Rig-Veda-Sanhitá. A collection of ancient Hindu hymns ..

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THE

FIRST ASHTAKA, OR BOOK,

OF THB

RIG-VEDA,

4*c. 4*c.

RIG-VEDA-SANHITA.

A COLLECTION OF

ANCIENT HINDU HYMNS,

CONSTITUTING

THE FIRST ASHTAKA, OR BOOK,

OF TUB

EIG-VEDA;

THE OI.DBBT AVTHOBITT FOS THB BBLIftlOtrS AMD SOCIAL

INSTITUTIONS OP THE HINDUS.

TBAVtLATIS fBOX TBI OBieiVAI SAVSKBIT.

By H. H. WILSON, M.A., F.R.S.,

Mentiar ^f tke Jloyai A$kMe Soeieir, ^f ike AaiaHc SocieHn </ CmleMMa and Paris, and qf the

OriaUal Soeleig qf ger w a w y/ Foreign Member of ike NoHonai JmtUute qf France j

Member itfthe Imperial Aeademiee of Peterebwrgh and Vienna, ondofthe Boifai

Aeode mke ofMUnAchandBerUm Ph, D. Breelaut M,D. Marburg, 4v.,

and Boden Pri/enor of Sanekrit in the UntoereUif ef (k^fbrd.

9«»Ui|ti «i9tv t|f Htrtuff tf t|f etict tf B(vctt«f8 tf t|f •at-iiAU ^mK^^v-

LONDON:

Wm. H. ALLEN AND CO.,

7, LEADENHALL STREET.
1860.

Printed by J. & H. COX & CO.,

iTinters to ttc SDratoTrtU OutHEntU Ooiiimks.

74 ft 75, Great Queen Street.

INTRODUCTION.

When the liberal patronage of the Court of Direc-
tors of the East-India Company enabled Dr. Max
Miiller to undertake bis invaluable edition of the
Rig-Veday a wish was expressed that its appearance
should be accompanied or followed, with all convenient
despatch, by an English translation. As I had long
contemplated such a work, and had made some pro-
gress in its execution, even before leaving India, I
readily undertook to complete my labours and publish
the translation.

It might else have been thought scarcely necessary
to repeat a translatioa of the first AsMaka^ Ogdoad,
or Eighth book of the Rig- Veda^ as that had been
already more than once accomplished, partly in English
by the Rev. Mr. Stevenson and Dr. Roer, and fully
in Latin by the late Dr. Rosen: a translation in
French, also, by M. Langlois, extending through four
AsMaJcaSy or half the Veda^ has been recently pub-
lished at Paris ; but I was not aware, when I engaged
to publish an English translation, that such a work
had been commenced. At the same time, these trans-
lations do not seem to preclude entirely the usefulness
of an English version : tlie earliest publication, the

b

VI INTRODUCTION.

work of the Rev. Mr. Stevenson, extends only to
the three first hymns of the third lecture, or section,
out of the eight, which the first book, or Ashidka^
consists of; Dr. Roer's translation is equally limited,
stopping with two sections, or thirty-two hymns.
Both translations were printed in India, and are
procurable, with some difficulty, in this country.
Dr. Rosen's translation of the first book is complete
as to the text, but his premature death interrupted
his annotations. Although executed with profound
scholarship and scrupulous exactitude, and every
way deserving of reliance as an authentic representa-
tive of the original, the Sanskrit is converted into
Latin with such literal fidelity that the work scarcely
admits of consecutive perusal, and is most of value as
a reference ; the translation is, in fact, subordinate
to an edition of the text which it accompanies on the
same page, and the work is designed less for general
readers than for Sanskrit scholars and students of the
Veda. The principle followed by M. Langlois is the
converse of that adopted by Dr. Rosen, and he has
avowedly sought to give to the vague and mysterious
passages of the original, a clear, simple, and intelligible
interpretation. In this it may be admitted that he
has admirably succeeded ; but it may be sometimes
thought that he has not been sufficiently cautious in
his rendering of the text, and that he has diverged
from its phraseology, especially as interpreted by the
native Scholiast, more widely than is advisable. The
l*ea1 value of the original lies not so much in its merits
as a literary composition, as in the illustration which

INTRODUCTION. vii

it supplies of the most ancient Hindu system of reli-
gions worship and social organization ; and unless its
language be preserved as far as may be consistent
with intelligibility, erroneous impressions of the facts
and opinions of primitive Hinduism may be produced.
It is also to be observed, that M. Langlois has made
his translation from manuscript copies of the Veda
and its commentary, which, whilst it has greatly en-
hanced the difficulty and labour of the task, and so
far adds to the credit of the translator, suggests less
confidence in the genuineness of the original, as the
manuscripts are all more or less defective, than if the
version had been made from a carefully-collated edi-
tion. The present translation possesses at least the
advantage over its predecessors of an accurate text,
and it will be the fault of the translator if he does
not benefit by it. In converting the original into
English, it has been his aim to adhere as strictly to
the original Sanskrit as the necessity of being intelli-
gible would allow.

It may be almost superfluous to apprize the reader,
that the oldest, and nominally the most weighty,
authorities of the Brahmans for their religion and
institutions are the VedaSy of which works, four are
usually enumerated: the Mich, or Rig^Veda; the
Yajushy or Yajur* Veda ; the Sdman, or Santa- Veda ;
and the Atharvana, or Atharva-Veda. Many passages
are to be found in Sanskrit writings, some in the
Vedas themselves, which limit the number to three,*

ft

Colcbrooke on the Vedas. — Asiatic Researches, viii. 370.

b 2

Vlll INTRODUCTION.

and there is no doubt that the fourth, or AtJiarva-
Vedoy although it borrows freely from the Rich^ has
little in common with the others in its general
character or in its style ; the language clearly indicates
a different aiid later era. It may therefore be
allowably regarded rather as a supplement to three,
than as one of the four Vedas.

Of the other three Vedas^ each has its peculiar
characteristics, although they have mudi in common,
and they are apparently of different dates, although
not separated, perhaps, by any very protracted interval*
The Rig- Veda consists of metrical prayers, or hymns,
termed SfiktaSy addressed to different divinities, each
of which is ascribed to a Rishi^ a holy, or inspired
author. These hymns are put together with little
attempt at methodical arrangement, although such as
are dedicated to the same deity sometimes follow in
a consecutive series. There is not much connection
in the stanzas of which they are composed, and the
same hymn is sometimes addressed to different di-
vinities. There are, in the Veda itself, no directions
for the use and application of the SuktaSy no notices of
the occasions on which they are to be employed, or
of the ceremonies at which they are to be recited :
these are pointed out by subsequent writers in Sutras,
or precepts relating to the ritual ; and even for the
reputed authors of the hymns, and for the deities in
whose honour they are composed, we are for the most
part indebted to independent authorities, especially
to an AnukramaHikd, or index, accompanying each
Veda. The Yajur-Veda differs from the Rich^ in

INTRODUCTION. IX

being more particularly a ritual, or a collection of
liturgical formulse. The prayers or invocations, when
not borrowed from the Richy are mostly brief and in
prose, and are applicable to the consecration of the
utensils and materials of ceremonial worship, as well
as to the praise and worship of the gods* The Sdma-
Veda is little else than a recast of the Rich^ being
made up, with very few exceptions, of the very same
hymns, broken into parts and arranged anew, for the
purpose of being chanted on dififerent ceremonial
occasions. As far, also, as the Atharva-Veda is to be
considered as a Veda^ it will be found to comprise
many of the hymns of the Rich.* From the extensive
manner, then, in which the hymns of the Riff' Veda
enter into the composition of the other three, we must
naturally infer its priority to them, and its greater
importance to the history of the Hindu religion. In
truth, it is to the Rtg^ Veda that we must have recourse
principally, if not exclusively, for correct notions of
the oldest and most genuine forms of the institutions,
religious or civil, of the Hindus.

These remarks apply to what are termed the
SanJiitds of the Vedas, the aggregate assemblage, in
a single collection, of the prayers, hymns, and liturgic
formulae of which they are composed. Beside the
SanhitdSi the designation Veda includes an extensive
class of compositions, entitled, collectively, BrdhmanOy

* " By the followere of the Atharvaiia, the J^ichas, or stanzas of
the ftig-Veda, are nomeroiisly indaded in their own Sanhitd (or col-
lection)". — Sdytda Aehdrya, Introdaction» Muller's edition, p. 2.

X INTRODUCTION.

which all Brahmanical writers term an integral portion
of the Veda. According to them, the Veda consists
of two component parts, termed severally Mantra and
BrdhmaHa;^ the first being the hymns and formulae
aggregated in the Sanhitd^ the second, a collection of
rules for the application of the Mantras^ directions for
the performance of particular rites, citations of the
hymns, or detached stanzas, to be repeated on such
occasions, and illustrative remarks or narratives, ex-
planatory of the origin and object of the rite. Of the
Brdhma'Aa portions of the Rig-Veda, the most in-
teresting and important is the Aitareya BrdhmanOy
in which a number of remarkable legends are detailed,
highly illustrative of the condition of Brahmanism at
the time at which it was composed. The Aitarej/a
Aranyaka^ another Brdhmana of this Veda^ is more
mystical and speculative than practical or legendary ;
of a third, the KauMtaki^ little is known. The Brdh-
mafia of the Yajur Veda, the Sahpatha, partakes more
of the character of the Aitareya BrdhmaHa ; it is of
considerable extent, consisting of fourteen books, and
contains much curious matter. The Brdhmanas of
the Sdma and Atharva Vedas are few and little known,
and the supplementary portions of these two Vedas are
more especially the metaphysical and mystical treatises

As in the Yajna parihhdshd of Apastamba, quoted by Sdytda,
" The Dame Veda is that of both the Mantra and the BrdJanuda ;"
and again, in the Mimdnsd, " The Brdhmana and the Mantra are
the two parts of the Veda; that part which is not Mantra is
Brdhmaiia;'* this constitutes the definition of the latter. — Introduce
tion, p. 4, and p. 22.

INTRODUCTION. xi

termed Upanishadsy belonging to an entirely different
state of the Hindu mind from that which the text
of the F<?(/a« sprang from and encouraged. Connected
with, and dependent upon, the Vedds^ generally, also
are the treatises on grammar, astronomy, intonation,
prosody, ritual, and the meaning of obsolete words,
called the Veddngas; but these are not portions of the
Veda itself, but supplementary to it, and, in the form
in which we have them, are not, perhaps, altogether
genuine, and, with a few exceptions, are not of much
importance. Besides these works, there are the
PrdtUdkhyaSy or treatises on the grammar of the Veda,
and the Sutras^ or aphorisms, inculcating and de-
scribing its practices, the whole constituting a body
of Vaidik literature, the study of which would furnish
occupation for a long and laborious life. A small
part only is yet in print. None of the Brdhmanas
are published ; neither are the SiUras or Pratt"
sdkkyasJ' The Upanishads have been more fortunate
in finding editors.^ The texts of the Sanhitds of the
Veda are in progress, as, besides the present edition of
the Richy an edition of the Vdjasaneyl portion of the

Fart of the first KdMa of the Safapatha Brdhnuda has been
printed by Dr. Weber, concurrently with his edition of the text of
the Yajur- Veda, and it is his intention to complete it.

Some of the shorter Upanishads were printed, with translations,
by Rammohun Roy, and five of those of the Yajush have been pub-
lished by M. Foley, Berlin, 1844. The VrihaddraAyaka has been
printed by the Asiatic Society of Calcutta, under the editorship of
Dr. Roer, in their BibUotheca Jndica, and the Chdndogya Upamshad
has been begun in the same scries.

Xn INTRODUCTION.

Yajur- Veda has been commenced, by Dr. Weber, at
Berlin, the publication of which has been also liberally
aided by the Court of Directors.

The text of the Sanhitd of the Sdma" Veda^ and a
translation by the Rev. Mr. Stevenson, were published
some years since by the Oriental Translation Fund,
and a more carefully elaborated edition of the same,
with a translation in German, and a copious glossary
and index, has been recently published by Professor
Benfey, of Gottingen. In time, therefore, we shall
be well supplied with t\ie Mantra portion of the Veda;
but there is yet but a partial and distant prospect of
our having the Brdhmana i)rinted, and being thus
enabled, from adequate materials, to determine how
far the whole may be legitimately considered as a
constituent part of the Veda.

From a careful examination of the Aitareya Brdh-
mana^ with an excellent commentary by Say ana
Ach&rya^ it is sufficiently evident that this work, at
least, is of a totally distinct description from the col-
lection of the Mantras or the Sanhitd of the Rig- Veda.
Although, no doubt, of considerable antiquity, it is
manifestly of a date long subsequent to the original
Suktas^ or hymns, from the manner in which they are
quoted, not systematically, or continuously, or com-
pletely, but separately, unconnectedly, and partially,
a few phrases only being given, forming the beginning,
not even of an entire hymn, but of an isolated stanza,
occurring in any part of the hymn, or in any part of the
Sanhitd ; consequently proving that the Sanhitd must
have been com[)iled, and widely circulated, and gene-

INTRODUCTION. XIII

rally studied, before such mutilated citations could be
recognized or verified by those to whom the Br&hmana
was presented. It is evident, also, that the great
body of the Brahmanical ritual must have been
sanctioned by established practice, before the BrAh-
mana could have been compiled, as its main object
is the application of the detached texts of the Sanhitd
to the performance of the principal ceremonies and
sacrifices of the Brahmans, enforcing their necessity
and efficacy by texts and arguments, and illustrating
their origin and consequences by traditional narratives
and popular legends, the invention and currency of
which must have been the vrork of time, of a very
long interval between the Sanhitd^ in which little or
nothing of the kind appears, and the Brdhmana^ in
which such particulars abound. Again, we find in
the BrdhmaHa the whole system of social organization
developed, the distinction of caste fully established,
and the Br&hman^ Kshairiya^ VaUyOj and SUdra re-
peatedly named by their proper appellations, and
discriminated by their peculiar offices and relative
stations, as in the code of Manu. A cursory inspec-
tion of the Saiapatlia Brdhmanay as far as published,
and of some of its sections in manuscript, shows it to
be of a character similar to the Aitareya^ or it may
be even, perhaps, of a later era ; and we may venture
to affirm, in opposition to the consentient assertions
of Brahmanical scholars and critics, that neither of
these works has the slightest claim to be regarded as
the counterpart and contemporary of the Sanhitd^ or
as an integral part of the Veda^ understanding, by

XIV INTRODUCTION.

tbat expression, the primitive record of the religious
belief and observances, and of the archaic institutions
of Hindu society.

Whilst acknowledging, with occasional exceptions,
the early date of the Brahmanas^ and accepting them
as valuable illustrations of the application of the
primitive hymns and texts of the Sanhitiy we must
look to the latter alone as a safe guide in our inquiries
into the most ancient condition of the Hindus, and we
must endeavour to convey a more precise notion of what
is meant by the designation, as it is exemplified in the
Veda which has been taken as the text of the follow-
ing translation, and which, as has been shown, may
be regarded as the source and model of the other
works similarly named.

According to the credible traditions of the Hindus,
the Suktasy the prayers and hymns, now collected as
a Sanhitdy had existed in a separate and individual
form long before they were assembled and arranged
in the order and connection in which they are now
met with. In the Mig- Veda^ the number of Suktas
is something above a thousand, containing rather more
than ten thousand stanzas : they are arranged in two
methods ; one divides them amongst eight KhaiiMaa
(portions) ; or AsMakas (eighths) ; each of which is
again subdivided into eight Adhy&yaSy or lectures. The
other plan classes the Stiktas under ten MaftSkdaSy
or circles, subdivided into rather more than a hundred
AnuvdkaSy or sub-sections. A further subdivision of the
suktas into Vargas^ or paragraphs of about five stanzas
each, is common to both classifications. The hymns

INTRODUCTION. XV

are of various extent : in one or two instances, a SAkta
consists of a single stanza ; in some, of a number of
stanzas ; but tbe average number, as follows from the
above totals of one thousand hymns and ten thousand
stanzas, is, of course, about ten. The hymns are
composed in a great variety of metres^ several of
which are peculiar to the Vedas^ and the variety and
richness of which evince an extraordinary cultivation
of rhythmical contrivance. In general, a hymn is ad-
dressed to a single deity, but sometimes tt> two» and
occasionally the verses are distributed among a greater
number. The divinities are various, but the far larger
number of the hymns in this first book of the Rich^ and,
as far as has been yet ascertained, in the other books
also, are dedicated to Agni and Indra, the deities, or
personifications, of Fire and the Firmament. Of the
one hundred and twenty-one hymns contained in the
first AshhkUy for instance, thirty-seven are addressed
to Agni alone, or associated with others, and forty-five
to Indra ; of the rest, twelve are addressed to the
Maruts, or Winds, the friends and followers of
Indra, and eleven to the Aswins, the sons of the
Sun ; four to the personified dawn, four to the ViiSwa-
DEVAS, or collective deities, and the rest to inferior
divinities, — an appropriation which unequivocally
shows the elemental character of the religion. In
subsequent portions of the Veda, a few hymns oc-
cur which seem to be of a poetical, or fanciful,
rather than of a religious tendency, as one, in which
there is a description of the revival of the frogs on
the setting in of the rainy season, and another, in

XVI INTRODUCTION.

which a gamester complains of his ill success ; but we
shall better appreciate the character of such seeming
exceptions when we come to them. Each Sukta has
for its reputed author a Rishi^ or inspired teacher, by
whom, in Brahmanical phraseology, it has been origin-
ally seen^ that is, to whom it was revealed ; the Vedas
being, according to later mythological fictions, the un-
created dictation of BraJimci. For the names of the
Rishisy except when incidentally mentioned in the
hymn, we are indebted, as above remarked, to an
index of the contents of the Veda^ which also specifies
the metre and the number of stanzas of each hymn,
and the deity worshipped; it is an old book, and of high
authority, but inasmuch as it is of later composition than
the text, it may not always be regarded as of unques-
tionable correctness. Most of the Rtshis are familiar
to the legends of the Pur&HaSy as Gotama, Kanwa,
Bharadwaja^ VasishihOy Viswdmitra, and others. To
some of these, a number of hymns are attributed ; to
others of less note, and perhaps only of imaginary ex-
istence, one or two only are ascribed. The arrange-
ment of the Suktas by Ashhkas does not seem to
depend upon any fixed principle : of that by ManAalas^
six out of the ten " circles " comprise hymns by the
same individual, or by members of the same family ;
thus the hymns of the second ManBala are ascribed to
Gh^litsamada, the son of Sunahotra, of the family
of Angiras ; those of the third, to Viswamitra and
his sons, or kinsmen ; of the fourth, to YAmadeva ;
of the fifth, to Atri and his sons, who are of rather'
equivocal nomenclature; of the sixth, to Bharad-

INTRODUCTION. XVll

waja; and of the seventh, to VaSish'^ha and his
descendants. The Rishis of the first and the three
last ManSUdas are more miscellaneous ; the hymns of
the ninth Circle are all addressed to Soma, the Moou-
plant, or its deified impersonation. This arrangement
has been considered as the older and more original
of the two ; the distribution into AsMakas being
intended for the convenience of instruction, forming,
through their subdivisions Adht/di/as and Vargas^
so many lectures, or lessons, to be learned by the
scholar. The inference is not improbable, but we
are scarcely yet qualified to come to any positive con-
clusion. The more usual division of the manuscripts is
that into Ashiakas^ and in neither case is the principle
of classification so unequivocally manifested as to
suggest reasonable grounds for a departure from the
established practice.

The absence of any obvious dependency of the
Siiktas upon one another is sufficiently indicative of
their separate and unsystematic origin. That they
are the compositions of the patriarchal sages to whom
they are ascribed, is sometimes apparent, from allusions
which they make to the name of the author or of his
family ; but these indications are of unfrequent recurs
rence, and we must trust in general to tradition, as
preserved by the Anukramanikdy for the accuracy of
the appropriation. Their being addressed to the same
divinity is a less equivocal test of community, and they
probably were composed in many instances by the heads
of families, or of schools following a similar form of wor*
ship, and adoring in preference particular deifications.

XVI U INTRODUCTION,

Besides the internal evidence afforded by difference
of style, the hymns not unfrequently avow a difference
of date ; and we find some ascribed to ancient RishiSy
while others admit their being of new or newest com-
position. The great variety of metres employed
shows also a progressive development of the powers
of the language, which could have been the effect only
of long and diligent cultivation. There can be little
doubt, therefore, that they range through a considerable
interval, although, as far as respects their general
purport, they belong to the same condition of belief,
and to a period during which no change of any im*
portance took place in the national creed. The same
divinities are worshipped in a similar strain, and, with
one or two doubtful exceptions, which are possibly
interpolations, or which may admit of explanation,
offer nothing that is contradictory or incongruous.
This is the more remarkable, as there can be little
doubt that the hymns were taught originally orally,
and that the knowledge of them was perpetuated by
the same mode of tuition. This is sufficiently ap-
puent from their construction : they abound with
ellSptical phrases ; with general epithets, of which the
application is far from obvious until explained ; with
brief comparisons, which cannot be appreciated with-
ont such additional details as a living teacher might
be expected to supply ; and with all those blanks and
deficiencies which render the written text of the
Vedas still unintelligible in many passages without
the assistance of the Scholiast, and which he is alone
enabled to fill up by the greater or less fidelity with

INTRODUCTION. XIX

which the traditional explanations of the first mvd
voce interpreters, or, perhaps, of the authors of the
hymns themselves, have come down to bis time. The
explanation of a living teacher, or of a commentator,
must have been indispensable to a right understanding
of the meaning of the SUktas^ in many passages, from
the moment of their first communication; and the
probability is in favour of an oral instructor, as most
in harmony with the unconnected and unsystematic
currency of the hymns; with the restricted use of
writing, even if the art were known in those early
times (a subject of considerable doubt), and with the
character of Sanskrit teaching, even in the present
day, in which the study of books is subordinate to
the personal and traditional expositions of the teacher,
handed down to him through an indefinite series of
preceding instructors.

At last, however, there arrived a period when the
antiquity of the hymns, the obscurity of their style,
the peculiarities of the language, and the number to
which they had multiplied, with the corresponding
difficulties of recollecting and teaching them, and pos-
sibly also the perception that some venerable autho-
rity, on which their growing claims to superior sanctity
might be based, was wanting, suggested to the progres-
sive advancement of the literature of the Brahmans,
the expediency of rescuing the dispersed and obso-
lete SUktas from the risk of oblivion, and moulding
them into some consistent and permanent shape.
The accomplishment of this object is traditionally
ascribed to the son of ParaiSara Rishi, Krish]^a

XX INTRODUCTION.

DwAiPAYANA, thence surnamed Vyasa, the Arrangei\
a person of rather questionable chronology and ex-
istence, who is supposed to have flourished at the
time of the great war between the rival families of
KuBU and Pandu, to the latter of which he was
attached. The account that is usually given of his
proceedings shows that his especial province was
that of superintendence, possibly under the patronage
of the Rdj& Yudhishthira, after his triumph over
the KuRUSy and that various other learned persons*
already familiar with the hymns of the respective
VedaSy were employed to prepare each several Sanhit^^
or collection; thus Paila was appointed to collect
the SUktas of the Rich. Vaisampayana the texts of
the Yajushj Jaimini the hymns of the S&man^ and
SuMANTU those of the AiharoaHa* Each of these
became the teacher of his own collection, and had a
succession of disciples, by whom the original collection
was repeatedly subdivided and rearranged, until the
Sanhitds of the Rig^Veda amounted to sixteen or
twenty; those of the Yajur-Veda^ distinguished as
twofold, termed the Black and the White Yajmh^
amounted to forty-two, and those of the Sdma- Veda
to twenty-four. There were also various Sanhitds
of the Atharva-Vedoj and besides these, there were
numerous ^Akhdsy or branches, of each Sanhitd, studied
in as many separate schools." The precise nature of
these distinctions is not very satisfactorily known at

^ Colebrooke on the Vedas, — Asiatic Researches, vol. iii. p. 373.
VishHu PurdAa, book iii. chap. iv. p. 275.

INTRODUCTION. XXi

pr0Bent» as they have almost wholly disappeared, but
they consisted apparently of varieties of form, not of
sabstance, containing the same hymns and formulee
arranged in a different order, according to the concep-
tions of the teacher respecting their historical succes-
fiion or liturgical value, or according to differences in
the mode of their recitation, some being recited
audibly, some repeated inaudibly, and some being
chanted or sung. Various readings also seem to have
been followed by different schools, although not to
such an extent as materially to affect the identity
between the original and its descendant. Of the
Sanhitds of the Rig- VedOj the only one now in use
is that ascribed to a teacher named Vedamitra, or
S'akalta, Whether the authorities which profess to
detail the multiplicity of these compilations be entitled
to entire confidence, may be matter of question, but
the traditions are concurrent and consistent, and there
can be little doubt that there was a time at which the
collection, and classification, and study of the religious
poems, which even then bore the stamp of antiquity,
did form an important and popular branch of the
literature of the Brahmans, and must have been pur-
sued, vnth extraordinary diligence, zeal, and ability*
through a protracted interval, anterior to the rise of
philosophical speculation, mythological fable, poetical
legends, and traditional history/

^ The foundatioa of the Veddnta philosophy, and the compilation

of the Itihdsas and Purd^, are also ascribed to Vydsa, It would

be out of place to enter into any examination of the question here,

c

XXli INTRODUCTION.

The interest evinced in the coUectioix and preser-
vation of their ancient hymns and formulae is the more
remarkable from their having, as far as we can yet
judge, afforded little countenance to the religious and
social institutions, idiioh no doubt were fully matured
at the date of their compilation. It is yet, perhaps,
scarcely safe to hazard any positive assertion respecting
the system of religious belief and practice taught in
the Rig^ Veda^ or the state of society which prevailed
when its hymns were composed, and it were still more
indiscreet to risk a negative, and deny its sanctioning
the leading features of the Brahmanical institutes,
until we shall have examined it throughout, and
ascertained beyond dispute that no such sanction is to
be found in it. In offering any opinion on these
points, therefore, it must be understood that they are
derived solely from what is actually before us, — ^the
First book of the Rig^ Veda^ now translated, — ^and that
they are subject to confirmation or to contradiction, ac-
cording to the further evidence that may be produced.
It is true that we have a somewhat wider field for
speculation in the other three books, translated by
M. Langlois, and in detached portions from other
books, which have been translated and published by
other Sanskrit scholars, especially by Mr. Colebrooke,
Professor Bumouf, and Dr. Roth ; the latter, however,

beyond the remark, that there seems to be little satisfactory evi*
dence for the tradition, several of the Purd^ being, in fact, as-
cribed to other persons. The tradition may have originated in the
impnlse given to the general cultivation of Sanskrit literature by the
school, or schools, of Vaidik criticism.

INTRODUCTION. xxili

from their partial and isolated state, are necessarily
imperfect autliorities ; and, of the former, it may be
observed, that they do not seem to offer anything
materially at variance with the tenor of the first
AMaka. It will be sufficient, therefore, for the
present to confine ourselves to the evidence at liand,
and deduce from it a few of the most important con-
clusions to which it appears to lead, regarding the
religious and mythologicdi belief of the people of
India, whose sentiments and notions the SUktas
enunciate, and the circumstances of their social con-
dition, to which it occasionally, though briefly,
adverts.

The worship which the SUMas describe comprehends
offerings, prayer, and praise; the former are chiefly
oblations and libations,— -clarified butter poured on
fire, and the expressed and fermented juice of the
Soma plants presented in ladles to the deities invoked,
in what manner, does not exactly appear, although it
seems to have been sometimes sprinkled on the fire,
sometimes on the ground, or rather on the Ktiia^ or
sacred grass, strewed on the floor, and in all cases the
residue was drunk by the assistants. The ceremony
takes place in the dwelling of the worshipper, in a
•chamber appropriated to the purpose and probably to
the maintenance of a perpetual fire, although the fre-
quent allusions to the occasional kindling of the sacred
flame are rather at variance with this practice.* There

'^ It is said in one place, however, that men preserved fire con*

sisaUly kindled \n their dwellings (Hymn lxxiii. v. 4, p. 195).

C 2

XXiv INTRODUCTION.

is no mention of any temple, or any reference to a
public place of worship, and it is clear that the worship
was entirely domestic. The worshipper, or Yajamdna,
does not appear to have taken of necessity any part
personally in the ceremony, and there is a goodly
array of officiating priests, — ^in some instances seven,
in some sixteen, — by whom the different ceremonial
rites are performed, and by whom the Mantras^ or
prayers or hymns, are recited. That animal victims
were offered on particular occasions, may be inferred
from brief and obscure allusions in the hymns of the
first book,* and it is inferrible from some passages,
that human sacrifices were not unknown, although
infrequent, and sometimes typical ; but these are the
exceptioiis, and the habitual offerings may be regarded
as consisting of clarified butter and the juice of the
Soma plant.

The Stikta almost invariably combines the attributes
of prayer and praise; the power, the vastness, the
generosity, the goodness, and even the personal beauty
of the deity addressed, are described in highly lauda-
tory strains, and his past bounties or exploits rehearsed
and glorified; in requital of which commendations,
and of the libations or oblations which he is solicited
to accept^ and in approval of the rite in his honour,
at which his presence is invoked, he is implored to
bestow blessings on the person who has instituted the

In the second Ashfaka, we have two hymns on the occasion of
the ASwamedha, a sacrifice of a horse. (See Translation of M. Lang-
lois, Lecture III. Hymns v. vi.)

INTRODUCTION. XXV

ceremony, and sometimes, but not so commonly, also
on the author or reciter of the prayer. The blessings
prayed for are, for the most part, of a temporal and
personal description, — wealth, food, life, posterity,
cattle, cows, and horses ; protection against enemies,
victory over them, and sometimes their destruction,
particularly when they are represented as inimical
to the celebration of religious rites^ or, in other words,
people not professing the same religious faith.^ There
are a few indications of a hope of immortality and of
future happiness, but they are neither frequent nor,
in general, distinctly announced, although the im-
mortality of the gods is recognized, and the possibility
of its attainment by human beings exemplified in the
case of the demigods termed jRibhus, elevated, for
their piety, to the rank of divinities. Protection
against evil spirits {R&kshasds) is also requested, and
in one or two passages Yama and his office as ruler
of the dead are obscurely alluded to. There is little
demand for moral benefactions, although in souie few
instances hatred of untruth and abhorrence of sin are
expressed, a hope is uttered that the latter may be
repented of or expiated, and the gods are in one hymn
solicited to extricate the worshipper from sin of every
kind. The main objects of the prayers, however, are
benefits of a more worldly and physical character : the
tone in which these are requested indicates a quiet
confidence in their being granted, as a return for the
benefits which the gods are supposed to derive from

* Notea^p. 138.

XXVI INTRODUCTION.

the offerings made to them, in gratifying their bodily
wants, and from the praises which impart to them
enhanced energy and angmented power ; there is no*
thing, however, which denotes any particular potency
in the prayer or hymn, so as to compel the gods to
comply with the desires of the worshipper ; nothing
of that enforced necessity, which makes so conspicuous
and characteristic a figure in the Hindu mythology
of a later date, by which the performance of austerities
for a continued period constrains the gods to grant
the desired boon, although fraught with peril and
even destruction to themselves.

The next question is, who are the gods to whom
the praises and prayers are addressed ? and here we
find also a striking difference between the mythology
of the Big- Veda and that of the heroic poems and
Purdnas. The divinities worshipped are not unknown
to later systems, but they there perform very subor-
dinate parts, whilst those deities who are the great
gods — ^the Dii majores — of the subsequent period, are
either wholly unnamed in the Veda^ or are noticed in
an inferior and different capacity. The names of
S'lVA, of MahAdeva, of DurgA, of KAli, of RAma, of
Krishna, never occur, as far as we are yet aware': we
have a Rudba, who, in after-times, is identified with
Siva, but who, even in the Pur&Has^ is of very doubt-
ful origin and identification, whilst in the Veda he is
described as the father of the winds, and is evidently
a form of either Agni or Indba ; the epithet Kapard-
DIN, which is applied to him, appears, indeed, to have
some relation to a characteristic attribute of S iva, —

INTRODUCTION. XX71I

the wesaing of his hair in a peculiar braid ; but the
term has probably in the Veda a different signification
—one now forgotten, — although it may have suggested
in after-time the appearance of Siva in such a head*
dress, as identified with Agni ; for instance, Kapard-
DIN may intimate his head being surrounded by radi«
ating flame, or the word may be an interpolation ; at
any rate, no other epithet applicable to S'iva occurs,
and there is not the slightest allusion to the form in
which, for the last ten centuries at least, he seems
to have been almost exclusively worshipped in India,
— that of the Linga or PhaUus : neither is there the
slightest hint of another important feature of later
Hinduism, the Trimurtti, or Tri-une combination of
Brahma, Vish&u, and Siva, as typified by the mystical
syllable Om^ although, according to high authority on
the religions of antiquity, the Trimurtti was the first
element in the faith of the Hindus, and the second
was the Lingam.''

The chief deities of the Veda are, as has been
noticed above, Agni and Indra. The former com*
prises the element of Fire under three aspects : 1st, as
it exists on earth, not only as culinary or religious
fire, but as the heat of digestion and of life, and the
vivifying principle of vegetation ; 2nd, as it exists in the
atmosphere, or mid-heaven, in the form of lightning ;
and, 3rd, as it is manifested in the heavens, as light,
the sun, the dawn, and the planetary bodies. The Sunt
it is true, is acknowledged and hymned as a divinity,

^ Creuzer, Religions de r Antiquity, book i. chap. i. p. 140.

XX Vlll INTROD UCTION.

the soul of all moveable and immoveable beings, and
his manifestations are already known as Adityas^ in-
cluding several of the names preserved in the PurA-
ilas ; as VishAu, Mitba, VabuAa, Abyaman, Fushan,
Bhaoa, and Twashtri, who are nothing more than
the Sun diversified, as presiding over each month of
the solar year. Still, however, the sun does not hold
that prominent place in the Vaidik liturgy which he
seems to have done in that of the ancient Persians,
and he is chiefly venerated as the celestial representa*
tive of Fire.

If we advert more particularly to the attributes of
Agni, we find that confusion in them which might
be expected from the various characters he fills.
As the fire of sacrifice, he is the servant of both men
and gods, conveying the invocations and the ofierings
of the former to the latter ; he is the Hotri^ or priest,
who summons the gods to the ceremony; the
Purohita^ or family priest, who performs the rite
on behalf of the master of the house. Personified as
a divinity, he is immortal, enjoying perpetual youth,
endowed with infinite power and splendour, the
grantor of victory, of wealth, of cattle, of food, of
health, of life; he travels in a car drawn by red
horses ; he is the source and difiuser of light, the
destroyer and reviver of all things. He is known
under many and various appellations, and many in-
ferior deities are considered to be merely his manifest-
ations. The acts and attributes of other deities are
not unfrequently ascribed to him (p. 179) ; he may
assume the form or nature of any other divinity

INTRODUCTION. XXIX

(p. 184) who is invoked to a ceremonial rite. He is
identified with Yama, VaruAa, Mitra ; with the Sun,
and with the eternal Vedhas (p. 190). A curious
series of allusions, evidently of a remote antiquity,
identifies him with Angiras, who, in the Veda^ as
well as in the PurdiiaSy is a patriarch and JRishiy and
the founder of a celebrated holy family, to members
of which many of the hymns of the Veda are at-
tributed. Angiras is in one place (p. 3) used instead
of the repetition of the name Agni, and in another
Agni is expressly called the first and cbiefest
Angiras (p. 79). The meaning of this myth is
apparently explained in another passage, in which
it is said that the Angirasas first made sure of
Agni, whence subsequent votaries preserved his fires
and practised his rites (p. 187); which clearly in-
timates that this priestly family, or school, either
introduced worship with fire, or extended and or-
ganized it in the various forms in which it came
ultimately to be observed. The tenor of the legend,
as it was afterwards expanded in the BrdhmaHas and
heroic poems, equally intimates the latter, and refers
the multiplication, or universality, of the occasions on
which fire constituted an essential element of the
worship of the Hindus, to Angiras and his descend-
ants.'^ Of the attributes of Agni, in general, the
meaning is sufficiently obvious; those of a physical
character speak for themselves, and the allegory con-
veyed by others is either palpable enough, as when

See the passage of the MdhdbhdnUa, cited in note tf, p. 3.

XXX INTRODUCTION.

Agni is said to be the son of the Wind, or springs
naturally from Hindu notions, as when he is said to
be both the father and the son of the gods, nourishing
them like a father by the oblations he bears to them,
while the act of offering those oblations is the duty
of a son. The legend of his hiding in the waters,
through fear of the enemies of the gods, although
alluded to in more than one place (pp. 58, 177), is
not very explicitly narrated, and its more circumstan-
tial detail is probably the work of the BrdhmaHas ;
the allusions of the S4kta$ may be a figurative intima-
tion of the latent heat existing in water, or a mis-
apprehension of a natural phenomenon which seems
to have made a great impression in later times, — ^the
emission of flame from the surface of water either
in the shape of inflammable air, or as the result of
submarine Tolcanic action.'^

The deification of Indra is more consistent, as he
has no incongruous functions to discharge: he is a
personification of the phenomena of the firmament,
particularly in the capacity of sending down rain*
This property is metaphorically described as a conflict
with the clouds, which are reluctant to part with their
watery stores until assailed and penetrated by the
thunderbolt of Indra. As in all allegories, the lan-
guage of fact and fiction is apt to be blended and Qon-
founded in the description of this encounter, and the
cloud, personified as a demon named Ahi, or V91TRA,
is represented as combating Indra with all the attri-

* See the legend of Aurva, VisMu Purdia, p. 390, note.

INTKODUCTION. XXXI

bates of a personal enem j» and as suffering in the battle
mntilation, wounds, and death. In the yersions of the
conflict found in later works» and in the heroic poems
and Pwanas^ the original allegory is lost sight of alto^
gether, and V^itra becomes a real personage^ an
Amroy or king of Asuras^ who wages a doubtful war
with the king of the gods. This contest with the
clouds seems to have suggested to the authors of the
SUktas the martial character of Indea on other occa-
sions, and he is especially described as the god of
battles, the giver of victory to his worshippers, the
destroyer of the enemies of religious rites, and the
subverter of the cities of the Asuras. A popular myth
represents him also as the discoverer and rescuer of
the cows, either of the priests or of the gods, which
had been stolen by an Asura named FaAi, or Vala.
Like AoNi, he is the possessor and bestower of riches,
and the granter of all temporal blessings, when de-
voutly worshipped, and when propitiated by the Soma
juice, which seems to be more especially appropriated
to him, and which has the effect of inspiring him with
animation and courage. Some of his attributes are
obviously allegorical references to the locality of the
firmament, as when he is said to have elevated the sun
and fixed the constellations in the sky, — ^to be more
vast than heaven and earth, and to have sundered them
when originally united (p. 169); of another, which
refers to him in the guise of a ram, no very satisfao*
tory explanation is given, although, as remarked by
M. Neve, the metamorphosis suggests some analogy
between him and Jupiter Ammon. His taking part

XXXll INTRODUCTION.

in the wars of tribes and princes, and insuring the
triumph of those he befriends, belongs to the poetical
part of the personification, and arises, no doubt, from
that character for personal valour derived from his
metaphorical defeat of V^itra, and the real instru-
mentality of the electricitj of the atmosphere in the
descent of fertilizing showers.

The Sun, S6rya, or SAvrrj^i, occupies a much less
conspicuous place in Hindu worship than we should
have anticipated from the visible magnificence of that
luminary, and his adoration by neighbouring nations.
We have, in the first book, only three Sttktas addressed
to him individually, and they convey no very strikingly
expressive acknowledgment of his supremacy. Like
AoNi and Indra, he is the giver of temporal blessings
to his worshippers ; he is the source of light, moving
with exceeding swiftness between heaven and earth, in
a chariot drawn by two white-footed horses, or, as it is
sometimes said, by seven, meaning the seven days of
the week. He is said to be the healer of leprosy,
which may have given rise to the more modem legend
of his having cured Samba, the son of Krish^^a, of that
disease, if it be not an unauthorized graft upon the
original stem. He is represented as golden-eyed and
golden-handed, mere figures of speech, although a
legend is devised to account for the latter.

The text of the Veda, in one remarkable passage in
the first book, recognizes a difference of degree in the
relative dignity of the gods, and even in their age, enun-
ciating veneration to the great gods, to the lesser, to the
young, and to the old (p. 71). Among the lesser gods.

INTRODUCTION. XXXIU

an important share of adoration is enjoyed by a group
avowedly subordinate to Indra, involving an obvious
allegory, — the Maruts, or Winds, who are naturally
associated with the firmament ; we have, indeed, a god
of the wind in VJLyu, but little is said of bim, and
that chiefly in association with Ikdra, with whom he
is identified by Scholiasts on the Ve<ia ; the Maruts,
on the contrary, are frequently addressed as the at-
tendants and allies of Indra, confederated with him in
the battle with Vj^itra, and aiding and encouraging
his exertions ; they are called the sons of PibliIni, or the
earth, and also Rudras, or sons of Rudra ; the mean-
ing of which affiliations is not very clear, although no
doubt it is allegorical; they are also associated, on
some occasions, with Agni, an obvious metaphor, ex-
pressing the action of wind upon fire. It is also
intimated that they were originally mortal, and became
immortal in consequence of worshipping Agni, which
is also easy of explanation. Their share in the pro-
duction of rain, and their fierce and impetuous nature,
are figurative representations of physical phenomena.
The^ Scholiast endeavours to connect the history of
their origin with that narrated in the Pur&nas^ but
without success ; and the latter, absurd as it is, seems
to have no better foundation than one proposed ety-
mology of the name, — " Do not {md) weep (rodih\^'
which is merely fanciful, although it is not much
worse than other explanations of the name which
commentators have suggested (p. 225, note a).

The Aditt/as, or lesser Suns, are especially the sons
of ADrn, who has, in general, the character of mother

XXXIV INTRODUCTION.

of the gods, identified in this part ^ the Veda with
Earth, or even with the Universe, in which ease she
is evidently allegorical. Little is said of the Aditt/as
collectively, but some of them are individually ad-
dressed. There is no separate hymn to Vish]^u, but
he is mentioned as Tbivikrama, or he who took three
steps or paces, which Mr. Colebrooke thought might
have formed the groundwork of the Paurdilik legend
of the dwarf Avatdr. It may have been suggestive
of the fiction ; but no allusion to the notion of Avatdrs
occurs in the Vedoy and there can be little doubt that
the three steps here referred to are the three periods
of the sun's course — his rise, culmination, and setting.*
Mptra is never addressed alone ; he appears amongst
the Vi^WADEVAS, or gods collectively, or associated
with Varu^a and Artaman ; he is said by the Scho-
liast to be a divinity presiding over the day, and, in
combination with yARU]^A, a dispenser of water.
YarvAa occupies a rather more conspicuous place in
the hymns ; he is said to be the divinity presiding
over the night, and in that capacity, probably, the.
constellations are called his holy acts, and the moon,
it is said, moves by his command. The title of king
or monarch, Itdjd or Samr&t^ is very commonly attached
to his name: with Mitra, he is called the iord of
light, and he supports the light on high and makes
wide the path of the sun : he grants wealth, averts

It ifi expressly so stated by Durgdchdrya, in his commentary on
the l^irukta. — See Bumottf, Introduction to the 3rd vol. of the
Bhdgavata PvrdAa, p. zxii.

INTRODUCTION. XXXV

emU and protects cattle ; in all which we have no
trace of the station assigned to him in later mythology,
of sovereign of the waters. In one rather obscure
passage, however, it is said of him that, abiding in the
ocean, he knows the course of ships, but he is also
said, in the same stanza, to know the flight of birds
and the periodical succession of the months. The
notions entertained of Vabu^a, beyond that of his
connection with the sun, do not appear to be very
precise. Abtaman is never named alone, most usually
vrith MiTBA and VaruAa ; we have a text identifying
him vdth the sun, and he is said by the Scholiast to
preside over twilight. P^shan, besides being occa-
sionally named, has, in the first book, a hymn to him-
self, the main purport of which is to solicit his pro-
tection on a journey, particuhirly against robbers : he
is said to be the divinity, or rather, perhaps, the
Adifya^ or sun, presiding over the earth. The oon-
nectien of the personified dawn, or UshaSy or, rather,
many dawns, or Ushasas, vnth the sun, forms a natural
pwtion of solar adoration ; several hymns are addressed
to her, the language of which involves no mystery,
but is dictated by the obvious properties of the morn-
ing, not unfrequently picturesquely and poetically de*
scribed.

Demigods, who are much more frequently than any
of the preceding, except the Mabxjts, the objects of
laudation, are the two ASwins, the sons of the Sun
according to later mythology, but of whose origin we
have no such legend in the Veda, as far as we have
yet gone. They are said, indeed, in one place, to

XX XVI INTRODUCTION.

have the sea (Sindhu) for their mother ; but this is
explained to intimate their identity, as affirmed by
some authorities, with the sun and moon, which rise,
apparently, out of the ocean ; they are called Dasrasr-*'
destroyers either of foes or of diseases, for they are the
physicians of the gods ; they are also called Ndsatyas^
— ^in whom there is no untruth. They are represented
as ever young, handsome, travelling in a three-wheeled
and triangular car, drawn by asses, and as mixing them-
selves up with a variety of human transactions, be-
stowing benefits upon their worshippers, enabling them
' to foil or overcome their enemies, assisting them in
their need, and extricating them from difficulty and
danger. Their business seems to lie more on earth
than in heaven, and they belongi by their exploits,
more to heroic than celestial or solar mythology ;
they are, however, connected in various passages with
the radiance of the sun, and are said to be precursors
of the dawn, at which season they ought to be wor-
shipped with libations of So^na juice.

The Sabeism of the Hindus, if it may be so termed,
differs entirely from tbat of the Chaldeans, in omitting
the worship of the planets; the constellations are
never named as objects of veneration or worship, and
although the moon appears to be occasionally in-
tended under the name Soma^ particularly when spoken
of as scattering darkness, yet the name and the adora-
tion are in a much less equivocal manner applied to
the Soma plant, the acid asclepias, actual or personi-
fied. The great importance attached to the juice of
this plant is a singular part of the ancient Hindu

INTRODUCTION. XXX vii

ritual ; it is sufficiently prominent even in this portion
of the Rig- Veda, but almost the whole of the Sdma--
Veda is devoted to its eulogy, and this is» no dctabt»
little more than a repetition of the Soma MaH&ala of
the Rich. The only explanation of which it is suscep-
tible is the delight^ as well as astonishment, which the
discovery of the exhilarating, if not inebriating, pro-
perties of the fermented juice of the plant must have
excited in simple minds on first becoming acquainted
with its effects. This however is, of course, wholly
different from any adoration of the moon or planets as
celestial luminaries, in which they do not appear to
have participated with the sun.

Indra and Savitri thus have their respective satel-
lites dependent upon and identifiable with their prin-
cipals. Agni does not seem to have any subordinate
multiples, except in the rather anomalous deifications
called ApRis, which, although including certain female
divinities and insensible objects, such as the doors of
the sacrificial hall, are considered to be impersona-
tions of Aoni. BrahmaAaspati also, as fiir as we can
make out his character from the occasional stanzas
addressed to him, seems to be identifiable with Aoni,
with the additional attribute of presiding over prayer ;
the characteristic properties bf this divinity, however,
are not very distinctly developed in this portion of
the Veda.

Of Rubra, also, the character is equivocal ; but it
may be doubted if it partakes, in any remarkable
degree, of that fierceness and wrath which belong to
the RuDRA of a later date ; he is termed, it is true, the

d

XXXVm INTRODUCTION.

slajer of heroes, but so is Indra : the effects of his
anger upon men and animals are deprecated ; but he
is also appealed to as wise and bountiful, the author
of fertility and giver of happiness, and his peculiar
characteristics are evidently his presiding over medi-
cinal plants and removal of disease, attributes of a
beneficent, not of a malignant and irascible deity.
As above remarked, the Maruts, or winds, are termed
his sons ; and this relationship would assimilate him to
Tndra. There is also a class of inferior deities, termed
RuDRAS, who in one passage are worshippers of Agni,
and in another are the followers of Indra ; being the
same as the Maruts. So far, therefore, Rudra might
be identified with Indra; but we have the name
applied unequivocally to Agni in a hymn exclusively
dedicated to that divinity (p. 70). The term denotes,
according to the Scholiast, the * terrible Agni ;' but
there is no warrant for this in the text, and we may
be content, therefore, with the latter, to regard Rudra
as a form or denomination of fire.

Of the other divine personifications which occur in
this first book, the particulars are too few to authorize
any unexceptionable generalization ; some of them are
such as every imaginative religion creates— ^personifi-
cations of earth, ocean, night, and of inanimate things.
Female divinities make their appearance, but they are
merely hamed, without anything being related of
them, and we have, as yet, no sufficient materials on
which to construct sxvy theory of their attributes and
character. The only exception is that of IlA, who is
called the daughter of Manu, and his instructress in

INTEODUCTION. XXXIX

the performance of sacrifice ; but what is inean£ by
this requires further elucidation. The ViiSwadevas»
or universal gods, do not appear in this part of the
Veda as the particular class which is referred to bj
Manu and in the Purdnas^ but merely as the aggre-
gation of the divinities elsewhere separately named, or
Indra, Agni, Mffba, VarvAa^ and the rest.

We thus find that most, if not all, the deities to
whom the hymns of the JRich^ as far as those of the
first AsMaka^ extend, are resolvable into three, — Aoni,
or fire ; Indra, or the firmament ; and the Sun ; or,
indeed, as the sun is only a manifestation of fire, we
might resolve all the forms into two^ — Agni and Indba.
We may, however, consent to take the assertion of
YAskcb^ that there are in the Veda '* three gods : Aoni
on the earth, VAyu or Indra in the sky, and Surya
in heaven ; of each of whom there are many appella-
tions expressive of his greatness, and of the variety of
his functions." There is nothing, however, confining
our negation to the present portion of the Rich^ to
warrant the other assertion of Ydska^ that ^^ all the
gods are but parts of one atmd^ or soul, subservient to
the diversification of his praises through the immensity
and variety of bis attributes/'* The Anukramanikd
goes further, and affirms that there is but one deity y the
Crreat Soul {Mohan A tmd)f quoting, however, in support
of this doctrine, a passage which, in its proper place,
applies only to the Sun, who is there called (p. 304)
** the soul of all that moves or is immoveable,*' an ex-

a

Nirukta, Daivata Kdida, i. 4, 5.

d 2

Xl INTRODUCTION.

pression which is probably to be figuratively, not lite-
rally, apprehended.

The notion of a soul of the world belongs, no
doubt, to a period long subsequent to the composition
of the Suktas. Whether their authors entertained
any belief in a creator and ruler of the universe,
certainly does not appear from any passage hitherto
met with ; but, at the same time, the objects of the
early worship of the Hindus, — ^fire, the sky, the Soma
plant, even the sun, — are addressed in language so
eridently dictated by palpable physical attributes,
or by the most obvious allegorical personifications,
that we can scarcely think .they were inspired by
any deep feeling of veneration or of faith, or that the
adoration of such mere and manifest elements con-
templated them in any other light than as types of the
power of a creator. However extravagant the expres-
sions, we can scarcely imagine them to have been
uttered in earnest, particularly as proceeding from men
of evident talent and observation, endowed with more
than common intellectual activity and acuteness of
perception.

Leaving the question of the primary religion of the
Hindus for further investigation, we may now con-
sider what degree of light this portion of the Veda
reflects upon their social and political condition. It has
been a favourite notion with some eminent scholars,
that the Hindus, at the period of the composition of
the hymns, were a nomadic and pastoral people. This
opinion seems to rest solely upon the frequent solicita-
tions for food, and for horses and cattle, which are

INTRODUCTION. xll

foond in the hymns, and is unsupported by any
more positive statements. That the Hindus were
not Nomads, is evident from the repeated allusions
to fixed dwellings, and villages, and towns ; and we
can scarcely suppose them to have been in this respect
behind their barbarian enemies, the overthrow of
whose numerous cities is so often spoken of. A pas-
toral people they might have been, to some extent ;
but they were also, and, perhaps, in a still greater
degree, an agricultural people, as is evidenced by
their supplications for abundant rain and for the
fertility of the earth, and by the mention of agricul-
tural products, particularly barley (p. 67). They
were a manufieusturing people ; for the art of weav-
ing, the labours of the carpenter, and the fabrication
of golden and of iron mail, are alluded to ; and, what
is more remarkable, they were a maritime and mer-
iMintile people.

Not only are the SUktas famil|ar with the ocean and
its phenomena, but we have merchants described as
pressing earnestly on board ship, for the sake of gain
(p. 152) ; and we have a naval expedition against a
foreign island, or continent (dwipa), frustrated by a
shipwreck (p. 306). They must also have made some
advance in astronomical computation, as the adoption
joi an intercalary month, for the purpose of adjusting
the solar and lunar years to each other, is made
mention of (p. 65). Civilization must have therefore
made considerable progress; and the Hindus must
have spread to the sea-coast, possibly along the
Sindhu or Indus, into Cutch and Guzerat, before they

Xlii INTRODUCTION.

could have engaged in navigation and commerce.
That they had extended themselves from a more
northern site, or that they were a northern race, is
rendered probable from the peculiar expression used,
on more than one occasion, in soliciting long life, —
when the worshipper asks for a hundred winters
{kimas)y a boon not likely to have been desired by the
natives of a warm climate (p. 176). They appear, also,
to have been a fair-complexioned people, at least, com-
paratively, and foreign invaders of India, as it is said
(p. 259) that Indra divided the fields among his tchite-
complexioned friends, after destroying the indigenous
barbarian races, for such there can be little doubt we
are to understand by the expression Dasyu, which so
often recurs, and which is often defined to signify
one who not only does not perform religious rites,
but attempts to disturb them, and harass their per-
formers : the latter are the Aryas^ the Arya^ or
respectable, or Hindu, or Arian race. Dasyu^ in later
language, signifies a thief, a robber, and Arya^ a
wealthy or respectable man ; but the two terms are
constantly used in the text of the Veda as contrasted
with each other, and as expressions of religious and
political antagonists, requiring, therefore, no violence
of conjecture to identify the Dasyus with the in-
digenous tribes of India, refusing to adopt the cere-
monial of the AryaSi a more civilized, but intrusive
race, and availing themselves of every opportunity
to assail them, to carry off their cattle, disturb their
rites, and impede their progress ; to little purpose, it
should seem, as the Aryas commanded the aid of

INTRODUCTION. xlili

Indra, before whose thunderbolt the numerous cities,
or hamlets, of the Dasyus were swept away.

We have no particular intimation of the political
condition of the Hindus, except the specification of a
number of names of princes, many of which are pecu-
liar to the Veda^ and ditfer from those of the heroic
poems and Purdnas : a few are identical, but the
nomenclature evidently belongs to a period anterior
to the construction of the dynasties of the Sun and
Moon, no allusion to which thus far occurs* The
princes named are sometimes described as in hostility
with each other, and the condition of the provinces
of India occupied by the Hindus was no doubt the
same, which it continued to be until the Mohammedan
conquest, — ^parcelled out amongst insignificant princi-
palities, under petty and contending princes.

Upon a subject of primary importance in the
history of Hindu society, — the distinctions of caste, —
the language of the Suktas, of the first AsMaJca at
least, is by no means explicit. Whenever collectively
alluded to, mankind are said to be distinguished into
five sorts, or classes, or, literally, five men, or beings
{pancha kshUayah). The commentator explains this
term to denote the four castes. Brahman^ Kshatriya,
Vaiit/Oy and SiidrOy and the barbarian, or Nishdda; but
S'ayana^ of course, expresses the received impressions
of his own age. We do not meet with the denomina-
tions Kshalriya or Sudra in any text of the first book,
nor with that of Vaiiya ; for Vis, which does occur,
is there a synonyme of man in general. Brahman is
met with, but in what sense is questionable. In the

xliv iNTEODUcrnoN.

neuter form Brahma^ it usually implies prayer or ^
praise, or sacrificial food, or, in one place, preservation
(p. 274); in its masculine form Brahmd, it occurs
as the praiser or reciter of the hymn (p. 204), or as
the particular priest, so denominated, who presides
ovOT the ceremonial of a sacrifice (p. 24); and in
neither case does it necessarily imply a Brahman by
caste; for that the officiating priests might not be
Brahmansy appears from the part taken by Wi&wk^
MFTRA at the sacrifice of S'cjnahiSepas, who, although,
according to tradition, by birth a Kshairiya^ exercises
the functions of the priesthood. There is one phrase
which is in &your of considering the Brahman as the
member of a caste, as distinguished from that of the
military caste (p. 279) : ** If you, Indra and Agni,
have ever delighted in a Brahman or a R&j&^ then
come hither;" but even this can scarcely be regarded
as decisive. A hymn that occurs in a subsequent part
of the Veda has, however, been translated by Mr. Cole-
brooke, in which the four castes are specified by
name, and the usual fable of their origin from Brahmd
alluded to.* Further research is necessary, therefore,
before a final sentence can be pronounced.

From this survey of the contents of the first book
of the Rig^ Vedoj although some very important ques-

In the Purusha Siikta, in the eighth Ashfaka, we have this
verse : " His mouth became a Brahman, his arm was made a
Kshatriya, his thigh was transformed into a Vaiiya, from his feet
sprung the Siidra, — Colebrooke on the Religious Ceremonies of the
Hindus, AskUic Researches^ vol. vii. p. 251.

INTBODUCnON. xlv

tioos remain to be answered, It is indisputabiy evident
that the hymns it comprises represent a form of reli-
gious worship, and a state of society, very dissimilar
to those we meet with in all the other scriptural
authorities of the Hindus, whether BnihrnaHaSj Upanp-
shadsy IHhdsas or heroic poems, or PurMas. Various
notions, and personifications, and perscms, have, no
doubt, been adopted from the Veda^ and transmitted
to sul>8equent periods, although not unfrequently with
important modifications; but the great mass of the
ritual, all the most popular deities, possibly the princi-
pal laws and distinctions of society, and the whole body
of the Heroic and PaurMik dramatis person^y have no
place, no part, in the SUktas of the Rtg- Veda. That
the latter preceded the former by a vast interval, is
therefore a necessary inference, for the immense and
complicated machinery of the whole literature and
mythology of the Hindus must have been of gradual
and slow development; and as many of the genea-
logical and historical traditions preserved by the RAmi^
yaHoy MabibhdratOy the poems, plays, and PurMasf
are not likely to be mere inventions, but may have
had their foundations in fact, then the course of
events, the extension of the Hindus through India,'
the origin and succession of regal dynasties, and the
formation of powerful principalities, all unknown to
the Sanhitdj are equally indicative of the lapse of
centuries between the composition of the S4kta8 and
the date of the earliest works that are subsequent
to the great religious, social, and political changes
which, in the interval, had taken place. If the hymns

Xlvi INTRODUCTION.

of the Sanhitd are genuine, — and there is no reason
why they should not be so ; if there is any shadow of
truth in the historical portions of the Jidrndyafia and
Mahdbhdrata^ — ^and there must be some ; a thousand
years would not be too long an interval for the altered
conditions which are depictured in the older and in
the more recent compositions. Considerations de-
duced from the probable progress of Hindu literature
are calculated to confirm this view of the distance
that separates the age of the Veda from that of the
later writings, and in this manner to lead to an
approximation to the era of the former. The Suktas
themselves are confessedly the compositions of various
periods, as we might conclude from internal evidence,
and were probably falling into forgetfiilness, before
they were collected into the Sanhitds. We then have
a succession of schools engaged in collecting, ar-
ranging, and remodelling them, after which come
the BrihmaAaSy citing their contents in a manner
which proves that their collective compilation had
become extensively current and was readily recog-
nizable.

After the BrdhmaHas^ come the Sutras^ rules
for the application of the passages cited in the
BrAhmaHas to religious ceremonies ; the works of
authors, to all of whom a high antiquity is assigned,
— Apastamboy K&ty&yana, and others, who quote
the BrdJimaHas as their authorities. Of the philo-
sophical Siitr{i89 the Sdnkhya^ which seems to be the
oldest system, is, perhaps, independent of the Veda,
but the FUrva and Uttara Mimdmds are declaredly

iNTBODUcnoN. xlvii

intended to expound and elucidate the philosophy
and the practices of the Veda^ and are therefore
necessarily subsequent to the Sanhitd and BrdhmaHa,
although attributed to names of ancient celebrity, —
Jaimini and Vy&sa. These works were possibly con-
temporary with the liturgical aphorisms, the Ved&nta
Sutras being also posterior to the Upanishads. Now
all these writings are older than Manu^ whose cos-
mogony is evidently a system of eclecticism compiled
from the Upanishads^ the S&nkhya^ and the Vedanta,
and many of whose laws, I learn from Dr. Miiller,
are found in the liturgical Sutras ; yet Manu notices
no AvatdrSy no Rama, no K^ish^a, and is conse-
quently admitted to be long anterior to the growth
of their worship, as set forth in the R&m^aHa and
Mahibhdraia.

There is in Manu a faint intimation that Buddhist-
teal opinions were beginning to exert an influence
oyer the minds of men, in the admission that
the greatest of virtues is abstinence from injury
to living beings, which would make his laws poste-
rior to the sixth century B.C. ; but, conjecturing the
probable dates of the heroic poems to be about the
third century B.C., we cannot place Manu lower than
the fifth or sixth at least; beyond which, we have
the whole body of philosophical and Vaidik literature.
This wopld carry us, for the age of the Br6hma^ to
the seventh or eighth, at the least ; and we cannot
allow less than four or five centuries for the composi-
tion and currency of the hymns, and the occurrence of
those important changes, both civil and religious,

xlviii INTRODUOnON.

which the Brdhma/la exhibits. This will bring us to
the same em as that which lias preyionsly been com-
pated, or about twelve or thirteen centuries B.C.
Mr. Colebrooke, from astronomical data, would give
the Saktas a higher antiquity, as he places their ag-
gregation, or Sanhitdy fourteen centuries B.C., a date
not far from that which is here suggested.^ All this*
is, no doubt, to be received with very great reserva-
tion, for, in dealing with Hindu chronology, we have
no trustworthy landmarks, no fixed eras, no compara-
tive history to guide to us. In proposing the above
dates, therefore, nothing more than conjecture is
intended, and it may be wide of the truth. We can
scarcely be far wrong, however, in assigning a very
remote date to most, if not to all, the Suktas of the
Rig- Veday and in considering them to be amongst the
oldest extant records of the ancient world.

The text which has served for the following trans-
lation comprises the Suktas of the Rig- Veda and the
commentary of Sdyaiia Achdrya^ printed by Dr.
Miiller from a collation of manuscripts, of which he
has given an account in his Introduction.^ S&yana
AMrya viras the brother of Madhwoa AchdryOj the
prime minister of VWa Bukka R&ya^ raja of Vijayawi^
gara, in the fourteenth century, a munificent patron of
Hindu literature. Both the brothers are celebrated
as scholars, and many important works are attributed
to them ; not only scholia on the SanMids and Brdh'

^ Astatic Researches, vii. 288, and viii. 483.
f^'Veda, Fnhce, p, vii.

INT1U)DUCTI0N. xlix

maiias of the Vedas^ but original works on grammar
and law ; the feet, no doubt, being, that they availed
themselves of those means which their situation and in-
fluence secured them, and employed the most learned
Brahmans they could attract to Vijaj/anagara upon
the works which bear their name, and to which they
also contributed their own labour and learning : their
works were therefore compiled under peculiar ad-
vantages, and are deservedly held in the highest
estimation.

The scholia of SdyaiUk on Ihe text of the Rig" Veda
comprise three distinct portions; the first interprets
the original text, or rather translates it into more
modem Sanskrit, fills up any ellipse, and if any
legend is briefly alluded to, narrates it in detail;
the next portion of the commentary is a gramma-
tical analysis of the text, agreeably to the system
of PdnirU, whose aphorisms, or SiitraSf are quoted ;
and the third portion is an explanation of the ac-
centuation of the several words : these two last
portions are purely technical, and are untranslate-
able. The first portion constitutes the basis of the
English translation ; for although the interpretation of
Sdf/afta may be occasionally questioned, he undoubt-
edly had a knowledge of his text iar beyond the
pretensions of any European scholar, and must have
been in possession, either through his own learning or
that of his assistants, of all the interpretations which
had been perpetuated by traditional teaching from
the earliest times.

1 INTRODUCTION.

In addition to these divisions of his commentary,
Sajfada prefaces each Siikta by a specification of
its author, or Rishi; of the deity or deities to
whom it is addressed; of the rhythmical structure
of the several Rickets, or stanzas; and of the VinU
yog(h the application of the hymn, or of portions
of it» to the religious rites at which they are to be
repeated. I have been unable to make use of this
latter part of the description, as the ceremonies are
chiefly indicated by their titles alone, and their pecu-
liar details are not to be determined without a more
laborious investigation than the importance or interest
of the subject appeared to me to demand.

I have perhaps to offer, if not an excuse, a plea for
retaining the original denominations of the divisions of
the Veda; as Sanhitdy MafiAalay Ashhktii Adht/dya^
Anuvdka^ Siikta, and Varga^ instead of attempting to
express them by English equivalents. It appeared to
me, however, that although the terms Collection, circle,
book, lecture, chapter, hymn, and section might have
been taken as substitutes, and in a general sense were
allowable, yet they in no instance exactly expressed the
meaning of the originals, and their use might have
conveyed erroneous impressions. I have considered
it advisable, therefore, to treat the original terms as
if they were proper names, and have merely rendered
them in Roman characters. I do not apprehend that any
great inconvenience will be experienced from the use
of these original designations, their conventional pur-
port being readily remembered : I have also specified

INTRODUCTION. li

the metre that is employed in each SUkta^ in order to
show the variety that prevails. The description of the
different kinds will be found in Mr. Colebrooke's
Eissay on Sanskrit and Prakrit Prosody, in the tenth
volume of the Asiatic Researches.

H. H. WILSON.

UtJidyy 1850.

RIG -VEDA SANHITA.

FIRST ASHTAKA.

FIRST ADHYAYA.

ANUVAKA I.

SiJkTaL MAft6ALA I.

The first Siikta or Hymn is addressed to Agni. The JfisM or
author b Madhvchhandas, the son of ViswImitra. The
metre is Gdyatrt

!• I glorify Agni,* the high priest of the sacri- v«rga i.

^ A great variety of etymologies are devised to explain the
meaning of the term Agni, the most of which are obviously fan-
ciful, but the import of which expresses the notions entertained
of his character and fimctions. On earth he is invoked (rdyate)
the first (Agra) of the gods ; in heaven he is the leader (AgrarU)
of the hosts of the gods ; he is the first of the gods (prathamo
devdtuhn) ; he was the first-bom of the gods (sa vd esho agre
devatandm ajdyata). In these derivations Agm is compounded
irregularly out of agra, first, and iU, to lead. It is also derived
from anga, body, because he offers his own substance in the light-
ing of the sacrificial fire. The author of a Nirukta or glossary called
SthtildaMvin, derives it from the root kmt, with the negative pre-
fixed (akttopitgati), he who does not spare the fuel. Another
compiler of a glossary, SdktqnUU, derives the word from three

roots, t, to go, anj, to anoint, and dah, to bum, collectively ; the

B

2 RIO-VEDA SANHirJl.

fice,* the divine,* the ministrant,'' who presents the
oblation (to the gods), and is the possessor of great
wealth.*

2. May that Agni who is to be celebrated by
both ancient and modern sages^ conduct the gods
hither.

3. Through Agni the worshipper obtains that

letters being arbitrarily changed to ag, and m from the root A(,
being added. See also Ydska's Nirukta, 7« 14.

Agni is termed the Purohita, the priest who superintends
family rites, or because he is one of the sacred fires in which
oblations are first (purai) offered (At7a),

Deva, which in common use means a god, is ordinarily ex-
pluned in the passages in which it occurs in the Veda as ' the
bright, shining, radiant,' being derived from div, to shine ; or it is
also explained, one who abides in the sky or heaven (dyusthdsut).
It is here also optionally rendered, liberal, donor, the sense of
' giving' being ascribed to the same radical.

fUtwij, a ministering priest, or, according to some, the
ftUwiJ who is also the Hotri, — ^the term that follows in the text —
the priest who actually presents the oblation, or who invokes or
summons the deities to the ceremony, accordingly as the word is
derived from hu, to sacrifice, or hve, to call.

The word is ratnadhdtama, lit. holder of jewels ; but ratna
is explained generally wealth, and figuratively signifies the reward
of religious rites.

The terms pdrva and ndtana, former and recent, applied to
ftishis or sages, are worthy of remark, as intimating the existence
of earlier teachers and older hymns* The old fishia are said to
be Bhfigu, Angtros, and others ; perhaps those who are elsewhere
termed Pr^apatis, — VisMu PurdAa, p. 49.

FIRST ASH'fAKA — ^FIBST ADHYAYA. 3

aflBaence which increases day by day, which is the
source of fame and the multiplier of mankind.
' 4. Agni, the unobstructed sacrifice^ of which thou
art on every side^ the protector, assuredly reaches
the gods.

5. May Aoni, the presenter of oblations, the
attainer of knowledge,^ he who is true, renowned, '
and divine, come hither with the gods.

6. Whatever good thou mayest, Agni, bestow Vargaii.
upon the giver (of the oblation), that verily,
Anoiras, shall revert to thee.^

^ Adkawnsm yajnam. The first is usually employed as a sub-
stantive, meaning also sacrifice ; it is here used as an adjective*
signifying free from injury or interruption ; that is, by Rdkshagas,
evil spirits always on the alert to vitiate an act of worship.

" On every side/' alludes to the fires which at a sacrifice
should be lighted at the four cardinal p<Hnts, east, west, south,
and north, termed severally the Ahavanfyu, Mdayatfya, Gdrhapatya,
and AgtUdhrfya.

Kavi-kraiu is here explained to signify one by whom either
knowledge or religious acts (kratu) have been acquired or per-
formed {krdnta) : the compound is commonly used as a synonyme
of Agni,

That is, the wealth bestowed upon the F<y omdmi, the person
by whom or on whose behalf the sacrifice is performed, will
enable him to multiply his oblations, by which Agni again will
benefit. Instead of Agni repeated, we have in the second place
Anghras as a sjrnoayme, which in Manm and all the PurdHas is
the name of a fU$ki or PrqjdpaH^ one of the primitive mind-bom
sons of Brahm& ; and the appellation is used frequently in the
text of the Vtda in that sense, as the designation of a ^isU,
the founder of a fiimily or of a school. The commentator quotes

B 2

4 RIG-VEDA. SANHITA.

7. We approach thee, Aoni, with reverential
homage in our thoughts, daily, both morning and
evening.

Ydska for the identity of Angiraa with Angdra, a live coal, and a
passage from the Aitareya BrdhmaHa is cited, in which it is said,
" the coals became the Angirasas" (ye angdrdk dsanste angiraso
abhaoan). The identification of Angiras with Agni in fdnction,
thongh not in person, is the subject of a legend, told rather con-
fusedly and obscurely in the Mahdbhdrata Vanaparva (printed
edition, vol. i. p. 712), by MdrkaMeya to YudhUhihira, in reply
to his question how it happened formerly that Agni, having gone
to the forest and his functions having ceased, Angiras became
Agfd, and conveyed the oblations to the gods. Connected with
this question he also inquires, how it is that Agni, who is one,
should become many. MdrkaMeya therefore relates that Agni,
having engaged in penance, and relinquishing his duties, the
Muni Angiras took upon him his office, and when he prevailed
upon Agni to resume it, became his son ; his descendants, the
Angirasas, are therefore also the descendants of Agni, or so many
Agnis, or fires. Their enumeration, which follows at some length,
shows them to be for the most part personifications of light, of
luminous bodies, of divisions of time, of celestial phenomena, and
fires adapted to peculiar occasions, as the full and change of the
moon, or to particular rites, as the Ahoamedha, Rdjasiiya, the Pdka
yajnas, or sacrifices with food, obsequial and funeral fires, ex-
piatory fires, and the like. The legend is possibly intended to
represent the organization of worship with fire, which in the first
instance was of a primitive and simple character, and its appro-
priation to various occasions by Angiras and his disciples. The
Mahdbhdrata is not contented with the first account, but gives a
second, in which the first Agni is called Saha, and he is said to
have hidden himself in the ocean to avoid the approach of Niyata,
the son of Bharata, the fire of the funeral pile. The text says.

FIRST ASHTAKA — ^FIRST ADHYAYA. 5

8. Thee, the radiant, the protector of sacrifices,
the constant illuminator of truth, increasing in thine
own dwelling/

9. AoNi, be unto us easy of access, as is a father
to his son ; be ever present with us for our good.

S^KTA II.

The ftisM is Madhuchhandas ; the metre Gdyatrx, Of the
nine stanzas of which the hymn consists, three are addressed
to VItu, wind, three to Indra and ViTu conjoindj^and three
to MiTRA and Varu^a.

1. Vayu, pleasant to behold,^ approach: these Vargaiii.

through fear/' the commentary says, either through fear of
being rendered impure by his contact, or being ashamed of his
relationship, Niyata being his own grandson. The gods coming
to look for Agni, he designated as his substitute Atharvan, also
called Angiras, who for a time acted as Agni, until the latter was
induced to resume his office. The legend is constructed, as the
commentary shows, out of Vaidik texts, but the details are clumsily
and contradictorily put together, indicating, perhaps, their almost
obsolete antiquity at the time of the compilation of the Mahdbhdrata.

Swe dame, sud damo, the chamber in which fire-worship
is performed, and in which the fire increases by the oblations
poured upon it. Damah, for a home or house, is peculiar to the
Vedas.

Vdyu is invoked in a visible form as the deity presiding over
the wind; it is doubtful if the expressions which in this and
similar instances intimate personality, are to be understood as
indicating actual figures or idols : the personification is probably
only poetical.

6 {LIG-VEDA SANHITA.

libations* are prepared for thee, drink of them ; hear
our invocation.

2. Vayu, thy praisers praise thee with -holy
praises,^ having poured out the Soma juice, and
knowing the (fit) season.

3. VAyu, thy approving speech'^ comes to the
giver (of the libation), and to many (others who
invite thee) to drink of the Soma juice.

4. Indr^ and VAyu, these libations are poured
out (for you); come hither with food (for us):
verily the drops (of the Soma juice) await you
both.

5. Indra and VAyu, abiding in the sacrificial rite,
you are aware of these libations : come both (then)
quickly hither.

vargaiY. 6. VAyu and Indra, come to the rite of the

These Somas are libations of the juice of the Soma plant, the
acid Asdepias or Sarcostema xnminalis, which yields to expressure
a copious milky juice, of a mild nature and sub-acid taste. —
Roxburgh, 2, 32. According to Mr. Stevenson, it is not used in
sacrifices untD it has gone through tiie process of fermentation
and has become a strong spirituous beverage. — Introduction to
Translation of the Sdma Veda. This is warranted by numerous
expressions in the following hymns. It is*' evidentiy the Horn of
the Parsis, although they affirm that the plant is not to be found
in India, and procure it from the mountains of Ghilau and Mazen-
deran, and the neighbourhood of Yezd.

With Ukthas, also designated Sastras, hymns of praise recited,
not chanted or sung.

Vdyu is supposed to say, I will drink the libation.

FIRST ASHf AKA ^FIRST ADHYAYA. 7

sacrificer, for thus, men,* will completion be speedily
(attained) by the ceremony,

7. I invoke MrraA,'* of pore vigour, and VaruAa,
the devourer of foes ; the joint accomplishers of the
act bestowing water (on the earth)/

8. MiTBA and VABui^A, augmenters of water,^
dispensers of water, you connect this perfect rite
with its true (reward).

9. Sapient Mitba and Vabu&a, prosper our sa-
crifice and increase our strength : you are bom for
the benefit of many, you are the refuge of mul-
titudes.

^ Ncard, daal of nara, a man : this term is frequently applied to
divine beings ; it is usually explained by the Scholiast, niifi, leader
or guide, but it may be doubted if it does not convey the sense of
male or mortal, alluding to the limited existence of the divinities.
In this place it is said to be applicable to Vdyu and Indra, because
they are possessed of manly vigour (poMrusheia admarthfena
wpetau),

Mitra, in its ordinary sense» is a name of the sun; Varviia, of
the regent of the waters ; but they are both included among the
twelve Adityas, and in another place, Mitra is said to be the deity
presiding over day, Forti^a over night : see note on Hymn xc.

Dhiyam ghritdcMm sddhanid. The two first words, in the
senses here explained, dM, an act, and gkritdchim, water-shedding,
are peculiar to the Veda. As identified with the sun or as
Adityas, Mitra and VaruAa are said to cause rain indirectly by
producing evaporation ; the vapours thus raised becoming con-
densed in the atmosphere descend again in showers.

RUdvridhau, Rita usually means true or truth, but in the
Veda it imports also water and sacrifice.

8 RIG-VEDA SANHITA.

SiJkta III.

The ftislu and metre are the same as in the two preceding hymns :
of twelve stanzas* three are addressed to the AiwiNs, three to
Indra, three to the ViiiwADEyAs, and three to SaraswatI .

Vaiga V. 1. ASwiNS,* cherfshers of pious acts, long-armed,^

accept with outstretched hands the sacrificial viands.

2. AiSwiNS, abounding in mighty acts, guides (of
devotion), endowed with fortitude, listen with un-
averted minds to our praises.

3. A^wiNS, destroyers of foes,* exempt from un-
truth, leaders in the van of heroes,^ come to the

^ The Ahcins are the two sons of the Son, hegotten during his
metamorphosis as a horse (ahoa), endowed with perpetual youth
and beauty, and physicians of the gods ; they are the heroes of
many legends in the PurtUUta, but of still more in this Veda ; the
enumeration of their wonderful actions is the especial subject of
Hymns cxti. and cxni.

Puruhkujd, which may be also rendered, great eaters.

Dasrd, destroyers either of foes or of diseases ; the medical
character of the Afwins is a Vaidik tradition, as in a text quoted by
Sdyaia ("aSwinau vai devdndm hhUhajctu — iti Srutih*')^ the two
ASwins verily are the physicians of the gods. — Veda,

This is the Scholiast's interpretation of a rather curious com-
pound, Rudra-varttani, Rudra, from the root rdd, implies weep-
ing ; as say the Taittirfyas, — ^In as much as he wept, thence came
the property or function of rudra (yad arod(t tad rudrasya rud^
ratwam) . This is also the PauraMk etymology. — VUMu Pur, The
Vdjasaneyis make the verb causal, " they cause to weep," therefore
they are rudras (yad rodayanti tasmdd rudrdh). From these
texts SdyaAa renders rudra^ heroes, they who make their

FIRST ASH'f AKA — ^FIRST ADHTAYA. 9

mixed libations sprinkled on the lopped sacred
grass/

4. Indba, of wonderful splendour, come hither :
these libations, ever pure, expressed by the fingers
(of the priests), are desirous of thee.

5. Indba, apprehended by the understanding and
appreciated by the wise, approach and accept the
prayers of the priest as he offers the libation.

6. Fleet Indba with the tawny coursers, come
hither to the prayers (of the priest), and in this
libation accept our (proffered) food.

7. Universal Gods,^ protectors and supporters of Varga vi.
men, bestowers (of rewards), come to the libation

of the worshipper.

enemies weep. Varttani means a road or way ; or here it is said
the front of the way, the van ; and the compound means, they
who are in the van of warriors.

Vjikta harhkhah. The sacred Aiwa grass [Poa cynotwroides),
after haying had the roots cat off, is spread on the VedC or altar,
and upon it the libation of Soma juice, or oblation of clarified
butter, is poured out. In other places, a tuft of it in a similar
position is supposed to form a fitting seat for the deity or deities
invoked to the sacrifice. According to Mr. Stevenson, it is also
strewn over the floor of the chamber in which the worship is
performed.

The Vtiwadevitt are sometimes vaguely applied to divinities in
genenQ ; but they also form a class, whose station and character
are imperfectly noticed, but who are entitled, at most religious
rites, to share in the solemnity. In this and the two next stanzas,
forming a Tficha ot triad, to be recited at the worship of the
Viiwadevas, some of their attributes are particularized, connecting
them with the elements.

10 J^LIG-YEDA 8ANHrrA4

8. May the swift-moving uniyenBal Gods, the
shedders of rain, come to the libation, as the solar
rays come * diligently* to the days.

9. May the universal Gods, who are exempt from
decay, omniscient,^ devoid of malice, and bearers (of
riches), accept the sacrifice.

10. May Saraswati,^ the purifier, the bestower
of food, the recompenser of worship with wealth, be
attracted by our offered viands to our rite.

11. SaraswatI, the inspirer of those who delight
in truth, the instructress of the right-minded, has
accepted our sacrifice.

12. Sabaswati^ makes manifest by her acts a
mighty river, and (in her own form) enlightens all
understandings.

The original word is uncommon, Ehimdydsah, The Scholiast
explains it by those who have obtained knowledge miiversally
(sarvatah prdptaprajndh) ; or it may refer, Sdyaiia states, to a
legend in which the Vihoadevas addressed the Agni, Sauchika, who
had gone into the water, saying, j^^', come, tnd ydsih, do not go
away ; from whence they derived the appellation Ehimdydsah, It
is more than probable that the origin and import of the term were
forgotten when SdyaAa wrote.

S€tra8tDat{ IB here, as ebewhere, the Vdg-devatd, divinity of
speech} other attributes are alluded to in the text; the three
stanzas forming a tficha to be repeated at her worship.

SaraswaiCui here identified with the river so named.

FIRST ASH'fAKA — FIRST ADHYAYA. 11

ANUVAKA II.

StJkta I. (IV.)

The ftishi and metre continue unchanged ; the Hymn is addressed

to Indba.

1. Day by day we invoke the doer of good works Vaigavii,
for our protection, as a good milch-cow for the
milking (is called by the milker).

2. Drinker of the Soma juice, come to our (daily)
rites, and drink of the libation ; the satisfaction of
(thee who art) the bestower of riches, is verily (the
cause of) the gift of cattle/

3. We recognize thee in the midst of the right-
minded, who are nearest to thee : come to us ; pass
us not by to reveal (thyself to others).^

4. Go, worshipper, to the wise and uninjured
Indra, who bestows the best (of blessings) on thy
friends, and ask him of the (fitness of the) learned
(priest who recites his praise).®

5. Let our ministers, earnestly performing his

That is, if Indra be satisfied, he will augment the worshipper's
herds. The notion is very ellipticaUy expressed.

Here again we have elliptical phraseology ; the original is
md no aiikhydht lit. do not speak beyond us ; the complete sense
is supplied by the Scholiast.

^ The injmiction is addressed to the Yt^amdna, who is desired
to ask if the Hotfi, or invoker whom he employs, is fit for his
doty. The Hotfi himself is supposed to enjoin this.

12 RIG-VEDA SANHITJL.

worship, exclaim,* Depart ye revilers from hence
and etery other place (where he is adored),
varga VIII. 6. Dostroyor of foes, let our enemies say we are
prosperous ; let men (congratulate us) ; may we ever
abide in the felicity (derived from the favour) of
Indra.

7. Offer to Indba, the pervader (of every rite of
libation), the juice that is present (at the three
ceremonies), the grace of the sacrifice, the exhila-
rator of mankind, the perfecter of the act, the
favourite of (that Indba) who gives happiness (to
the offerer).'*

8. Having drunk, Satakratd,*' of this {Soma
juice), thou becamest the slayer of the V^itras ;^
thou defendest the warrior in battle.

* The Scholiast would explain bruvantu^ let them say, by let
them praise Indra, bat this does not seem to be necessary ; the
sense is connected with what follows, let them say procul este
profani.

These epithets of the Soma juice would be somewhat unintelli-
gible without the aid of the Scholiast. The perfecter of the acts,
karmdii prdpttuvantam, is his rendering of paiayaatam, causing to
fall, and the last phrase, mandayat'Sakkam, the friend of the de-
lighter, he explains as in the text.

Satakratu, a name of Jndra, is explained by SdyaHa, he who
is connected with a hundred (many) acts, religious rites, boAu
karmma yukta, either as their performer or their object; or it may
be rendered endowed with great wisdom ; kratu implying either
karma, act, or prajnd, knowledge. In the first sense the word may
be the source of the PauraMk fiction that the dignity of Indra is
attainable by a hundred Ahoamedhas.

VfUrdMm, o£ the enemies of whom the Asura, Vfitra, was the

FIRST AStrf AKA — FIRST ADHYAYA. 13

9. We offer to thee, S'atakratu, the mighty in
battle, (sacrificial) food for the acquirement, Indra,
of riches.

10. Sing unto that Indra who is the protector of
wealth, the mighty, the accomplisher of good deeds,
the friend of the offerer of the libation.

SiJkta II. (V.)
The deity, Jtishi, and metre are unchanged.

1. Hasten hither, friends, offering praises ;* sit Varga ix.
down, and sing repeatedly the praises of Indra.

2. When the libation is poured forth, respectively
praise Indra, the discomfiter of many enemies, the
lord of many blessings.

3. May he be to us for the attainment of our ob-
jects; may he be to us for the acquirement of riches;
may he be to us for the acquisition of knowledge ;
may he come to us with food.

4. Sing to that Indra, whose enemies in combats
await not his coursers harnessed in his car.

5. These pure Soma juices, mixed with curds, are

head, according to the Scholiast. We shall hear more of VfUra
hereafter.

Stoma vdhasat, lit. bearing praises. Rosen translates it
' sacra* ferenies ; M. Langlois, vaus qui avez un trisor tTkynmes
{sacris). Sdyaht explains the expression " presenting in this rite
Trwrit, Panchada^, and others," that is, collections of laudatory
stanzas in the ftig^veda so denominated. — VtsMu PurdAa, 42.

14 RIO-VEDA SANHITJL.

poui^d out for the satisfiEu^tion of the drinker of the
libations.
VargaX. 6. Thou, Indsa, performer of good works, hast

suddenly become of augmented vigour for the sake
of drinking the libation, and (maintaining) seniority^
(among the gods).

7. Indba, who art the object of praises, may
these pervading Soma juices enter into thee ; may
they be propitious for thy (attainment of) superior
intelligence.

8. The chants (of the Sdmaf have magnified
thee, S'ATAKRATU, the hymns (of the Rich) have
magnified thee ; may our praises magnify thee.

9. May Indra, the unobstructed protector, enjoy
these manifold (sacrificial) viands, in which all manly
properties abide.

10. Indra, who art the object of praises, let not
men do injury to our persons : thou art mighty, keep
off violence.

Jyaishihymn, abstract of Jyeshfka, elder, oldest ; but it may
also mean best or cbiefest.

The Scholiast supplies these particulars, the terms of the text
being simply ^/offufA and ukthdh; the former, he says, are the
praises of the singers of the Sdma (Sdmagdnam stotrdAi), the latter
the hymns of the reciters of the Bahvfich {Bahvfichdndm sastrd^ ;
but of this and other passages where SdydUi inserts the designation
of other Vedas, — ^the Sdma and the Yqfttsh, — ^it is to be observed
that the accuracy of his additions involves the prior existence of
those Vedas, at least to the hymns of the ftich in which they are
supposed to be alluded to ; a conclutton which there is reason to
hesitate admitting.

FIRST ASH'fAKA-^FUEtST ADHYAYA. 15

StJKTA III. (VI.)

The ftishi and metre contibaed. The three first stanzas and
the last are addressed to Indra, the rest to the Maruts, or
winds.

1. The circum-stationed (inhabitants of the three Varga xi.
worlds)* associate with (Indba), the mighty (Sun),

the indestructive (fire), the moving (wind), and the
lights that shine in the skj.^

2. Thej (the charioteers) harness to his car his

The text has only Paritasthushah, those who are standing
around : the loka iraya varttinah prdAinah, the living heings of
the three worlds, is the explanation of the Scholiast.

Of the three first ohjects, the text gives only the ejuthets
Vradhna, the mighty, to which SdyaHa adds Aditya, the sun,
Arusha, the non-injnring, to which Fire is supplied, and Charon,
the moving, an epithet of Wind. The last phrase is complete, —
rochante rochand dwi. 8dyaAa*s additions are supported hy a
BrdhmaAa, which explains the epithets as equivalent severaUy to
Aditya, Agni, and Vdpt (Asau vd, Adityo vradhnah; Agnir vd
arushah ; Vdyurvd charan) ; we may therefore admit it. The
identification of Intb'a with the three, implies, the Scholiast says,
his supremacy, — ^he is paramaiiwarya yukta; but the text says
they join (yunjanti) ; and it does not appear exactly whom, for
Indra is not named ; as the following stanzas show, however,
that the hymn is addressed to Indra, he may be allowed to keep
his place as essentially one with the sun, fire, wind, and the
constellations.

16 l^tlG-VEDA SANHITA-

two desirable coursers,* placed on either hand,'* bay-
coloured, high-spirited, chief-bearing.®

3. Mortals, you owe your (daily) birth (to such
an Indra), who with the rays of the morning gives
sense to the senseless, and to the formless form.^

4. Thereafter verilv those who bear names in-
voked in holy rites (the Maruts)^ having seen the
rain (about to be engendered), instigated him to
resume his embryo condition (in the clouds).

5. Associated with the conveying M aruts, the
traversers of places difBcult of access, thou, Indra,
hast discovered the cows hidden in the cave.^

The hones of Indra are named Har{, usually considered as
denoting their colour, green or yellow, or as Rosen has it, flavi.
In this same verse we have them presently described as So^,
crimson, bright bay, or chestnut.

Vipakshasd, harnessed on different sides. Sdya^ says of the
chariot, we should say of the pole ; but the Hindu ratha may not
have had a pole.

Literally, men-bearing, — njrwdhasa.

Indra is here again identified with the sun, whose morning
rays may be said to reanimate those who have been dead in sleep
through the night. There is some difficulty in the construction,
for Marydh, mortals, is plural, while ajdyathdh is the second person
singular of the first preterite. SdyaAa is of opinion that the
want of concord is a Vaidik license, and that the plural substan-
tive Marydh has been put for the singular Marya,

The Maruts are not named in the text, but the allusions
justify the conmientator's specification : the winds drive Indra, or
the firmament, into an aggregation of clouds, in which the nun
again collects, as in their womb.

Allusion is here made to a legend which is frequently ad-

FIRST ASIifAKA — FIRST ADHYAYA. 17

6. The reciters of praises praise the mighty Vargaxii.
(troop of Maruts), who are celebrated, and con-
scious of the power of bestowing wealth, in like
manner as they (glorify) the counsellor (Indra).

7. May you be seen, Maruts, accompanied by
the undaunted Indra;* (both) rejoicing, and of
equal splendour.

8. This rite is performed in adoration of the
powerful Inora, along with the irreproachable,
heavenward-tending, and amiable bands (of the
Maruts).

9. Therefore, circumambient (troop of Maruts),
come hither, whether from the region of the sky
or from the solar sphere;^ for in this rite (the
priest) fully recites your praises.

10. We invoke Indra, whether he come from

▼erted to, of the Asuras named Pdiis, having stolen the cows of
the gods, or according to some versions, of the Angirasas, and
hidden them in a cave, where they were discovered hy Indra with
the help of the bitch Saramd. A dialogue between her and the
robbers is given in another place, in which she conciliates them :
in other passages the cows are represented as forcibly recovered
by Indra with the help of the Maruts,

^ Allusion, it is said, is here made to a battle between Indra
and Vfiira ; the gods who had come to the aid of the former
were driven away by VfUra's dogs, and Indra, to obtain the supe-
riority, summoned the Maruts to his assistance.

The region of the winds is properly the Dyu-loka, the heaven,
or region above the Awtariksha or sky, or they may come from
a sphere of light further above, or the solar region, Aditya moA^
Oaldt.

C

18 ^IG-VEDA SANHITA.

this earthly region, or from the heaven above, or
from the vast firmament,* that he may give (us)
wealth.

SliKTA IV. (VII.)
The deity, Rishi, and metre as before.

Vai^a XIII. 1. The chanters (of the Sdma) extol Indra with
songs, the reciters of the JRich with prayers, (the
priests of the Yaj\ish) with texts.^

Either the Prithivi loka or the Dyu-loka; the text adds
Maho-rajtisah, which the Scholiast explains the great Antariksha
loka, the sphere of the firmament, which is properly the space
between the earth and heaven, corresponding with Vyoman or
Akaa, the sky or atmosphere. — Manu, 1,13.

The Scholiast supplies the specification of the several Vedas.
The first term, Gdthina, merely means singers, although he ren-
ders it G{yamdnasdmayukta'Udgdtdrah, " the Udgatrh with Sdmas
tol)e chanted," an interpretation, bethinks, confirmed by the next
term (songs), Vrihat for Vfikatd, " with the Vfikat'Sdma/' The
next phrase, ArkiAa-arkehhih, is more akin to l^ich, " Those of the
Rig-veda, with stanzas," but it is not necessarily confined to that
sense ; and as Arka is a synonyme of Mantra, a prayer, the sense
may be, those who pray or praise Indra with prayers. For the
Adkwaryus, or priests of the Yajush, we have nothing at all in the
(0 original ; and the term VdfUh for VdfUbhih, ** with texts or words,"

which occurs apparently without any grammatical connexion, may
be referred either to the singers or the reciters of the prayers. It
is applied by the Scholiast to the texts of the Yt^uah, apparently
only because he had connected the preceding expressions with
the other two Vedas : as already remarked, any reference to the
Yajush or Sdma in a verse of the Rich, implies the priority of the
two former to the latter.

FIRST ASH^AKA — ^FIBST ADHYAYA. 19

2. Inbra, the blender of all things, comes verily
with his steeds that are harnessed at his word:
Indra, the richly-decorated,* the wielder of the
thunderbolt.

3. Indra, to render all things visible, elevated
the sun in the sky,'* and charged the cloud with
(abundant) waters.

4. Invincible Indra, protect us in battles abound-
ing in spoil, with insuperable defences.

6. We invoke Indra for great affluence, Indra
for limited wealth ; (our) ally, and wielder of the
thunderbolt against (our) enemies.

6. Shedder of rain, granter of all desires, set open Varga xiv.
this cloud. Thou art never uncompliant with our
(requests).

7. Whatever excellent praises are given to other
divinities, they are (also the due) of Indra the
thunderer : I do not know his fitting praise.

8. The shedder of rain, the mighty lord, the
always compliant, invests men with his strength, as
a bull (def(3nds) a herd of kine.

9. Indra, who alone rules over men, over riches,

^ So the Scholiast explains the term of the text, HiraHyttya,-
literally, goldeD, or made of gold.

The world being enveloped in darkness by Vfiira, Indra, in.
order to remove it, elevated {drohayat, or as the comment says
sthdpitavdn, placed) the smi in the DyU'loka, or heaven : the
latter part of the passage may also be rendered, he (the snn) ani-
mated die mountain (t. e, the world) with his rays.

c 2

20 RIG-VEDA SANHITA.

and over the five (classes) of the dwellers on
earth.**

10. We invoke for you, Indba, who is every-
where among men : may he be exclusively our own.

ANUVAkA III.

StfKTA I. (VIII.)
The ddty, JRishi, and metre as before.

Vargi XV. 1. Indra, bring for our protection riches, most
abundant, enjoyable, the source of victory, the
humbler of our foes.

2. By which we may repel our enemies, whether
(encountering them) hand to hand,* or on horse-
back ; ^ ever protected by thee.

3. Defended by thee, Indra, we possess a pon-
derous weapon, wherewith we may entirely conquer
our opponents.

4. With thee for our ally, Indra, and (aided by)

The text has, over the five men or classes of men, pancha
kshitindm ; the latter term is explained etymologically, those who
are fit for habitations (nivdsdrhdndm) : the phrase is of not un^-
qnent recurrence, and is usually said to imply the four castes,
Brdkmdkts, Kshairiyas, Vaiiyas, and Siidras, and Nishddas, bar-
barians, or those who have no caste, intending possibly the abo-
riginal races of India, all in a very low stage of civilization, like
the Gonds, Koles, and Bhih of the present day.

Literally, by striking with the fist, tnushfi hatyayd.

C (f

With a horse;" the Scholiast explains this and the pre-
ceding to intend infantry and cavalry.

FIRST ASHTfAKA — ^FIBST ADHYAYA. 21

missile-burliDg heroes, we are able to overcome (our
foes) arrayed in hosts.

5. Mighty is Indba, and supreme ; may magni-
tude ever (belong) to the bearer of the thunderbolt ;
may his strong (armies) be ever vast as the heavens.

6. V Whatever men have recourse to Tndra in Vargixvi.
battle, or for the acquirement of offspring, and the

wise who are desirous of understanding, (obtain their
desires).

7. The belly of Indra, which quaffs the Soma
juice abundantly, swells like the ocean, (and is ever)
moist, like the ample fluids of the palate.*"

8. Verily the words of Indra to his worshipper
are true, manifold, cow-conferring, and to be held
in honour ; (they are) like a branch (loaded with)
ripe (fruit).

9. Verily, Indra, thy glories are at all times the
protectors of every such worshipper as I am.

10. Verily his chanted and recited praises^ are
to be desired and repeated to Indra, that he may
drink the Soma juice.

The Scholiast expomids the text urvirdpo na kdkudah as ren-
dered above ; but kdkuda may refer to kakud, the pinnacle of a
mountain, and the phrase might then be translated, like the
abundant waters (or torrents) from the mountain-tops.

The first is the translation of Stoma, which the commentary
defines, Sdma-sddhyam stotram, praise to be accomplished by the
Sdma-Veda: the second is the rendering of Uktha, which the
same authority describes as the ^ik-sddhyam iastram, the unsung
praise to be accomplished by the ftieh. Sastram is explained by

22 RIG-VBDA SANHITA.

Sl^KTA II. (IX.)

Divinity, Jfiski, and metre the Bame.

Varga XVII. 1. Come, Indba, and be regaled with all viands
and libations, and thence, mighty in strength, be
victorious (over thy foes).

2. The libation being prepared, present the ex-
hilarating and efficacious (draught) to the rejoicing
Indra, the accomplisher of all things.

3. Indra with the handsome chin,* be pleased
with these animating praises : do thou, who art to
be reverenced by all mankind,^ (come) to these
rites (with the gods).

Sridhara Swdmi, in the scholia on the Bhdgavata Purdda, to sig-
nify a sacred hymn not sung ; Sastram apragdamantrastotram ; the
repetition of which is the office of the Hoiri; Hotuh'karma; while
Stuii and Stoma imply the sang or chanted hymn, SfrngUam sto-
tram. M. Bomonf renders Sa9/ra, les prih'es (mentales) qui aoni
comme le glaive; and in a note in the VisMu PurdAa, I have trans-
lated the same expression of the Bhdgavata, the nnnttered incan-
tation (p. 42» n.); hut it may he douhted if this is quite correct;
the difference between Sastra and Stoma seems to be, that one is
recited, whether audibly or inaudibly, the other sung.

Su-sipra; but Sipra means either the lower jaw, or the nose,
and the compound may equally denote the handsome-nosed.

The epithet viSwa-charshaHe, is literaDy, '' oh ! thou who art
all men," or as SdgaAa ezplams it, sarva-mamiahga'puIUa, who
art joined with all men, which he qualifies as, sarvair yajamdmiih
pujyah, to be worshipped by all institutors of sacrifices. It may
be doubted if this be all that is intended ; Rosen renders it, om-
nium homimm domme; M. Langlois has, maitre souverain.

FIRST ASHf AKA — FIRST ADHYAYA. 23

4. I have addressed to thee, Indra, the showerer
(of blessings), the protector (of thy worshippers),
praises which have reached thee,* and of which thou
hast approved

5. Place before us, Indra, precious and multi-
form riches, for enough and more than enough are-
assuredly thine.

6. Opulent Indra, encourage us in this rite for Varga xviii.
the acquirement of wealth, for we are diligent and
renowned.

7. Grant us, Indra, wealth beyond measure or
calculation, inexhaustible, the source of cattle, of
food, of all life.

8. Indra, grant us great renown and wealth ac-
quired in a thousand ways, and those (articles) of
food (which are brought from the field) in carts.^

9. We invoke, for the preservation of our pro-
perty, Indra, the lord of wealth, the object of
sacred verses, the repairer (to the place of sacrifice),''
praising him with our praises.

10. With libations repeatedly effused, the sacri-

The Scholiast makes this, "reached thee in heaven/' or Swarga,
It may be questioned if the Veda recognizes Swarga as the heaven
of Indra.

The original of this hymn, as of many others, is so concise
and elliptical, as to be unintelligible without the liberal amplifica-
tion of the Scholiast. We have in the text simply, " those car-
having viands," id rathintr-hhah, meaning, Sdyatia 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.

Here, again, we have only ganidram, he who goes, that is,

24 RIG-VEDA SAKHITA.

ficer glorifies the vast prowess of Indba, the mighty,
the dweller in (an eternal mansion)/

StfKTA in. (X.)

The divinity and ftishi are the same ; the metre is the common

Amuhfttbh.

VargaXix. 1. The chantors (of the Sdma) hymn thee, S'a-
takratu ; the reciters of the Richas praise thee, who
art worthy of praise; the Brdhmanas^ raise thee
aloft, like a bamboo pole.

according to the comment, he who is accustomed to go to the
chamber which is appropriated to sacrifices, ydga-deiegamanasdam.

The epithet is Nyokas, from ni, explained niyata, fixed, per-
manent, and okas, dwelling.

This stanza is nearly similar to the first stanza of the seventh
hymn (see p. 18), and is similarly expounded by the commentator.
The first term, GdyairiAa, literally those who employ the Gdyair{
metre, is said by SdyaAa to denote the Udgdtfi, the chanter of the
hymns of the Sdma ; Arkiia is explained as before, the reciters of
the ^ich, and the same as the Hotri of a sacrifice. The third term,
BrahmdAah, is explained the Brahmd of a sacrifice, or priest so
denominated, and the other Brahmans. The objection to the ex-
planation of the first, as involving the prior recognition of the
Sdma-veda, has been already noticed. The total disconnection of
the term BrahnuUiah, the plural of Brahman, from any refer-
ence to Brahmans, as bearing a share in religious rites, and as
implying only Betenden, utterers of prayer, as proposed by
Dr. Roth (Zeitschrifi der Deutschm morgenUtndigchen GeseUschaft,
Heft 1, s. 66), cannot be admitted without further investigation,
although it may be possible that the Brahmd of a sacrifice does
not necessarily involve the notion of a Brahman by caste. Rosen
renders the word, Brahmani; M. Lang\6iB,pr^ires, The concluding

FIRST ASHf AKA — FIRST ADHTAya. 25

2. Indra, the sbowerer (of blessings), knows the
object (of his worshipper), who has performed many
acts of worship (with the Soma plant gathered) on
the ridges of the mountain,^ and (therefore) comes
with the troop (of Maruts).

3. Indra, drinker of the Soma^ having put to thy
long-maned, vigorous, and well-conditioned steeds,'*
come nigh to hear our praises.

4. Come, Vasu,*' (to this our rite) ; reply to our

phrase, tuxi vangam iva udyemire, " they have raised thee hke a
bamboo/' is rather obscure; the Scholiast says, they have elevated
Indra, as tamblers raise a bamboo pole, on the summit of which
they balance themsdves, a not uncommon feat in India; or as vansa
means also a family, it may be rendered, as ambitious persons
raise their family to consequence. Roth's proposed rendering,
die Betenden sck&tteln dkh auf wie num ein Rohr schUttelt, " the
praying agitate thee up as one shakes a reed," has no warrant,
except from his theory of the purport of Brahmd, " irresistible
prayer," as udyam never means to shake, and a bamboo is not a
reed, nor is it, when substantial, easily shaken. Rosen has, it is
- true, te anmdinia instar erigunt; but he had no preferable equiva-
lent for bamboo. M. Langlois has, comme on it^ve la hampe d'un
drapeau. SdyaAa, no doubt, knew much better than either of
the European interpreters what the expression intended.

The original has only, mounting from ridge to ridge, y(U
adnoh fdmtm druhat, which the Scholiast completes by observing
that this is said of the Yajamdna, who goes to the mountain to
gather either the Soma plant for bruising, or fuel for the fire, or
other articles required for the ceremony.

Kakshyaprd, lit. filling out their girths.

Vasu, here used as a synonyme of Indra, is explained as the
original donor or cause of habitations, firom the radical vas, to
dwell, niudsa kdraAa hhiUa,

26 qjchVEDA sanhitA.

hymnS) answer (to our praises), respond to (our
prayers) ; be propitious, Indba, to our sacrifice, and
(bestow upon us abundant) food.

5. The hymn, the cause of increase, is to be re*
peated to Indra, the repelier of many foes, that
S'aesa^ may speak (with kindness) to our sons and
to our friends.

6. We have recourse to Indba for his friendship,
for wealth, for perfect might ; for he, the powerful
Indra, conferring wealth, is able (to protect us).

Varga XX. 7. Indra, by thee is food (rendered) everywhere
abundant, easy of attainment, and assuredly perfect:
wielder of the thunderbolt, set open the cow-pas-
tures,^ and provide (ample) wealth.

8. Heaven and earth are unable to sustain thee
when destroying thine enemies ; thou mayest com-
mand the waters of heaven : send us liberally kine.

9. Oh !. thou whose ears hear all things, listen
quickly to my invocation ; hold in thy heart my
praises ; keep near to thee this my hymn, as it were
(the words of) a friend.

10. We know thee, liberal rainer (of blessings),
the hearer of our call in battles; we invoke the
thousand-fold profitable protection of thee, the
showerer (of bounties).

a

Sakra is a common synonyme of Indra, but is used, if not in
this, clearly in the next stanza, as an epithet implying ' the power-
ful/ from Sak, to be able.

The text is literally rendered: the meaning being that Indra,
as the sender of rain, should fertilize the fields, and by providing
abundant pasturage, enable the cattle to yield store of milk.

FIRST ASH^AKA — ^FIBSTT ADHYAyA. 27

11. Come quickly, Indra, son of Kv&jka^^ de-
lighted drink the libation; prolong the life that
merits commendation ; make me, who am a Rishi^
abundantly endowed (with possessions).

12. May these our praises be on all occasions
around thee, deserver of praise ; may they augment
the power of thee, who art long-lived, and being
agreeable to thee, may they yield delight (to us).

StfKTA IV. (XI.)

The divinity is still Indra, but the ^ishi is now styled Jbtri, the
wm of Madhuchhandas ; the metre is Anush^bk,

1. All our praises magnify Tndra, expansive as Varga xxi.
the ocean,^ the most valiant of warriors who fight

in chariots, the lord of food, the protector of the
virtuous.

2. Supported by thy friendship, Indra, cherisher
of strength, we have no fear, but glorify thee, the
conqueror, the unconquered.

3. The ancient liberalities of Indra, his protec-

In all the PaurdAik genealogies, the son of Ktdika is the sage
Vihodmitra; and in order to explain its application to Indra,
Sdyana quotes the legend given in the Index {AnukramaAUid),
which states that KuHka, the son of IsMrathi, being desirous of a
son equal to Indra, adopted a life of continence, in requital of
Tvhich, Indra was bom as the son of Gdth{, the Gddhi of the
PurdAas.

Samudra vyachasam, explained samudra vad vydptavantam,
spreading or pervading like the ocean ; a vague mode of indicating
the universal diffusion of Indra as the firmament.

28 ^IG-VEDA SANHITA.

tionSy will not be wanting to bim who presents to
the reciters of the hymns, wealth of food and cattle.

4. Indra was bom the destroyer of cities," ever
young, ever wise, of unbounded strength, the sus-
tainer of all pious acts, the wielder of the thunder-
bolt, the many-praised.

6. Thou, wielder of the thunderbolt, didst open
the cave of Vala,^ who had there concealed the
cattle ; and the gods whom he had oppressed, no
longer feared when they had obtained thee (for
their ally).

6. (Attracted) by thy bounties, I again come.
Hero, to thee, celebrating (thy liberality) while
ofiering this libation; the performers of the rite
approach thee, who art worthy of praise, for they
have known thy (munificence).

7. Thou slowest, Indra, by stratagems, the wily

^ The text has only purdm bhinduh, breaker of cities; the
Scholiast adds osurdMm, of the Asuras.

Vahit according to the Scholiast, was an Asura, who stole the
cows of the gods and hid them in a cave ; Indra surrounded the
cave with his army, and recovered the cattle. In the legend, as
cited from the AnakramaMkd, the Panis, formerly noticed as the
cow-stealers (p. 16, n. f), are said to be the soldiers of Vdla,
and the actual thieves and concealers of them in the cave. Rosen
conceives some relation to exist between this legend and that of
Cactts (quas fabulas aliquo cognationis vinculo inter se cantineri, et
ex uno eodemque fonte quantumvis remoto, derivatas esse persuaswn
quidetn est mihi, — Adnotationes, p. xxi.) ; but the story is likely to
have originated in incidents common to an early and partly pas-
toral stage of society : we have the Cacus of the Highlands, and
the Vala of the Veda, in such worthies as Donald Ben Lean.

FIRST ASHf AKA — FIRST ADHyAyA. 29

S'UShAa :* the wise have known of this thy (great-
ness) ; bestow upon fhem (abundant) food.

8. The reciters of sacred hymns praise with all
their might, Indra, the ruler of the world, whose
bounties are (computed by) thousands, or even
more.

anuvAka IV.

StfKTA I. (XII.)

The deity addressed is Aoni ; the J^iahi is Mbdhatithi, the son

of Ka^wa ; the metre Gdyatri,

1. We select Agni, the messenger of the gods,^ vargaxxii.
their invoker, the possessor of all riches, the per-

fecter of this rite.

2. (The oiferers of oblations) ipvoke with their
invocations, Agni, Aoni, the lord of men,* the
bearer of offerings, the beloved of many.

3. Agni, generated* (by attrition), bring hither

SusMa is described as an Asura slain by Indra; but this is
evidently a metaphorical murder. SusMa means dryer up, ex-
uccator ; bhutdnam sosha^-hetum, the cause of the drying or
withering of beings, heat or drought ; which Indra, as the rain,
would put an end to.

The commentator cites the Taittvriya BrdhmaAa in confirm-
ation of this function ; Ukmas, the son of Kavi, being the mes-
senger of the Asuras, Agmr devdndm data dsCd; Ukmdh kdvyo
osurdMm.

VUpati; VU being constantly used for prqfdh, progeny,
people, men.

The original has only jajndnah^ ' being bora,' that is, being

30 RIO-VEDA SANHTtA*

the gods to the clipped sacred grass ; thou art their
invoker for us, and art to be adored.

4. As thou dischargest the duty of messenger,
arouse them desirous of the oblation ; sit down with
them on the sacred grass.

5. Resplendent Agni, invoked by oblations of
clarified butter, consume our adversaries, who are
defended by evil spirits.*

6. Agni, the ever young and wise, the guardian
of the dwelling^ (of the sacrificer), the bearer of
offerings, whose mouth is (the vehicle) of oblations,
is kindled by Agni.®

Varga XXIII. 7. Praise in the sacrifice, Agni, the wise, the

observer of truth, the radiant, the remover of
disease.

8. Resplendent Agni, be the protector of that
offerer of oblations who worships thee, the messenger
of the gods.

9. Be propitious,* Pdvaka^ to him who, present-

artificially produced by the friction of two pieces of a particular
species of wood, that of the Premna spinosa, used for the purpose.

Rakshasmnah, having or being attended by Rdkshasas,

Grihapati; but pati is most usually interpreted by Sdydka,
pdJaka, the cherisher or protector; hence it here characterizes
Agni as the protector of the house of the Yajamdna.

That is, the Ahavatdya fire, into which the oblation is poured,
is lighted by the application of other fire, whether taken from the
household fire or produced by attrition.

A name of fire, or a fire ; literally, the purifier.

FIRST ASH^AKA — FIBST ADHYAya. 81

ing oblations for the gratification of the gods, ap-
proaches Agni.*

10. Agni, the bright, the purifier, bring hither
the gods to our sacrifice, to our oblations.

11. Praised with our newest hymn, bestow upon
us riches and food, the source of progeny,

12. Agni, shining with pure radiance, and charged
with all the invocations of the gods, be pleased by
this our praise.

SdKTA II. (XIII.)

The ^isM and the metre are the same, but the H3rinn is addressed
to a variety of divinities or deified objects, to which the general
name j^pr{ is applied. The £u*st five stanzas hymn various
forms of Agni ; the sixth, the doors of the hall of sacrifice ;
the seventh, morning and night; the eighth, two divine or
deified priests ; the ninth, the goddesses IlX, SaraswatI , and
BhIratI ; the tenth, Twashtri ; the eleventh, Vanaspati ;
and the twelfth, SwXhX. They are all considered as identifi-
able or connected with Aoni.

1. Agni, who art Susamiddha,^ invoker, purifier, Vargaxxiv.
bring hither the gods to the offerers of our oblation,

and do thou sacrifice.

2. Wise (Agni), who art TantItnapat,* present

This verse is to be repeated when the worshipper approaches
the combined Ahavanfya and Gdrhapatya fires, to ofiTer the oblation.

The Apris are usually enumerated as twelve, but sometimes,
omitting one of the names of fire, NardSansa, only eleven.

Su, well, sam, completely, and iddka, kindled, 'the thoroughly
tlndled/

TanuM^t, the devourer of clarified butter (tanunapa), or, ac-
cording to another et3nmology, the consumer of its own substance

32 9IO-VEDA sANHrrA.

this day our well-flayoured sacrifice to the gods for
their food.

3. I invoke the beloved NabaSansa,* the sweet-
tongued, the offerer of oblations, to this sacrifice.

4. Agni, (who art) Tlita,^ bring hither the gods
in an easy-moving chariot, for thou art the invoker
instituted by men.

5. Strew, learned priests, the sacred grass,^ well
bound together (in bundles), and sprinkled with
clarified butter, the semblance of ambrosia.

6. Let the bright doors,^ the augmenters of sacri-
fice, (hitherto) unentered, be set open, for certainly
to-day is the sacrifice to be made.

7. I invoke the lovely night and dawn' to sit
upon the sacred grass, at this our sacrifice.

(tanit) or fuel. Napdt occnrs in the Nirghantu as a synonyme of
tanaya, son or offspring ; bnt in this compound the second member
is considered to be either ad, who eats, or pd, who preserves ; the
latter with na prefixed, napdt, who does not preserve, who destroys.

a

Nardsansa, him whom men (nard) praise (sansanii),

b '
Ilita, the worshipped ; from (la, to adore, to praise.

BarhCs is said here to be an appellative also of Agni; the
double meaning pervades the concluding phrase, wherein (in which
grass, or in which Agni) is the appearance of ambrosia, amfUa
darianam ; amrita implying either the clarified butter sprinkled on
the grass, or the immortal Agni, Amrita samdnasya ghritasya, or
maraM-rahitasya Barhemdmakasya, Agneh.

The doors of the chamber in which the oblation is offered,
said to be personifications of Agni; Agntviseshamdrttayah,

According to the ordinary import of naktam and ushas; but they,
according to the Scholiast, denote in this place two forms of fire
presiding over those seasons, — tat-kdldbhimdnivahnimiirttidumye.

FIRST ASH'fAKA — FIRST ADHYAYA. 33

8. I call the two eloquent divine and sage in-
vokers* (of the gods), that they may celebrate this
our sacrifice.

9. May the three undecaying goddesses, givers of
delight, Ila, Saraswati, and Maui,^ sit down upon
the sacred grass.

10. I invoke the chief and multiform TwASHf ^i ;""
may he be solely ours.

11. Present, divine Vanaspati,* our oblation to

The construction shows that we have two persons or divini-
ties here ; the Scholiast says two Agnis ; the Index has daivyau
hotdrau prachetaseni, two divine invokers {Prachetasas) ; or the latter
word may mean merely sages, like the kav{ of the text.

Make IB said to he a synonyme of BhdraH, as appears from an
analogous passage, where the names occur //<£, SaraswM, BhdraH.
These are also designated by the Scholiast as personifications of
Agni, Agnimdrttaydh ; they are also called the three personified
flames of fire. As goddesses, the first, lid, is the earth, the bride of
VisMu ; Saraswat{ is, as usual, the goddess of eloquence, and wife
of Brahmd ; the third, s3aionymous with speech, is called the wife
of Bharaia, one of the Adiiyas ; but these mythological personifi-
cations are of k post-Vaidik period.

Twashfrit in the popular system, is identified with VUwdkarma,
the artificer of the gods ; and he seems to possess some attributes
of that nature in the Vedas, being called the fabricator of the
original sacrificial vase or ladle. A text of the Veda is also quoted,
which attributes to him the formation of the forms of animals in
pairs : Twashtd vaipa&dndm mithundndm rupakrid — iti Srut4h, He
is also one of the twelve Adityas, and here is said to be an Agni :
Twashffi'ndmakam agmm,

Vanaspati, lord of the woods; usually, a large tree, here
said to be an Agni, as if the fuel and the burning of it were
identified.

D

34 RIO-YEDA SANHITA.

the gods, and may true knowledge be (the reward)
of the giver.

12. Perform the sacrifice conveyed through
SwJLha^ to Indba, in the house of the worshipper :
therefore I call the gods hither.

SiJkta III. (XIV.)

The ftishi and metre are unchanged, bat the Hymn is addressed to
AoNi and other divinities who are named, and to the Vi^wadbtas.

Vaigaxxvi. 1. Come, Agni, to our adoration, and to our
praises, with all these gods, to drink the Soma juice ;
and (do thou) offer sacrifice.

2. The KaHtvas^ invoke thee, sapient Agni, and
extol thy deeds : come, Aoni, with the gods.

3. Sacrifice, (Agni), to Indba, Vayu, Vrihaspati,
MiTRA, Agni, Pi&shan, and Bhaga, the A'dityas, and
the troop of Maruts.^

* Swdhd, as the exclamation used in pouring the oblation on
the fire, may also be identified with Agni, In the section on the
various Agms in the Mahdhhdraia, Swdhd is called the daughter of
Vrihaspati, the son of Angiras. The PurdAas give her a difierent
origin, and make her the daughter of Daksha and wife of Agni,

The Ka^was properly denote the descendants or the disciples
of the f^ishi Kjdwa, but the Scholiast would restrict the term in
this place to the sense of sages (tnedhdvi$uth), or of officiating
priests (fittwifas),

" SacanBce, Agni, to," are supplied by the commentary, for
the verse contains only the proper names in the objective case :
most of these have already occurred. Mitra, Ptishan, and Bhaga
are forms of the Sun, or Aditgas, specified individually, as well as
the class of Aditgaa, or Suns, in the twelve months of the. year.
'Why Vfihaspati or Bfihaapati should be inserted, is not ex-

FIRST ASH'fAKA — FIRST ADHYAYA. 35

4. For all of you are poured out these juices,
satisfying, exhilarating, sweet, falling in drops, or
gathered in ladles.

5. The wise priests desirous of the protection (of
the gods), having spread the sacred grass, present-
ing oblations, and offering ornaments, praise thee.

6. Let the coursers who convey thee, glossy-
backed,^ and harnessed at will, bring the gods to
drink the Soma juice.

7. Agni, make those objects of veneration, aug- Varga xxvii.
mentors of pious acts, (participant of the offering),
together with their wives ;^ give them, bright-
tongued, to drink of the Soma juice.

8. Let those objects of veneration and of praise,
drink with thy tongue, of the Soma juice, at the
moment of libation.

9. Let the wise invoker (of the gods) bring hither
from the shining (sphere) of the sun,*' all the divini-
ties awaking with the dawn.

10. With all the gods, with Indra, Vayu, and

plained: the etymology of the name is given from Pdnmi, VI. 1,
157. Vfihaa for Vrihai, great, divine, a ddty ; and pati, master,
or protector, in his character of spiritoal preceptor of the gods.

Ghfita prish^hdh, their backs shining with or from ghee or
clarified hotter; the commentary says, with which the horses are
fed.

PainC'Vatak, having their wives.

Lit. from l^e shining of the smi {Smyasya rochandi); equiva-
lent, the Scholiast says, to Swarga lokdt; bat Swarga and the
Aditya loka are usually regarded as very different. Perhaps the
reading should be Swar lokat, from the region of heaven.

D 2

36 RIG-VEDA SANHITA.

the glories of Mitra,* drink, Agni, the sweet Soma
juice.

11. Thou, Agni, appointed by man as the invoker
(of the gods), art present at sacrifices; do thou
present this our oblation.

12. Yoke, divine Agni, thy fleet and powerful
mares, Rohits^ to thy chariot, and by them hither
bring the gods.

StJkta IV. (XV.)

The IjiisM and metre are unchanged ; the deity is Ritu, associated
in each stanza with some divinity more familiarly known.

Vargaxxviii. 1. Indra, drink with RiTU the Soma juice ; let

the satisfying drops enter into thee, and there
abide.

2. Maruts, drink with Rrru from the sacrificial
vase ; consecrate the rite, for you are bountiful.

3. Neshtri,*^ with thy spouse, commend our sa-
crifice to the gods ; drink with Rrru, for thou art
possessed of riches.

^ Mitrasya dhdmabhih, with the rays ; or, according to the
commentator, with various forms of Mitra.

Tdbhih, with them, in the feminine gender ; and hence the
Scholiast adds bdaSvdbhih, mares ; they are termed Rohits, which
may mean red. The Nighantu defines the term as the name of
the horses of Agni.

ftitu is, properly, a season, a sixth of the Hindu year, but is
here personified as a divinity.

Neshfri is another name of Twasyfi, from his having assumed,
it is said, upon some occasion, the function of the Nesh/fi, or priest
so denominated, at a sacrifice.

FIEST ASHTAKA — ^FIBST ADHYAYA. 37

4. AoNi, bring the gods hither, arrange them in
three places,* decorate them ; drink with Rnu.

5. Drink the Soma juice, Indra, from the pre-
cious vase of the Brdhmana^ after Rrru, for whom
thy friendship is uninterrupted.

6. MiTBA and Vabui^a, propitious to pious acts,
be present with Ritu at our sacrifice, efficacious
and undisturbed (by foes).

7. (The priests) desirous of wealth, holding stones'^ Varga xxix.
in their hands, praise the divine (Agni) DaAVi]&o-

DAS,* both in the primary and subsidiary sacrifices.®

Either at the three daily ceremonies, at da¥ni, midday, and
sunset, or in the three fires lighted at sacrifices, — ^the Ahavaniifa,
DdkshiAa, and Gdrhapatya,

The text is ohscore. BrdhmaMd-rddhasah is, literally, from
Brahmanical wealth; hut the latter is explained, a costly or
wealthy vessel, — dhanahhutdt pdtrdt, and the former relating to
the BrdhmaMchchhtmsi ; BrdhmaAdchchhansi sambaddhdt. The
BrdhmaAdchchhansi is one of the sixteen priests employed in
sacrifices, corresponding in the second division of four to the
Brahmd in the first ; and perhaps his function may he to hold
some ladle or vase in which the offering is presented, or in which
the portion not expended is removed, as it is said of him, " the
relation is the ladle that has the leavings," — tasya aambandkyuck'
chhisMai chamasah, Rosen renders it, sacro pracepto congrua ex
patera; M. Langlois, au vase qui contient Voffrande sacr^e.

Grdva-hastdsah, having stones in their hands, with which to
hruise the Soma plant. The Grdua^vdn is also one of the sixteen
priests ; hut it is here used generally.

Dravi^odas is either an epithet or an appellative of A^, as
the donor (das) of wealth, or of strength, dravtHa,

In the adhwara and in the yajfias, the first is said to he the

38 RIG-YEDA SANHITA.

8. May Dravii^odas give us riches that may be
heard of : we ask them for the gods.

9. DraviAodas desires to drink with the Rrrus
from the cup of NEsnf ri :" hasten, (priests, to the
hall of offering) ; present the oblation, and depart.

10. Since, DraviAodas, we adore thee for the
fourth time^ along with the Rrrus ; therefore be a
benefactor unto us.

11. A 1$ WINS, performers of pious acts, bright with
sacrificial fires, accepters, with the Ritus, of the
sacrifice, drink the sweet draught.

12. Giver of rewards^ (Agni), being identified
with the household fire, and partaker with Rrru of
the sacrifice, worship the gods on behalf of their
adorer.

SiJkta V. (XVI.)
The jfishi and metre continued ; the deity is Indba.

Vai^ XXX. 1. Indra, let thy coursers hither bring thee,

bestower of desires, to drink the Soma juice ; may
(the priests), radiant as the sun, (make thee mani-
fest).

primary or essential ceremony, prakritunipa, such as the Aguish'
foma ; the second, the modified ceremonies, vikriH''ng9eshu ; such
as the Ukthya, which is elsewhere termed an offering with Soma
juice, — Soma sansthaydgam,

^ Or from the cup of the Neshfyt, one of the sixteen officiating
priests.

That is, Dravi^das has been now celebrated in four stanzas.
The name in the text is SatUya, which is so explained by the
Scholiast, from iktd, to give.

FIRST ASH^AKA— *FIB8T ADHTAYA. 39

2. Let his coursers convey Indra in an easy-
moying chariot hither, where these grains (of
parched barley), steeped in clarified butter, are
strewn (upon the altar).

3. We invoke Indra at the morning rite, we
invoke him at the succeeding sacrifice, we invoke
Indra to drink the Soma juice.^

4. Come, Indra, to our libation, with thy long-
maned steeds; the libation being poured out, we
invoke thee.

5. Do thou accept this our praise, and come to
this our sacrifice, for which the libation is prepared ;
drink like a thirsty stag.^

6. These dripping Soma juices are effiised upon Vai^ xxxi.
the sacred grass: drink them, Indra, (to recruit

thy) vigour.

7. May this our excellent hymn, touching thy
heart, be grateful to thee, and thence drink the
effused libation.

8. Indra, the destroyer of enemies, repairs as-
suredly to every ceremony where the libation is
poured out, to drink the Soma juice for (his) ex-
hilaration.

9. Do thou, Satakratu, accomplish our desire
with (the gift of) cattle and horses: profoundly
meditating, we praise thee.

^ Althoogh not more particularly named, the specification
implies the morning, midday, and evening worship,
like the Cfaura, said to be a sort of deer.

40 RIG-VEDA SANHITA.

SrfKTA VI. (XVII.)

Metre and ftishi aa before; divinities, Indra and Varu^^a

conjointly.

Varga XXXII. 1. I Seek the protection of the sovereign rulers,'

Indra and Varuna : may they both favour us ac-
cordingly.

2. For you are ever ready, guardians of mankind,
to grant protection on the appeal of a minister such
as I am.

3. Satisfy us with wealth, Indra and VaruAa,
according to our desires : we desire you ever near
us.

4. The mingled (libations) of our pious rites, the
mingled (laudations) of our right-minded (priests,
are prepared); may we be (included) among the
givers of food.^

a

Samrdjoh, of the two emperors ; but Rdjd is, in general,
equivocally used, meaning, shining, bright, as well as royal, — so
that SdyaM explains the term, "possessed of extensive dominion,"
or " shining very brilliantly." Indra may claim the title ofRdJd,
as chief of the gods, but it seems to be in a more especial manner
appropriated to Varu^,

The stanza is rather ellipticaHy and obscurely worded, and
the sense of the leading term, yuvdku, is not very dear: it usually
denotes a mixture of curds and ghee. We have in the text,
yuvdku iachCndm; ynvdku sumat(ndm; the former {iacM^Sm) is
explained, a mixture of buttermilk, water, and meal, suited for
acts of religious worship; the latter, the combination of choice ex-
pressions and praises, which are the suitable phraseology of the
right-minded or pious {sumatiRdm) ; the final clause is simply,
may we be of (amongst) the givers of food.

FIRST ASH-fAKA FIRST ADHYAYA. 41

5. Indra is a giver among the givers of thou-
sands ; VaruAa is to be praised among those who
are deserving of laudation.

6. Through their protection, we enjoy (riches), Vargaxxxiii.
and heap them up, and still there is abundance.

7. I invoke you both, Indra and VaruAa, for
manifold opulence: make us victorious (over our
enemies).

8. Indra and Varu^a, quickly bestow happiness
upon us, for our minds are devoted to you both.

9. May the earnest praise which I offer to Indra
and Varu^a reach you both ; that conjoint praise
which you (accepting) dignify.

anuvAka V.

StfKTA I. (XVIII.)

The metre and ftisM as in the preceding. The first five stanzas
are addressed to Brahma^ aspati, associated in the fourth with
Indra and Soma, and in the fifth, with them and DAKsnii^l ;
the three next are addressed to Sadasaspati, and the ninth to
the same, or to NarX^ansa.

1. Brahma^ ASPATiy"^ make the offerer of the liba- VaF^aXXXiv.

«^ ■

The Scholiast furnishes as with no account of the station or
functions of this divinity. The etymology will justify Dr. Roth's
definition of him as the deity of sacred prayer, or rather, perhaps,
of the text of the Veda; hut whether he is to he considered as a
distinct personification, or as a modified form of one of those
already recog^nized, and especially of Agni, is doubtful. His
giving wealth, healing disease, and promoting nourishment, are
properties not peculiar to him ; and his being associated with Indra
and Soma, whilst it makes him distinct from them, leaves him

42 RIG-VEDA 8ANHITA.

tion illustrious among the gods, like Kakshivat,
the son of Usu.*

2. May he who is opulent, the healer of disease,
the acquirer of riches, the augmenter of nourish-
ment, the prompt (bestower of rewards), be favour^

able to us.

3. Protect us, BrahmaAaspati, so that no calum-
nious censure of a malevolent man may reach us.

4. The liberal man, whom Indra, Brahmanaspati,
and Soma protect, never perishes.

Affui as hifi prototype. His being in an especial manner con-
nected with prayer, appears more fully in a subsequent passage,
Hynm xi.. Agni is in an especial degree the deity of Ihe Brah$nan,
and according to some statements, the Rig-veda is supposed to
proceed firom him ; a notion, however, which, according to MedhtU
tithi, the commentator on Manu, was suggested by its opening
with the hymn to Agni, AgnimAle.

^ This story is to be found in several of the PvrdAas, especially
the Matsya and Vdyu, as well as in the Mahdbhdrata, vol. i.
p. 154. KaksMvat was the son of Dtrghatamas, by Usif, a female
servant of the queen of the Kaiinga Rdjd, whom her husband
had desired to submit to the embraces of the sage, in order
that he might beget a son. The queen substituted her bondmaid
Usij ; the sage, cognisant of the deception, sanctified UsiJ, and
begot by her a son, named KakaMoat, who through his affiliation
by KdUnga was a Kshatriya, but as the son of D&ghatanuu was a
Brahman : he was also a ftishi, as in another passage he says of
himself, Aham kaah^fdn^l^ishirasm, — I am the IS^Jd KakaMoat.
The Taittinyas also include him among the holy persons who are
qualified to conduct sacrifices and compose hymns. In the Makd"
bhdraia, IHrghatamas disallows the right oi the king, there named
Bali, to the sons of a Sddra female, and claims them as his ovm.

FIRST ASHfAKA FIRST ADHYAYA, 43

5. Do thou, Brahma^aspati, and do you, Soma,
Indra, and DakshiM,^ protect that man from sin.

6. I solicit understanding from Sadasaspati,^ the Varga xxxv.
wonderful, the friend of Indra, the desirable, the
bountifuL

7. Without whose aid the sacrifice even of the
wise is not perfected : he pervades the association of
our thoughts.^

8. He rewards the presenter of the oblation ; he
brings the sacrifice to its conclusion ; (through him)
our invocation reaches the gods.

9. I have beheld NaraSansa,^ the most resolute,
the most renowned, and radiant as the heavens.

a

DakshiM is, properly, the present made to the Brahmana at
the coQcliisioD of any religioas rite, here personified as a female
divinity.

Properly, the master or protector {pati) of the assembly
(Sodas) : it is here a name of Agni. He is the friend or associate
of Indra, as on this occasion partaking of the same oblations.

DkMmyogam invaii, which may mean, he pervades the
association of om* minds," 'or, " the objects of onr pious acts;" as
DM means either, as usual, buddhi, understanding, or has the
Vaidik sense of kamuna, act.

This has already occurred as an appellatiye of Agni, and con-
firms the application of Sadasaspati and Brahma^aspati to the
same divinity. According to the Kdithakaa, it means the personified
yajna, or sacrifice, at which men {nard) praise {Sansanti) the gods;
according to Sdkapuriii, it is as before (H3nacm ziii. y. 3), Agni,
he who is to be praised of men. The same explanation is quoted
from the Brdhmdia : " I beheld (with the eye of the Vedas) that
divinity Sadasaspati, who is to be praised by men, who is also
called Nardiansa."

44 RIG- VEDA 8ANHITA.

SiJkta II. (XIX.)

The metre and fiishi are unchanged ; Aoni and the Mabutb are

the deities.

Vargaxxxvi. 1. Earnestly art thou invoked to this perfect rite,

to drink the Soma jiiice : come, Agni, with the
Mabuts.

2. Nor god nor man has power over a rite (dedi-
cated) to thee, who art mighty : come, Agni, with
the Maruts.

3. Who all are divine* and devoid of malignity,
and who know (how to cause the descent) of great
waters '} come, Agni, with the Maruts.

4. Who are fierce, and send down rain,® and are
unsurpassed in strength : come, Agni, with the
Maruts.

a

Devdsah, explained dyotamdna, shining. By the term ' all/ is
to be understood the seven troops of the Maruts, as by the text,
sapta-gand vat marutah.

Many texts ascribe to the Maruts, or winds, a main agency
in the fall of rain ; as, " Maruts, you have risen from the ocean ;
taking the lead, you have sent down rain, — Udirayatha Marutah
samudrato yiiyam vrishdm varshayathdpuHshiidh* ' Rqfas, the word
used in the text, means water, or light, or the world. — Nighantu.

Here the word is Arka, as, according to the V^asansyis,
Apo vd arkah ; the term is derived from arch, to worship, and is
explained in two other texts. So archatinacharat tasydrchatah dpo
ajayanta, — He (Hira^agarbha) proceeded, worshipping, (after
creating the solid earth), and from him worshipping, l^e waters
were produced. And again, Archato vai me ham abkdt, — fVom me
worshipping, water was. Hence the name Arka was given to water
or rain.

FIRST ASHf AKA — SECOND ADHYAYA. 45

5. Who are brilliant, of terrific forms, who are
possessors of great wealth, and are devourers of the
malevolent : come, Agni, with the Maruts.

6. Who are divinities abiding: in the radiant Varga

XXXVII.

heaven above the sun :* come, Agni, with the
Mabuts.

7. Who scatter the clouds, and agitate the sea
(with waves): come, Agni, with the Maruts.

8. Who spread (through the firmament) along
with the rays (of the sun), and with their strength
agitate the ocean :^ come, Agni, with the Maruts.

9. I pour out the sweet Soma juice for thy
drinking, (as) of old : come, Agni, with the
Maruts,

SECOND ADHYAYA.

ANUVAKA v. (continued).
SiJkta III. (XX.)

Metre and IS^ishi as before; addressed to the deified mortals

named Ribhus.

1. This hymn, the bestower of riches, has been Varga i,

In the heaven (dhi-dyuloke) ; above the sun {ndkasya adki ;
^dryasya upon). Ndka, here explained son, is more osuallv ex-
plained sky, or heaven.

The influence of the winds upon the sea, alluded to in this
and the preceding verse, indicates more familiarity with the ocean
than we should have expected, from the traditional inland position
of the early Hindus,

46 l^IG-VEDA 8ANHITA.

addressed by the sages, with their own mouths,
to the (class of) divinities having birth."^

2. They who created mentally for Indea the
horses that are harnessed at his words, have par-
taken of the sacrifice performed with holy acts.^

^ Devdyajanmane, literally, to the divine or brilliant birth ; but
the Scholiast explains the latter, jdyamdndya, being bom, or
having birth, and the former, deva^sanghdya, a class of divinities,
that is, the ftibhus, of whom it is only said, that they were pious
men, who, through penance, obtained deification, — manushydh son-
tastapasd deuatwam prdptdk. Thanks to the learning and industry
of M. Neve, of the University of Louvain, we are fully acquamted
with the history and character of the ftibhus, as they appear in
different portions of the ftig-veda, — Essaisur leMythe des ftibhavas.
Their origin and actions are also narrated in the N(timar\jar{,
as well as in the notes of Sdya^, on this and other similar
passages. The J^ibhus were the three sons of Sudhamoan, a
descendant (the NitimanjaH says, a son) of Angiras, severally
named ftibhu, Vibhu, and Vdja, and styled collectively Jfibhus,
from the name of the elder. Through their assiduous peiformance
of good works, — stoapas (su-apaa), they obtained divinity, exercised
superhuman powers, 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
sun ; but whether typical, or not, they prove the admission, at an
early date, of the doctrine that men might become divinities.

Sam^kir'ytiffnam'd^a ; M. Neve renders it. Us ont ohtenu le
sacrifice par leuracevvresmMtoirea ; M. Langlois, Us ont mUcmrik
sacrifice de c4r4mome8 ; Mr. Stevenson, they pervade ovr sacrifice
by purificatory rites ; Rosen, literally, ceremonOs sacrificium acce^
pervnt. That three simple words should admit of this variety of
rendering, sfaows the vagueness of some of the Vaidik expressioDB.
The sense seems to be, they have pervaded, appropriated, or

FIRST ASH^AKA ^SECOND ADHYAYA. 47

3: They constructed for the NIsatyas, a univer-
sallj-moving and easy car, and a cow yielding milk.^

4. The RiBHUS, uttering unfailing prayers,^ en-
dowed with rectitude, and succeeding^ (in all pious
acts), naade^ their (aged) parents young.

5. RiBHUS, the exhilarating juices are offered to

accepted, the sacrifice offered (which last word is understood), with
the usaal implements and observances (samCbhih ceremoniis) ; as
Sdyafia, grahachamasddi'sUshpddanarupaih karmabhir, yofnam,
asmadfyam diata (vydpta vantah), they have pervaded (or accepted)
om* sacrifice, performed with those acts which are executed by
the means of tongs, ladles, and other (utensils employed in making
oblations). The expression may, perhaps, obscurely intimate the
invention of the implements so used by the Jftibhus, their modifi-
cation of one of which, at least, is subsequently referred to
(v. 6), while other expressions imply mechanical skill.

Takshan, (or atakshan; literally, they chipped or fabricated; so
in the preceding verse, they carved (tatakshuh) Indra's horses.
There it is said they did so mentally {manasd) ; but in this verse
there is no such qualification, and the meaning of the verb
implies mechanical formation. The ftibhus may have been the
first to attempt the bodily representation of these appendages of
Indra and the Ahoins,

Satya-mantrdh, having or repeating true prayers, t. e. which
were certain of obtaining the objects prayed for. There is some
variety in the renderings here also, but it was scarcely necessary,
as the meaning is clear enough.

V%8h({, for Vkhiayah; according to the Scholiast, vydpti"
yuktdh, in which vydpti means, encountering no opposition In all
acts, through the efficacy of their true or infiallible numtraa.

Akraia, from hi, to make genen^Ay ; not as before, atakshan,
to make mechanically.

48 RIG-VEDA SANHITA.

you, along with Indra, attended by the M abuts,
and along with the brilliant Adityas/
vaiiga II. 6. The RiBHUS have divided into four the new

ladle,^ the work of the divine TwASH-fRi.

7. May they, moved by our praises, give to the
offerer of the libation many precious things, and
perfect the thrice seven sacrifices.*'

According to Ahcaldyana, as quoted by SdyoAa^ the libations
offered at the third daily, or evening sacrifice, are presented to
Indra, along with the Adityas, together with ftibhu, Vibhu, and
Vdfa, with Vrihaspati and the VUwadevas,

Tkoashfri, in the PaurdAik mythology, is the carpenter or
artisan of the gods : so SdyaAa says of him, he is a divinity whose
duty with relation to the gods is carpentry, — devasambandhih tak-
ahaiavydpdrah. Whether he has Vaidik authority of a more
decisive description than the allusion of the text, does not appear.
The same may be said of * his calling the Rihhus the disciples of
Twashiri, — Twaahhh sUhydh ftibhavah. The act ascribed to them
in the text, of making one ladle four, has, probably, rather refer-
ence to some innovation in the objects of Hbation, than to the mere
multiplication of the wooden spoons used to pour out the Soma
juice. The NUimanjari says, that Agni, coming to a sacrifice
which the ftibhtts celebrated, became as one of them, and therefore
they made the ladle fourfold, that each might have his share.

Trird sdptdni. The Scholiast considers that trih may be
applied to precious things, as meaning best, middling, worst, or to
Sdptdni, seven sacrifices, as classed under three heads. Thus, one
dass consists of the Agnyddheyam, seven ceremonies in which
clarified butter is ofilered on fire; one class consists of the Pdka-
yajnas, in which dressed viands are offered to the ViSwadevas
and others ; and one comprehends the Agnishfoma dass, in which
libations of Soma juice are the characteristic offering.

\

FIRST ASH^AKA — SECOND ADHYAYA. 49

8. Offerers (of sacrifices), they held* (a mortal
existence) : by their pious acts they obtained a share
of sacrifices with the gods.

SiJkta IV. (XXI.)

9uhi and metre the same ; the hymn is addressed to Indba and

Agni.

1. I invoke hither, Indra and AoNi, to whom Vaigain.
we desire to present our praise : let them, who are

both copious drinkers of the Soma juice, (accept the
libation).

2. Praise, men, Indra and Agni, in sacrifices,
decorate them (with ornaments), and hymn them
with hymns.

8. We invoke Indra and Agni, for the benefit of
our friend (the institutor of the rite), drinkers of
the Soma juice, to drink the libation.

4. We invoke the two who are fierce (to their
foes) to attend the rite, where the libation is pre-
pared : Indra and Agni, come hither.

5. May those two, Indra and Agni, who are

* Adhdrajfonta, they held or enjoyed, is all the text gives; what
they held is not specified ; the Scholiast sapplies prdndn, vital airs,
life : his addition is in harmony with other texts. Martdsah santo
amritatwam dnaauh, — Being mortals, they obtained immortality.
Thehr partaking of sacrifices is also repeatedly stated : Saudhan"
wand yi^myam hhdgam dnasa, — By the son of SiMamDon was a
sacrificial portion acquired, fibhavo vai deveshu ttgrnd Soma"
p&ham abhyqjayan, — ^The ftibhua won by devotion the drinking of
Soma among the gods«

E

50 ^IG-VEDA SANHITA.

mighty, and guardians of the assembly, render the
Rdkshdsas innocuous, and may the deyourers (of
men) be destitute of progeny,

6. By this unfailing sacrifice, be you rendered
yigilant, Indra and Agni, in the station which
affords knowledge (of the consequences of acts), and
bestow upon us happiness.

StfKTA V. (XXII.)

The ^ishi and metre continue ; the hymn consists of twenty-one
stanzas, which are addressed to a variety of divinities, or four
to the A^wiNs and four to Savitri ; the next two to Agni ;
the eleventh, to the goddesses collectively ; the twelfth, to the
wives of Indra, Varu^a, and Aoni ; the two next to Heaven
and Earth ; the fifteenth, to Earth alone ; and the last six, to
VishAu.

Varga lY. 1. Awakou the AswiNS, associated for the morn-
ing sacrifice : let them both come hither to drink of
this Soma juice.

2, We invoke the two AIwins, who are both
divine, the best of charioteers, riding in an excellent
car, and attaining heaven.

3. AiSwiNS, stir up* the sacrifice with your whip

^ Mimikshatatn, mix intimately the juice of the Soma. It is
not clear how this is to be done with the whip, allusion to which
only intimates, it is said, that the Ahoms should come quickly.
Tm/d, by that, may also mean, with that,— come with that your
whip ; or kaid, commonly a whip, may mean speech ; in which
case, madkumat{ BXid stmritdvat^, explained wet, and loud, will
signify sweet and veracious, — come with such speech,
and taste the libation.

FIRST ASHfAKA^— SECOND ADHYAYA. 61

that is wet with the foam (of your horses), and
lashing loudly.

4. The abode of the offerer of the libation is not
far from you, AiSwins, going thither in your caf.

6. 1 invoke Savit?li, the golden-handed,^ to pro-
tect me: he will appoint the station of the wor-
shippers.

6. Glorify Savitri, who is no friend to water,* ▼•»«» V-
for our protection : we desire to celebrate his
worship.

7. We invoke Savttri, the enlightener of men,
the dispenser of various home-insuring wealth.

8. Sit down, friends; Savitri verily is to be
praised by us, for he is the giver of riches.

9. Agni, bring hither the loving wives of the
gods, and TwAsnf ri, to drink the Soma juice.

^ iS^K;t^rt is, ordinarily, a synonyme of the Sun. Golden-handed,
suvarHa-hasta, is exfdained either, he who gives gold to the wor-
shipper, or hy a Vaidik legend : — At a sacrifice performed hy the
gods, Sttrya undertook the office of ftitwij, hnt placed himself in
the station of the Brahmd. The Adhwaryu priests, seeing him in
that position, gave him the oblation termed Prd&Ura, which, as
soon as received by 8tirya, cnt off the hand that had improperly
accepted it. The priests who had g^ven the oblation bestowed
upon Sdrya a hand of gold. The legend is narrated in the Kim*
i^ak(, it is said ; bat there Siirya loses both his hands.

Apdm-fu^ might be thought to mean, son of the waters,
as naipdt is often used in the Veda in that sense ; but the Son is
rather the parent than the progeny of the waters ; as, Aditydi
jdyate vrishHh, — ^rain is bom from the son. Napdt is here taken
in its literal purport, who does not cherish {na-pdlayatf}, bat dries
them ap by his heat, santdpena ioshakak,

E 2

.-;- 4^,-4 rs^^^ -x- ^ i^s^ -m ^ i . i n,m jw. ^ ..i-mlm — i^^^^w^^i^g—M i^^^ ^.

52 RIG-VEDA SANHITA.

10. Youthftd Agnt, bring hither for our protec-
tion the wives (of the gods), HotrA, BharatI,
VARfrxRi, and DhishaAa,*
Vaiga VI. 11. May the goddesses, whose wings are unclipt,^
the protectresses of mankind, favour us with protec-
tion, and with entire felicity.

12. I invoke hither, Indrai^i, VarunA^i, and
Agnayi, for our welfare, and to drink the Soma
juice.

13. May the great heaven and the earth be
pleased to blend this sacrifice (with their own dews),
and fill us with nutriment.

14. The wise taste, through their pious acts, the
ghee-resembling waters of these two, (abiding) in
the permanent region of the Gandharbas.^

15. Earth, be thou wide-spreading,* free from

^ Hotrd is called the wife of Agni, or the personified invoca-
tion ; Bkdrat{, of Bharata, one of tibe Adityas, It is rather doubt-
iul if Varutr{he a proper name or an epithet of the following; it
is explained by varafUyd, who is to be chosen or preferred, who is
excellent. DhishaM is a Bynonyme of Vdch or Vdg'dev{, the
goddess of speech.

Achhinna-pakshdh ; the only explanation given by the Scho-
liast is, that the wives of the gods being in the form of birds, no
one had cut their wings.

° The sphere of the Ckmdharbas, Yakshas, and Apsarasas, is
the AntaHksha, the atmosphere or firmament between heaven and
earth, and so far considered as the common or connecting station
of them both, — Akdse varitamdnayoh dydvdprUhwyoh.

Syona has sometimes the sense of expanded, sometimes of
pleasant, agreeable. The stanza is repeated, it is said, at the
ceremony termed Mahdndimd, at the same tame touching the earth.

FIRST ASHf AKA SECOND ADHYJLyA. 53

thorns, and our abiding place : give us great happi-
ness.

16. Maj the gods preserve us (from that portion) Varga vii.
of the earth whence Vish&u, (aided) by the seven
metres, stepped/

17. YjsaAv traversed this (world) : three times
he planted his foot,^ and the whole (world) was
collected in the dust of his (footstep).

VuMm is explained by S6ydia, by Paramehmra, the sopreme
ruler, or in his annotation on the next verse, to mean, he who
enters into or who pervades the world, — ViskAur-vUatervd vydS'
noter-tvd, Vichakramd, 'stepped,' he explains hj vwidht^pdda'-
hramaAam kfitmodn, — he made the going of various steps. Rosen
translates it trmi9yn9mi8. Accordmg to the TaUHri^aB, as cited
by the Scholiast, the gods, with Vtthhi at their head, sabdaed
the invincible earth, nsing the seven metres of the Veda as thdr
instmments. Sd^fda conceives the text to allade to the Trwik-
rama Amitdra,m'whkh. VUMbt traversed the three woiids in three
steps. The phrase, preserve ns from the earth, impUes, according
to the commentary, the hinderance of the sin of those inhabiting
the earth, — bhiiloke vai^amdndndmp^^fanwdra^am; but the passage
is obscure.

This looks still more Eke an allusion to the fourth Atfoidr,
aKhongh no mention is made of king Bali or the dwarf; and
these may have been subsequent grafts upon the original tradition
of VisMbt's three paces. Commentators are not agreed upon the
meaning of the sentence, thrice he planted his step, — iredhd
nidadhe padam. According to SdHuqnUU, it was on earth, in the
firmament, in heaven ; according to Awmavdhka, on SmtidrohaAa
ixt the eastern mountain, on VbMmHtda the meridian sky, and
GajfoHras the western mountain ; thus identifying VuMm with the
Sun, and his three paces with the rise, culmination, and setting of
that luminary. Allusion is made to the three paces of FttMu in

54 ^IChVEDA SANHITA.

18. ViSH&u, the preserver,'' theuninjurable, stepped
three steps, upholding thereby righteous acts.

19. Behold the deeds of VishAu, through which
(the worshipper) has accomplished (pious) vows : he
is the worthy friend of Indba.

20. The wise ever contemplate that supreme
station of VishAu,^ as the eye ranges over the sky.

21. The wise» ever vigilant and diligent in praise,
amply glorify that which is the supreme station of
VishAu.

SiJkta VI. (XXIII.)

The ftishi is Btill MsDHlTiTef , the sod of K&i^wA ; the metre of
the first eighteen stanzas is Gdyatri, in stanza nineteen UsMiht
and in the rest Amahtuhh, The hymn consists of twenty«>fonr
stanzas, of which the first is addressed to VXru, the two next
to Indra and Vlru, then three to Mitra and Varu^^a, three
to Indra and the Maruts, three to the ViIwadbvas, three to
PdsBAN, seven and a half to the waters, and the last verse and
a half to AoNi.

TargaViii. 1. Thcso sharp and blessiug-bearing iSoTTZfl juiccs

the Vdjaaaneyi Sanhitd of the Yqfur- Veda, and the Scholiast there
explains them to imply the presence of VUMu in the three
regions of earth, air, and heaven, in the forms, respectively, of-
Agni, Vdyu, and Sdrya^ fire, wind, and the sun. There can be no
doabt that the expression was originally allegorical, and that it
served as the groundwork of the PaurdMk fiction of the Vdmana
or dwarf avatdra.

Gopd, sarvasya jagato rakshaka, — the preserver of all the
world, is the explanation of Sdyaia; thus recognizing VialMs
principal and.disting^oishing attribute.

Paramam padam, supreme degree or station. The Scholiast
says Swarga, but that is very questionable.

FIBST ASH'fAKA — SECOND ADHyAya. 55

are poured out : come, VJLyu, and drink of them as
presented.

2. We invoke both the divinities abiding in
heaven, Indra and VAyu, to drink of this Soma
juice.

3. The vrise invoke, for their preservation, Indra
and Vayu, vrho are swift as thought, have a thou-
sand eyes,* and are protectors of pious acts.

4. We invoke Mitra and VaruAa, becoming
present at the sacrifice, and of pure strength, to
drink the Soma juice.

6. I invoke MrrRA and VaruAta, who, with true
speech, are the encouragers of pioqs acts, and are
lords of true light.*

6. May VaruAa be our especial protector ; may varga rx.
Mitra defend us with all defences; may they

make us most opulent.

7. We invoke Indra, attended by the Maruts,

The attribution of a thooBand eyes to Indra, literally under-
stood, is a Paurdsiik legend ; it is nowhere said of Vdyu, and
here is applied to him, it is said, only by the grammatical con-
struction, SahasrdkshoK being in the dual, to agree with the two sub-'
stantives Indra and Vdyu; and it is probably stated of Indra, or
the personified heaven, either to sigpufy its expansiveness, or its
being studded with constellations, whence it suggested the legend.
In like manner, Manqfuvd, swift as thought, although equally in
the dual number, is properly applicable to Vdyu only.

fUtasyaJyotishaS'paH. Mitra and Varttfia are included among
the JidUyas, or mcmthly suns, in the Vaidik enumeration of the
^ht sons of AdUL Srufyamiitre chashfaa putrdso adkerifyv^-
kramya mitrascha vartdaschetyddikam dmndtam.

56 ^IG-V£DA 8ANHITA.

to drink the Soma juice : may he, with his asso-
ciates, be satisfied.

8. Divine Mabuts, of whom Indra is the chief,
and PusHAN* the benefactor, all hear mj invocations.

9. Liberal donors, along with the mighty and
associated Indra, destroy V ritra : let not the evil
one prevail against us.

10. We invoke all the divine Maruts, who are
fierce, and have the (many-coloured) earth for their
mother,* to drink the Soma juice.

Vaigax. 11. Whenever, leaders (of men), you accept an

auspicious (offering), then the shout of the Maruts
spreads with exultation, like (that) of conquerors.

12. May the Maruts, bom from the brilliant
lightning,® everywhere preserve us, and make us
happy.

13. Resplendent and (swift) moving PtiSHAN,
bring from heaven the {Soma) juice, in combination
with the variegated sacred grass, as (a man brings
back) an animal that was lost.

The Maruts are styled Piishardtayah, of whom Pihhtm is the
donor, or benefiEu^r ; in what way, is not specified.

PrUmmdtarah ; who have PrUni for their mother. According
to Sdy<da, Prihii is the many-colonied earth, — ndndvariUiifuktd
bhdh. In the Nighantu, PriSni is a synonjone of sky, or heaven
in general. In some texts, as Rosen shows, it occurs as a name
of the Son.

Haskdrdd'Vidyutah ; the Scholiast e]q>lains the latter, va-
riously shining, that is, the AntoHkaha or firmament ; but it does
not seem necessary to depart from the usual sense of VOj/ut,
lightning.

FIBCT ASflfAKA — SECOND ADHYAYA. 67

14. The resplendent Pushan has foand the royal
(Soma juice), although concealed, hidden in a secret
place,*^ strewed amongst the sacred grass.

15. Verily he has brought to me successively the
six^ (seasons), connected with the drops (of the Soma
juice), as (a husbandman) repeatedly ploughs (the
earth) for barley.

16. Mothers* to us, who are desirous of sacri- VargaXi.
ficing, the kindred (waters) flow by the paths (of
sacrifice), qualifying the milk (of kine) with sweet-
ness.

17. May those waters which are contiguous to
the Sun,^ and those with which the Sun is asso-
ciated, be propitious to our rite.

18. I invoke the divine waters in which our
cattle drink: offer oblations to the flowing (streams).

19. Ambrosia is in the waters ; in the waters are
medicinal herbs; therefore, divine (priests)," be
prompt in their praise.

The phrase is Guhd-hitam, placed in a cave, or in a place
difficult of access ; or, according to the Scholiast, heaven, — pthd-
sadriSe durgame dyuhke.

The text has only shai, six ; the Scholiast supplies vomhi-
tddk rMn, the seasons, — spring, and the rest.

Amb{^ah, which may mean either, mothers, or waters, as in
the Ktm&Uaki Brdhma^, — Apo vd ambayah.

So in another text, Apah 84rye samdhitdh, the waters ore
collected in the Sun.

The term is Devd, gods; but this were incompatible with the
direction to praise the waters; it is therefore explained, the
9iiw{f, and other BrdhmaAas; and the interpretation is defended

58 RIQ-VEDA SAKHITA.

20. Soma has declared to me/ '' all medicaments,
as well as Agni, the benefactor of the universe, are
in the waters :" the waters contain all healing herbs.
Vargaxii. 21. Wators, bring to perfection all disease-dis-
pelling medicaments for (the good of) my body,
that I may long behold the sun.

22. Waters, take away whatever sin has been
(found) in me, whether I have (knowingly) done
wrong, or have pronounced imprecations (against
holy men), or (have spoken) untruth.

23. I have this day entered into the waters : we
have mingled with their essence :^ AoNi, abiding in
the waters, approach, and fill me, thus (bathed), with
vigour.

24. Agni, confer upon me vigour, progeny, and
life, so that the gods may know the (sacrifice) of
this my (employer), and Indba, with the RishiSy
may know it.

by a text which calls the Brahmans present divinities, Ete vai
devdh praiyaksham yad BrdknuMk, — ^These deities, who are per-
ceptibly (present), are the Brahmans.

^ To MedhdtitAi, the author of the hymn : the presidency of
Soma over medicinal plants is generally attributed to him. The
entrance of Agni into the water is notieed in many places ; bb.
So dpahprdviiat, in the Taittirfya Brdkmaia: this, however, refers
to a legend of Agnfs hiding himself through fear : it may allude
to the subservience of water or liquids to digestion, pronM>ting
t^e internal or digestive heat, or AgnL

Rasena samagasmahi ; that is, the Scholiast says, we have
become associated with the essence of water, Jakudrdki otmgatdk
tmah.

FIRST ASH^AKA SECOND ADHYAYA. 69

ANUVAKA VI.

StJKTA I. (XXIV.)

This 18 the first of a series of seven hymns constituting this sec-
tion, attrihated to SunahIbpas, the son of AjfoARTTA : the
metre is TVishfubh, except in stanzas three, four, and five, in
which it is Gdyatri, The first verse is addressed to pRAjipATi,
the second to Aoni, the three next to Savitri, or the last of
the three to Bhaga ; the rest to Varu^^a.

1. Of whom, or of which divinity of the immor- VargaXin.

^ The stor; of SunaMeptu, or, as usually written, S'unahiephas,
has heen for some time known to Sanskrit students through the
version of it presented in the RdmtfyaiUi, b. i. ch. 61, Schlegd :
63, Gorresio. He is there called the son of the JftUhi J^ick^ka,
and is sold for a hundred cows by his fiither to AmbttHsha, king
of Ayodhifd, as a victim for a human sacrifice ; on the road, he
comes to the lake Pushkara, where he sees ViiwdmUra, and
implores his succour, and learns from him a prayer, by the re-
petition of which at the stake, Indra is induced to come and set
him free. It is obvious that this story has been derived from
the Veda, for VUuxhmira teaches him, according^ to Schlegel's
textf two Gdihds, according to Gorreaio's, a numira ; but the
latter also states, that he propitiated Imdra by 9^hai; mantras of
the Jfig^Veda (J^igbhis^tushtava devendram), vol. i. p. 249. Manu
also alludes to the story (10, 105), where it is said that ^'^^or^/a
incurred no guilt by giving up his son to be sacrificed, as it was
to preserve himself and family from perishing with hunger.
Kulhthahhatta names the son, ^umMepof, aiid refers for his autho-
rity to the Bahoficha Brdhnudia. The story is told in full detailin
the AUareya BrdhmaAa, but the Rdjd is named Hanickandra : he has
no sons, and worships Vanda, in order to obtain a son, promismg
to sacrifice to him his first-bom : he has a son in consequence,
named RohUa ; but when Vanda claims his victim, the king delays
the sacrifice, nnder various pretexts, from time to time, until RokUa

60 IJLIQ-VEDA SANHITA.

tals, sball we invoke the auspicious name 7*^ who

attains adolescence, when his fiather commonicates to him the fiate
for which he was destined : Rohita refuses snhmission, and spends
several years in the forests, away from home : he at last meets
there with Aj{gartta, a ftiM, in great distress, and persuades
him to part with his second son, SunaUepas, to be snbstitated for
Rqkita, as an offering to Varv^ : the bargain is condaded, and
SmuMepas is about to be sacrificed, when, by the advice of VUwd"
mitra, one of the officiating priests, he appeals to the gods, and
is ultimately liberated. The Aitareya Brdbma^ has supplied the
commentator with the drcumstanoes, which he narrates, as
illustrative of the series of hymns in this section. Dr. Rosen
doubts if the hymns bear any reference to the intention of sacri-
ficing SuMhkpas, but the language of the Brdhma^ is not to be
mistaken, as AJ^artta not anlj ties his son to the stake, but goes
to provide himself with a knife, with which to slay him : at the
same time, it must be admitted that the language of the Sdktas
is somewhat equivocal, and leaves the intention of an actual
sacrifice open to question. Hie Bhdgavat follows the Aitareya
and itfimtr, in terming SumMepas the son of 4f(gartta, and
names the lU^d also HarUehmubra, In the FwMv PurdUa, he is
called the son of VUwdmUra, and is termed also Dewtrdta, or
god-given ; but this relates to subsequent occurrenoes, noticed
in like manner by the other authorities, in which he becomes the
adopted son of VUwdmiira, and the eldest of all his sons ; sudi
of whom as refused to acknowledge his seniority being cursed
to become the founders of various barbarian and outcaste races.
VihodmUra^s share in the legend may possibly intimate his
opposition, and that of some of his disciples, to human sacrifices.
Supposed to be uttered by Suiuihiepat when bound to the
Yiipa^ or stake, as the Pumskah'pMht the man-animal (or
victim), as the Bhdfwat terms him. "Of whom" (Amya) may
also be rendered, of Brakmd or Prqfdpati, one of whose names in
tibe Veia is Ka ; m Ko hm vm ndmm Prqfdpoiih.

FIRST ASH'fAKA — SECOND ADHYAYA. 61

will give us to the great Aditt/ that I may again
behold my father and my mother.

2. Let us invoke the auspicious name of Agni,^
the first divinity of the immortals, that he may give
us to the great Aditi, and that I may behold again
my father and my mother.

3. Ever-protecting Savftri,* we solicit (our) por-
tion of thee, who art the lord of aflSuence.

4. That wealth which has been retained in thy
hands, and is entitled to commendation, as exempt
from envy or reproach,

5. We are assiduous in attaining the summit of
aflSuence, through the protection of thee, who art
the possessor of wealth.

6. These birds, that are flying (through the air), Targaxiv.
have not obtained, VaruAa,* thy bodily strength or

thy prowess, or (are able to endure thy) wrath;

* Aditi, aooording to Sdya^, here means ' earth.'
A passage from the Aitareya BrdhmaHa is dted by the
Scholiast, stating that Prajdpati said to him (Sunahiepaa), Have
recourse to Agni, who is the nearest of the gods ;" upon which he
resorted to Agni, Tarn Pr(^4i^)atinwdchd(iimrva{devdn4hn nedishf-
haatam evopadhdveti : so Agmrn upaaaadra*

In this and the two following stanzas, application is made to
Smfitfi by the advice, it is said, of Agni, not, however, it may be
remarked, for liberation, bat for riches, a request rather irrecon*
cilable with the supposed predicament in which Svnahiepas
stands.

Savitfi refers Sunakkpaa, it is said, to Varuiia, It is not very
obvious why any comparison should be instituted between the
strength and prowess of Vam^ and of birds.

62 RIGhV£DA SANHItA.

neither do these waters that flow unoeasinglj, nor
(do the gales) of wind, surpass thy speed.

7. The regal VaeuAa, of pure vigour, (abiding)
in the baseless (firmament), sustains on high a heap
of light, the rays (of which) are pointed downwards,
while their base is above : may they become con-
centrated in us as the sources of existence.'

8. The regal Varui^a verily made wide the path
of the sun,^ (by which) to travel on his daily course;
a path to traverse in pathless (space) : may he be
the repeller of every afflicter of the heart.

9. Thine, king, are a hundred and a thousand
medicaments : may thy favour, comprehensive and
profound, be (with us) ; keep afar from us NiRRrri,**
with unfriendly looks, and liberate us from what-
ever sin we may have committed.

The epithet of Rdjd is here, as usoal, applied to Varuiia ;
and it may be either radiant or regal, but the latter is in general
the more suitable. The attributes here assigned to Vanda, his
abiding in the AntaHksha, and his holding a bmidle of rays,
would rather identify him with the sun, or at least, refer to him
in his character of an Adxtya, The terms of the original are,
however, unusual, and we depend for their translation upon the
Scholiast: obudhne, in the baseless; miSJla rahite, he explains,
aUaHkshe, in the sky; and for vanasya sHpam, he sapplies
tefasah, of radiance, and sangham, a heap.

According to the commentator, the sun's course north and
south of the equator is here alluded to : he does not explain
what Varufkt has to do with it.

According to SdyaHa, NirriH is the deity of sin, Pdpa^devatd,
Tn the Nighantu, it occurs among the synonymes of earth.

FIRST ASHfAKA«-*8E00ND ADHtAyA. 63

10. These constellations, placed on high, which
are visible by night, and go elsewhere bj day, are
the undisturbed holy acts of Vabuj^a, (and by his
command) the moon moves resplendent by night.*

11. Praising thee with (devout) prayer, I implore Varga xv.
thee for that^ (life) which the institutor of the sacri-
fice solicits with oblations : Varu&a, undisdainful,

bestow a thought upon us : m uch-lauded, take not
away our existence.

12. This (thy praise) they repeat to me by night
and by day : this knowledge speaks to my heart :
may he whom the fettered S'unahsepas has in-
voked, may the regal VabuAa set us free.

13. S'unahiSepas, seized and bound to the three-
footed tree,*' has invoked the son of Aditi : may the

Here again we have unusnal functions ascribed to Vanda :
the constellations, ^ikshdk, may he either, it is said, the seven
Igiahis, Ursa Major, or the constellations generally. They and
the moon are said to he the pious acts of Varuiia {VaruiUisya
vratdnt), because they shine by his command. Rosen detaches
adabhdm vratdni by inserting a verb, — UUesa stmt opera VaryntB ;
but SdyaAa expressly terms the constellations the acts of Varuiia,
in the form (or effect) of the appearance, &c. of the asterisnm.
Vamdasya karmdM tiakshatra-darsaHddi'liipdM,

The text has only, I ask that; the SchoBast supplies life,
iaddyus. The addition might be disputed ; but its propriety is
confirmed by the concluding expression, ind na dyvk pram6sMh, do
not take away our life.

Tfishtt dru-padeshtt, Drvh, cpvc, a tree, is here said to mean
the sacrificial post, a sort of tripod ; its specification is consistent
with the popular legend.

64 9IG-TEDA SANHirA.

regal Varu^^a, wise and irresistible, liberate him ;
may he let loose his bonds.

14. VaruAa, we deprecate thy wrath with pros-
trationS) with sacrifices, with oblations : averter of
misfortune,"^ wise and illustrious, be present amongst
us, and mitigate the evils we have committed.

1 5. Vabu^a, loosen for me the upper, the middle,
the lower band ;* so, son of Aditi, shall we, through
faultlessness in thy worship, become freed from
sin.

SiJkta it. (XXV,)

This hymn is addresBed by S unahiSbpas to Varu^^a : the metre

is Gdyair{,

VargaXYi. 1. luasmuch as all people commit errors, so do
we, divine VaruAa, daily disfigure thy worship by
imperfections.

2. Make us not the objects of death, through thy
fatal indignation, through the wrath of thee so dis*
pleasured.

* The text has, asura, which is interpretedj wmhia^kshepaAa
Ma, accustomed to cast off what is midesired ; from the root as,
to throw: it is an unusual sense of the word, but it would scarcely
be decorous to call Varuiki an asura,

^ The text has, uttamam-adhamam nuMyamam pdSam uchchk-'
rathdya, loosen the upper, lower, and middle bond; meaning,
according to SdyaHa, the ligature fastening the head, the feet,
and the waist ; the result, however, is not loosening from actual
bonds, but from those of sin: andgasah sydma, may we be
sinless.

FIRgT ASHf AKA — SECOND ADHYAYA, 65

3. We soothe thy mind, Varuna, by our praises,
for our good, as a charioteer his weary steed.

4. My tranquil (meditations) revert to the desire
of life,* as birds hover around their nests.

5. When, for our happiness, shall we bring
hither Varu&a, eminent in strength, the guide (of
men), the regarder of many 'l^

6. Partake, (Mitra and Varuna), of the common Vargaxvii.
(oblation), being propitious to the giver and cele-

brator of this pious rite.

7. He, who knows the path of the birds flying
through the air ; he, abiding in the ocean, knows
(also) the course of ships.°

8. He, who accepting the rites (dedicated to
him), knows the twelve months and their produc-
tions, and that which is supplementarily engen**
dered.*

Vasya ishtaye, Tlie first, according to the Scholiast, is
equivalent to vaaumatah, precious ; that is, j(vatya, life, under-
stood.

Uru-chak8ha»am, is explained, hahtindm draahtdram, the be-
holder of many.

Here we have the usual functions of Varuia recognized.

Vedd ya upqjdyate, who knows what is vpa, additionally or
subordinately, produced. The expression is obscure, but, in con-
nection with the preceding, Veda mdso dwdda&a, who knows the
twelve months, we cannot doubt the correctness of the Scholiast's
conclusion, that the thirteenth, the supplementary or intercalary
mcmth of the Hindu luni-scdar year, is alluded to; "that thirteenth
or additional month which is produced of itself, in connection with
the year," — ya» trayodaio adhikamdsa upt^dyate samoatsaraaaM^

F

66 RIG-VEDA SANHITA.

d. He, who knows the path of the vast, the
graceful, and the excellent wind, and who knows
those who reside ahove.

10, He, VaruAa, the accepter of holy rites, the
doer of good deeds, has sat down amongst the
(divine) progeny,* to exercise supreme dominion
(over them).
Varga XVIII. 11. Through him, the sage beholds all the mar-
vels that have been or will be wrought.

12. May that very wise son of Aditi, keep us all
our days in the right path, and prolong our lives.

13. Varuna clothes his well-nourished (person),
wearing golden armour,^ whence the (reflected) rays
are spread around.

14. A divine (being), whom enemies dare not to
offend ; nor the oppressors of mankind, nor the
iniquitous, (venture to displease).

15. Who has distributed unlimited food to man-
kind, and especially to us.

swtttfom evodpadyate. The passage is important, as indicating the
concurrent use of the lunar and solar years at this period, and tlie
method of adjnstmg the one to the other.

^ Anishsasdda pastydsu ; the commentator explains the latter,
dah(8ku prqfdsu, divine progeny; Rosen translates it, inter Ao-
mines ; M. Langlois, au 9ein de nos demeures ; Dr. Roer, among
his subjects. The sovereignty of VaruHa, sdmrdfyttmt is distinctly
specified.

Vibkrad drdphn hiraffyayam, that is, suvariiamayam kttoacham,
armour or mail made of gold. This looks as if the person of
VanUki were represented by an image ; the same may be said of
the phraseology of v. 18.

FIBST ASHfAKA — SECOND ADHYAYA. 67

16. Mj thoughts erer turn back to him who is Vars&^ix-
beheld of mssij, as the kine return to the pastures.

17. Let us together proclaim that my offering
has been prepared, and that you, as if the offerer,
accept the valued (oblation).

18. I have seen him whose appearance is grate-
ful to all ; I have beheld his chariot upon earth :
he has accepted these my praises.

19. Hear, VaruAa, tl^s my invocation ; make us
this day happy : I have appealed to thee, hoping for
protection.

20. Thou who art possessed of wisdom, shinest .
over heaven and earth, and all the world : do thou
hear and reply (to my prayers), with (promise of)
prosperity.

21. Loose us from the upper bonds, untie the
centre and the lower, that we may live.*

SdKTA III. (XXVI.)

The supposed author or reciter is Sunah^bpas, as before; the
hymn is addressed to Aoni ; the metre is Gdyatri,

1. Lord of sustenance, assume thy vestments (of Varga xx.
light),'* and offer this our sacrifice.

2. (Propitiated) by brilliant strains, do thou.

Hie expressions are, for the most part, the same as in the
concluding verse of the preceding hymn ; hut it ends differently :
jiuase, to live, — that we may live.

The text has only vaatrdM, clothes ; meaning, the Scholiast

says, dehhdiakdni tefdttii, investing radiance.

F 2

68 RIG-VEDA SANHITA.

ever-youthful AoNi, selected by us, become our
rainistrant priest, (invested) with radiance.

3. Thou, Agni, art verily as a loving father to a
son, as a kinsman to a kinsman, as a friend to a
friend.

4. Let VaruAa, Mitra, and Aryaman,* sit down
upon our sacred grass, as they did at the sacrifice of
Manu}

6. Preceding sacrificer,* be pleased with this our
sacrifice and with our friendship, and listen to these
thy praises.

Varga XXI. 6. Whatever we offer in repeated and plentiful
oblation to any other deity, is assuredly offered to
thee.

7. May the lord of men, the sacrificing priest,
the gracious, the chosen, be kind to us ; may we,
possessed of holy fires, be loved of thee.

8. As the brilliant (priests), possessed of holy
fires, have taken charge of our oblation, so we, with
holy fires, pray to thee.

9. Immortal Agni, may the praises of mankind
be henceforth mutually (the sources of happiness)
to both, (to ourselves and to thee).

10. Agni, son of strength,^ (accept) this sacrifice,

AryvoMttn is an Aditya^ a form of the monthly sun ; he is said
also to preside over twilight.

Maxasihak^ of Mama^ who, the Scholiast says, is the same as
ManxL^ the Prajt^ati.

Piirvya HotH, the Hotfi bom before us, according to Sdyaia.

Sahaso yaho ; Bahsya putra, son of strength ; the epithet is
not nnfi*equently repeated, and is sometimes applied to Indra

FIRST ASH^AKA — SECOND ADHYAYA. 69

and this our praise, with all thy fires, and grant us
(abundant) food.

SiJkta IV. (XXVII.)

The ^wAt, divinity, and metre, as before, except in the la«t
stanza, in which the metre is TriaUubh, and the Vh^wadsyas
are addressed.

1. (I proceed) to address thee, the sovereign lord Varga xxii.
of sacrifices, with praises, (for thou scatterest , our

foes) like a horse (who brushes off flies with) his
tail.*

2. May he, the son of strength, who moves every-
where fleetly, be propitious to us, and shower down
(blessings).

3. Do thou, AoNi, who goest everywhere, ever
protect us, whether near or afar, from men seeking
to do us injury.

4. Agni, announce to the gods this our offering,
and these our newest hymns.^

5. Procure for us the food that is in heaven and
mid-air, and grant us the wealth that is on earth.""

also ; as applicable to Agni, it is said to aUude to the strength
required for rubbing tlie sticks together, so as to generate fire.

The comparison is merely, we praise thee like a horse witli a
tail ; the particulars are supplied by the Scholiast.

Navydnsam gdyattwn, most new GVf^a/W verses; showing the
more recent composition of this Siikta.

In the supreme, in the middle, and, of the end, are the vague
expressions of the text ; their local appropriation is derived from
the commentary.

70 I^IG-VEDA SANHITA.

Varga XXIII. 6. Thou, Chitrabhanu,' art the distributor of
riches, as the waves of a river are parted by inter-
jacent (islets); thou ever pourest (rewards) upon the
giver (of oblations).

7. The mortal whom thou, Agni, protectest in
battle, whom thou incitest to combat, will always
command (food).

8. No one will ever be the vanquisher of this thy
worshipper, subduer of enemies, for notorious is
Ills prowess.

9. May he who is worshipped by all men, convey
us with horses through the battle ; may he, (pro-
pitiated) by the priests, be the bestower (of boun-
ties).

10. Jarabodha,^ enter into the oblation for the
completion of the sacrifice that benefits all man-
kind : the worshipper offers agreeable laudation to
the terrible (Agni).®

Vargaxxiv. 11. May the vast, illimitable, smoke-bannered,

resplendent Agni be pleased with our rite, and
grant us food.

12. May Agni, the lord of men, the invoker and
messenger of the gods, the brilliant-rayed, hear

A common denominative of Agni, he who has wonderlnl or
yarious lustre ; the following simile is very elliptically and ob-
Bcarely ezpreseed, but sach seems to be its purport^ aoccHPding to
the explanation of the Scholiast.

He who is awakened (bodha) by praise (jard),
^ The text has to Rudra (Rudrdya), which the Sdioliast ex-
plains, to the fierce or cniel Agni; krurdya Agnaye.

FIRST ASHTAKA — SECOND ADHYAYA. 71

US with our hymns, as a prince'' (listens to the
bards).

13. Veneration to the great gods, veneration to
the lesser, veneration to the young, veneration to
the old ;^ we worship (all) the gods as well as we
are able : may I not omit the praise of the elder
divinities.

stjKTA V. (xxvin.)

S'uNAHiispAs is the ftishi; the metre of the six first stanzas is
Anushfubh ; of the three last, Gdyatr{, The first four stanzas
are addressed to Indra, the two next to the domestic mortar,
the next two to the mortar and pestle, and the ninth is of a
miscellaneoiis appropriation, either to Hark^chanbra, a Pra-^
jdpati, to the AdMshavdia or the effosed lihation, to the Soma
juice, or to the skin {charma) on which it is poured;

1. Indra, as the broad-based stone'' is raised to Vargaxxv.
express the Soma juice, recognize and partake of

the efiusions of the mortar.

2. Indra, (in the rite) in which the two platters^

Ab a ridi man {Bevdn wd) is the whole of the text ; the
eommentator suggests all the rest of the comparison.

Hiese distinctions of older and younger, greater and lesser
gods, are nowhere further explained. SunahSepaa, it is said,
worships the VUwadevasg by the advice of Agni.

The stone, or lather here, perhaps, the stxme pestle, is that
which is used to bruise the Soma plants, and so express the juice :
the pestle employed in bruising or threshing grain is usually of
heavy wood,

Adhkhavdiyd, two shallow plates orpater^^ for receiving and
pouring out the Sinna juice.

72 RIG-VEDA SANHITA.

for containing the juice, as (broad as a woman's)
hips, are employed, recognize and partake of the
efiiisions of the mortar.

3. Indra, (in the rite) in which the housewife
repeats egress from and. ingress into (the sacrificial
chamber),^ recognize and partake of the effiisions of
the mortar.

4. When they bind the churning-staff (with a
cord),^ like reins to restrain (a horse), Indra, re-
cognize and partake of the effusions of the mortar.

5. If, indeed, Mortar^ thou art present in
every house, give forth (in this rite) a lusty sound,
like the drum of a victorious host.

Varga XXVI. 6. Lord of the forest,^ as the wind gently blows
before thee, so do thou, Mortar^ prepare the
Soma juice for the beverage of Indra.

* The Scholiast explains the terras of the text, apachyava and
upachyava, going in and out of the hall (Sdld) ; but it should,
perhaps, rather be, moving up and down, with reference to the
action of the pestle.

In churning, in India, the stick is moved by a rope passed
round the handle of it, and round a post planted in the ground as
a pivot ; the ends of the rope being drawn backwards and for*
wards by the hands of the chumer, gives the stick a rotatory
motion amidst the milk, and thus produces the separation of its
component parts.

The mortar is usually a heavy wooden vessel, found in every
farmer's cottage ; according to Sdytda, it is the divinities pre-
siding over the mortar and pestle, not the implements themselves,
that are addressed.

Vanaspati, a large tree ; but in this verse put by metonymy
for the mortar, and in verse 8, for the mortar and pestle.

FIRST ASHf AKA ^SECOND ADHYAYA. 73

7. Implements of sacrifice, bestowers of food,
loud-sounding, sport like the horses of Indra
champing the grain.

8. Do you two forest lords, of pleasing form,
prepare with agreeable libations our sweet (Soma)
juices for Indra*

9. Bring the remains of the Soma juice upon the
platters, sprinkle it upon the blades of Kusa grass,
and place the remainder upon the cow-hide.*^

StJKTA VI. (XXIX.)

S'cNAHi^sPAB contiDaes to be the reciter : the deity is Indra ;

the metre Ptonkti,

1. Veracious drinker of the ^bwfl juice, although Vargaxxvii.

* This verse is addressed, the Scholiast says, to HarUchandra,
either the ministering priest, or a certain divinity so ntuned ; no
name occurs in the text. It is not very clear what he is to do :
apparently, he is to place what remains after the libation has been
ofiered, contained in patera or platters, upon some vessel, — the
Scholiast says, upon a cart (Sakafasya upari), and having brought
it away, cast it upon the Pavitra, which is explained in the com-
ment on the YqfuT'Veda Sanhitd to mean, two or three blades of
KuSa grass, serving as a kind of filter, typically, if not effectively,
through which the juice falls upon a sheet, or into a bag of
leather^ made of the skin of the cow (goh-ttoacht). According to
Mr. Stevenson, the Soma juice, after expression, is filtered
through a strainer made of goat's hair, and is received in a sort,
of ewer, the droAa kalakt ; here, however, the directions apply to
the Uchchhishfa, the remainder, or leaving^ ; such being the term
used in the text.

b '

Sunakiqfas has been directed by the VthDodevas, it is said in
the BrdhmaiUi, to apply to Indra.

74 RIG- VEDA 8ANHITA.

we be unworthy, do thou, Indba, of boiuidless
wealth, enrich 'us with thousands of excellent cows
and horses.

2. Thy benevolence, handsome^ and mighty lord
of food, endures for ever: therefore, Indra, of
boundless wealth, enrich us with thousands of ex-
cellent cows and horses.

3. Cast asleep (the two female messengers of
Yama) ; looking at each other, let them sleep, never
waking:^ Indra, of boundless wealth, enrich us
with thousands of excellent cows and horses.

4. May those who are our enemies, slumber, and
those, hero, who are our friends, be awake:
Iij^DRA, of boundless wealtli, enrich us with thou-
sands of excellent cows and horses.

5. Indra, destroy this ass, (our adversary), prais-
ing thee with such discordant speech ;® and do thou,
Indra, of boundless wealth, enrich us with thou-
sands of excellent cows and horses.

a

Siprin, literally, having either a nose or a lower jaw or chin ;
that IB, having a handsome prominent nose or chin.

The text is very elliptical and obscure ; it is literally, "Put to
sleep the two reciprocally looking; let them sleep, not being
awakened." That two females are intended, is inferable from
the epithets being in the dual number and feminine gender ; and
the Scholiast calls them, upon what authority is not stated, two
female messengers of Yama : Yama Mtyau. Miikddfiid, he ex-
plains, mithunatmfd yugata-rupdia pafyata, looking, after the
manner of twins, at each other,

Nwantam'papaydmuyd, praising with this speech that is of
the nature of abuse. Ninddrupayd vdchd, is the addition of the

FIRST ASHfAKA SECOND ADHYAYA. 75

6. Let the (adverse) breeze, with crooked course,
alight afar off on the forest : Indra, of boundless
wealth, enrich us with thousands of excellent cows
and horses.

7- Destroy every one that reviles us ; slay every
one that does us injury: Indba, of boundless
wealth, enrich us with thousands of excellent cows
and horses.

StjKTA VIL (XXX.)

The hymn is ascribed to Sunah^bpas; of the twenty-two stanzas
of which it consists, sixteen are addressed to Indra, three to
the AiSwins^ and three to Ushas or the personified dawn.
The metre is GdyatH, except in verse 15, where it is TrisMubh,

1. Let us, who are desirous of food, satisfy this Vargaxxviii.
your Indra, who is mighty, and of a hundred sacri-
fices, with drops (of Soma juice), as a well (is filled)

(with water).

2. May he who is (the recipient) of a hundred
pure, and of a thousand distilled (libations), come
(to the rite), as water to low (places).

8. All which (libations), being accumulated for
the gratification of the powerful Indra, is contained
in his belly, as water in the ocean.

4. This libation is (prepared) for thee: thou
approachest it as a pigeon his pregnant (mate), for
on that account dost thou accept our prayer.

5. Hero, Indra, lord of affluence, accepter of

Scholiast, who adds, therefore is he called an ass, as hraying or
uttering harsh sounds mtolerahle to hear : Yathd gardabhah sro^
turn aSakyam paruaham iahdam karoti.

76 JBlia-VEDA SANHITA,

praise, may genuine prosperity be (the reward of
him) who offers thee laudation.
Yarga XXIX. 6. Biso up» S'atakratu, for our defence in thia

conflict ; we will talk together in other matters.

7. On every occasion, in every engagement, we
invoke as friends the most powerful Indba. for our
defence.

8. If he hear our invocation, let him indeed
come to us with numerous bounties, and with
(abundant) food.

9. I invoke the man (Indra), who visits many
worshippers from his ancient dwelling-place, — thee,
Indra, whom my father formerly invoked.

10. We implore thee as our friend, who art
preferred and invoked by all, (to be favourable) to
thy worshippers, protector of dwellings.

Varga XXX. 11. Drinker of the Soma juice, wielder of the

thunderbolt, friend, (bestow upon) us, thy friends,
and drinkers of the Soma juice, (abundance of
cows) with projecting jaws.*

12. So be it, drinker of tHe Soma juice, wielder
of the thunderbolt, our friend, that thou wilt do,
through thy favour, whatever we desire.

13. So, Indra, rejoicing along with us, we may
have (abundant food), and cows may be ours, robust,
and rich in milk, with which we may be happy.

* The expression in the text is SiprMiuim^ gen. plnr. of the
feminine S^nitd, having a nose or a jaw; it cannot therefore refer
to the previous noons in the gen. plor., Somapdbndm and Sakhi-'
ndm, which are masc. ; and the Scholiast therefore supplies gavdm,
of cows, and adds samdha, a multitade, or herd.

FIRST ASHf AKA — ^SECOND ADHYAyA. 77

14. DhrishAu/ let some such divinity as
thou art, self-presented, promptly bestow, when
solicited, (bounties) upon thy praisers, as (they whirl)
the axle of the wheels (of a car).^

15. Such wealth, S'atakratu, as thy praisers
desire, thou bestowest upon them, as the axle (re-
volves) with the movements (of the waggon).®

16. Indka has ever won riches (from his foes), Varga xxxi.
with his champing, neighing, and snorting (steeds) ;

he, the abounding in acts, the bountiful, has given
us as a gift a golden chariot.^

The resolute, or firm, or high-spirited, an appdlative of
Indra.

Hie verse is, throughout, very elliptical and ohscore, and is
intelligible only through the liberal additions of the Scholiast.
The simile is, literally, like the axle of two cars, — aksham na chak»
ryoh, which the commentator renders, rathasya chakrayoh, of the
two wheels of a car, and adds prakshipanti, they cast or turn
over. Hie phrase seems to have puzzled the translators ; Rosen
has, currum velut dudbus rotis; Stevenson, that blessings may come
round to them with the same certainty that the wheel revolves round
the axle; Dr. Roer, as a wheel is brought to a chariot; M. Lang-
lois, que les autres dkust, non mains que toi, sensibhs d nos louanges,
soientpour nous comme Vaxe qui soutient et faU toumer les roues
du char; the meaning intended, is, probably, the hope that bless-
ings should follow praise as the pivot on which they revolve, as
the revolutions of the wheels of a car turn upon the axle.

This repetition of tlie comparison is more obscure than in
the preceding stanza ; it va like the axle by the acts, — aksham na
iocAt^AtA. The Scholiast defines ' the acts,' the movements of the
car or waggon.

So the Brdhmaia, By Indra pleased, a golden chariot was

78 ]^Gh-VEDA 8ANHITA.

17. AiSwmSy come hither, with viands borne on
many steeds. Dasras^ (let our dwelling) be filled
with cattle and with gold.

18. Dasras, your chariot, harnessed for both alike,
is imperishable ; it travels, Aswins, through the air.

19. You have one wheel on the top of the solid
(mountain), while the other revolves in the sky.*

20. UsHAS,^ who art pleased by praise, what
mortal enjoyeth thee, immortal? Whom, mighty
one, dost thou affect ?

21. Diffusive, many-tinted, brilliant (Ushas), we
know not (thy limits), whether they be nigh or
remote.

22. Daughter of heaven,'' approach with these
viands, and perpetuate our wealth.®

giyen to him, that is, to SwuthSepas; he nevertheless hands him
over to the Aiwins,

There is no explanation of this myth in the commentary ; it
may be connected with the PaurdUUk notion of the single wheel of
the chariot of the son. — VisMu Purdfia, p. 21 7.

The dawn ; daughter of the personified heaven» or its deity^
Dyudevatdydh duhitri. Rosen translates the name Avrora, but it
seems preferable to keep the original denomination, as, except in
regard to time, there is nothing in common between the two. In
the Vish^ PurdAa, indeed, Ushd, a word of similar deriyation as
Ushas, is called night, and the dawn is Vyusktd. Several passages
seem to indicate that Usha, or Ushas, is the time immediately pre-
ceding daybreak.

^ We here take leave of SumMepas, and it most be confessed,
that for the greater part there is, in the hymns ascribed to him,
little connection with the legend narrated in the RdmdyaAa and
other nuthorities.

FIBST ASHf AKA — SECOND ADHYAYA. 79

anuvAka VII.

SiJkta I. (XXXI.)

This hymn is addressed to Aoni ; the ^isM is HiraAtasti^pa^
the son of Angiras. The eighth, sixteenth, and eighteenth
stanzas are in the Trishtubh metre, the rest in JagatC

1. Thou, Agni, wast the first Anoiras Rishi f" a Vargaxxxii.
divinity, thou wast the auspicious friend of the

deities. In thy rite the wise, the all-discerning,
the bright-weaponed Maruts were engendered.

2. Thou, Agni, the first and chiefest Angiras,
gracest the worship of the gods ; sapient, manifold,'*
for the benefit of all the world, intelligent, the
offspring of two mothers,® and reposing in various
ways for the use of man.

3. Agni, pre-eminent over the wind,* become
manifest to the worshipper, in approbation of his
worship. Heaven and earth tremble (at thy power);

According to SdifoAa, he was the first, as being the pro-
genitor of all ihe Angirasaa ; they being, according to the Brdh-
nuda, as before quoted, nothing more than the coals or dnders of
the sacrificial fire. There is no explanation 9f the origin assigned
in this verse to the Maruta,

Vibku, according to the Scholiast, means, of many kinds;
alluding to the dififerent fires of a sacrifice.

^ Dwimdtd^ either of two mothers, t. e. the two sticks, or llie
maker of two, t. e, heaven and earth.

Literally, first in, or on, or over the wind, — frathamo rndtO"
riswane; alluding, according to the Scholiast, to the text, o^ntr-
vdyvrdditya, fire, air, sun, in which A^ precedes Vdyu.

80 RIG-VEDA SANHITA.

thou hast sustained the burthen in the rite for
which the priest was appointed ; thou, Vasu, hast
worshipped the venerable (gods).

4. Thou, Agni, hast announced heaven to Manu ;*
thou hast more than requited Pururavas^ doing
homage to thee. When thou art set free by the
attrition of thy parents, they bear thee first to the
east, then to the west (of the altar).""

5. Thou, Agni, art the showerer (of desires), the
augmenter of the prosperity (of thy worshipper) ;
thou art to be called upon as the ladle is lifted up ;
upon him who fully understands the invocation and
makes the oblation,* thou, the provider of sus-
tenance, first bestowest light, and then upon all
men.

Vargaxxxiii. 6. Agni, excellently wise, thou directest the man

who follows improper paths, to acts that are fitted
to reclaim him ; thou who, in the strife of heroes,
(grateful to them) as widely-scattered wealth, de-
stroyest in the combat the mighty by the feeble.

It is said that Agni explained to Mami that heaven was to be
gained by picas works.

The agency of Pur^avaa, the son of Budha, the son of Soma,
in the generation of fire by attrition, and its employment in the
form of three sacrificial fires, as told in the PurdAas {Vishhi
Purdfia, p. 397), may be here alluded to ; but the phrase is only
Sukrite sukrittarah, doing more good to him who did good.

The fire is first applied to kindle the Ahavanfya fire, and
then to the Gdrhapatya, according to the Scholiast.

He who knows the AhiUi, with the Vashaf kjriH, or utterance
of the word FosWat the moment of pouring the butter on the fire.

FIRST ASH^AKA — ^SECOND ADHyAyA. 81

7. Thou sustainest, Agni, that mortal (who wor-
ships thee), in the best immortality by daily food :
thou bestowest on the sage, who is desirous (of
creatures) of both kinds of birth,^ happiness and
sustenance.

8. Aqni, who art praised by us for the sake of
wealth, render illustrious the performer of the rite ;
may we improve the act by a new offspring (given
by thee). Preserve us, heaven and earth, along
with the gods.

9. Irreproachable Agni, a vigilant god amongst
the gods, (abiding) in the proximity of (thy) parents,^
and bestowing upon us embodied (progeny), awake
us. Be well disposed to the offerer of the oblation ;
for thou, auspicious Agni, grantest all riches.

10. Thou, Agni, art well disposed to us, thou art
our protector, thou art the giver of life to us ; we
are thy kinsmen. Uninjurable Agni, hundreds and
thousands of treasures belong to thee, who art the
defender of pious acts and attended by good men.

11. The gods formerly made thee, Agni, the Vai|;«xxxiv.
living general of the mortal Nahusha :^ they made

It is not very clear what ia meant ; the expresaion ia, who ia
very desuroua or longing for both birtha. The Scholiaat aaya, for
the acquirement of bipeda and qnadrapeda, — dwipaddm ckatush*
paddm Idbhdya.

The parenta are here said to be heaven and earth.

c ^

Nakusha was the aon of Ayus, son of Pvniravaa, who was

elevated to heaven aa an Indra, until precipitated thence for hia

arrogance. The circumstance alluded to in the text doea not

appear in the PaurdMk narrative. — ViaMu Purdiia, 413.

G

82 RTO-VEDA SANHITA.

Ila, the instructress of Manu^ when the son of my
father was bom.''

12. Agki, who art worthy to be praised, preserve
us who are opulent with thy bounties, and also the
persons (of our sons) : thou art the defender of cattle
for the son of my son,^ who is ever assiduous in thy
worship.

13. Thou, four-eyed Aom,'' blazest as the pro-
tector of the worshipper^ who art at hand for the
(security of the) uninterrupted (rite) ; thou cherish-

^ This circQinBtance is not related in the PurdAaa, of Hd, the
daughter of Vawahpata Manu. — VUkHu PurtMa, 349. Frequent
passages in the Vedas ascribe to lid die first institution of the roles
of performing sacrifices ; tiius in the text she is termed Sdswid,
which the Scholiast explains dhannopadeSa karttri, the giver of
instruction in duty. The Taittirfyai are quoted for the text,
"iSd, the daughter of Ifontf, was the illustrator of sacrifice" (y£[/-
ndtnikdSinf) ; and the Vdjasaneyis for the passage : " She, Ild^ said
to Manu, 'Appoint me to officiate in sacrifices, principal and sup-
plementary, for by me shalt thou obtain all thy desires/ " — Prayd-
Jdmtydjdndm tnadhye mdm avakalpeya maydsarvdn aodpsyasi kdmdn.
M. Burnonf questions if lid ever occurs in the sense of daugh-
ter of Mami in the Veias, and restricts its meaning to ' earth' or
to ' speedi.' Tkt passage of tiie text, Ildm akrmwan mamtskasya
idHnAn, he trandates, les imue ont fait d'lld la pr^oeptrice de
rhomme, and ooasiden it equivalent to, lea dieux ont fait de la
parole VinstihUrice de Vhomme, — Introduction to the Bhdgavata
Purdfia, III. lxxxiv. We are scarcely yet in possession of ma-
terials to come to a safe conclusion on tins subject.

We must conohide that dns hymn was composed by the
anthor in his old age, as he qieaks of his grandson.

lUnminating the four cardinal points.

FIRST ASH^AKA — SJBCOBTD ADHYAYA. 83

est in thy mind the prejer of thiiid adorer, who
offers the oblation to thee, the harmless, the l>e-
nevolent.

14. TboQ, AoNi, desirest (that the wordijpper
may acquire) that excellent wealth which is i^qtii^
site for the many-conimended priest : thou ant
called the well-intentioDed protector of the wor-
shipper, who ever needs protectioo. Thou, who art
all-wise, instructest the disciple, and (definest) the
points of the horizon/

15« Aan, tbou defendei^ the finan who gives
presents (to the priests) on every side, like well-
stitdied armour.^ The man vbo keeps choice viands
in his dwelling, and with them entertains (his
guests), performs the sacrifice of life/ and is the
likeness of heaven.

This is said to allade to a legend, in which the gods, intend-
ing to offer a sacrifice, were at a loss to determine the cardinal
points, until the perplexity was removed fay Agni's ascertaining the
sooth.

Varma syHtam, sewn armour. The kavacha was, perhaps, a
quilted jacket, such as is still sometimes worn ; the Scholiast
says, formed vdth neeAes without leaving a fissure.

^ The dyveasion is mther aaibiguoos,— ;/<ra-iy4^ y^lf^^^, mMsri*
fioes a life-SBorifiee. Bioaen readers it, vwam hMtimn mMOtai;
but in this place it seems rather to denote an offering (food .and
hospitality) to a Hving bmg, the Nri^yafna, woahip of man, of
Manu. The expression, however, is not incompatillle widi the
•practice of kilUng a cow for the food oi -a guest, tbence denomi-
nsted, as M. Langlois remarks, go^iiut, % cow-skyer. The Soho-
liast sanctions either sense, explaimng die plHiuBe ^iCutr j4oayqfwa
sahUam yajnam, a sacrifice with sacrifice of life, or jivmikl^^di^am,

o 2

84 RIO-VEDA 8ANHITA.

Varga xxxv. 16. AoNi, forgivo US this our negligence, this

path in which we have gone astray : thou art to be
sought as the protector and encourager of those
who offer suitable libations ; thou art the fulfiller
(of the end of rites), thou makest thyself visible to^
mortals.

17. Pure Agni, who goest about (to receive
oblations), go in thy presence to the hall of sacri-
fice, as did Manu, and Anoiras, and Yayati, and
others of old :^ bring hither the divine personages,
seat them on the sacred grass, and offer them grate-
ful (sacrifice).

18. Agni, do thou thrive through this our prayer,
which we make according to our ability, according
to our knowledge : do thou, therefore, lead us to
opulence, and endow us with right understanding,
securing (abundant) food.

SiJkta II. (XXXII.)

The ftishi and metre are the same ; the hymn ia addressed to Indra.

Vargaxxxvi. 1. I declare the former valorous deeds of Indra,

that by which life is to be supported ; he also explains Jioaydfom
hjjMh, living, priests, who ifyioUe dakshUUfbhih, are worshipped
by gifts.

fishikf^, becoming present through desire for the ofiered
oblation : the epithet is an nnnsoal one.

In like manner as ancient patriarchs, snch as Mtmu or Jn^
gtroB, or former kings, repaired to different places where sacrifices
were celebrated. Yaydti was one of the sons otNahusha. — Vbh^
Purd^, 413.

FIRST ASHf AKA — SECOND ADHYAYA. 85

which the thunderer has achieved: be clove the
cloud ; he cast the waters down (to earth) ; he broke
(a way) for tbe torrents of the mountain.^

2. He clove the cloud, seeking refuge on the
mountain: Twash^^ sharpened his far-whirling
bolt: the flowing waters quickly hastened to the
ocean, like cows (hastening) to their calves.

3. Impetuous as a bull, he quaffed the Soma
juice ; be drank of the libation at the triple sacri-
fice.^ Maohavan took his shaft, the thunderbolt,
and with it struck the first-bom of the clouds.

4. Inasmuch, Indba, as thou hast divided the

* In this and mibaeqiient SMob, we have an ample elnddation
of the original purport of the legend of Indra'a slaying Vfitra,
converted by the PaitrdtUk writers into a literal contest between
Indra and an Asura, or chief of the Asitras, from what in the
Vedas is merely an allegorical narratiye of the prodaction of rain.
Vjitra, sometimes also named Ahi, is nothing more than the
acdunalation of vapour condensed, or figuratively, shut up in, or
obstructed by a doad. Indra, with his thmiderbolt, or atmo-
spheric or electrical inflnenoe, divides the aggregated mass, and
vent is given to the rain, which then descends apon the earth,
and moistens the fields, or passes off in rivers. The language of
the ftichas is not always sufficiently distinct, and ccmfounds
metaphorical and literal representation, but it never approximates
to that unqualified strain of personification, which, beginning
apparently with the Mahdbhdrata {Vana Parva, ch. 100 ; also in
other Parvas), became the subject of extravagant amplification by
the compQers of the PwrdAas.

At the TnkairuhaM; the three sacrifices termed Jyatish, Gauh,
and ifyv. No further description of them occurs in the com-
mentary.

86 RIQ-VEDA 8ANHITA.

flrst-born of the clouds,* thou hast destroyed the
delusions of the deluderS) and then engendering the
sun, the dawn, the firmament, thou hast not left
an enemy (to oppose thee).^

6. With his vast destroying thunderbolt, Indra
struck the darkling mutilated VjftrrRA : as the trunks
of trees are felled by the axe, so lies Ahi® prostrate
on the earth.

xxxvii ^* ■""^^^ arrogant Vritra, as if unequalled, defied

Indra, the mighty hero, the destroyer of many, the
scatterer of foes ;-^he has not escaped the contact
of the fate of (Indra's) enemies. The foe of Indra
has crushed the (banks of the) rivers.^

7. Having neither hand nor foot, he defied

^ The first-formed cload.

|.

By scattering the doads and dispersing the darkness, Indra

may he said to he the parent of the son and daylight ; leafing no
enemy, that is, nothing to ohscnre the atmosphere.

We have here, and in other verses, both names, Aki and
Vfitra ; they are both given as synonymes of Megha, a dond, in
the Niphantu : the former is derived from Aon, to strike, vnth d
prefixed, arbitrarily shortened to a ; the latter, lit. the enoom*
passer or conoealer, is from wi, to endose, or vfit, to he, or to
exist, or from Vfiddk, to inorease ; a choice of etymdogies inti*
mating a vague use of the term. He is said to be vjfmite, having
a part, or metaphorically a limb, detadied, thns conflranding things
with persons, as is still more violently done in a foDowing verse»
where he is said to have neither hands nor feet.

The text has only Rujdndh pipUhe, he has gpround the rivers ;
the commentator supplies, the banks, which he says were broken
ikrnn by the M of Vfitra, that is, by the iamidatiOQ oooasicficd
by the descent of the rain.

FIRST ASH'fAKA--^SBCOND ADHYAYA. 87

Indsa, who struck him with the thunderbolt upon
his mountainfJike shoulder, like one emasculated
who pretends to virility; then Vi^itra, mutilated
of many members, slept.

8. The waters, that delight the minds (of men),
flow over him, recumbent on this earth, as a river
(bursts through) its broken (banks). Ahi has been
prostrated beneath the feet of the waters, which
V91TBA, by his might, bad obstructed.

0. The mother of Y arrRA was bending over her
son, when Indra struck her nether part with his
shaft; so the mother was above and the son under-
neath, and Danu* slept (with her son), like a cow
with its calf.

10. The waters carry off* the nameless body of
Vrftra, tossed into the midst of the never-stopping,
never-resting currents. The foe of Indra has slept
a long darkness.

11. The waters, the wives of .the destroyer,^ xxxviii.
guarded by Am, stood obstructed, like the cows by

Panin ; but by slaying VjgirrRA, Indra set open the
qave that had confined them,

12. When the single resplendent Vrptra re*
turned the blow (which had been inflicted), Indra,
by thy thunderbolt, thou becamest (furious), like a

* Ddmi is derived from dQ, to cat or destroy, or from Dimft,
the wife of Kafyapa, and mot)xer of the Od^ftv/u or Titan*.

Ddsa patnyah ; the fijrat is said to be a oane of VfUru, aa
the deatroyer of tH thinga, or all holy acta, — he who dd$ayati
iarmdm.

88 IRLIG-YEDA SANHITA.

horse's tail.'' Thou bast rescued the kine; thou
bast won, Hero, the Soma juice ;^ thou hast let loose
the seven rivers to flow.*

13. Neither the lightning nor the thunder (dis-
charged by Vritra), nor the rain which he showered,
nor the thunderbolt, harmed Indra, when he and
Ahi contended, and Maghavat triumphed also over
other (attacks).

14. When fear* entered, Indra, into thy heart
when about to slay Ahi, what other destroyer of him

^ We have had this shmle before ; as a horse lashes his tail to
get rid of the flies.

Alluding, it is said, to a legend of Indra* s having drunk a
libation prepared by TwashCfit after the death of his son, who,
according to a PmardMk legend, was TriHraa, also killed by Indra,
and to avenge which, Vjitra was created by Twaah^fi.

^ According to one PaurdMk legend, the Ganges divided on its
descent into seven streams, termed the NalM, Pavan{, and
HlddM, going to t£e east ; the Chakshu, Sitd, and Sindku, to the
west ; and the BhdgirathC or Ganges proper, to the south. In one
place in the Mahdbhdrata, the seven rivers are termed VaswaU'
kasdrd, N(dM, Pavan{, Gangd, Sitd, Sindhu, and Jdmbunad(; in
another, Gangd, Yamund, Plakshagd, Rathasthd, Saryu, ChmatC,
and GaniakC, In a text quoted and commented on by Ydska, we
have ten rivers, named Gangd, Yamund, Saraswatt, Satudri, Pa-
rwhAC, Asihd, Maruduridhd, Vitastd, Arj<kAfd, and Sushomd; of
these, the Parush^hi identified with the Irdvai{, the AryMm^
the Vipddd, and the Sushomd with the Sindhu.—Nir. 3, 26. The
origmal enumeration of seven appears to be that which has given
rise to the specifications of the PwrdAas,

The Scholiast intimates that this fear was the uncertainty
whether he should destroy VfUra, or not ; but in the Purdias,

FIRST ASH^AKA — ^THIBD ADHYAYA. 89

didst thou look for, that, alarmed, thou didst tra-
verse ninety and nine streams like a (swift) hawk ?
15. Then Indra, the wielder of the thunderbolt,
became the soYereign of all that is moveable or im-
moveable, of hornless and homed cattle ; and as he
abides the monarch of men, he comprehended all
things (within him), as the circumference compre-
hends the spokes of a wheel.

THIRD ADHYAYA.

ANUVAKA VII. (continued).
SiJkta III. (XXXin.)

The ftishi is as before, Hira^tastiJpa. Indra also is the

divinity ; the metre is JVisUubh.

1. Come, let us repair to Indra,* (to recover our Vaigai.
stolen cattle), for he, devoid of malice, exhilarates
our minds ; thereupon he will bestow upon us
perfect knowledge of this wealth, (which consists)
of kine.

Indra is represented as fearing his enemy's prowess, and hiding
himself in a lake : something like this is also intimated in other
passages of the text ; whence the PanrdtUk fiction. The BrdA-
nuida and the Taittirfya are quoted* as stating that In^bra, after
killing Vfitra, thinking he had committed a 8in» fled to a great
distance.

^ This is all the text says : the Scholiast adds, " The gods are
supposed to say this to one another when their cows have been
carried off."

90 RIC^VEDA SANHITA.

2. I fly, like a hawk to its cherished nest» to that
Indra who is to be invoked by his worshippers in
battle, glorifying with excellent hymns him who is
invincible and the giver of wealth.

3. The commander of the whole host has bound
his qniver (on his back) : the lord^ drives the cattle
(to the dwelling) of whom he pleases. Mighty
Indra, bestowing upon us abundant wealth, take
not advantage of us like a dealer.^

4. Verily, Indra, thou hast slain the wealthy
barbarian^ with thine adamantine (bolt); thou,
singly assailing (him), although with auxiliaries (the
Maruts) at hand.^ Perceiving the impending mani-
fold destnictiveness of thy bow, they, the Sanakcts^^
the neglecters of sacrifice, perished.

Arya, here explained Swdmin, master, owner, lord, — ^meaning,
Indra.

lit. do not be to Q8 a P(Uii, a trafficker ; such being one sense
ci the tenn ; from Paiia, price, hire. Indra is solicited not to make
a hard bargain, not to demand too much from his worshippers.

Vjitra, the Dajsyu, literally a robber, ^ but appar^tly nsed in
contrast to Arifa, as if intending the undvihzed tribes of India.
He is caUed wealthy, because, according to the VdjoMneyu, he
comprehends within him all gods, aU knowledge, all oblatioM,-^
VfUrasya antah sorve devdh sarvdicha vU^dh ittrvdM hawM

chd9ttn.

jk

So the BrdkmaAa^ Hie MarwU who aoeompanied Indr^ did
not attadk VrUra, bat they stood ni^ and encooragwl the former,
saying, " Strike, O Lord ; show thyself a hero."

^ The fpllowejn of Vjiira are called by this name, the meaning
pf which is not very aat^iftietODly ex^ained by Sandn'^lufymUi^
they who eulogize benefiactors ; they are also called, in tbi^ Mid

FIRST ASHf^KA — ^THUtD ADHyAya. 91

5. The neglecters of sacrifice^ contending with
the sacrificers, 1kdra» fled with averted faces.
INDBA9 fierce, nnjietding, lord of steeds, (they dis-^
appeared) when thou didst blow the disregarders of
religion from off the heaven, and earth, and tkj.

6. (The adherents of V^ftra) enconntered the Varg« ii.
army of the irreproachable (Indra) ; men of holj

lives encouraged him.' Scattered before him, con-
scious (of their inferiority), like the emasculated con-
tending with men, they fled by precipitous paths.

7. Thou hast destroyed them, Inora, whether
weeping or laughing, on the &rthest verge of the
sky; thou hast consumed the robber, (having
dragged him) from heaven, and hast received the
praises of the worshipper, praising thee and offering
libations.

8. Decorated with gold and jewels, they were
spreading over the circuit of the earth ; but mighty
as they were, they triumphed not over Indra :
he dispersed them with the (rising) sun.^

the nest yene, Ayqfwdmu, non-8acrificera« in contrast to the Yqf"
ufdnas or sacrificers; here apparently alto identifying the followers
of Vfitra with races who had not adopted, or were hostile to, the
ritual of the Vedas.

KskUayah navagvdh, men whose practices were commendable;
or the ' men/ it is said, may he tbe Angtraaas engaged in offering
libations to Indra for nine months, in order to give him coarage.

We revert here to the allegory. The followers of Vjritra are
here said to be the shades of night, which are dispersed by the
rising of the sun ; according to the Brdhmaiia, " Verily the sun,
when he rises in the east, drives away the Rdkshasaa,"

92 ^IChVEDA 8ANHITA.

9. iNDRAy as thou eojoyest both heaven and
earth, inyesting the uniyerse with thy magnitude,
thou hast blown away the robber with the prayers
which are repeated on behalf of those who do not
comprehend them/

10. When the waters descended not upon the
ends of the earth, and overspread not that giver of
affluence with its productions, then Indra, the
showerer, grasped his bolt, and with its brightness
milked out the waters from the darkness.

vaiK«iii. !!• The waters flowed to provide the food of
Indra, but (VRrrRA) increased in the midst of the
navigable (rivers) ; then Indra, with his fatal and
powerful shaft, slew Vj^ftra, whose thoughts were
ever turned towards him.

12. Indra set free (the waters) obstructed by
(VjairrRA), when sleeping in the caverns of the earth,
and slew the homed dryer up (of the world ).^ Thou,

^ This passage is rather obscure, owing to the yagae purport
of the preposition ahhi; amanyanuMn ahhi nuayamdnair brah^
mabMh, with prayers to be understood oyer those not understand-
ing; that is, according to the Scholiast, those Ytyamdnas, or
institutors of sacrifices, who merely repeat the numtras without
understanding their meaning, are nevertheless to be protected by.
or are to reap the benefit of those numtras ; and with numtras or
prayers of this description Indra is to be animated, or empowered
to blow away or scatter the followers of Vritra, donds and dark*
ness. Rosen renders the expression, carmin^us resptcienttbus eo$
qui tuonan hymnorum sensmn non perspidunt; M. Langlois has
{excUi) contre ces micr^ans par no$ chants respectueux,

Sfinginam iusMam, the first, literally, having horns, the
Scholiast explains, furnished with weapons like the horns of bulls

FIRST ASH^AKA — ^THIRD ADHyAyA. 93

Maghavan, with equal swiftness and strength, didst
kill with thy thunderbolt the enemy defying thee
to battle.

13. The weapon of Indra fell upon his adver-
saries ; with his sharp and excellent (shaft) he
destroyed their cities ; he then reached Vritra with
his thunderbolt^ and (by) slaying him, exhilarated
his mind.

14. Thou, Indra, hast protected Kxttsa, grateful
for his praises: thou hast defended the excellent
DaSadyii engaged in battle : the dust of thy cour-
ser^s hoofs ascended to heaven : the son of SwttrA,
(through thy favour), rose up, to be again upborne
by men.*

15. Thou hast protected, Maghavan, the ex-
cellent son of SwitrA, when combating for his
lands, and encouraged (by thee) when immersed in
water ; do thou inflict sharp pains on those of

and bnfialoes. ^ushfUan, literally drjnng, drying up, is applied to
Vfitra or the doud, as withholding the moisture necessary for
fertility.

Kutsa is said to be a fihhi, founder of a Gotra, a religious
family or school, and is ebewhere spoken of as the particular
friend of Indra, or even as bis son ; he is the reputed author of
several hymns: we have a Purukutsa in the Purd^, but he
was a Ri^d, the son of Mdndhdtri. — VUh^ PurdAa, 363. Daia
dyuh is also called a ftiahi; but he appears to have been a warrior :
no mention of him is found in the Purdiias, The same may be
said of StDaUreyOj or Switrya, the son of a female termed Stoitrd,
Switrya is described in the next stanza as having hidden himself
in a pool of water, through fear of his enemies.

94 RIG-VEDA SANHITA*

hostile minds, who have long stood (in enmity)
against us.

SiiKTA IV. (XXXIV.)

The fttBhi is the eame ; the hymn i$ addreeeed to the A^wims ;
the metre is TrisMubA, except in the ninth and twelfth stanzas,
in which it is JagaiC

vargaiv. 1. Wise ASwiNB» be present with us thrice to-
day :* vast is your vehicle, as well as your munifi-
cence : your union is like that of the shining (day)
and dewy (night) : (suffer yourselves) to be detained
by the learned (priests).

2. Three are the solid (wheels) of your abund-
ance-bearing chariot, as all (the gods) have known
(it to be), when attendant on YenA, the beloved of
SoiftA :^ three are the columns placed (above it) for
support,^ and in it thrice do you journey by nigbt;
and thrice by day.

^ We have a variety of changes rung in this hymn npon the
number ' three.' In this place, allusion, it is said, is made either
to the three diurnal sacrifices, at dawn, mid- day, and sunset, or
to tlie iieusulty of all divinities, of being tripcUhagdh, or going
equally tlirough the heavens, the firmament, and tlie eartii.

The A&wins are said to bave fiUed their Ratha, tx ear, witk
all sorts of good things when they went to the marriage oi Vend
with Soma, — a legend not fonnd in the Pwrd^,

So the Scholiast explains SkamVhdsah skahkiidsa drabhe, posts
standing up from the body of the car, which the riden may k^
hold of, if by its rapid or uneven motion they eliould be afraid of
falling out.

FIRST ASHf AKA — ^THIBD ADHyAyA. 95

3. Thrice in one entire day do yon r^&ir the
&ults (of your worshippers) : thrice to-day sprinkle
the oblation with sweetness; and thrice, evening
and morning, AiSwinb, grant us stiength^bestowing
food.

4. Thrice» ASwiNS, visit our dwelling, and the
man who is well disposed towards us : thrice repair
to him who deserves your protection, and instract
us in threefold knowledge : thrice grant us gratify-
ing (rewards) ; thrice shower upon us food, as ^Indsa
pours down) rain.

6. ASwiNS, thrice bestow upon us riches : thrice
approach the divine rite : thrice preserve our intel-
lects : thrice grant us proq>erity, thrice food. The
daughter of the sun has ascended your three-
wheeled car.

6. Thrice grant us, AiSwms, the medicaments of
heaven, and those of earth, and those of the firma-
ment : give to my son the prosperity of S'anyu :'
cherishecs of wholesome (herbs), preserve the well-
being of the three humours (of the body).^

7. A^ms, who are to be thrice worshipped, day Varga v.
by day, repose on the triple (couch of) sacred grass

upon the ^rth, (that forms the altar): car-borne

Sm^ it BBid to be tiie soa of VfHaspai^ broogl^ up by the

The text baa only tri'dhdiu, the aggreg a te of three kamouis,
said by the Scholiast, agreeably to medioal wntera, to denote
wind, bile, and phlegm.

I

96 RIG-VEDA SANHITA.

NAsATYAS^* repair from afar to the threefold (place
of sacrifice),^ as the vital air to (living) bodies.

8. Come, Al$wiNS» thrice, with the seven mother-
streams :° the three rivers are ready;* the triple
oblation is prepared : rising above the three worlds,
you defend the sun in the sky, who is established
for both night and day.®

9. Where^ NAsatyas, are the three wheels of
your triangular car?' where the three fastenings
and props (of the awning) ? When will be the har-
nessing of the powerful ass,' that you may come to
the sacrifice ?

10. Come, NAsATYAS, to the sacrifice : the obla-
tion is offered ; drink the juice with mouths that

They in whom there is not (na) untnith (asatya).

The text has only^ "to the three;" the Scholiast adds
" altars, severally appropriated to oblations of ghee, to animal
sacrifices, and to libations of Soma," — Aishiikapdsukasmnnika'
nqxivedih,

Gangd and the other rivers are here considered as the parents
of the water which rolls in their streams.

Three sorts of jars or pitchers, used to contain and poor oat
the Soma juice at the three daily sacrifices.

Inasmuch as the rising and setting of the sun indicate the
arrival of both day and night. In what way the AMns are of
service to the luminary, does not appear.

The apex of the car is in front, the base is the back part,
forming three angles. Tlie text has only trwrito raihasya, which
the Scholiast interprets tribkir'aSnbhir'Upetaaya rathasya.

^ The text has Rdsabha, a synonyme of Garddabha, an ass ;
according to the Nighaniu, there is a pair of them : rdsabhdvai'^
toinoh, two asses are the steeds of the AMns,

FIRST ASH-f AKA — ^THIBD ADHYAYA. 97

relish the sweet savour. Befbre the dawn, even,
Savttri sends (to bring you) to the rite, your won-
derful car* shining with clarified butter.

11. Come, Nasatyas, with the thrice eleven di-
vinities:^ come, AiSwiNS, to drink the oblation:
prolong our lives, effitce our faults, restrain our
enemies, and be ever with us.

12. Borne in your car that traverses the three
worlds, bring to us, AiSwins, present affluence,
attended by (male) progeny : I call upon you both,
listening to me, for protection ; be to us for vigour
in battle.

SiJkta V. (XXXV.)

■

Tlie Jfishi is the same; the first and ninth verses are m the Jagah
metre^ the rest in the Trishtubh. The divinity of the whole
hjmn is Savitri, bat in the first verse Aoni, Mitra, Vartj^a,
and Night are included as subordinate or associated deities.

1. I invoke Agni first, for protection : I invoke varg» vi.
for protection, MrrBA and Varu^a : I invoke Nighty

who brings rest to the world : I invoke the divine
SAvrrRi for my preservation.

2. Revolving through the darkened firmament,

* Im]dying that the AMns are to be worshipped widi this
hymn at dawn.

This is authority for the usual PaurdMk enumeration of
thirty-three deities, avowedly resting on Vaidik texts. The
list is there made up of the eight Vaaus, eleven Rudras, twelve
Adityas, Prajdpati, and VashMdra (VUhiu PwiUia, p. 123 and
note) ; but the Scholiast intimates a different dassification, or the
threefold repetition of eleven divinities, agreeably to the text : " Ye
eleven deities who are in heaven/' — Ye divdso dwyekddaia stka,

H

98 RIGhVEDA SANHITA.

arousing mortal and immortal, the divine Savitri
travels in bis golden chariot, beholding the (several)
worlds.

3. The divine Savitri travels by an upward and by
a downward path :^ deserving adoration, he journeys
with two white horses: he comes hither from a
distance, removing all sins.

4. The many-rayed adorable Savitri, having
power (to disperse) darkness from the world, has
mounted his nigh-standing chariot, decorated with
many kinds of golden ornaments, and furnished
vnth golden yokes.

5. His white-footed coursers,^ harnessed to his
car vnth a golden yoke, have manifested light to
mankind. Men and all the regions are ever in the
presence of the divine Savitrl

6. Three are the spheres; two are in the
proximity of Savitri, one leads men to the dwell-
ing of Yaha.° The immortal (luminaries)^ depend

' ■ r ' ■" \ ri m . . - - ^ ^

That la, ascending from sunrise to the meridian, and then
declining.

The hones of Senntri are here termed Sydoa, which properly
signifies the brown ; bat in verse two they have been caUed
* white ;' the present must be therefore a proper name, udess the
h3nnner contradicts himself.

The spheres or lokoi which lie in the immediate path of the
snn are said to be heaven and earth ; the intermediate hha. An*
toHksha, or firmament, is described as the road to the realm of
Yama^ die ruler of the dead, by which the pretdh, or ghosts,
travel. Why this should not be considered equally the course of
the sun, im not very obvious.

The text has only Amritd, the immortals ; the Scholiast sup-

FIRST ASH^AKA — ^THIRD ADHYAYA. 99

apon Savitri as a car upon the pin of the axle ;
let him who knows (the greatness of Savitri)
declare it.

7. SupaiHoy^ (the solar ray), deep-quivering, life-* Varga vii.
bestowing, well-directed, has illuminated the three
regions. Where now is Sueta? who knows to

what sphere his rays have extended ?^

8. He has lighted up the eight points of the
horizon, the three regions of living beings, the seven
rivers : may the golden-eyed Savttri come hither,
bestowing upon the offerer of the oblation desirable
riches.

9. The gold-handed, all-beholding Savitri travels
between the two regions of heaven and earth, dis-
pels diseases, approaches the sun,^ and overspreads
the sky with gloom, alternating radiance.

10. May the golden-handed, life-bestowing, well-
guiding, exhilarating, and affluent Savitri, be pre-
sent (at the sacrifice) ; for the deity, if worshipped

plies the moon and constellations* or, in another acceptation, the
rains ; Amritd having for one meaning, water.

* SuparAa, the well-winged, is in the Nighantu a synonyme of
raiwii, a ray : one of its epithets, asura, is here explained life-
giving ; from am, vital breath, and rd, who gives.

This is supposed to be said of the son before dawn, while he
16 absent.

^ Stiryam abhweti. The Scholiast endeavours to explain this by '

observing, that although Savitfi and Sdrya are the same as regards

their divinity, yet they are two different forms, and therefore one

may go to the other ; yadyeva tayor ekadevatdiwam tathdpi mdrtU-

bhedena ganifigaiUtsvya'bhdvah.

H 2

100 RIG-VEDA SANHITA.

in the evening, is at hand, driving away Rdkshasas
and Ydtudhdnas.

11. Thy paths, Savttri, are prepared of old, are
free from dust, and well placed in the firmament ;
(coming) by those paths easy to be traversed, pre-
serve us to-day. Deity, speak to us.

ANUVAka VIII.

SiJkta I. (XXXVI.)

The Riahiia KaAwa, son of Ghora; the deity is Agni. The
metre of the odd Terses is Bfihati, haying twelve syllables in the
third Pdda or quarter of the stanza ; the metre of the even
verses is termed S'atobfihat(, having the first and third Pddag
equal.

VtiigaViii. 1. We implore with sacred hymns the mighty
Agni, v^hom other (Rishis) also praise, for the
benefit of you, who are many people, worshipping
the gods.

2. Men have recourse to Agni, the augmenter
of vigour : offering oblations, we worship thee : do
thou, liberal giver of food, be well disposed to us
here this day, and be our protector.

3. We select thee, Agni, the messenger and in*
voker of the gods, who art endowed with all know-
ledge. The flames of thee, who art mighty and
eternal, spread around thy rays, touch the heavens.

4. The deities VaeuAa, Mitra, and Abyaman*

Aryaman ]& here explained, he who measures or estimates
properly the Aryas, Arydn mimde.

FIRST ASH'fAKA — ^THIBD ADHYAYA. 101

kindle thee, (their) ancient messenger. The man
who has offered thee (oblations), obtains through
thee, AoNi, universal wealth.

5. Thou, Agni, art the giver of delight, the in-
voker and messenger of the gods,^ the domestic
guardian of mankind : the good and durable ac-
tions which the gods perform are all aggregated
in thee.

6. Youthful and auspicious AoNi, whatever obla- varga ix.
tion may be presented to thee, do thou, well dis-
posed towards us, either now or at any other time,

convey it to the powerful gods.

7. In this manner the devout adore thee, who
art such (as described), bright with thine own
radiance. Men, with (seven)^ ministrant priests,

Rosen has, maUms hommum, which agrees better with the
order of the text, duto vUdm an; hut Sdyaia connects vUdm
with what in the original precedes, grihapati, lord of the dwelling,
and explains dtita, by devaddta.

The Scholiast supplies ** the seven." According to another
text, s<q>ta hotrdh prdcMr vashdt'htrvanH, the seven principal
priests pour oat the oblation. According to Mr. Stevenson, the
seven priests or assistants at the Soma Ydga are, — 1. The institow
tor, or Yqjamdna ; 2. The Hotri, who repeats the hymns of the
JIfich; 3. The Udgdtri, who chants the Sdma; 4. The Potfi,
who prepares the materials for the oblation; 5. The Neshtfi,
who poors it on the fire ; 6. The Brdhmd, who superintends the
whole ; and 7. Tlie Raksha^, who guards the door. This enu-
meration omits one of the principal performers, the Adhwaryu,
who recites the formuke of the Yajush, and who should probably
take the place of the Yqjamdna. The others, except the last, are
also included among the sixteen (see p. 37, n.).

102 RIG-VEDA 8ANHITA.

kindle Agni (with oblations), victorious over their
enemies.

8. The destroying (deities along with thee) have
slain Vritra: they have made earth and heaven
and the firmament the spacious dwelling-place (of
living creatures) : may Aoni, possessed of wealth,
when invoked, be a benefactor to Ka&wa, like a
horse that neighs in a conflict for cattle.'

9. Take your seat, Agni, on the sacred grass, for
thou art mighty ; shine forth, for thou art devoted
to the gods : adorable and excellent Agni, emit the
moving and graceful smoke.

10. Bearer of oblations, (thou art he) whom the
gods detained for the sake of Manu ; whom, giver
of wealth, Kai^wa, the host of pious guests,^ has
detained ; whom Indsa detained, and whom (now)
some other worshipper has detained.

vaigax. 11. The rays of that Agni, whom KaAwa made

more brilliant than the sun, pre-eminently shine :
him do these our hymns, him do we, extol.

12. Agni, giver of food, complete our treasures,
for the friendship of the gods is obtainable through
thee. Thou art lord over famous viands : make us
happy, for thou art great.

Krandad'Ohoa gaviMisku, Uke a hone making a noise in
wishes for cattle. The Scholiast adds, sanffrdmeshu, in battles,
having for their object the wish to win cattle, — govishayeckhdyuk^
iesku. The relation of the simile to jgni is somewhat obscure.

MedhydiUM, attended by venerable (tnedkya) guests (atithf),
is here an epithet of Katkoa, whose son has been before introdaced
as Medhatithi, the IS^isM of the tweUidi and fdlowing Sdktas.

FIB8T ASHf AKA — ^THIRD ADHYAYA. 103

13. Stand up erect for our protection, like the
divine Sayitri : erect, thou art the giver of food,
for which we invoke thee with unguents, and priests
(offering oblations)/

14. Erect, preserve us by knowledge from sin :
consume every malignant spirit: raise us aloft,
that we may pass (through the world) ; and that we
may live, convey our wealth (of oblations) to the
gods.

15. Youthful and most resplendent Aoni, pro-
tect us against evil spirits, and from the malevolent
(man), who gives no gifts : protect us from noxious
(animals), and from those who seek to kill us.

16. Agni, with the burning rays, destroy entirely Vargaxi.
our foes, who make no gifts, as (potters' ware) with

a club :^ let not one who is inimical to us, nor the
man who attacks us with sharp weapons, prevail
against us.

17. Agni is solicited for power-conferring (afflu-
ence) ; he has granted prosperity to Ka^wa, he has
protected our friends, as well as the (sage who was)
the host of the holy, and (every other) worshipper
(who has had recourse to him) for riches.

18. We invoke from afar, along with Agni, Tubt

a

Agm, as ereot» va here aaid to be identified with the Y^, or
post, to which the victims at a sacrifice of animals are boond ;
and, according to Agwakfyami, this and the next verse are to be
recited on such occasions at the time of setting up the post.

The text has ovlygkand, with a dab ; the Scholiast adds, the
pottery, bkMdtU.

104 RIG-VEDA 8ANH1TA.

VASA, Yadu, and Ugbadeva : let Agni, the arrester
of the robber, bring hither Navavastwa, Bbihad-
RATHA, and TuEvixi.'

19. Manu detained thee, Agni, (to give) light to
the various races of mankind. Born for the sake of
sacrifice, and satiated with oblations, thou, whom
men reverence, hast blazed for KAi^WA.

20. The flames of Agni are luminous, powerful,
fearful, and not to be trusted. Ever assuredly and
entirely consume the mighty spirits of evil and all
our other adversaries.

StfKTA II. (XXXVII.)

The Rishi is Ka^wa ; the hymn is addressed to the Maruts ;

the metre is Gdyatti.

Varga XII. 1. Celebrate, KaAwas,^ the aggregate strength of
the Maruts, sportive, without horses,** but shining
in their car.

^ Nothing more is said of the persons named in this verse than
that they were Rdfarshis, royal sages. TurvaSa may be another
reading of Turvasu, who» with Yadu, was a son of Yaydii^ of the
lunar race. We have several princes in the Purddas of the name
of Vrihadratha, but the others are exclusively Vaidik,

K<dwa8 may mean either the members of the Goira, the
family or school of Ktdwa, or simply sages or priests.

^ The phrase is AnarvdiUim, which the Scholiast explains,
bhrdipvya rahitam, literally, without a brother's son, which would
be a very unintelligible epithet. Arwm is, in its usual acceptation,
a horse ; and bemg without horses would not be ini^plicable to
the Mantis, whose chariot is drawn by deer. Bkrdirhya has for
one sense that of enemy; whence Rosen renders the expression of

FIRST ASHfAKA — ^THIRD ADHYAyA. 105

2. Who, borne by spotted deer, were bom self-
radiant, with weapons, war-cries,* and decorations.

3. I hear the cracking of the whips in their
hands, wonderfully inspiring (courage) in the fight.

4. Address the god-given prayer^ to those who are
your strength, the destroyers of foes, the powerful,
possessed of brilliant reputation.

5. Praise the sportive and resistless might of the
Mabuts, who were bom amongst kine,® and whose
strength has been nourished by (the enjoyment of)
the milk.^

6. Whicli is chief leader among you, agita- VargaXiii.

the text, ho9tuan imnumem , and M. Langloifl, mattaquabie; bat it
la donbtfol if arvan can admit of snch an interpretation.

VdSibhih, with Bounds or speeches ; t. e„ according to the
Scholiast, with cries terrifying the enemy's army ; vds{ is a syno*
nyme of vdch, speech, voice, in the Nighaniu.

Devattam'brakma, the praise or prayer which recommends
the oblation, obtained from the favour or instruction of the gods.
° The text has goshu-ntdrutam, the tribe of Maruts among the
cows ; another text is cited, which says the Maruts were bom
of milk for Prihd, — Priiniyai vaipayaso marutah.

The passage is brief and obscare,^am&^ raaasya vdvfidhe,
which is explained, their vigour, derived from or of the milk,
was increased (either) in enjoyment or in the belly, — gokshxrard'
pasya sambandhi tat tefo Jambhe sukhe udare vd vriddkam abhdi.
Rosen renders it, in utero lactis vires augeniur; M. Langlois has,
qui r^ent au milieu des vaches (celestes) et ouvreauec force {leurs)
tnamelles pour en /aire cvuler le Udt. Tlie cows he considers the
donds, and the milk the rain ; but it is the kurdhas, the tefas, the
vigour or strength of the Maruts, which has been augmented in or
by, not exerted upon, the rasa or milk.

106 RIG«VEDA 8ANHITA.

tors of heaven and eartb, who shake all around like
the top (of a tree) ?

7. The householder, in dread of your fierce and
violent approach, has planted' a firm (buttress) ; for
the many-ridged mountain is shattered (before you).

8. At whose impetuous approach, earth trembles
like an enfeebled monarch through dread (of his
enemies)*

9. Stable is their birthplace, (the sky), yet the
birds (are able) to issue from (the sphere of) their
parent ; for your strength is everywhere (divided)
between two (regions, or heaven and earth).

10. They are the generators of speech : they
spread out the waters in their courses : they urge
the lowing (cattle) to enter (the water) up to their
knees (to drink).

Vargaxiv. 11. They drivo before them in their course, the
long, vast, uninjurable, rain-retaining cloud.

12. Maruts, as you have vigour, invigorate man-
kind ; give animation to the clouds.

13. Wherever the Maeuts pass, theyfiU the way
with clamour : every one hears their (noise).

14. Come quickly, with your swifk (vehicles) :
the offerings of the Ka^was are prepared; be
pleased with them.

15. The offering is prepared for your gratifica-

* The text has only mdnuaho dadhre^ the man has planted ; the
Scholiast explams the former, gfihaswdmC, the master of the hoiue»
and adds to the latter, grihaddShydrtkm dfiSham stambkam, a
strong post to give stahility to the dwelling.

FIRST ASHfAKA ^THIRD ADHYAYA. 107

tion : we are your (worshippers), that we may live
all our life.

siJma ni. (xxxvni.)

Hie ftishi, deities, and metre continue the same.

1. Maruts, who are fond of praise, and for whom Varga xv.
the sacred grass is trimmed, when will you take us

by both hands as a father does his son ?

2. Where indeed are you (at present)? when will
your arrival take place ? Pass from the heaven, not
from the earth. Where do they who worship you
cry (to you) like cattle ?

3. Where, Maruts, are your new treasures?
where your valuable (riches) ? where all your aus-
picious (gifts) ?*

4. That you, sons of Pri^ni,'* may become mor-
tals, and your panegyrist become immortal.

6. Never may your worshipper be indiflferent to
you, as a deer (is never indifferent) to pasture, so
that he may not tread the path of Yama.

6. Let not the most powerful and indestructible Varga xvi.
NiRRiTi** destroy us ; let him perish with our (evil)

desires.

7. In truth the brilliant and vigorous Maruts,

The expressions of the text, smnnd, suvitd, and soMuigd, are
said to imply, severally, offspring and cattle, jewels and gold, and
horses, elephants, and the like.

Pri&ni mdtarah, as we have had before (p. 56, n.) ; bat PrihU
is here explained by the Scholiast by Dhemt, a milch-cow.

He is here called a divinity of the Rdkskata race (see p. 62, n.).

108 RIO-VEDA 8ANHITA.

cherished by Rudra,* send down rain without wind
upon the desert.

8. The lightning roars like a parent cow that
bellows for its calf, and hence the rain is set free by
the Maruts.

9. They spread darkness over the day by a water-
bearing cloud, and thence inundate the earth*

10. At the roaring of the Maruts, every dwelling
of earth (shakes), and men also tremble.

Vargaxvii. H* Maruts, with stroug hauds, come along the
beautifully-embanked rivers with unobstructed pro-
gress.

12. May the felloes of your wheels be firm ; may
your cars and their steeds be steady, and your
fingers well skilled (to hold the reins).

13. Declare in our presence, (priests), with voice
attuned to praise BrahhaAaspati,^ Agni, and the
beautiful Mitra.

14. Utter the verse that is in your mouths, spread
it out like a cloud spreading rain : chant the mea-
sured hymn.

15. Glorify the host of Maruts, brilliant, de-
serving of praise, entitled to adoration : may they
be exalted by this our worship.

Rudriydsdk ; Rudrasya imd, those who are of or belonging to
Rudra; explained RudreHa pdlitdh, cherished or protected by
Rudra ; for the explanation of which, reference is made to the
Akhydnaa tales or traditions. There is no connection between
Rudra and the Maruts in the PurdiUu.

The lord of the matUra or prayer, or of the sacrificial food.

FIB8T ASHfAKA — THIRD ADHYAyA. 109

SiJkta IV. (XXXIX.)

The ^isM and deities are the same ; the metre is Vrihati in the

odd veraes, Satovfihati in the even.

!• When, Maeuts, who make (all things) tremble, Varga xviii.
you direct your awful (vigour) downwards from
afar, as light (descends from heaven), by whose wor-
ship, by whose praise (are you attracted) ? to what
(place of sacrifice), to whom, indeed, do you repair ?

2. Strong be your weapons for driving away
(your) foes, firm in resisting them : yours be the
strength that merits praise, not (the strength) of a
treacherous mortal.

3. Directing Maruts, when you demolish what
is stable, when you scatter what is ponderous, then
you make your way through the forest (trees) of
earth and the defiles of the mountains.

4. Destroyers of foes, no adversary of yours is
known above the heavens, nor (is any) upon earth :
may your collective strength be quickly exerted,
sons of RuDRA,' to humble (your enemies).

5. They make the mountains tremble, they drive
apart the forest-trees. Go, divine Maruts, whither
you will, with all your progeny, like those intoxi-
cated.

6. You have harnessed the spotted deer to your Varga xix.
chariot ; the red deer yoked between them, (aids to)

* Rudrdsah ; Rudra-putrdh, sons of Rvdra, figuratively, per-
haps, as having been protected by him, as intimated in the pre-
ceding hymn.

110 RIG-VEDA 8ANHITA.

drag the car:^ the firmament listens for your
coming, and men are alarmed.

7. RuDRAS, we tave recourse to your assistance
for the sake of our progeny : come quickly to the
timid KaAwa, as you formerly came, for our pro-
tection.

8. Should any adversary, instigated by you, or by
man, assail us, withhold from him food and strength
and your assistance.

9. Prachetasas,^ who are to be unreservedly
worshipped, uphold (the sacrificer) Ka&WA : come to
us, Maruts, with undivided protective afisistances,
as the lightnings (bring) the rain.

10. Bounteous givers, you enjoy unimpaired
vigour: shakers (of the earth), you possess undi-
minished strength : Maruts, let loose your anger,
like an arrow, upon the wrathful enemy of the
Jiishis.

The spotted deer, PrishaH, are always specified as the steeda
of the Maruts. We then have in the text, prashtir-vdhati rohita;
praahtih is said to he a sort of yoke, in the middle of three horses
or other animals, harnessed in a car ; hut the word stands alone,
without any grammatical concord, and it does not appear what is
to he done with the yoke. RokUa^ the Scholiast says, is another
kind of deer, the red deer, who, vahati, hears or drags the car,
ratham m^aU, The sense may he something like that which is
given in the translation, hut the construction of the original is

ohscnre, and i^parently rude and ungrammatical.

Or the appellatiye may he an epithet only implying those
possessed of superior (pro) intellect (ch^aa).

FIRST ASHfAKA — ^THIRD ADHYAYA. Ill

SiJkta v. (XL.)

The ddty is BrahmaAabpati ; the ^h$ is still KaAwa ; the

metre the same as in the preceding.

1. Rise Dp, Brahma^aspati :^ devoted to the Vargaxx.
gods, we solicit thee. Bounteous Maruts, be nigh

at hand : Indra, be a partaker of the libation.

2. Man celebrates thee, son of strength,^ for the
wealth abandoned (by the foe). Maruts, may he
who praises you obtain wealth, yielding excellent
steeds and eminent vigour.

8. May Brahbca^aspatt approach us: may the
goddess, speaker of truth,^ approach us : may the
gods (drive away) every adversary, and, present,
conduct us to the sacrifice which is beneficial to
man, and (abounds) with respectably-presented
offerings.

4. He who presents to the ministrant (priest)

In a farmer passage* Br a hw mAoipati appeared as a farm of
I (p. 41» n.) ; in this hymn he is associated intii the Maruts,

although Indra is also separately named.

SdKasaspiang* Similar epithets, as SekoBO yeka and 8ihmk
Boktuak, have been applied to A^ (Hymn xxvi. ▼. 20, and
zxvii. y. 2) ; the Scholiast* however, interprets the componnd,
in this place* the great or abmidant protector of strength, —
balasya hakigpdlaka, such being one of the meanings of jwfrs
given in the JVtra^a .* putrak pwru irdyaU ; where, however, that
meaning is only the etymological explanatbn of pMtra, a son. —
Nprukia, 2, 11.

Deif{ nmrih, the goddess of speech, Vdk devatd^ in the form
of lover of truth ; pnyaaaiyariipd, a form of Sara8wat{,

112 RIG-YEDA SANHITA.

wealth fit to be accepted, enjoys inexhaustible
abundance : for him we worship Ila,* attended by
brave warriors, inflicting much injury, receiving
none.

5. Verily BeahmaAaspati proclaims the sacred
prayer, in which the divinities, Indra, VaruAa,
MriBA, and Abyaman, have made their abode.^
Vargaxxi. 6. Let US rocite, gods, that felicitous and fault-
less prayer at sacrifices : if you, leaders, desire (to
hear) this prayer, then will all that is to be spoken
reach unto you.

7. Who, (except BrahmaiS^aspati), may approach
the man who is devoted to the gods, by whom the

* Manoh piUH, the daughter of Manu and institatiiz of sacri-
fices (see p. 22, n.). Looking upon BrahmBdaspali as the pre-
siding divinity of prayer or sacrifice* allnsion to lid were not
whoUy out of place : why she should he sw&d, if that he rightly
explained 8obhanair'V&ttir'bhafdir»ytiktd, accompanied hy excellent
heroes, does not appear.

Hub and the next verse are directed to he recited at the
AgmsUoma ceremony, in connection wilh prayers addressed to
Indra and the Mantis. Fh)fessor Roth dtes it in proof of his
theory, that BrakmaiiaspaH is in an especial manner the divinity
of prayer, which is not incompatible with his being identical with
either A^ or Indra, in the same capacity. He recites, it is said,
aload (praoadati) the prayer (wum^ra), which ought to be so re-
dted (uktkya) by the mouth, according to the Scholiast, of the
Hotri; in whidi mantra^ Indra and the rest abide, or are mysti-
cally present ; or, as explained in the commentary on the next
stanza, it is the mmtra or prayer that generates or brings them to
the presence of the worshipper, — ImdrdduMorvadewUdpratipddakam
nuoUnon,

FIRST ASHfAKA — THIRD ADHYAYA. 113

clipped sacred grass is spread : the giver of the
oblation has proceeded with the priests (to the hall
of sacrifice), for he has a dwelling (abounding) in-
ternally with precious things.

8. Let Brahha^aspati concentrate his strength :
associated with the regal (divinities), he slajs (the
foe): in the time of danger he maintains his station :
armed with the thunderbolt,* there is no encourager
nor discourager of him in a great battle or a small.

<

SdKTA VI. (XLI.)

The fishi is Ka^^a : the three first and the three last stanzas
are addressed to Varu^^a, Mitra, and Artaman ; the middle
three to the Adittas : the metre is GdyatH,

1. The man whom the wise Varuna, Mitra, and VargaXxiL
Aryaman protect quickly subdues (his foes).

2. He whom they heap (with riches), as if (col-
lected) by his own arms; the man whom they
defend from the malignant ; every such man, safe
from injury, prospers.

3. The kings (VaruAa, &c.) first destroy their
strongholds, and then the foes of those (who wor-
ship them), and put aside their evil deeds.

* This attribute would identify him with Indra, in which

character he appears throaghout this hymn.

In fact, the hymn may be considered as wholly addressed to

the Adityas, for the three deities separately named are in one of

their characters Adityas also; that is, they were the sons of Aditi,

the wife of KaSyapa, and are representatives of the san in as many

months of the year.

I

114 RIG-VEDA SANHITA.

4. ApiTYAS, to you repairing to the sacrifice, the
path is easy and ft*ee from thorns: no unworthy
oblation is here prepared for you.

5. Adfiyas, guides, may the sacrifice which you
come to by a straight path, be to you for your
gratification.

Varga xxiii. 6. That mortal (whom you &your), exempt from

harm, obtains all valuable wealth, and offspring like
himself.

7. How, my friends, shall we recite praise (wor-
thy) of the great glory of Mitba, VaruAa, and
Aryaman ?

8. I do not denounce to you him who assails or
reviles the man devoted to the gods ; I rather pro-
pitiate you with offered wealth.

9. For he (the worshipper) loves not, but fears
to speak evil (of any one), as a gamester fears (his
adversary) holding the four* (dice), until they are
thrown.

The text has only, chaturaschid dadanuinddvithfyad-d^mdhiitoh,
he may fear from one holding four mitil the fall. The meaning is
supplied hy the Scholiast, with the assistance of Ydska, chatura
akshdn dhdrayatah kitavdt, from a gambler holding four dice;
Sdydia says, four cotrrt shells, — kapardakdh ; that is, where two
men are playing together, the one who has not the throw of the
dice or the shells is in anxious apprehension lest it should be
against him.

FIRST ASHfAKA — ^THIRD ADHYAYA. 115

SiJkta VII. (XLII.)
Itishi and metre as before ; the deity is Fijshan.

1. PusHAN, convey us over the road, remove the Vargaxxiv
wicked (obstructer of the way). Son of the cloud,

deity, go before us.

2. If a wicked (adversary), Pushan, a robber, or
one who delights in evil, points out to us (the way
we ought not to go), do thou drive him from the
road.

3. Drive him far away, apart from the road, the
hinderer of our journey, a thief, a deceiver.

PiUhan is usually a synonyme of the son ; that is, he is one
of the twelve Adityas. He is described by the Scholiast as the
presiding deity of the earth, — prithivyabhrnM devah ; he is also
the cherisher of the world ; from pUsk, to nourish. According to
the tenoor of the hymn, he is the deity presiding especially over
roads or joumeyings. His being called the son of the cloud, is
not incompatible with his character of earth personified as a male,
as, according to other texts of the Veda, the earth was bom of the
water, — adbhyah prUfM; and agam, earth was the essence of the
water; tad yad apdm sdra d$it tat samahanyata 8dprithiv{(d)havat, —
that which was the essence of the waters, that was aggregated,
and it became earth. Pdshd occurs also as a feminine noun, in
which case it appears to be synonymous with PritkM, the earth,
as m the text : PikhddJncamk pdtu, which is explained, fyam
pdskd, may this Pdshd protect the roads ; where the gender is
denoted by the feminine pronoun (yam: and in another text,
tyam vai pdaheyam hCdam sarvam pushyati, — ^this is verily Piishd,
for she cherishes this whole worid. Throughout the h3nnn, how-
ever, Pdshan is masculine.

1 2

116 RTG-VEDA SANHITA.

4. Trample with your feet upon the mischievous
(body) of that evil-minded pilferer of both (what is
present and what is absent), whoever he be.

5. Sagacious and handsome Pushan, we solicit of
tbee that protection wherewith thou hast encou-
raged the patriarchs.

Vargaxxv. 6. Tberoforo do thou, who art possessed of all
prosperity, and well equipped with golden weapons,
bestow upon us riches that may be liberally dis-
tributed.

7. Lead us past our opponents; conduct us by
an easy path ; know, Pitshan, how to protect us
on this (journey).*

8. Lead us where there is abundant fodder ; let
there be no extreme heat by the way ; Pushan,
know how to protect us on this (journey).

9. Be favourable to us, fill us (with abundance),
give us (all good things), sharpen us (with vigour),
fill our bellies ; Pushan, know how to protect us
on this (journey).

10. We do not censure Pushan, but praise him
with hymns ; we solicit the good-looking (Pushan)
for riches.

In this and the two next venes, we have an example of what
is not unfrequent, the repetition of a phrase as a sort of burden
or refrain : the expression is» PiUhan iha kratum vidah, — Pushan,
know here, the act or business ; that is, on this occasion or jonmeyp
know how to fulfil your function of giving us protection. Rosen
renders it, Pushan htc sacrifidum animadverte ; kratu meaning an
act of sacrifice, as well as act or action in general.

FIRST ASH'fAKA THIRD ADHYAVA. 117

SdKTA VIII. (XLIII.)

The Rhhi is the Barae ; the deity ia Rudra ;" the third stanza is
addressed to Mitra and Varu^a also, and the last three
yerses to Soma ; the metre of the last verse is AmtaMubh, of
the rest, CfdyatH.

1. When may we repeat a most grateful hymn vargaxxvi.
to the wise, the most bountiful and mighty Rudra,

who is (cherished) in our hearts?

2. By which earth may (be induced to) grant the
gifts of Rudra* to our cattle, our people, our comts,
and our progeny.

3. By which Mitra, and VaruAa, and Rudra,
and all the gods, being gratified, may show us
(favour).

4. We ask the felicity of S anyu,* from Rudra,

According to the Scholiast, Rudra means, he who makes to
weep, who causes all to weep at the end of time ; thus identi-
fying him with the destroying principle, or Siva; hot there is
nothing in the hymn to bear out such an identification ; on the
contrary, he appears as a beneficent deity, presiding especially oyer
medicinal plants.

Aditi is here said to mean the earth, who, it is wished, may
so act (karat), that RuJriya may be obtained. The meaning of
Rudrfya, according to the Scholiast, is, Rudra sambandM bhesha-
jam, — ^medicament in relation to or presided oyer by Rudra, con-
formably to the text, yd te Rudra Sivd tandh, Sivd vUwd ha, bheshdf^
Hod, Rudrasya hheshqj^, — whateyer are thy auspidous forms, O
Rudra, they are aU auspicious ; auspicious are medicaments, the
medicaments of Rudra,

Sanyu is said to be the son of Vfihaspatif nothing more is
related of him.

118 9IO-VEDA SANHrri.

»

the encourager of hymnSy the protector of sa-
crifices, possessed of medicaments that confer
delight/

5. Who is so brilliant as S'anyu, who gratifies
like gold, the best of the gods, the provider of
habitations ?
Varga XXVI J. 6. Who bestowB easily-obtained happiness on our

steeds, onr rams, onr ewes, our men, our women,
and our cows ?

7. Soma, grant us prosperity more than (sufficient
for) a hundred men, and much strength-engendering
food.

8. Let not the adversaries of Soma, let not our
enemies, harm us : cherish us, Indra, with (abun-
dant) food.

9. Soma, who art immortal, and abidest in an
excellent dwelling, have regard for thy subjects,
when at their head in the hall of sacrifice thou
observest them (engaged in) decorating thee.^

ANUvAka IX.

SiJkta I. (XUV.)

Praska^wa, the son of Ka^wa, is the J^ishi; Agni is the deity,

^ JdUkkabh/Mh^om, he who has medicaments confierriiig de-
light ; from jo, one boni» and Idsha, happiness ; an mwroal word
except in a oompoand form, as MUdsha, which is of emrrent use ;
or it may mean, ^ruog from water (/o^), all yegetSibles depend*
ing upon water for their growth.

Apparently there is some confusion of objects in this place.
Soma, the moon, being confounded with Soma, libation.

FIRST ASHfAKA— THIRD ADHYAYA. 119

but the two first yeraes are addressed also to the AiSwinb and
to UsHAs (the dawn) ; the metre is Brihati in the odd verses^
Satohfihati in the eren.

1. AoNi, who art immortal, and cognisant of all Vaigaxxviii.
begotten things, bring from the dawn to the donor

(of the oblation), wealth of many sorts, with an
excellent habitation : bring hither to-^ay the gods
awaking with the morning.

2. For thou, Aoni, art the accepted messenger
of the gods, the bearer of oblations, the vehicle of
sacrifices :* associated with Ushas and the AiSwiNS,
bestow upon us abundant and invigorating food.

3. We select to-daj Agni, the messenger, the
giver of dwellings, the beloved of manj, the smoke-
bannered, the light-shedding, the protector of the
worship of the worshipper at the break of day.

4. I praise Aoni at the break of day, the best
and youngest (of the gods), the guest (of man), the
universally-invoked, who is friendly to the man that
offers (oblations), who knows all that are bom, that
he may go (to bring) the other divinities.

6. Aoni, immortal sustainer of the universe,
bearer of oblations, deserving of adoration, I will
praise thee, who art exempt from death, the pre-
server, the sacrificer.

^ RaikAvdkumr6ndm. Rosen render* ratMh, amrigm, hot Sd-
yaAa explains it, ratha-sthtmfya, in the place of a chariot ; con-
firmed hj other testa; as, e»ka hi deva^ratiah, he {A{^ is verily
the chariot of the gods, and, rtUAa ba vd e$ia hhiitebbyo devehhpo
havyam vahati, truly he is the chariot that bears the oblation to
the spirits and the gods.

120 RIG-VEDA SANHITA.

Vaiiga XXIX. 6. Juvenile Agni, whose flames delight, who art
universally invoked, and art praised (by us) on
behalf of the worshipper, understand (our wishes),
and, granting Praskanwa to live a lengthened life,
do honour to the divine man.*

7. All people kindle thee, Agni, the sacrificer,
the omniscient ; do thou, Aoni, who art invoked by
many, quickly bring hither the sapient deities.

8. Object of holy rites,^ (bring hither) on the
dawn following the night, Savitri, Ushas, the
AswiNsi Bhaga,*' and Agni : the Kanwas pouring
out libations, kindle the wafter of the burnt offer-
ing.

9. Thou, Aoni, art the protector of the sacrifices
of the people, and the messenger (of the gods);
bring hither to-day the gods awaking at dawn, and
contemplating the sun, to drink the Soma juice.

10. Resplendent Aoni, visible to all, thou hast
blazed after many preceding dawns, thou art the
protector (of people) in villages, thou art the asso-
ciate of man placed on the east (of the altar).^

varga XXX. H. Wo placo thee, Agni, as Manu placed thee,
who art the implement of sacrifice, the invoker, the
ministering priest, very wise, the destroyer (of foes),
immortal, the messenger (of the godd).

Namasyd dawyttm janam ; that is, the Jftiski of the hymn,
Praska^wa.

Swadhwara ; from su, good, and adhwara, sacrifice ; equivalent.

according to the Scholiast, to the Ahavan^a fire.
Bhaga is one of the Adityas,
PurohUa, which may also mean, the domestic priest.

c
d

FIRST ASH'fAKA THIRD ADHYAYA. 121

12. When, cherisher of friends, thou art present
as the Purohita at a sacrifice, and dischargest the
mission to the gods, then thy flames roar like the
resounding billo^vs of the ocean.

13. Agni, with sharp ears, hear me : let Mitra
and Aryahan, and (other) early-stirring deities,
with all the accompanying oblation-bearing gods,
sit down at the sacrifice upon the sacred grass.

14. Let the munificent Maruts, who have
tongues of fire, and are encouragers of sacrifice,
hear our praise : let the rite-fulfilling VaruAa,
with the ASwiNs, and with Ushas, drink the Soma
juice.

StJkta II. (XLV.)

The deity and fiishi are the same, except in the last stanza and
the half of the preceding, which indade any deified being ; the
metre is Anushiubh,

1. Agni, do thou, in this our rite, worship the Vargaxxxi.
Vasus, the RuDRAS, the Adityas^ or any other

(living) being sprung from Manu, sacrificing well
and sprinkling water.*

2. Verily the discriminating gods are givers of
rewards to the offerer (of oblations) : lord of red
coursers, propitiated by our praises, bring hither the
three and thirty divinities.^

Janam ; Manujdiam, a man bom of Manu, Jana, according
to the Scholiast, here signifies a divine being in connection with
the divinities enumerated, another man, devoid rupam, of a divine
nature or form.

We have had these alluded to on a former occasion (p. 97, n.) ;

122 RIG- VEDA SANHITA.

3. Agni, accomplisber of solemn acts, cognisant
of all who are bom, hear the inrocation of Pras-
KA^WA, as thou hast heard those of P&iyamedha,
of Atri, of ViBUPA, of Angibas,*

4. The performers of great ceremonies, the offer-
ers of acceptable sacrifices, have invoked for (their
protection), Agni, shining amidst the solepinities,
with pure resplendence.

5. Invoked by oblations, giver of rewards, listen
to these praises with which the sons of Kai^wa
invoke thee for protection.

Varga XXXII. 6. Agni, grautcr of abundant sustenance, who

art beloved of many, the sous of men invoke thee^
radiant-haired, to bear the oblation (to the gods).

7. The wise have placed thee, Agni, in (their)
sacrifices as the invoker, the ministrant priest, the

but, according to the Aitareya Brdbmaiia, 2, 18» there are two
classes of thirty-three divinities each, the one consisting of those
formerly specified, who are termed also Somapds, or drinkers of
the Soma juice, and the other of eleven Praydjcis (the same with
the Apr(8, p. 31), eleven Anuydjas, and eleven Upaydjas, who
are to be propitiated by oblations of clarified butter, not by liba-
tions of Soma. They are evidentiy little else than personifications
of sacrifices.

* The commentator, on the authority of the Ntrvkta, 3, 17,
calls these all J^tsMs. Atri and Angira» are always enumerated
among the Prt^dpoHs; Priyamedhas may be the same as iVs-
yavrata, the son of Sw4i^ambhuva Manu; and we have a Viri^
among the early descendants of Vaivaiwata Mamt, who, as the
father of lid, is the Manu of the Veda.— Vishnu PurdAa, pp. 53
and 359.

FIRST ASHfAKA — ^THIRD ADHTAYA. 123

donor of vast wealth, the quick-hearing, the fiur-
renowned.

8. The wise (priests), with effosed libations of
Soma juice, have summoned thee, yast and brilliant
AoNi, to partake of the (sacrificial food), as thej
hold the oblation on the part of the individual who
presents it.

9. Strength-generated,"" giver of rewards, provider
of dwellings, place here to-day upon the sacred
grass the morning-moving deities, or (other) deified
being, to drink the Soma juice.^

10. Worship with coi\joint invocations, Aoni,
the present deified being : bounteous divinities, this
is the Soma juice ; drink it, for it was yesterday
expressed.'

SiJkta III. (XLVI.)
The JSiisld as before ; the deities are the Ai^wins ; the metre is

1. The beloved UsHAS, until now unseen, scatters Vargocxxiii

Produced by friction, which requires strength to perform
effectaaUy.

In this and the next stanza, we have again an allusion to
some divine or deified person, daSvyam janam, or to some other
divinity, without particularizing him ; it may be intended for Ka
or Prajdpaii, who with Agni, here actually addressed, would
make up the thirty- three divinities, with the Vaaui, Rudrat^ and
Adityas.

TirO'ahm/am is said to be the appellatiou of the Soma juice
so prepared ; from tirasp oblique or indirect* and abnyam, dhimal ;
that juice which is expressed on the preceding day and offered on
the succeeding.

124 RIG-VEDA SANHITA.

darkness from the sky : A^wins, I greatly i)raise
you.

2. Who are divine, of pleasing appearance, chil-
dren of the sea,* willing dispensers of wealth, and
grantors of dwellings, (in recompense of) pious
acts.

3. Since your chariot proceeds, (drawn) by your
steeds, above the glorious heavens, your praises are
proclaimed (by us).

4. (A^wiNs); guides; the sun, (the evaporator) of
the waters, the nourisher, the protector and be-
holder of the (solemn) rite, nourishes (the gods)
with our oblation.

5. Nasatyas, accepting our praises, partake of
the exhilarating Soma juice, the animator of your
minds.

Vargaxxxiv. 6. AswiNs, grant us that invigorating food which

may satisfy us, having dispelled the gloom (of
want).^

7. Come as a ship, to bear us over an ocean of
praises : harness, AiSwins, your car.

8. Your vessel, vaster than the sky, stops on the
seashore : your chariot (waits on the land) : the

SindkU'fndtdrau. The sun and moon, as the Scholiast states,
are said to be bom of the sea, — samudra-jau; and in the opinion
of some, the Ahoins are the same as the sun and moon, and con-
sequently are sea-bom.

The origmal has only, ** disperse the darkness," — tamastirah ;
the Scholiast explains the darkness to signify that of poyerty,-—
ddridrya-rupdndhakdrah.

FIRST ASH-fAKA THIRD ADHYAYA. 125

drops (of the Soma juice) are expressed for your
worship.

9. KaAwas, (ask this of the AiSwins) : (How) do
the rays (of the sun proceed) from the sky ? (How)
does the dawn (rise) in the region of the waters ?
Where do you desire to manifest your own persons ?*

10. There was light to irradiate the dawn : the
sun (rose) like gold : the fire shone with darkened
flames.

11. A fit path was made for the sun to go Varga xxxv.
beyond the boundary (of night) ; the radiance of

the luminary became visible.

12. The worshipper acknowledges whatever boon
he receives from the Aswins, satiate with the en-
joyment of the Soma juice.

13. Causers of felicity, co-dwellers with your
worshipper, as with Manu, come hither to drink of
the Soma juice, and (accept) our praise.

14. May XJshas follow the lustre of your ap-
proach, circumambient A^wins, and may you be
pleased with the oblations offered by night*

15. AiSwiNS, may you both drink (the libation).

The whole of this stanza is very elliptical and obscure, and
largely indebted to the Scholiast ; literally, it would run, " Rays
from the sky, Ktdwas, cause of dwelling in the place of the
rivers ; where do yon wish to place own form ?" Sdya^a fiUs this
up by supposing that the Kdiwas are directed to inquire of the
ASwms the particulars specified in the translation. Without some
such addition, however conjectural it may be, it were impossible
to extract any meaning out of such a passage.

126 RIG-VEDA 8ANHITA.

and bestow upon us happiness, through your irre-
proachable protection.

FOURTH ADHTAYA.

ANUVAKA IX. (continued).

SrfKTA IV. (XLVII.)

The jSwAt 18 PRASKAi^WA ; the deities are the AiiwiNs ; the metre
of the odd verses Brihati, of the even, SatohjikaH,

Vargai. 1. A^wiNS, oucouragers of sacrifice, this most

sweet Soma juice is prepared for you ; drink it of
yesterday's expressing, and grant riches to the
donor.

2. Come, AiSwins, with your three-columned
triangular car :* the KaAwas repeat your praise at
the sacrifice ; graciously hear their invocation.

3. A^wiNS, encouragers of sacrifice, drink this
most sweet Soma juice ; approach to-day the giver
of the offering, you who are of pleading aspects, and
bearers of wealth.

4. Omniscient ASwins, stationed on the thrice-
heaped sacred grass, sprinkle the sacrifice with the

TH'bemdhureHa'trivritd'fxUhena, with a car with three posts,
and triangular, is the explanation we have had before. The Scho-
liast here proposes a somewhat different interpretation, and Would
render the terms ; having three undulating fisMtening^ of timber,
and passing unobstmctedly through tiie three worlds.

FIRST ASHfAKA — FOURTH ADHYAYA. 127

sweet juice : the illustrious Kanwas, with effused
libations, invoke you.

5. With such desired aids as you protected
Ka^wa with, do you, cherishers of pious acts,
preserve us: encouragers of sacrifice, drink the
Soma juice.

6. Good-looking AfiwiNS, as you brought in your Varga ii.
car, bearers of wealth, abundance to Sudas,* so

bring to us the riches that many covet, whether
from the firmament or the sky beyond.

7. NAsATYAS, whether you abide far off or close
at hand, come to us in your well-constructed car,
with the rays of the sun.

8. Let your coursers, the grace of the sacrifice,
bring you to be present at our rite : guides (of
men), bestowing food upon the pious and liberal
donor (of the offering), sit down on the sacred grass.

9. Come, NAsatyas, with your sun-clad chariot,''
in which you have ever conveyed wealth to the
donor (of the offering), to drink of the sweet Soma
juice.

10. We invoke with chanted and recited hymns,
the very affluent AiSwiNS, to be present for our
protection. Have you not ever drunk the Soma
juice in the favoured dwelling of the KaAwas ?

a

Sudds is called a Rdjd^ the son of Pijavana, We have two
princes of the name of Suddsa, in the PwrdiUu, one in the solar
line {VishiiM Purdia, 380), the other in the Innar. the son of
Dwoddta (ibid. 454).

LHeraUy, sun-skinned, — sdrya twaehd; that is, either sor-
ronnded or invested hy the sun, or like him in brightness.

128 RIG-VEDA SANHITA.

SdKTA V. (XLVIII.)

Tbe ftishi is the same, but the hymn is addressed to Ushas, the
personified dawn, or Aurora : the metre is the same as in the
preceding.

varga rii. 1. UsHAS, daughter of heaven, dawn upon us
with riches : diffuser of light, dawn upon us with
abundant food: bountiful goddess, dawn upon us
with wealth (of cattle).

2. Abounding with horses, abounding with klne,
bestowers of every sort of wealth,* (the divinities of
morning) are possessed of much that is necessary
for the habitations (of men) : Ushas, speak to me
kind words : send us the affluence of the wealthy.

3. The divine Ushas has dwelt (in heaven of
old) : may she dawn to-day, the excitress of chariots
which are harnessed at her coming, as those who
are desirous of wealth (send ships) to sea.*

4. Ushas, at thy comings wise men turn their
minds to benefactions; of these men, the most
wise KaAwa proclaims the fame.

These three epithets are all in the feminine plural, without a
substantive : aswdvat{h, gonuU(h^ viswasuvidah ; the Scholiast sup-
plies, therefore, ushodevatdh, the divinities of dawn, as if there
were many ; Rosen supplies, hora nuUutina,

The text is, samudre na iravasyavah, like those desirous of
wealth for sea ; the commentary supplies " send ships." In the
beginning of the stanza we have only Uvdsa Ushas, which the
Scholiast explains, purd nwdsam akarot, she has made a dwelling
formerly, i.e. prabhdtam hitavaU, she produced the dawn.

FIBST A8Hf AKA — FOURTH ADHYATA. 129

6. UsHAS^ nourishing (all)» comes daily like a
matron, the directress (of household duties), con-
ducting all transient (creatures) to decay: (at her
coming) each biped stirs, and she wakes up the
birds.

6. She animates the diligent^ aad sends clients Vaiga iv.
(to their patrons) ;* and, shedder of dews, knows

not delay ; bestower of food, at thy rising the soar-
ing birds- no longer suspend (their flight).

7. This auspicious XJshas has harnessed (her
Tehicles) from afar, above the rising of the sun;
and she comes gloriously upon man with a hundred
chariots.^

8. All living beings adore her, that she may be
visible : bringer of good, she lights up the world :
the affluent daughter of heaven drives away the
malevolent, and disperses the absorbers'^ (of mois-
ture).

9. Shine around, Ushas, with cheering lustre,
bringing us every day much happiness, and scatter-
ing darkness.

10. Inasmuch, bringer of good, as thou dawnest.

a

Arthinah visjyati^ she lets loose askers, solicitors, for they,
says SifyttHa, haying risen at early morning, go to the hooses of
those who are their respective bene&ctors, — te (ydchakdh) ushah*
kdle gaamtthdya swakfya'ddtfigfihe gachchhantu

Perhaps, with many rays of light, is what is intended hy the
many chariots of the dawn.

Sridhah; 808hayitr(n; the driers up ; possibly, the doads are

intended, as taking up the dews of night, but no explanation of

the application of the term is given.

K

130 RIG-VEDA SANHITA.

the breath and life of all (creatures) rest in thee :
diffuser of light, come to us with thy spacious car :
possessor of wondrous wealth, hear our invocation.
vargaV. 11. UsHAS, accopt the (sacrificial) food which of

many kinds exists among the human race, and
thereby bring to the ceremony the pious, who,
offering oblations, praise thee.

12. UsHAS, bring from the firmament all the
gods, to drink the Soma juice, and do thou thyself
bestow upon us excellent and invigorating food,
along with cattle and horses.

13. May that Ushas whose bright auspicious
rays are visible all around, grant us desirable, agree-
able, and easily-attainable riches.

14. Adorable Ushas, whom the ancient sages
invoked for protection and for food, do thou,
(radiant) with pure light, (pleased) by our offerings,
accept our praises.

15. Ushas, since thou hast to-day set open the
two gates of heaven with light,'^ grant us a spacious
and secure habitation: bestow upon us, goddess,
cattle and food.

16. Adorable Ushas, associate us with much and
multiform wealth, and with abundant cattle, with
all foe-confounding fame, and, giver of sustenance,
with food.

The east and west points of the horizon.

FIRST ASHTAKA FOURTH ADHYAYA. 131

SiJkta VL (XLIX.)
The ftishi and deity are the same ; the metre is Anushtubh,

1. UsHASy come by auspicious ways from above Varga vi.
the bright (region of the) firmament ; let the purple

(kine)* bring thee to the dwelling of the offerer of
the Soma juice.

2. UsHAs, in the ample and beautiful chariot in
which thou ridest, come to-day, daughter of heaven,
to the pious offerer of the oblation.

3. White-complexioned Ushas, upon thy coming,
bipeds and quadrupeds (are in motion), and the
winged birds flock around from the boundaries of
the sky.

4. Thou, Ushas, dispersing the darkness, illu-
minest the shining universe with thy rays ; such as
thou art, the Ka&was, desirous of wealth, praise
thee with their hymns.

SiJkta VII. (L.)

PRASKAi^A ia ttill the ftishi ; the deity is S{}rta, the ann. The
first nine stanzas axe in the Gdyatri metre, the last four in the

1. His coursers bear on high the divine all- VargaVii.
knowing Sun, that he may be seen by all (the

worlds).

2. (At the approach) of the all-illuminating Sun,

* So the Nighmtu,—AruHiyo gdva vskasdm, pnrple cows, the

vehicles of the morning.

K 2

132 ^lO-VEDA SANHITA.

the constellations" depart with the night, like
thieves,

3. His illuminating rays behold men in succession,
like blazing fires.

4. Thou, SuRYA, outstrippest all in speed;* thou
art visible to all ; thou art the source of light ;® thou
shinest throughout the entire firmament.

' NdkshatrdM, the stars in general, or the lunar asterisms,
which, according to different texts, are considered to be the abodes
of the gods, or the visible forms of pions persons after death ; as,
devagrihd vai nakshatrdiii, the constellations are verily the dwell-
ings of the gods ; and again, yo vd iha yqfate annum lokam nak^
shate, either, he who performs worship here, obtains the next
world, or, sukritdm vd etdni jyotduhi yan nakshatrdAi, those con-
stellations are the luminaries of those who practise reUgioas acts,
that is, according to SdyaHa, those who by attending to religious
duties in this world attain Swarga, are beheld in the form of con-
stellations, — 1^ hke karmdmuhfhdya ye swargam prdpnuv(mt{ te
nakshatrarupeiia drisyante,

Sdyaia says, that, according to the Smfiti, the sun moves
2,202 yqfanas in half a twinkle of the eye.

Jyotiahkritfgjmnghght to all things, even to the moon and the
planets, by night ; for they, it is said, are of a watery substance,
from which the rays of tlie sun are reflected, in like manner
as the rays of the sun, falling upon a mirror placed in the door-
way of a chamber, are reflected into the interior, and g^ve it
light. SdyaAa also explains the whole passage metaphysically,
identifying the sun with the supreme spirit, who enables all
beings to pass over the ocean of existence, who is beheld by all
desirous of final emancipation, who is the author of true or

I

spiritual light, and who renders everything lununous through the
light of the mind.

FIRST ASH'fAKA — ^FOURTH ADHYATA. 133

5. Thou risest in the presence of the Maruts,*
thou risest in the presence of mankind, and so as
to be seen in the presence of the whole (region) of
heaven.

6. With that light with which thou, the purifier Varga viii.
and defender from evil, lookest upon this creature-
bearing world,2 —

7. Thou traversest the vast ethereal space, mea-
suring days and nights» and contemplating all that
have birth.

8. Divine and light-diffusing Surya, thy seven
coursers^ bear thee, bright-haired, in thy car.

9. The Sun has yoked the seven mares'' that
safely draw his chariot, and comes with them self-
harnessed.

10. Beholding the up-springing light above the
darkness, we approach the divine Sun among the
gods, the excellent light.*

^ The text has, pratyai devdndm vUah, before the men or
people of the gods ; that is, the Maruts, who in another Vrndik
text are so designated : Maruto vai devdndm vikih.

Sapta haritah ; which may also mean the seven rays. The
seven horses are the da3r8 of the week ; the seven rays may ex-
press the same. They can scarcely be referred to the prismatic
rays, although tlie numerical coincidence is cnrioos.

^ Sapta kuidhyvvah ; akca striyah, mares. They are also called
naptyah, because with them the car does not fell : ydhMr napataii
rathah, — they were more docile than those of Phaeton's fiather.

Here again we may have an allusion to a spiritual sun. The
darkness, it is said, implies sin, and the approach to the sun
intimates reunion with supreme spirit ; as in other texts, Aganma

134 RIG-VEDA SANHITA.

11. Radiant with beneToIent light, rising to-daj
and mounting into the highest heaven, do thou, O
Sun, remove the sickness of my heart, and the
yellowness (of my body).*

12. Let us transfer the yellowness (of my body)
to the parrots, to the starlings, or to the Haritdld'
(tree).

13. This ADrrYA has risen with all (his) might.

jyotiruttamam, we go to the best light ; that is, we become identi-
fied with spiritual light, — sdyujyam gachchdmah ; and again, he (the
worshipper) becomes identical with that which he worships, — tarn
yathd yathopdsate tad eva bhavaii,

^ Hrid^roga may also mean heart-bom or indigestion ; hari"
mdnam, greenness or yellowness, is external change of the colour
of the skin in jaundice or bilious affections. This verse and the
two following constitute a tricha or triplet, the repetition of
which, with due formalities, is considered to be curative of disease.
Surya, thus hymned by Praskahoa, cured him« it is said, of a
cutaneous malady or leprosy under which he was labouring ;
accordingly SoMuika terms the couplets a mumtra, dedicated to the
sun, removing sin, healing disease, an antidote to poison, and the
means of obtaining present happiness and final liberation. The
espedal worship of the sun in India at the time of the first incur*
sions of the Mohammedans, attributed to that luminarjr's having
cured Sdmba, the son of Krishiia, of leprosy, is fully related by
M. Reinaud in his interesting M^oire svr Plnde, and was then»
no doubt, of ancient date, originating with the primitive notions
of the attributes of Surya here adverted to. The hymn is
throu^out of an archaic character.

So the Scholiast interprets the Haridrava of the text, Hariidla
drunui; hut there is no tree so called. Haritdla most usually
means yellow orpiment ; Haridrava, a yellow vegetable powder.

FIRST ASHTAKA — FOURTH ADHYAYA. 136

destroying my adversary, for I am unable to resist
my enemy.*

anuvAka X.

SlJKTA I. (LI.)

The ftishi is Sayta, the son of Angiras ; the hymn is addressed
to Indra; the two last verses are in the TrishMh metre, the
rest in the JagaH.

1. Animate with praises that ram," (Indra), who Varga ix.
is adored by many, who is gratified by hymns, and

is an ocean of wealth ; whose good deeds spread
abroad for the benefit of mankind, like the rays of
light: worship the powerful and wise Indra, for
the enjoyment of prosperity.

2. The protecting and fostering Ribhus^ hastened
to the presence of Indra, of graceful motion, and
irradiating the firmament,*" imbued with vigour,

* The enemy here intended is sickness or disease.

Angiras, it is said, having performed worship to obtain a
son who should resemble Indra, the deity became his son, under
the name of Sauya.

Tyam mesham; referring to a legend, in which it is narrated
that Indra came in the form of a ram to a sacrifice solemnized by
Medhdtithi, and dnmk the Soma juice ; or, mesha may be ren-
dered, victor over foes.

Hie ftibhus are said here to mean the Maruts, by whom
Indra was aided and encouraged, when all the gods had deserted
him ; as in the texts, " All the gods who were thy friends have
fled ; may there be friendship between the Marvts and thee ;"
and again, " The Maruts did not abandon him."

Indra, as Sakra, is one of the twelve AdUyas, or suns.

136 RIChVEDA SANHFTA.

the humiliator of his enemies, the perfonner of a
hundred pious acts; and by them, encouraging
words were uttered.*

3. Thou hast opened the cloud^ for the Angi-
RASAS, thou hast shown the way to Atri, who vexes
his adversaries by a hundred doors ;^ thou hast
granted wealth, with food, to Vimada :^ thou art
wielding thy thunderbolt in defence of a worshipper
engaged in battle.

4. Thou hast opened the receptacle of the
waters; thou hast detained in the mountain the
treasure of tlie malignant ;^ when thou hadst slain
V]BLiTRA, the destroyer,' thou madest the sun visible
in the sky.

They exclaimed* Strike ; Bhagavan, be valiant/' — Prahara
Bhagavo v^yaswa.

The term is gotra, explained either a doud, or a herd of
cattle. Gotrdbhid, as a name of Indra, implies, in ordinary lan-
guage, mountain-breaker; that is, with the thunderbolt; as
applied to cattle, it alludes, it is said, to the recovery of the cows
stolen by PaiU: in either case, the act was performed in consequence
of the prayers, or for the benefit of the descendants of Angiras.

By a number of means or contrivances, — yaniras*

Vimada is called in the commentary a Maharshi,
^ Parvate ddmtmad vasu ; in the mountain, implies the dwelling
of Indra ; ddmumat is variously explained, as one doing an injury,
hostile or malignant, an enemy; or, one descended from Damf, a
DdnavOy an Asura ; or it may be an epithet of vasu, wetdth, fit for
liberahty ; from ddwi, givmg.

Vfitra, who is AM; explained hanfyi, the slayer. From a
text cited from the Yt^ttr Veda, AM appears to be the personifi-
cation of all the benefits derivable from sacrifice, knowledge.

FIRST ASH'fAKA — ^FOURTH ADHYAYA. 137

5. Thou, Indra, by thy devices, hast humbled
the deceivers who presented oblations to their own
mouths:* propitious to men, thou hast destroyed
the cities of Pipru, and hast well defended RuiS*
WAN in robber-destroying (contests).^

6. Thou hast defended Kutsa in fatal fights with Vaiga x.
S'usH]&A ; thou hast destroyed S ahbara in defence

of Atithigwa; thou hast trodden with thy foot
upon the great Arbuda : from remote times wast
thou bom for the destruction of oppressors.^

7. In thee, Indra, is all vigour fully concen-
trated ; thy vdll delights to drink the Soma juice ;
it is known by us that the thunderbolt is deposited
in thy hands : cut off all prowess from the foe.

8. Discriminate between the Aryas and they

£une, food, and prosperity : Bo yai sarvam etai samabhavat tasmdd
AhiriH, — ^Inasmuch aa he was the same as all that, therefore he
was called AM.

^ According to the KmiSitakis, the Aswras, contemning Apii,
offered oblations to themsdves ; and the Vdjjasaneyia relate that,
when there was a rivalry between the gods and Asuras, the latter
arrogantly said, " Let us not offer sacrifice to any one," and there-
upon made the oblations to their own mouths.

Pipru is called an Asura; fijiSwan a worshipper whom they
oppressed ; dasifu-hatyeshu, in battles killing the Daspa, robbers
or barbarians.

SushMa, Sambara, and Arbuda are designated as Aswas;
Kutsa we have had before, as the name of a ftishi; AtUhigwa is
said to mean the hospitable, and to be also termed Dwoddsa ; bat
it does not appear whether he is the same as the Dwoddsa of the
PurdMs.

138 ]BLIG-VEDA SANHFTA.

who are Dast/us :* restraining those who perform no
religious rites, compel them to submit to the per*
former of sacrifices : be thou, who art powerful, the
encourager of the sacrificer: I am desirous of
celebrating all thy deeds in ceremonies that give
thee satisfaction.

9. Indra abides, humbling the neglecters of holy
acts in favour of those who observe them; and
punishing those who turn away from his worship in
favour of those who are present (with their praise) ;
Vamra, while praising him, whether old or ado-
lescent, and spreading through heaven, carried off
the accumulated (materials of the sacrifice).^

10. If UsANAS should sharpen thy vigour by his
own, then would thy might terrify by its intensity
both heaven and earth. Friend of man, let the
will-hamessed steeds, with the velocity of the wind,
convey thee^ replete (with vigour), to (partake of the
sacrificial) food.

The Aryas, as appears from this and the next verse, and as
stated by the Scholiast, are those who practise religions rites,
while the Dasyua are those who do not observe religions ceremo-
nies, and are inimical to those who do ; being probably the nn-
ciyilized tribes of India, yet nnsubdned by the followers of the
Vedas, the Aryas, the respectable or civilized race.

The text is here obscnre, — Vamra v\faghdna aandihah ; Vamra
destroyed the coQections. The Scholiast says, that a ftishi,
named Vanira, took advantage of Indra* 8 absence from a sacrifice,
to carry away the accamnlated heap of offerings, the marrow or
essence of the earth : Yad valndkavapdsamhhdro bhavati dtjifam
eva pritkwydh.

FIRST ASHTAKA — FOURTH ADHyAtA. 139

11. When Indra is delighted with acceptable Vargaxi.
hymnsy he ascends (his car)» drawn by more and

more obliquely-curveting 'coursers ; fierce, he ex-
tract43 the waters from the passing (cloud) in a
torrent, and has overwhelmed the extensive cities
of S ushAa.

12. Thou mountest thy chariot willingly, Indra,
for the sake of drinking the libations : such as thou
delightest in have been prepared (at the sacrifice of)
S'artata ;^ be pleased with them, as thou art grati-
fied by the eifiised Soma juices (at the sacrifices) of
others, so dost thou obtain imperishable fame in
heaven.

13. Thou hast given, Indra, the youthful Vri-
chayA^ to the aged Kaeshiyat, praising thee and
ofTering libations: thou, S'atakratu, wast Mena,
the daughter of VRisHAi^ASWA :° all these thy deeds
are to be recited at thy worship.

a '

Sdrydta was a Rdfarshi, according to the Scholiast, of the
race ofBkrigu. The Aitareya BrdkmdUi calls him a prince of the
race of Manu : the term b a patronymic, implying son or de-
scendant of ^arydti, who was the fourth son of the Manu Vai-
vaswata : the ftishi Chyavana married his daughter, and a solemn
sacrifice was held on the occasion, at which Indra and the
Ahfins were present. Ckyavana appropriated to himself the share
of the ohlation intended for the Aiwins, at which Indra was very
angry, and to appease him, a fresh offering was prepared. The
Scholiast quotes this story from the KaiMaki. It is detailed
m the Bhdgavata and Padma Ptardiias.

Vrichayd, it is said, was given to Kakshwai at the Rdjasuya
ceremony ; no notice of her occurs elsewhere.

The Brdhnuuia is cited for a strange story of Indra* s having

140 l^IGhVEDA SANHItA.

14. Indra lias been had recourse to, that he
may assist the pious ii^ their distress. Praise by
the Pajras,* is (as stable) as the post of a doorway.
Indra, the giver of riches, who is possessed of
horses, cattle, chariots, and wealth,^ is present.

15. This adoration is offered to the shedder of
rain, the self-resplendent, the possessor of true
vigour, the mighty: may we be aided, Indra, in
this conflict, by many heroes, and abide in a pros-
perous (habitation, bestowed) by thee.

SiJkta II. (LIL)

The ftisM and divinity are the same ; the metre of the 13th and
15th verses is Trishfubh, of the rest JagaH.

Vai^xii. 1* Worship well that ram® who makes heaven
known, whom a hundred worshippers at once are
assiduous in praising. I implore Indra with many
prayers to ascend the car, which hastens like a fleet
courser to the sacrifice for my protection.

2. When Indra, who delights in the sacrificial
food, had slain the stream-obstructing Vi^tra, and
was pouring down the waters, he stood firm amid
the torrents like a mountain, and, endowed with a

himself become Mend, the daughter of VrishaHaiwa, and having
afterwards fallen in love with her. The Mend of the Purdiias is
one of the daughters of the Pitris by Swadhd, and the wife of
Himdoat, the king of the mountains.

* The Pqjras are said to be the same as the Angirasaa.

Or it may be rendered, who is desirous of possessing, ex-
pecting such ^fts from the institutor of the ceremony.

See p. 135, n. c.

FIBST ASHTAKA — ^FOURTH ADHYAYA, 141

thousand means of protecting (his votaries), in-
creased in yigoun

3. He who is victorious over his enemies, who is
spread through the dewy (firmament), the root of
happiness, who is exhilarated by the Soma juice,
him I invoke, the most bountiful Indra, along
with learned priests, with a mind disposed to pious
adoration, for he is the bestower of abundant food.

4. That Indra whom in heaven the libations
sprinkled on the sacred grass replenish, as the
kindred rivers hastening to it fill the ocean : that
Indra whom the Maruts, the driers up of moisture,
who are unobstructed, and of undistorted forms,
attended as auxiliaries at the death of Vritra.

5. His allies, exhilarated (by libations), preceded
him, warring against the withholder of the rain, as
rivers rush down declivities. Indra, animated by
the sacrificial food, broke through the defences of
Vala as did Trita through the coverings (of the
well).^

The text has only, paridhCr iva tritah ; and tritah may mean
triple or threefold; making the phrase, " as through triple cover-
ings/' or defences ; whence Rosen has, custodes vehUi a tribus
partibus constUutos ; M. Langlois is more correct, in considering
Tritah as a proper name ; but it may be doubted if he has authority
for rendering it by Soma, — o» libation qui porte U nom de Trita;
or for the additional drcnmstances he narrates. The legend told
by the Scholiast and confirmed by other passages of the text, as
well as by the version of the story found in the N(tinua\far{, is
wholly different. Ekata, Dwita, and Trita were three men pro-
duced in water by Agni, for the purpose of removing or rubbing

142 RIG-VEDA SANHITA.

VargaXiii. 6. When, Indra, thou hadst smitten with thy
thunderbolt the cheek of the wide-extended V^it&a,

off the reliqaes of an oblation of clarified batter, the proper func-
tion of the sacred grass, to the three blades of which placed on
the altar, the legend may owe its origin ; bat this does not appear
from the narrative. The Scholiast, following the Taittirfyas,
says that Agni threw the cinders of the bomt-offeringsinto water,
whence successively arose Ekata,Dwita,9nd Trita, who, it elsewhere
appears, were therefore called jfptyag, or sons of water (Sdkta C V.
V. 9). THta having on a sabseqaent occasion gone to draw water
from a well, fell into it, and the Aauras heaped coverings over the
mouth of it, to prevent his getting out ; but he broke through
them with ease. It is to this exploit that Indra's breaking through
the defences of the Asura, Vala, is compared. The story is some-
what difilerently related in the N(tmanjar{, Three brothers, it is
said, Ekata, Dwita, and lyita, were travelling in a desert, and
being distressed by thirst, came to a well, from which the youngest,
TVita, drew water and gave it to his brothers ; in requital, they
threw him into the well, in order to appropriate his property, and
having covered the top with a cart-wheel, left him in the well ; in
this extremity, he prayed to all the gods to extricate him, and by
their fieivour he made his escape. Paridhi, the term of the text,
means a circumference, a circular covering or lid. Mr. Colebrooke
has briefly, but with his usual accuracy, cited this story in his
account of the J^ig-veda (As. Researches, viii. p. 388). Dr. Roth
conceives Trita to be the same as TVaitana, a name that occurs in a
text of the fUg, and, converting the latter into a deification, he
imagines him to be the original of Thraetona, the Zend form of
Feridun, one of the heroes of the Shdk-ndma, and of ancient Persian
tradition. — Zeitschrift der D. MorgenUtndischen Gesettsckafi, vol. ii.
p. 216. Professor Lassen seems disposed to adopt this identifi-
cation. — Indisehe AUerthumskunde, Additions, The identity of
Trita and Draitana, however, remains to be established, and the
very stanza quoted by Dr. Roth as authority for the latter name.

FIRST ASH'fAKA ^FOURTH ADHYAyA. 143

\7ho, haying obstructed the waters, reposed in the
region aboye the firmament, thy fame spread afar,
thy prowess was renowned.

7. The hymns, Indra, that glorify thee, attain
unto thee, as riyulets (flow into) a lake. Twashtri
has augmented thy appropriate yigour; he has
sharpened thy bolt with overpowering might.

8. Indra, performer of holy acts, desirous of
going to man, thou with thy steeds hast slain
Vritra, (hast set free) the waters, hast taken in thy
hands thy thunderbolt of iron, and hast made the
sun yisible in the sky.

is explained in the NUmanjaiH in a very different sense from that
which he has given. It is said» that the slaves of D&ghatamas,
when he was old and blind, became insubordinate and attempted
to destroy him, first by throwing him into the fire, whence he was
saved by the Ahnns, then into water, whence he was extricated
by the same divinities ; upon which Draitana, one of the slaves,
womided him on the head, breast, and arms, and then inflicted
like injmies on himself, of which he perished. After these events,
the sage recited in praise of the Atwins the hymn in which the
verse occurs : — Na md garmmadyo mdtritamd dd»d yadCm suaamub^
dkam abddkuh siro yad aaya T^aitano vitakshat sway am dd»a uro
anadvapi gdha, — " Let not the maternal waters swallow me, since
the slaves assailed this decrepit old man ; in like manner as the
slave TVaUana wounded his head, so has he struck it of himself,
and likewise his breast and shoulders." If this interpretation be
correct, there can be little relation between Trita and TraUana,
and between the latter and Feridun. The former term has, how«
ever, found admission as a numeral, and apparently also as a proper
name, into the Zend books. See M. Bumoufs "Etudes sur les
Testes Zends," Journal Asiatique, April, 1845 ; see also the word
Trita, in the Glossary of Benfey's edition of the Sdma Veda.

144 RIQ-VEDA SANHITA.

9. Through fear (of Vritra, they, the wor-
shippers), recited the suitable hTinn of the B^nhat
{Sdma)y^ self-illuminatiug, strength-bestowing, and
ascending to heaven ; on which his allies, (the
Mabuts), combating for men, (guardians) of heaven,
and vivifiers of mankind, animated Indba (to
destroy him).

10. The strong heaven was rent asunder with
fear at the clamour of that Ahi, when thou, Indra,
wast inspirited by (drinking) the efiused (Soma
juice), and thy thunderbolt in its vigour struck off
the head of VRrrBA, the obstructor of heaven and
earth.

Vargaxiv. 11. Although, Indra, the earth were of tenfold
(its extent), and men multiplied every day, yet,
Maghavan, thy prowess would be equally re-
nowned ; the exploits achieved by thy might would
be spread abroad with the heavens.

12. Firm-minded Indra, abiding (secure) in thy
strength beyond the limit of the wide-expanded
firmament, thou hast framed the earth for our pre-
servation ; thou hast been the type of vigour ; thou
hast encompassed the firmament and the sky as fisir
as to the heavens.

13. Thou art the type of the extended earth ;*

^ The text has only BrMo/; the Scholiast adds £f<6iMr. Anallosioii
to the Sdma, in a verse of the J^ik, would indicate the priority of
the former, at least as respects this hymn.

Pratimdnam bhuvah, the counter-measare of the earth ; that
is, according to the Scholiast, of similar magnitude and like in-
conoeivahle power.

FIRST ASHTAKA — ^FOURTH ADHYAYA. 145

thou art the lord of the vast god-frequented {Swar-
ga) :• verily with thy bulk thou fillest all the firma-
ment ; of a truth, there is none other such as thou.

14. Thou, Indra, of whom heaven and earth
have not attained the amplitude ; of whom the
waters of heaven have not reached the limit; of
whom, when warring with excited animation against
the withholder of the rains, (his adversaries have not
equalled the prowess) ; thou alone hast made every-
thing else, (than thyself), dependent (upon thee).

15. The Maruts worshipped thee in this (en-
counter) ; all the gods in this engagement imitated
thee in exultation, when thou hadst struck the face
of y^FTRA with thy angular and fetal (bolt).^

StfKTA III. (Lin.)

The ^ishi and diyinity are the same ; the metre of the lOth and
11th stanzas is TrUMuhh; of the rest, JagtUL

1. We ever offer fitting praise to the mighty Varg« xv.
Indra, in the dwelling of the worshipper, by which

he (the deity) has quickly acquired riches, as (a
thief) hastily carries (off the property) of the sleep-
ing. Praise ill expressed is not valued among the
munificent.

2. Thou, Indra, art the giver of horses, of cattle,

l^hwav^aaifa brihataA pati, lord or protector of the great
(region), in which are the pleasant (fiskwa) gods (vM),

The text has only hhrishldnuUd hadhena, — ^with the killer (or
weapon) that has angles. According to the Aitareya Brdhnuda,
the Vt^ra, or thonderholt of Indra, has eight angles, or perhaps
blades ; ashdairir vai vqfra.

L

146 RIO-VEDA SANHITA.

of barley, the master and protector of wealth, the
foremost in liberality, (the being) of many days;
thou disappointest not desires (addressed to thee) ;
thou art a friend to our friends : such an Indra we
praise.

3. Wise and resplendent Indra, the achieyer of
great deeds, the riches that are spread around are
known to be thine : having collected them, victor
(over thy enemies), bring them to us: disappoint
not the expectation of the worshipper who trusts in
thee.

4. Propitiated by these offerings, by these liba-
tions, dispel poverty with cattle and horses ; may
we, subduing our adversary, and relieved from
enemies by Indra, (pleased) by our libations, enjoy
together abundant food.

. 5. Indra, may we become possessed of riches,
and of food ; and with energies agreeable to many,
and shining around, may we prosper through thy
divine favour, the source of prowess, of cattle, and
of horses.
Vargaxvi. 6. Those who were thy allies, (the Maruts),
brought thee joy : protector of the pious, those li-
bations and oblations (that were offered thee on
slaying Vritra), yielded thee delight, when thou,

unimpeded by foes, didst destroy the ten thousand

<

obstacles* opposed to him who praised thee and
offered thee oblations.

^ DaSa sahasrdM vfiirdM ; the last iB iaterpreted by AvarakaM,
covers, concealments, obstructions.

FIRST ASH^AKA FOURTH ADHYAYA, 147

7. Humiliator (of adversaries), thou goest from
battle to battle, and destroyest by thy might city
after city : with thy foe-prostrating associate, (the
thunderbolt), thou, Indra, didst slay afar off the
deceiver named Namuchi,"

8. Thou hast slain Karanja and ParI^aya with
thy bright gleaming spear, in the cause of Ati-
THIGWA : unaided, thou didst demolish the hundred
cities of Vangrida, when besieged by Rijiswan.''

9. Thou, renowned Indra, overthrewest by thy
not-to-be-overtaken chariot-wheel, the twenty kings
of men, who had come against SuiSrayas, unaided,
and their sixty thousand and ninety and nine
followers.''

10. Thou, Indra, hast preserved SuiSravas by
thy succour, T^rvayaj^a by thy assistance: thou
hast made Kutsa, Atithiqwa, and Ayu*^ subject to
the mighty though youthful SuiSravas.

11. Protected by the gods, we remain, Indra, at
the close of the sacrifice, thy most fortunate friends:

Namuchi is termed an Asttra ; he appears in the PurdAas as a
Ddnaoa, or descendant of Dcmu.

The first two are the names of Asuras ; AtUhigwa we have
had before; Fbt^fula is called an ^^vra, andj^t/tmooii a R^jd;
we have no farther particulars, nor do they appear in the Pk-
rdAaa.

Here again we derive no aid from the Bhdshya, The legend
is not PaurdMk, and though we have a SuSravas among the Pra^
jdpatis in the Vdyu PurdAa, he does not appear as a lung.

Ayu9, the son of Purdraoas, may be intended ; but the name

'here is Ayu, without the final sibUant.

L 2

148 RIG-VEDA SANHITA.

we praise thee, as enjoying through thee excellent
offspring, and a long and prosperous life.

StJkta IV. (LIV.)

The deity and J^ishi are the same ; the metre of the 6th, 8th,
9th, and 1 1th stanzas is Trishfubh : of the other seven, JagatL

vargaxvii. 1. Urge US not, Maghavan, to this iniquity, to
these iniquitous conflicts, for the limit of thy
strength is not to be surpassed ; thou hast shouted,
and hast made the waters of the rivers roar ; how
(is it possible) that the earth should not be filled
with terror?

2. Offer adoration to the wise and powerful
S'akra ; glorifying the listening Indra, praise him
who purifies both heaven and earth by his irre-
sistible might, vrho is the sender of showers, and by
his bounty gratifies our desires.

3. Offer exhilarating praises to the great and
illustrious Indra, of whom, undaunted, the steady
mind is concentrated in its own firmness, for he
who is of great renown, the giver of rain, the
repeller of enemies, who is obeyed by his steeds,
the showerer (of bounties), is hastening hither.

4. Thou hast shaken the summit of the spacious
heaven ; thou hast slain S'ambara by thy resolute
self; thou hast hurled with exulting and determined
mind the sharp and bright-rayed thunderbolt against
assembled Amras.

m

5. Since thou, loud-shouting, hast poured the
rain upon the brow of the breathing (wind), and

FIRST ASH^AKA FOURTH ADHYAYA. 149

(on the head) of the maturing and absorbing (sun),
who shall prevent thee from doing to-day (as thou
wilt), endowed with an unaltered aud resolute mind ?

6. Thou hast protected Narya, Turvasa, Yadit, Varga xviii.
and TuRviTi, of the race of Vayya ;* thou hast
protected their chariots and horses^ in the unavoid-
able engagement ; thou hast demolished the ninety-
nine cities (of S ambara).^

7. That eminent person, the cherisher of the
pious, (the institutor of the ceremony), promotes
his own prosperity, who, while offering oblations to
Indra, pronounces his praise ; or who, along with
the offerings he presents, recites hymns (in honour
of him) ; for him the bounteous Indra causes the
clouds to rain from heaven.

8. Unequalled is his might ; unequalled is his
wisdom; may these drinkers of the Soma juice
become equal to him by the pious act, for they,
Indra, who present to thee oblations, augment thy
vast strength and thy manly vigour. .

9. These copious Soma juices, expressed with
stones and contained in ladles, are prepared for

Of these names, Turvasa may be the Tkirvasu of the Purdtias,
one of the sons of Ym/M, as another, Yadu, is named. Narya
and Turv^ti are unknown ; the latter appears hereafter as a ftishi.
See Siikta LXI. v. 1 1 .

Ratham ; etasam ; the latter is a synonjrme of Aiwa, in the
Nighantu, but both words may also be regarded as the names of
two Ji^ishis.

The commentary supplies this appellation.

I

^

160 RIG-VEDA SANHITA.

thee ; they are the beverage of Indra : quaff them ;
satiate thine appetite with them ; and then fix thy
mind on the wealth that is to be given (to us).

10. The darkness obstructed the current of the
waters ; the cloud was within the belly of Vritra ;
but Indra precipitated all the waters which the
obstructor had concealed, in succession, down to the
hollows (of the earth),

11. Bestow upon us, Indra, increasing reputa-
tion ; (bestow upon us) great, augmenting, and foe-
subduing strength ; preserve us in affluence ; cherish
those who are wise ; and supply us with wealth from
which proceed excellent progeny and food.

StJkta V. (LV.)
Deity and ftishi as before ; the metre, Jagati,

VargaXix. 1. The amplitude of Indra was vaster than the
(space of) heaven : earth was not comparable to
him in bulk ; formidable and most mighty, he has
been ever the afflicter (of the enemies of) those
men (who worship him) ; he whets his thunderbolt
for sharpness, as a bull (his horns).

2. The firmament-abiding Indra grasps the wide-
spread waters with his comprehensive faculties," as
the ocean (receives the rivers) : he rushes (im-
petuous) as a bull, to drink of the Soma juice ; he,
the warrior, ever covets praise for his prowess.

GribMdii var^nabhis, — ^he grasps with his powers of com*
prehending or collecting, samvarafUdh; or it may be» by his
Tastness, urutwrnh-vd.

FIRST ASH^AKA — FOURTH ADHYAYA. 151

3. Thou, Indra, hast not (struck) the cloud for
(thine own) enjoyment ; thou rulest over those who
are possessed of great wealth : that divinity is known
by us to surpass all others in strength ; the haughty
(Indra) takes precedence of all gods, on account of
his exploits.

4. He verily is glorified by adoring (sages) in the
forest; he proclaims his beautiful vigour amongst
men ; he is the grantor of their wishes (to those who
solicit , him) ; he is the enconrager of those who
desire to worship (him), when the wealthy offerer
of oblations, enjoying his protection, recites his
praise.

5. Indra, the warrior, engages in many great
conflicts for (the good of) man, with overwhelming
prowess; when he hurls his fatal shaft, every
one immediately has faith in the resplendent
Indra.

6. Ambitious of renown, destroying the well-built Varga xx.
dwellings of the Asuras^ expanding l^ce the earth,

and setting the (heavenly) luminaries free from
concealment,* he, the performer of good deeds,
enables the waters to flow for the benefit of his
worshippers.

7. Drinker of the Soma juice, may thy mind in-
cline to grant our desires ; hearer of praises, let thy
coursers be present (at our sacrifice) ; thy charioteers
are skilful in restraining (thy steeds) ; nor, Indra,

The 8UU and the constellatioDs were obscured by the same
cloud which detained the aggregated waters.

152 RIG-VEDA SANHITA.

can crafty (enemies) bearing arms prevail against
thee.

8. Thou holdest in thy hands unexhausted
wealth ; thou, renowned (Indea), hast irresistible
strength in thy body ; thy limbs are invested with
(glorious) exploits, as wells* (are surrounded by
those who come for water) ; in thy members, Indra,
are many exploits.

StfKTA VI. (LVI.)

Deity» ftishi, and metre, as in the preceding.

Vargaxxi. 1. VoKicious (Indra) has risou up (as ardently)
as a horse (approaches) a mare, to partake of the
copious libations (contained) in the (sacrificial)
ladles ; having stayed his well-horsed, golden, and
splendid chariot, he plies himself, capable of heroic
(actions, with the beverage).

2. His adorers, bearing oblations, are thronging
round (him), as (merchants) covetous of gain crowd
the ocean (in vessels) on a voyage : ascend quickly,
with a hymn to the powerful Indra, the protector
of the solemn sacrifice, as women (climb) a moun-
tain.*

3. He is quick in action, and mighty ; his fault-
less and destructive prowess shines in manly (con-
flict) like the peak of a mountain (afar), with which,

Like wellB, is the whole of the simile, in the usual elliptical
style of the text ; the amplification is from the commentary.

The Scholiast here also ekes out the scantiness of the text, —
as women climh a hill to gather flowers.

FIRST ASHfAKA — FOURTH ADHYAYA. 153

clothed in iron (armour),'' he, the suppressor of the
malignant, when exhilarated (by the Soma juice),
cast the wily S'ush^a into prison and into bonds.

4. Divine strength waits, like the sun upon the
dawn, upon that Indra who is made more powerful
for protection by thee, (his worshipper), who with
resolute vigour resists the gloom, and inflicts severe
castigatiom upon his enemies, making them cry
aloud (with pain).

5. When thou, destroying Indra, didst distribute
the (previously) hidden life-sustaining, undecaying
waters through the different quarters of the heaven,
then, animated (by the Soma juice), thou didst en-
gage in battle, and with exulting (prowess) slowest
Vmtra, and didst send down an ocean of waters.

6. Thou, mighty Indra, sendest down from
heaven, by thy power, upon the realms of earth, the
( world )-8ustaining rain : exhilarated (by the Soma
juice), thou hasc expelled the waters (from the
clouds), and hast crushed Vritra by a solid rock.^

SdKTA VII. (LVII.)
Deity, l^ishi, and metre nnchanged.

1. I ofler especial praise to the most bountiful, Vangaxxii.

jfyasah, consisting of iron ; that is, according to the Scholiast^
whose body is defended by armour of iron, showing the use of
coats of mail at this period, and intimating also, a representation
of the person of Indra as an image or idol.

Samayd pdshyd; the latter may be either, with a stone or a
spear ; but the adjective soma, whole, entire, seems to require the
former.

154 l^IQ-VEDA SANHITA.

the excellent, the opulent, the verily powerful and
stately Indra, whose irresisiible impetuosity is like
(the rush) of waters down a precipice, and by whom
widely-diffused wealth is laid open (to his wor-
shippers) to sustain (their) strength,

2. All the world, Indra, was intent upon thy
worship; the oblations of the sacrificer (flowed)
like water (falling) to a depth ; for the fatal golden
thunderbolt of Indra, when hurling it (against the
foe), did not sleep upon the mountain.*

3. Beautiful Ushas, now present the oblation in
this rite to the formidable, praise-deserving Indra,
whose all-sustaining, celebrated, and characteristic
radiance has impelled him hither and thither, (in
quest) of (sacrificial) food, as (a charioteer drives)
his horses (in various directions).

4. Much-lauded and most opulent Indra, we are
they, who, relying (on thy favour), approach thee ;
accepter of praise, no other than thou receives our
commendations; do thou be pleased (with our
address), as the earth (cherishes) her creatures.

5. Great is thy prowess, Indra : we are thine :
satisfy, Maghavan, the desires of this thy wor-
shipper; the vast heaven has acknowledged thy
might; this earth has been bowed down through
thy vigour.

6. Thou, thunderer, hast shattered with thy bolt
the broad and massive cloud into fragments, and

'^ Or against the aide of Vfitra ; that is, it did not stop until
it had performed its office.

FIRST ASHfAKA — FOURTH ADHYAYA. 165

hast sent down the waters that were confined in it, to
flow (at will) : verily thou alone possessest all power.

anuvAka XL

SliKTA I. (LVIII.)

The deity is Aoni ; the fUski, Nodha8» the son of Giotama ; the
metre of the first five veraes is JagaH, of the last four Triskfvbh,

1. The strength-generated, immortal Agni quick- Varga xxiii.
ly issaes forth, when he is the invoker of the gods,

and the messenger (of the worshipper) : (then pro-
ceeding) by suitable paths, he has made the firma-
ment, and worships (the deities) in the sacrifice
with oblations.*

2. Undecaying Agni, combining his food^ (with
his flame), and devouring it quickly, ascends the
dry wood ; the blaze of the consuming (element)
spreads like a (fleet) courser, and roars like a roar-
ing (cloud) in the height of heaven.

8. The immortal and resplendent Agni, the
bearer of oblations, honoured^ by the Rudrcts and
the Vams^ the invoker of the gods, who presides

* The finnament existed, bat in darkness, until fire, identified
with light, rendered it visible, so that Agni may be said to have
made or created it, — vimame, or n^rmam^.

The text has 'adma,' food, or what may be eaten ; bat the
Scholiast explains it, triiia gtdmddikam, straw and twigs ; in con-
trast to atasa, which presently occurs, and which he explains by
kdshfha, wood or timber.

The term is purohitah, explained puraskritah, which may also
imply, placed in front of, preceding.

156 RIG-VEDA 8ANHITA.

over oblations, and is the distributor of riches,
praised bj his worshippers, and admired like a
chariot amongst mankind, accepts the oblations that
are successively presented.

4. Excited by the wind, and roaring loudly,
Agni penetrates easily with his flames and diffiisive
(intensity) among the timber: when, undecaying
and fiercely-blazing AG^fI, thou rushest rapidly
like a bull amongst the forest trees, thy path is
blackened.

5. The flame-weaponed and breeze-excited Agni,
assailing the unexhaled moisture (of the trees), with
all his strength, in a volume of fire, rushes trium-
phant (against all things) in the forest, like a bull,
and all, whether stationary or moveable, are afraid
of him as he flies along.

Vaiiga XXIV. 6. The Bhrigus amongst men, for the sake of a

divine birth,*^ cherished thee like a precious treasure,
Agni, who sacrificest for men, who art the invoker
(of the gods), the (welcome) guest at sacrifices, and
who art to be valued like an afiectionate friend.

7. I worship with oblations that Agni whom the
seven invoking priests invite as the invoker of the
gods; who is most worthy of worship at sacrifices, and
who is the donor of all riches : I solicit of him wealth.

8. Son of strength, favourably-shining Agni,
grant to thy worshippers on this occasion uninter-
rupted felicity : offspring of food, preserve him who
praises thee from sin with guards of iron.

Divydya janmane, for the sake of being bom as gods.

FIRST ASHfAKA — FOURTH ADHYAYA. 157

9. Variously-shining Agni, be a shelter to him
who praises thee ; be prosperity, Maghavan,* to the
wealthy (offerers of oblations) ; protect, Agni, thy
worshipper from sin : may Agni, who is rich with
righteous acts, come (to us) quickly in the morning.

StJkta II. (LIX.)

The fishi is Nodhas, the deity Agni, in the form of Vai^wJC«

NABA ; the metre is Trishfubh.

1. Whatever other fires there may be, they are Vargaxxv.
but ramifications, Agni, of thee ; but they all re-
joice, being immortal, in thee : thou, Vai^wInara,

art the navel of men, and supportest them like a
deep-planted column.*'

2. Agni, the head of heaven, the navel of earth,
became the ruler over both earth and heaven : all
the gods engendered thee, VaiiSwanara, in the form
of light, for the venerable sage.*

This is a very miasaal appellative of Affni, and is a common
synonyme of Indra, although, in its proper sense of a possessor of
riches, it may be applied to either.

* VaUwdnara ; from v%6wa, all, and nara, a man ; a fire com-
mon to all mankind ; or, as here indicated, the fire or natural heat
of the stomach, which is a principal element of digestion.

That is, as a piUar or post fixed firmly in the ground sup-
ports the main beam or roof of a house.

This is the first verse of a Tjicha to be recited at a ceremony
observed on the day of the equinox. Agni is^said to be the head
of heaven, as the principal element, and the navel of earth, as its
main source of support. The term Arydya may apply either to

158 RIO- VEDA SANHITA.

3. Treasures were deposited in the Agni, VaiS-
wAnara, like the permanent rays (of light) in the
sun : thou art the sovereign of all the treasures that
exist in the mountains, in the herbs, in the waters,
or amongst men.

4. Heaven and earth expanded as it were for
their son.* The experienced sacrificer recites, like a
bard,^ many ancient and copious praises addressed
to the graceful-moving, truly-vigorous, and all-
guiding VaiiSwInara.

5. Vai^wAnara, who knowest all that are bom,
thy magnitude has exceeded that of the spacious
heaven : thou art the monarch of Manu-descended
men ; thou hast regained for the gods in battle, the
wealth (carried off by the AsurasJ^

6. I extol the greatness of that showerer of rain
whom men celebrate as the slayer of Vj^ra : the
Agni, Vai^wAnara, slew the stealer (of the waters),
and sent them down (upon earth), and clove the
(obstructing) cloud.^

Manu as the institutor of the first sacrifice, or to the YqjamdMi»
the institator of the present rite.

The Scholiast supports this afiSOUAtion hy citing another text ;
bat that does not apply particularly to any form of Agni, bat to
himself: Uhhd pitard mahayan qfdyata affmr dydvd pritMoi, —
Both parents, heayen and earth, expanding, Agni was bom.

The text has ttuxmuhya only, like a man ; that is, aoeordmg
to the Scholiast, a hanH, a panegyrist, or bard, who recites the
praises of a prince or great man, for largess.
^ This clause is from the Scholiast.

We have Vaikodnara here evidently identified with Tndra, an

FIRST ASHTAKA — FOURTH ADHYAYA. 159

7. Vai^wAnara by his magnitude is all men,*
and is to be worshipped as the diffiiser of manifold
light in offerings of nutritious viands :^ Agni, the

identification not inconsistent with Vaidik theogony, which re-
solves all the divinities into three, — Fire, Air, and the Sun,
and those three again into one, or the Sun (Nirukta, 7, 4) ;
hut the Scholiast says we are to understand Vmh>dnara, in
this verse, as the Agni of the firmament, the Koufyv/a, the light-
ning or electric fire. The firmament, or middle region, is properly
that of Vdyu, the wind, or of Indra; the inferior region, or earth,
is the proper sphere of Agni, and that of the upper region, or
heaven, of the Sun. The Scholiast cites a passage from the
Nirukta, 7, 21, in which it is discussed who Vaiiwdnara is, and
two opinions are compared, one which places him in the middle
region, and identifies him with Indra or Vdyu, or hoth, in which
character he sends ram, an office that the terrestrial Agni cannot
discharge ; and another which identifies him with Sdrya, or the
sun in the upper sphere. Both are, however, considered by the
Scholiast to be untenable, chiefly from the etymologies of the
name, which make VaUwdnara an Agni, the fire, as above stated,
of the middle region, or lightning ; from which, when fallen to
earth, the terrestrial fire is bom, and from which also the rain is
indirectly generated, the bumt-ofiering ascending to the sun; and
it is in consequence, frx>m the sun that rain descends ; VaiSwdnara
is therefore an Agni, According to PaurdHik astronomy, VaU"
wdnara is the central path of the sun ; in mythology, he occurs as
one of the Ddnavas, The cloud b termed in the text Sambara,
who is elsewhere called an Asura.

Vihoakrishii, literally rendered, all men *, the Scholiast says,
of whom all men are same nature, — swabhUdh.

Bharadwdjeaht ; in sacrifices which present food in the shape
of nutritious (pushtikara) oblations of clarified butter (havis) ; or
it may mean, who is to be worshipped by the ftishis termed Bha-
radwdjas, or of the Goira, or race of Bharadwdja,

160 RIG-VEDA SANHITA.

speaker of truth, praises with maDy commendations

PUBUNITHA, the son of S ATAVANI.*

SlJKTA III. (LX.)

The ftUhi is the same ; the deity is Aoni ; the metre Trishfubh.

Vargaxxvi. 1. Matari^wan brought as a friend to Bhrigu,*

the celebrated Vahnt, the illuminator of sacrifices,
the careful protector (of his votaries), the swift-
moving messenger (of the gods), the of&pring of
two parents,* (to be to him), as it were, a precious
treasure.

m

2. Both (gods and men)* are the worshippers of

These are Vaidik names ; Safavam is so called as the offerer
of a hundred, t. e, namerous, sacrifices ; his son has the patro-
nymic Sdtavaneya,

The wind brought Agni to the sage Bhrigu, as a friend (rdtt) ;
some translate it, a son, as in the text, rdtim bhrigdndm, — the son
of the Bhfigus, The more modem Sanscrit confirms the first
sense, as, although it has lost the original simple term, it preserves
it in the compound ardti, an enemy, one not (a) a ficiend (rd^t), an
unfriend.

^ As before ; either of heaven and earth, or of the two pieces
of wood.

The text has only t^haydsah, the both, which the Scholiast
explains either gods and men, or the ministering priests and th^
employer the Yajamdna, The same authority would repeat the
phrase, gods and men, as the sense of the text, U^jo ye cka
martdh, explaining the first by kdmayamdna devdh, — those who
are to be wished for, the gods ; he also proposes as an alternative
for ui\fah, medhdvinah, wise, or the priests, and for mortals, the
yajamdnas.

FIRST ASH'fAKA — FOURTH ADHYAYA. 161

this ruler ; those who are to be desired (the gods),
and those who are mortal, bearing oblations; for
this Tenerable invoker (of the gods), the lord of
men, and distribator (of desired benefits), was placed
bj the officiating priests (upon the altar), before the
sun was in the skj.*

3. May our newest celebration^ come before that
Agni, who is sweet-tongued, and is to be engen-
dered in the heart \^ whom men, the descendants of
Manu, sacrificing and presenting oblations to him,
beget in the time of battle.'

4. Agni, the desirable, the purifying, the giver
of dwellings^ the excellent, the invoker (of the
gods), has been placed (upon the altar) among men :
may he be inimical (to our foes), the protector of
(our) dwellings, and the guardian of the treasures in
(this) mansion.

6. We, bom of the race of Gotama, praise thee,
Agni, with acceptable (hymns), as the lord of riches :
rubbing thee, the bearer of oblations, (as a rider
rubs down) a horse:* may he who has acquired

* The priesU ocmdiict the Yqfamdna to the place where the fire
has been prepared before the break of day by the Adhwaryu.

Namfas( 8ukirttih ; as if the hymn were of very recent com-
position.

^ Agni, it is said, is engendered of air; hut that air is the vital
air, or hreath, and Agni therefore is said to be produced in the
heart, or in the interior of the homan body.

In order to make bumt-ofierings to secure success.

* The text has only rubbing, or rather sweeping, thee as a

horse ; that is, according to the Scholiast, brushing the place of

M

162 RIO-VEDA SANHITA.

»

wealth by sacred rites, come hither quickly in the
morning.

SiJkta IV. (LXI.)

The deity is Indra ; the ftishi and metre are the same as in the

preceding.

Varga XXVII. 1. I ofTor adoration to that powerful, rapid,

mighty, praise-meriting, and unobstructed Indra;
adoration that is acceptable, and oblations that are
grateful, as food (to a hungry man).

2. I offer (oblations, acceptable as) food (to the
hungry), to that Indra : I raise (to him) exclama-
tions that may be of eflScacy in discomfiting (my
foes) : others (also) worship Indra, the ancient lord,
in heart, in mind, and in understanding.

8. I offer with my mouth a loud exclamation,
with powerful and pure words of praise, to exalt
him who is the type (of all), the giver (of good
things), the great, the wise.

4. I prepare praises for him, as a carpenter con-
structs a car, (that the driver) may thence (obtain)
food ;* praises well deserved, to him who is entitled

the fire for the burnt-offering, the altar perhaps, in like manner
as persons about to mount a horse rub with their hands the part
where they are to sit ; one inference from which is, that the early
Hindus had no saddles.

^ Ratham na tasMeva tatMindya ; Sina, according the Nintkta,
is a synanyme of food (Nirukta, 5, 5) ; tat implies the owner of
|he car, for his food.

FIRST ASafAKA — FOURTH ADHYAYA. 163

to commendatioDy and excellent oblations to the
^ise Indra.

5. To propitiate that Indra for the sake of food,
I combine praise with utterance,* as (a man har-
nesses) a horse (to a car), in order to celebrate the
heroic, muniflcent^ and food-conferring Indra, the
destroyer of the cities (of the A suras).

6. For that Indra, verily Twashtri sharpened Vwrgmxxviii.
the well-acting, sure-aimed thunderbolt for the

battle, with which fatal (weapon) the foe-subduing
and mighty sovereign severed the limbs of V ^itra.
7* Quickly quaffing the libations, and devouring
the grateful viands (presented) at the three (daily)
sacrifices which are dedicated to the creator (of the
world),^ he, the pervader of the universe,^ stole the
ripe (treasures of the Asuras) : the vanquisher (of
his foes), the hurler of the thunderbolt, encounter-
ing, pierced the cloud.^

Arkamjnhvd; the latter is defined* the iiiBtmment of mvoca-
tion, the organ of speech; the former means, as usual, hymn or
praise in metre.

He may he ao termed, as everything in the world proceeds
from rain.

^ The term of the text is Vish^, applied to Indra as the per-
yader of all the wodd, 'Mu rv agyajagato vydpakah,

Vardha, one of the synonymes of Megha, * dood,' in the

Nigkaniu ; or it may mean sacrifice, from vara, a hoon, and oka,

a day. In reference to this puiport» a different explanation of the

text is giyen, whidi is somewhat ohscnre : FifMi, it is wd«

means the personified sacrifice (ytffna), in whidi character he stole

or attracted the aocnmnlated wealth of the AnaroM; after whidi

M 2

164 BIG-VEDA SANHITA.

8. To that.lNDRA the women, the wives of the
gods,^ addressed their hymns, on the destruction of
Ahi ; he encompasses the extensive heaven and
earth ; they two do not surpass thy vastness.

9. His magnitude verily exceeds that of the
heaven, and earth, and sky ; Indra, self-irradiating
in his dwelling, equal to every exploit, engaged
with no unworthy foe, and skilled in conflict, calls
to battle.*

10. Indra, by his vigour, cut to pieces with his
thunderbolt Vritra, the absorber (of moisture),
and set free the preserving waters, like cows (re-
covered from thieves) ; and, consentient (to the
wishes) of the giver of the oblation, (grants him)
food.

he remained concealed behind seven difficult passes, or the da3r8
of initiatory preparation for the rite. Indra having crossed the
seven defiles, or gone through the seven days of initiation,
pierced or penetrated to, or accomplished, the sacrifice. This ex-
planation is supported by a citation from the Taittir{ya, which is
still more obscure: This Vardha, the stealer of what is beautiful, (?)
cherishes beyond the seven hills the wealth of the Asuras; he
(Indra) 9 having tajcen up the tufts of the sacred grass, and pierced
the seven hiUs, slew him. — Vardhoyam vdmamoshah saptdmdm
gMlidm parastdd vittam wdyam aaurd^dm vtbhartii; sa darhha-^
pU^iilam uddhfitya, sapta gtr^ hkUtwd, tarn ahannU{,

^ The wives of the gods are the personified Cfayatr<, and other
metres of the Vedas ; according to the Scholiast, the term gndk,
preceding devti^nCh, usually means females, or women, whose
nature, the Scholiast says, is locomotive, — ^amanaswabkdvdh.

The Schdiast says, he calls the douds to battle, for by the
mutual collision of the clouds rain is engendered.

FIRST ASHfAKA — ^FOURTH ADHyAyA. 165

11. Through his power the rivers sport, since he vw^xxix.
has opened (a waj for them) by his thunderbolt ;
establishing his supremacy and granting a (recom*

pense) to the giver (of the oblation), he, the swift-
moving, provided a resting-place for TuRvfxi.*

12. Indra, who art the quick-moving ' and
strength^ndowed lord (of all), hurl thy thunderbolt
against this Vj^riRA and sever his joints, as (butchers
cut up) a cow,^ that the rains may issue from him,
and the waters flow (over the earth).

13. Proclaim, with new hymns, the former ex-
ploits of that quick-moving Indra, when wielding
his weapons in battle, he encounters and destroys
his enemies.

14. Through fear of him, the stable mountains
(are still), and through dread of his appearance,
heaven and earth tremble: may Nodhas, praising
repeatedly the preserving power of that beloved
Indra, be speedily (blessed) with vigour.

15. To him has that praise been offered which
he, sole (victor over his foes), and lord of manifold

The oame of a fishi, who, the Scholiast adds, had been
immened in water : ItUb^ brought him to dry land.

The text has, "ent in pieces thehoibsof Fft^ra, as of a cow"
(gor na) ; the commentator supplies the rest, " as worldly men,
the carrers of flesh, divide here and there the limbs of animals/'
The expression is remarkable, although it may not be quite clear
what is meant by the term used by SdyaAa, vikattdrah, cutters up,
or carvers : perhaps the word should be vikretdrah, venders of meat,
butchers : at any rate it proves that no horror was attached to the
notion of a joint of beef in ancient days among the Hindus.

166 RIG-VEDA SANHITA.

wealth, prefers (to receive) from those (who praise
him). Indra has defended the pioas sacrificer
Etasa, when contending with Sueya, the son 6f

SWA^WA.*

16. Indba, harnesser of steeds, the descendants
of GoTAMA have offered to thee prayers of efficacy
to secure thy presence : bestow upon them every
sort of affluence ; may he who has acquired wealth
by pious acts, come hither quickly in the morning.

FIFTH ADHYAyA.

ANUVAKA XI. (continued).
SiJkta V. (LXII.)

The fiiahi is Nodh as, and deitj Indra, as in the last ; the metre*

TrisMttbh.

vargai. 1. We meditate, like Angibas, an acceptable

address to that powerful and praise-deserving
Indra, who is. to be adored by his worshippers (with
prayers) of efficacy, to bring him to the ceremony :
let us repeat a prayer to the celebrated leader of
all.

* The legend relates that a king named Swaiwa, or the lord of
good (m) horses (asiMi), beug desiroas of a son, worshipped
Surya, who himself was bom as the son of the king ; at a sab-
sequent period, in some dispute between him and the fUiki Etmm,
Indra took part with the latter.

FIRST ASH^AKA — FIFTH ADHyAyA. 167

2. Do you, priests, offer to the vast and most
powerful Indra, earnest veneration, a chant fit to
be sung aloud;* for through him our forefathers,
the Angirasas^ worshipping him, and knowing the
footmarks, recovered (the stolen) cattle.

3. When the search was set on foot by Indra
and the Angirasas^ SaramA secured food for her
young ;^ then Brihaspati^ slew the devourer and
rescued the kine, and the gods, with the cattle, pro-
claimed their joy aloud.

4. Powerful Indra, who art to be gratified with a
laudatory and well-accented hymn by the seven priests,
whether engaged for nine months, or for ten ;^ and,

* The expreesion is dnguahfom Sdma, a Sdma fit to be recited
aload, — dghosh^Q'yo^am ; such as the lUUhmUama^ and other
prayers, which are usually considered portions of the Sdma Veda;
bat the commentator understands Sdma in this place to mean,
singing or chantii^ of the fiickas: — Rikeku yad gdmmt tasya

idmetydkhfd.

When Imdra desired the bitch Saramd to go in search of the
stolen cattle, she consented to do so <Hily on condition that the
milk of the cows should be given to her yoong ones, which Indra
promised.

^ Brihaspati is here used as a synonyme of /fu&*a, the pro-
tector or master (pati) of the great ones (brihatdm), the gods.

Sdya^ identifies the priests (pipras) with the AngtraaoB,
who, he says, are of two orders ; those who conduct sacrifices for
nine months, and those who conduct them for ten. He cites the
Ntrakta for the confirmation of this (zi. 19) ; but the meaning of
Ydska*i interpretation of the word Navagwd is doubtful, as Nava--
gait may mean, ' that one whose course or condition is new,' better
than ' for nine.' Another explanation which he suggests, — Nava^

168 ^IG-VEDA SANHITA.

desirous of (safe) protection, thou hast terrified by
thy voice the divisible fructifying cloud.*

5* Destroyer of foes, praised by the Angirastis,
thou hast scattered the darkness with the dawn,
and with the rays of the sun : thou hast made
straight the elevations of the earth; thou hast
strengthened the foundations of the ethereal region,
vargaii. 6. The docds of that graceful Indra are most

admirable : his exploits are most glorious, in that
he has replenished the four rivers^ of sweet water^
spread over the surface of the earth.

7. He who is not to be attained by violence,'^ but
(is easily propitiated) by those who praise him with

n&agati, — ib stfll less intelligible* ioxNao€m^ nsnally means fresh
butter. Hie seven priests are said to be Medhdtkhi and other
^his of the race of Angiras,

^ Adrim phdligam vclam ; the last is here explained, doud ; the
first, that which is to be divided by the thunderbolt ; and the
second, that which yields fruit, or causes grain to grow by its
rain ; or the three words may be considered as substantives, Adri
implying, as usual, a mountain ; phaHga, a doud, and vala, an
Asura; all of whom were terrified by Indra* s voice or thunder.

No spedfication of these four is given beyond their being the
Ganges and others.

^ The term Aydsya has perplexed the Scholiast : it may be
derived from Ydsa, effort, that which is not attainable by effort ;
that is, according to one interpretation, not to be overcome in
battle ; whence Rosen has rendered it by ittvictus. It is contrasted
apparently with what follows, and which requires the insertion of
Susddhyat—^ewsSly to be reached, or influenced by praises, and the
like. Other etymologies are suggested, but they are still less
sfatisfactory.

FIRST ASH'fAKA — ^FIFTH ADHYAya. 169

sacred bymns, parted twofold the eternal and
united (spheres of heaven and earth) ; the graceful
Indra cherished the heaven and earth, like the sun
in the august and most excellent skj.

8. (Night and dawn), of various complexion, re-
peatedly bom, but ever youthful, have traversed in
their revolutions alternately, from a remote period,
earth and heaven ; night with her dark, davm with
her luminous, limbs.

9. The son of strength, assiduous in good works,
diligent in pious acts, retains his ancient friendship
(for his votary). Thou, (Indra), providest within
the yet immature cows, whether black or red, the
mature and glossy milk.

10. From a remote time the contiguous, un-
shifting, and unwearied fingers practise with (all)
their energies many thousand acts of devotion (to«
wards Indra) ;* and like the wives (of the gods), the
protecting sisters^ worship him who is without
shame.

* This seems to intimate that the fingers were employed in the
performance of what is at present termed mudrd, certain inter-
twinings and gesticnlationB accompanying prayer ; the commen-
tary understands it as merely their employment in acts of wor-
ship or homage. That the practice is not altogether modem
appears from the paintings of the 4pmta caves, several of the
persons of which are evidently performing the finger gesticnlatioDS.
Patidh swasdrah may mean only the protecting or pro-
pitiatory and moving epithets of avanCh, fingers ; Jamtyo na is the
expression for 'like wives ;' t. e., says SdyaHa, devdmdmr'-oi the
gods.

170 RI6-VEDA SANHITA.

Vargaiii. H. Beautiful Indra, who art to be praised with
holy hymns, the pious who are desirous of holy
rites, those who are anxious for riches, and those
who are wise, repair to thee with veneration :
powerful Indra, their minds adhere to thee, as
affectionate wives to a loving husband.

12. Beautifal Indra, the riches that have long
since been held in thy hands have suffered neither
loss nor diminution. Thou, Indra, art illustrious,
addicted to good works, and resolute: enrich us,
thou who art diligent in action, by thy acts.

13. Mighty Indra, Nodhas, the son of Gotama,
has composed for us this new hymn, (addressed) to
thee, who hast been for ever, who hamessest thy
coursers (to thy car), and art the sure guide (of all).
May he who has acquired wealth by pious acts,
come hither quickly in the morning.

StfKTA VI. (LXIII.)
^ishi, deity, and metre as before.

Varga IV. 1. Indra, thou art the mighty one, who, be-
coming manifest in (the hour of) alarm, didst sus-
tain by thy energies heaven and earth;* then,
through fear of tbee, all creatures, and the moun-

^ The term explained by the Scholiast, bakdh, by forces* or
strength, is in the text, iusMaih, ' the driers np/ that is, it is
said, of enemies. Of the drciunstance alladed to, we have no
other ezf^anation than that Indra became manifest, and sustained
earth and heaven whm they were filled with fear of an Antra.
Perhaps Vritra is intended ; but the passage is obscure.

FIRST ASHTAKA — FIFTH ADHYAYA. 171

tains, and all other vast and solid things, trembled,
like the (tremulous) rays of the sun.

2. When, Indra, thou hamessest thy variously-
moving horses, thy praiser places thy thunderbolt
in thy hands, wherewith, accomplisher of undesired
acts,* thou assailest thine enemies, and, glorified by
many, destroyest their numerous cities.

3. Thou, Indra, the best of all beings, the
assailer and hurailiator (of thy foes), the chief of
the RiBHUS,^ the friend of man, the subduer of
enemies, didst aid the young and illustrious Kutsa,*
and slowest S'ush&a,^ in the deadly and close-fought
fight.

4. Thou . verily didst animate him to (acquire)
such (renown) as that which, sender of rain and
wielder of the thunderbolt, thou (didst acquire)
when thou slowest Vritra, and when, munificent
Hero, who easily conquerest (thy foes), thou didst
put to flight the Dasyus^ in battle.

Aviharyatakratu ; Rosen has desiderataa res faciens, bat the
Scholiast has aprepsita karman ; that is, he does actions unde-
sired by his foes.

So the Scholiast explains ^ibhukshd, — ^Mndm adhipati; or

it may mean, he who abides in the fibhus, — teshu kfitanwdsa ; but
he understands IS^ibku here to mean a wise man, a sage {medhdvin),
^ These names have occurred before in .the same relation
(see p. 137).

• The Dasyus are described as the enemies of Kutsa, — Kutsa-
syopakshayatdrah. Agreeably to the apparent sense of Dasyu, bar-
barian, or one not Hindu, Kutsa would be a prince who bore an
active part in the subjugation of the original tribes of India.

VaipiV.

172 RIG-VEDA SANHITA.

5. Do thou, Indea, who art unwilling to harm
any resolute (mortal),' set open all the quarters (of
the horizon) to the horses of us who praise thee,
(when we are exposed) to the aversion (of our ene-
mies); and, wielder of the thunderbolt, demolish
our foes, as with a club.

6. Men invoke thee, such as thou art, in the
thick-thronged and wealth-bestowing conflict. May
this thy succour, powerful Indra, ever be granted
in war, worthy to be enjoyed (by warriors) in
battle.

7- Indra, wielder of the thunderbolt, warring on
behalf of Purukutsa,^ thou didst overturn the seven
cities ; thou didst cut off for SudAs the wealth of
Anhas, as if (it had been a tuft) of sacred grass»
and didst give it to him, king, ever satiating thee
(with oblations).

8. Increase, divine Indra, for us throughout the
earth, abundant food, (that it may be as plentiful)
as water, by which, Hero, thou bestowest upon us
(existence), as thou causest water to flow on every
side.

9. Praises have been offered to thee, Indra, by

Even although hostile to him ; that is, Indra is in himself
indifferent to those who are opposed to him, and if he undertakes
their destruction, it is not on his own hehalf, hut in defence of his
friends and worshippers, as in the case of Kutsa, alluded to in
the preceding stanza.

Purukutsa is called a ^isM, Sudds a king (see p. 127), and An^
has an Asura ; hut no further information is given in the comment.

FIRST ASH^AKA — ^PIPTH ADHYAyA. 173

the sons of Gotama : (they have been) uttered with
reverence (to thee), borne (hither) by thy steeds :
grant us various sorts of food. May he vrho has
acquired wealth by pious acts, come hither quickly
in the morning.

SrfKTA VII. (LXIV.)

The fishi is the same ; the deities are the Maruts collectivelj ;
the metre is JagaH, except b the last verse, in which it is
Trishtubh.

1. Offer, NoDHAS, earnest praise to the company Vaigavi,
of the MartitSf the senders of rain and ripeners of

fruit, deserving of adoration. Composed, and with
folded hands, I utter the praises conceived in my
mind, which are efficacious in sacred rites, (and
flow readily) as the waters.

2. They were bom handsome and vigorous from
the sky, the sons of Rudra,^ the conquerors of their
foes, pure from sin, and purifying (all), radiant as
suns, powerful as evil spirits,^ diffiisers of rain*drops,
and of fearful forms.

* Rudrasya marydh; literally, the mortals or men of Rudra; bat
the Scholiast observes, the Maruts are immortal, and the term
mnst therefore imply sons, agreeably to another text, d te Pitar
marutdm svmnam etu, — may he obtain thy favonr, father of the
Maruts; or as in stanza 12, where the Maruts are called, cok
lectively, Rudrasya Sunuh, — ^the son of Rudra.

SatwdM na; Satwdnah is explained, Paramekoarasya^hhdia
ga^, — ^the troops of demons attendant on Paramsiufara or Siva.

174 RIG-VEDA 8ANHITA.

3. Youthful RuDRAS, and undecaying, destruc-
tive of those who do not worship (the gods), of un-
obstructed progress, and immovable as mountains,
they are desirous of granting (the wishes of the
worshipper), and by their strength agitate all sub-
stances, whether of heaven or of earth.

4. They decorate their persons with various or-
naments ; they have placed, for elegance, brilliant
(garlands) on their breasts ; lances are borne upon
their shoulders, and with them and their own
strength have they been bocn, leaders, from the
sky.

5. Enriching their worshipper, agitating the
clouds^ devourers of foes, they create the winds
and lightnings by their power : the circumambient
and agitating Maruts milk heavenly udders, and
sprinkle the earth with the water.

Varga VII. 6. The muuificeut Maruts scatter the nutritious
waters, as priests at sacrifices the clarified butter :
as grooms lead forth a horse, they bring forth for
its rain the fleet-moving cloud, and milk it, thun-
dering, and unexhausted.

7. Vast, possessed of knowledge, bright-shining,
like mountains in stability, and quick in motion,
you, like elephants, break down the forests when
you put vigour into your ruddy (mares).

8. The most wise Maruts roar like lions ; the all-
knowing are graceful as the spotted deer, destroy-
ing (their foes), delighting (their worshippers); of
deadly strength in their anger, they come with

1

FIRST ASH^AKA FIFTH ADHYAYA. 175

their antelopes,^ and their arms, (to defend the
sacrificer) against intermption.

9. MarutSt who are distinguished in troops, who
are benevolent to men, who are heroes, and whose
strength is deadly in your anger, you make heaven
and earth resound (at your coming); your (glory)
sits in the seat-furnished chariots^ conspicuous as (a
beautiful) form, or as the lovely lightning.

10. The MarutSf who are all-knowing, co-
dwellers with wealth, combined with strength,
loud-sounding, repellers of foes, of infinite prowess,
whose weapon (of offence) is Indra, and who are
leaders (of men), hold in their hands the shaft.

11. Augmenters of rain, they drive with golden VargaViii.
wheels the clouds asunder, as elephants^ (in a herd

break down the trees in their way) : they are
honoured with sacrifices, visitants of the hall of
offering, spontaneous assailers (of their foes), sub-
verters of what are stable, immovable themselves,
and wearers of shining weapons.

12. We invoke vrith praise the foe-destroying,
all-purifying, water-shedding, all-surveying band
of MartUsy the offspring of Rudra: (priests) to

^ Pri8hat<hhi8, with the spotted deer, which are the Vdhanas, or
steeds of the ManUs,

Apathyo na ; literally, " liVe that which is produced or occurs
on the road/' leaving a wide range for explanation. Sdyaria
therefore proposes another meaning; *' like a chariot which drives
over and crushes sticks and straws on the way."

^
<

176 RIO-VEDA sanhitJL.

obtain prosperity, have recourse to the dust-
raising and powerful band of Maruts, receiving
libations from sacred vessels,* and showering down
(benefits).

13. The man whom, MarutSt you defend with
your protection, quickly surpasses all men in
strength ; with his horses he acquires food, and
with his men, riches: he performs the required
worship, and he prospers.

14. MarutSf grant to your wealthy (worshippers
a son),^ eminent for good works, invincible in battle,
illustrious, the annihilator (of his adversaries), the
seizor of wealth, the deserver of praise, and all-
discerning ; may we cherish such a son and such a
grandson for a hundred winters.

15. Grant us, Maruts^ durable riches, attended
by posterity, and mortifying to our enemies:
(riches) reckoned by hundreds and thousands, and
ever increasing; may they who have acquired
wealth by pious acts, come hither quickly in the
morning.

ft^hi^Uan, which Rosen renders hostea vmcentem, and
M. Langlois, victorieuse; but the commentary offers no sach
signification. The MamU, it is said, are worshipped at the third
»or evening ceremonial, according to the text, J^^ham dbhUhtA'
vHoUi, — " they (the priests) poor the Soma juice into the vessel/'
Jfif&ham, in its ordinary sense, is a frying-pan ; but here it may
mean any sacrificial vessel.

Putra, son, is supplied by the comment; the concluding
phrases authorize the addition.

FIRST ASH^AKA — FIFTH ADHYAYA. 177

anuvAka XII.

StJkta I. (LXV.)
The deity is Aoni ; the fishi, ParX^ara, son of S akti, the son

n

of VAiiisHf HA ; the metre is termed Dwipada-Virdt.

1. The firm and placid divinities followed thee, Varga ix.
A6NI9 by thy footmarks, when hiding in the hollow

(of the waters),^ like a thief (who has stolen) an
animal ; thee, claiming oblations, and bearing them
to the gods : all the deities who are entitled to
worship, sit down near to thee.

2. The gods followed the traces of the fugitive ;
the search spread everywhere, and earth became
like heaven ; the waters swelled (to conceal him),
who was much enlarged by praise, and was mani-
fested as it were in the womb in the waters, the
source of sacrificial food.^

3. Agni is grateful as nourishment, vast as the
earth, productive (of vegetable food), as a mountain.

Each stanza is divided into half» and each two Padas are
considered as forming a complete stanza ; hence this hymn and
the five following are said to be DaSdrcha, or to have ten stanzas
each, whilst in fact they have only five.

Guhd chatantam ; the first term, usually ' a cave/ is said to
apply either to the depth of the waters, or to the hollow of the
Ahoattha tree, in both of which Agni hid himself for a season.

A fish revealed to the gods where Agni had hidden, as,
according to the Taittvn^aa, "he, concealing himself, entered
into the waters ; the gods wished for a messenger to him ; a fish
discovered him," — Sa nUdyata, so apah prdvUatt tarn devdhprau
sham aichchhan ; tarn nuUsyah prdhraoit,

N

178 RIO-VEDA SANHITA.

delightful as water ; he is like a horse urged to a
charge in battle, and like flowing waters ;" who can
arrest him ?

4. He is the kind kinsman of the waters, like a
brother to his sisters ; he consumes the forest as a
Rdjd (destroys) his enemies ; when excited by the
wind, he traverses the woods, and shears the hairs
of the earth.^

5. He breathes amidst the waters like a sitting
swan; awakened at the dawn, he restores by his
operations consciousness to men; he is a creator,
like Somaf born from the waters, (where he
lurked) like an animal with coiled-up limbs, he
became enlarged, and his light (spread) afar.

^ The epithets are in the text attached to the objects of com-
parison, although equally applicable to Agni ; thus he is pushtir-
na raiiwd, — ^like grateful nourishment; kshitima prithfc{, — like
the vast earth ; &c. Several of the comparisons admit of various
interpretations ; as the first may signify the increase of desired
fruits or rewards, as the consequence of sacrifices with fire ; in no
case does it import ihejrugvm maturitas of Rosen.

The fruit, flowers, grasses, shrubs, and the like, termed in the
text ramd prithivydh.

Soma na vedhdh ; in hke manner as Soma creates or causes
useful plants to grow, so Agni creates or extracts from them their
nutritive faculty. The Agni here alluded to is the fire of diges-
tion, the heat of the stomach : Agnir annddo annapatUcha, — Agni
IB the eater and sovereign of food ; and in the Vdjasaneyi Yajusk
we have, etdoad vd idam annam anndda^ha Sonui eva amuan Agnir
annddah, — ^inasmuch as there is food and feeder, so Soma is the
food, and the feeder is Agni.

FIRST ASHTAKA — FIFTH ADHYAYA. 179

SdKTA II. (LXVI.)
Deity, ^ishi, and metre the same.

1. AoNi, who is like wondrous wealth, like the Varga x
allnsurveying Sun, -like vital breath, like a well-
conducted son, like a rider-bearing steed, like a
milk-yielding cow, who is pure and radiant, con-
sumes the forests.

2. Like a secure mansion, he protects property ;
he (nourishes people) like barley; he is the con-
queror of (hostile) men : he is like a Rishi, the
praiser (of the gods), eminent amongst (devout)
persons: as a spirited horse (goes to battle), he
repairs delighted to the hall of sacrifice : may he
bestow upon us food.

3. Agni, of unattainable brightness, is like a
vigilant sacrificer ;^ he is an ornament to all (in the
sacrificial chamber), like a woman in a dwelling;
when he shines with wonderful lustre, he is like the
white (sun), or like a golden chariot amongst men,
resplendent in battle.

4. He terrifies (his adversaries) like an army
sent (against an enemy), or like the bright-
pointed shaft of an archer. Agni, as Yama, is
all that is bom ; as Yama, all that will be born :^

As the performer of a sacrifice takes care that nothing
vitiates the rite, so Agni defends it from interr option by Rdkshasas,

Yamo hajdto, yamojanitwam, lb the phraseology of the text,

and is somewhat obscare ; according to the Scholiast, Yama here

has its etymological purport only; he who gives the desired object

N 2

180 RIG-VEDA SANHITA.

he is the lover of maidens,'' the husband of
wives.*"

5. Let us approach that blazing Agni with
animal and vegetable offerings,^ as cows hasten to
their stalls. He has tossed about his flames (in
every direction), like running streams of water;
the rays commingle (with the radiance) visible in
the sky.

to the worshippers, — yachchhati daddti-kdmdn stotribhyah, in which
sense it is a synonyme of Agid, — yam Agnir uchyate ; or it may be
applied to him as one of the t¥dns (yama), from the simnltaneons
birth of Indra and Agni, according to Ydska, Jdta is said to
imply all existing beings ; Jamiwa, those that will exist : both are
identical with Agni as Yttma, from the dependence of all existence,
past, present, or fdtore, upon worship with fire.

Because they cease to be maidens when the ofFenng to fire,
the essential part of the nuptial ceremony, is completed.

The wife bearing a chief part in oblations to fire ; or a legend
is alluded to, of Soma, having obtained, it does not appear how, a
maiden, gave her to the Gandharba, Viswavasu ; he transferred
her to Agni, who gave her to a mortal husband, and bestowed
upon her wealth and offspring. The whole of this stanza is
similarly commented upon in the Nvrukta, 10, 21 .

So the commentator explains the terms chardthd and vasatyd,
invocations prompted by minds purified by offerings of moveable
things, that is, animals ; or of immoveable things, as rice, and the
like : tat prabhavaih kridayddibhih sddkydhutih; or, pa&u prabhava
hridayadisddhanaydhutyd.

FIRST ASHTAKA' — FJFTH ADHYAYA. 181

SiJkta III. (LXVII.;
The same deity, ftishi, and metre contiQued.

1. Bom in the woods, the friend of man, Agni Vargaxi
protects his worshipper, as a Rdjd favours an able

man ; kind as a defender, prosperous as a performer
of (good) works, may he, the invoker of the gods,
the bearer of oblations,^ be propitious.

2. Holding in his hand all (sacrificial) wealth,
and hiding in the hollows (of the waters), he filled
the gods with alarm; the leaders, (the gods), the
upholders of acts, then recognize Agni when they
have recited the prayers conceived in the heart.

3. Like the unborn (sun) he sustains the earth
and the firmament, and props up the heaven vnth
true prayers ;^ Aqni, in whom is all sustenance,
cherish the places that are grateful to animals;
repair (to the spots) where there is no pasturage.^

^ Havyavdh, here used generally, is, properly, the bearer of
oblations to the gods ; the Veda recognizing besides the usual
fires, three Agms: Haoyavdk or Havyaodhana, that which conveys
offerings to the gods ; Kavyavdh, which conveys them to the Pitria
or Manes; and Saharakshas, that which receives those offered
to the Rdkshasas,

According to the TaittiHifas, the gods, alarmed at the
obliquity of the region of the sun, and fearing that it might fall,
propped it up with the metres of the Veda, an act here attributed
to Agni.

Guhd guham gdh ; Rosen has, de specu in specum procedas ;
but Guhd here means, apparently, any arid or rugged tract imfit

182 RIG-VEDA SANHITA.

4. He who knows Agni hidden in the hollows ;
he who approaches him as the maintainor of truth ;
those who, performing worship, repeat his praises,
to them assuredly he promises affluence.

5. The wise, (first) honouring Agni, as they do a
dwelling,' worship him who implants their (peculiar)
virtues in herbs, as progeny in their parents, and
who, the source of knowledge and of all sustenance,
(abides) in the domicile of the waters.

StfKTA IV. (LXVIII.)
The Rishi, &c. unchanged.

Vai^xii. 1. The bearer (of the oblations), (Agni), mixing
them (with other ingredients), ascends to heaven,
and clothes all things, moveable and immoveable,^
and the nights themselves, (with light), radiant
amongst the gods, and in himself alone compre-
hending the virtues of all these (substances).^
2. When, divine Agni, thou art born living

for pasture, or as the commentary says, sanchardyogyam sthdnam,
— " a place unfit for grazing/' and which Agni may, therefcure,
scorch up with impunity.

In building a house, worship is first ofi^ered to the edifioe,
and it is then put to use. So Agni is to be first adored, and then
employed in any sacrificial rites.

That is, the world, made up of moveable and immoveable
things.

Or it may be rendered, "he alone surpasses the glories
(mahiitDd) of all these gods;" as Rosen has it, excelUt deus, deorum
magnitudine.

FIRST ASH'fAKA FIFTH ADHYAYA. 183

from the dry wood, (by attrition), then all (thy
worshippers) perform the sacred ceremony, and
obtain verily true divinity by praising thee, who art
immortal, with hymns that reach thee.

3. Praises are addressed to him who has repaired
(to the solemnity); oblations (are offered) to him
who has gone (to the sacrifice) ; in him is all sus-
tenance, (and to him) have all (devout persons)
performed (the customary) rites. Do thou, Agni,
knowing (the thoughts of the worshipper), grant
riches to him who presents to thee oblations, or
who wishes (to be able to present them).

4. Thou hast abided with the descendants of
Manu^ as the invoker (of the gods); thou art
indeed the lord of their possessions; they have
desired (of thee) procreative vigour in their bodies,
and, associated with their own excellent offipring,
they contemplate (all things) undisturbed.

5. Hastening to obey the commands of Aoni,
like sons (obedient to the orders) of a father, they
celebrate his worship ; abounding in food, Agni sets
open before them treasures that are the doors of
sacrifice, and he who delights in the sacrificial
chamber has studded the sky with constellations.

StJKTA V. (LXIX.)

The same as the preceding.

1. White-shining (Agni), like the (sun), the ex- VargaXiii.
tinguisher of the dawn, is the illuminator (of all).

With mankind.

184 RIG- VEDA SANHITA.

and fills united (heaven and earth with light),
like the lustre of the radiant (sun). Thou, as soon
as manifested, hast pervaded all the veorld with
devout acts, being (both) the father and son of the
gods.*

2. The wise, the humble, and discriminating
Agni, is the giver of flavour to food, as the udder
of cows (gives sweetness to the milk) ; invited (to
the ceremony), he sits in the sacrificial chamber,
difiusing happiness like a benevolent man, amongst
mankind.

3. He diffuses happiness in a dwelling like a son
(newly.) bom ; he overcomes (opposing) men like an
animated charger ; whatever (divine) beings I may
along with other men invoke (to the ceremony),
thou, Agni, assumest all (their) celestial natures.^

4. Never may (malignant spirits) interrupt those
rites in which thou hast given the (hope of) reward
to the persons (who celebrate them), for should
(such spirits) disturb thy worship, then, assisted by

Devdndm piid ptUrdh son. The passage is also explained, the
protector, either of the gods or of the priests {jritwijdm)^ and their
messenger, that is, at their command, like a son ; hut the expres-
sions are, prohahly, to he used in their literal sense, with a
metaphorical application. Agni, as the bearer of ohlations, may
be said to give paternal support to the gods, whilst he is their
son as the presenter to them of sacrificial offerings.

Tad devatdnipo bhavaii, — ^he becomes of the form or nature
of that deity ; as in the text, Twam Agni Varuiio jdyase hpam
Miiro bhavasi, 8(C., — Thou art bom as Varu^, thou becomest
Mitra,

FIRST ASH^AKA FIFTH ADHYAYA. 185

followers like thyself,^ thou puttest the intruders to
flight.

5. May Aqni, who is possessed of manifold light,
like the extinguisher of the dawn,^ the grantor of
dwellings, and of cognizable form, consider (the
desires of) this, (his worshipper) ; (his rays), spon-
taneously bearing the oblation, open the doors (of
the sacrificial chamber), and all spread through the
visible heaven.

SdKTA VI. (LXX.)

ftishi, &c. as before.

1. We solicit abundant (food). Agni, who is to Vargaxiv.
be approached by meditation, and shines with pure

light, pervades all holy rites, knowing well the acts
that are addressed to the deities, and (those which
regulate) the birth of the human race.

2. (They ofTer oblations) on the mountain, or in
the mansion, to that Agni, who is within the waters,
within woods,° and within all moveable and immove-
able things, immortal, and performing pious acts,
like a benevolent (prince) among his people.

Samdnair nribMh, — ^with equal leaders, or men ; that is, with
the Mantis,

This phrase is here, as well as in the first verse, usho na
jdrah; the latter being explained by Jardyitri, — ^the causer of
decay. The sun obliterates the dawn by his superior radiance.

He is the garhha, the embryo, the internal germ of heat
and life, in the waters, &c., all which depend for existence upon
natural or artificial warmth.

186 RIG- VEDA SANHITA.

3. Agni, the lord of night,* grants riches to (the
worshipper) who adores him with sacred hymns.
Agni, who art omniscient, and knowest the origin
of gods and men, protect all these (beings dwelling)
upon earth.

4. Agni, whom many variously-tinted (mornings)
and nights increase, whom, invested with truth, all
moveable and immoveable things augment, has
been propitiated, and is kindly seated at the holy
rite, as the invoker (of the gods), and rendering all
(pious) acts (productive) of reward.

5. Agni, confer excellence upon our valued
cattle, and may all men bring us acceptable tribute;
offering in many places sacrifices to thee, men re-
ceive riches from thee, as (sons) from an aged
father.

6. (May Agni), who is like one who succeeds (in
his undertakings), and acquires (what he wishes
for), who is like a warrior casting a dart, and re-
sembles a fearful adversary, who is brilliant in
combats, (be to us a friend).

Kahapd-vat, — ^having or possessing the night, as then espe-
cially bright and illuminating ; as the text, dgniifi vai rdtrik, —
night is characterized by Agni : so also in one of the mantras of
the Agnyddheya ceremony, we have, Agnir-jyotih, Jyottragnih'
swdhd ( Vdjasaneyi Sanhifa, p. 64) ; or the term may be rendered
also, capable of destroying (the Rdkshasas),

FIRST ASH'fAKA Fimi ADHYAYA. 187

StfKTA VII. (LXXI.)

The deity and Jfishi are the same, bat the metre is Trkktubh.

1. The contiguous fingers, loving the affectionate Varga xv.
Agni, as wives love their own husbands, please him

(with offered oblations), and honour him, who is
entitled to honour, (with gesticulations), as the rays
of light (are assiduous in the service) of the dawn,
which is (at first) dark, (then) glimmering, and
(finally) radiant.

2. Our forefathers, the Angirasas^ by their
praises (of Agni), terrified the strong and daring
devourer, (PaAi), by the sound ; they made for us
a path to the vast heaven, and obtained accessible
day, the ensign of day,* (Aditya), and the cows
(that had been stolen).

3. They secured him, (Agni, in the sacrificial
chamber), they made his worship the source of
wealth ;** whence opulent votaries preserve his fires
and practise his rites. Free from all (other) desire,
assiduous in his adoration, and sustaining gods
and men by th^ir offerings, they come into his
presence.®

Ketu, the indicator, or causer of day being known ; that is,
according to the Scholiast, Aditya, the sun.

Arydh, explained dhanasya swdminah; it does not appear
why Rosen renders it matrons.

This and the preceding stanza are corroborative of the share
borne by the Angirasas in the organization, if not in the ori-
gination, of the worship of Fire.

188 RIG-VEDA SANHITA.

4. When the diffiiwve vital air* excites Agni,
he becomes bright and manifest^ in every mansion,
and the institutor of the rite, imitating Bhrigu^
prevails on him to perform the function of messen-
ger, as a prince who has become a friend sends an
ambassador to his more powerful (conqueror)/

5. When (the worshipper) offers an oblation to
his great and illustrious protector, the grasping
{Rakshas)j recognizing thee, Agni, retires, but
Agni, the archer, sends after him a blazing arrow
from his dreadful bow, and the god bestows light
upon his own daughter, (the dawn).

Vargaxvi. 6. When (the worshipper) kindles thee in his

^ Mdtari&wan is a common name of Vdyu, or wind ; bat it b
here said to mean, the principal vital air (mtiAAya-prcf^), divided
{vibhrita) into the five airs so denominated, as in a dialogue
between them, dted by the Scholiast: "To them said the
ArisMa breath, ' Be not astonished, for I, having made myself
five- fold, and having arrested the arrow, sustain (life).' "

Jenya, from ja$ui, to be bom ; or it may be derived from Ji,
to conquer, and be rendered ' victorious ;' as, according to the
, TaiihiHtfas, " the gods and Asuras were once engaged in combat :
the former, being alarmed, entered into fire, therefore they call
Agni all the gods, who having made him their shield, overcame
the Asuras." So in the Aitareya BrdhmaAa, " the gods having
awoke Agni and placed him before them at the morning sacrifice,
repulsed, with him in their van, the Asuras and Rdkshasas at the
morning rite."

c

This expresses a notion still current amongst the nations of
the "Eaat, that the mission of an envoy to a foreign prince is an
acknowledgment of the latter's superiority.

FIRST ASH-fAKA — FIFTH ADHYAYA. 189

own dwelling, and presents an oblation to thee,
daily desiring it, do thou, Agni, augmented in two
ways, (as middling and as best), increase his means
of sustenance : may he whom thou sendest with his
car to battle, return with wealth.

7. All (sacrificial) viands concentrate in Agni, as
the seven great rivers flow into the ocean :* our
food is not partaken of by our kinsmen,^ therefore
do thou, who knowest (all things), make our de-
sires known to the gods.

8. May that (digestive) faculty (of Agni) which
regards food, be imparted to the devout and illus-
trious protector of priests, as the source of virile
vigour ;° and may Agni be bom as (his) robust,
irreproachable, youthful, and intelligent son, and
instigate him (to acts of worship).

9. The Sun, who traverses alone the path of
heaven with the speed of thought, is at once lord of
all treasures : the two kings, Mitra and Varuina,
with bounteous hands, are the guardians of the
precious ambrosia of our cattle.

10. Dissolve not, Agni, our ancestral friendship,
for thou art cognizant of the past as well as of the
present ; in like manner as light (speeds over) the

a

b

See Dote c, p. 88.

That is, we have not any to spare for others.

c

That is, the vigour derived from the digestive Agni; or,
ret(i8 may be rendered, 'water;' when tiie passage will mean, "may
fire and water, or heat and moistare, be spread through the earth
for the generation of com."

190 RIG-VEDA SANHITA.

sky, SO decay impairs (my body) : think of me before
that source of destruction (prevails).*

StjKTA VIII. (LXXII.)
ftisM, &c. as before.

Vargaxvii. 1. Agni, holding in his hands many good things
for men, appropriates the prayers addressed to the
eternal creator.'* Agni is the lord of riches, quickly
bestowing (on those who praise him) all golden
(gifts).

2. All the immortals, and the unbewildered
{Maruts)y wishing for him who was (dear) to us as a
son, and was everywhere around, discovered him
not ; oppressed with fatigue, wandering on foot, and
cognizant of his acts, they stopped at the last
beautiful (liiding)-place of Agni.

3. Inasmuch, Agni, as the pure (Maincts) wor-
shipped thee, (equally) pure, with clarified butter
for three years, therefore they acquired names
worthy (Jfco be repeated) at sacrifices, and, being
regenerated, obtained celestial bodies.*'

Which is taDtamount to asking Agni to grant immortality, —
Amritatwam prayachchheti ydvat,

Swdtrndbhirnvkham karoti, — ^he makes them present or ap-
plicahle to himself: the creator is named Vedhas, usuaUy a name
of Brakmd, and is here associated with Sdiwata, the eternal : this
looks as if a first cause were recognized, distinct from Agni and
the elemental deities, although, in a fig^urative sense, they are
identified with it.

The text has only Suchaydh, the pure ;* the Scholiast sup-

FIRST ASHTAKA — FIFTH ADHYAYA. 191

4. Those who are to be worshipped, (the gods),
inquiring between the expansive heaven and earth
(for Agni), recited (hymns) dedicated to Rudra :*
the troop of mortal** {Maruts)^ with (Indra), the
sharer of half the oblation,'' knowing where Agni
was hiding, found him in his excellent retreat.

6. The gods, discovering thee, sat down, and
with their wives paid reverential adoration to thee

plies Maruts, for whom, it is said, seven platters are placed at the
Agni'Chayana ceremony, and they are severally invoked by the
appellations, / drU, AnyddriS, TddjriS, PratidfiS, Mitah, SanUtah,
and others. In conseqaence of this participation with Agni of
sacrificial offerings, they exchanged their perishable for immortal
bodies, and obtained heaven. The Maruts are, therefore, like the
ftibkus, deified mortals.

^ The allosion to AgnVs hiding himself, occurring previously,
also in verse 2, has already been explained in p. 4, note ; but we
have here some further curious identifications, from which it
appears that Rudra is Agni ; the hymns of the gods are addressed
to Agni, and are therefore termed Rudriyd, for Rudra is Agni.
Rudra-agnik : the legend which ia cited in explanation, from the
Taittirfya branch of the Yajusk, relates, that during a battle
between the gods and Asuras, Agni carried off the wealth which
the former had concealed ; detecting the theft, the gods pursued
the thief, and forcibly recovered their treasure; Agni wept
(arod^t) at the loss, and was thence called Rudra.

The text has only martta, ' the mortal ;' the Scholiast sup-
l^ies Marudga^,

^ Here also we have only the epithet nemadhita, ' the half-
sharer,' from nema, a half ; to which, according to the TaUthrfya
school, Indra is entitled at all sacrifices ; the other half goes to
all the gods, — sarve devdh eko arddhah, Indra eka evdparo arddhah.

192 RIO-VEDA SANHITA.

Upon their knees.* Secure on beholding their
friend, of being protected, thy friends, the gods,
abandoned the rest of their bodies in sacrifice.^
varga XVIII. 6. (Dovout men), competent to offer sacrifices,

have known the thrice seven mystic rites comprised
in thee,*^ and with them, worshipped thee : do thou,
therefore, with like affection, protect their cattle,
and all that (belongs to them), moveable or sta-
tionary.

7. Agni, who art cognizant of all things to be
known, ever provide for the subsistence of men,
grief-alleviating (food) ; so shalt thou be the diligent
bearer of oblations, and messenger of the gods,
knowing the paths between (earth and heaven), hy
which they travel.

8. The seven pure rivers that flow from heaven
(are directed, Agni, by thee : by thee the priests),

^ AbMJnu ; or it may be applied to Agni kneeling before them.

So the text, Devdh yajnam atanwata, " The gods verily con-
stitated the sacrifice ;" but the expression is still obscure, and
refers to some legend, probably, which has not been preserved.

GrihydnC paddUnx), — secret or mysterious steps by which
heaven is to be obtained ; meaning the ceremonies of the Vedas.
These are arranged in three classes, each consisting of seven, or
the Pdka yqfnas, those in which food of some kind is ofiered, as
in the Atqnisana, Homa, Vaihoadeva, SfC. ; the Havir^yt^nas, those
in which clarified butter is presented, as at the Agmfddheya,
Daria, Pumamdsa, and others ; and the Soma-yqfnas, the prin-
cipal part of which is the libation of the Soma juice, as the
Agnishfoma, AtyagnisMoma, SfC. All these are comprised in
Agni, because they cannot be celebrated without fire.

FIRST ASH'fAKA — ^FIFTH ADHYAYA. 193

skilled in sacrifices, knew the doors of the (cave
where) the treasure, (their cattle), were concealed :
for thee SaramJL discovered the abundant milk of
the kine with which man, the progeny of Manu,
still is nourished/

9. Thou hast been fed, (Agni, with oblations),
ever since the Adityas, devising a road to immor-
tality, instituted all (the sacred rites) that secured
them from falling,^ and mother earth, ADirt, strove

»

These cbrcamstaiices are stated in the text absolutely, with*

out any reference to the inatrament, or agent. The Scholiast

aapplies "Agni, by thee, &c. ; ** but the completion of the ellipse

is consistent with prevailing notions ; the son, nonrished by bamt«

offerings, is enabled to send down the rain which supplies the

rivers ; the Angirasas recovered their cattle when carried off by

Vala through the knowledge obtained by holy sacrifices; and

Indra sent Saramd on the search, when propitiated by oblations

with fire. Hence, Agm may be considered as the prime mover

in the incidents,
ii

It may be doubted if either of the former translators has given a
correct version of this passage : Rosen has. Dm cunctas luce destU
tutas per nodes stant ; M. Langlois has, Qtft s*4[h)ent assurant la
marchede{ra8tre)voyageur. The text has, ye vUwd stDtqxttydni, in-
terpreted by Sdytda, sobhandni t^ana-hetu-bhutdM, — ^those which
were the prosperous causes of not fiilling ; that is to say, certain
sacred acts, which secured to the Adityas their station in heaven ;
or, that immortality, the way to which they had made or devised.
This interpretation b based upon a TaUtiriya text : " The Adityas,
desirojis of heaven {su'varga, or swarga), said, 'Let us go down
to the earth ;' they beheld there that (Shaf-trinSadrdtra) rite of
thirty-six nights; they secured it, and sacrificed with it." It is

to this, .and a similar rite of fourteen nights, connected with the

o

194 RIG-VEDA SANHITA.

with her magnitude to uphold (the world), along
with her mighty sons.

10. (The offerers of oblations) have placed in
this (Agni) the graceful honours (of the ceremony),
and the two portions of clarified butter that are
the two eyes* (of the sacrifice) ; then the immortals
come from heaven, and thy bright flames, Agni,
spread in all directions like rushing rivers, and the
gods perceive it (and rejoice).

SiJkta IX. (LXXIIL)
The ftisM, deity, and metre are the same.

Vargaxix. 1. Agni, like patrimonial wealth, is the giver of
food ; he is a director, like the instructions of one
learned in scripture; he rests in the sacrificial
chamber like a welcome guest, and like an officia-
ting priest, he brings prosperity on the house of the
worshipper.

AyoMs, or 'comings' of the Adityas, that allusion is made.
Some reference to solar revolutions may be intended, although it
is not obvious what can be meant, as no such movement is
effected by thirty-six nights or days, and the Scholiast terms
them KarmdHh ' acts or ceremonies.' Ataatha is also explained,
they made or instituted : Atasthuh swapatydni means, according
to him, chaiurdaia-rdtra shaUtrinsadrdtrddUydndm t^anddUd kar-
mdM kritavantah, — they made the rites or acts which wiere the
Ay anas and others oiih^Adityaa, (and which were for) thirty-^x
or fourteen nights.

An expression found also in another text ; or there are, as it
were, two eyes of a sacrifice, which are the two portions of the
clarified butter.

FIRST ASHfAKA — ^PIPTH ADHYAYA. 195

2. He who is like the divine Sun, who knows the
tnith (of things), preserves by his actions (his vo-
taries), in all encounters; like nature,^ he is un^
changeable, and, like soul,^ is the source of happi-
ness : he is ever to be cherished.

3. He who, like the divine (Sun), is the supporter
of the universe, abides on earth like a prince, (snr*
rounded bj) faithful friends ; in his presence, men
sit down like sons in the dwelling of a parent, and
(in purity he resembles) an irreproachable and
beloved wife.

4. Such as thou art, Agni, men preserve thee
constantly kindled in their dwellings, in secure ,
places, and offer upon thee abundant (sacrificial)
food: do thou, in whom is all existence, be the
bearer of riches (for our advantage). •

6. May thy opulent worshippers, AoNi, obtain
(abundant) food ; may the learned (who praise thee)
and offer thee (oblations), acquire long life ; may we
gain in battles booty from our foes, presenting their
portion to the gods for (the acquisition of) renovm;

6. The cows, loving (Aoni, who has come to the Varga xx.
hall of sacrifice), sharing his splendour, have brought

Anutti, the term of the text, is explained Rdpa or Swardpa, —
peculiar form or natare ; as this is essentially the same in all the
modifications of earth, or any other element, so Agni is one and
the same in aU the sacrifices performed with fire.

As soul is the seat and source of all happiness, so Agfd* as
the chief agent of 8«u;rifice, is the main cause of felicity hoth here
and hereafter.

o 2

196 leilO-VEDA SANHITA.

with full udders (their milk) to be drunk. The
rivers, soliciting his good will, have flowed from a
distance in the vicinity of the mountain*

7. (The gods), who are entitled to worship, so*
liciting thy good will, have intrusted to thee, re->
splendent AjQNI, the (sacrificial) food, and, (for the
due observance of sacred rites), they have made the
night and morning of different colours, or black
and purple.

8. May we, mortals, whom thou hast directed (to
the performance of sacrifices) for the sake of riches,
become opulent : filling heaven and earth, and the
firmament (with thy radiance), thou protectest the
'whole world like a (sheltering) shade.^

9. Defended, Agni, by thee, may we destroy the
horses (of our enemies) by (our) horses, their men
by (our) men, their sons by (our) sons, and may our
sons, learned, and inheritors of ancestral wealth,
live for a hundred winters.

10. May these our praises, sapient Agni, be
gratefol to thee, both in mind and heart ; may we
be competent to detain, thy well-supporting wealth,
offering upon thee their share of the (sacrificial)
food to the gods.

* As imything affording shade keeps off the heat of the Sim, so
J^ guards the world against afiiiction.

FIRST ASH^AKA — FIFTH ADHYAya. 197

ANUVAKA XIII.

StfKTA I. (LXXIV.)

The ddty is Aoni ; the fUsM Gotam a, boq of RAHiJoAi^A ; the

metre GdyotH^

1. Hastening to the sacrifice, let us repeat a Vargaxxi.
prayer to Aoni, who hears us from a&r.

2. Who, existing of old, has preserved wealth for
the sacrificer, when malevolent men are assembled
together.

3. Let men praise Aoni as soon as generated, the
slayer of V^itra,* and the winner of booty in many
a battle.

4. (The sacrificer), in whose house thou art the
messenger of the gods, whose offering thou convey-
est for their food, and whose sacrifice thou ren-
derest acceptable—-

5. Him,. Anoibas, son of strength, men call for-
tunate in his sacrifice, his deity, his oblations.

6. Bring hither, radiant Aoni, the gods, to (re- varga xxiL
ceive) our praise and our oblations for their food.

7. Whenever thou goest, Aoni, on a mission of
the gods, the neighing of the horses of thy (swift-)
moving chariot, however audible, is not heard.

8. He who was formerly subject to a superior^

having been protected, Aoni, by thee, now stands

in thy presence as an offerer (of oblations) without

bashfulness, and supplied with food.

/

Vrttra may be here understood, an enemy in general ; or»
Agni may be identified with Indra,

198 9IG-VEDA 8ANHITA.

9. Verily, divine Agni, thou art desirous of
bestowing upon the offerer (of oblations) to the
gods, ample (wealth), brilliant, and giving vigour.

SiJkta II. (LXXV.)
ftisM, deity, and metre as before.

Vargaxxiii. 1. Attend to our most earnest address, pro-
pitiatory of the gods, accepting our oblations in
thy mouth.

2. And then, most wise Aoni, chief of the An-
GiRASAS, may we address (to thee) an acceptable
and gratifying prayer.

3. Who, Agni, amongst men is thy kinsman?
who is worthy to offer thee sacrifice ? who, indeed,
art thou, and where dost thou abide ?

4. Worship for us, Mitra and VaruAa; wor-
ship for us, all the gods ; (celebrate) a great sacri-
fice ; be present in thine own dwelling.

SiJkta III. (LXXVI.)
ftishi and deity as before ; the metre is JHshfubh.

Vargaxxiv. 1. What approximation of the mind, Agni, to
thee, can be accomplished for our good ; what can
a hundred encomiums (effect); who, by sacrifices,
has obtained thy might ; with what intent may we
offer thee (oblations) ?*

' That is, it is not possible to offer sacrifice, praise, or prayer
that shall be worthy of Agni,

FIRST ASHfAKA FIFTH ADHYAYA. 199

2. Come, Agni, hither; invoker (of the gods),
sit down;* be our preceder; for thou art irresistible:
may the aH-expansive heaven and earth defend
thee, that thou mayest worship the gods to their
great satisfaction.

3. Utterly consume all the RdkshasaSy Agni, and
be the protector of our sacrifices against interrup-
tion. Bring hither the guardian of the Soma juice,
(Indra),^ with his steeds, that we may show hos-
pitality to the giver of good.

4. I invoke (thee), who art the conveyer (of
oblations), with thy flames, with a hymn productive
of progeny (to the worshipper) ; sit down here with
the gods, and do thou, who art deserving of wor-
ship, discharge the office of Hotri^ or of Potri^ and
awaken us, thou who art the depositary and gene-
rator of riches.

5. As at the sacrifice of the holy Manu, thou, a
sage amongst sages, didst worship the gods with
oblations, so also, Agni, veracious invoker of the
gods, do thou to-day (present the oblations), with an
exhilarating ladle.

Si5kta IV. (LXXVII.)
l^tisM, &c. as before.

1. What (oblations) may we offer to Agni? vargaxxv.

a

In the chamber where borDt-ofierings are presented.

Somapatit which is a rather onusaal appellative of Indra,
The latter name is not in the text, but the deity is indicated by
Haribhifdm, his two steeds.

200 9IG->VEDA SANHITA.

Turhat praise is addressed to the Inminoiis (Aqni)
that is agreeable to the gods? that Aoni who is
immortal and observant of truth, who is the
invoker of the gods, the performer of sacrifices, and
who, (present) amongst men, conveys oblations to
the deities.

2. Bring hither, with praises, him who is most
constant in sacrifices, observant of truth, and the
invoker (of the gods), for Agni, when he repairs to
the gods on the part of man, knows those (who
are to be worshipped), and worships them with
reverence.*

3. For he is the performer of rites, he is the
destroyer and reviver (of all things),^ and, like a
friend, he is the donor of unattained wealth; all
men reverencing the gods, and approaching the
well-looking Agni, repeat his name first in holy
rites.

4. May Aqni, who is the chief director of sacri*
fices, and the destroyer of enemies, accept our
praise and worship veith oblations, and may those
who are affluent with great wealth, who are en*
dowed with strength, and by whom the sacrificial
food has been prepared, be desirous to offer adora-
tion.

^ The ezpresnon of the text is numasd, 'with the mind;' but
the Scholiast reads namaad, ' with reverence/ asserting that the
letters ft and m are transposed.

The words are marya and sddku ; the commentator explains
the firsts the killer or extirpator of all, and the latter, the pro*
ducer.

FIRST ASHfAKA — ^FIFTH ADHYATA. 201

5. Thus has Agni, the celebrator of sacrifices,
and by whom all things are known, been hymned
by the pious descendants of Gotaha ; to them has
he given the bright Soma juice to drink, along with
the sacrificial food, and, gratified by our devotion,
he obtains nutriment (for himself).

StJKTA V. (LXXVIIL)
The IS^Ia and ddty are the same ; the metre is Gdyatn.

1. Knower and beholder of all that exists, Vargaxxvi.
Got AM A* celebrates thee, Agni, with praise: we

praise thee repeatedly with commendatory (hymns).^

2. To thee, that (Agni) whom Gotama, desirous
of riches, worships with praise, we offer adoration
with commendatory (hymns).

3. We invoke thee, such as thou art, the giver
of abundant food, in like manner as did Angiras :
we praise thee repeatedly with commendatory
(hymns).

4. We praise thee repeatedly vidth commenda-
tory (hymns), who art the destroyer of Vriiba, and
who puttest the Da§yus to flight.

5. The descendants of RahugaAa have recited
sweet speeches to Agni : we praise him repeatedly
with commendatory (hymns).

The word is Gotamdh, m the plural, whence Rosen renders it
Gotamida ; the Scholiast limits it to the sense of the singiilar,
asserting that the plural is used honorifically only.

Mantras is supplied by the commentator ; the text has only
dyumnaih, 'with bright/ or those manifesting Agni'a worth.

202 RIO-VEDA SANHITA.

StJKTA VI. (LXXIX.)

The fishi is the same, Gotama; the hymn consists of four
Tfichas, or triads ; the deity of the first is the Agni of the
middle region, the ethereal or electric fire or lightning ; the
deity of the other triads is Agni in his general character ; the
metre of the first of them is TrishAibh, of the second, UshHk,
and of the last two, Gdyatri.

vargaxxYii. 1. The golden-li aired AoNi is the agitator of the

clouds when the rain is poured forth, and, moving
with the swiftness of the wind, shines with a bright
radiance. The mornings know not (of the show-
ers),* like honest* (people), who, provided with
food, are intent upon their own labours.

2. Thy falling (rays), accompanied by the moving
{Mands\ strike against (the cloud) ; the black
shedder of rain has roared ; when this is done, (the
shower) comes with delightful and smiling (drops),
the rain descends, the clouds thunder.

3. When this, (the lightning, Agni), nourishes
the world with the milk of the rain, and conducts
it by the most direct ways'' to (the enjoyment of)

% — __— — ^— ^— — .^-^-— ^— — — .— __^

^ Agnit in his manifestation of lightning, takes part in the pro-
duction of rain by piercing the clouds ; the dawn is not con-
cerned in the operation ; but this is said, not to depreciate the
excellence of Ushas, but to enhance that of Agni,

Satydh, true, sincere ; there is no substantive ; but Ptagdh,
people, or progeny, is supplied by the commentary \ Rosen subati-
ttttes nndieres, satydh being feminine, but so also is Pnyd.

Or uses ; as drinking, washing, bathing, and the like.

FIRST ASHT A£A — FIFTH ADHYAYA. 203

water, then Mitka, Aryaman, VaruAa, and the
circumambient (troop of MaaruU) pierce through
the (investing) membrane into the womb of the
cloud.

4. AoNi, 6on of strength, lord of food and of
cattle, give us abundant sustenance, thou who
knowest all that exists.

5. He, the blazing AoNi, who is wise, and the
granter of dwellings, is to be praised by our hymns :
Oh ! thou whose mouth (glows) with many (flames),^
shine (propitiously, so) that food-providing wealth
may be ours,

6. Shining Agni, drive off (all disturbers of the
rite), either by thyself or (thy servants), whether by
day or by night; sharp-visaged Agni, destroy the
Rdkshasas entirely.

7. AoNi, who in all rites art to be praised, guard vargaxxvni.
us vnth thy protection, (propitiated) by the recita-
tion of the metrical hymn.^

8. Grant us, Agni, riches that dispel poverty,
that are desirable (to all), and cannot be taken
(from us) in all encounters (with our foes).

9. Grant us, Agni, for our livelihood, wealth.

Purv(Mka; from puru, many, and an^, face or mouth;
flames are mideratood, agreeably to a common name of Agni,
Jwdld-jihva, flame-tongued. Rosen has evidently read the mukha
of the commentary, sukha, and explains pvrvaMka, nmUis gaudiis
fruena,

GdjfiUra ,- either a poi^tion of the Sd$na so termed, or the
Gdyatn metre, according to the Scholiast.

204 RIGhVEDA SANHITA.

with gound nnderstanding, conferring happiness,
and sustaining (us) through life.

10. GoTAMA, desirous of wealth, offers to the
sharp-flaming Agni pure prayers and praises.

11. May he, Aoni, who annoys us, whether nigh
or afar, perish ; and do thou be to us (propitious)
for our advancement.

12. The thousand -eyed,* all-beholding Agni,
drives away the HaJcshasas^ and, (praised by us)
with holy hymns, he, the (invoker of the gods),
celebrates their praise.

SiJkta VII. (LXXX.)

The 9i8hi is Gotama, as before, but the deity is Indba ; the

metre is Panktu

Vargaxxix. 1. Mighty wielder of the thunderbolt, when the

priest^ had thus exalted thee (by praise), and the
exhilarating Soma juice (had been drunk), thou
didst expel, by thy vigour, A hi from the earth,
manifesting thine own sovereignty.®

2. That exceedingly exhilarating Sovm juice»

The literal rendering of the epithet of the text, Sahasrdkshat
which identifies Jgm with Indra ; but SdyaAa interprets it, having'
countless flames, — asoMkhydtqfwdlah,

The Brahmd, which the Scholiast interprets Brdkmaiia.
^ The borthen of this and of all the other stanzas of this hymn
is arckatmaim moar^iyam; the first term nsnally implies wor*
shipping, honooring, bat the commentator gives as its equivalent,
prakatayan : swasya swdmUwam prakafayan, — ^making
own mastership or supremacy.

FIB8T ASH'fAKA — ^FIFTH ADHYATA. 205

which was brought by the hawk^ (from heaven),
when poured forth, has exhilarated thee, so that in
thy vigour, thunderer, thou hast struck Vi^rrRA
from the sky, manifesting thine own sovereignty.

31 Hasten, assail, subdue; thy thunderbolt can-
not fail; thy vigour, Indba, destroys men; slay
Vrttra* win the waters, manifteting thine own
sovereignty.

4. Thou hast struck Vi^itba from off the earth
and from heaven ; (now) let loose the wind-bound,
life-sustaining rain, manifesting thine own sove-
reignty.

6. Indignant Indba, encountering him, has struck

«

with his bolt the jaw of the trembling VRrrBA,
setting the waters free to flow, and manifesting his
o^ sovereignty.

6. Indra has struck him on the temple with his Vai]ga xxx.
hundred-edged thunderbolt, and, exulting, wishes

to provide means of sustenance for his friends,
manifesting his own sovereignty.

7. Cloud-borne Indra, wielder of the thunder-
bolt, verily thy prowess is undisputed, since thou,
with (superior) craft, hast slain that deceptive deer,^
manifesting thine own sovereignty.

8. Thy thunderbolts were scattered widely over

* SyendbhfUa, as Rosen tranalates it, accipitri delatus; the
Scholiast says it was hronght from heaven by the Gdyatrx, having
the wings of a hawk.

Hie commentary says VfUra had assumed the form of a
deer, but nothing farther relating to this incident occurs.

206 RIG-VEDA SANHITA.

ninety-and-nine rivers;* great is thy prowess;
strength is deposited in thy anns, manifesting thine
own sovereignty.

9. A thousand^ mortals worshipped him together;
twenty^ have hymned (his praise) ; a hundred (sages)
repeatedly glorify him ; so, Indra, is the oblation
lifted up, manifesting thine own sovereignty.

10. Indra overcame by his strength the strength
of Vrftra: great is his manhood, wherewith, having
slain Yritra, he let loose the waters, manifesting
his own sovereignty.

Vargaxxxi. 11. This heaven and earth trembled, thunderer,
at thy wrath, when, attended by the Maruls, thou
slowest Vritra by thy prowess, manifesting thine
own sovereignty.

12. Vrftra deterred not Indra by his trembling
or his clamour; the many-edged iron thunderbolt
fell upon him : (Indra) manifesting his own sove-
reignty.

13. When thou, (Indra), didst encounter with
thy bolt Vritra, and the thunderbolt (which he
hurled), then, Indra, the strength of thee deter-
mined to slay Ahi was displayed in the heavens,
manifesting thine own sovereignty.

14. At thy shout, wielder of the thunderbolt, all

* Pat for any indefinite number.
The sixteen priests employed at a sacrifice, the Yajamdna
and his wife, and two functionaries entitled the Sadasya and
Samiiji^ directors, probably, of the ceremonies of the assembly,
not of the worship.

FIRST ASH^AKA ^SIXTH ADHYAYA. 207

things, moveable or immoveable, trembled ; even
TwASHT^ shook with fear, Indra, at thy wrath,
manifesting thine own sovereignty.

15. We know not of a certainty the all-pervading
Indra : who (does know him, abiding) afar off* in
his strength ? for in him have the gods concentrated
riches, and worship, and power, manifesting his
own sovereignty.

16. In like manner as of old, so in whatever act
of worship Atharvan, or father Manu, or Dadh-
YANCH^ engaged, their oblations and their hymns
were all congregated in that Indra, manifesting
his own sovereignty.

SIXTH ADHYAYA.

ANUVAkA XIII. (continned).

StjKTA Vin. (LXXXL)

The fUsM, deity, and metre as before.

1. Indra, the slayer of Vritra, has been aug- Varga i,
mented in strength and satisfaction by (the adora-

The ezpreaeioii is very elliptical ; ko-vtryd-parah, being»
literally, who — ^with vigour — afer: the Scholiast completes the
sentence, as in the text.

Mamt8h»pitd, Manu, being the progenitor of all mankind.
Dadkyanch, or DadhkM, is a well-known IS^hi, the son of AthoT'
van, of whom mention subsequently more than once reonrs.

208 RIG-VEDA SANHItA.

tion of) men :^ we inyoke him in great conflicts as
lyell as in little ; may be defend us in battles.

2. For tboQ, hero, Indra, art a host ; thou art
the giver of much booty ; thou art the exalter of
the humble ; thou bestowest (riches) on the wor-
shipper who offers thee oblations, for abundant is
thy wealth.

3. When battles arise, wealth devolves on the
victor; yoke thy horses, humblers of the pride
(of the foe), that thou mayest destroy one and
enrich another :^ place us, Indra, in affluence.

4. Mighty through sacrifice, formidable (to foes),
partaking of the sacrificial food, Indra has aug-
mented his strength ; pleasing in appearance,
having a handsome chin, and possessing (bright)
coursers, he grasps the iron thunderbolt in his con-
tiguous hands for (our) prosperity.

6. He has filled the space of earth and the fir-

The Scholiaflt explains this, — "a deity acquiring vigour by
praise increases ;" that is, becomes more powerful and mighty.
The notion is dear enough, but although 'increases' is the
literal rendering of varddhaie, it expresses its purport but in-
completely.

We have a legend in illustration of this passage : Gotama,
the son of RakdgaAa, was the PwrohUa of the Kttru and SriMjaya
princes, and, in an engagement with other kings, propitiated
Indra by this hymn, who, in consequence, gave the victory to the
former. Rosen puts the phrase interrogatively, QMemnam ocdswrw
es, quemnam apulentue dabisF but the Scholiaat explains kam,
whom, by kamchit, any one, some one; that is, JjM&ti gives the
victory to whomsoever he is pleased with.

FIRST ASHfAKA — SIXTH ADHYAYA. 209

mament (with his glory) ; he has fixed the con-
stellations in the skj : no one has been ever born,
nor will be born, Indra, like to thee : thou hast
sustained the universe.

6. May Indra, the protector, who returns to the Varga ii.
giver (of oblations) the food that is fit for mortals,
bestow (such food) on us: distribute thy wealth,

which is abundant, so that I may obtain (a portion)
of thy riches.

7. The upright performer of (pious) acts is the
donor of herds of cattle to us, when receiving
frequent enjoyment (from our libations) : take up,
Indra, with both hands, many hundred (sorts)
of treasure; sharpen (our intellects), bring us
wealth.

8. Enjoy along wifli us, hero, the suffused li-
bation for (the increase of our) strength and wealth :
we know thee (to be) the possessor of vast riches,
and address to thee our desires ; be, therefore, our
protector.

9. These, thy creatures, Indra, cherish (the ob-
lation) that may be partaken of by all ; thou, lord
of all, knowest what are the riches of those men
who make no offerings : bring their wealth to us.

SiJkta IX. (LXXXII.)

The deity and ftishi are the same ; the metre is Pankti, except
in the last stanza, where it is JagaH.

1. Approach, Maghavan, and listen to our Vargaiii,
praises ; be not different (from what thou hast

p

210 RIG-VEDA SANHITA.

hitherto been);' since thou hast inspired us with true
speech, thou art solicited with it ; therefore, quickly
yoke thy horses.

2. (Thy worshippers) have eaten the food which
thou hadst given, and have rejoiced, and have
trembled through their precious (bodies); self-
illuminated sages have glorified thee with commend-
able thoughts ; therefore, Indra, quickly yoke thy
horses.

3. We praise thee, Maghavan, who lookest be-
nignly (upon all) ; thus praised by us, repair (in thy
car), filled with treasure, to those who desire thy
presence : Indra, quickly yoke thy horses.

4. May he ascend that chariot which rains
(blessings), and grants cattle, and which provides
the vessel filled with the mixture of ^oma juice and
grain :^ quickly, Indra, yoke thy horses.

5. Performer of many (holy) acts, let thy steeds
be harnessed on the right and on the left, and when
exhilarated by the (sacrificial) food, repair in thy

The text is merely md tUathd iva, — (be) not, as it were, noo*
such ; that is, according to Sdyana, be not the contrary of that
propitious divinity which thou hast always been to us ; the rest
of the stanza is equally obscure : " Since thou makest us possessed
of true speech {sunrttdvatak), therefore thou art asked {dt arihc'
ydsa it) arthayase eva ;" that is, to accept our praises. In this hyinD>
also, we have a burthen repeated at the dose of each stanza.

Patram hariyojanam, a plate or patera filled with hariyO'
janam ; the appellation of a mixture of fried barley, or other gndoi
and Soma jtiice.

FIRST ASH^AKA — SIXTH ADHYAYA. 211

chariot to thy beloved wife : quioklj, Indba, yoke
thy horses.

6. I harness thy loDg^maned steeds with (sacred)
prayers : depart ; take the reins in your hands : the
effused and exciting juices have exhilarated thee»
wielder of the thunderbolt ; thus filled with nutri-
ment, rejoice with thy spouse.

SiJkta X. (LXXXIII.)
fiishi and deity as before ; the metre is Jagati,

1. The man who is well protected, Indba, by thy Varga iv.
cares, (and dwells) in a mansion where there are

horses, is the first who goes to (that where there
are) cows ; enrich him with abundant riches, as the
unconscious rivers^ flow in all directions to the
ocean.

2. In like manner, as the bright waters flow to
the sacrificial ladle, so they (the gods) look down
(upon it) ; as the diffusive light (descends to earth),
the gods convey it, desirous of being presented to
them by progressive (movements to the altar), and
are impatient to enjoy it, filled with the oblation, as
bridegrooms (long for their brides).^

Vichetasah dpah ; the epithet is explained by the Scholiast,
'the sources of excellent knowledge/ — vUishfaJndnahetubhdtdh ;
and Rosen renders it, accordingly, sapientiam conferenies ; but it
seems preferable to understand the prefix in in its sense of priva-
tion, for it is not very intelligible how the waters should confer,
or even possess, intelligence.

In this stanza, as usual in the more elaborate metres, we

p2

212 igilG-VEDA 8ANHITA.

3. Thou hast associated, Indra, words of sacred
praise with both (the grain and butter of oblation),
placed together in ladles, and jointly presented to
thee, so that (the sacrificer), undisturbed, remains
(engaged) in thy worship, and is prosperous; for to
the sacrificer pouring out oblations (to thee), auspi*
cious power is granted.

4. The Angirasas first prepared (for Indea) the
sacrificial food, and then, with kindled fire, (wor-
shipped him) with a most holy rite : they, the in-
stitutors (of the ceremony), acquired all the wealth
of Pa^i, comprising horses, and cows, and (other)
animals.

5. Atharvan first by sacrifices discovered the
path (of the stolen cattle) : then the bright sun, the
cherisher of pious acts, was born.* Atharvan re-
encounter stndned collocations and elliptical and obscare allasions,
imperfectly transformed into something intelligible by the addi-
tions of the Scholiast ; thus, avdh pafyanti, * they look down/ is
rendered special by adding devdh, 'the gods/ who look down, it
is said, npon the sacrificial ladle, hotriyam, well pleased to behold
it filled with the intended libation. The text, again, has only "^
diffused light ; " the comment adds, " descends on earth/' Itt the
next phrase we have, " the gods lead that which is pleased by
the libation, and wishes for them, either by progressive move-
ments, or in an eastern direction (prdchair), as bridegrooins
delight/' What is so led, and whither ? The ladle, chamiua,
the altar, ved{, as well as the bride or maiden, ktmayakd, are
filled up by the comment. The same character of brevity and
obscurity pervades the entire hymn.

* A jam; but it may mean, as the Scholiast says, "the sun

FIRST ASHTAKA SIXTH ADHYAYA. 213

gained the cattle ; Kavya (UiSanas) was associated
with him.* Let us worship the immortal (Indba),
who was bom to restrain (the Asuras)}

6. Whether the holy grass be cut (for the rite)
that brings down blessings,"^ whether the priest
repeats the (sacred) verse in the brilliant (sacrifice),
whether the stone (that expresses the Soma juice)
sound like the priest who repeats the hymn, on all
these occasions Indra rejoices.

SiJkta XI. (LXXXIV.)

The deity and the ftuhi are the same, but the metre is diversified.
The first six stanzas are in the AmtshMh measure, the three
next in UshMh, the three next in PankU, the three next in
Gdyatr{, and the next three in the Trishhibh ; the nineteenth
Terse is in the Brihati, and the twentieth in the Sato-brihati
metre.

1. The Soma juice has been expressed, Indra, VargaV.

appeared, in order to light the way to the cave where the cows
were hidden,"

^ With Indra, according to the comment, which also identifies
Kdvya with USanas/znd the latter with Bhrigu; Kdvydh Kaveh
putra XJsand Bhjiguh, meaning, however, perhaps, only that
USanas was of the family of Bhrigu. — VisMu PurdAa, 82, n.

The text has only yamasya jdtam; the comment explains the
former, aaurdndm niyamandrtham,

Swdpatydya; resolving this into Su and dpatya, Rosen renders
it, egregiam prolem conferentis causa, and M. Langlois has, le
chef de famUle, jdloux d'obtenir une heureuse po8tint4. Sdyaiia
understands it dififerently, and explains it by Sobhandpatana
hetubMtdya, — ^for the sake of the descent, or coming down, of
what 18 good.

214 ^IGhVEDA SANHITA.

for thee : potent humbler (of thy foes), approach ;
may vigour fill thee (bj the potation), as the sun
fills the firmament with his rays.

2. May his horses bear Indra, who is of irresist-
ible prowess, to the praises and sacrifices of sages
and of men.

3. Slayer of V^litra, ascend thy chariot, for thy
horses have been yoked by prayer ; may the stone
(that bruises the Soma) attract, by its sound, thy
mind towards us.

4. Drink, Indba, this excellent, immortal, exhila-
rating libation, the drops of which pellucid (beverage)
flow towards thee in the chamber of sacrifice.

6. Oflfer worship quickly to Indra ; recite hymns
(in his praise); let the efiused drops exhilarate him ;
pay adoration to his superior strength.

VargaVi. g. When, Indra, thou hamessest thy horses,
there is no one a better charioteer than thou ; no
one is equal to thee in strength ; no one, although
well-horsed, has overtaken thee.

7. He who alone bestows wealth upon the man
who ofiers him oblations, is the undisputed sovereign,
Indra : — ^ho ! "

8. When will he trample with his foot upon the
man who offers no oblations, as if upon a ooiled-up

This vene and the two following end with the uncomiected
term Anga, which the Scholiast interprets 'qnicC ;' hat it is more
usaally an interjection of calling ; so Roeen hBBOhe/U. Laagloia,
Oh viens !

FIRST ASHfAKA — SIXTH ADHYAYA. 215

snake ;• when will Indba listen to our , praises ? —
ho!

9. Indra grants formidable strength to him who
worships him, having libations prepared : — ^ho !

10. The white cows drink of the sweet Soma
jaice thus poured fortb» and, associated with the
bountiful Indra, for the sake of beauty, rejoice :
abiding (in their stalls), they are expectant of his
sovereignty.*

11. Desirous of his contact, those brindled cows vargaViL
dilute the Soma juice with their milk : the milch

kine that are loved of Indra direct his destructive
thunderbolt against his foes, abiding (in their stalls),
expectant of his sovereignty.

12. These intelligent kine reverence his prowess
with the adoration (of their milk) ; they celebrate
his many exploits as an example to later (adver-
saries) ; abiding (in their stalls), expectant of his
sovereignty.

^ The text has kshumpa, explained; ahichchhairaka ; properiy,
a thorny plant, but apparently intended by the Scholiast for a
snake coiled up, or one sleeping in a ring, which is therefore killed
without difficulty : nudStddkdreHa iaydnam haachid-andydsenM
hanti, Rosen prefers the usual sense, pedejruticem vdut conteret.
This, which constitutes the burthen of the triad, is rather
obscure; the text is, vasv&anu swardjyam, literally* dwelling
after, or according to, his own dominion. Sdyaia does not make
it more intelligible : "Those cows/' he says, "who, by giving
milk, are the means of providing habitation (nivdsakdri^yah), re-
main looking to the kingdom of him, or Indra" so Rosen has>
domicilium procurantes, qua ipsius dominium respicientes adstant.

216 RIG-VEDA SANHITA.

13. Indra, with the bones of Dadhyanch, slew
ninety times nine Vritras^

14. Wishing for the horse's head hidden in the
mountains, he found it at S^aryandvat.

15. The (solar rays) found on this occasion the

Dadhyanch, also named DadhCcha and DadkCchi, is a well-
known sage in PaurdMk legend, of whom, it is said, that his
bones formed the thunderbolt of Indra. The story seems to have
varied from the original Vaidik fiction, as we shall have subsequent
occasion to notice (Sukta cxvi.). In this place, the story told
by the Scholiast also somewhat differs. He relates, that while
Dadhyanch, the son of Atharvan, lived, the Asuras were intimi-
dated and tranquillized by his appearance, but when he had gone
to Swarga, they overspread the whole earth. Indra, inquiring^
what had become of him, and whether nothing of him had been
left behind, was told that the horse's head with which he had at one
time taught the Madhuvidyd to the Ahnns, was somewhere in exist-
ence, but no one knew where. Search was made for it, and it
was found in the lake SaryaMvat, on the skirts of Kurukshetra ;
and with the bones of the skuU Indra slew the Asuras, or, as
otherwise explained* foiled the nine times ninety, or eight hun-
dred and ten, stratagems or devices of the Asuras or Vritras.
The Scholiast accounts for the number, by saying, that, in the
beginning, the Asurimdyd, or demoniac illusion, was practised in
the three worlds, for three periods in each, — ^past, present, and
future, whence it was ninefold ; each being exerted with three
iakiis, or energies, made the number twenty-seven ; each of these
again bemg modified by the three guhis, they become eighty-one,
and the scene of their display extending to each of the ten regions
of space, the total reaches the nine times ninety of the text« or
eight hundred and ten. This seems to be pure invention, without
any rational or allegorical meaning.

FIRST ASH^AKA — SIXTH ADHYAYA. 217

light of TwASHT^i verily concealed in the mansion
of the moving moon.*

16. Who yokes to-day to the pole of the car (of vargaviii.
Indra) his vigorous and radiant steeds, whose
fury is unbearable, in whose mouths are arrows,
who trample on the hearts (of enemies), who give
happiness (to friends). (The sacrificer) who praises
their (performance of their) duties obtains (long)
life-'^

The text has only " they found ; " the Scholiast, following
YaSka {Nir, 4, 25)» sapplies Aditya rdsmayah, the rays of the sun.
TuHxshiji is here used for the sun, being one of the Adityas ;
or, according to the Scholiast, for Indra, to whom the hymn is
addressed, and who is also one of the Adityas, The purport of
the stanza is apparently the obscure expression of an astronomical
fact, known to the authors of the Vedas, that the moon shone
only through reflecting the hght of the sun ; so it is said« " the
rays of the sun are reflected back in the bright watery orb of the
moon ; " and again, " the solar radiance, concealed by the night«
enters into the moon, and thus dispels darkness by night as well
as by day." According to the Nirukta, 2, 6, it is one ray of the
sun (that named Stuhunma) which lights up the moon, and it is
with respect to that, that its light is derived from the sun. The
Purdiias have adopted the doctrine of the Vedas. — VisMu
Purdia, 36.

Another interpretation may be assigned to this verse, which
turns upon rendering Kah by Prajdpati, instead of who, and gd
by words of the Veda, instead of horses ; making, " Prajdpati
combines to-day with the burthen of the sacrifice the sacred
words that are eflPective, brilliant, essential, emitted from the
mouth, animating the heart, and productive of happiness : the
worshipper who fulfils the object of such prayers, obtains life."

218 RIG-VEDA SANHITA.

17. Who goes forth, (through dread of foes, when
Indra is at hand); who is harmed (by his enemies) ;
who is terrified ; who is aware that Indba is pre-
sent, who that he is nigh ?* What need is there that
any one should importune Indba for his son, his
elephant, his property, his person, or his people ?

18. Who praises the (sacrificial) fire, (lighted for
Indba), ox worships him with the oblation of clari-
fied butter, presented in the ladle, according to the
constant seasons?^ To whom do the gods quickly
bring (the wealth) that has been called for ? What
sacrificer, engaged in ofiering oblations and favoured
by the gods, thoroughly knows Indba ?

19. Powerful Indba, be present and be favourable
to the mortal (who adores thee) : there is uo other
giver of felicity, Maghavan, than thou; hence,
Indba, I recite thy praise.

20. Grantor of dwellings, let not thy treasury,
let not thy benefits," ever be detrimental to us.
Friend of mankind, bring to us, who are acquainted
with prayers, all sorts of riches.

That is, we know it very well, and are therefore secure in his
presence at this ceremony ; or Kah may again be explained by
Prqfdpati, with the sense of the stanza modified accordingly.

J^ittthhir dhruvehhih ; in which fUu may have its ordinary
sense of ' season;' or the passage may mean, presented by the
divinities called J^itua, who preside over sacrifices/ as in the text,
^itavo vtti proffd^dh, — the ^itu8 are the chief sacrifices; t.e.
Praydjadevatdh, — ^the deities presiding over them.

I? '

Utayah, benefits, assistances ; but it may be read, dh^tn^ak,
shaliers, agitators ; t. e, the Maruts, or winds.

FIRST ASH^AKA SIXTH ADHYAYA. 219

ANUVAKA XIV.
SiJkta I. (LXXXV.)

Tlie deities are the Mabuts, the ftisM, Gotaka : the metre of
the fifth and twelfth verses is TrisMubh, of the rest. Jagai{.

1. The Maruts who are going forth decorate Varga ix,
themseWes like females : thej are gliders (through

the air), the sons of Rudra, and the doers of
good works, by which they promote the welfare of
earth and heayen: heroes, who grind (the solid
rocks), they delight in sacrifices.

2. They, inaugurated by the gods,* have attained
majesty ; the sons of Rudra have established their
dwelling above tlie sky : glorifying him (Indra)
who merits to be glorified, they have inspired him
with vigour: the sons of Prisni have acquired
dominion.

3. When the sons of earth* embellish themselves
with ornaments, they shine resplendent in their
persons with (brilliant) decorations ; they keep
aloof every adversary: the waters follow their
path.^

4. They who are worthily worshipped shine with

Ushitdsak, wetted, sprinkled with holy water by the gods, —
devair'abhishiktdh.

Here they are called Gomdtarah, having for their mother the
cow ; that is, the earth under that type, equivalent to Prihii in
the preceding stanza.

That is, rain follows the wind.

220 RIG-VEDA SANHITA.

various weapons : incapable of being overthrown,
they are the overthrowers (of mountains) : Maruts,
swift as thought, intrusted with the duty of sending
rain, yoke the spotted deer to your cars.

5. When, Mabuts, urging on the cloud, for the
sake of (providing) food, you have yoked the deer
to your chariots, the drops fall from the radiant*
(sun), and moisten the earth, like a hide, with
water.

6. Let your quick-paced, smooth-gliding coursers
bear you (hither) ; and, moving swiftly, come with
your hands (filled with good things) : sit^ Maruts,
upon the broad seat of sacred grass, and regale
yourselves vdth the sweet sacrificial food.

VargaX. 7. Confiding in their own strength, they have

increased in (power); they have attained heaven
by their greatness, and have made (for themselves)
a spacious abode: may they, for whom VishAo
defends (the sacrifice) that bestows all desires and
confers delight, come (quickly), like birds, and sit
down upon the pleasant and sacred grass.

8. Like heroes, like combatants, like men
anxious for food, the swift-moving (Maruts) have
engaged in battles: all beings fear the Maruts,
who are the leaders (of the rain), and awful of
aspect, like princes.

9. Indra wields the well-made, golden, many-

' Arusha is the term of the text, — ' the radiant/ which may
apply either to the sun or to the Jgni of lightning, either being
in like manner the aource of rain.

FIRST ASH^AKA — SIXTH ADHyAyA. 221

bladed thunderbolt, which the skilful Twashtri*
has framed for him, that he may achieve great
exploits in war. He has slain Vritra and sent
forth an ocean of water.

10. By their power, they bore the well aloft, and
clove asunder the mountain that obstructed their
path : the munificent Maruts, blowing upon their
pipe,* have conferred, when exhilarated by the
Soma juicBf desirable (gifts upon the sacrificer).

11. They brought the crooked well to the place
(where the Muni was), and sprinkled the water
upon the thirsty Gotama:® the variously-radiant
(Maruts) come to his succour, gratifying the desire
of the sage with life-sustaining (waters).

12. Whatever blessings (are diffused) through
the three worlds, and are in your gift, do you
bestow upon the donor (of the oblation), who ad-*
dresses you with praise ; bestow them, also, Maruts,
upon us, and grant us, bestowers of all good, riches,
..hence springs prosperity,

TuHuhtri here reverts to his asnal office of artLsan of the

• «

gods.

Dhamanto vdnam. The Scholiast explains vdAam to be a

late, a vi^ with a hundred strings, — a sort of iColian harp,
perhaps; dhamania, 'blowing/ would better apply to a pipe, a
wind instmment.

In this and the next stanza, allusion is made to a legend
in which it is related that the ftiahi Gotama, being thirsty,
prayed to the Maruts for relief, who thereupon brought a well
from a distance to his hermitage. This exploit is subsequently
(St'ikta cxvi.) related of the Ahoins.

222 RIChVEDA SANHITA.

SiJkta n. (LXXXVI.)
ftishi and deities the same ; the metre is Gdjfatr{.

vai^xi. 1. The man in whose mansion, resplendent
Mabuts, descending from the sky, jou drink (the
libation), is provided with most able protectors.

2. Maruts, bearers of oblations, hear the invo-
cation of the praises of the worshipper with or
(without) sacrifices.*

3. And may he for whom ministrant priests have
sharpened* the sapient (troop of the Maruts), walk
among pastures crowded with cattle.

4. The libation is poured out for the hero (band)
at the sacrifice, on the appointed days, and the
hyum is repeated, and their joy (is excited).

5. May the Maruts, victorious over all men,
hear (the praises) of this (their worshipper), and
may (abundant) food be obtained by him who praises
them.

VargaXii. 6. Enjoying the protection of you who behold
all things, we have offered you, Maruts, (oblations)
for many years.

7. Maruts, who are to be especially worshipped,
may the man whose offering you accept be ever
prosperous.

8. Possessors of true vigour, be cognizant of the

^ The expression is yajnair-vd, 'with sacrifices or;' the
'withoat' is supplied by the Scholiast.

AUdsBhata, have sharpened, t. e. have excited or animaled*
by their ofTenngs.

FIRST ASH^AKA — SIXTH ADHYAyA. 223

wishes of him who praises you, and toils in your
service, desirous of (your favour).

0. Possessors of true vigour, you have displayed
your might, with the lustre (of which) you have
destroyed the Rdkshasas.

10. Dissipate the concealing darkness ; drive
away every devouring (foe) ; show us the light we
long for.

SdKTA III. (LXXXVII.)
fishi and deities as before ; metre, Jagatu

1. Annihilators (of adversaries), endowed with vargaxiii.
great strength, loud-shouting, unbending, insepara-
ble* partakers of the evening oblation,* constantly
worshipped, and leaders (of the clouds), (the
Maruts), by their personaP decorations, are con-
spicuous (in the sky), like certain rays of the sun.

■^*^^-— ^-^— ^— ^-^^-^— — ^-^^^^^-^— -- ' — — -■ -

Always associated in troops.

Tlie term is J^iJishiAah, which is not very clearly explained ;
ftij{sha, in ordinary use, means a frying-pan, bat here the
Scholiast seems to consider it as a synonyme of Soma, the
Marut9 bemg thus named because they are entitled, at the third
daily ceremonial, or the evening worship, to a share of the
effusion of the ]S^ij<8ha, — ftijAhasya abhishtwdt; or the term may
signify, he adds, *' the acquirers or receirers of the juices," —
Prdrfayitdrah rasdndm ; from ry, to acquire : Rosen has» lance
sacrificiis culH ; M. Langlois, anas de nos sacrifices.

Stfibhih, covering, or clothing ; from stfi, to cover ; an
epithet of OHJihMk, ornaments; swasar&asydchehhddakair dbha^
raiaih, — ^with ornaments covering their own personAb As the
word is separated from the substantive, however, by the inter-

224 RIG-VEDA 8ANHITA.

2. When, Maruts, flying like birds along a
certain path (of the sky), you collect the moving
passing (clouds) in the nearest portions (of the
finnament), then, coming into collision with your
cars, they pour forth (the waters) ; therefore, do
you shower upon your worshipper the honey-coloured
rain.*

3. When they assemble (the clouds) for the good
work, earth trembles at their impetuous movements,
like a wife (whose husband is away) : sportive,
capricious, armed with bright weapons, and agitating
(the solid rocks), they manifest their inherent
might.

4. The troop of Maruts is self-moving, deer-
borne, ever young, lords of this (earth), and invested
with vigour : you, who are sincere liberators from
debt,^ irreproachable, and shedders of rain, are the
protectors of this our rite.

5. We declare by our birth from our ancient sire,
that the tongue (of praise) accompanies the mani-
festing (invocation of the Maruts) at the libations

vening simile, " like some rays " (kechid turd wa), it has been
miderstood in a different sense by former tranalators: thus,
Rosen has, Omameniia dignoscuntur, rati lucis radii veht q»
stellis effwukmtur; and M. Langloia» Les Mantis briUent wva
leura parures, comme les images sous les feax des itaUes ; bat
stfibhih cannot have any relation to stars,

Madkuvariam, having the colour of honey; or, according
to the commentator, being equally pm^ or pellucid {swQck'
chha).

By making their worshippers wealthy.

FIRST ASfl'fAKA SIXTH ADHYAYA. 225

of the Soma ; for, inasmuch as tbej stood by, en-
couraging Indra in the conflict^ they have acquired
names that are to be recited at sacrifices.

6. Combining with the solar rays, they have
willingly poured down (rain) for the welfare (of
mankind), and, hymned by the priests, have been
pleased partakers of the (sacrificial food) ; addressed
with praises, moving swiftly, and exempt from fear,
they have become possessed of a station agreeable
and suitable to the Mabuts.

StfKT4 IV. (LXXXVIII.)

JfUhi and deity as before ; the metre of the first and last stanzas
Prastara-pakkH, of the intermediate fom-, JagaH.

1. Come, M ABUTS,' v^ith your brilliant light- Vaigaxrv.
moving, well-weaponed, steed-hamessed chariots;

doers of good deeds, descend like birds, (and bring
us) abundant food.

2. To what gtorifieir (of the gods) do they repair

* The Scholiast here proposes varioas etymologies of the
name Mwrut, some of which are borrowed from Ydska, Nir,
11, 13. They somUt (rwanti, from m), having attained mid-
heaven (mitttm) ; or. They sound without measure (amitttm) ;
or. They shine (from ruck) in the clouds made (mitam) by them-
selves; or. They hasten (dravantt) in the sky. All the minor
divinities that people the mid air are said in the Vedas to be
styled Maruts, as in the text, "All females whose station is the
middle heaven, the all-pervading masculine Vdyu, and all the
troops (of demigods), are Maruts." Sdyaia also cites the
PaurdMk tradition of the birth of the forty-nine Maruts, in seven
troops, as the sons of Kahfopa {Vishht Purdda, 152).

Q

226 RIO-VEDA SANHITA.

with their ruddy, tawny, car-bearing horses for his
advantage ? bright as burnished (gold), and armed
with the thunderbolt, they fiirrow the earth with
their chariot-wheels.

3. Mabutb, the threatening (weapons) are upon
your persons, (able to_ win) dominion : (to you) they
raise lofty sacrifices, like (tall) trees: well-bom
Mahuts, for you do wealthy worshippers enrich
the stone (that grinds the Soma plant).

4. Fortunate days have befallen you, (sons of
Gotama), when thirsty, and have given lustre to
the rite for which water was essential; the sons
of GrOTAHA, (ofiering) oblations with sacred hymns,
have raised alofib the well (provided) for their
dwelling.*

5. This hymn is known to be the same as that
which GoTAMA recited, Mabuts, in your (praise),
when he beheld you seated in your chariots with
golden wheels, armed with iron weapons, harrying
hither and thither, and destroying your mightiest
foes.

6. This is that praise, Mabuts» which, suited
(to your m^ts), glorifies every one of you. The
speech of the priest has now glorified you, without
difficulty, with sacred verses, since (you have placed)
food in our hands.

* See note c, p. 221.

FIRST ASH^AKA — SIXTH ADHyAyA. 227

StfKTA V. (LXXXIX.)

Tbe ftiaM, aa before, Gotama ; bat the hymn is addreased to tiie
Vi^wADEYAfl. The aaetre of the firat five atanzaa and of the
aeventh is JMgai{, of the aizth, Virdistkdaa, and of the last
three, TrishAtbh.

1. May auspicious works, unmolested, uoim- Var^a xv.
peded, and subversiye (of foes), come to us from

every quarter; may the gode^ turning not away
from U8» but granting us protection day by day, be
ever with us for our advancement.

2. May the benevolent favour of the gods (be
ours) ; may the bounty of the gods, ever approving
of the upright, light upon us : may we obtain the
friendship of the gods, and may the gods extend
our days to longevity.

8. We invoke them with an ancient text,*
Bhaoa, MrrRA, Aditi, Daksha, As^idh, Abyahan,
VabuAa, Soma, the Aswins; and may the gracious
Sabaswati grant us happiness.^

^ Pmvayd midd ; moid is a synonyiiie of vdch, speech, or a
text ; hece aaid to be a text of the Veda.

Moat of these, here inckded amongst the VUwodevae, hare
ocenned before ; bat tbe Scholiast here also ezpUns their
functions : — Bhaga and MUra are Adityas, and the latter is
especiaUy the lord of day, as, by the text, maitrsm vd alutr^ — the
day is dependent on MUra, Aditi is the mother of the gods ;
Daksha is called a Prqfdpati, able to make the world ; or, he is
the creator (Hirdfyagarbha), difiised among breathing or livmg
ereatores as breath or life ; as by the te^t, PrdUo vai Dakiha,-^
Daksha verily is breath. Asfidh, from eridh, to dry iq» ; nn-

Q 2

228 RIGhVEDA SANHiri.

4. May the wind waft to us the grateful medi-
cament;* may mother earth, may father heaTen,
(convey) it (to us) ;^ may the stones that express
the Soma juice, and are productive of pleasure,
(bring) it (to us) : AiSwins, who are to be meditated
upon, hear (our application).

5. We invoke that lord of living beings, that
protector of things immoveable, Indra, who is to
be propitiated by pious rites, for our protection:
as P^sHAN has ever been our defender for the
increase of our riches, so may he (continue) the
unmolested guardian of our welfare.

drying, unchanging ; that is, the class of Maruts^ Aryamm is
the Sim, as by the text, Aaau vd dditya aryamd, — ^he, the son, is
Aryaman. Varu^ is named from t^^', to surronnd^ encompassing
the wicked with his bonds ; he is also the lord of night, as by
the text, VdruAC rdtri, — ^the night is dependent on Fam^. Sosia
is twofold ; the plant so called on earth, and the moon, as a
divinity in heaven. The Aiwina are so termed either from
having horses (aiwaoanUau), or from pervading all things, the
one with moisture, the other with light, according to Ydska, who
bIso states the question ; Who were they ? which is thus answered;
according to some, they are heaven and earth ; to others, day and
night; according to others, the sun and moon; and, according
to the traditionists (Aitihdsika), they were two virtuous princes.-—
Nhnkta 12, 1.

^ Bheshajam; that medicament which the Akoms, as the
physicians of the gods, are qualified to bestow. No other specifi-
cation is given.

Earth is so termed, as producing all things necessary for
life, and heaven as sendmg rain, and therefwe indirectly nooriah-
ing all things.

FIRST ASHfAKA — SIXTH ADHYAYA. 229

6. May Indha, who listens to much praise^ guard Vaifa xvi.
our welfare; may Pushan» who knows all things,

guard our welfare; may Taekshya,* with unble-
mished weapons, guard our welfare.

7. May the Maruts, whose coursers are spotted
deer, who are the sons of PjulSni, gracefully-moving,
frequenters of sacrifices, (seated) on the tongue of
AoNi,^ regarders (of aH), and radiant as the sun,
may all the gods come hither for our preservation.

8. Let us hear, gods, with our ears, what is good ;
objects of sacrifice, let us see with our eyes what is
good; let us, engaged in your praises, enjoy, with firm
limb and (sound) bodies, the term of life granted
by the gods.*

Tdrkskya ia a patronymic, implying son of Triksha, and,
according to the Scholiast, GaruSa. He is termed in the text
Arishianemi, — he who has unharmed or irresistible (afishtd)
weapons ifiem£) ; or the latter may imply, as usual, the circum-
ference of a wheel, — ^whose chariot- wheel is unimpeded; but
Afishfanem occurs in the Vdyu PurdAa, as the name of a
PrtydpaH, so that the passage might mean Afishfanemi, the son
of Tfiksha, which, according to some authorities, is a name of
the patriarch Kaiyapa: the same make Tdrkshifa a synonyme
of Aru^t the personified dawn. It is doubtful if we have any
reference to the vehicle of Vish^, GaruSa,

This may be predicated of all the deities, as they receive
oblations through the mouth of A§fnu

Devahitam; whence it may be rendered, as the Scholiast
proposes, in the singular, understanding by Deva, PrajdpatU
either a patriarch or Brdhmd, The commentator says the
limit of human life is 116 or 120 years« but the next stanza
specifies a century.

230 RIO-VEDA SANHITA.

9. Since a hundred years were appointed (for
the life of man), interpose not^ gods, in the midst
of our passing existence, hj inflicting infirmity on
our bodies, so that oar sons become our sires.*

10. Aditi^ is heayen ; Anrn is the firmament ;
Aditi is mother, father, and son ; Anm is all the
gods ; Aditi is the five classes of men ;"" ADrri is
generation and birth.*

StfKTA VI. (XC.)

The fishi is the same, the deitieB are varioiiBf the metre Gdyairi.

Vargtxvii. 1. May Vabu&a and the wise Mitba lead us,
by straight paths, (to our desires) and Artaman,*
rejoicing with the gods.

lliat is, let OS not become ao feeble and infirm aa to be» as
it were, infents, and to require* the paternal care of onr own Bona.

Aditi, literally meaning the independent or the indivinble,
may here aignify either the earth, or the mother of the gods,
according to the Scholiast. According to Ydsha, the hymn declarea
the might ot Aditi, — aditervibhdtimdchashfe (Nir. 4, 23) ; or« as
Sdyaiia, "Aditi is hymned as the same with the miivenBe/'

As before noticed, the five orders of men are said to be the
four castes and the outcastes. It is also interpreted five dasaea
of beings, or Gods, Men, Gandharbas (indnding Apaarasas),
Serpents, and Pitris; or, as it occurs in the Nirukta, S, 8,
Gandharbas, Pitris, Gods, Asuras, and Rdkshasas.

Jdtam is the actual birth of beings, JanUwam, the fieunilty of
being bom, generation. Rosen renders the terms, nahm and
nasciturum.

Aryaman ia said to be the 'sun in his function of separating
day from night.

FIRST ASH'fAKA — ^SIXTH ADHYAYA, 281

2. For they are the distributors of wealth (over
the world) ; and, neyer heedless^ discharge their
functions every day.

3. May they, who are immortal, bestow upon us
mortals, happiness, annihilating our foes.

4. May the adorable Indba, the Maruts, Pu-
SHAN, and Bhaoa, so direct our paths, (that they
may lead) to the attainment of good gifts.

5. PusHAN, VishAu,* Maruts, make our rites
restorative of our cattle ; make us prosperous.

6. The winds* bring sweet (rewards) to the Vargaxviii.
sacrificer ; the rivers bring sweet (waters) : may the

herbs yield sweetness to us.

7. May night and mom be sweet; may the
region of the earth be full of sweetness ; may the
protecting heaven be sweet to us.

8. May Vanaspati be possessed of sweetness
towards us ; may the sun be imbued with sweetness ;
may the cattle be sweet to us.

9. May Mitra be propitious to us ; may VaruAa^
may Abyaican, be propitious to us ; may Inora and
Bi^iHASPATi be propitious to us; may the wide-
stepping VisH&u be propitious to us.

VisMu is said to mean the pervader, or penrading deity.

The tenn of the text is Evaydvan, which is explained by the
Scholiast, the troop of Maruts, from their going with horses
(eva^).

232 RIG-VEDA SANHItA.

SiJkta VIL (XCI.)

The fisM is still GoTAMiL, the deity is Soma ; from the fifth to
the sixteenth stanza the metre is GdyatH; the seventeenth,
UsMih, the rest, Trishfubh.

VargaXix. 1. Thou, SoMA, art thoroughly apprehended by
our understanding ; , thou leadest us along a straight
path : by thy guidance, Indra, our righteous fatbeis
obtained wealth amongst the gods.

2- Thou, Soma, art the doer of good by holy
acts; thou art powerful by thine energies, and
knowest all things; thou art the showerer (of
benefits) by thy bounties, and (art great) by thy
greatness ; thou, the guide of men, hast been well
nourished by sacrificial ofierings.

3. Thy acts are (like those) of the royal VakuAa:*

Rd;^o te Varuikuya. The Scholiast would seem to argue
that Varuiia here means that which is enclosed in a cloth, or the
Soma plant that has heen purchased for a sacrifice, — Ydgdrtham
dkritah krdo vastreAavfitah Somo VartUiah, chiefly hecause Soma
is the king of the Brahmans ; as hy the text of the Veda, Samo
asmdkam BrdhmaMndm Rdjd, — Soma is the king of us Brahmans;
and Samardjdno Brdhmaiah, — ^the Brahmans have Soma for
king. But in that sense the moon, not the plant, is usually mider-
stood by Soma, and there does not appear any reason for nnder*
standing the term VaruHa in any other than its usual acceptation.
The title of Rdjd we have already seen is not unfreqaently
assigned to him, although, as the following stanzas show, it was
equally given to Soma,

FIRST ASH-fAKA — SIXTH ADHYAyA. 233

thy glory, Soma, is great and profound ; thou fort
the purifier (of all), like the beloved Mitra ; thou
art the augmenter of all, Hke Abyahan.

4. Endowed with all the glories (that are dis-
played) by thee in heayen, on earth, in the moun- ^
tains, in the plants, in the waters, do thou, illus*
trious* Soma, well-disposed towards us, and devoid

of anger, accept our oblations.

5. Thou, Soma, art the pratector, the sovereign
of the pious,^ or even the slayer of V^litea ; thou
art holy sacrifice.^

6. Thou, Soma, fond of praise, the lord of plants, varga xx.
art life to us : if thou wilt, we shall not die.

7. Thou bestowest. Soma, upon him who worships
thee, whether old or young, wealth, that he may
enjoy, and live.

8. Defend us, royal Soma, from every one seeking
to harm us : the friend of one like thee can never
perish.

9. Soma, be our protector with those assistances
which are sources of happiness to the donor (of
oblations).

10. Accepting this our sacrifice, and this our

Or royal (iZ4fm) Soma.

Salpatis iioamRdjduta. 5a^ may be explained, also, according
to the Scholiaat* by Brahman, making the sentence, "the protector,
or lord {Patt), or the king {Rdjd), of the Brahmans."

Soma may be considered as identifiable with sacrifice, from
the essential part it performs in it {fadrvpo bkavati sddh^iUvdd
yajndnidm).

234 RIO-VEDA 8ANBITA.

praise, approach, Soma, axid be to ns as the aug-
menter of our rite.
Targaxxi. 11. Acquainted with hymns, we elevate thee
with praises : do thou, who art benignant, approach.

12. Be unto us. Soma, the bestower of wealth,
the remover of disease, the cognizant of riches, the
augmenter of nutriment, an excellent friend.

13. Soma, dwell happy in our hearts, like cattle
in fresh pastures, like^men in their own abodes.

14. The experienced sage commends the mortal
who., through affection, divine Soma, praises thee.

15. Protect us. Soma, from calumny^ preserve
us from sin; pleased with our service, be our
friend.

vargaxxii. 16. lucreaso. Soma: may vigour come to thee
from every side : be diligent in the supply of food
(to us).

17* Exulting Soma, increase with all twining
plants ; be to us a friend : well supplied with food,
we may prosper.

18. May the milky juices flow around thee ; may
sacrificial offerings and vigour be concentrated iu
the destroyer of foes ; and, being fully nourished,
do thou provide. Soma, excellent viands in heaven
for our immortality.

19. Whichever of thy glories (men) worship
with oblations, may our sacrifice be invested with
them all : come to our mansions. Soma, who art
the bestower of wealth, the transporter (over
difficulties); attended by vajliant heroes, Uie non-
destroyer of pf ogeny.

FIRST ASHf AKA — SIXTH ADHYAta. 235

20. To him who presents (offerings), Soma gives
a milch-cow, a swifb horse, aad a son who is able
in affairs, skilful in domestic concerns, assiduous in
worship, eminent in society, and who is an honour
to bis lather.

21. We rejoice, Soma, contemplating thee, in« Vugaxxiii.
vincible in battle, triumphant amongst bosti^ the

grantor of heaven, the giver of rain, the preserver
of strength, bom amidst sacrifices, occupying a
brilliant dwelling, renowned and victorious*

22. Thou, Soma, hast generated all these herbs,
the water, and the kine ; thou hast spread out the
spacious firmament; thou hast scattered darkness
with light.

23. Divine and potent Soma, bestow upon us,
with thy brilliant mind, a portion of wealth : may
no (adversary) annoy thee ; thou art supreme over
the valour of (any) two (mutual) opponents : 'defend
us (from our enemies) in battle.*

stfKTA vni, (xcn.)

The H^ishi is Gotaua, the deity is U8ha9 (the dawn), except in
the last triad, .which is addressed to the Ahoms. The metre
of the first four verses is Jagat{, of the last six, Vsht^ of the
rest, TriahMh.

\. These divinities of the morning^ have spread Vugaxxiv.

There is evidently great confusion in this hymn hetween
Soma, the moon, and Soma, the add Asclepias. Few passages
indicate the former distinctly, except, perhaps, verse 313, whi«^
alludes to the function of scattering darkness by hght.

We have the term Ushdsah in the plural, intending, according

236 RIG-VEDA SANHITA.

light (oTer the world); they make manifest the
light in the eastern portion of the firmament,
brightening all things, like warriors burnishing
their weapons ; the radiant and progressing mothers*
(of the earth), they travel daily (on their course).

2. Their purple rays have readily shot upwards ;
they have yoked the easily-yoked and ruddy kine
(to their car); the deities of the dawn have re-
stored, as of yore, the consciousness (of sentient
creatures), and, bright-rayed, have attended upon
the glorious sun.

3. The female leaders (of the morning) illu-
minate^ with their inherent radiance the remotest
parts (of the heaven), with a sinmltaneous effort,
like warriors^ (with their shining arms in the van
of battle), bringing every kind of food to the per-
former of good works, to the bountiful, and to the
worshipper who presents libations.

4. UsHAS cuts off the accumulated (glooms), as

to the commentator, the divinitiea that preside over the momin^ ;
but, according to Ydshit the plural ia naed honorifically only, for
the amgular personification. — Nirukta, 12, 7.

Or mdtri may mean simply maker, author; authors of light, —
bhdso nirmdtryah, — Nirukta, 12, 7.

Archanti ; literally, worship ; that is, the heavens ; but the
term is used for spreading over, or extending.

^ The text has only " like warriors ;" the Scholiast explains the
comparison, — "as they spread with bright arms along the front of
the array, so the rays of the dawn spread along the sky before
the coming of the sun."

PIMT ASH'fAKA — SIXTH ADHYAyA. 237

a barber (cuts off the hair) ;* she bares her bosom
as a cow yields her udd^r (to the milker) ; and, as
cattle hasten to their pastures, she speeds to the
east, and, shedding light upon all the world, dissi-
pates the darkness^

5. Her brilliant light is first seen towards (the
east) ; it spreads and disperses the thick darkness :
she anoints her beauty as the priests anoint the
sacrificial food in sacrifices : the daughter of the
sky^ awaits the glorious sun.

6. We have crossed over the boundary ' of dark- Vorgaxxv.
ness. UsHAS restores the consciousness (of living

beings) ; bright-shining, she smiles, like a flatterer,
to obtain favour, and, lovely in all her radiance,
she has swallowed, for our delight, the darkness.

7. The brilliant daughter of the sky, the exciter
of pleasant voices,^ is praised by the descendants
of GoTAMA. UsHAS, grant us food associated with
progeny and dependants, and distinguished by horses
and cattle.

8. May I obtain, Ushas, that ample wealth
which confers fame, posterity, troops of slaves, and

* Nfitur iva, 'like a barber/ is the phrase of the text; or
Nfituh xuay mean a dancing-girl, when the translation will he,
'* Ushas displays graces, like a dancing-girl" (peSdnsi vapate);
the former meaning either darkness or elegance, the latter, either
to cat off, or to possess. There is no point of similitude expressed
in Rosen's version, Tenebras diasipat Aurora, veluti saltatrLt,
Duhitd divah, the daughter of heaven, or the sky,
VTiih the appearance of dawn, the cries of Tarioos animals
and birds* and the voices of men, are again heard.

238 9io*yEDA SANHrrl.

is chara^tefued by horses; which thoOt who
aboundest in riches, and art the giver of food,
displayestr (when gratified) by hymns and holy
sacrifices.

9. The divine (Ushas), having lighted np the
whole world, opreads, expanding wiUi her radiance,
towards the west, aronsing ali living creatures to
their labours ; she hears the speech of all endowed
with thonght.

10. The divine and ancient Ushas, bom again
and again, and bright with unchanging hues, wastes
away the life of a mortal, Uke the wife of a hunter
catting up and dividing the birds/

Vargaxxvi. 11. She has been seen illuminating the boun-
daries of the sky, and driving into disappearance
the spontaneously-retiring (night) ;^ wearing away
the ages of the human race, she shines with light
like the bride of the sun.^

12. The affluent and adorable Ushas has sent
her rays abroad, as (a cowherd drives) the cattle (to
pasture), and spreads expansive, like flowing water ;

* Like a SumghnC; literally, the wife of a dog*ldller» but
explained VyddhasM, aa in the text.

Swa$dram is the only term in die text» eiqdained, Swt^fom
BoraMn, — going of her own accord ; the Scholiast adds nighty
otherwise, we might have uiderstood it in its usual sense of
'sister ;' making night the sister of morning.

Jdrasya yoihd, Jdru. meaning the causer of the decay, or
disappearance, of night, is explained by, Sitry^. the ««a.

FIRST ASHf AKA — BIXTH ADHTAYA. 239

she is beheld associated with the rays of the sun,
unimpeding sacred ceremonies/

13. UsHAS» possessor of food, bring us that
TariouB wealth by which we may sustain sons and
granibons.

14« Luminous TTshas, possessor of cows and
horses, true of speech, dawn here to-day upon this
(ceremony), that is to bring us wealth.

15. Possessor of food, Ushas, yoke, indeed, to«
day your purple steeds, and bring to us all good
things.

16. AlSwiNS, destroyers of foes, turn with iaYOur^ Varga xxvit.
able intentions your chariot towards our abode, which
contains cattle and gold.

17. AlSwiNS, who have sent adorable light from
heaven^ to man, bring us strength.

18. May the steeds awakened at dawn bring
hither, to drink the Soma juice, the diyine ASwins,
who are the givers of happiness, the destroyers of
foes^ seated in a golden chariot

' ' " ' ' — ■■■ J —..—. .. ■, I..,

AmmaH daimfdni vratdni, not mjiiring« that is, fjetvonring,
diyine rites or ofierings to the gods, which are to be performed
by daylight, or after dawn ; as by the text, na rdtrau na sdyam
asti devayd ajwMam, — sacrifice is not acceptable to the gods at
night, or in the evening.

As before observed, the A&wtM are sometimes identified with
the sun and moon.

240 ^IG^VEDA SANHFTA.

siJkta IX. (xcra.)

The Jfishi is Gotamu, the deities are Agni and Soma; the
metre of the three first stanzas is AmttkMh; of three»
beginning with the ninths Gdyatr{; of the eighth^ JagaUoir
Trisktubh, and of the rest, Triskfubh.

Vargtxxviii. 1. Agni and Soma, showerers (of desires), favour-
ably hear this mj invocation, graciously accept my
hymns, and bestow felicity on the donor (of the
oblation).

2. Agni and Soma, grant to him who addresses
this prayer to you both, store of cattle with sound
strength and good horses.

3. Agni and Soma, may he who offers you the
oblation of clarified butter, enjoy sound strength,
with progeny, through all his life.

4. Agni and Soma, that prowess of yours, by
which you have carried off the cows that were the
food of Pa^i, is (well) known to us ; you have slain
the ofispring of Brisaya,* and you have acquired
the one luminary (the sun^), for the benefit of the
many.

Bfisayasya sesha ; the latter is a synonyme of apatya^ off-
spring. — Nirukta, 3, 2. Bfisaya is said to be a synonyme of
Twasl^ji, here styled an Asura. The offispring of T\oa$hAri ib
Vritra ; and the agency of Apni and Soma in his death is ex-
plained by identifying them with the two vital airs, PrdAa and
Apdna, the separation of which from Vritra was the approximate
caase of his deaths

By the destmction of Vfitra, the enveloping cload« or
gathered darkness, the son was enabled to appear in the sky.

FIRST ASHf AKA — SIXTH ADHYAYA. 241

5. You two, Agni and Soma, acting together,
have snstained these constellations in the sky ; you
have liberated the rivers that had been defiled from
the notorious imputation.^

6. AoNi and Soma, the wind brought one of you
from heayen, a hawk carried off the other by force
from the summit of the mountain ;^ growing yafit
by praise, you have made the world wide for (the
performance of) sacrifice.

7. Agni and Soma, partake of the proffered vargaxxix.
oblation ; be gracious to us ; showerers (of desires),

be pleased ; prosperous and diligent protectors, be
propitious, and grant to the sacrificer health and
exemption from ill.

8. Agni and Soma, protect his sacrifice and
defend him from ill, who, with a mind devoted to

* The imputation* or charge, of Brahmaoicide, was incurred
hj Indra, it is said, in killing Vfitra, who was a Brahman, bat
which goilt he transferred to rivers, women, and trees. This looks
rather like a PaurdUUk legend. One of a more Vaidik character
is also given ; the rivers were defiled by the dead body of
Vjritra, which had fallen into them ; their waters were conse-
quently unfit to bear any part in sacred rites until they were
purified by Agni and Soma, that is, by oblations to fire> and liba-
tions of Soma juice.

The legend relates that V(fyu brought Agni from heaven at the
desire of Bhrigu, when performing a sacrifice ; Soma was brought
from Swarga, on the top of Mount Meru, by GdyatH, in the
shape of a hawk ; these are clearly all^;orical allusions to tho
early u^ of fire ^d the Soma plaat in religious ceremonies*

B

242 RIO-VEDA aANHirA.

the gods, worships you with clarified butter and
oblations : grant to the man engaged (in deYOtion)
extreme felicity^

9. AoNi and Soma, endowed with the like wealth,
and invoked by a common invocation, share our
praises, for you have (ever) been the chief of the
gods,*

XO. Aqni and Soma, give ample (reconlpense)
to him who presents to you both this clarified
butter.

11. Agni and Soma, be pleased with these our
oblations, and come to us together.

12, Agni and Soma, cherish our horses, and may
our cows, affording (milk that yields butter for)
oblations, be well nourished; give to us, who are
affluent, strength (to perform) religious rites, and
make our sacrifice productive of wealth.

anuvAka XV.

StjKTA I. (XCIV.)

The ftishi is Kutsa, the son of Angiras; the deity is Aqni,
associated in three parts of the eighth stanza with the gods
in general, and in the half of the last with different divinities.
The metre of the two last stanzas is TM^hfuhh, of the rest,
Jagat^*

Vuiga XXX. 1. To him who is worthy of praise, and all-*

The term is simply Devatrd, explained deveshu praiasUdk.
Another text is quoted, which states that A^i and Soma are
they who are the two kings of the gods {Rdjdnau vd eiam devd^
ndm yad agmshotnau,)

FIRST ASfffAKA — ^SIXTH ADHyAyA. 243

knowing, we construct, with our minds, this hymn,
as (a workman makes) a car : happy is our under*
standing when engaged in his adoration : let us not
suffer injury, Agni, through thy friendship.*

2« He, for whom thou sacrifieest, accomplishes
(his objects), abides free from aggression, and en-
joys (wealth, the source of) strength ; he prospers,
and poTerty neyer approaches him : let us not suffer
injury, Agni, through thy friendship.

8. May we be able to kindle thee : perfect the
rite, for through thee the gods partake of the
offered oblations: bring hither the Adityas,^ for
we love them: let us not suffer injury, Agni,
through thy friendship.

4. We bring fuel, we offer oblations, reminding
thee of the successive seasons (of worship) ; do
thou thoroughly complete the rite, in order to
prolong our lives : let us not suffer injury, Agni,
through thy friendship.

5. His genial (flames), the preservers of man-
kind, spread around, and both bipeds and quadru-
peds are enlivened by his rays ; shining with various
lustre, and illuminating (the world by night), thou
art superior to the dawn : let us not, Agni, suffer
injury through thy friendship.

' This last daQse is the burden of all the stanzas except the

condnding two : Sakhye md riahdmd vayam tax>a, — ^May we not

be ioinred in or by thy frienddup; that is* according to the

Schdiast, Do thoa preserve ns.

Hie sons of Aditi, that is, all the gods.

R 2

244 RIG-VEDA SANHITA.

Yargaxxxi. 6. Thou art the sacrificing or the invoking priest,
thou art the principal (presenter of the offering),
the director (of the ceremonies), their performer,
or by birth the family priest;* thus conversant
with all the priestly functions, thou performest
perfectly the rite: let us not, Aoni, suffer injury
through thy friendship.

7/ Thou art of graceful form, and alike on every
side, and, although remote, shinest as if nigh : thou
seest, divine Aoni, beyond the darkness of night :
let us not, Agni, suffer injury through thy friendship.

8. Gods,^ let the chariot of the offerer of the
libation be foremost ; ° let our denunciations over-
whelm the wicked : understand and fulfil my words :
let us not suffer injury, Agni, through thy friendship.

9. Overcome with your fatal (weapons) the
wicked and the impious, all who are enemies,

^ Agni is here identified with the chief of the sizteea' priests
engaged at solemn sacrifices. He is the 'Adhweayu, nsnally
called the reciter of the Yqfush, here defined hy the Scholiast
as the presenter of the ofiTerings ; he is the Hotri, or invoking
priest ; he is the Prasdatri, or the MaUrdvaru^, whose duty it
is to direct the other priests what to do and when to perform
their fonctions; he is the Potri, or priest so termed, and the
&mily or hereditary PurohUa ; or PurohUa may be the same as
the Brahmd of a ceremony, being to men what Bfihaspati is to
the gods.

Devd, All the gods are here considered to be bnt portioiis
or members of Agm»

^ Pdrva, before; the Scholiast explains this by tmMym^
principal ; otherwise, it might be thought that we had here aa
allusion to chariot-races.

FIRST ASHf AKA — SIXTH ADHYAYA. 245

whether distant or near, and then proyide an easy
(path) for the sacrificer who praises thee : let us
not, Agni, suffer injury through thy friendship.

10. When thou hast yoked the bright red horses,
swift as the wind, to thy car, thy roar is like that
of a bull, and thou enwrappest the forest trees with
a banner of smoke : let us not, AoNi, suffer injury
through thy friendship.

11. At thy roaring, even the birds are terrified: Vargaxxxii.
when thy flames, consuming the grass, have spread

in all directions, (the wood) is easy of access to
thee and to thy chariots : let us not, Agni, suffer
injury through thy friendship.

12. May this, (thy adorer), enjoy the support of
MiTBA and of VaeuAa: wonderful is the fury of
the Maruts : (dwellers in the region) below (the
heavens),* encourage us. and may their minds again
(be gracious) to us : let us not suffer injury, Agnt^
through thy friendship.

13. Thou, brilliant (Agni), art the especial friend
of the gods ; thou, who art graceful in the sacrifice,
art the confirmer of all riches : may we be present
in thy most spacious chamber of sacrifice : let us
not, Agni, suffer injury through thy friendship.

14. Pleasant is it to thee when thou art lighted
in thine own abode, and, propitiated by libations,
art praised (by the priests) : then, much delighted,
thou givest rewards and riches to the worshipper :
let us not, Agni, suffer injury through thy friendship.

Below Swarga loka, or in the AniaHkaha, or firmament.

246 RIChYEDA SANHItI.

15. (Fortunate is the woFBhipper) to whom,
(assidnous) in all pious works, 'thou, possessor of
riches, indivisible Agni, grantest exemption from
sin, whom thou associatest with auspicious strength,
may he be (enriched) by thee with wealth that
comprehends progeny.

16. Do thou, divine Agni, who knowest what is
good fortune, on this occasion prolong our existence^
and may Mftba, Vabu^a, Aorri, — ^ocean, earth,
and heaven, preserve it to us.^

SEVENTH ADHYAyA.

ANUVAKA XV. (contiDued).

SrfKTA II. (XCV.)

Hie deity is Agni, having the attributes of the dawn, or the
AoNi entitled to a share of the morning oblation, or the pore
or simple Aoni. The ^wAt is Kutsa, the metre, TrishMh,

varga I. 1. Two periods, of different complexions,'* revolve

This verse terminates the following hymns, with one ez.>
oeption, as far as the hundred and first Sttkta. MUrm^ VcnAti,
and AdUi have been before noticed. By Smdhti, is to be under*
stood the divinity presiding over, or identified with, flowing
water; and it may mean either the sea, or flowing streama
collectively, or the river Indus. PfithM and Dyu are the per-
sonified earth and heaven. These are requested to hommr,
meaning to preserve or perpetuate, whatever blessing has been
asked for (fait mdmakemtam) ; from maha, to venerate or worahip ;
tad, that, refers here to jfyus, or life.

Virtlpe, of various nature, or, here, complexions ; black and

FIRST ASH^AKA ^SEVENTH ADHYAYA. 247

for their own purposes, and each in succession
seyerally nourishes a son ; in one, Haei is the re-
ceiver of oblations, in the other, the brilliant Agni
is beheld.

2. The Tigilant and youthful Ten begets through
the wind, this embryo Agni,*^ inherent (in all be-

white« or night and day. Day is said to be the mother of fire,
which is then, as it were, in an embryo state, and is not fully
manifested or bom until it is dark : so the sun is in the womb
of night, and is bom, or shines, in the morning ; Hart, or the
sun, being manifested in the morning, is then to be worshipped ;
Agni, shining at night, is to be worshipped in the evening, —
tasmd agnaye sdyam huyate SUtyaya prdtar, which is rather at
yariance with the preliminary statement, that the Agni of the
hymn is the one entitled to a share of the morning oblation
(Ushan havirbhdgyo agmrasti sa devoid) ; therefore, it is said,
the Agni is that endowed with the properties of dawn ; or it
may be the simple, discrete Agni (aushoiogtUknniishfo Agni,
tuddho Agnir vd). We must therefore consider Agni to be
treated as identical with Hari, or' the sun, as well as referred to
in his own personification.

^ This stanza is somewhat difibrently interpreted. The Ten
are said by the Scholiast to be, in one acceptation, the ten regions
of space, which generate the electrical fire, or lightning, as an
enibryo in the clouds, through the agency of the winds; as
in the text, ''wind is the cause of fire, fire of wind" (Agner
M vdgt^ kdraHam, vdyor agnih). The term in the text for
wind, or its agency, is twasMuh, which is here said to mean
'brilliant,' — ^from "the brilliant central proximity of wind"
{d^tdmnadhyamdd vdgoh sakdidi), Rosen connects ttoashhh
with garbkam, and renders them /ulminaioris parentem. He also
foUows the explanation of the Ten, which applies it to the ten

248 RIG-VEDA SANHITA.

ings),^ sharp-visaged, universally renowned, shiniDg
among men ; him they conduct (to every dwelling).

3. Tbej contemplate three places of his birth;
one in the ocean, one in the heaven, one in the
firmament; and, dividing the seasons of the year
for the benefit of earthly creatures, he formed, in
regular succession, the eastern quarter*^

4. Which of you discerns the hidden" Agni?
a son, he begets his mothers by oblations;^ the
germ of many (waters), he issues from the ocean ;^
mighty and wise, the recipient of oblations.

fingers, wHo generate Agni through the act of attrition as an
embryo in the sticks. Sdytda gives both interpretations.

Vibhfitram, deposited in all creatores; that is, in the
capacity of the digestive fiacnlty, which is referred to the action
of natural heat.

As sabmarine fire, Agni is bom in the ocean ; as fhe son,
in heaven ; and as lightning, in the firmament. In his character
of the sun, he may be said to be the distributor of time and
space ; regulating the seasons, and indicating the points of the
horizon.

Latent heat ; the natural heat extant in the waters, in the
woods, and in all fixed and moveable things, although not per-
ceptible to sense.

Agni, in the form of lightmng, may be considered as the
son of the waters collected in the clouds, and those waters he
is said to generate by the oblations which he conveys ; as in the
Smriti, it is said, — "Oblations ofi«red in fire ascend to the sun ;
rain is produced from the sun, com from rain, and thence spring
mankind."

Agni is thought to rise in the morning in the ahape of the
sun from out of the ocean, — vpasthdt {smnudrdt) mrgachehkM.

FIRST ASH^AKA SEVENTH ADHYAYA. 24ft

5. Appearing amongst them (the waters), the
bright-shining (Agni) increases, rising above the
flanks of the waving waters,^ spreading his own
renown: both (heaven and earth) are alarmed, as
the radiant AoNi is born, and, approaching the
lion,^ they pay him honour.

6. Both the anspicious ones® (day and night) Vargaii.
wait npon him like two female attendants, as
lowing kine (follow their calves) by the paths (that

they have gone); he has been the lord of might
among the mighty, whom (the priests) on the right
(of the altar) anoint.

7. Like the sun, he stretches forth his arms, and
the formidable AoNi, decorating both heaven and
earth (with brightness), labours (in his duties) ; he
draws up from everything the essential (moisture),*
and clothes (the earth) with new vestments (de-
rived) from his maternal (rains).

8. Associated in the firmament with the moving
waters, he assumes an excellent and lustrous form,
and the wise sustainer (of all things) sweeps over

* Above, on the aide, or tip, of the crooked waters,— ;/t^jfM6K6fi
ii^dm upasthe. AgM here is the lightning, which appears on the
skirts of the unevenly-disposed, or undulating rain flailing from
the cloods.

Sinha, the Scholiast considers as applicable to Agm, to

imply his ability to suffer or be overcome, — saJuma hkan, abhi'
bhav(mai{lam : there does not seem to be any objection to the
metaphorical use of the literal meaning of the word, — ^"a lion/

Both, may also intimate heaven and earth, or the two pieces
of wood rubbed together to produce flame.

250 RIG-YEDA SANHITA.

the source^ (of the rains with his radiance), whence
a concentration of light is spread abroad bj tbe
sportive deity.

9. The vast and victorious radiance of tiiee, the
mighty one, pervades the firmament: Agni, who
hast been kindled by us, preserve us with all thy
undiminished and protecting glories.

10. He causes the waters to flow in a torrent
through the sky, and with those pure waves he in-
undates the earth ; he gathers all (articles of) food
in the stomach, and for that purpose sojourns in
the new-sprung parents* (of the grain).

11. AoNi, who art the purifier, growing with
the fuel we have supplied, blaze for the sake of
(securing) food to us, who are possessed of wealth ;
and may Mitra, VaruAa, Aditi, — ocean, earth,
and heaven, preserve it to us.

SrfKTA III. (XCVI.)

The ftishi and metre are as before; the deity is Agni, but
either in his general character, or as Draviiodd,

Vargaiii. 1. Engendered by force, Agni verily appro-
priates, as soon as born, the offerings of the sages :

* Budhna is the term in this and in the next verse for the
antariksha, or firmament, as the root, or source of the ndns.

The text has merely navaau pnudshu, — ^in the new parents, or
mothers ; that is, in the OshadkU, the annuals, or the oerealia,
which ripen after the rains, and hear food, bdng impregnated
hy the terrestrial Agni,

FIRST ASH^AKA SEVENTH ADHYAYA. 251

the waters and voice make him their friend/ and the
gods retain him as the giver of (sacrificial) wealth.^

2. (Propitiated) by the primitive laudatory hymn
of Ayu, he created the progeny of the Manus,*
and pervades, with his all-investing splendour, the
heavens and the firmament : the gods retain Agni
as the giver of (sacrificial) wealth.

3. Approaching him, let all men adore Agni,
the chiefs (of the gods), the accomplisher of sacri-
fices, who is gratified by oblations and propitiated
by praises, — ^the o&pring of food, the sustainer of
(all men), the giver of continual gifts : the gods
retain Agmi as the giver of (sacrificial) wealth.

4. May Agni, the dweller in the firmament^ ike
noarisher with abundant benefits, the bestower of
Swarga^ the protector of mankind, the progenitor of
heaven and earth, instruct my sons in the right
way : the gods retain Agni as the giver of (sacri-
ficial) wealth.

The A^ alluded to is the ethereal or electric fire, ootnbmed
at its prodactioD with rain and with sound.

As the conveyer of oUations, the term is Draoiiodd^ ih»
giver of wealth ; hut the wealth is that of sacrifice, or abundance
of clarified batter.

Ayu is said by the Scholiast to be another name of Manu :
what is intended by the progeny of the Manus is not very obvions,
bat it appears to intend simply mankind; the Scholiast says,
being hymned by Mami, he created all the ofispring of Mmiu
(Mammd atutah son mdnao(h sarvdh prqfdh ajana^at).

The term is /Tro/Aoma,— the first, which the commentator
interprets by mukhya, chief.

252 siiG-y£DA SANHrrA.

5. The night and the daj^ mutually efl&cing each
other's complexion, give nourishment, combined
together, to one infisint,^ who, radiant, shines between
earth and heaven: the gods retain Agni as the
' giver of sacrificial wealth.
Varga IV. 6. The sourco of opulence, the bestower of riches,
the director of the sacrifice, the accomplisher of the
desires (of the man) who has recourse to him ; him,
the gods, preserving their immortalitj, retain as the
giver of (sacrificial) wealth.

7. The gods retain Aqni as the giver of (sacri-
ficial) wealth, who now is, and heretofore has been»
the abode of riches, the receptacle of all that has
been, and all that will be, bom, and the preserver
of all (that) exists, (as well as of all) that are coming
into existence.

8. May Dravi^^odA grant us (a portion) of move-
able wealth ; may Dravi^oda grant us (a portion)
of that which is stationary ; may Dbavi^odA give
us food attended by progeny ; may DraviAodA be-
stow upon us long life.

9. Thus, AoNi, who art the purifier, growlag
with the fuel (we have supplied), blaze for the sake
of securing food to us, who are possessed of wealth,
and may Mitra, VaruAa, Aditi,— ocean, earth,
heaven, preserve it to us.

Agni, whom they nourish with the ohlations offered during^
their continaance.

FIRST ASHf AKA — SEVENTH ADHYAYA. 253

StJma IV. (xcvn.)

The Jltishi is the same, the deity Aoni, as pore fire, or that of
which purity ia the attribute ; the metre is GdyaH.

1. May our sin, Agni, be repented of;* manifest VaipiV.
riches to ns ; may our sin be repented of.

2. We worship thee for pleasant fields, for good
roads, and for riches : may our sin be repented of.

8. (In like manner as among these thy worship-
pers Kutsa) is the pre-eminent panegyrist, so are
our encomiasts (of thee) the most distinguished:
may our sin be repented of.

4. Inasmuch as thy worshippers (are blesssed with
descendants), so may we, (by repeating thy praise),
obtain posterity : ^ may our sin be repented of.

5. Since the yictorious flames of Aoni penetrate
universally, may our sin be repented of.

^ Agham apa nah ioihudat; from inch, to sorrow, in the inten-
aitive form, and the Vcddik imperatiTe, or lit, with t^a prefixed,
although locaUy detached.^ The commentator proposes two
interpretations : "Let our sin pass away from us, and light upon
our adversaries;" or, "Let our sm, affected by grief, perish."
Rosen renders it> nostrum eripietur scebts.

PrqjdyemoM vayam; from /on, to be bom, — ^May we be bom
snccessiTely in the persons of our posterity. Rosen has, vincamna
tuo ausiiio ; but this is evidently an oversight, from confounding
the radical with jujaye, conquering. M. Langlois follows his
rendering, with some additions, — Agni, si ces chefs de famUie,
si nous^rnhmes, nous nous aoanqons avec respect, pmsshns turns
obtenxr la vtctaire*

264 RIG-VEDA SANHITX.

6. Thou, whose countenaDce is turned to all sides,
art our defender : may our sin be repented of.

7. 'Do thou, whose countenance is turned to all
sides, send off our adversaries, as if in a ship, (to
the opposite shore) : may our sin be repented of.

8. Do thou convey us in a ship across the sea,
for our welfare : may our sin be repented of.

StJKTA V. (XCVm.)

ftfAt as before ; the deity is either Vau^w^nara, or the pure
{Suddha) Agni ; the metre is 'Mshfuhh.

VatgaVi. 1. May we continue in the favour of VaiiSwa-
NARA,^ for verily he is the august sovereign of all
beings : as soon as generated from this (wood), he
surveys the universe; he accompanies the rising
sun.^

2. AONI, who is present^ in the sky, and present
upon earth, and who, present, has pervaded all
herbs : may the Agni VaiSwAnaea, who is present

VaihDdnara implies either he who rales over all (t;^imi) men
(flora), or who condacts them (nara) to another region ; either
to heaven through oblations, or possibly to future life throagh
tiie funeral fire.

Either as the combined heat with solar radiance, ar> it »
said, that, at the rising of the sun, in proportion as the solar rays
descend to earth, so the rays of the terrestriid fire ascend, and
mix with them.

Vrishfd, explained by »anSprUhfa, in contact with, or nikHa,
placed* or present hi the sky, — Agm is in contact with, or present,
hi the sun ; on eaith, in sacred and domestic fire, and in herbs,
or annuals, as the cause of their coming to maturity.

FIRST ASH'f AKA — SEVENTH ADHyAya. 265'

in vigour, guard us night and day against our
enemies.

3. YAi^wJlNAnA, may this (thy adoration be
attended) by real (fruit); may precious treasures
wait upon us,*" and may Mitra, VabuAa, Aditi»«—
ocean, earth, and heaven, preserve them to us.

StJKTA VI. (XCK.)

The ftishi is KaItapa, the son of MAufcHi, and the hymn,
consisting of a single stanza, in the Trishfubh metre, is addressed
to Agni as JItaybdas.

1. We offer oblations of Soma toJATAVEDAs; Vai^gavii.
may he consume the wealth of those who feel
enmity against us; may he transport us over all
difficulties : may Agni convey us, as in a boat over a
river, across all wickedness.

SiJkta VII. (C.)

The deity is Indba, the ftishis are the VXrshXoiras, or five sons of
VrishIgib, a Rdfd, who were Rdjarshis, or regal sages, seve-
rally named in the seventeenth stanza. Hie metre is IViskhbh,

1. May he who is the showerer of desires, who VaipiViii.

Rosen has, /ac mm opulentos ; but the maghdvdndh of the text
cannot be the aocnsatiye plural* which would be either Maghth
vatah, or Maghonah : it is the adjectiTe of the word immediately
preceding, rdydh, riches, here said to mean wealth in family, or
sons, grandsons, &c.

There is nothing remarkable in this Sftta, except its brsvity,
conskqtitkg of a single stanca.*

f We have no mention tsi Vrishdglr and his sons in the
Purdias.

256 RichVEDA sanhitA.

is co-dweller with (all) energies, the supreme ruler
over the vast heaven and earth, the sender of water,
and to he invoked in battles; may Indra, asso-
ciated with the Mabuts, be our protection.

2. May he whose course, like that of the sun,
is not to be overtaken, who in every battle is the
slayer of his foes, the witherer (of opponents), who,
with his swift-moving friends (the winds), is the
most bountiful (of givers) ; may Indba, associated
with the Maruts, be our protection.

3. May he, whose rays, powerful and unnattain-
able, issue forth like those of the sun, milking (the
clouds) ; he who is victorious over his adversaries,
triumphant by his manly energies ; may Indra,
associated with the Maruts, be our protection.

4. He is the swiftest among the swift,^ most
bountifid amongst the bountiful, a friend vnth
friends, venerable among those who claim venera-
tion, and pre-eminent among those deserving of
praise : may Indra, associated with the Maruts, be
our protection*

5. Mighty with the Rudras, as if with his sons,
victorious in battle over his enemies, and sending
down vnth his co-dwellers (the waters which are
productive of) food: Indra, associated with the
Maruts, be our protection.

Angirobhirmgiragta$M, — the most Angina of Anghrasos^
which might be thought to refer to the JS^ibMs so named ; but
tfie commeatator deiivea it from anga, to go« and explains Jimgi^
raaah hyyatUdrah, goers; those who go swiftly.

FIBST ASHf AKA — SEVENTH ADHTAyA. 267

6. May he» the represser of (hostile) wrath, the Vai^ga ix.
author of war, the protector of the good, the in-
voked of manj, share with our people on this day

the (light of the) sun :^ may Indba, associated with
the M ABUTS, be our protection.

7. Him, his allies, the Mabuts, animate in battle ;
him, men regard as the preserver of their property ;
be alone presides over every act of worship : may
Indba, associated with the Mabuts, be our protec-
tion.

8. To him, a leader (tx> victory), his worshippers
apply in contests of strength for protection and for
wealth, as he grants them the light (of conquest)
in the bewildering darkness (of battle) : ^ may
Indba, associated with the Mabuts, be our pro-
tection.

9. With his left hand he restrains the malignant,
with his right he receives the (sacrificial) offerings ;
he is the giver of riches, (when propitiated) by one
who celebrates his praise : may Indba, associated
with the Mabuts, be our protection.

10. He, along with his attendants, is a bene-

The Vdrshagtroi are Bopposed to address this prayer to
Intb^, that they might have daylight, m which to attack &eir
enemies, and to recover the cattle that had heen carried away
by ihem; or, tiiat the light may he withheld from their op-
pcments.

The expression jyotUh, light, and chU'tamasi, in the dark-
ness of thoQght, may also he applied more literally, and express
the hope that Indra will give the light of knowledge to darkness

of uiderstanding.

S

258 i^iGhVEDA sanhttI.

factor ; he is quickly recognized by all men to-day*
through his chariots; by his manly ener^es he is
victor over unruly (adversaries) : may Indra, asso-
ciated with the Maruts, be our protection.
VaiigaX. 11. Invoked by many, he goes to battle with his

kinsmen, or with (followers) not of his kindred;
he secures the (triumph) of those who trust in him^
and of their sons and grandsons : may Indra, asso-
ciated with the Maruts, be our protection*

12. He is the wielder of the thunderbolt, the
slayer of robbers, fearful and fierce, knowing many
things, much eulogized, and mighty, and, like the
Soma juice, inspiring the five classes of beings with
vigour: may Indra, associated with the Maruts,
be our protection.

13. His thunderbolt draws cries (from his ene-
mies), he is the sender of good waters, brilliant as
(the luminary) of heaven, the thunderer, the pro-
moter of beneficent acts, upon him do donations
and riches attend : may Indra, associated with the
Maruts, be our protection.

14. May he, of whom the excellent measure (of
all things), through strength,* eternally and every-
where cherishes heaven and earthy propitiated by
our acts, convey us beyond (evil): may Indba,
associated with the Maruts, be our protection.

15. Nor gods, nor men, nor waters, have reached

SmHttd-'mdnam, the distribator of all things, through his
power ; or it may mean that he is the prototype of everything
endued with yigoar.

FIBST ASHf AKA — SBVENTH ADHTAta. 269

the liinit of the strength of that beneficent (divi-
nitj)/ for he sarpasses both earth and heaven by
his foe-consuming (might) : may Indba, associated
with the Mabuts, be our protection.

16. The red and black coursers, long-limbed, Vargaxi.
well-caparisoned, and celestial, and harnessed, well-
pleased, to the yoke of the chariot in which the
showerer of benefits is conveyed, for the enrichment

of RiJBASwA,and is recognized amongst human hosts.^

17. Ikdba, showerer (of benefits), the VAbshA-
GIRAS, RubAiSwa and his companions, Ambabisha^
Sahadeya, BhatamJIna, and SubJLdhas, address
to thee this propitiatory praise.

18. Indba, who is invoked by many, attended
by the moving (Mabcts), having attacked the
Ikisyus and the S'imyttSf^ slew them with his
thunderbolt ; the tfaunderer then divided the fields
with his white-complexioned friends,^ and rescued
the sun and set free the water.

* The text hns, na yasya devd devoid; the latter ib flaid to
be put for devasya, a Vaidik license* and is explained, '^ endowed
with the prc^ierties of giving, &o." (ddndd^ gu^'yuktatya).

NdlmtMtkn tnkshu : nahtuha is explained by ' man ;' whence
the derivative wiU mean, manly, or human ; vii also imports,
* man ;' whence Rosen renders the jdlirase, inier humanas gentes.
The Scholiast interprets vUtthn by aendUkshoMsu pnydsu, —
people designated as an army.

The commentary explains these, enemies' and Rdkshasaa,

but they more probably designate races not yet sabjected by

the Vaidik Hmdns, or Arians.

^ Sakhibhik hpiimy^kih. These, according to the Scholiast,

S 2

260 l^IG-VEDA sanhitA.

19. May Indra be daily our vindicator, and may
we, with undiverted course, enjoy (abundant) food ;
and may MmtA, VaruAa, Aditi,— ocean, earth,
and heaven, preserve it to us.

SlJKTA VIII. (CI.)

The ftiahi is Kutsa, the son of Angiras ; the deily, Indbla ; the
metre of the first seven stanzas is JagaK, of the last four,
Trialaubh,

Vargaxii. 1. Offer adoration with oblations to him who
is delighted (with praise), who, with RuiS wan, de-
stroyed the pregnant wives of KrishAa:' desirous
of protection, we invoke, to become our friend,
him, who is the showerer (of benefits), who holds
the thunderbolt in his right hand, attended by the
Maruts.

2. We invoke to be our friend, Indra, who is
attended by the Maruts ; he who, with increasing
wrath, slew the mutilated Vi^litra, and S'ambara,

are the winds, or Maruts; bat why they should have a share of
the enemy's country {htriSMm hhdniim), seems doubtfbl. Alia-
sion is more probably intended to earthly ftiends or worshipperB
of Indra, who were white (Switnya) in comparison with ^e
darker tribes of the conqnered country.

^ ftiJUwan is said to be a king, the friend of Indra ; KrUMm
to be an Asura, who was slain, together with his wives* that
none of his posterity might survive. Kfishia, the bladt, may
be another name for Vfitra, the black cloud ; or we may have
here another allusion to the dark-complexioned aborigines.

FIBSr ASHf AKA — SEVENTH ADUYJLya. 261

and the unrighteous Pipbu/ and who extirpated the
unabsorbable S'ush^a.^

3. We invoke to become our friend, Indba» who
is attended by the Mabuts; whose great power
(pervades) heaven and earth, in whose sendee
Vabu^a and Subya are steadfast, and whose com*
mand the rivers obey.

4. Who is the lord over all horses and cattle, who
is independent, who, propitiated by praise, is con-
stant in every act, and who is the slayer of the
obstinate abstainer from libations: we invoke to
become our friend, Indba, attended by the Mabuts.

5. Who is the lord of all moving and breathing
creatures, who first recovered the (stolen) kine for
the Brahmany^ and who slew the humbled Dast/us :
we invoke to become our friend, Indba, attended
by the Mabuts.

6. Who is to be invoked by the brave and by
the timid, by the vanquished and by victors, and
whom all beings place before them (in their rites) :

^ Sambara and Pipru are both termed Asuras; the latter is
alBO styled avraiam, — ^not performing, or oppoeang vraiaa, or
religioiiB litee.

Ahuham SuaMam, the dryer np; who is without being
dried up, who cannot be absorbed.

^ Brakma4a, that is, for Angtras or the Angtrasas, who,
according to the Scholiast, were of the Brahmanical caste.
Sereral passages concur in stating the cows to have been stolen
from the Angirasas, and Angiras cannot be identified with
Brdhmd; the term used, therefore, very probably denotes a
Brahman ; so Rosen has, Brahmani tribmt vaccas.

262 9I0-VEDA 8ANHITA.

we invoke to become our friend, Indba, attended
bj the Mabuts.
Yarga XIII. 7* The radiont Indra proceeds (along the firma-
ment) with the manifestation of the Rudbas:*
through the Rudras, speech spreads with more
expansive celerity, and praise glorifies the renowned
Indra : him, attended by the Makuts, we invoke
to become onr friend.

8. Attended by the winds, giver of true wealth,
whether thou mayest be pleased (to dwell) in a
stately mansion or in a lowly dwelling, come to oar
sacrifice : desirous of thy presence, we offer thee
oblations.

9. Desirous of thee, Indba, who art possesBed
of excellent strength, we pour forth to thee liba-
tions : desirous of thee, who art obtained by prayer,
we offer thee oblations; therefore, do thou, who
art possessed of horses, sit down with pleasure upon
the sacred grass, attended by the MAHirns, at this
sacrifice.

* I^idra IB here said to be radiant through identity with the
son, and the BMiras to be the eame as tiie MmnU9 in their
character of vital airs, or PrdM; as it is said in another text,

When ahining* he riscif having taken the vital airs of aU
creatures" {sarveshdm hhUdndm frdtnAk dddyodeii); henoe, also*
the subservience of the Rudrtu to tiie ezpansion ci v<Hce, or
speech. Another implication of the etymological sense dtJUiir^
is here given by Sdytda, deriving it, as elsewhere, from the
cansal of rui, to weep. When the vital aurs depart from the
body, they canse the kindred of the deceased to weep ; heace
they are called BMdrui.

Fnusrr ASHf aka — seventh adhyaya. 263

10. Rejoice^ Indra, with the steeds who are of
thy nature ; open thy jaws, set wide thy throat (to
drink the Soma juice) ; let thy horses bring thee,
who hast a handsome chin, (hither), and, benignant
towards us, be pleased by our oblations.

11. Protected by that destroyer (of foes), who
is united in praise with the Makuts, we may re-
ceive sustenance from Indra; and may Mitra,
VARuif A, Anrn,— ocean, earth, and heaven, preserve
it to us.

St^XTA DC. (CII.)

The IS^U and ddty as in the last; the metre of the first
stanzas is JagoH^ of the last, TriahMh.

1. I address to thee, who art mighty, this ex- vargaxiv.
eellent hymn, because thy understanding has been
gratified by my praise : the gods have successively
delighted that victorious Indra with the power (of
praise), for the sake of prosperity and wealth.

2. The seven rivers display his glory; heaven,
and earth, and sky display his visible form : the sun
and moon, Indra, perform their revolutions, that
we may see^ and have faith in what we see.

8. Maghavan, despatch thy chariot to bring us
wealth ; that victorious car, which, Indra, who art
much praised by us in time of war, we rejoice to
behold in battle : do thou, Maghavan, grant happi-
ness to those who are devoted to thee.

4. May we, having thee for our ally, overcome
our adversaries in every encounter ; defend our

264 ^IG-VEDA 8ANHITA.

portion ; render riches easily attained by us ; en-
feeble, Maohavan, the vigour of our enemies.

5. Many are the men who call upon thee for thy
protection : mount thy car to bring wealth to us,
for thy mind, Indra, is composed, and resolved on
victory.
Varga XV. 6. Thy anus are the winners of cattle, thy wis-
dom is unbounded, thou art most excellent, the
grantor of a hundred aids in every rite : the author
of war, Indba is uncontrolled ; the type of strength;
wherefore men, who are desirous of wealth, invoke
him in various ways.

7. The food, Maghavan, (which is to be given
by thee) to men, may be more than sufficient for
a hundred, or for more, even, than a thousand:
great praise has glorified thee, who art without
limits whereupon thou destroyest thy enemies.

8. Strong as a twice-twisted rope, thou art the
type of strength ; protector of men, that art more
than able to sustain the three spheres, the three
luminaries,* and all this world of beings, Inpsa,
who hast from birth ever been without a rival.

9. We invoke thee, Indra, the first among the
gods; thou hast been the victor in battles: may
Indra put foremost in the battle this our chariot,
which is efficient, impetuous, and the uprooter (of
all impediments).^

* The three fires ; or the san in heaven, lightning in mid-ab,
and fire, sacred or domestic, on earth.

Or the epithets may be applied to ptitra, a son, understood,

FIB8T ASHf AKA — ^SEVENTH ADHTAyA. 265

10. Tbou conquerest, and withholdest not the
booty : in trifling or in serious conflicts, we sharpen
thee, fierce Maghayan, for our defence ; do thou,
therefore, inspirit us in our defiances.

11. May Indba daily be our vindicator, and may
we, with undiverted course, enjoy abundant food ;
and may Mftra, Vabu^a, Anrn,— ocean, earth,
and heaven, preserve it to us.

StJKTA X. (CIII.)

The ftisM and deity aa before ; the metre, TrisUubh.

1. The sages have formerly been possessed of Vargaxvi.
this thy supreme power, Indra, as if it were present

with them/ one light of whom shines upon the
earth, the other in heaven, and both are in com-
bination with each other,^ as banner (mingles with
banner) in battle.

2. He upholds, and has spread out, the earth;
having struck (the clouds), he has extricated the

— may Inira give ua (a wm), an offerer of praiaea, aU-wiae, and
the aobdaer of foea ; and (give na) alao a chariot foremoet in
battle.

* The term is pardchtds, which is rather equivocal. Rosen
renders the phrase, — Contra ^orum itumicos directo robore tuo ;
but it rather means the contrary, — ^inverse, averted (pardch^uan,
parddmukham) ; bat the other sense, proposed by the Scholiast,
seems preferable, — abhinaMam eva, as if present.

The son and fire are equally, it is said, the lustre of Indra.
In the day, fire is combined {sampfichifate) with the sun; in
the night, the sun is combined with fire.

26G RIChVEDA BANHlti.

waters ; he has slain Ahi, he has pieroed RAum^A,
he has destroyed, by his prowess, the mutilated
(Vwtra).*

3. Armed with the thunderbolt, and confident
in his strength, he has gone on destroying the
cities of the Dastus. Thunderer, acknowledging
(the praises of thy worshipper), cast, for his sake,
thy shaft against the Dasyt^ and augment the
strength and glory of the Arya^

4. Maghavan, possessing a name® that is to be
glorified, offers to him who celebrates it these (re-
volving) ages of man :^ the thunderer, the scatterer
(of his foes), sallying forth to destroy the Dasyw^
has obtained a name (renowned for victorions)
prowess.

AM and Vfitra have on former oocaaonB been considered aa
Bynonymes ; here they are distincty bat mean, most probablji
only differenUy-formed dondB. RauhiAa, termed an Asura, is, in

aU likelihood, something of the same sort, — a pnrple, or red, dead.

h —

We have here the Dasyu and jfryu placed in oppositioD;
the one as the worshipper, the other as the enemy of the
worshipper. Ddsih, as the adjectiYe to Purah, dties, is ex*
plained, of, or bdonging to, the DasyuB. The mention of dtia
indicates a people not wholly barbaroos, although the term may
designate villages or hamlets.

^ Ndma vibhrat. The Schdiast mterprets ndma, strength,
"that which is tiie bender or prostrator of fees;*' from noma, to
bow down ; bat it does not seem necessaiy to adopt any other tiian
the osoal sense.

Mdmuhemd ys$r(6it,— these mortal yugat ; the Kfiia, TVeta,
SfC according to the Sdioliast, whidi Indra soccessiydy evdves,
in the character of the sun.

FntsT ASHf AKA — SEysNTH adhtJLya. 267

5. Behold this, the vast and extenfiiTe (might of
Indra) ; have confidence in his process ; he has
recoyered the cattle, he has recoyeied the horses,
the plants, the waters, the woods.

6. We offer the Soma libation to him who is the Varga xvii.
performer of many exploits, the best (of the gods), the
showerer (of benefits), the possessor of true strength,

the hero who, holding respect for wealth, takes it
from him who performs no sacrifice, like a foot-pad
(from a traveller), and proceeds (to give it) to the
sacrificer.

7. Thou didst perform, Indba, a glorious deed,
when thou didst awaken the sleeping Am with thy
thunderbolt; th^i the wives (of the gods), the
Mabuts, and all the gods, imitated thy exultation.

8. Inasmuch, Indba, as thou hast slain S'usni^Ay
PiPBU, KuYAVA, and V^itba, and destroyed the
cities of S'ahbaba, therefore may Mitba, Vabu^a,.
Ai>rn,— ocean, earth, and heaven, grant us that
(which we desire).

SiJkta XI. (CIV.)
The 9^U, deity, and metre, as before.

1. The altar has been raised, Indba, for thy VaigaXViiL
seat; hasten to sit upon it, as a neighing horse
(hastens to his stable); slackening the reins, and
letting thy coursers free, who, at the season of
sacrifice,* bear thee night and day.

We httre only for the season of sacrifice, prapitwe, for
prdpte, literaDy, 'arrived/ synonymous in the Nirukta, S, 20,

268 ^G-YEOA SANHITA.

2. These persons have come to Ikdba (to solicit)
his protection ; may he quickly direct them on the
i/eaj ; may the gods repress the wrath of the de-
stroyer, and bring to our solemnity the obviator of
evil.

3. (The Asura)," knowing the wealth of others,
carries it off of himself; present in the water, he
carries off, of himself, the foam ; the two wives of
KuYAVA bathe with the water: may they be
drowned in the depths of the JS^iphd river.

4. The abiding-place of the vagrant^ (Kuyava)
was concealed (in the midst) of the water : the hero
increases with the waters formerly (carried off),
and is renowned (throughout the world) : the AnjaH
KtdiH and Vira-piUnV rivers, pleasing him witih
their substance, sustain him with their waters.

5. Since the track that leads to the dwelling of
the Dasyu^ has been seen by us, as a cow knows the
way to her stall, therefore do thou, Maghavan^
(defend us) from his repeated violence ; do not thon
cast us away as a libertine throws away wealth.

with adverbs signifying pzx)zimit7, — ^near, nigh, at hand. The
Scholiast supplies, ydgakdle prdpte, — the time of sacrifioe being^
arriyed.

^ Presently named Kuyava; his exploits are obscurely alladed
to, and the river S^hd is not dsewhere found.

Ay a is said by the Scholiast to be an appellatiye of Kayaoa;
from aya, to go,— one going about to do mischief to others.

Neither of these is found in the PaurdMk lists.

Of Kuyaoa, according to the commentary ; intendiog* pos-
sibly, by him, one of the chiefs of the barbarians.

FIB8T ASH'fAKA — SEVENTH ADHyAyA. 269

6. Excite in ns, Indba, yeneration for the sun, ^•'ns^ ^i^-
for the waters, and for those who are worthy of the

praise of living heings, as exempt from sin : injure
not our offspring while yet in the womh, for our
trust is in thy mighty power.

7. Hence, Indra, T meditate on thee; on this
(thy power) has our trust heen placed : showerer
(of benefits), direct us to great wealth ; consign us
not, thou who art invoked by many, to a destitute
dwelling ; give, Indra, food and . drink to the
hungry.

8. Harm us not, Indra, abandon us not ; deprive
us not of the enjoyments that are dear to us ; in-
jure not, affluent S'akra, our unborn ofispring;
harm not those who are capable (only of crawling)
on their knees.

9. Come into our presence; they have called
thee, fond of the Soma juice ; it is prepared ; drink
of it for thine exhilaration : vast of limb, distend
thy stomach, and, when invoked, hear us, as a father
(listens to the words of his sons).

StfKTA XII. (CV.)

The hymn is addressed to the VUwadevas, byTRiTA, or by
KuTSA, on his behalf; the metre is Pankti, except in the
eighth verse, where it is Mahdbrihat{ Yavamadhyd.

1. The graceful-moving moon* speeds along the Vargaxx.

Chandramdh suparMi; the latter the Scholiast explains^
•MumO'paiana, the well, or elegantly, going; or it may mean,

270 VO-VEDA sanhitJL

middle region in the skj : bright golden rajB, (my
eyes) behold not jonr abiding-place/ Heaven and
earth, be conscious of this (mj affliction).^

2. Those who seek for wealth, obtain it : a wife
enjoys (the presence of) her husband, and from
their union progeny is engendered. Heaven land
earth, be conscious of this (my affliction).

8. Never, gods, may this (my ancestry), abiding
above in heaven, be excluded (from it);^ never
may we be in want (of a son), the cause of joy (to
his progenitors), entitled to libations of the SofM
juice. Heaven and earth, be conscious of this (my
affliction).

connected with the ray of the sun called tuparia, the oombiDa-
tion with which gives the moon its light.

* This refers to the sappoeed position of Trka at the bottom
eg the weU, which, being coyered oyer, shats out from him all
visible objects. (See the story of Triia, Hymn lii. note a, p. 141.)
The text has only, " Heaven and earth, know of this of me "
(vittttm me asya rodasC) ; that is, according to SdyaAa, either,
** Be aware of this my affliction," or, " Attend to this my faynm/'
By fiulnre of posterity, snch as Trita antidpates for himsdf ;
as by a text quoted : "By a son a man oonqaers the worids:
there is no world (loka) for one who has no son/* It may be
observed of this reference, that although the Sdidiast cites the
Veda, Ui imteh, the passage occurs in the AUareya Brdhauiitu
It may possibly be found in the text of a hymn, bat it is abo
possible that SdyaHa includes the BrdhmaAa under the deaignatioD
8nUt; in which case we must receive his citations generally wilh
reserve, for the BrdhmakL is not the SruU as qiplicable to the
original V€AMk text, although it is so regarded by all the native
interpreters of the Vedag. (See Introduction.)

FIBffT ASHf ASA — SEVENTH ADHTJLta. 271

4. I implore the first (of the gods),* the object of
sacrifice, that he will become mj messenger, and
narrate (mj condition to the other deities). Where,
Agni, is thy former benevolence, what new being
now possesses it ? Heaven and earth, be conscious
of this (my affliction).

5. Gods, who are present in three worlds, who
abide in the light of the sun, where now is your
truth, where your untruth, where the ancient in-
vocation (that I have addressed) to you ? Heaven
and earth, be conscious of (my affliction).

6. Where, deities, is your observance of the Vargaxxi.
truth^ where the (benignant) regard of Vabu^a,

where is the path of the mighty Abtaman,^ (so
that) we may overcome the malevolent ? Heaven
and earth, be conscious of this (my affliction).

7. I am he, Gods, who formerly recited (your
praise) when the libation was poured out, yet
sorrows assail me, like a wolf (that falls upon) a
thirsty deer. Heaven and earth, be conscious of
this (my affliction).

8. The ribs (of the well close) round me, like
the rival wives (of one husband); cares consume
me, S'atakratu, although thy worshipper, as a rat

According to the Aitareya Brdhma^t agmr-vai devdndm
ovAmoA; which the Schdiast explains, the jfint-prodaoed of all the
gods ; as hj another text, a^mr'mMiam prathamo devaidndm, —
Agm is the moath, the first of the deities.

Vanii9 is here explained to mean, the obstructor of evil, as
what is nndesired {oMuUamvdrtM) ; Arywrnatif the restrainer of
enenues (urUdM miyanid).

272 i;lig-v£DA sanhitJI.

(gnawB a weaver's) threads.* Heaven and earth,
be conscious of this (mj affliction).

9. Those which are the seven rays (of the sun),
in them is mj navel expanded ;^ Trita, the son of
the' waters,^ knows that (it is so), and he praises
them for his extrication (from the well). Heaven
and earth, be conscious of this (my affliction).

10. May the five shedders (of benefits),^ who

Which, according to the Scholiast, have heen steeped m rice-
water, to render them more tenacious, and which are therefore
palatable to rats ; or it may be rendered, "Aa a rat gnaws, or
licks, its tail, having just dipped it in oil or grease.'' The fractice
of thickening tiireads with starch we have noticed by 3fov»
where the law requires that the doth retomed shall be heavier
than the thread given, on this account (viii. 397).

It is not very dear what is intended by the term ndbhi.
Rosen renders it, domidle : Hi qui septem soUa radU nmi, tMUr iUoi
meitm domcUium coUocatum est; but it is not so ezplamed in
the commentary, and the ordinary sense of ndbhi is 'navd,' in
which the Scholiast seems to understand it; identifying the
sdar rays with the seven vital airs abiding in the ruling spirit
{teshii gihyaraamiahu adhydtmam sapta^dtktrvpena variamdMeM)\
alluding, perhaps, though obscurdy, to the mystic practice fA
contemplating the umbilicd region as the seat of the aool.

Afhfa; explained, Apdmpuira, son of the waters; but it
may be doubted if it can properly bear such an interpretatioD,
for, as admitted by the Schdiast, such a patronymic from Apn
would be propeily Jfpya, and the insertion of the t ia an anomaly.

Hiey are said to be Indra, Vanda, Agtd, Arymmam, and
Saifitfi; or, according to other texts, fire. Wind, the Son, the
Moon, and the Lightning ; for these, according to Sdiydymia, are
all luminous in their respective spheres ; or fire upon earth» wind

FIRST ASHf AKA — SEVENTH ADHYAyA. 27&

abide in the centre of the expanded heavens, havinjg^
together conveyed my prayers quickly to the gods,
(speedily) return. Heaven and earth, be conscious
of this (my affliction).

11. The rays of the sun abide in the surrounding VwgmXxir.
centre of heaven ; they drive back the wolf crossing

the great waters from the path.* Heaven and earth*
be conscious of this (my affliction).

12. That new praiseworthy and commended
(vigour)^ is seated in you, ye Gods, (by which) the
rivers urge on the waters, and the sun diffuses his
constant (light). Heaven and earth, be conscious of
this (ipy affliction).

13. Worthy of praise, Agni, is that thy relation*
ship (with the gods) ; do thou, who art most wise,
seated at our (solemnity), worship (the gods), as (at
the sacrifice of) Manu.

in the firmament, the sun in heaven, the moon in the planetary
region, and lightning in the douds. The Taittirfyas sabstitate
for lightning, the Nakshatraa, or asterisms, shining in the
Swar-loka.

Alluding, it is said, to a story of a wdf who was about ta
swim across a river to devour Trita, but was deterred by the
brightness of the solar rays« According to Ydika, as quoted by
Sdyaila, he interprets Vfika, the moon, and Apah the firmament,
and renders the passage, " The rays of the sun prevent the moon
from appearing, or being visible, in the firmament."

Bala, strength, is said by the comentator to be understood ;

of which ukihifam, praiseworthy, is an epithet. Rosen takes

ukthfom for the substantive, in its not unusual sense of 'hymn,'

and translates the text, nova hose cantilena dicata est vohie, Dii.

T

274 RIQ-VEDA sanhitJI.

14. Maj that wise aud liberal Aoni, a sage
amongst the gods, seated at our rite, as at the sacri-
fice of Manu, be the invoker of the deities, and
offer them oblations. Heaven and earth, be con-
scions of this (my affliction).

15. Varu^a performs the rite of preservation;*
we desire him as the guide of our way; (to him,
the repeater of praise) addresses praise with his
(whole) heart ; may he who is entitled to laudation
become our true (support). Heaven and earth, be
conscious of this (my affliction).

Varga XXIII. 16. The sun, who is avowedly made the path in

heaven,^ is not to be disregarded, Gods, by you ;•
but you, mortals, regard him not. Heaven and
earth, be conscious of this (my affliction).

17. Tbita, fallen into the well, invokes the Gods
for succour ; B^ihaspati, who liberates many from
sin, heard (the supplication). Heaven and earth,
be conscious of this (my affliction).

18. Once, a tawny wolf beheld me faring on my

* Brakma kfiAoH VaruHa. The first is here ezplaiaed ro^-
9Aa(Ua^akarma, the act which Ib of the nature of preaerving.

AtoH yah panthd ddUyo 4iv% pravdehyam kjitah. One mean-
tng of panthd is giyen as an epithet of AatyOt the son, as
mUatagdud, the ever-gdng ; bat the more usoal aenae is a road,
a path, and this interpretation ia borne oat by texts which
repreaent the son as the road to heaven ; as, Siirya-dwdreHa vfr0-
Jdh praydniit — ^Uiose who are free frt>m soil go by the gste ^
the son.

, ^ For the gods depend for existence indirectly upon the son,
who regolates the seasons at which sacrifices are offered.

FIRST ASHf AKA SEVENTH ADHYAYA. 276

way, and, having seen me, rushed upon me, (rearing),
as a carpenter,* whose back aches (with stooping,
stands erect from his work).

19. By this recitation may we, becoming pos-
sessed of Indba, and strong with multiplied progeny,
overcome our foes in battle ; and may Mitra, Va-
ruAa, Aorn,— ocean, earth, and heaven, be gracious
to us in this (request).

ANUVAKA XVI.

StfKTA I. (CVI.)

The ftisM is Kutsa, or it may be Trita ; the hymn is addressed
to all the gods ; the metre is JagaH, except in the last verse, in
which it is TrUhMh.

1. We invoke, for our preservation, Indra, Mitra, ^"«* xxrv.
Varu^^a, Agni, the might of the Maruts, and

Adhi ; may they, who are bountiful and bestowers
of dwellings, extricate us from all sin, as a chariot
from a defile.

2. Sons of Aditi, come vnth all (your hosts) to
battle ; be to us the cause of happiness in combats,

* The meaning of the comparison is not very dear, and is
only rendered intelligihle hy the additions of the commentary.
The wolf, like the carpenter, was urddhdbhimukha (standing
in presence erect). The passage admits of a totally different
rendering, by interpreting vfika, the moon, and uniting mdsakrii,
AM imee, into mdM^krit, month-maker. He, the moon, it is
Mud, having contemplated the constellations going along the
path of the sky, became united with one of them ; paying, there-
fore, no attention to 2Vt^« in the well.

T 2

276 RIChVEDA SANHTTA*

and may they, who are bountiful and bestowers of
dwellings, extricate us from all sin, as a chariot
from a defile.

3. May the Pixels,' who are easily to be praised,
protect us ; and may the two divinities, heaven and
fiarth, the promoters of sacrifices, and of whom the
gods are the progeny, protect us; and may they,
who are bountiful and the givers of dwellings, ex-
tricate us from sin, as a chariot from a defile.

4. Exciting him who is the praised of men and
the giver of food, (to be present) at this rite, we
solicit (also) with our praises him who is the puri-
fier and destroyer of heroes ;^ may they, who are
bountiful and the givers of food, extricate us from
sin, as a chariot from a defile.

5. Brihaspati, always confer happiness upon us ;
we solicit that faculty of both (alleviating pain and
obviating peril) implanted in thee by Manu :^ may
they, who are bountiful and the givers of dwell-
ings, extricate us from all sins, as a chariot from a
defile.

6. KuTSA,^ the Rishi, thrown into a well, has

* The Agmshwdttas and others. — See Mam, iii. 195.
In the first clause^ it is said Agni is alladed to ; in the
second, Pdshan is named; but the term is explained hj the
Scholiast, poskakam devam, — nutrientem deum,

^ Sam yor yat te Manurhiiam, — The good, or blessing of
those two (things, or properties) which ¥ras placed in them hj
Mamt. The two are explained in the commentary as in the
translated text.

d

Kuisa here identifies himself apparently with TVita,

FIfiST ASHf AKA — ^SEVENTH ADHYJLyA. 277

invoked to his Buccour, Indra, the slayer of ene-
mies, the encourager of good works:* maj thej,
who are bountiful and the givers of dwellings, ex*
tricate us from all sin, as a chariot from a defile.

7. May the goddess ADm, with the gods, pro-
tect us, and maj the radiant guardian, (the sun),
be vigilant for our protection ; and may they, who
are bountiful and the givers of dwellings, extricate
us from all sin, as a chariot from a defile.

SiJkta II. (CVII.)

The Jfishi is Kutsa ; the deities, all the gods ; the metre,

TrishMh.

1. May our sacrifice give satisfaction to the gods : Varga xxv.
Adftyas, be gracious, and may your good intentions

be directed towards us, so as to be an abundant
source of affluence to the poor.

2. May the gods, who are to be lauded by the
hymns of the Angirasas, come hither for our protec-
tion; may Indra with his treasures, the Mabuts
with the vital airs, and Aditi with the Adityas^
(come and) give us felicity.

3. May Indra, may VaruAa, may Agni, may
Aryaman, may Savit?!, bestow upon us that food
(which we solicit) ; and may Mitra, VaruAa, ADirl,
—ocean, earth, and heaven, preserve it (to us).

SacM'patif which might be rendered, the husband of
SachC;* but the more nsoal sense of SacM in the Veda is karma^
act, or rite ; and it is so rendered in this place by the commen«
tator.

278 «IG-y£DA BANHITA.

sdKTA m. (cvui.)

The fiiki is itfll Kutsa, who addresses Imdra and Aoni; the

metre U TriskMh.

Varga XXVI. 1. Indra and Aoni, sitting together in your car,
—that wonderful car which illuminates all beings,
approach, and drink of the effused Soma juice.

2. Vast as is the whole universe in expanse, and
profound in depth, such, Indba and Agni, may this
Soma be for your beverage, sufficient for your de-
sires.

8. You have made your associated names re-
nowned, since, slayers of V^ltira, you have been
allied (for his death); the showerers of benefits,
Indba and Aoni, are the two seated together (on
the altar) ; receive (your portion) of the libation.

4. The fires being kindled, the two (priests stand
by),^ sprinkling the clarified butter from the ladles,
which they raise, and spreading the sacred grass
(upon the altar) ; therefore, Indba and Aoni, come
before us for our gratification, (attracted) by stimu-
lating Soma juices sprinkled all around.

5. Whatever heroic exploits you have achieved,
whatever forms (you have created), whatever bene-
fits (you have poured down), whatever ancient and
fortunate friendships (you have contracted, come
with them all), and drink of the efiused Soma
juice.

* We have merely in the text the epithets in the dual number;
the commentator supplies the Adhnowryu and his assistant priest.

FIRST ASHf AKA — SEVENTH ADHYAYA. 279

6. Come and witness the sincere feith with Vwgaxxvii,
which, selecting you two, I first promised (you the
libation) ; drink of the effused libation, for the Soma

juice is prepared by the priests.

7. I^ adorable Indra and Aoni, you have ever
been delighted (with libations) in your own dwell-
ing, in that of a Brahman, or in that of a prince,*
then, showerers of benefits, come hither from
wherever you may be, and drink of the effused li-
bation.

8. If, Indra and Aoni, you are amongst men
who are inoffensive, malevolent^ or tyrannical, or
those who live (to fulfil the duties of life), or those
who receive the fruits (of good deeds),^ then,

Yad hrakmM rdjani vd. The first is explained, a Brahman
who ifl a different institator of a sacrifice {Brdhma^ anyasmin
yqjamdne) ; the second* by kshatriye, a man of the second, or
military caste.

The terms thus rendered, in conformity to the explanations
of the Scholiast, would seem rather to be intended for proper
names, the names of tribes or families well known in the PurdiUxs,
bebg severally, Yadiu, Unarvaiaa, Druhyus, Amu, and Ptirua,
descendants of the five sons of Yaydti, similarly named. {Mahdbh*
1, 138.) Here, however, Yadu is explained by oMnsaka, non-
bjmioQs; Turwiia, by hinadka, injnrioos ; Druhyu, by upadrave"
chchhu, tyrannical ; Anu, by prdAair ytikta, having breath, or life,
wherewith to acquire knowledge and perform religious acts;
and Pttrii, by kdmaih pdrayitauya, to be filled full of the objects
of desire. The meanings may be supported by the etymology
of the words, but the interpretation seems to be a needless
refinement.

280 KI6-VEDA SANHirA.

sbowerers of benefits, come hither from wherever
you may be, aud driuk of the effused libation.
' 9. Whether, Indra and AoNi, you are in the
lower, the central, or the upper region of the world,
showerers of benefits, come hither from wherever
you may be, and drink of the effused libation.

10. Whether, Indra and Aoni, you are in the
upper, central, or lower region of the world, come,
showerers of benefits, hither from wherever you
may be, and drink of the effused libation.

11. Whether, Indba and Aoni, you are in heaven
or upon earth, in the mountains, in the herbs, or in
the waters, showerers of benefits, come hither from
wherever you may be, and drink of the effiised
libation.

12. Although, Indra and Aoni, in the midst of
the sky, on the rising of the sun, you may be ex-
hilarated by your own splendour, yet, showerers
of benefits, come hither from wherever you may be,
and drink of the effused libation.

13. Thus, Indra and Aoni, drinking deep of the
libation, grant to us all (kinds of) wealth ; and may
MriRA, VaruAa, and ADiTi,-*-70cean, earth, and
heaven, preserve it to us.

StfKTA IV. (CIX.)
^ki, deities, and metre, as in the last.

Vafgaxxviu. 1. Indra and Aoni, desirous of wealth, I con-
sider you, in my mind, as kinsmen and relations;

FIB8T ASH^^AKA — SEVENTH ADHyAyA. 281

the clear understandliig you have given me, (is
given) bj no one else, and, (so gifted), I have com?
posed this hjmn to you, intimating mj wish for
sustenance.

2. I have heard, Indra and AoNi, that jou are
more munificent givers than an unworthy bride-^
groom,^ or the brother of a bride ;^ therefore, as

Vydmdtfi, The prefix vi indicates, according to the Scholiast,
a son-in-law {jdmdtri) who is not possessed of the qualifications
reqmred by the Vedas, and who is therefore obliged to conciliate
his father-in-law by liberal gifts ; which is, in fitct, paying for,
or baying, his wife ; as in the interpretation of this stanza by
Ydska, it is said (Nirukta, 6, 9), that the v\fdmdtri is the
" asusatmi^ta," the nnfiilfilled, or unaccomplished, bridegroom,
which implies, according to some, that he is the hosband of a
purchased bride (Mtdpati), This recognition in the Vetb, of
the act of receiving money from the bridegroom, is at variance
with the general tenor of the law of marriage as laid down by
Manu, which condemns the acceptance of anything by the father
of a maiden, beyond a complimentary present, and censures the
receipt of money, as equivalent to a sale : " Let no father who
knows the law receive a gratuity, however small, for giving his
daughter in marriage, since the man who, through avarice, takes
a gratuity for that purpose is a seller of his offspring." {Laws of
Manu, III. 61.) And again : "A bribe, whether large or small,
is an actual sale of the daughter, although a bull and cow might
be given at a marriage of saintly persons or fiskis/* {Ibid, 53.)
We have here, therefore, an indication of a different condition
of the laws of marriage.

The Sydla, the brother of the maiden, who makes her gifts
through affection. Tbe word is derived by Ydaka from sya, a
winnowing-basket, and Id, for Jd;d, fried grains, which are scat*
tered at the marriage ceremony by the bride's brother.

282 RIG-YEDA SANHITA.

I ofier jon a libation, I address you, Indra and
AoNi, with a new hymn.

3. Neyer may we cut off the long line (of pos-
terity) ; thus soliciting and asking for descendants
endowed with the vigour of their progenitors, the
(worshippers), begetting children, praise Ini>ra and
AoNT for their happiness, and they two, destroyers
of foes, are nigh (to hear this adoration).

4. The sacred prayer,' desiring your presence,
offers to you both, Indra and Agni, for your ex-
hilaration, the Soma libation: do you two, who
have horses, handsome arms, and graceful hands
come quickly and mix (the libation) with sweetness
in the waters*

5. I have heard, (when you were present) at the
division of the treasure (among the worshippers),
that you two, Indra and Aoni, were most vigorous
in the destruction of V^itra: beholders of all
things, seated at this sacrifice upon the sacred grass,
be exhilarated, (by drinking of the effused libation).

Vargmxxix. 6. Attending to the summons at the time of

battle, you surpass all men (in magnitude): yoa
are vaster than the earth, than the sky, than the
rivers, than the mountains ; you exceed all other
existent things.

7. Bring wealth, thunderers, and give it to us ;
protect us, Indra and Aoni, by your deeds ; may
those rays of the sun,'* by which our forefathers

Dev( dhiahaid, diirme speech ; mantrarupd, in the form of
prayer.

By the rays of the sun, in this place, it b 6aid> are intended

FIRST ASHf AKA — ^SEVt^NTH ADHyAyA. 283

have attained together^ a heavenly region, shine
also upon us.

8. Indra and AoNi» wielders of the thunderbolt,
overtumers of cities, grant us wealth, defend us in
battles; and maj Mitba, YABui^A, Aditi,— -ocean,
earth, and heaven, be propitious to this (our
prayer).

SrfKTA v.. (CX.)

This hymn is addressed to the Ribhus ; the ftishi is Kutsa ; the
fifth and ninth stanzas are in the Tris^ubh, the rest in the
Jagat{ metre.

1. Ribhus, the rite formerly celebrated by me Vazga xxx.
is again repeated, and the melodious hymn is recited

in your praise ; in this ceremony, the Soma juice is
sufficient for all the gods ; drink of it to your ut-
most content when offered on the fire.

2. When, Ribhus, you who were amongst my an-
cestors, yet immature (in wisdom), but desirous of
enjoying (the Soma libations), retired to the forest

>

to perform (penance), then, sons of Sudhanwan,'^

the radiance of Jndra and Agm, as identical with the snn ; hy
praising the latter, therefore, Jndra and Agtd are praised also.

^ Siqniwam is explained, sahaprd^ttQnfmn sikdnam, a place
to be obtained together ; that is, according to the commentator,
the world of Brahma, to which the pious proceed by the path of
light, &c. (archirddimdrgeia Brahmahkam updsakd gachchhantt),

Sudhanwan, the father of the f^kus, was a descendant of
Angiraf; so is Kutsa; therefore they are related} although, as Kutsa
is the son of Angiras, it seems not very consistent to call them

284 RIG-VEDA SANHTtA.

through the plenitude of jour completed (deyotioiis),
you came to the (sacrificial) hall of the worshipper
SAvrrigLi.

3. Then Sayit^ bestowed upon jou immortality,
when you came to him, who is not to be concealedy^
and represented (your desire) to partake of the
libations ; and that ladle for the sacrificial viands
which the Asura^ had formed single, you made
fourfold.

4. Associated with the priests, and quickly per-
forming the holy rites, they, being yet mortals,
acquired immortality, and the sons of Sudhanwan,
the RiBHUS, brilliant as the sun, became connected
with the ceremopies (appropriated to the different
seasons) of the year.

5. Lauded by the bystanders, the Ribhus, with
a sharp weapon, meted out the single sacrificial
ladle, like a field (measured by a rod), soliciting
the best (libations), and desiring (to participate of)
sacrificial food amongst the gods.

vaiKmXXXi. 6. To the leaders (of the sacrifice),"^ dwelling in

his kinsmen of a former period (prdnchah, or ptSrva^kdUiui). Rosen

calls them sapientes ; bat this is an evident inadvertence, as the

epithet is apdkd^ unripe ; aparipakwajndndh, immatcire in wisdom*

* In the preceding verse, Savitfi, derived from sd, to offer

oblations, might mean merely the presenter of o bl ati on s ; but

here we have evidently the son alluded to.

' Tumshtfi,' as in a former passage. — See p. 48, n. b,

^ Nfihhyah; ytynasya netribhyah ; as in the text, ^hhaoo hi

yajnasya netdrah, — " The Ribhas are the leaders of the sacrifice ;'*

on which account thej obtained immortality ; or the term may

FIB8T ASH^ AKA — SEVENTH ADHYAyA. 286

the finnament, we present, as with a ladle, the ap*
pointed clarified butter, and praise with knowledge
those RiBHUS, who, having equalled the velocity of
the protector (of the universe, the sun),* ascended
to the region of heaven, through (the offerings) of
(sacrificial) food.

7. The most excellent Ribhu is in strength our
defender ; Ribhu, through gifts of food and of
wealth, is our asylum ; may he bestow them upon
us, Gods, through your protection ; may we, upon
a favourable occasion, overcome the hosts of those
who offer no libations.

8. RiBHUS, you covered the cow with a hide, and
reunited the mother with the calf:* sons of Sudh-
ANWAN, leaders (of sacrifice), through your good
works you rendered your aged parents young.'

9. Indra, associated with the Ribhus, supply us,
in the distribution of viands, with food,^ and consent
to bestow upon us wonderful riches; and may

be connected with mUarihhasya, which precedes in the text, and
may mean, as Rosen has it, to the chiefs of the finnament (aeris
regihua),

A te3ct of the Veda identifies the ftibhMs with the solar rays
{AdityaranMttfo apt f^ibhava uchymUe). The JfibhMs are, indeed,
said to be the rays of the sun.

A story is related, that a JfUsH, whose cow had died, leavmg
a calf, prayed to the Jfibkus for assistance, on which, they formed
a living cow, and covered it with the skin of the dead one, from
which the calf imagined it to be its own mother.
^ See p. 47.
Vdjebkhr no vdjasdtau aviSSki may be also rendered, "protect
ns in battle with your horses."

286 ijLia-VEDA sanhttA.

MiTBA, VaruAa, Adtti, — ocean, earth, and heaven,
preserre them for ns.

SiJkta VI. (CXI.)

The ^isM and deities are the same ; the metre of the fifth verse

iBTrishMh.

Vargm XXXII. 1. The RiBHUS, possossed of skill in their work,

constructed (for the AiSwiNs) a well-built car ; they
framed the vigorous horses bearing Indra ; they
gave youthful existence to their parents ; they gave
to the calf its accompanying mother.*

2. Prepare fully for our sacrifice resplendent*
sacrificial food, and, for our rite and for our strength,
8uch nutriment as may be the cause of excellent
progeny, so that we may live (surrounded) by
vigorous descendants; such w^th do you confer
upon us for our benefit.

8. RiBHus, conductors (of sacrifice), bestow ample
sustenance upon us, upon our chariots, upon our
horses ; let every one daily acknowledge our vic-
torious wealth, and may we triumph in battle over
our foes, whether strangers or kinsmen.

4. I invoke the mighty^ Indra for protection.

See the preceding hymn ; also Hymn zx. p. 45.

JfibhunuU ; explained^ having indch light ; for according to
the Nirukta etymology, ftibku means much light, fitx>m mru,
much, and bhd, to shine.

JS^ibkukshdiam Indram might be, Indra, who is ftihhiktkim,
of which fUbkukshidam is the accusative. In the following expres*
sions, J^ibkiin and v^'drn, plural accuaatiyes, we are to understand^

FIRST ASHf AKA — SEVENTH ADHYAYA. 287

and the Ribhus, Yajas, and Mabuts to drink the
Soma juice; also both Mitba, Yabu^a, and the
AiSwiNS, and maj they direct us to opulence, to
holy rites, and to victory.

5. May Ribhu supply us with wealth for war ;
may Yaja, victorious in battle, protect us, and may
MiTRA, VaeuAa, Aprn,— ocean, earth, and heaven,
be propitious to this our prayer.

SiJkta VII. (CXII.) *

The ft,i8ld is Kutsa ; the first qaarter-stanza is addressed to
the Earth and Sky, the second to Aoni, the rest of the hymn
to the AiwiNs. The metre of the twenty-fourth and twenty-
fifth stanzas is Trkhtuhh, of the rest^ JagaH.

1. I praise Heaven and Earth for preliminary Vargaxxxiii,
meditation, (prior to the coming of the AiSwins);

I praise the hot and bright-shining AoNi upon their
approach, (as preparatory) to their worship: with
those appliances with which you sound the conch
shell in battle for your share (in the booty), with
those aids,' AiSwins, come willingly hither.

2. Earnest and exclusive adorers stand, Aswins,
round your car, (to benefit) by your bounty, as
(disciples listen) to the words (of a teacher) for

according to the commentator, the three sons of Sudhtawan, —
t^hhu, Vibhu, and Vdja.

UtibMh, instr. plor. of lUi, help, aid, assistance, protection.
It is rather an awkward term to render into English with the
sense of plmnlity, although not witiiont precedent.

288 Ria-VEDA sanhitA.

instmctioD : with those aids with which jou defend
the pious who are engaged in acts of worship, come,
AiSwiNSy willingly hither.

3. Bj the vigour infused from celestial nectar,
you are able, leaders (of sacrifice), to rule over those
beings (who people the three worlds) : with those
aids by which you gave (milk) to the barren cow/
come, AiSwiNS, willingly hither.

4. With those aids by which the circumambient
(wind), endowed with the vigour of his son,* the
measurer of the two worlds (of heaven and earth),*
and swiftest of the swift, beautifies (all things), and
by which (Kakshivat) became learned in the three
kinds of sacrifice ;^ with them come, AiSwiNS, will-
ingly hither.

AlladiDg, according to the commentary, to the cow of a
fiUhi, named 8ayu, to which, although barren, the AMms, at
his entreaty, gave abundance of milk.

Agni is said to be the son of V<fyu ; as by the text, Vdyor-
Agnih, either as generated, in the character of digestive warmth,
by the vital airs, or as having been excited into flame by the
wind at the time of creation.

Dwirndtfi may be applied to the wind, in conjonction with
Agni, as the respective occupants of the earth and the firmament,
the former being the region of Agni, the latter of Vdpi ; or it
may be rendered, as in former instances, the son of two mothers,
or the two sticks used for attrition, and thence be applicable to
Agni.

Or Tfimtmiu, acquainted with the pdka-ytijnas^ or ofierings
of food ; the hmnr yqfnas, or oblations of darified batter, and the
Soma yqjntu, or libations of Soma juice. In this sense, lytsupiAi

FIRST ASnfAKA SEVENTH ADHYAYA. 289

5. With those aids by which you raised up from
the water, Rebha, who had been cast bound (into
a well), and also Yakdana (similarly circumstanced),
to behold the sky; by which you protected KaAwa,
when longing to see the light ;* with them, ASwiNS,
come willingly hither.

6. With those aids by which you rescued An- Vargaxxxiv.
TAEA,^ (when cast into) a deep (pool), and about to

be destroyed ; by which, inflicting no distress, you
preserved Bhujyu," and by which you relieved
Karkandhu and Vayya;* with them,' AiSwins, come
willingly hither.

is synonymoas, apparently, with KaksMvat, whose name is sap-
plied by the Scholiast.

Rebha and Vandana are said to have been ftishis who were
cast into wells by the Asuras, According to the NUUmanjaH,
they brought this upon themselyes, by maintaining a friendly
intercourse with the Asttraa. Kdiwa is said also to have been
thrown by them into darkness. In these, and similar instances
subsequently noticed* 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.

Antaka is called a Rdfarshi, whom the Asuras threw into a
pond or a well.

^ Of Bhujyu, the son of the Rdjd Tugra, we shall hear
again rather more in detail; the tradition is remarkable.
Bhttjyu had embarked on a maritime expedition against the
enemies of his father, but encountered a storm, in which his
vessel was lost ; he was saved, and brought back to his father
by the intervention of the A&wins,

These are sud to be Asuras whom the A&wins extricated

from misfortunes; but for the latter, see p. 149.

U

290 RIGhVEDA 8ANHITA.

7. With those aids by which you enriched
SucHANTi,* and gave him a handsome habitatioo,
and rendered the scorching heat pleasurable to
Atri,^ and by which you preserved PiirfNiGU and
PuBUKUTSA ;^ with them, AiSwiNS^ come willingly
hither.

8. Showerers (of benefits), with those aids by
which you enabled (the lame) ParAvbu (to walk),
the blind (RubaiSwa) to see, and (the cripple) S'fiO^A
to go,^ and by which you set free the quail' when
seized (by a wolf) ; with those aids, AiSwiNS, come
willingly hither.

9. With those aids by which you caused the
sweet stream to flow, by which you, who are ex-
empt from decay, gratified VAiSiSHf ha, and by which

* No aoooont is given of this penon.
Atri, the patriarch, was thrown, it is said, by ^tAsww
into a cave with a hundred doom, at all of which fires of chaff
were kindled : they were extinguished with cold vrater by the
Aiwint; or, according to Ydska, Atri is here a name of Afpn*
the eater {atti) of clarified butter, but whose appetite, or in-
tensity, being checked by the heat of the son in the hot weathefi
was renovated by the redn sent down by the Aknms^

^ We have no particulars of these, except that Priimgu is ao
named firom his poesessmg brindled cows {prUnayo gdvo yasff^)*
Pwrdor^ is called a ^hi; so are ftifrdiwa and SroHa. The
first is named without any epithet in the text; instead of the
second (see p. 259), we have PrdtMa, the totally Uind, and
Sroiia is not called a cripple, but is said to have been made to
walk. The Scholiast supplies the details.

Varttikd, the commentary calls a bird like a spairow ; the
ordinary sense is 'quail.'

FIRST ASH'fAKA — SEVENTH ADHYAtA. 291

you protected Kutsa, S'butarya, and Nabya;*
with them, ASwiNS, come willingly hither.

10. With those aids by which you enabled the
opulent YiiSpalA, when she was unable to move, to
go to the battle rich in a thousand spoils, and by
which you protected the devout VaIa, the son of
AiSwA ;^ with them, AS wins, come willingly hither.

11. With those aids by which, beauteous donors, v»^8» xxxr,
the cloud (was made to) shed its sweet (water), for

the sake of the merchant DibghaiS&avas, the son
of UiSij, and by which you protected the devout
KakshIvat;® with them, AiSwins, come willingly
hither.

12. With those aids by which you filled the (dry)
river-bed with water, by which you drove the
chariot, without horses, to victory, and by which
TriiSoka^ recovered his (stolen) cattle ; with them,
AiSwiNS, come willingly hither.

VaHiUha is wdl known* bat in what manner he was
assisted by the Aiwma does not appear; of the three others
named in the text, it is only said that they were ftiskis.

Hie story of Vi^KJd is subsequently more fully alluded to ;
she was the wife of Kkela, the son of Agasiya, Vaia and Aiwa
are caOed fishis,

^ Dirgha6ravu8 was the son of DirgJuUama$, and therefore a
fliMJd ; but, in a time of famine, he followed trade, to obtain a
livelihood, hence he is termed a VaMk, a merchant ; as the son
of U^f, he should be the same as Kakskvmt (see p. 42, n. a), but
the text treats them, apparently, as distinct.

ThrUoka is called a ftishi, the son of Kahoa, Tlieseholy
persons were much exposed, apparently, to catde-stealmg.

u 2

292 RTG-VEDA SANHItA.

13. With* those aids by which you encompSwsed
the sun, when afar off, (to extricate him from
eclipse); by which you defended MandhAtri in
(the discharge of) his sovereign functions,* and by
which you protected the sage BharadwJLja ; * with
them, AiSwiNS, come willingly hither.

14. With those aids by which you defended the
mighty and hospitable DivodAsa, (when, having
undertaken) the death of S'ambara, he hid himself
in the water, (through fear of the Asuras)\^ by
which you protected Trasadastu in war;* with
them. As WINS, come willingly hither.

15. With those aids by which you preserved
Vamba, praised by all around him, when drinking
(the dews of the earth) ; by which you protected
Kali when he had taken a wife, and Prithi, when

* Mdndhdtri is called a fOsU, bat a Rdgarshi, a royal sage, is
intended, as Mdndhdtri is a celebrated prince of the solar dynastf
(Vish^ Pur. 363) ; his regal character is also evident from bis
office (kshttitra-patyeshu) ; the deriyative of kshetrapati, the lord,
either of fields or of the earth.

Here we have also a name well known in PaurdfUk tradition.
iyishAu Purd^, 449, and n. 15.) He is termed in the text, Ttpra,
usually intending a Brahman, but here explained medhdx>m, wise.

Dwoddsa is a king well known in the Pmtn&Uk traditions
(Vishiiu PurdHa, 407), but no notice there occurs of his war with
the Asura, Sambara, whom we have elsewhere seen destroyed by
Indra (p. 148), in defence, it is also said (p. 137), of this prince,
or, as he is there named, Atithigtoa, the cherisher of goests
{atithi), which is here employed as an epithet.

The son of Purukutsa, according to the Scholiast, concorriog.
in this respect, with the Vish^ Purd^, p. 371.

FIRST ASHf AKA — SEVENTH ADHYAYA. 293

«

he bad lost his horse ;' with them^ ASwins, come
willingly hither.

16. With those aids, leaders (of sacrifices), which Vargaxxxvi.
you afforded to S'ayu, to Atei, and formerly to

Manu, anxious (to show them) the way (to escape
from evil) ; with those by which you shot arrows
(upon the foes) of Sy^maeaImi ;^ with them, Ai-
WINS, willingly come hither.

17. With those aids by which PA-fHARVAN* shone
with strength of form in battle, like a blazing fire
piled up (with fuel) ; by which you defended S'ar-
yata in war; with them, AiSwins, come willingly
hither.

Vamra is called a fiishi, the son of Vikhanas ; the text calls
him Vipipdnam, drinking much and Tarioasly, which the Scholiast
explains, drinking, especially earthly moistare, or dew, pdrihl-
vam rasam. (See p. 138.) Of Kali no more is said than that he
was a Jfiishi, nor of Pfithi than that he was a Rdfatshi.

The second and third names have occarred before, the first is
called a ^hi : the text has only, " You wished them to go " {gdtum
tshathuh) ; the Scholiast adds, "oat of evil or danger." Manu is
here called a RdjarsM, whom the Asunns extricated from want,
by teaching him the art of sowing the seeds of barley and other
grains. Sytimarahu is styled a ftishi.

Paiharvan is merely called a Rdjarshi. Sarydia is probably
intended for Sarydti, the fourth son of Vaivahtrnta Mamt (Vkh^
PurdAa, pp. 354, 358), and the same prince is no doubt meant
in a former passage (see p. 139) by Sarydia, which may be an
epithet of yajna, sacrifice, understood, — ^the sacrifice of Sarydii,
rather than a patronymic, although there rendered as a proper
jiame, upon the authority of SdyaAa, Of the race of Bhfigu,
applies also to Chyavana, not to Sarydti.

294 ^IChVEDA sanhitA.

18. Angiras, (praise the AiSwins) : A6win8> vith
those aids by which, with (gratified) minds, you
delight (in praise), and thence preceded the gods
to the cayem, to recover the stolen cattle;' by
which yon sustained the heroic Manu with food;
with them, AfiwiNS, come willingly hither.

19. With those aids by which you gave a wife to
ViMADA,^ by which you recovered the ruddy kine,
by which you conferred excellent wealth upon Su-
DA8 ;* with them, ASwins, come willingly hither.

20. With those aids by which you are bestowers
of happiness upon the donor (of oblations), by which
you have protected Bhujtu and Adhbigu, and by
which you have granted delighting and nourishing
(food) to RriAsfuBH;' with them, AfiwiNS, come
willingly hither.

^ We have here attribated to the Aiunns a nmOar feat as diat
usually ascribed to Indra.

Bj making him aware, according to the commentary, of the
grain hidden in the earth, or teaching him, in fact, agricultore.

' The Aiwint were the means, it is said, of obtainiDg the
daughter of Puntmitra as a wife for the fUaki Vimada.

The name of a king, the son oiP^avana (p. 127) ; both names
are unknown in the PurdHas, although we have more than oae
Suidsa; but they are sprung from other princes. {VuMm /V.
pp. 330 — 455.) A prince named Pinyovoiia, or son aiPvfWMM*
is noticed by Mamt, 8, 110.

Bhujyu has been named before (p. 289, n. e). Adkrupi it
called a sacrificer, or immolator, along with Chdpa, of the gods;
as by the text,— ^iAr^ Ck^ cha devdndm immidm*
ftUasMh is called a f^M.

FIRST ASH'f AKA — SEVENTH ADHYATA. 295

21. With those aids by which you defended xxxvli
KbiSanu in battle,^ with which you succoured the

horse of the young Pueukutsa^ in speed, and by
which you deliver the pleasant honey to the bees ;
with them, AiSwins, come willingly hither.

22. With those aids by which you succoured the
worohipper contending in war for cattle, by which
you assist him in the acquisition of houses and
wealth, by which you preserve his chariots and
horses ; with them, ASwins^ come willingly hither.

23. With those aids by which you, who are wor-
shipped in many rites,® protected Kutsa, the son of
Abjuna, as well as Tubviti, Dhabhiti, Dhwasanti,
and PuBUSHANTi ;^ with them, ASwins, come will-
ingly hither.

24. ASwiNS, sanctify our words with works;
showerers (of benefits), subduers of foes, (invigorate)

* Kri&uiu is enumerated by the TbtV/trtyo^ amongst a class
called Somapdlas, venders or providers, apparently, of the Soma
plants ; as by the text, Hasta-Suhasta-Kfiadnavah, te vah Soma-
krmfoMh. The term occurs also amongst the ^nonymes of
AgnL

Pumkutsap in the Pwdias, is the son of Mdndhdtfi and
husband of Narmadd, the river {VisMu Pur, p. 371) : the text has
only "of the young ;" the comment supplies PwrvhUsa,

^ ^atokratUt the usual epithet of Indra; he to whom many
rites are addressed, or by whom many acts are performed, is
here applied to the Ahnm.

Kutsa and Turv^i have occurred before, although the affili-
ation of the former is new ; of the other names, no account i&^
given, except that Purwhanii is that of a fUshi.

296 RIO-TEDA SANHITA.

our understanding (for the Bacred study) ; we in-
voke you both, in the last watch of the night,' for
our preservation ; be to us for increase in the pro-
vision of food.

25. Cherish us, ASwins, always, by night or day,
with undiminished blessings; and may Mitba,
Vakuna, Aditi, — ocean, earth, and heaven, be
favourable to this our (prayer).

EIGHTH ADHYAYA.

ANUVAKA XVI. (continued).
SiJkta VIII. (CXIII.)

The hymn is addressed to Usbas (the down), and in the seooDd
half of the three first stanzas also to Night, The fiski is Kutsa.
the metre Trishfubh,

Vargai. 1. This most excellent luminary of all luminaries

has arrived : the wonderful and diffusive manifester
(of all things) has been bom; in like manner as
night is the offspring of the sun, so she becomes
the birth-place of the dawn.^

Adyuiye, in the absence of light ; that is, in the last watch
of the night, or that preceding the dawn, at which time, accord-
ing to A&waldyana, as quoted by Sdyaia, the Ahoins are especially
to be worshipped.

That is, when the san sets, the night comes on, or it is
generated by the setting of the sun, and may figuratively be
termed bis ofTspring ; and, in like manner, as the precursor, night
may be termed the parent, or womb, of the dawn.

FIRST ASH^AKA — ^EIGHTH ADHYAYA. 297

2. The whiteHshiuing dawn, the parent of the
sun,* has arrived ; dark night has sought her own
abode: both allied to the same (sun), immortal,
succeeding to each other, and mutually efikcing each
other's complexion, they traverse the heavens.

3. The path of the sisters is unending; they
travel it alternately, guided by the radiant (sun)-;
combined in purpose, though of different forms,
night and dawn, giving birth (to all things), obstruct
not each other, neither do they stand still.

4. Brilliant guide of the speakers of truth,^ the
many-tinted dawn, is recognized by us; she has
opened our doors; having illuminated the world,
she has made our riches manifest. Ushas gives
back all the regions (that had been swallowed up
by night).

5. The opulent (dawn) arouses to exertion the
man bowed down in sleep, — one man to enjoy-
ments, another to devotion, another to (the acquire-
ment of) wealth ; she has enabled those who were
almost sightless to see distinctly. The expansive
Ushas has given back all the regions.

6. The dawn rouses one man to acquire wealth, Varga ii.
another to earn food, another to achieve greatness,
another to sacrifices, another to his own (pursuits),
another to activity, and lights all men to their va-

A like conceit to that of the preceding verse, — the dawn
precedes, and therefore fignratively hears, or is the parent of, the
sun.

Upon the appearance of the dawn, the animals and hirds
utter their true, or naturai, cries.

208 RIG-VEDA SANHITA.

nous means of maintaining life. Ushas has given
back all the regions.

7. The daughter of heaven, young, white-robed,
the mistress of all earthly treasure, is beheld dissi-
pating the darkness. Auspicious Ushas, shine
upon us to-day in this (hall of sacrifice).

8. Following the path of the mornings that have
passed, and first of the endless^ mornings that are
to come, Ushas, the disperser of darkness, arouses
living beings, and awakens every one (that lay) as
dead.

9. Ushas, inasmuch as thou hast caused the
sacred fire to be kindled,* inasmuch as thou hast
lighted the world with the light of the sun, inasmuch
as thou hast wakened men to perform sacrifice^
thou hast done good service to the gods.

10. For how long a period is it that the dawns
have risen? for how long a period will they rise?
still desirous to bring us light, Ushas pursues the
functions of those that have gone before, and,
shining brightly, proceeds with the others (that are
to follow).

Varga III. H- Those mortals who beheld the pristine Ushas
davming have passed away ; to us she is now visible,
and they approach who may behold her in after-
times.

12. The beings hostile (to acts of devotion) now
withdraw,^ for she is the protectress of sacred rites,

* Fi]%8 for bumt>ofiermg8 being properly lighted 1^
Rdkskaaoi, and othermalignant epirito, TWiidi with the dawn.

FIBST ASBT AEA — ^EIOHTH ADHYAya. 299

who is manifested for their performance; she is
the giver of happiness, the awakener of pleasant
voices, the enjoyer of felicity, and provider of food
for the gods : most excellent Ushas, dawn to-day
on this (sacrificial hall).

13. The divine Ushas dawned continually in
former times ; the source of wealth, she still rises
on this (world); so will she give light hereafter,
through future days, for, exempt from decay or
death, she goes on in her splendour.

14. The divine Ushas lights up with her beams
the quarters of the heavens; she has thrown off
her gloomy form, and, awaking (those who sleep),
comes in her car, drawn by purple steeds.

15. Bringing with her life-sustaining blessings,
and giving consciousness (to the unconscious), she
imparts (to the world) her wonderful radiance. The
similitude of the numerous dawns that have gone
by, the firot of the brilliant (dawns that are to come),
Ushas has to-day appeared.

16. Arise; inspiring life revives; darkness has Targ>^iv.
departed; light approaches. Ushas has opened

the road for the sun to travel : let us repair to
where they distribute food.

17. The offerer of praise, the reciter of praise,
celebrating the brilliant Ushasas, repeats the well-
connected words (of the Veda). Possessor of afflu-
ence, dawn to-day upon him who praiseth thee;
bestow upon us food, whence progeny may be ob-
tained.

18. May he who has offered the libati<»i obtain.

300 RIG-VEDA SANHITA.

upOD the conclusion of his praises, (enunciated),
like the wind, (with speed), (the iavour of) those
UsHASAS who are givers of horses, and of cattle,
and of progeny, and who shed light upon the mortal
presenting to them (offerings).

19. Mother of the gods," rival of Aditi, illumin-
ator of the sacrifice, mighty Ushas, shine forth;
approving of our prayer, dawn upon us. Do thou,
who art cherished by all, make us eminent among
the people.

20. Whatever valuable wealth the Ushasas con-
vey, is beneficial to the sacrificer and to the praiser.
May MrrRA, VaeuAa, Aditi, — ocean, earth, and
heaven, be favourable to this our prayer.

StjKTA IX. (CXIV.)

The dcdty is Rudra, the ftishi Kutsa ; the tenth and eleventh
verses are in the Trishfubh metre, the rest in the JagaiC

VargaV. 1. We offcr these praises to the mighty Rudra,^

The gods are awakened at dawn by the worship they then
receive, and hence the dawn may be said figuratively to be their
parent (Mdtd devdndm), and in that character she is the enemy,
or rival, of Aditi, who is their mother.

We have a repetition here of the usual etymologies of Rmira,
with some additions : He causes all to weep (rodayatt) at the end
of the world ; or rut may signify ' pain,' — the pain of living,
which he drives away (drdvayatt) ; or rut may mean 'word,' or
' text/ or-the upanishads of the Vedas, by which he is approached,
or propitiated {druyate) ; or rut may mean ' holy or divine speech/
<x 'wisdom,' which he confers {rdtt) upon his worshippers ; co*

FIRST ASH^AKA— EIGHTH ADHYAYA. 301

with the braided hair," the destroyer of heroes,^ in
order that health may be enjoyed by bipeds and'
quadrupeds, and that all beings in this village may
be (well) nourished and exempt from disease.

2. Be gracious to us, Rudra ; grant us happiness,
for we worship the destroyer of heroes with obla-
tions; and, by thy directions, Rudra, may we
obtain that freedom from disease and exemption
from dangers which our progenitor, Manu, bestowed
upon us, (having obtained them from the gods).

3. Rudra, showerer (of benefits), may we obtain,
through our worship of the gods, the favour of thee,
who art the destroyer of heroes : come to our pos-
terity, purposing to promote their happiness, while
we, having our sons in safety, offer thee oblations.

4. We invoke for our preservation the illustrious

rut may mean 'darkness/ that which invests or ohstmcts {ruAaddhi)
all things, and which he dissipates (vriMtt) ; or again, it is said,
that while the gods were enjgaged in hattle with the Asuras,
Rudra, identified with Agni, came and stole their treasure;
after conquering the enemy, the gods searched for the stolen
wealth, and recovered it from the thief, who wept (arudat), and
Affni was thence called Rudra.

* Kapardine, from Kaparda, of which one meaning is, the^ofcf,
or hraided hair, of Swa, whence the Scholiast gives, as its equi-
valent, Jaiildya, This looks very like a recognition of ^iva in
the person of Rudra ; it is not easy to suggest any other inter-
pretation, unless the term he an interpolation.

Kshayadvirdya, in whom heroes (vird) perish (vhudyanti) ; or
it may mean, of whom the imperial (kshayaniah prdptaxswarydk)
heroes (that is, the Maruts) are the sons. The epithet is repeated
in the following verses.

302 QIChVEDA SANHTTA.

RuDRA, the accomplisher of sacrifices,* the tortaoas»^
the wise ; may he remove far from us his celestial
wrath, for we earnestly solicit his favour.

5. We invoke from heaven, with reverence, him
who has excellent food,^ who is radiant, and has
braided hair, who is brilliant, and is to be ascertained
(by sacred study), holding in his hands excellent
medicaments: may he grant us health, defensive
armour, and a (secure) dwelling.
VargaVi. 6. This praise, the sweetest of the sweet, and
cause of increase (to the reciter), is addressed to
RuDBA, the father of the M abuts :^ immortal

Yqfna sadham, i.e. sddhayitdram, he who makes the sacrifice
well-desired, or perfect (swis^am, or su ishfam).

Vmiku, he who goes crookedly ; what is meant by this is not
explained.

^ The phrase is Vtvdka, literally, a boar, and one who has a
hard body, like a boar's, may be intended ; bat the Scholiast
prefers considering it as an abbreviation of vardhdra, from vans,
good, and dkdra, food.

The paternity of JRtfira, with respect to the ManUs, is thus
accounted for by the Scholiast : "After their birth from Diti, under
the circumstances told in the Purdi^ {VkMu Punf^, p. 152),
they were beheld in deep affliction by Swa and PdrvaHwA they
were passing sportivdy along; the latter said to the fcnncr,
'If you love me, transform these lumps of flesh into boys/
MaheSa accordingly made them boys of like form, like age, and
similarly accoutred, and gave them to Pdrvat(, as her sons,
whence they are called the sons of Ritdra/' The N^mku^ar{
adds other legends ; one, that Pdrvat{, hearing the lamentations
of DiH, entreated Sfwa to give the shapeless births, forms, telling
them not to weep (md rodCk) : another, that he actoaUy begot

FIRST ASHf AKA-^mOHTH ADHTJIyA. 303

Rubra, grant os food safficient for mortals, and be-
stow happiness on me, my son, and my grandson.

7. Injure not, Rud&a, those amongst us who are
old or young, who are capable of begetting, or who
are begotten, nor a father, nor a mother, nor afflict
our precious persons.

8. Harm us not, Rudra, in our sons or grandsons,
or other male descendants, nor in our cattle, nor in
our horses ; inflamed with anger, kill not our valiant
men, for we, presenting clarified butter, perpetually
invoke thee.

9. I restore to thee the praises (derived from
thee), as a shepherd (returns his sheep to their
owner); father of the Maruts, bestow happiness
upon me ; thy auspicious benignity is the cause of
successive delight, therefore we especially solicit
thy protection.

10. Destroyer of heroes, may thy cow-killing
or man-slaying (weapon) be far away, and let the
felicity granted by thee be ours ; &vour us ; speak,
brilliant hero, in our behalf, and grant us, thou who
art mighty over the two (realms of heaven and
earth), prosperity.

11. Desirous of protection, we have said, reve*
rence be to him ; may Rudra, with the Maruts,

tbem» in the fonn of a boll, an Pfitkivf, the earth, as a cow.
These stories are evidently fictions of a much later era than that
of the Vedoi, being borrowed, if not fabricated, from the Tantras,
and may be set adde, without hesitation, as utterly failing to
explain the meaning of those passages in the Vedaa which call
the Maruts the sons of Rudra.

304 RlO-VEDA SANHITA.

bear our inyocation ; and may MmiA, VaruAa,
Aditi, — ocean, earth, and heaven, be fevourable to
this (our) prayer.

StJKTA X. (CXV.)

KuT8A is the ftishi; the deity is SdRTA, the metre Trishfubh.

Vargavii. 1. The wonderful host of rays has risen; the
eye of Mffba, VaruAa, and Agni ;• the sun, the
soul of all that moves or is immoveable,^ has filled
(with his glory) the heaven, the earth, and the
firmament.

2. The sun follows the divine and brilliant Ushas,
as a man (follows a young and elegant) woman ; at
which season, pious men perform (the ceremonies
established for) ages,^ worshipping the auspicious
(sun), for the sake of good (reward).

Or Chakshus may mean 'the enlightener/ Mitral VarwUi^
and Agni are said to be typical of the world, or of the seasons,
perhaps, over which they preside.

Atmdjagatdh, the sool of the world ; from his pervading and
animating all thmgs ; or Jagatah may be rendered, ' of what is
moveable ;' it is followed by tasthushah, — of that which is fixed.
The sun is the canse of all effects, whether moveable or im-
moveable (sa hi sarvasya sthdvarajangamdlnuxkasya hdryaxxtrgasya
kdradam).

Yugdni, which may also be rendered, yokes for ploughs ;' for,
at this season (dawn), men seeking to propitiate the gods by
the profit which agriculture yield?, equip their ploughs, or engage
in the labours of the field.

FIBST ASHf AKA — ^KIGHTH ADHYAya. 305

3. The auspicious, swift horses of the sun, well-
limbed, road-traversing, who merit to be pleased
with praise, reyerenced by us, have ascended to the
summit of the sky, and quickly circumambulate
earth and hefiven.

4. Such is the divinity, such is the majesty of
the sun, that when he has set, he has withdrawn
(into himself) the diffused (light which had been shed)
upon the unfinished task;^ when he has unyoked
his coursers from his car, then night extends the
veiling darkness over all.

5. The sun, in the sight of Mitra and Varuj^a,^
displays his form (of brightness) in the middle of
the heavens, and his rays^ extend,, on one hand, his
infinite and brilliant power, or, on the other, (by
their departure), bring on the blackness of night.

6. This day, Gods, with the rising of the sun,
deliver us from heinous sin ; and may Mitba, Va-
ruAa, ADrri,— ocean, earth» and heaven, be favour-
able to this our prayer.

Madhydkartor-vitatamp spread in the middle of the affair;
that 18, the cultiTator, or artisan, desists firom his lahoar,
although unfinished, upon the setting of the sun.

Miira and VarvAa are used, according to the commentary,
by metonymy, for the world.

^ Hwritah, which may mean also his horses.

806 9IO-YEDA sanhitA.

ANUVAKA XVII.

I

SiJkta I. (CXVI.)

The deities arethe AIwins ; the fishi is KAKSHfyAT ; the metre

is TrUMubh.

YargaViii. 1» lu like manner as a worshipper strews the
aacred grass for the Nasatya^, so dp I urge o^
their laudations, as the wind drives on the clouds :
they, who gave a bride to the youthful Vimada,*
and bore her awaj in their ear, outstripping the
rival host.

2. Nasatyas, borne by strong $ind rapid (steeds),
and (urged) by the encouragements of the gods,
the ass^ of you, thus instigated, overcame a thousand
(enemies) in conflict, in the war grfiteful to Yama.

a. TuGEA,^ verily, A^wiNS, sent (his son) Bhujyu

— -^ — ___,^ —

^ See p. 294. The story told by the Scholiast is, that Vamub,
having won his bride at a Sufoyambara, or ehoice of a husband
by a princess, was stopped on his way home by his ansuocesBfoi
competitors, when the Ahohu came to hb soccom*, and pboed
the bride in their chariot, repulsed the assaHants* and carried
the damsel to the residence of the prince.

^ An ass (rdsabha) given, by Frajdpati. The chariot of the
AMna is drawn by two asses {rdsabhdooMnohy — Nighmtut^ !«
14 ; or it may mean, ^ one going swiftly,'* and the rest of the
passage, "obtained precedence for the Ahrina over other gods in
the oblation, through his mastering the stanzas dedared hf

^ See p. 289. Tugra, it is said, was a great friend of the Akoms
being much annoyed by enemies residing in a different island.

FIRST ASH'f AKA — ^EIGHTH ADHyAyA. 307

to sea, as a dying man parts with his riches ; but
jou broaght him back in vessels of your own, float-
ing over the ocean, and keeping out the waters.

4. Three nights and three days, Nasatyas, have
you conveyed Bhujyu in three rapid, revolving
cars, having a hundred wheels, and drawn by six
horses,* along the dry bed of the ocean to the shore
of the sea.

5. This exploit you achieved, AiSwins, in the
ocean, where there is nothing to give support,
nothing to rest upon, nothing to cling to, that you
brought Bhujyu, sailing in a hundred-oared ship,^
to his father^s house.

6- AiSwTNB, the white horse you gave to Pedu, vargaix.
whose horses were indestructible, was ever to him
success; that, your precious gift, is always to be
celebrated ; the horse of Pedu, the scatterer (of
enemies), is always to be invoked.^

he sent lus son Bhifjfu against them, with an army on board ahip;
after sailing some distance, the Teasel foondered in a gale ; Bhujyu
applied to the AMms, who broaght him and his troops back in
their own ships, in three days' time, as appears from this and the
two following stanzas.

^ This is a rather nninteJligible aooomit of a sea voyage,
although the words of the text do not admit of any other ren-
dermg.

Sfaidantrdm ndoam, a aiiip with a hmidred, that is, with many,
oars. This stanza is consistent with the first of the triad.

^ Pedu, it is said, was a certain RdjarsM, who worshipped the
Aiwms; they therefore gave him a white horse, through the
possession of which he was always Tietorioiia over his enemies.

X 2

308 RIGkVEDA 8ANHITA.

7. Yon gave, leaders (of sacrifice), to KakshIvat,
of the race of Pajra,' various knoveledge; you
filled from the hoof of your vigorous steed, as if
from a cask, a hundred jars of wine.^

8. You quenched with cold (water) the blazing
flames (that encompassed Atbi), and supplied him
with food-supported strength ; you extricated him,
AiSwiNS, from the dark (cavern) into which he had
been thrown headlong, and restored him to every
kind of welfare/

9. NAsATYAS, you raised up the well, and made
the base, which had been turned upwards, the
curved mouth, so that the water issued for the
beverage of the thirsty Gotama, the oflferer,*

10. NAsATYAS, you stripped off from the aged
Chyavana his entire skin, as if it had been a coat
of mail ;" you reversed, Dasbas, the life of the sage

PqjtoB is another name for Anprasas, in which race Kak*
sk^at was bom.

No account of the occasion of this miracle is given.
^ See p. 290.

This has been elsewhere related of the ManUs (p. 221). The
manner in which the well was presented to (xotama is somewhat
obscardy described.

^ The restoration of the ascetic Chuawma to youth and beaoty
is related in several PurdHas; following, probably, the Maid*
bhdrata, Vana Parva, vol. i. p. 577: he is there called the soo of
Bhfigu, and was engaged in penance near the Narmadd river
ontil the white ants constructed their nests round his body, and
left only his eyes visible. Suktmyd, the daughter of King SfarydHj
havmg come to the place, and seeing two bright spots in what

FIRST ASH'fAKA EIGHTH ADHYAYA. 309

who was without kindred, and constituted him the
husband of many maidens.

11. NAsATYAS, leaders, glorious was that exploit Vai^^.x,
of yours, one to be celebrated, to be adored, to be
desired by us^ when, becoming aware (of the circum-
stance), you extricated Yandana, (hidden), like a
concealed treasure, from the (well) that was visible

(to travellers).'

12. I proclaim, leaders (of sacrifice), for the sake
of acquiring wealth, that inimitable deed which
you performed, as the thunder (announces) rain,
when, provided by you with the head of a horse,

seemed to be an ant-hill, pierced them with a stick ; the sage
visited the offence apon Sarydti and his attendants, and was
appeased' only by the promise of the king to g^ve him his
daughter in maniage. Snbseqoently, the Ahtnns coming to his
hermitage, compasrionated Sukanyifs union with so old and ogly
a husband as Ckyainma, and» having made trial of her fidelity,
bestowed on the sage a similar condition of youth and beanty to
their own. This story does not seem to be the same, however,
as that of the text, in which no allosion occurs to Sukanyd, and
the transformation of Chyawma precedes his matrimonial con*
nection. He is termed jahita in the text ; properly, abandoned;
that is, according to the Scholiast, by sons, and others (putrd^
dibMh pariiyakta) ; but it may denote, perhaps, merdy his
solitary condition as an ascetic. In return for their friendly office,
Ckyavana compeUed Indra to assent to the Aiwhu receiving at
sacrifices a share of the Sovna libation, which is not noticed in the
text.

* See p. 2S9 ; for " well,'' we have only dartatdi in the text, —
that which was to be seen by thirsty travellers, according to the
commentary.

310 RIQ-YBDA 8ANHITA.

Dadhyangh, the son of Athabvan,^ taught jou the
mystic science.

13. The intelligent (Vadheimati)^ invoked you,
Nasatyas, who are the accomplishers (of desires)
and the protectors of many, with a sacred hymn ;
her prayer was heard, Uke (the instructions of) a
teacher, and you, ASwinb, gave to the wife of an
impotent hushand, Hira&yahasta, her son.

14. NAsATYAS, leaders, you liberated the quail
from the mouth of the dog^ that had seized her,

* We have here rather obscure alliisions to a legend which was
probably afterwards modified by the Purd^, in which the name
also occurs as Dadfdcha (see also p. 216). In the Mahdbhdrmia,
Vana Parv€, vol. i. p. 654. it is merely related, that the goda»
being oppressed by the Kdlakeya Asitroa, solicited from the sage
Dadktcka his bones, which he gave than, and firom which
TwQskifi fabricated the thunderbolt with which Iitdra slew VrUn
and routed the Aswag. The legend of the text difiers from
this : ludra, having taught the sdences called Ptavaij^ tnAfd
and Madkmndyd to Dadhyaneh^ threatened that he would eat off
his head if ever he taught them to any one eUe ; tiie Aimmi
prevailed upon him» nevertheless, 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 ; ludra, a|qprized of DtM-
yoMck's breach of iioith, struck off his equine head with the
thunderbolt ; on which the Ahrins restored to him his own. The
Pnwargya vidyd is sud to imply certain verses of the lUk^ Y^wr,
and Sdma Vedu, and the Madhu-vidsfd the Brdhwudku

VadkrimaU was the wife of a certain B^anJd, who was
impotent. Hie Akomg, pn^itiated by her prayers, gpivehera

Vfika, more usually a wolf, but here said to be synonjfmooa

FIRST ASHfAKA — BIO&TH ADHYAYA. Sll

and you, who are benefadtdrs of many, have granted
to the sage who praises yon, to behold (true wis-
dom).

15. The foot of (ViSpalA, the wife of) Khela,
Was cnt ofl^ like the wing of a bird, in an engage-
ment by night ; immediately you gave her an iron
leg, that she might walk, the hidden treasure (of
the enemy being the object of the conflict)/

16. When his father caused RubAIwa,^ ad he Vvs«xi.
was giving to a she-wolf ° a hundred sheep cut up

in pieces, to become blind, you, Dasras, physicians
(of the gods), gave him eyes, (that had been) unable
to find their way, with which he might see.

17. The daughter of the sun^ ascended your car,

nHh moftfi» a dog ; it is daewhere temidd bj tb6 commentary
4raitifu twan, a fareat, or irild dog. Ydska interprets it figare-
threty. and renders Vfiha by jfditya, the Bim» from whose gnept-
or overpowering radiance, iSbt AMn» are end to have rescued
fbe ^trnvL, npoKi her appeal to them.

* See p. 291.' The story is here more folly detailed in the
text; it is only added in the notes, that Kkda was a king, of
whom Aga$iya was the PttroMt^, and it waiS through lus prayers
that the AMns gave VUpM an iron leg.

^ f^dhffa was one of &e sons of VHihagir (see p. 269) ;
his blindness has been previooflly alhided to (p. 290), but here we
have the story in detail.

The Vrikt was one oi the asses of the AMm in disguise,
to test his charitable disporition ; but, as he exacted the sheep
from the people, his lather was angry, and caused him to lose
his eyesight, which the Ahtnns restored to him.

Stirya, it is rektted, was desirous of giving his daughter
Siiryd to Soma, but all the gods deebed her as a wife ; they

312 RIGh-VEDA 8ANHITA.

(like a runner) to a goal : when ybu won (the race)
with your swift horse, all the gods looked on with
(anxious) hearts, and 70U, NAsatyas, were associated
with glory.

18. When, AiSwins, being invited, you went to
his dwelling, (to give due rewards) to Divodasa,
offering oblations, then your helping chariot conveyed
(food and) treasure, and the bull and the j>orpoise
were yoked together.*

19. Nasatyas, bearing strength and wealth with
posterity and vigour-sustaining food, you came, vdth
one intention, to the family of Jahnu,^ (provided)
with (sacrificial) viands, and possessing a third portion
of the daily (offerings).

20. Undecaying NAsatyas, you bore away by
night, in your foe-overwhelming car, Jahusha,"^ sur^
rounded on every side by (enemies), through prae*
-ticable roads, and went to (inaccessible) mountains.

agreed that he who ahoold first reach the aun, as a goal, ahonld
wed the damsel. The Ahnna were victorious, and Stkyd, weD
pleased by their success, rushed immediately into thdr chariot.

* The Vrishahha and the Sin&wndra, The commentator calls
the latter grdha, which is properly an alligator; but the Sfiiimdn^
as it is usually read, is everywhere else considered to be a name of
the Gangetic porpoise : they were yoked to the car of the Aiwuu»
the comment says, to display their power.

Jalmdxi, not Jdfmav(; it is here considered as an adjective
to prc^d, progeny {Jahnor prqfdm) . Jahmi is called a MakanM s
he is a prince of the lunar dynasty in the Furdiku. (Fiskdu
Pttrdia, p. 398.)

^ The name of a certain king ; we have nothing relatiBg to
him, beyond what is stated in the text.

FIBST ASHfAKA — ^EIGHTH ADHyAyA. 813

21. Yon preserved VaSa, AiSwins, (that he might V"«»xii.
obtain) in a single day a thonsand acceptable gifts ;*
showerers (of benefits), associated with Indba, you
destroyed the malignant enemies of P^rrHufisAYAS.^

22. Yon raised the water from the bottom to the
top of the well, for the drinking of S'asa, the son
of RiCHirKA,' and by yonr powers, NAsatyas, you
filled, for the sake of the weary S ayu,^ the barren
cow (with milk).

23. Nasatyas, by your acts you restored to YiiS-
WAKA, the son of K^ish&a, soliciting your protec-
tion, adoring you, and a lover of rectitude, his soi^
Yi8hAap6,* (welcome) to his sight as an animal
that had been lost.

24. AiSwiNS, you raised up, like Swia in a ladle,
Rebha,' who for ten nights and nine days had laii|
(in a well), bound with tight bonds, wounded, im-
mersed, and suffering distress from the water.

25. Thus, AiSwiNS, have I declared your exploits;
may I become the master (of this place), having
abundant cattle and a numerous progeny, and re-

Fofc* a |2if^» it 18 said, reodved daily preaeots to the number
of one thouaand. (See p. 29 1 .)

We haye a PriihMinwas amongat the PamrdUk prinoea, but
nothing particular ia recorded of him. (VisMn PurSUi, p. 420.)

Of Sara, called Architka, or the aon of Jftichitkat nothing ia-
detailed.

oee p. 293*
'^ We have no particuiara of Kfishia, VUwaka, and VtMdjf^^
except their being fU$kis.
' See p. 289.

314 ]Ri<'^v]n>A ftAKBirA.

tainiDg iny sight, and enjoying a long life : may I
enter into old age, as (a master enters) his house.

StfKTA n, (CXVIL)
Dc&iet> Jfkki, and metre bb before.

Taiga XIII. I. AswiNB, fof jotir gAttifiMtion by the pleosimt
Soma juice, your ancient worshipper adores you :
the offering Is poured Upon the sacred grass, the
hymn is ready (for repetition); come, NAsattas,
trith food and with vigour.

2. With that car, AlSwiNS, Which, rapid as
thought, drawn by good horses, appeal before men,
and with which you repair to the dwelling of the
tirtuous, como, leaders of (aadrifices), to otir abode.

3. You liberated, leaders (of rites), the sage
Atbi,^ who was Tenerated by the five classes of
men, from the wicked prison, together With his
troop (of children), destroying his enemiesi ted
baffling, showereis (of benefits), thef deiricecf of the
malignant DasyM.

4. Leaders (of sacrifice), skdWerercr (of bdnefite),
you restored Rebha,^ cast by unassailable (enemies)
into the water, and wounded, like a (sick) horse, by
your (healing) skill : your ancient exploits do not
fitde (from recollection).

5. You extricated, Dasras, the sage Vandana,^
CtMt into a well, like a handsome and splendid oma-

* See p. 290. ^ See p. 289. "" See p. 289.

FIRST ASSflKA — ^BIGBTH ADHYAtA. 316

meitt designed for embellishment, and (lying)*
AlwnrSy like one sleeping on the lap of the earthy
or like the sun disappearing in darkness.

6. That (exploit) of yonrs, leaders (of sacrifice), TaigftXiT.
is to be celebrated, NAsattas, bj KaejeItat, of

the race of Pajra, when yon filled for the (expect*-
ant) man a hundred vases of sweet (liquors) from
the hoof of your fleet horse.*

7. You restored, leaders (of sacrifices), VisHArApifr
(his lost son) to YiiSwaka, the son of K^isk^a,
when he praised you;^ you bestowed, AIwinb, a
husband upon GhoshA, growing old and tarrying in
her father's dwelling.*

8. You gave, ASwiNS, a lovely bride to S'yAva i^
you gave sight to Ka&wa,* unable to see his way ;
showerers (of benefits), the deed is to be glorified
by whidi yon gave hearing to the son of N^SB-

ADA.'

9. AiwiKs, who assume many forms, you gkve
to Pedu'^ a swift horse, the bringer of a thousaad

* See p. 808. ^ See p. 313.

^ GkoeM^9nB Ibe danghlcr of JKiiltMMi^ / die was a kper» and
therefore unfit to be aanied ; bat, whea advnoed in yeaitir Atf
prayed to the Aiwim, who healed her leprosy and festored bei;
to youth and beauty* so that she obtained a husband.

Sydua, a f^iahi, had the black leprosy, but was cured of it by
Hie AMn»p and conseqvently married.

' The UindBess of £itt(«a is not adverted to in any ol his hyi^
hitherto met with.

The sonof .MntAiMfeisuaBamed; ke is termed a-^ilt^

^ See p. 307.

316 9IG-YEDA SANHITA.

(treararefi), poweifal, irresistible, the destroyer of
foes» the. object of praise, the bearer (over dan-
gers).

10. Liberal givers, these your exploits are to be
celebrated, and the resounding prayer propitiates
you while abiding in heaven and earth ; when the
descendants of Pajra invite you, AfiwiNB, come
with food, and grant strength to the sage (who
worships you). '
VaiSA XV. . 11. AS WINS, glorified by the praises of the son
(of the jar),^ and giving food, nourishers (of men),
to the sage (Bharadwaja), exalted by AoAfimrA
with prayer, you restored NAsattas, ViSpalA.*

12. Whither were you going, sons of heaven,
showerers (of benefits), when, on your way to the
dwelling of Kavya,® (to receive his) adoration, you
raised up (Rebha),^ AiSwins, on the tenth day, like
a buried vessel full of gold ?

13. You rendered, by your power, AiSwins, the
aged Chyavana again young:* the daughter of
the sun, NAsatyas, invested your chariot with
beauty.'

' 14. Dissipators of affliction, as you were praised
with former praises by Tuoba, so were you agaiii
adored (by him), when you brought Bhujya safe

* We have only "boii" (nam); the Scholiast adds, Kumbkdi
prasdta, that is, Agastya; so, again, the text gives ooly v^prc%a,
which the commentary amplifies by Bharadmdjifya f^kage.

See p. 311. ^ Usadaa, the son of JKom.

* See p. 313. * See p. 139. ' See p. 312.

FIS8T ASH^AKA— EIGHTH ADHYJLyA. 317

from the tossing ocean vnth swift sbips* and rapid
hojses.

15. The son of Tugra, brought back by you/
ASwms, (to bis father), glorified you when he had
crossed the ocean in safety, and you bore hini»
showerers (of benefits), with your welUhamessed car,
swift as thought, to safety.

16. The quail glorified you, AiSwins, when you ^ug^ xti.
saved her from the mouth of the wolf ;^ you carried

off (JAhusha) to the top of the mountain in yolir '

triumphant chariot ;^ and slew the son of ViSwanch
with a poisoned (arrow).^

17. You restored eyes to RubAswa, who, on
presenting a hundred sheep to the she-wol^ had
been condemned to darkness by his indignant father,
and gave light to the blind, wherewith to behold all
things.*'

18. (Desiring) that the enjoyment (arising from
the perfection) of the senses (should be restored to
the blind), the she-wolf invoked you, (saying), ^AiS-
WINS, showerers (of benefits), leaders (of sacrifices),
Rubaswa, (lavish) as a youthful gallant, (has given
me) a hundred and one sheep, cutting tbem into
fragments."

^ See p. 289. For swift, we have t^A«A» to wluch the Scholiast
adds, fuuAkih, ships.
*" See p. 290. "" See p. 312.

VUwdi^h is caUed an Asuru; the text says, "whose sod

you killed with poison ;" the oonprneatator explains this to imply
a poisoned arrow.
^ Seep. 311.

318 vio^vsDA MKHrri.

19. A6wnm, yonr powerfiil proteetion u the
source of happiness ; worthy of laudation, you have
made whole the maimed ; therefore, has the intel-
ligent (GhochJL)^ called upon you: showerers (of
benefits), oome hither with your succours.

20. Dabsas, you filled the milkless, barren, and
emaciated cow of S'ayu with milk ;^ you brought^
by your powen^ the daughter of Pubumrea, 'as a
wife, to YiMAPA."^

Yarga XYii. 21. A^wiNS^ causoig the barley to be sown (in
the fields that had been prapared) by the plough ;
milking (the clouds) for the sake of M Ami; destroy--
ing the Da^ with the thunderbolt ; you have be*
stowed brilliant light upon the Arya.^

22. You replaced, AIwins, with the head of a
horae, (the head c^ Dadhtanch, the son of Athab-
VAN, and, true to his promise, he revealed to you
tlie mystie knowledge which he had learned from
TwASBT^i, and which was as a ligature of the waist
to you.*
28. Sapient AiSwms, I evw solicit yonr firvoor ;

^ 8ei p« S15. ^ See p. 293.

^ See p. 294. It is only said of Pwumitra, that he was a
certBiA I24k^.

jtffdifaf die SchoHast espkais this, viituhe, to the 8age»
that 18, to, or upon. Maim ; but the preyions oeenreoee of Dtufm
i^pean to warrant the naderatanding of Atya as its contrast, and
to treat it as a netional a|ipeUatm. It may also be obaerred,
tint the text haa Mmmuka, whidi the Sdiolisrt says ia here a
aynonyme of Manu, bnt which more Qsnally deaignaitea mm*

ISoaahtfi ia here considered, synonymous witb Iidtu; the

FIB8T ASHfAJU-'-KIOBTH ^HYAyA. S19

proteet tU mj religious ^ntHMt Md gmot^ NAwlt-
YAfl» almndant and exeellent wealth, together inth
oflbpring*

24. Liberal AiiwiNS, leadera (of saerifiees), yoo
gave to Vadhbucati her son RoidtYAWiStAt boan*
teoQg AiSwnffl, you restored to life the triply-muti*
lated S'yJLva.^

25. Theses your ancient ei^ploits^ ASwzm^ wr
fbre&thers have celebrated, and we offer adoration
to yon, showerers (of benefits), r^>eating yonr
praiseSf accompanied fay oar dependants*

stfKTA m. (cxvin.)

The deities, ffae 9*^» and metre, as before.

1. May your elegant and rieh car, swift as a YargaxviiL
hawk, come, ASwins, to our presence^ for it is as

quick as the mind of man, surmounted^ showerers
(of bene^ts), by three columns^ and rapid as the
wind.

2. Come to us with your tri-columnar, triangular^
three-wheeled/' and well-constructed car ; replenish
Qur cows (with milk), give spirit to our horses, and
augment, AiSwins, our posterity.

knowledge was kahkyam vdm, — a girdle to yoa both ; strengtli-
eniDg them to perform religious rites.

^ See p. 3)0.
He was evk iato three pieces by the Jjntrog, it is said. whid»
were reiaitod into om 1^ the Aiwm.

"" See p. 94.

320 ^G-VBDA sakhitA*

' 3< Dasras^ (haying come)' with your quick*
tnovidg, well-constructed car, hear this hymn, (re-
cited by one) who reveres you : do not the ancient
isagies say that you are most prompt, AlSwiNS, (to
avert) poverty from the worshipper ?
* 4. May your quick-moving, prancing' steeds,
rapid as hawks^ yoked to your car, bear you, AS-
wiNs, (hither), who, quick as (falling) water, like
vultures flying through the air, convey you, NAsat-
TAS^ to the sacrifice.

6. Leaders (of sacrifice), the youthful daughter
of SuBYA ascended, delighted, this your car ; ^ may
your strong-bodied, prancing, fleets and shining
horses, bring you near us.

v«r|A XIX. 6. By your deeds, Dasbas, you raised up Van-
DANA, and, showerers (of benefits), Rebha; yoa
bore the son of Tuoba over the sea, and made
Chyavana young.

7. You (gave relief) to the imprisoned Atri,
(quenching the) scorching heat, and fed him with
grateful food ; solicitous of worthy praise, you gave
sight to KaAwa, blinded (by darkness).

8. You filled his cow with milk, A^wins, for the
ancient Sayu, when imploring (your aid); yoa li-
berated the quail from danger ; you gave a leg to
ViIpalA.

* In thiflf and most of the foUowing vencB, we have aDumoiis
fo the same persons and incidents as have been previously noiioed,
in most instances, repeatedly, bat m general, in this hymn, more
summarily.

FIB8T ASH^AKA — BIOHTH ADHyAyA. 321

9. You gave to Pedu» AiSwins, the white and
foe-trampling steed which jou had received from
IndrA) loud-neighing (in battle), defying enemies,
high-spirited, the acquirer of a thousand treasures,
vigorous, and firm in body.

10. Earnestly we call you, leaders (of the sacri-*
fice), such (as you have been described), and who
are well bom, to our succour, soliciting, A^wiNS,
wealth ; contented with our laudations, come to us
with your wealthy car, to bring us felicity.

11. Come to us, auspicious Nasatyas, with the
fresh velocity of a hawk : bearing an oblation, I
invoke you, AiSwiks, at the rising of the ever con-
stant dawn.

SiJkta IV. (CXIX.)
fiishi and deities the same ; the metre is Jagat^.

1. Desiring food, I invoke, ( AfiwiNs), to support varga xx.
my life, your wonderful car, swift as thought, drawn

by fleet horses, worthy of veneration, many-ban-
nered, bringing rain, containing wealth, abundantly
yielding delight, and conferring riches.

2. Upon its moving, our minds have been raised
on high in praise ; our hymns reach (the AiSwins).
I sweeten the oblation : the assistants come nijgh :
U'rjani,* (the daughter of the sun), has ascended,
AiSwiNS, your car.

3. When devout and unnumbered (men), victo-

See p. 31 1» where she is Darned Suryd,

Y

322 RIG-VEDA SANHrrA.

nous in battle, mutually contending for wealth,
come together, your car, AiSwiNS, is perceived on
its downward course, in which you bear excellent
(treasure) to the worshipper.

4. You brought back to his ancestors Bhujtu,
who, borne by his own steeds, had perished, (but
that you rescued him) with your self-harnessed
horses, and went, showerers (of benefits), to his
distant dwelling ; and great was the succour which
it is known you rendered to DivonAsA.

5. AlSwiNS, your admirable (horses) bore the car
which you had harnessed, (first) to the goal, for the
sake of honour, and the damsel, who was tiie
prize, came, through affection, to you, and acknow-
ledged your (husbandship), saying, " You are (my)
lords/^

Vargaxxi. 6. You preserved Rebha from the violence
around him ; you quenched with snow, for Atri
the scorching heat ; you generated milk in the cow
of S'ayu ; and (by you) was Vandana endowed vrith
prolonged life.

7. Skilful Dasbas, you restored Vandana, when
debilitated by old age, as a (wheelwright repairs a
worn-out) car ; (moved) by his praises, you brought
forth the sage* (Vamabeva) from the womb : may
your (glorious) deeds be (displayed) for him who in
this place ofiers yon worship.

^ The text doea not name him ; the ScholiaBt caDs him Vdmm-
deva, hut nothing farther is said of him than that he invoked the
aid of the Aiwins, whilst yet in his mother's womh.

J

FIRST ASHf AKA — ^EIGffTH ADHYAyA. 323

8. You repaired to him who, afflicted by the
abandonment of his own lather, praised you from
afar:* hence your prompt and wonderful succours
have been wished to be at hand (by all).

9. That honey-seeking bee also murmured your
prarae ; the son of USu invokes you to the exhila-
ration of the Soma juice : you conciliated the mind
of Dadhyanch, so that, provided with the head of
a horse, he taught you (the mystic science).

10. AilwiNS, you gave to Yedc the white (horse)
desired by many, the breaker through of combatants,
shining, unconquerable by foes in battle, fit for
every work ; like Ikdra, the conqueror of men.

SiJkta V. (CXX.)

The deities and ^isM are the same. Of the thirteen stanzas of
the hymn, the first ten are in as many different metres ; the
three last are in the GdyaH measure.

1. What praise may propitiate you. As wins? Vargaxxii.
who may give satis&ction to you both ? how may

any ignorant (man) pay fitting homage ?

2. Thus may an ignorant man inquire the means
of worshipping the all-wise, for every (one) other
(than the AIwins) is unknowing ; they, the uncon-
quered, quickly (show favour) to the man (who
worships them).

^ This refers, it is said, to the story of Bhujyu, whom his

father, Tugra, had abaadoBed, or rather, perhapa, was enable to

succour.

Y 2

324 ^GkVEDA sanhitA.

3* We invoke you, who know all things; may
yon, who are Omniscient^ declare to ns tonlay the
praise that is acceptable : desirous of your presence,
I reverence you, oflfering (oblations).

4, I invite not the gods immature (in wisdom),*
but you, Dasras; drink of the wonderful and
strength-giving bumt-oflfering, and make us vigor-
ous.

6. (Poweriul is) the hymn that was repeated by

the son of GhoshV and by Bh9,iou, and with
which hymn the Anoibasas adore you : may the
sage (KakshIvat), desirous (of food), obtain it
abundantly.
Vargft XXIII. 6. Hear the song of the stumbling (blind man),^
for verily, AfiwiNS, I glorify you, recovering my
eyes (through you), who are protectors of good
works.

7. You have been givers of great riches; you
have again caused them to disappear ; do you, who
are donors of dwellings, become our preservers;
protect us from the felonious robber.

8. Deliver us not, A^wins, to our enemies ; never
may our cows, who nourish us with their udders,
stray from our houses, separated from their calves.

9. Those who adore you obtain (wealth) for the
support of their friends : direct us to opulence,

* Pdkyd, to be ripened ; not yet mature in wisdom (pakimya-
prajwdndn).

^ Who is called by the Scholiast, Swha^.
"^ (tijrdiwa, (Seep. 317).

FIBST ASHf AKA — ^EIGHTH ADHtAya. 325

bestowing food ; direct us to food, associated with
kine.

10. I have obtained, without horses, the car of
the food-bestowing AswiNS, and expect (to gain) bj
it much (wealth).

11. This (is he who has obtained thee), wealth-
bearing (car): augment (my prosperity); may the
delightful car bear the Sotna beverage of men (to
the AlSwiNs).

12. Now am I disdainful of sleep, and of the
rich man who benefits not others, for both (the
morning sleep and the selfish rich man) quickly
perish.

anuvAka XVIII.

SiJkta I. XCXXI.)

Hie deities are Indra, or the ViIwadbtas ; the IS^ishi is
KAKSHfvAT, the metre Trnhhibh,

1. When will Indra, the protector of men and Varga xxiv,
grantor of riches, listen to the praises thus (recited)

of the Angirasas, who are devoted to the gods?
When he perceives the ministers of the master of
the mansion, and is to be the object of worship in
the sacrifice, he greatly exults.

2, He verily upholds the heaven: he, the bril-
liant, the leader of the (stolen) herd, pours forth the
flowing (water), for the sake of food : the mighty
Indra manifests himself after his own daughter,''

* Indra is here identified with the son.

326 RIQ-YSDA SANHtrA.

(the dawn) ; be made the female of the horse un-
naturally the mother of the cow/

3. May he» illuminating the purple (dawn), listen
to the invocation (addressed to him) of old^ daily
bestowing wealth upon the race of Angibas : he
has sharpened his fiatal shaft ; he has supported the
heaven for the good of men, of quadrupeds, and
bipeds.

4. In the exhilaration of this Soma juice, you
have restored the celebrated herd of cattle, hidden
(in the cave), for the sake of sacrilSce, (to the An-
oiRASAs) : when, Indra, the threefold orest^ engages
in combat, he opens the doors of the tyrannical
descendants of Manu ;*" —

5. When your parents, (heaven and earth), the
protectors (of the world), brought the nutritious
and invigorating 6blation to thee, who art quick in
act, and when they offered thee the pure and pre-
cious milk of the milch-cow.^

varga XXV. 6. Now is Indba manifested ; may he, the over-
comer (of his foea), grant us happiness, he, who

Indra, in sport, is said to have made a mare bring forth a
calf.

Elevated as a triple crest in the three worlds.
^ PaM, the stealer of the cattle.

That is, the clarified batter of the oblations, from which the
natriment of all things proceeds, for the oblation ascends to the
sun, by whom rain is engendered, from which springs com, the
support of living beings ; when this has been done, Indra opens
the doors of the cave, and rescues the cattle, as described in the
preceding verse, with which this is connected.

FIBST ASH^AKA — ^BIGHTH ADHYAYA. 327

shines brightly, like the son of this dawn : may the
excellent Soma^ being sprinkled upon the place of
sacrifice with a ladle, (exhilarate us), by whom,
presenting the oblations we had prepared, it was
imbibed.

7. When the bright-edged hatchet* is ready for
its work, the directing priest is able to have the
victim bound in the sacrifice:^ when, Indra, you
shine upon the days that are appropriated to sacred
rites,* then (success att.end8) upon the man who
goes with his cart (for fuel), the driver (of cattle),
or the active (shepherd).*^

8. Send hither thy horses, the quaffers of the ex-

* Vanadhith the inatrument that is to be applied to the forest,
to cut down the trees.

Pari rodJumd goh. The phrase is rather elliptical, and there
is no verb ; the Scholiast interprets it, pah rodhandya yiipe
myojandya, pari samartho bhavati,—the priest, the adhwaryu, is
competent for the attachment of the animal to the stake ; or the
whole passage may be difierently rendered, wmadMH being in-
terpreted 'a collectioD of water' (vana), that is, a body of clouds
(meghanuOd) ; when this is ready fw its office of raining, then
Jndra, bdng in the firmament, is able to remove any impediment
to the shower, goh being also rendered 'water,' or 'rain/

ludra being the same with the ann.

The phnaedogy is here very elliptical and obscure, the whole
bemg mereLy omrviiepaMtie twrdya; being literally, "to the car-
man, to the cattle-driver, to the quick," without any verb ; the
Scholiast therefore supplies the connection, abkmatamriihfet.—YaB
wish may succeed, and amidifies. or translates, mmrviie. carman,
as he who goes to fetch fuel from the wood, in his cart ;"

828 9I0-VBDA sanhitA.

hilaratiDg libation ; overoome, warrior, the adveraaiy
plundering us of our treasure ; when they exprees
with stones, for the increase (of thj strength), the
delightful, exhilarating, invigorating (juice), to be
overtaken by thee, who art swifter than the wind.

9. Thou didst hurl thy iron bolt upon the quick-
nM>ving (Asura)^ the swift destroyer of foes, that
was brought (to you) by Ribhu from heaven ;^ when
thou, who art worshipped by many, striking Susnif a,
for the sake of Kutsa, didst encompass him with
numberless fatal (weapons).^

10. When the sun (had emerged) -from the
struggle with darkness, thou didst break, wielder
of the thunderbolt, the cloud that had been his
annoyance, and didst sunder the well-fastened
covering in which S'ush:^a had enveloped him.

Tarfaxxvi. H- Then the vast, powerful, and immoveable
earth and heaven animated thee, Indra, to glorious
deeds, and thou didst hurl down into the waters,
with thy mighty thunderbolt, the everywhere-
spreading and destroying VKnRA.

paiwishe, the driver of cattle» and turdya, the active, or quick,
gopdia, or shepherd.

^ Divo dn&am ftibkwd. The Scholiast considers the latter to
be the same as Twashtrd, by Twashtri. No doubt Twashtri is
most nsoally considered to be the fistbricator of Indra's thonder-
bolt ; bat we have had it before stated that the thunderbolt was
bronght to Jftdra by fibku (p. 285).

This is most probably allegorical^ if it have any meaning at
all ; SusMa is drought/ and this Indra removes, for the benefit
of his worshippers, by many drops of rain.

FIRST ASH'fAKA — ^EIGHTH ADHYAYA. 329

12. Indba, friend of man, mount the horses
whom you cherish, who are fleet as the wind, are
easily yoked, and who^ bear (their burden) well;
you have sharpened the foe-destroying thunderbolt,
the slayer of V^iu, which inspiring (weapon)
USanas, the son of Kavi, gave you/

13. Stop, SuRA,^ your yellow horses, for this
EtaSa,® Indra, drags the wheel: haying driven
those who offer no sacrifices to the opposite bank
of the ninety rivers,^ you compel them (to do) what
is to be done.

14. Indra, bearer of the thunderbolt, preserve
us from this (poverty), that is so difficult to be
destroyed, and from misfortune in war ; grant us
riches, conspicuous for chariots, remarkable for
horses, for the sake of food, of fame, and of truth.

15. Famous for affluence, Indra, never may thy
favour be withdrawn from us ; may food ever sustain
us; opulent Maghavan, make us possessors of
cattle, and may we, most assiduous in thy adoration,
be happy, together (with our families).

^ This IB an unuBoal attribution to Uianas, and rather incom-
patible with the statement of its having been the gift of Jfibku,

Stira, that is« Jndra as the son.

EtaSa is said to be the name of one of the horses of the son.
The word occurs in the Aitareya Brdhnuihi as that of a ^At.

Ndrngdrndan^ of navigable rivers, or of such as must be crossed
by a boat.

END OF THE FIRST ASHT AKA.

INDEX OF THE StlKTAS.

ASHTAKA I.— MANDALA I.
AdhtAta I. AnuvAka I.

Page.

8Ma.

Deitg.

Riiki.

1.

I. (I.)

AONI,

Madhuchghandas.

5.

IJ. (11.)

VLyv, Indra and Viru,

MiTRA andVARvi^A,

The same.

8.

III. (III.)

A^wiNS, Indra, VilwABRYAS,

)

SARASWATf,

The same.

AnuvAka II.

11.

I. (IV.)

Indra»

The same.

13.

II. (V.)

The same.

The same.

15.

III. (VI.)

Maruts,

The same.

18.

IV. (VII.)

Indra,

Anuvaka IIL

The same.

20.

I. (vni.)

The same.

The same.

22.

II. (IX.)

The same.

The same.

24.

HI. (X.)

The same.

The same.

27.

IV. (XL)

The same,

JsTRt.

•

832

INDEX OF THE 8UKTA8.

Anuvaka IV.

Page,

SMa.

DeUg.

ItUU.

29.

I. (XII.)

AONI,

MbdhItithi.

31.

U. (XIII.)

Apris,

The same.

34.

m. (XIV.)

AONI, VllWADBTAB,

The same.

36.

IV. (XV.)

RlTU, &c..

The same.

38.

V. (XVI.)

Indra»

The same.

40.

VI. (XVII.)

Indra» VARUi^A,

AnuvAka v.

The same.

41.

I. (XVTIT.)

BRAHMAi^AflPATI, &C.,

The same.

44.

II. (XIX.)

Agni, Maruts,

The same.

.

adhyAya ii. •

45.

III. (XX.)

RiBHUS,

The same.

49.

IV. (XXI.)

Indra, Aoni,

The same.

50.

V. (XXII.)

AliWINB, &c..

The same.

54.

VI. (XXIII.)

VIyu, &c.,

AnuvAka VI.

The same.

59.

I. (xxrv.)

PrajIpati, Aoni, &c.,

S'uNAHiiBPAS.

64.

II. (XXV.)

VabuAa,

The same.

67.

III. (XXVI.)

AONI,

The same.

69.

IV. (XXVII.)

Aoni, ViIwadbyas,

Hie same.

71.

V. (XXVIII.)

Indra, &c..

The same.

78.

VI. (XXIX.)

Indra,

The same.

75.

VII. (XXX.)

Indra, &C.9

The same.

79. I. (XXXI.)
84. II. (XXXII.)

AnuvAka VII,

Agni,
Indra,

HlRA^TAST|}PA.

The same.

INDEX OF THE S^TA&

333

89. III. (XXXIII.)
94. IV. (XXXIV.)
97. V. (XXXV.)

100, I. (XXXVI.)

104. II. (XXXVII.)

107. III. (XXXVIII.)

109. IV. (XXXIX.)

111. V. (XL.)

118. VI. (XLI.)

115. VII. (XLII.)

117. VIII. (XLIII.)

118. I. (XLIV.)
121. II. (XLV.)
123. III. (XLVI.)

ADHYAYA III.
Doty.

AiwiNSy
Sayitri*

AnuvAka VIII.

Agni»
Maruts,
The same.
Hie Bame,

BRAHMAi^ABPATI,
VARUi^A, MiTRA, ArTAMAN,

Adittab,

PdSHAN,
RUDRA, MiTRA, VARUi^A,

Soma,

AnuvAka IX.

AONIf

The tame,

AIWINB,

HlRA^TABTlJpA.

The same.
The same.

Ka^wa.
The same.
The same.
Hie same.
The same.

The same.
The same.

The same.

Praska^wa.
The same.
The same.

126. IV. (XLVII.)

128. V. (XLVIII.)

131. VI. (XLIX.)
131. VII. (L.)

186. I. (U.)

140. II, (LII.)
146, III. (UII.)

ADHYAYA IV.

The same,

Ubhab,
The same,

StfRTAf

AnuvAka X.

Indra,
The same.
Hie same.

Theaame.
The aame.
The same.
The same.

Savta.
The same.
The same.

334

INDBX OF THE S^KTAS.

Pag€,

BMa.

JM4r.

Bitki.

148.

IV. (LIV.)

Indra,

Satta.

150.

V. (LV.)

Thesame^

The same.

152.

VI. (LVI.)

The same.

The same.

153.

VTI. (LVII.)

The same,

AnuvAka XI.

The same.

155.

I. (LVlii.)

AONI,

NODHAS.

157.

II. (LIX.)

The same.

The same.

160.

III. (LX.)

The same.

The same.

162.

IV. (LXl.)

Indra,

The same.

adhyAya V.

166.

V. (LXIl.)

The same.

Hie same.

170.

VI. (TiXTTT.)

The same.

The same.

173.

VII. (LXIV.)

Maruts,
AnuvAka XII.

The same.

177.

I. (LXV.)

AONI,

ParXIara.

179.

II. (LXVI.)

The same.

The same.

181.

III. (LXVII.)

The same.

The same.

182.

IV. (LXVIII.)

The same.

The same.

183.

V. (LXIX.)

The same.

The same.

185.

VI. (LXX.)

The same.

The same.

187.

VII. (T.XXT.)

The same.

Hie same.

.190.

Vm. (TAX II.)

The same.

The same.

194.

IX. (LXXIIL)

The same,

AnuvAka XIII.

The same.

197.

I. (TiXXIV.)

Agni,

GOTAMA.

198.

11. (TiXXV.)

The same.

Hie same.

198.

in. (\:xxwi,)

The same,

Hie same.

199.

IV. (T.XXVII.)

The same.

Hie ssme.

INOSX OF THE strKTAS.

335

Page. SMa.

201. V. (LXXVIII.)

202. VI. (LXXIX.)
204. VIL (LXXX.)

207. VIII. (LXXXI.)
209. IX. (LXXXII.)
211. X. (LXXXIII.)
213. XI. (LXXXIV.)

219. I. (LXXXV.)

222. II. (LXXXVI.)

223. ni. (LXXXVII.)
225. IV. (LXXXVIII.)
227. V. (LXXXIX.)
230. VI. (XC.)
232. VII. (XCI.)
235. VIII. (XCII.)
240. IX. (XCni.)

Deify.

^ki.

AONI,

GOTAMA.

The same.

The same.

Indra,

The same.

HYAYA VI.

•

The same.

The same.

The same.

The same.

The same.

The same.

The same.

The same.

jvAka XIV.

Maeuts,

The siUne.

The same.

The same.

The same.

The same.

The same.

The same.

VllWADBYAS,

The same.

VAEUi^A, &C.,

Hie same.

Soma,

The same.

USHAS, AlwiMS,

The same.

Agni, Soma,

The same.

242. I. (XCIV.)

AnuvAka XV.'

AONI,

KUTSA.

ADHYAYA VII.

246.

II. (XCV.)

The same,

The same.

250.

III. (XCVI.)

The same.

The same.

253.

IV. (XCVII.)

The same.

The same.

254.

V. (XCVIII.)

The same.

The same*

255.

VI. (XCIX.)

The same.

Ka^tapa.

255.

Vil. (C.)

Indra,

VXrshXoiras.

336

INDEX OF THE b6kTA8.

Pag€,

BikU.

IMtg.

II»M.

260.

VIII. (CI.)

Indha,

KuTSA.

263.

IX. (CII.)

Theaame,

The same.

265.

X. (CIII.)

The same.

The same.

267.

XI. (CIV.)

Tlie same,

The same.

269.

XII. (CV.)

VliWADKTAS,

Anuvaka XVI.

The same.

276.

I. (CVI.)

Thepame,

The same.

277.

II. (CVII.)

The Bame,

The same.

278.

ni. (cviii.)

Indba, Aoni,

Tlie same.

280.

IV. (CIX.)

The same.

The same.

283.

V. (CX.)

RlBHUS,

The same.

286.

VI. (CXI.)

The same.

The same.

287.

VII. (CXII.)

Eaeth, Skt, Aoni, AiSwiNS,

The same.

ADHYAyA VIII.

296.

VIII. (CXTII.)

USHAS,

The same.

300.

IX. (CXIV.)

RUDRA,

The same.

304.

X. (CXV.)

SrfRTA,

AnuvAka XVII.

•

The same.

306.

I. (CXVI.)

AlwiNS,

KAKSHfvAT.

314.

II. (CXVII.)

The same.

The same.

319.

III. (CXVIII.)

The same.

Tlie same.

321.

IV. (CXIX.)

The same.

The same.

323.

V. (CXX.)

The same.

The same.

AnuvAka XVIII.

■

325.

■

I. (CXXI.)

Indra,

The same.

INDEX OF NAMES.

Adhrigu, 294

Adiii, 61, 117.193,227,

230
Aditya, 187
ir(li'ty(w,34, 97, 113,121,

193

AdityanuMala, 17

Agastya, 316

Agn4y{, 52

Afffii, 1, 29, 31, 34, 44,
49.67,69,79,97,100,
118. 120, 155, 157,
177, 179, 181, 182.
183, 185, 187, 190,
194, 197. 198. 199,
201, 202, 242. 246,
250, 253, 271, 278,
280, 287, 314

Agtd and Soma, 240
Agmshfama, 112
Aki, 86, 144, 266
Aj<garita, 59
Ambarisha, 59, 259
Angiras, 3, 79, 84, 122

Angirasas, 4. 137, 187,

212, 325
Anhas, 172
Anjas<, 268

Antaka, 289

AntoHksha, 98

Anus, 279

Anuydjas, 122

Apah, 57

Apr(8, 31, 122

Aptya, 272

Arbuda, 137

^m^onani; 229

Aryuna, 295

Aryaman, 68, 100, 112,
113. 121.127

iTrycur, 137, 266. 318

Aaridh, 227

Asses of the Ahoins, 96.
306

Asuras, 152

^ite^a. 291

A&wins, 8, 38, 50. 78, 94.
118, 120, 123, 126,
227, 239. 287, 306,
319. 321. 323

Atharvan, 5. 207. 212

Atithigwa, 137. 147. 292

Atri, 122. 136. 290. 293.
308, 314, 320, 322

Ayu, 147,251

z

Ayus, 147

Barhish, 9, 32

jB%a, 34, 120, 227, 231

Bharadwdja, 292

BhdraH, 52

Bhayamdna, 259

BAri^, 160, 213

Bhrigus, 156

B%yv, 289, 294, 306.
316. 322

Brahmdia, 24. 37, 261.
279

Brahmaiiiaspati, 41 . Ill

Bfihadratha, 104

£rtA<Mpa/t, 167.231.274

jBn'Aa/. 144

BfUaya, 240

C%a, 294

Chkrabhdnu, 70

Ckyavana, 139, 308,316,
320

C/<w«e« o/ 6ftii^«. 20, 230

Cow5. 17. 165

Cows of Ushas, 131

338

INDEX OF NAMES.

DadhCcha, 216

DadldcM, 216

Dadhyanch, 207, 216,
309, 318, 323

Daksha, 227

DakshiM, 43

Ddnu, 87

Dasadyu, 93

Dasras, 78

2)iuyt(ff, 138, 171, 259,
266, 318

DhaMi, 295

DMshaM, 52

DAruribltf, 77

Dhwasanti, 295

D&ffhairavas, 291

D^ghatamas, 42, 143, 29 1

Divoddsa, 292, 322

DraviAodd, 37, 250

Druhyus, 279

Z>t0c&*a, 32

2>t(^a, 141

Dyuloka, 17

J^arM, 228, 287
Ehmdydsa, 10
J^ila^a, 141
J^/o^a, 149, 166. 329

Gandharba, 52
(?Aora, 100
CAos^, 315, 318
Goddesses, 51, 164
Gopa, 54

Go^oma, 197, 201, 221,
226, 308

Hart, 16, 247

Haridrava, 134

HarUchandra, 59, 73

i7ar»r, 16

Haritdla, 134

Havyavdh, 181

Heaven, 228

Himavat, 140

HiraAyahasta, 310, 319

Hira^asMpa, 79

Horses of Indra, 16

Horses of the Sun, 98,
133

^o/r4, 52
^oH 199

7/^,32,82, 112

//ira, 32

/ite^a, 6, 9, 11, 13, 15,
20. 22, 24, 27, 38, 40,
49,55, 71,73.75.84.
89,135,140,145,148.
150, 166, 170, 191,
204, 207, 209, 211,
213, 255. 260, 263.
265, 267, 278, 280,
325

IndrdM,52

Jahndv{, 312
Jahm, 312
Jdhusha, 312, 317
Jardhodha, 70
Jdtavedas, 255

JamuUoe, 134
Jetri, 27

Kah, 59, 217

jK^oibA/va/, 42, 139, 291,
315, 325

KaU, 292

Kdiwa, 29, 100, 104.
113,289,315, 320

KaHwas, 34, 104, 125

Kt^arddm, 301

Karanja, 147

Karkandhu, 289

Ka&yapa, 255

IToitfMa^, 137

KauSika, 27

Xovt, 29

lir%a, 213, 316

/jTot^atMiA, 181

lirAe/a, 291, 311

iTri^dmi, 295

ITrwAjla, 260, 313, 315

KulUC, 268

ITtirttf , 208

KuHka, 27

Kutsa,9S, 137,147, 171.
242, 246, 269. 291.
295, 300. 304

Kuyava, 267, 268

Madhuckckhandas,!, 5, 8.
11. 13. 15,18.20.22,
24

Maghavan, 85. 148, 157.
209. 263

MaM, 33

INDEX OF NAMES.

339

MdndhdiH, 292

Matm. 68, 80, 82, 120,
121, 125, 199, 207,
273, 294, 326

MtxHcM, 255

Marut8» 16, 34, 44, 55,
104, 121. 173, 190,
219, 221, 223, 225

Marutwat, 256

Mdtariswat, 160, 188

Mdtris, 57

MedhdtitM, 29, 54

MedkyatUM, 102

Mend, 139

MUra, 7, 34, 55, 65, 97,
100, 112, 113, 117,
120, 189, 227, 230

Mortar, 72

Nahtsha, 81
Nakshatras, 132
Nakta, 32
Namuchi, 147
Nard,7

Nardiania, 32, 43
Narya, 149, 291

Ndsatyas, 47, d^, 124,

306
Navavartwa, 104

Neshtri, 36
JVi^, 97
iVitfrW, 62, 107
NoiOaff, 155, 157
Njishada, 315

Ocean, 246

Pq^tf, 308. 316
Purww, 140-
Pancha hsMtayah, 20
Pa/K, 2, 87, 212, 240
Pa^, 17
PardSara, 177
Paravrij, 290
Pamaya, 147
Patharvan, 293
Pdvaka, 30

Pinltr, 301,315,321,322
Ptf^fe, 72
Pijavana, 127, 294
P^, 137, 261
PtVrw, 140, 276

Po^r». 199
Prachetasas, 110

Prajdpati, 59, 97

Praska^wa, 118, 126

Praydjas, 122

Pnwte. 17,37, 101, 167

PrwAi^r, 110, 206

Pr«ftit, 56, 107, 219

Pfihugu, 290

Prihmdtardh, 56, 107

PrtVW, 292

Prt^Aim, 1 7, 303

PrUhkUoka, 18

Pfithuiravaa, 313

Priyamedha, 122

Purukutsa, 172, 290, 295

Purvms/ra, 318

Piirtmi'ir^, 160

Ptfrvrovew, 80

PKrttfAan/t, 295

Pt^M, 115

Pt&Aa»,34,56,115,228,
231

QiMii/, 310

Rahuyana, 197

22aib^a9, 100

22am (Indra), 135, 140

iZ(l9a6Ac», 96

RauMHa, 266

22tf6A(i, 289, 313, 314,
320, 322

fibhi, 285

fiibhua, 115, 135, 283,
286

J^ibhukshin, 286

$tcA, 14, 18, 24

J^ichitka, 313

^tyi^At^, 223

J^ijiswan, 137, 147

$t>>(ilM^, 259, 290, 311,
317

fitastubh, 294

$tVtf, 36

$»^, 218

Rivers, 88, 89, 168, 189

Rohita, 60

Rohitas, 36

liittiro, 108, 117, 191,
219, 300

Rudras, 8, 97, 121, 155
162

Rudrdsah, 109

340

INDEX OF NAMES.

SacMpati, 277
Sadasaspati, 43
Sahadeva, 259
Saharakshas, 181
Sahaaasputra, 111
Sakra, 26, 135
S'akH, 177

S(6na, 14, 18, 24, 144,

167
Sdmba, 134

Sambara, 137, 148, 260,
292

Sanakas, 90

i8<:bfya, 38

Sanyu, 95, 117

Sara, 313

Saramd, 17, 167, 193

SanuwaU, 10, 33, 227

Saryd^iavat, 216

Sdrydta, 139

Sarydta, 293

SarydtC, 139

Sos/ra, 21

Satakratu, 12, 39, 76,
295

Satavani, 160

Satwdna, 173

iSoKcAiSta, 10

Sow/n, 51, 61, 97, 120

Savya, 135

Sasm, 293, 318, 320, 322

iSmya;, 259

StVui&tt, 246, 287

iStiuiAtcfiia/arav, 124

S^A(f, 268

iSoma, 6, 9, 12, 13, 21,
35, 38, 42, 55, 118,
180, 227, 232

Samapds, 122

Somapdlas, 295

8omapati, 199

Srinjt^as, 208

Sro^, 290

Srutarya, 291

S^oma, 14, 21

Suchanti, 290

5t«cto, 127, 172, 294

Sudhanwan, 283

iSftfAofffi; 321

Sukanyd, 308

Sunahsepas, 59

Svpcamd, 98

5tfrd(2ikw, 259

Stira, 329

flfi^rya, 51, 131, 166,
304

Sdryd, 311

Susamidha, 31

fifttjrA^,29, 137,153, 171,
261

Sus^a, 22
Sv&ravas, 147
StmidAi, 140
iSfio(£^,34
S'waitra, 93
Swarga, 23
SwaSra, 166
iStc^tVr^, 93
iSydva, 98, 315, 319
Syumarahni, 293

romtiM^, 31

Tdrkshya, 229

JVot^ona, 142

Tnuadasyu, 292

THib^, 229

TH^Votf, 88

TVt^ibi, 291

THra, 141, 269

TVnn^oma, 53

r«^a, 306, 317, 320

Turvdaa, 104, 149

2\<rc;(f9a9, 279

TViToy^fna, 147

TlffTi'rt*, 104, 149, 165,
295

Tioashtri, 33, 48, 51, 85,
143, 217, 221

Ugradeva, 104

Ukttha, 6, 14, 21

Upaydjaa, 122

UrjdH(, 32]

C7iaiu»,29,138,213,329

17«^, 32, 78, 119, 123,
128. 131, 154, 231,
296

Ushasaa, 128, 231, 299
Uiy, 42, 291

Fod^i-MMtfi; 310, 319
Vai&wdMra, 157, 254
Vdaa, 287
Fi^'a*, 287
Fafo, 28, 141
Fiffuui^a, 322

INDEX OF NAMES.

841

Vanra, 138* 292
Vmuupati, 33* 231

Vandana, 289, 309, 314*
320* 322

VangHSa, 147
Vardha, 163
Vdrahdgiras, 255

VanMa, 7* 40* 55* 61*
64.97.100*112*113*
117* 189*227*230

VanakhU,b2

VaHltri, 52

Vaia, 291* 313

Vashatkara, 97

Fom* 25

Vasw, 97* 121* 155

Vdyu, 5* 34* 55

Va^a, 149* 289

Vend, 94

F>»Aii* 287

Fmmm28* 136* 294* 306

V6rapaM, 268

VMpa, 122

VisMdpu. 313* 315

Fiffiblii* 53* 163* 231

Fupo/^* 291* 311. 316*
320

VUmadevas, 9* 34* 227*
269, 275* 277* 325

VUwaka, 313, 315
VUmdmitra, 1* 59
Vihodnch, 317
Viawawisu, 180
Vricht^d, 139

Vrihadratha, 104

Vfihaspaii, 34

Vrishagir, 255

VrisIMaiwa, 139

Fri^ra* 85, 86, 136, 142,
153. 197* 205, 206

FoeAc, 104, 149
Foi&j, 279
r({;'MU, 192
rq;i»A, 18
Yama, 179
FoifuuJt^, 74
Yamaloka, 98
FifhMfi&djMtf* 100
Foyd/t* 34

Priated by J. ft H. COX (BBSTHisft),
9r(Btrt8 tf t^e J^onouTSblc fi«sMn)U tftaipaKy.

7 A ft 75, Great Queen Street.