7 'ranslation , p. 368; Hoernle, J. R. A. S., 1907, p. 12). In ver. 7 the tongue 
+is specially mentioned. Tire seven, however, seem already to have included Vac, to judge 
+ftom the explanation in that Upanisad, II, 2, 4, where, according to Deussen s translation, 
+it is intended to stand for the tongue, as indeed seems clear fiom its being connected with 
+Atri and alii, though Bohllingk, in his translation, p. 26, takes it otherwise. Sayana here 
+refers to the other pranas as jihvalvagddibhih. Vac apparently then is little more than 
+a duplicate. Cf. I, 3, 7, n. 6 . For the seven pranas , cf. also Satapatha Brahmana, IX, 5, 2, 8. 
+
+14 RV., VII, 22, 1-6 ; see V, 3, 1. 
+
+13 RV., VII, 24. For the word vaha in ver. 5, see Oldenberg, S. D. E., XLVI, 135. 
+
+16 The sixth verse is placed after the fourth and the fifth comes at the end, V, 3, 1. 
+
+17 The last clay is the udayanTydtirdtra. For dhtth , cf. RV., II, 2, 1 : dhithsAdam 
+
+‘ charioteer ’; Hcpkins,/. A. O. S., XIII, 237 sq. 
+
+O 2 
+
+
+
+196 
+
+
+AITAREYA ARAJVYAKA 
+
+
+I, 5 . 2 ' 
+
+
+hcaven, 18 give us glory’ (RV, VII, 24, 5% wherever the speech of the Brahmin" 
+is uttered, this is his glory, when he who knows ends with this verse. So 
+him who knows this end with this verse. 
+
+.. Siyana routers, 'as in heaven, so in the worlds (the matarbka, See.) above the heaven!* 
+
+The same maharloka is dragged in to explain II, 4, *• , reference 
+
+19 siyina vaguely says vedasambandhi vakyam. But 1 think ther 
+
+L™ » 00 <1^1* »ch 
+
+EES v* ~ 
+
+XlTT'4-’xix Tit : \V^ck“elxv„i! The Adiarvan passages 
+
+0 .,,,,,, X1..-XX.V■I £ < p , „. ld 
+
+^^^t^^pSSSiSStSttrOS 
+
+friends of their patron-not of “ UIS ® ^ Clftl reviva i 0 f Sanskrit in the second and thi.d 
+he would understand it m i-tut ^ ^ ^ ^ scrious difficulties in our conception 
+
+Sr Idstor^of language and litetature than it «» I— » f” " 
+
+epic (as distinguished from ~ « of course 
+
+centuites H.r. and be contempo extensive additions have been made by piiestly 
+
+in the case of both Mahabhatala * y . ait era . 0 nly thus can a real place 
+
+hands in the two or three centime ^ ^ represenl , renl 5tltc of 
+
+be found for Pan,,,is Maja.« b fci and nob les as intelligible to their inferiors, 
+
+affans when Sanskrit could be . J . h CL . ntunes B . c . we have no evidence save the 
+l-or what Ksatriyas spoke in ‘ h jr pic s0 f ar as we can regard it as contcmpor- 
+
+lirahinanas, where they speak Sanskr , ^ ^1 (/w Slui ,. t XIII, 4 S« «!•), it seems 
+
+aneous. In view of the fact that * * J « . t an d Prakrit for the different 
+
+only reasonable to assign to his P eno 1 ® affairs must* have been real. Nor is it possible 
+characters, and either then or ear ier e XXIII no) that an originally 
+
+to accept the theory of Uvi, Barth, and ££™^ ^ 
+
+Prakrit diama was turned in o _ kypothesi both men and women equally 
+
+of the use of Prakrit for some characters since « ^ the drama was an 
+
+used Piakrit in conversation, and, while it is quite liuemg 
+
+
+
+TRANSLATION AND NOTES 
+
+
+i97 
+
+
+-I. 5 , 3 
+
+
+3. ‘We choose that of Savitr* (RV., V, 82, 1-3) and ‘0 god, Savitr, this 
+day’ (RV., V, 82, 4-6), are the strophe and antistrophe (of the Vaisvadeva 
+hymn ’) and are perfect in form as belonging to the one day ceremonial. 2 Much 
+indeed is done on this day that is forbidden and (the Vaisvadeva) 3 is the 
+atonement. Now atonement is rest, and so at the end (of the sacrifice) the 
+sacuficcrs rest on the atonement of the one day (the Vaisvadeva) as their rest. 
+He rests who knows this, and they also rest for whom the Ilotr priest who 
+knows this recites this Vaisvadeva. Then comes the Savitr hymn, ‘ Of Savitr, 
+the god, this great and desirable thing* (RV., IV, 53). Great 4 is the end. 
+This day is the end. So the verse fits this day. Then comes the Dyava-PrthivI 
+hymn, ‘Which is the elder, which the younger* (RV., I, 185), in which (the 
+verses) end alike. 5 This day is one on which (the sacrificcrs) end alike. So 
+the hymn fits the day. Then comes the Rbhu hymn, ‘ Born not for steeds 
+nor reins, worthy of praise* (RV., IV, 36). With regard to the words, ‘The 
+chariot of three wheels,* the hymn is possessed of three (/rival), and what is 
+possessed of three 6 is the end. This day is the end. So the hymn fits the day. 
+The hymn, ‘Of this benignant, greyhaired, priest’(RV., I, 164), addressed to 
+
+
+established fact it could remain popular long after it had ceased to be intelligible, the 
+popularity of a literary form ex initio unread is very strange. People in England would not 
+go to Italian opera (which by the by is certainly understood by fifty per cent, of the spectators;, 
+but for the fact that there was once and still is a popular diama in England. 
+
+Of couise it cannot be contended—nor is it so claimed—that Sanskrit was ever the vernacular 
+of the lower classes. What we have to conceive is rather a parallel series of languages 
+diverging from vernaculars older than the Vedic of the earliest hymns, each current among 
+certain portions of the people, but in their earlier stages intelligible to all. The Greek and 
+English dialects give a fair paiallcl, in both cases ending in a common form of educated 
+and literary speech. Cf. Jacobi, Z.D.M. C., XLVIII, 407 sq. 
+
+1 Cf. Safikhayana Aranyaka, II, 18, which diffcis in detail as usual. Tins section refcis 
+to the evening Soma pressing, when the Vaisvadeva and Agnimaruta Sastras are recited, see 
+Weber, Ind. Stud., X, 35S , 354. n. 3; HBBelmg. S. B. XXVI, 325, 361 (Vamvadeva), 369 
+(Agnimaruta) ; Caland and Henry, V'Agnistoma, pp. 354 S< 1 * 
+
+2 The prakrti is here the Vi&vajit, and the mfdaprakrti the Agmsfoma, as usual. 
+
+3 Cf. I, 2, i. Sayana selects the two tristichs as the immediate point of reference. 
+
+4 Because greatness is the tie plus ultra of all things (Sayana). . 
+
+5 udarka is equal to ant a in the one case and to uttarakdla eva bhnvi phalam in the other, 
+according to Sayana. The sacrificcrs obtain brahman, he adds, but this is hardly meant. 
+Most of the verses end alike in this and the following cases. Cf. for the word, AUareya 
+
+
+Brahmana, V, i, 3; 12. ...... 
+
+• This is not obvious. Sayana refers it to the case where two wheels are inadequate and 
+
+a third is found necessary. This wheel, as before the dhnh, is the end, I, 5, 2. Zimmer 
+(Altindisehes Leben, pp. viii, ix) points out that tricakra in the Saiphitas is merely an epithet 
+of the cars of the Alvins where its sense is mythological and lie therefore denies the existence 
+of three-wheeled cars in the Vedic period, but cf. Weber, Perl Sitz. } 1898, p. 564, n. 1. 
+
+
+
+19 # 
+
+
+AITAREYA ARANYAKA 
+
+
+I, 5. 3- 
+
+
+the All-gods, is multiform. 7 This day is multiform. So ‘he hymn fits the day 
+(Of what he recites) the end* is, ‘Forming the waters, the buffalo hath lowed 
+RV I l64 40 - The hymn, ‘May powers auspicious come to,us on every 
+side’’ (RV., I, 89), addressed to the All-gods, is one containing an insertion 
+and is perfect in form as belonging .0 the one day ceremonial. Much indeed 
+i, done on this day that is forbidden and (the hymn with^ the insertion ) » 
+the amnernent. Now atonement is rest, and so at the end (o the sacrifice) 
+the sacrificers rest on the atonement of the one day (insertion) as their res . 
+h! I I knows this, and they also rest for whom the Holy priest who 
+knows this recites the hymn with the insertion. The verses, o aisv naia, w 
+strengthens law, our praise ’ (RV., Ill, a, 1 sq.), are the strophe of the Agmmaruta 
+6astra. Praise is the end. This day is the end So the hymn fits the d.j. 
+The hymn, ‘The Maruts, rushing onward, with gleaming lances (R ., , 5 o), 
+
+addressed o the Maruts, is one in which (the verses) end alike. This day ,s 
+ofe in liS (the sacrifices) end alike. So the hymn fits this day He recite , 
+before the next hymn, the verse, ‘To Jatavedas let us pour the Soma (RV , I 
+, .^dressed to Jatavedas. The Jatavedas verse is welfare and wins welfare. 
+So' he' makes this into welfare. The hymn, ‘ To Jatavedas, who deserves our 
+• ’ /rv T 04^ 10 addressed to Jatavedas, is one in which (the verses) ci 
+
+this day. 11 
+
+Atohryphcn des Kgvcda, p. 137), See. 
+
+: t, z&xssgJg. 
+
+first Aran) aka does of course treat t * n ®^ lationa less ’ close i y associated with the actual 
+W hile the second Areata diverge 1 ^ of karma an d, 7 M„« would be to oppose 
+
+It”) the rtto, of *JL «ndy*»»a in Sat,hern’s view, see his commentary 
+
+- rr X&&. 
+
+xtxxvili, x^r.h“r 3 ohhe feinkhayana Arasyaka, and kausttaki Upnnisad, IV, a. 
+
+
+
+-II. 1.» 
+
+
+TRANSLATION AND NOTES 
+
+
+199 
+
+
+ARANYAKA II 
+
+Adiiyaya 1. 
+
+This is the path; this 1 is the sacrifice; this is brahman ; this is truth. 
+Therefore let no man diverge 2 from it; let no man transgress it. tor they 
+did not -transgress it; of old, those that did transgress it were overcome. A Rsi 
+
+1 Sayana, following, as throughout this part of his commentary, Safikara (cf. Sankara on 
+Taittirlya Upanisad, X, 12, translated by S. Sitarama, Opan,shads, V, 112-122), discusses the 
+relation of the karmakdnda and the Upanisad. Ills conclusion is that it is that of tidhana 
+and sadhya, the sacrifices serving to purify the mind through the destruction of evil and the 
+production of a desire for knowledge. He quotes and rejects the views: (1) that knowledge 
+is unnecessary, it being sufficient to give up all works, good or evil, and to perform the various 
+regular and occasional sacrifices, and to exhaust what one has begun by enjoying it, so that 
+at death freedom is attained. He points out that it is not possible to abandon good and 
+evil, such acts being endless, and that the sacrifices performed must bear fruits and the actions of 
+previous births must produce many other biiths. (2) Others held that a un.on of knowledge 
+and sacrifice is the cause of freedom. Hut knowledge is directly contradictory to sacrifice, since 
+the latter involves the conception of the self as active, whereas the former recognises that he 
+self is nirvikara. (3) Others hold that sacrifice is the ladder which beginning with the 
+simplest and ending with the most complicated sacrificial rites lends 
+the cause of freedom. Sayana points out life is too short for this. (4) Others think t 
+karmakdnda is used in a subsidiary manner, just as in catching cranes one throws curd on 
+their heads and it melting blinds them, so one should sacrifice. The reply is that till, 
+surplusage: one should catch one's crane straight off. The stoiy is reminiscent of putting salt 
+on the tail of a bird. (5) The use of saciifice is to exhaust desire through the enjoyment of the 
+desires produced by such acts, but clearly, it is replied, desire is not so quenched Sayana 
+also explains at length the visaya, prayojana, adhikdrin, prdmd.tya,und prameya of the system 
+which he attributes to the Upanisad. Cf. Dcussen, Philosophic der Upamshads , pp. 57 «1 ! 
+E T PI). 61 so. ‘ This ’ means both what is just past and what is to come, and so Sayana refers 
+the slot karma to Aranyaka I, and etad brahma to Aranyaka II and III. The latter alone 
+
+a Sayana thus discriminates: the divergence is due to mere larincss, the transgression to 
+interest in other matters, ploughing or indust, y, or such forms of devotion as relic worship, &c. 
+For pra+Vmad, cf. Taittirlya Upanisad, II, 5 ; J, II, a; Ka(haka Upanisad, II, 6, which 
+support my emendation pramaltam in Sankhayana Aranyaka, XII, 29. 
+
+» The verse is, of course, absurdly construed. It is impossible on any theory to make much 
+sense of it. As taken in the translation, the idea is that three peoples were ruined, the others 
+settled round Agni, in the sense that with Agni as their helper one people lias been prosperous, 
+the others not. Compare the view of the datapaths ltrahmana, T, 4, 1, 10-1 > t !>t ri0 C0UI ' T 
+is civilised until Agni burns over it; Eggeling, S.H.E., XII, xl. sq.; Macrlonell, Sanshnt 
+Literature, pp. 214, 215. The last two verses of the stanra of course are hopeless, save ns 
+indicating vaguely the connexion between Agni, the Sun, and Vayu. lhe Atharvaveda, X, , 3, 
+has a different version ; see \\ hitney, Translation, p. 596. 
+
+
+
+200 
+
+
+A1TAREYA ARANYAKA 
+
+
+II, i, i- 
+
+
+says (RV., VIII, ioi, 14), ‘ Three peoples transgressed. Others settled round the 
+sun. The great’one stands in the middle of the worlds. The blowing one enters 
+the dawns.’ In the verse, ‘Three peoples transgressed,’ the three peoples which 
+transgressed are the Vayases, 4 the Vangavagadhas, and the Cerapfults. In the 
+
+
+1 S'lynna an<l Anandatirtha agree in taking this as referiing to the fates which 111 another 
+life befell the three ,.copies who transgressed. The peoples are lirahmanas, Ksatriyas, Vaityas, 
+and Madras, and only one set was saved. The others suffer a narakajanma (cf. for this idea 
+Hopkins, J.K.A.S„ 1906. PP- 58 i sq.), as birds, &c. Only they differ as to the meaning of 
+thewords' vaySutsi vangduagadhH c era pi.idah. Sayana renders them as birds, trees 
+rrHih), plants (avnnti manusyadin and grdhyante 'bhihmhyante), and snakes (nrafada., 
+sa,Mh). Anandaflitha prefe.s I’itacas, Kaksases (vaiiga is from va,n,jit,warn and gamayantt, 
+and avagadha from gydhu abhikaitksdydm), and Asmas. We arc justified therefore in holding 
+that there was no trustworthy tradition, and it is therefore possible to consider whether 
+Max Muller’s suggestion that the words are perhaps old ethnic names is correct. In Us favour 
+it may be noted that Sayana and Anandatirtha compel ns to assume that the Aranyaka. acceps 
+the fullest form of the doctrine of transmigration as a punishment (e. g. Kausitaki Upamsad, 1 ), 
+which is a comparatively late view, and which 1 do not think is found 1.1 this Upamsad. If 
+they are ethnic names, then layamsi gives us a people like the Matsyas, Ajas, &c., in whose 
+names we may, ,f we like, see totemisn, *. The Vaugdvagadhdh are a composite tnfac or group 
+oftril.es like the Kuru-Pancalas, whose name reminds us of the later Vanga (.known to Malia- 
+bhasva (Weber, lad. Stud, XIII, 3S6) and to Mahahhaiata, Dhannasfltras, &c. 111 conjunction 
+with Aiiga), as part of what is now Bengal. The Ccrafaddh are a third tube, whose name 
+points to g the later Ceras of Southern India. It is of course possible (cf. Rhys Davids, Buddhist 
+India, p. 32) to argue that these verses show a later date and a wider geographical know¬ 
+ledge than is compatible with the early pre-Buddhistic date here attributed to the Aranya-a. 
+But in this respect it may be observed that Rhys Davids (cf. Bulilcr, S. Ii, £., II. xxxv sq.; 
+Ind. Ant., XXIII, a 4 6-a 4 #i Weber, ibid., XXX, 2 7 Ji Z.D.M.G., XI.1X, 479 presses unduly 
+the argument from the Buddhist texts. There is in addition to tne grave doubts as to the age 
+of the Buddhist texts the possibility that these texts show only the regions where Buddhism 
+had penetrated and that there were Brahminical countries beyond these limits (cf. Buhlcr, 
+Ind. Ant., XXIII, 245 sq.; Wintemitz, Gesch. dcr indisch. I.itt., 1 , =54 sq.; Maulrafatha, I,p. xv). 
+It may lie questioned whether Buddhism eaily gained a direct hold on much of Southern India ; 
+at least there is no evidence that it ever did. Besides the question arises whether the Cerapadas 
+must have been settled in the South at this date. It should be noted that the text says they 
+were dcstioyed, and this may refer to a disaster to the old tiibe, a remnant of which wandered 
+south and later appear as the Ceras, who are known in the south to Asoka and to Katyayana, 
+Weber, 1 . c., p. 371 ; Bhandarkar, History of Deccan, p. 143. 
+
+The version of Savana takes ccrafaddh as ca irafdddh. This seems very unlikely, because 
+a single ca with the second of three connected words is not elsewhere found m thmAraiiyaka. 
+and is nowhere common. (For examples, cf. RV., I. 77 , 2 (Oldenberg S.B. A. XLVI, Id.) 
+
+and Delbiuck, Altindische Syntax, p. 475 -) 11 1 lhlnk > m " ch m0 ‘^ llk " ly tkat 
+
+of defeated tribes should not appear in the precise forms here found elsewhere than that names 
+
+of plants and beasts should so disappear. At any rate they must all three be plants and 
+
+* Mere animal names prove little as to totemism, which is not demonstrated for any Aryan 
+stock, cf. Famuli, Cults of the Greek States, IV, 116, S56; Macdoncll, I cd. Myth p 153; 
+llopkin-, r.A. O.S., 1894, p. cliv; Keith,/. R.A. S„ 1907, PP- 9’9 sq-; Buhlcr, Ind. Stud., Ill, 48. 
+
+
+
+-II, I, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+201 
+
+
+verse, 4 Others settled round the sun,’ B these people are settled round Agni here, 
+as the sun. In the verse, 4 The great one stands in the middle of the worlds/ 
+that great one in the middle of the worlds means this sun. In the verse, 4 1 he 
+blowing one enters the dawns/ the meaning is the purifying air enters the quarters.® 
+2 . People 1 say, 4 Hymn, hymn.’ 2 The hymn is indeed the eaith. 1 I'or from 
+it all that exists springs. It praises Agni. Food are its eighty verses, 3 for 
+by food one obtains all. The hymn is the sky. For (birds) fly along the 
+sky, and along the sky men drive. It praises Vilyu. Food are its eighty 
+veises, for by food one obtains all. The hymn is also yonder heaven. For by 
+
+animals or names of tribes. Monier-Williama’ Dht. takes vanga as plants, avagadha and icrapada 
+as names of peoples, which is quite impossible. Dr. Scheftelowitz in his forthcoming Zur 
+Stammbildung in den inJogermanisi hen .Sprat hen (which he has been so good as to show me 
+in MS.) considers that vanga is formed from van by the suffix ga (when g—gn)> He compares 
+madgu (not for 'nnazg, but from \/mad+gu), khadga, phalgu, svaigd, vaiga, phaligd, tunga , 
+Shiga, drbhaga , uiig, vanig, sphigl , ddga (not = IG. ozguo), & c. llut even if this is the case 
+the oiigin of the word throws no light on its being used as a tribal name, nor do I feel sure of 
+the equation vanga — tree. Possibly Va ngd-Jl/agadhdh may be read, cf. my Sdnkhdyana A rany aka, 
+p. 46, n. 4; Baudhayana Dharma Sfitra, I, 2, 13 and 14. 
+
+The citation of the Rgvedic verse in full is of course natural when an explanation is being 
+given. So verses are cited and explained in full at II, 1, 6 (RV., I, 164, 31); II, 1, 8 
+(RV., I, 164, 38); 11 , 5 , 1 (RV., IV, 27, 1); Ill, i, 6 (RV., X, 114,4); HI, 2, 3 (RV., I, 
+115, 1). In the last case the verse is cited cntiic to indicate the sense desired to be under¬ 
+stood. So also verses are cited in full in the .'sank hay ana Aranyaka, VII, 15, 18, 20; VIII, 
+4, 6; IX, 1; XII, 8, 35. 
+
+6 Anandatlitha, here and thioughout, interprets in a Vaisnava sense, arkam is Visnu, Aditya 
+is Visnu, and tasthau is npasani iakre. To Sayana, arkam is Agni ahavaniya, 
+
+6 Sayana justifies this by prCuyadidiiah tattatkannani vihitdh salyo * nudhdnavaikalyant 
+haranti. 
+
+1 Sayana explains, following the MTmamsa, III, 4 ; IV, 1 ; III, 3, that the purpose of 
+Aranyaka, II, 1-3, is to enable men to attain concentration of thought by meditating on things 
+connected with the sacrifice. There are five principles in such meditation. (1) The meditation 
+falls to the lot not of the yajamdna but of the rtvij. (2) The meditation must be on the 
+pratlkas of the hymns, as deities like earth, &c., and not vice versa. (3) If the dhyana is 
+pi escribed for a certain thing only in one Sakha, it can nevertheless be taken over by another 
+Sakha, e. g. by the Kausltakins. (4) It is not obligatory in every case to go through all the 
+forms of meditation which ate prescribed in connexion with any part of the rite. It is sufficient 
+to make the choice desired. (5) Nor is it necessary to adopt the meditation along with the 
+sacrifice as an essential part. It is a matter of choice. 
+
+The last rule shows the manner in which the Brahmins avoided the open rejection of 
+sacrifice and yet justified their own speculations as a practical substitute for sacrifice. 
+
+2 That is, not knowing its secret reference. Sayana follows the Aranyaka in deriving 
+ukthatfi from ut-tidhati. Anandatlrtha, of course, explains the whole by the doctiine that 
+Visnu is omnipresent and so all things can be identified with him and through him with one 
+another. Cf. Brhadaranyaka Upanisad, V, 13, 1 (where utthapayali is the derivation of uktha ) ; 
+KausTtaki Upanisad, III, 3. 
+
+3 The three sets of eighty tristichs, in gayatii, In hall, and uwth, \, 2, 3 ; 4; 5. 
+
+
+
+AITAREYA ARANYAKA 
+
+
+II, i, 
+
+
+202 
+
+it, gift all that exists springs. It praises the sun. Food are its eighty ™, 
+for by food one obtains all. So much as regards the gods Now as rega . 
+
+Z self The hymn is man. He is great and is Prajilpat,. hnn kno 
+
+that he is the hymn. 4 The hymn is his mouth, as in the case of the earth. 
+
+It nraises speech. Food are its eighty verses, for by food one obtains all. The 
+I .mn i the no trils, as in the ease of the sky. It praises breath. Food are 
+, eighty verses, for by food one obtains all. The bend of the nose as it 
+;;.Let The 7 - of the brilliant one. The hymn is the forehead, as in the 
+case of the hLen. It praises the eye. Food are its eighty verses, for by foo 
+one obtains all. The eighty verses are food both with reference C f J d> 
+and with reference to the self, for by food all these beings breathe , by foo 
+he cCe- this world and by food that world. Therefore the ei^ity verses 
+
+are food both with reference to the gods and to the se . ie 0 
+
+feeder are the earth, for all that exists spiings from it. Whatever go , 
+
+SSL?-—- i. 
+
+So earth is both food and feeder. He >» becomes feeder and food. He 
+nothing that he eats not, or that eats him not. 
+
+. Sayana point, out that this contract, the Mima,“*■ ~ Zba^,\bThZIn 'vatana- 
+but solves the contradiction by saying t \ iti uh'trakdrdndm tfirfimah. 
+
+cites the Jabala Upanisad, It, talama* iWW . Thi/refers to 
+
+sandhi)) {lambandhah K J ) s ‘i uhidhi of brahman. Anandatirtha takes iva 
+
+brahman ; so Adilya, who is bradhna, is here an ufad>h ot liat^ ^ , . UI> 2> 6 . 
+
+x 'V^“i!r^ r u■*?/>-■ "• — 
+
+sammiam is noteworthy ; sec Delbnick, Vtrgl. Syntax, 111 , 247, 4 ■ 
+
+■ By giving food to retainers and bjrsacn "^espec ive ^ doc(rlne of transm i grat ion. But 
+• Sayana and Anandatirtha ta - ^ [hc heilTen sends, e . B . rain, not persons 
+
+this is baldly necessary. The eaith j having enjoyed heaven after death 
+
+Who are born again, or as Sayana says who ha g J J Cf . 
+
+return again to earth. It is -ot proved tha^such an idea ^ ^ ^ g For the u5e of 
+
+II, i, i, n. 4 ; 3 > n - 5 ; 3 » 7 ’ ‘ 5 ’ ’xLVl’aBartholomae, Iran. Gnmdr I, 54 , 7 °) 
+
+prerte (for the form, cf. Oldenberg, S. B. Th f 0 f the pluti is that laid 
+
+- ^,Vf Sgyapa has referent, to I, J a* 
+
+downinPanim, VIII, 2,107, . I doubt, however, that it is intended as the 
+
+” This is very obscure. There 1 ^ ^ ^ donb(er and the doubt, And I 
+
+expression of a vague pantheism. . E himsc]f with the hymn and also with 
+
+become", as Max Muller says, subject and object in one. 
+
+
+
+-II, i> 3 
+
+
+TRANSLATION AND NOTES 
+
+
+203 
+
+
+3 . Then comes 1 the origin of seed. The seed of PrajSpati are the gods.’ 
+The seed of the gods is rain. The seed of rain is herbs. The seed of herbs 
+is food. The seed of food is seed. The seed of seed is creatures. The seed 
+of creatures is the heait.' The seed of the heart is the mind. 4 The seed of 
+the mind is speech. The seed of speech is action.' The act done is this 
+
+Anandatirtha interprets it that Visnu consumes all worlds, and all beings enjoy him, which 
+is the same idea attached to the name of Visiiu. Sayana contrasts the ufiisaka and the 
+anuMsaka and explains the matter slightly differently in the last sentence as meaning that 
+
+other men do not enjoy him (jW va-yasmSe ca katanat). lie reconciles this with the fact 
+
+that he is ddyah because that refeis to watmabhutasawabhogyajdtarfipatvam. 'lhis explanation 
+is not probable, but undoubtedly the construction of the last words contains a serious difficulty 
+as yad cannot coirespond to adyuh. The fact perhaps is that yad is used for formal corre¬ 
+spondence with the previous yad though it is not quite parallel in construction. It must be 
+taken literally as an accusative of point in which—‘ or in so much as they do not consume 
+him.’ For the metaphor cf. Jaiminiya Upanisad Brahmana, HI, 2 : anadyamdnoyadadantam atli ; 
+Taittiriya Upanisad, II, 2 : adyaie 'tti ca bhutani ; lit, 7, 9, &c.; Sal a path a Brahmana, X, 6, 2 ; 
+XII, 9, 1 ; MaitrayanI Samhita, I, io, 13; KausTtaki Brahmana, XI, 3; A./.P., XX, 446, 
+and the Puuisa Siikta. Another possible explanation, however, is suggested by Jaiminiya 
+Upanisad Brahmana, I, 5, 3 : sd (satyam as devata) ha tasya nek yad enam apasedhet , ‘ She is 
+not able to drive him away,’ where yad is a conjunction. So here the exact sense may l>c, 
+i H e cannot help eating them and their eating him tasya being used to introduce the dependent 
+clause Cf II, 1, 5, n. 5. No doubt originally yad was a iclative, but the pronominal quality 
+is ‘clearly minimal in such cases. The opt. in such a case is one of consequence or characteristic, 
+cf brahmdnam kiuvTla yo pa(yct, ITT, 2, 3, n. 3 - So I would explain Ramayana, III, 19, 7 - 
+hi palydmy aham loke yah kurydn mama vipHyam , which Speijer (Vcdtschc wtd Sansknt- 
+Syntax , § 271) explains (see § 191, 4) as merely indefinite. But the sense is slightly different 
+
+from a mere indefinite. So Bihadaranyaka Upanisad, IV, 3, 23: nd id tdd dvitiyam asti 
+
+tdto % nydd vihhaktam ydt pdlyct ; ibid., 24-30, &c. . 
+
+1 bayana says this section is intended to explain the greatness of purusa, mentioned m II, r, 2. 
+Anandatirtha, on II, 1, 2, much more correctly says: vidyiwtaratvan na pnrvakhatuianuya 
+same at ih \ uttaratrdpy clad anusamdheyam [ Cf. rischcl, J edtsche Stud ten, I, 88 sq. 
+
+' a Sayana says that the element of sattva is represented in the gods, of rajas in men, and 
+of tamos in animals, &c., and this explains the high position here given to the gods. This 
+doctrine is of couise later, appearing first most clearly in the Svetasvatara Upanisad, see 
+Deussen, Philosophic der Upanishads , pp. 226 sq.; E.T., pp. 250 sq.; Car be ( Samkhyatattva- 
+kaumudt, p. 592) has conclusively, I think, dispersed the assumption countenanced by Weber 
+{Ind. Stud., IX, 11), Muir (Texts, V, 309), and Whitney (Translation ofAtharvavcda, p. 601) 
+that Atharvaveda, X, 8,43 refers to the gunas, see Lanman, ibid., p. 1045. 
+
+8 Because the jlvdtman is here, says Sayana. Cf. Deussen, op. cit , p. 259; E.T., p. 287. 
+
+4 Anandatirtha distinguishes hr day a and manas as being samkalpdtmakam antahkaranam 
+and vikalpatmakam respectively. Sayana’s explanation is much more probable that manas 
+denotes the knowing part of the heart, a frequent early use of the word, cf. Deussen, op. cit., 
+
+pp. 243 sq.; E.T., pp. 270 sq. , . . ., 
+
+8 Sayana renders speech as the Veda, and action as sacrifice. Anandatirtha evidently 
+takes it as'equal to adritam kriya va. He also (unlike Sayana) construes karmakytam as 
+one word, karmaninnitam. Rajendralala prints in the text karmakrtam against the commentary. 
+Sayana of course explains krtam as done in a former birth, but this again is an unnecessary intio- 
+
+
+
+204 
+
+
+AITAREYA AR ANY AKA 
+
+
+II, i, 3 - 
+
+
+man, the abode of brahman. He consists of food, 6 and because he consists 
+of food, he consists of gold. He becomes golden 7 in yonder world, he is 
+seen as golden for all moitals, who knows this. 
+
+4 . Brahman 1 entered into that man by the tips of his feel. Because brahman 
+entered that man by the tips of his feet, so men call them the tips of the feet 
+(prapadyata-prapade), but in the case of other animals hoofs and claws. Then 
+he crept higher up, and they became the thighs. Then he said, ‘Swallow 2 widely/ 
+and that became the stomach. r Ihen he said, ‘Make it wide for me, and that 
+became the chest. The Sarkaiaksyas 3 meditate on the stomach as brahman , the 
+Arunis on the heart. These two are indeed brahman. But he crept upwards 
+still, and arrived at the head. Because he arrived at the head (airaya/a) then 
+it became the head (liras). So the head is the head. These delights settled 
+in the head, sight, heating, mind, speech, breath. Delights settle on him who 
+
+
+duct i 0 n of the transmigration theory, see II, i, i, n. 4 i 2 , n. y, mul Anandatirtha docs not accept 
+it. The parage only means that action is the man; the man is what he does; a perfectly 
+plausible view. for the relation of speech and action see Janmniya Upanisad Biahmana, 1 , 33 . 4 5 
+II 2 8* III 32, 9; Mahariamyana Upanisad, IV', 7; Oertcl, J.A. 0 .. S., XVf, 23). 
+
+’ «’ Anandatlitha lenders w as bhayavan and ini may alt as ichtinurupamkhapurnah , and 
+hinmmayah as bdhvanandavilakuinauikhapurnah. Sayana quotes Taitlniya Upanisad, II, 1, 
+
+I : >a vJ c\a pu>wo annatauimayah. He explains that as man is composed of food, so he 
+is cold in the shape of the egg of Biahman. Keally the thing is a mere play on words, 
+hor the fonn ht ratify a an ay ah, cf. Bloomfield, P. A. 0. S , April, 1893, p. xxxv ; A.J X V IT, 
+41S- Waehemngcl, A/tnidiuhe Grammatik , I, 279, 280; Macdonell, I'cdic Grammar , p. 58. 
+
+7 Anandatiitha explains: N<h ayanam jaitan kai majam rupam utsrjya mjdnandaikai iipako 
+bhavati Sayana says he appears as golden as the sun lor the benefit of all creatures. Keally it means, 
+he anneals (dadrle passive, cf. Delhi lick, Allindische Syntax , pp 26 * sip) to all ercatu.es, no doubt 
+originally as the sun. The passage is like all this part of the Aianyaka, II, 1-3, pantheistic. In 
+Satapatha Brahmai.a, X, 1, 4,9. the Agnicit is promised birth in the othei world as h t ran may ah, 
+rendered bv Sa\ana hiianyasamannvaniah , see Eggeling, .S’. />. A’., XL 11 I, 295, 11. 2. 
+
+1 Sivaua explains that this chapter shows prana , the n/ad/n of Brahman, entering the 
+subtle*body.' II is entry into the gross body is seen on 11 , 2. lie continues TaitthiyaUpanisad, 
+
+II 6 I - M.utrayaniya Upanisad, 11 . For prapadn Lanman in Whitney, 7 ramlation op Atharvavuia, 
+t j \\ 1 suggests toe as the meaning, but the dual icmlcis that impossible here, and I believe in all 
+the passages cited at p. xcviu tlie sense ‘ front pait of the foot ’ as opposed to • heel is eonect. 
+
+I Makc a large hole, sa>s Sayana. Max Mullet’s ‘grasp - is a slip. The lorn, is overlooked 
+
+in the Did. and in Whitney's Roots, <SrY. _ 
+
+3 Sdrkarakyah is rcndeicd siikynadrpaya/t by Anandatntha, who, however, calls the 
+Arunavah Rms. lie explains udaram as locative in sense, as docs Sayana, tacitly. 1 he 
+SirkaUiKsyns aie a subdivision of the llaridravlyns according to the Caraiiavyuha and are 
+mentioned in the Mahabhasya, IV, l, 74 i 75 - Max Muller points out that neither in Chandogya 
+Upanisad V n, if, 17 nor in iaat.apatha llrahmana, X, 6, 1, do these views appear at least 
+m terms.* Arunayah appears also in JaimmJya Upanisad llrahmana, II 5, wrongly amended 
+by Oertcl to Anmcyah, against the MSS. brahma may he meant, but the ncut. is more likely. 
+Cf. Webet, Ind. Stud., XVIII, .40; v.Schroedcr, Ind. Lit., p. 9 >, 1. That the heart \hrdaya) 
+
+is brahman was the view of Vidagdha Sakalya, sec Yajiiavalkya’s exposition m U r hadaranyaka 
+Upanisad, IV, 1,7. See also Chandogya Upanisad, 111 , 12, 4; VIII, 3, 3; Lnd. Stud., 11 , 177. 
+
+
+
+knows thus why the head is the head. They strove together, 4 saying, ‘ I am 
+the hymn, I am the hymn/ They said, ‘ Come, let us leave this body, then 
+that one of us at whose departure the body falls, will be the hymn/ Speech 
+went foith, yet (the body) remained, speechless, eating and drinking. Sight 
+went forth, yet (the body) remained, sightless, eating and drinking. Hearing went 
+forth, yet (the body) remained, without healing, eating and drinking. Mind 
+went forth, yet (the body) remained, blinking as it were, 5 eating and drinking. 
+Breath went forth, when breath went out, (the body) fell. It was decayed. 
+(Because men) said it had decayed, it became the body. Therefore is the body 
+the body. Who knows this, his enemy, the evil one, who hates him decays, 
+the enemy, the evil one, who hates him is defeated. They strove together, 
+saying, ‘ I am the hymn, I am the hymn/ They said, ‘ Come, let us again 
+enter this body; then that one of us, on whose entrance the body rises, will 
+be the hymn/ Speech entered, (the bod}) lay still. Sight entered, (the body) 
+lay still. Hearing entered, (the body) lay still. Mind entered, (the body) lay 
+still. Breath entered, (the body) arose, and (breath) became the hymn. There¬ 
+fore breath only is the hymn. Let men know that breath is the hymn. The 
+gods 0 said to bicath, ‘Thou art the hjmn, thou art all this, we are thine, thou 
+art oms/ A Rsi says (RV., VIII, 92, 32), ‘Thou art ours, we are thine/ 
+
+4 Theie are similar passages in Bihadaranyaka Upanbad, VI, 2; Chandogya Upanisad, 
+V, 1 ; Kausltaki Upanisad, 11 ,12-14 > HR 2 '» Prasiia Upanisad, U, r. The comparative antiquity 
+of the versions must be open to doubt. But this version certainly seems simpler and more original 
+than those of the Bi hadaranyaka, Chandogya, or Kausltaki Upanisads, which seem to embellish the 
+theme with lurthcr details. The account in the Piasna Upanisad is simple, but as that Upanisad 
+is on other grounds late, that may be explained as merely a reference to a well-known theme, 
+and indicates the danger of arguments from comparative simplicity. For Zumta with subj , cf. 
+Delbriiek, Altuidisihc Syntax, pp. 23, 43; Aufieeht, Attareya Btdhmana , p. 430. 
+
+* The masculine, mllita, is explained by Sayan a as refciring to dehah understood. It is 
+probable that the idea in the mind of the wiitcr throughout was puntw as the subject; hence 
+the masculines as long as prana lemains in the iarfra. V mil is Biahmana style fust. Cf. 
+Bihadaianyaka Upanisad, I, 4, 11 and 12 (2, 22 and 3 in the Madhyandina text; wheie brahma 
+is followed by sa. On the other hand m Brhadaranyaka, IV, 3, 22, the Kanva text, after a 
+series of masculines, produces ananvdgatam punycna, and Sankara explains: rupaparatvdn 
+napumsakalmgam. The Madhyandina version (as m Weber and Bohtlingk) has the masc., 
+but as Max Muller (S'.B.E., XV, 16y) points out, Pvivcdaganga had ananvdgatam , as he 
+sa y$: ananvdgatam id rupavi)ayo napurmahanirdc(ah . There arc also difficulties in the 
+genders in Sveta^vatara Upanisad, Ill, 7, -.ee Max Muller, .S'. B. E., XV, 245, n. 4. In 
+Sankhayana Aranyaka, Vll, 22, kdrmuupi and kdmaedri, according to one MS., agree with 
+brahma. Such uses arc not rare in Latin and Greek, e. g. txkvov ; l ’erg/. Syntax: , I IT, 244. 
+For iti 3 r/i, cf. Aitareya Biahmana, VII, 22, 2, against Bohtlingk, Saihs. Ber , 1890, p. 170. 
+
+® The gods aie those presiding over the parts of the body, see II, 1,5, n. 3. For Prana 
+as brahma , cf. Kausltaki Upanisad, IT, 1 ; 2; Chandogya Upanisad, IV, 10, 5; Taittirlya 
+Upanisad, III, 3, 1; Jaiminlya Upanisad Brahman:?, I, 33, 2. It was held by Udanka Saulbayana 
+(Brhadaranyaka Upanisad, TV, 1, 2) and is refuted, ibid., V, 13, 1; Oertel, J. A. 0 . S\ f XVI, 230. 
+
+
+
+206 
+
+
+AITAREYA ARANYAKA 
+
+
+ii, i, r>- 
+
+
+5 . The gods carried him forward.* Being carried forward he was stretched 
+out. (Because men say) he has been carried forward, the morning came into being. 
+(Because men say) he has gone to rest, the evening came into being. Day is 
+breathing forth, 2 night is breathing down. Speech is fire, 3 sight yonder sun, 
+mind the moon, hearing the quarters, this is the union* of those sent forth. 
+These deities are such in the body, but they openly appear among the deities; 
+this is the meaning. This indeed said Hiranyadant Vaida who knew 
+this; ‘ Whatever they give me not, 0 I own not myself. I know the union 
+of those sent foith in the body which they enter. This it is.’ To him who 
+
+
+> Sayana explains that this section treats of p,ina under various forms. Anandatlrtha 
+as usual equates prana and Visnu. The section is composed of bad etymo.ogies. the lirst 
+alludes to pro. -v ni (pia-aitayanta). 
+
+a For the meanings of prana and apana see Dcusscn, Philosophic dcr Upamshads, pi. 249- 
+2 -i ; e.T., pp. 276-279. The oldest view is that they mean expiration and inspiration 
+respectively, whence apdna comes to refer to the wind of digestion. Cf. I, 3> 7 5 4, 1 \ Jh 3> 3* 
+
+3 This idea originates with the Purasa Sukta, RV., X, 90, 13; bce Deussen, sememe 
+Einhitung , p. 157, and later it develops into a regular system of gods who correspond to and 
+guard the several psychic faculties. Cf. Deussen, Philosophic der Upam shads, p. 241; K 
+267. It is developed most in II, 4, 1 5 2, where Agni, &c„ become speech, &c., and enter 
+man, while here they are merely considered as the scveial parts of the body. Cf. also I, 3. 31 
+S.uikhayana Aranyaka, X and XI ; Lanman, Hindu Pantheism , p. 18. 
+
+* The idea seems cleaily to be that these four are gathered together in the body, and 
+exist openly as deities, as Havana says. But prahitam is very difficult, and the whole seems 
+an explanation of what was even then obscure. Cf. the varying versions of pfirnam apravarti , 
+amrtam satyena chan mini , &c., cited in Deussen, op. cit, p. 20; E. 1., p. 20, n. 3* 
+
+6 This authouty occurs also in Aitareya Ihahmana, III, 6. Is his name a lefercnce 0 
+gold stoppings in his teeth? They were known to the XII Tables <B.c. 45°'0^ to very early 
+Egypt. Yam is read by Rajcndralala and in the Anandakama edition and also by Sayana. 
+But it seems obvious that it stands for yan written before m carelessly as anusvara , cf. 
+Max Muller, Aland llymm, p. lx; II, 3. 3. n. 2 ; III, 1, 4, n. 3 J Macdonell, Vcdic dammar, 
+p. 62: Wackeinagel, Alhndischc Grammatik , I, 333- To Sayana yam presents no difficulty 
+as he merely supplies padartham ah hid am. The woid dadyuh is difficult, because the pluial 
+is unexpected after Tie if that is a thiid person, when the sense would be ‘nobody owns what 
+the deities give not to me’. This is rather awkward but not impossible. The lendenng of II, 
+, 2 suggested in n. 10 there would give in this parage (though yan would still remain 
+propeily a pronoun), ‘ He owns nothing that they will not give me also,’ which by an easy 
+process of development would slide over into the sense, «lie cannot help them giving me (it), 
+showing the origin of such a developed construction as that in II, 1, 2. 'I his comes to an 
+assertion of the fact that all that the cosmic punisa has (he must be the subject of ne), 
+that has man. It is simpler to neglect the commentators and take Tie as first person, thus 
+asserting the intimate union of man and the deities. In this use yad is used with consecutive 
+force; cf. the Mantra use of yad as final with sul.j. or opt. (Delbruck, Altindische Syntax 
+pp. 321, 341), and the classical use (Speyer, Sanskrit Syntax, § 466). The absence of such 
+a use in’the Brahmanas (cf. Speijer, Vcdische mid Sanskrit-Syntax, § 279 e) is improbable. 
+He as a third person belongs to a type which occurs in all Brahmanas, and is not a meie 
+imitation of Mantia forms (as held by Aufrecht, A it any a Brahmana, p. 429, where see other 
+examples), see Whitney, Sanskrit Grammar, § 613. The form prahitam presents great 
+
+
+
+-II, i, 6 
+
+
+TRANSLATION AND NOTES 
+
+
+207 
+
+
+knows this all creatures unconstrained pay homage. That is sattya (truth). 
+For sat is breath, ti* is food,yam is yonder sun. That is threefold. Threefold 
+as it were is the eye, white, dark, and the pupil. 7 Even though he speaks 
+falsely, 8 yet speaks he tiuth who thus knows why truth is sattya. 
+
+6 . Speech is his rope, names the knots. 1 So by his speech as rope, and by 
+
+names as knots, all this is bound. For all this is names, and by his speech 
+
+he names everything. Men a bound with ropes carry him who knows this. His 
+hairs are the usnih , his skin the gdyatri , his flesh the tristubh , his sinews the 
+
+anustubh , his bones the jagaii, his marrow the pahkti , his breath 8 the brliatt. 
+
+lie is covered with the metres. Since he is covered with the metres, therefore 
+they call them metres (coverings). Thus the metres cover him from illhap 4 in 
+
+difficulty. To take it as Vedic for prahitanam , as Sayana docs, is to introduce a very rare * 
+form (cf. Whitney, l.c., p. 114) into the text: on the other hand the word prahit has no parallel 
+(save conceivably in form {Ind. Stud., Ill, 225) in prahiioh sarnyojone in the Arseya Brahmana, if 
+we may take that as dual form gen. and not as in Monier* Williams’ Diet, as a gen. of pi ahitu) at any 
+rate in sense. Whitney {Roots, if c. f p. 205) gives -hit as a form from f hi. I think that prahit should 
+probably be taken as the ‘impeller', i.e. the deities cause the organs to work, cf. II, 4, r, and 2. 
+
+6 The i of ti is to enable it to be pronounced (Sayana). Chandogya Upanisad, VIII, 3, 
+5, gives a different version, from sat 1- ti+yam, as the binding of the immoital and the 
+mortal (// being the dual of ti). Cf. Deussen cited in n. 4 above. Taittirlya Upanisad, II, 6, 
+derives sat-tyam from sat ‘manifest*, and tyat ‘ not-manifest \ Bfhadaranyaka Upanisad, V, 
+5, 1, gives sa 4- / (so Sankara (as here), but Kanva text, ti) + am when sa and am are «* true, 
+and t ( ti) - untiue (for t occurs in a nr (a and mrtyn\). Kausltaki Upanisad, I, 6, gives 
+sat (what is other than the gods and the senses) + tyam (the gods and the senses). 
+
+7 Cf. Jaiminlya Brahmana, I, 254 {kantnika) ; &atapatha Brahmana, XII, 8, 2, 26 ; A.J. P., 
+XVII, 400; elsewheie purusa is the third member, Jaiminlya Upanisad Brahmana, I, 26, 1; 34, 
+
+1 and Ocrtel’s note. 
+
+9 This doctrine undoubtedly shows the moral disadvantages of the doctrine of salvation by 
+knowledge, and it is the piecursor of the later immunity from moral censure of the jivanmukta. 
+Cf. Kausltaki Upanisad, III, 1 ; Sadananda, Vedantasara, 235 : ittbhaiubhayor auddsfnyam , 
+and Jacob’s note in his Translation ; Levi, La Doctnne du Sacrifice , pp. 164-167. In asya the 
+genitive'is presumably possessive, cf. Delhi ilek, Altindische Syntax, p. 153; Franke, Bezz. Beitr ., 
+XVI, 112; Speijer, Vedischc und Sanskrit-Syntax, §§ 69, 92, n.; Whitney, Sanskrit Grammar , 
+
+§ 296 b. Compare evarn me sutam with iti nah irutih (Introd., p. 57); J. A. O. S ., XXV, 
+
+116, 117. For the position, cf. Z. D. M. G., LXII, 129. 
+
+1 Sayana explains the metaphor from a rope for tying up cattle. Anandatlrtha explains 
+as usual by identifying all with Visnu. ‘ llis’ refers to prana of course. 
+
+a Like oxen who carry mcn.^ 
+
+3 prdnah here refers to the air in the strict sense, and has not the wider sense of prana 
+(Sayana); perhaps it -ghrdna, as in II, 1, 7, and often; cf. my Sdhkhdyana Aranyaka , p. 21. 
+
+* This must be the sense. Sayana, however, appears to render it ‘whatever evil he desires 
+to do, the metres keep him from contact with it *. The connexion of f chad and chandas is very 
+doubtful; see I, 1, 3, n. 6 ; I.eumann, Et. Wait., p. 103. 
+
+“ Sec also RY\, IV, 2, 3 and ir : martam ; VI, 47, 16: manusydm ; Oldenberg, S. li. E., 
+XLVI, 319 ; Pischel, Vedischc Studien , I, 44; Bartholomae, Studien , I, 48. 
+
+
+
+208 
+
+
+AITAREYA ARANYAKA 
+
+
+II, i, < 5 - 
+
+
+whatcver quarter he desires who knows thus why metres are called metres. 
+A Rsi says (RV., I, 164, 13), ‘I saw the guardian,’ for he is a guardian, for he 
+
+guards all this. ‘Never tiring,’ for he never rests. ‘Coming and going on 
+
+his ways,’ 5 for he comes and goes on his ways. ‘ Illuminating 8 the principal 
+and intermediate,’ for he illuminates these quarters only, the principal and 
+intermediate. ‘He moves up and down in the worlds,’ for he moves up and 
+down in the worlds. Then there is the verse 7 (RV., I, 55 , 8), ‘Covered 8 like 
+caves by the makers.’ For all this is covered by breath. This ether is supported 
+by breath as brhaCt, and one should know that, even as this ether is covered by 
+breath as brhatp so all things including ants 9 arc covered by breath as brhafi. 
+
+7 . Now come the powers of this person. By his speech are created earth 
+and fire. On the earth plants grow; fire ripens them. ‘ Take this, take this,’ 
+thus saying do these two, earth and fire, serve their parent, speech. As far as 
+the earth extends, as far as fire extends, so far extends his world, and as long 
+as the world of earth and fire decays not, so long does his world decay not 
+
+who knows thus the power of speech. By breath 1 the sky and the air are 
+
+created. People follow the sky, and hear along the sky, and the air bears 
+
+» The veins, says Sayana. He explains that prana is the guardian by refeiring to Ivausitaki 
+Upanisad, III/ 2 : y,lvarf^iy)asmih that Ire f ratio vasati tdvad ayur . This passage of the 
+Kgvcd'a later saved ns the authoiity for the activity oiprana even in suwpfi, Pia^a Upanisad, 
+IV, 3; Deussen, Pht/owphie der Upanishads , p. 268; K. T., p. 297. Jaiminlya Upanisad 
+1 tr."ih man a, 111, 37, takes the prana Ji and the sun’s rays as meant. 
+
+<• The four quartcis and the four inteimediate quarters, SE., SVV., NE., and NW. For 
+the number of the quarters, at first four, later, ten, cf. Hopkins,/. A. 0 . S. } XVI, 2R3. Prana , 
+Sayana explains, is internally what Aditya is externally, see Pra&na Upanisad, I, 5 ; HI, 8 : 
+adityo ha vai bdhyah ptdna udayati . In the original and in Jaiminiya Upanisad, 1. c., vaste 
+
+means ‘wears'. - . 
+
+7 Not RV., I, 55, 81 (Max Muller following Rajendralala), nor I, 56, 8 (AnandiUrama series). 
+
+« AnandatTrtha and Sayana both cite and explain, quite differently, the whole verse, but 
+they agree in taking the caves as holes for concealing wealth. Cf. 1 , 3 > U »• 4 - 
+
+u AnandatTrtha renders, ‘ beginning with ants.’ 
+
+1 In the nose, i. e. the power of smell (Sayana). The use of the masc. srjau with a raasc. 
+and a neut. and of sts/dh below do not entirely agree with the rules of coneoid later accepted. 
+Delhiuck (Altindische Syntax , p. 88) gives only one doubtful example (RV., I, 8,10) and Speijcr 
+{ Vcdische und San shit-Syntax, § 101) thinks that in classical Sanskrit with names of things the 
+neuter is a more common predicate if the genders differ and one is neuter. This is laid 
+down in a Varttika (not in the K^ika Vrtti, it appears) on Panim, T, 2, 72, which runs: 
+tyadaditah (ese pumnapwmakato lingavaiandni \ sA ca Devadattai ca tau I tac ca Devadattai 
+ca } ajnadatid ca tdni \ tac ca Devadattai ca U 1 So the neuter appears in Mahabharata, III, 
+58, 10; VI, 6, 26; Ramayana, VI, 62, 37. If only persons are concerned the masc. is regular, 
+c. g. Mahabharata, XVII, i, 29: PandavdS ca mahdtmdno Dranpadi ca yaSasvim \ krtopavdsdh 
+Kamavya pmyayuh prdhmukhds tatah \\ Raghuvamsa, III, 23: tathd nrpah sd ca sutena 
+Mdgadhi nanandatus tadsadriena tatsamau , &c. That this is old is indicated by the rule m 
+Homeric Gieek, thus formulated by Monro (Homeric Grammar a , p. 157), ‘ Wheic an adjective 
+
+
+
+-II, i, 7 
+
+
+TRANSLATION AND NOTES 
+
+
+209 
+
+
+pure scent. 2 Thus do sky and air serve their parent, breath. As far as the 
+sky extends, as far as air extends, so far extends his woild, and as long as 
+the world of sky and air decays not, so long does his world decay not who 
+knows thus the power of breath. By his eye are created the heaven and the 
+sun. Heaven gives him rain and proper food, the sun causes his light to shine. 
+Thus do heaven and sun serve their parent, the eye. As far as the heaven 
+extends, as far as the sun extends, so far extends his world, and as long as 
+the world of heaven and sun decaj'S not, so long does his world decay not 
+who knows thus the power of the eye. By his ear were created the quarters 
+and the moon. From the quarters they come unto him, from the quarters 
+he hears, the moon produces for him the bright and the dark halves for good 
+deeds. 3 Thus the quarters and the moon 4 serve their parent, the ear. As 
+
+refers to more than one noun, it follows the most prominent: or (if this is at all doubtful) 
+the masc. is used of persons, the neut. of things : c. g., //. ii, 136 .— 
+al 8 i irov -fypikTfpai r a\ox<n nal vrjma rkteva 
+fyxr' ivl fJLfydpots irortSkyfitvai, 
+because the wives are chiefly thought of, but Od. xiii, 434 :— 
+
+8 k pur fiauos aAAo ncutuv x ir ^ ya ) 
+
+fiajya\ka fivirowvTa. 
+
+The neut. plur. is especially used of sheep and cattle. II. xi, 244 :— 
+itpwQ' bcardv fiovs 8 u>itev f tnura 8 k vitkarrj, 
+
+aTyas &pov Kai Ins . 1 
+
+The first example shows that a fem. can prevail over a neut. in the case of persons, the 
+second that in regard to things the neut. prevails over the masc., the third that in regaid to 
+things the neut. may be used of masc. and fern, animals. Here antariksam is a deity and so 
+naturally the masc. prevails, cf. Manu, VIII, 86, where hr day ant is personified. In Latin the 
+rule is (Allen and Greenough, Latin Grammar, p. 173), ‘generally, a predicative adjective will 
+be masculine, if nouns of different genders mean Jiving beings ; neuter, if things without life : ’ 
+
+. as T.ivy ii, 40 uxor delude ac liberi amplexi , but Livy v, 4 labor voluptasque sodetate quadam 
+inter se natuiali sunt iumta. Even if masc. nouns and fem. occur, the neut. can be used if one 
+of the subjects is a thing, e. g., Livy xliv, 24 natura inimiia sunt libera civitas et rex , 
+or even if two fem. nouns repiesent things, e. g. Cicero, de Fin. iii, 11 stultitia et temeritas 
+et iniustitia sunt fugienda. The basis of discrimination, therefore, is rather between living 
+cicatures, especially persons, and things (which include sometimes the animals). 
+
+The use of the dual and plural of the verb is regular, cf. Delbruck, pp. 83 sq.; Speijer, 
+l.c., though as in Greek and Latin and Anglo-Saxon the nearest subject may determine the 
+verb, as is usual in the Brhaddevata. Cf. ibid., VII, 74, for a set of mixed genders with a 
+neut. plur.; VIII, 47, for a masc, plur. with a masc. sing., a fem. sing., and a masc. dual, which 
+ollow. Cf. Delbruck, Vcrgl Syntax , III, 244-247, which this supplements. 
+
+2 Sayana refers to llrhadaranyaka Upanisad, I, 3, and Chandogya Upanisad, I, 2, for the 
+reasons, interference by Asuras, for the existence of bad smells; cf. Farnell, Evolution of Religion^ 
+pp. 99 sq. Anandatlrtha takes ‘ him ’ throughout as meaning Visnu. 
+
+3 Probably it refers to sacrificial acts. 
+
+* Sayana admits the apparent inconsistency of this and II, 4, 1 where the moon is derived 
+rom the mind, but explains it away that the creation here is merely an imaginary one for, 
+
+P 
+
+
+KEITH 
+
+
+
+210 
+
+
+AITAREYA AR AY YAK A 
+
+
+II, i, 7" 
+
+
+fUr as the quarters extend, as far as the moon extends, so far extends his world, 
+and as long as the world of the quarters and the moon decays not, so long 
+does his world decay not who knows thus the power of the ear. By his mind 
+were created the waters and Varuna. The waters yield to him faith for good 
+deeds and Varuna preserves his offspring by his law. Thus the waters and 
+Varuna seive their parent, mind. As far as the waters extend, as far as Varuna 
+extends, so far extends his woild, and as long as the world of the waters and 
+Varuna decays not, so long does his world decay not who knows thus the 
+power of mind. 
+
+8 . Was it water 1 ? Was it water? This woild was water. This was the 
+loot, that the shoot. This the father, those the sons. Whatever there is of 
+the son’s, that is the fathei’s; whatever of the father’s, that is the sons. So 
+it is said. Malndasa Aitaieya 2 who knew this said, ‘1 know myself as reaching 
+to the gods, and the gods as reaching to me.' 3 For hence arc they gifted, hence 
+are they supported. This is the hiding-place, 4 eye, car, mind, speech, and 
+breath. They call it the hiding-place of brahman. lie who knows this thtows 
+down the enemy, the evil one, who hates him. The enemy, the evil one, who 
+hates him is defeated, lie is the life, the breath, being, 6 and not-bcing. The 
+gods adored him as being, and so became great. So in sleep a man breathes 
+bhur bhuh. The demons adored him as not-bcing, and so were overthrown.® 
+lie becomes gieat by himself who knows this. The enemy, the evil one, who 
+
+pin poses of woiship, zl yathilvacanam as opposed to a yathdvadu creation. Such inconsistencies 
+me not -scry impoitant, but this small point adds to the evidence against II, 1 - 3 . mid II, 4- >, 
+being by one hand, boi Varum, cf Levi, La Doctrine du Sacrifice, pp 132 sq. 
+
+1 Khunda 7 treats of pttru\a as the efficient cause, tin-. Khanda ol lum as the material cause. 
+Ap is to be considered as an expression of the live elements according to Sayana, an unnecessary 
+,dea. The pluti indicates a question. The cause and effect are mutually identified. Ananda- 
+tiitha identifies them 1,1 Vis.m. The Garbha Upanisad, I, traces the five elements 1,1 the human 
+
+bodv, but the idea is not necessarily contained here _ 
+
+2 This mention is enough to prove that Malndasa did not write the Aranyaka. But■ 
+
+is quite probable that he was the redactor of the Urahmana, m its ioim of forty chapters lhc 
+sa>ing here may no doubt be legnrded as one of his Upanisads m the sense of secret teachings. 
+Cf. Imiud , p 16. I 01 the foim, cf Leuinann, GurupujaLaumudt , p. 42. 
+
+3 Rn, end 1. alula's commcntaiy is wrongly printed. Veda is an eiior for re da, and omad is 
+iesolvcd wiongly. The end of the sentence explains tile dependence of deities on men for 
+devotion. 
+
+4 It is called giri, because prana is swallowed up and hidden by the other senses. Cf. 
+the duct 1 me that the senses enter in sleep into the prana. The prana forms thus the basis of 
+the scii'-cs. Probably the idea of the Aranvaha is something like this, and the tianslation 
+‘ mountain’ misleading, l'or itah, cf. Levi, La Doihtnc du Sacrifice, p. 38, n. l. 
+
+6 V* v .vuse the presence of prana secures the jtvdtman (Sayana). 
+
+0 Sa>anri solves the tliftieulty of the evil effects ..f abhuti by discriminating between the 
+desire of ab/itlit lor oneself, as sliowm in the nun ol the demons, and for one s foe. 
+
+
+
+-II, 2, I 
+
+
+TRANSLATION AN1) NOTES 
+
+
+21 I 
+
+
+hates him, is overcome. He is death and immortality. A Rsi sa}s (R.V., I, 164, 
+38), ‘Down and up he goes, grasped 7 by food,’ for this up-breathing restrained 
+by down-breath mg does not go forth. ‘The immortal dwells with the moital,' 
+for through him all this dwells together. For these bodies aic mortal, the deity 
+immortal. ‘These two even go in different directions, they incieasc the one, 
+but not the other,’ for they increase the bodies, but the deity is immortal. He 
+who knows this becomes immoital in yonder world and is seen as immortal by 
+all beings.* 
+
+Adiiy.ua 2. 
+
+He who shines approached this woild 1 m the shape of man. For he is the 
+breath. So he approached it For he who shines is the bieath. For a hundred 
+years he approached it. Therefore a hundred are the ycais of the life of man. 
+
+7 Anandalnlha renders svadhaya l>y Yisnu. Sajnna takes it moie piopeily as referring 
+
+to digestion, 'the end of tlie verse means, aeeoidmg to Sayana, that nun nounsh the body 
+by foot! and drink, but not the pi ana AnandatTitha renders, 'at death they see the bodies 
+deserted by Vav u.* The epithet r akranta can only be justified by the fact that one of the two 
+is immortal, and on the principle chatnno gachanti. bor moie or less analogous cases, cl. 
+usdsa, a ham ^r>e 1 hriiok, A/tindtuhe Syntax, p. 102), and ksapdh, RV., I, 70, 7, as interpreted 
+by Oldeuberg, .S’. />. XbVI, 70. O11 the same that) innydya Govinda on Sankh.uana Srauta 
+
+Sutra, X\ II, 8, 10, explains why the Piauga Saslia in the Mahavrata according to that school is 
+called tamadeva’s though less than a hall ol it is by him (hncdl.uuler, p. 33, n 1) ; Weber {hid. 
+Stud, X 111 , 113) quotes dvadaUiu mas an 1 mm Taittmya Snmlula, VII, 5, 2, t; lvathaka 
+Samhita, XXX 111 , 1 ; J’aueavmisa Brdhmnna, l\ r , 1, 2 ; stSmau dviidaiau, Kathaka, XXXIII, 3, 
+and simdai cases from Satapatha Bialimana, IV, 5, 7, 2; XI, 6, 3, 5; XIV, 6 , 9, 3; XU, 
+3, 2, 2; Pnficavimsa Brabmaua, VI, 2, 5 (tf. hid. Sind., IX, 18) Cnuand is explained as 
+having diverse inactions, the breath moving the bodily senses, the body supporting the 
+pi dnemh lyas. I tyanta is leferied to the fact that on death the body remains on the ground, while 
+pnina seeks another woild. Cf Olden berg, Kt/igion dn Ceda, pp. 374 sq., Pisvlul, lWis*he 
+Studun , 11 , 2 >1; Bohtlingk, Sat/is. her., 1893, p. 9 2 ; llillebiandt, Ved Myth , 1 , 33O, n. 1 , II, S. 
+
+8 Sayana explains ‘immortal * as united with IIir.myagaiblia, Anandallrtha s;i)s ‘emanci¬ 
+
+pated ’. But that this Aranyaka knows emancipation, instead oi mimoitality, as the highest 
+end is not even probable. Padrle ( 11 , 1, 5) and menc (Ill, 1, 1) are both cleaih picsent 
+passives in sense. The oiiginal sense of the perfect was not distinguished lrom the present in 
+point of time but denotes a state, cf. Giles, Comp. Phil., § 549, Monro, JIonian Grammar*, 
+pp. 31, 32; Delbruck, Synt. Porn //., II, 192 sq. ; />;,.<;/ Syntax, II, 211 sq. ; Alltndiuhe 
+
+Syntax , p 297 ; Whitney, Sanskrit Grammar, § 823 'I he oldest sense is quite frequent m the 
+Kgvedn. In cases like hlhhaya (I, 3, 4) and dadhaia (I, 5, 2) the naturally inttusive foim 
+of the perfect is fuithcr strengthened. 
+
+1 This khanda shows that the names of the sects of the Kgveda can be deduced from 
+frauds actions. Anandatlrtha explains the section as proving that Visim is superior to all 
+the goels. He takes abhyai c at as ‘lie entered into’, biahman and the other gods, lie justifies 
+his theoiy by quoting the Vac Sukta, KY., X, 125, ns proving that Vac, i.e. Kama, is supeiioi 
+to the gods, and she of course is inferior to Yisiiu 
+
+The sun and prana are as usual identified, the one being the adhiduvatam , live other the 
+adhyatman leprcsenlalion. The former attracts the vision, the latter impels the body. 
+
+1 * 2 
+
+
+
+A1TAREYA ARANYAKA 
+
+
+Because he approached him for one hundred years, therefore they are the ^atarcins. 
+Therefore they call him who is ( pratia) the Satarcins. He placed himself in 
+the middle of all that is. Because he placed himself in the middle of all that 
+is, therefore they are the Madhyamas. Therefore they call him who is {prana) 
+the Madhyamas. As up-breathing he is the swallower, as down-breathing 
+delight. Because as up-breathing he is the swallower, as down-breathing delight, 
+therefore he is Grtsamada. Therefore they call him who is {prana) Grtsamada. 
+All whatsoever was his friend. Because all whatsoever was his friend, therefore 
+he is Visvamilra. Therefore they call him who is {prana) Visvamitra. The 
+gods spake to him, ‘Let him be dear to all of us.’ Because the gods spake 
+to him, ‘ Let him be dear to all of us,’ therefore he is Vamadeva. Therefore 
+they call him who is {prana) Vamadeva. He protected all this from evil. 
+Because he protected all this from evil, therefore they are,the Atris. Therefore 
+they call him who is {prana) the Atris. 
+
+2 . He also is a bearer of offspring. Offspring is vaja, 1 and he supports 
+offspring. Because he supports offspring, therefore he is Bharadvaja. Therefore 
+they call him who is ( prana) Bharadvaja. The gods spake to him, ‘Let him 
+be the richest 2 of us all.’ Because the gods spake to him, ‘Let him be the 
+richest of us all/ therefore he is Vasistha. Therefore they call him who is 
+{prana) Vasistha. lie went foith 3 to all this whatsoever. Because he went 
+forth to all this whatsoever, therefore a they are the Pragathas. Iherefore they 
+call him who is {prana) the Pragathas. He purified all this whatsoever. Because 
+he purified all this whatsoever, then they are the Pavamanls. 4 Therefore they 
+call him who is (prana) the Pavamanls. He said, ‘Let me be eveiything, 
+small and great.' They became the Ksudrasuktas and Mahasiiktas. 5 Therefore 
+
+
+3 Really Max Muller points out, the name refers to their composing about ioo verses 
+each. Thev are the seers of RV., I. The Madhyamas are the seers of books II-IX, Grtsamada 
+of IT, Visvilmitra of HI, Vamadeva of IV, the Atris of V. For the rest see Khaiida 2. The 
+Madhyamas appear in Kausitaki Brahmana, XII, 3; ASvalayana G r hya Sutra,_ III, 4, 
+Sankhayana Grhya Sutra, IV, 10, 3; Brhaddcvata, III, 116 (Madhyamah); Sarvanukramam, 
+Introd., II, 10, &c. For the plur., A tray ah, cf. Oldenberg, Z.IX M G. ; XLII, 226 n. 1. 
+
+1 Vajah is taken as either the body from the Jvaj in the sense of going, or as food by Sayana 
+3 Sayana translates ‘ causing to dwell by his entry into us’, and Anandatirtha has best of 
+dwellers ’. ’ The ordinary sense seems preferable. Cf. II, 2, 4, n. 5. _ 
+
+’ This seems to be the sense, and it is so taken by Sayana. Anandatirtha takes it either 
+as ‘ he obtained ’ or ‘ he sang'. Sayana says the verses are called Pragathas and also the poets 
+Piobably the poets, of Book VIII, are meant. Bharadvaja and Vasina correspond to Books VI 
+and VII respectively. The same lists appear in AUalajana Grhya Sutra, III, 4, 2, and 
+
+Ssankhayana Gfhya Sutra, IV, 10, 3. . , m 
+
+* Presumably the poet, of book IX are so described. Cf. Arseya lirahmana (ed. Burnell,, 
+p. 41; VcdischiSludim, III, 99. In Aivalayana favamanas and in Safrkhayana pavarnimas occur 
+1 The poets of Book X are referred to. Perhaps also the hymns were called hudrasuklah 
+ns Max Muller suggests, but this is not certain. The last ksudrasuktdh no doubt implies 
+
+
+
+-II, 2, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+213 
+
+
+they are the Ksudrasuktas. Therefore they call him who is (prana) the 
+K§udrasuktas. (He said), ‘Ye have said what is well said.* These became 
+a hymn. 6 Therefore there is a hymn. Therefore men call him who is (prana) 
+hymn. lie is a verse, for he went to 7 all beings. Because he went to all 
+these beings, therefore he is a verse. Therefore they call him who is (prana) 
+a verse. He is also a half-verse, for he went to all these places. 8 Because he 
+went to all these places, therefore he is a half-verse. Therefore they call him 
+who is (prana) a half-verse. He is a quarter-verse,® for he has entered all these 
+beings. Because he has entered all these beings, he is, a quarter-verse. Therefore 
+they call him who is (prana) a quarter-verse. He is a syllable, for he pours 
+forth gifts to all these beings and because none can pour forth 10 gifts beyond 
+him. Because he pours forth gifts for all these beings, and because none can 
+pour forth gifts beyond him, therefore he is a syllable. Therefore they call 
+him who is (prana) a syllable. Therefore one should know that all these verses, 
+all these Vedas, all sounds 11 are one word, prdna t and that prana is all the verses. 12 
+
+mahdsukldh. See besides A£valayana and £ankhayana, Bfhaddevata, III, 116; Sarvanukramani, 
+Introd., II, io, with Macdonell’s note. 
+
+* The poet is also called Sukta, says Sayana, but there is no authority for this. 
+
+7 The construction is obscure, but the rendering ‘he went ’ seems best. Thedat. is natural, cf. 
+Speijer, Vedisthe mid Sanskrit-Syntax, § 44; Whitney, P. A. O. S. t April, 1892, p. clxiv, Sanskrit 
+Grammar , § 286 b. Anandatlrtha renders ‘he went’. Sayana’s version is svapraveienapujitam 
+akarot t taking bhutebhyah as sarvabhutartham defiant, and Max Muller renders, ‘ he did honour to.* 
+lie also adds that the poet is called Rc as well as the Mantra. Cf. Geldner, Vedische Studien , III, 95. 
+
+8 Ardha is taken as ‘ place’ (cf. ordo) by both Anandatlrtha and Sayana, and is probably so 
+intended, as Max Muller takes it. 
+
+9 Sayana renders ‘word’, but this is less likely. He adds that it means also ‘quarter- 
+verse’. For the intrans. pddi —which (as apddi) is recognized by Panini—cf. Delbniek, AUin - 
+dischc Syntax , p. 266; Whitney, 1. c., § 845 ; Speijer, 1. c., § 170. In Jaiminiya Upanisad Brahmana, 
+III, 9, 9, ax'tici seems transitive, but see Oertel’s note. The use of the aor. here is hard to 
+distinguish from that of the imperfect, as with abkiprdgat above. But in these cases it is possible 
+that the aor. has a sense almost present, a natural derivation from the true aorist sense of the 
+immediate past (cf. Monro, Homeric Grammar -, pp. 66, 67; Giles, Comp. Phil ., § 553 (iii) ; 
+Whitney, Sanskrit Grammar, § 930, who points out that it is especially frequent in the 
+MaitrayanI Satphita). It is also possible that the imperfect sense may be old (despite Whitney, 
+
+§ 929 a), for it is found in the Mantra literature. In the case of abhipragdd there is the further 
+possibility that after all it means ‘he sang of all this’ or ‘he sang towards all this’ 
+\abhipragayata occurs in the RV.), and is an impel feet from \fg< 7 , for gdti occurs in the 
+Kausltaki Brahmana and the Mahabharata (cf. Whitney, § 855, and St. Petersburg Diet., s. v.), 
+or even from */gd, go. I do not therefore think these forms are signs of late date. 
+
+10 ‘ Without him ’ is Max Muller’s rendering. That of the text is supported by Anandatlrtha, 
+the other version by Sayana. Cf. Delbriick, Altindische Syntax , p. 441. 
+
+11 Sayana takes ghosdh as the aspirated sonants, jh, gh , bh, tfh, dh, as in £gvcda Prati&akhya, 
+714; Siddhantakaumudi (ed. Taranatha), p. 14; Max Muller, Pgveda Pratiidkhya , p. cclxi. 
+It can hardly here, however, have this limited sense. Cf. Chandogya Upanisad, IT, 22, 5; all 
+vowels are ghosavant. 
+
+15 Oldenbcrg (Z. D. M. G, } XLII, 199-247) has shown conclusively that few if any of the 
+
+
+
+214 
+
+
+A1TAREYA ARANYAKA 
+
+
+n- 2, 3 - 
+
+
+3 . Indra 1 sat down beside Visvamitra who was about to recite the hvmns 
+of this day. He saying, ‘This is food,’ recited the thousand brhails . Thus 
+he went to India’s dear home. Indra said to him, ‘Seer, thou hast come to 
+my dear home. Do thou, seer, repeat a second 2 hymn.’ He saying, ‘This 
+is food,’ iccited the thousand hr hat! verses. Thus he went to Indra s dear home. 
+India said to him, ‘Seer, thou hast come to my dear home. Do thou, seer, 
+repeat a third hymn.’ He saying, ‘ This is food, recited the thousand byhati 
+vcises. Thus he went to India’s dear home. Indra said to him, ‘Seer, thou 
+hast come to my dear home. I give thee a boon.’ He said, ‘ Let me know thee. 
+Indra said, ‘I am breath, thou, seer, art breath, all cieatures are breath, he that 
+shines is breath. In this form I pervade all the quaiters. This my food is my 
+friend, my support. 3 This is the food of Vis\amitra. 4 I am he that shines.’ 
+Thus said he. 6 
+
+4 . This is produced as a thousand hr ha in} The consonants* are the body, 
+
+hymns of the Rgveda go hack to then nominal composers when these composers art the heads 
+of the great families, hut that they weie written by inemhcis ot the family. I he only possible 
+exceptions are Ynsistba and Yis\Fun lira under Sudas (p. 236). Jt is possible that here 
+(p. 226, 11. l) a recollection of the facts is seen in that book \ is ascribed to the At 1 is, while 
+the others to mdi\ldunls, Grtsnmada, Yiivamitra, but more piobably the plural is used 
+
+because it gives the proper play of woids with atrdyata This is not, howevei, a sign of 
+late date, iur it seems likely that in RY., X, iSi, the author held the same view ns he attubules 
+to Yasistha the rathantani (YIl. 32, 22; 23) and to Rharadvaja the hr hat (\ 1 , 46, l ; 2), later 
+attributed to £nm\u R.irhaspatya ^Oldcnherg, pp. 225, 227, n. 1). 
+
+1 Say ana explains that this K hand a shows the natuic of the aati \ as being India s food. The 
+foim upiiHt'Ctsasiida is wrong and can easily he coriected, but it is as old as Sankara. 
+The Jaimimya Upanisad Rrahmnna, 111 , 3, 7, has upamsautda. 
+
+a The collet lion of verses is regaided as three ahtis ot tiistichs, in gay at > 1 , brhatl , and 
+uunh lespcctivd). hor them, see Y, 2, 3-5 and notes. 
+
+3 Anandatn lha explains dakanam as dak^abhd^e. sthita JnaJi patih yatyah dakuna 
+mitravtltsanatvaddatemam iti napumsahapt ayogah. Sayana refers the use to abhtvrddhihetutvdi, 
+citing Phatupatha, XYI, 7. This sense must be somewhat as 111 the text. 
+
+4 AnandatTitha explains I'atsvdmiit am as Ramaydbhimanyamdnabfftathahasnikhyam 
+aunam Viivamitrena satjipdditatvad Vaiivamtttam tty my ate. Sayana has. Vnrdmitrena 
+.(amsa/ttikdh’ sampaditatrdd tdam Vaiivdmitt am. 
+
+5 In Sankha)ana Aianyaka, 1 , 6, there occurs a dialogue between Indra and Yisvamitia. 
+It seems to show clear signs of a later origin, though it verbally reproduces some of this 
+dialogue. It is much more philosophical. The Jaimmiya version, 1 . c., is very much altered, 
+but all have clearly a common source, and use the narrative perfect (cf. Introd., p. 67). The 
+threefold boon may be compared with the story of Naciketas (Kathaka Upanisad). 
+
+1 '11ns Khanda gives the correspondence of the various aksaras of the 1000 brhatl hymn, 
+which is got by the addition of the verses of the whole Niskcvalya Sastra, to paits of the 
+body oi puma (Savana). Anandaththa explains it as an identification of the various deities who 
+preside over the sounds, &c. The number 36,000 is merely theoretical; Eggeling {S. B. E. t 
+XLI 11 , m) counted about 37,200, and though the number could be reduced in various wajs, it 
+is not worth while. 
+
+3 What aie calkd b> Pamni hal ^Sayana'. The Kaumara school adopt the term vyaitjann 
+
+
+
+-II, 3 > i 
+
+
+TRANSLATION AND NOTES 
+
+
+215 
+
+
+the vowels 3 the soul, the sibilants 4 the breath. Knowing this he became 
+Vasistha. 8 Thence took he the name. Indra proclaimed this to Visvamitra, 
+Indra proclaimed this to Bharadvaja, so Indra is in sacrifices invoked by him 
+as a friend. 8 This is produced as a thousand brhatls. Of this produced as 
+a thousand brhatls there are thirty-six thousand syllables. So many thousands 
+arc the days of a hundred years. They make up the nights by the consonants, 
+the days by the vowels. 7 This is produced as a thousand brhatls. After this 
+being produced as a thousand brhatls he who knows this becomes full of 
+knowledge, 8 of the gods, of brahman , of the immortal, and goes to the gods. 
+What I am, 9 he is; what he is, I am. A Rsi says (RV., I, 115, 1), ‘ The sun 
+is the self of all that goes or stands.’ Let one consider this. 
+
+
+Adhyaya 3. 
+
+He who knows himself as the fivefold hymn 1 fiom whence all this springs, 
+he is wise. Earth, air, ether, water, light, these form the self, the fivefold hymn. 
+From him all arises, into him all resolves. He who knows this is a refuge 
+
+for kadlm , ns Ho the Surasvata. The tcim corresponds with the use of the Kgvcda Fratisukhyn, 
+see Max Muller’s edit., pp. mi sq., and with the Siauta .Sulins, St. /'itetsburg J>ut , s. v. 
+
+3 Say ana takes this as in TI, 2, 2, n. 11, as aspirated sonants. Tins can haidly he accepted. 
+Alma is taken by him as madhyaiai ham. The vowels must somewhere be alluded to, and 
+phoui can he ^ waia. 
+
+4 Anandatirtha and Say an a both render fauTui/j. The Kaum.iia school also take this 
+term. In the Kgvcda Fratisakhya it includes anussuh a t vt saiga, jthrdmul'iya, and it pa dh - 
+mdnlya ; in the other FratKakhyas it refers to ia^a\ahdh. 
+
+6 Sayana hcic ascribes the name to his causing to dwell, and his eovenng, cf. II, 2, 2, n. 2. 
+Anandatirtha prefers ‘ best of dwellers’. 
+
+0 Sayana refers this to the Subrahmanya rite of the Soma saciifice, where India is called, 
+India d gacha , hariva a gat ha (Sadwmsa Jhahmnna, I, 1, 12; l.nttiriya Aranyaka, J, 12, 
+3, &c.\ 
+
+7 The Kaumaia school thus defines svaidh, Katantra, I, 1, Add ho vaniauimdmndyah 1 
+tatra latiuda'duiau aval ah ^ Sayana). Sec Max Muller, op (.it , p x. 
+
+8 S.uana appears to take the first part of the sentence as independent, and as dcsciibing 
+prdnadevah. For devatd apyeti , cf. Brhadarniqaka Upanisad, l\, 1, 2; Aitareya Brahmana, 
+IV, 24, 5. No doubt the acc. is mainly governed by the verb, but the ptep. force of apt is too 
+much ignored in Spcijtr, Vcdtsihc und Saitski it-Synta.x , §§ S7, 88. 
+
+9 This no doubt refers to the identity ot the sun and the self, one of the oldest forms of 
+Brahminical monism. Sayana illustrates the doctnne by a quotation from the commentary on 
+the Brahma Sutras, Til, 3. Sun-worship is a very early and widespread form of religion ; 
+cf. Farnell, Cults of Greek States , TV, 143 , Lvans, Journal of Hellenic Studies , 1901, pp. 108 sq.; 
+Manucci, Stoiia do Mogor ^trans. by Iivine), Til, 3, for its leal importance in Indra. 
+
+1 Anandatirtha explains that there arc three aims and a pftrvahhdga and an uttarabhdga. 
+These conespond to the five forms of Visnu, Narlvana, Yasiidcva, Samkarsana, Frad>umna. 
+Aniruddha, who represent earth, ether, air, light, and water respectively. 
+
+
+
+216 AITAREYA ARANYAKA II, 3, i- 
+
+for his friends. To him 2 who knows food and feeder a feeder 8 is born, and 
+food is his. Food is water and earth, for of them are foods compounded. Light 
+and air are the feeder, for by them 4 he eats food. Ether is the bowl, for in 
+the elher is all poured. lie uho knows this becomes the refuge (bowl) of his 
+friends. To him who knows food and feeder a feeder is born, and food is 
+his. Plants and trees are food, animals the feeder, for animals eat plants 
+and trees. Of animals, those who have teeth above and below and are formed 
+like men, 5 are feeders, the rest food. They overcome therefore the other animals, 
+for the feeder is over his food. He becomes over his friends who knows this. 0 
+
+2 . He who knows more and more clearly the self obtains fuller being. 1 There 
+are plants and trees and animals, and he knows the self more and more clearly 
+(in them). For in plants and tiees sap only is seen, in animals consciousness. 
+In animals the self becomes more and more clear, because in them sap also 
+is seen, while thought is not seen in others. 2 The self is more and more clear 
+
+7 Tasmin may refer to the uktha as Sayana and Max Muller take it. Or it may be merely 
+a precursor of as min , in accordance with the usual preference of Sanskrit for the order sa yah. 
+
+3 i. e. a son able to cat. The second asya must, T think, refer to the father, not the son. 
+The change of reference is too abrupt to be probable, and cither version is good sense. 
+Sayana takes it as referring to the son. For the form a-jayate , cf. Jaiminlya Upanisad 
+Brahmana, I, 27, 6. 
+
+4 They aid digestion. 
+
+5 Zimmer (.Allindischcs Lehcn , pp. 74-76) shows the identity of the contrast between 
+uhhayadant and other animals, which is found in the Samhitas, with the old Latin contrast of 
+ambidens (in Festus not «= btdens) and hfupwbovT- in Aristotle. That, however, uhhayadant 
+originally included the first class of sicrificial animals with man, as he holds (p. 76), appears 
+doubtful. In this passage the resemblance to man is made explicit, and this is scarcely so 
+likely if man were natuially one of the uhhayadant class. Either anti vtdharn or the 
+indeclihable anuvidham (as in III, 2, 3) is grammatically possible, but the corruption to 
+anuvidham would be much easier than to anti vidhftm . Ann vidhdh is also possible. I idha occurs 
+several times, infra , IT, 3, 4; 5. Cf. vidhdm annvidhtyatc , Maitiayanl Samhita, III, 2, 4; 10. 
+
+* In adhiva caranti the acc. is governed by adhi, a use found in Mantra and Brahmana 
+alike (Speijer, Vedische und Sa nskrit-Syn tax , §§ 87, 88; Atharvaveda, XIX, 49, 2: ad hi 
+vitvdny aruhad gabhird ; RV., VIII, 68,15 b : adhi tidhan navam rat ham ; Vajasaneyi Samhita, 
+VI, 2 : adhi tvd sthdsyati , &c.). I do not, however, think it can well be construed with the 
+gen., so I think the gen. sam&ndtiam is a partitive one, ‘of his fiiends he, &c. lor similar 
+cases of the partitive gen., cf. I, 2, 3, n. 6, and Ilarivamia, IT, 79» I3 > where Hopkins, f.A. 0 . S., 
+XXII, 152,11. 1, takes the gen. as local. Delbriick (Alttndische Syntax, p.441) is, I think, 
+wrong in holding that adhi rarely has the accusative. 1 he root sthd, e.g., would not naturally 
+take an acc. without the aid of a preposition. Cf. II, 2, 4, n. 8. 
+
+1 This is the most philosophical part of the whole Aranyaka and is a determined effort 
+to explain the different stages of conscious life. It will be observed that the distinctive marks 
+of man are all elements which make his consciousness into an ordered system and they imply 
+self-consciousness, as opposed to the meie consciousness of animals, in the form of their 
+receptivity of external stimuli. The theoiy of the soul in Aristotle, De Amina , II, 4 sip, is worth 
+comparing. For the form dvistardm, cf. I, 4, 1, n. 11; Bohtlingk, Sachs. Ber., 1893, p. n. 
+
+1 Max Mullet renders, 1 but in others thought is not seen,’ the apparent meaning being that 
+
+
+
+-II, 3 , 3 
+
+
+TRANSLATION AND NOTES 
+
+
+217 
+
+
+in man. For he is most endowed with intelligence, he says what he has known, 
+he sees what he has known, he knows to-morrow, he knows the world and 
+what is not the world. By the mortal he desires the immortal, being thus endowed. 
+As for the others, animals, hunger and thirst comprise their power of knowledge. 
+They say not what they have known, they see not what they have known. They 
+know not to-morrow, they know not the world and what is not the world. They 
+go so far, for their experiences are according to the measure of their intelligence. 3 
+
+3 . This man is the sea, 1 he is above all the world. Whatever he reaches, 
+he desires to be beyond it. 2 If he gains the sky world, he desires to be beyond 
+it. If he were to gain yonder world, he would desire to be beyond it. Fivefold 
+is this man. 8 What is hot in him is fire; the apertures are the ether; blood, 
+mucus, and seed are water; the body is earth; the breath is air. Fivefold is 
+the air, 4 up-breathing, down-breathing, back-breathing, out-breathing, on-breathing. 
+
+some animated beings have not thought. What must be meant is that others, i.e. plants and 
+trees, have no intelligence, and so Sayana and Anandatlrtha construe it. Itara frequently means, 
+like aAAor and alius, others, not as opposed to a part of a species, but as another species; 
+A./.P., VII, 101. Stones have only sattd, says Sayana, i.e. are only objective, not also 
+subjective. 
+
+3 Sayana takes the last sentence as meaning they arc born according to their knowledge 
+in a former birth. This, however, assumes the transmigration theory, which is not certainly 
+known in this Aranyaka. The better meaning seems to be that taken above, which is more 
+suited in point of fact to the context, for the idea of former birth is nowise necessary or in 
+point. Sayana cites Brhadaranyaka Upanisad, IV, 4, 2 and 7, but this Upanisad is earlier. 
+The word yathaprajiiam docs not occur in Jacob’s Concordance. Kausltaki Upanisad, I, 2, has 
+yathdvidyam of transmigration. Sec also L^vi, La Doctrine du Sacrifice , pp. 96 sq. 
+
+1 The sea is typical of all unsatisfied desiics. Sayana cites Taittiriya Brahmana, If, 2, 6: 
+kdntatn samudram aviveiety aha f sanmdta iva hi kdrnah I naiva hi kdmasydnto ’sti tta samu- 
+drasya I The same idea appears over and again in the Greek Anthology, cf. Butcher, Greek 
+Geniu r, pp. 266 sq. For the separation of the prefix and verb, cf. Introd., p. 57, and examples 
+from the Aitareya Brahmana in Liebich, Pdnini, p. 24, and from Bjhadaranyaka, p. 28. 
+
+8 Ettam in R and in Sayana must stand for m in place of an assimilated //, as in II, 1, 5, n. 6. 
+For ati-t/man, cf. Jaiminlya Brahmana, I, 42 ( J. A. O. S., XV, 234). 
+
+3 Ci. II, 3, 1, 11. 1. Anandatlrtha here repeats the identifications with the different forms of 
+Visnu. 
+
+4 The five pranas frequently occur. No intelligible explanation of them all is possible. 
+Prana and apdna , once originally the same, were first divided as expiration and inspiration, 
+then as breath, and the wind of digestion, cf. II, 4, 1 and 2. Vydna 1 through-breathing or 
+circulating air* (Eggeling, S. B, E., XLIII, 263, n. 1) is the bond between the prana and 
+apdna. Samdna, which ‘distributes the digested pieces through the limbs* (Eggeling, p. 264, 
+n. 1), leads to union of the two first. Uddna conducts the soul from the body at death. See 
+Deussen, Philosophic der Upanishads, pp. 249-252 ; E. T., pp. 276-280, and I, 3, 7, n. 6. Sayana 
+says that prana is in the mouth and nose, rising from the heart, apdna is in the lower parts, 
+zydna in all the veins, uddna in the throat to lead forth the soul, samdna leads food and 
+drink evenly through the whole body. Jaiminlya Upanisad Brahmana, II, 5, 6 adds avdna 
+to the number. For further variations see on I, 3, 7 ; 4, 1. The same five as here occur 
+in £atapatha Brahmana, X, 1, 4, 2-6, and MaitrayanI Upanisad, II, 6, where see Cowell’s 
+
+
+
+2l8 
+
+
+AITAREYA ARANYAKA 
+
+
+H 3 > 3 - 
+
+
+The deities, sight, hearing, mind, and speech, are comprised in up-breathing and 
+down-breathing. For they depart with the departure of breath. He is the 
+succession® of speech and thought which is the sacrifice. The sacrifice is 
+fivefold, Agnihotra, new and full moon sacrifices, the four-monthly sacrifices, 
+the animal sacrifice, and the Soma sacrifice. The Soma sacrifice is the most 
+perfect of the sacrifices, for these five kinds are seen in it; that which precedes 
+the libations,® is one ; then there are three libations, and the rest (of the sacrifice) 
+is the fifth. 
+
+4 . He 1 who knows one sacrifice above the other, one day above the other, 
+one god above the gods, is clever. This great litany is the sacrifice above the 
+other, the day above the other, the god above the others. 1 his litany is 
+fivefold. As a chorus 2 it is trivrt , pancadasa, sapiadaia , ekavimsa , and 
+
+notes, and Max Muller, .S'. />’. E., XV, 293. With the following, cf. Brhadaranyaka Upanisad 
+(Kanva), I, 4, 17, where man, animal, sacrifice, and sarvam idam are all fivefold, and 
+Taittiriya Upanisad, I, 7, I, where mind, speech, breath, sight, and hearing arc man. 
+
+6 For uttarottaZ *, cf. Wackernagel, Altindisihe Crammatik, II, 1,60. bor apt + y/i, cf. 
+Caland, AUind. Zauberrit ., p. 18 
+
+6 That is the dikuf. 'the last is the avabhrtha udavasdniya, &c. See Ilillebrandt, 
+Pit ual-l.it to atur, pp. 97 sq. Tt is worth noting that the Aitareya Brahmana does not deal 
+with the new and full moon or the four-monthly sacrifices, though the Kausitaki does, cf. 
+
+Introd., p. 32. _ , . . . . 
+
+1 This section is unusually foolish. Anandatirtha exercises much ingenuity in equating 
+the five forms of Visnu to the several members of each of the sets of five. The parts of the 
+ulman are also dealt with in Jaiminlya Upanisad Brahmana, IV, 9, 10. See Hillebrandt, 
+
+Ritual-Litteratur, p. 100. , 
+
+3 Sayana explains these as follows: trivrt stoma is formed by the three hymns at the 
+beginning of the Samaveda Uttararcika, 1-9; RV., IX, 11, 1-3; 64. 28-30; 66, 10-12. The 
+first three verses are taken from the first verse of each sukta, the second from the second verses, 
+and the third from the third. It is called udyati. The paflcadata is formed out of one hymn, 
+by repeating the first verse three times, the second and third once each, then repeating the 
+second three times, and so on. The saptadaia is the faflcadata save that in the third round 
+the second and third verses each are repeated thrice, i.e. (1) aaabc; (2) abbbe; (3) abbbccc. 
+The ekavimia is made by singing all verses three times, except the last first and second 
+respectively in the three rounds, i.e. (1) aaabbbc ; (2) abbbccc (or aaabccc-the MSS. vary); 
+(4) aaabccc (or abbbccc). The pailcavimUi is formed by singing in the first round the first 
+verse thrice, the second four times, the third once; in the second round, the first once, the 
+second thrice, the third four times; in the third round, the first five times, the second once, 
+the third three times, according to Dhanamjaya, or the first four times, the second twice, the 
+third thrice, according to Gautama. (This seems to be the sense ; R’s version is corrupt 
+and S is imperfect.) These stomas arc called paflcapaflcini (not as Max Muller, vtduti, which is 
+the generic title of which these are species), daiasapta, and saptasaptinl , no name for the 
+last being given. Max Muller quotes Mahldhara on Yajurveda Samhita, X, 9, for the trivrt. 
+More in point is Sayana on Aitareya Brahmana, III, 42. which closely resembles this passage. 
+The St. Petersburg Diet. (s.v. trivrt) gives the trivrt as consisting of one sukta, RV., IX, 11 
+only, see Eggeling, 5 . B. E\, XXVI, 308, 309; Paficavimfca Brahmapa, I, 99 sq.; II, 1, I ; 
+7, 1 ; 14, 1 ; Hillebrandt, l.c., p. 101, and schemes in Caland and Henry’s VAgmyoma. 
+
+
+
+-II, 3. 5 
+
+
+TRANSLATION AND NOTES 
+
+
+219 
+
+
+paticavitnsa. As a soman 3 it is gay air a, raihantara, brhat, bhadra, and rdjana . 
+As to metre it is gay a in, usnih , brhaii, irisiubh , and dvipadd. The explanation 4 
+
+is that it is the head, the right wing, the left wing, the tail, and the body (of 
+
+the bird). He performs 5 the prasiava five times, the udgiiha five times, the 
+pratihara five times, the upadrava five times, the nidhana five times. This 
+forms a thousand syllables.® The verses here are recited as five orders. 7 
+What precedes the eighty tristichs is one order; then come the three sets of 
+eighty tristichs; and the fifth consists of the rest. This makes a thousand 
+
+(verses). 8 That is the whole; these ten by tens are the whole. For number is 
+
+such. Ten tens are a hundred, ten hundreds a thousand, and that is the whole. 
+These are the three metres; this food indeed is threefold, eating, drinking, and 
+chewing. He obtains this food by these. 
+
+5. This is produced as a thousand brhaiis. Some recognize a thousand 
+of various metres, saying, ‘Is there another? 1 let us say there is.* Some say a 
+thousand irisiubhsy some a thousand j ago/is, some a thousand anustubhs. A Rsi 
+says (RV., X, 124, 9), ‘ Sages in their w isdom discovered Indra dancing an anusiubh .’ 9 
+That denotes, they discovered in speech then the breath of Indra. He can 
+become famous and of splendid renown. * Rather 8 he is liable to die untimely/ 
+
+8 The gdyatra soman is formed from RV., Ill, 62, 10 ; raihantara from RV., VII, 3a, a2 ; 
+the brhat fiom RV., VI, 46, 1; the bhadra from RV., X, 157, 1 ; the rdjana from RV., VII, 
+37, 1, according to Sayana's note; ct. V, 1, 2, n. a. 
+
+4 See Aranyaka, I, 4, 2. 
+
+c The sarnan of the Niskcvalya is the tdjana, and each of its usual five parts is repeated 
+five times. The upadrava falls to the Udgatr and all join in the nidhana (Sayana). 
+
+6 The stobhas aie meaningless syllables, added to verses sung to make up the metre. Sec 
+Chandogya Upanisad, 1 , 13. These syllables are marked in Samaveda MSS., but they have not 
+as yet been satisfactorily explained. Cf. Purnell, Samhitopaniuid Bt&hmana, p. xviii; Ilillebrandt, 
+1 . c., p. 104, n. 15 ; Caland and Ilenry, op. cit., App. II. 
+
+7 The verses corresponding to the body, head, wings, &c., arc the first order; the three 
+alt its follow, then come the belly and chest verses. 
+
+8 There are 1000 stobhas and also in the whole Sastra a 1000 brhatis, The rest refers 
+to the nature of number as being measured by tens. There are nothing but sets of ten. The 
+three * metres ’ mean, according to Sayana, the numbers xo, 100, 1000 which govern all numbers. 
+This, however, is inadequate, as the reference is clearly to the three sets of aiitis. The reference 
+to food is because these aiitis are the food of the bird. There is no sign that the numbers 
+100 or 1000 are to be treated, as specially important. Sayaim’s explanation is otherwise good. 
+He quotes for daiatah , Panini, V, 1, 60. Anandatirtha is very weak on this point. 
+
+1 Sayana takes him anyat as the question, sad the answer. The others do not include the 
+£ankhayanas, who also recognize a thousand brhatis. This is rather in favour of an early date; the 
+dispute had disappeared before the ^ankhayana Aranyaka. Nona may be adverbial, ‘ variously.' 
+
+2 Sayana explains that the clouds rumbling pioduce a sound with an anusiubh in it; cf. 
+Geldner, Vedtsche Studien, II, 304; v. Schrocder, Mysterium und Mimus, pp. 40, 41. 
+
+3 Anandatirtha takes the whole as one argument and as meaning, 'he can die when he likes.’ 
+This is impossible. For the construction, cf. I, 1, 1, n. 4. 
+
+
+
+220 
+
+
+AITAREYA ARANYAKA 
+
+
+II, 3, 5- 
+
+
+he 4 declares. For the self that is speech is imperfect, since® a man understands 
+if driven to thought by breath, not if driven by speech. Let him produce the 
+brha/i,* for the brhati is the whole self. The self is on all sides surrounded 
+by members, and, as the self is on all sides surrounded by members, 7 so is 
+the brhali on all sides surrounded by metres. The self is the middle of the 
+members, and the brhati of metres/ He can become famous and of splendid 
+renown, while the other® will die untimely, so said he. For the brhati is the 
+whole self. Therefore let him produce the brhati . 
+
+6 . This is produced as a thousand brhatis. Of this produced as a thousand 
+brhatis , there are eleven hundred and twenty-five anmtubhs} For by the larger 
+the smaller is comprehended. A Rsi says (RV., VIII, 76, 12), ‘ I a speech of eight 
+feet/ for there are eight feet of four syllables, ‘Of nine corners/ for the brhati 7 
+
+* Anandatirtha points out that * he ’ is Aitareya MahidijLsa 01 Mahaitareya. Sayana vaguely 
+says ‘a wise man’. Cf. I, 1, 1, n. 5. 
+
+8 This is very obscure. The version here adopted means that the activity of manas if 
+evoked by speech (- annsfubh) only is imperfect, but it is more perfect if evoked by breath 
+(«* brhati). Manas will then stand in its wider sense, not as an indriya , as later, cf. Dcussen, 
+Philosophic dcr Upanisha<ls, p. 245; E. T., p. 271. This is very strained, but at least it is less 
+absurd than (1) Sayana's version, ‘ If he proceeds with the Sastra with reference to the anustubh 
+which is proclaimed as Vac, and not with reference to the brhati which is proclaimed as prana, 
+then being driven by his mind he does not manage the 6astra by speech alone.’ He adds that 
+without breath speech merely conceived is inadequate, breath being essential for any sense 
+activity. The idea is not unlike the one adopted above, (a) Anandatirtha renders, ‘Being urged 
+to objects of sense by prana, i.c. Vayu, and by mattas, i.e. Siva, he enjoys them, and not by 
+voice alone.’ He read matiase because he tries to account f6r the e. Sayana must have 
+read prune na and taken vdg as an accusative or locative, as Max Muller points out. hor 
+the dat., which is rarely found in the local sense in the Btahmana style (Delbriick, Altindischc 
+Syntax, p. 144), sec Speijer, Vedische und Sanskrit-Syntax, § 43, and cf. II, 2, 2, n. 7 - 
+
+0 i. e. make out that the brhati is the metre. 
+
+7 Because it is surrounded in the Sastra (Sayaiya). 
+
+1 Because meties are both bigger and smaller than the brhati. 
+
+• Sayana ignores the difficulty of this passage. Anandatirtha of course renders it, ‘ he is able 
+to die at will.’ The text follows Max Muller’s version. The syntax yadbrhati is very common in 
+the Aitareya Brahmana, III, 43, &c.; £ankhayana Aranyaka, 1 ,4, &c.; Altindischc Syntax, p. 564. 
+
+1 1000 x 36 syllables {brhatis) * 1125x32 syllables (anustubhs). 
+
+3 i.e. it is nine feet of four syllables and is formed by adding one to the eight feet of the 
+anustubh. Sayana says the MS. navasrakti is chandasah. Cf. Benfey, Sdmavtda, Glossary, p. 87. 
+The correction navasraktir, though easy, is more convincing, because of r following. Cf. 
+Wackemagel, Altindhchc Grammatik, I, 31 ; Macdonell, Vedic Grammar, p. 68, n. 15. MSS. 
+frequently differ in such points, cf. Whitney's note on AV., VI, 33, 2 (vyathi{s)); cf. V, 1, 1, 
+n. 18 ; 2,1, n. 6. Note should be taken here of the readings of the Manava Gfhya Sutra, I, 2, 6: 
+caturvimiati in the acc., and I, 23, 15 and 23: paftcaviniiaty anuvdkdn combined with Manava 
+Srauta Sutra, VI, 2, 6 : sd ekavimiaty ayam te (see Knauer, p. xli). I confess that the possible 
+explanation suggested by Dr. Knauer of these cases as cither contractions with omission of 
+anusvdra or visarga or as neuters is not attractive. In the last case, as perhaps here, the 
+original may have been as Dr. Knauer also suggests ckavimSati(h) 1 ayam te, 8 c c., with the loss 
+
+
+
+-II, 3* 6 
+
+
+TRANSLATION AND NOTES 
+
+
+221 
+
+
+becomes nine-cornered. ‘Touching the truth/ for speech 3 united with verse 
+is truth. ‘I made 4 the body out of Indra/ for from this thousand brhati s 
+made into anustubhs , which is prana connected with Indra, and from the 
+brhati he makes speech, the anustubh , as a body. The great litany is the 
+highest development of speech, and it is fivefold, measured, unmeasured, music, 
+true, and untrue. A rc verse, a gathdf a kumbya? are measured; a yajns verse, 
+an invocation, conversation, 7 are not measured; a saman or part of it is music; 
+om is true, no is untrue. The flower and fruit of speech is what is true. He 
+can become famous and of splendid renown, for he speaks the truth, the flower 
+and fruit of speech. The untrue is the root of speech, and, as a tree with 
+roots exposed dries up, and perishes, so a man who speaks untruth exposes 
+his roots, dries up, and perishes. Therefore let a man speak not untruth, but 
+guard himself against it. The syllable 8 om is empty and goes forward. So if 
+
+of h (as often in MSS. pausa ) and subsequent erroneous contraction. So paficavimiati{ip ) 
+may have been written by error in the MS. and then the m dropped and contraction applied, 
+13 ut in verse, of course, we find clear cases of contiaction or of the use of shortened forms, especially 
+va for iva, e.g. 3 ankhayana Aranyaka, XU, 29: puspam iva must metri causa be puspeva or 
+puspam va , probably the former, OldenbOrg, Z. D. A/.G., LX I, 830 ; Roth, ibid., XLVIII, 682. 
+
+* Speech is anmtubh , verse brhati\ and united they touch prana. Anandatlrtha explains by 
+equating brhati with a form of Visnu and speech with Urna! 
+
+* * He makes/ in Max Muller’s translation, ignores dham. Sayana does not do this, 
+but he explains the sentence by the action of the Hotr, as the Aranyaka uses the third person. 
+It only means that the anustubh is made out of the bfhati which is identified with prilna, 
+and prana is (see II, 2, 3) Indra. 
+
+4 Sayana defines a gat hit as san'alokaprasiddhdrthapratipddikd , e.g. prdtah prdtar anrtam 
+tt vadanti (a yajfiagdthd from Aitareya Brahmana, V, 31,6; the example is not very happy); 
+Anandatlrtha as parasparam asamdni visamasamkkydksardni svaraniyamarahildni kharnfa- 
+vdkydni. Cf. Hopkins, Great Epii of India, pp. 365 sq.; St. Petersburg Diet ., II, 731; Aufrecht, 
+Aitareya Brahmana, p. 429; Bloomfield, Religion of Veda, p. 196. 
+
+0 Sayana defines as dedratiksdrupd , e.g. brahmaedry asy apo *idtui karma kuru divii ma 
+svdpslh or rnd susupthaJj- (the MSS. vary), i. e. Asvalayana Grhya Sutra, I, 22, 2 ; Anandatlrtha as 
+yajftdhgavdkydui. In the parallel passage, &atapatha Brahmana, XI, 5, 7, 10 (where see 
+Eggeling’s trans., S.B.li. , XLIV, 101), kurnvyd is read, which Weber (/nd. Stud., X, 
+III, n. 1) suggests as equal to * refrain cf. kumba , ktirlra. 
+
+7 Sayana- explains brdhmanagatd ye 'rthaiiddd yd ca rdjasabhddau parihdsddirupetiocyate sd 
+sarvd vrthd vdk ; Anandatlrtha simply has vyarthavdk. Cf. Vedische Studien, 1 ,118,328. For 
+nigada see St. Petersburg Diet., s. v.; Brhaddcvata, VIII, 104; Winternitz, Gesch.der indisch. 
+Pitt., 1 ,142, n., who describes them as a kind of Yajus to summon the other priests to perform 
+their tasks. Sayana gives as an example of a tngada: Agne mahdh asi brahmana bhdrata 
+(—Taittirlya Saiphita, 11 , 5 , 9 > 1 ", Bloomfield, Vedic Concordance , p. 26*). For saman, cf. 
+Winternitz, p. 146, n. 3, who renders it as originally * Bcsanftigungslied’, *ein Mittel zur Be* 
+schwichtigung von Gottern und Damonen ;* Bloomfield, Religion of Veda , p. 38. 
+
+8 A curious piece of common sense (cf. Mr. Falconer’s advice to Pepys, Diary , Aug. 8,* 
+1662) interpolated to avoid the danger of the preceding doctrine that om is truth. For om 
+as tat ha, see Aitareya Brahmana, VII, 18, and Chandogya Upanisad, I, 1, 8. The comparison 
+with amen is of course accidental, Winternitz, Gescli. der indisch. Litt., I, 162, n. 1. 
+
+
+
+222 
+
+
+AITAREYA ARANYAKA 
+
+
+II, 3, 6- 
+
+
+a man says om , then that 9 is taken from him ; if he should say om to everything, 
+he would empty himself and be unable to have delights. The syllable ‘ no ’ is 
+full 10 for one's self. If a man should say ‘ no ’ to everything, his fame would 
+be evil and he would destroy himself. Therefore should one give at the proper 
+time, and at the proper time he should refrain 11 from giving. So does he 
+
+unite the true and the untrue. From their union he grows and becomes 
+
+greater. lie who knows this speech of which (the great litany) is a modification, 
+he is clever. ‘A’ is the whole of speech and being manifested 13 through the 
+mutes and sibilants it becomes manifold and various. If uttered in a whisper 
+it is breath, if aloud it is body. Therefore it is as it were hidden, for what is 
+incorporeal is as it were hidden, and breath is incorporeal. But spoken aloud it 
+is body and visible, for body is visible. 
+
+7 . This is produced as a thousand brhafis. It is glory, 1 it is Indra, it 1 
+
+is the lord of creatures. ‘lie who knows it as Indra, as the loid of creatures, 
+
+leaves this world shaking 3 off all ties/ so said Mahidasa * Aitareya. Having 
+departed, having become Indra, 6 he shines in those worlds. They say, ‘ If by this 
+form he gains yonder world, then by what foim does he experience this world?' 6 
+
+« Sayana constiues as ‘he is emptied for that, viz. the enjoyment of house, fields, &c.’ 
+This is to force the meaning of astnai overmuch ; it is a dativus incotninodi. 
+
+“ Is selfish. Sayana cites Bhagavadglta, II, 34: sambhdvitasya cdkJriir maranJd atiruyate 1 
+
+11 Rajendralala prints in text and commentary kCilena. It should be kale na as the 
+commentary, and also Anandatirtha, shows. 
+
+13 ‘A’ with the different letters is the source of the alphabet. It may be interesting to 
+speculate if this denotes that writing where the ‘a’ was not expressed was already known. 
+It may be so, but it is not clear. In any case as_the date of writing is very doubtful, no 
+great light would be thrown on the date of the Aranyaka; cf. V, 3, 3 ad fin., where the 
+reference is clear but cogent only for &aunaka’s period, for later rcfcicncc to the akdra , see 
+Jacob, Concordance , p. 2, and cf. Tandya Mahabrahmana, X\, i-p 2. 
+
+1 Sayana comjiares Taittirlya Aranyaka, I, 1 : na tasyese kaicanu tasya ndma tnahadyaiah \ 
+For Indra, cf. II, 4, 3; Taittirlya Upanisad, I, 4; Kausltaki Upanisad, II, 6 ; III, 1 ; Brhad- 
+aranyaka Upanisad, III, 2, 2. 
+
+3 This is the sense, lather than, ‘Indra is the lord’ as taken by Max Muller. Elan below is 
+the usual Sanskrit attraction of a pronoun to the gender of the piedicate; Vergl. Syntax , 
+III, 240 sq. 
+
+3 This must be the sense, and so both Sayana and Anandatirtha take it. Originally the 
+word meant the decay of old age. 
+
+* The quotation ends here, it seems. The new sentence looks like a prose version of a 
+6loka, cf. V, 3, 2. 
+
+6 Sayana quotes Brhadaranyaka Upanisad, IV, i, 2 : devo bhutvd devdtt af>ycti | lie refers 
+also to Brahma Sutra, IV, 3, 15, and discusses whether this deification is a hindrance to real 
+muktiy and decides it is really a step towards it. But of course the doctrine of tnukti is not 
+clearly found in this Aranyaka; sec II, 1, 2, n. 9; Hopkins, Religions of India, pp. 233, 238 sq. 
+
+4 For the nasal in pluti, cf. Wackcrnagel, Altindische Grammatik, I, 299, 300; Whitney, 
+Sanskrit Grammar , § 78. 
+
+
+
+- 11 , 3 , » 
+
+
+TRANSLATION AND NOTES 
+
+
+223 
+
+
+The blood in the woman 7 is the form of Agni, therefore one should despise 
+it not. The seed in the man is the form of Aditya, therefore one should 
+despise it not. This self gives itself to that self, that self gives itself to this 
+self. 8 They thus gain each other. In this form® he gains yonder world, in 
+that form he experiences this world. 
+
+8 . Here there are these verses: 1 — 
+
+7 Anandailrtha has a wondciful explanation. This world and that world are both 
+svastrirupam of Bhagavant. Sayana explains that there are six elements in the body; three, 
+fat, bone, and marrow, are white and represent the man; three, skin, blood, and flesh, are red 
+and represent the woman, ay am is used of the woman because she is connected with earth, 
+asau of the man because he is connected with the sun and the upper world. 
+
+' The fact that Sayana does not comment on imasmai shows how little he can be relied on to 
+note points in the text. The reading is quite certain, and cf. Whitney, 1. c., § 502 b. 
+
+9 This is taken by Sayana and by Max Muller as referring to the words at once preceding. 
+But it is perhaps rather a refeicnce to the question above. Then anena will refer to the 
+knowledge of Indra, and amuna to the human form produced by the union of the parents. 
+Sayana seems to have been misfed by the use of Agni and Aditya into misinterpreting lokam. 
+The tone oi the section is noteworthy when contiasted with the pessimism which the body 
+and it> imperfections induces in Buddhism and the later Upanisads (Maitrayan! Upanisad, I, 
+2-4; Winternit/, Gesch der indisih . /.///., T, 224). Max Muller’s view (.S’. B. E., XV, 1 —In) that, 
+despite its references to Nirvana (p. xlvi) and other hints at Buddhism (e. g. VII, 8), this 
+Upanisad is anti-Paninean cannot be supported. The irregular Sandhi is merely a conscious 
+and deliberate archaism (so perhaps also in the Mana\a Grhya Sutra, a piece of patchwork), 
+and geneially the language is quite recent in form compared .to the really old Upanisads. 
+Peussen recognizes the later character and style of the Upanisad, and Winternitz (p. 225) 
+definitely lefers it to a pust-Buddhistic date. Indeed Weber {Indian Litaatiue , pp. 96 sq.) 
+and Macdonell {Sanskrit literature, pp. 230, 231) tend to refer it to classical times, though 
+its doctrine is no doubt earlier. The optimism oi the Upanisads is natural: what is other 
+than the atman is miserable, but not the atman , cf. Brhadaranyaka Upanisad, ITI, 5; Taittirija 
+Upanisad, II, 9 ; 111 , 6 ; Isa Upanisad, 7 ; Hopkins, Editions of India , p. 240. 
+
+1 The verses are probably older than the prose. They arc earlier than the tristubhs cited 
+by Patahjali (cf. Weber, Ind. Stud., XIII, 483 sq.) and show every sign of antiquity in their 
+metrical form (cf./. A\ A. S., 1906, pp. 1-10 ; Oldenberg, S. B. E XXX, xxxv; Hopkins, Great 
+Epic of India , pp. 194 sq.) which is decidedly irregular. The third verses of 1, 2, 4 are jagatis, 
+the first verse of I has only ten syllables, the last verse of 4 only 9, and even if by resolutions 
+they are altered into 11 syllable veises, then the characteristic tristubh ending is missing. In no 
+case arc the four verses assimilated, and indeed in no case are even two verses assimilated. 
+The last stanza, pdda 1, is in iambic-ended anudubh, a very early verse indeed. It is of course 
+true, as Bloomfield ( Atharvaveda , pp. 41, 43) points out, that the actual development of the 
+anustubh {pddas 1 and 3) cannot possibly have been from \j — w — vz — vz S', 
+
+and thence to the Epic Sloka with its differentiated pddas, but that the iambic anufubh is a 
+priestly as opposed to a popular verse with free pddas 1 and 3. But it is equally clear that 
+the development of the iambic anustubh in the priestly circles was comparatively early and 
+that the later verse-writers tended more and more to fall back (with sporadic cases of imitation 
+such as in the Vimada hymns, see my criticisms a of Arnold’s Vedic Metre , in J.K. A. S., 1906, 
+
+* I may note here a small point confirmatory of my criticism of Prof. Arnold’s views. The 
+term daksina {pada) occurs in RV., X, 61, 8, which is therefore naturally called one of the 
+
+
+
+
+AITAREYA ARANYAKA 
+
+
+II, 3 , 8- 
+
+
+22+ 
+
+
+That fivefold body the undying enters, 2 
+
+That which the harnessed steeds 3 draw to and fro, 
+
+In which is yoked the trueness of the true, 4 
+In that are all the gods in one combined II i u 
+
+Which from the undying® the undying joins, 
+
+That which the harnessed steeds draw to and fro, 
+
+In which is yoked the trueness of the true, 
+
+In that are all the gods in one combined II2 it 
+
+pp. 484 sq., 720) on the popular attutfubh and its later development - ±L. That 
+
+development is shown in the late Mantras found in the Grhya Sutias, e. g. in thirty out of 
+thirty-nine eases in the £ankhayana (Oldenberg, Z. D. M. G ., XXXVII, 67 sq.; S.B. E., XXX, 
+xxxv sq.); in the Rgveda Pratifcakhya of Saunaka {S.B.E., 1 . c.); in the Brhaddevata (, J.R.A.S ., 
+1. c .); in the Epic (Hopkins, 1 . c.; Jacobi, Ind. Stud., XVII, 443 sq., Das Santayana (1893), 
+and in Guntpujdkaumudi (1896)). It is quite possible and even probable that Oldenberg is 
+right in thinking that the iambic hymns arc in the Rgveda earlier than the bulk of those 
+hymns where the endings of the fust pdda of each hemistich is unrestricted in point of form, 
+the period of the Kuril princes, Pariksit and Janamejaya* (Z. D.M. G., XXXVII, 65). 
+
+It is obvious that these verses are of the same type as the yajflagiUhds of the Aitareya 
+Bralunana and A&valayana Gjhya Sutra (T, 3, 10), i.e. they were composed to illustrate and 
+sum up the doctrines which the Aranyaka supports, and here as used are older than the 
+work in which they occur (cf. Oldenberg, S.B.E. , XXX, xxxv-xxxvii; Ind. Stud., XV, 11). 
+These verses form an interesting parallel to the rise of the Akhyann, in which the verses 
+perhaps denoted the chief movements in the nariative and were fixed before the prose (or 
+verse later) connecting parts (Oldenberg, Z.D.M.G, , XXXVII, 54 sq.; XXXIX, 52 sq., 
+Winternitr, Gesch. der indisih. Litt., I, 89 sq.). For similar verses, see Brhadaranyaka Upanisad, 
+
+I, 6,23; Taittirfya Upanisad, II, 8, &c. In Brhadaranyaka Upanisad, II, 4, 10 > Slokas are 
+mentioned after Vidya, Upanisads, and before Sutras in such a way as to suggest that such Slokas 
+as here occur are denoted. Asydh is also a pre-Brahmana and Rgvcdic form, though occasionally 
+found later, e. g. Ill, 2,3. 
+
+• This is not very clear. Anandatlrtha explains that the fivefold body is that composed 
+of Narayana, &c., and is male and female united, in which all the gods, Nauyana, &c., are 
+united. Sayan a explains that the breath enters the body, and the worshipper meditates on himself 
+as identical with the breath and thus with all the gods. The five are presumably the five senses. 
+
+3 The metaphor is common, cf. Kathaka Upanisad, III, 4; indriydni haydn ahuh \ The 
+senses are meant. Cf. Max Muller, S. B. E., XV, 12, and n. 14. 
+
+4 i.e brahman probably. At least so it was later interpreted, and the idea may well be 
+early, though it might be enough to take it merely as ‘ the essence of truth ’. Cf. Brhadaranyaka, 
+
+II, 3, 6: aiha ndmadheyam satyasya satyam iti prana vai satyam teulm esa satyam \ For the 
+
+position of b/ ah man in the body with prana Sayana cites Fra&na Upanisad, VI, 3 : Usdni cakre 
+
+kasmin nv aham utkrdnta utkrdnto bhavisydmi kasmin vd pratidhite pratidhasydmUi sa 
+prdnam asrjata | For the next line, cf. Brhadaranyaka Upanisad, I, 4 > 7 : atmtty evopasttalra 
+hy etc sarva ekatn bhavanti ; other examples are given in Jacob, Concordance , pp. 260 sq. 
+
+6 The undying here is brahman , the other undying breath as in ver. 1 (Sayana). 
+
+
+latest hymns by Rhys Davids, Buddhist India , p. 3 °* But Prof. Arnold (Vedic Metre, p. 286) 
+assigns this hymn to the archaic (by which he means the oldest) period ! 
+
+* Cf., however, Whitney in Colebrooke, Essays’ 1 , I, 118, on legendary contemporaneities. 
+
+
+
+n- 3, s 
+
+
+TRANSLATION AND NOTES 
+
+
+22 5 ' 
+
+
+Of speech that which is ‘yes' and which is ‘no’, 
+
+Tha't which is harsh® and that which is immense, 
+
+Laying aside 7 have poets found their quest, 
+
+1 hey, hound by names, 8 rejoiced in the revealed II 3 11 
+
+In which 0 revealed the poets did rejoice, 
+
+In it in unity the gods exist, 
+
+Casting aside all evil by this lore, 10 
+
+The wise one rises to the world of heaven 11 4 11 
+
+Neither by name of woman 11 is he called, 
+
+Nor yet by name of neither man nor woman, 
+
+Nor yet by name of man may he be named 
+By him who fain would tell the name of breath 11 5 11 
+
+Brahman is called * a and the ‘ L is there contained. 12 This is produced as a thousand 
+hrhaiis. Of this produced as a thousand hr hails there arc thirty-six thousand 
+syllables. So many are the thousands of the days of man’s life. By the syllabic 
+of life 13 alone does he obtain the day of life, and by the day of life the syllable 
+of life. There is a chariot of the gods which destroys desires. 14 Its seat 
+.Siiyana^cites Taittiri)a Arnnvaka, TV, 27 (AnandaArama cd,, p. 333): khat phad jahi 
+c hind hi bhindhi handht kad iti vacah krurani \ ubbani^nu he renders dkt oiadtkam. Cf. also 
+Apastamba Srauta Sutra, XIV, 14,1 ; 1 bllebrandt, Ritual-Utteratur , p. 166; / 'cd. Myth., TIT, 366. 
+
+7 viyfiya like namd in ver. 4 appears ‘inotncal’. 
+
+8 This merely means they rose above mere names to the unity of brahman or prana. 
+Sayana renders ‘dependent on the letter “a” which is the name of prana\ Anandatlrtha 
+refers to the names of Bhagavant. 
+
+9 rid met is rendered by Sayana as equivalent to ndmdyaitah above. This cannot be the 
+case, nor can it well be for ndmdni as Anandatlrtha construes it. It must be for ndma, the 
+last a being lengthened trtchi cansa. hor such cases, cf. Macdonell, Vedit Grammar , p. 62 ; 
+Aufreeht, Altareya Bt aktuana, p.427; Sankhavana Srauta Sfitra, XVII, 9, 7; XV 11 I, 22, 10, 
+even in prose (cf. Introd , p. 70) ; J. A. O. S., XXV, 98; below, III, 1, 2, n. 2. 
+
+10 By the help of brahman is Saynna’s version, and so also Anandatlrtha takes it. More 
+probably it is ‘by aid of this doctnne*. For apahatya , cf. JarminTya Upamsad Brahmana, 
+II, 1 ; 10, 2. 
+
+11 Sayana quotes ^vetasvatara Upnnisad, V, to (the late metre is noteworthy):— 
+
+tiaiva strT na purndtt eta naira cay am naptimsakah \ 
+yadyac charir am ddattc tena tena sa codyate II 
+
+For the nominative, cf. passages Tike Brhaddcvala, V, 39, where I would read llaspatih with 
+MSS. h. d. ; Rgveda Tratisakhya, XVII, 26; Taittirlja Sarphita, V, 7, 4, 4, &c. 
+
+Ja This must be taken as a clear assertion that brahman includes the individual self. Sayana 
+says it refers to Iliianyagarbha quoting the very late Nrsrrphottaratapanlya Upanisad, V: 
+sarvahantrndni Iliranyagarbhah \ 
+
+13 Anandatlrtha explains the aksara as the female foim of Visnu, the abas (sic) as the male. 
+As a matter of fact the sentence merely asserts he obtains brahman or prana by means of brahman 
+or prana, as both are revealed in the syllable and the litual of the Mahavrata day, as in I, 2, 2. 
+
+14 Sayana explains this as a chariot of Iliranyagarbha. Anandatiitha renders anakama- 
+
+Q 
+
+
+Kill)! 
+
+
+
+226 
+
+
+AITAREYA ARANYAKA 
+
+
+It, 3, 8- 
+
+
+is speech, its two sides the cars, the horses the eyes, the driver the mind. 
+Breath mounts upon it. A Rsi says (RV., X, 39, 12), * Com$ hither on what is 
+quicker than mind,’ and (RV., VIIT, 73, 2), ‘On what is quicker than the winking 
+of an eye.’ 15 
+
+Adhyaya 4. 
+
+In the beginning 1 the one self was this, there was nothing else blinking. 
+lie 2 thought, ‘Shall I create worlds?' He created these worlds, water, lights, 
+
+mural) as, 1 Prana has no desires and delights in Maya * i. e. Rama. Really all that is meant 
+is that there is a chariot, vi 7. the body, wheie prana mounts, as contained above in the verses. 
+AnandatTrtha explains the uddhi as Rama in snake form, irotre as Candra and his wife, paksasT as 
+Candia and his wife, raka/u as Sun a and his wife, manah as Rudra. 1 he metaphor is not 
+rare, e. g. n. 3; quotation in Asvalayana Srauta Sutra, VI, 5 > 3 » Sankhayana Aranyaka, T, 8; 
+RV., Ill, 14, 7, as intcipretcd by Bergaigne (Oldenberg, S. 11 . E ., XI.VI, 270) where the piaver 
+is a chanot; Atharvaveda, V 11 L, 8, 22, where uddhi and paksas also occur, and aie rendered as 
+above by Whitney; Maitrayam Samhita, TIT, 4, 4; Kathaka Samhita, V 11 L, 8. 
+
+is Sayana adds a long disquisition (if. Max Muller, .S’. P. E , I, 27,5, 236) on the difference of 
+this p>(htavidya fiom that of the Brhadaranyaka Upanisad and the C'handogja Upanisad, 111 
+which p>ana is not related to the Mahavrala ceremony, hollowing as usual Sankara he also 
+discusses what is the result of this piamnddya , and concludes that it leads alter death and 
+absorption in the paramuhnan to rebirth in the hiahmaloka where aftci enjoyment of all the 
+poweis of a deity, he proceeds to obtain full knowledge and mukti. But S*ikara ignores 
+the* fact that muktt is not as yet known to this Aranyaka, which in its philosophic doctiine 
+reaches only the unity of existence and the identity of the self and brahman , and which 
+promises immortality, not liberation, to the devout. It is impossible even to say that this 
+Aranyaka, II, 1-3, realizes clearly the doctiine that all is consciousness, though it approaches 
+this standpoint. It does not assert that the self is unknowable as pine subject or the unreality 
+of existentc, as is done by the later Upanisads and the Vedanta. 'Io the wliter of tins 
+Upanisad lmmoitality meant a continuance of conscious existence, because the identity of the 
+self and the world did not involve in any way the destruction of self. All that it involved 
+was the destruction of what is really self from its accidents. It is of course tine that this position 
+is not strictly consistent, but it is no more unsatisfactory than that of Vedantism. 
+
+1 Sankara, AnandatTrtha, and Sayana all expend great efforts in explaining this shoit 
+Upanisad, II, 4-6, but they mainly deal with difficulties which do not arise if no effoit is made 
+to reconcile this text with puie Vedantism or to explain logically its inconsistencies. The 
+real advance on IT, 1-3, consists in (1) the fact that atman is the subject, not as before 
+prana , puntut; (2) that atman and brahman are more explicitly recognized as intelligence, 
+but both these points are foreshadowed in II, 1-3. Max Muller (S. B. A., I, 236) leans to 
+the view that this Upanisad rises from the conception of life to that of the self, but tins is 
+lather too great a distinction. This Upanisad is a little moie advanced than II, 1-3, but not 
+much so. Dcussen (Sechzig (pan 1 shads), of course, interprets it as a later Upanisad and reads 
+into it doctrines not contained in it. Colebrooke (Assays, I, 47 ~ 53 ) i R°cr ( 7 /ans., pp. 26-34') 5 
+and S. SItarama ( Upanishads , V, 1-64) follow Sankara. On idam, cf. Max Muller, S. B. E , XV, 
+xix. Bohtlingk has rendcied the Upanisad, Sadis. Ber ., 1890, p. 162; cf. 1891^3. 85; 1897, 
+p. 95. For Ramanuja’s interpretation, cf. S.B.E., XLVTIT, 7U 201, 206, 391, 417, 461, &c. 
+
+* This is an imitation of the Burusa Sfikta, RV., X, 90; cf. Taittiriya Aianyaka, III, 12, 
+but, as Ueussen points out, with the essential difference that the metaphysical prius of the 
+purusa is the atman. The view of the relation of the atman to the wuild is cosmogonic, 
+
+
+
+-IT, 4 . i 
+
+
+TRANSLATION AND NOTES 
+
+
+227 
+
+
+mortal, and waters. This water is above the 3 heaven, and heaven suppoits it. 
+The lights are the sky. The mortal is the eaith, those under the earth are 
+the waters. He thought, ‘ There are these worlds. Shall I create guardians of 
+the world?' He formed the person, 4 taking him out from the waters. 5 He 
+brooded 0 on him, and when he was brooded over, a mouth burst forth as an 
+egg does. From the mouth came speech, from speech fire. Nostrils burst forth. 
+From the nostrils came foith scent, 7 from scent wind. Eyes burst forth. From 
+the eyes came foith sight, from sight the sun. Kars burst forth. Fiom the 
+ears came forth hearing, from hearing the quaitcrs. 8 Skin buist forth. From 
+the skin came foith hairs, from hairs plants and trees. The hcait buist forth. 
+From the heart came forth mind, from mind the moon. The navel burst forth. 
+From the navel came forth down-breathing, 9 from down-breathing death. The 
+generative organ burst forth. From the organ came forth seed, fiom seed water. 
+
+not pantheistic. Of course the orthodox view of the commentators that the dfmd is the 
+iivara , not vndj, and the creation is adhydropa, from 71 , 4, 1, to II, 4, 3. This is not, it 
+is admitted by Sayana, clear from the text, but he appeals to & etasvatara Upanisad, IV, 10, 
+mdydin itt prakrttm vtdydd , and brahma Sutra, I, 4, 23, piahriik ca pintijildd drsfdntdnu- 
+rodhCit , besides other passages equally irrelevant. In JaiminTya Upanisad brahmona, I, 1, 1, 
+aikuila the regular form occurs. The A.tarcya brahmana often has unaugmented pasts, see 
+p. 56; bohtlingk, Sinks. Iter., 1900, p. 413. The next clause, here and II, 4, 3, may be 
+interrogative or merely an expression of determination (so commentators and translator). For 
+dpas. cf. Atharvaveda, VI, 23, 2 ; hid Stud , X, 440, n. 1 ; /. A 0 S , XXV', no. 
+
+3 The translation of Max Muller, ‘and it is heaven,' can hardly be light, and it is not 
+supported by the commentators It is tine that heaven must come in somewhere, for it is 
+sufficient if it comes in ns a support, and so bohtlingk and Peusscn, with Colebrooke, STtarama, 
+Kajiiiainn, and Roer take it. Auandatntha explains ambhas as mahas and the other woilds 
+beyond the heaven whcie the waters were originally placed; ‘the blue firmament,’ Rajarama. 
+
+4 This is the later vird; of the Vedanta. Anandatirtha calls it Biahman, in accordance 
+with the Visnu legend. Cf. Hopkins, Ret. of India, pp. 232 sq. 
+
+5 The five elements (Sayana), brahman, &c. (Anandatirtha). 
+
+The sense of \Itap, to create by will, is pointed out by Sankara, who (cf. Wintcrnitz, 
+Gesch.der indisch. Lift., 1 , S7 sq., 91 sq. ; Oldenbeig, Religion des Veda, pp. 402 sq.) cites 
+Mundaka Upanisad, I, r, 9: yasya jildnamayam tapas \ The translation here is boirowed 
+fiom Max Muller (cf. also S.fi.IC , XV, 28, n. 2). For yathdiufam below, cf. JaiminTya 
+Upanisad briihmana, ITT, 14, 8; JaiminTya briihmana, II, 12. There are sets of three, the 
+organ, the activity, and the natural phenomenon corresponding, which is later called the 
+presiding deity. See e. g. the Anugita, Mbh., XIV 7- , 1119 sq. F01 this si dikiama, cf. 
+Chandogya Upanisad, VI, 2; TaittirTya Aianyaka, II, 1. 
+
+7 Prana here means clearly the power of smell. Originally (1) it meant the breath in 
+the widest sense, from which it caine to denote (2) life or the pnnciple of conscious life, 
+as frequently in II, 1-3. On the other hand, (3) it was narrowed down to denote one of 
+five prana r, IT, 3, 3, and these pranas were contrasted with manas and the imlriyas , though 
+in death or sleep the fundamental character of the pranas came out. (4) The sense ‘ smell * 
+is an independent and not very common development. (5) Another development applies it to all 
+the organs of life, e. g. eyes, nose, tongue, sec I, 3, 7,.n. 6. Cf. Sdnkkayana Aianyaka, p. 21,11. 1. 
+
+8 Anandatirtha explains them as Indra, Yaina, Varuna, and Kubera. 
+
+9 Apdina here has the other meaning of down-breathing, not inspiration, but breathing, 
+
+Q * 
+
+
+
+228 
+
+
+A IT A REV A A R ANY AKA 
+
+
+II, 4, 2- 
+
+
+2 . These deities 1 being created fell into this great ocean. 2 He troubled him 
+
+with hunger and thiist. The deities spake to him, ‘Grant us a place, where 
+
+we can lest and eat food/ Tie led a cow 3 for them. They said, ‘ This is not 
+
+enough for us/ He led a horse for them. They said,‘This is not enough/ 
+
+He led man 4 to them. They said, ‘Well done!' 8 Man is indeed well done. 
+He said to them, ‘Enter according to your places/ 8 Then fire, 7 having become 
+speech, enteied the mouth. Air, having become scent, entered the nostrils. 
+I’lie sun, having become sight, entered the eyes. The quarters, having become 
+hearing, enteied the car*. The plants and tices, having become hairs, entered 
+the skin. The moon, having become mind, entered the heart. Death, having 
+become down-bieathing, entered the navel. The waters, having become seed, 
+entered the generative organ. Hunger and thiist said to him, ‘Grant us two 
+a place/ He said to them, ‘ To these deities I assign you, I make you sharers 
+
+or wind, in thr lower part of the body. Cf. on II, 3, 3, and II, 4,.3. Rajnrama takes it as 
+'air inhaled by mouth, not through noitnh'. Colebrookc has ‘tlx* air drawn m by deglutition’, 
+explaining that swallowing was consideicd a paiallel to inhaling. Cf. Z. D. M. G ., LV, z()\ ; 
+LVI, 556 ; /. A. O.S , XXII, 249. 
+
+1 This section 1 rally reveises the fonnei section. There atman produced the worlds, then 
+pinusa and the deities. The deities now enter into punna. Compare the common process 
+111 the Ihahmanas wheie the brahman creates the world and then enters it, but here the 
+deities have no cieative power, and the section only seems to show the leciprocal dependence 
+(cf. Wmteinitz, G'euh. tier indhih. T.ztt., T, 218, 219) of the doilies and the senses, of the great 
+cosmic forces and the microcosm. I take the subject of action to be the at man thioughout, 
+so do Sankara and Sayana. Roer apparently takes furnm as subject of all save the first 
+two sentences. Coleluooke appaiently lead abhyauhan and so makes the at man alone 
+subject and object in the sentences. 
+
+2 This must mean the ocean of being, from which purwa is evolved. Sayana says into the 
+virdj , but this seems less probable. The v. /., below, aianayiipipdse is the form in the 
+brlmdarnnyaka Upanisad, while ip Taittiriya Aranyaka, IV, 23, a (an ay a ut pipdsd ca is found. 
+Cf. Aitarcya brahmana, VII, 15: aianaydparltah ; Aufrecht, p. 431; llohtlingk, Saihs. Bcr ., 
+1900, ]>. 418. 
+
+* because it has no upper teeth, says Sayana. He is, however, right in quoting TI, 3, 2, 
+as showing the real reason for the preference of man, as the most intelligent. 
+
+* The commentators Anamlafirtha and Sayana, who often follows him, Colebrooke, followed 
+by Roer, Max Muller, and Deussen, explain this pitrusa as different from though allied to the purusa 
+of II, 4, 1. This haidly seems likely, and the confusion of thought is just as great on the former 
+theory as on the latter. The exact parallelism with IT, 4, 1, of what follows is against their 
+view. For the particle su, cf. J\ A. O. .S'., Apr. 1803, pp. xli-xliii. 
+
+6 fsankara suggests it may mean ‘self made’ (cf. Max Muller’s trails. (.S’. B.E., XV, 58) of 
+TaittiiTya Upanisad, II, 7) because man is created by his own illusion, or that he is the ‘abode 
+of all good actions’, which S. Sitaiama in bis tians. accepts. Max Muller (.V. B. A'., XV, 20, 
+n. 4) equates \ 7 >a° and suktta as —deeds pci formed by oneself and believed to be good. 
+
+* Cf. Jaimuiiya Upanisad brahmana, 1 , 18, 3, which may be borrowed. 
+
+T This means, Sayana says, that m the absence of the deity, the faculties cannot work. He 
+quotes brahma Siitra, II, 4, 14: jyotirddy adhidhdnam tadamanat I Jaiminiya Upanisad 
+liialiHiana, IT, 11, 12, seems reminiscent of this passage. 
+
+
+
+229 
+
+
+-11,4.3 TRANSLATION AND NOTES 
+
+in them. Tlieiefore to whatever deity an oblation is ofleietl, hunger and tliiist 
+are partners in it. 8 
+
+3 . He thought, * There are these worlds and the guardians of these woilds. 
+Shall I create food for them ? ’ He brooded over the waters. 1 From the waters 
+brooded over form 2 was born, ^’he form that was born was indeed food. The 
+food when created sought to go away. 3 He was fain to seize it. lie sought 
+to giasp it with speech. He could not grasp it with speech. Had he been 
+able to grasp it with speech, man would have enjoyed food by utteiing its name 
+alone. He sought to grasp it by scent.' 1 He could not grasp it by scent. Had 
+
+he been able to giasp it by scent, man would have enjoyed food by scenting 
+
+it alone. He sought to grasp it by the eye. lie could not grasp it by I he eye. 
+Had he been able to grasp it by the eye, man would have enjoyed food by seeing 
+it alone. lie sought to grasp it by the ear. ITe could not grasp it by the ear. 
+Had he been able to grasp it by the car, man would have enjoyed food by healing 
+it alone. He sought to grasp it by the skin. ITe could not giasp it by the skim 
+Had he been able to grasp it by the skin, man would have enjoyed food by 
+touching it only. He sought to grasp it by the mind. He could not grasp it 
+
+by the mind. Had he been able to giasp it by the mind, man would have 
+
+enjoyed food by thinking of it alone, lie sought to grasp it by the generative 
+oigam He could not grasp it by that organ. Had he been able to grasp it 
+
+8 Say an a, following Aimndatlrtha, explains that, as hunger is mitigated by the knowledge of 
+its (i.e. food’s) proximity, or by heaung of it, so the senses all appease hunget and thirst. 
+Sankara’s view is that the sensations become eaters by shanng in the deities, i.e. fne, &e,, m 
+the body and in the world; so they shaie ui every offering to a deity (l. e. the deity and the 
+worshipper both eat). 
+
+1 The five elements (Sankaia and Say ana). 
+
+term or o:ganisrn, as Raj.tram a translates it, is natural, not something imposed on matter, 
+and it plays no such pait in Indian thought as in Greek. Even the Buddhist nipam is not a 
+pregnant conception. 
+
+koer leads nadat y ‘ crying,’ so Rajardma, and see cut. notes. Sankara explains ‘that mice, 
+<Src., try to run away from eats that eat them', lie takes ajighannat as, ‘it sought to mu away,’ 
+and this is followed by Sayana and Anandatirtha and by Visvesvaiatirtha, besides being 
+accepted by Colcbrooke, Rocr, S. Sitar.una, and Rajarama, Max Muller, and Deussen. But 
+that this is coircct seems veiy unlikely. Rather it may mean, 'He sought to stukc, grasp 
+it, which idea is later developed in detail. This leaves the exact sense of pat an difficult. 
+Tf it is neuter, cf. Whitney, Sanskrit (jrawmar, § 1117; Jaiminlya Upanisad Biahtnana, I, 2, 
+
+4; 6, 1 ; Knjha Upanisad, 11,4, 1 i Maitrayanlya Upanisad, VI, 17; Ocrtcl, /.A.O.S., XVI, 
+226. But if it = to no puipose (cf. Altaieya Brillunana, III, 46, 2; Jaiminlya Upanisad 
+lhahmana, I, 2, 4) a tolerable sense is made as masculine. But I picfer Bohtlingk’s atyaji^amsat; 
+cf. Roth, Z./J.il/.G., XLVlir, 106 in. if at at is nom., cf. Introd , p. 56. In Mdnava Gihya 
+Sutia, 1,12,5, occuis: athainau dadhtmadhu samafnatal/, which Knauer (p. \liv) defends by 
+quoting the Aitareya Biahmana passage (VII, 22) and, Kuusltaki Brahmana, XXII, 1, and by the 
+fact that na in Pali occurs in the nora. (cf Muller, Pah Grammar , p. 88). Bohtlingk, Sachs. 
+Ber , 1896, p. 155 ; 1900, pp. 41S, 428, denies tlm use. 
+
+4 As above in II, 4, 1. For a rather snmlai list, cf. J.iiiiiini)a Upanisad Brahunim, T, 60. 
+
+
+
+230 
+
+
+AITAREYA ARANYAKA 
+
+
+II, 4 , 3- 
+
+
+by that organ, man would have enjoyed food by sending it forth alone. He 
+sought to grasp it by down-breathing. He obtained it. 5 Thus it is Vayu who 
+lays'hold of food, and Vayu is he who lives by food/ 5 He thought, ‘How can 
+this be without me ? ’ 7 He thought, ‘ By which way 8 shall I enter ? ’ He thought, 
+‘If speech distinguishes, if scent smells, if the eye sees, if the ear hears, if the 
+skin feels, if the mind thinks, if down-breathing digests, if the oigan sends foith, 
+what then am I? 1 Having split open the top of the skull he entered by that 
+door. That door is called vidrti, the place of happiness. 9 There are three 10 
+dwelling-places of him, three dreams, this dwelling-place, and this, and this. 
+Born he looked tlnough all beings, to sec whether any one wished to proclaim 
+
+c Vayu is derived from dvayat. The use of this causal foim is confined to this sense, but 
+is found both in Samhita and Biahmana. The sense is perhaps ‘ consumed * rather than ‘ seized \ 
+Possibly d vi is the source (Monicr-Williams’ Ditt.), but this is less likely; cf.J.A. O.S., XVII, 
+
+53; hid. Stud, XV 1 IT, 24. _ . 
+
+« Or he who gives life by food, as Sri}ana and Anaudatirtha take it, quoting Brhndaranyalca 
+Upanisad, II, 2, 1 ; annum dim a , IV, 3, 6, and Knnstlaki Upanisad, 111 , 2. Sayana dcscnbcs 
+the passage as Uwfodhmane. hoi the long scries of conditionals, ef. Whitney, Sansknt 
+Grammar, § 950;' Del brack, Altindische Syntax, p. 366; Speijei, Vedtuhe und Sanskrit - 
+Syntax, § 198* These cases are all normal: they nfer to a past unreal condition, for the 
+aet of creation is not conceded as continuous, and cornspond to the Latin pluperfect subject 
+or the Creek aorist indie, in protasis with av with aorist 111 apodosis. Mho form ag/ahanyat is 
+rcmaikable ; cf. Artaieya Bnihmnna, VI, 24: paryagrahaisam ; ibid., 35: pratyajagrabhaisam, 
+and see Whitney, Sanskrit Grammar, §§ 904b, 1068a, for otliei cases of the anomaly. The 
+Supnriudhyfiya also contains the form a^rahaham, Wackcrnagel, Altindische Giant mat tk, 
+J,xxxii; see Mantiapatha, II, 8, 3 , agrabhaham \ cf. Bohtlingk, Z.D.M.G., LIV, 511, with 
+Bloomfield, ibid., XLV 111 , 577 * JA. O.S., XXV, 135. 
+
+7 Sankaia illustrates by the metaphor, ‘Unless the lord the city keep, the watchers watch 
+in vain.’ There must be’the soul in the body. Sayana compares Brhadaiair>aka Upanisad, 
+III 4, 1. Contrast with Aristotle, Ik Annul), III, 5, is interesting. 
+
+>K i.c. by the tip of the foot, as in IT, 1, 4, or the skull. Sayana connects the former with 
+the karmendriyas, the latter with the jildnendriyas. Anaudatirtha icfers to a variant in 
+Sankara’s commcntaiy antar for atah. It obviously must have been wiong, but it is woith 
+noting that fsnnkaia’s text was not vciy complete or ceitain. It is notewoithy that here 
+we have no hint of karman (cf. Bihadaranyaka Upanisad, 111 , 2, 13 sq.; IV, 4, 2-5). 
+
+9 So called because connected with llaii, says AnandatTrtha. The Janmnlya Upanisad 
+Brahmana knows a nandana sdman and Samaveda, II, 631, a nandana svarga . 
+
+10 These three aie variously interpreted. Sankara gives two explanations. Ihc nist is that of 
+right C } e inner mind, and ether 111 the heart. AnandatTrtha explains ihc mind as in the throat, 
+and identifies the heart with the ether, lie thus gets, in his own commentary, the triad, right 
+eye, throat, and heart, and so Colebrooke. Sayana as often follows him rather than Sankara, 
+and after him cites the Brahma Upanisad, III: nclre jdgantam vidydt kanthe svapnam samd- 
+dnet \ s us upturn hrdayasya til (al. hrdayastham ) I Sankaia and the others explain the states as 
+of waking diearning, and deep sleep, for all are sleep as compared with true knowledge of 
+brahman (^cf. Kaivalya Upanisad, XII). The other explanation is that referring to another 
+birth, \i 1. one’s own body, and those of one’s mother and father; this is no doubt quite 
+wrong, but Sayana reconciles the two theories by assigning two kinds of samsdra, dinavy a - 
+vahara and janmantarawikdra , to which the theoiics coirespond. 
+
+
+
+-II, 4 , 3 
+
+
+TRANSLATION AND NOTES 
+
+
+231 
+
+
+another self. 11 lie saw this person only as the most widely extended brahman }' 1 
+1 have seen it, so he said. Therefore he was Idamdra by name, he was indeed 
+
+11 Sank.11 a does not explain this passage. AnandatTrtha says that either he regarded it as 
+clear or his copyists (cf. n. 8) omitted it. His own explanation gives us a choice. (O lie 
+identified himself with creatures because he did not see the true self, i/i being used in the 
+sense of yanndt, or simply, he identified himself with creatures: he did not see the true 
+self, iti marking the close of the adhyaropa section. (2) The adhydiopa ends with d? K a\atha iti, 
+and with sa jata begins the apavdda. He examined the creatines separately, wluihei they had 
+jr <attah saita or not, and concluded that ‘there is nothing that 1 can call different from the tine 
+self’. Vadiydmt is given ioi vdi'adiuit. Sa) ana follows this one of Anand.itTxtha's explanations, 
+using some ol the actual words. Colebrooke has, ‘ W hat else ' s but him) can I here nflinn 
+(to exist)?’ S. Sltarama renders, ‘How should he speak of any other?’ and Rncr has, ‘How 
+could he desire to declaie any other thing difleient fiom him? ’ lxajaiama, ‘ Can any (element) 
+here call (the luler) diffeient?’ Max Muller and Dcussen tender, ‘ whether anything wished to 
+proclaim here another self.’ This must be right, or peihaps the subject should be ‘any person’, 
+the difference is, however, slight. This veision is suppoitcd by AnandatTrtha in Ins own 
+commentary, ilia bhilttat anyam matto ’nycun pravarlakam vdvadi^at him vadd, says Yisnu. 
+/ avadisat cannot refer to the subject of abhivyatkhyat and anyam must lefer to almdnam. 
+I'avadrsjit may be an intensive aoi. subj' , or the inj'unclivc of a desid. irom the intensive, both 
+rare forms (Whitney, Sanskrit (dammar, §§ 1019, 1025). ISIlakaiifha thinks this passage is 
+n ferred to in the Moksadhnrma, Mbh., XII, 10060, no doubt wiongly, see 1 >eussen’s tians., 
+p. - 193 . f or abhivyaikhyat , nbluvyaiksat should eertainly be read. The confusion between 
+khy and ks is vciy fiecjucnt 111 all sorts of MSS., cf. Weber, Ind. Stud., IV, 273; Hillebi.mdt’s 
+notes on Sankha)ana Srauta Sutia, IV, 12, 10; 15, 1 ; Gobhihi Grhya Sfifra, I, 3, 18 (Oldenberg, 
+S'.E.E., XXX, 21); Knauer, Mdnava Grhya Siltia, p. xxxv; Seheitelowitz, Die Apokiyphen 
+dcs Rgreda, pp. 174, 175, and at great length in his forthcoming work, Znr Stammbildun 
+&c , on kicchra ; Z.JKM.G., L, 42; \\ ackernngel, Altindisehe (//ammatik , l, 136; Epi^r. 
+Ind, IV', 122, piakhyiihtam for p> aksdlitam. The Nirukta, III, 20, already recognizes it and 
+uses it in connecting V khy a with iksa. On the other hand T, a South Indian MS., has the 
+correct °lait, though peihaps only by conjecture. Rojai.lma gives the Imin as Vedic for 
+abhivyakhyat, and no doubt a coni used remembrance of such a form may have helped to 
+keep the absurdity 111 the text when once it had fenced its way in. Vdvadisat he gives as 
+let of */vad. For dtmd lie accepts the etymology from *Zat, the ‘motor’ or ‘vital loicc’. 
+Gcldner ( Vediscln * Studien, ITT, 116, 117) adopts the etymology of Weber and Garbe {Pie 
+Sd mkhy a- Philosophic , p. 293) of lit man from >y /at and so denoting (1) the wandering wind, 
+(2) the samsdnn soul, whence come the other meanings, person, self, body, nature. It is 
+quite possible that the soul and the wind were deemed to be closely connected there arc 
+plenty of parallels—blit of corn sc in this case we cannot take samsarin in the technical sense. 
+The moic usual derivation is from \/an (Roth), while Deusseu {Allg. Gesch. rfer Phil., I, 1, 
+285 sq.) pielcrs to deii\e diman from two pronominal stems. No explanation as yet offered 
+is satisfactory, since none explains Vedic tmand, Sc c. (Wnckernagel, Altindische Grammatik , 
+I, 6r). Ilohtlingk’s conj. vdva dikt, ‘ to see if it referred to any one save himself,’ is good, but 
+not essential. 
+
+12 The commentatois all read brahma separately, and though the sense would be much the 
+same this is better than to take brahmatatamam (with S text) as one word. The commentators 
+and translators all agree it is for tatatamam , and Dcussen compares dumisprapa/aram in 
+Cbandogya IJpanisad, V, 10, 6. We may also compare navamam ( — nava/amam according to 
+Max Muller in RV., V, 27, 3, see Oldenberg, S\ />. E., XLYI, 422) Varunavdyvitamam for 
+0 itatamam in V, 3, 2, though there the Jaimimya I'pani^ad Hi al un ana, T, 10, 1, leads pari- 
+
+
+
+232 A 1 TAREYA ARANYAKA 11 , 4 , 3 - 
+
+Jdamdra by name. Him who is Idamdra they call Indra 13 mysteriously. For 
+the gods love mystery. 14 
+
+Adhyaya 5. 
+
+Jn man 1 he is from the first as a geim. 2 That seed is strength gathered from 
+all the limbs and he thus beais a self in his self. When he connects the seed to 
+the woman, then he causes it to be bom. That is his first biith. The seed 
+becomes the self of the woman like one of her own limbs. Therefore it huits her 
+not. She nourishes the self he has given her there. She, as nouiisher, is to be 
+nourished. The woman bears the geim. The man before the birth of the child 
+and thereafter 8 supports him. When he supports the child before its birth and 
+
+yatanam , and foi a large number of somewhat similar (but olten doubtful) eases, Wackernagel; 
+Altmdisihe Grummatik, T, 280; II, i, 128; Macdonell, Vedic Grammar, pp. 58, 59; Bloomfield, 
+P. A.O.S., April, 1893, p. xxxv; A.J.P. , XVII, 416-418. Otherwise it might be translated 
+‘just that’ in accordance with Panint, V, 3, 93, for which use Bliilgavata Bur ana, X, 36, 28 is 
+also cited ; so Bohtlingk, and in (’h.iudogya, /. c. t ^ta/ia is now read. 
+
+13 bor Indra as a designation of at man cf. II, 3, 7, n. 1. For adarUxm, L<*vi, p. 107. 
+
+14 The phrase heic occurs m Aitaicya Bialnnana, III, 43, 1 : ity aiaksate paroksam parok - 
+uxldmd hi dev ah ; a similar but characteristically slightly different phrase occurs repeatedly 111 
+Satapatlia Brnhinana, VI-X, but not in I V ; Weber, hid. Stud, XTII, 268; X, 127. Cf. also 
+Ui had.lt jrny.ika Upanisad, IV, 2, 2, where Indra is mjsteriously called Indha as the person in the 
+light c\e, for the same leason as heie. \\ intemitz (Gc^eh. dcr indiu/i. I itt, I, 161'I happily 
+coinpaies the ruldlis found in the Rgveda, the Atharvavcda, and the Yajurveda. The gods 
+require amusement as well as reverence. So also the gods must have animals to play with 
+(Macdonell, Vedic Mythology, p. 148; Gldenbeig, Religion des Veda, p. 74, and Keith,y. R. A.S., 
+1907, p. 936). Other examples of obscuiity aie Satapatlia Brahmana, VI, 1, r, 2; VII, 5, 1, 
+22 (\\ internit/., p. 177)- Mso Wintemit/, Manltapdtha, I, xxix, 11. Sankaia sums up the 
+lesult of this chapter in an interesting and polemical discussion of the atrnan as eternal and 
+unthinkable subject (U, pp. 50-64, tians. by S. STi.Iiaina, pp. 39 49); but what he says bears 
+rather on his system than on the Upanisad. See also Levi, La Jbet/ ine du Sae/ifuc , p. 38, n. 6. 
+
+1 Sayana following Sankara thus sums up the icsnlt of the Upanisad in the intioduction 
+to this Adhjfiya. There is (1) In ah man undeveloped and truly real; (2) then adhyaropa m 
+(a) the fourteen woilds in b/ahmans egg, (b) vtrdj who regards the worlds as Ins body, 
+(c) the indnyas arising in his body, (d) the presiding deities, (e) the subjects of the indriyas 
+including man, (f) the food of the deities and its appropriation, (g) the thiee states of the self; 
+(3) the apavada , beginning with sa jdtah and ending with the end of II, 4, 3. This section 
+takes up as regards other biiths than the present the question of the three states of the soul. 
+This section seems to be referred to in the Moksadharma, Mbh., XII, 10862, and 9494. Cf. 
+Satapatha Brahmana, XI, 2, 1, 1 ; Levi, p. 107. For the egg, cf. Coinpcr/, Greek Thmke/s, I, 93. 
+
+u This simple and early narrative should not, of course, be explained by the paiiidgnixddyd 
+ns Sayana proposes, but is much earlier in conception. Anandatiitha explains the whole as 
+a question of the diffeient manifestations of Visnu. The edd. except Sitaiama and U and Rajarama 
+punctuate at retas, but the comm, and the parallelism yad etad—tad etad gre .in favour of the 
+other punctuation. The sense is the same. Bohtlingk’s enam ( - dtma/mm) is not essential. 
+
+5 The commentators here differ. Sankara and Aiiaridatlrtha in his likd take (1) janmano 
+'gre as ‘before bnth’; (2) agra era as jdtamdtram ; (3) ad hi as ‘after birth’. This seems 
+prcfeiable, except that a^/a eva must be considered as explained by janmano 'gre. Anarnla- 
+tiitha m his bha)ya explains (1) as above; (2) as agryah , sa/vaguudgi yah ; ^3) ad hi as 
+
+
+
+-II. 5 
+
+
+TRANSLATION AND NOTES 
+
+
+=33 
+
+
+thereafter, lie suppoits in tiuth himself, for the continuation of these woilds. 4 
+hor thus are these woilds continued. This is his second biitli. This self* is 
+appointed for holy deeds. The other self having 1 done its duty and attained old 
+age dcpaits, and departing lienee is born again. This is his third biith. 6 
+A poet says (RV., IV, 27, 1), ‘ Within the womb, I learned all the races of these 
+gods. A hundied bia/en lorts 1 entrained me, but like a hawk 1 escaped swiltly 
+downwind.’ 7 Vilmadeva lying in the womb thus de clared this. Knowing this, he 
+
+adhtkatvena. Savona renders (1) agra era as piasavat piag eva ; (2) janmano 'gre as prasavad 
+urdhvam ; (3) cuihi as adhikatvena , apparently bon owing this fioni Anandatlitha s bhasya. The 
+seivices befoie and alter birth which Rajarama Ramakisiia Bhagavata alone recognizes, as 
+appaiently also Colebiooke, are explained as the iiouiislnng the mothei and pel funning the 
+usual ceremonies before and after bnth. It is just possible, liowcvei, that adlnbhavayati is 
+the verb, and the lefeience is only to what is done befoie bnth. Bohtlingk omits agio, 
+
+4 Contrast the late and elaborate passage m K.uisTtaki Upanisad, 11 , 15. The passage, 
+JaiminTja Upanisad Bialnnana, 111 , 11, is fundamentally different. 
+
+6 lliat is the son. 1 he following passage is quoted by Sahkaia on Bihadaiamaka Upanisad, 
+
+P- 307 ; 
+
+6 Sank a 1 a explains that as father and son aio one a f Rian (cf. V, 3, 3), the three births aie 
+correct. Sayana sajs either (1) the atman being one, it has thiec huths, two as son, one as 
+father; or (2) the two births of the son have analogies in the case of the father and that of the 
+father 111 the case of the son, so that each has thiee bmhs. The thud bnth is taken by the 
+commentators as icbuth 111 heaven, hell, or in the woild of men. Probably, as theie is no 
+proof that the Upanisad knows the doctrine of transmigration, it rcfcis to being horn m the 
+next world, an idea familiar 111 the Bialunanas (cf. Macdoncll, i'edn Mythology , pp. 16S, 169 ; 
+.Sanski it J Alt'ratine, pp. 223, 2 24) which diltcrs essentially from transmigration, i. e. bnth into 
+this world again, see JUeussen, Philosophic dcr Upanishads, pp. 294, 295; K. T., pp. 325 sq ; 
+
+I. evi, pp. 96, n. 1, 97, 11. 1; 11 lllebiandt, Ped Myth , II, S; contia, Gcldncr, Vcdische .S iudien, 
+
+II , 288 ; Bohtlingk, Satin. Per., 1893, p. 92. For vayo-gata, see Wackernagel, Altindiuhe 
+(lrammatik , II, 1, 190. 
+
+7 This veisc is veiy obseme in this connexion. Sankara, Anandatiitha, and Sayana all explain 
+
+it as refemng to the innumerable bodies thiough which Vamadeva had passed until he obtained 
+inukti thiougk knowledge. This meaning cannot be got fiom the passage. The context seems 
+to show that it only means that Vamadeva. knew the ilnce bulbs ot atman , and so escaped and 
+became immortal. The doctrine of niukti is not appaiently known to the wilier of the 
+Upanisad. If it wcie, it would be made clear. I* 01 the meaning of the verse in the original 1 f. 
+Pcigaigne, Rcl. Ill, 322; Kggeling, SHE., XXVT, xx, 11. 1; Roth, /.. I), A/ (/ , 
+
+XXWI, 353; llillebraudt, Zed. Myth, 1 , 2S2 ; and especially Bloomfield, J.A.O..S., 
+XVI, 1-24, who explains the in)th as icfcrnng to Agin. When the cloud is lent in 
+the storm, the lightning (=(yena) bleaks fiom the cloud and simultaneously the Soma flows 
+upon the earth. Sayana in his Rgvedic commentary follows this passage. On RV'., IV, 26, i, 
+Sayan a says that Vamadeva, who had in his mothei's womb the knowledge of Brahman, sets 
+foith that knowledge of the identity of himself and Brahman, in the verses ahum Mauur, &c. 
+(so Satapatha Brahmana, IV, 4, 2, 21 and 22V So [Sayana] on Athaivavcda, XV 1 IT, 3, 15 ; sa 
+khalu garbhdvastha eva saint ntpannatattvajfianah svasya sdrvufmyain anuuinuladhau. Sieg 
+{Die Sagenstoffe des Rgveda, pp. 76 sq.J holds, 110 doubt, rightly lhat the idea is not found 
+in the RV. passage, but no conclusion as to the prionty o( the Satapatha Brahmana, l.i. t 
+can of course he drawn fium the fact that no mention is theie made of the legend, which 
+ma> quite well have been known to the Satapatha, though not icfeircd to. Ills veisiou 
+
+
+
+234 
+
+
+AITAREYA ARANYAKA 
+
+
+II, 
+
+
+stepped foitli after the destruction 8 of the body, and having enjoyed all delights 
+in the world of heaven he became immortal. 9 
+
+Adhyaya 6. 
+
+Who is he 1 whom we meditate on as the self? 2 Which is that self? That 
+by which one secs, by which one hears, by which one smells scents, by which 
+one foims speech, by whuh one disciiminates sweet and sour? That which is 
+the heait and the mind, 3 perception, injunction, understanding, knowledge, wisdom, 
+vision, fitmness, thinking, considering, helping, memory, resolution, will, breath, 
+love, and desire ? 4 All these are only names of knowledge. 5 That (self) is 
+
+(pp. SS S(| , cf. Pischel, Valin/ie Studicn, I, 211 sqA of this verse takes the last part as meaning, 
+‘Then came the eagle; thiongh the swift one {javani as an adj.) I escaped,’ the speaker being 
+(as in IV, iS; Indra himself. Sicg reconstructs the myth as one in which Tndra even before 
+both desires lordship over the gods, who theufoie try first to prevent his birth and then seek 
+to rcstiain him, until he escapes by the eagle’s aid. This is very ingenious but not proved. 
+
+8 Sa) t) abhanddt accoiding to AnandatTitha. After death, Sankaia and .Say an a. This seems 
+cutniu and is followed by the translators including Sitar.uua and Kajaiama. 
+
+u The end ol this section is, Say ana says, to produce disgust with the body and with 
+the scries of liws undergone by the unenlightened. There is no trace of this in the original. 
+Kajaiama Ramakrsna Bh.Ignvnta has an oiiginal view of this section (ed., Bombay, 1898, p. 7). 
+lie takes it ns (haling with (a) the seminal soul which as Iransfeiied has its first buth, 
+(b) the second birth as a human being, (c) death and rest in the indestructible heaven. 
+
+‘ The third sleep is the sleep ot death beginning in this, and ending in the heavenly world.’ 
+This veision ol the Upamsad—though coloured by Christian influences—vet seems to me to 
+recognize the faet that transmigration is not refeiicd to. Similaily he derives from 11 , 4, 3 
+that the human brain is entered by the highest spirit and so becomes worthy of life. 
+
+1 This Adhyaya is the final answer to the questions proposed; upasmahe may also he 
+translated ‘worship’ or ‘seivice*. Colebrookc takes it: ‘What is this soul? that we may 
+worship hnn.’ 
+
+3 Max Muller and Bohtliugk read ko yam, but .Sankara undoubtedly took it as ko 'yam ; 
+and though awkward the constiuction is not impossible, cf. KV., Vlli, 4, V., XV, 
+
+257. Kata) ah no doubt refers to the two views ol at man hinted at in IT, 4, 3 and here 
+
+developed as a mere spirit or a central function. 
+
+3 The idea that tlieie is one central function is clearly heie developed, and this denial 
+that the sciisls, Sec. aie essentially different is cieditable to the thought of the Upanisad. It 
+is the idea developed in the Thcactetu r, 184 sq.; Republic , 533 sq. Cf. Kausltaki Upanisad, 111 ; 
+Kihadarnnyaka Upamsad, T, 5, 3, which is the famous asseition that it is by mauas man secs 
+
+and hears.. See Deussen, op. cit., p. 246; K. T , p. 273. Sayana endeavours to disciiminate 
+
+fudayam and mauas as btiddhi and mauas, but Sankara regards them as one. The constiuction 
+is eleaily as taken in the translation, though Koer and STtarama differ. 
+
+* That these teims, which icmind us of the later meaningless Buddhist repetitions, had 
+ever any definite meanings is most impiobablc. Sankara rendeis them thus: samjildnam — 
+u tanabhdvah, ajiidnam — Hvarabhdvah, vijilanam—kalddiparijfldnam, prajfidnam —pra/flald, 
+rncdhd = yt anthadharanauima) thyam, dr stir = indriyadvdrd sarvavisayopalabdhih, dhrtir - 
+dhai anarn, maltr = mananam, manful = svfitantryam, jutis = cetaso rujadiduh hhitvabhdvah, 
+snntih - smaranam, samkalpah =* iuklakt y/ddibhdveua samkalpanam riipddindm, kratur - 
+odhyavdulyah, asuh = prdnanddijfvanakriydnimittd vrttih, kdmah = asamnthitavitaydkdnkw 
+t> yja, 7 edab - strnyalikarddyabhilasah . Anaiidatirtha’s explanations arc, in order, samyak/fidna, 
+
+
+
+►II, 6 
+
+
+TRANSLATION AND NOTES 
+
+
+235 
+
+
+brahman , e Indra, Prajapati, all the gods, the five great elements, 7 earth, air, ether, 
+water, lights, .all these and those which are mixed with small as it were, 8 seeds of 
+\arious kinds, born of eggs, born from the womb, boin fiom heat, 0 born from 
+germs, 10 horses, cows, men, elephants, and all that breathes, whether it walks or 
+
+dtatajildna , lavidhajildna , prakt dajildna, avhp> dajnana, datiana, dhdrana , tndsn pra wanes n 
+tatalvdn nmli/i , brahma duidni itatvam , sarvaptemna, sarresu deiakalem svat iipesu <a saniam 
+ramatc , satvaklpli, san'akatrtvam auina, amrtananda , svatanttatva. S.lvana borrows fiom 
+both; he refers samjiidnam to samyak , inedha to grant hatadaj thadhiii ana/n , juiih to 01 
+
+as in Sankara, samkalpah to tiw/nhine 'pi raduni samyaktvena kalpanam ; for the rest he 
+follows faithfully Sankara. Kajaiama icndcis : ‘ consciousness, dncction, sagacity, intelligence, 
+retentive povvtr, understanding, courage, power of thinking, freedom of thought, intrepidity, 
+memory, will, capacity, wtality, ambition, obedience.’ bohtlingk makes these subjects and 
+p/ aj fid net ram pi edicate. 
+
+5 This may fanly be construed as an assertion of the pie-eminence of knowledge. The 
+parallel passage 111 the Kausitaki Upanisad, 111, is clcaily later, for it combines elaboiately 
+the doctrine of prana (*ee II, 1-3, above) and that of prajiid. The relations cannot be reveised. 
+
+6 Possibly masculine as Sankaia, Anandatirtha, and Sayana think, followed by Colcbiooke, 
+Koer, Sltaiiima, Rajuuima, Max Muller, bohtlmgk, and Dcussen. but this is not necessaiy nor 
+likely in view of the neuter below, and brahman (111.1 is not found as a deity in the Aitaicva 
+bruhmana (but only as pnest, p. 6<S). The oceuircnce 111 MaitrayanI Samhitu, II, 9, 1, is 
+interpolated, v. ftclnoeder, hid. Lit ., p. <;r, n. 1, Muir, Sansk. 7 'twts, V, 323, (in<ls the masc. 
+in various Satapatha passages, unnecessarily, but it ocaus, c. g. Kausitaki Upanisad, 1 , 3. 
+The masc. is naluial and is helped b) the following masc. 
+
+7 r l his passage is idled on by Dcussen top, cit,, ]>. 16S; K. T., pp. 1S3, 18C) in suppoit 
+of his view (accepted by Macdonell, SamAnt I i(e>a(utc , pp. 217 si], aud Wnilcinit/, (JiSih , der 
+uidisch. I tit., T, 205) of the lateness of the Aitaieva Upanisad. but there is nothing in the 
+expression itself to demand a late date, and the fact that the version in the Upanisad of the 
+ueation is so detailed, instead of being a proof of lateness, may rather be consideied a sign 
+of eaily date, when the ueation still was considered a real act and the doclune of the 
+omnipresence of la ah man as consciousness was not so fully developed. The passages, 
+bihailrunnyaka Upanisad, 1,4,7; Ch.uidogya Upanisad, VI, 2,3, both contain a reference to 
+name and form, a conception familiar to buddhism but not apparently at all eaily’. The 
+Taittniya, 11 , 6 , is evidently a meie thun/e of a well-known doetiiue. but that Upanisad 
+bears conspicuous traces of lateness; indeed it alieady quotes SI okas very often and becomes 
+(juasi-mctncal, while it knows the Atharvangiiases (II, 3) and has a much developed thorny 
+of the koias of d/wan. For the elements |dtlaia •*- empty space), see bohtlingk, baths. her., 
+T9 00 , pp. 149-151 ; Keith, /. R. A. .V., 1909, July. 
+
+s Mixed with small (Sankara). Ira he calls meaningless. Cf, \, 1, 2,11. 3 ; HI, 2,6. * Mixed 
+fiom smaller poitions (of the former)’ is Koer’s version, which is no doubt the sense. The 
+others of various soits are opposed to the gicat elements. Colcbrooke has: ‘joined with minute 
+objects and other seeds.’ 
+
+u .Sankara explains as yukddini which Anandatlitha accepts. Sayana renders krimidaniiddJni. 
+The word does not occur in the Chandogya Upanisad, \J, 3, 1, but it is impossible to accept 
+that as a valid proof of later date since such lists (cf. those of the p/anas, T, 3, 7; 4, 1) 
+vary enormously in the same book. In jdrujdni , cf. jam, Jaimmlya bruhmana, II, 430, 6 
+(J. A. O.S., XIX, 100); Bohtlingk’s jardytt is not necessary. For a similar list cf AnuglU, 
+Mhh., XIV, 1134. ^ 
+
+10 Rendered by Sankara vrksddTni, by Anandatirtha hhuvam hhiltvd jdtdni t> nddTni, and 
+by Sayana tarugulmddini. Rujuruma has ‘ shoot-boin’. The foiin is normal and is not a case 
+
+
+
+
+236 
+
+
+AITAREYA ARANYAKA 
+
+
+II, 6- 
+
+
+flies, and what is immovable'. All that is guided by knowledge, it rests on 
+knowledge. The world is guided by knowledge. Knowledge is its foundation. 11 
+Knowledge is brahman. lie 12 by his knowing self having left this world and 
+having obtained all delights in the world of heaven became immoital. 
+
+
+Adhyaya 7. 
+
+My speech rests on mind, my mind on speech. Be thou revealed to me. 1 
+
+of jy — dy for udbhidya (cf. Schcftelowitr, Ztir Starnmbildiing in den indo-^crmanischcn 
+Sprat hen, § 10). 
+
+11 The question is whether this justifies an attiihution to the author of the doctrine that 
+knowledge alone exists. Tt is quite open to aigue that we only are given the doctrine that 
+the world is guided by knowledge, which leaves us with a final dualism. I think probably 
+the author went fiuthei and intended to assent the origin of all liom knowledge, cf. II, p 
+It so, he represents exactly the later Blragavata view, 11 perhaps that of Badaiavaua, of the 
+natuie of leality. The self, 01 god, is conceived as creating the material world as a reality, b 
+but the exact nature of the creation is left vague. The relation of brahman and diman is 
+likewise left vague, a mere identification such as may have been meant being of little value. 
+But of couise none of the questions had vet clearly presented themselves. Cf. Thibaut, S./i. E ., 
+XXXIV, xcvii s<j. jXLYIil, lntiod , for Ramanuja's view, and my reviews of Deiissen’s Philosophic 
+der Cpannhadi, J. R. A. .S’., 1906, pp. 590 sip, and of Ills Vierphilosophiuhc 7 'ex/e, J. R. A. S ., 
+19°7, ])]>. 46.2 sq.; Grierson, J. R. A. S. } 190S, p. 361. Rajaraina rendeis prajMna ‘source of 
+intelligence \ 
+
+u Accoidmg to Sankaia, this refers to Vamadeva, see JI, 5. 
+
+1 dvn dvir ma edhi is apparently the con eel leading, hut the second dvir is very curious. 
+Say ana escapes the difficulty by equating the dvir to svapialdsam brahmacaitanyam and taking 
+it as a vocative, the rendering dvir cdhi as prakati bhava, which (though followed by Cole- 
+brooke) is unfortunately ijurle impossible. The phrase dvir + \bas, Sc c. is not at all rate, e. g. 
+RV., T, 31, 3: dvir bhava Vivdsvate (wheie Bergaigne, Rel. Vt ( d. } I, 55, conjectuies, no 
+doubt rightly, bhavah, sec Oldenberg, .V. />. E., XIA I, 25); I, 146, 4; IV, 10, S ( = AV., XX, 
+77, 8) ; I, 16; V, I, 9: dvh ydsmai ear utamo babhutha; V, 2, 9: (Agni) dvir vitvam k>)title 
+rriahitva, V 11 , 103, S; AV., XII, 1, 60, anil dvir dvir edhi (as read m K) would ho perfectly 
+natural, but could hardly have been corrupted rrrto the traditional text. I would suggest that 
+we have here in external combination an example of the working of the tendency which causes 
+is in internal combination to be lengthened where it is pait of the stem (e. g. diih, sajtVi, 
+see Macdoncll, J'idii Grammar, p. 10; Wackeinagel, Alttndische Grarnmatik, T, 42,43; II, 
+1, 126). This point may he noted in favour of the view that in avis the vis is part of the stem 
+(cf. Si. Petersburg Dictionary, s. v.). With the whole should be compared Manava Grhya Sutra, 
+I, 4, 4: which has van me rnanasi pratisthild mano me vdci pratisthitam dvir ayur rnayi dhehi 
+vidasya vdnih (sic) si hah, and, pieceding all this, after the woids pi dk svisiakrto } tha japa/i, 
+the words riant vadisydmt to the end. The reading vdnih is no doubt wrong, bc.ng a 
+conuplion of ma dni by Sandhi, mdni with h incorrectly restored (it of course would in any 
+case in most MSS. disappear before sih). It appeals from Knauei’s Cnt. Note (p. 6) that 
+
+a Cf. Rajaraina Ramakrsna Bhagavala’s ed., p. 7, where he finds in IT, 6 the doctrine that all 
+has its source in the highest spirit. 
+
+b Cf. \\ indelbaml, History of Philosophy, pp. 252 sq. 
+
+
+
+-n, 7 
+
+
+TRANSLATION AND NOTES 
+
+
+237 
+
+
+You are the two pins 2 of the Veda. May my lore forsake 3 me not. I join day 
+and night with what I have learned. I will proclaim the real, I will proclaim the 
+true." 1 May this protect me, may this protect the teacher. May it protect me, 
+may it protect the teacher. 
+
+vdnTh is a conjecture of his : the text MSS. in I, 4, 4 have either vdndfii or 7uinT, while, ibid. S, 
+all save one ( vdnor/i ) have vdm. Only one l’addhati (cf. p. iv) has vdnim, obviously ail error 
+foi 7 'duoffi (which of couise (cf. V, i,6, n. 4^ is the Saiulhi of rd/t: oni), if it is not a mere 
+misreading of the MS. Theie is thus no real support for rd/iT/j (how exactly l>r. Knancr 
+would take it, I am not sure\ and in the Manava (Jrh)a Sutra the simple Sandhi mdintd 
+for nie + dtmd is actually found in I, 3, 2 (so also I, 9, 11 : 7>ida? d\l° \ T, 11, 16: vih'ddi, &c., 
+see Knauer, p. xxxix). Probably nidnl lead to the moic intelligible (to the scribe) vdni. 
+
+f'or van. See., Knauer, who does not notice the Aitareya passage, quotes P.uaskara Grliya 
+Sutra, 1 , 3, 25; laittirlya Snmhita, V, 5, 9, 2; TnittiiTya Aianyaka (Andhra text), X, 72 ; 
+Athaivavcda, XIX, 60, 1. There is also the parallel version in Sunkhuvana Aranvaka, VII, r, 
+where vcdaulntntu'n niTh takes the place of 7'edeisya, See. This may perhaps mean 'hidden in’, but 
+probably wc have a mere corruption ; see my translation. The Mantras are no doubt old enough. 
+Golebiookc, who comments on the use of Mantra as applicable to part of an Lfpnnis.ul, rendeis, 
+
+‘ May my speech be founded on understanding, and my mind be attentive to my uttciance.’ 
+
+1 Ananayasanmtthe , Sayana. Colebiooke lenders, 'For my sake (o speech and mind') 
+nppioach this Veda ; ’ perhaps leading nuinu. Pi. Scheftelowitz takes it as ‘ navel ’. The word 
+in the Rgvedn, T, 35, 6, See. (cf. Maedonell, Vedie G? ammar, p. 39b seems to refei to the pin of 
+the axle of a cart, and the metaphor is natuial enough ; cf. Leumnnn, Kt. Wo?/., p. 31. 
+
+3 piahdsTh may be a second person, e>r a problematic thiid person based on a false analogy 
+(cf. W hitney, Sanskrit Orotnmar , § 889 ; Weber, fieri. S/tz., 1S95, p. 830), or an enor for ptahdsit. 
+lhecisely the same diffeience of rending occurs in Klula, IV, 8, 5, U utdm ?>ie nut p?d hddh, 
+where Peterson's MS. h.ts hdsit, and cf. Manava Srauta Sutia, H, 1, 2, 3b (Jidsif) with Taittnlya 
+Samhila, TTI, I, J, 2 (fidsT/i), in the same phrase, dtk^e rnd md hdsiJi), and in ITirnnyakeii 
+(irhya Sntra, I, 6, 20, 1, yathdsat for yathdsah (Oldenberg, .S’ li. E., XXX, 189). Scheftelowitz 
+renders: ‘das von mir Celioite moge man nieht verspotteii vermittcls des Krleinten,’ taking 
+hduh from *Jhas. The long d would be unusual,* but in any case a derivation fiom Vhd 
+seems preferable in point of sense and is suppoited by Athaivaveda, VT, 41, 3; Taittinja 
+Aianyaka, TV, 42 (Anandasrnina ed., pp 352, 355). The tianslation will be hteially: ‘O lore, 
+forsake me not,’ reading s?uta. peihaps, as the notn. is unusual, and the neuter voc. is 
+perfectly well supported (cf. Delbruck, Altimhsihe Sy?itax, § 66), and the reading iruta ?ne 
+is easily corrupted into frutam me, cf. Lanman’s note on Whitney, A/fian>a Veda, XVJ 11 , 
+
+2, 31 Whitney, P.A.O.S., Oct, 1887, p. x\v, and my note in J. R. A. S., 1907, p. 225, 
+although the nominative can stand, cf. Winternit/, Meuitrapdtha, J, p. xviii. 11 For the sense 
+cf. Atharvaveda, 1, 1, 4; Taittiiiya Upanisnd, I, 4, r. 
+
+4 From here to the end this is identical with the Taittirlya Upnnisad, Siksavalli, 1, 1, or 
+Taittiriva Aranyaka, V 1 T, r, 1: The sense of aho?d(?d?i is no doubt, ‘ I work all day ami 
+night,’ as Sayana takes it. Colebrookc renders, 4 Day and night may I behold this, whieh 
+I have studied.’ In III, 1, 2, the ncut. is used. 
+
+11 Coinpaie, however, sdksye which Whitney, no doubt rightly, reads in Atharvaveda, TI, 27, 
+
+5 , although the foim elsewhere is always s.i/.\ye, and III, 1, 6, 11. 5. Ahaut , given as only 
+giammatical by Whitney (Roots, &*<., p. 203), is.found in the Dasakuinaraearita (Buhler, Ind . 
+Ant., XXI 11 , 147). 
+
+h See also my note in /. A’. A. .S'., 1908, pp. 1124 sq. 
+
+
+
+238 
+
+
+AITAREYA ARANYAKA 
+
+
+III, 1,1- 
+
+
+ARANYAKA III 
+
+Adhyaya 1 . 
+
+Nfxt comes the Upanisad of the Samhitfi text. The former half 1 is the earth, 
+the latter half the heaven, their union the air, says Mandnkeya. The union is the 
+ether, 2 so proclaimed Maksavya. ‘ For it is not considered independent, 3 and so 
+I do not agree with his (M&nrluka’s) son/ he said. 1 They are alike 4 and it is 
+considered independent/ said Agastya; for the air and the ether are both alike. 
+So far as regards the deities. Now as regards the self. ‘ The former half is speech, 
+the latter half the mind, their union is the breath/ so said SiiravTra Mandnkeya. 
+Then said his eldest son, ‘ The former half is mind, the latter half is speech. For 
+by mind one first resolves and then utters speech. Therefore is mind the first 
+half, speech the second half, and tiutli their union.' It is indeed alike •’ with both, 
+father and son. This compact of mind, speech, breath, is like a chariot 0 with 
+three horses. He who knows thus this union, obtains children/ cattle, fame, 
+
+1 e. g. in - t ifniw tie, m is purinn upam, t uttaiarfipam, and ml Snmhita (Sly an a), lor 
+all this Aranyaka, cf. Sankhfi)ana Aianyaka, VIT, VIII, printed in Appendix, and my trans¬ 
+lation, pp. 41-56. 
+
+a AkaUi is rendered 'void' by Bohtlingk in his translations of Ch.lndogya and Bihadora- 
+nyaka Upanisads; see IT, 6, n. 7, contra, Whitney, P. A. 0. .V., Oct., 1890, p. Ini. 
+
+li This is not at all easy. Alette (like dadrie , if, 1,3; S') seems to be passive, because it 
+is difficult to make out a translation cither as ntUttivdn (Si!)ana) or mattye (AnandatTrtha). 
+The subject must be vdyuh , and the sense must be as in Sruana (cf. Sankara 011 Taittirl)a 
+
+Upanisad, III, 10. 4; Max Muller, S./J.E. , XV, 68,11. 1) that vdyu is included in akdta and 
+
+theicfore is infeiior to it. AnandatTrtha takes put re tut as refeiring to the fact that dkdla is 
+
+the father ot vdyu. The subsequent identification he explains on the ground that vCtyu is 
+
+the stronger. In Taitthiya Upanisad, T, 3, 2, the earth, sky, etliei {j*emttta> t/:fd, Sank.ua) and 
+vdyu are given as the lour faetois. Aya is obscuic: it may be a gen. - dat. and icier to 
+Mandnkeya, or possibly a vague reference (cf. Rgvcda Piatisfikhya, I, 2) to the subject, helped 
+by such genitives as that in V, 1, 1. 
+
+4 Samdtte is nc-nt., probably because mate is understood, or peihaps it is fern. The solution 
+is that the two views are equally correct, because in updmnds it is not things but words that 
+are considered (Sayana). AnandatTrtha lightly takes the last woids as giving the opinion of 
+Mahaitareya.* Otherwise they must be Agastja’s in which he concuis. Max Muller reads, as S, 
+u'/i, but it is not in B or the other MSS. and it is merely a misunderstanding of the commentator. 
+
+f ’ They give a similar result, and so aie alike, and equally justifiable, tta hy updsand 
+vadu tat tram ape/: sate. For man as and vac, see L£vi, La Doctrine du Sacrijhe , pp. 30, 31. 
+
+" Visnu is made the subject by Anandatntlia. The real subject is clearly the meditation 
+on the Samhita. For three horses, cf. RV., I, 39, 6; 100, 17; VI, 47, 24; \III, 7. 28. The 
+metaphor recurs constantly in different forms in Sanskrit Uiteiature, e. g. Mbh., XIV, 1427 sq. 
+'l’he analogy with the I'/tacdrus , 246, is obvious. For satnhatah cf. RV., Ill, i, 7; Oeldner, 
+Vcdtuhc tStudien, I, 164. 
+
+7 Anandatntlia rendeis the childicn as ptajildna , and the cattle as Vedas. Sayana with 
+
+
+
+-Ill, I, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+2 39 
+
+
+glory, and the world of heaven. He lives all his days. So teach the Mart da- 
+kcyas. 8 
+
+2. Then comes (the teaching) of Sakalya. 1 The first half is the earth, the 
+second half the sky, their union is rain, Paijanya is the uniter. Thus it is when 
+he rains strongly and continuously for day and night, then people say, * Earth 
+and heaven have united/ So far as regards the deities. Now as regards the self. 
+
+Sankara regards this Upanisad as intended for persons who are neither fit for mukti (If, 4-6) 
+nor even for union with lliranyagarbha (II, 1-3). 
+
+8 This section gives us the views of ceitain Mandfikcyas. The Mandfikcyas occur in Kgvrda 
+l’ratisakhya, § 200, and in the Pin ana tradition (^ Weber, Ind. Mud., II, 100 sq ; III, *35^. 
+Scheftclowitz, Die Apokrypheu des Pgvcda, p. 1 2, has levivcd the theory that ceitain of the Khiias 
+represent parts of their Smphita, but of. Oldcnberg’s review, Dolt. gel. Anz , 1907, pp. 218 sip, and 
+my review,/. A‘.A. S , 1907, pp. 226 sq. The word Upanisad 111 this section clearly means ‘ secret 
+doctrine’. This is certainly the earliest sense of the woid (derived, no doubt, from teaching in 
+the forest, which was done for the sake of secrecy, ef. Intiod., p. 15). T cannot accept Dcusscn's 
+view {Philosophic der Upanishads , pp. 13 sq.) that the earliest sense was ‘secret woid’ (a ease 
+like tajjaldn, Sec), then ‘ seciet text ’, then ‘ secret sense ’ of a 1 itual action. The earliest sense may 
+well have been ‘secret meaning’ of a ritual action, whence it seems to me the other meanings 
+are veiy easily derived. Dcussen’s thcoiy is bound up with Ins view of the Ksalrijns as 
+propounded of a seciet lore, as to which ef. Introd , pp. 50 sq. ; 111, 2, 6, n. ji. I agice 
+with Dcitssen, however, and with Winleinitz {Geuh. deritidiu h. I it t., J, 208,11.) in rejecting Olden- 
+bcig’s view (Z. D. M. G., L, 458 sq.) of Upanisad as updsaud. .See, however, also Z.D MG., Id V, 
+70 sip, and Max Muller's view 111 1869, Apveda PiatiSakhya, p. iv; Hopkins, Pel. of India, p. 218. 
+
+A muddled vcision of this section occurs in the Kgvcda Piatisakhja. 1 , 2 ; 3 Mohdukcyah 
+sa min Id m idy um oh a tat ha ho'a m idya Makuivya cr>a | saindnatdin anile id m bare ea niotvd- 
+gadyo 'vipai 1 hard in tad tva || 2 || adhyaimaklptan Suravirah sutah 0 - <a vdninauasoi vivadanty 
+dnupunye | sand he 1 vivartanam nirbhujam vadanti ianddhak^oroudi amain ca piolinnani || 3|| 
+Sec Max Muller, pp. lti-vi. '1 he Sankhayana lias, \ II, 2, an attempt at an impioved vcision 
+reading in one MS. pai ihvi tah in both cases. Pohtlmgk, in the smaller Di,t., 1 , 1 30, rendus 
+avipai ihrta as ‘ identic’, but this makes no sense. The lefeience in the Tralisakliya is of course 
+valuable as giving Satinaka’s date as a tn minus ad quent for the lowest date of the Aianyaka. 
+
+1 It refers to the case of iko yan an, Tanim, VI, 6, 77, i.c. where vowels like i become 
+y before* a. A fouith party is introduced. Sakai)a must of couise be the great grammaiian 
+to whom the Samhtta is ascribed, and this gives us not a very ancient date for this Upanisad. 
+Put it need not have been wnttcn long after Sakalya. Rather it seems to be caily. l*or 
+Sakalya’s date see Introd., p. 71. TTe must piobably go back to 700 n.c. (ieldner {Vedisihe 
+Studien, III, 144 sq.) considcis that Sakalya must be identical with Yid.igdha Sakalya mentioned 
+in the fsatapatha Prahmana, XI, 6, 3; XLV, 6, 9 ^sec Webei, hid. Stud., IX, 277 gq. ; J„dian 
+Intel at me, p. 33) and identified with the maker of the podapatjia by the \ ayu I’uiana, l.X, 
+58. lie was therefore a contemporary of Arum and Vajhavalkya in opposition to Oldenbeig’s 
+view {Prolegomena, np. 371 sq.) which refers him to the end of the Piahmana peiiod. b Weber 
+(be.) thinks that Sdkala in the Aitaieya Piahmana, III, 43, 5, refers to his school, but the 
+
+a sutds, which is wrong in fact, illustrates the inaccuracy of the reproduction. 
+
+b Geldncr evidently takes a much more respectful view of the antiquity of these sages than 
+I would. I think it quite possible to hold that Sakalya and they belong alike to the end of the 
+Piahmana period. On the other hand 1 think Iloernh’s dating .Osteology, pp. 106 sq.) wiong; 
+see Z. D. M. G 1908, pp. 138, 139 ; f R. A. S , 190S, p. 368. 
+
+
+
+240 
+
+
+A1TAREYA AR.ANY.AKA 
+
+
+III, 1, 2- 
+
+
+Evcry man is egg-like, 2 there are two halves, they say; 3 this is the earth, this 
+is the heaven, and between them is the ether, just as there is the ether between 
+earth and heaven. In this ether 4 the breath is fixed, as is the air in that ether. 
+
+reference is too fir-fetched to be woitli consideration—indeed such comparisons hinder rather 
+than aid progress. The evidence of the Vayu Purana is worthless. Identifications arc easy 
+and obvious, and we cannot tell that we have a piece of tradition at all. The fact that the 
+Aitareya Biilhmana does follow the rule of Sakalya (Panini, VI, I, 12S), that a before r becotnes 
+a and that a may remain, cannot prove that Sakalya is prior to it: the icvcisc may be the 
+ease. As Geldner admits, the RV.—and the Aitareya Brahmana is in the same position—do 
+not follow his rule (VI, 1, 127) as to f u before dissimilar vowels, and we are left with grave 
+doubts whether Geldnei’s view that Sakalya was merely to Panini the author of the facia pa (ha 
+and author of the Pratisakhya is sound. The fact therefore remains that when Aitareya 
+Brahmana, III, 46, recognizes bhavdsi fthbhih as the pronunciation, it cannot have befoic it 
+Sakalya’s text, unless we admit (which is loo bold) that the Samhita is later than Sakalya. 
+1 piefer, therefore, Oldenberg’s date of Sakalya, and 1 would lay stress on the fact that 111 
+the Aranyaka he is Sthavira Sakalya, a in the Brahmana Vidagdha. These names are too 
+distinct to permit of identification. The Sakalya of the Pratisakhya is likewise Sthavira and 
+must be the same as the man here. 1 ' 
+
+2 Atidam (later anda, cf. W'acheinagel, Altindtschc Grammahk , I, 171; Macdonell, Vt'dic 
+G> am Mar, p. 33, n. 14) amlasadrlam vat navtkdrak chan da sah (Sayana). The ncut. is note¬ 
+worthy as compniatively rare in Sanskrit. Cf. Aitareya Jhahmana, VII, 13: krfanam ha du- 
+httd ; also II, 3, 5, madhyam dtma, &c. Paiallels aie common in Greek and Latin (ovk aya 0 bv 
+iroXvKotpavtT}, Monro, Homeric Grammar a , p. 166; malum mi hi -aide tar ( esse ) mors, Cicero, 
+
+"*y«.rc., I, 5,9). The use is thus substantival rntliei than adjectival as is cleaily felt in the case 
+of madhyam . See also the stiiking case, Brhadaranyaka Upanisad, I, 4, 3: tdsmad idam 
+ardhabrgaldm iva svah (so Bohtlingk, Chrestomathie 2 , p. 357; Max Muller, S Id. E ., XV, 85, 
+11. 3). In id nu theie is a lengthening found also in the Aitareya Brahmana in piosc 
+(Aufrecht, p. 427) with id also. Ct. Wackernagel, Altindische Grammalik, I, 312 ; U, 3, 8,n.9. 
+
+3 ‘ They say’ can hardly icfer to the following woids, as Max Muller takes it, though this is 
+paitly suppoited by the last words of the section. 
+
+4 Jasmin hasmin is ceitainly curious. The Sahkliayana parallel, VII, 3, is a correction and 
+thiows no light. The MS. evidence is stiong and Anaiidatirtha renders it as fasmiu ha asm in. 
+Pci haps s m in stands for asm in (ef Muller, Pah Grammar , p. 2 4) and ha is the particle. No loot 
+or base ha exists fiom which hasmin could naturally be formed. Su).ana ignores the point, and 
+may possibly have read tasminn as min as does Rajendialala, but this is unlikely. The cor¬ 
+rection has min leaves the erroi unexplained. It is to be noted that in the Sunah&epa legend, 
+Aitaieya Biahmana, VII, 13, the MSS. read: id ha smd dkhydya, which Aufrecht keeps in the 
+text and gives (p. 43O as one of the grammatical enors of the Brahmana. The parallel Saiikha- 
+jana text has merely id. Bohtlingk in his Chrestomathie 3 , p. 351, and Sachs. Per., 1900, p. 418, 
+amends to hdsmd and claims that Sayana bears this out. But Siiyana’s note while showing that he 
+took smd as equivalent to asmai is not conclusive, though it tends to show that he had dsma'y) 
+before him, just as he seems to have lead iasmtnn asmin here, but arguments from his silence 
+are dangerous. He ignores imasmai in II, 3, 7. I do not think it impossible that this smin 
+and the Aitareya Brahmana’s smd are parallel phenomena of an attempted simplification of 
+
+
+a Tt is tine Sthavira does not occur in III, i, 2, but I do not think it is reasonable to 
+take the S.ikalya of that passage as different from him of III, 2, 1 ; 6, as does e. g. Weber, 
+Indian di/t cat arc, p. 50. 
+
+l ’ On him see Max Muller, Pgreda Pr dtAdkhya, pp 7 sq. 
+
+
+
+-in,3 
+
+
+TRANSLATION AND NOTES 
+
+
+241 
+
+
+Just as there are those three lights in heaven, so there are these three lights 
+in man. As there is in heaven the sun, so there is the eye in the head. As there 
+is in the sky the lightning, so there is the heart in the body. As there is the 
+fire in earth, so there is the seed in the member. Having thus represented the 
+whole world as the self, he said, ‘ This is the symbol of the earth, this of the 
+heaven. He who knows thus this union, obtains children, cattle, fame, gloiy, 
+and the world of heaven. He lives all his days. 6 
+
+3 . Then come the reciters 1 of the Nirbhuja. The Nirbhuja dwells on earth, 
+the Pratrnna in heaven, the Ubhayamantarena in the sky. Then if one should 
+rebuke him who recites the Nirbhuja, he should reply, ‘ Thou hast fallen from 
+the two lower places/ 2 If one should rebuke him who recites the Pratrnna, he 
+should reply, ‘ Thou hast fallen from the two upper places/ But theie is no 
+rebuking him who repeats the Ubhayamantarena. 8 For when he unites the words, 
+that is the Nirbhuja form; 4 when he pronounces the two syllables pure, that is 
+the Pratrnna form. This is the first. By the Ubhayamantarena both are fulfilled. 
+
+
+the forms of tlje base a. Possibly the production of such forms may be due to the analogy 
+of sdsmin (RV.), and cf. sasmdf (( handogya Upanisad); Whitney, Sanskrit Grammar , §495 fin. 
+See, however, also Bohtlingk’s remarks in his Gram mat. Absonderluhkeiten im Aiiareya- 
+brdhmana , Leipzig, 1900, where he regards the irregularities noted by Aufrecht, 1 . c. , as due to 
+misreadings of the text, and I fully recognize that undue reverence to such texts is absurd. On 
+the othci hand old forms do disappear, and cf. perhaps the use of imd and tmdnam , MnitrayanI 
+Upanisad, VI, 7; II, 6 , and the Vedic inland (P.inini, VI, 4, 141; Wackernagel, AUindhcht 
+Grammaiik , I, 61). There is also the elision of a in nasi , Mantrnpatha, I, 13, 9 ( ~IIiranyake&i 
+Gpiya Sutra, I, 16, 3), see Wintcmitz’s edition, I, xxvii ; Wackernagel, T, 318. 
+
+Ihese sections 1 and 2 may be compared with Taittiilya Upanisad, I, 3, which treats the 
+samhita with reference to the spaces (eaith, heaven, ether, wind), lights (fire, sun, water, 
+lightning), knowledge (teacher, pupil, knowledge, training), generation (mother, father, child] 
+begetting), and the self (lower jawbone, upper jawbone, speech, tongue). This elaborate 
+system must be later than the Aranyaka. Cf. Max Muller, Pg7>cda Prdtitdkhya , pp. iii sq. 
+
+1 Or recital ions of. The Nirbhuja is the Samhita, the Pratrnna the Pada, and Ubhayaman¬ 
+tarena the Krama P.ttha. Max Muller (see his Rgveda Pidtiidkhya, p. iii, and A r ae/itrage, 
+p. ii) first pointed out the importance of this passage. Cf. also Oldcnberg, S. B. E., XXX, 
+146 sq.; Prolegomena , p. 380; Macdonell, Sanskrit Literature, p. 51. It is summaiized in 
+Prati&akhya, I, 4 ; see my Sdnkhdyana Aranyaka , p. 45, n. 3; III, 1, 2, n. 8. 
+
+2 Acyosthdnlardbhydm is clearly a case of iiregular Sandhi, cf. Atharvavcda, IX, 1, i; 
+prthivya n tank sat ; III, 3, 4, n. 11 ; Wackernagel, Altmdisehc Gram mat ik , I, 316, 317 ; Macdonell, 
+Pedic Grammar, pp. 64, 65 ; J. A.'O. S., XXV, 99-102. 
+
+
+It 1S the perfect form; e. g., Sayana says, in the Samhita in agnim i/e the i(e is 
+svanta + pracita, in the Pada they are both anuddtta (cf. Whitney, Sanskrit Grammar , § 90 • 
+Macdonell, Vedie Grammar, p. 78, n. 7). 
+
+
+Sayana explains nirdistau bhujasadriau purvottaraiabdau yasmin. Max Miillcr thinks 
+it may refer to the arms of the words being cut off, as it were, or with two arms stretched 
+out, the two words forming, as it were, two arms to one body. In the following acyosthdh is 
+clearly the reading, though S and R in the commentary vary, reading aeyosthd and acyostha. 
+I he Sankhayana Aranyaka, VIT, 8, has the correct form. 
+
+
+R 
+
+
+
+2^2 
+
+
+A1TAREYA ARANYAKA 
+
+
+HI, i, 3 - 
+
+
+He who desires proper food should recite the Nirbhuja, he who desires heaven 
+should recite the Pratrnna, and he who desires both should recite the Ubhaya- 
+mantarena. Then if another should rebuke him who recites the Nirbhuja, he 
+should reply, ‘ Thou hast offended the earth, the deity. The earth, the deity, will 
+strike thee.’ If another should rebuke him who recites the Pratrnna, he should 
+reply, ‘ Thou hast offended heaven, the deity. The heaven, the deity, will strike 
+thee.’ If another should rebuke him who recites the Ubhayamantarena, he 
+should reply, ‘Thou hast offended the sky, the deity. The sky, the deity, will 
+strike thee.’ Whatever he says to him 5 or says in reply to him, that shall 
+assuredly be fulfilled. Put to a •Brahmin one must not say anything save what 
+is auspicious. Only in exceeding 6 prosperity may one say ill to a Brahmin. 
+
+‘ Not even in exceeding prosperity may one say ill to a Brahmin, let Brahmins be 
+honoured,’ so says iauravira Mandukeya. 
+
+4 . Then come the imprecations. 1 Let him know that breath 2 is the beam. 
+If any one rebuke him who has become breath as the beam, then if he thinks 
+himself strong/ 1 he says, 1 1 have grasped the beam, breath; thou canst not over¬ 
+come inc who grasp the beam, breath/ Let him then say, ‘ 1 he beam, breath, 
+
+6 bruvan vd bruvantdm vd. This may perhaps be taken as I have taken it as equivalent 
+to, ‘whether he speak to him or speak in reply/ This is quite a simple construction. But 
+it is not so taken by the commentators. Sayana renders bruvan as equivalent to bruvantam, 
+and takes the second part as vd abruvantam. This is followed by Max Miiller. Anandatlrtha 
+intcrpiets it as bruvan vd abruvan vd bruvantam vd abiuvantam vd. h or similar curses, cf. 
+Sinkhayana Aranyaka, VII, 10, and Chandogya Upanisad, II, 22, 3. 
+
+« Sayana takes this as permitting a curse on a Brahmin in the case of great wealth (such 
+wealth being sinful). Anandalirtha denies this, and carries on the negative. Thus Siiravira’s 
+dictum confirms this. This is less probable. Max Muller accepts Sayana’s view that the man 
+is to say, • Let them be known to Brahmins.’ It is simpler to take it as in the text. For nacana , cf. 
+V, 3, 3 ; Delbiuek, Alhndisihe Syntax, pp. 544 sq.; Channing, /. A. O.S., XIII, xviii; Jaiminiya 
+Brahmnna, II, 77 (/. A. 0 . .S’., XV, 240): na fe fanrdni canagrham prdpsyanti , and Jaiminiya 
+Upanisad Brahmana, IV, 14, 5. The lulc that na precedes seems true for the Brahmana prose. 
+
+The two accus. with jbru (for bru, cf. Bloomfield, A.J.P ., V, 180; Wackernagcl, 
+Altindische Crammatik , I, 182; Macdonell, Vedic Grammar , p. 36) are said by Delbruck 
+(A Kindis che Syntax , p. 174; cf. Spcijer, Vedische und Sanskrit-Syntax, p. 8 ; Gaedicke, Der 
+Auusativ im Veda , p. 265) not to be found in the Brahmana language, which this passage 
+disproves. Btu is expressly mentioned as governing two accusatives in the Karika cited by 
+the Kafiika. Vrtti on l’anini, I, 4, 51, where a much more marked case than that here (where the 
+second acc. is merely a pronoun) is adduced, viz. mdnavakatn dharmam hide. 
+
+1 Sayana takes this as a noun of agency, like nirbhujapravdddh m III, 1, 3. Anandatlrtha 
+says, atm a no jfldnasdmarthydnusdrcnoktiprakdrd myanta iti fesa/i. 
+
+3 Cf. biakalya’s view, III, 1, 2. The metaphor is from house building. The opt. below is 
+clearly indefinite (like the subj. in Latin and opt. in Greek) j see III, 2, 1, # n. 1 j and see my note 
+on the Kathaka,/. R. A . S., 1909. For vamta, see Zimmer, Alt. Leb., p. 150. 
+
+s The construction is cuiiously changed below to the accusative, unless, as is possible, 
+the othei person is meant. But see St. Petersburg Piet. s. v. man 3. The nominative is, 
+
+
+
+-HI, i, 5 
+
+
+TRANSLATION AND NOTES 
+
+
+243 
+
+
+will forsake thee/ But if he thinks himself weak, he should say to him, ‘ Thou 
+hast not been able to overcome he who have been fain 4 to grasp the beam, 
+breath. Breath, the beam, will forsake thee/ Whatever he says to him or says 
+in reply to him, that shall assuredly be fulfilled. But to a Brahmin one must not 
+say anything except what is auspicious. Only in exceeding prosperity may one 
+say ill to a Brahmin. ‘ Not even in exceeding prosperity may one say ill to 
+a Brahmin, let Brahmins be honoured,’ so says SQravTra Mandukeya. 5 
+
+5 . Now the reciters of the Nirbhuja say, ‘ The former syllable is the former 
+half, the latter the latter half. 1 he space between the former half and the latter 
+half is the union/ He, who knows thus this union, obtains children, cattle, 
+fame, glory, and the world of heaven. He lives all his days. Now Hrasva 
+Mandukcya says, ‘We that recite the Niibhuja say that the foimer syllabic is the 
+former half and the latter syllable the latter half, but that the union 1 is the 
+space between the former and latter halves in so far as thereby one produces 
+the union and distinguishes accented and unaccented and separates the mora 
+and what is not. He, who knows thus this union, obtains children, cattle, fame, 
+glory, and the world of heaven. He lives all his days. Now his son, 
+
+however, quite regular, see Whitney, Sanskrit Grammary § 368; Speijcr, Vedische und Sanskrit- 
+Syntax, §§ aoS and 99. C'f. also the idiom krsno (&c.) rupatn kr (Taittirlya Samhita, V, 3, 
+
+5 5 VI, 1, 3, r; 6, 5 ; 2, 4, 1 ; 4; 7, 1 ; VIT, r, 6, 2 ; 3; 4; Brahmana, I, 1, 3, 3; Aitareya 
+Brahmana, VI, 35, see Weber, Ind. Stud., XIII, 111). The construction with the nom. (cf. 
+Delbruck, Vedtsche Syntax , pp. 104 sq.; Speijer, Vedische und Sanskrit-Syntax , § 33) is no 
+doubt rare in later Sanskrit, but I have found it in an independent passage in Anandntirtha, 
+and the analogous use of the gerund is found in the Ramayana, &c. Cf. the curious phrase, 
+Manu, VIII, 91 : eko *ham asmity atmdnam-manyase. Chaknuvam in Rajendralala is meiely an 
+assimilated n altered into anusvara. The error of B in reading chaknuvantam shows how little 
+dependence can be put on this MS. As to aha , cf. TIT, 2, 4, n. 10. Enam is here in apposition 
+to prdnam, but I agree with Speijer, Vedische und Sanskrit-Syntax, § 136, that the strict 
+rule (Bohtlingk, Z.D.A 1 . G ., XLI, 182) cannot be proved for Vedic or Sansknt. 
+
+4 Samadhitsisam is of course the aorist indie, of the desidcrative of the root dhd. Max 
+Miiller translates samadhitsisantam as a participle, but this is impossible. Cf. Whitney, Sanskrit 
+Grammar, § 1035 a, Roots, &c., p. 249,/. A. O.S , XIII, lxx. 
+
+5 These curses are just intelligible, but the curses in Sahkhayana Aranyaka, VII, 8 and 9 
+offer serious difficulties. As the text stands the first case is that of rebuking another, when if 
+strong the rebuker (this must be the subject) says to the other, ‘ Thou hast grasped the breath or 
+beam but canst not overcome me who am fain ; ’ if weak, he says, ‘ Thou hast sought to grasp, 
+but couldst not.’ In the second case the sense must be (reading parah or making pararn mean 
+the subject of the main clause) the man who holds that praria is vamia says to his rebuker, 
+
+* I have been fain to grasp the beam, breath, thou canst not overcome one who is fam,’ 
+if the rebuker is strong. If not, he says, 1 Thou hast sought to grasp, but couldst not.’ 
+Other renderings are quite possible and the text can be altered (e.g. read samadhdm in VII, 8), 
+but it is not possible to be certain of the sense ; sec my trans., pp. 44-46. 
+
+1 i.e. this view is differentiated in one or two points from the view above. Cf. Sshkhayana 
+Aranyaka, VII, 11-13. 
+
+R % 
+
+
+
+244 
+
+
+AITAREYA AR ANY AKA 
+
+
+HI, t, 5- 
+
+
+Madhyama, bis son by his wife PralibodhI, 2 says, ‘One pronounces these syllables by 
+their letters, neither separating entirely nor uniting absolutely, 3 and the mora 
+which is between the former and latter halves and indicates the union is the 
+sliding. I consider therefore the sliding to be the union/ A Rsi says this 
+also (RV., II, 23, 16), ‘O Brhaspati, they know nought higher than the sliding/ 
+He, who knows thus this union, obtains children, cattle, fame, glory, and the 
+world of heaven. He lives all his days. 
+
+G. Taruksya 1 says, ‘The union is formed by the Brhat and Rathantara Stlmans. 
+The Rathantara is speech, the Brhat breath. 2 By these two, speech and breath, the 
+
+2 Metronymics like this were inevitable where polygamy was possible. They do not prove 
+matiinrchy or anything similar. A similar instance is the famous Ki^na Devaklputra of 
+ChAndogya Upanisad, ITT, 17 (not 7 as in Max Muller), 6, who is the subject of an interesting 
+discussion in Garbe’s translation of the Rhagavadgitd, and cf. /. R. A. S., 1907, pp. 976 sq ; 
+1908, p. 173, n. See also Wintcrnitz, Gesth. dcr indisch. Lilt ., 1 , 169. A child sometimes, if 
+illegitimate, was named after its mother, c g. Satyakama Jabala, Chandogya Upanisad, IV, 4. lor 
+a long list of metionymics of a curious character see Brhadiiranyaka Upanisad, VI, 4, 30-32. 
+'T he leading of B is a meie error in an inaccurate MS. Max Muller suggests Priltibodhl as the 
+correct form, and this seems ihe form in the Sankhayana. For the /", cf. however Maedonell, 
+Vt’dii Grammar , p. 75. Pratibodha is a recognized name m the Gana vidadi . Tor other 
+mctroii) mics, cf. Fleet ,J. R. A. S. t 1905, pp. 637, 638 ; Hopkins, J. A. O. S., XIM, 105,370,0.; 
+for a discussion of nmtiiarchy as affecting the Aiyan Hellenes, see Fainell, Archiv f. Religions' 
+loissenschaft , 1904, pp. 70 sq., and reff. 
+
+3 The reading is clearly aneklkuwan, Kkikurvan is an easy but bad blunder. Sayana 
+explains that you must not (1) pronounce lava it as iava + it , nor (2) as tavat } but (3) as 
+tavet. This cannot be meant. It is really intended that you should pronounce so as to give 
+a sound of ai together. Compare the fact that in the so-called elision of Latin both elements 
+were distinctly pieserved in pronunciation (cf. Lindsay, Latin Language, p. 144), as in modern 
+Spanish. Cf. also Deusscn, Set/izig C/panishads , p. 215. This passage is of paiticular interest 
+as confirming the notice in the Rgveda PratiLikhya, III, 8 (200) (Max Muller’s edit., p. lxv) 
+that Marujfikeya laid down the use of the circumflex in the Praslista Sandhi (e. g. a + t, See.) 
+as well as in the Abhinihita Sandhi (<? or o + a), and the exceptional cases of i+i, in which 
+the circumflex is regulaily laid down, and the fact that the a is not meiely elided generally 
+lecogmzed by the Pratif.akhyas (Wackernagel, Altindische Grammatik , I, 324; Maedonell, 
+Vedic Grammar , p. 104). So Fanini, VIII, a, 6, has svarito vanuddtte padddau , and see 
+Wackernagel, I, 292, 293; Maedonell, p. 104. The requirement of the circumdex is only 
+intelligible on the nnekikurvan theory. 
+
+'Idle form aneklknrz'an is interesting. E.ki+*Jkr is found in the Satapatha Brahmana, see 
+Whitney, Sanskrit Grammar , § 1093, and contrast III, 2, 3 : aikya bhdvayan ; ekibhu occurs in 
+the Bfhadaianyaka Upanisad, IV, 4, 2 in the sense of dying, and cf. Maitreya Upanisad 
+(Max Muller, S.B.E. , XV, xlvi) tama ekibhavati parasmin ; cf. also Jacob, Concordance , 
+p. 268. For RV., II, 23, 16, cf. Gcldner, Vcdisihe Studien , III, 68. 
+
+1 Taruksya is more probable than Tarksya because the alteration to 'larksya is natural, 
+the word occurring above on I, 5, 2. Possibly Taruksya is merely a case of Svarabhakti, cf. 
+Wackernagel, Altindische Grammatik, I, 56 sq. It is clear that Sayana read Taruksya as he 
+derives it from Taruksa. The Anandaferama corrects it into Trksa without warrant. The 
+Sankhayana Aianyaka, VII, 19, has Tarksya ; cf. KausTtaki Brahmana, XXX, 9. 
+
+a These Siinans are used in the Pr>lha Stotra of the Agnistoma. 
+
+
+
+-Ill, i, 6 
+
+
+TRANSLATION AND NOTES 
+
+
+245 
+
+
+union is made.’ Taruksya guards 3 (his teacher’s) cows for a year for the sake of 
+this Upanisad. For it alone does Taruksya guard the cows for a year. A Rsi 
+says (RV., X, 181, 1 ; 2), 'Vasistha bore hither the Rathantara, Bharadvaja carried 
+hither the Brhat of Agni.’ 4 He, who thus knows this union, obtains childien, 
+cattle, fame, glory, and the world of heaven, lie lives out all his days. Kaunfha- 
+ravya says, ‘ Speech is united with breath, breath with the blowing air, the air with 
+the All-gods, the All-gods with the world of heaven, the world of heaven with 
+bt ah in an. This is the gradual union.’ lie, who knows this gradual union, 
+obtains childien, cattle, fame, glory, and the world of heaven, just as does this 
+union. If he for the sake of another or for his own sake recites (the union) 
+let him know as he is about to recite, 5 that this union lias gone up to heaven, 
+
+3 This is a quaint piece of human nature, 'there are plenty of paialhls, cf Chaiulogya 
+Upanisad, IV, 4. the omission of the second sentence in li is clearly a slip, showing how 
+untrustworthy is the MS. when uncorroborated. For the nimittasaptami, cf. Bihad.iianyaka 
+Upanisad, I, 3, 2 ; Speijcr, Vcdtsche und Sansknt-Syniax , § 77, 4 ; Delhi lick, Altindische 
+Syntax, p. 92; Gcldnei (Vcdischc Studten, Ill, 33, n .) finds such a loc. in RV., I, 6, 9: sdm 
+asmnin rfljate y lrah. R a k say ale R a hist. pres. The middle hcie gives clearly the idea of 
+personal tnteicst (cf. Speijcr, Vcdischc and .Sanskrit-Syntax, § 166 b; Delbruck, Altindisihe 
+Syntax , pp. 236 sqA For the hist. pres. cf. Delbruck, Altindisihe Syntax , p. 502 ; Speijcr, 
+Vcdisihe und Sanski it-Syntax, §17 2; Sanskrit Syntax, §327; Biugmann, Gricch. Gramm. 9 , 
+§156, and especially his paper, Beruhte dcr Koniyl. saihs. Gescllsihaft der Wissenschaflen, 
+lSS 3 , PP* 169 sq. ; Giles, Comp. Phil., § 547. The picsent tense essentially denotes what is 
+continuous or progiessive (cf. Monro, Homeric Grammar 2 , pp. 62, 63) as opposed to the 
+momentary, and that whether the verb has the sense of an action or a stale. The histoiie use 
+with a particle of time is Homeric, but not the simple histone present, though it is found 
+in the earliest Latin (e. g. the epitaph of Lucius Cornelius Scipio (n. c. 298), cepit, subigit 
+omneitn) Loucanam opsiJesque abdoucit') and must he Indo-European. 
+
+The aec. of time is common, see Intiod , p. 56; Delbruck, A/findische Synta.x, pp. 170, 
+
+1 7 1 J Gaedicke, Der Acittsahv im Veda, pp. 175 sq. ; Speijcr, Vcdischc und Sanskrit - 
+Syntax, § 28 ; Hopkins, A./. /'., XXIV', 7. 
+
+4 These Surnans aie lequired to accompany the important Travargya. Cf. my Sank hay ana 
+Aianyaka, p. 48, 11. 6. 
+
+0 abhnyahdruin is an extraordinary foim. \\ hitney, /. A. 0 . S ., XIII, lxx, takes it as an 
+aor. hub, but T cannot make sense of this. To take it as at first seeins most natural ns 
+a mistake for a future participle ( °haryan) is faced with the difficulty that Vhr gives only 
+hartsy - as the future in accordance with the established rule (Panun, VTI, 2, 70), that roots 
+in r take ‘ inteimcdiate z’ (Max Muller, Sanskrit Grammar' 1 , § 332), and that even if hars 
+were assumed, hars would need explanation, though s and sy are constantly confused in MSS. 
+(e. g. ardtsyam and ardtsam, MaitrayanI SamhTta, IV, p. 138", Whitney, P.A. O.S., Oct., 1887, 
+p. xxv ; at si s'yarn and aisisam, Chandogya Upanisad, I, 11,2; Whitney, P.A. O.S., Oct., 1890, 
+p. Hi ; nihsiina and nihydna, Aitareya Brahmnna, VII, 16; Aufiecht, Altai cya Brahmana, 
+p. 431, above I, 1, 5), aprdksyah and aprdksah, Chandogya Upanisad, Max Muller, S.B.K ., 
+XV, xiv, n. 1 ; Knauer, Mdnava Grhya Sutra, p. xxxv, and occasional longs are formed, e. g. 
+in sdksye, Atharvavcda, II, 27, 5, for saksye, tkc.,asdksi (Whitney, Sanskrit Grammar, § 887). 
+There remains only to take abhivydhdrsan as an aoiist participle (without of course any past 
+sense), ‘ while reciting; ’ cf. e. g. RV., II, 4, 7 : dhdbad urvim. But such forms aic also vciy 
+
+
+
+246 
+
+
+AITAREYA AR ANY AKA 
+
+
+III, 1, 6- 
+
+
+and that so it will be with those who know it (and become) gods. So will it 
+come to pass. lie, who thus knows this union, obtains children, cattle, fame, 
+gloiy, and the world of heaven. He lives out all his days. Paficalacanda 8 says, 
+* The union is speech.’ ‘ By speech are the Vedas composed, by speech the 
+metres. By speech friends are united, by speech all beings, therefore is speech 
+all this.’ Now 7 when one repeats or speaks, breath is in speech, speech then 
+swallows breath. When one is silent or in sleep, speech is in breath, breath 
+then swallows speech. They swallow each other. Speech indeed is the mother, 
+breath the son. A Rsi says (RV., X, 119, 4), ‘There is one bird, 8 he enters the 
+sky; he sees this whole world; with ripe mind I beheld him nigh at hand; the 
+mother absorbs him, and he the mother.’ He, who thus knows this union, obtains 
+children, cattle, fame, glory, and the world of heaven. He lives out all his days. 
+
+rare. The form abhihdryate in Brhadaranyaka Upanisad { —abhiharyati) may be explained 
+perhaps by the cases of iriegi^lar lengthening above, and by the (Epic) use of middle termi¬ 
+nations for active (/. A. 0 . S., XXV, 132), rather than as a causative passive as in the Dictt. In 
+Atharvaveda, XVIII, 2, 58 the editions both read vidhah&n and the pseudo-Sayan a apparently 
+so lead, though he lenders by khan, but the parallel passages, RV., X, 16, 7 and Taittiriya 
+Aranyaka, VI, 1, 4, have both the correct vidhafcy&n (Whitney, Translation of Atharvaveda, 
+p. 84b), and the accent proves clearly that vidhaksdn is incorrect. Macdonell ( Vedic Grammar , 
+p. 57,n. 1) suggests that in the case of yokse, vidhaksdn, sdkse, mchdmi, the y has dropped 
+phonetically; c f.J.A.O.S., XXV, 142. 
+
+I a (rat tathd sydt might of course mean, 1 may it ever endure ’ (as taken by Max Muller), 
+but the usual use of the phrase in the Aitareya Brahmana supports the rendering above 
+adopted, 0. g. IT, 21, 2 : ya enarn tatra bruydd vded vajrena yajamdnasya prdndn vyagdtprana 
+enam hdsyatiti iatrat tathd syat ; 22, 3 ; 28, 355; 29, 7 ; IV, 7, 7 ; VI, 23, 13 ; 26, f>; Delbruck, 
+AUindtsclie Syntax , p. 343, n. 1 (for the construction with Tlvara there mentioned, cf. $ankhayana 
+Aianynka, I, 8). Eggcling on tsatapatha Brahmana, V, 4, 3, 2 ( S.B.E. , XLI, 98, n. 2), now 
+adopts ‘wold’ as the regular equivalent of laivat at any rate in the Erahmanas, and see also 
+Oeitel���s note on Jaiminlya Upanisad Brahmana, T, 54, 3. Sayana takes vidydt as a part of 
+the protasis. In any case the sense is very much the same. 
+
+sa or sa yadi is of course not a particle but the demonstrative. The cases in which 
+Max Muller {S.B.E., XV, no, n. 7, on Bf had at any aka Upanisad, IT, 4, 7) and Delbruck 
+(.Altindtsche Syntax , pp. 215, 216), following the St. Betersburg Diet ., find sa as a particle are 
+merely instances of an ordinary anacoluthon, and do not prove that sa was ever felt as a 
+paiticle. Precisely the same idiom is common in early English, and no one there thinks of 
+‘ he ’ as a particle, see Kellner, English Syntax , pp. 68 sq. Correct Caland, Ueber des Rit. Sutra 
+des Baudhdyana, p. 46. 
+
+8 Pancalacanda must mean Can^a (no doubt Prakrit for Candia, cf. Atharvaveda, II, 14, 
+
+1 (Cdmja)) of the Paiicalas, as Sayana takes it. The Aitareya Brahmana, VIII, 23, knows a king, 
+Duimukha Paficala. 
+
+T This is the proof of the nature of speech as other than and distinct from breath. Their 
+activities arc different. Anyo ’nyam is very interesting, as already it tends to become a separate 
+woid, though it still is here two words, see Wackernagel, Altindische Gram matt k, II, i, 321 sq. 
+
+8 This verse is moie misconstrued even than usual. He enters the sky, it is said, as wind; 
+the world he sees as prana; he is seen close in the heart (Sayana). On the \krih of the RV. 
+verse, cf. Hopkins,/. A. 6 . S., XXVIII, 125 sq. 
+
+
+
+—Ill, 2, I 
+
+
+TRANSLATION AND NOTES 
+
+
+247 
+
+
+Then comes the Prajapati union. 9 The first half is the wife, the latter half is the 
+husband. The union is the son. The act of union is the begetting. This 
+union is Aditi. For Aditi is all whatever there is, father, mother, child, and 
+begetting. A R>i 10 says this also (RV., I, 89, 10), * Aditi is mother, is father, 
+is son.’ He, who knows thus this union, obtains children, cattle, fame, gloiy, and 
+the world of heaven. 11 He lives out all his days. 
+
+Adhyaya 2. 
+
+Sthavira Sakalya says that breath is a beam, 1 and that as the other beams rest 
+on the main beam of the house, the eye, the ear, the mind, the speech, the senses, 
+
+9 Proclaimed by Ihajapati (Sayana), but see Saiikhfiyana Aranyaka, VII, 16. Cf. Tmttiilya 
+Upanisad, 1 , 3, 5, and on III, 1, 2. Pi ajanana occurs in the concrete sense in RV , III, 29, 1 
+(Oldenberg, S.B.E., XLV 1 , 305). 
+
+1(1 This verse is cited and explained in full in Jaiminlya Upanisad Brahmnna, T, 41, which 
+is in fact parallel. For Aditi, cf. especially Oldenberg, Religion des Veda, pp. 203 sq ; 
+Macdonell, Vedii Mythology , pp 120 sq. 
+
+11 Taittiriya Upanisad, 1 . c., 7, continues after Irakmavarcasena, annddyena suvargena lokena, 
+where S. SUaiama renders ‘all kinds of food \ Cf. for this section .Sank hay ana Aranyaka, VII, 
+14-16 ; 18 ; 19. 
+
+1 This Adhyaya (cf. Sahkhayana Aranyaka, VIII, 1) deals with meditations on the several 
+classes of letters. The construction yathd-syuh — samdhitah is noteworthy. For the verb under¬ 
+stood cannot be considered as other than an indicative, so that the optative in the first 
+clause must be indefinite. The same force seems to be found in V, 1, 4: / rati\thdpayati — 
+yadii—(ulmyet ; Sankhayana Aranyaka, IT, 16: tad yathd vraje pa'sun avasrjydrgalci 1 ke 
+parivyayet evarn evaitaih paddnu^angaih sarvatt kdmdn ubhayatah pangrhydtman dhatte, 
+VTT, 1, &e. ; Aitareya Brahmana, V, 34, 4 • tarn yady cicuim traydndm ckamcul aka main abhya- 
+hhavet tasyasti Vdmadavasya stotre pidyaUittih, Manu, VIII, 3, 1 ; 78 (other examples in 
+Delhiuck, Althniisthe Syntax, p. 349). So with ydthd, Delbruck, p. 350; with yah a, &c., 
+ibid., p. 35r. So m kftakrtydh syuh in Sayana*s introductions to the RV., curiously 
+misundeistood by Peterson (Rgveda Handbook , p. 126). The use differs distinctly from but 
+is easily derived fiom the use of the opt. with either an opt. (potential 1 (cf. the use in Avcstan, 
+Jackson, P.A.O.S., April, 1896, p. 187 ; Delbruck, VergL Synt ., II, 372) or an opt (imperative) 
+in the apodosis, since in either of these cases the future ^ense is primarily present, whereas 
+when an indie, forms the apodosis the sense is clearly meiely indefinite. The use, especially 
+as here in sentence, is common m Homer, where the subj. with piimary and the opt. with 
+secondary tenses have both this sense (cf. Monro, Homerii Grammar pp. 258 a.q., 269 sq.), 
+is found in the subj. in early Latin prose as well as verse in which Creek imitation is always 
+possible (e.g. Cato Maior, de A/or, ingenium prope uti ferrum est: si exerceas conteritnr , 
+nisi exerceas rubiginem contrahit ), in early English (Kellner, English Syntax , p. 239), &c. 
+
+The use of the pass. part, with or without copula (Introd., pp. 64, 65) is significant. 
+Delbruck ( AUindisihe Syntax , pp. 394, 395), followed by Spcijei ( Vedische und Sanskrit-Syntax, 
+§ 176), regards the use as corresponding both to imperf. and aor., but while of course it is 
+dangerous to dogmatize on matters which ultimately depend on a delicate analysis of a language 
+so remote as Vedic Sanskrit, it seems to me that there is a very clear distinction between 
+(1) the aor., the tense of which has just happened; (2) the imperf., the tense of narration; 
+
+
+
+the body, the whole self, rests on this breath. * Of this self the truth is like the 
+sibilants, the bones the mutes, the mat row the vowels, and flesh and blood, the 
+fourth pint, 2 the semi-vow cU,’ so says Iliasva Mandukeya. We have,* however, 
+learned that the ntnnbei was three. Of those three, bones, marrow', and joints, 
+there aie three hundred and sixty (parts) on this side and on that side. These 
+make up seven bundled and twenty. Se\en hundred and twenty are the days 
+and nights of the year. This self 4 then, which consists of sight, hearing, metre, 
+mind, and speech, is like the days in number. 5 lie, who knows thus this self, 
+which consists of sight, hearing, metre, mind, and speech, as like the days, 
+obtains union, likeness, and nearness to the days/' becomes rich in sons and 
+cattle, and lives out all his days. 
+
+2 . Then comes Kainuharavya. There are three hundred and sixty syllables, 1 
+thioe bundled and sixty sibilants, three hundred and sixty unions. What we have 
+called syllables aie the days; what we ha\e called sibilants are the nights; what 
+wx* have called unions are the junctions of the nights and days. So far as regards 
+
+and (<%) these? forms with pai tinph s whuh cxpicss a completed action whoso results persist 
+into the pn.se nt. Of coins? many av lions tan he i<gnidc<l hum eitliei point of view and be 
+difkrentlj dcsuibed, but that is not to say that the effect is not d ilk rent when different forms 
+are used. To take some of Ik [brink's instances, RV., 1 , Si, 5 ml tvaran hid) a kdi cami 
+ud /utd mi /dimya/e, the sense is not eitliei ‘was bom * (lmperf.) 01 ‘has just been bom ’ 
+.10O, but ‘exists, having been boin*, 111 Taitliuja Samhita, II, f>, 9, 3 id dcra avidnh 
+p> deyuto vat pat iistCit uund '//at no naymhati garni hat vo vai pd> y amostmr iti, which 
+Jhlbruck goes as a ease of the part, corresponding to ail nor, the sense is clearly different 
+lit tween the continuing absence of the Soma and the one definite past act of the Gandharvas 
+in stealing it. The real tendency of the Mantia and Biahmnna is to assimilate the part, to 
+a piesent, though, as is the case with all the cxpiessions of past time in the Mantras, 
+occasionally it m.iv li.ne a nanative sense (e. g. RV r , III, 4S, 22: Pretty a dugihdm sakrt 
+pdyah' '1 lie piestnt sense—jet with the past action—is veiy clearly seen in cases like 
+lhhadde\atj, V 111 , 47 prathamdyd/n ni stutdh | ardhane dyatii c<i bhumil m Airman 
+icttare tatah II It is not stiiyanle , for the actual praising is o\er ( ns/ant is legularly used of 
+the Ksi), and jet it does not mean ‘ were praised’. 
+
+a Max Mullci takes anyat as ‘ the lest*, but it rather means, the other, the fomth. 
+
+3 'fills view r is apparently Sakalja’s (Snyanai, the first three being his, to which Mandfikeya 
+adds a fomth. 'file* thiecfold view, with glioma for iram, lyanjana lor farUi, is found m IT, 2, 
+4, wheie the difference ol terms denotes a dilTeunce in dates. 
+
+* Anandatirtha explains all this of Yisnu, as usual. 
+
+•'* '1 lie sjmbolism of the year is common 111 all religions, cf., e. g., Farnell, C'ul/s of the Greek 
+.St.ites, IV, 2S4, 285. 
+
+" Cf. the Khila MS. (lb at end (fol. 191“ SI Schoftelowitz, Die Apokryphen des Pgreda , 
+p ids) etduim evd devdtdndm sat tildm sayujyam salokdtdm atnnteydi evdm vidvan svudhydydin 
+adhite. For the compound, cf. Wackernagcl, Altindische G> aminatik, II, l, J49, 150 
+
+1 Syllables are vowels, sibilants consonants, and their unions the Sandhi (bayann). Sayana 
+lakes uis'i as separate, to explain how it comes to be = 360. But though the construction 
+is illogical it is regular in the lhahmanas (Whitney, Siujsktit G tain mar, § 480 b; cf. for 
+Tiakut, I’isthcl, Ptdkru Gmmmar , p. 409), and urdi should not be printed apart as in S. 
+
+
+
+-HI, 2, 3 
+
+
+TRANSLATION AND NOTES 
+
+
+2 I9 
+
+
+the gods. Now as regards the self. The syllables whieh we have explained with 
+reference to the gods are with icfercnce to the self bones; the sibilants which 
+we have explained with reference to the gods are with refeienee to the self 
+marrow; the mariow is indeed the leal breath, for it is seed, and without bieath 
+seed is not effused. Or if it is effused without bieath, it will decay and will not 
+produce. The unions which we have explained with icfeience to the gods aie 
+with reference to the self joints. Of these three, 2 bones, inairow, and joints, 
+there are five hunched and forty parts on this side and on that. They make one 
+thousand and eighty, and one thousand and eighty ' 5 are the ra\s of the sun. 
+They make the brfuifi verses and this day. Thus tin* self 4 which consists of 
+sight, hearing, metie, mind, and speech is like the syllables in numbei. lie, who 
+knows thus tins self, which consists of sigh!, hearing, metre, mind, and speech, as 
+like the syllables, obtains union, likeness, and nearness to the m liable*, becomes 
+rich in sons and cattle, and lives on! all his days. 
+
+g. Bfulhva 1 says, ‘There are four peisons, the person of the body, the 
+
+peison of the mctics, the person of the Veda, and the great peison. That which 
+
+w T e have called the person of the hod\ is the coipoieal self. Its essence is the 
+incoipoieal conscious self. That which we have called the person o! the metres 
+is the collection of lelteis. Its essence is the lettei * a \ 2 'JT1.1t whuh we have 
+
+called the person of the Veda is that by winch one knows the Vedas, Kg\eda, 
+Yajurved.1, and Sdmaveda Its essence is the Bialnnaii priest. Thcrefoie should 
+one choose a Brahman 11 pucst who is full of brail m,ut and ran discern flaws 
+
+It is cunous, as S gomts out. that no coinimmt is made on the similar passage m 11 T, 2, 1. 
+boi Knit nt ha \ if the 1 Hiatupath x toot hnnth whuli bianke {I'mnia (hic/if Jon>n y VIII, 
+’23) coinpai cs with Gieik hv.KKrk, Waclu magi 1 , *\ltindis,Ju (iiammatik, I, 170 the name 
+seems not to oectu ilsewheie, except 111 tin paiallel passage 111 Sankhu\ana Aiaiqaka, \ III, 2 
+a The words insert id b) H aie quite out of plaec hue, and show how little that MS 
+can be relied upon, bur >/ia///iam, cf. Athnr\aveda, 11 . 12, 7 , koth, /, /KM (Z , XLVIII, 102. 
+
+boi the construction, cf. l.audh 1} ana Hlianna Sulia, II, 17, 1 1, 37 , y. A’. -/. .S' , 1909: contia 
+
+Eohtlingk, h,uths. 1S92, p. 197. 
+
+' 'l Ills i xtiaordmary dm trine Sa>nna can only supj»ort by the Alharvana passage (Piasna 
+Upamsad, T, S — Maitii I’panisad, \ 1 . 8 ; lUoomlkld. Wdn ('atuat dan,,, p. 1002 a; sahasni- 
+9a nnh Uitadha -\i) tamanah /'tuna ft prajanam udnyaly , ut sitt yah, w Inch lie < vplams includes 
+by denotation the eighty. Tlieic aie 10S0 syllables m llnily hr Zinin. 
+
+4 Yisnu according to Anandatirtha, who h.ib consi lciable diflienlty in w01 king out the details 
+of his mtcrpietation lure. 
+
+1 Tbldhva is undoubtedly Correct; IKid/ivah is mciel) a slip ot Kajendralala’s, and did not 
+deseive record in Moniei-W llhams’ J)nt. I’ats y ah is lead in .S.uik-ha)ana Aranjaka, Vlll, 3. 
+a Cf. 11 , 3, 6 . r rhe piccision 111 the use of tlie aorist is to be noted, cf Jntiod., p. 6o 
+3 The Brahman priest is icqmied to guard the saenfice and sits in the South (the place 
+of the dead), Satapatha Ihahmann, XT, 5, S, 7; W mteinitr, (Zruh drr units, h. / ///., I, 141,11. 2. 
+He is not liere in any way connected with the Athaivaveda (the later connection is probably 
+due to his emplojment |\Vintcrnit7, p. 139, n. 2j in the household ritual which is found main!) m 
+
+
+
+250 
+
+
+AITAREYA ARANYAKA 
+
+
+HI, 2, 3- 
+
+
+in the sacrifice. That which we have called the great person is the year which 
+causes some things to fall together 4 and others to grow up. Its essence is the 
+sun. Let one know 8 that the incorporeal conscious self and the sun are the same. 
+Therefore the sun appears to each and every man. A Rsi says (RV., I, 115, 1), 
+
+‘ The bright face of the gods hath arisen, the eye of Mitra, Varuna, and Agni. 
+
+the Atharvaveda) as the Atharvan texts always try to make out (sec Bloomfield, .S’. B. E., XLVI, 
+lviii sq ; Athannwcda, pp. 32 sq.; Macdonell, Sanskrit Literature, pp. 193 sq.). Kitrvita 
+yo-patyet is quite a clear instance of a clause of characteristic, ‘such a priest as can see.’ 
+In these cases the force is slightly different from two other senses of the same origin, purpose, 
+and result. Delbriick ( Altindisihc Syntax, p. 339) states that clauses of purpose cannot l>e 
+found in prose, hut quotes Atharvaveda, VIII, 10, 9: iydm eva tad veda y&d ubhAya upajtvema ; 
+Satapatlia Biahmana, XI, 5, 1, 13: nd vdi sa manu\y?)V Agntr yajfllyd tanur asti yayeUya- 
+smdkam Ikah sydd iti , which resemble in essentials this passage. Tile usage is perhaps more 
+clearly developed in Latin a , but it is wrong to say (as do Allen and Greenough, Latin 
+Grammar , p. 343) that the clause of characteristic is a development peculiar to Latin, and it 
+is doubtful whether the use is to be tiaeed to a definitely conditional origin and not rather 
+derived directly from the opt. meaning as a weak futuie (.Goodwin, Greek Moods and Tenses, 
+pp. 376 sq ) or as cxpiessing supposition (cf. Monro, Homeric Grammar l , pp. 290 sip, and 
+p. 276, ‘The opt. with Ktv is especially common after a principal Clause of negative 
+meaning (in which case the consequence is .necessarily matter of mere supposition ) : as-— 
+II. 15, 192 iirnoi 5 ’ vv iraplairi teal apfxara tuv k See. The pure opt. occurs in II. 22, 
+
+348: ovk toO' . . . anakakKoi.* To derive such a sense fioin an opt. of wish (Dclbruck’s old 
+theory, Synt. Foisch, I, 13, modified in Synt. Forsch., IV, 115, Altindisihc Syntax, p. 302) 
+seems quite impossible. The use as a mild imperative is easily derived from a weak future 
+or supposition, and the use as an interrogative follows naturally (cf. Introd., pp. 62, 63). For 
+the indefinite use, cf. Ill, 2, 1, n. 1, and Brhadaianyaka Upamsad, I, 4, 17; IV, 3, 32, &c. 
+
+For brah mist ham (which as brdhmisjha occuis alieady in the Taittiiiya Sninhita), cf. 
+Whitney, Sanskrit G/ am mar, § 468 e. The formation is of couise obviously secondary. 
+
+4 Aikyd bhdvayan is a strange phrase, for if aikya is what it seems to be, an instrumental 
+in - d , then this comparatively late word is found in a lemaikable foim, though not at all 
+impossible, cf. madhyd (Whitney, Sanshit Grammar, § 327 c), or it may be a dative in -d 
+(for this cf. Latin d, Lindsay, Latin Language, p. 386, and see Aufrecht, Lest grass an Bohtlingk, 
+pp. 1 sq.; Macdonell, Vedic Grammar, p. 59; Wackcrnagel, Altindisihc Gnimmatik, I, 280; 
+rischel and Geldner, Vedische Sludten, I, 61; Oldenbcrg, S.B.E., XLVI, 28). Whitney 
+( Sanskrit Grammar, § 1091) takes the word as paiallcl to formations like akkhallkrtya (or 
+akhkk\ RV.), masmasd kurit (Vajasaneyi and Taittirlya Samhitas), &c., and compares Altaicya 
+Brail man a (I, 14, see Aufrecht, p.430) anrndkartoh ; &atnpatha Bralunana, Jf did kurydt (roast on 
+a spit). Wackcrnagel, Altindisihc Grammatik, II, i, 194, takes the same view with some doubt. 
+
+® This is of course the most common doctrine in the Upanisads. Sayana quotes for the 
+last pait the Taittirlya passage (which I have not so far tiaeed) : asdv ddityah sarvdfi prajdh 
+pratyudaiih udeti tasmdt sarva eva manyante rndm pratyudagdd iti I On this passage of 
+the RV., cf. Whitney, Translation of Atharvaveda , p. 725 (on XIII, 2, 38) ; Dcusscn, Ges- 
+ehichte, I, i, 213. Sayana’s commentary on it in Taittiiiya Aranyaka, I, 7, 6, and II, 13, 1 
+differs completely from his comm, here and can hardly be by the same hand. 
+
+*■ Compare, c. g., Caesar, Bell. Civ., ii, 15 unde agger lomportariposset, nihil erat reliquum ; 
+Cicero, ad Earn., v. 12 neque etiirn tu is es, qui nescias. Cf. Sadvirp^a Brlhmana, II, 10; 
+Maitiayani Sarphita, IT, 1, 3. 
+
+
+
+-Ill, 2, 4 
+
+
+TRANSLATION AND NOTES 
+
+
+251 
+
+
+It hath filled heaven and earth and the sky. The sun is the self of all that stands 
+and moves.’ This I regard as the regular 8 Samhita as composed, thus says 
+Badhva. For the Bahvrcas consider him in the great hymn, the Adhvaryus 
+in the fire, the Chandogas in the Mahavrata rite. They see him in this earth, 
+in heaven, in the air, in the ether, in the wateis, in plants, in trees, in the moon, 
+in the constellations, in all beings. Him they call brah?nan. The self which 
+consists of sight, hearing, metre, mind, and speech, is like the year in number. 
+He, 7 who recites to another the self, which consists of sight, hearing, metre, 
+mind, and speech, and is like the year, 
+
+4 . To him the Vedas yield no milk; he has no part in what his teacher 
+has taught him. He knows not the path of viitue. A R.si says this also 
+(RV., X,.7i, 6), ‘He who forsakes the friend who knows his friends, 1 in 
+speech he has no part. What he hears, he hears in vain, he knows not the 
+path of virtue.’ This means that he has no part in what he has studied and that 
+he does not know the path of virtue. So a man who knows this should not* 
+lay the fire for another, nor sing the Samans of the Mahavrata for another, nor 
+recite the 6astras of that day for another. Only 3 may he recite for a father or 
+a teacher, for that is done for oneself. We have said 4 that this incorporeal 
+conscious self and that sun arc one and the same. Where these two are 
+separated, 5 the sun is seen like the moon, 6 its rays do not manifest themselves, 
+
+• All the above must be Badhva’s view, just as III, 2, 2 gave Kauntharavya’s views. The 
+following alludes to the fact that the Adhvaryu’s mystic speculations centre in the Agnicayana, 
+cf. Eggeling, S. B. E ., XLTTT, xxiv. 
+
+7 The section runs on in a way that cannot be early. V, I, 1 and 2 is precisely similar, 
+and the present section division must remain of doubtful (though early) date. The divisions of 
+the fsankhayana are similarly illogical. For the loc., cf. Dclbruck, A Hindi sc he Syntax , p. 205. 
+
+1 Sayana points out that Taittiilya Aranyaka, I, 3: II, 15, reads in this verse sakhividam , 
+a point overlooked in Bloomfield, Vedu Comordancc , p. 7oo b . Sayan a’s reference docs tend 
+to show that he also wrote a Taiitirlya Aranyaka commentary, which on other grounds 
+might be deemed very doubtful (cf. Ill, 2, 3, n. 5). 
+
+3 i.e. act as Adhvaryu, Udgatf or Hotr priest. It is impossible to square the total pro¬ 
+hibition here with V, 1, 5, which (see n. 5) contemplates a breach of the rule, but it agrees 
+with the opinion of‘some* (eke) in V, 3, 3, sec n. 1 on that passage. 
+
+3 A frequent exception. Cf. V, 3, 3, n. 1. 
+
+« III, 2, 3. The relevance of this passage is not obvious. Sayana takes it as a reflexion 
+induced by the idea of the attainment of brahman in the brief space of life, whence omens 
+as to the duration of life are inserted. The connexion of sun and self is elsewhere used to 
+give omens of death. In Brhadaranyaka Upanisad, V, 5, 2, the sun appears as white only 
+to the man about to die. The parallel passages in the Sankhayana are VIII, 7, and XT, 3 ; 4. 
+
+# This is not very logical, as there is no reason why the separation of the two should 
+be a sign of death. The rest of the signs are clearly old folkloie ideas pressed into service. 
+For the extensive literature on Vedic superstitions, see Hillebrandt, R itnaUI.it ter at nr, 
+pp. 167 sq., 1^3-185; Hatfield, Auianasddbhatani , J.A.O.S ., XV, 208, &c,; Bloomfield, 
+
+
+
+AITAREYA ARAN YAK A 
+
+
+III, 2, 4- 
+
+
+25 2 
+
+the sky is red like madder, the wind is not retained, his head smells like 
+a raven’s nest, and a man should know that his self 7 is gone and that he will 
+not have long to live. Let him do then whatever he considers must be done, 
+and recite seven verses beginning, ‘What is near, what is far ’ (RV., IX, 67, 21-27), 
+the single verse, ‘Of the ancient seed’ (RV., VIII, 6, 30), six verses beginning, 
+‘Where puiifying Brahman’ (RV., IX, 113, 6-11), and the single verse, ‘We 
+from the darkness’ (RV., I, 30, 10). Next when the sun is seen pierced, and 
+looks like the nave of a cart-wheel, or he sees his shadow pierced, let him know 
+that this is so. Next when he sees himself in a mirror or in the water with 
+a crooked head H or without a head, or when his pupils are seen inverted 9 or 
+crooked, let him know that this is so. Next let him cover his eyes and look ; 
+then threads 10 are seen as if falling together. If he sees them not, let him 
+
+Atharvaveda , pp. 82 sq.; Kau^ika Sutra, XIU, and Adbhuta Brahmana ; Aufrccht’s idea 
+(/. D. M. G., XXXII I, 573> that the passage is not in place is disproved by the parallel in the 
+Sfinkh^nna, VTII, 6 and 7 ; XT, 3 and 4. 
+
+8 1. e. its rays are pale and cold, h'dkakuldyagandhikam is probably an adj. as a quasi- 
+pred. For example's. cl. Dilbriick, A Itmdische Syntax, pp. 78, 79. Kulaya is a curious word: 
+in Manava Grliya Sutia, II, 14, 23, Jvnauer takes it (wiongly, I think) as = stall (cf. p. 55 
+of his edit.). 
+
+7 Annndatlrtha renders sampareto as \amnikrs[anigamah, Sayana as mrtah. In yat- 
+manyetei the opt. is probably indef. Tt may also be ‘attracted’, cf. Spcijer, Veiiisihe und 
+Samkr it-Syutax, § 281. The form in atuya is rare in the Brahrnnnas, cf. Delbruck, Altindisihe 
+Syntax, pp. 400, 401 ; Whitney, Sanskrit G> am mar, § 965. The u^e of man with participles 
+ol all sorts is cunous, cf. the use with the gerund, Whitney, § 994 e; Speijer, Vedisehc und 
+Sanskrit-Syntax, § 223; with the pics, part., Ill, 1, 4. With the past part., even in Bihaddevata, 
+c.g. VII, 125. 
+
+8 The leading of the test is supported by Sayana and also by Anandalirtha and is certain. 
+For water divination, cf. Farnell, Cults of the Greek States, IV, 230. For adaria (also in 
+the Brhadarauyaka and Kajha Upanisads), cf. Max Muller, S. />. E., XV, xxiv. 
+
+9 Sayana explains a white pupil m a black eyeball. It probably means only, upside down, 
+although the contrast of white and black in the eye is frequent, II. I, 5. &ank)iayana Aranyaka, 
+VIII, 7, suggests leading here jihme na vd , 1 or are not seen at all,’ and this may be right. 
+
+10 Sayana explains the opeiation thus, (aksusT nimllya netrasydpdngam avastabhya nctra- 
+samipam patyet ; Anandatiilha has, angulyd aksimfdam avastabhya. The batarakani fbardtakan 
+or vardtakan in Sank banana) arc, Sayana says, vartuldni suksmani Utklavar mint ketorypa- 
+ka iabdabh id It cyd ni, and he takes sampatantTva as satnyan net ran nirgachantiva. This is hardly 
+possible. For vardtakan, cf. &iihaisa, Khnndanakhandakhidya, p. 239, cited by Jacob, Lauki- 
+kanydydiljali, p. I. The construction is difficult, as til <2yathd is not properly m place. It may 
+be that yathd goes with batarakani and iva qualifies only sampatanti, and the sense is, things arc 
+seen like, &c., but it is also possible that tad yathd is practically = then it is that. This 
+use is of couise common in later Sanskrit, e.g. Bana, Kiidambari (p. 337, 12, ed. Peterson; 
+p. boo, ed. Nirnaya Siigara) : dgamesu sarvesu eva purd nard mdya nabhdratddisu samyag 
+anehaprakdrdh f dpavrttdh tad yathd, See. Cf. the Pali use of seyyathd. Bfhadaranyaka 
+Upanisad, IV, 3, 43 sq. has a series of tad yathd; so ibid., IV, 4, 4, 5, See. 
+
+Cases of conditional sentences without particles are of course very frequent in Vedic as 
+
+
+
+-Ill, 2, 4 
+
+
+TRANSLATION AND NOTES 
+
+
+253 
+
+
+know that this is so. Next let him cover his ears and listen, then there is 
+a sound as of a burning fire or of a chariot. If he does not hear that sound, 
+let him know that this is so. Next when the fire appears blue like the neck 
+of a peacock, 11 or when he sees lightning in a cloudless sky, or no lightning in 
+a cloudy sky, or in a great cloud secs bright rays as it were, let him know that 
+it is so. Next when he sees the ground as though burning, let him know 
+that this is so. So far as regards the visible signs. Then come the dreams. 1 ' 2 
+He sees a black man with black teeth, he kills him; a boar kills him ; a monkey 
+jumps on him; the wind carries him swiftly along; having swallowed gold 
+he spits it out; he eats honey; he chews stalks; he carries a single n lotus; 
+
+in other languages. C f. Speijer, Vedische u>td Sanskrit-Syntax, § 284; Sansktit Syntax , § 487 ; 
+Aufrccht, Aitareya Brahmana, p. 431; my note.y. R. A. S , 1909. 
+
+The Maitreya Upanisad (Max Muller, S.B.E., XV, xlvi) has a passage which may he 
+reminiscent of this text: agnir vaiivdnaro . . . iasyaigi gho^o bhavati yam (wrong reading 
+? yad) etat karrniv apidhdya irnoti sa y a doth' rarnisy an bhavati nainam ghoui m irnoti. 
+
+For upabdi , infra, which denotes literally the noise of going and is paiticulaily in place here, 
+cf. Aitareya Brahmana, IV, 9, 3; Jaiminiya Biahmana, I, 253; Jaimmiya Upanisad Brahmana, J, 
+37, 3, with Oertel’s note; R V., I, 74, 7, with Oldenbeig’s note (. 9 . B. E., XL\ I, 94); Schmidt, A'. 
+Z., XX V, 55. Schcftelowitz {Zur Slammlnldungin den indo-get manischen Sprat hen , § 9) compaies 
+R V., IX, 77, 4 : urub/d, which he considers as going back to Hi. pago , cf. (ireek ^77717. The con¬ 
+struction above driyate and abhikhydyda in parallel uses, and below dt iyate-patym-na paiyen- 
+faiycta , arc decidedly curious (cf. Introd., p. 63). The temptation to amend to driyeta is very 
+strong, and on the whole I incline to think that it would be dangerous to insist on these examples. 
+The case of upeheta — driyante differs, for the two verbs are not parallel. The first is an 
+instruction, the second expicsses categorically the result (and driyante may have helped to 
+bring about the incorrect driyate). In TIT, 1, 4, where ugavadet and aha occur, the aha is 
+very strange, and one would like to take iaknosTty aha — hasyatity as two sentences both 
+dependent on bruydt. There is, however, the real difliculty that d—Vkd would be a strange 
+combination, and the di\ision of the sentences is also curious, though no more curious than 
+the aha. I suspect some corruption of the text. Say ana rendeis diffeiently. lie takes the 
+whole as one Mantra and supplies bhavdn as a subject for aha , and so in the next sentence 
+he interpolates bhavdn aha in sense. In the numerous passages in the Aitareya Brahmana 
+which are more or less parallel (sec the reff. cited in III, 1, 6, n. 5), no such aha occurs, 
+and hdsyati has no prefix. But probably d—hdsyati must go together. Aha might, of course, 
+be taken as a first person and made part of the quotation (cf. Speijer, § 178), but this is not 
+likely, and for the indef. opt., cf TII, 2, 1, n. r. 
+
+11 Mayuragrivdh is perhaps intended by the reading of B, mayuragrivd ameghe (but 
+{sankhayana has mayuragrivd when it can be °vdh); and undoubtedly grtvdh is the form 
+alone recognized by Banini and usual in the earlier literature, J. R. A.S., 1906, pp. 916-919. 
+Probably the reading was originally mayiiragnvdmeghe by an incorrect Sandhi for maytira- 
+grivdh. For similar irregular Sandhi, cf. Buhler, S. B. E., II, xli (from Apastamba) ; Macdoncll, 
+Brhaddevatd , I, xxvii; and V, 3, 2, n. 9; III, 1, 3, n. 2. For the next portent, cf. Pischel, 
+Vedische Studien, I, 112. 
+
+l * The plural must be right. Cf. Markandeya rurdna, XLIII, 1 sq.; Ilillebrandt, op.cit., p. 184. 
+
+13 ‘Red’ in colour (Sayana) ; for red as unlucky, ,cf. Z. J). M. XL, 117. 
+
+
+
+254 AITAREYA ARANYAKA III, 2, 4- 
+
+he drives with a team of asses and 14 boars; wearing a wreath of red flowers, 
+he drives a black cow with a black calf towards the south. 16 If he sees any 
+of these, he should fast and cook a pot of milk, and offer it, reciting a verse 
+of the RatrT hymn (RV., X, 127,16) to each oblation, and having fed the Brahmins 
+with other food, 18 himself eat the oblation. Let him know that the person within 
+all beings who is not heard, 17 not reached, not thought, not subdued, not seen, 
+not understood, not classified, but who hears, thinks, sees, classifies, sounds, 
+understands, and knows is his own self. 18 
+
+5. Now comes this Upanisad of the whole speech. All these indeed are 
+Upanisads of the whole speech, but this they so call. The jnnutes are the 
+earth, the sibilants the sky, the vowels heaven. The mutes are fire, the sibilants 
+air, the vowels the sun. The mutes are the Rgveda, the sibilants the Yajurveda, 
+tlie vowels the Samaveda. The mutes arc the eye, the sibilants the ear, the 
+vowels the mind. The mutes are the up-breathing, the sibilants the down¬ 
+breathing, the vowels the back-breathing. Then comes this divine lute. 1 The 
+
+
+14 'Or' (Sayana), which may be more correct. 
+
+18 The ten dreams are so taken by the commentator and by Max Muller whose note (p. 262) 
+is apparently wrong. Eieulm kimeid is noteworthy. The neut. of the pronoun is practically 
+nominal and is to be compared with the neut. in predication, TIT, 1, 2, n. 4. So in Latin, 
+e. g. Horace, Sat., i, 7 : Lydorum quiz-quid. The parallel passage in the 6ankhayana has corrected 
+the original kimeid of the MS., but the correspondence is conclusive. 
+
+18 Cooked in the house (Sayana). See Sankhliyana Gfhya Sutra, V, 5, 9, and my article, 
+J. R. A. S., 1907, p. 929 ; for sthalipdka , see Brhadaranyaka Upanisad, VI, 4,19; Gfhyasamgraha, 
+1 ,114 ; Oldcnberg, S. B.E, XXX, xvi, n. 4. For the causative with instr. and acc., cf. Pelbnick, 
+Altindische Syntax, pp. 224 sq.; Whitney, Sanskrit Grammar, §§ 277 a, 282 b; Speijer, 
+Vedische und Sanskrit*Syntax, § 21 ; Sanskrit-Syntax, § 49. According to Panini, I, 4, 52, 
+and the examples cited in the Kasika Vrtti, ad loc., here we should have two accusatives. 
+
+17 A tab is rendered by Sayana, asrnad dehendriyddisahghatad vilahana iti iesah, while 
+Anandatlrtha suggests adhikah. 
+
+18 This is the most advanced point in the definition of the Atman arrived at in the Aranyaka. 
+The Atman is not object, but subject only—as Sayana says, dtmd visayo na bhavati visayi tu 
+bhavaty eva. This occurs frequently later and with it the docliinc that the self cannot be 
+known. Sayana cites the antaryamibrdhmana , Brhadaranyaka Upanisad, III, 7, 13, the 
+aksarabrahmana, ibid., Ill, 8, 11; the Kausltaki Upanisad, I, 8; the Pra&na Upanisad, IV, 6; 
+and the Nfsirpbottaratapaniya Upanisad, II. See also Deussen, Philosophie der Upanishads, 
+PP- *33 S< 1 * > E.T., pp. 147 sq. Jaiminlya Upanisad Brahmana, IV, 18, is devoted to this topic 
+(= Kena Upanisad). 
+
+1 i. e. the human body. This metaphor explains Prafena Upanisad, II, 3, where vdna (V, 1, 4) 
+is equated to iarira , which Max Muller (S. B. E., XV, 374, n. 3) finds unintelligible. Connected 
+with Visnu is Anandatirtha’s explanation of the word daivt. Ambhana is a curious word. 
+I think it is from anu+*/bhan (as in Class. Sansk. for Vbhan, Wackemagel, Altindische 
+Grammatik, I, 194). Compare ambara for anu + vara and jdmbila for jdnu + bila (ibid., 59). 
+The omission %1 before v (common) led to omission before b and sporadically before bh. The 
+meaning would be ‘sounding-board’ (’). Cf. v. Schroeder, Ind. Lit., p. 755 * 
+
+
+
+-HI, 2, 5 
+
+
+TRANSLATION AND NOTES 
+
+
+255 
+
+
+human lute is an imitation of it. As there is a head of this, so there is a head 
+of that; as there is a stomach of this, so there is a cavity of that; as this has 
+a tongue, so that has a tongue; as this has fingers, 2 so that has strings; as 
+this has vowels, so that has tones; as this has consonants, so that has touches; 
+as this is endowed with sounds and firmly strung, so that is endowed with sounds 
+and firmly strung; as this is covered with a hairy skin, so that is covered with 
+a hairy skin. For in former times they covered lutes with a hairy skin. lie, who 
+knows this divine lute, is heard when he speaks, his fame fills the earth, and 
+wherever they 3 speak Aryan tongues, there is he known. Then comes the essence 
+of speech. When a man reciting 4 or speaking at an assembly gives not pleasure, 
+let him recite this verse, 1 May the she-ichneumon, that rules all speech, who is 
+covered as it were 6 by the lips, surrounded by teeth, the thunderbolt, cause me 
+to speak well here/ This is the essence of speech. 
+
+2 The words ah^ulayah and tantrayah seem to have been transposed in the original; they are 
+in conect order in Sankhayana Aranyaka, VIII, 7. Somewhat analogous is the tiansposition of 
+Sand jarayu in Satapatha Brahmana, VI, 6, 2, 15, on which see Fggehng’s note ( S.B.E 
+XLV 1 , 255'. Cf. also Brhadaranyaka Upanisad, III, 1, 4 with Max Muller’s note (6’. B. E ,, 
+XV, 122), and my Sankhayana Aranyaka , p. 55, n. 3. 
+
+3 The expression dr yd vdcah was not understood by the commentators (and in the Sankhayana 
+Aranyaka, VI IT, 9, we find that it has become dry a vdg vadati), who take drydh as nominative 
+and render it vedaiastrapdram gatdh. This is a clear sign of considerable antiquity, and the 
+expression may also be cited as an early piece of evidence for the existence of several 
+dialects of the early Indian language, which we know must have existed; see T, 5, 2, n. 19; 
+Oeitel, A. J. /*., XX, 447 on daivT, and Kathaka Sntpkita, XIV, 5. For the word arya, cf. 
+Zimmer, Allindisrhrs Lcben , p. 214; Pischcl, Z . ]). M. G ., XL, 125 ; Geldncr (I'cdische Studien , 
+111 , 96, 97) insists that arya cannot mean ‘ the Aryan ’ which is represented by arya, Oldenberg 
+(see index to .S'. B. A’., XLVI) still adopts the equation Arya — Aryan. 
+
+* Sayana distinguishes between reciting at a conclave of priests, and speaking in a prince’s 
+hall. Virurucuseta is quite impossible as a form, and it is an easy eiror in view of the preceding 
+syllables, each having u. The middle of the opt. of the desiderative is not common. Cf. 
+Iloltzmann, Grammatisthcs aus deni Afakdhhdrata , p. 42. 
+
+5 Sayana gives an alternative rendering, na~ not, and pavih — clear, the subject being the 
+speaker’s defective speech. Anandatlrtha gives only the explanation as na «=» iva. The verse in 
+B occurs among the &anti veises of the so-called tliiid Adhyaya. For the metaphor, cf. Jaiminiya 
+Upanisad Brahmana, III, 19. In the version in the Ananda 4 rama ed., p. 2, nakult is printed 
+as a separate word. But rtakuIT can only mean a female ichneumon, and nakulTdantaih 
+is a phrase for which no parallel seems readily forthcoming. Sayana gives vajravaddham- 
+bhiitair autardlaihidrarahttair which does not help. In any case to join kulTdantaih makes 
+a curious though not unparalleled metre in an early verse such as this must be, and if a nom. 
+could be found in kuli the run of the veise would be much improved. The rendering of 
+the text by Max Muller ‘surrounded by birth, as if by spears’ is purely conjectural, and 
+I suspect the tradition. The parallel passages aie of little use. The Sama Mantra Brahmana, 
+I f 7, 15, has osthdpidhdnd nakult dantaparimitah pavih , while the Gobhila Grhya Sutra, III, 4, 
+29, gives osthdpidhdnd nakult only. Oldenberg (A. B.E., XXX, 84) renders ‘the she-ichneumon, 
+covered by the lips’, as does Knaucr in his translation. If this is to be made into sense, it 
+
+
+
+256 AITAREYA ARANYAKA III, 2, 6 - 
+
+6. Now Krsnaharita 1 proclaims this Brahmana 2 as it were regarding speech 
+to him. 5 Prajapati, the year, 4 after creating creatures, burst. He put himself 
+together by the metres. Because he put himself together by means of the metres, 
+therefore is it the Samhita. Of that Samhita the letter n is the strength, the letter 
+s the breath, the self. lie who knows the verses in the Samhita and 5 the 
+
+letters n and s, he knows the Samhita with its breath and its strength. Let him 
+
+know that this is lifegiving. 6 If he is in doubt 7 whether to say it with an n 
+or without an n, let him say it with an n. If he is in doubt whether to say it 
+with an s or without an .9, let him say it with an s. Hrasva Mandukeya says, ‘ If 
+we repeat the verses according to the Samhita, and if we say the teaching 8 of 
+
+must be taken that the she-ichncumon is a synonym for what is very piercing: the nearest 
+approximation to this idea is the passage in Atharvaveda, VT, 139, 5 (cited in Zimmer, 
+Altindischcs Leben , p. 86), which rcfcis to the ichneumon’s (m.) skill in chopping up and then 
+icstoring his work. 
+
+1 A son of I Tarda, who was dark in colour (Sayana), cf. TTiranyadant Vaida, II, 1, 5. 
+
+A Kumara Ilaiita (so, not Tfaiita) nppears in Brhadiiranyaka Upanisad, TT, 6, 3 ; IV, 6, 3 ; VI, 
+
+4, 4. Weber {Indian Titeratiue , p. 50) reads Ilarlla, and the lawyer is always so called (ibid., 
+
+р. 269), even in Apastnmba Pharma Sfitra, I, 10, 29, 12; 16. On the other hand Varttika 8 
+on Pfinini, I, j, 73, recognizes Ilaritakata, and Panini, IV, 1, roo, Harita^ana as names, where 
+ITarita appears. Weber’s Ilarita here is therefore probably wrong, and Sankhayana Aranyaka, 
+VITT, ij, has krtsnahdnta . 
+
+a Brahmana here means secret doctrine like Upanisad. Iva seems to be used to indicate 
+the somewhat unusual sense; the Sankhayana version has eva ; cf. I, 1, 3 , n. 3; f. R. A. S., 
+1908, p. 1193, n. I. Sayana in his commentary repeatedly has phiases like antary dmibrdh- 
+tnana , the secret doctrine of the antarydmin , sec III, 2, 4, n. 18, and cf. the name of 
+JIrhadaran)aka Upanisad, I, 4 ( purusavidhabrdh?nana ), Max Muller, S.B.E., XV, 25, and 
+the common toy ok tarn brdhmanam. 
+
+3 To his pupil or son (Anandatirtha and Sayana). 
+
+4 The rending of B, satnvatsaram (see Introd., p. 3), must be a correction to improve the 
+sense. But it could never have been corrupted into samvat sarah. Piajapati as the year is a 
+Brahmnnic commonplace (for its deeper significance, see Fggeling, S. B. E. y XI.III, xx sq.), 
+
+с. g. Aitarcya Brahmana, II, 17, 2; VT, 19, 7; Maitrayani Samhita, I, 10, 8; Kausltaki 
+Brahmana, VI, 15; Sankhayana Aranyaka, T, I, See. The phrase Prajdpatih prajdh sfsfvd 
+vyasramsata is fiequent in fsatapatha Brahmana, Vl-X, not in I-V ; Weber, Ind. Stud., XIII, 
+268 ; and for a similar case cf. II, 4, 3, n. 14. One might translate, ‘he is the year.’ Cf., 
+however, Satapatha Brahmana, X, 1, 1, 1 and 2. The confusion of vyasramsadd and °sata is 
+another example of the confusion of surd and sonant so common in £arada MSS. Cf. Lanman 
+in Whitney’s Translation of the Atharvaveda , pp 57 j 10 45 > J* Hertcl, Tantrdkhyayikd , 
+p. xvi; Roth, Z. D. M. G., XLVIII, 106-m. 
+
+5 This is the literal rendering. Sayana takes it, * Who recites the verses thinking of the n and s 
+which accompany the Sarphita.’ 
+
+8 To the Samhita (Sayana), or peihaps to the reciter, if not to both. 
+
+7 Sayana takes it, ‘ If a pupil ask his teacher,’ but this is unnecessary. The question is, he 
+says, whether the reflection on the Samhita is to take the differences of n and s into account or not. 
+
+8 Sayana refers this to Suravlra’s doctrine, TII, 1,1. Por updptau, cf. Kausltaki Brahmana, 
+XIV, 5 ; Sankhajana Aran)aka, I, 6, \ihcrc Ur. Friedlander renders ‘ hinrcichend, gemigend 
+
+
+
+-Ill, 2, 6 
+
+
+TRANSLATION AND NOTES 
+
+
+257 
+
+
+Mandukeya, then the letters n and s are obtained for us.' Sthavira Sakai) a'* 
+says, ‘ If we icpeat the verses according to the Samhita, and if we say the teaching 
+of JVIandukeya, then the letters n and s are obtained foi us/ Then the seers, 
+the Kavaseyas, knowing this, 10 say, ‘To what end shall we repeat the Veda, 
+to what end shall we sacrifice ? For we sacrifice breath in speech, 11 or in breath 
+speech. For what is the beginning, that is the end.’ These Samhitas let no 
+one 18 tell to one who is not a resident pupil, who has not been with the teacher 
+for one year, and who is not himself to become a teacher. Thus say the 
+teachers. 13 
+
+,J The sayings are identical, and apparently this is intended to denote that the doctrine 
+received universal acceptance. The passage may indicate (cf. also Saiikhayana Srauta Sutra, 
+IV. *0, 3, where Sakalya is younger apparently than Mandnkeya) that the Mandukeya Sakha had 
+its Sniyihita text before Sakalya produced the Pada lM(ha, which is cpiite likely. 
+
+10 This is a clear proof that the holders of the Aranyaka doctrine icjected sacrifices or 
+recitations as means of knowledge, cf. Brhadaraiiyaka Upanisad, I, 5, 23 ; Kausitaki Upanisad, 
+II, 5 ; Chandogya Upanisad, V, 11-24 ; Taittiriya Upanisad, II, 5 ; Deussen, Phil. d. Upanishads , 
+p. 63. A Tura Kavaseya purohita of Janamejaya occurs in Khila, I, 9, 6, and in—as already 
+noted by Colebrooke, Essays, I, 72; see Oldenbeig, Z.D.M. CL, XL 1 I, 239 stj.—the Aitaieya 
+Brahmana, IV, 27 ; VII, 39 ; VIII, 21. For the spelling cf. Scheftelowitz, Pie Apokryphcn dcs 
+Rgi'tda, Addenda, p. 190; Wackcrnagel, Altindische (Jrammatik, I, 239. Wintcrmtz (6 'esi/i. dcr 
+indisc/i. Litt. % I, 199) uses the stoiy of Kavasa as the son of a non-brahmin (Aitarcya Brahmana, 
+II, 19) as a piece of evidence in favour of the theory of the attribution to the Ksatriyas of 
+philosophic speculation over the origin of the doctrine of transmigration (cf. Introd., pp. 50, 
+51; Garbe, Licit rage zur indiuhen Kulturgcsihichie , pp. 1 s<p). He argues that the Brahmins 
+merely accepted and made these doctrines their own by adopting them along with the doctrine 
+of the four Asiamas. This all seems very doubtful. That among the piicsls none should 
+rise superior to the sacrificial cultus is contiary to all religious history. That hermits, ike., 
+weie originally not of the priestly caste is a mere theory and not a piobable one. Winternitz* 
+view leads him (p. 202, n. 1) to adopt the improbable theory of Aranyaka as a text to be 
+studied by Vanaprasthas, for which he cpiotes the (late) Aruneya Upanisad (Deussen, Sei/izig 
+Upanishads, p. 693) and Ramanuja (Thibaut, XLV 11 I, 645). Cf. Intiod., p. 16. 
+
+It must always be remembeicd that the Brahmanas contain alieady in germ all the ideas 
+which make up the fundamental doctrine of the Upamsads; even the doctrine of trans¬ 
+migration is presaged in the doctiine of repeated deaths in the other woild. It is impossible 
+to explain why the Brahmins became so completely the bearers of the at man doctrine if it 
+was not theirs ex initio. Professor Macdoncll has told me that he concurs in this view, which 
+thus gains gieat weight, and sec my notes, J. K. A. .S'., 1908, pp. 838, 868, 1142. The Kavase¬ 
+yas are cited by Sankara on Svctasvatara Upanisad (ed. Roer, p. 257) as opposed to works, 
+Weber, Ind. Stud., TT, 418. 
+
+"^Cf. JaimniTya Upanisad Brahmana, I, 2, 2, 6. 
+
+13 Cf. V, 3, 3 ; Weber, Indian Literature, p. 49, n. 35. 
+
+13 Mahidasa, See. (Anandatiitha). Cf. 1 , 1, 1, n. 5 ; II, 3, 5, n. 4. Probably the plural is 
+only maid tat is. 
+
+
+KEITH 
+
+
+S 
+
+
+
+258 
+
+
+AITAREYA AR ANY AKA 
+
+
+IV- 
+
+
+ARANYAKA IV 
+
+ASvalayana (Srauta Sutra, VII, 12, 10) gives the following account of the 
+purpose of the Mahanamni verses. On the fifth day of the prslhya six day 
+ceremony, at the midday pressing of the Soma, corresponding to the Ni^kevalya 
+6astra, the Udgatrs sing sometimes the &akvara Saman as one of the Prstha 
+Slotras, 1 and then 2 use the Mahanamni vcrj.es as the basis of the Saman. These 
+number nine, but for the purposes of the Saman they arc made into three, each 
+consisting of three verses. These verses are recited adhyardhakdram , that is, 
+first one and a half verses are recited, then comes a pause, then the remaining 
+one and a half, followed by the syllable orn. Then are recited the nine putisa- 
+paddni , additional verses. These may either be recited simply straight on as 
+they stand in the text, or the first five may be made into two sets of five syllables 
+each, thus: 
+
+Eva hi eva I tvd hi Agnd 3 u \ the hi being taken without Sandhi, the last four 
+purhapaddni being repeated without a pause in the middle. See also §ankhayana 
+Srauta Sutra, X, 6, 10, and comm. 
+
+The MahanamnI verses occur in the Aranya Samhita, and in the Naigeya Sakha 
+at the end of the Purvarcika of the Samaveda, and as one of the Khilas of the 
+Rgveda, see Peterson, Second Report , p. 97, Scheftelowitz, Die Apokryphen des 
+Rgveda, pp. 134-136. They are referred to in the Brhaddevata, VIII, 100, 
+iknkhayana Srauta Sutra, X, 6, io, Rgvidhana, IV, 25, and Sankhayana Grhya 
+Sutra, II, 11, 12, &c. From these sources, and from Baudhayana, cited in 
+Oldcnberg, Prolegomena , p. 509, n., it appears that they followed directly upon 
+the verse tnc chantyor, which, according to the Saiikhayana Grhya Sutra, IV, 5, 9, 
+is the end of the Rgveda Samhitfi (in the Bnskala recension), and, according 
+to Narayana on Asvalayana Grhya Sutra, III, ,9, 9, is the end of the Baskala 
+recension. 3 It is not, however, quite clear what this means, since lac chant yor 
+occurs as the last verse of two Khila«, V, 1 and 3, in Scheftclowitz’s edition, 
+viz. the satnjhdnam and prddhvardndm Khilas, and the three Khilas, V, 1—3, 
+the second being the nairhasiyam y have S + veises. 1 he view of 
+
+1 For these, see especially Eggeling, S. B. E. , XLI, xx sq. 
+
+1 The Silk vara is normally based on Samaveda, II, 1151-1153 (Sayana and Mahulhara cited 
+by Egfiehng, p. xx, n. 2). 
+
+5 Cf. also Oldenberg’s note on Sankliayana Grhya Sutra, IV, 5, 9, and Ind, Stud 1 , XV, 150. 
+
+
+
+-IV 
+
+
+TRANSLATION AND NOTES 
+
+
+2 59 
+
+
+Oldenberg, who had not 4 5 * the evidence of the MS. of the Khilas before him, 
+was (.Prolegomena , p. 502) that the Samhita ended with the first tac cham yor , 
+i. e. with Khila, V, 1, and Scheftelowitz (pp. n, 132) holds that this is correct. 
+Oldenberg, however, held (p. 509) that the Mahanamni verses followed directly 
+after tac cham yor, and (p. 501) expressed the view that the following ten verses 
+were some of them modern. But of the direct evidence for the immediate 
+sequence of the Mahanamni verses, cited by Oldenberg, the Rgvidhana alone 
+fully bears him out, for the Khila MS. has the Mahanamni verses after the 
+pradhvarandm Khila, and this is probably the meaning of Brhaddcvata, VIII, 94, 
+as interpreted by Prof. Macdonell. It is an easy conjecture that the Rgvidhana, 
+which has other coincidences with the Brhaddevata®, followed that work, but 
+misunderstood the word caturtham , which most probably must mean ‘ the fourth 
+of the hymns after X, 190'. This fact weakens greatly the force of Oldenberg's 
+argument from the modern character of the last ten verses, and in point of 
+fact it is difficult to deny that the verse tac cham yor is modern in appearance, 
+and that it need net be separated in time fiom the last seven verses. For the 
+second tac cham yor being the end of the Samhita in the Baskala recension, 
+we have the clear evidence of the commentator on the Caranavyuha/ who 
+actually cites the verses. Dr. Scneftelow'itz considers that the commentator is 
+untrustwoithy, and later than Sayana, but this appears very doubtful. We know, 
+he argues, that the commentator explains the eight extra hymns attiibuted to 
+the Ba ; kala Sakha by the AnuvakanukiamanI as being seven of the Valakhilyas 
+and the samjitdnam hymn of fifteen verses, but the number should be ten, as 
+the samjhdna?n hymn is really composed of three hymns. But it is difficult 
+to maintain that it is impossible that the fifteen verses, despite their difference 
+of contents, were not regarded in early days as one hymn, for several of the 
+Rgvcdic hymns are notoriously patchwork, and this applies moie strongly still 
+to later SamhiLis. 
+
+Much more important is the question of their antiquity. Oldenberg makes 
+the Mahanamni verses an exception to his general view, that the Khilas arc 
+on the whole of later origin, and holds that they are coeval with the Rgveda, 
+and were merely omitted because of some reason of ritual teaching from the ten 
+Mandalas. Dr. Scheftelowitz, who disputes Oldenberg’s general position, and 
+accepts Hillebrandt’s theory of the purer ritual tradition, assigns the verses 
+(p. 3) to the end of the Rgvcdic period. Further, Oldenberg 7 has suggested 
+
+4 He takes no notice of the new evidence in his review of Scheftelowitz, Gott. gel. Attz 
+1907, p. 227, for which and for other valuable papers I am indebted to his kindness. 
+
+5 Macdonell, Brhaddcvata , I, 147. * Oldenberg, Piolegomena, pp. 495, 501, 502. 
+
+7 XXIX, 156. 
+
+S % 
+
+
+
+26 o 
+
+
+AITAREYA ARANYAKA 
+
+
+IV- 
+
+
+that the verses are alluded to as the SakvarT verses in Rgveda, VII, 33, 4; X, 71, 
+11, and this suggestion is at least plausible. They are apparently referred to 
+as Mahanamnis in the Atharvavcda and Yajurveda (see below). It is borne out 
+to sonic extent at least by the character of the language, which shows the rare 
+forms dnuiamsisah , s/use, vide , tse, rnjdse, and samnyase. The metre is also 
+of an archaic t}pe in so far as resolutions are frequently necessary to restore 
+it. The Khila AnukramanI gives the following note: viJd dasa pCidas ca pafica 
+Visvamitra Indro va Prajdpaiir Aindram pnvanam dnustubham purisapaddny 
+Agneyavaiinavaindrapawnadaivdni vairajani dvifyapancamydv usnihau caturthi 
+nyahkusdrini s apt ami purastddbrhati navamyantye pahkfi . As a matter of fact, 
+as both Weber 8 and Oldenberg recognize, the verses are not preserved in their 
+primitive form, but only as modified to suit their supposed sacred character. 
+In verses 2, 5, and 8, which were apparently originally anuxtubhs , the fourth pada 
+has been omitted for the insertion of a sort of refiain. Verses 1, 3, and 6 are 
+in anmhibh. Verse 4 appears to be 8 + 12 + 8 + 8; verse 7, 12 + <8 + 8 + 8 ; verse 9, 
+8 + 8 4-8+8 + 8. The rest is in no regular metre. Oldenberg (p. 33) considers 
+that originally the metre consisted of seven and five sets of eight syllables 
+respectively, but this seems hardly borne out by the facts. It should be noted 
+that the Khila text manufactures the last four of the nine punsapaddni into one 
+verse ('), and in this respect is certainly not old, for the punsapaddni cannot 
+reasonably be held to have ever made up a verse. They are referred to, however, 
+as five in the KauMtaki Biahmana, XXIII, 2, and connected with Prajapati, Agni, 
+Indra, Pusan, and Dcvah, and in the Brhaddevata, VIII, 102, they are connected 
+with the same deities, save that Visnu is substituted for the Dcvah (so the A 
+version; the B version omits Prajapati, while Mitra’s text includes both Prajapati 
+and the Dcvah, see Macdonell’s note). They are also mentioned in the Panca- 
+vimsa Brahman a, XIII, 4, 12, where claboiate directions arc given as to their 
+selection to make up the Sahara sdman, Latyayana Sutra, IV, 10, 18, Sankhayana 
+Srauta Sutra, X, 6, 13, &c., and in the Aitarcya Brahmana, IV, 4; V, 7; VI, 24; 
+Atharvavcda, XI, 7, 6; Vajasaneyi Samhita, XXIII, 35: Kathaka Sarahita, 
+X, 10; TaittirTya Samhita, V, 2, 11, i. 9 
+
+The verses contain several phrases reminiscent of the Rgveda, perhaps bor¬ 
+rowed from earlier hymns; at least they tend to convey an impression of second¬ 
+hand use: jet a ram apardjitam — RV .> I, 11, 2; sd nah par sad dti— RV., X, 187, 1; 
+Indram dhdnasya sditdye is the last pada of RV., VIII, 3, 5' 1 (this 1 owe to Bloom- 
+
+8 Ind. Stud., VIII, 68. 
+
+9 For the last four reff. I am indebted to Bloomfield, Vcdic Concordance, p. 696*, who 
+gives other passages; cf. also Weber, Ind . Stud., XVII, 358; Fggeling, S. B, E ., XLI, xx; 
+XLIV, 380, n. 2. 
+
+
+
+-IV 
+
+
+TRANSLATION AND NOTTS 
+
+
+261 
+
+
+field, Vedic Concordance , p. 210^); sdm anye'su bravavahai— RV., I, 30, 6; sdkhCi 
+susdvo ddvayah — RV., I, 187, 3*1; lav is t ha vajrinn rhjdse — RV., I, 80, i c (with 
+ojdsd). These last two cases seem to me strongly in favour of the later date 
+of these verses, for bravdvahai is not unnatural in RV., 1 , 30, 6, uhcre it seems to 
+refer to Indra and the speaker who are to agree in other battles, the previous 
+half verse referring to a conflict, but it is distinctly awkward here where the 
+first half verse has no reference to a fight or other occasion of association. This 
+only, however, proves that the MahfinamnI verses are not among the earliest parts 
+of the Rgveda. 1 
+
+The last four purisapadani are made out of the preceding verses, evti In sakrd , 
+from v. 2 ; vast hi sakrd, from v. 5 ; vdsan dnu , from v. 4. The Asvalayana Srauta 
+Siitra, VI, 2, 9, shows that other padas of the verses were used independently 
+in the ritual: prace/ana praietaydyahi piba maisva I kra/us chanda rtam brhat 
+sumna a dhehi no vasav iiy anustup I Ibid., 12, has: ud yad bradhnasya vistapam 
+iti pandhamyCi I evd hy evaivd hiudra 3 | era hi sakro vast hi sakra Hi japitvd I apah 
+purvqdtn harivah sntdndm i/iyajati \ and again the purisapadani in VI, 3, 26. 
+
+hor the question of the ‘authorship 7 of this Aranyaka by Asvalayana, cf. 
+Introd., pp. 18 sq. For the view that this forms a sort of Asvalayana Samhita 
+may be compared the fact that there is an ApastambTya Mantiapatha, a collection 
+of Grhya verses and formulae, to accompany the Apastamba Grhya Sutra. So 
+too, as Oldenberg (S.B.T., XXX, 3-11) has conclusively 10 shown, the Mantra 
+Rrahmana was prepared to accompany Gobhila’s Grhya Sutia, though it is not 
+apparently ascribed to Gobhila, just as IV is not attributed to Asvalayana in 
+the Aranyaka itself. Winternitz (Gesch. der indisch. Li//., I, 232) merely repeats 
+Max Mtiller (Aneient Sanskrit Literaitire, pp, 3T4sq., 339). 
+
+
+O generous one, show 1 us a path, proclaim the regions, guide us, lord of 
+many mights, wealthy one 11 1 n 
+
+With these aids of thine, wise one, make us wise, for glory and for stiength, 
+Indra. For thine is strength 11 2 11 
+
+For wealth, for might, thunderer, most powerful, bearer of the bolt, thou 
+
+
+10 1 d< ^ n0t consi(1cr Winternitz {Mantrapat ha, I, xxxi sq.) to have refuted Oldenberg. 
+
+1 vida is rendered vet si by Sayan a, and S takes it as a Vedic form of vida, i. e. imner. 
+of the aor. of y/vid (Whitney, Sanskrit Grammar, § 851). Possibly this is correct (cf. vide in 
+ver. 5), and it is from y/vid in the sense ‘find*, for which see the examples in Bloomfield 
+Vedic Concordance , pp. 866 b , 867V But it may perhaps be really viddh the subj. of the aor. of 
+V vld (Whitney, § 849) or an injunctive from vi + Vdd. The accent would then, however, 
+probably have been viddh, but exceptions are not unknown. The same question arises in RV * 
+IX » 4 °» 3 • vidafy sahasrlnir Isah. For the accent, pCu-vbidm, cf. Whitney, Sanskrit Grammar, 
+§ 319- *or tad, of. Macdonell, Vcdtc Mythology, pp. 58, 122 ; Pischel, Vcdisthc Studien, 11 
+i,n.; Oldenberg, Religion dcs Veda, p. 239, n. 6. 
+
+
+
+262 AITAREYA AR ANY AKA IV- 
+
+movest. 2 Thou movest, most generous, bearer of the bolt. Come hither, drink, 
+and be glad ii 3 ll 
+
+Grant us wealth with good heroes. Thou art 3 the lord of might according 
+to thy will. Thou movest, most generous, bearer of the bolt, who art the most 
+powerful of heroes ll 4 II 
+
+Most generous of givers, wise one, guide us aright. Indra finds 4 all. Him 
+I praise. For he has will and strength ll 5 ll 
+
+Ilim we summon to our aid, the conqueror, unconquered. May he convoy 
+us 6 beyond our foes. He is strength, resolve, and mighty order ll 6 ll 
+
+Indra we summon for the winning of wealth, the conqueror, unconquered. 
+May he convoy us beyond our foes. May he convoy us beyond our enemies 0 ll 7 II 
+
+2 riljase may be regarded ns the second singular pres, indie, of a sixth class root rflj, 
+as Whitney (Sanskrit Grammar, § 758 a) takes it here. The exact sense is doubtful. It may 
+conceivably = ‘ thou ait piaised’, but the sense ‘move* is possible, if the root is akin to the 
+Greek bpiyu. Cf. Delbriiek, Altindisihcs Verbum, p. 181; Barlholomae, Indog. Forsch., II, 
+281; Neisser, Bczz. Bcitr , XX, 39; Olden beig, S.B.E. , XLVI, 39b, 436 (‘press on, strive 
+forwaid’); lhschel ( Vediuhe Studieu , I, 109), however, compares saraj with bpiyu, and Geldncr 
+(ibid.. Ill, 29 scj.) postulates a V'rj-iubh: dlptau , either transitive or intransitive. lie does 
+not, unhappily, quote or explain this passage. In KV., VIII, 9, 17 be renders vimi tvd 
+Fit uni rfijasl as ‘ I desire to adorn thee’, and possibly the form rfijasl might be an infin. ■= 
+an impuative (cf. Delbruck, AUindische Syntax, p. 412; Neisser, Bezz. Bcitr., XX, 59; 
+Hopkins, A.J. P., XIII, 21 sq.; Speijer, Vcdische und Sansknt-Syntax, § 216 d). The 
+accentuation piba mdtsva seems most probable, cf. tardnir ij jayati ksjii pusydti in RV., 
+VII, 32,9, and other examples given in Delbmek, Altindischc Syntax , pp. 36 sip; Whitney, 
+Sanskrit Grammar, § 594 b; Sptijcr, Vcdische und Sanskrit-Syntax, p. 80; Macdonell, l ’edit 
+Gi ammar, p. 105. mdlsva is irregularly accented, but there are many parallels, \\ hitney, § 62S; 
+Macdonell, p. 99 (foot). 
+
+■ bhAvail is according to Whitney ( Sanskrit Grammar, § 83 b, c; cf. Delbruck, l.c., 
+p. 144) either an injunctive of an unaugmented a aorist, or a subjunctive of the root aoiist. 
+But in sense it may be an indicative. vAiaTi Ann may perhaps be ‘according to our will*. 
+raydh suvtiyam is cuiiotis, but the variant ray I is merely an easy correction. Cf. ray As 
+pouim, KV., IV, 40, 4. The TaittirTya Samhita, III, 1, 9, 4 has: vider gaupatyam rayas posam 
+suviryam samvatsaiinam svasiim , where the conjunction of rayas and suviryam is different, 
+but where vider supports the derivation of vida from *>/vid. Cf. V, 1, 6, n. 3. 
+
+* vide must be 3rd sing, like Tie, and may mean ‘knows’, cf. Hopkins, J. A. 0 . S., XV, 
+376, n. Sayana renders it as a 2nd sing. For stun see Whitney, Sanskrit Grammar , § 894 d; 
+Delbruck, l.c., p. 181. If stusj is read, the accent is somewhat irregular. But irregular 
+accents in quasi-subordinate clauses are numerous, cf. Whitney, Sanskrit Grammar , §§ 595— 
+598; Delhiuck, AUindische Syntax, p. 43; KV., I, 189, 3; III, 1, 1, with Oldenberg’s notes 
+{S. B. E., XLVI, 182, 223); Z.D.M.G, LX, 735 sq. 
+
+6 Sayana lakes ati par sad as ‘ let him destroy’, and the last pada as meaning, ‘the sacrifice, 
+the metre used, the fruits of the offering, and all great.’ The words aic clearly not in place 
+here, and make little sense. 
+
+8 sridhah Sayana explains as those whom wc should hate, although they do not hate us. 
+The meaning is perhaps ‘beyond all failures’; cf. Ati sridhah in this sense in KV., I, 36, 7 ; 111 , 
+9 > 4 i 10. 7 - 
+
+
+
+-IV TRANSLATION AND NOTES 263 
+
+Place us in thy favour, ancient one, lord of the thunder, bright one. Most 
+powerful, thy rewards are extolled. For the strong god bears rnle 11 8 II 
+
+Lord of man, slayer of Vrtra, this new hymn 7 I offer now to thee. Among 
+others let us two converse together. The hero who fares for the cows is a 
+kind and guileless friend 11 9 11 
+
+Thus, 8 thus, O Agni. Thus, thus, O Indra. Thus, thus, O Visnu. Thus, thus, 
+O Pusan. Thus, thus, O Gods. For he is strong. For he has strength and will, 
+according to his will. On all sides 9 come hither. Show, generous one, show. 
+
+7 This is doubtful, mduyase , the variant of the other texts save SV., is icmarkable as being 
+
+accented, and does not help. It looks like an obvious error or correction for sdmnyase, which 
+becomes sdnnyase , SV., Naigcyn Sakha, and then by haplography sdnyase , SV., Arnnya Saiphita, 
+and then mduyase through the frequent mistake of s for m in Saiadfi MSS. mdnyase makes no 
+good sense, but sanmyase also is very difficult (even if taken as Oldenberg (.S’. B. E., Xl.VI, 
+404) would take it in RV., V, 17, 2, as a first person). It comes appaiently frpm as . 
+Dr. Scheftelo\Nitz now ngiees with this view (cf. my remark 111 J. 1 \. A. S., 1907, p. 224). 
+For tarn tan (i. c. tad) can be lead (supply siiktam or, with tarn, man tram) but navy am may 
+be fiom meaning piaiseworthy. The dual bravdvahai in the oiiginal context refers to 
+
+the singer and Indra who are in other (contests) to be united. Ileic it must (cf. 11. 7 on I, 
+1, 2) mean something of the same soit, but anye\u has no longer any direct antecedent. 
+SV. aryd\u is merely a facile correction like so many SV. leadings. For the loc., gd}U, cf. 
+Dclbiiick, Altindisihe Syntax, p. 122 ; Speijer, Vedhche und Sanskrit-Syniax, § 81 b; Whitney, 
+Sanskrit Grammar , §§ 301, 304 ; A.J. XIII, 284. Sdnyase as a dat. hardly makes sense. 
+
+8 Saynna takes evd as from \li and d. The sentence is practically a mere exclamation 
+and cannot be translated. The words a, yd , &c., yield no sense as they stand. Say ana renders, 
+* He who comes to think what is to be thought of for our weal, let him come to think what 
+is to be thought of/ The variant dyo is no help, though it might mean * Come to the man 
+who deserves favour’, cf. Taittirlya Samhitd, II, 1, 3, 2. For the pluti, a3 z, see Wackemngel, 
+Aliindischc Gram mat ik, I, 298. 
+
+9 Cf. &ankhayana &rauta Sutia, XVII, 12, where the sentence runs: city evd hindropehi 
+viivatha vidd maghavan vidd tit , from which it may be legitimate to assume that chi should 
+be supplied in the purlsapaddni. The last vidd may point to viddh being the form, vilvadhd 
+in RV. means cither (1) everywhere, I, 14T, 6; (2) always, V, 8, 4. 
+
+The Taittirlya Aranyaka, I, 20, has : evd hy tva I evd hy Ague I evd hi Vdyo I evd hhtdra I evd 
+hi Pusan \ era hi devdh 1 when Sayana rendcis eva as ayanaUldditya and era as ctavydh 
+prdptavydh kdmd/t, and supplies asi, ‘Thou art desires:' hiUibdcnddttyasya sarvakdm a h etu tva - 
+prasiddhir ncyate. Ibid., 23, has : evd hy evt'ti I . . . evd hy Agtta Ui I. . . evd hi Vdyo Iti I . . . 
+evd hindreti I . . . evd hi PiUann Iti 1 evd hi dev a Iti I The accents are those of the 
+Anandasrama text (I, 88, 89), and may be wrong. In the Maitrayanl Snmhita, II, 3, 18 
+(a reference which I owe to Bloomfield’s Vedic Com01 dance, p. 305*) all the MSS. have evd 
+(or evd) hy Ague. The Kausllaki Brfihmnna, XXIII, 2, gives two accounts of the Mahanamnls 
+or Sakvaris, and gives a3 the five purtsapaddni: evd hy eva I evd hy Ague I evd hJndra I evd 
+hi Pitman I evd hi devdh 1 
+
+It is by no means obvious how these verses came to be considered as an especially fruitful 
+rain-spell. As such they are clearly recognized in the Gobhila Grhya Sutra, III, 2, and the 
+Khadira Grhya Sfitra, II, 5, 22 sq., where the Sakvanvrata is clearly a rite of sympathetic magic 
+to produce plentiful rain (see Oldenberg, Religion des Veda , pp. 420-422, with whose remarks 
+I fully coiicui). 
+
+
+
+264 
+
+
+AITAREYA A RAN YAK A 
+
+
+V, 1, 1- 
+
+
+Aranyaka V 
+
+Adhyaya 1. 
+
+In the Mahavrata ceremony there are twenty-five verses to accompany the 
+kindling of the fire. 1 In the twenty-one 2 verses (used in the Visuvant) four 
+are inserted before the second last, beginning, ‘With fuel Agni ’ (RV., VIII, 44, 1). 
+A buU is to be offered to Visvakarman 3 accompanied by muttering the verses. 
+I he Ajya and Praiiga Sastras are taken from the Visvajit. 4 The Sastras of 
+
+1 Sayan a explains that although the Samidhcni verses are not part of the Soma sacrifice 
+itself, yet they arc used in the animal sacnlice which forms a part of it and so are in place 
+here. He quotes Mim.imsa Sutra, III, 1, 18, 9: dnarthakydt tad aiigesti, They aic to be said 
+after tlte anointing of the animal by the Adhvaryn, according to Apastamba. Cf. also his 
+Vajuaparibh.isa, 2 and 3 (S. />’. E., XXX, 319, 345). For the gen., cf. Caland, Altindisches 
+7 aubi-yritital , p. iS, n. 2 ; Satapatha Brahmana, X, 1, 5, 4; TTI, 1, 1, n. 3. 
+
+a I here arc in the Dar&ipfiinnmasesJ:i, see Ilillrbrandt, A T eu - imd Vollmondsopfer , pp. 74 sq., 
+lilteen verses beginning with RV., Ill, 27, 1 (cf. Oldenburg, S.E.E., XLVI, 299; Bergaigne, 
+hcihcuhcs stir Vlustoire dc la hturgtc vdditjue, p. 19); see Taittiilya Brahmana, III, 5, 2, 1. 
+lhcrc are only eleven separate verses, blit the first and last are each thrice repeated. In the 
+Visuvant the fifteen are extended into twenty-one by the interpolation of six verses beginning with 
+RV., Ill, 27, 5. These are inserted before the second last verse, RV., V, 28, 5. Then four 
+more verses, beginning with RV., VIII, 44, 1, aie added before this vcisc to make up the twenty- 
+five. 1 he Sankhdyana here ignores these verses. Aitarcya Brahmnna, I, 1, 14, gives the 
+number as 17. See a list in Asvalayana Srauta Sutra, I, 2, 7. The construction acc. for nom. is 
+lemarkablc and is not a mark of late or careless style, for these 11 regularities and the use of 
+numerals aie found in the Mantras (e.g. saptd rynam, iatdm purbhth, cited by Whitney, 
+Sanskrit Grammar , § 486 c) and in the Aitareya Brahmana, III, 48, 9 : catuhsadim kavaana 
+dstik, while in VII, 2, 7, panialarah sasfis ti ini ca hat any it hi tya occurs (sec Aufrecht, p. 428). 
+Above, TT, 2,4; 3» 8, occurs sattiimhatam sahasrdni , while Aitareya Brahmana, VII, 1 has 
+satin nth atom ckapaddh , which examples all appear to l>c transfers of accusative for nominative, 
+though the possibility of their being new stems in a cannot be denied (especially as the 
+Aitareya Brahmana actually has trayastrimUtyd, a trnnsfer to the * declension). Cf. Introd., 
+p. 56. The idiom has hardly been adequately noticed in Delbruck, AltindiscJie Syntax , p. 82. 
+
+3 The Sankhayarm Aranyaka, I, 1, prescribes a bull for Indra and a goat for 1 ‘rajapati. 
+The Srauta Sutra, XVII, 7, 7, mentions also a savaniya paiu, see Ilillebrandt, Ritual-Litteratur, 
+pp. 125, 136. Cf. also Katyayana Srauta Sutra, XIII, 2, 17. UpamUt means not in silence but 
+so as not to be overheard, see Sayana’s quotation, karanavad aiabdam manahprayogam , and 
+Apastamba Yajnapaiibhasfi, 9, 11 and 113 (S.E.E., XXX, 319 and 345), where the Samidhenis 
+are not upinnUt but antard (see note on 11). 
+
+i For the Ajya sec I, 1, 1. The Prauga consists of seven liras t I, 1, 3-4, preceded by the 
+pur onus, Vdyur agregd yaj/iaprfr, &c., Sankhilyana Srauta Sutia, VII, 10,9. The purorucs 
+are also given in SchcftelowiU, Die Apokiyphen dcs Rgvcda } as Khila, V, 6. 
+
+
+
+—• V ,i,i TRANSLATION AND NOTES 265 
+
+the Hotrakas are taken from the Caturvimsa rite. 6 In the morning pressing 
+the Ihahmanacchamsin should add the verses, beginning, ‘The busy moving 
+ones’ (RV., X, 153, 1), and at the midday pressing the verses, ‘Of this strong 
+youthful one drink* (RV., X, 160, r). 8 The tristich which forms the strophe 
+begins, ‘The buffalo in the bowls, the barley-mixed* (RV., II, 22, 1), the tristich 
+forming the antistrophe consists of the three verses, ‘ Indra, come hither to us 
+from far away* (RV., I, 130, 1), ‘For to Indra heaven, the wise one, bowed* 
+(RV., X, 127, 1), and, ‘To him a song excelling* (RV., X, 133, i). 7 The Maru- 
+tvatlya Sastra is taken over from the Catuivimsa and extended by the hymns, 
+‘Fair has been my effort, singer* (RV., X, 27, 1),‘Drink the Soma for which 
+in anger thou breakest’ (RV., VI, 17, 1), ‘With what splendour’ (RV., I, 165, 1), 
+and, ‘Indra, with the Maruts ’ (RV., Ill, 45, i). g The Marutvatiya Sastra ends 
+with the hymn, ‘Thou art born, tcirible, for strength, for energy’ (RV., X, 53, 1). 
+At the end of the Marutvatiya Sastra, the Ilotr, leaving his place by the incomplete 
+route, 9 offers three oblations in the Agmdh’s fire with a ladle of udumbara wood 
+(accompanying them with the verses):— 
+
+8 The Hotrakas are the Maitravarunn, Bralunniucchamsin, and Achnv.lka. In the Agnistoma 
+their Sastias begin with RV., 1 TI, 62, 16; VIIT, 17, 1; 111 , 12, 1, respectively. T11 the Calur- 
+vim&a they begin with RV., V, 68, 3 ; I, 4, 1 ; VIII, 72, 13, icspectively. 
+
+8 The MahJivrata differs in these points even from the Caturvimsa. S.iyana leaves it 
+undecided whether the passages extend to live verses, or only to one verse by the paribhdsdx , 
+ream pddagrahanc, for which sec Asvallyana Srauta Sutia, I, 1, 17. 
+
+7 These verses are apparently to precede the Sastra of the Bilhmanaccharpsin at the midday 
+pressing. The word stotriya is used because the verses correspond to those used in the Saman 
+corresponding to the Sastra, cf. Ilillcbrandt, Ritual-Litteratur, p. 103. The Saiikhayana 
+Sakha ignores the 6astras of the Hotrakas. The reference to the midday pressing is out of 
+order. 
+
+8 For the Marutvatiya Sastra of the Ilotr at the midday pressing, sec I, 2, 1 and 2. In the 
+Agnistoma it begins with RV., VIII, 68, 1-3, and VIII, 2, 1-3. The Caturvimsa contains 
+alterations, and the Mahavrata adds the hymns enumerated. Atdnah (found in VS., TS., &c.) 
+must mean vista rah as S.iyana has it here. Cf. Aitareya Brahmana, V, 4, 12, where S.iyana 
+renders tastraklptih . Friedlander, on Sahkhayana Aranyaka, I, 3, suggests the sense ‘scheme’ 
+for it. In RV., II, 1, 10, dtdnih ‘ expander ’; cf. my Sdnkhdyana Aranyaka , p. 3, n. 6. 
+
+9 S.iyana here (cf. Anartlya on fsankh.iyana Srauta Siitra, VI, 13, 7; VII, 7, 4; Asvallyana 
+{srauta Sutra, V, 19, 8 ; VT, 5, 1, and comm.) explains that the samsthitasamcarah is when, after 
+the completion of the pressing, the Ilotr departs from the sadas by the west, the visamsthitd J 
+is when, before the pressing is 'finished, he leaves by the eastern side. The Sahkhayana 
+Siauta Siitra, XVII, 12, gives eight oblations on the dgnldhriya, instead of three there and 
+ten in the mdrjdliya. The Mantras arc quite different. See XVII, 12, 1-4. The first is a 
+long prose Mantra; the second to the seventh svdhd Mantras, and the eighth consists of 
+a couple of verses, the first an anustubh , the second a gdyatrt in strongly marked iambic 
+metre of an archaic type, neither of which veises has, according to Bloomfield’s Vcdu 
+Concordance, any parallel. After leciting the verses, he puts down the ladle yathdyatannm , 
+depaits by the way he came, and in front of the sadas to the north of the sruli , facing the 
+
+
+
+266 AITAREYA ARANY AKA V, i, j- 
+
+‘ Indra, Brhaspati, Soma, and the goddess, Vac, have aided me. 10 May Mitra 
+and Varuna, Heaven and Earth, aid me when first I call || i n 
+
+‘ May the Adityas, the all-gods, and the seven anointed Kings, 11 Vayu, Pusan, 
+Varuna, Soma, Agni, Surya, with the constellations, may they help me n 2 11 
+
+‘ May the fathers protect me, and all this universe, and the children of Prsni, 
+the Mai uts, with their splendour, ye who have Agni as your tongue and are worthy 
+of sacrifice, may ye gods, hearing our cry, protect us n 3 n' 
+
+He offers ten oblations on the mdrjdliya altar 12 to the south, the last of 
+which he first divides into four and deposits to the north of the fire. In the 
+middle of the day, after the carrying forth of the fire, the mdrjdliya fire is made 
+
+cast, he mutters the panmdddh japdh, vdg dyur vilvdyur viivarn dyur ehy tvd hindropehi 
+viivatha vidd maghavan vidd ill (cf. above, p. 263), after which he adores the several members 
+of the fire altar conceived in human form (XVI I, 12, 6—13, 6). For the Parimads themselves, 
+cf. my Sdhkhdyana Aumyaka, p. 4; Eggcling, S. B. £., XLI, 288, n. 2, and for the meaning of 
+
+mad, Lanman in Whitney’s Translation of Atharvavcda, p. 138. The Ilotr rocs north to 
+the Agnidh’s fire. (For Agnidh, cf. Oldenbcrg, S.B.E., XLVI, 189, and Macdonell, Vedic 
+Grammar , p. 18, n. 6.) 
+
+10 Oi ‘may they aid me’, as Saynna takes it. lie thinks purvahutau is an epithet of 
+Dyavaprthivi or Mitt dvarunau. 
+
+11 Saynna explains this by the list in Taittiiiya Aranyaka, T, 7, dr ego bhrdjah patarah 
+pataiigah j svaniaiojyotidman vibhdsah \ ie asmai sarve divam dtapanti I This may be l ight, 
+otherwise one might expect it to mean the seven Adityas. No doubt the seven Adityas set 
+the model to the later theory of seven suns, whose names are variously given (cf. seven Rsis, 
+seven Ilotrs, seven sounds, &c., Oldenbcrg, S.B.E., XLVI, 225); sec Visnu Puiana, Vl’,’2 j 
+Ilopkins, Great Epic of India , p. 475. Rajendralala reads in the text met nit, which is cci taiiily 
+wrongly accented and seems not quite as likely as mdnu in view of the ami elsewhere used. 
+The 1 aittiiiya Brahmana, II, 5, 8, 2 has: dim tvendio madatv dnu Brhaspdtih I dnu Sdmo 
+dnv Agnir dvit \ dnu tvd vlive deva avantn I dnu sap/d rajdno yd utdbhisfktdJ.i I dnu tvd 
+Mitravdrundv ihdvatdm \ dnu dyavaprthivi vitvdtainbhu I suryo dhobhir dnu tvdvatu I can - 
+drdmd ndksatiair dnu tvdvatu I Note the different reading utd abhisiktdh. The text 
+appears from Bloomfield, Vedic Concordance , p. 973*, to occur in Kafhaka Samhita, XXXVIT, 
+
+9 d, which has (9 c) suryo 'hobhir anu tvdvatu , eonfiiming mdnu against Mitra’s md nu 
+(which is followed in the Concordance , p. i028 b ), and (9 b) anu Somo anv Agnir avit, ami 
+(9 a) anu tvendro madatv anu Brhaspatih, thus presenting only one line as against the two 
+lines of the Aranyaka and the Brahmana. In the next verse yd agnijihvd utd vd ydjatrdh 
+is a tag found in RV., VI, 52, 13 c, and in the other Saiphitas (Bloomfield, p. 795**) ; t h e 
+other three pddas seem as yet unparalleled. The scries of prose Mantras below is also (sec 
+Index II) unique. 
+
+12 In the middle of the sadas and the havirdhdnas there is a space from north to south. 
+The dgnidhriya altar is at the_ north, the mdrjdliya at the south. With caturgrhitam\ 
+djyarn must be understood, see Apastamba, Yajfiaparibhasfi, 195 ( S.B.E ., XXX, 341); c f! 
+caturgrhitena juhoti, Taittiriya Aranyaka, V, 2; catmgrhitds thru djyahutir , Aitareya Brahmana* 
+VIII > 10 > 9 , 0 nr bit am, VII, 21, but the construction is very awkward. Throughout the terms 
+dakuna and uttara are ambiguous. For the sadas the priests’ tent, cf. £atapatha Brahmana 
+
+5 > 3 > 5 > an d Fggcling’s note. 
+
+
+
+TRANSLATION AND NOTES 
+
+
+-V, i, i 
+
+
+267 
+
+
+to kindle. 13 (The offering is made in ii) when it is covered up, and either to the 
+east, the north, or the north-east side. (The verses used are as follows):— 
+
+4 May I become unassailable like fire; may I become firmly rooted like 
+the earth 111 11 
+
+‘May I become unapproachable 14 like the sky; may I become unassailable 
+like the heaven 11 2 11 
+
+‘ May I become without a superior like the sun; may I become renewed like 
+the moon 11 3 11 
+
+‘May I become renewed like mind; may I be multiplied like the wind 16 11 4 II 
+‘ May I become one’s own like the day 1,1 ; and dear like night 11 5 11 
+< May I become born again like kine ; may I become glorious 17 like a pair ll 6 II 
+‘ Mine be the flavour of water and the form of plants u 7 ll 
+‘ May I become widespreading 18 like food, and lordly like the sacrifice ll 8 11 
+‘May I become like the Brahmin in the world, and like the Ksalriya for 
+prospeiity ll 9 ll 
+
+‘ When, O Agni, this assembly is gathered (RV., X, 11, 8) 19 1110 11' 
+
+1S The idea seems to be that the lire is kept in from the time it is lighted on the mdrjdlJya 
+altar but is now ‘wakened’, prabhrti in this use is first found in the Srauta Sutras, Speijer, 
+Vcdische und Samkrit-Sjnitax, § H2. 
+
+14 The attraction of andpyam is cuiions, but is paralleled in RV., I, 65, 5 : putfir mi rctnva 
+ksitir mi firthvi gi>lr mi bhujmd (Oldenbeig, S.B.E., XLVI, 56), and below, viana ivdpurvam , 
+atinain iva vibhu, gdva ivet putiarbhuvafj , and in the case of the verb, RV., V, 25, 8 : 
+dyumanto arcayo grdvtvcuyatc hr hat , Oldenbcrg, S. B. E., XLVI, 417. Cf. also Taittirlya 
+Aranyaka, VITT, 6; Weber, Ind. Stud , IT, 221, n. For a scries of woids with bhuydsam , cf. 
+Jaimmlya Upnnisad Brahmana, HI, 20 and 21. 
+
+lft yathd tnana uttarottaram abhivrddhikdnfoayd prayatamdnam sat iatiatphalapriiptyd 
+nut an am rtipam pratipailyate . . . yathd vdyur asddhddtmdse samudi athddidde vd svayarn 
+uttarottardbhivrddhyd sahgharupo bhavati (Sayana). 
+
+18 Sayana renders svam as wealth. The day gives wealth by permitting mercantile operations. 
+Emendation to svar is easy but impiobable. Cf. the curious svah in RV., I, 77, 5 (Oldenbcrg, 
+S. B.E., XLVI, 88), yaksam iva, Gobhila Grhya Sutra, 111 , 4 , 28; Geldncr, Vcdisihe Studicn , 
+III, 140. Night gives rest to the weary (Sayana); note priyo not priyd. 
+
+17 This must be the sense though the expression marlcayah , * glories/ is curious. Kinc 
+have offspring yearly, and pairs (e.g. Uma and Mahe^vaia, Laksmi and Narayana) are glorious 
+(Sayana). 
+
+1H The reading vibhu is certain, but both Rajendralala and the Anandasrama edition lead 
+in the commentary vibhuh , and "Sayana may have so lead, but this is not necessary, tor a 
+converse case, cf. V, 2, 1, when Rajendralala reads vastt for vasuh. The next Mantra offers 
+considerable difficulty. Sayana renders as the Brahmin in the world and ksatram rdjyam 
+gaj (1 tvddiiriydm adhipatih , apparently taking triydm as a genitive (cf. Whitney, Sansktit 
+Grammar, §§ 349,351). But the parallelism of the sentence calls urgently for a locative 
+which gives fair sense, ‘in point of wealth.’ 3 he speaker desires (a) renown, (b) wealth. 
+Only the exact force of the locative varies in the twq cases. 
+
+18 The last oblation is accompanied by a RV. verse. 
+
+
+
+2 68 A1TAREYA ARANY.AKA V, j, 
+
+(In this stanza) the three words (lira, vibhajCitha, and vi/ha are not in accord- 
+ance with the Rgveda text. 20 
+
+Standing there he worships the sun, 21 turning so as to keep his right side 
+towards it as it turns, with these verses, omitting the cries of svCihdp and with the 
+verse, ‘Come hither, this is sweet, this is sweet. Drink this bitter draught. This 
+is sweet, this is sweet/ He then instructs the maidservants, 23 who carry full 
+pitchers, six in front, three behind, (saying), ‘ Walk three times from left to right 
+round this altar and this pitcher of water, smiling your right thighs with your 
+right hands, and saying, “ Come hither, this is sweet, this is sweet/'' 
+
+
+This must mean that in the rite the RV. verse is to be altered by reading J n pdda 3 ratnd 
+«xlra vibhajatha svadhdvah for ratnd 01 yad vibhajdsi, and in pdda 4, bhdgam no atm 
+vasumantam vftha for vJtat. Saynna adds that these alterations are improper, just as the 
+alteration vidhch for vrdhatu in Hrhaspatir no havhd vrdhdtn, Tnittirlya Snmhita, 1 2 2 1 • 
+
+l 2 \ 3 j Snmhita, J, 2, 2; ITT, 6, 4. The v.l. is not in Bloomfield. Bu’t ihis is 
+
+not implied in the Aranyaka. The verse occurs in Atharvaveda, XVIII, 1, 26, and MaitraynnI 
+Snrphita, IV, 14, 15, but in neither place so altcied. Bloomfield ( Vedic Concordance , pp 43* 
+749 ) also can meicly quote Sayaiia’s view. Perhaps the Baskala Sakha is meant. A different 
+case occurs in IV: Indram dhdnasya sdtdye havdmahe when havdmahe is added (as in 
+Maha, aiaynna Upanisad, 7, cited by Bloomfield, Vedh Concordame, p. 2io<h to the first three 
+words which are found in RV., VIII, 3, 5 d. But the MahanamnI verses aic not part of the 
+K V - 1 . Ir occurrcncc is not , parallel to this remaikable case. 
+
+^ I his is done later in the Sankhayana Aranyaka, I, 5, where the words arc almost identical 
+atranm lidhann adityam npatidhate, The Mantra is quite different, see Srauta Sutra XVIf’ 
+I0 ‘ hor the following, sec my Sankhayana Aranyaka , pp. 76 sq. 
+
+" ofTerings are accompanied as usual by the cry svdhd. These are omitted. For the 
+rule, cf. Apastamba, Yajfmpaiibhasa, 87 (.S'. />’. E., XXX, 339). 
+
+ri ht T S ft"^ a S f auta Sr ‘ tra - ^ VI /» l *> where apparently deliberately the direction is from 
+ght to left (apradaksinam), though the words said arc alike, hai maha 3 idam madhu idam 
+
+T, , f ‘iTr ^ t an . C ? 1S ° Car,y a rain and ve f? cta tion spell, cf. Famell, Cults of the Greek 
+States, III, 103. These and the other ceremonies are all mentioned in the other parallel 
+passages, Latyayana Srauta Sutra, III, 10-12; IV, 1-3; Tiindya Brahmnna, V, 5, 6; Kathnka, 
+XXXIV, 5; katyayana Srauta Sntrn, XIII, 3; Taittirlya Samhita, VII, 5, 9 and 10; Taiitirlya 
+Brahmnna, I, 2, 6, 7. These versions differ in many details; the most impoitant rite which 
+i> mentioned in neither of the Rgvcdic works is the struggle of an Arya and a Sndia for a 
+round skin which represents the sun (cf. Oldenbc.g, Religion des Veda, pp. 444, , 0 6 • Uscner 
+Auhw f A'eltgtonswtssensthaft, 1904, pp. 297 sq.). It is noteworthy that in Utyayana IV 
+3, 18, where the words repeated aie like those in Sankhayana the form vculatyah also occuis’ 
+So I)rahyayn ja ; I nittiiiya Samhita, VII, 5, 10, has gdyantyah. The direction there is also 
+la^tnam. ^After the eight djya libations in the agmdhrtya fire, according to the Sankhayana 
+Aranyaka, I, 4, come the pari mads. They arc twenty-five in number and are followed* bv 
+seven stotnyas named dhgirasa sdman, bhutcchaddm sdman, krofa, anukroia, payas, arka and 
+tnkaputfa The Satapatlia Brahinana, X, 1, 2, 8; 9, contains a somewhat parallel version 
+/ C - ,,'? KC ing> XLIII, 288, n. 2, and thus again (cf. Introd., p. 36) agrees with the' 
+
+‘ ‘"J U)ana aga,nst lhe Aitarcya. These sdntans are called devachanddmsi, Sankhayana I c 
+am are followed by japas. r \ hen comes an adoiation of the members of the fire (see here 
+V, i, 2), and of the sun, and the IIot r declares that the ‘great one has united with the great 
+
+
+
+-V, I, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+269 
+
+
+2. ‘ When the singing of the stotra has been requested, then do ye cast down 
+the water in three places, on the northern altar, on the marjafiya altar, and 
+the rest within the enclosure.’ 1 Having gone away so as to keep the mdrjaUya 
+fire on his right, 2 he stands before the sacrificial post in front of the fire, with 
+face to the west, and worships the head of the fire with the words, ‘ Honour to 
+the Gayatra which is thy head: ’ then, returning by the way he came, 3 with 
+face to the north, he worships the light side of the fire with the words, ‘ Honour 
+to the Rathantara which is thy right side/ Then passing to the west of the 
+tail of the fire, 4 with face to the east, he worships the left side of the fire with 
+the words, ‘ Honour to the Brhat which is thy left side/ Then on the west s 
+
+one’, i.e. Agni with PrthivI, ‘the god with the goddess,’ i. e. Vayu with Antaiiksa, 4 Brahman 
+(neut.) with Brahmanl ’ (see Introd., p. 68, n. 1), i. e. Aditya with Dyaus. On this follows 
+(1, 6) a Vi&vamitra legend (cf. Aitareya, II, 2, 3) to explain these identifications. For the 
+use of ufa + Vithd, cf. the famous passage in the Mahabhasya, I, 3, 25 (Weber, Ind. Shut, 
+XIII, 4^0> where an ape upattjhati to warm himself, but a man upatist hate in reverence. 
+
+1 For antarvedi, cf. Aitareya Brahmana, VII, 33, 1; antahparidhi, Brhaddevata, VII, 98; 
+Wackernagel, Altindische Gramma tik, I, 312. This belongs of course to the end of the 
+preceding Khanda, and it is dtfiicult to see why it has been separated in Sayana’s text, uttare 
+mdrjdllya means the dgnuihrlya fire, which was used for the same purpose. 
+
+* This describes the worship of the fire altar in its simplest bird shape, head, two wings, 
+tad, and body. In Sankhayana Srauta Sutra, XVII, 13, the sdmans and the order differ, 
+being (1) pdrvdtdha with Gayatra, (2) right side with Rathantara, (3) left side with Brhat, 
+
+(4) madhya with Vamadcvya, (5) tail with Yajhavajuiya. Cf. Satapatha Brahmana, JX, 1, 
+2, 35 and 39; X, 1,2, 8, and Kggeling’s summary (based on this passage and Sankhayana), S.B. E., 
+XLI1I, 283, n.; Llityayana Srauta Sutra, III, 11, 3, wheic as here the body is placed last, but 
+which agrees as to the sdmans with Sankhayana and also with Drahyaynna, and in which 
+the sprinkling of water in three parts also occurs. The Simians referred to will be found as 
+follows, gdyatram in trivrt stoma, Samaveda, II, 146-148; 263*265; 800-802 (or JI, 8, 4, see 
+S. h\ E., XL1II, 178); rathantauim in paiiiadaia stoma , ibid., II, 30, 31 ; brhat in sapladaUi 
+stoma , ibid., II, 159, 160 ; rdjanam in paHcavttnia stoma, ibid., JI, 833-835 ; bhadra m chart mia 
+stoma , ibid., II, 460-462. For the banians cf. II, 3, 4. For a drawing of the agnik^etra see 
+Weber, Ind. Sind., XIII, 235. 
+
+9 He had gone from the mdrjdllya in the south to the cast side of the citydgni and he 
+now returns to the south. Rathantara is unusual, but it is supported by all the MSS. 
+Latyayana and Sankhayana have rathantardya . 
+
+4 It is not clear why he should not go round to the north, but all that is done is to go 
+to the end of the west or tail side, when looking east, along the left side, he litters the 
+Mantra. 
+
+6 palcdt may simply mean ‘next’, or, as Sayana takes it, refer to the place where the 
+Ilotr stands. Apparently the difference between this and his foimcr position is that lie stands 
+directly behind the tail, instead of going past it. This account of his movements coiresponds on 
+the whole with that of the ceremony of the Satanulriya, which has analogies to the Mahiivrata 
+(Satapatha Brahmana, IX, 1, 1, 44). In it, according to the Satapatha, IX, 1, 2, 35 sq., 
+the Simians, (1) gdyatram , (2 ) ra/hantaram, (3) h hat, (4) Vamadcvyam, (5) yajildyajfliyam , 
+and (6) Prajdpatihrdaya, correspond to (1) head-, (2) right wing, (3) left wing, (4) body, 
+
+(5) ta fi> (6) heart; according to Latyayana, I, 5, 11, which very closely follows the order of 
+
+
+
+270 
+
+
+AITAREYA ARAN YAK A 
+
+
+V, 1, 2- 
+
+
+of the fire, with face to the east, he worships the tail with the words, ‘ Honour 
+to the Bhadra which is thy tail and thy support.’ Then on the south of the 
+tail he worships the body with the words, ‘Honour to the Rajana which is 
+thy body.’ 
+
+3 . lie returns to the seat as he went. 1 The swing has already been made 
+ready.* Having cleansed the two posts, the ropes, and the cross-beam, and 
+having taken them by the road called firtha , 3 having gone round to the left 
+the Agnidh’s altar, 4 (having brought them within) the seat by the east door 
+(he places the implements 5 ) to the left of all the altars. The planks of the swing 
+are made of udumbara or of paldsa , or of both. There should be three planks 
+worked on both sides, or two, and a like number of sharp-pointed sticks. The 
+
+movements in this Aitareya passage, the (1) gdyatram , (2) rathantaram, (3) hrhat, (4) yajfid- 
+yajtiiyam , (5) Vdmadevya, and (6) Prajdpatihrdaya , correspond to (1) head, (2) right side, 
+(3) left side, (4) tail, (5) right arm-pit, and (6) left arm-pit. Cf. also the elaborate ceremonial 
+of the parimddah at the Mahavrata as described in Jsatapatha, X, 1, 2, 9 ; Jsankhayana Aranyaka, 
+II, 4 (with Friedlander’s note, p. tf ); and the similar use after the beginning of the prdha stotra 
+of the parimadah (prana, apdna , vratapaksau , Pi aja pa ter hrdaya, VasUthasya mhava, 
+Sattrasyardhi , tloka and anuUoka , ydma , ay us, navastobha , ryasya sat nan) in the worship 
+of the paits of the altar in Tfindya Brahmana, V, 4, 1-13; L.ltyilyana 6rauta Sutra, III, 9, 
+
+1 st [.; Taittiriya Brahmana, I, 2, 6,5. In the Mahavrata Saman the parts of the bird aie 
+head, right wing, left wing, tail, and trunk only (Fggeling, S.B.E ., XLIII, xxvii). The 
+whole conception is clearly borrowed (cf. Introd., p. 50) from the altar in the Agnicayana 
+which gave origin to the mystic doctrines of the Adhvaryus (see especially Satapatha 
+Binhmana, VI-X), and of which the Mahavrata is an adaptation by the Ilotrs. In Vajasaneyi 
+Samhita, XII, 4, the irivrt is the head, the gdyatram the eyes, hrhat and rathantaram the 
+wings, the hymn the soul, the yajumsi the name, the metres the limbs, the Vamadczyam the 
+body, the yajildyajilTyam the tail. For the relation of saman and words, cf. Oklenberg, 
+Z. D. Af. XXXVIII, 439 sqq., 464 sq. ; Wintemitz, Gesc/i. dcr indisch. Litt., I, 143 sq., and 
+see Fggeling, S. />’. E., XLIII, 180, n. 2 ; Weber, Jnd. Stud., XIII, 276 sq. The Vamadevya is 
+based on Samaveda, II, 32, 33; the Yajnayajiaya on Samaveda, IT, 53, 54. 
+
+1 lie comes back to the seat near the mdrjdlJya fire, which he left to worship the city a 
+altar. The expression occurs several times in the Srauta Sutra. For the eight altars see 
+Fggeling, S.B.E ., XXVI, 148, n. 4 and the plan on p. 475, followed by Caland and Ilenry, 
+L'Agmdoma ; Ilillebrandt, Neu- und Vollmondsopfer , p. 191. 
+
+3 By the Adhvaryus. Cf. Aitareya Brahmana, VII, 32. 
+
+3 This is the name of the passage between the utkara and cdtvala , £ankhayana Srauta Sutia, 
+V, 15, 3, &c.; Maitrayam Sainhita, III, 8, 10. The action is rendered intelligible by a glance 
+at the plan in Fggeling. 
+
+* The pari of parivrajya must refer to circumambulation. The meaning of the phrase is 
+probably given by Sankhayana Siauta Sutra, XVII, 11, 4, purvayd dvdrdgmdhram prapa- 
+dyottarendgnid/iriyatn dhBtiyam paryetya , though the put vayd dz>drd here is otheiwise applied. 
+The idea is, he goes round the altar from right to left, probably. Cf. also ibid., V, 14. 
+The sentence is so elliptical as to be unintelligible without Saynna’s pravetya. Sankhayana, 
+XVII, 7, 11, is much more simple. 
+
+a The verb must be gathered from atyddadhati below; strictly speaking the next sentences 
+arc parenthetical and this sentence is continuous with dakdnoltare sthunc nikhdya. 
+
+
+
+-v, I, 3 
+
+
+TRANSLATION AND NOTES 
+
+
+271 
+
+
+swing should be a yard in size from east to west, its cross breadth should be 
+a yard less a hand; the points of its (planks) should be to the north, and they 
+should be fastened together by sticks with their points east. Having inserted the 
+posts in the earth to the north and south, around the seat of the Hotr, he spreads 
+the cross-beam over them so that it is on a level with the worker’s face. 8 Holes 
+are (bored) in the corners of the planks of the swing. He fastens the planks 
+above by means of the ropes, the right one on the south, the left on the north. 7 
+The ropes should be of darlha grass, and with three strands, 8 one rope to 
+
+. • In the Sahkhiiyana Srauta Sutra, XVII, 10, 7 and 8, the height is measured by the head of 
+the Hotr, or if he is small his outstretched arms. Ibid., 4, 6, shows that both the planks and 
+the cross-beam have the points north. For the construction with kartn/i dependent on 
+rhya°, cf. Whitney, Sansk/ it Grammar , § 1316. Speijer ( Vc disc he. und Sanskrit-Syntax, § 113) 
+gives many classical examples. For abhiiah with accus., cf. Delbruok, Altindische Syntax , 
+p. 183. It is found in Mantra, but more often in Brahmana, Speijer, Vedischc und Sanskrit - 
+Syntax , § 88. For uttarena with accus, cf. Gaedicke, Der Accusativ in Veda , pp. 207 sq. ; sec 
+Liebich, Bezz. Beitr. y XI, 284. Delbiuck and Gaedicke seem right in explaining the use as 
+derived from the accus. with antdr and antara. Whitney, Sanskrit Grammar , § 273, offers 
+no explanation. In V, 1, 1, we find uttamto 'gnch\ in V, 1, 2, dahinatah puchasya with the 
+more natuial adnominal genitive. But in V, I, 2, aparena has the accus. In Srinkhiiyana 
+Aranyaka, VTT, 3, antarena has the gen.; in the Sutra, the acc. The measures are dubious, see 
+Hopkins,/. A. 0 . S., XXIII, 141. 
+
+7 The &ahkhayana fsrauta Sutra, XVII, 10, 14, 15, explains that the right rope is tied to 
+the north of the south post, the left to the south of the north post, i. e. inside the posts, 
+just as in a modern swing. The point of view is of course facing east, with the south on 
+the right and north on the left. 
+
+8 The use of tribune and dvigtoie with different senses of guna is awkward, but appears 
+clearly so meant. Sfiyana points out that the rope as doubled would be 2^ fathoms in length, 
+of which only a yaid would be used by the rope passing under the plank (above iuimdtrah 
+prdh prchkhaJi). There would thus be plenty of lope available for the tying, as the top 
+was only a man’s height or less. Sayana takes savyadafcinc as 1 inclining to the left and 
+right’, i.e. the ropes should not go stiaight up. The only obscuie point in this description of 
+the lying on of the seat of the swing to the cross-beam is pradakdnam , since it is not at first 
+sight obvious how this applies to the act of fastening ropes. It apparently must mean that 
+after the rope has been passed under the scat of the swing the one end is rolled round the 
+cross-beam slanting to the right, the other (on the opposite side, of course a ) also slanting to 
+the right and the ends then are tied across. Provided there was sufficient friction to keep 
+the ropes fiom slipping this would seem to give a substantial knot (cf. mstarkya). If this 
+is so, we cannot accept Sayana’s theory of savyadakunc and must fall back cither 011 the 
+view that the word means metcly left (hand) rope and right (hand) rope, or take the epithet 
+
+
+a It is very unlikely that both ends of the rope should have been brought to the same 
+side of the cross-beam. In that case pradalsinam would be rather less than more m point. 
+Speijer ( Vedische und Sanskrit-Syntax, § 106, n.) points out that adjective dvandvas are not 
+unknown even in Sanskrit (cf. his Sanskut-Syntax , § 208), and (p. 32, n. 1) argues fiom 
+l’anini, VI, 2, 38, when ckadaUi is given as a dvandva that the grammarians recognized such 
+types. He (§ 107) gives classical examples of distributive dvandvas. 
+
+
+
+272 
+
+
+AITAREYA A RAN YAK A 
+
+
+V, 1, 3- 
+
+
+the left, one to the right, and five fathoms long, and should be folded double. 
+Then folding (each end) thrice (to the right) round the cross-beam he makes 
+a knot on the top, which can only be untied by twisting. They support the 
+posts so as to be steady by means of branches and brushwood. 9 The swing 
+should be four fingers or a hand distant from the ground. 10 On the right it 
+may be somewhat higher or level. It should be a foot from the altar. 
+
+4. When 1 the swing has been put in position, the Hotr taking a lute of 
+udumbara wood, with a hundred strings, in both hands, strikes it, 2 beginning 
+from the lower side, as one docs an ordinary lute. 3 The different notes of the 
+lute he should produce in turn by the seven metres, 4 each with four (syllables) 
+
+as applying to each rope and as meaning, 1 with strands coiled from left to right.’ Cf. perhaps 
+the equally obscure passage, Apastamba Yajfmparibhasa, 60, 61 (S. li. E., XXX, 331, where 
+Max Muller says, ‘The exact piocess here intended is not quite clear. The ropes seem to 
+have l>een made of vegetable fibres. See Katy., I, 3, 15-17’). If savyadaksine = left and 
+right, cf. for the use of the dvandva , Wackernagel, A It indisc he Grammatik, II, i, 160, who cites 
+Atharvaveda, XII, I, 28: padbhyant daksinasavyabhydm ; Taittirlya Brahmana, I, 5, io, 1: 
+suvarnarajatahhya m hdibhydm. The different order of woids, savyadakdna , is in accordance 
+with the usual rule as to number of syllables determining the order of the numbeis of their 
+compounds, Wackernagel, II, i, 166. 
+
+’ Sayan a explains that they fill up the holes in which are placed the feet of the posts 
+
+with dust, which is not thrown in by hand but by branches and firsts. This, however, is 
+
+quite unnecessary. Ihushwood would be a much better material for strengthening the hold 
+of a post. He defines brsT as trnavallitdlapatravenudalddiohir nirmitd alpakatavitesdh. The 
+swing was obviously shaped like this |\_/J. 
+
+10 The distance according to Sfinkhayana should be a prddeta , XVII, 10, 13. Ibid., XVII, 1, 
+discusses the planks; 2, the ropes and dsandi\ 3, the lute; 4, the drums; 5, 6, 7, the other 
+accessories and the preliminary steps, in great order and detail. Cf. Latyayana Srauta Sutra, 
+111,12. 
+
+1 There are similar passages in the Tandya Brahmana, V, 5, 4 sq., and Latyayana Srauta 
+
+Sutra, III, 12, 8 ; IV, 1, besides in the 6ankh«lyana Srauta Sutra, XVII, 3; 15, 10 sq. Sayana 
+
+points out that the Ilotr is now seated to the west of the swing. The exact words as to 
+the lute do not occur in 6ankhayana, but it is elaborately described, XVII, 3. 
+
+2 Siiynna renders merely, ‘ he should hold it on his left side like a lute.’ But the idea is 
+perhaps rather that he strikes one stiing after nnother, ascending in the scale, beginning 
+from below and ascending, uttaratah , cf. urdhvam below and Agnisvamin on Latyayana 
+Siauta Sutra, IV, I, 4. 
+
+3 So Sayana on RV., I, 85, 10, where he similarly explains the phrase vdnam dhamanlah 
+used of the Maruts, cf. Ill, 2, 5, n. 1 ; Benfey ( Sdmaveda , G/ossar, p. 169) takes vdna there as 
+flute, and Zimmer ( Altindisches J.ebcn , p. 289) follows him. Max Muller (Afarut Hymns , 
+pp. 120, 1 21) preferred to see in it meiely ‘voice’. For uduhami , cf. Wackernagel, Allindhche 
+Grammatik , I, 92, who considers u here an ablaut of u. Panini lestricts its use to Atmancpada, 
+but Katyayana allows Parasmaipada with a prefix as here (Licbich, Panini , p. 84). 
+
+4 i.c. he plays notes corresponding to verses composed in these meties. The four more 
+are, Sayana says, virdj, dvipadd , at ichan das, and chando ’ntararn . If this last be omitted ten 
+are got. But despite its use elsewhere, e. g., 6atapatha Brahmana, X, 1, 2, 8, it must surely 
+
+
+
+-V, r, 4 
+
+
+TRANSLATION AND NOTES 
+
+
+2 73 
+
+
+over, or with ten. (He should say), f I produce thee with the gdyatri metre. 
+I produce thee with the anustubh metre. I produce thee with the usnih metre. 
+
+I produce thee with the brhati metre. I produce thee with the pahkii metre. 
+
+I produce thee with the iristubh metre. I produce thee with the jagati metre. 
+
+I produce thee with the virdj metre. I produce thee with the dvipada metre. 
+
+I produce thee with the atichandas metre.’ Having gone through the metres 
+
+according to the series of notes, he strikes the lute thiice, beginning from the 
+foot with a branch of udumbara wood, fresh and still leafy, using the foot of 
+it, (to the words), ‘I‘or up-brcathing I strike thee, for down-breathing I strike 
+thee, for cross-breathing I strike thee/ But he should not say, ‘ I strike thee,’ for 
+other desires.''’ Then he hands over to the Saman singers the lute with the 
+branch . 0 He places his two hands on the back plank (with the words), ‘For 
+creatures thee (I 1011011),’ and pushes the swing to the east (with the words), 
+Swing forward like the breath,’ crosswise ^ (with the words), ‘ Swing crosswise 
+for cross-breathing,’ and back to himself (with the words), ‘ Swing like back- 
+breathing.’ lie repeats the words bhit/i, bhuvah, and svar* He then pushes 
+the swing to the cast 0 (with the words), ‘For breath I push thee,’ crosswise 
+(with the words), ‘ For cross-breathing I push thee,’ and back to himself (with 
+the words), ‘For down-breathing I push thee.’ (With the words), ‘May the 
+Vasus mount thee with the gdyatri metre, I mount after them,’ he places his 
+elbows on the back plank . 10 Then he should touch the front plank with his 
+
+mean, each metre has four more syllables than its predecessor, viz. 24, 28, 32, &c., and so 
+Sayana takes it on Aitareya Brahmana, VIII, 6, 6. 
+
+8 No doubt, as Sayana says, a reference to a practice of other Sakhas, but not to the 
+Sankhayana Arnnyaka or Srauta Sutra. For the words audumbaryd, Sec , cf. audumbarydrdrayd 
+idkhayd sapalatayd in Aitareya Brahmana, VIII, 13. For the conduction, cf. the acc. of 
+whole and part, c. g. AV., V, 8, 9 (cited by Speijer, Vedische und Sanskrit-Syntax, § 20; 
+Delbruck, Vergl. Synt ., I, 385) : enam-marmani vidhya , when, however, according to Whitney, 
+Translation of Atharvaveda, the reading should be martnani , loc., though marmdni appears 
+also in the Ajmir edition, samvat 1957. Somewhat analogous cases appear in Speijer, § 83; 
+Gaedicke, Der Accusative p. 268. Or tnidadeiena may refer to the lute. 
+
+8 In Sankhayana it is the Udgatf who has throughout to deal with the lute. 
+
+7 Clearly the vydna is a breath at right angles to prana and apdna. This is an unusual 
+conception of it, and is not mentioned in Deussen, Philosophie der Upanishads p 252 • 
+
+E. T., p. 279. 
+
+* Sayana says that the repetition of these three words denotes a desire that the three worlds 
+be established by the threefold moving of the swing. They are used in Lajyayana, IV, 1, 4, in 
+connexion with the playing of the lute. Cf. also Wackernagel, Altindisihe Grammatik , 1,339; 
+Oldenberg, Religion dts Veda , p. 432, n. ; Winteinitz, Gesch, der mdisih. Litt., I, 162. 
+
+10 CVa ^ enotes ^ at action is as before, only the verses being different (Sayana). 
+
+10 In Sankhayana, XVII, 16, he touches the swing with his breast and then alternately he puts 
+his right and left side over with Mantras almost identical with those here, save that arko *si is 
+prefixed, and each ends with a dative rd/ydya, See. He then plants his two feet to the east. 
+
+T 
+
+
+KUTH 
+
+
+
+274 AITAREYA ARANYAKA . V, x , 4 - 
+
+hands separately , 11 like a serpent about to creep. He should touch the middle 
+plank with his chin, or if there are two 12 the point of joining of the two. (With' 
+the words), ‘ May the Rudras mount thee with the trhtubh metre, I mount after 
+them,' he lays his right thigh 13 (over the seat). (With the words), 'May the 
+Adityas mount thee with the jagati metre, I mount after them/ (he lays) his 
+left thigh. (With the words), ‘ May the All-gods mount thee with the anustubh 
+metre, I mount after them/ he mounts (the swing ). 14 To the west of his own 
+altar he places his right foot pointing to the cast, and then his left . 15 If the 
+former is tired, then the latter; if the latter, then the former. But the two together 
+must never be off the ground. The Hotrakas sit down on bundles of grass, 
+and so docs the Brahman priest. The Udgatr sits on a stool of udumbara wood. 
+If he has to leave for any absolutely necessary action, then having set one to 
+guard, he descends towards the east, and having carried out the exact business he 
+
+Then he sits crosswise on the swing and touches the back of it with the Mantra, Prajdpati r 
+tvdiohattt vdyuh prenkhayatu. This act is pieceded and followed by three expirations and three 
+inspirations. The Mantras of the Udgatr in mounting his seat in Latyayana Srauta Sutra, 
+111 , 12, 8, are like those in Sahkhayana, omitting arko ’si, but Lafyayana, III, 12, 9, permits 
+them to be reduced to simply gdyatrena tvd chan das a roh < tm i, &c. In I.a{yayana the verses 
+are said by the Udgatr. Ibid., 10-12. Gautama adds a fifth stoma with vairdjma , Dhanain- 
+jayya has four, and Sandilya only three. 
+
+11 The Anandasrama edition reads yathd hi, which is nonsense. The reading of Rajendralala 
+is that clearly of Sayana, who takes the point of comparison to lie in the fact that he raises his 
+hands as a snake about to creep raises its head. Nona must be an adveib meaning ‘ separately ’. 
+
+It might possibly be suggested that it meant here ‘without', a sense ascribed by Panini, II, 3, 32, 
+but even then the comparison with the snake would have little point. For the use of ndnd , 
+cf. Sahkhayana Srauta Sutra, XVI, 7, 8; 10; XVII, 3, 8; Latyayana Srauta Sutra, III, 3, 9 
+( = Katyayana Srauta Sfitra, XII, 2,8): ndndpdpakrtya ; Asvalayana GrhyaSutra, 1 ,3,10 : nandpi 
+satidaivatc\ Manava Grhya Sutra, II, 18, and other passages in Bloomfield, Vcdic Concordance , 
+
+P* 545 b - f or a similar metaphor, cf. Asvalayana Srauta Sutra, VI, 6, 5 : yathd iakunir utpatkyan. 
+
+13 There may be two or three, V, 1,3. They arc fastened by the suets. 
+
+13 In Sankhayana Siauta Sutra, XVII, 16,1, occurs, daknna/n bhdgam dtmano ’ tiharnn , where 
+Covinda explains by hrdaydt prthak kurvan , but Sayana here talks of prchkhdrohanam , and the 
+sense requires the meaning ‘lays over', which is probably meant also in the Sankhayana passage, 
+as pointed out by Friedlander on Sihkhlyana Aranyaka, I, 7. Cf. Introd., p. 67. 
+
+14 The same scries of gods and metres occurs in the Vajasaneyi Samhita, XI, 60, 65; Taittirlya 
+Saiphita, IV, 1,5; Maitrayani Satphita, II, 7, 6 ; Tuxulya Mahabrahmana, VII, 6; Sankhayana 
+Aranyaka, XI, 8. Cf. Satapatha Brahmana, VI, 5, 3 ( agnicayana ), X, 4, 17, and see Weber, 
+2 nd. Stud. t XIII, 268, and cf. the Rajasuya verses, Aitarcya Brahmana, VIII, 6, 1-4. 
+
+18 The exact sense of this is taken by Sayana to be that the feet are to be used alternately, 
+and this seems correct, though it is not said exactly that the two cannot ever be both on the ground 
+at once. They must not be both of! the giound, cf. I, 2, 4. bor the gen. with pakat, cf. Aitareya 
+Biahmana, VIII, 10,9: ctya grhdn paUdd grhasydgner upavikdyanvdrabdhdya rivig antatah 
+kamsena caturgrhttds its/ a djydhutir aindrih prapadatn juhoti . This corrects Speijer’s remark 
+( Valise he und Sanskrit-Syntax, § 83), followed by Delbruck, Vergl. Synt ., I, 743, that pat cat is 
+not so found before the Srauta Sutras. 
+
+
+
+
+-v, I, 5 
+
+
+TRANSLATION AND NOTES 
+
+
+275 
+
+
+should mount again in the manner above set forth, omitting the utterance (of 
+bhuh , bhuvah, and svar ). 16 
+
+5 . He instructs the Prastotr, ‘ In the paheavitnia sloma proclaim the first 
+praiihdra when either three verses remain to be said, or two and a half 1 or 
+twelve and a half. Jatukarnya holds that this should be done when there remain 
+twelve and a half verses. When the Prastotr has spoken, he repeats 2 (the verse), 
+
+‘Thou art a bird with fair wings. I shall speak forth this word, which will 
+
+declare much , 3 fare far, produce much, gain much, effect more than much, 
+
+16 Sayana takes ajapayd vrtd as the form. It may equally be ajapayd d-’rid , dvrt 
+being more usual in this sense, as in Manava Crhya Sutra, II, 4, 2 ; 9, 8; A&val5yana 3 rauta 
+Sutra, V, ir, 4 ; 5, &c.; cf. Weber, Ind. Stud., V, 410. If avayakarmine is read the sense 
+
+must be, ‘If he should go for (to serve) some one who has something he must do on hand.’ 
+
+At first sight this seems easier, but if °karmine had been original it would hardly have been changed 
+to karmane , a less obvious constitution, while the reverse of this process would be not unnatuial. 
+If °karmine is read, sec for the formation which is rare in early texts, Wackernagel, Altindische 
+Gram mat ik, II, i, iax, 1 aa. For the dat., cf. Gaedickc, Der Accusativ tm Veda , p. 135 ; Delbruck, 
+Vergl. Synt., I, 177, 301. 
+
+1 So Sayana explains ardhairiiydsu . The pratihdra is repeated five times usually before 
+the last pada of the \erse, cf. Hillebrandt, Ritual-IMteratur, p. 100 and refT. For the lmpeia- 
+tive in °tat, signifying an action to be carried out after something else, cf. Delbruck, Altindische 
+Syntax, p. 363; Whitney, Sanskrit Grammar, §§ 570, 571. The dictum of Whitney that the 
+benedictive sense of the impeiative in tat was not exemplified, can only be supported on a very 
+narrow interpretation of the word ‘benedictive’, not merely for classical Sanskrit (where it occurs 
+often in Jaina Kavya texts) but also for Vedic. E. g. in RV., Ill, 2 2,2 : Ague vl paiya brhatabhl 
+ray ham no ncta bhavatdd Ann dyun, it is surely absurd to take bhavatdt as imperative, as does 
+Oldenberg {S.B.E., XI.VI, 288); similarly in Whitney’s own example from RV.: ydd urdhvds 
+ththd drAvinehd dhattdt, ‘ mayst ’ is clearly the sense, and ‘may’ he himself uses in translating 
+the example from the MBh., bhavdn prasddam kurutdt. Probably, therefore, in denying the 
+* benedictive ’ sense, Whitney refers to that word in the narrowest sense of a blessing pronounced 
+by some person who in the ordinary view is entitled to bless. This is so far borne out by the 
+fact that Panini, III, r, 50 {dim ca) is explained by the Siddhantakaumudi (following the 
+Kasika Vrtti) as diih prayoktur dharmah \ did sit uh pi trader iyam uktik | In these cases the 
+benedictive is regularly used in Sanskrit, e. g. tat kirn anyad didsmahe kevalam viraprasuyd 
+bhuyah (Vikramorva^i), or the king’s formal diih , e. g. dkalpdntam ca bhuydt samupacitasukhah 
+samgamo sajjandndm (Ratnavali), or the imperative (e. g. in the verse from the Ratnavall just 
+cited in fact three imperatives occur), but in the early language at any rate I can find no certain 
+example of - tat so used. Put the distinction between a wish and a blessing is evanescent. 
+
+3 The Sankhayana Aranyaka, I, 8, and Jsrauta Sutra, XVII, 17, give the Mantras in reverse 
+order, and omit the ukthavirydni. For suparno ’si garutmdn see Vajasaneyi Sarphita, XII, 4 ; 
+Sankhayana identifies this with prdna, but see my Sdnkhdyatia Aranyaka, p. 77, n. 6. 
+
+8 Sayana inteiprets these epithets very inadequately, but it is most probable that they are all 
+genuine including svar vadisyantim, which has least MS. authority. The Ananda^rama edition 
+considers Sayana’s text defective, but most probably lie regarded some of the epithets as obvious, 
+though perhaps he had not svar vadisyantim. Latyayana has only after 7 >adt\ydtni: bahu 
+kansyantim bahu karisyan svar gamayisyantim svar gamayisyan mam imdn yajamdndn , see IV, 
+
+2, 10. So also Drahyayana. Sankhayana Aianyaka recognizes bahu karisyantim bahor bhuyah 
+kansyantim svar gamisyantim svar imdn yajamdndn vaksyantim only, which resembles 
+
+T 2 
+
+
+
+276 
+
+
+A 1 TAREYA ARANYAKA 
+
+
+
+which goes to heaven, which will declare heaven, fare to heaven, produce heaveiv, 
+gain heaven, carry this sacrifice to heaven, and carry the sacrificer, me, to heaven.’ 
+The word ‘ sacrificer applies only to one who has been consecrated, not 
+to one not consecrated . 4 In the case of a friend of his , 6 he should say 
+‘carries N. N. to heaven’, not ‘will carry’. He then repeats the ukthaviryas , 6 
+and, ‘ Breath (is united) with speech, may I be united with speech. Eye is united 
+with mind, may I be united with mind. Hearing is united with the self, may 
+I be united with the self. May I have greatness, glory, good fortune, enjoyment, 
+the stobhci 7 and the stoma verse, sound, renown, prosperity, fame, and fruition .’ 8 
+
+Latyayana’s version given above. The 3 rauta Sutra, XVII, 17, 1, has: fremdm vacant 
+vadtsyami bahtt kaitsycmttm bcihn kartsyan bahor bhuyah svar ga misyanttm svar gamisyan. 
+Bloomfield {beetle Concordance , j>. fi42 b )gives I.atyayana and Sahkhayana as having svargam , &c., 
+instead of svar gain 0 , Sc c., but that this is quite wrong may lie pioved, not only by its inherent 
+improbability but also by Sankhayana Aranyaka, I, 8 (the Aranyaka unluckily did not come to 
+Bloomfield’s notice), where occurs svar hy esd vdg gamisyanti bhavati ; sec my note, J. R. A, S., 
+1908, p. 204. 
+
+* i.e. not to the Hotr in an ckdha or ahlna. but in a sattra. C f. V, n. 1 and 
+
+HI, 2, 4, n. 2. 
+
+6 This seems to be the same. If so, this passage recognizes the performance for a friend 
+against Sankhayana Aianyaka, I, 1 ; the case of an enemy is specially dealt with in that 
+Amnjaka, I, 8j ndinutn being said. The future is not to be used, for the present is to be 
+used to signify the immediate attainment of heaven (Sayana). 
+
+9 The Mx Mantras, ghosdya ivd, Uokdya tvd , irnvatc tvd , upairnvate tvd, dirutyai tvd , 
+dhutdya tvd , says Sayana. 1 hough Sankhayana does not mention the ukthainrydni heie, 
+they are frequently alluded to in the 3 rauta Sntra, VII, 9, 6 ; 10, 15 ; 19, 25 ; 20, 11, &e. See 
+Say ana's list, Asvalayana Srauta Sutra, V, 9, 21; 10, 10; 14, 16 ; 15, 23; 18, 13; 20, 8, and 
+ch kgK e fi n g> S.B. E. t XXVI, 327. There is one for each of the Ilotr’s Jsastras. 
+
+7 Sayana explains as the fruits of these parts of the Sainan. The omission of the verb 
+may be compared with V, 2, 2, n. 13. In Taittiriya Aranyaka, IV, 21, is mayi dhdyi suvlryam 
+after a series of loc. Compare for the list, Sahkhayana Srauta Sutra, V, 1, 10 : bhargam me voco 
+bhadram me voco bhutam me vocah iriyam me voco yaio me vo<o mayi bhaigo mayi bhadram 
+mayi bhufir mayi irir mayi yaiah. Scheftelowitz, Zur Stammbildung in den indo-ge> manischen 
+Sf>rac/ien, takes bhargas as equal to ‘beauty’, quoting RV., I, 141, 1 : bdl itthd tdd vdpuse 
+dhdyi darlatdm devdsya bhdrgah sdhaso yd/o jdni; III, 62, 10; AV., XIX, 37, 1 ; VI, 69, 2 ; 
+3 atapatha Brahmana, V, 4, 5, 1, and comparing Old Slavonic bliskati , &c. These sentences 
+it will be noted contain older forms of words and expressions than the ordinary Sutra form 
+or the mere liturgical direction ; cf. Bloomfield, Vedic Concordance, p. viii, and V, 3, 2, n. 17. 
+So vdg devi somasya trpyatu and duhdm mahat in V, 3, 2. A precise parallel is found in 
+Taittirlya Aranyaka, IV, 11 : sdm ahdm Ay usd I j dm pranina I uim vdrcasd I sdm pdyasd 1 sdm 
+gaupatyina I sdm rdyds pdsena I vy itsau , &c. Sahkhayana Srauta Sutra, XVII, 17, 1, has : 
+sam vdh prdnena sam a harp prdnena , and sam caksur, &c., as in the Aitareya, but sain 
+irotiam , &c., it omits. 
+
+After stoma , Uoka may well be ‘ verse’, or possibly * hymn of piaise ’. Klsewhcre it means, 
+however, merely ‘fame’, e. g. Bfhadaranyaka Upanisad, I, 4, 7 (Kanva), 18 (Mrulhyandina) : 
+evdm klrtim Udkam vindate , which appears to be the only Upanisadic passage with that sense 
+(Jacob, Concordance , p. 940). 
+
+8 Bhujabhuktyor bhedo bhogyabhedena drastavyah (Sayana). 
+
+
+
+-v. I, 5 
+
+
+TRANSLATION AND NOTES 
+
+
+277 
+
+
+Having called • (to the Adhvaryu), he mutters the word * speech There are 
+three calls ' n (for the Hotr), at the beginning of the 3astra, of the m'vid, and 
+of the concluding verse. The Adhvaryus 11 make sounds. On this day one" 
+should give much food. They cause a warrior “ to pierce a skin. They smite 
+the earth drum, and women play lutes 1 *. There is intercourse of creatures, 18 and 
+a conversation between a student and a courtesan. The Udgatrs sing various 
+Samans for the Niskevalya 6astra, la the Ilotr begins with the strophe of the 
+Raj an a Sam an. 17 
+
+In Sankhayana 3 rant a Sutra, XVII, 12, 5, the an ujap a is: vdg dyur viivayur vik’am 
+dyur ehy eva hmdropehi viivaika vidd maghavan vidd Hi. The call is adhvaryo iomsavom, 
+Aitareya Brahmana, III, 12, &c. ; Sankhayana Srauta Sutra, XVII, 17, 14. (Jarbe, RttuaL 
+Litteratar , pp. 100-102 ; Cal and and llenry, L'Agnis/oma, p. 232. 
+
+Not, as in the prakrti, also with the anurupas and dhdyyds (Sayana). 
+
+11 Ka ray anti is little, if any, more than a simple verb. Cf. epic examples in Holt/mann, 
+
+on Whitneys Sanskrit Grammar, §§ 10.41, 1068; Speijer, Vrdisihe und Sanskrit-Syntax, § 1^6- 
+San ski it-Syntax , § 304. So in Pali and Prakrit, Muller, Pali Grammar, p. 107. This is a 
+preliminary to the beginning of the Sastra. Presumably the woids, like those mentioned below, 
+are intended to frighten away demons. &c. Cf. Cook , Journal of Hellenic Studies, 1902, p. i S ; 
+Parnell, Cults of the Greek States , IN, 31 ; Crooke, Northern India , p. 106; my Sankhayana 
+Ar any aka, p. 78. y 
+
+12 i. e. the yajamdna. 
+
+1J The ceiemony is described at greater length in Sankhayana Srauta Sotra, XVII, 15. The 
+king or his representative pierces the skin with three arrows, which aie not allowed to penetiate 
+through. I he idea is clearly a rain spell. The airows picice the sky and bring down the 
+waters the sky imprisons. This idea may explain the archer in the myth of the descent of Soma 
+though the idea appears distorted theie (Bloomfield, J. A. O. S., XVI, 22 sq.). For the arc! 
+and instr., cf. Gaedicke, Der A ecu sat iv im Veda, pp. 275 sq.; Liebich, Bezz. Beitr., XI, 
+272 sq. ; Dclbruck, AItindischc Syntax, pp. 225, 226 ; Vagi. Synt., II, 117, 118; III, 2, 4, n. id! 
+
+The drumming is performed on a raw hide, stietchcd ovei a hole dug in the ground outside 
+the vedi, by means of the tail of the sacrificial animal, Sankhayana, XVII, 5. There are also 
+four or six ordinary drums used. The wives used vanous instruments, ghdtakarkarir ava^ha- 
+tarikdh kdtulavinah ptchord iti, ibid., XVTI, 3, 12. Another list, partly the same, in Latyayana 
+IV, 2, 1-8. Cf. Ilillebiandt, Ved. Myth., II, 190; J.A. O.S., XXIII, 309. 
+
+For similar ceremonies to promote fertility, cf. Parnell, ( ults of the Greek States , III, 80, 103 ; 
+Pra/er, Adonis , Attis , Osins, pp. 21 sq ; my Sankhayana Aranyaka, pp. 82 sq. 
+
+Sankhayana Srauta Sutra, XVII, 6, 1; 2 : a/ha lud/aryau stripumiimsau baiuiakhalati ity 
+upakalpayanti I tad e/at puninam utsannam na kdryatn I Apastamba, cited by Sayana, says: 
+uttarasydm vediirony d, m p u mhalyai tndgadhaya ta par A ray anti (al. partsarpanti) ; see XXI, 19! 
+Cf. Taittmya Samhita, VII, 3, 9, 4, The conversation of the student and courtesan is given 
+in Latyayana, IV, 3, 9-11 ; the mithuna m 17; cf. Kathaka Samhita, XXXIV, 5 • KstyAyana 
+Srauta Sutra, XITT, 3 ; v. Schrocder, Mysterium und Jllimus , pp. 161 sq., who overlooks the force 
+of the plural (, caranti) in the Kathaka; Oldenberg, Got/, gel. Anz., 1909, p. 77, n. 1; my note 
+f*R. A.S., 1909, p. 205, n. 2. ’ ' 
+
+Sayana explains that the Udgatrs sing their Samans first of all ending with the rdjanam 
+saman the first tristich of which serves as the commencement of the Niskevalya &astra of 
+t le Ilotr. On the priests, cf. Oldenberg, Religion des Veda , pp. 383 sq.; Weber, Ind. Stud X 
+
+1 4 r s( f> 37^ s q- , ' 
+
+I he Latyayana Srauta Sfitra, which goes into further detail, mentions also as pait of the 
+
+
+
+2 73 A1TAREYA ARANYAKA V, ,, 6- 
+
+G. ‘Tliat was the oldest in the worlds’ (RV., X, 120), 1 ‘That fame of thine 
+0 Maghavan, tbiough thy greatness' (RV., X, 54), ‘He growelh more for 
+strength ' (RV., VI, 30), and the three verses beginning, ‘ Thee, manliest of men, 
+with songs, with hymns' (RV., HI, 5,, 4), (are the commencement of the Astral. 
+Here some say ! that one should take from the body-verses the two quarter-verses, 
+‘Join with the sweet what is sweeter than sweet’ (RV., X, 120, 30), and ‘The 
+sweet with the sweet hast thou conquered' (ibid., 3d), and replace’them with 
+the wing quarter-verses, ‘O Maghavan, O Indra, the strong steeds' (RV., VII, 
+3.h 22c), and ‘O Indra, grant a cow, a chariot horse’ (RV., VI, 46, 20), and put 
+in place of the latter those other two. He thus wins the profit of a cow 3 and 
+
+
+ceremonies a fight between an A.ya (VaKya) and a Siidra for a shin which is compared with the 
+siin, and the appointment of persons to piaise and ciitiii/e the acts of the priests, TV 3 perhaps 
+in order to avert the evil eye (harnell, Cults of the Greek States, III, 172); c f. the abuse of the 
+Roman tnumph. The first ceremony charly shows the nature of the rite as a sun spell 
+whieh has many parallels m d.ffeient paits of the woild (Usencr, A/chiv f Keligionsxvissen- 
+S ‘ ly ° 4 : IT* Agmsvaimn on TV, 3, 7, points out. It is discussed in Taittniya 
+
+Uialimnna, 2, 6, 7. For ntual ai<r X/ ,oAoyUx as stimulating vegetation or serving a piaculai 
+purpose, cf. harnell, Cults of the G, eek States, III, ,04; IV, 267; hra/er, Golden Bough , I>, 07- 
+Viooke, Northern India, p. 193 ; v. Schroeder, Mystc/ium und Minus, pp. 309 si, 
+
+1 bee I, 3, 3-8. This, K hand a deals with the body and the sudadohas veise following it. It 
+concsponds to S.lnkha)ana Aianyaka, II, i, and Siautra Sutra, XV 11 I, 1. 
+
+3 Sankhayana Srauta Sutia, XVIII, 14, 7; Aranyaka, II, 1 ; 11, omits the last two fadas 
+and does not replace them, but puts them before the dvifadas. The stanza RV., VII 03 22° 
+
+vuTV” thC nghl ’ thC btaM7a R y-’ VT ’ * 6 ’ in lhe ,clt w ing. The Satapatha Biahmana| 
+v ill, 0, 2, 3, seems to agree with Sankhayana, though not precisely; Eggelnig, S.B. Ji., XLTII 
+thug’s explanation of the ardhanau in the Satapatha as referring to RV./x, 120’ 
+$ > and V1II » 2 °> ial ’» scc,n! * to overlook the lact that in the Sankhayana the a/dharca, x’ 120! 
+
+?' -• erlmes Wlth 11 thc VIII, 6y, 2= •>, making up in all a.dhancm ; they are called Urn 
+
+111 Aranyaka, IT, 1. 
+
+8 1 his is practically a defining genitive. Cf IV: ray ah suviryam, and contrast Whitney, 
+Sanskrit Gramma/, § 295; Speijei, Vedisihe und Sansknt-Syutax, § 65. Delbruck {Altai 
+dt uhe Syntax, pp. 153, 154) gives examples of thc genitive of material and origin, and see Ver°l. 
+Synt., 1 , 340, 346 sij. 'l’hc construction sam faksayoh / atanaya is curious. The saw is joined with 
+patandya by Sajana, and we might compare lor this infra, ufa-afite, V, 3, 3 ; or sam might be 
+taken with dhatte (cf Whitney, Sanskrit Grammar, § 1081). The use of the geiutivc * with 
+patandya ^as with dftyai, Sankhayana Aianyaka, JI, 5 ; 6 , &c.) disentitles it to be lankcd as a 
+real infinitive: cf. Speijer, Vcdische und Samkrit-Synta.x, §48; Whitney, l.c., §§ 287, 982. 
+The easy conjecture lam, though rather tempting, is unnecessary. The conjunction of cow and 
+horse is truly Vedic, cf. Indra’s hymn, RV., X, 119. j : Ifi va Iti me mdno gam diram sanuydm 
+Iti; Atharvaveda, XII, r, 5 : gavdm alvdndm, &c.; Winternitz, Geseh. der indtSih. Lift., I, 57 ; 
+Bloomfield, Vedic Concordance , p. 346*. For at man dhatte , cf. Sankhayana Srauta Sutra XIV* 
+2S, 9; XV, 6, 7. ’ 
+
+
+* Tt is possible to think of faksayoh as a dative (cf. Speijer, Vediuhe und Sanskrit-Syntax , 
+§ 12, for the confusion of °bhydm and oh forms), but this is not essential. 
+
+
+
+TRANSLATION AND NOTES 
+
+
+279 
+
+
+-V, 1, 6 
+
+a horse, and the wings are made strong to fly. He intertwines these hymns with 
+the verse nadam va odaimam (RV., VIII, 69, 2), joining quarter-verse with quarter- 
+verse, making them into brhati verses, so that the qnarter-verses of the nada 
+hymn are second. lie also inserts in the first stanza the syllables of the word 
+pur us a y one in each quarter-verse, at the end, save in the case of the third quarter- 
+verse. Thus docs he intertwine them. We will also set (a verse forth) as an 
+example, thus : 4 —■ 
+
+tad id dsa bhuvanesu jyedham pu 
+nadam va odallndm l 
+yato jajna ttgras Ivesanrmno tu 
+nadam yoyuvatino^m 11 
+sadyo jajhano ni rinali sairun 
+pa/tm 7’0 aghnydnam \ 
+anu yam visve madanty umdh so 
+dhenunam is udhyaso 3 m II 
+
+The verse should be thrice repeated. 6 Should (the Udgalrs) sing as the 
+Rajana Saman other verses which occur (in the hymns enumerated), then (the 
+Ilott) recites them in their own 6 place, but here (at the beginning of the &astra) 
+he recites these voises (1. e. RV., X, 120, 1-3), If die other verses do not occur 
+in these hymns, he should take as many out of the hymns mentioned and recite 
+the (other verses) in their place, but still recite these verses (RV., X, 120, 1-3) 
+here. (The verses removed) in this case are to be those before the sudadohas 
+verse. The Sastra always begins with the verses commencing, ‘That was the 
+
+4 The plutf and the otn after the fourth pada are probably meant. Cf. .^ankh.lyana, ll.ee ., 
+and T, 5, 1. Rajendralala and the Anandasrama edition are both inconsistent. For the pluti, 
+see Wackcrnagel, Altmdischc Grammattk, I, 297-300. .Both tmdhyaso 3 m and yarn 
+tine) 3 m present curious torms, which may be compared with the rule recognized in T’anini, 
+VI, 1,95, that om with a preceding a vowel gives om, and this Sandhi in its turn has early 
+parallels (Macdoncll, Vedie Grammar , p. 64). .So in Manava Grhya Sutra, I, 4, 4, vdnom stands, 
+in my opinion, for idm- f om (cl. II, 7, n. 1). See also Caland and Henry, Id Agnistoma, pp. 11 2, 
+166, 178, 232, 237, 238, &e., for examples of this Sandhi. 
+
+3 To make up twenty-five verses, T, 3, 5, n. 6; &ankhayana Aianyaka, II, 1 : evarn vihrtiim 
+prathamam b ih tamsati pardtir uttarah . 
+
+6 Literally, ‘ in their place.’ The Udgatrs may either adopt tad id dsa as the beginning 
+or stotriya, or use other verses o'f the enumerated hymns, or use <juite new verses, but in 
+all cases the llotr must stick to tad id asa as a commencement, and must not follow the 
+strophe of the Rajana Saman. The new verses arc to be inserted before the sudadohas verse 
+omitting a corresponding number of those in the oidmary version. If the verses occur in the 
+hymns enumerated, then they are simply recited in their own original place, since the whole 
+ol the first three hymns is included in the Sastra, and the three veises, I, 51, 4-6, count 
+picsumably as a hymn for this purpose. Cf. 11. 3 on V, 2, 1. For the construction, cf. Aitaieya 
+Brahmana, V, 7, 1 : mahandmnJsv atta stuvate Uikvarena sdmnd. 
+
+
+
+AITAREYA ARANYAKA 
+
+
+oRn 
+
+r i Ai hf H V /J SI i-* A 1\1 \r A 7S" A Tr 
+
+V, I, 6- 
+
+Oldest in the worlds’ (RV„ X, ,*>, ,). The reply of the Adhvaryu is not altered.’ 
+VIlT^^ 0 ^)^ thC SUdad ° haS VefSe ’ be S innin S> <0f that milk yielder ’ (RV. f 
+
+4 i;r- ”■» 50; XXVI> 336 : Sabbathier ’ 
+
+Z Tlr! S° W X "ZThZ™ " re ; after a tf ‘^Viamsa of three verses, RV„ X, i so, 
+
+tw^; ™^ 9 ^1h e wh“; w^ x ;he’A x ;Hie t f 1 , o‘T 
+
+. h =r.^ a ”i sss:ir —- ^----- 
+
+After the borly-verses the order in Snnkhayana and the Aitareya difTers as shown below 
+
+Head-verses SGlra > Aianyaka, 
+
+xt | , . , , bankhiiyana, XVIII, 2 IT □ 
+
+Neck-vcrses (wilh skandha , cervical column, . ’ 
+
+J- R. A. S., 1907, pp. i, 2) ” »> 3 ,,3 
+
+Right side (aksa, bahu, prahastakd) 
+
+Left side (ditto) * 
+
+Rack (t muka, backbone, perhaps lumbar por- 
+tion in special, J. R. A.S ., ujo 7t pp . 7t 8 ) 
+
+AUtis 
+Vala hymn 
+
+Dvipadas (with ardharcau) 
+
+Amdrdgna hymn 
+Avapana 
+
+Anu)tubha samdmnaya 
+Trislupchata 
+Neck-verses 
+Head-verses 
+Vertebrac-verses 
+Right wing 
+Left wing 
+Dvipadas 
+A At is 
+Vat a hymn 
+Dr& t &C. 
+
+
+” 
+
+,, 
+
+4 
+
+»» 4; 5 
+
+,, 
+
+tt 
+
+5 
+
+tt 4 » 5 
+
+tt 
+
+it 
+
+6 
+
+» 6 
+
+
+„ 
+
+7 -I 3 
+
+M 
+
+1 
+
+O 
+
+It 
+
+»> 
+
+14 
+
+„ II 
+
+tt 
+
+tt 
+
+T 5 
+
+„ 12 
+
+tt 
+
+it 
+
+16 
+
+11 13 
+
+tt 
+
+tt 
+
+17 
+
+tt 14 
+
+
+tt 
+
+18 
+
+» J 5 
+
+tt 
+
+tt 
+
+19; 20 
+
+tt 1 ^ 
+
+:aieya, 
+
+V, 2, 1 
+
+
+l t 4« 1 
+
+tt 
+
+tt 
+
+
+tt 
+
+tt 
+
+tt 
+
+
+tt 
+
+” 
+
+V, 2, 2 
+
+
+T , 4, a 
+
+
+V, 3-5 
+V, 2,5 
+V, 3, 1; 2 
+
+
+4, 3 
+I. 5,i 
+1, 5,1; 2 
+
+
+, !? 1 * houM b< ! n ° ted - however, that this division, which is that adopted by Hr. Friedlander is 
+
+For h“ “ T TZ SldeS ’ Which ( Intlod - P- >«) ^ divides into shoulder, arm and hand 
+
+or the word skandha (really ‘ cervical column’, Iloernle, /.R.A.S 1006 mX \ 
+
+ldtS? h , ll *^T“ l ‘ he W ° rd ^ of wh.ch S are 
+
+. Ln 1 * P 3 ’ as re K” rds the port rendered as ‘shoulder’, seems rather to denote 
+
+(l loemi T/- Z Z Sl ’ 50 T thC faC ‘ ' hat ak;ata h r this s ™ se ia Cataka and Sukruta 
+readme should*be'e^' V"', ‘ h ‘ S ““ ‘ n th ° Sata P all,a Urahmana. Possibly the 
+
+In, - Wb f ! ^‘’"'“'Aranyaka,of. aha slhmrtha (sic) just after, and cf I 2 2 n 11 
+
+aha rc „ good sense. The exact d.vislons are probably (a) collar-bone, (b) arm, (’c)’hand ’ 
+
+
+
+-V, 2, I 
+
+
+TRANSLATION AND NOTES 
+
+
+Adhyaya 2. 
+
+(Then come)the neck-verses. ‘Of India, 1 the smiter.the powerful, the earnest, who 
+has the world, are might and strength, great and delightful. The mighty 3 overcomes 
+
+1 These verses occur with many variants in the Atharvavcda, VI, 33, and also in the 
+Paippalada recension, the Naigeya text of the Samaveda, I, 588, which has \hdjo ytijas tujiJane 
+vdnarrt svdh, and has not the second two verses, and &Inkha\ana £iaula Sutia, XVIII, 3, where 
+tliey lull \ yasyedam oja thujas tujo yujo balam sahah \ Indrasya rarity am hr hat II anddhr stain 
+vipanyaya nadhrsa ddadharsayd I dhrsdriam dhrsitam Sarah II sa no dadatu tarn rayim puru 
+piiahgasamdrUim I Indrah path tarastamo janesu II It should, however, be noted that balam 
+is merely a conjecture of Hillebrandt’s for variant of all his MSS. It is a probable one. The 
+AV. version is unintelligible, see Whitney's Translation , p. 305. In the version given, which 
+is purely conjectural, I have taken thu/ah as a genitive from Sahkhayana (the change of u and a 
+is easy, the accent is dubious), like tujo and yujo, presumably also genitives. Sayan a as usual 
+gives no help; he takes arajah as either (1) niskeralyam sarvato rarfjakam , or (2) jagatpdla- 
+nam sar~vato ran/akam 3 ujo tujo is yotjo rairindm himsakah . Variant is bhaktair rana- 
+ntyarri. The AV. has^ a rdjo ydjas tu/d jdnd vdnam sm\h I and nadhrm a dadhrsate dhrsdriJ 
+dhrsitdh Sdrah I pura ydthd ryathlh infra /ndrasya rnidhrse Sarah. The Paippalada differs 
+greatly. 
+
+3 The translation again is purely conjectural. Whitney, by reading adhhe (infin.), dhrsdndm 
+dhrntdrn , and 'ryathi, makes it, * (lie is) not to be dared against ; (his) might, dared, dares daring 
+against pothers) ; as, of old, his fame (was) unwaveiing, Tndra’s might (is) not to be dared 
+against. laking the Aitareya text as it stands, I think we must resolve nadharsa as nd 
+adharsa(h) and take the word as an adjective meaning ‘ impetuous \ I think vddhha, however, 
+almost certainly right (cf. I<V. f V, 8, 5), ‘ He is not to be dared against.’ The'cditions and 
+Whitney with Sayana read the two v\oids following as a dadharsa dddhrsdridrn,. This is quite 
+possible, though the change m quantity is remarkable, but it seems to have escaped notice that 
+
+dadharsad ddhrsdnam is quite possible, and could have the same sense while keeping the 
+prefix a in both cases and restoring the metre (a dadharsad a 1 dhrsdndm) and explaining the 
+Saukhayana text. If nddhrsa is read, I would not take the participle as a neuter nom., but 
+translate, ‘ He dares against the daiing; his might is dread.’ This avoids the inconvenience of 
+the idea of might daring, and the raie use of the present participle as a finite verb. The second 
+half of the line is very obscure. Ati rydthih occurs also in KV, X, 8b, 2, and here as thcie 
+Sayana explains it as a verbal form, which is quite impossible, ‘When Indra caused his foe to 
+fall.’ It might however mean, ‘ When trembling (cf. Naigh , II, 13) passed from Indra/referring 
+to the terrois which so often fell cfn Indra before he showed his might. For a diffeient theory ns 
+to rydthih (-track), see RV„ IV, 4, 3 (Oldenberg, 6*. It. X., XLVI, 331) ; AV., IV, 21, 3, with 
+Whitney’s note; and see Geldner, Vedische Studien , II, 29. Gel’dncr holds that \ydthih 
+originally means ‘ Falschheit ’ and thence ‘Malice, Zorn, Ungnade, Argcr, Ilass, Feindschaft’, 
+and so has tne gen. of the subject or object. So he renders RV., IV, 4, 3] as, ‘no one 
+approaches thee when angry,’ and in AV., VI, 33, 2, takes pura ydthd ryathlh (this is the 
+AV-^ accentuation as in AV., IV, 21, 3) Srdva 1 ndrasya rnidhrse Sarah, as ‘Like a citadel (cf. 
+ur l a and ur T Pischel, Vedische Studien , I, 183; unappioachable, is the anger, the fame, the 
+
+
+
+282 AITAREYA ARANYAKA V, 2, 1- 
+
+not him who is exceeding strong. His vigour is dreadful. When aforetime 
+trembling passed fiom him, Indra's might was dreadful. May he give us that wealth 
+wealth of tawny hue. Indra is the lord, the most mighty among men’ (Then 
+comes) the sudadohas verse. The head-verses are in gayalri metre, beginning 
+
+‘ T le s , ingCrS Ca " a '° Ud t0 Indra ’ ( RV ‘> 1 7 - *)• ^ (the Udgatrs) sing the Saman 
+with other verses which occur (in the service), then the two sets are to be inter¬ 
+changed in place. 8 If the other verses are ones not occurring, or some occur 
+and some not, (then they should be inserted in the place of verses occurring 
+winch should be taken out.) The last verse of the hymn (should be recited 
+the insertion being made before it), and then the sudadohas verse. Then come 
+
+
+-trench of India. Unhappily he does not cite or discuss this passage, where of course purd 
+™° v v“, y any ° the imagination to be a noun, lint accepting the sense ‘wrath’, 
+
+then AV., VI 33 2, would give the sense ‘ As aforetime, the anger’, &c, and this passage 
+might be rendeied ‘As of old (para ydt ) his anger is excessive’ («/«), and on thewludc 
+this is perhaps the least unlikely version of a very difficult and probably corrupt lext Cf 
+v. Schroedcr, Mystomm and Mimas, p. 3 i6, n. a, whose version of KV„ X, 86, a suggests 
+‘ because of anger ’ ’ > au i>K C! > L » 
+
+For the form of the verse, cf. e.g. Vajasaneyi Samhit.1,1, 8: dhiir a si dhtirva dhunamtam I 
+,' V \ y ° d "’~’ a ' 1 /a "‘ ,ihr ' n ’*y am dhfirvSmab, and Wintcrnits, <lack, dor indtsch 
+
+Utt l, ,J 9 . In the next verse the AV. reads uim (Ppp. no) unim and tuvhtamas (Al’r., Ill,' 
+
+A v V ’i r 9) ’ moo “ P f ’‘ he COm ‘- n ” aml one MS ’ have dadhatu, and the commentary on the 
+AV. and two MSS. (out of three) in Sankhayana have °sadrtam. One MS. of Sankhayana has 
+
+iU RV " I9 °’ 5 ; 3 . For the dat. inf. in 
+
+8 This is Sayana s version. The Anandaframa reads ubhaydsamstha na viparyayo with the 
+
+t°heTnd I" f? 'r Pr0bal,,e - Th ' ap ° d0sis t0 the lait daasa i8 borrowed from 
+
+hef r V ’ 6 ' , AS th . e ' leXt clause show8 < thc i" 8 «lion of the new verses is to be made 
+
+before the last verse preceding the sudadohas veisc and not directly before that verse. The word 
+samamnatasu refers here to verses occuning in the hymn itself. The form ubhayasamsthSnmsitar - 
+yayah, however, presents great difficulty, fo, the use of ubhayd in compounds is confined to cases 
+like cakra pant, hasla, &c., and it is hardly likely that the second member of the compound 
+is asamdkaaa, or that the fern, is kept because ri is fern. (VVackernagcl, Altindische Gram- 
+*’ 4 ® : 5 ^’. Cut ’ farther, there is no special meaning in samsthana, and the conjecture 
+ubhayasuy sthonauiparyayah is possible. Ubhaydsam (yedm) is precisely correct for two 
+sets of three verses (cf RV, I, a6, 9: .89, j, and regularly later, cf. Bloomfield, I'Z 
+Lomordamt, p. 272), and Sayana’s version in no way confirms cither the reading of Raiendrallla 
+or the Anandairama. The form would be very rare, the ordinary feminine being ubhayl 
+(common m the Ailareya Brabmana), and possibly r Maya is the Vedic adverb. It may be 
+noted that l' 8 version of the comm., id sum arthe (R 4 against R> and R 8 ), alone makes sense 
+b s tasani madhye being nonsense. Cf. Introd , p. 9. 
+
+The Sankhayana Srauta Sutra, XVIII, 2, gives the head-verses thus,RV., T 7 1-2- I 6 -7-0• 
+
+V ' 3 ~‘ 5 ’ VI11 ’ I 6 ’ I<5 - I3 i VIU, 93, >-3, any of those used by the Saman singers’. Some 
+use 1, 50, i- 9 , to correspond with the Saman singers. If the latter use only I, S o, i- 3 , then 
+c reel cr can take any two of the other treas to make up the nine verses. As in the Aitareva 
+the leutation is by half-verses, and the sfuiadohas verse occurs at the end. * ’ 
+
+
+
+-V, 2, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+283 
+
+
+the vertebrae-verses. ‘ The Soma is pressed for thee, come to the sacrifice, 
+rejoice in the carouse, rich in gifts, for wealth. O Indra, thou art generous and 
+young for us to sing/ He can overcome his foes in slaying Vrtras; he is skilful 
+and a plunger. We magnify our leader, Indra. 6 Impetuous, bright, the leader, 
+the dweller on the mountains, hastening towards you, Indra, shouting aloud, with 
+his eternal steeds.’ c (Then comes) the sudadohas verse. The three sets of 
+verses, neck, head, and vertebrae, are all to be repeated with a pause at the 
+half-verse. 7 
+
+2. The (verses of the) right wing are connected with the Rathantara Saman. 1 
+The Rathantara has for its strophe, ‘We praise thee, O hero’(RV., VII, 32, 22), 
+and for its antistrophe, ‘Thee for the first drink’ (RV., VIII, 3, 7), both being 
+
+4 These verses contain an unusual number of rare expressions, and the uncertainty as to their 
+accent adds to the difficulty. The reading of vijdrak is very doubtful. R in the commentary, 
+which is followed by Bloomfield, Vedic Comordance , S, and the MSS. have vi/arak, while 
+Sayana perhaps read vidnrah ft ( yiH)talokadvdrdni grnadhyd asmadagre kathayitum atra hrsto 
+bhavci). I have tianslated the vijdrah (? vijardh) of R’s text, and taken grnadhyai as an 
+infinitive practically equivalent to an imperative, ‘ Let us sing of,’ cf. Dclbruck, Altindische 
+Syntax , pp. 411 sq.; Whitney, Sanskrit Grammar , § 982 d; Hopkins, A.J. P. y XIII, 21 sq.; 
+Speijer, Vcdische und Sanskrit-Syntax , §216. 
+
+• Vigdhdh , Sayana tenders as sevitum takyah. Cf. RV., Ill, 3, 5, where it is an epithet of 
+Agni. The sd no netatam looks like an imitation of older verses, such as RV., II, 6, 5, without 
+much regard to their construction. Possibly the reading should be (cf. on IV) sdm (which 
+would become san before no). So Maitrayani Samhita, IV, 12, 6, has sa ddhisc kiralti bhuri 
+vdmam , but in Taittirlya Samhita, III, 3,11 : sarn, See. Esdh may be from the root is (cf. Max 
+Muller's conjecture on RV., IV, 2, 4, S. />. E. y XT/VI, 320) and meaning ‘swift’.* S takes 
+sasahatur as one word, but this makes nonsense of Sayana. The form is unusual, see Whitney, 
+Grammar , $ 1161 d. 
+
+6 Sdmajch (for the form, cf. Wackernagel, Altindische Grammatik , IT, i, 73, 74) apparently 
+means the‘bringcr-together’. Kjtst cannot have the sense which it normally has (see Ilillebrandt, 
+Ved. Myth ., I, 235 sq.; Bloomfield, J. A. O. S. y XVI, 39) and which is here ascribed to it by 
+Sayana, rpsopalaksitasomarasavdn. In RV., Ill, 32, i, it seems to mean impetuous, and cf. 
+rjisd, ibid, I, 32, 6. Vdm he explains as the husband and wife engaged in the sacrifice. 
+Rajendralala reads vdsu which is quite wrong, though followed in Bloomfield, Vedic Concordance , 
+p. 205®. It would of course be acc. with sdmajah. Sdsvadbhir evaih possibly merely means 
+‘ ns usual’, or ‘in his eternal courses \ Cf. dvaih , ‘ in due way,’ RV., I, 68, 4 ; 95, 6 ; aryd/t 
+khuh y IV, 2, 12 ; S. B. E.y XLVI, 437. These verses are unparalleled m other texts. 
+
+7 This means, as Sayana and ^ankhayana show, that there is a pause at the end of the half- 
+verse (and otn at the end of the verse). The other possibilities are (1) pause at each pdda, with 
+cm at half-verse, (2) no pause, oni at end. The Asvalayana $rauta Sutra contains examples of 
+all kinds, see I, 2 sq. 
+
+1 Cf. 1 , 4 , 2 . _ 
+
+
+a If so, it might be taken as two words and translate it ‘the giver is to be praised’. Cf. vl 
+durdgynhe in RV., VI, 35, 5, and cf. Sankhayana Aranyaka, XII, 10. 
+
+
+
+284 
+
+
+A1TAREYA ARANYAKA 
+
+
+V, 2, 2 - 
+
+
+VerS f: Thcse foUr hrharis he turns im ° s *'x. 2 (Then come the hymns) 
+I shall proclaim the deeds of Indra' (RV I c> 2 )- ‘T n thp^ c.- n r ’ 
+
+InJra * (RV vn T «\ 32), m thee since our father, 
+
+bull (RV'vil 1 \ 8 ' fifteen wrses only ; - Who is sharp-horned, terrible like a 
+( *» ’ ■?)> read is he born for strength, the mighty' (RV. VII 2 oV 
+
+Ye have uttered ir orious pravers ’ (RV VTl < t? ' ’ ’ 
+
+carouse ’ (RV I « W “ h} ' mn ' ‘ ThuS in the Soma, in the 
+
+Th 'L s !If t ’ l' ?’ " “ ^ VefSe - (T ' len COmCS ) the '****« verse. 
+
+( c verses of the) left wing are connected with the Brhat Saman. The B.hit 
+
+has for ,ts strophe • For thee we hail' (RV., VI, 4 C, i), and for its antistrophe 
+
+Come hither to the worship' (RV., VIII, 6., 7), both being pragma verses’ 
+
+These four brhafo he turns into six. (Then come the hymns),‘Praise him who 
+
+srrRv r g r rv 1 ’ ,8); ,Thou art “ to k ^ ^ 
+
+of riehL IRV V I 7 T 7 " ** ^ ^ ° f lich -’ 0 >««> 
+
+creased ?' (VV rv ’ f- ’ V* U h}mns; ‘ W1,at! whose sacrifice has he in- 
+(RV I 8 7 ’ 7-7 ^ hym "- ‘ Indra is tom for the carouse' 
+
+( ’.', 8l ’ r) ,s a f ,ankl ‘ vcrse - (™en comes) the sMadohas verse. The ritrht 
+
+wtng is connected with the Rathantara Saman, and so is the paiUaJ.ua s 27 
+here ate one hundred and one (verses) in it, and it is called the Vasisthapiasaha 
+The left wtng ts connected with the Brhat Saman, and so is the saptaJal stoma 
+icre arc one hundred and two verses, and it is called the BhaiadvSjaprasaha 
+1 (vases of the) lad, as being dvipadas, aie connected with the Bhadra Saman 
+There are nine verses from the Samhita, ‘These worlds let us conquer' (RV' 
+
+, 157), and Come hither with thy splendour’ (RV., X, 172) and there 
+are also other verses not f,om the Samhita.' (These are), ‘Ye priests sing forth 
+song to Indra, who beyond all others slays the foe, that he may rejoice” 1 
+
+:rrr;i‘ttr™ 1 
+
+KV„ X, i2o, y ’ ’ ’ 101 Ule pMla ' KV -> V1I > 32. 23", >s to he substituted 
+
+,le^“ The 
+
+»«t ) Vasisthaprastlhani. S.milady i„ ,| le case of the so/JL u,ma aTl cTlf /**"*"* 
+for Ihe atmbutions. The syntax of RV VI n T1 - t ™- aml cf - IJ i a, 2, 11. n, 
+
+P- -06 ; V'rgl. Syut., I, j 9 Cd rf to re 1 ~ 
+
+Prasaha, of. Z.J), M. G’," XL VIII, 548. ’ ’ ’ 9 • censoum trabeate saint as. lor 
+
+Jhcse are given also in Sankhaynna Siauta Sutra, XVIII ic w h Pr „ *1 
+
+,,le *-• - — 
+
+
+
+-V, 2, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+285 
+
+
+‘Among the gods the singers sing the song; the youthful Jndra, famous, takes up 
+the strain. 6 * Resting beneath the plaksa 7 rich in honey, rejoicing in wealth, 
+
+may we meditate on thee, Indra/ ‘ O thou to whom, most strong, we have 
+recourse, giver on all sides, 8 from all sides bring us (gifts)/ ‘Thou art the 
+manliest, the lord, most generous to win us booty, when the (rite) is duly paid/ 9 
+‘hor thou alone 10 dost rule from of old, unsuipassed in might/ ‘Do thou sing 
+
+
+8 Sankhayana has matntah svarkah , a much better reading, which obviates the difficulties 
+of devAtdsv drkdh with the unusual accent and use of Arkdh. Here I would lead dev At ah 
+svarkah , the omission of h before sv being quite common in all Sanskrit MSS. The Samaveda, 
+I, 445 J 4 6 4 » l ,as Marutah, and the phrase Marutah svarkah occurs also in V, 1, 1. The 
+tianslation of the last uords given by lien fey is : ‘ gepnescn wird dcr hchre Jungling, Indra,’ 
+but though SrutAh, k\vt 6 s, inclitus , pci haps means ‘ famous’ here, a \tobhati must mean something 
+like ‘ sings in return’. C'f. n. 11, below. A noun, prAstobha, is unlikely. Passive particles like 
+prastubhdnAh , RV., IV, 3, 12, ‘ incited by shouting,’ afford no support for a passive use here. 
+
+7 The reading in Sankhayana and in Samaveda, I, 444 ; II, 465, is puyema and ta, which 
+explain the accent on dhimdhe (for which, cf. Ben fey, Samaveda , Glossar, p. 100; Whitney, 
+Soots, p. 82, and in Colcbrooke’s Essays' 1 , I, in, 112), although the accent might be otherwise 
+explained. There is a paiallel difference of reading between Sankhayana Aranyaka, XII, 16, 
+and the paiallel passages paiyema—paiyantah. The woids iipaprahA are explained by Sayana 
+as 011c word, plaksavrk\ as a mpdditani patrdny atra p/akniiabdena vivakntdni tesdm samJpavartti 
+ydgapradeta upaprak^ah, but they must mean ‘ beneath the plaksa tree rich in honey as 
+rendered by Aufrecht, ligveda, II, xlvi, n., or ‘in a dwelling rich in honey’, as translated by 
+Ben fey, who derives the woid from pra + Vk'i, but who also (p. 130) suggests a derivation fiom 
+pra + Vghas and a meaning ‘ food’. To take it from upa + */prc as an infinitive (as in RV., V, 
+47 * 6 ) is possible but not probable. In favour of Ben fey’s derivation from y/ksi is the form 
+vanapraksam , Samaveda, I, 580, but there is a v. 1 . vanakraksam . The last words mean, 
+according to Benfcy, ‘lass deinc Schatz’ uns mehren, beigcn, Indra!* according to Aufrecht, 
+
+* mogen wir unseren Wohlstand mehren, und den von dir vcTlichenen bewahren, India.’ The 
+translation given above is that of Sayana, and may well represent the view of the passage taken 
+by the author. The plakm (Ficus infectotia) is used as an upper barhis , Satapatha Brahmaua, HI, 
+8, 3, 10. Cf. Zimmer, AUindtsches Leben, p. 59. 
+
+’ In any case viivAtoddvan must be considered as practically one word. Probably vlsvato- 
+ddvan should be read as in the Samaveda, I, 437; cf. Samavidhana Brahmana, II, 1, 5. 
+Bloomfield ( Vedic Concordance, p. 879*) treats the phrase as one word. 
+
+9 Supranite is so rendered by Sayana. Ilillebrandt in his text of .‘sankhayana Siauta Stlfra, 
+XVIII, 15, 5, apparently by conjecture, leads supianiti , followed by Bloomfield (/.<•., p. 998 b ), 
+but both his MSS., B and K, lead supranite, which is piesumably the older leading. I think the 
+reading should be supranite unaccented, and would translate, ‘ Thou, O good leader, &e.,' the word 
+being found frequently in this use, and the voc e. g at RV , III, 1, 16; 15, 4. Neither this 
+nor the next verse is in the Samaveda; tvam hy eka Ui\e is — RV., IV, 32, 7 a ; mamhistho 
+vdjasdtaye ., VIII, 4, iS* 1 ; 88, 6 d . 
+
+J0 Sankhayana reads: tvam hi rddhasyata eka, &c., corrected by Bloomfield (/.r., p. 456 a ) 
+to rddhaspate. Sayana takes Sana/ as samtum, 1 thou canst give.’ The next three verses are not 
+in Sankhayana. For the accent sandt, sec Whitney, Sanskrit Grammar t § 1114 d. i*or. 
+Amrktah, cf. RV., Ill, 6, 4; u, 6; IV, 3, 12 ; X, 104, 8. 
+
+
+
+286 
+
+
+AITAREYA ARANYAKA 
+
+
+V, 2, 2- 
+
+forth, that dost know indeed all that has been aforetime or that is now.'- <0 
+M.tra and Varupa, grant ns strength and food. O Indra, make us strength 
+abounding. (Grant) prosperity, strength, wealth, to him who seeks gain » 
+Soma impels not him who keeps not vows, gain will not come near him.’ Then 
+come three dv.padas," beginning, ‘This Brahman.’ Then comes one dvipada 
+
+=2S~sSS*=K=a=~= 
+
+the strange aMlHO, ’in Viminlya f 
+
+vttar,mih in Apastamba G r hya Sal,a, VI, M , 5 ’(O denbergy n E vvy "‘TZT 
+the form Irnuhl, cf. Whitney, SauUrii CrLnJ, I Z mLo^U vl r’ ’ ^ f" 
+Wackernagcl, Altindische Grammaiik, 1 , 310 . See also Oldenbem /> * animat , p. 62 , 
+
+Znbaty’s articles in Vienna Oriental Journal, II and III; and Arnold's Ch 7 \V 
+
+Ml,-e pTZZl) tCl!Kt 1 Ca ' ,n0 ' ° n thC Wll ° ,e a£rCC (cf ' y ' K ’ A ' S - ‘ 9 *. P. 1'i -d V',l» 
+a dwelling, prosperity to him who seeks wealth. The man who pys no vows ob,a ns not hU 
+
+Ws Snn'orSt'Inh; A SSyan k ^ ^lUya dZa^Zl , 
+
+KV IX, Tt 7 ,S CO,TCC, ’ il iS P resum abl y from J ran, as in jj, 
+
+SoJmm 'dh'tyam RV VI ”7 m 77 7 ° 7 "n “ n ° m ' neUL ° f ra AAv'> compare 
+f • 4 ; Vl ’ * 3 . IO. The only probable construction of the text here is ‘ there 
+
+(or mny there be ) in the seeker of wealth, prosperity’, &c. R has nfy/A which is rlen 1 
+
+5 pi s r ° } | )1 f’ J° T thC omission of the verb in the SSmavedi* version, cf RV^ 
+n, 6 , 5 ; lischel, J edtscheStudien, I, i 9 ; Geldner, ibid., 166 ; n . 1 on V r c ’ 
+
+VI, 7 S ' 7 a 7 a) “ re 8iVen in Sranta Sntra, 
+
+occurs in Taittiriya Brahmana, II, 4 , j, xo t lrl/ika onlvt •’ 7 Vo n ! “ 
+
+VuL'Zv 7 hm;, ' la ’ 7' 3 ’ SCC ^ a0d GriffithS, “n-'a'ionVand ZZJTZZy 
+
+•Sansfa it Grammar, § 7 , 9 . Perhaps it may be taken as a passive cf RV I ,0 ! 7 - 
+
+ukthyhh, rendered as ‘is praised’ by Oldenberg (/tf XI VT i In ’i ^ 
+
+..«*** 1W «.vs t i«firir. 
+
+H.:iC "i«f S “n l ’S" S ‘i 'a" Pr '“,’ Olilentwg, „ d 
+
+essential Th' , ’ f* 1 1 SUrC that ,n an y case th e passive sense is quite 
+
+*1 indsav* I at ' nLCr y 15 of course a s»«n early date; cf. the Middle and Passive in lltin 
+1 -indsay, /.atm Language, pp. 519 - 521 ; Delbruck, Vergl. Synt., IV, 433 . 7 
+
+
+
+-V, 2, 2 
+
+
+TRANSLATION AND NOTES 
+
+
+287 
+
+
+* To the yokes for him * (RV., VII, 34, 4); lfl the sudadohas verse; the dhdyyd verse, 
+
+* What he won * (RV., X, 74, 6); and the sudadohas verse. 
+
+a stobhati and prd stobha must be active, and so here and in RV., I, 79, 12, the activity may 
+be that of the god, not of the poet. In the RV. passage it has just been said : dgnt rdksdrjisi 
+sedhati , and I see no reason to give a passive sense to grnite. The verses may then be rendered, 
+
+* The holy season’s lord, Indra by name, famous, utters praise. Let gifts approach thee, Indra, 
+as paths the way. Like songs, to thee, lord of might, do men fare eagerly.’ It should be 
+noted that in I, 43^? the Samaveda has grnP, but m II, 1 1 16, grne. The accent on grnL is quite 
+unintelligible, a and can only be explained by the fact that the Taittirlya Brahmana , 6 //. cc ., has 
+gant. In the Aitareya only esa brahma (not as Aufrccht’s text esa) is cited, a striking instance of 
+the danger of arguments from the use of pratikas only as a sign of later redaction (cf. Bloomfield’s 
+proof of the posteriority of the Gopatha Brahmana to the Vaitana Sutra, Tntrod., p. 26), since the 
+argument would show that the Aitareya Brahmana was later than the A§valuyana 6rauta Sutra ; 
+cf. also Oldenberg’s remarks in God. gel. Anz., 1907, p. 234, n. 2. 
+
+13 &ahkhayana adds the verses, RV., VIII, 29, 4, and VI, 17, 15, but as there are only six 
+instead of nine new verses, the total number of dvipadd verses made up is still only twenty-one. 
+The Aitareya adds a twenty-second verse, see 1 , 4, 2. 
+
+The passages corresponding to the paksas are given in f^hkhayana 6rauta Sutra, XVIII, 4; 5, 
+thus: the sides are divided into the aksas , bah us (arms), and prahastakas (hand). The aksas 
+are VI, 47, 8, and a verse not from the RV., sa surye janayan , &e. Then for the right bdhu, 
+the strophe of the rathantara sum an, repeated as a kakubh, then the sudadohas verse. Then 
+similarly the antistrophe, and a dhdyyd verse. Then the rathantara fragdtha. Then the hymn, 
+RV., VI, 22, exchanging for VI, 22, 2, the verse X, 28, 2. For the left bdhu precisely the 
+same treatment of the hr hat sdman , but no dhdyyd , and the hymn X, 28, with VI, 22, 2, as its 
+Second verse. The prahastakas are respectively VIII, 97, 13-15, and VIII, 97, 10-I2. 
+
+Then comes XV 111 , 6, the caturuttardni , viz. RV., VIII, 92, 19-21; VIII, 12, 22-24; I, 
+10, 1-3 ; VIII, 88, 3, 4 (a puigdtha , or 3-5), by half verses; I, 80, 1-3 ( pahkttUimsam ); VI, 
+34, 1-3; and T, 83, 4-6, paichas, then the sudadohas. 
+
+It is worthy of note that, just as the Aitareya refers only to the esa brahma verses by the 
+pratika of the first verse, so the 6ankhayana Srauta Sutra, XVTII, 15, 4, also uses only the 
+pratika. It is almost impossible to avoid the conclusion that this book XVIII (and presumably, 
+also XVII) must be not earlier nor later than the main body of the Sutra, and this will modify 
+to some extent Hillebrandt’s view, Ritual-Litieratur, p. 25. Similarly the Aranyaka may 
+be written after the Aivalayana Srauta Sutra. Cf. my note in J. R. A. S. t 1907, pp. 410-412. 
+
+In the Aitareya Biahmana, VI, 18, 1, it is said that J^isvamitra was the seer of RV., IV, 
+19, 22 and 23, and that Vamadeva asrjata them, tan ksipram samapatat, while in IV, 30, 2, 
+RV., IV, 20 and 21, aie also declared to be sampdta hymns: P'dmadevo vd imdfil lokdn 
+apaiyat tan sampdtaih samapatat (Sieg, Die Sagenstoffe des Rgveda, p. 103). 
+
+
+a It falls under none of the exceptional cases, Maedoncll, Vedic Grammar , p. 106 ; Whitney, 
+Sanskrit Grammar , §§ 597, 598; Weber, Jnd. JS tad., XIIJ, 70 sq.; Delbnick, AUindische 
+Syntax , pp. 21-29; Oldenberg, Z. D. M.G ., LX, 707-740; see my note, J. R.A. S., 1908, 
+p. 202. 
+
+b Also the Apastamba Srauta Sutra, XIV, 2, 13, cited by Bloomfield, l'edit Concoidance, 
+
+p. 207 b . 
+
+
+
+288 
+
+
+AITAREYA ARANYAKA 
+
+
+V, 2, 3- 
+
+
+3. (Then come) the eighty gdyairi tristichs. 1 He lakes out the last three 
+verses of the lijmn, ‘Great is Tndra who by his might’ (RV., VIII, 6). (Then 
+come) tlnce verst's of the hymn, ‘A cake for us’ (RV., VIII, 78). Of the 
+verses following, ‘ Indra indeed is the drinker of Soma beyond others’ (RV., 
+VIII, 2, 4), he omits the last three. Of the others he omits, ‘Sweet are the 
+draughts ol Soma, come hither’ (ibid., 28), and puts in its place the verse, 
+‘No other mighty one’ (RV., VIII, 80, 1). (Then comes) one veise, ‘Born 
+with a hundred stiengths’ (RV., VIII, 77, 1). (Then comes) the remainder (of 
+the hymn, RV., VIII, 92), ‘Much invoked, much praised’ (ibid., 2). He omits 
+the last verse of the hymn, ‘To him that hath renowned tieasuics’ (RV., VIII, 
+93 , 1 ). (Then come the hymns), ‘The deeds of the impetuous one’ (RV., 
+VIII, 32), ‘Those that kindle Agni ’ (RV., VIII, 45), and ‘For us, O Indra, 
+rich in food’ (RV., VIII, 81), and the following hymn. (Then comes) the 
+sudadohas verse. 
+
+4 . (Then come) the eighty hr ha it tristichs. 1 There arc twenty-nine verses 
+
+
+1 They are— RV., VIII, 6 , 1 —45 -- 45 verses. 
+
+7 iS > *- 3 = 3 „ 
+
+» 2, 4-.V> = 3 <> » 
+
+(For veise 28, RV., VIII, 80, 1, is substituted.) 
+
+
+
+77, * 
+
+« 
+
+1 „ 
+
+
+9 2 > 2-33 
+
+
+32 „ 
+
+
+93, *-33 
+
+** 
+
+33 „ 
+
+
+32 
+
+- 
+
+30 „ 
+
+99 
+
+45 
+
+
+42 ,, 
+
+9} 
+
+81 
+
+
+9 „ 
+
+9 9 
+
+8 2 
+
+■= 
+
+9 „ 
+
+
+= 240 verses. 
+
+In tsankhavana Jsiauta Sntra, XVIII, 7, the verses are - RV.. VTTT, 6, 1-45; 2,4 27; 
+31-39; 45,1-42; 32,1-30; 92,4-18; 22-53, 93, 4-18, 22-35; Ill,5i, 10-12; VIII, 76, 
+10-12 ; (hj, 4-6 , VI, 45, 1 30, which gives 81 (mis and not 80. The number is reduced to So 
+by the omission ot one of the three tnas. III, 51, 10-12 ; VIH, 76, 10-12 ; 69, 4-6. 
+
+
+These aie— RV., VIII, t, 1-29 
+
+„ 3, 1-6; 9-20 
+
+4, I_i 4 ** J 4 
+
+„ 33. 1-I 5 L *5 
+
+VII, 32, 1 ; 2, 4-21; 24 7 -= 24 
+
+(For VII, 32, lo, is substituted VIII, 99 
+6 Valakhil)a h)mns — 56 
+
+VI, 46, 314 =-12 
+
+111,44 - 5 
+
+HI, 45 - 5 
+
+
+29 verses. 
+18 „ 
+
+
+* ) 
+
+
+
+-V, 2, 4 
+
+
+TRANSLATION AND NOTES 
+
+
+289 
+
+
+of the hymn, ‘Sing of nought else’ (RV., VIII, 1). He omits the se\enth ami 
+eighth stanzas of the twenty stanzas beginning, ‘Drink the fragrant Soma’(RV., VI 11 , 
+3, 1). (Then come) fourteen stanzas beginning, ‘ When, India, foi ward, backward, 
+upwaid’ (RV., VIII, 4, 1). Then fifteen stanzas beginning, ‘We with the Soma 
+thee’ (RV., VIII, 33, 1). In the hymn, ‘May not thee the sacrifices ’ (RV., 
+VII, 32), he omits the dvipadd (ibid., 3), and the ptagdiha connected with the 
+Rathantara Saman (ibid., 22). Fuithcr he omits the p>ragdtha, ‘No one Sudas 
+chariot’ (ibid., 10), and inserts in its place the pragd/ha , ‘Thee men but 
+yesterday’ (RV., VIII, 99, 1). (Then) six Valakhilya lnmns beginning, ‘Him 
+of good gifts’ (RV., VIII, 49, 1). (Then) the rest (of the hymn, RV., VI, 
+46), beginning, ‘Who active ever slays the foe’ (ibid., 3). (Then) two hymns 
+beginning, ‘May this delightful one for thee’ (RV., Ill, 44, 1). lie omits the 
+seventh and eighth stanzas of the hymn, ‘Both let him hear’ (RV., \ III, 61). 
+He omits the last stanza of the hymn, ‘ With strength him that finds treasure’ 
+(RV., VIII, 66) (Then come) eleven stanzas beginning, ‘ Who is king of 
+men ’ (RV., VIII, 70, 1). (Tnen the hymns), ‘ Him who works wonders, enduring 
+the onslaught’ (RV., VIII, 88), ‘To be invoked by us m all' (RV., VIII, 90), 
+and nine verses of the hymn, ‘The blessings thou dost bear, Indra ’ (RV., VIII, 
+97). (Then comes) the sudadehas verse. 
+
+
+R\ ., V III, 61. 1-6, 9 18 
+,, 66, 1—14 
+
+,, 70, i-n 
+
+„ 8S 
+90 
+
+m 97, J -9 
+
+
+16 veises*. 
+
+14 
+
+n 
+
+6 
+
+6 
+
+9 » 
+
+
+— 240 verses. 
+
+Of these, however, no less than 80 are satobihati versos. In Sankhayana tsiauta Sfltra, XVIII, 
+8-11, the a 07/ is given as follows: VTII, 97, J-9 ; VIII, 62, 7-9 ; 1, 36, 7, 8; VIII, 70, 7-12 ; 
+- 20 pratyaksabrhatis : then VT, 46, 3-10; VII, 32, 1, 2, 4-9; VII, 32, 12-21 ; VII, 32, 
+24-27; VIII, r, 1-4; via u tvd pinuva<;o\ VIII, 3, 9-12, VIII, 3, 17-20; VIII, 4, 1-14; 
+V1I1,6 t, 3-6; VIII, 61, 9-18; VIII, 66, 3-14 Ilillebrandt in his index gives the references 
+differently, but this is apparently due to a confusion between ptagathas and stanzas. There are 
+really 43 pi agdthas. The one via u, See., is not appaiently from the Samhita , Ilillebrandt’s 
+indices all ignore it, and it does not appear in Bloomfield’s Vedic Concordante. Of the last six, 
+three only are selected to make up the 40. Then come 20 more pratyaksabrhatis , VIIT, 1, 
+5-24. Then 20 more. VIII, 1, 25-29; VIII, 33, r-15. Then 40 p> ay at has, the three over 
+the first 40, VIII, 70, 1-6; VTII, 88, 1, 2; VTII, 90, 1-6; VIII, 99, 1 8 , VIII, 49 55 (the 
+Valakhilyas), omitting VIII, 53, 5, 6 ; 54, 3, 4 Then I, 175, 1 ; VI, 42, 4 ; IIJ, 53, 18 ; VI, 
+47, 19; VIII, ;S, ro; VIII, 89, 7 ; VTII, 101,13; X, 102, 1 ; 3 ; 12, making 10 brhatis, and 
+HI, 44 ; 45, making up 20 in all. The whole bdrhatl aiiti consists therefore of 80 brhatis and 80 
+(not 160 as bricdlander) praydthas , giving 180 + 80 ) 160 brhatis and 80 satobrhatis , just 
+as in the Aitaieya. Cf. Sankhayana Aranyaka, II, 8 and 9, foi the yiyuti /ami baihati as it is. 
+
+U 
+
+
+Kb 11 n 
+
+
+
+
+290 
+
+
+A 1 TAREYA ARANYAKA 
+
+
+V, 2, 5- 
+
+
+5. (Then come) the eighty usnih tristichs. 1 There are the two hymns 
+beginning, ‘ Indr a who is the greatest drinker of the Soma’ (RV., VIII, 12, 1). 
+lie omits the last stanza of the hymn, ‘Sing forth to him’ (RV., VIII, 15). 
+
+
+(Then comes) the hymn, ‘To Indra sing 
+
+the saffian’ (RV., VIII, 98). He 
+
+omits the last three stanzas of the hymn, ‘ 
+
+Let us utter, 0 comrades’ (RV., VIII, 
+
+1 There are— RV., VIII, 12 
+
+
+33 stanzas. 
+
+„ 13 
+
+= 
+
+33 „ 
+
+„ 15,1-12 
+
+= 
+
+12 „ 
+
+„ 98 
+
+- 
+
+12 ,, 
+
+„ 24,1-27 
+
+= 
+
+37 
+
+I, 84, 7-9 
+
+
+3 
+
+V, 40, 1-3 
+
+- 
+
+3 »» 
+
+VI, 43, 1-3 
+
+= 
+
+3 ,, 
+
+
+
+126 usnih stanzas. 
+
+Then gay atn stanzas — RV., VIII, 14 
+
+- 
+
+15 stanzas. 
+
+„ i 6 
+
+= 
+
+12 ,, 
+
+17, I-I3 
+
+- 
+
+13 0 
+
+III, 37, 1 -10 
+
+=* 
+
+10 
+
+1,4 
+
+
+10 „ 
+
+,, 5 
+
+= 
+
+10 „ 
+
+„ 6 
+
+= 
+
+10 ,, 
+
+„ 8 
+
+
+10 „ 
+
+,, 9 
+
+4 
+
+10 „ 
+
+VI, 45, 1-30 
+
+=■ 
+
+30 M 
+
+I, 30, 13-15 
+
+— 
+
+3 >, 
+
+
+
+133 gdyatri stanzas, or 114 usnih stanzas, 
+
+
+
+making in all 240 usnihs. 
+
+According to &ankhayana 3rauta Sutra the verses are: RV., VIII, 13, 1-33; VIIT, t a, T-21, 
+
+
+35-33; VIII, 15, 1—12; VIII, 24, 1-27; 1,84, 7-9; V, 40, 1-3, — tfsifias or 108 usnih stanzas, 
+XVIII, 12. Then, XVIII, 13, come RV., IV, 30, 1-6; IV, 30,9-22; IV, 32, 1-21; I, 30, 
+1-15 ; VIII, 14, 1-15; VIII, 16, 1-12; VIII, 64, 1-12; VIII, 82, 1-9 (Hillebrandt’s I, 30, 1-5, 
+and VIII, 82, 1-7 are slips), making 104 gdyairi stanzas. Then VIII, 21, 1-16, kakubh 
+pragiithas ; then VIII, 98, 1-12 in usnihs. We thus get 240 stanzas, consisting of 120 (108+ 12) 
+usnihs, 104 gdyatris , 8 kakubhs , and 8 satobrhatls (i.e. VIII, 21,1-16). The 6ahkhayarm 
+Aranyaka, II, 10, points out that to get 240 umihs it is necessary to take away four syllables from 
+each of the 80 satobrhatls, which with 160 brhatis make up (V, 2, 4) the bdrhati trcailti. Then 
+the 8 kakubhs give 8 usnihs , while the 8 satobrhatls yield each three, or 24 in all, sets of four 
+syllables. Adding the 80 and the 24 we have 104 sets of four syllables, which added to the 
+gdyatrls give 104 usnihs, to which again must be added 120 usmhs , 8 kakubhs , and 8 usnihs, 
+left after the deduction of 24 syllables from each satobrhati, making a grand total of 240 usnihs. 
+
+This complicated version, as Dr. Friedlander points out, probably arises from an attempt 
+to remedy the apparent inaccuracy of the Aitareya in permitting 80 satobrhatls in the bdrhati 
+atiti. Its success is not obvious, and that the attempt should be made may faiily be reckoned 
+a sign of lateness. 
+
+
+
+
+-v, 2, 5 
+
+
+TRANSLATION AND NOTES 
+
+
+291 
+
+
+24, 1). Then three tristichs, ‘Who alone bestowed’ (RV., 1 , 84, ’j), ‘Come 
+hither to what is pressed with stones’ (RV., V, 40, r), and, ‘Under whose sway 
+Sambara’ (RV., Vr, 43, 1). Gayatri verses become usnih verses by equalization. 
+Kvery seven gayatris make six usnihs. (Then come) the hymn beginning, If, 
+Indra, I, like thee’ (RV., VIII, 14, 1), and the two hymns beginning, ‘ The loid 
+of men’ (RV., VIII, 16, 1). He omits the last two stanzas of the second hymn. 
+He omits the last stanza of the hymn, ‘For the strength that slays Vrtra (RV., 
+HI, 37). (Then come) three hymns beginning, ‘The doer of fair deeds to 
+our aid’ (RV., I, 4, 1). Then two hymns beginning, ‘Indra, lasting wealth’ 
+(RV., I, 8, 1). He omits the last stanza of the hymn, ‘Who has brought from 
+afar’ (RV., VI, 45). Then come three stanzas of the hymn beginning, ‘Let 
+splendid feasts be ours’ (RV., I, 30, 13). (Then comes) the sudadohas verse. 
+In the case of all these three sets of eighty tristichs, there is made a pause after 
+the half-stanza. The eighty tristichs are the food, and the vasa verses are 
+the stomach (of the bird). The vala hymn begins,* ‘ Worthy of thee, O wealthy 
+one’ (RV., VIII, 46, 1), and ends, ‘Gainer, gainer of good’ (ibid., 20). The 
+verse, ‘Giving wealth’ (ibid., 15) is a dvipadd, and, ‘Now then (ibid.) an 
+ckapada. It ends with the verse, ‘Of that milk yielder’ (RV., VIII, 69, 3). (Then 
+comes) the sudadohas verse. 
+
+a Cf. I, 5, 1. The explanation of the number 21 stanzas given by Say ana there and here 
+is that the passage ends with verse 20 and the sudadohas veise makes up the 21. This view 
+may be supported by the fact that the sudadohas verse is here set out with its pratlka. .It is most 
+probable that we should understand that the 21 stan/as are made up by the inclusion of the 
+sudadohas verse, and then that there follows again that verse in its usual capacity of separating 
+the different parts of the whole. Sayana does not clearly appear thus to have taken it, but 
+it seems most probably so, and the translation is based on this view. 
+
+Jsankhayana in Aranyaka, II, n, and fsrauta Siitra, XVJII, 14, takes the whole hymn, 
+VIII, 46, as being used. The priority of the Aitareya is evident as vv. 21-24 contain 
+a danastuti of Prthu4ravas. The same remark applies to the Satapatha Brahmana, see Fggeling, 
+
+S. B. J£.y XLII, 112. , , f . 
+
+Tt is worthy of note that an annotator in S 3 considers that Sayana s explanation of the 
+number 21 is inconsistent (this is not the case) and inaccurate. He argues that the 21 stanzas 
+are made up by splitting ver. 15 into an ekapada and a dvipadd. This view is at first sight 
+plausible but the mention here of these divisions is moie probably due to an explanation of 
+yathopapddam in I. 5, 1, and so Sayana theie takes it. The other view is, however accepted 
+by Eggeling, S. B. E., XLII1, 112.11. 2, who points out that the version of the Mahaduktha 
+contained in MS. Ind. Off. 1729 D gives ver. 15 as an ckapada and a dvipadd , which certainly 
+tells against Sayana. 
+
+For gdyatns and touihs, cf. Kgveda PratiUklija, XVT, 10 sq.; for sampada, Sankhayana 
+^rauta Sutia, XV, 10, 5. 
+
+
+U 2 
+
+
+
+292 
+
+
+A 1 TARE)'A ARAXYAKA 
+
+
+V, 3. 
+
+
+Aim My \ 3. 
+
+(Then conn*) the thigh (wises). 1 In the hymn, ‘O Inilr.i and Agni, ye two’ 
+(RV, VIII, 40), (he rentes) the half-stanzas as gayatris? but the second half 
+of the second as an anmtubh , up to the last stanza. I he hymn, 'To thee, the 
+mighty, the intoxicated one' (RV., X, 50), has mvids inserted. Between the two 
+hymns ‘Who in the foiest as it were has been set down' (RV., X, 29), and 
+•Who first is bom, the wise one* (RV., IT, 12), are s inserted the h)mn, ‘Come 
+hither standing on thy chariot-seat’ (RV., Ill, 43), and the stanza, ‘ Wandering 
+alone in the midst of many’ (RV , X, 55, 5). As many decades 4 of verses in 
+iristubh and jagati addicssed to Indraas they insert, after transforming them into 
+brhatis , so many years may a man be fain to live beyond the normal life, at 
+the rate of ten verses for a year 6 ; or he need not do so. (1 hen come) the 
+
+1 Cf. I, 5, 1. The verses arc .RV., \ JIT, 40, 1 10; X, 50, 1 7 • X, 29, i-iS; Tit, 43, i-<S ; 
+X, 55, 5, II, 12, 1 15; X, 17S, 1-3, an ekapada ; 1 , 11, 1-8; Nil, 23, 1 - 6 ; \ II, 24, 
+1-4, 6, 5. 
+
+In Sunkhayana the raid hymn is follower), XVIII, 15, by the dripadds, I, 2, 2, above; 
+tin 11 comes the Atmhdyna sukta, NTH, 40. Then the uvapamy R\ , X, 167, 1 , II, 21, 1-6; 
+1, 8g 1012 ; MI. 31, 10 12; VJ, 46, 1-3 Then the auudithha mmamnayn , R\ 1 , 10, 
+
+1, n, i-S, I,*84. 1-6, I, 7,, 2-5; I, 176, 1-5; V, 35, 1 7;\, 3 S < », 2 ; V, 1 4 \ 
+
+VI, 44,1-6; \ III, 34, 1 -15 ; VIII, 63, 4-6; \ HI. 89, 5, 6; VIII, 95; X, 152. Then the 
+
+ttidupi haiu, R\ ., 1,32; VI, 25; II, 12; II, 14. HI, 41 1 HI,46; TIT, 51, 4-6 ; IV, 16; 
+
+VII, 24; MJ, ,3, Mil, 69, 13-15. See 6rauta Sutia, XVITI, 16-20; Ainnyaka, IT, 12-16. 
+Tlu.sc contused masse-, of Aerscs show distinctly the later character of tin SanlJiayana ritual. 
+See also S.it.ipatha Biahmana, VIII, 6, 2, 3, where RV , X, 50, is called the spine ; IX, 1, 1, 44; 
+3. 3 19, m the last passage the vaUi is given as 35 in Rggehng (S />. XLIIT, 223J, which 
+must be an crioi as there are only 33 veises, cl. lntrod., p. 36. 
+
+3 The second veise is a dvtpadd in iakvari. The fust three feet make up a fdyatrT, that 
+is, they arc lecitcd with a pause after the second foot and om after the thud. The second four 
+fcit aie iccitcd as an anudul’h t with a pause after the second and om nftei the fourth. Ihe last 
+is a /; istubh, and it is reuled by padas, that is, a pause ullei the first foot and om after 
+the second. The remaining ten verses are 111 mahdpankti , and therefore are each divided into 
+two gdyatrls foi recitation. It is characteiistic ol the dchbeiate differences between Aitareya 
+and fsaukhayana that the latter, XVIII, 16, divides vcr. 2 into an amidubh and a gdyatri , 
+not via vena. 
+
+3 That is, if one desires life (Sayana'. See n. 5. For X, 55 , 5 , cf. Rudwig, Rgvtda, TIT, 
+186; llillebrandt, Ved. Myth., 1 , 465 
+
+4 Cf. 1 , 2, n 6 Sayana here renders daiati as verses produced in the Samhita, which 
+
+is a collection of ten Mandates. But the daiato below certainly suggests that it means decades 
+as probably in I, 5, 2 * 
+
+5 '1 his must be the meaning, and so Sayana takes it. lie, however, lakes mi vd as meaning 
+that each brhati produces a year of life, contradicting the ten -fa ZiatT rule This is not 
+impossible, in which event he points out the insertion of the nine tnAubh verses gives eleven 
+h hairs or eleven years’ longer life But it is not natural, and it ignores tristubjagalindm, 
+there being no jugarts m the- nine veises, and therefore 111 accordance- with the ordinary use 
+
+
+
+-v, /!, 2 
+
+
+TR.INSI.. I T/O.X AM) XOllS 
+
+
+-93 
+
+
+hymn, ‘That steed impelled by the gods’ (RV., X, 17B), an ^ l ^ e <'kiij‘id<i,* 
+‘India rules all.* (Then comes) the anustubh hymn, ‘All songs have caused 
+Indra to grow’ (RV., I, 11). Having recited the first half-stanza of the first 
+stanza of this hymn, he combines 7 the first hall-stan/a of the second stanza \Mth 
+the second half-stanza (of the fust stanza), (joining) quarter-stanza with quaitcr- 
+stanza so as to make anustubhs. Up to the last stanza he combines every 
+succeeding half-stanza with the preceding. 1 lie rest arc done in the usual way. 
+(There are) six \erscs beginning, ‘Dunk, Indra, the Soma, let it gladden thee’ 
+(RV., VII, 23, 1). Having recited foui verses of the lnmn, ‘ Thy place, () India, 
+is made on thy seat’ (RV., VII, 24), and then joining 8 the last stanza, he ends 
+with the second last stanza. The Sastra finished, 9 he mutteis the ukthasampad. 
+In the place of the uklhavhya the uklhadoha is used. 
+
+2 . ‘Thou art the head of the world, 1 the essence of speech, the fire of breath, 
+
+of na 7'if in A&valaynna (e. g. Srauta Sutra, VI, 5, 22), Saunnka’s pupil,* 1 take it to mean that, 
+unless one is dyu^kdma, one need not insert the verses. ( 1. .S<i)nn.is note, yady dyW'kdmah >yot 
+t add tilm . . . pt&ksipet, whence it appears that he did not regard the dvapana as essential. 
+He may be combining two ddlcimg prtvious comments. The idea is curiously inverted. 
+
+* Not m the kgieda. See Samaveda, I. .156, Vujnsaneyi Snmhita, \XX\ 1 , 8; AAvnlayana 
+Jsianla Sutra, \ lit, 2, 21 ; S.nnavidhana Brdhmann, II, (>, 7, winch all have 7 '/s 7 ’arya ta/ah. 
+
+7 See T, 5, 2, 11 is. S.mkhayana, Will, 20, applies the same combination to the udubi ahmiya 
+hymn, RV., VII, 23 The first and last lrilf-st.mzas 111 both cases aie lelt timilleicd the othti 
+sets of loin pada\ aie treated as auudi/bhf 
+
+8 ]' or a iormal di fmition of samtata , see Asvalayana Siauta Sutia, T, 2, 10. 
+
+» Jn the Agrdstoma, the piakiti, the Niskevalya Sastra. liggehng, /V. A , XXVI. 
+339, n., ends with a Mantin, uktham vd< fndtdyopaU'tivatt tva, As\al.i>.nm Siauta Sutra, V, 13, 
+23, of which uktham vantnhdya foims the ukthasampad. and the rest the ukthavnya . 1 he 
+
+Ilotr here recites the sampad , Hut in the place ot the ukthavirya come the uklhadoha, 1 0. the 
+M«,ses sit out in V, 3, 2. For the ukthavirya, if l, 3, 11.6; ITnug, Aitatcya Ihahmana, 
+I>- 177 ; Hggehng, i.r t 327, n ; ('aland and Henry, L'Agnidoma, p. 233 S.ivana asuibes 
+the verses and formulae to a kakhdnta 1 a as usual. ^ 
+
+1 The rtndeiing of these verses is veiy doubtlul, and I have mainly followed S.ivana The 
+difficulty is increased by the fact that E has here no accents, and Rajendralala has app.uently 
+followed a most conupt MS. or has scattered accents at landom. They do not occui in 
+fsankh.lyana. lloth Kajendralala and the AnandV.ama edition print the veises with stops 
+only at sdrvatn, vybma, pinvati , and duhdmnn (and m the former case also at ad\ as il they 
+were prose They seem clearly, however, to he intended as verses, and I have divided them 
+,nto Matis with mixed tihtuhhs Indrah may belong to the first verse, and other divisions me 
+no doubt possible, but the original met ncal form of e. g. ttdm uitydm vi/igyandm vramatiotn 
+is certain. kor similai cases of veise treated as prose, cf. Aitareya Ihahmana, Mil, 25, 3, ami 
+27, 2 and 3, wheie dokas appear in prose form. In \ HI, * 7 > J. "'avail is two syllables only 
+
+«■ The BrhaddevaU, IV, 139, in the ‘B’ recension mentions Asval.iyana, although this may 
+point to the veise being late, it may also be quite correct, sinic a pupil of Saunaka appears 
+to have been the author of the B|haddevata, cf Macdoncdl, I, xxiv, and Asval.1ya.1a was evidently 
+one of his oldest pupils. 
+
+
+
+294 
+
+
+4ITAREYA A R ANY AKA 
+
+
+V, 3, 2- 
+
+
+the abode of mind, the entrance of the eye, the source of the ear, the resting-place 
+of the heart, thou art all. (Thou art) Tndra, the undying sacrifice, the ambrosia, 
+the sky, right, truth, conquest, decision, the end of speech, the peivading, that 
+which is beyond all, the light, the udder, the unanswerable, that which was before. 
+Thou ait all , 2 speech, the water with the lightning that goes thither and returns , 3 
+
+as elsewhere. A sinking example of verse disguised as prose is the inscription on the Biprahva 
+s/ufa, hc Meet, J R.A..S , 1907, pp 111 sq , following, with minor dilfeiences, Thomas, 
+/. R. A ..S , 190O, pp. 462 sq. I11 the Aitareya, II. cc., we have :— 
+
+A'sattena ksattam jayati balemi ha lam a'suutc I 
+yayaivam vtdvan bnVimano rdstragopah putohitahW 
+iasmat viiah sam/aiiati satimakha ckamanasah I 
+yasyaivam vulva 11 In a/nnano t dstt agopalt purohitah II 25 II II 2 II 
+tasya fa/a mitram bhavati (2 syll ) dvisantam apabddhaU I 
+yasyaivam vuivan Inahmano rdstragopah piuohitah I 
+las mat vtiah, &C., as above, 
+
+and in other places fragments of verse appear, as is only natuial, since gnomic sayings like 
+them tend 111 all languages to become veise. The old character ol these Slokas appeals from 
+their metrical form, and they may he tompaied with the verse cited fiom Snt.ipatha Biahmana, 
+XI, 5, 4, 3, hy Olden berg (A Id. £., XXX, xix). Similar \erses composed at later dates arc found 
+in the dialactei 1stic late metre 111 the Gihya Sutras, quite fieely tOlileiiherg, xxxv-xxxvii\ 
+one hung attributed (;Uvnlayana Gihva Sutra, IV, 7, 16) to Saunaka, and Slokas are recognised 
+111 the lists of compositions, e. g. Brhadaranyaka Upanisad, II, 4, 10; IV, 1, 2 ; see Sieg, 
+Die .Sagenslope dcs Rgveda, pp. 7 sq. 
+
+7 Say ana has : yaya yasya vastuno yad yat pan'am kdranam tdpam tat sarvam rtipam ; 
+and he explains paiag a/rag as uttamadhamai upd vdc. 
+
+1 Sdpru is so explained h> Saynna, and pa rag and arvag prohahly go with ui/i/am. In the 
+Jaimimya Upanisad Biahmana, 1 , 9; 10, this passage from ludtah . . . amt tarn duhanam 
+appears, but in a diffeient connexion and in an infeiior, pulinps secondaiy, form, which looks as 
+if it w'erc borrowed from the Aranyaka. The parallelism has escaped not only Ocilel, but also 
+Bloomfield (IWn Conrerdauee). Quite irrelevantly appear the wools (the gay ah F as brahman 
+is the subject of discouise) . tasyaitani ndmdnFndrah larmdlsitir amrtam vyomanto zuuah I 
+bahur bhdyas sarvam sarvasmdd uttaram /yotih I rtam satyam vijildnam vnuh attain aprati- 
+vary am I ptlrvam sarvam sanni zdk I sarvam idam apt dhemth pmvate parag an'dk II 9 II 
+su ptthaksaltlam kdmadayhdkPti prCinasamhi tarn lakzuiiroham vakprabhatam manasa vydptam 
+h> daydgt am brdhmanabhaktam annaiabham vat sapavitram gobhagam prthivyupaiam tapastanu 
+1 ’a? anapanyatanam IndraWepham sahasraksarant ayutadharam amrtam duhdtui sartuin tmdtil 
+lohdn abhiviksaratlti I Oertei rendeis, ‘These are its names: India, action, impel ishableness, 
+the immortal, end of the firmament of speech ; the manifold, the numeious, the all, the light 
+higher than the all; righteousness, truth, distinction, decision vvhich is not to he contiadictcd; 
+the ancient all, all speech. This all also, [like] a cow, fattens hitherward, thitherward. She 
+that milks iinmoitality possessing individual oceans Q). possessing wish granting lmpcrish- 
+ableness, connected with breath, possessing sight and hearing, superior by speech, permeated 
+by the mind, havnjg the heait as its point, apportioned to the Brahmans, pleasant through food, 
+having the lain ns means of purification (?), cow-protect mg, higher than the earth, having 
+penance as a bodv, having Varuna as an enclosure, having ludra ns leadei, possessing a thousand 
+syllables, possessing ten thousand streams, flows in all directions unto all these woilds.’ It 
+
+
+
+TRANSLATION AND NOTES 
+
+
+2 95 
+
+
+-V, 3, 2 
+
+which yields milk and fattens 4 . (Thou ait) the eye, the eai, breath, that which is 
+
+should be noted that the MS8. read mjijnamiu, a clear tiror for vipgyanatn, properly a perf. 
+part, middle of s/ji (cf. Whituev, Sanskrit C.ianimar , § Sog\ a won! elsewhere unknown but 
+of interesting function (lor g, ef. Wackunagel, AlttndisAic Giammatik. 1 . 146), "Inch is remkied 
+very probable by the metre, apratrmnyah w>, ml unroham, h 1 dayog, am , brahma nabhni- 
+
+ktram (a), °bhratram ( 1 U, °bhrtram (C), Varunapai lyatanam, duhauah 'J hese readings 
+confirm the brahiuanabJnuti kant of the Aranvaka text. J 1 > dayayi n»i is no doubt a possible 
+and an easy conjecture, but Sa)ana alieady had /// dayoi.iam , and its appearance line ceitai. ly 
+shows that the tradition haidencd to hrdaycgi am at a veiy early date AnuaUtbham is tempting, 
+but uncertain as Sayana read dmnisitbhe. Cf. Satapatlm Rrahmana, IX, 5, 1, 12, satyauite 
+Z'lhatn for Mantia\anl\a Samhita, III, 7 » 3 * '<//van 1 tain So m Atharva\eda, XIV, 1, 11, iiotic 
+replaces RV., X, 85, 11, trotiam fpnte wronglv (cf. Whitney, 1 1 anslation, p 74 ~b T ( onsuter 
+therefore that (especially m view of the accent) it is veiy likely that diiuawib/iain should be 
+replaced. For hrdayogram if it really is hrdaydgiatn might be compared Maitiavam 
+Upanisad, VI, 33, dvtdhai mondham for °<md//ain (Max Muller, .S./> E., XV, li). but ui"t 
+of text is'easy. "Vyomanto mmh must, 1 think, be divided into vybma and onto rfudh. The 
+sense ascribed to Indi aUcdham is possible, and Indra/y< sthani may mean (as in KV., AV., ami 
+TS.) ‘having India as its best’. Varunapanyatanam may perhaps be light, but it is fai irom 
+certain, and bayana had rai unavdyrUam<im, a more recondite ioim (see 11. 12 on II, 4, 3) than 
+that of the lhahmana. ’The words bahur bhfiyas should be bailor bhuyah, I Ins example 
+answers the quciy of Spcijer, Vediuhc und S ansknf .Syntax, § 122, n. a, as to whethci the idiom 
+‘cusserals suss’ is Vedic as well as classic (his Sansh it .Syntax-, § 251, 3V The same phrase 
+Is found Ill V, i, 5, ill a Mantra passage, and 111 the parallel passage, Sankhayana Aianvaka, 1 , 8 . 
+Cl. also such phrases as balm ca me bhuyas ca me, Taittiri>a Samhita, TV, 7, 4, 2 , J K.A.S., lpocj. 
+
+The accents of the K edition are veiy incorrect. I n'diandm is quite impossible T11 the 
+case of the compounds R has hidayogi dm, bi uliinandhhai ti kdm, vdi \apaviti am, v,dpi Mutant, 
+p, thivYiipdram, tdpastdnii, Indi ajydd/taiii, ayutaku'v am, b, dhmavdi tasam. Vai sdpavitram is 
+suppoited by vaiyimrmj (RV.), and varsdnnda\ tAV , °nndhas , AV. l’aipp.); uihdsradhai am 
+by the RV.; ayiitdkairam by analogy with salidwadlnh am , &c\; tdpastonu and bia/iinana/i/iar- 
+fr leant depend on analogy; /ndra/yedhain has abundant nuthoiity; yd bit again may be compaied 
+with gdmayha (KV.), hul d - & ,hht *J )• Vakpiabhutam and satyd\amnntam are supported by 
+usage (Macdonell, Vedic Guimtnur , p. 96, W’ackt rnagel, AltmdisJie Granimatik, II, 1, ^ 7 s ‘l 0 > 
+and hidavognitn is pmbable (Whitney, Sanski it Gi annual, § 1287 a, gives several examples 
+of different accents, Wackcinagel, pp. 238 sq , decides for accent on the fust member as usual 111 
+determinatives with adjectives at the end (for examples, el. p. 233*1). On this analogy, p/thivyu- 
+parani ma> be light, or possibly we should lead pithily dpaiam as two words, but the gender 
+of uparam would be strange if it is a noun (meaning cither ‘ lower Soma stone’ (RV., AY., but 
+ef. Ved. Stud, I, 108 sq.), 01 ‘ lower pait of sacrificial post ’ (\ S )), since theie it is alwavs masc. 
+(ef. 11. 5). The ac cent on Vdi and' must remain doubtful, but if it is a case of a past part , the accent 
+should be on the first. None of these woids have found their way into Wackcrnagcl’s lists. 
+
+For similai cases of double accent 111 MSS., cf. Scheftelowit/, Jhe Apokiyphen des Kgvcda, 
+pp. 39# 49 (from JJi; Wackeinagel, p.40, points out that in cases of compounds the Atliai vaveda, 
+XIX and XX, Satapatha Hrahmann, Taittiriya Aianvaka and Maitrayani Upanisad (he ignores 
+this work) are veiy badly accented. Ills theory of accent 1 pp. 4° sq. 1 lays stress on the lact that 
+determinatives (save those with verbal second paits—other than forms in da, -h) onginally had 
+the accent on the first part and only latei on the second. 'J he accents here must depend to some 
+extent on (<?) the validity of the theoiy, (*) the view as to the age of the A ran\ aka. 
+
+* Vinrati as it stands spoils the construction, but may be right, l’ossibly it was originally 
+
+
+
+296 
+
+
+AITAREYA ARANYAKA 
+
+
+V, 3, 2- 
+
+
+measured by truth, which is produced by speech, and proceeds from the mind, 
+what is truth in the heart, and borne by Brahmins. (Thou art) food and prosperity, 
+purified by the rains, rich in cows, that beyond the earth, 8 to which Varuna and 
+V3yu most resoit, that uhich has for its body penance, 6 has Indra as its 
+mightiest, which milks ambtosia, with a thousand streams and countless letters. 7 
+These, O hymn, are thy powers; there arc the powers of speech. 8 With these 
+for me now milk the great wealth of ambrosia. Prajapati created this prayer, 
+the essence of the Vedas. With it may I obtain all; let it win all desires greatly. 
+Thou art bhuh , bhuvah , and svar, the three, thou art the Veda. 9 Milk, O 
+prayer, 10 children for me. Life and breath milk for me. Cattle and folk milk 
+for me. Prospeiity and glory milk for me. The world (to come), splendour 
+of renown, courage, prospeiity in sacrifice, milk for me/ All this he makes the 
+Adhvaryu repeat, if he does not know (the Mantras). Then being urged on to 
+sacrifice (by the Adhvaryu, who says), ‘ Om, n offer the Soma singer of the hymn,’ 
+
+pinvdt (of. Whitney, Sanskrit Grammar , § 716\ the nom. of the participle, or pinvati, , reading 
+dhenuh. The Jaiminlya Upanisad pinvate may arise from a misreading of i or f. 
+
+3 Gdbhagam may mean ‘prospering cows', and varsdpavitram, ‘ purifying by rains.’ Prthi- 
+vyupardm is yupasya mulam (Sayana). If this is correct (cf. n. 3), the next adjective may belong 
+to U or to tdpastanu, but it is much moie likely to be merely-- ‘beyond the eaith’, as in the 
+Jaiminlya Upanisad, which has Vat unapariyatanam and annafubham/ pleasant through food.’ 
+
+6 Apparently we must follow Sayana and supply muniiarirajdtam or something similar. 
+The verses are late in character, and tdpastanu might mean ‘ lean through penance ’, but the 
+translation of Oertel ‘ having penance as a body ’ is at least as probable (cf. the accent). The 
+uktha is blindly piaised. 
+
+7 Ddhdnam is taken as nom. ncut. Sayana renders it as with gokulam . AytUdksaram is due, 
+he says, to the fact that there are so many syllables in the dohanaprakarana , vasundm pavitram 
+asi sahasradhdram (Tailtirlya Samhita, I, 1, 3, 1 ; Maitiayanl Samhita, I, 1, 3). He takes 
+ay util km ram and sahasradharam as acctis. agreeing with amrtam. They are perhaps more 
+probably nominative. 
+
+* Or, as Sayana, ‘these sounds are thy powers.’ Bloomfield ( Vedit Concordance^ p. 300*) 
+reads ukthabhidayah. The other seems simpler; uktha and vac are easily identified, or rather 
+the latter lies at the base of the foimer. For apyasam , cf. Whitney, Sanskrit Grammar, 
+§§ 921-925, 573 c; Pelbruck, Altindische Syntax , pp. 352, 353. 
+
+* The conjecture vtddsi for veda asi is easy, but unnecessary; cf. 11. 11 on III, 2, 4 ; RV., II, 
+6, 7 ; 1, 45, 6 ; II, 3, 6 ; III, 14, 3, &c. See also Asvalayana Gfliya Sutra, 1 , 15, 3, for veda 'si. 
+To take tiayo, &c., as a separate Mantra is wrong. 
+
+10 Sayana takes brahma as accusative. 1 prefer to regard it as vocative, despite the apparent 
+parallelism of the next sentences. Foi another neuter voe., cf. II, 7, n. 1. Katyayana israuta 
+Sutra, VII, 4, 13, has prajdm me dhuksva , and also dyttr me dhuksva , paiutt me dhuksva. On 
+the other hand Alharvaveda, X, 8, 25 has adhok — brahma ca tapai ia. 
+
+J1 Cf. V, 3, 3. The Adhvaryu utters the praisa twice, see Afevalayana Srauta Sutra, I, 5, 3: 
+ekaikam preuto yajati. See Sabbathier, Agnistoma , p. 58, for the phrase, and for the gen., 
+Whitney, Sanskrit Grammar , § 397 b; Delbruck, Altindische Syntax, p. 160. 
+
+
+
+-v, 3 , 2 
+
+
+TRANSLATION AND NOTES 
+
+
+297 
+
+
+uttering the cry, ‘We who sacrifice/ he offers sacrifice with the usual 12 (stanza), 
+and holding back as it were his breath, repeats a secondary vasal. n The ac¬ 
+companiment of the vasal is described elsewhere. 14 The Adhvaryu brings up 
+the vessel containing the libation and the (three) atigrahya bowls. 18 As soon 
+as he perceives the food, the Hotr descends from the swing towards the east. 16 
+
+18 RV., VII, 23, 1, see Asvalayana Srauta Sutra, V, 15, 23 : fil'd sontam India mandat it tveti 
+yHjya , and VII, n, 27. For the dgtlh, see ibid., I, 5, 3 5 4 = dgur yajyddir anuyajavarjam II 4 II 
+ye 3 yajdmaha ity dguh. See also Ilillebiandt, Ritual- Littcratur, pp. ioisq.; Kcu- und Voll- 
+tnondsoffer, p. 95 ; Kggcling, S. B. E., XL 1 V, 32, n. 1. 
+
+J8 Anuva^atkr is freely used as a compound verb in the Aitareya Brahmana (I, 22, 4, &c.), 
+Asvalayana Siauta Sfitra, and Sankhayana Srauta Sutra, and should be written as one word. 
+Vyavdnya is rendered ucihvdsam akrtvd by Sayana, who takes iva ns eva. The reason for the 
+expression anuvauit is given in Hillebrandt, Ritual- f.itleratur, p. 102; Fggcling, S. b. E. t 
+XXVI, 351, n. 1. After the ydjyd the ITotr says: dev a 3 van 3 sat and somasydgite vt/u 3 
+van 3 sat, thus making two van 3 sat cries. For the 7 >a?a(kara, cf. Apaslamba, Ynjuap.inbhasa, 
+96 {S.B.E., XXX, 341). The words somasydgne vihi occur in Aitareya Brahmana, III, 5, 4 ; 6: 
+Asvalayana’Siauta Sutra, V, 5, 19, and the brevity of this passage is only explained by the fact 
+(see the following note) that the writei clearly knew the Asvalayana Srauta Sutra (cl. In trod., 
+p. 19) : cf. the relation of Grhya Sutra and Siauta Sutra in the case of Asvalayana and 
+S*ankhayana. Oldenberg, who once thought the evidence was in favour of assigning the two 
+Sutras of Sankhayana to dilferent epochs, has now abandoned the attempt and leaves the question 
+open (see S. B.E. } XXIX, 5, 6 ; XXX, xxxin sq.)„ while 1 am inclined to think that there is no 
+evidence worth counting against the traditional authorship 111 either case. 
+
+11 Cf. Asvalayana Srauta Sutra, I, 5, 17: rag ojah saha ojo mayt frdndfdndv iti vasat- 
+kdram uktvoktvdniimantrayate I This is a direct reference. Cl. also Aitaieya Biahmniia, III, 
+8, 9, where it reads tan anumantt ayeta vdg ojo sa/ta ojo mayt prana fa nav tty dtman eva tad 
+hold vacant ca ftdnafdnau ta sthdfayati sarvdyuh san’dyutvdya. The reference here might be 
+supposed to be to the Brahmana passage and not to the Srauta Sutra, but the use of amt mantra,uim 
+and the mode of reference are hopelessly opposed to this view. The style of reference is 
+reminiscent of Asvalayana Grhya Sutra, J, 1, 1 : uktdm vaitdnikdni gihydni vaksydmah , which 
+is a clear reference to the Srauta Sutra, and I think an assertion of the identity of authorship. It 
+may be noted that, although Oldenberg { S.B._E., XXIX, 158) clearly indicates that he has some 
+novel view on the relations of Saunaka and Asvalajana, he docs not (in . 9 . B. E. t XXX) cany 
+out his promise of discussing the point, save that (ibid., p. xxxv, n. 2) he alludes to the fact that 
+Asvalayana Grhya Sfitra, IV, 7, 16, quotes a ya/nagatha by Saunaka. This of couise in no way 
+contradicts the view of the relation as pupil and teacher reflected on the tiadition of the Katha- 
+saritsagara and recorded in the mo^t piccise teims by Sa^lguruMsya. The B vcision of the 
+Brhaddevata, which probably was composed by a pupil of Saunaka’s, distinctly quotes Awala- 
+yaua, which suits the tiadition admiiably (p. 293, note 11 ). 
+
+15 Cf. Asvalayana Srauta Sfitra, VII, 3 > 22 \ Sankhayana Srauta Sutra, XVIII, 21, 10, 
+vailvakarmano ’tigrdhyah . They are diawn ‘over and above’ (a/*), Weber, Ind. Stud., IX, 
+23«51 Eggeling, S. B. E., XXVI, 402, 11.4 ; XTd, 6, n. 2. 
+
+w Cf. I, 2, 4 ; Sankhayana Aranyaka, II, 17 ; Srauta Sfitra, XVIIT, 21,6; 7. Tor yatkd na 
+with fut., cf. Delbriick, Altindische Syntax , pp. 596 sq.; Speijer, Vedische und Sanskrit- 
+Syntax , §§ 197, 277. This case illustrates admirably the origin of the use in its relation of iti 
+and the 2nd person; sec also Maitrayan! Saiphita, II, 2, 7 ; I\, i, 9; Taittiri)a Saiphita, 
+II, 3, 5, 1 ; J.R.A.S., 1909. 
+
+
+
+
+298 
+
+
+AITAREYA ARANYAKA 
+
+
+V, 3, 2- 
+
+
+Then they tie up the swing to the west that it may not slay the reciter when 
+about to eat. For the Hotr eats seated on the place of the swing. Then the 
+Hotr consumes the (libation in the) vessel with the words uttered in response, 17 
+‘ May speech, the deity, rejoice in the Soma/ ‘ May Soma, the king, shower life 
+on me for my breath,’ ‘ May my breath milk mightily all life/ The third pressing 
+(in this rite) is taken over 18 from the last day of the Abhiplava rite, except as 
+regards the hymn containing ntvtds addressed to the All-gods (RV., T, 89). In 
+its place are inserted forty-one verses of the ‘ water * hymn of Dlrghatamas, 
+‘Of that noble grey sacrificer’ (RV., I, 164), and the hymn dnobhadriya (RV., 
+I, 89). The strophe and antistrophe of the Vaisvadeva Sastra are taken over 
+from the one day form 10 (the Visvajit). If the Yajfiayajftlya Saman is omitted, 20 
+
+17 Upasrdena is explained by Say ana as iiardnujiiapurvakena ; the word occurs often in 
+Sankhayana Srauta Sutra, but not in a parallel passage. Cf., however, XVIII, 1, 12, The verse 
+vdg devt (jusana) somasya trpyatu is found in Vajasaneyi Samhita, VIII, 37, and elsewhere, 
+Bloomfield, Vedic Comordance, p. 853**. Sa me , &c., is a quasi verse. It is tempting to render 
+dyttfy as if it wcic a dative, ‘ may Soma rain on me for life, for breath/ and it might possibly be 
+so taken as the sentence is a Mantra, and theiefore not to be judged by the ordinary rules of 
+prose (cf. liloomfield, J T edic Concordance , p. viii). In that case dyuhpnimiya would not be 
+a tatpuruui compound, since ‘ the breath of life’ is not in Sanskrit dyuhprana , nor yet a dvandva , 
+but rather a case in which the mere base is accepted as sufficient to denote the case relation when 
+followed by a case form in a parallel woid, cf. c.g. RV., I, 26, 9, where Max Muller would so 
+render (see Oldenberg, S.B.E., XLVI, 15) Amrta tndrtydnam , and see Pischel, Vedisihe 
+Studten, I, 60 sq., 225 sq.; Jacobi, Golt. gel. Ans ., 1880, p. 855 ; Waekernagel, Altindische 
+Gram mat ik , I, xvii, and II, i, 157, who accepts this view of RV., I, 26,9. Cf., however, Aitareya 
+Brahmana, l.c. on n. 14, where sannlyuh sarvdyutvdya occurs. The gen. is one of partitive 
+force, cf. Dclbiuck, Altindische Syntax, p. 160; Monro, Homeric Grammar 2 , p. 146. For loc. 
+with as, cf. Aitareya Brahmana, VI, 3, 10; for acc. exx. in Ind. Stud., IX, 295. 
+
+lM For the Abhiplava, see AWalayana Srauta Sutra, VII, 6; Eggeling, S.B. E., XXVI, 403. 
+It has six days. The hymn referred to is RV., T, 89 ; cf. Sankhayana Siauta Sutra, XV11I, 22, 8. 
+The hymn, RV., I, 164, 1, is called salila also in Sankhayana Aranyaka, TI, 18, and Srauta 
+Sntra, XVIN, 22, 7. It is of course derived from v. 41, gaunr mimdya salildni taksati ; cf. also 
+Brhaddevata, IV, 43. 
+
+19 The Vai&vadeva Sastra begins therefore with RV., V, 82, 1-3, 4-6. The contents of it and 
+the Agnimaruta are given in full in I, 5, 3, which explains the brevity with which they are here 
+treated. Sankhayana Srauta Sutra, XVIII, 22 (cf. Sankhayana Aranyaka, II, 18), gives»the 
+Sastra as RV., V, 82, 1-3, 4-6 ; IV, 53; I, 160; 1, 161 ; I, 164 (the whole) ; and I, 89, with 
+nivids; and V, 53,5, as a paridhdniya. Anobhadriya is used as a name of I, 89, also in 
+Rgvidhana, I, 20, 5, but Bloomfield (Vedic Concordance , p. i69 b ) docs not cite this passage, 
+which is earlier. 
+
+20 The Agnimaruta for the Sankhayana is given in detail in Sankhayana Srauta Sutra, XVI11, 
+23; cf. Aranyaka, II, 18. It consists of RV., Ill, 3 ; V, 55 ; the Yajuayajiilya or a substitute, 
+VI, 48, not noted by Bloomfield (Vedic Concordance , p. 735“) who omits also any reference 
+to this passage; I, 141. If the Yajuayajiilya Siiman is employed, the Agnimaruta Sastra con¬ 
+stitutes itself in the Aitareya thus : RV.,111, 2; J, 43, 6; V, 35; VI, 48, 1 and 2; VII, 17, 11 and 
+
+» i> 99> 1 ; X, 9, 1, &c., the rest being as in the ptaktti (Sayana). If the IJanda Saman is 
+
+
+
+TRANSLATION AND NOTES 
+
+
+299 
+
+
+-V, 3, 3 
+
+
+then the strophe and antistrophe (in the Agnimaruta Sastra) consist of the 
+six stanzas, beginning, ‘ 0 Agni, thy fame, thy strength’ (RV., X, 140, 1), when 
+the Ilanda Saman is employed (three stanzas being used). If more (than three) 
+are used in this Saman, then so many are employed (in the Sastra) as the anti¬ 
+strophe, beginning, ‘Agni, for ourselves as it were’ (RV., X, 21, 1). Thus is 
+completed the Mahavrala and this day and the Agnistoma. 21 At the proper time 
+they should carry the swing to the bath, and burn together the seats. 
+
+3. No one 1 who has not been initiated should recite the Mahavrata, nor 
+
+
+used, then for the two fragdthas, VI, 48, 1 and a, and VII, .7, n and .2, arc substituted X, 
+140 1-3 and 4-6 respectively, being the two parts of the Ilanda Saman. U, however, all the six 
+stanzas (X, 140 1-6) are used for the stotnya, then X, 21, 1-6, must form the anunipa. So Saiiklm- 
+yana, who Rives Anther variations. For the TJanda. cf. Oldcnbcrg, Celt. gel. Anz., 1908, p. 714. 
+
+si The Mahavrala is a form of the Agmstoma, and so in a sense the Agmstoma is finished 
+The utensils and the swing are both cleansed, while the vedi and the brsTs are both consumed 
+by fire. Saftkhayana Srauta Sutra, XVIH, 24, develops the final close of the ceremony ... some 
+detail. The Aranjaka, II, 18, has: tad Agmstomah samhfhate. The burning points clearly 
+to an original sun spell. The question, however, has recently been raised whether the use 
+of fire is not merely piacular, cf. Fiazcr, Adonis, Attis, Osins, p. 151, n. 4 , cstermarc , 
+Origin and Development of Moral Ideas, 1 , 56, n. 3. The usual view is that both the burning 
+and the waving of torches in such rites are intended to evoke heat by magic. C f. VVaide bowler, 
+
+Roman Festivals, p. N4. . . , , 
+
+1 Sayana, as usual, ignores the difficulties of this passage. (1) c worts ty e c mos 
+probably refer to the whole passage (ef. Ill, a, 4. ». a), because the very first p.oh.b.t.on 
+contradicts the passage above, V, ., 5, n. 5, when the case of an .Mnta IIot r ts deliberately 
+discussed. The sense then must be, as Eggeliiig (. 9 . IS. F., XLIII, 367. "• 0 takes it, that 
+(1) no one but a diksita can recite, and even he only (2) if there is a ulyagn,, and (3) a year¬ 
+long sattra, and (4) not even he for another unless he he father or teacher. It may be noted that 
+Sankhayana Aranyak a, 1 ,1, prohibits recitation to another, save in the case of sattnns and of a father 
+and a teacher, which co.responds with the rule here, since sattrins of course are entitled to recite 
+for one another, but ibid., I, 5, and Srauta Sutra, XVII, 13, 6, regard a eityagni as optional, 
+perhaps a later idea (cl. Weber, Ind. Stud, Xlll, 2.7, ».). The rule of those here cited thus 
+excludes the Mahavrata as anything but a sattra. Katyayana Srauta Sutra, XVI 1, 2, insists on 
+an altar at the Mahavrata (Eggeling, S.B.E., XLIII, xxv, n. a). But it should be noted that 
+this is inconsistent with the exception of the father and the teacher, for they could only be 
+concerned-being e-r hyfothesi not sattrins, in an ekaha or aim,a rite. Possibly, however, the 
+view that one can recite for a father or teacher does not contemplate the case of an atm,a 
+or ekaha, hut means that in a sattra the sacrificer may carry out the sacrifice for the benefit 
+of his father or teacher though they are not initiated and cannot take part themselves; this view 
+I incline to think the most probable, despite Dr. Kriedlandcr’s view (p. 29, n. 2). It cannot mean 
+that, the teacher or father being dik-ita, the Hot r recited for them only, lot in the Mahaviata at 
+the sattrins equally obtain the benefits of the rite (cf. Eggeling, A. />. A., XLIII, xxv sq.), ami 
+therefore are forbidden to perform for others outside the circle of the initiated, cf. Satapatha 
+
+* It may be noted that the prohibition of performing sacrifices by other than Brahmins is 
+ascribed in the Satapatha Brahinaua, II, 3, 39 \<=f. Katyayana Srauta Sutra, IV, 14, 11 ; Max 
+
+
+
+3 °° 
+
+
+A1TAREYA A RAN YAK A 
+
+
+V, 3, 3 - 
+
+
+should he recite it when there is no altar, nor should one recite it for another, 
+nor if it does not last a year, so say some. Only one may recite it for a father 
+or a teacher, for that is recited for oneself. 3 (The only 3 utterance (of the 
+
+Brah man a, IX, 5, 2, 12 and 13; X, 5, 2, 5. (2) Presumably for this reason Sayana renders the 
+
+passage as equivalent to ‘no one who is not diksita should recite the Mahavrata at anothei's 
+sacrifice (i.e. an ahina or ekdha) unless there is a citydgni\ or unless that other is a father or 
+a teacher’. Ilis explanation is that the Mahavrata is of three forms, ekdha, ahina , and sattra. 
+As in the sattra , the yajamdna and Holr are identical, then the diksd is automatic. In the 
+other two rites the Ilotr is not the yajamdna, and may be either diksita or adiksita : In the 
+Agnistoma, &c , if svdrthe he is diksita, as these arc .Soma sacrifices (cf. Hillcbrandt, Kitual- 
+Litteratur , p. 125). If the sacrifice is not a Soma one, then he is not. Only the diknta can 
+perform at a parakiya mahdvratakarman . and he only if theie is a ciiydgni. Put all this is very 
+difficult and inconsistent. The ndsamvatsara ity eke he takes as a sepaiate prohibition confined to 
+one school. Put this seems less likely. (3^ Max Mullei, .S’. B. A’., I, 266, 267, takes the passage 
+thus: ‘ No one who is adikshita, uninitiated, should recite it for another person ; nor should he 
+do so, when the Mahavrata is performed without (or with) an altar, or if it does not last one 
+year.’ Put this hardly makes sense, since an adiksita can never recite if there is a iattra, and 
+the construction of the sentence shows that the series of prohibitions is not directed to an 
+add^ita but to a piiest in general. He is not to iccitc if adiksita , nor if there is no fire, &c. 
+Dr. Friedlandei, on Sank hay ana Aranyakn, I, i, follows Max Muller, without commenting on the 
+difficulties. (4) The only other possibility is to render, ‘No one who is not initiated must 
+recite, nor must one lecite if theie is no fire, nor for another (i. e. allowing ahinas and ekdhas 
+if by chance the yajamana is the Ilotr in fact).’ Some say, ‘nor if it be not a sattra. One may 
+recite foi a father, &c.* In this case the passage confirms in part the view that theie was 
+probably a citydgni at the ekdha and ahina rites, Kggeling, . 9 . B. A\, XL! 11 , xxv. 
+
+a Sankhayana Aranyaka, I, 1, has at mane haivdnya tac chasfam hhavati. The 011c gives the 
+body, the othci learning. Atmano here is no doubt correct as Jess easy than at mane. It is 
+a predicative possessive gen., as in I, 2, 2, n. 8. Cf. Whitney, Sansknt Grammar , § 29S ; 
+Speijer, Vednche und Sansknt Syntax , § 64. For asya, cf. Caland, Ucber das rit. S/ttra des 
+Baudh , pp. 44, 45. 
+
+3 Sayana says : atra hecid vdkydntaram adhiyate . This can haidly refer to recitation, and 
+throws grave doubt on Wintermt/s interpietation of a similar phrase in Haradatta ( A/antra- 
+/d/ha , I, xix). The passage is given in all the MSS., but it cannot be oiiginal. In addition to 
+being quite out of place, it is almost unintelligible heie. It is a general description of the 
+prana of the Adhvaryu in the case of 3 astras, whether accompanied by NdrdAamsdkhyaiamauis 
+or not. In the case of the Hotr’s Sastras the prana is ukthaidya/a somaya. In the case of the 
+Ilotrakas, what it is is disputed. Sayana says (1) some supply ukt/iaSd yaja somdndm (cf. 
+Katyfiyana Siauta Sotra, IX, 13, 33 (somasya) ; 14, 12 {somdndm); Apastamba Srauta Sutra, 
+XIT, 27, 19 ( somasya ) ; 28, 14 (somdndm)) and make this the praisa ; (2) others, so ’yam arthah 
+prakrtita eva prdpta tti matvd , reject the passage ; (3) others repeat ukthaid yaja somasya , and 
+assume the mention here is hotrakdnam Sastrcsu viienividhdndrtham . The second alternative is 
+the most probable. The woids ukthaid — somdndm , which appear in the text after hotrakdnam , 
+are certainly spurious and cannot have been read even by Sayana, whose note would be 
+
+Muller, .S’. B. E. f XXX, 321), to the fact that Brahmins only can eat the remains of a sacrifice. 
+
+T he reason is no doubt a reflex of the doctrine of the presence of the divinity in the sacrifice 
+(which in certain eases forbids any eating whatever, c.g. Asvalilyana C.rhya Sutra, TV, 8, 31), for 
+which see my ai tide m the/. K. A.S., 1 907, pp. 939 sq ; Robeitson Smith, AV/. of Scm ., 1,276 sq. 
+
+
+
+-V, 3, 3 
+
+
+TRANSLATION AND NOTES 
+
+
+301 
+
+
+Adhvaryu) on the Hotr’s Sastras, whether accompanied or not by libations for 
+Narasam^a, is ( Offer the Soma with the hymn ’, and it also occurs in the 
+Hotraka’s Sastras) : This day one should not teach to one who is not a regular 
+pupil, and has not been so for a year, assuredly not to one who has not been 
+so for a year, nor to one who is not a brahmacarin and does not belong to 
+the same school, 4 assuredly not to one who does not belong to the same school, 
+nor to one who has not come to that place. 5 There should not be more than 
+one saying or twice, twice only.* ‘ One man should tell it to one/ says Jatii- 
+karnya. ‘ Not to a child or a man in the third stage of life/ 7 Nor standing 
+to one standing, nor walking to one walking, nor lying to one lying, nor seated 
+on a couch to one so seated, but seated on the ground to one so seated (should 
+the teacher teach). Nor (should the pupil) lean backwards, 8 nor forwards, nor 
+be over clothed, nor adopt postures, but he should raise his knees, without 
+wearing special apparel, and so learn. He should not learn when he has eaten 
+flesh, or seen blood, or a dead body, or done what is unlawful, or anointed (his 
+eyes) or oiled or rubbed his body, or had himself shaved, or bathed, or has 
+put on colour, or put on a wreath, or had intercourse, or written, 9 or obliterated 
+
+unintelligible if he had had them before him. The reason for their insertion is obvious. For 
+the libations, cf. IIAgnidama, p. 220. The gen. is picsumably partitive, cf. Speijer, I'edtsche 
+und Sanskrit-Syntax, §67; V, 3, 2, n. 17. 
+
+4 Cf. Gautama Sutra, XIV, 21, and Ruhler’s note in his translation (S, B. E , TI), where 
+he differentiates it from sahddhydya. Here, however, it is perhaps used in that usual sense. 
+
+5 Where the teacher lives. lie is not to go to the pupil’s house. 
+
+« Because it is so sacred. According to Sayana, Jatukarnya insists on one lecture only 
+to one person at a time, and the same teacher to avoid mmpraddyaviiheda. 
+
+7 This sentence must also belong to Jatukarnya. This seems the proper way to interpret the 
+Hi, which, however, Sayana explains as H\yap> ayuktanisedhasaindpty art hah, and so Max Muller 
+takes it. For the idea, cf. Manu, VIII, 66, &c. 
+
+8 T. e. lean on a kudi (or a wall, &c., Apastamba Dharma Sutra, I, 2, 6, 17), or rest wit-h his 
+hands on a stick (on the ground, Apastamba, l.c., 17). The other renderings follow Sayana, who 
+gives uuhLtddydkramana for ndvratyam akramya\ cf. Asvalayana Srauta Sutra, XII, 8, 19. 
+For ativltah, cf. Manu, VIII, 23 : samzdtdhgah. For ndpitena kdrayitvd he lias tiakhanikrnta - 
+nadi ; cf. 6ankhayana Grhya Sutra, VT, i, 6, and for the syntax, Delbniok, Altindisehe Syntax, 
+pp. 224 sq. He takes ndktvd as refeinng to the eyes. Varnakcndnulipya he refers to sandal or 
+saffron being smeared on ; for varnaka , cf. Bohtlingk, Diet.) VI, 24. For ana paint a , ibid., 
+I, 41. For these rules, cf. Apastamba, T, 2, 6, 23-27. 
+
+9 These translations follow s'ayana and Max Muller. Though they no longer «seem to be the 
+earliest mention of actual writing in Sanskrit literature’, in view of the discoveries of Biihler, 
+Indische Palaeogmphie , and Ind. .Stud., Ill (1898); Hoernle,/. A.S. B., LXIX, pt. i; Rhys Davids, 
+Buddhist India , ch. VIT and others, they are interesting. Writing on palm-leaves may be meant 
+rather than on wood. The violent repugnance to writing shown here and elsewhere is certainly in 
+favour of this view, accepted by Macdonell ( 'Sanskrit Literature , p. 16) and Wintcrnitz ( Geuh . 
+der indisch. Litt., T, 29), that writing first came into use on the South Western Coast through 
+commerce, and that MSS. arc later, fora different but very nnpiobable Hew, cf. R. ShamasaHry, 
+Ind. Ant., 1906 ; J, A\ A. .S’., 1907, pp. 426, 427. 
+
+
+
+302 
+
+
+AITAREYA ARANYAKA 
+
+
+V, 3 ) 3 - 
+
+
+wiiting. ‘ He should not finish learning this in one day,’ says Jatukarnya. 
+‘ He should do so,’ says Galava. ‘ He should finish all before the sets of eighty 
+tristichs, and resting 10 in another place learn the rest,’ says Agnivesyayana. 
+Where he learns this, he should learn nothing else ; but where he learns some¬ 
+thing else he may at will learn this there also. He who does not study this 
+does 11 not become a snataka; even though he study much else, yet if he study not 
+this, he does not become a snataka. Nor should he forget this; even though 
+he forgets something else, he should not forget this. Assuredly 12 never should 
+he foiget this. If he forget not this, let him know that it is enough for himself. 18 
+Let him know that truly it is enough. 14 He who knows this should not com¬ 
+municate 15 nor dine nor amuse himself with one who knows this not. 
+
+Now lfi we shall set forth the rules of study. When the old water about 
+
+10 Samayamdnah is taken as samdpayan by Sayana, which is possible. I follow Max Muller. 
+On the passage as a whole, cf. Oldenbcrg, Prolegomena, p. 293. On the form Agnivesyayana, 
+cf. Whitney, Sanskrit Grammar, § 1219. It occurs as a name of a grammarian in the Taittiriya 
+ITatisakhya, XIV, 32. Agnivef>ya occurs in the VarpAas in Brhadaranyaka Upanisad, II, 6, 2, and 
+IV, 6, 2, in both Kanva and Madhyandina Vakhas (Max Muller, .9. B. E., XV, 118, n.; 186, n.). 
+Jaliikarnja the word is found in th e gana, gargadi) occurs in the same passages with Galava. The 
+spelling seems clearly Jatn°, though in Max Muller’s translation the two forms Jatu 0 and Jatii° 
+occur. Jatukarnya occurs in Sahkhayana Aranyaka, VIII, 10, and frequently in the &ankhayana 
+^raut a and Gfh)a Sutras (III, 10, 1), Katyayana's Srauta Sutra, the Vajasaneyi PratRakhya, 
+and in Kausitaki Brahmana, XXVI, 5. Galava is known to Nirukta, IV, 3 ; Brhadaranyaka, 
+If, 6, 3; IV, 6, 3; Bfhaddevata, and Panini as a grammarian; see Max Muller, Pgveda 
+]'>illtUlkhya, p. 6. 
+
+11 ‘ Should not become’ is Sayana’s version. Literally it must be ‘is not a (true) snataka 
+Cf. Apastamba Dharma Sutra, I, 2, 8, 27. The exact force of the optative is rather doubtful: it 
+may be that it is the indefinite use, of which examples undoubtedly occur in Sanskrit (cf. Speijer, 
+Vedische und Sanskrit-Syntax, § 283; also in III, 2, 1, n. 1, and Introd., p. 61), or it may be 
+an opt. in protasis with the apod, in the indie, to denote the certainty of the result, though the 
+rule of similarity of mood is usually strictly observed in the older language, see Whitney, 
+Sanskrit Grammar , § 581 f, who enforces his. rule partly by alterations in the text of the MaitrayanI 
+Sniphita (see his review of v. Selnoedei’s ed., P.A. O. S,, Oct., 1887); J.R.A.S., 1909, p. 153. 
+
+u Sayana says that this is read by some only. It is in all the MSS., but is an easy addition. 
+Cf n. 14. No here and above follows a negative sentence and is practically merely an emphatic 
+negative as usual in classical Sanskrit, Speijer, Vedis<he and Sanskrit-Syntax , § 240; Sanskrit 
+Syntax, § 402, R. 1; cf. Caland, Ueber das rit. Sutra des Baudh., p. 51. 
+
+Sayana renders punisdrthdya, and Max Miiller gives as possible ‘for acquiring a knowledge 
+of the self’. For the dat., cf. II, 4, 2. Atman, however, is merely the ordinary reflexive, Speijer, 
+Vedische und Sanskrit-Syntax, § 127; Delbiuck, Altindische Syntax, pp. 208, 262. 
+
+14 This again, Sayana says, is read only by some, and as it is 011c of those easy additions 
+it cannot be accepted as genuine. Naturally a chapter of this kind lies open beyond others to 
+such interpolations as this. 
+
+18 Sayana renders samuddiUt as ‘study with’ (Jasya purato grant ham etam na pathet\ The 
+sense is probably ‘ enter into discussion with’, evamvid and anevamvid here are clearly com¬ 
+pounds; cf. Wackeinagcl, Altindische Grammatik, II, i,68. 
+
+Then come genual nilcs for all Vedic study, not for the Mahavrata alone. These are found both 
+
+
+
+-V, 3, 3 TRANSLATION AND NOTES 303 
+
+the roots of the trees has been dried up, 17 he should not study, nor in the 
+forenoon, 18 when the shadows meet, nor in the afternoon, nor when a thick 
+cloud has risen; and when rain 10 falls out of season he should stop his study 
+of the Veda 20 for three nights, nor in this time 21 should he tell tales, nor even 
+
+in Grhya and Dharma Sutras (Oldcnberg, S. ft. E., XXX, xxxiv, xxxv); Khadira Grhya Sutra, 
+
+II, 11; cf. Jsankhayana Grhya Sutra, IV, 8; VI, i ; Hillebrandt, Kitual-l.it/eratur, p. 56 and 
+reff.; Gobhila Grhya Sutra, III, 3; Apastamba Dharma Sutra, I, 3, 9-11 ; Gautama Dharma 
+Sutra, XVI, with Buhler’s notes. 
+
+17 The time after the full moon of Pausa, i. e. January-Fcbruary is meant, of. Weber, Djo 
+vedischen A T achrichten von den Naxatra , IT, 322 s<|.; Olden berg, S. H. E., XXX, 77, 11. ; 
+Apastamba Dharma Sutra, I, 3, 9, 2, with Buhler’s note; Manii, IV, 95; Yajnavalkya, I, 142 ; 
+143. The four months after the full moon of Asadha aie forbidden in Sankhayana, VI, 2, 1. The 
+term is five months, beginning in the middle of Sravnnn, Gautama Dharma Sutra, XVI, 1 54.; 
+of Prausthapada, Gobhila Grhya Sutra, HI, 3, 1 ; Khadira Grhya Sutra, III, 2, 16. Srivana is 
+also given by AfcvalSyana Grhya Sutra, III, 5, 2 ; 3; Sankhayana Grhya Sutra, IV, 5, 2 : l’Jra- 
+skara G|-hya Sutra, II, 10, 2; Hiranyake&i Grhya Sutra, II, 18,1. The tmesis upa -ndpite is 
+very unusual, but upapurane would be almost equally strange, though not impossible. Kakydake 
+is a curious expression, as explained by Sayana. The separation of prefix and verb is (see Caland, 
+Ueberdas rit. Sutra des Baudh pp. 48,49) lare in the late Sutra style and is difficult to assume here, 
+though this may be quoted from an older (? mctiical) text. Upapurdna seems elsewhere unknown 
+in the sense ‘somewhat (?) old \ Nothing is indeed more characteristic of the Vedic Sanskrit than 
+the separation of particle and verb. Holtzmann (Grammatisches aus dan Mahdbhdrata , p. 48) 
+says that the only example & in the Epic occurs in a pseudo-Vedic hymn to the A'vins, I, 3, 62 : 
+devd adhi vilve visakUth. Even the Bihaddevata has no certain case of suJi separation. On 
+Jacobi’s theories of the beginning of the year {tedgrm r an Both, pp. *>8-74), sec Whitney, 
+J A. 0 . S., XVI, lxxxil sq.; Buhler, Ind. Ant XXIl T, 238-249 (dates of the commencement of 
+Vedic study at p. 249) ; Thibaut, ibid., XXIV, 85-100 ; Oldcnlicrg, Z.D. A/. <7., I., 451 sq. 
+
+18 When study is permissible (hardly ‘ at any time ’ as 111 Max Muller), he must not so study 
+in the forenoon or aftcinoon, when shadows are meeting; i.e. he should begin at sunrise when 
+the shadows first appear, and cease before sunset when they again disappear (Sayana), 
+
+For the case of a cloud, cf. Apastamba, 1,3, 11, 31. Kain out of season (ibid., 27; Mnnu, 
+
+III, 104, combines the two into a cloud out of the 01 dinary in the rains) is explained by Sayana 
+as rain falling in months other than Sravana and Bhadrapada,_August and September, or according 
+to the Smrtikaras, undei Naksatias other than the 13 from Ardra to Jyestha. 
+
+30 The study of Vedangas, like vydkarana, is not prohibited (Sayana). lie adds drdrddi- 
+jycsthdntasya trayodaSanahurtrafarimitasya kdlasya vrdikdlatvam abhyupetya tato 'nyah a 
+vrstau satydm akdlavrsUmmit tam triratrddhyayanavarjanam uhanti. 
+
+Asm in is vague. Sayana gives either adhiyamdne svddhydye or mahdvratddhyayanakdk. 
+The rendering ‘ at that time’ of Ma\ Muller is perhaps intended to refer to the triratram , since 
+the translation continues ‘not eyen during the night, nor should he glory in his knowledge’, 
+since asya seems to be taken with rdtrau. Tnrdttam, of course, includes days, so that the 
+lendering is quite possible, though probably the first of Siyana’s alternatives is correct. For 
+the ncc., cf. Speijor, Vedische und Sansknt-Syntax, § 28 and reff. The instr. is one of 
+separation, ibid., § 33 ; Whitney, Sanskrit Grammar , § 283. The usual case is the abl., 
+Speijer, § 52 ; Delbriick, Altindische Syntax, p. 446, who ignore this passage. 
+
+* But cf. the warning as to Iloltzmann’s accuracy in Buhler, Ind. Ant., XXIII, 14G, and 
+Winternitz’s review there cited. In this case the fact seems substantially correct. 
+
+
+
+304 
+
+
+A1TAREYA ARANYAKA 
+
+
+v » 3 , 3 
+
+
+at night at this time be fain to set them forth. 22 ‘This’ 23 is the name of this 
+great being. He who knows thus ‘ this * as the name of it, becomes brahman . 
+
+M The text reads: ttaya rdtrau ca na ca ktrtayiset. Sayana, followed by Max Miiller, 
+takes this as consisting of two sentences, (i) ndsya rdtrau ca , (2) na ca ktrtayiset. Sayana 
+renders, (r') kimcdsya mahdvratasya pat ham rdtrau na kurydt, (2) kimca mahdvratabhijfto 
+’ ham tty evam janamadhye ktrtim api neihet. Max Muller’s version, which is much more 
+probable, is cited above. But ‘ not even at night ’ would more properly be na rdtrau cana 
+than na rdtrau ca, cf. Ill, 1,3: ndtidyumne cana. Further ktrtayiset is quite impossible. The 
+form required is ciklrtayiset , and no easier error than cana cikiriayiset being changed to cana 
+ca ktrtayiset can well be conceived. Then the whole must mean, I think, ‘nor even at night 
+in this time (probably adhiyamdne svddkydye ) should one be fkir to proclaim (tales).’ The 
+adhyayana takes place during the day (see above), and neither then nor even at night, when 
+the adhyayana stops, is the telling of tales to be permitted. For the form ciklrtayisct , an opt. 
+dcsid. from a denominative (cf. Whitney, Sanskrit Grammar, § 1056), see Whitney, § 1068. 
+Such forms are very rare ; hence the non-recognition of this case by the commentators. Cf. also 
+Aitareya Brahmana, III, 30: vdei kalpayiwn , where Aufrccht (p. 430) proposes to read cikalpa - 
+yisan (presumably by haplography for vdei akalpayimn) ; 1,24,5: dlulobkayudt (cf. Liebich, 
+Panin 1 , p. 32, n.) ; Apastamba fsrauta Sutra, XII, 24, 5 : bibhaksayiset ; Kathaka Snmhita, 
+^ VI 1 > 3 : piptiyayiset ; Ind. Stud., IX, 264; Iloltzmann, Grammatisches aus dem Mahdbhdrata , 
+p. 46. 
+
+33 Sayana renders, followed by Max Muller, ‘This, the krtsnddhydyavdkyam mahdvrata- 
+vdkyam ? w, thus learned ( = iti), is the name of the paramdtman lie explains that the Veda 
+produces brahman and so is identified with it, and its sacred character lesulting from this power 
+causes the long list of niyamas here given. This cannot be right. The word tad is the name 
+of the brahman ; see I, 3, 4, where this is most expressly stated. 
+
+The end of the section renders it probable that it may be accepted as coming from &aunaka. 
+Otherwise the passage would be suspect, since it contains passages whose genuineness was 
+doubted e\en before Sayana, and the possibility of it all being an interpolation cannot be entirely 
+excluded. The use of brahman is striking, especially in the pred., and confirms the view that 
+brahma is not to be found save on good grounds in any early texts. For Atharvaveda, TV, 35,2 
+see Weber, Ind. Stud.. XVIII, 140; for Maitrayani Samhitl, II, 9, 1, see v. Schroeder, Ind. Lit., 
+p. 91, 11. 1. Muir, Texts. V, 323, finds him in 6atapatha Biahmana, XT, 5, 6, 9, &c., but 
+needlessly. Ilopkins, Religion of India , p. 195, and Oldenberg, Buddha \ p. 30, n. 1, are vague. 
+The St. Petersburg Diet., V, 138, cites Taittirlya Brahmana, II, 7, 17, 1, as the oldest passage, 
+but S.lyana’s view may be wrong, and none of the passages in Macdonell, Vedic Mythology , 
+p. 168, are necessarily so taken. He occurs, of course, in the Taittiilya Aranyaka, X, but that is 
+not early, though its lateness has been needlessly exaggerated on insufficient grounds. Eggeling 
+(cf. S.B.E. t XLIV, 525) finds him nowhere in the comparatively late $atapatha, though he 
+appears in the Brhadaranyaka Upanisnd (cf. Dcussen, Phil, of the Upanishads , pp. 172 sq.), and 
+in the later Upanisads and in the earliest Buddhist texts, which, however, can only be doubtfully 
+dated. 
+
+